Bu Shi Zheng Zong (卜筮正宗)

一、卜筮一道，導愚解惑，教人趨吉避凶。六爻既立，變化斯呈，莫不有至當不易之理。世人胸無成見，不能推究精微，祗以惑世誣民，深可哀也。是書一宗正理，不敢妄執臆說，貽誤後學，因名之曰《正宗》。

Divination is a study intended to enlighten the ignorant, remove doubts, and guide people towards auspiciousness while avoiding misfortune. Once the six lines are arranged, the changes of good and bad fortune become evident, and within them lie the most appropriate and unchangeable principles. Yet people today have no fixed views in their hearts and are unwilling to deeply explore the subtle aspects of this discipline. Instead, they use divination to confuse the people and deceive the common folk, which is truly lamentable. This book is entirely based on correct principles and does not make arbitrary assumptions that might mislead future learners. Therefore, it is named "The正宗" (The正宗).

二、自鬼谷以錢代蓍，而易之道一變。其所重者，用神、原神、忌神、仇神、飛伏神、追退神、反吟、伏吟及旬空、月破等類，皆為卦內之綱領，不容草草忽過。餘故定為一十八論，升堂入室，無出範圍，讀者幸細參之。

Rule two: Since Guiguzi replaced the use of yarrow stalks with three copper coins for divination, the approach to divination has changed completely. This method places the greatest emphasis on the "useful god" (the line representing the matter being asked about in the hexagram), the "origin god" (the line that generates the useful god), the "hostile god" (the line that restrains the useful god), the "enemy god" (the line that restrains the origin god and assists the hostile god), the "flying god" and "hidden god," the "advancing god" and "retreating god," the "reverse chant," the "hidden chant," as well as the "ten-day void" and "month breaker." These are all the main principles within a single hexagram and must never be neglected. Therefore, I have established them as the "eighteen principles." From the beginning to the advanced level, none can go beyond this scope; please readers study them carefully.

三、古書論飛伏神有「乾坤來往換」之語，《易林補遺》更有「爻爻有伏有飛」之說，訛以承訛，習而不察。餘於是書逐卦分別為飛伏定例，庶學者一目瞭然，疑團自釋矣。

Rule three: Old texts talk about "flying god" and "hidden god," and there is a notion called "the Heaven and Earth palaces exchanging to obtain the hidden god." The Supplements to the Forest of Changes even claim that "each line has a hidden god and a flying god." All these are errors compounded by errors, passed down as misconceptions. Learners have become accustomed to them and can no longer detect them. In this book, I have established fixed rules for the flying and hidden gods for each of the sixty-four hexagrams. I hope scholars will understand them at a glance, and their doubts will naturally be resolved.

四、卜筮之書如《天玄賦》《易林補遺》《易隱》《易冒》《增刪卜易》諸刻，雖各有搜精標異，然其間非執偏見即自相矛盾，讀者不無遺憾。惟《黃金策》為劉誠意所著，洵足闡先天之秘旨，作後學之津樑；而《千金賦》總論一篇尤包蘊宏深，惜姚際隆之注紕繆甚多，反失廬山面目。餘於此頗費苦心細加訂正，知我罪我亦聽之而已。

Rule four: Books on divination, such as the "Tianxuan Fu," "Supplements to the Forest of Changes," "The Hidden Changes," "Venturing into the Changes," and "Zengshan Buyi," although each has its own search for profound meanings and presentation of new interpretations, either cling to one-sided views or contradict themselves, leaving readers with regret. Only the "Golden Strategies" is authored by Liu Chengyi (Liu Bowen), who truly elucidates the secret principles of the Earlier Heaven. It can serve as a bridge for later learners. Among these, the "Qianjin Fu" is especially profound in its meaning. Unfortunately, Yao Jilong's commentary on it is full of errors, obscuring the original text. I have spent a great deal of effort to carefully correct each part. Whether others praise or criticize me, I can only leave it to them.

五、余幼研易理歷有年所，後遇新安楊廣含先生，因得以悉其所學。是書十三、十四卷有十八問，皆吾師所授及餘所占驗；學者熟此，始知啟蒙節要之法與十八調及闢諸書之謬，一理融貫，天地間秘密深藏盡洩於是矣。

Rule five: I have studied the principles of the Book of Changes since childhood, spending many years on it. Later, I met Mr. Yang Guanghan from Xin'an, and through him, I was able to fully understand all his teachings. This book's thirteenth and fourteenth volumes contain the "Eighteen Questions," which were all passed down by my teacher, as well as examples from my own divination practice. Scholars should thoroughly study these sections in order to understand the method of setting up and arranging the hexagrams in the "Outline of Enlightenment," the meanings of the "Eighteen Discussions," and my purpose in correcting the errors in the works of previous scholars. At that point, all principles will be unified, and the deep secrets hidden in the world will be fully revealed.

六、餘垂簾市肆，酬應紛如，擬異日返故山，結廬林屋，盡謝人事，聿著成書，藏之石室，不欲向外人道也。奈從遊目至因，相與講論之餘，手定是編，蠡測管窺之譏或所不免；四方高明君子，倘不棄而教之，餘則幸甚。

Article six: I used to hang a curtain in my shop in the market to divinate for people, and the affairs were very miscellaneous. I originally intended to return to my hometown in the mountains, build a house among the woods, refuse all worldly matters, and concentrate on completing the writing, hiding it in a stone chamber, without intending to show it to outsiders. Unfortunately, those who studied with me kept coming to me one after another. While discussing with each other, they actually took the initiative to compile this book. Criticisms such as measuring the sea with a ladle or seeing the sky through a bamboo tube are probably inevitable. If gentlemen of great wisdom do not mind and are willing to offer guidance, that would be my great fortune.

卜筮格言、啟蒙節要、六十花甲納音歌、十十天干所屬、十二地支所屬、天干地支八卦方位圖、五行相生相剋、六親相生相剋、天干相合、地支相合相沖、五行次序、八卦象例、八宮所屬、以錢代蓍法、六十四卦名、納甲裝卦歌、安世應訣、六獸歌、六獸起例、安月卦身訣、三合會局歌、長生掌訣、祿馬羊刃歌、貴人歌訣、三刑六害歌、八宮諸物、八卦諸身、定間爻歌、年上起月法、日上起時法、定寅時法、通玄賦。

The section titled "启蒙节要" is arranged in the following order: first, a moral precept for the diviner's mindset, followed by the fundamental skills, including the Nayin sound elements of the sixty jiazi, the five phases associated with each of the ten heavenly stems and twelve earthly branches, the directional diagram combining heavenly stems, earthly branches, and the eight trigrams, the mutual generation and mutual control among the five phases, the interactions of the six relations—parents, siblings, children, wealth, and official ghost—among themselves, the pairing of heavenly stems, the pairing and opposing of earthly branches, and the sequence of the five phases' generation. Next comes the mnemonic for the symbolic meanings of the eight trigrams, the five phases associated with each of the eight palaces, the method of casting hexagrams using three coins instead of yarrow stalks, the list of the sixty-four hexagram names, the Najia stem assignment song for placing heavenly stems on the six lines, and the mnemonic for positioning the world line and response line. Then follows the song for matching the six beasts and the method of starting the divination, the mnemonic for determining the monthly hexagram body, the song for triple harmony, the palm method for the twelve long life stages, the songs for the禄神 (lucky god), Post Horse (post horse), and 羊刃 (sheath), the song for the nobleman, the songs for the three punishments and six harms, the animals and body parts corresponding to each of the eight palaces, the mnemonic for determining the "intermediate line," the methods of deriving the monthly stem from the annual stem and the hourly stem from the daily stem, the mnemonic for determining the time of寅时 (the first hour of the day), and finally the general discussion of fortune and misfortune in the "Tongxuan Fu."

碎金賦、諸爻持世訣、世應生克空亡動靜訣、卦身喜忌訣、飛伏生克吉凶歌、斷易勿泥神煞歌、六爻安靜歌、六爻亂動歌、忌神歌、原神、用神不上卦訣、神用空亡訣、用神發動訣、日辰訣、六親發動訣、六親變化歌、六獸歌斷、日月建傳符、八卦相配、六甲旬空起例、月破定例、卦爻呈象並飛伏神卦身例。

Next is a group of divination rules: the "Shuigold Treatise" explaining the chain reaction of generation, control, transformation and destruction; the "Various Yao Holding the World Line诀" explaining what each of the six relations represents when holding the world line; the rule on how to interpret when the world line and response line are in mutual generation or control, encountering emptiness, and whether they are active or still; the rule on the auspiciousness and inauspiciousness of the hexagram body; the song on the relationship between flying gods and hidden gods in terms of generation, control, fortune and misfortune; the song warning scholars to focus only on the five phases' generation and control and not be rigid about deities and omens; two songs on how to interpret when all six lines are still or when they are all active; a song specifically on the forbidden deity; a song specifically on the origin deity; the rule on how to find the useful deity when it is not present in the hexagram; the method of judgment when the useful deity falls into the void; the method of judgment when the useful deity is activated; the rule on the power of the day branch; the rule on the fortune and misfortune associated with each of the six relations when they are activated; the song on how to interpret when one of the six relations changes into another; the method of interpretation for each of the six beasts when they are activated; the song on the verification of the day branch and month branch combined with the six beasts; the correspondence between the eight trigrams and parents, children, and the order of age; the example of the empty positions for each of the ten heavenly stems in each of the ten days; the fixed rule for determining the month breaker. Finally, there is the main chart of the entire book, which lists the yao images for each of the sixty-four hexagrams, and notes the fixed rules for flying gods, hidden gods, and the hexagram body.

十八論：用神分類定例第一、世應論用神第二、用神問答第三、原忌仇神論第四、飛神正論第五、伏神正傳第六、六獸評論第七、四生逐位論第八、月破論第九、旬空論第十、反吟卦定例第十一、伏吟卦定例第十二、旺相休囚論第十三、合中帶克論第十四、合處逢沖沖中逢合論第十五、絕處逢生克處逢生論第十六、變出進退神論第十七、卦有驗不驗論第十八。

"The Eighteen Discussions" serve as the main principles of the entire text, in the following order: First, the established rules for determining the Useful God for various types of questions; Second, the discussion of the Useful God from the perspectives of the World Line and the Response Line; Third, questions and answers regarding difficulties in determining the Useful God; Fourth, the distinction between the Origin God, Hostile God, and Enemy God; Fifth, the correct interpretation of the Flying God; Sixth, the proper transmission of the Hidden God; Seventh, the evaluation of the Six Beasts: Azure Dragon, Vermilion Bird, Gou Chen, Teng Sha, White Tiger, and Black Tortoise; Eighth, the discussion on the sequential arrangement of the four life stages: Growth, Prosperity, Tomb, and Decline; Ninth, the discussion on the Month Breaker; Tenth, the discussion on the Ten-Day Void; Eleventh, the established rules for the Reverse Chant卦; Twelfth, the established rules for the Hidden Chant卦; Thirteenth, the discussion on the strength and weakness of the states of Prosperity, Favorable, Rest, and Captivity; Fourteenth, the situation where mutual control occurs along with mutual harmony; Fifteenth, the situation where a conjunction is broken by a conflict, or a conflict is restrained by a conjunction; Sixteenth, the situation where one is in a state of decline yet encounters support, or is subjected to control yet receives support; Seventeenth, the discussion on the transformation of moving lines into Advancing Gods and Retreating Gods; Eighteenth, the discussion on why some divinations are verified while others are not, even though they are the same卦."

闢《增刪卜易》之謬、闢《易林補遺》伏神之謬、闢《易林補遺》養衰病之謬、闢《卜筮全書》世身之謬、闢天醫星之謬、闢妄論本命之謬、辨《卜筮全書》神煞之謬、辨貴人祿馬之謬、辨《易林補遺》應為他人之謬、闢《易林補遺》月破旬空之謬、辨互卦、闢《易林補》終身大小限之謬、闢《易林補遺》家宅之謬、闢《易林補遺》婚姻嫁娶之謬、辨六爻諸占之謬。

Following this is a series of specialized sections that refute previous incorrect views: refuting the errors in "The Revised and Added Book of Divination"; refuting the errors in "Supplements to the Forest of Changes" regarding hidden gods; refuting the errors in "Supplements to the Forest of Changes" regarding the use of the stages of fetal development, nurturing, decline, and illness to judge fortune and misfortune; refuting the errors in "The Complete Book of Divination" regarding the establishment of "world and self"; refuting the so-called "Heavenly Doctor Star"; refuting the incorrect method of judging fortune and misfortune based on the branch of one's birth year; distinguishing the errors in the numerous deities and omens in "The Complete Book of Divination"; distinguishing the errors in the concepts of the nobleman,禄神, and post horse; distinguishing the error in "Supplements to the Forest of Changes" regarding treating the response line as belonging to another; refuting the errors in "Supplements to the Forest of Changes" regarding the month breaker and the empty ten days; distinguishing whether the nuclear hexagram can be used; refuting the errors in "Supplements to the Forest of Changes" regarding the lifelong major and minor limits; refuting the errors in "Supplements to the Forest of Changes" regarding divination of the family residence; refuting the errors in "Supplements to the Forest of Changes" regarding divination of marriage and wedding; finally, a comprehensive refutation of various erroneous doctrines in the various methods of six-line divination.

《黃金策》總斷《千金賦》直解，劉誠意撰，王洪緒注：天時、年時、國朝、征戰、身命、婚姻、產育（附占老孃、乳母）、進人口、病症、病體、醫藥、鬼神、種作、蠶桑、六畜、求名、仕宦、求財、家宅、新增家宅搜精分別六爻斷法、墳墓、求師、學館、詞訟、避亂、逃亡、失脫、新增痘症、出行、行人、舟船、娼家、船家宅、何知章、妖孽賦、搜鬼論。

The following section is the most substantial part of the entire book: the general outline of the "Golden Strategies" written by Liu Chengyi, called the "Thousand Gold Essay," explained sentence by sentence by Wang Hongxu. Below this, the content is categorized according to the matters being divined: divination about weather conditions, divination about the annual fortune, divination about the national fortune, divination about military campaigns, divination about personal fortune and misfortune, divination about marriage, divination about childbirth (including divination about midwives and wet nurses), divination about the addition of household members, divination about illness, the severity of the illness, and the appropriate medicine, divination about ghosts and supernatural beings, divination about farming, divination about sericulture, divination about raising livestock, divination about academic success, divination about officialdom, divination about profit-making, divination about the family residence including a detailed method of divining the family residence based on the six lines, divination about burial grounds, divination about seeking a teacher, divination about setting up a school, divination about lawsuits, divination about avoiding war, divination about the escape of a person, divination about lost items, newly added divination about smallpox, divination about long journeys, divination about the return of a traveler, divination about traveling by boat, divination about brothels, divination about the homes of boatmen, and the three essays "He Zhi Zhang," "Yao Nie Fu," and "Sou Gui Lun."

十八問答：第一問三傳克用，計答占驗五卦；第二問何以謂之回頭克，計答占驗十六卦；第二問生用神者為原神，計答占驗四卦；第四問三合八卦成局，計答占驗十二卦；第五問反吟之凶有輕重分別乎，計答占驗五卦；第六問伏吟之凶有輕重分別乎，計答占驗四卦；第七問爻遇旬空，計答占驗十四卦；第八問月破之爻，計答占驗七卦；第九問用神不現，計答占驗六卦。

The last section is the "Eighteen Questions and Answers," with each question accompanied by actual divination examples. The first nine questions are: First question, how to interpret when the "Three Transmissions" of year, month, and day restrain the Useful God, with five hexagram examples; Second question, what is "Backward Restraining," with sixteen hexagram examples; Third question, how to use the Origin God when supporting the Useful God, with four hexagram examples (the original text mistakenly labels this as "Second Question"); Fourth question, how to determine the outcome when the Triple Harmony forms a composite, with twelve hexagram examples; Fifth question, does the凶 (misfortune) of Reverse Chant vary in severity, with five hexagram examples; Sixth question, does the凶 (misfortune) of Hidden Chant vary in severity, with four hexagram examples; Seventh question, how to distinguish between true and false emptiness when a line falls in the旬空 (decade void), with fourteen hexagram examples; Eighth question, can the爻 (line) affected by month break still be used, with seven hexagram examples; Ninth question, what should be done if the Useful God does not appear in the hexagram, with six hexagram examples.

第十問進退神，計答占驗五卦；第十一問沖中逢合合處逢沖，計答占驗八卦；第十二問四生墓絕，計答占驗十三卦；第十三問六沖六合，計答占驗十一卦；第十四問三刑六害，計答占驗四卦；第十五問獨靜獨發，計答占驗七卦；第十六問卦得盡靜盡發，計答占驗四卦；第十七問用神多現，計答占驗五卦；第十八問卜者誠心斷者精明亦有不驗何也，計答占驗六卦。

The next nine questions are: Question ten, how to distinguish good and bad fortune when a moving line transforms into an advancing god or a retreating god, with five examples; Question eleven, how to interpret a situation where there is both a clash and a harmony, or where there is both a harmony and a clash, with eight examples; Question twelve, how to use the concept of 'four growth, prosperity, burial, and decline' (longsheng, diwang, rumu, linjue), with thirteen examples; Question thirteen, the difference between a six clash卦 and a six harmony卦, with eleven examples; Question fourteen, how to discuss the three punishments and six harms, with four examples; Question fifteen, why a full卦 with only one still line or only one moving line has particularly strong power, with seven examples; Question sixteen, how to interpret a卦 with all six lines still or all six lines moving, with four examples; Question seventeen, when the useful god appears in the卦 multiple times, which one should be chosen, with five examples; Question eighteen, why a divination may not come true even if the person asking is sincere and the diviner is skilled, with six examples.

未卜之為道，通於神明，所以斷吉凶、決憂疑，辨陰陽於爻象，察變化之玄機。此其義為至精，而其事為至大。聖經曰：「至誠之道，可以前知。」故問卜者不誠不格，占卦者妄斷不靈，此二語實定論也。

Divination is a study that communicates with the divine, capable of discerning fortune and misfortune, and resolving doubts and worries in the heart. It distinguishes the waxing and waning of yin and yang through the trigrams, and perceives the subtle essence of change in things. In terms of principle, it is extremely refined; in terms of practice, it is of utmost importance. The classic Confucian text Zhongyong says: "The way of utmost sincerity can foresee what is to come." A person whose heart is completely sincere can foresee what is about to happen. Therefore, if the person seeking divination is not sincere, the oracle will not respond; if the one interpreting the oracle makes hasty judgments, the oracle will not be effective. These two statements are indeed unchangeable truths.

每見世之人遇事輒卜，而誠之一字昧焉罔覺：或飲酒茹葷，或邪淫不潔，迨至臨時禱告，遂欲感格神明，不亦惑乎？更有富貴之人，視卜為輕，或托親朋，或委奴僕，不親致其悃忱，故卜而不應，占驗無靈，遂委罪於卜筮之家，而不自知誠有未至，此問卜者之過也。

I often see people come to seek divination whenever they encounter difficulties, yet they are unaware of the importance of sincerity. Some continue to drink alcohol and eat meat as usual, others indulge in improper behavior and have unclean bodies, and only when they are about to seek divination do they hastily pray, hoping to move the divine. This is truly foolish. There are also the wealthy families who regard divination as unimportant, casually entrusting a relative or friend to ask, or sending a servant to do so, without personally showing any sincerity. Thus, the divination does not respond, the prediction does not work, and they blame the diviner instead. But they do not realize that it is their lack of sincerity that is the problem. This is the fault of those seeking divination.

至於卜筮者流，心存好利，借卜為囮。即如疾病一節，為問卜莫大之事，乃有喪心之輩勾通僧尼道觀，講定年規節禮、三七二八常例，妄斷求利，看卜者之貧富為判斷之多寡，妄斷某寺某觀禮懺幾部，某庵某廟誦經幾日。卜者心慌意亂，無不依從：在富者費用猶易，其貧者至於典衣揭債、棄產賣物，一時有手足無措之苦，以冀某病之痊可。究竟禮懺未完而病者已死，誦經甫畢而病者告殂，則何益哉？此串通僧道之害也。

Now, as for those who make a living from divination, they only think of the benefits, treating divination as a bait to attract customers. Take illness as an example, which is the most important matter in seeking divination. Yet there are unscrupulous people who secretly collude with monks and Taoist priests, prearranging fixed annual payments and gifts during festivals, and dividing the profits in a ratio of three to seven or two to eight. Then they arbitrarily interpret the divination results for profit: judging whether the person seeking divination is rich or poor, and deciding how much money they should spend, falsely claiming that the patient must perform certain repentance rituals at a particular temple or recite scriptures for several days at a specific monastery. The person seeking divination is in a state of panic and confusion, and thus has no choice but to comply. The rich may easily spend money, but the poor have to pawn their clothes, borrow money, or sell their land and belongings, becoming desperate and at a loss, hoping only that the patient will recover. However, before the rituals are even completed, the patient has already died; before the scriptures are recited, the patient is declared dead. What use is this? This is the harm caused by the collusion between diviners and monks and Taoists.

更有初學醫生，脈理未諳，囑令引薦；令卜醫者指明住處、姓名禱告，因而薦舉，不知卜者所得不過年規節禮之微，而病者頓遭庸醫殺人之害，此串通醫生之禍也。二者郡城惡套，處處皆然。予垂簾衛前，遂有若輩來相蠱惑，予誓絕之，一一照卦細斷，無不響應；此非課學之精，實無妄斷之失也。今幸學稍有得，偶輯《卜筮正宗》一書，請教高明，而猶恐問卜者有不誠不格之誤，占驗者有誤斷不靈之害也，故首識之。

There are also some newly graduated doctors who are not yet familiar with the principles of pulse diagnosis, who beg diviners to help them gain patients. Whenever someone comes to consult, the diviner will specify the location and give the name of the doctor, claiming it is obtained through prayer, thus recommending the doctor. The diviner gains only a small profit from regular gifts and offerings throughout the year, while the patient suffers a great harm at the hands of an incompetent doctor. This is the harm caused by the collusion between diviners and doctors. These two kinds of improper practices are common throughout the city. When I set up my curtain for divination in front of the prefecture office, such people also tried to influence me. I have vowed to cut off all contact with them. Whenever someone comes for a consultation, I will give a detailed interpretation of the divination, and there will be no failure in the outcome. This is not because my divination skills are particularly profound, but simply because I have never given false or careless judgments. Now, by chance, I have gained some understanding of the subject and have compiled the book "The Orthodox Tradition of Divination" for the benefit of those who are truly skilled. Yet I still fear that those seeking divination may have dishonest intentions and fail to connect with the divine, and that those interpreting the divination may give false judgments, leading to the failure of the divination. Therefore, I have written these words at the beginning of the entire book.

方法一：甲乙錦江煙（金、水、火）——子丑午未（金），寅卯申酉（水），辰巳戌亥（火）。丙子沒谷田（水、火、土）——子丑午未（水），寅卯申酉（火），辰巳戌亥（土）。戊己營堤柳（火、土、木）——子丑午未（火），寅卯申酉（土），辰巳戌亥（木）。庚辛掛杖錢（土、木、金）——子丑午未（土），寅卯申酉（木），辰巳戌亥（金）。壬癸林中滿，花甲六音全。

The first method of checking involves compressing the "Nayin sound element" of the sixty Jiazi into a cross-reference table. The heavenly stems are grouped into five pairs: Jia-Yi, Bing-Ding, Wu-Ji, Geng-Xin, Ren-Gui. The earthly branches are divided into three groups of four: Zi-Chou-Wu-Wei, Yin-Mao-Shen-You, Chen-Si-Xu-Hai. To look up, first determine which group the heavenly stem belongs to, then which group the earthly branch belongs to, and the intersection gives the Nayin sound element. The Jia-Yi group is paired with metal, water, and fire in sequence: the Jia-Yi heavenly stems paired with Zi-Chou-Wu-Wei belong to metal, paired with Yin-Mao-Shen-You belong to water, and paired with Chen-Si-Xu-Hai belong to fire. The Bing-Ding group is paired with water, fire, and earth in sequence. The Wu-Ji group is paired with fire, earth, and wood in sequence. The Geng-Xin group is paired with earth, wood, and metal in sequence. The last sentence "Ren-Gui in the forest full" means that the Ren-Gui group is paired with wood, metal, and water in sequence ("forest" refers to wood, "middle" refers to metal, "full" refers to water). Each of the five groups has three elements, making a total of fifteen Nayin sound elements, which cover all sixty Jiazi, hence the saying "the sixty Jiazi have all the sound elements." For example, on the day of Jiazi, the heavenly stem is Jia and the earthly branch is Zi. According to the table, it belongs to metal, so the Nayin sound element is "sea of metal."

方法二：甲子乙丑海中金，丙寅丁卯爐中火，戊辰己巳大林木，庚午辛未路傍土，壬申癸酉劍鋒金，甲戌乙亥山頭火，丙子丁丑澗下水，戊寅己卯城頭土，庚辰辛巳白蠟金，壬午癸未楊柳木，甲申乙酉泉中水，丙戌丁亥屋上土，戊子己丑霹靂火，庚寅辛卯松柏木，壬辰癸巳長流水，甲午乙未砂中金，丙申丁酉山下火，戊戌己亥平地木，庚子辛丑壁上土，壬寅癸卯錫箔金，甲辰乙巳覆燈火，丙午丁未天河水，戊申己酉大驛土，庚戌辛亥釵釧金，壬子癸丑桑拓木，甲寅乙卯大溪水，丙辰丁巳沙中土，戊午己未天上火，庚申辛酉石榴木，壬戌癸亥大海水。

The second method is to memorize the table directly. In the sixty Jiazi, each pair of adjacent stems shares the same Nayin sound element, so there are only thirty lines, each covering two stems. The terms like "sea gold" and "furnace fire" in the song are the names of the Nayin elements, which are used only for easier memorization. The actual effective part is the last character of the name, which indicates the Five Phases. The Nayin is not often used in divination. It is mainly used to infer the nature, shape, and color of the subject being questioned or to determine the Five Phases of the person's birth year. In daily divination, the original Five Phases of the lines are still the main focus, and the Nayin should not be used to replace the original Five Phases for determining generation and overcoming. When needed, one simply looks up the corresponding Five Phases according to the stem and branch. For example, if the person asking the question was born in the year Gengwu, looking up the Nayin gives "roadside soil," so their destiny belongs to earth. If the卦 contains Wuyin or Jimao, looking up the Nayin gives "city head soil," and its energy is also considered as earth.

五行屬性： 五行　金　木　水　火　土 相生　生水　生火　生木　生土　生金 相剋　克木　克土　克火　克金　克水 天干　庚、辛　甲、乙　壬、癸　丙、丁　戊、己 地支　申、酉　寅、卯　亥、子　巳、午　辰、戌、丑、未 方位　西　東　北　南　中 季節　秋　春　冬　夏　季月 顏色　白　青　黑　紅　黃 味覺　辛　酸　咸　苦　甘 氣候　燥　風　寒　熱　溼 五臟　肺　肝　腎　心　脾 五腑　大腸　膽　膀胱　小腸　胃 身體　皮毛　筋　骨髓　脈　肉 津液　涕　淚　唾　汗　涎 五官　鼻　目　耳　舌　口 五音　商　角　羽　徵　宮

This is a summary table of the Five Phases (Wuxing) correspondences. The vertical columns represent the Five Phases: metal, wood, water, fire, and earth. The horizontal rows list various categories of things that can be associated with the Five Phases. When interpreting a hexagram, one refers to this table to find the corresponding image based on the Five Phase of the lines. The mutual generation (xiangsheng) line is read as: metal generates water, wood generates fire, water generates wood, fire generates earth, and earth generates metal. The mutual control (xiangke) line is read as: metal controls wood, wood controls earth, water controls fire, fire controls metal, and earth controls water. The heavenly stems are assigned as: Geng and Xin belong to metal, Jia and Yi belong to wood, Ren and Gui belong to water, Bing and Ding belong to fire, and Wu and Ji belong to earth. The earthly branches are assigned as: Shen and You belong to metal, Yin and Mao belong to wood, Hai and Zi belong to water, Si and Wu belong to fire, and Chen, Xu, Chou, and Wei all belong to earth. In terms of directions, metal corresponds to the west, wood to the east, water to the north, fire to the south, and earth to the center. In terms of seasons, metal is strong in autumn, wood in spring, water in winter, fire in summer, and earth in the last month of each season (the third, sixth, ninth, and twelfth months). The colors white, green, black, red, and yellow; the tastes pungent, sour, salty, bitter, and sweet; and the climates dry, windy, cold, hot, and damp are respectively assigned to metal, wood, water, fire, and earth. In divination concerning illness, metal corresponds to the lungs and large intestine, wood to the liver and gallbladder, water to the kidneys and bladder, fire to the heart and small intestine, and earth to the spleen and stomach. In the body, these correspond to the skin and hair, tendons, bone marrow, blood vessels, and muscles. In bodily fluids, they correspond to mucus, tears, saliva, sweat, and saliva. In the five senses, they correspond to the nose, eyes, ears, tongue, and mouth. In the five tones, they correspond to Shang, Jue, Yu, Zheng, and Gong. For example, if an official ghost line in a hexagram belongs to wood and harms the useful god, it can be interpreted as a disease of the liver and gallbladder, accompanied by discomfort in the tendons and eyes.

地支論： 地支　子　丑　寅　卯　辰　巳　午　未　申　酉　戌　亥 屬性　水　土　木　木　土　火　火　土　金　金　土　水 藏干　癸｜癸辛己｜甲丙戊｜乙｜戊乙癸｜丙戊庚｜丁己｜乙丁己｜庚戊壬｜辛｜辛丁戊｜壬甲

This is a table showing the inherent Five Phases of the twelve Earthly Branches and the hidden Heavenly Stems contained within each. Read in the order of Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The inherent Five Phases are: Zi belongs to Water, Chou belongs to Earth, Yin and Mao belong to Wood, Chen belongs to Earth, Si and Wu belong to Fire, Wei belongs to Earth, Shen and You belong to Metal, Xu belongs to Earth, and Hai belongs to Water. The term "hidden Heavenly Stems" refers to the fact that each Earthly Branch contains one to three Heavenly Stems: Zi contains only Gui; Chou contains Gui, Xin, and Ji; Yin contains Jia, Bing, and Wu; Mao contains only Yi; Chen contains Wu, Yi, and Gui; Si contains Bing, Wu, and Geng; Wu contains Ding and Ji; Wei contains Yi, Ding, and Ji; Shen contains Geng, Wu, and Ren; You contains only Xin; Xu contains Xin, Ding, and Wu; and Hai contains Ren and Jia. The branches Zi, Mao, and You contain only one Heavenly Stem, thus their energy is most specialized and pure. The four Earthly Branches Chen, Xu, Chou, and Wei are the repositories of the energies of the other directions, so they contain the most varied hidden Heavenly Stems. When these branches are confronted or afflicted, the hidden energies within them become apparent. In hexagram divination, the inherent Five Phases of the爻 are primary. The concept of hidden Heavenly Stems is mainly used to investigate the opening and closing of Storage and to distinguish which type of energy a Earthly Branch with the Five Phases of Earth carries.

刑、沖、破、穿、合： 合局　六沖　六破　六穿　六刑 申子辰水局｜子午、丑未、寅申、卯酉、辰戌、巳亥｜子酉、丑辰、寅亥、午卯、未戌、巳申｜子未、丑午、寅巳、卯辰、申亥、酉戌｜子卯、寅巳、巳申、申寅、丑未、未戌、戌丑

This column lists five types of relationships among the Earthly Branches. The headings are Triple Harmony, Six Clashes, Six Breaks, Six Penetrations (i.e., Six Harmful Relationships), and Six Crimes. The column for Triple Harmony only provides an example, "Shen-Zi-Chen form a Water Triple Harmony," and the other three harmonies are explained in the later "Song of Triple Harmony." Six Clashes refer to six pairs of directly opposing branches: Zi and Wu, Chou and Wei, Yin and Shen, Mao and You, Chen and Xu, and Si and Hai. When these branches clash, it indicates instability, dispersion, and destruction. Six Breaks are Zi and You, Chou and Chen, Yin and Hai, Wu and Mao, Wei and Xu, and Si and Shen, which indicate damage and failure, with less intensity than clashes. Six Penetrations, also known as Six Harmful Relationships, are Zi and Wei, Chou and Wu, Yin and Si, Mao and Chen, Shen and Hai, and You and Xu, which indicate hidden hindrance and mutual incompatibility. Six Crimes include Zi and Mao, Yin and Si, Si and Shen, Shen and Yin, Chou and Wei, Wei and Xu, and Xu and Chou, which indicate punishment, entanglement, and legal troubles. When interpreting a divination, first check whether the Useful God has any of these relationships with the Day Branch, Month Builder, and Moving Line: encountering a clash indicates events will scatter or occur, encountering a harmony indicates events will succeed or be delayed, and encountering crimes or harmful relationships indicates obstacles in between.

六親相生相剋：生我者為父母，我生者為子孫，克我者為官鬼，我克者為妻財，比和者為兄弟。

The six relations in the six-line divination are not determined by human relationships, but by the Five Phases of the hexagram's native palace. Taking the Five Phases of the native palace as "I," each line is identified by its relationship to "I." The Five Phase that generates "I" is called "Parents," the Five Phase that "I" generates is called "Children," the Five Phase that overcomes "I" is called "Official Ghost," the Five Phase that "I" overcomes is called "Wealth," and the Five Phase that is the same as "I" is called "Siblings." For example, the Qian Palace belongs to metal. Metal generates earth, so earth lines such as Chen, Xu, Chou, and Wei are considered Parents in the Qian Palace hexagram. Metal generates water, so water lines such as Hai and Zi are considered Children. Fire overcomes metal, so fire lines such as Si and Wu are considered Official Ghost. Metal overcomes wood, so wood lines such as Yin and Mao are considered Wealth. Lines of the same Five Phase as metal, such as Shen and You, are considered Siblings. Determining the six relations in the hexagram depends entirely on these five principles.

五行次序：水一、火二、木三、金四、土五。八卦次序：幹一，兌二，離三，震四，巽五，坎六，艮七，坤八。八卦象例：幹三連，坤六斷，震仰盂，艮覆碗，離中虛，坎中滿，兌上缺，巽下斷。八宮所屬：幹屬金，坎為水，艮屬土，震巽屬木，離屬火，坤屬土，兌屬金。

Here are four sets of fundamental numbers for beginners. The order of generation of the Five Phases is based on the "Book of Documents · Hongfan": Heaven produces water first, Earth produces fire second, Heaven produces wood third, Earth produces metal fourth, and Heaven produces earth fifth. Therefore, the sequence of numbers is water one, fire two, wood three, metal four, and earth five. The Earlier Heaven order of the Eight Trigrams is: Qian one, Dui two, Li three, Zhen four, Xun five, Kan six, Gen seven, and Kun eight. The trigram shapes are taught through a mnemonic to recognize the three-line trigrams: "Qian three connected" means all three lines are connected into one continuous line; "Kun six broken" means all three lines are broken, forming six segments; "Zhen up like a bowl" means the bottom line is connected and the top two lines are broken, resembling an upturned bowl; "Gen down like a bowl" means the top line is connected and the bottom two lines are broken, resembling an overturned bowl; "Li middle empty" means the middle line is broken; "Kan middle full" means the middle line is connected; "Dui upper missing" means the top line is broken; "Xun lower broken" means the bottom line is broken. The Five Phase affiliations of the eight trigrams are the foundation for determining the Six Relations in divination: Qian and Dui trigrams belong to metal, Kan trigram belongs to water, Gen and Kun trigrams belong to earth, Zhen and Xun trigrams belong to wood, and Li trigram belongs to fire.

以錢三文熏於爐上，致敬而祝曰：「天何言哉，叩之即應；神之靈矣，感而遂通。今有（某姓）有事關心，不知休咎，罔釋厥疑，惟神惟靈，若可若否，望垂昭報。」祝畢擲錢：一背為「單」，畫一；二背為「拆」，畫一；三背為「重」，畫口「０」；三字為「交」，畫「Ｘ」。

This is the specific method for casting a hexagram. Take three copper coins, first fumigate them over a incense burner, then hold them upright in your hands and sincerely pray to the divine. The prayer goes like this: "Heaven does not speak, but when questioned, it responds. The divine is extremely responsive; when touched by feeling, it corresponds. Now there is a person of a certain surname who is troubled by a matter, unsure whether it is auspicious or inauspicious, unable to resolve the doubt. Only by relying on the divine's response can we know if it is feasible or not. Please clearly indicate." After the prayer, throw the three coins and record the yao (line) based on the front and back sides. If only one side is the back (the side with characters is called "zi," the blank side is called "bei"), it is called "dan," which is recorded as a single line of yang yao. If both sides are back, it is called "jie," recorded as a single line of yin yao. If all three sides are back, it is called "chong," mark a circle "0" next to it. If all three sides are characters, it is called "jiao," mark a cross "X" next to it. Dan and jie are static lines, while chong and jiao are moving lines. These four markings serve as the basis for all subsequent interpretations.

自下裝上，三擲內卦成。再祝曰：「某宮三象吉凶未判，再求外象三爻以成一卦，以決憂疑。」祝畢，復如前法再擲，合成一卦而斷吉凶。至敬至誠，無不感應。訣曰：「兩背由來拆，雙眉本是單，渾眉交定位，總背是重安。」單單單曰幹，拆拆拆曰坤，單拆單曰離，拆單拆曰坎，餘卦仿此。三背為重，三字為交，重交之爻謂之發動。重作單屬陽，交作拆屬陰。凡動爻有變：重變拆，交變單，餘爻仿此。

When recording the lines, they should be arranged from bottom to top: the first throw is recorded at the bottom as the first line, the second throw as the second line, and the third throw as the third line. After three throws, the lower three lines form a trigram called the inner trigram. At this point, one should again make a prayer: "Please reveal the fortune of this trigram from the corresponding palace, as it is still indeterminate. Please grant the upper three lines to form a complete hexagram, so that I may resolve my doubts." After the prayer, follow the same method to throw three more times, recording the fourth, fifth, and sixth lines to form the outer trigram. When the inner and outer trigrams are combined into a hexagram, one may then interpret the fortune. The more sincere and respectful the heart, the more accurate the response. There is also a mnemonic to distinguish the signs: if both sides are backs, it is called "chai"; if both sides are characters and only one back is visible (the two character sides are called "shuangmei"), it is called "dan"; if all three sides are characters, it is called "jiao"; if all three sides are backs, it is called "chong." To recognize the trigram: if all three lines are dan, it is Qian (Heaven); if all three are chai, it is Kun (Earth); if the lower is dan, the middle is chai, and the upper is dan, it is Li (Fire); if the lower is chai, the middle is dan, and the upper is chai, it is Kan (Water); the other four trigrams follow the same pattern. Three backs are called "chong," and three characters are called "jiao." Any line that is chong or jiao is called "fazhong," which is the active line in the hexagram, capable of influencing and generating or overcoming other lines. Although chong lines are supposed to change, they are still considered as yang lines (dan); although jiao lines are supposed to change, they are still considered as yin lines (chai). All active lines must change to a new line: chong becomes chai (from yang to yin), jiao becomes dan (from yin to yang), while the other unchanging lines remain the same.

幹／一·六｜八·財｜四·孫財｜九·孫爻｜二·孫兄｜六·兄｜三·孫｜七 乾為天·沖｜天風垢·爻｜天山遯·爻｜天地否·缺｜風地觀·爻｜山地剝·爻｜火地晉·爻｜火天大有 宮／甲午·卦｜甲午·缺｜乙酉·缺｜庚戌·六合｜己亥·缺｜癸亥·缺｜乙亥·缺｜辛巳 （世）戌父｜戌父｜戌父｜（應）戌父｜卯財｜寅財｜巳官｜（應）巳官 申兄｜申兄｜（應）申兄｜申兄｜巳官｜（世）子孫｜未父｜未父 午官｜（應）午官｜午官｜午官｜（世）未父｜戌父｜（世）酉兄｜酉兄 （應）辰父｜酉兄｜申兄｜（世）卯財｜卯財｜卯財｜卯財｜（世）辰父 寅財｜亥孫｜（世）午官｜巳官｜巳官｜（應）巳官｜巳官｜寅財 子孫｜（世）丑父｜辰父｜未父｜（應）未父｜未父｜（應）未父｜子孫。

This is the chart for the first palace of the Gāngōng (Dry Palace) with the eight trigrams. It is read by looking horizontally at the eight trigrams and vertically at the six lines, with the lines arranged from the top line to the first line. The numbers at the top of each trigram indicate its position within the palace: one is the first trigram of the palace, eight, four, nine, two, and six are the first to fifth generations of trigrams, three is the wandering soul, and seven is the returning soul. Below the numbers is the stem and branch paired with the original chart. The column next to the numbers is read vertically and indicates the characteristics of each trigram: for example, "Heavenly Heaven Da You" is read as "Six Clashes Hexagram," "Heavenly Wind Gòu" is read as "Wealth Line Missing," "Heavenly Mountain Dùn" is read as "Children and Wealth Lines Missing," "Heavenly Earth Pǐ" is read as "Children Line Missing" and "Six Harmony Hexagram," "Wind Earth Guān" is read as "Children and Brother Lines Missing," "Mountain Earth Bō" is read as "Brother Line Missing," "Fire Earth Jìn" is read as "Children Line Missing," and the column for "Fire Heaven Da You" is left blank, indicating all six relations are complete. The positions of the World and Response Lines are marked next to the lines: for "Heavenly Heaven," the World Line is on the top line and the Response Line is on the third line; for "Heavenly Wind Gòu," the World Line is on the first line and the Response Line is on the fourth line; for "Heavenly Mountain Dùn," the World Line is on the second line and the Response Line is on the fifth line; for "Heavenly Earth Pǐ," the World Line is on the third line and the Response Line is on the top line; for "Wind Earth Guān," the World Line is on the fourth line and the Response Line is on the first line; for "Mountain Earth Bō," the World Line is on the fifth line and the Response Line is on the second line; for "Fire Earth Jìn," the World Line is on the fourth line and the Response Line is on the first line; for "Fire Heaven Da You," the World Line is on the third line and the Response Line is on the top line. The Gāngōng belongs to the metal element, so earth lines represent parents, water lines represent children, fire lines represent officials and ghosts, wood lines represent wealth, and metal lines represent brothers. For any trigram marked as missing a particular line, that particular six relation is absent in the trigram, and the hidden god is taken from the corresponding line of the first trigram in the palace, "Heavenly Heaven."

兌／一·六｜八·六｜四｜九·財｜二·財｜六·財｜三·孫財｜七·孫 兌為澤·沖｜澤水困·合｜澤地萃｜澤山咸·爻｜水山蹇·爻｜地山謙·爻｜雷山小過·爻｜雷澤歸妹·爻 宮／丙辰·卦｜癸未·卦｜壬戌｜丁酉·缺｜甲戌·缺｜戊戌·缺｜辛酉·缺｜癸卯·缺 （世）未父｜未父｜未父｜（應）未父｜子孫｜酉兄｜戌父｜（應）戌父 酉兄｜酉兄｜（應）酉兄｜酉兄｜戌父｜（世）亥孫｜申兄｜申兄 亥孫｜（應）亥孫｜亥孫｜亥孫｜（世）申兄｜丑父｜（世）午官｜午官 （應）丑父｜午官｜卯財｜（世）申兄｜申兄｜申兄｜申兄｜（世）丑父 卯財｜辰父｜（世）巳官｜午官｜午官｜（應）午官｜午官｜卯財 巳官｜（世）寅財｜未父｜辰父｜（應）辰父｜辰父｜（應）辰父｜巳官。

The兑宫 belongs to metal, and the eight trigrams in order are: Dui (Lake) (the first trigram of the palace, a Six Clashes trigram, the world is in the top line, the responding line is in the third line, all six relations are present), Kun water (a first generation trigram, a Six Harmony trigram, the world is in the first line, the responding line is in the fourth line, all six relations are present), Cui earth (a second generation trigram, the world is in the second line, the responding line is in the fifth line, nothing is missing), Xian mountain (a third generation trigram, the world is in the third line, the responding line is in the top line, missing wife and wealth), Jian mountain water (a fourth generation trigram, the world is in the fourth line, the responding line is in the first line, missing wife and wealth), Qian mountain earth (a fifth generation trigram, the world is in the fifth line, the responding line is in the second line, missing wife and wealth), Xiao Guo mountain thunder (a wandering soul trigram, the world is in the fourth line, the responding line is in the first line, missing children and wife and wealth), Gui Mei泽 water (a returning soul trigram, the world is in the third line, the responding line is in the top line, missing children). The兑宫 also belongs to metal, and the six relations are taken in the same way as the dry palace: earth is parents, water is children, fire is official ghost, wood is wife and wealth, and metal is brothers. Therefore, the first trigram of the palace, Dui (Lake), from top to bottom is: Wei earth parents, You metal brothers, Hai water children, Chou earth parents, Mao wood wife and wealth, Si fire official ghost. For any trigram missing wife and wealth, the hidden god is taken from the second line of Dui (Lake), Mao wood wife and wealth; for any trigram missing children, the hidden god is taken from the fourth line of Dui (Lake), Hai water children.

離／一·六｜八·父官｜四·父｜九·父｜二·財｜六·財｜三·父｜七 離為火·沖｜火山旅·爻｜火風鼎·爻｜火水未濟·爻｜山水蒙·爻｜風水渙·爻｜天水訟·爻｜天火同人 宮／庚寅·卦｜己酉·缺｜戊午·缺｜甲申·缺｜庚申·缺｜戊申·缺｜辛未·缺｜壬寅 （世）巳兄｜巳兄｜巳兄｜（應）巳兄｜寅父｜卯父｜戌孫｜（應）戌孫 未孫｜未孫｜（應）未孫｜未孫｜子官｜（世）巳兄｜申財｜申財 酉財｜（應）酉財｜酉財｜酉財｜（世）戌孫｜未孫｜（世）午兄｜午兄 （應）亥官｜申財｜酉財｜（世）午兄｜午兄｜午兄｜午兄｜（世）亥官 丑孫｜午兄｜（世）亥官｜辰孫｜辰孫｜（應）辰孫｜辰孫｜丑孫 卯父｜（世）辰孫｜丑孫｜寅官｜（應）寅官｜寅官｜（應）寅官｜卯父。

The Li trigram belongs to the fire element. The eight trigrams in sequence are: Li (Fire) as the main trigram (the first trigram of the palace, a Six Clashes trigram, the world line is on the top line, the responding line is on the third line, all six relations are present), Lv (Fire Mountain Travel) as the first generation trigram (the world line is on the first line, the responding line is on the fourth line, missing parents and official ghost), Ding (Fire Wind Cauldron) as the second generation trigram (the world line is on the second line, the responding line is on the fifth line, missing parents), Wei Ji (Fire Water Not Yet Completed) as the third generation trigram (the world line is on the third line, the responding line is on the top line, missing parents), Meng (Mountain Water Obscured) as the fourth generation trigram (the world line is on the fourth line, the responding line is on the first line, missing wife wealth), Huan (Wind Water Dispersed) as the fifth generation trigram (the world line is on the fifth line, the responding line is on the second line, missing wife wealth), Song (Heaven Water Dispute) as the wandering soul trigram (the world line is on the fourth line, the responding line is on the first line, missing parents), Tong Ren (Heavenly Fire Fellowship) as the returning soul trigram (the world line is on the third line, the responding line is on the top line, all six relations are present). Since the Li trigram belongs to the fire element, wood is parents, earth is children, water is official ghost, metal is wife wealth, and fire is siblings. The Li trigram descending from top to bottom is巳 fire siblings, 未 earth children, 酉 metal wife wealth, 亥 water official ghost, 丑 earth children, 卯 wood parents. For any trigram missing parents, the hidden god is taken from the initial line卯 wood parents; for any trigram missing wife wealth, the hidden god is taken from the fourth line酉 metal wife wealth.

震／一·六｜八·父｜四·父｜九·兄｜二·孫兄｜六·孫兄｜三·孫兄｜七·孫 震為雷·沖｜雷地豫·爻缺｜雷水解·爻｜雷風恆·爻｜地風升·爻｜水風井·爻｜澤風大過·爻｜澤雷隨·爻 宮／甲子·卦｜壬子·六合｜丁亥·缺｜丙申·缺｜庚午·缺｜乙未·缺｜丙午·缺｜丁丑·缺 （世）戌財｜戌財｜戌財｜（應）戌財｜酉官｜子父｜未財｜（應）未財 申官｜申官｜（應）申官｜申官｜亥父｜（世）戌財｜酉官｜酉官 午孫｜（應）午孫｜午孫｜午孫｜（世）丑財｜申官｜（世）亥父｜亥父 （應）辰財｜卯兄｜午孫｜（世）酉官｜酉官｜酉官｜酉官｜（世）辰財 寅兄｜巳孫｜（世）辰財｜亥父｜亥父｜（應）亥父｜亥父｜寅兄 子父｜（世）未財｜寅兄｜丑財｜（應）丑財｜丑財｜（應）丑財｜子父。

The Zhen trigram belongs to the Wood element. The eight trigrams in this trigram group are: Zhen (Thunder) as the first trigram, which is a Six Clashes trigram, with the world (Shi) in the top line and the responding line in the third line, and all six relations present; Yu (Thunder over Earth) as the first generation trigram, which is a Six Harmony trigram, with the world in the first line and the responding line in the fourth line, and the parents missing; Xie (Thunder over Water) as the second generation trigram, with the world in the second line and the responding line in the fifth line, and the parents missing; Heng (Thunder over Wind) as the third generation trigram, with the world in the third line and the responding line in the top line, and the siblings missing; Sheng (Earth over Wind) as the fourth generation trigram, with the world in the fourth line and the responding line in the first line, and both children and siblings missing; Jing (Water over Wind) as the fifth generation trigram, with the world in the fifth line and the responding line in the second line, and both children and siblings missing; Da Guo (Lake over Wind) as the wandering soul trigram, with the world in the fourth line and the responding line in the first line, and both children and siblings missing; Sui (Thunder over Lake) as the returning soul trigram, with the world in the third line and the responding line in the top line, and both children missing. Since the Zhen trigram belongs to Wood, Water is the parents, Fire is the children, Metal is the official ghost, Earth is the wife's wealth, and Wood is the siblings. In the trigram Zhen (Thunder) itself, from top to bottom, the lines are: Xu Earth (wife's wealth), Shen Metal (official ghost), Wu Fire (children), Chen Earth (wife's wealth), Yin Wood (siblings), Zi Water (parents). For any trigram missing the parents, the hidden god (fu shen) is taken from the first line Zi Water (parents); for any trigram missing the children, the hidden god is taken from the fourth line Wu Fire (children); for any trigram missing the siblings, the hidden god is taken from the second line Yin Wood (siblings).

巽／一·六｜八·官｜四·官｜九·官｜二·六｜六｜三·孫官｜七·孫 巽為風·沖｜風天少畜·爻｜風火家人·爻｜風雷益·爻｜天雷無妄·沖｜火雷噬嗑｜山雷頤·爻缺｜山風蠱·爻 宮／壬午·卦｜丁巳·缺｜丙寅·缺｜庚子·缺｜己丑·卦｜乙丑｜丙子｜丁未·缺 （世）卯兄｜卯兄｜卯兄｜（應）卯兄｜戌財｜巳孫｜寅兄｜（應）寅兄 巳孫｜巳孫｜（應）巳孫｜巳孫｜申官｜（世）未財｜子父｜子父 未財｜（應）未財｜未財｜未財｜（世）午孫｜酉官｜（世）戌財｜戌財 （應）酉官｜辰財｜亥父｜（世）辰財｜辰財｜辰財｜辰財｜（世）酉官 亥父｜寅兄｜（世）丑財｜寅兄｜寅兄｜（應）寅兄｜寅兄｜亥父 丑財｜（世）子父｜卯兄｜子父｜（應）子父｜子父｜（應）子父｜丑財。

The Wood element is associated with the Xun trigram. The Eight Trigrams in sequence are: Xun (Wind), which is the first trigram of this group, a Six Clashes trigram, with the world (Shi) in the top line and the responding line in the third line, and all six relations present; Feng Tian Xia Xu (Small Accumulation), which is the first generation trigram, with the world in the first line and the responding line in the fourth line, and the official ghost missing; Feng Huo Jia Ren (Family), the second generation trigram, with the world in the second line and the responding line in the fifth line, and the official ghost missing; Feng Lei Yi (Benefit), the third generation trigram, with the world in the third line and the responding line in the top line, and the official ghost missing; Tian Lei Wu Wang (No False Movement), the fourth generation trigram, a Six Clashes trigram, with the world in the fourth line and the responding line in the first line; Huo Lei Shi Ke (Devouring), the fifth generation trigram, with the world in the fifth line and the responding line in the second line, and all six relations present; Shan Lei Yi (Nourishment), a wandering soul trigram, with the world in the fourth line and the responding line in the first line, and the children and official ghost missing; Shan Feng Gu (Guilt), a returning soul trigram, with the world in the third line and the responding line in the top line, and the children missing. The Wood element is associated with this group, and the six relations are taken in the same way as the Zhen trigram group: water is parents, fire is children, metal is official ghost, earth is wealth, and wood is siblings. The first trigram of this group, Xun (Wind), from top to bottom is卯 wood siblings,巳 fire children,未 earth wealth,酉 metal official ghost,亥 water parents,丑 earth wealth. For any trigram missing the official ghost, the hidden god is taken from the third line酉 metal official ghost of Xun (Wind); for any trigram missing the children, the hidden god is taken from the fifth line巳 fire children.

坎／一·六｜八·六｜四·六｜九·財｜二｜六｜三·財｜七 坎為水·沖｜水澤節·合｜水雷屯·沖｜水火既濟·爻｜澤火革｜雷火豐｜地火明夷·爻｜地水師 宮／庚申·卦｜己卯·卦｜戊子·卦｜甲寅·缺｜庚寅｜戊寅｜辛丑·缺｜壬申 （世）子兄｜子兄｜子兄｜（應）子兄｜未官｜戌官｜酉父｜（應）酉父 戌官｜戌官｜（應）戌官｜戌官｜酉父｜（世）申父｜亥兄｜亥兄 申父｜（應）申父｜申父｜申父｜（世）亥兄｜午財｜（世）丑官｜丑官 （應）午財｜丑官｜辰官｜（世）亥兄｜亥兄｜亥兄｜亥兄｜（世）午財 辰官｜卯孫｜（世）寅孫｜丑官｜丑官｜（應）丑官｜丑官｜辰官 寅孫｜（世）巳財｜子兄｜卯孫｜（應）卯孫｜卯孫｜（應）卯孫｜寅孫。

The Kan palace belongs to water, and the eight trigrams in order are Kan as Water (the first trigram of the palace, a Six Clashes trigram, with the world in the top line and the responding line in the third line), Water Lake Jie (the first generation trigram, a Six Harmony trigram, with the world in the first line and the responding line in the fourth line), Water Thunder Zhun (the second generation trigram, a Six Clashes trigram, with the world in the second line and the responding line in the fifth line), Water Fire Ji Ji (the third generation trigram, with the world in the third line and the responding line in the top line, lacking wife and wealth), Lake Fire Ge (the fourth generation trigram, with the world in the fourth line and the responding line in the first line, all six relations complete), Thunder Fire Feng (the fifth generation trigram, with the world in the fifth line and the responding line in the second line, all six relations complete), Earth Fire Ming Yi (a wandering soul trigram, with the world in the fourth line and the responding line in the first line, lacking wife and wealth), Earth Water Shi (a returning soul trigram, with the world in the third line and the responding line in the top line, all six relations complete). Since the Kan palace belongs to water, metal is parents, wood is children, earth is official ghost, fire is wife and wealth, and water is siblings. The first trigram of the Kan palace, Kan as Water, from top to bottom is Zi water siblings, Xu earth official ghost, Shen metal parents, Wu fire wife and wealth, Chen earth official ghost, Yin wood children. For any trigram lacking wife and wealth, the hidden god is taken from the Wu fire wife and wealth line of the Kan as Water trigram. The first three trigrams of the Kan palace consist of one clash, one harmony, and one clash; when asking about the success or failure of matters, one must pay special attention: Six Clashes indicate dispersion and change, while Six Harmony indicate achievement and entanglement.

艮／一·六｜八·孫父｜四·孫父｜九·孫｜二·財｜六·財｜三·孫財｜七·財 艮為山·沖｜山火賁·爻缺｜山天大畜·爻｜山澤損·爻｜火澤睽·爻｜天澤履·爻｜風澤中孚·爻｜風山漸·爻 宮／丙戌·卦｜癸丑·六合｜壬辰·缺｜丁卯·缺｜甲辰·缺｜戊辰·缺｜辛卯·缺｜癸酉·缺 （世）寅官｜寅官｜寅官｜（應）寅官｜巳父｜戌兄｜卯官｜（應）卯官 子財｜子財｜（應）子財｜子財｜未兄｜（世）申孫｜巳父｜巳父 戌兄｜（應）戌兄｜戌兄｜戌兄｜（世）酉孫｜午父｜（世）未兄｜未兄 （應）申孫｜亥財｜辰兄｜（世）丑兄｜丑兄｜丑兄｜丑兄｜（世）申孫 午父｜丑兄｜（世）寅官｜卯官｜卯官｜（應）卯官｜卯官｜午父 辰兄｜（世）卯官｜子財｜巳父｜（應）巳父｜巳父｜（應）巳父｜辰兄。

The艮宫 belongs to earth, and the eight trigrams are arranged in order: Gen (mountain) as Gen (the native hexagram, a hexagram of six clashes, the worldly position is on the top line, the responding position is on the third line, all six relations are present), Bi (mountain fire), Da Xu (mountain heaven), Sun (mountain marsh), Kui (fire marsh), Lv (heaven marsh), Zhong Fu (wind marsh), and Jian (wind mountain). In the艮宫, fire represents parents, metal represents children, wood represents official ghost, water represents wealth, and earth represents siblings. The first hexagram, Gen (mountain), from top to bottom is寅 wood official ghost, 子 water wealth, 戌 earth siblings, 申 metal children, 午 fire parents, 辰 earth siblings. For hexagrams lacking children, the hidden god is taken from the third line 申 metal children of Gen (mountain); for hexagrams lacking wealth, the fifth line 子 water wealth is taken; for hexagrams lacking parents, the second line 午 fire parents is taken.

坤／一·六｜八·父｜四｜九·父｜二·六｜六·父｜三·父｜七 坤為地·沖｜地雷復·爻缺｜地澤臨｜地天泰·爻缺｜雷天大壯·沖｜澤天夬·爻｜水天需·爻｜水地比 宮／甲子·卦｜甲子·六合｜乙卯｜庚辰·六合｜己巳·卦｜癸巳·缺｜乙巳·缺｜辛亥 （世）酉孫｜酉孫｜酉孫｜（應）酉孫｜戌兄｜未兄｜子財｜（應）子財 亥財｜亥財｜（應）亥財｜亥財｜申孫｜（世）酉孫｜戌兄｜戌兄 丑兄｜（應）丑兄｜丑兄｜丑兄｜（世）午父｜亥財｜（世）申孫｜申孫 （應）卯官｜辰兄｜丑兄｜（世）辰兄｜辰兄｜辰兄｜辰兄｜（世）卯官 巳父｜寅官｜（世）卯官｜寅官｜寅官｜（應）寅官｜寅官｜巳父 未兄｜（世）子財｜巳父｜子財｜（應）子財｜子財｜（應）子財｜未兄。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: 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) Glossary: Da Zhuang (Hexagram 34) Kun (Hexagram 2) Xu (Hexagram 5) Bi (Hexagram 8) Tai (Hexagram 11) Lin (Hexagram 19) Fu (Hexagram 24) Guai (Hexagram 43) Six Harmony World and Response Lines Hidden God Six Clashes Six Relations First Line Second Line Third Line Fourth Line Fifth Line Top Line Eight Trigrams Parents Siblings Children Wealth Official Ghost Kun Palace belongs to Earth. The Eight Trigrams in order are: Kun (Hexagram 2), the native hexagram of the palace, is a Six Clashes hexagram, with the World Line on the top line and the Response Line on the third line, and all Six Relations present. Xu (Hexagram 5), the first generation hexagram, is a Six Harmony hexagram, with the World Line on the first line and the Response Line on the fourth line, missing Parents. Lin (Hexagram 19), the second generation hexagram, has the World Line on the second line and the Response Line on the fifth line, with all Six Relations present. Tai (Hexagram 11), the third generation hexagram, is a Six Harmony hexagram, with the World Line on the third line and the Response Line on the top line, missing Parents. Da Zhuang (Hexagram 34), the fourth generation hexagram, is a Six Clashes hexagram, with the World Line on the fourth line and the Response Line on the first line. Guai (Hexagram 43), the fifth generation hexagram, has the World Line on the fifth line and the Response Line on the second line, missing Parents. Xu (Hexagram 5), the wandering soul hexagram, has the World Line on the fourth line and the Response Line on the first line, missing Parents. Bi (Hexagram 8), the returning soul hexagram, has the World Line on the third line and the Response Line on the top line, with all Six Relations present. Kun Palace belongs to Earth, and the Six Relations are taken as the same as in the Gen Palace: Fire is Parents, Metal is Children, Wood is Official Ghost, Water is Wealth, and Earth is Siblings. The native hexagram of the palace, Kun (Hexagram 2), from top to bottom is You Metal (Children), Hai Water (Wealth), Chou Earth (Siblings), Mao Wood (Official Ghost), Si Fire (Parents), and Wei Earth (Siblings). For any hexagram missing Parents, the Hidden God is taken from the second line, Si Fire (Parents), of Kun (Hexagram 2). At this point, the World and Response Lines, Six Relations, missing lines, and clashes and harmonies of the eight palaces and sixty-four hexagrams are all complete. When casting a hexagram, one can refer to the palace table and know at a glance.

乾金甲子外壬午，子寅辰午申戍；坎水戊寅外戊申，寅辰午申戊子；艮土丙辰外丙戍，辰午申戍子寅；震木庚子外庚午，子寅辰午申戍；巽木辛丑外辛未，丑亥酉未巳卯；離火巳卯外巳酉，卯丑亥酉未巳；坤土乙未外癸丑，未巳卯丑亥酉；兌金丁亥巳卯丑，亥巳酉未。

This song memorizes the stem assignments for the eight pure trigrams in sequence. When using it, follow the rule of "starting from the bottom," assigning the stems line by line from the first line upwards. Each line first states the Five Phases of the trigram's palace and the Heavenly Stems taken by the inner and outer trigrams, then lists the six Earthly Branches: for the乾 palace, which belongs to metal, the inner trigram takes Jia and the outer trigram takes Ren, with the six lines from bottom to top being Zi, Yin, Chen, Wu, Shen, Xu. For the坎 palace, which belongs to water, both inner and outer trigrams take Wu, with the six lines from bottom to top being Yin, Chen, Wu, Shen, Xu, Zi. For the艮 palace, which belongs to earth, both inner and outer trigrams take Bing, with the six lines from bottom to top being Chen, Wu, Shen, Xu, Zi, Yin. For the震 palace, which belongs to wood, both inner and outer trigrams take Geng, with the six lines from bottom to top being Zi, Yin, Chen, Wu, Shen, Xu. The Earthly Branches for the four yang trigrams all proceed in order. For the巽 palace, which belongs to wood, both inner and outer trigrams take Xin, with the six lines from bottom to top being Chou, Hai, You, Wei, Si, Mao. For the离 palace, which belongs to fire, both inner and outer trigrams take Ji (the song mistakenly uses "Si" for "Ji"), with the six lines from bottom to top being Mao, Chou, Hai, You, Wei, Si. For the坤 palace, which belongs to earth, the inner trigram takes Yi and the outer trigram takes Gui, with the six lines from bottom to top being Wei, Si, Mao, Chou, Hai, You. For the兑 palace, which belongs to metal, both inner and outer trigrams take Ding, with the six lines from bottom to top being Si, Mao, Chou, Hai, You, Wei. The Earthly Branches for the four yin trigrams all proceed in reverse order. When composing a compound trigram, the three lines of the inner trigram are determined by the palace of the inner trigram, and the three lines of the outer trigram are determined by the palace of the outer trigram. Combining the two sections forms a complete trigram.

裝卦、納甲表 　　　　卦內　　　　卦外 幹　納甲　子、寅、辰｜幹　納壬　午、申、戌 震　納庚　子、寅、辰｜震　納庚　午、申、戌 坎　納戊　寅、辰、午｜坎　納戊　申、戌、子 艮　納丙　辰、午、申｜艮　納丙　戌、子、寅 陽卦由初（下而上）起裝至六爻 巽　納辛　卯、巳、未｜巽　納辛　酉、亥、丑 離　納己　巳、未、酉｜離　納己　亥、丑、卯 兌　納丁　未、酉、亥｜兌　納丁　丑、卯、巳 坤　納乙　酉、亥、丑｜坤　納癸　卯、巳、未 陰卦由六爻（上而下）起裝至初爻

This table divides the Najia stem assignment into the inner trigram and outer trigram. When setting up the hexagram, the lower three lines are used to determine the inner trigram, and the corresponding stem and branch are matched according to the "inner trigram" column. The upper three lines are used to determine the outer trigram, and the corresponding stem and branch are matched according to the "outer trigram" column. For the inner trigram of Qian, the stems are assigned as Zi, Yin, and Chen; for the outer trigram of Qian, the stems are assigned as Wu, Shen, and Xu. For the inner trigram of Zhen, the stems are assigned as Zi, Yin, and Chen; for the outer trigram of Zhen, the stems are assigned as Wu, Shen, and Xu. For the inner trigram of Kan, the stems are assigned as Yin, Chen, and Wu; for the outer trigram of Kan, the stems are assigned as Shen, Xu, and Zi. For the inner trigram of Gen, the stems are assigned as Chen, Wu, and Shen; for the outer trigram of Gen, the stems are assigned as Xu, Zi, and Yin. Qian, Zhen, Kan, and Gen are yang trigrams, and the branches are assigned in a forward direction, so the stems are assigned from the first line to the top line. For the inner trigram of Xun, the stems are assigned as Mao, Si, and Wei; for the outer trigram of Xun, the stems are assigned as You, Hai, and Chou. For the inner trigram of Li, the stems are assigned as Si, Wei, and You; for the outer trigram of Li, the stems are assigned as Hai, Chou, and Mao. For the inner trigram of Dui, the stems are assigned as Wei, You, and Hai; for the outer trigram of Dui, the stems are assigned as Chou, Mao, and Si. For the inner trigram of Kun, the stems are assigned as You, Hai, and Chou; for the outer trigram of Kun, the stems are assigned as Mao, Si, and Wei. Xun, Li, Dui, and Kun are yin trigrams, and the branches are assigned in a backward direction, so the stems are assigned from the top line to the first line. For example, in the hexagram Wei Ji, the inner trigram is Kan and the outer trigram is Li. The lower three lines are assigned as Wu Yin, Wu Chen, and Wu Wu, and the upper three lines are assigned as Ji You, Ji Wei, and Ji Si.

八卦之首世六當，以下初爻輪上揚，游魂八宮四爻立，歸魂八卦三爻詳。

This mnemonic teaches how to place the World Line. In each palace, the first trigram (the pure trigram) has the World Line on the sixth line. Starting from this trigram, the World Line moves upward through each subsequent trigram, beginning from the first line: the first generation trigram has the World Line on the first line, the second generation trigram on the second line, the third on the third, the fourth on the fourth, and the fifth on the fifth. The seventh trigram is the wandering trigram, with the World Line placed on the fourth line. The eighth trigram is the returning trigram, with the World Line on the third line. Once the World Line is determined, the Response Line is automatically set: the Response Line is always two lines away from the World Line. If the World Line is on the first line, the Response Line is on the fourth; if on the second, it is on the fifth; if on the third, on the sixth; if on the fourth, on the first; if on the fifth, on the second; if on the sixth, on the third. The World Line represents the person seeking divination, while the Response Line represents the other party or the external circumstances of the matter being consulted. These are the two key positions to establish first when interpreting the hexagram.

甲乙起青龍，丙丁起朱雀，戊日起勾陳，己日起騰蛇，庚辛起白虎，壬癸起玄武。（按六獸以起卦者為主，由初爻裝至六爻。）

The Six Beasts (also called the Six Spirits) are determined based on the day stem of the day when the hexagram is cast. They are arranged starting from the first line, in the fixed order of Qinglong, Zhuque, Gou Chen, Tengshe, Baihu, and Xuanwu, continuing up to the sixth line. If the day stem is Jia or Yi, Qinglong starts at the first line; if it is Bing or Ding, Zhuque starts at the first line; if it is Wu, Gou Chen starts at the first line; if it is Ji, Tengshe starts at the first line; if it is Geng or Xin, Baihu starts at the first line; if it is Ren or Gui, Xuanwu starts at the first line. The order continues cyclically, returning to Qinglong after Xuanwu. The original text specifically notes "以起卦者为主," meaning that the day stem of the day when the hexagram is cast should be used, not the person's birth date or the date provided by the person.

今以甲乙丙丁日附載為式，餘仿此。 　　　　　　六爻　五爻　四爻　三爻　二爻　初爻 甲乙日例　　玄武　白虎　螣蛇　勾陳　朱雀　青龍 丙丁日例　　青龍　玄武　白虎　腃蛇　勾陳　朱雀

This example uses the arrangements for Jia-Yi days and Bing-Ding days as a model, with the rest of the day stems following the same pattern. The table lists the positions from top to bottom, starting with the sixth line and ending with the first line: On Jia-Yi days, the first line is the Azure Dragon, the second line is the Vermilion Bird, the third line is Gou Chen, the fourth line is Teng Sha, the fifth line is the White Tiger, and the sixth line is the Black Tortoise. On Bing-Ding days, the first line is the Vermilion Bird, the second line is Gou Chen, the third line is Teng Sha, the fourth line is the White Tiger, the fifth line is the Black Tortoise, and the sixth line is the Azure Dragon. Following this method, on Wu days, the first line is Gou Chen, the second line is Teng Sha, the third line is the White Tiger, the fourth line is the Black Tortoise, the fifth line is the Azure Dragon, and the sixth line is the Vermilion Bird. On Ji days, the first line is Teng Sha, the second line is the White Tiger, the third line is the Black Tortoise, the fourth line is the Azure Dragon, the fifth line is the Vermilion Bird, and the sixth line is Gou Chen. On Geng-Xin days, the first line is the White Tiger, the second line is the Black Tortoise, the third line is the Azure Dragon, the fourth line is the Vermilion Bird, the fifth line is Gou Chen, and the sixth line is Teng Sha. On Ren-Gui days, the first line is the Black Tortoise, the second line is the Azure Dragon, the third line is the Vermilion Bird, the fourth line is Gou Chen, the fifth line is Teng Sha, and the sixth line is the White Tiger.

青龍：主正義、忠直、清高不俗，正配之偶；又主喜慶、財帛、福祿、吉祥之氣、享樂。朱雀：主口舌、郵匯、火光、飛行、快捷。勾神：田土、勾絆、糾纏、吸引、牽制、遲滯，又主誠實。騰蛇：主驚疑、怪異、夢寐、陰私、陰德、陰中之定數、陰靈、冥冥中之夙緣。白虎：主痛苦、血光、流血、損傷、開刀、刀劍槍傷；夕主疾病、死亡、喪事、考服、煞氣。玄武：主盜賊、鼠蛇之輩、淫亂、娛樂過度、不正泒、賭摶、邪淫、欺騙、虛偽、色情。

The six spirits each have their own areas of jurisdiction, and when they are associated with a line, they add an additional layer of meaning to that line. The Azure Dragon represents righteousness, loyalty, purity, and detachment; in matters of marriage, it signifies a formal spouse. It also relates to joy, wealth, blessings, official positions, auspicious energy, and comfort. The Vermilion Bird governs disputes and verbal conflicts, as well as communication (such as letters and money transfers), fire, speed, and swift movement. The Gou Chen (Hook Star) governs land and property, as well as entanglements, complications, attraction, restraint, and delays. On the other hand, it also signifies honesty and solidity. The Teng Sha (Winding Snake) governs uncertainty, strange occurrences, dreams, secrets, hidden virtue, and fated connections with spirits. The White Tiger governs suffering, bloodshed, injury, and wounds from weapons; it also relates to illness, death, funerals, mourning attire, and ominous energy. The Black Tortoise governs thieves, creatures like rats and snakes, immorality, excessive indulgence, improper paths, gambling, immorality, deceit, falsehood, and pornography. The six spirits add color but do not determine generation and overcoming; a fortunate spirit on a favorable line brings even more fortune, while an inauspicious spirit on an unfavorable line brings even more misfortune. The fundamental judgment still depends on the five phases' generation, overcoming, strength, and decline of the line.

六神辨象結合六親辨象之斷法。 　　青龍｜朱雀｜勾神｜騰蛇｜白虎｜玄武 官鬼：法律、官祿、正直，占絪緣為正配之夫星，家宅風水為神位，占申請為官方或海關等。｜官非、辯駁、報案，咒咀傷人，符咒邪術（必帶玄武騰蛇官發動），臨火官動為火災。｜占生意為熟客，女占婚為丈夫或男友，男占婚為情敵，官司主糾纏，亦為憂慮。｜官司克用神為牢獄災，夢為怪異驚恐，家宅動而克用為怪異作崇，占病為鬼魅纏身，女占姻為註定之夫星。｜動而克用為血光之災或開刀手術，重重克用為死亡，沖用而不克者為疾病、兼克為重病，占自身、運程、疾病、孕產、家宅可用此法。｜為盜賊，動而克用為搶劫受災，女占為苟合（見勾神合為淫合）。

The following table shows the symbolic meanings derived by crossing the Six Spirits with the Six Relations. The horizontal row represents the Six Spirits: Qinglong, Zhuque, Goushen, Tengshe, Baihu, and Xuanwu. The vertical column represents the Five Categories of the Six Relations: Official Ghost, Parents, Siblings, Wealth, and Children. The intersection of these represents the specific meaning of the爻. First, consider the row of Official Ghost. Official Ghost with Qinglong signifies law, official positions, and upright conduct; for a woman's fortune in marriage, it represents the official husband; for home fengshui, it indicates the position of the deity; for applications or approvals, it refers to official institutions or customs authorities. Official Ghost with Zhuque indicates lawsuits, disputes, accusations, and also sorcery or curses (this aspect is only valid when Zhuque and Xuanwu or Tengshe are present together and the Official Ghost is active). If the Official Ghost is of fire nature and Zhuque is active, it signifies fire accidents. Official Ghost with Goushen indicates old customers in business; for a woman's fortune in marriage, it represents the husband or boyfriend; for a man's fortune in marriage, it represents a rival; in lawsuits, it indicates persistent纠缠 and inner worries. Official Ghost with Tengshe indicates lawsuits that harm the Useful God, leading to imprisonment; in dreams, it signifies strange fears and disturbances; in home affairs, if the Official Ghost moves and harms the Useful God, it indicates supernatural disturbances; in illness, it signifies possession by ghosts or spirits; for a woman's fortune in marriage, it represents the destined husband. Official Ghost with Baihu indicates bloodshed or surgery if it harms the Useful God, and death if it repeatedly harms the Useful God; if it only conflicts with the Useful God without harming, it indicates ordinary illness; if it both conflicts and harms, it indicates serious illness; this method can be applied to personal affairs, fortune, illness, pregnancy, and home affairs. Official Ghost with Xuanwu signifies theft; if it harms the Useful God, it indicates robbery; for a woman's fortune, it signifies an improper relationship; if Goushen also joins, it indicates a more immoral relationship.

父：文書、文憑、證件、法律條文、契約、官方檔案、登記簿冊、經文。｜書信、郵寄、電報，教師，口誦經書文。｜為跌樸，申請為文書阻滯，運程自身為勞碌牽掛，占孕為難產，相熟輩。｜照六親中辨象中父爻之斷法。｜跌樸損傷，或為長輩有病。｜動而克用為六書有偽，或長輩有偽情相暪。

Parents belong to the category of Yixing. When Parents are accompanied by the Azure Dragon, they indicate official documents, certificates, legal texts, contracts, government records, registers, and scriptures, all of which are reliable and formal writings. When Parents are accompanied by the Vermilion Bird, they relate to letters, mail, telecommunication, and also refer to teachers and the recitation of scriptures. When Parents are accompanied by the Hook Star, they indicate falls or injuries; when dealing with applications, they suggest obstacles in paperwork; when considering one's own fortune, they indicate hard work and worries; when discussing pregnancy, they suggest difficult childbirth; and when referring to others, they indicate familiar elders. When Parents are accompanied by the Boa Snake, they are interpreted according to the usual method for the Parents爻 in the Six Relations. When Parents are accompanied by the White Tiger, they indicate falls or injuries, or that an elder is ill. When Parents are accompanied by the Black Tortoise, if they act and overcome the Useful God, it suggests that documents or contracts are fake, or that an elder has hidden matters not disclosed.

兄：胞兄弟、正義朋友。｜口角爭吵，激氣，搬弄是非。｜相好之友輩。｜動而克用為受陰謀暗害騙財，占朋友官司為牢獄。｜朋友疾病纏身。｜為欺騙、虛偽騙財，或為娛樂而耗財，賭博必輸。

Siblings and the Useful God. Siblings with the Azure Dragon indicate biological brothers or friends who are loyal and have a sense of righteousness. Siblings with the Vermilion Bird indicate disputes, quarrels, anger, and spreading rumors. Siblings with the Hook God indicate close friends of the same generation. Siblings with the Snake God indicate movement that harms the Useful God, suggesting being secretly schemed against, having money stolen; if divining for a friend's legal case, it indicates imprisonment. Siblings with the White Tiger indicate friends suffering from illness. Siblings with the Black Tortoise indicate deception, false intentions to gain money, or spending on entertainment; if asking about gambling, it definitely means losing.

財：正義之財、髮妻、喜財，占身命為福祿之財、享福。｜匯款，男占姻妻多言，或任職公關之務。｜男占為妻、女友，女占姻為情敵。｜生意財運為註定之財，男占姻為夙緣註定之妻。｜占自身為富而帶疾，或富而吝惜；男占姻為女有病。｜騙偽之財，男占姻為不正當女友或苟合之婦（合世者），或新潮女友，賭博嬴。

Wealth is indicated by Yixing. Wealth accompanied by the Azure Dragon indicates legitimate sources of money; in matters of marriage, it refers to the first wife, and also signifies pleasant wealth. In matters of one's life and destiny, it indicates wealth that brings happiness and blessings. Wealth accompanied by the Vermilion Bird indicates money that is being transferred or settled; for a man in matters of marriage, it suggests a talkative wife or a person engaged in social and business activities. Wealth accompanied by the Hook God indicates, for a man, his wife or girlfriend, and for a woman in matters of marriage, it refers to a rival in love. Wealth accompanied by the Boa Snake indicates, in matters of business and wealth, a fortune destined in one's life; for a man in matters of marriage, it refers to a wife determined by past karma. Wealth accompanied by the White Tiger indicates, for oneself, wealth accompanied by illness, or wealth but with stinginess; for a man in matters of marriage, it suggests the wife is ill. Wealth accompanied by the Black Tortoise indicates money from improper sources; for a man in matters of marriage, it refers to an improper girlfriend or a woman involved in casual relationships (especially if it is in harmony with the World Line), or a woman of unusual behavior; if asking about gambling, it indicates winning.

孫：清閒高雅之氣質，不求虛名，不勞俗務（占身命）；占財獲利，占事業為清閒，男占姻則吉，女占婚不利，占病可不藥而癒，占官職不吉。｜音樂歌曲、寵物雀鳥，或為念誦佛咒。｜照六親中辨象子孫爻斷。｜占子息為命中註定之子女，亦為積德、有陰功。｜幼輩子女為疾病不安。｜為享樂（帶偏門）、娛樂界，多物慾心理享受等。

The Six Relations (子孙) and the Five Elements (一行). If the Six Relations are accompanied by the Azure Dragon (青龙), it indicates a life of clear morality and refined taste, not seeking fame or being involved in worldly affairs; for seeking wealth, it suggests profit; for career, it suggests leisure; for a man's marriage, it is favorable; for a woman's marriage, it is unfavorable (as the Six Relations overcome the Official Ghost, which represents the husband); for illness, it suggests self-healing without medication; for official position, it is unfavorable (as the Six Relations are the God of Harmful Officials). If the Six Relations are accompanied by the Vermilion Bird (朱雀), it indicates music, songs, pets, birds, or reciting mantras and scriptures. If the Six Relations are accompanied by the Hook Star (勾神), it should still be interpreted according to the usual method of the Six Relations in the Six Relations system. If the Six Relations are accompanied by the Snake (螣蛇), for descendants it indicates children destined by fate, and also suggests accumulating virtue and performing good deeds. If the Six Relations are accompanied by the White Tiger (白虎), it indicates illness and unrest among younger children. If the Six Relations are accompanied by the Black Tortoise (玄武), it indicates enjoyment (often involving side matters), referring to entertainment, and also suggests various pleasures related to material desires.

陰世則從午月起，陽世還從子月生，欲得識其卦中意，從初數至世方真。卦身之爻為所占事之主，若無卦身則串無頭緒，倘卦身有傷，其事難成矣。

The method of securing the "month hexagram body" is as follows: first determine whether the world line is a yin line or a yang line. If the world line is a yin line, start counting from the month of午 (May); if it is a yang line, start counting from the month of子 (January). The counting begins at the first line, with each line representing one month, and the count proceeds upward until it reaches the line where the world line is located. The month branch that falls on this line becomes the hexagram body. For example, if the world line is on the third line and is a yang line, count from the first line as子 (January), second line as丑 (February), third line as寅 (March), so the hexagram body is寅 (March). The hexagram body line represents the main focus of the matter being divined. If the hexagram body cannot be found in the hexagram, the matter lacks clarity and direction. If the hexagram body is being冲 (conflicted),克 (overcome), or falls空亡 (empty), the matter will have difficulty in achieving success.

申子辰會成水局，巳酉丑會成金局，寅午戍會成火局，亥卯未會成木局。

When three branches come together, they form a complete set, which has much greater power than a single line: if the branches of Shen, Zi, and Chen are all present, they form a Water formation; if the branches of Si, You, and Chou are all present, they form a Metal formation; if the branches of Yin, Wu, and Xu are all present, they form a Fire formation; if the branches of Hai, Mao, and Wei are all present, they form a Wood formation. The middle branch of each formation (Zi, You, Wu, Mao) is the strong god of that formation. The first branch is the position of growth, and the last branch is the position of storage. If in a hexagram all three lines are active and form a complete set, the corresponding element will suddenly gain strength. If only two lines are active, it must wait for the third branch to be completed by the day branch or the month builder, or until that branch is the day branch, to form a complete set, and the matter will then occur at that time.

長生、沐浴、官帶、臨官、帝旺、衰、病、死、墓、絕、胎、養。假如火長生在寅，從寅上起順行，卯上沐浴，辰上官帶，依次順行；木長生在亥，從亥上起，餘可類推：金長生……，火長生……。

The twelve earthly branches represent the twelve stages of the movement of the Five Phases, from birth to decline and rebirth, in a fixed order: growth, bathing, capping, officialdom, prosperity, decline, illness, death, burial, isolation, conception, and nourishment. When using this system, arrange the twelve earthly branches in order on the palm. For example, the long life of fire is in the寅 position, so starting from寅, the sequence is:寅 for growth,卯 for bathing,辰 for capping,巳 for officialdom,午 for prosperity,未 for decline,申 for illness,酉 for death,戌 for burial,亥 for isolation,子 for conception, and丑 for nourishment. The long life of wood is in亥, so starting from亥, the sequence follows similarly. The long life of metal is in巳, while water and earth share the long life in申. When interpreting a divination, check where the useful god falls in relation to the day branch and the month builder. If it falls in growth, officialdom, or prosperity, it has strength. If it falls in decline, illness, death, burial, or isolation, it is weak. If it falls in burial, it needs the day of opposition to open it before it can manifest.

甲祿在寅乙祿卯，丙戊在巳丁己午，庚祿在申辛祿酉，壬祿在亥癸祿子。申子辰年馬居寅，寅午戌年馬在申，巳酉丑年馬在亥，亥卯位年馬居巳。

This song first refers to the "Lushen" (Wealth God) and then to the "Yimash" (Post Horse). The Lushen is determined by the Day Stem (or Year Stem): Jia's Lushen is in寅, Yi's is in卯, Bing and Wu's are both in巳, Ding and Ji's are both in午, Geng's is in申, Xin's is in酉, Ren's is in亥, and Gui's is in子. The Lushen represents the most vigorous position of the inherent energy, associated with salary and sustenance. The Yimash is determined by the Triple Harmony of the Year Branch (or Day Branch). It takes the long life position of the branch that forms the harmony: the water triple harmony (Shen-Zi-Chen) has its Yimash in寅, the fire triple harmony (Yin-Wu-Xu) has its Yimash in申, the metal triple harmony (Si-You-Chou) has its Yimash in亥, and the wood triple harmony (Hai-Mao-Wei) has its Yimash in巳. The Yimash signifies movement, travel, and going out, and it is most important when predicting the whereabouts of people or travel.

天干　甲　乙　丙　丁　戊　己　庚　辛　壬　癸 祿　　寅　卯　巳　午　巳　午　申　酉　亥　子 地支　子　丑　寅　卯　辰　巳　午　未　申　酉　戌　亥 馬　　寅　亥　申　巳　寅　亥　申　巳　寅　亥　申　巳 凡卜家宅終身者，從本人本命上起亦是。

The two columns present a对照 table for禄 and马, making it easier to look up. The first column lists the禄 for each of the ten heavenly stems: Jia's禄 is寅, Yi's禄 is卯, Bing's禄 is巳, Ding's禄 is午, Wu's禄 is巳, Ji's禄 is午, Geng's禄 is申, Xin's禄 is酉, Ren's禄 is亥, Gui's禄 is子. The second column lists the马 for each of the twelve earthly branches: for a year or day of Zi, the马 is寅; for Chou, it is亥; for Yin, it is申; for Mao, it is巳; for Chen, it is寅; for Si, it is亥; for Wu, it is申; for Wei, it is巳; for Shen, it is寅; for You, it is亥; for Xu, it is申; for Hai, it is巳. It can be seen that Shen-Zi-Chen all have马 in寅, Yin-Wu-Xu all have马 in申, Si-You-Chou all have马 in亥, and Hai-Mao-Wei all have马 in巳, which agrees with the mnemonic verse. The last sentence provides an additional method: when divining about a family home or one's entire life, which concerns one's whole life, the禄 and马 can also be determined from the questioner's own birth year's heavenly stem and earthly branch, not necessarily relying solely on the day's earthly branch.

甲戊（庚）兼牛羊，乙己鼠猴鄉，丙丁豬雞位，壬癸兔蛇藏，六辛逢馬虎，此是貴人方。

This song explains how to find "Tianyi Guiren" (Heavenly Nobleman), using the Day Stem as the main reference. The two branches obtained are the positions where the Nobleman is located. For Jia day and Wu day and Geng day, the Nobleman is in Chou (ox) and Wei (sheep); for Yi day and Ji day, the Nobleman is in Zi (rat) and Shen (monkey); for Bing day and Ding day, the Nobleman is in Hai (pig) and You (rooster); for Ren day and Gui day, the Nobleman is in Mao (rabbit) and Si (snake); for Xin day, the Nobleman is in Wu (horse) and Yin (tiger). If the Nobleman is on the Useful God or the World Line, it indicates turning danger into safety and receiving help from others, especially beneficial for seeking fame, meeting officials, or making plans. However, Wang's later text "Differentiating the Mistakes of Guiren and Lu Ma" specifically discusses this, pointing out that divination should still focus on the Five Phases' generation and overcoming, and should not rely solely on divine symbols. Scholars can compare both sections to understand the proper balance.

六刑：寅刑巳，巳刑申，丑戌相刑未並臻；子刑卯，卯刑子，辰午酉亥自相刑。六害：六害子未不堪親，丑害午兮寅巳真，卯害辰兮申害亥，酉戍相穿轉見深。

The first part discusses punishments. The trigram寅 (Yin) is punished by巳 (Si), and巳 (Si) is punished by申 (Shen), and申 (Shen) is punished by寅 (Yin), and this group is called "Punishment of Ingratitude." The trigram丑 (Chou) is punished by戌 (Xu), and戌 (Xu) is punished by未 (Wei), and未 (Wei) is punished by丑 (Chou), and this group is called "Punishment of Overbearing Power." The song says "丑戌相刑未并臻," meaning that three trigrams together cause a heavier punishment. The trigram子 (Zi) is punished by卯 (Mao), and卯 (Mao) is punished by子 (Zi), and this mutual punishment is called "Punishment of Impropriety." The trigrams辰 (Chen),午 (Wu),酉 (You), and亥 (Hai) each punish themselves when they meet their own trigrams, and this is called "Self-Punishment." The second part discusses harm, also called "Piercing." Zi (Zi) and Wei (Wei) harm each other and are most incompatible; Chou (Chou) harms Wu (Wu), Yin (Yin) harms Si (Si); Mao (Mao) harms Chen (Chen), Shen (Shen) harms Hai (Hai); You (You) and Xu (Xu) pierce each other, and this harm is especially severe. When the useful god is punished or harmed by the day branch, month builder, or moving line in divination, events will certainly have complications, and there will be resentment and illness. However, if the punishing or harming trigram is the hostile god, it is actually a good thing.

乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為羊。

This passage refers to the animals associated with the Eight Trigrams, taken from the "Commentary on the Diagrams" of the "Zhou Yi" (I Ching). These are used in divination to represent domestic animals, lost items, and objects encountered by travelers. Specifically: Qian (Heaven) corresponds to the horse, Kun (Earth) to the ox, Zhen (Thunder) to the dragon, Xun (Wind) to the chicken, Kan (Water) to the pig, Li (Fire) to the wild chicken, Gen (Mountain) to the dog, and Dui (Lake) to the sheep. For example, if a divination about a lost animal results in the Kun trigram with the wife's wealth爻 activated, one should consider the ox; if the Dui trigram is involved, then the sheep should be considered.

八宮諸身：乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兌為口。

This passage explains the correspondence between the Eight Trigrams and the human body parts, as recorded in the "Say卦传." It is used to determine the location of illness in divination: Qian (Heaven) corresponds to the head, Kun (Earth) to the abdomen, Zhen (Thunder) to the feet, Xun (Wind) to the thighs, Kan (Water) to the ears, Li (Fire) to the eyes, Gen (Mountain) to the hands, and Dui (Lake) to the mouth. When diagnosing illness, first check where the official ghost爻 is located in the hexagram and its position. Then combine it with the Five Phases' corresponding organs. The location of the illness can then be roughly determined. For example, if the official ghost belongs to wood and is in the Zhen hexagram, consider the feet and liver and gallbladder. If the official ghost is in the Li hexagram and associated with fire, consider eye diseases and heart fire.

世應當中兩間爻，忌神發動莫相交，元辰與用當中動，生世扶身事事高。

The two yao between the world line and the response line are called "jian yao," representing intermediaries such as matchmakers, go-betweens, or persons handling the matter, as well as obstacles in between. When examining the jian yao, the principle is: if the jian yao has a Hostile God (hostile god) that moves, one should avoid dealing with the intermediary, as the matter will be obstructed by him. If the jian yao has an Origin God (origin god) or Useful God (useful god) that moves, and it supports the world line and strengthens the hexagram body, then everything will go smoothly, and the intermediary will actually be helpful. When divining about marriage, look at the matchmaker; when divining about business transactions, look at the broker; when divining about lawsuits, look at the mediator. In all these cases, one should first examine these two lines.

甲己之年丙作首，乙庚之歲戊為頭，丙辛之位從庚上，丁壬壬位順行流，戊癸之年何方法，甲寅之上好追求。

This is a mnemonic for determining the stem of the first lunar month based on the heavenly stem of the year. After determining the first month, the remaining months can be sequentially arranged according to the sixty-jiazi cycle (with the earthly branches fixed: the first month is built on寅, the second on卯, and so on until the twelfth month, which is built on丑). For years starting with Jia or Ji, the first month is Bingyin; for years starting with Yi or Geng, the first month is Wuyin; for years starting with Bing or Xin, the first month is Gengyin; for years starting with Ding or Ren, the first month is Rennyin; for years starting with Wu or Gui, the first month is Jiayin. For example, if this year starts with Yi, the first month is Wuyin, the second is Jimao, the third is Gengchen, and so on. The month builder is the first measure for assessing the strength and decline of yao in divination, so it is essential to accurately determine the month builder before casting the hexagram.

甲己還加甲，乙庚丙作初，丙辛從戊起，丁壬庚子居，戊癸何方法，壬子是順行。

This is a mnemonic for determining the heavenly stem of the hour during the first hour (子时) based on the day stem. Once the stem for 子时 is determined, the remaining hours follow in sequence through the sixty-jiazi cycle (with the earthly branches fixed as 子, 丑, 寅, 卯, etc.). For 甲日 and 己日, 子时 is Jiazi; for 乙日 and 庚日, 子时 is Bingzi; for 丙日 and 辛日, 子时 is Wuzi; for 丁日 and 壬日, 子时 is Gengzi; for 戊日 and 癸日, 子时 is Renzi. For example, if today is 丙日, then 子时 is Wuzi, 丑时 is Jichou, 寅时 is Gengyin, and so on. When predicting specific times, this method is used.

正九五更二點徹，二八五更四點歇，三七平光是寅時，四六日出寅無別，五月日高三丈地，十月十二四更二，仲冬才到四更初，便是寅時君須記。

In ancient times, there were no clocks, and the twelve hours of a day were determined by the sky's appearance. The time of the first hour,寅时, was used as the basis for determining the other hours (once寅时 was fixed, the rest could be calculated in order). This song gives the celestial phenomena for the寅时 according to each month: in the first and ninth months, it is at the second watch, two points; in the second and eighth months, it is until the fourth watch, four points; in the third and seventh months, when the sky is just beginning to brighten, that is寅时; in the fourth and sixth months, when the sun comes up, that is寅时, the same as the previous two months; in the fifth month, when days are longer, the寅时 has already reached when the sun is three feet high; in the tenth and twelfth months, it is at the second watch, two points; in the eleventh month (the middle of winter), when nights are longest, only at the beginning of the fourth watch is it寅时. When using this to cast a divination, one must calculate according to this method, and not treat all months the same.

易爻不妄成，神爻豈亂發。體象或既成，無者形憂色。始須論用神，次必看原神。三合會用吉，祿馬最為良。爻動始為定，次者論空亡。六沖主沖並，刑剋俱主傷。

The lines in a hexagram do not form without purpose; the lines indicated by the spirits also do not act randomly. Whatever is shaken out must have its own meaning. Once the hexagram is arranged, if the six relations that should be present are missing, the hexagram itself carries a sense of sorrow. When interpreting a hexagram, first consider the "useful god," which represents the matter being asked about in the hexagram. Then look at the "origin god," which supports the useful god. If the three harmonies form a complete set and this set also supports the useful god, it is favorable. If further supported by the禄神 (favorable god) and the Post Horse (post horse), it is even better. The moving line is the decisive factor in determining success or failure, so first determine the moving line, then check if it falls into the "ten empty" period. If there is a six clash, it indicates dispersion, agitation, and sudden movement. If there are punishments or conflicts, they indicate damage.

世應俱發動，必然有改張。龍動家有喜，虎動主有喪。勾陳朱雀動，田土與文章。財動憂尊長，父動損兒郎。子動男人滯，兄動女人殃。出行宜世動，歸魂不出疆。用動值三合，行人立回莊。占宅財龍旺，豪富冠一鄉。父母爻興旺，為官至侯王。福神若持世，官訟定無妨。勾陳克玄武，捕賊不須忙。

The World Line and the Response Line both moving indicate that the matter will change midway. The Azure Dragon moving signifies joy in the family; the White Tiger moving indicates a funeral. The Gou Chen moving relates to land and property, while the Vermilion Bird moving relates to documents and writings. The Wealth Line moving indicates concern for elders (as wealth overcomes parents), and the Parents Line moving is unfavorable for children (as parents overcome children). The Children Line moving indicates obstacles for a man seeking fame or official position (as children overcome officials); the Brothers Line moving indicates misfortune for the wife and female relatives (as brothers overcome wealth). For travel, it is favorable if the World Line moves. If the returning soul hexagram appears, the person will not leave the country. If the Useful God moves and forms a triple harmony, the traveler will return immediately. For a house, if the Wealth Line is strong and accompanied by the Azure Dragon, it indicates great wealth surpassing the whole village. If the Parents Line is strong, it indicates the possibility of holding high official positions such as marquis, duke, or king. If the Children Line (the God of Fortune) holds the World Line, there will be no obstacles in legal disputes. If Gou Chen overcomes Xuan Wu, there is no need to worry about catching thieves, as the thieves will be caught on their own.

父病嫌財殺，財興母不長。無鬼病難療，鬼旺主發狂。請看考鬼歷，禱謝得安康。占婚兼克用，占產看陰陽。若要問風水，三四世吉昌。長生墓絕訣，卦卦要審詳。萬千言不盡，略舉其大綱，分別各有類，無物不包藏。

Divination for the illness of parents is most dangerous when the wealth hexagram is afflicted by a killer (the wealth hexagram overcoming the parents hexagram). If the wealth hexagram is strong, the mother's lifespan is difficult to prolong. When divining illness, if the hexagram has no official ghost, the illness is hard to cure — because without the official ghost, there is no indication of the illness, and medicine cannot be applied. If the official ghost is too strong, the illness becomes severe and the patient may go mad. In such cases, one can consult books like "Ghost Calendar" to determine which god or ghost is causing the trouble, pray and apologize, and then attain health. When divining marriage, one must also check if there is a hexagram that overcomes the useful god. When divining childbirth, one must determine the gender based on the yin and yang of the hexagram. If asking about the fortune of a tomb or house, a hexagram of the third or fourth generation is auspicious. The principles of long life, entering the tomb, and reaching the end in the twelve long life stages must be carefully examined in each hexagram. This principle is too vast to explain in detail here; it is only a general outline. Each category has its own classification, and there is no matter in the world that is not included in the hexagram.

子動生財，不宜父擺，兄動克財，子動能解。財動生鬼，切忌兄搖，子動克鬼，財動能消。父動生兄，忌財相剋，鬼動克兄，父動能洩。鬼動巽入，忌子交重，財動克父，鬼動能中。兄動生子，忌鬼搖揚，父動克子，兄動無妨。

The "Su Jin Fu" specializes in explaining the mutual generation and control among three lines: one line should generate the useful deity, while another line comes to control it; at this time, if there is a third line in the middle, it can resolve the conflict. If the children line moves to generate the wealth line, it is feared that the parents line also moves (as the parents line controls the children line, cutting off the path of wealth); if the siblings line moves to control the wealth line, the children line moving can resolve it—because the siblings line sees the children line and will generate the children line instead of controlling the wealth line. If the wealth line moves to generate the official ghost line, the most feared is the siblings line moving (as the siblings line controls the wealth line, cutting off the path of the official ghost); if the children line moves to control the official ghost line, the wealth line moving can resolve it—because the children line sees the wealth line and will generate the wealth line instead of controlling the official ghost. If the parents line moves to generate the siblings line, it is feared that the wealth line controls the parents line; if the official ghost line moves to control the siblings line, the parents line moving can release the official ghost's energy and transform it into generating the siblings line. If the official ghost line moves to generate the parents line, it is feared that the children line moves strongly; if the wealth line moves to control the parents line, the official ghost line moving can mediate and transform it. If the siblings line moves to generate the children line, it is feared that the official ghost line moves strongly; if the parents line moves to control the children line, as long as the siblings line moves together, the parents' energy will be directed to generate the siblings line, and the children line will not be a problem.

子興克鬼，父動無妨，若然兄動，鬼必遭傷。財興克父，兄動無憂，若然子動，父命難留。父動克子，財動無事，若是鬼興，其子必死。鬼興克兄，子動可救，財若交重，兄弟不久。兄興克財，鬼興無礙，若是父興，財遭克害。

In reverse, when the official ghost is strong and the subject is weak, the children's trigram attacking the official ghost is beneficial, but if the parents also move to attack the children, the official ghost is not harmed. However, if the siblings move together, the siblings weaken the parents' strength and then support the children, causing the official ghost to be injured. When the wife's wealth trigram attacks the parents, if the siblings also move, the siblings are born from the parents and then support the wife's wealth. Otherwise, the siblings are born from the parents, and the parents have the siblings to release their strength, so they are not exhausted, thus the parents are safe. But if the children move together, the children support the wife's wealth, and the parents' strength is lost. When the parents attack the children, if the wife's wealth also moves to attack the parents, the children are not harmed. However, if the official ghost moves together, the official ghost supports the parents, doubling their strength, so the children must die. When the official ghost attacks the siblings, if the children move together to attack the official ghost, the siblings are saved. However, if the wife's wealth moves together, the wife's wealth supports the official ghost, and the siblings will not last long. When the siblings attack the wife's wealth, even if the official ghost moves together, it is not a problem (since the official ghost attacks the siblings, which actually protects the wealth). However, if the parents move together, the parents support the siblings, and the wife's wealth will be attacked.

本支皆言生剋制化之克，以明凶中藏吉，吉內藏凶耳。如金動本生水，也得火動則制金，而金不能生水矣。如火動可克金，也得水動則制火，而火不能傷金矣。如金逢火動則受克，也得土動則火貪生於土，忘克於金，名為貪生忘克，金反吉也。如火動克金而土爻安靜，更逢木動，木助火克金，必凶也。學者宜按五行生剋制化推之，吉凶瞭然矣。

This passage is Wang Hongxu's commentary on the "Su Jin Fu." The above statements all discuss the concept of "killing" within the framework of the Five Phases' generation, control, and transformation. The intention is to illustrate that among evils there are hidden blessings, and among blessings there are hidden evils; one should not look only at the surface. For example, metal usually generates water, but if fire also arises, fire controls metal, and thus metal cannot generate water. Another example: fire can kill metal, but if water also arises, water controls fire, and thus fire cannot harm metal. Another case: when metal meets active fire, it should be controlled, but if the earth element is also active, fire will prefer to generate earth instead of killing metal, forgetting its original function of controlling metal. This is called "preferring to generate rather than to kill," and metal thus turns into a favorable situation. Conversely, if fire is active and controls metal, but the earth element remains inactive, and another wood element is active, wood will assist fire, making the fire stronger, and metal will suffer great misfortune. Scholars should analyze the Five Phases' generation, control, and transformation step by step, and the good and bad outcomes will become clear at a glance.

世爻旺相最為強，作事亨通大吉昌，謀望諸般皆遂意，用神生合妙難量，旬空月破達非吉，克害刑沖遇不良。

The World Line represents the person seeking divination. It is most important for the World Line to be prosperous and strong. If the World Line is prosperous and strong, the person's spirit is vigorous, affairs proceed smoothly, and great fortune is achieved. Whatever they seek, everything goes well. If the Useful God supports and harmonizes with the World Line, the benefits are endless. Conversely, if the World Line falls into the旬空 (decade void) and also meets the Month Breaker, even if there seems to be something, it is not auspicious. If the Day Branch or the Moving Line harms, injures, or conflicts with the World Line, all encountered situations will be unsmooth.

父母持世主身勞，求嗣妾眾也難招，官動財旺宜赴試，財搖謀利莫心焦，占身財動無賢婦，又恐區區壽不高。

The parents' hexagram holds the world position, indicating personal toil and worry. It is most unfavorable for seeking offspring—parents overcome children, so even with many wives and concubines, it is difficult to have sons. If the official ghost moves and wealth is strong (officials generate parents, wealth generates officials, and this continues up to the world position), it is most suitable to take an exam. If wealth moves and the matter concerns profit-making, there is no need to worry excessively: although wealth overcomes parents, it is actually beneficial for seeking wealth. However, if the hexagram concerns oneself, and wealth moves, it overcomes the parents in the world position, indicating the household lacks a virtuous wife and also fearing a shortened lifespan.

子身持世事無憂，求名切忌坐當頭，避亂許安失可得，官訟從今了便休，有生無克諸般吉，有克無生反見愁。

The Children line holds the World line, and there is little worry in all matters. The Children represent the deity of fortune and virtue, capable of removing calamities and controlling ghosts. However, it is most inauspicious for seeking official rank or fame if the Children line is in the World position, because the Children line overcomes the Official Ghost line, thus cutting off the path to official success beforehand. If one is avoiding war or disaster, the Children line in the World position promises safety; lost items can be recovered; and legal disputes can be resolved. As long as there is a line that supports the Children line in the World position and no line that overcomes it, everything will be favorable. If there are only lines that overcome the Children line and none that support it, then one should worry.

鬼爻持世事難安，占身不病也遭官，財物時時憂失脫，功名最喜世當權，入墓愁疑無散日，逢沖轉禍變成歡。

The Official Ghost line holds the world position, causing instability in all affairs. When divining about oneself, it indicates either illness or legal troubles. In terms of wealth, there is constant worry about loss or theft. However, this situation is most favorable for seeking official positions—since the Official Ghost is the deity of official rank, its presence in the world position signifies authority and proper position. If the Official Ghost in the world position also enters the storage, there will be no end to worries and uncertainties. At this time, if the day branch or moving line comes to break the storage, misfortune can be turned into good fortune.

財爻持世益財榮，兄若交重不可逢，更遇子孫明暗動，利身克父喪文風，求官問訟宜財托，動變兄官萬事凶。

The Wealth line is in the current position, which is beneficial for wealth and brings prestige. The greatest danger is when the Siblings line is strongly activated. Siblings are the thieves of wealth; once they move, wealth is scattered. If the Children line is clearly activated or covertly activated (covert activation refers to a static line being stirred by the day branch), the Children will generate wealth, which is beneficial for oneself, but the Children also fail to support documents, as wealth overcomes the Parents, indicating damage to academic achievements and literary fortune. When seeking official positions or involved in legal matters, one should use wealth to seek help from others (wealth generates the Official Ghost). However, if the Wealth line is activated and transforms into the Siblings or Official Ghost lines, then all things become ominous.

兄弟持世莫求財，官興須慮禍將來，朱雀井臨防口舌，如搖必定損妻財，夬母相生身有壽，化官化鬼有奇災。

The World Line is occupied by the Siblings爻, so one should not seek wealth — the Siblings are naturally the gods that consume wealth, and having them on the World Line means wealth is first taken by oneself. If the Official Ghost爻 is also strong, one should beware of misfortune coming suddenly (as the Official Ghost is overcoming the Siblings, and this is directly attacking the World Line). If the Siblings爻 on the World Line also carries the Vermilion Bird, one should be cautious of disputes and arguments; once the Siblings爻 moves, it will certainly cause damage to the wife's wealth. If the Parents爻 (originally '夬母', meaning Parents) generates with the Siblings on the World Line, it indicates longevity for oneself. However, if the Siblings爻 on the World Line moves and transforms into the Official Ghost爻, there will be unexpected calamities.

世應相生則吉，世應相剋則凶，世應比和事卻中，作事謀為可用。應動他人反變，應空他意難同，世空世動我心傭，只恐自家懶動。

The World Line represents me, and the Response Line represents the other party or the external situation. When these two lines interact, we can see whether the outcome is favorable or not. If the World Line and the Response Line mutually generate each other, the matter is auspicious. If they mutually control each other, the matter is ominous. If the Five Phases of the World Line and the Response Line are the same and they are harmonious, the matter is in a middle ground and can still be handled. If the Response Line is active, it indicates that the other party is indecisive. If the Response Line falls into an empty position, it suggests that the other party does not agree with me and the discussion is not going well. If the World Line falls into an empty position or if the World Line itself is active, it indicates that I am indecisive and lazy (the character '佣' is the same as '慵'). I should be afraid that the matter will fail due to my own lack of action. When divining about business transactions, partnerships, marriages, or lawsuits, keep these four lines in mind, and you will know which side to focus on.

身臨福德不見官，所憂必竟變成歡，目前凶事終須吉，緊急還來漸漸寬。身臨原用與青龍，定期喜事入門中，若逢驛馬身爻動，出路求謀事事通。身爻切忌入空亡，作事難成且守常，刑傷破絕皆為忌，勸君安分守家邦。

The hexagram body represents the matter being divined itself; its condition is most important. If the hexagram body falls on the children (fortune virtue)爻 and the hexagram does not contain official ghost, what is feared will eventually turn into joy, and current misfortunes will ultimately become good fortune, and urgent situations will gradually ease. If the hexagram body falls on the origin god or the useful god, and is accompanied by the azure dragon, it indicates certain good news will arrive. If the hexagram body爻 coincides with the post horse and is active, then matters concerning going out and seeking opportunities will all be smooth. Conversely, the hexagram body should most avoid falling into empty亡; once it falls into empty亡, things will be difficult to achieve, and one can only stick to the old way. If the hexagram body is harmed by刑, injured, meets the month breaker, or is in a desolate place, these are all unfavorable conditions; it is advisable to be content with the current situation and not to act recklessly.

伏克飛神為出暴，飛來克伏反傷身，伏去生飛名洩氣，飛來生伏得長生，爻逢伏克飛無事，用見飛傷伏不寧，飛伏不和為助伏，藏出現審來因。

In a hexagram, the six relations that are missing are obtained from the first hexagram of the same palace, and these are called "hidden gods." The hexagram line that covers the hidden god is called "flying god." The relationship between the flying god and the hidden god determines whether the hidden god can emerge. If the hidden god overcomes the flying god, the hidden god has strength to break through the suppression, called "sudden emergence," and the matter can succeed. If the flying god overcomes the hidden god, the hidden god is suppressed and suffers damage, making the matter difficult to succeed. If the hidden god generates the flying god, its own energy is drained, called "energy leakage," which is not effective. If the flying god generates the hidden god, the hidden god receives nourishment, called "flying god generates hidden god for growth," and it can emerge once it is guided. Therefore, when a line encounters a hidden god overcoming a flying god, there is no problem. However, if the useful god's position encounters a flying god harming the hidden god, the hidden god becomes unstable. When there is disharmony between the flying and hidden gods, we should also check if other lines support the hidden god. In summary, whether the hidden god is hidden or emerges and whether it can respond to events depends on its origin—examining the relationships and conflicts between the flying and hidden gods, checking if the day or month supports them, and seeing if there is a day that breaks the flying god.

易卦陰陽在變通，五行生剋妙無窮，時人須辨陰陽理，神煞休將定吉凶。

The principles of the Yi hexagrams are entirely based on the transformation of yin and yang. The subtle applications of the Five Phases (Wu Xing) are endless. Those who study the Yi today should clarify the principles of yin and yang and generation and overcoming, rather than rely on a collection of divine and auspicious signs to determine fortune and misfortune. This is the central position of the entire book: Wang Hongxu later dedicates several chapters to refute the theories of heavenly doctor, nobleman,禄马, and personal destiny. The root of this lies in these four sentences—divine and auspicious signs can only add a little color to the hexagram, but what ultimately determines success or failure is always the generation and overcoming of the Five Phases and the strength or decline of the hexagram.

卦遇六爻安靜，當看用與日辰。日辰克用及相刑，作事宜當謹慎；更在世應推究，忌神切莫加臨；世應臨用及原神，作事斷然昌盛。

In a hexagram where none of the lines are moving, there are no moving lines to consider, so attention should be focused entirely on the useful god and the day branch. If the day branch overcomes the useful god or forms a conflicting relationship with it, then matters should be approached with extra caution. Further examination should be made of the world line and the response line: the world and response lines must not be occupied by the hostile god. If the world line and the response line are exactly occupied by the useful god or the origin god, then the matter being dealt with will certainly proceed smoothly and prosperously. Although a still hexagram may seem to have no issues, its fortune and misfortune depend entirely on the relationship between the day branch and the useful god, whether it is overcoming or being overcome, as well as the six relations occupied by the world and response lines.

六爻亂動事難明，須向宮中看用神，用若休囚遭克害，須知此事費精神。

When all six lines are moving in disorder, the situation becomes complicated and hard to understand. In such cases, one should focus the mind and look for the useful god within the original palace. Grasping this single line as the main factor is essential. If the useful god is in a weak and confined state, and is further harmed or restrained by the day branch and the moving line, then it indicates that a great deal of effort will be required. Even if the matter is accomplished, it will involve much hardship and difficulty. When the hexagram shows disorderly movement, there is no need to follow each line individually. Instead, one should simply determine whether the useful god line is strong or weak, and whether it is being assisted or harmed. The decision will then become clear.

看卦先須看忌神，忌神宜靜不宜興，忌神急要逢傷克，若遇生扶用受刑。

The "忌神" is the line that directly harms the "用神." When interpreting a hexagram, the first thing to identify is the "忌神": ideally, it should remain quiet and unmoving. Once it moves, it directly attacks the "用神." Therefore, the key for the "忌神" is that it itself is injured or restrained—when another line restrains the "忌神," the "用神" is safe. However, if the "忌神" instead receives support from the "日辰," "月建," or "动爻," its strength increases, and it then harms the "用神," causing problems in the hexagram. When interpreting a hexagram, first determine the "用神," then identify the "忌神." By comparing these two lines, half of the outcome is already clear.

原神發動志揚揚，用伏藏兮也不妨，須要生扶兼旺相，最嫌化克及逢傷。

The "Original God" is the yao that generates the "Useful God." When the Original God is activated, its energy is strong and vigorous. Even if the Useful God is hidden and not visible, it is not a problem—having the Original God ensures that the Useful God will eventually be brought out. However, the Original God itself must also be strong: it needs support from the day branch and month builder to generate and sustain it, and it must be in a prosperous and strong state to truly generate the Useful God. The most dangerous situation is when the Original God is activated but transforms into a yao that controls itself (a回头克), or when it is attacked and damaged by other yao in the hexagram; in such cases, the Original God is preoccupied with its own survival and cannot generate the Useful God.

正卦如無變又無，就將首卦六親攻，動爻生用終須吉，若遇交重克用凶。

The desired one of the six relations is not present in the primary hexagram or the resulting hexagram; this is called "the useful god does not appear in the hexagram." When encountering such a situation, one should look for that six relation in the first hexagram of the same trigram (the eight pure hexagrams) at the same line position, and treat it as the hidden god for interpretation. After determining it, one still follows the usual method: if a moving line in the hexagram generates this useful god, it is ultimately favorable; if there are overlapping or intersecting lines that move to overcome it, it will be unfavorable. This is the general principle for selecting the hidden god throughout the entire text. The following section "Hexagram Lines and Their Images, and the Rules for Determining Flying and Hidden Gods and the Hexagram Body" lists for each hexagram which line of the first hexagram to take the hidden god from.

發動逢沖不謂空，靜空遇克卻為空，忌神最喜逢空吉，用與原神不可空。春土夏金秋樹木，三冬逢火是真空，旬空又值真空象，再遇爻傷到底空。

Distinguishing between true and false旬空 depends on the situation. Although a line may fall within the旬空, if it is active itself or is activated by the day branch (冲空则实), it cannot be considered empty. Conversely, if a quiet line that is already empty is further harmed by being克伤, then it is truly empty. The rule of application is: the Hostile God most benefits from falling into旬空, as it cannot cause harm when empty, which is good; the Useful God and Origin God must never fall into旬空, as once they are empty, the matter has no foundation. What is meant by「vacuum」? A soil line in spring, a metal line in summer, a wood line in autumn, and a fire line in winter—these are elements that are either being overcome by the current season's energy or are extremely weak. These elements have no inherent strength, and if they also fall into旬空, they become a true vacuum. When a line is already in旬空 and is at a time when it has no strength, and is further attacked by other lines, it becomes completely empty and has no chance to emerge.

用爻發動在宮中，縱值休囚亦不凶，更得生扶兼旺相，管教作事永亨通。

When the useful god appears in the hexagram and initiates action, it indicates that the matter has a chance of success: even if it is in a weak and confined state, it is not considered凶 (unfavorable), because movement allows for change and the possibility of finding a way forward. If it also receives support from the day branch and the month builder, and itself is in a prosperous and strong condition, then the matter will certainly proceed smoothly. This principle is in direct contrast to the previous statement that "the hostile god should remain still." The useful god should be active, while the hostile god should remain still; the main criteria of the Orthodox Tradition of Divination largely depend on these two statements.

父動當頭克子孫，病人無藥主昏沉，姻親子息應難得，買賣勞心利不存，觀望行人書信動，論官下狀理先分，士人科舉登金榜，失物逃亡要訴論。

The parents' hexagram moves first, and the main thing is to overcome the children's hexagram. In divination about illness, the children's hexagram represents the gods of medicine; if it is overcome, there will be no medicine available, and the patient will be confused and unconscious. In divination about marriage and children, it is difficult to have offspring. In business, one will work hard without profit (the children's hexagram represents the source of wealth; if the source is cut off, wealth will dry up). However, if another hexagram is involved, it becomes a good omen: if one is waiting for a traveler, the parents' hexagram represents news, and once it moves, a letter will arrive. In a lawsuit, the parents' hexagram represents documents; once it moves, the issue will be clarified quickly. For a scholar taking an imperial examination, the parents' hexagram is the god of documents, and once it moves, it indicates success in the examination. As for lost items or escaped people, one must go to court to find them.

子孫發動傷官鬼，占病求醫身便痊，行人買賣身康泰，婚姻喜美是前緣，產婦當生子易養，詞訟私和不到官，謁貴求名休進用，勸君守分聽乎天。

When the son's hexagram moves, the first thing is the injury to the official ghost. In divination about illness, the official ghost represents the root of the illness; when the son's hexagram moves, it removes the root of the illness, and seeking medical treatment will lead to recovery. In divination about a traveler or business, everything will be safe and prosperous. In divination about marriage, it indicates a happy and harmonious previous life connection. In divination about childbirth, the child will be healthy and well cared for. In legal matters, private reconciliation is possible, and there is no need to go to court. However, this is not suitable for seeking to meet a nobleman or striving for official rank, because the official ghost represents official rank, and the movement of the son's hexagram will first weaken the official rank. Therefore, it is advised to be content with one's circumstances, accept fate, and not to force things.

官鬼從來克兄弟，婚姻未就生擬滯，病困門庭禍崇來，耕種蠶桑皆不利，出外逃亡定見災，詞訟官非有囚繫，買賣財輕賭博輸，失脫難尋多闇昧。

The Official Ghost line is active, and its nature is to overcome siblings. In a divination about marriage, the matter will be delayed and encounter obstacles along the way; in a divination about the family home, illness will hinder the household and misfortunes will follow one after another; farming, planting, raising silkworms, and spinning silk will all be unsmooth; when going out or searching for a runaway person, disaster is certain; in legal matters, there is a risk of imprisonment; in business, profits will be thin, and gambling will certainly result in loss; lost items will be difficult to find, and there are often hidden and unclear circumstances involved. Among all the matters related to the Official Ghost, only asking about official positions or names is favorable, while other matters are mostly associated with worries, doubts, illness, and misfortune. This is its inherent nature.

財爻發動克文書，應舉求名總是虛，將本經營為大吉，親姻如意藥無虞，行人在外身將動，產婦求財身脫除，失物靜安家未出，病人傷胃更傷脾。

The wife and wealth hexagram is active. Its nature is to overcome the parents and documents. If one seeks examination or official rank, the parents being overcome leads to everything being in vain. However, if one uses capital to engage in business, it is very auspicious. Marriage will be satisfactory. Seeking medical treatment and taking medicine will not be a problem (wealth can generate officials, and officials represent illness, but when wealth is strong, the effect of medicine can be achieved, hence there is no worry). If predicting the movement of a person, the movement of the wife and wealth hexagram indicates that the person is outside and will soon return. If predicting childbirth, the movement of the wife and wealth hexagram indicates a smooth delivery and the possibility of gaining wealth. If predicting lost items, a quiet wife and wealth hexagram indicates that the item is still at home and has not left. If predicting illness, one should be cautious: the wife and wealth hexagram belongs to earth and is active when it is the right time, which most severely harms the spleen and stomach. The patient is likely to have damage to the spleen and stomach.

兄弟交重克了財，病人難愈未離災，應舉奪標為忌客，官非陰賊耗錢財，若帶吉神為有助，出路行人便未來，貨物經商消折本，買婢求妻事不諧。

If the siblings' hexagram is repeatedly activated, its inherent nature is to overcome the wealth hexagram. When divining about illness, wealth represents medical expenses and also the vital energy of the spleen and stomach. If it is overcome, the illness is difficult to recover from and misfortune has not yet passed. For those seeking to pass an examination and win the top rank, siblings represent competitors, making them an obstructive "taboo guest." In legal matters, it indicates someone is secretly interfering, causing unnecessary expenses. However, if siblings are accompanied by auspicious deities such as the Azure Dragon or the Nobleman, they can become helpful, indicating assistance from others. When divining about a traveler away from home, the activation of siblings suggests the person will not return soon. For those engaged in trade or business, it indicates losses and reduced profits. If one is trying to buy a servant or marry, the matters are likely to not go smoothly.

問卦先須看日辰，日辰克用不堪親，日辰與用相生合，作事何愁不起心。

The first thing in divination is to look at the day branch. The day branch is the master of a hexagram; it can clash, harmonize, generate, or overcome, and its power is greater than that of the moving line. If the day branch overcomes the useful god, the matter will not be close or attainable, and it is likely to fail. If the day branch generates or harmonizes with the useful god, then why worry about the matter not starting or succeeding? Therefore, the order of interpreting the hexagram is: first determine the useful god, then examine whether the day branch generates or overcomes it, and only then consider the month builder and the moving line.

父母化父母，進神文書許；化子不傷丁，化鬼官遷舉，化財宅長憂，兄弟為洩氣。子孫化退神，人財不稱情；化父田蠶敗，化財加倍榮，化鬼憂生產，兄弟謂相生。

When a moving line changes, it produces a new line, and the nature of the new line determines how the situation changes. If the parent line moves and transforms into another parent line: if the branch of the transformed line is one step ahead of the original line (such as from寅 to卯, or from巳 to午), it is called "化进神", and matters concerning documents or official procedures will definitely receive approval. If the parent line transforms into a child line, it will not cause harm to people (although the parent line usually controls the child line, when it transforms into a child line, it is considered as something I have produced, and thus does not count as control). If the parent line transforms into an official ghost line, it indicates promotion in official position or success in recommendations. If the parent line transforms into a wealth line, it suggests that the elder members of the family may suffer misfortune (since wealth controls the parent line). If the parent line transforms into a sibling line, it means the strength of the self is being drained, and the power weakens. If the child line moves and transforms into a branch that is one step behind the original line (such as from卯 to寅), it is called "化退神", and people and money will not be satisfactory. If the child line transforms into a parent line, it indicates failure in farming, sericulture, or other related activities (since the parent line controls the child line, this is a case of reverse control). If the child line transforms into a wealth line, it indicates great prosperity in wealth matters. If the child line transforms into an official ghost line, it suggests concern about childbirth. If the child line transforms into a sibling line, it means the sibling generates the child, and they support each other, which is not a problem.

官化進神祿，求官應疾連；化財占病凶，化父文書遂，化予必傷官，化兄家不睡。妻財化進神，錢財入宅來；化官憂戚戚，化子答哈哈，化父宜家長，化兄當破財。兄弟化退神，凡占無所忌；化父妾奴驚，化財財未遂，化官弟有災，化子卻如意。

When the official ghost爻 moves and transforms into an advancing god, it indicates promotion in official position and quick, continuous success in seeking officialdom. If the official ghost transforms into wife's wealth, it is ominous for illness (wealth nourishes the ghost, the illness worsens). If the official ghost transforms into parents, official documents and affairs proceed smoothly. If the official ghost transforms into children, children overcome the official ghost, leading to loss of official position. If the official ghost transforms into siblings, there will be disturbance in the household and difficulty in sleeping. When the wife's wealth爻 moves and transforms into an advancing god, wealth flows in continuously. If wife's wealth transforms into official ghost, there is constant worry. If wife's wealth transforms into children, children return to generate wealth, causing joy and laughter. If wife's wealth transforms into parents, it benefits the family elders. If wife's wealth transforms into siblings, there will be financial loss. When the siblings爻 moves and transforms into a retreating god, there is no need to be cautious about anything, as the thief god retreats on its own. If siblings transform into parents, the concubine, servants, and slaves are startled. If siblings transform into wife's wealth, financial matters still do not go as desired. If siblings transform into official ghost, there will be misfortune among siblings. If siblings transform into children, things go smoothly and everything is satisfactory.

發動青龍附用通，進財進祿福無窮，臨仇遇忌都無益，酒色成災在此中。朱雀交重文印旺，煞神相併漫勞功，是非口舌皆因此，動出生身卻利公。

The Azure Dragon activates and attaches to the Useful God, leading to smooth progress in all affairs, gaining wealth and official favor, and an endless flow of blessings. However, if the Azure Dragon is on the爻 of the Enemy God or the Hostile God, there is no benefit at all—since the Azure Dragon originally signifies wine, women, and revelry, sitting on the Hostile God's爻 brings misfortune directly from indulgence in wine and women. When the Vermilion Bird is strongly activated, it indicates prosperity in official documents and seals, making it most suitable for academic and literary matters. However, if the Vermilion Bird is combined with凶煞, even though one may be busy, efforts will be in vain. All worldly disputes and verbal conflicts arise from the Vermilion Bird; yet if the Vermilion Bird's爻 activates and transforms into the World Line, it actually benefits official matters.

勾陳發動憂田土，累歲迍邅為忌逢，生用有情方是吉，若然安靜不迷濛。螣袉鬼克憂縈綷，怪夢陰魔暗裡攻，持木落空休道吉，逢沖之日莫逃凶。

Gou Chen moves, indicating worry about land and property; if it is accompanied by a hostile god, there will be continuous difficulties and misfortune for several years. Gou Chen is considered auspicious only if it generates the useful god or shows affection towards the useful god; if it remains still, it will not cause confusion or disturbance. Teng She approaches the official ghost and restrains the useful god, indicating continuous worries that cannot be resolved, frequent strange dreams, and hidden evil influences. If the line associated with Teng She is of wood and falls into an empty position, do not think that being in an empty position is good—on the day when the empty position is activated, misfortune will still occur.

白虎交重喪惡事，官司病患必成凶，持金動克妨人口，遇火生身便不同。玄武動搖多闇昧，若臨官鬼賊交攻，有情生世邪無犯，仇忌臨之奸盜凶。

The White Tiger appearing repeatedly indicates calamity and misfortune; encountering it in lawsuits or illness leads to a disastrous outcome. If the White Tiger is on a metal爻 and activates to overcome the World Line and the Useful Line, it causes harm to people. However, if it is on a fire爻 and activates to support the World Line, the situation is entirely different—this is an Inauspicious Spirit nurturing me, which becomes an advantage. When the Black Tortoise moves, things tend to be obscure and unclear. If the Black Tortoise is on the Official Ghost, it signifies theft and mutual infringement. If the爻 where the Black Tortoise is located has a harmonious relationship supporting the World Line, then evil spirits will not interfere. But if the Black Tortoise is on the Enemy God or the Hostile God, there will be dangers of secret theft and deceit.

日建加青龍，財祿喜重重，朱雀宜施用，勾陳事未通，螣蛇多怪異，白虎破財凶，玄武陰私擾，應在日時中。月建如臨此，斷法亦相同。

This passage discusses the correlation between the Day Builder (the day's branch) and the Six Beasts. When the Day Builder's hexagram is accompanied by the Azure Dragon, it indicates abundant wealth and official favor. If accompanied by the Vermilion Bird, it is favorable for handling documents and speech. If accompanied by Gou Chen, matters are not yet clear. If accompanied by Teng She, there may be strange occurrences. If accompanied by the White Tiger, it signifies financial loss and misfortune. If accompanied by the Black Tortoise, there may be private affairs causing disturbance. All these indications occur within the day or hour, arriving quickly. If the Month Builder's hexagram is associated with the Six Beasts, the interpretation is the same, but the timing is slower, occurring within the month.

幹為老父屬陽，坤為老母屬陰，震為長男屬陽，巽為長女屬陰。坎為中男屬陽，離為中女屬陰，艮為少男屬陽，兌為少女屬陰。

The eight trigrams each correspond to a family member, as stated in the "Commentary on the Trigrams" from the Zhou Changes. When divining about the family members or distinguishing between male and female, and their age order, these trigrams are used as symbols. Qian represents the old father, belonging to the yang; Kun represents the old mother, belonging to the yin; Zhen represents the eldest son, belonging to the yang; Xun represents the eldest daughter, belonging to the yin; Kan represents the middle son, belonging to the yang; Li represents the middle daughter, belonging to the yin; Gen represents the youngest son, belonging to the yang; Dui represents the youngest daughter, belonging to the yin. When divining about the family home, one looks at which trigram and which line the misfortune or blessing falls on, to determine which family member it affects. When divining about childbirth, one examines whether the trigram associated with the useful god is a yang trigram or a yin trigram, which can also help determine the gender of the child.

甲子旬中戍亥空，甲寅旬中子丑空，甲辰旬中寅卯空，甲午旬中辰巳空，甲申旬中午未空，甲戍旬中申酉空。假如甲子日至癸酉十日為一旬，旬內無戍亥，故曰戍亥空。又如甲寅日至癸亥，旬內無子丑，故曰子丑空，餘旬類推。

The sixty Jiazi cycles through the ten heavenly stems in sequence, with each ten days forming a period called a "shen." The twelve earthly branches leave two branches that cannot be paired with the heavenly stems, and these two branches are referred to as the "shen kong" or "void of the period." In the Jiazi cycle, the void branches are Xu and Hai; in the Jiayin cycle, they are Zi and Chou; in the Jiachen cycle, they are Yin and Mao; in the Jiawu cycle, they are Chen and Si; in the Jiashen cycle, they are Wu and Wei; and in the Jiaxu cycle, they are Shen and You. The original text provides examples: starting from the Jiazi day and counting to the Guiyou day, exactly ten days form a period, and the earthly branches for these ten days are Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, and You. These do not include Xu and Hai, so Xu and Hai are considered void. Similarly, starting from the Jiayin day and counting to the Guihai day, the earthly branches for these ten days do not include Zi and Chou, so Zi and Chou are considered void. The same logic applies to the other periods. When divining a hexagram, first determine which period the current day belongs to. Any branch in the hexagram's lines that falls on the two void branches of that period is referred to as the "shen kong" line.

立春正月節建寅破申，驚蟄二月節建卯破酉，清明三月節建辰破戍，立夏四月節建巳破亥，芒種五月節建午破子，小暑六月節建未破丑，立秋七月節建申破寅，白露八月節建酉破卯，寒露九月節建戍破辰，立冬十月節建亥破巳，大雪十一月節建子破午，小寒十二月節建丑破未。凡月建所沖之爻，名為月破。

The month builder is determined by the solar term rather than the first day of the month. Starting from the beginning of spring, the first month begins, and the month builder is in the寅 (Yin) branch; the申 (Shen) trigram is considered the month breaker because it is opposite to the month builder. Starting from the awakening of insects, the second month begins, and the month builder is in the卯 (Mao) branch; the酉 (You) trigram is the month breaker. Starting from the clear and bright day, the third month begins, and the month builder is in the辰 (Chen) branch; the戌 (Xu) trigram is the month breaker. Starting from the beginning of summer, the fourth month begins, and the month builder is in the巳 (Si) branch; the亥 (Hai) trigram is the month breaker. Starting from the grain in ear, the fifth month begins, and the month builder is in the午 (Wu) branch; the子 (Zi) trigram is the month breaker. Starting from the minor heat, the sixth month begins, and the month builder is in the未 (Wei) branch; the丑 (Chou) trigram is the month breaker. Starting from the beginning of autumn, the seventh month begins, and the month builder is in the申 (Shen) branch; the寅 (Yin) trigram is the month breaker. Starting from the white dew, the eighth month begins, and the month builder is in the酉 (You) branch; the卯 (Mao) trigram is the month breaker. Starting from the cold dew, the ninth month begins, and the month builder is in the戌 (Xu) branch; the辰 (Chen) trigram is the month breaker. Starting from the beginning of winter, the tenth month begins, and the month builder is in the亥 (Hai) branch; the巳 (Si) trigram is the month breaker. Starting from the great snow, the eleventh month begins, and the month builder is in the子 (Zi) branch; the午 (Wu) trigram is the month breaker. Starting from the minor cold, the twelfth month begins, and the month builder is in the丑 (Chou) branch; the未 (Wei) trigram is the month breaker. In summary, any trigram that is opposite to the month builder is called the month breaker. The trigram of the month breaker has weakened power; if the useful god encounters it, the matter will be difficult to achieve, but if the hostile god encounters it, it will not cause harm. Once the month has passed, the effect of the month breaker is no longer in force.

占事：｜占事： 卦名　乾為天｜卦名　天風姤 卦宮　乾金　空亡　　缺爻　　｜卦宮　乾金　空亡　　缺爻　寅財 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 （世）戌父｜戌父 申兄｜申兄 午官｜（應）午官〔午〕 辰父｜酉兄 （應）寅財｜亥孫［寅財］ 子孫｜（世）丑父 幹者健也。乾宮之首卦名八純，卦財官父子兄俱全，為本宮下七卦之伏神也。｜姤者遇也。卦中獨缺妻財，以乾卦第二爻寅木伏於本卦第二爻亥水之下，木長生在亥，亥水是飛神，寅木是伏神，水生木謂之飛來生伏得長生。

This table lists the lines and flying and hidden gods for each hexagram. The reading method is as follows: each cell has two hexagrams side by side. First are three columns: "Subject of Divination," "Hexagram Name," and "Hexagram Palace" (with "Empty" and "Missing Line" noted below "Hexagram Palace"). Then comes a row of headers: Six Beasts, World and Response Lines, Hexagram Lines, Heavenly and Earthly Branches, Six Spirits, the transformed Heavenly and Earthly Branches and Six Spirits, Hidden Gods, Hexagram Body, Day Branch, Month Builder, and Year God. These are the twelve columns filled when casting a real divination chart. Below the header, there are six rows, from top to bottom, representing the sixth line to the first line, each noting the Earthly Branch and Six Relations. The text uses "(World)" and "(Response)" to mark the positions of the World and Response Lines, uses "［　］" to indicate the hidden god beneath each line, and uses "〔　　〕" to indicate the position of the Hexagram Body. At the end of each cell is an explanation by Wang Hongxu, first explaining the meaning of the hexagram name, then indicating which of the Six Relations is missing in this hexagram, which line of the first hexagram in the palace is used to take the hidden god, and whether the flying and hidden gods are generating or overcoming each other. The term "dry" refers to Heaven: "Dry" signifies firmness and strength. It is the first hexagram of the Heaven Palace, with all eight lines using the same hexagram stacked, hence called "Eight Pure Hexagrams." From top to bottom, they are戌土 parents, 申金 siblings, 午火 official ghosts, 辰土 parents, 寅木 wealth, 子水 children. The five categories of wealth, official ghosts, parents, children, and siblings are all present, none missing. Therefore, in the seven hexagrams below this palace, if any of the Six Relations is missing, the hidden god is taken from the same line of this hexagram. The World Line is on the top line, and the Response Line should be on the third line, 辰土 parents (originally marked on the second line, which is a printing error). Heaven Wind Gou: Gou means an unexpected meeting. This hexagram is missing the wealth. Therefore, the 寅木 wealth of the Heaven Palace's second line is hidden beneath the second line of this hexagram, which is 亥水. 亥水 is the flying god above, and 寅木 is the hidden god beneath; the long life of wood is in 亥, and water can generate wood, which is called "flying god generates hidden god with long life." The hidden god is nourished by the flying god, waiting only for the day branch to trigger it or to be drawn out, so matters concerning wealth are not hopeless. In this hexagram, the World Line is on the first line, the Response Line is on the fourth line, and the Hexagram Body is on 午.

占事：｜占事： 卦名　天山遯｜卦名　天地否 卦宮　乾金　　缺爻　財、孫｜卦宮　乾金　　缺爻　孫 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 戌父｜（應）戌父 （應）申兄｜申兄〔申〕 午官｜午官 申兄｜（世）財卯 （世）午官［寅財］｜官巳 辰父［子孫］｜父未［子孫］ 遁者退也。卦中缺妻財、子孫，以乾卦第二爻寅木伏於本卦第二爻午火之下，午火是飛神，寅木是伏神，木生火謂之伏去生飛，名為洩氣。以乾卦子水子孫伏於本卦初爻辰土之下，水墓在辰，謂之伏神入墓于飛爻也。｜否者塞也。卦中缺子孫，以乾卦初爻子水子孫伏於本卦初爻未土之下，未土是飛神，子水是伏神，土克水謂之飛來克伏。

The hexagram Tian Shan Dùn means retreat. This hexagram lacks the elements of wealth and children. For wealth, the heavenly stem at the second line of the hexagram is寅 wood, which is hidden under the second line's午 fire. The午 fire is the flying god, and the寅 wood is the hidden god. The wood nourishes the fire, but the hidden god's strength is drained by the flying god, which is called "the hidden god nourishes the flying god, which is called leaking energy." The hidden god is weakened, so matters concerning wealth are difficult. For children, the heavenly stem at the first line of the hexagram is子 water, which is hidden under the first line's辰 earth. The water's storage is in辰, which is called "the hidden god is buried by the flying line." It is hidden in the storage and cannot emerge until the辰 earth is stirred. This hexagram has the worldly line at the second line and the responding line at the fifth line. The hexagram Tian Di Pi means blockage. This hexagram lacks the element of children. For children, the heavenly stem at the first line of the hexagram is子 water, which is hidden under the first line's未 earth. The未 earth is the flying god, and the子 water is the hidden god. The earth controls the water, which is called "the flying god controls the hidden god." The hidden god is suppressed from above and controlled, making it the hardest to emerge. Matters concerning children, medicine, and relief from worries are not effective. This hexagram has the worldly line at the third line and the responding line at the top line, with the hexagram body in申.

占事：｜占事： 卦名　風地觀｜卦名　山地剝 卦宮　乾金　空亡　　缺爻　兄、孫｜卦宮　乾金　空亡　　缺爻　兄 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 卯財｜寅財 巳官［申兄］｜（世）子孫［申兄］ （世）未父｜戌父〔戌〕 卯財｜卯財 巳官｜（應）巳官 （應）未父［子孫］｜未父 觀者觀也。卦中缺兄弟、子孫，以乾卦第五爻申金兄弟爻伏於本卦第五爻巳火之下，巳火是飛神，申金是伏神，金長生在巳，謂之伏下長生，遇引即出。以乾卦初爻子水子孫伏於本卦初爻未土之下，未土是飛神，子水是伏神，土克水謂之飛來克伏。｜剝者落也。中缺兄弟，以乾卦第五爻申金伏於本卦第五爻子水之下，子水是飛神，申金是伏神，金生水謂之伏去生飛，名為洩氣。

Guan: Observing means looking up and examining. This hexagram lacks siblings and children. Siblings are taken from the fifth line of the heaven stem, which is the metal of Sheng, hidden under the fifth line of the primary hexagram, which is Si fire: Si fire is the flying god, and Sheng metal is the hidden god. The long life of metal is in Si, which is called "hidden god under long life." The hidden god is under the flying god and thus receives nourishment; once it is drawn out, it can emerge. Children are taken from the first line of the heaven stem, which is the water of Zi, hidden under the first line of the primary hexagram, which is Wei soil: Wei soil is the flying god, and Zi water is the hidden god. Soil comes to control water, which is called "flying god controls hidden god." The hidden god is suppressed and cannot emerge. This hexagram has the worldly position at the fourth line and the responding position at the first line. Bo: Peeling means the idea of falling away. This hexagram lacks siblings. Siblings are taken from the fifth line of the heaven stem, which is the metal of Sheng, hidden under the fifth line of the primary hexagram, which is Zi water: Zi water is the flying god, and Sheng metal is the hidden god. Metal goes to generate water, and the energy of the hidden god is thus released, which is called "hidden god generates flying god, named as leaking energy." The same hidden god of Sheng metal gains strength in Guan hexagram due to long life, but loses strength in Bo hexagram due to leaking energy. This shows that when judging the hidden god, one cannot only look at which branch it is, but also consider what flying god is beneath it. This hexagram has the worldly position at the fifth line and the responding position at the second line, with the hexagram body in Xu.

占事：｜占事： 卦名　火地晉｜卦名　火天大有 卦宮　乾金　空亡　　缺爻　孫｜卦宮　乾金　空亡　　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 巳官｜（應）巳官 未父｜未父 （世）酉兄｜酉兄 卯財〔卯〕｜（世）辰父 巳官｜寅財〔寅〕 （應）未父［子孫］｜子孫 晉者進也，乃乾宮之第七卦，名曰游魂卦。內缺子孫，以乾卦初爻子水子孫伏於本卦初爻未土之下，未土是飛神，子水是伏神，土克水謂之飛來克伏。｜大有者寬也，乃乾宮之末卦，名歸魂。卦中財官父兄子俱全，不須尋伏。

Fire on Earth (Jin): Jin means advancement and growth. It is the seventh hexagram in the Heaven trigram group, called the "Wandering Soul Hexagram." In this hexagram, the children are missing. Therefore, we take the water children from the Heaven trigram as the first line's son, which is hidden beneath the earth in the first line: the earth is the flying god, and the water is the hidden god. Earth controls water, which is called "flying god controls hidden god." The hidden god is controlled, making it difficult to emerge. In this hexagram, the worldly position is at the fourth line, and the responding position is at the first line. The hexagram body is in the卯 (Mao) trigram. Fire in Heaven (Da You): Da You means abundance and wealth. It is the last hexagram in the Heaven trigram group, called the "Returning Soul Hexagram." This hexagram includes all five relations: wife wealth, official ghost, parents, siblings, and children. There is no need to search for a hidden god elsewhere. Any matter asked about can find its corresponding useful god directly within the hexagram, making the interpretation straightforward. In this hexagram, the worldly position is at the third line, and the responding position is at the top line. The hexagram body is in the寅 (Yin) trigram. Now, the flying and hidden gods of the eight trigrams in the Heaven trigram group are complete. For any of the six relations missing in the eight trigrams of this group, we take them from the Heaven trigram. After obtaining them, we examine the relationships between the flying and hidden gods. If it is "flying god generates hidden god" or "hidden god grows in the hidden," there is hope. If it is "flying god controls hidden god" or "hidden god generates flying god" or "hidden god is buried," then there is little strength.

占事：｜占事： 卦名　坎為水｜卦名　水澤節 卦宮　坎水　空亡　　缺爻　　｜卦宮　坎水　空亡　　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 （世）子兄｜子兄〔子〕 戌官｜戌官 申父｜（應）申父 （應）午財｜丑官 辰官｜卯孫 寅孫｜（世）巳財 坎者陷也，乃坎宮之首卦，名曰八純，卦內財官父兄子俱全，為本宮下七卦之伏神也。｜節者止也。卦中財官父兄子俱全，不須尋伏。

The hexagram Kan (Water) represents a state of being trapped or sinking. It is the first hexagram of the Kan trigram, with two Kan trigrams stacked together, hence called the "eight pure hexagrams." From top to bottom, the six relations are: water (Jia) as siblings, earth (Xu) as official ghost, metal (Shen) as parents, fire (Wu) as wealth, earth (Chen) as official ghost, and wood (Yin) as children. All five categories of the six relations are present, so any missing elements in the seven hexagrams of the Kan palace are found in the corresponding lines of this hexagram as hidden gods. The worldly position is in the top line, and the responding position is in the third line. The hexagram Water and Marsh (Jie) means to regulate and to have limits. This hexagram also has all six relations fully represented, so there is no need to search for hidden gods. When divining, the useful god can be directly found within the hexagram. The worldly position is in the first line, and the responding position is in the fourth line. The hexagram body is in the water trigram (Zi). Since the Kan palace belongs to water, metal lines represent parents, wood lines represent children, earth lines represent official ghosts, fire lines represent wealth, and water lines represent siblings. When interpreting the hexagram, remember this layer first, so that the names of the six relations will not be confused.

占事：｜占事： 卦名　水雷屯｜卦名　水火既濟 卦宮　坎水　空亡　　缺爻　財｜卦宮　坎水　空亡　　缺爻　財 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 子兄｜（應）子兄 （應）戌官｜戌官 申父｜申父 辰官［午財］｜（世）亥兄［午財］ （世）寅孫｜丑官 子兄｜卯孫 屯者難也。卦中缺妻財，以坎卦第三爻午火伏於本卦第三爻辰土之下，辰土是飛神，午火是伏神，火生土謂之伏去生飛，名為洩氣。｜既濟者合也。卦中缺妻財，以坎卦第三爻午火伏於本卦第三爻亥水之下，亥水是飛神，午火是伏神，火絕在亥，謂之伏神絕子飛爻也。

The hexagram Water and Thunder Zhun indicates the difficulty of initial beginnings. This hexagram lacks the wife and wealth element, so the wife and wealth is taken from the third line of the hexagram Kan (Water), which is the fire element Wu. This fire element is hidden beneath the third line of the primary hexagram, which is the earth element Chen. The earth element Chen is the flying god, and the fire element Wu is the hidden god. The fire element nourishes the earth element, but the strength of the hidden god is drawn away by the flying god. This is called "the hidden god nourishing the flying god, which is called leaking energy." Therefore, matters concerning wealth can only be achieved with difficulty and must wait until the month or day when the fire element Wu is strong for there to be a change. In this hexagram, the worldly position is at the second line and the responding position is at the fifth line. The hexagram Water and Fire Ji Ji indicates the completion of a matter through the union of water and fire. This hexagram also lacks the wife and wealth element, and similarly takes the wife and wealth from the third line of the hexagram Kan (Water), which is the fire element Wu. However, this fire element is hidden beneath the third line of the primary hexagram, which is the water element Hai. The water element Hai is the flying god, and the fire element Wu is the hidden god. The fire element is in its state of decline at the water element Hai, which is called "the hidden god is in decline at the flying line" (the original text says "绝子飞爻," where "子" is a mistake for "于"). The hidden god being in decline is worse than leaking energy, and it is almost impossible to revive. Matters concerning wealth are the most difficult in this hexagram. In this hexagram, the worldly position is at the third line and the responding position is at the top line. Both hexagrams lack the same wife and wealth element and take the same hidden god, but because the flying god that suppresses them is earth in one case and water in the other, the difference in fortune and misfortune is clearly evident. Scholars should carefully distinguish these points.

占事：｜占事： 卦名　澤火革｜卦名　雷火豐 卦宮　坎水　空亡　　缺爻　財｜卦宮　坎水　空亡　　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 未官｜戌官〔戌〕 酉父｜（世）申父 （世）亥兄［午］｜午財 亥兄｜亥兄 丑官｜（應）丑官 （應）卯孫〔卯〕｜卯孫 革者改也。卦中缺妻財，以坎卦第三爻午火伏於本卦第三爻亥水之下，亥水是飛神，午火是伏神，火絕在亥，謂之伏神絕於飛爻也。｜豐者大也。卦中財官父兄子俱全，不須尋伏。

The hexagram Ze Huo Ge means change and transformation. This hexagram lacks the wife and wealth line, so we take the wife and wealth line from the third line of Kan (Water), which is the line of Wu Fire. This Wu Fire is hidden under the third line of the primary hexagram (which is also the position of the world line). The亥 Water is the flying god, and the午 Fire is the hidden god. The fire is in its absolute decline at亥, which is called "the hidden god is in the place of absolute decline" — when the hidden god is in its absolute decline, its energy is exhausted, and the matter of seeking wealth is extremely difficult to achieve. Unless the亥 Water is stirred by a clash or the午 Fire is supported by the month builder or day branch, the matter will not be resolved. In this hexagram, the world line is at the fourth line and the responding line is at the first line, and the hexagram body is in卯. The hexagram Le Huo Feng means abundance and grandeur. This hexagram has all six relations present, so there is no need to search for a hidden god. In this hexagram, the world line is at the fifth line and the responding line is at the second line, and the hexagram body is in戌. By looking at these two hexagrams, we can see: both are in the Kan palace, but one hexagram has all six relations present, while the other requires the support of a hidden god. When the useful god is present, the matter is clear and straightforward. When the useful god is hidden, the matter is usually obscure and indirect, requiring guidance and assistance to be understood.

占事：｜占事： 卦名　地火明夷｜卦名　地水師 卦宮　坎水　空亡　　缺爻　　｜卦宮　坎水　空亡　　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 酉父｜酉父〔申〕 亥兄｜亥兄 （世）丑官｜丑官 亥兄［午財］｜午財 丑官｜辰官 （應）卯孫｜寅孫 明夷者傷也，乃坎宮之第七卦，名曰游魂卦，中缺妻財，以坎卦第三爻午火伏於本卦第三爻亥水之下，亥水是飛神，午火是伏神，火絕在亥，謂之伏神絕下飛爻也。｜師者眾也，乃坎宮之末卦，名曰歸魂卦，中財官父兄子俱全，不須尋伏。

The hexagram of Earth Fire Ming Yi signifies the injury of light. It is the seventh hexagram of the Kan palace, known as the "Wandering Soul Hexagram." In this hexagram, the wife and wealth are missing, so we take the wife and wealth from the third line of the Kan hexagram, which is the fire element of the fifth heaven stem, the fire wife and wealth. This fire wife and wealth is hidden beneath the third line of the primary hexagram, which is the water element of the亥 (Hai) sign. The Hai water is the flying god, and the fire wife and wealth is the hidden god. Fire is extinguished by water, so this is called "the hidden god is extinguished by the flying line" (the original text says "绝下飞爻," where "下" should be read as "于"). Since the hidden god is extinguished, using it for affairs will be ineffective. In this hexagram, the worldly position is at the fourth line and the responding position is at the first line. The hexagram of Earth Water Shi signifies the gathering of people and the mobilization of forces. It is the last hexagram of the Kan palace, known as the "Returning Soul Hexagram." In this hexagram, all six relations are present, so there is no need to search for the hidden god. In this hexagram, the worldly position is at the third line and the responding position is at the top line, with the hexagram body in the申 (Shen) sign. The eight trigrams of the Kan palace are now fully arranged. The missing element is mainly the wife and wealth, and the hidden god is taken from the third line of the Kan hexagram, which is the fire element of the fifth heaven stem, the fire wife and wealth. This is because the flying god that it is associated with differs, leading to either a loss of strength or being in a state of extinction, resulting in varying degrees of effectiveness. This is precisely the purpose of Wang's establishment of the "rule for determining flying and hidden gods for each hexagram," to prevent scholars from following the old saying "every line has both a flying and a hidden god" without a definite standard.

占事：｜占事： 卦名　艮為山｜卦名　山火賁 卦宮　艮土　空亡　　缺爻　　｜卦宮　艮土　空亡　　缺爻　孫、父 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 （世）寅官｜寅官 子財｜子財〔子〕 戌兄｜（應）戌兄 （應）申孫｜亥財［申孫］ 午父｜丑兄［午父］ 辰兄｜（世）卯官 艮者止也，乃艮宮之首卦，名曰八純，卦內財官父兄子俱全，為本宮下七卦之伏神也。｜賁者飾也。卦中缺父母、子孫，以艮卦第二爻午火伏於本卦第二爻丑土之下，丑土是飛神，午火是伏神，火生土謂之伏去生飛，名為洩氣。

Geng as Mountain: Geng signifies stillness and is the first hexagram of the Geng palace, known as the "Eight Pure Hexagrams." From top to bottom, it includes寅 wood official ghost, 子 water wealth, 戌 earth siblings, 申 metal children, 午 fire parents, and 辰 earth siblings, making all six relations complete. Therefore, the six relations missing in the seven hexagrams below this palace are all obtained from this hexagram through the hidden god. In this hexagram, the worldly position is at the top line and the responding position is at the third line. Mountain Fire Bi: Bi means ornamentation. This hexagram lacks parents and children. The table lists one parent: the fire parents from the second line of Geng as Mountain are hidden beneath the second line of the primary hexagram, which is the earth丑. The earth丑 is the flying god, and the fire午 is the hidden god. Fire nourishes earth, but the hidden god's energy is instead drawn away by the flying god, which is called "hidden god nourishing flying god, known as leaking energy." When the hidden god leaks energy, matters related to documents or elders appear weak and ineffective, and hope is only possible when the fire午 is in command or supported by the day branch. In this hexagram, the worldly position is at the first line and the responding position is at the fourth line, with the hexagram body in 子. As for the missing child, the metal申 from the third line of Geng as Mountain is used, which can be referenced in the examples of Da Xu and Shen hexagrams below.

占事：｜占事： 卦名　山天大畜｜卦名　山澤損 卦宮　艮土　空亡　　缺爻　孫、父｜卦宮　艮土　空亡　　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 寅官｜（應）寅官 （應）子財｜子財 戌兄｜戌兄［伏］ 辰兄［申孫］｜（世）丑兄［申孫］〔申〕 （世）寅官［午父］｜卯官 子財｜巳父 大畜者聚也。卦中缺父母、子孫，以艮卦第二爻午火伏於本卦第二爻寅木之下，寅木是飛神，午火是伏神，木生火，火長生於寅，謂之飛來生伏得長生。以艮卦第三爻申金子孫伏於本卦第三爻辰土之下，辰土是飛神，申金是伏神，土生金謂之飛來生伏。｜損者益也。卦中缺子孫，以艮卦第三爻申金子孫伏於本卦第三爻丑土之下，丑土是飛神，申金是伏神，金墓在丑，謂之伏神入墓于飛爻也。

The Hexagram Da Xu (Mountain Over Heaven) signifies accumulation. This hexagram is missing the parents and children. The parents are taken from the second line of the mountain (Gen) trigram, which is the fire of the fifth heavenly stem (Wu). This fire is hidden under the second line of the primary hexagram, which is the wood of the寅 (Yin) branch. The wood is the flying god, and the fire is the hidden god. Wood generates fire, and the birth of fire is in the寅, which is called "the flying god generates the hidden god and the birth of fire." The hidden god is below and receives nourishment; once it is drawn out, it becomes strong. This is favorable for matters concerning documents and superiors. The children are taken from the third line of the mountain (Gen) trigram, which is the metal of the申 (Shen) branch. This metal is hidden under the third line of the primary hexagram, which is the earth of the辰 (Chen) branch. The earth is the flying god, and the metal is the hidden god. Earth generates metal, which is called "the flying god generates the hidden god." The hidden god also receives support. In this hexagram, the worldly position is on the second line, and the responding position is on the fifth line. The Hexagram Sun (Mountain Over Marsh) signifies reduction leading to benefit. It is missing the children. The children are taken from the third line of the mountain (Gen) trigram, which is the metal of the申 (Shen) branch. This metal is hidden under the third line of the primary hexagram, which is the earth of the丑 (Chou) branch. The earth is the flying god, and the metal is the hidden god. The burial place of metal is in the丑, which is called "the hidden god is buried in the flying line." The hidden god is restrained by the burial place and cannot be released unless the earth of the丑 is disturbed. Matters concerning children and medicine will only become clear on the day when the丑 is disturbed. In this hexagram, the worldly position is on the third line, and the responding position is on the top line. The hexagram body is in the申.

占事：｜占事： 卦名　火澤睽｜卦名　天澤履 卦宮　艮土　空亡　　缺爻　財｜卦宮　艮土　空亡　　缺爻　財 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 巳父｜戌兄 未兄［子財］｜（世）申孫［子財］ （世）酉孫｜午父 丑兄〔丑〕｜丑兄 卯官｜（應）卯官［伏］ （應）巳父｜巳父〔辰〕 睽者背也。卦中缺妻財，以艮卦第五爻子水妻財伏於本卦第五爻未土之下，未土是飛神，子水是伏神，土克水謂之飛來克伏。｜履者禮也。卦中缺妻財，以艮卦第五爻子水妻財伏於本卦第五爻申金之下，申金是飛神，子水是伏神，金生水，水長生於申，謂之飛來生伏得長生。

Fire Lake Kui: Kui means separation and discord, and it lacks the wife and wealth element. The wife and wealth is taken from the fifth line of Gen as mountain, which is the Zi water. This wife and wealth is hidden under the fifth line of the primary hexagram, which is Wei earth. Wei earth is the flying god, and Zi water is the hidden god. Earth controls water, which is called "flying god controls hidden god." The hidden god is both hidden and controlled, which is very unfavorable for matters concerning wealth and marriage. In this hexagram, the worldly position is at the fourth line and the responding position is at the first line. The hexagram body is in Chou. Heaven Lake Lv: Lv means to follow etiquette and act according to propriety, and it also lacks the wife and wealth element. The same Zi water wife and wealth is taken from the fifth line of Gen as mountain, but it is hidden under the fifth line of the primary hexagram, which is Shen metal. Shen metal is the flying god, and Zi water is the hidden god. Metal generates water, and the long life of water is in Shen. This is called "flying god generates hidden god and gives long life." The hidden god is nourished and strong, so fortune in wealth can be expected. In this hexagram, the worldly position is at the fifth line and the responding position is at the second line. It is the same Zi water wife and wealth as the hidden god. In the Kui hexagram, the Zi water is covered by Wei earth and thus controlled, but in the Lv hexagram, the Zi water is covered by Shen metal and thus generated. The success or failure is very different, showing that the hidden god must be analyzed separately for each hexagram and cannot be judged in a general way.

占事：｜占事： 卦名　風澤中孚｜卦名　風山漸 卦宮　艮土　空亡　　缺爻　財、孫｜卦宮　艮土　空亡　　缺爻　財 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 卯官｜（應）卯官 巳父［子財］｜巳父［子財］ （世）未兄｜未兄 丑兄［申孫］｜（世）申孫 卯官｜午父 （應）巳父｜辰兄 中孚者信也，乃艮宮第七卦，名曰游魂卦，中缺妻財、子孫，以艮卦第五爻子水妻財伏於本卦第五爻巳火之下，巳火是飛神，子水是伏神，水絕在巳，謂之伏神絕於飛爻也。以艮卦申金子孫伏於本卦第三爻丑土之下，丑土是飛神，申金是伏神，金墓在丑，謂之伏神入墓于飛爻也。｜漸者進也，乃艮宮之末卦，名曰歸魂卦，中缺妻財，以艮卦第五爻子水妻財伏於本卦第五爻巳火之下，巳火是飛神，子水是伏神，水絕在巳，謂之伏神絕於飛爻也。

The hexagram Wind Lake Zhong Fu signifies sincerity and integrity. It is the seventh hexagram of the Gen trigram, known as the "Wandering Soul Hexagram," lacking the trigrams of wealth and children. For wealth, we take the yin water from the fifth line of Gen as Mountain, which is hidden beneath the fifth line of the primary hexagram, which is the fire snake. The fire snake is the flying god, and the water is the hidden god. Water is in its dying phase at the fire snake, which is called "the hidden god dying under the flying line." The hidden god being in its dying phase indicates that seeking wealth is almost impossible. For children, we take the metal from the third line of Gen as Mountain, which is hidden beneath the third line of the primary hexagram, which is the earth ox. The earth ox is the flying god, and the metal is the hidden god. Metal is buried in the earth ox, which is called "the hidden god buried under the flying line." Without breaking open the storage, the hidden god cannot emerge. In this hexagram, the worldly line is at the fourth line, and the responding line is at the first line. The hexagram Wind Mountain Jian signifies gradual progress. It is the last hexagram of the Gen trigram, known as the "Returning Soul Hexagram," lacking only the trigram of wealth. We still take the yin water from the fifth line of Gen as Mountain, which is hidden beneath the fifth line of the primary hexagram, which is the fire snake. Water is in its dying phase at the fire snake, which is again "the hidden god dying under the flying line." In this hexagram, the worldly line is at the third line, and the responding line is at the top line. The hidden gods of the eight trigrams in the Gen trigram are not outside the three: the fire snake as parents, the metal as children, and the water as wealth. Scholars only need to remember that these three lines come from the second, third, and fifth lines of Gen as Mountain. When one is missing, it is taken accordingly, and then the relationships of generation and overcoming between the flying and hidden gods are considered.

占事：｜占事： 卦名　震為雷｜卦名　雷地豫 卦宮　震木　空亡　　缺爻　　｜卦宮　震木　空亡　　缺爻　父 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 （世）戌財｜戌財 申官｜申官 午孫｜（應）午孫〔午〕 （應）辰財｜卯兄 寅兄｜巳孫 子父｜（世）未財［子父］ 震者動也，乃震宮之首卦，名曰八純，卦中財官父兄子俱全，為本宮下七卦之伏神也。｜豫者悅也。卦中缺父母，以震卦初爻子水父母伏於本卦初爻未土之下，未土是飛神，子水是伏神，土克水謂之飛來克伏。

The hexagram Zhen (Thunder) signifies movement and shaking. It is the first hexagram of the Zhen trigram group, known as the "Eight Pure Hexagrams." From top to bottom, the six relations are:戌 earth (wealth), 申 metal (official ghost), 午 fire (children), 辰 earth (wealth), 寅 wood (siblings), and 子 water (parents). All six relations are present. The missing relations in the seven hexagrams of this group are obtained from this hexagram as hidden gods. In this hexagram, the worldly position is on the top line and the responding position is on the third line. The hexagram Yu (Joy) signifies harmony and joy. It is missing the parents relation. The parents are taken from the first line of the hexagram Zhen (Thunder), which is 子 water (parents). This parents relation is hidden beneath the first line of the primary hexagram, which is 未 earth (flying god). 未 earth is the flying god and 子 water is the hidden god. Earth controls water, which is called "flying god controls hidden god." The hidden god is both suppressed and controlled. In matters of documents, elders, or houses (parents represent houses), things are difficult to resolve. It is not until the flying god is restrained or the hidden god receives the assistance of the monthly builder that progress can be made. In this hexagram, the worldly position is on the first line and the responding position is on the fourth line. The hexagram body is at 午 fire. The hexagram Yu is also a hexagram of the Six Harmonies, which usually indicates easy success. However, since the parents are hidden and controlled, the outcome must be considered in combination with other factors, and cannot be judged solely based on the presence of the Six Harmonies as a sign of good fortune.

占事：｜占事： 卦名　雷水解｜卦名　雷風恆 卦宮　震木　空亡　　缺爻　　｜卦宮　震木　空亡　　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 戌財｜戌財 （應）申官｜申官 午孫｜午孫 午孫｜酉官［伏］ （世）辰財｜亥父［寅兄］〔寅〕 寅兄［子父］｜丑財 解者散也。卦中缺父母，以震卦初爻子水父母伏於本卦初爻寅木之下，寅木是飛神，子水是伏神，水生木謂之伏去生飛，名曰洩氣。｜恆者久也。卦中缺兄弟，以震卦第二爻寅木伏於本卦亥水之下，亥水是飛神，寅木是伏神，水生木，木長生在亥，謂之飛來生伏得長生。

Hexagram 40, Xie (Breaking Up): Xie means to disperse or resolve. The parents are missing. The parents are taken as the water of the first line, which is the son of the trigram Zhen (Thunder). This water parent is hidden under the first line of the primary hexagram, which is the wood of Yin (寅). Yin wood is the flying god, and the water is the hidden god. The water nourishes the wood, but the energy of the hidden god is drawn away by the flying god. This is called "the hidden god nourishing the flying god, which is called leaking energy." The same water parent serves as the hidden god in the hexagram Yu (Joy), where it is restrained by earth, and in the hexagram Xie, it is leaking energy—being restrained is like being crushed, while leaking energy is like being dispersed. Both are ineffective, but leaking energy can wait for the right time, whereas being restrained requires first controlling the flying god. In this hexagram, the worldly position is at the second line, and the responding position is at the fifth line. Hexagram 32, Heng (Permanence): Heng means lasting. The siblings are missing. The siblings are taken as the wood of Yin (寅) at the second line of the trigram Zhen (Thunder). This wood sibling is hidden under the second line of the primary hexagram, which is the water of Hai (亥). Hai water is the flying god, and the wood is the hidden god. The water nourishes the wood, and the wood's growth is in Hai. This is called "the flying god nourishing the hidden god, which brings growth." The hidden god is strong and only needs to be guided. In this hexagram, the worldly position is at the third line, and the responding position is at the top line. The hexagram body is in Yin (寅)—the hexagram body falls exactly on the earthly branch of the hidden god. The key to the matter being questioned lies in this sibling.

占事：｜占事： 卦名　地風升｜卦名　水風井 卦宮　震木　空亡　　缺爻　兄、孫｜卦宮　震木　空亡　　缺爻　孫、兄 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 酉官〔酉〕｜子父 亥父｜（世）戌財 （世）丑財［午孫］｜申官［午孫］［伏］ 酉官〔酉〕｜酉官〔辰〕 亥父［寅兄］｜（應）亥父［寅兄］ （應）丑財｜丑財 升者進也。卦中缺兄弟、子孫，以震卦第二爻寅木兄弟伏於本卦第二爻亥水之下，亥水是飛神，寅木是伏神，水生木，木長生在亥，謂之飛來生伏得長生。以震卦第四爻午火子孫伏於本卦第四爻丑土之下，丑土是飛神，午火是伏神，火生土謂之伏去生飛，名為洩氣。｜井者靜也。卦中缺兄弟、子孫，以震卦第二爻寅木兄弟伏於本卦第二爻亥水之下，亥水是飛神，寅木是伏神，水生木，木長生在亥，謂之飛來生伏得長生。以震卦第四爻午火子孫伏於本卦第四爻申金之下，申金是飛神，午火是伏神，火克金謂之伏克飛神為出暴。

The hexagram Sheng (Heavenly Ascending) signifies upward movement and progress, but it lacks the elements of siblings and children. For siblings, the wood of the second line of Zhen (Thunder) is taken as the element of the second line, which is寅wood, hidden beneath the亥water of the second line of the primary hexagram. Water nourishes wood, and wood is born in亥, which is called "a flying element nourishing a hidden one, achieving growth," indicating that the hidden element is strong. For children, the fire of the fourth line of Zhen (Thunder), which is午fire, is taken as the element of the fourth line, hidden beneath the丑earth of the fourth line of the primary hexagram. Fire nourishes earth, which is called "a hidden element nourishing a flying one, named as dispersing energy," meaning the hidden element is instead weakened. In this hexagram, the worldly position is at the fourth line, and the responding position is at the first line. The hexagram body is in酉metal, and two instances of酉metal official ghosts appear at the sixth and third lines, both connected to the hexagram body. The hexagram Jing (Well) signifies stillness and immobility, and it also lacks the elements of siblings and children. The element of siblings is the same as in Sheng, with寅wood hidden beneath亥water, achieving growth. However, the element of children differs:午fire is hidden beneath申metal of the fourth line of the primary hexagram. Fire instead overcomes metal, which is called "a hidden element overcoming a flying one, named as sudden emergence." This is the most powerful of the six relationships between flying and hidden elements, and it is favorable for matters concerning descendants, medicine, and relief from misfortune. In this hexagram, the worldly position is at the fifth line, and the responding position is at the second line. The hexagrams Sheng and Jing share the same palace and the same lack of elements, but the flying elements they suppress are different—one is earth and the other is metal, one disperses energy and the other overcomes, resulting in vastly different effectiveness.

占事：｜占事： 卦名　澤風大過｜卦名　澤雷隨 卦宮　震木　空亡　　缺爻　孫、兄｜卦宮　震木　空亡　　缺爻　孫 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 未財｜（應）未財［伏］ 酉官｜酉官〔申〕 （世）亥父［午孫］｜亥父［午孫］ 酉官｜（世）辰財 亥父［寅兄］｜寅兄 （應）丑財｜子父 大過者禍也，乃震宮第七卦，名曰游魂卦，中缺兄弟、子孫，以震卦第二爻寅木兄弟伏於本卦第二爻亥水之下，亥水是飛神，寅木是伏神，水生木，木長生在亥，謂之飛來生伏得長生。以震卦第四爻午火子孫伏於本卦第四爻亥水之下，亥水是飛神，午火是伏神，火絕在亥，謂之伏神絕於飛爻也。｜隨者順也，乃震宮之末，名曰歸魂卦，卦中缺子孫，以震卦第四爻午火伏於本卦第四爻亥水之下，亥水是飛神，午火是伏神，火絕在亥，謂之伏神絕於飛爻也。

Hexagram 28 Da Guo: Da Guo means an excess that leads to disaster. It is the seventh hexagram of the Zhen trigram, called the "Wandering Soul Hexagram," and it lacks siblings and children. Siblings are taken from the second line of Zhen (Thunder), which is寅 wood, hidden under the second line of the primary hexagram, which is亥 water. Water nourishes wood, and wood is born in亥, which is "the hidden god is born from the flying god." Children are taken from the fourth line of Zhen (Thunder), which is午 fire, hidden under the fourth line of the primary hexagram, which is亥 water. 亥 water is the flying god, 午 fire is the hidden god, and fire's dead place is亥, which is "the hidden god is dead in the flying line." The same 亥 water as the flying god supports寅 wood with birth and 午 fire with death. The outcome depends entirely on the five elements of the hidden god itself—this point is especially important. In this hexagram, the worldly line is at the fourth line and the responding line is at the first line. Hexagram 17 Sui: Sui means following and yielding. It is the last hexagram of the Zhen trigram, called the "Returning Soul Hexagram," and it lacks children. It still takes 午 fire from the fourth line of Zhen (Thunder), hidden under the fourth line of the primary hexagram, which is亥 water. Fire is dead in亥, which is again "the hidden god is dead in the flying line." When predicting illness or seeking medical help, or predicting children, there is little hope. In this hexagram, the worldly line is at the third line and the responding line is at the top line, with the hexagram body in申. The hidden gods of the eight trigrams in the Zhen trigram are only three: 子 water parents, 寅 wood siblings, and 午 fire children, which come from the first, second, and fourth lines of Zhen (Thunder), respectively.

占事：｜占事： 卦名　巽為木｜卦名　風天小畜 卦宮　巽木　空亡　　缺爻　　｜卦宮　巽木　空亡　　缺爻　官 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 （世）卯兄｜卯兄 巳孫〔巳〕｜巳孫 未財｜未財 （應）酉官｜辰財［酉官］ 亥父｜寅兄 丑財｜子父 巽者順也，乃巽宮之首卦，名為八純，卦內財官父兄子俱全，為本宮下七卦之伏神也。｜小畜者塞也。卦中缺官鬼，以巽卦第三爻酉金伏於本卦第三爻辰土之下，辰土是飛神，酉金是伏神，土生金謂之飛來生伏。

The hexagram Xun represents wood (i.e., Xun as wind). Xun means to be compliant and is the first hexagram of the Xun group, known as the "Eight Pure Hexagrams." From top to bottom, the six relations are:卯 wood siblings,巳 fire children,未 earth wealth,酉 metal official ghost,亥 water parents, and丑 earth wealth. All six relations are present. The missing elements from the seven hexagrams below this group are obtained through the hidden god in this hexagram. In this hexagram, the worldly position is on the top line and the responding position is on the third line. The hexagram body is in巳. The hexagram Xiao Xu (Wind over Heaven) signifies a small accumulation that is then obstructed. It is missing one official ghost. The official ghost is taken from the third line of Xun, which is酉 metal official ghost, hidden beneath the third line of the primary hexagram, which is辰 earth. The earth is the flying god, and the metal is the hidden god. Earth generates metal, which is called "flying god generating hidden god" — the hidden god, being below, receives generation and its strength gradually increases. This hexagram is still hopeful for matters concerning official positions, marriage, and legal disputes, waiting only for the flying god to be opened or for the day of the ten-day cycle to arrive. In this hexagram, the worldly position is on the first line and the responding position is on the fourth line.

占事：｜占事： 卦名　風火家人｜卦名　風雷益 卦宮　巽木　空亡　　缺爻　官｜卦宮　巽木　空亡　　缺爻　官 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 卯兄｜（應）卯兄 （應）巳孫｜巳孫 未財［伏］｜未財 亥父［酉官］〔酉〕｜（世）辰財［酉官］ （世）丑財｜寅兄 卯兄｜子父 家人者同也。卦中缺官鬼，以巽卦第三爻酉金伏於本卦第三爻亥水之下，亥水是飛神，酉金是伏神，金生水謂之伏去生飛，名為洩氣。｜益者損也。卦中缺官鬼，以巽卦第三爻酉金伏於本卦第三爻辰土之下，辰土是飛神，酉金是伏神，土生金謂之飛來生伏。

Wind and Fire, Family: Family refers to living together and being united, but it lacks the Official Ghost. The Official Ghost is taken from the third line of the Xun trigram, which is You metal. This metal Official Ghost is hidden under the third line of the primary hexagram, which is Hai water. Hai water is the flying god, and You metal is the hidden god. Metal generates water, and the energy of the hidden god is drawn away by the flying god. This is called "the hidden god generates the flying god, which is called leaking energy." The Official Ghost is weak, so it is difficult to achieve success in official positions and the husband's star is not strong. In this hexagram, the worldly position is at the second line and the responding position is at the fifth line. The hexagram body is You metal, which exactly falls on the branch of the hidden god. Wind and Thunder, Benefit: Benefit means reducing from above to benefit below. It also lacks the Official Ghost. The same You metal is hidden under the third line of the primary hexagram, which is Chen earth. Earth generates metal, which is called "the flying god generates the hidden god," and the hidden god is nourished. In this hexagram, the worldly position is at the third line and the responding position is at the top line. Family and Benefit share the same palace and same deficiency. One leaks energy and the other generates energy, showing that whether the flying god is water or earth is very important. The hidden god most fears being under a flying god that can control it or drain it, and it most prefers being under a flying god that can generate it.

占事：｜占事： 卦名　天雷無妄｜卦名　火雷噬嗑 卦宮　巽木　空亡　　缺爻　　｜卦宮　巽木　空亡　　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 戌財｜巳孫 申官｜（世）未財 （世）午孫｜酉官 辰財｜辰財 寅兄｜（應）寅兄 （應）子父｜子父 無妄者天災也。卦內財官父兄子俱全，不須尋伏。｜噬嗑囓也。卦內財官父兄子俱全，不須尋伏。

Hexagram 25, Heaven and Thunder Wu Wang: Wu Wang means not being baseless or unrealistic; it signifies that unexpected calamities are also determined by heaven (the original text explains it as "heavenly disaster," referring to accidents not caused by human effort). This hexagram has all six relations present, so there is no need to search for hidden gods. The useful god for the matter in question is already present in the hexagram. The worldly position is in the fourth line, the responding position is in the first line, and it is a hexagram of six clashes, indicating that matters come quickly and also dissipate quickly. Hexagram 21, Fire and Thunder Shi Ke: Shi Ke means to bite or gnaw (the character "囓" means to bite). Any matter involving obstacles or gaps that require breaking through to achieve unity falls under this hexagram. This hexagram also has all six relations present, so there is no need to search for hidden gods. The worldly position is in the fifth line, and the responding position is in the second line. Whenever a hexagram has all six relations present, it is easiest to interpret: the useful god, origin god, and hostile god can be clearly identified without needing to expend effort on searching for hidden gods. Conversely, if a hexagram is missing a line, one must first extract the hidden god based on the initial hexagram of the palace, then discuss the relationships between flying and hidden gods, and the matter is often more obscure and complicated.

占事：｜占事： 卦名　山雷頤｜卦名　山風蠱 卦宮　巽木　空亡　　缺爻　孫、官｜卦宮　巽木　空亡　　缺爻　孫 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 寅兄｜（應）寅兄〔寅〕 子父［巳孫］｜子父［巳孫］ （世）戌財［伏］｜戌財 辰財［酉官］〔酉〕｜（世）酉官 寅兄｜亥父 （應）子父｜丑財 頤者養也，乃巽宮第七卦，名曰游魂卦，中缺子孫、官鬼，以巽卦第三爻酉金官鬼伏於本卦第三爻辰土之下，辰土是飛神，酉金是伏神，土生金謂之飛來生伏。以巽卦第五爻巳火子孫伏於本卦第五爻子水之下，子水是飛神，巳火是伏神，水克火謂之飛來克伏反傷身。｜蠱者事也，乃巽宮之末卦，名曰歸魂卦，中缺子孫，以巽卦第五爻巳火伏於本卦第五爻子水之下，子水是飛神，巳火是伏神，水克火謂之飛來克伏反傷身。

The hexagram Mountain Thunder Yi: Yi means nourishment and sustenance, and it is the seventh hexagram of the Xun trigram group, called the "Wandering Soul Hexagram." It lacks the elements of children and official ghost. The official ghost is taken from the third line of Xun as Wind, which is You metal, hidden beneath the third line of the primary hexagram, which is Chen earth. Earth generates metal, which is called "Flying God nurturing the Hidden God," and the hidden god receives nourishment. The children are taken from the fifth line of Xun as Wind, which is Si fire, hidden beneath the fifth line of the primary hexagram, which is Zi water. Zi water is the flying god, and Si fire is the hidden god. Water comes to overcome fire, which is called "Flying God overcoming the Hidden God and harming the self." The hidden god not only cannot emerge but also suffers damage. This hexagram indicates an ominous omen for matters concerning children, medicine, and removing misfortunes. The worldly position is at the fourth line, and the responding position is at the first line. The hexagram body is in You. The hexagram Mountain Wind Gu: Gu means accumulated evils causing disturbances, and it requires rectification and improvement. It is the last hexagram of the Xun trigram group, called the "Returning Soul Hexagram," and it lacks only the element of children. It still takes Si fire, the fifth line of Xun as Wind, hidden beneath the fifth line of the primary hexagram, which is Zi water. Water overcomes fire, which is again "Flying God overcoming the Hidden God and harming the self." This hexagram has its worldly position at the third line and its responding position at the top line. The hexagram body is in寅. In the Xun trigram group, the hidden gods are only You metal for the official ghost and Si fire for the children, both originating from the third and fifth lines of Xun as Wind, respectively.

占事：｜占事： 卦名　離為火｜卦名　火山旅 卦宮　離火　空亡　　缺爻　　｜卦宮　離火　空亡　　缺爻　官、父 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 （世）巳兄〔巳〕｜巳兄 未孫｜未孫 酉財｜（應）酉財 （應）亥官｜申財［亥父］ 丑孫｜午兄〔午〕 卯父｜（世）辰孫［卯父］ 離者麗也，乃離宮之首卦，名八純，卦內財官父兄子俱全，為本宮下七卦之伏神也。｜旅者客也。卦中缺父母、官鬼，以離卦初爻卯木父母伏於本卦初爻辰土之下，辰土是飛神，卯木是伏神，木克土謂之伏克飛神為出暴。以離卦第三爻亥水官鬼伏於本卦第三爻申金之下，申金是飛神，亥水是伏神，金生水，水長生在申，謂之飛來生伏得長生。

The Hexagram of Fire: Fire represents attachment and dependence, and it is the first hexagram of the Li (Fire) trigram, known as the "Eight Pure Hexagrams." From top to bottom, the six relations are: fire (巳) siblings, earth (未) children, metal (酉) wealth, water (亥) official ghost, earth (丑) children, and wood (卯) parents. All six relations are present, and the hidden gods of the seven hexagrams in this palace are obtained from this hexagram. The worldly position is in the top line, the responding position is in the third line, and the hexagram body is in巳. The Hexagram of the Fire Mountain Travel: Travel refers to traveling or being a guest, and it lacks the parents and official ghost relations. The parents are obtained from the wood (卯) in the first line of the Fire trigram, which is hidden beneath the earth (辰) in the primary hexagram: earth (辰) is the flying god, and wood (卯) is the hidden god. Wood reversely overcomes earth, which is called "the hidden god overcoming the flying god as an outbreak." The hidden god has strength and can break through and overcome the suppression; once there is a pulling force, it can emerge. This is favorable for divination regarding documents and houses. The official ghost is obtained from the water (亥) in the third line of the Fire trigram, which is hidden beneath the metal (申) in the primary hexagram (the column for hidden gods mistakenly writes "亥 parent," but according to the text, it should be "water official ghost"): metal (申) is the flying god, and water (亥) is the hidden god. Metal generates water, and water is born in the metal, which is called "the flying god nurturing the hidden god and achieving growth." The hidden god is nourished and has strength. The worldly position is in the first line, the responding position is in the fourth line, and the hexagram body is in午.

占事：｜占事： 卦名　火風鼎｜卦名　火水未濟 卦宮　離火　空亡　　缺爻　父｜卦宮　離火　空亡　　缺爻　官 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 巳兄｜（應）巳兄 （應）未孫｜未孫 酉財｜酉財 酉財｜（世）午兄［亥官］ （世）亥官［伏］｜辰孫 丑孫［卯木］〔卯〕｜寅父 鼎者定也。卦中缺父母，以離卦初爻卯木父母伏於本卦初爻丑土之下，丑土是飛神，卯木是伏神，木克土謂之伏克飛神為出暴。｜未濟者失也。卦中缺官鬼，以離卦第三爻亥水官鬼伏於本卦第三爻午火之下，午火是飛神，亥水是伏神，水克火謂之伏克飛神為出暴。

Fire and Wind: The hexagram Ding represents stability and renewal, with the meaning of establishing a tripod. It is missing the parents. The parents are taken from the wood of the second line, which is the initial line of the fire hexagram Li. The wood is hidden under the earth of the initial line, which is the flying god. The earth is the flying god, and the wood is the hidden god. Wood controls earth, which is called "hidden god controlling the flying god, leading to sudden emergence." The hidden god is strong and the flying god is weak. Although it can be contained, it cannot be restrained, and it will emerge when it is guided. In this hexagram, the world is at the second line and the response is at the fifth line. The hexagram body is in the branch of卯, which is the same as the hidden god. Fire and Water: The hexagram Wei Ji represents an unfinished matter and the non-interaction of water and fire. It is missing the official ghost. The official ghost is taken from the water of the third line, which is the fire hexagram Li's third line. The water is hidden under the fire of the third line, which is the flying god. The fire is the flying god, and the water is the hidden god. Water controls fire, which is also called "hidden god controlling the flying god, leading to sudden emergence." In this hexagram, the world is at the third line and the response is at the top line. Among the six relationships between flying and hidden gods, "hidden god controlling the flying god" is most effective, "flying god generating the hidden god" is next, "hidden god generating the flying god" (leakage of energy) and "flying god controlling the hidden god" (being restricted) are not effective, and "hidden god entering the tomb" and "hidden god facing the end" are the most difficult to use. Scholars can compare the hexagrams of the same palace with each other to understand the importance.

占事：｜占事： 卦名　山水蒙｜卦名　風水渙 卦宮　離火　空亡　　缺爻　財｜卦宮　離火　空亡　　缺爻　財、官 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 寅父｜卯父 子官［伏］｜（世）巳兄 （世）戌孫［酉財］〔酉〕｜未孫［酉財］［伏］ 午兄｜午兄［亥官］〔亥〕 辰孫｜（應）辰孫 （應）寅父｜寅父 蒙者昧也。卦中缺妻財，以離卦第四爻酉金妻財伏於本卦第四爻戍土之下，戍土是飛神，酉金是伏神，土生金謂之飛來生伏反傷身。｜渙者散也。卦中缺妻財、官鬼，以離卦第三爻亥水官鬼伏於本卦第三爻午火之下，午火是飛神，亥水是伏神，水克火謂之伏克飛神為出暴。以離卦第四爻酉金妻財伏於本卦第四爻未土之下，未土是飛神，酉金是伏神，土生金謂之飛來生伏反傷身。

The hexagram Meng signifies confusion and childishness, lacking the wealth line. The wealth is taken from the fourth line of the hexagram Li (Fire), which is You metal, hidden under the fourth line of the primary hexagram, which is Xu earth. Xu earth is the flying god, and You metal is the hidden god. Earth generates metal, which is normally "flying god generating hidden god," but the original text specifically adds "reverse injury" — Xu is the repository of fire, and You metal, although generated by earth, is hindered by the repository energy, resulting in generation with loss, so it cannot be directly considered a good omen. In this hexagram, the worldly line is at the fourth line, the responding line is at the first line, and the hexagram body is You. The hexagram Huan signifies dispersion and separation, lacking both the wealth line and the official ghost line. The official ghost is taken from the third line of the hexagram Li (Fire), which is Hai water, hidden under the third line of the primary hexagram, which is Wu fire. Water overcomes fire, which is "hidden god overcoming flying god, indicating sudden outbreak," and the hidden god is strong. The wealth is taken from the fourth line of the hexagram Li (Fire), which is You metal, hidden under the fourth line of the primary hexagram, which is Wei earth. Earth generates metal, which is again "flying god generating hidden god with reverse injury." In this hexagram, the worldly line is at the fifth line, the responding line is at the second line, and the hexagram body is Hai. When divining the hexagram Huan, the official ghost line can emerge, but the wealth line is impaired, so seeking fame may be possible, but seeking wealth will involve much loss. This is precisely the purpose of analyzing the flying and hidden gods in each hexagram.

占事：｜占事： 卦名　天水訟｜卦名　天火同人 卦宮　離火　空亡　　缺爻　官｜卦宮　離火　空亡　　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 戌孫｜（應）戌孫 申財｜申財 （世）午兄｜午兄 午兄［亥官］｜（世）亥官 辰孫［伏］｜丑孫 （應）寅父〔卯〕｜卯父 訟者論也，乃離宮第七卦，名曰游魂卦，中缺官鬼，以離卦第三爻亥水官鬼伏於午火之下，午火是飛神，亥水是伏神，水克火謂之伏克飛神為出暴。｜同人者親也，乃離宮之末卦，名曰歸魂，卦中財官父兄子俱全，不須尋伏。

The hexagram Tian Shui Song means "lawsuit" and signifies a dispute or contention. It is the seventh hexagram of the Li trigram, known as the "wandering soul hexagram," and is missing the official ghost. The official ghost is taken from the third line of the Li trigram, which is亥 water, the official ghost, hidden beneath the third line of the primary hexagram, which is午 fire. The午 fire is the flying god, and the亥 water is the hidden god. Water overcomes fire, which is called "hidden god overcoming the flying god, indicating a sudden outbreak." The official ghost, although hidden, is strong, and this image is appropriate for a lawsuit hexagram: although the official ghost has not yet appeared, its power is already sufficient to overpower the other side. In this hexagram, the worldly position is at the fourth line, and the responding position is at the first line. The hexagram body is in卯. The hexagram Tian Huo Tong Ren means "harmony with others" and signifies the meaning of being close to people and being attached. It is the last hexagram of the Li trigram, known as the "returning soul hexagram," with all six relations complete, so there is no need to search for hidden gods. In this hexagram, the worldly position is at the third line, and the responding position is at the top line. The hidden gods of the Li trigram are only three:卯 wood parents,亥 water official ghost, and酉 gold wealth, which come from the first line, third line, and fourth line of the Li trigram. Remember these three positions, and when any hexagram in the Li trigram is missing, you can directly take them.

占事：｜占事： 卦名　坤為地｜卦名　地雷復 卦宮　坤土　空亡　　缺爻　　｜卦宮　坤土　空亡　　缺爻　父 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 （世）酉孫｜酉孫 亥財｜亥財〔亥〕 丑兄｜丑兄 （應）卯官｜辰兄 巳父｜寅官［巳父］ 未兄｜子財 坤者順也，乃坤宮之首卦，名曰八純，卦內財官父兄子俱全，為本宮下七卦之伏神也。｜復者反也。卦中缺父母，以坤卦第二爻巳火父母伏於本卦第二爻寅木之下，寅木是飛神，巳火是伏神，木生火，火長生在寅，謂之飛來生伏得長生。

Kun represents Earth: Kun signifies softness and compliance, and is the first hexagram of the Kun group, known as the "Eight Pure Hexagrams." From top to bottom, the six relations are:酉 metal children,亥 water wealth,丑 earth siblings,卯 wood official ghost,巳 fire parents,未 earth siblings. All six relations are present. The missing relations in the seven hexagrams of this group are obtained from this hexagram through the hidden god. In this hexagram, the worldly position is on the top line and the responding position is on the third line. The hexagram body is亥. The hexagram of Fu represents returning of a single yang line, meaning returning after absence. It lacks the parents relation. The parents are taken from the second line of the Kun hexagram, which is巳 fire parents, hidden beneath the second line of the original hexagram, which is寅 wood. The寅 wood is the flying god and the巳 fire is the hidden god. Wood nourishes fire, and the birth of fire is in寅. This is called "the flying god nourishes the hidden god and achieves birth." The hidden god, being below, receives nourishment. This hexagram is favorable for matters concerning documents, houses, and superiors, indicating a turning point, awaiting promotion. The worldly position is on the first line and the responding position is on the fourth line. The hexagram body is亥. The Fu hexagram is also a hexagram of the Six Harmonies, meaning things are easily harmonious. Although the parents are hidden, they receive birth, so the image of returning old things and old matters is most accurate.

占事：｜占事： 卦名　地澤臨｜卦名　地天泰 卦宮　坤土　空亡　　缺爻　　｜卦宮　坤土　空亡　　缺爻　父 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 酉孫｜酉孫 （應）亥財｜亥財 丑兄｜丑兄 丑兄｜辰兄 （世）卯官｜寅官 巳父｜子財 臨者大也。卦中財官父兄子俱全，不須尋伏。｜泰者通也。卦中缺父母，以坤卦第二爻巳火父母伏於本卦第二爻寅木之下，寅木是飛神，巳火是伏神，木生火，火長生在寅，謂之飛來生伏得長生。

The hexagram of Earth and Marsh (Lin) signifies the idea of the superior approaching the inferior gradually and increasingly, leading to great prosperity. In this hexagram, all six relations are present, so there is no need to search for hidden gods. The useful god for the matter in question is already present. The worldly position is at the second line, and the responding position is at the fifth line. The hexagram of Heaven over Earth (Tai) signifies the harmonious interaction between heaven and earth, leading to the communication of all things. It is missing the parents' position. The parents are taken from the second line of the hexagram of Earth (Kun), which is the fire of the snake (Si). This fire is hidden under the wood of the tiger (Yin) at the second line of the primary hexagram. The wood is the flying god, and the fire is the hidden god. The wood generates the fire, and the fire is born in the wood, which is called "the flying god generates the hidden god and achieves growth." The worldly position is at the third line, and the responding position is at the top line. It is also a hexagram of the six harmonies. The hexagram of Earth (Kun) is missing mainly the parents' position, so the hidden god is always taken as the fire of the snake (Si) at the second line of the hexagram of Earth (Kun). Whenever the second line of the primary hexagram is the wood of the tiger (Yin), such as in the hexagrams of Reversion, Tai, Gua, and Xu, they all achieve growth and are powerful. This is the best remembered rule regarding the flying and hidden gods in the hexagram of Earth (Kun).

占事：｜占事： 卦名　雷天大壯｜卦名　澤天夬 卦宮　坤土　空亡　　缺爻　　｜卦宮　坤土　空亡　　缺爻　父 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 戌兄｜未兄［巳父］〔巳〕 申孫｜（世）酉孫 （世）午父｜亥財 辰兄｜辰兄 寅官［伏］｜（應）寅官 （應）子財〔卯〕｜子財 大壯者志也。卦中財官父兄子俱全，不須尋伏。｜夬者夬也。卦中缺父母，以坤卦第二爻巳火父母伏於本卦第二爻寅木之下，寅木是飛神，巳火是伏神，木生火，火長生在寅，謂之飛來生伏得長生。

Hexagram 34, Da Zhuang: Da Zhuang means strong yang energy and vigorous will. This hexagram has all six relations present and does not require searching for a hidden god. The worldly position is in the fourth line and the responding position is in the first line. It is also a hexagram of six clashes, indicating strong and impetuous action with quick success or failure. The hexagram body is in the卯 (Mao) position. Hexagram 43, Guai: Guai means decision or resolution (「Guai」means to decide). This hexagram lacks parents, so it takes the fire parents from the second line of Hexagram 2, Kun (Earth). The parents are hidden under the寅 (Yin) wood in the primary hexagram. Wood generates fire and fire is born in寅, which is called 「flying comes to generate the hidden one and achieves birth」. The worldly position is in the fifth line and the responding position is in the second line. The hexagram body is in巳 (Si), which coincides with the hidden god's branch. The key to the matter being sought lies precisely in this hidden parents. When divining matters related to documents, contracts, or property, although the matter is not yet apparent, it will ultimately succeed.

占事：｜占事： 卦名　水天需｜卦名　水地比 卦宮　坤土　空亡　　缺爻　孫、父｜卦宮　坤土　空亡　　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 子財［巳父］｜子財 戌兄［伏］｜戌兄 （世）申孫〔酉〕｜申孫〔申〕 辰兄｜卯官 寅官｜巳父 （應）子財｜未兄 需者須也，乃坤宮之第七卦，名曰游魂，卦中缺父母，以坤卦第二爻巳火父母伏於本卦第二爻寅木之下，寅木是飛神，巳火是伏神，木生火，火長生在寅，謂之飛來生伏得長生。｜比者和也，乃坤宮之末卦，名曰歸魂，卦中財官父兄子俱全，不須尋伏。

Water and Heaven: Xu means waiting and needing the right time. It is the seventh hexagram in the Kun trigram group, called the "Wandering Soul Hexagram." In this hexagram, the parents are missing (the "missing line" column also notes the children, but since the hexagram has the metal element of Shen as children appearing, we take the missing parents as the main point). The parents, represented by the fire element of Si, are hidden under the second line of the primary hexagram, which is the wood element of Yin. Wood generates fire, and fire is born in Yin, which is called "a flying element generating a hidden one, achieving growth." In this hexagram, the worldly position is at the fourth line, and the responding position is at the first line. Water and Earth: Bi means mutual affinity and harmony. It is the last hexagram in the Kun trigram group, called the "Returning Soul Hexagram." All six relations are present, so there is no need to search for hidden elements. In this hexagram, the worldly position is at the third line, and the responding position is at the top line. The hexagram body is in Shen. The eight trigrams of the Kun trigram group are now completed. The only hidden element is the fire element of Si, representing the parents, which comes from the second line of the hexagram of Earth. This is the simplest case.

占事：｜占事： 卦名　兌為澤｜卦名　澤水困 卦宮　兌金　空亡　　缺爻　　｜卦宮　兌金　空亡　　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 （世）未父｜未父〔未〕 酉兄｜酉兄 亥孫〔亥〕｜（應）亥孫 （應）丑父｜午官 卯財｜辰父 巳官｜（世）寅財 兌者悅也，乃兌宮之首卦，名曰八純，卦內財官父兄子俱全，為本宮下七卦之伏神也。｜困者危也。卦中財官父兄子俱全，不須尋伏。

Dui represents joy and is the first hexagram of the Dui trigram, known as the "Eight Pure Hexagrams." From top to bottom, the six relations are: Wei earth parents, You metal siblings, Hai water children, Chou earth parents, Mao wood wealth, and Si fire official ghost. All six relations are present, and the hidden god is taken from this hexagram, as the seven hexagrams below the Dui trigram are missing their hidden gods. In this hexagram, the worldly position is on the top line and the responding position is on the third line. The hexagram body is in Hai, and it is also a hexagram of six clashes. Kun represents being in a state of hardship and distress. In this hexagram, all six relations are also present, so there is no need to seek a hidden god. The worldly position is on the first line and the responding position is on the fourth line. The hexagram body is in Wei, and it is also a hexagram of six harmony. Although the hexagram name is "Kun," the lines are complete and all six lines are harmonious, indicating a situation of being in hardship but still able to be resolved. This shows that when interpreting a hexagram, one should not rely solely on the hexagram name.

占事：｜占事： 卦名　澤地箤｜卦名　澤山咸 卦宮　兌金　空亡　　缺爻　　｜卦宮　兌金　空亡　　缺爻　財 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 未父｜（應）未父 （應）酉兄｜酉兄 亥孫｜亥孫 卯財｜（世）申兄 （世）巳官｜午官［卯財］ 未父｜辰父 箤者聚也。卦中財官父兄子俱全，不須尋伏。｜咸者感也。卦中缺妻財，以兌卦第二爻卯木妻財伏於本卦第二爻午火之下，午火是飛神，卯木是伏神，木生火謂之伏去生飛，名為洩氣。

Hexagram 45, Cui (originally written as "箤"): Cui means gathering. In this hexagram, all six relations are present, so there is no need to search for hidden relations. The worldly position is at the second line, and the responding position is at the fifth line. Hexagram 31, Xian: Xian means mutual attraction and response. This hexagram is missing the relation of wealth. The relation of wealth is taken from the second line of Hexagram 58, Dui, where the卯 wood represents wealth. This wood is hidden under the午 fire at the second line of the primary hexagram: the午 fire is the flying god, and the卯 wood is the hidden god. The wood nourishes the fire, but the energy of the hidden god is drawn away by the flying god. This is called "hidden god nourishing flying god, which is called leaking energy." When divining matters of male and female attraction, if the wealth relation leaks energy, it indicates that although feelings are mutual, actual benefits do not come. When divining for wealth, it suggests small capital, thin profits, and hard work with little gain. In this hexagram, the worldly position is at the third line, and the responding position is at the top line.

占事：｜占事： 卦名　水山蹇｜卦名　地山謙 卦宮　兌金　空亡　　缺爻　財｜卦宮　兌金　空亡　　缺爻　財 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 子孫［伏］｜酉兄 戌父〔酉〕｜亥孫 （世）申兄｜丑父 申兄｜申兄 午官［卯財］｜午官［卯財］ （應）辰父｜辰父 蹇者難也。卦中缺妻財，以兌卦第二爻卯木妻財伏於本卦第二爻午火之下，午火是飛神，卯木是伏神，木生火謂之伏去生飛，名為洩氣。｜謙者退也。卦中缺妻財，以兌卦第二爻卯木妻財伏於本卦第二爻午火之下，午火是飛神，卯木是伏神，木生火謂之伏去生飛，名為洩氣。

Water Mountain Jian: Jian means to be lame and difficult to move, to have difficulty taking steps. It is missing the wife and wealth element. The wife and wealth is taken from the second line of Dui (Lake) as Zao (泽), which is the卯 wood wife and wealth, hidden under the second line of the primary hexagram, which is 午 fire. Wood nourishes fire, which is called "hidden element generating the flying element, named as leakage of energy." The hidden element is weak and dissipates, so in divination for seeking wealth or regarding marriage, it indicates difficulty. In this hexagram, the worldly position is at the fourth line, and the responding position is at the first line. The hexagram body is in You (酉). Earth Mountain Qian: Qian means humility and modesty. It also lacks the wife and wealth element. The hidden element, the element being suppressed, and the flying element in Jian are exactly the same, also "hidden element generating the flying element, named as leakage of energy." In this hexagram, the worldly position is at the fifth line, and the responding position is at the second line. The hexagrams Xian, Jian, and Qian all lack the wife and wealth element, and all have the卯 wood hidden under the 午 fire, which is the same as leakage of energy. All hexagrams in the Dui (Lake) group with the second line as 午 fire have the wife and wealth element leaking. Scholars should remember this rule, and then they will have a firm grasp on divination for seeking wealth in the Dui group.

占事：｜占事： 卦名　雷山小過｜卦名　雷澤歸妹 卦宮　兌金　空亡　　缺爻　孫、財｜卦宮　兌金　空亡　　缺爻　孫 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 戌父｜（應）戌父 申兄｜申兄 （世）午官［亥孫］｜午官［亥孫］ 申兄［伏］｜（世）丑父 午官［卯財］〔卯〕｜卯財 （應）辰父｜巳孫 小過者過也，乃兌宮第七卦，名曰游魂，卦中缺妻財、子孫，以兌卦卯木妻財伏於本卦第二爻午火之下，午火是飛神，卯木是伏神，木生火謂之伏去生飛，名為洩氣。以兌卦第四爻亥水子孫伏於本卦第四爻午火之下，午火是飛神，亥水是伏神，水克火謂之伏克飛神為出暴。｜歸妹者大也，乃兌宮之末卦，名曰歸魂，卦中缺子孫，以兌卦第四爻亥水子孫伏於本卦第四爻午火之下，午火是飛神，亥水是伏神，水克火謂之伏克飛神為出暴。

Hexagram 62, Thunder over Mountain, is called "Xiao Guo," meaning a small excess or transgression. It is the seventh hexagram in the Dui trigram group, known as the "Wandering Soul Hexagram." It lacks the elements of wealth and children. For wealth, we take the卯 wood from the second line of Dui (Lake), which is hidden under the second line of the primary hexagram, the午 fire. Wood nourishes fire, which is called "hidden nourishment giving rise to the flying god, known as leakage of energy." For children, we take the亥 water from the fourth line of Dui (Lake), which is hidden under the fourth line of the primary hexagram, the午 fire. The午 fire is the flying god, and the亥 water is the hidden god. Water reversely controls fire, which is called "hidden god controlling the flying god as an outbreak." The hidden god is strong and cannot control the flying god, and once it is drawn out, it will emerge. In this hexagram, the worldly position is at the fourth line, and the responding position is at the first line. The hexagram body is卯. Hexagram 54, Thunder over Marsh, is called "Gui Mei," meaning the return of a maiden, symbolizing a young woman's marriage. It is the last hexagram in the Dui trigram group, known as the "Returning Soul Hexagram." It lacks only the element of children. We still take the亥 water from the fourth line of Dui (Lake), which is hidden under the fourth line of the primary hexagram, the午 fire. Water controls fire, which is again "hidden god controlling the flying god as an outbreak." In this hexagram, the worldly position is at the third line, and the responding position is at the top line. Within the same hexagram, one hidden god is weak and leaks energy, while the other hidden god is strong and causes an outbreak. When interpreting, we need to consider which aspect is being asked: if it is about wealth, it is difficult; if it is about children, medicine, or removing misfortune, there is hope.

已上逐卦伏神及卦身定例，因《易林補遺》有陽伏陰、陰伏陽，《卜筮全書》有乾坤來往換等法之誤，故以逐卦細陳，以便後學。如六爻安靜及動變之爻又無用神者，當推此例；如卦中變爻見有用神及卦身者，已有用神，不必再查伏神矣。

The above detailed annotations for each hexagram regarding the determination of the hidden god and the hexagram body are based on the statement in "Supplements to the Forest of Changes" that "a yang line is hidden by a yin line, and a yin line is hidden by a yang line," and the statement in "The Complete Book of Divination" that "the two palaces of heaven and earth alternate to hide the hidden god." Both statements are incorrect, so I have listed them in detail for each hexagram to provide a clear standard for later learners. There are two key points to remember when using this table: first, the hidden god should only be determined according to this rule when all six lines are still and the useful god is not found among the lines that change due to movement; second, if the useful god or the hexagram body is already present in the changing lines of the hexagram, the useful god has already appeared, and there is no need to look for the hidden god. In other words, the hidden god is an alternative used when the useful god is not present in the hexagram. Once the useful god is already present in the original or changing hexagram, the hidden god is no longer needed.

假如天山遁卦安靜，缺妻財，以乾卦二爻為水伏遁卦二爻午火之下。如遁卦初爻發動變成天火同人卦，初爻丙辰父母即變出己卯妻財，當以卯木妻財為用神，不必看寅木矣，餘卦仿此。

For example, in the hexagram of Retreat with Heaven above Mountains, all six lines are still, and the hexagram lacks a wealth line. According to the established rule, the wealth line is taken from the second line of the first hexagram of the Qian trigram, which is the wood of Yin (the wealth line, originally described as 'water' is actually a mistake for 'Yin wood'), and it is hidden under the second line of the Retreat hexagram, which is fire of Wu. However, if the first line of the Retreat hexagram moves, transforming into the hexagram of Heaven and Fire, the first line originally was the earth of Bingchen, and once it moves, it produces the wood of Jimao as the wealth line. At this point, since the wealth line is already present in the hexagram, we should directly use this transformed Jimao wood as the useful god, without needing to refer to the hidden Yin wood. The same method applies to all other hexagrams. This example clearly explains when to use the hidden god and when to discard it: if the changing line appears as the useful god, use the changing line; if the changing line does not appear, then look for the hidden god.

父母爻：凡占祖父母、父母、師長、家主、伯叔姑姨、與我父母同輩、或與父母年若之親友，及牆城、宅舍、舟車、衣服、雨具、求雨、綢布氈貨、章奏文章、館室，俱以父母爻為用神。

Identifying the useful god is the first step in interpreting the hexagram: determine the category to which the person or matter in question belongs, and use the yao of that category among the six relations as the main element. The category of parents includes two main groups: the first is people, including grandparents, parents, teachers, heads of households (employers, landlords), uncles, aunts, and relatives of the same generation or similar age to the parents; the second is objects, including anything that shelters or supports me, such as city walls, houses, ships and vehicles, clothes, rain gear, and the act of praying for rain, as well as silk and wool goods, official documents, and accommodations. The principle of taking the image is "those that nourish me are my parents": anything that nurtures, covers, or protects me is categorized under parents.

官鬼爻：凡占功名、官府、雷電、鬼神、丈夫、夫之兄弟同輩，及夫之相與朋友、亂臣、盜賊、邪崇、憂疑、病症、尸首、逆風，俱以官鬼爻為用神。

When the official ghost爻 is used as the useful god: it is applied in all matters concerning official positions and career prospects, government offices, lightning and thunder in the heavens, and matters related to ghosts and spirits. A woman asking about her husband, as well as her husband's siblings and friends, should also use the official ghost爻. Additionally, it applies to matters such as corrupt officials, thieves, evil spirits, inner worries and doubts, physical illnesses, dead bodies, and contrary winds encountered while sailing. The official ghost爻 has two aspects: when associated with a nobleman, it represents official stars and official positions; when associated with a commoner, it represents misfortune, illness, and worries. Therefore, the same爻 can be a favorable deity in matters of seeking official positions, but a harmful deity in matters of illness. When selecting the useful god, one must first determine which aspect is relevant to the question being asked.

兄弟爻：凡占兄弟、姊妹、姊妹丈、妻之兄弟、世兄弟、結盟同寅，及知交朋友，俱以兄弟爻為用神。

Those who belong to the brother爻 are used as the Useful God when questioning one's siblings, sisters' husbands (cousin-in-law), wife's brothers (in-law), fellow generations of old friends, sworn brothers, colleagues, and close friends with deep ties. The reasoning behind this is "like and harmonious are brothers": anyone of the same generation, of equal status, and who can stand by one's side is categorized under this. Brothers are also considered the god that obstructs wealth, so they often act as the Hostile God in fortune divination and marriage predictions. However, when specifically questioning the fortune of the brother or friend themselves, they become the Useful God.

妻財爻：凡占嫂、與弟婦、妻妾，及友人之妻妾婢僕、物價、錢財珠寶金銀、倉庫錢糧、什物、器皿，及問天時、晴明，俱以妻財爻為用神。

The wife and wealth hexagram is used when asking about the wife, concubine, or the wife and servants of friends; when inquiring about the price of goods, treasures, gold and silver, stored grain and money, or daily necessities and utensils; and when asking about clear weather in the study of heavenly phenomena. The reasoning behind this is "what I overcome is wife and wealth." Anything that is subject to my command, under my control, or belongs to me is categorized under this hexagram. In the study of heavenly phenomena, wealth represents clear weather because wife and wealth overcome parents, and parents represent rain. When wealth is strong, rain stops and the sky clears; when parents are strong, rain comes.

子孫爻：凡占兒女、孫、侄、女婿、門生、忠臣、良將、藥材、僧道、六畜、禽鳥、順風、解憂避禍，及問天時、日月星斗，俱以子孫爻為用神。

The "子孙"爻 is used for: any question concerning children, grandchildren, nephews, sons-in-law, students; any question concerning loyal ministers and capable generals; any question concerning medicine, monks, Taoist priests, and the six domestic animals and birds; favorable winds for sailing; and matters of relieving worries and avoiding calamities; and for questions about celestial phenomena such as the sun, moon, and stars. The reasoning behind this is "I produce them, they are my descendants": anything that is produced by me, follows my command, or can relieve my misfortunes is categorized under this. "子孙" is also called "Fudou" and "Fushen," because it can restrain "官鬼": "官鬼" represents illness and misfortune, and when "子孙" moves, illness and misfortune are resolved, so it is relied upon for seeking medical treatment and avoiding danger. Conversely, when seeking fame and official rank, it becomes the most Hostile God because it restrains the "官星."

凡卦中世應二爻，世為自己，應作他人。世應相生相合，是雲賓主相投；世應相剋相沖，可見兩情不睦。凡占自己疾病，或問壽數，或問出行吉凶，諸凡損益自身者，以世爻為用也。凡占無尊卑之稱呼、未曾深交之朋友、九流術士、仇人、敵國，或指實某處地頭，或指此山此水、此寺此壇等類，俱以應爻為用神也。

In a single hexagram, the World Line represents oneself, and the Response Line represents the other party. If the World Line and Response Line mutually generate or harmonize, it indicates harmony and mutual interest between the parties. If they mutually control or clash, it suggests discord between the two sides. When should the World Line be used as the Useful God? Whenever one is asking about one's own illness, lifespan, or the fortune of traveling, or any matters concerning oneself, the World Line is used as the Useful God. When should the Response Line be used as the Useful God? Whenever the person being asked about cannot be distinguished in terms of status, age, or relationship, such as casual friends, fortune-tellers, physicians, enemies, or foreign countries, or when referring specifically to a place, mountain, river, temple, or shrine, the Response Line is used as the Useful God. This rule supplements the previous section on using the Six Relations to determine the Useful God: when certain matters cannot be classified under the Six Relations, the distinction between self and other is made through the World and Response Lines.

如占自己有一地可造墳否，則世為穴場，應為對案。如將買他人之地而欲造墳，問此地若葬益利我家否，以應作穴場，世是我家也。

Take an example to see how the World and Response Lines change according to the question. If you are asking whether a piece of land you already own can be used as a burial site, then the World Line represents the burial site (the location of the grave), and the Response Line represents the opposite hill or mountain facing the grave. However, if you are asking whether buying someone else's land for burial would be beneficial for your family, the situation reverses: the Response Line represents the other person's land, which becomes the burial site, while the World Line represents your family. The same "burial" question changes the meaning of the World and Response Lines depending on the angle of the question. This clearly shows that using the Useful God cannot be memorized mechanically; first, you must clearly understand who is involved and what the question is about.

或曰：僕占主人，以父母爻為用神；主人占僕，不以子孫爻為用神，何也？答曰：一切撫養庇護我身者，以父母爻為用神，即如城垣宅舍、舟車衣服等類是也；金銀對象、婢僕等一切驅使之類，以財爻為用神是也。

Someone asked: When a servant divines for his master, the parents' hexagram is used as the useful god; but when the master divines for the servant, why is the children's hexagram not used? Answer: The selection of the useful god is not based on辈分, but on 'relationship'. Any one who nurtures me or protects me is considered under the parents' hexagram — so things like city walls, houses, ships, vehicles, clothes and other things that can shield me are also included under parents. Any one who serves me or is under my control is considered under the wife and wealth hexagram — gold and silver, utensils, servants and other people who are under my command are all considered under the wife and wealth hexagram. When a servant looks at his master, the master is the one who protects him, so parents are used; when the master looks at the servant, the servant is under his control, so wife and wealth are used, and children have nothing to do with it.

又曰：占兄弟之妻、妻之姊妹，以財爻為用；占夫之兄弟以官爻為用，何也？答曰：兄弟之妻、妻之姊妹，與妻同輩人也，既夫占妻以財爻為用，皆是財爻為用矣。夫之兄弟，與夫同輩人也，既要占夫以官爻為用，皆是官爻為用矣。

Another question: When divining about the wife of a brother or the sister of a wife, the wife's爻 is used; but when divining about the husband's brother, the official ghost爻 is used. What is the reason for this? Answer: It is still based on the classification by generation. The wife of a brother, the sister of a wife, and one's own wife are all of the same generation; since when a husband divines about his wife, the wife's爻 is used, all female relatives of the same generation as the wife are generally taken as the wife's爻. The husband's brother is of the same generation as the husband; since when a woman divines about her husband, the official ghost爻 is used, all male relatives of the same generation as the husband are generally taken as the official ghost爻. This is the general rule of 'same generation, same爻', which allows one to infer a whole category from an individual, avoiding the need to memorize each case separately.

又問古書俱載兄弟為風雲，今以官鬼之爻為逆風，子孫之爻為順風，何也？答曰：貴人以官為官星，庶人以鬼為禍崇；貴人以子孫之爻為惡煞，庶人以子孫之爻為福神。官乃拘束之星，鬼乃憂疑阻滯之宿，如連日風雨，或遇逆風、疾病纏染、官司擾害、盜賊憂虞，人心豈暢？福神能制官鬼，善解憂愁，故為之用也。

Another question: Ancient texts say that the siblings hexagram represents wind and clouds, but now we use the official ghost hexagram for against-the-wind and the children hexagram for with-the-wind. Why is this? Answer: The same hexagram can have opposite meanings for different people. For officials, the official ghost hexagram represents the official star, which is a good thing; for common people, the official ghost hexagram represents misfortune, which is bad. For officials, the children hexagram represents a harmful official, an evil star; for common people, the children hexagram represents a god of fortune. The official ghost hexagram is originally a star that restrains people; ghosts are stars that cause worry, doubt, and obstruction. If there are several days of rain and wind, if one meets against-the-wind when going out, if one is suffering from illness, if one is involved in legal trouble, or if one fears thieves, which of these can make one feel at ease? All of these are the true nature of the official ghost hexagram, so against-the-wind belongs to the official ghost. The children hexagram is a god of fortune, which can restrain the official ghost and relieve worries, so with-the-wind belongs to the children hexagram. This shows that choosing the useful god cannot rely only on old rules; one must determine based on whether "this hexagram restrains or frees this person."

凡占卦要知原神，先看用神何爻，生用神之爻即是原神也。如用神旬空、月破、衰弱，或伏藏不現，得原神動來生之，或日辰月建作原神生之，必待用爻出旬出破、得令值日，所求必遂矣。如用神旺相，原神休囚不動，或動而變墓、變絕、變克、變破、變退，或被日辰月建剋制，皆不能生用，是用神根蒂被傷矣，是不惟無益而反有損也。

To recognize the original god (原神), first determine which line (爻) the useful god (用神) is in. Any line that generates the useful god is considered the original god. If the useful god falls into the旬空 (a void period), encounters the month breaker (月破), has weak energy, or is hidden and not revealed, but the original god activates to generate it, or the day branch (日辰) or month builder (月建) exactly acts as the original god to generate it, then one just needs to wait until the useful god comes out of the旬空, escapes the month breaker, or gains authority and is on the day, and the desired matter will certainly come to pass. Conversely, if the useful god is strong and prosperous, but the original god is weak and inactive; or if the original god is active, but changes into a tomb, death, self-destroying, month breaker, or retreating god; or is being overcome by the day branch or month builder — in these situations, the original god cannot generate the useful god, which is equivalent to damaging the root of the useful god. At this time, not only will help not be obtained, but there will be harm: because the path of life energy that should support it is cut off, the matter seems promising but ultimately fails to materialize.

凡占卦要知忌神，亦先看用神，克用神之爻即是忌神也。如忌神動來克用，而用爻出現不空，則受克也。倘卦中又動出一爻原神生用，則忌神反生原神，是名貪生忘克，則用神根蒂深固矣，其吉更倍矣。如忌神獨發而用空旬空，謂之避空；如伏藏不現，謂之避凶；如月建日辰生用，謂之得救。如是仍等為吉兆，夫亦何嫌何疑哉？

To identify the Hostile God, one must first determine the Useful God. Any line that overcomes the Useful God is the Hostile God. If the Hostile God activates and overcomes the Useful God, and the Useful God is clearly present in the hexagram without being empty, then the Useful God is genuinely affected by this overcoming. However, if there is another line in the hexagram representing the Origin God that also activates and supports the Useful God, the Hostile God will first support the Origin God and forget about overcoming the Useful God. This is called "贪生忘克" — not only does the overcoming fail, but it instead turns into a flow of life qi, making the root of the Useful God even stronger and doubling the auspiciousness. There are also three ways to avoid this: if the Hostile God activates alone and the Useful God is exactly in the旬空, this is called "避空," and since the empty space cannot be overcome; if the Useful God is hidden and not visible, this is called "避凶," and hidden things cannot be overcome; if the Month Builder or Day Branch come to support the Useful God, this is called "得救." All these situations are still auspicious and there is no need for worry.

如忌神變回頭之克，或日辰月建克沖之，或動爻制忌之，謂之賊欲害我，是賊先受害也，我又何傷。如日辰月建生扶忌神，或忌神疊疊克用，即使用神避空伏藏者，至出空出透時，便受其毒，難免其究也。

In the case where the Hostile God is itself restrained: if the Hostile God moves and transforms into a line that turns back to control it, or if the day branch or month builder turns around to control or clash it, or if another moving line in the hexagram restrains it—this is like a robber wanting to harm me but gets beaten up first; how could I be harmed? However, there is also the opposite situation: if the day branch or month builder goes togenerate and support the Hostile God, or if the Hostile God in the hexagram repeatedly controls the Useful God, then even if the Useful God temporarily hides or remains concealed, when the time comes for it to be exposed, it will still suffer the consequences, and ultimately cannot escape. Therefore, when examining the Hostile God, one should not only look at whether it moves or not, but also consider its strength and whether there are lines restraining it.

凡占卦要知仇神，先看制克原神、生扶忌神者，即是仇神也。如卦中仇神發動，則原神被傷，用神無根，忌神倍力，其禍可勝道耶。

To identify the Enemy God, look for the line that both restrains the Origin God and supports the Hostile God. That line is the Enemy God. It is the most sinister among the four gods: when the Enemy God is activated in the hexagram, it first harms the Origin God, cutting off the root of the Useful God; at the same time, the Hostile God gains strength from it. On one hand, the path of the Useful God is cut off, and on the other, the force of the Hostile God is doubled. What calamity can be fully described? Therefore, when interpreting a hexagram, one must identify all four gods: the Useful God represents the matter being asked about, the Origin God is its source of support, the Hostile God is its enemy, and the Enemy God is the line that intensifies the enemy and blocks the source.

飛神有六：凡卦既有伏神，伏神之上者，飛神一也。六獸五類飛神，二也。他宮五類贅入本宮，取財、官、父、兄、子，飛神三也。一卦中內上下兩爻一類，內靜外興，外飛內，四也。外靜內興，內飛外，五也。內外皆興，飛去，六也。

The concept of "Flying God" includes several types. Wang's classification includes six types. The first and most commonly mentioned type is that in a hexagram, if there is a hidden god, the yao that is on top of it is considered its flying god. The second type involves the six beasts and their corresponding five types of six relations; when the six beasts are above the six relations, they are also considered a form of flying. The third type involves the five types of six relations from another palace mixing into the current palace's hexagram. For example, if a yao's earthly branch is considered as a certain six relation in the current palace but another in the derived or adjacent palace, the resulting wealth, official, parent, brother, and child are also considered a form of flying. The fourth type involves the same type of six relation appearing in both the upper and lower parts of a hexagram. If the inner trigram is still and the outer trigram is active, then the outer yao is considered to fly into the inner yao. The fifth type is the reverse, where the outer trigram is still and the inner trigram is active, so the inner yao is considered to fly into the outer yao. The sixth type involves both inner and outer yao being active, so they fly to each other and neither is considered hidden. The last three types mainly discuss how to choose between two appearances of the same type of six relation: the active one takes precedence, and the still one follows; if both are active, they each serve their own purpose.

夫伏神者，謂卦之有缺用神，才看用神伏於何爻之下。既有用神現，即使旬空、月破、動、靜、生、克、合、沖者，皆由機關之所發，是有病處，必以藥醫之。故空要值日，破要填合，伏待出露，沖待合，合待沖。此乃物窮必變，器滿則傾。若以破空為無用，以幹為坤之伏，大有五類俱全又扯否卦為伏，又爻爻有伏之說，豈非病失醫藥，其傳謬矣！

The concept of hidden god refers to when the required useful god is missing from the hexagram, and one then looks to see where it is hidden beneath which line. If the useful god is already present in the hexagram, even if it falls in an empty term, encounters a month breaker, or is active or still, generating or overcoming, combining or conflicting, these are all manifestations of heavenly mechanisms, indicating a "diseased" condition. One simply needs to treat it accordingly: wait for the empty term to be filled on its day, wait for the month breaker to meet its counterpart or be filled, wait for the hidden one to appear, wait for a conflicting line to be resolved by a combination, or wait for a combination to be broken by a conflict. This is the principle that things must change when they reach their limit, and that a full vessel will tip over. If one immediately concludes that a month breaker or empty term is entirely useless, or if one follows old interpretations by taking the Qian hexagram as the hidden god of the Kun hexagram, or if one insists that a hexagram already has all six relations and yet still forcefully assigns the hexagram of Pi as the hidden god, or if one claims that every line has a hidden god—then this is like having a disease but refusing to take medicine. These teachings are all incorrect.

至於學者無門可入，今陳一定不易之理，以便學者易於升堂。且乾坤艮兌坎離震巽乃八宮之首卦，名曰八純，其爻全金、木、水、火、土，其象備官、父、子、財、兄，本宮下七卦如缺一者，即以首卦為伏。假令姤、遁無財，須向乾宮借寅木；遁、否、晉、觀缺水，移乾子水伏初爻；觀、剝少金，乾卦申金為伏。今以乾卦為法，他宮他卦皆是以本宮首卦七卦之伏神也。

Old interpretations were confused, making it difficult for scholars to begin their studies. Therefore, I establish an unchangeable rule to make it easier for people to enter the door: the eight trigrams, Qian, Kun, Gen, Dui, Kan, Li, Zhen, and Xun, are the first trigrams of the eight palaces, called the "eight pure trigrams." Each of these trigrams has all five elements of metal, wood, water, fire, and earth in its six lines, and all six relations—official ghost, parents, children, wealth, and siblings—are complete. If any of the seven trigrams under the same palace are missing one of these, then the missing element is taken from the first trigram of the palace as the hidden god. Taking the Qian palace as an example: the trigrams Tianfeng Gou and Tianshan Duan lack wealth, so the second line's寅wood from Qian as Heaven is taken; the trigrams Tianshan Duan, Tian-di Pǒu, Huodi Jin, and Fengdi Guan lack water (the child of the water phase), so the initial line's子water from Qian as Heaven is moved to lie beneath the initial line of these trigrams; the trigrams Fengdi Guan and Shandi Bo lack metal (the sibling of the metal phase), so the fifth line's申metal from Qian as Heaven is used as the hidden god. The Qian palace is handled this way, and other palaces and trigrams are also handled the same way, using the first trigram of the palace as the hidden god for the seven trigrams under that palace—simply put, if something is missing, it is taken from the same line position in the first trigram of the palace.

青龍最喜悅而多仁，附忌神凡謀不利。白虎最凶勇而好殺，生用神諸為則吉。朱雀克身，口舌是非常有；如來生用，文書音信當回。勾陳屬土，空則田園欠熟；剛強克世，公差牽扯拘遲。螣蛇怪異虛驚，玄武私情盜賊。白虎血神生產，偏宜發動。

The Six Beasts themselves cannot determine success or failure; one must look at which line they are attached to. The Azure Dragon is most favorable and benevolent, but if it is attached to the line of the Hostile God, any endeavor will be obstructed. The White Tiger is most fierce and violent, but if it is on the line that generates the Useful God, doing anything will be auspicious. If the Vermilion Bird line restrains the World Line, there will be constant disputes and gossip; if it generates the Useful God, documents and messages will surely return. The Gou Chen belongs to the Earth element and governs farmland and buildings; if it falls into the empty and lost position, the harvest in the fields will be poor; if its strength is strong and it restrains the World Line, it indicates involvement in official matters, being detained by officers, and delays in affairs. The Teng She governs strange occurrences and sudden worries, while the Xuan Wu governs private affairs and theft. The White Tiger is also the blood god; when predicting childbirth, people actually hope for its activation—since the mother sees blood and gives birth, so in this context, the Inauspicious Spirit (malevolent deity) becomes a validating deity. It is evident that the Six Beasts merely add color, and fortune or misfortune depends on the generation and restraint between the lines.

午宮朱雀化水，何忌大災。螣蛇木鬼，欺身恐自縊，難逃枷鎖。玄武官生靜世，交小人莫慮干連；世克靜，青龍巡捕戲場酒肆上。鬼動勾陳，論祈禱速酬太歲；問病原腫脹黃浮。

Another example: The Vermilion Bird governs fire. If it is on a fire line and changes into water (fire being controlled by water), even if there is an image of fire disaster, there is no need to be afraid, so it is said that there is no need to fear great calamity. The Snake is on a wood official ghost that oppresses the world line, which is most dangerous for suicide-related misfortunes, and also indicates difficulty avoiding imprisonment and jail. Wood represents ropes, the Snake represents entanglement, and the official ghost represents punishment, so when these three come together, the image is as such. The Black Tortoise is on an official ghost that generates the quiet world line, even if there is contact with small people, there is no need to worry about being involved; if the world line instead overcomes the quiet line, then the matter is under one's control. The Azure Dragon is on it and represents the position of patrol officers, indicating that the person often goes in and out of entertainment places and taverns. If the official ghost moves with Gou Chen, if asking about prayers, it means that a debt to the superior year is owed and needs to be repaid quickly; if asking about illness, the illness is mostly swelling, with a yellow and floating complexion — Gou Chen belongs to earth, and earth governs the spleen and stomach, hence this image.

略舉六神取用，莫將六獸推尊，遇吉神般般雲吉，持凶宿件件凶。

The above is only a brief example of how the Six Spirits are used. Students must not overrate the Six Beasts and treat them as the main factors in divination. The general principle is simply this: if the Six Beasts are attached to a favorable spirit (original spirit or useful spirit), then everything is favorable; if they are attached to an unfavorable spirit (taboo spirit or enemy spirit), then everything is unfavorable. The Six Beasts themselves have no independent good or bad qualities. They are like the color of clothes; the appearance depends on who wears them. To discuss the Six Beasts without considering the Five Phases of the lines and their generating and overcoming relationships is to abandon the root for the branches.

火生於寅也，金生於巳也，水土生於申也，木生於亥也。火庫於戍，絕於亥；金庫於丑，絕於寅；水土庫於辰，絕於巳；木庫於未，絕於申。此長生墓絕定例。卦卦必用者長生爻，爻須究者墓絕，除三者之餘，卦中俱弗重也。

The term "four generations" refers to the positions of growth, storage, and decline. Fire is born in寅, metal is born in巳, water and earth are born in申, and wood is born in亥. The storage of fire is in戌 and its decline is in亥; the storage of metal is in丑 and its decline is in寅; the storage of water and earth is in辰 and its decline is in巳; the storage of wood is in未 and its decline is in申. This is the fixed rule for growth, storage, and decline. When interpreting a hexagram, the position of growth is essential; for each line, the positions of storage and decline must be examined. Apart from these three, the other nine positions among the twelve generations (bathing, capping, officialdom, prosperity, decline, illness, death, birth, and nurturing) are not important in the hexagram. This is a major simplification by Wang, who does not require the determination of fortune and misfortune for each of the twelve generations, but only focuses on the three positions of growth, storage, and decline.

假令火之沐浴於卯為相生，火之冠帶於辰、衰於未、養於丑為洩氣，巳火臨官於巳為伏吟，午火臨官於巳為退神，巳火帝旺於午為進神，午火帝旺於午為伏吟，午火衰於未者為相合，午火病於申巳，午火死於酉者為仇神，巳火病於申者為相合，胎於子者為相剋，午火胞胎於子為克、為沖、為反吟。由此觀之，餘神奚足重哉！

Why should the other nine positions not be given much attention? Because their functions have already been covered by the system of mutual generation, mutual control, punishment and clash, and harmony. Let us take the example of the fire element. The bathing position of fire is in卯 (Mao), which is wood, and since wood generates fire, it is more straightforward to say "mutual generation." The capping position of fire is in辰 (Chen), and the decline position is in未 (Wei), while the nurturing position is in丑 (Chou). All these are earth, and since fire generates earth, it is a loss of energy, so it is more straightforward to say "loss of energy." The officialdom position of fire is in巳 (Si), which is the same branch, so it is more straightforward to say "hidden chant." The officialdom position of fire is in巳 (Si), which is the retreat from午 (Wu), so it is more straightforward to say "retreating god." The prosperity position of fire is in午 (Wu), which is the advance from巳 (Si), so it is more straightforward to say "advancing god." The prosperity position of fire is also in午 (Wu), which is "hidden chant." The decline position of fire is in未 (Wei), which is in harmony with午 (Wu), so it is more straightforward to say "harmony." The sickness position of fire is in申 (Shen), and the death position is in酉 (You), which are metal. Since fire controls metal, but metal consumes fire, it is more straightforward to say "enemy god." The sickness position of fire is in申 (Shen), which is in harmony with巳 (Si), so it is more straightforward to say "harmony." The fetal position of fire is in子 (Zi), which is water, and since water controls fire, it is more straightforward to say "mutual control." The fetal position of fire is in子 (Zi), which is in conflict with午 (Wu), so it is more straightforward to say "reverse chant." In this way, all the terms such as bathing, capping, decline, sickness, death, fetal, and nurturing can be replaced by the terms of mutual generation, mutual control, harmony, conflict, advancing, and retreating. Therefore, the other positions are not worth paying much attention to.

凡卦中月破之爻，乃關因之所現也。動者亦能生克他爻，變者亦能生克本爻。目下雖破，出月不破矣；今日雖破，值日不破矣。月破最喜逢合填實，遠應年月，近應日時。如破而安靜，再值旬空衰弱，遇動爻、月建、日辰克害，此等月破謂之真破，到底破矣。

The broken line of the month in the hexagram indicates a key point of the matter, and one should not dismiss it simply because it is broken. If this line moves, it can still generate and control other lines; if it changes into another line, the changed line can also generate and control it. The term 'broken' merely means it is restricted during this month; once outside of this month, it is no longer broken. Although it is broken today, on the day it is the day branch, it is no longer broken. The broken line of the month prefers to meet a line that harmonizes with it, or a day with the same branch to 'fill it in'—the time of occurrence may be in a certain year and month, or in a certain day and hour. Only in one case is it truly broken: when the line is broken by the month, remains still, is in the empty period of the ten-day cycle, is weak and lacks vitality, and is further harmed by the moving line, the month builder, and the day branch. This kind of broken line is called 'true broken', and it will remain broken without any chance of recovery.

凡卦中爻遇旬空，乃神機發現於此也。如旺相旬空，或休囚發動，日辰生扶、動爻生扶、動爻變空、伏而旺相，此等旬空到底有用，不過待其出旬、值日，有合空、沖起、沖實、填補之法，後卷占驗註明。如休囚安靜，或日辰克、動爻克、伏而被克，靜逢月破值此旬空者，謂之真空，到底空矣。

In a hexagram, when a line falls into the旬空, this is where the divine mechanism becomes apparent, and it should not be entirely dismissed. There are several cases where falling into旬空 is still useful: when the line itself is prosperous and strong but falls into旬空; when it is weak and confined but becomes active; when it is supported by the day branch; when it is supported by a moving line; when the line transformed by a moving line falls into旬空; or when the hidden line is prosperous and strong but falls into旬空. These are merely temporarily hidden, and they can be brought out by waiting for the end of the current ten-day period, or by waiting for the day when it is active, or by using methods such as combining with旬空, activating it through a conflict, or filling it up. Specific examples of these applications are noted in the later volumes of the divination records. Conversely, if a line is weak and inactive, or is being overcome by the day branch or a moving line, and the hidden line is also being overcome by the flying line, and it is simultaneously affected by the month's breaking force and falls into旬空, this is called 'vacuum'. In such a case, the line remains empty throughout and has no use. The key to distinguishing between empty and non-empty lines is a single sentence: if an empty line has vitality and support, it is a false emptiness; if it has no vitality and no support, it is a true vacuum.

反吟卦有二：有卦之反吟，有爻之反吟。卦有反吟，卦變相沖也；爻之反吟，爻變相沖也。（爻變相沖者，壹卦中惟有坤變巽、巽變坤。）

Reverse Chant has two layers. The first is "Hexagram Reverse Chant": the hexagram derived from the original hexagram is positioned opposite to the original three-line trigram, and the earthly branches are in opposition, which is called hexagram transformation with opposition. The second is "Line Reverse Chant": when a particular line is activated, the earthly branch of the transformed line exactly opposes the original line, which is called line transformation with opposition. The original commentary states that when all six lines are transformed to oppose, in a single hexagram only two transformations occur: Kūn transforming into Xùn and Xùn transforming into Kūn (Kūn includes the heavenly stems Yi and Gui paired with the earthly branches Wei, Si, Mao, Chou, Hai, and You; Xùn includes the heavenly stem Xin paired with the earthly branches Chou, Hai, You, Wei, Si, and Mao, and the six lines are exactly in pairs of opposition). Whenever Reverse Chant occurs, it indicates that matters will be reversed and inverted, going and coming back, succeeding and failing repeatedly. When divining, everything should be considered with a discount. It is especially inauspicious for divining illness, the whereabouts of a person, or legal disputes.

乾卦坐於西北，幹右有戌，幹左有亥；巽卦坐於東南，巽右有辰，巽左有巳。兩卦相對，有辰戌、巳亥相沖，故乾為天卦變巽為風卦，巽卦變幹；天風姤卦變風天小畜，小畜變姤——此幹巽二卦相沖反吟卦也。坎卦坐於正北，坎下坐子；離卦坐於正南，離下坐午。兩卦相對，有子午相沖，故坎為水卦變離，離為火卦變坎；水火既濟變未濟，水火未濟變既濟——此坎離二卦相沖反吟卦也。

The reverse chant of the hexagrams is explained according to the Later Heaven Trigrams. The Qian Trigram is located in the Northwest, with the right adjacent to Xu and the left adjacent to Hai. The Xun Trigram is located in the Southeast, with the right adjacent to Chen and the left adjacent to Si. These two trigrams are directly opposite each other. Chen and Xu are in opposition, and Si and Hai are in opposition, so Qian (Heaven) transforms into Xun (Wind), and Xun (Wind) transforms into Qian (Heaven). Tian Feng Gou transforms into Feng Tian Xiao Xu, and Xiao Xu transforms into Gou. These are the reverse chant hexagrams of Qian and Xun. The Kan Trigram is located in the Due North, with the bottom adjacent to Zi. The Li Trigram is located in the Due South, with the bottom adjacent to Wu. These two trigrams are directly opposite each other. Zi and Wu are in opposition, so Kan (Water) transforms into Li (Fire), and Li (Fire) transforms into Kan (Water). Shui Hu Ji Ji transforms into Hu Shui Wei Ji, and Hu Shui Wei Ji transforms into Shui Hu Ji Ji. These are the reverse chant hexagrams of Kan and Li.

艮卦坐於東北，艮右有丑，艮左有寅；坤卦坐於西南，坤右有未，坤左有申。二卦相對，有丑未、寅申相沖，故艮為山卦變坤，坤為地卦變艮；山地剝卦變謙，地山謙卦變剝——此艮坤二卦相沖反吟卦也。震卦坐於正東，震下坐卯；兌卦坐於正西，兌下坐酉。兩卦相對，有卯酉相沖，故震卦變兌，兌卦變震；雷澤歸妹變隨，澤雷隨卦變歸妹——此震兌二卦相沖反吟卦也。子變午，午變子，丑變未，未變丑，寅變申，申變寅，卯變酉，酉變卯，辰變戌，戌變辰，巳變亥，亥變巳，亦以此變出相沖，乃爻之反吟也。

The hexagram Gen (Mountain) is located in the Northeast, with Chou on its right and Yin on its left. The hexagram Kun (Earth) is located in the Southwest, with Wei on its right and Shen on its left. These two hexagrams are directly opposite each other. Chou and Wei are in opposition, as are Yin and Shen. Therefore, when Gen (Mountain) transforms into Kun (Earth) and Kun (Earth) transforms into Gen (Mountain), and when Shan Di Bo (Mountain Earth Splitting) transforms into Di Shan Qian (Earth Mountain Humility) and Di Shan Qian transforms into Shan Di Bo, these are examples of Gen and Kun opposing each other in reverse chant. The hexagram Zhen (Thunder) is located in the East, with Mao beneath it; the hexagram Dui (Lake) is located in the West, with You beneath it. These two hexagrams are directly opposite each other. Mao and You are in opposition, so when Zhen transforms into Dui and Dui transforms into Zhen, and when Lei Ze Gui Mei (Thunder Lake Following) transforms into Ze Lei Sui (Lake Thunder Following) and Ze Lei Sui transforms into Lei Ze Gui Mei, these are examples of Zhen and Dui opposing each other in reverse chant. As for the reverse chant of lines, it refers to a single line being activated and the corresponding branch changing to its opposing branch: Zi changes to Wu, Wu changes to Zi; Chou changes to Wei, Wei changes to Chou; Yin changes to Shen, Shen changes to Yin; Mao changes to You, You changes to Mao; Chen changes to Xu, Xu changes to Chen; Si changes to Hai, Hai changes to Si. All these are examples of line reverse chant. When interpreting a hexagram, first check if there is a reverse chant between the hexagrams, then examine each line to see if there is a line reverse chant. If both exist, the situation is particularly complex and repeated.

金絕於寅，木絕於申，水土絕於巳，火絕於亥。譬如寅日占卦，金爻絕於寅，如卦中有土爻動而生之，是絕處逄生也。申日占卦，木爻絕於申，如卦中有水爻動而生之，是絕處逄生也。巳日占卦，水爻則絕於巳，如卦中有金爻動而生之，是絕處逄生也。亥日占卦，火爻絕於亥，如卦中有木爻動而生之，是絕處逄生也。

First, remember the absolute points of the Five Phases: metal is at its absolute point in寅, wood in申, water and earth are at their absolute points in巳, and fire in亥. The phrase "absolute point meets revival" refers to a line that has already reached its absolute point suddenly receiving generation and support. For example, if a divination is done on a寅 day and the metal line in the hexagram is at its absolute point, then if a soil line moves to generate metal, the metal line, though at its absolute point, will revive, which is called "absolute point meets revival." Similarly, if a divination is done on a申 day and the wood line is at its absolute point, and a water line moves to generate wood, it is also "absolute point meets revival." On a巳 day, if the water line is at its absolute point and a metal line moves to generate water, it is also "absolute point meets revival." On a亥 day, if the fire line is at its absolute point and a wood line moves to generate fire, it is also "absolute point meets revival." When such a situation occurs in a divination, it indicates that something was originally hopeless but then a turning point occurs, with the matter having no hope at first but suddenly being helped by someone else.

惟巳日占卦，土爻絕於巳，如月建生扶幫比，土爻不謂絕也，謂之日生；如土化出巳，有日月幫比，不云化絕，乃云回頭生也；如日月制土，則是絕於日也，則是化絕於爻也。如酉日占卦，寅爻被克，卦中有水爻動而生之，是克處逄生矣，餘例如之。大凡逄生則寒谷逄春，克處逄生則凶後見吉也。

The absolute decline of the earth element should be considered separately: on a day of巳, the earth element is normally in decline, but since fire is naturally able to generate earth, if the month builder comes to support and assist the earth element, then the earth element is not considered in decline, but rather regarded as being generated by the day. Similarly, if the earth element moves and transforms into fire of巳, and there is support from the day or month, it is not called "transformation into decline," but rather "reciprocal generation." Only when the day branch and month builder counteract and restrain the earth element does it truly become in decline due to the day and truly transform into decline in the爻. As for "being rescued after being overcome": on a day of酉, if the寅 wood in the hexagram is overcome by the day branch, and there is a water element moving to support the寅 wood, then the wood is overcome but saved, which is called "being rescued after being overcome." Other examples follow the same pattern. Generally, when something is in decline but receives support, it is like a cold valley suddenly experiencing spring; when something is overcome but receives support, it is like starting with misfortune but eventually seeing good fortune. In divination, these two situations are most favorable, appearing hopeless but actually offering a chance for change.

凡卦中亥變子，丑變辰，寅變卯，辰變未，巳變午，未變戌，申變酉，戌變丑，乃進神也。進神者，吉凶倍增其勢也。凡卦中子變亥，戌變未，酉變申，未變辰，午變巳，辰變丑，卯變寅，丑變戌，乃退神也。退神者，吉凶漸減其威也。

When a moving line changes into a branch of the same Five Phases but in a more advanced position, it is called "advancing god" (进神). For example,亥 changes to子, 寅 changes to卯, 巳 changes to午, and 申 changes to酉 (each of the same water, wood, fire, and metal branches advances by one position). Similarly, 丑 changes to辰, 辰 changes to未, 未 changes to戌, and 戌 changes to丑 (the four earth branches follow each other in sequence). When a line becomes an advancing god, its power gradually increases. If it is auspicious, the auspiciousness becomes stronger and faster; if it is inauspicious, the inauspiciousness becomes more severe. Therefore, it is said, "auspicious and inauspicious tendencies are multiplied." Conversely, when a moving line changes into a branch of the same Five Phases but in a more backward position, it is called "retreating god" (退神). For example,子 changes to亥, 酉 changes to申, 午 changes to巳, 卯 changes to寅, and 戌 changes to未, 未 changes to辰, 辰 changes to丑, and 丑 changes to戌. When a line becomes a retreating god, its power gradually weakens. If it is auspicious, the auspiciousness does not last long; if it is inauspicious, the inauspiciousness does not reach its full extent. Therefore, it is said, "auspicious and inauspicious tendencies gradually lose their strength." In divination, when the useful god (用神) transforms into an advancing god, it is favorable; when the hostile god (忌神) transforms into a retreating god, it is also good. Conversely, if the useful god transforms into a retreating god or the hostile god transforms into an advancing god, it should be viewed negatively.

凡人問卦，惟致誠可以感格神明，故齋戒謹指占一事，神前祝告而後卜之，則是用神，是原，是忌，是仇，動、靜、生、克、合、沖、變化、旬空、月破、月建、日辰，研究其理，無不驗也。如卜者不審其本來之心而妄斷之，則理有不通，不驗也。兼問幾事，則數有不建，不驗也。如姦盜邪淫之事，則天有不容，不驗也。或乘便偶占，亳無誠敬，不驗也。

When people seek divination, only sincere intention can connect with the divine. Therefore, they should fast and purify their minds, clearly focusing on a single matter, and pray before casting the divination. Once the divination is completed, identify the useful god, origin god, hostile god, and enemy god one by one. Then investigate the meaning from various aspects such as movement and stillness, generation and overcoming, joining and conflicting, transformation, empty periods, month breaker, month builder, and day branch. There is no case that will not be fulfilled. However, the following situations will not be accurate: First, if the person casting the divination does not understand the true intention of the seeker and makes random interpretations, the reasoning is already flawed, so it will not be accurate. Second, if the divination covers several matters at once, the divination is not focused, and there is no way to assign meaning, so it will not be accurate. Third, if the question involves immoral acts such as adultery or theft, which are against heaven's will, it will not be accurate. Fourth, if the divination is done casually without sincerity or respect, it will not be accurate.

又如與人代占，必先明說是何名分，方可就其親疏、上下分別用神以為占驗，庶無差誤。假如奴僕代主來占，則以父母爻為用神，今乃有人自顧體面不說實情，假託親戚，以致用神誤差，雖吉無益，不驗也。更或來卜之人心雖誠敬，或阻於他事令人代卜，而代卜之人心或不誠，不驗也。又或一事而今日占之，明日又占之，或一人連占四五卦，是再三瀆則不告，不驗也。

Fifth, when someone else is asked to divinate on behalf of another person, it is necessary first to clarify the relationship between the person asking and the one being asked about. Only then can the diviner select the appropriate useful god according to the closeness, respect, and hierarchy of the relationship, thus avoiding errors. For example, if a servant comes to divinate on behalf of his master, the parents' trigram should be used as the useful god. Now, however, some people are unwilling to tell the truth for their own sake, pretending to be asking on behalf of a relative, leading to an incorrect selection of the useful god. Even if the divination result is favorable, it will not be effective and will not come true. Sixth, although the person seeking divination may be sincere, if they are hindered by other matters and send someone else to ask on their behalf, and the person doing the divination is not sincere, the result will not be accurate. Seventh, when the same matter is divined on two or more occasions, or when one person asks for several divinations in succession, this is exactly what the Zhou Changes (I Ching) says in the Meng hexagram: 'To repeat the act of divination three times is to commit sacrilege, and sacrilege means the gods will not reveal the truth.' Therefore, the divination will not be effective. These seven points attribute the reason for 'the divination not working' to human factors rather than to the principles of divination, which is the original intention of Wang's book The正宗.

夫人因事有憂，惟卜可決，必致誠求卜，神必以吉凶相告，當以生剋制化、動靜之理細推，無不應驗。

A person comes to seek divination because he is anxious about something, and only divination can decide for him. If he comes with sincere intention, the spirits will surely tell him whether it is auspicious or inauspicious. The diviner only needs to carefully examine the principles of generation, control, transformation, and the dynamics of movement and stillness, and there will be no failure in the outcome. This is the premise of Wang Hongxu's argument: the power of the hexagram lies entirely in the words "sincerity" and "reason," not in any secret or shortcut methods. The following discussion refutes Li Wenhui's claim in his work "Zengshan Buyi" that one does not need to study hexagram texts.

豈李文輝作《增刪卜易》一書，首章云：此書有十二篇秘法，單教世之全不知五行生剋之士，亦不必念卦書，只要學會點課就知決斷吉凶，知功名之成敗，知財物之得失，知疾病之生死，知禍福之趨避，種種諸事概不必念卦書則知決斷，乃吾師鶴老人苦心於世之秘法，萬兩黃金無處求等語。

He did not realize that Li Wenhui, in his book "Zengshan Buyi" (The Augmented and Revised Divination Manual), boasted in the first chapter that this book contained twelve secret methods, specifically designed for those who had no knowledge of the Five Phases and their interactions. He claimed that with these methods, one did not need to read any divination texts; by merely learning to set up the卦 (gua) and arrange the lessons, one could judge fortune and misfortune, know whether success in officialdom would be achieved, whether wealth could be obtained, whether a sick person would die, and whether calamity or blessing should be sought or avoided. All these matters could be decided without the need for reading. He also said that these were secret methods passed down by his teacher, the Wild Crane Elder, and that they could not be obtained for a hundred thousand taels of silver. Wang cited this passage precisely to point out its flaw: reducing divination to a mechanical technique that does not require understanding, which reduces the Book of Changes to mere child's play.

閱其秘法曰：求名以官爻為用神，以子孫爻為忌神，不必念卦書，不要看生剋制化、動靜沖合，只要會裝卦對神禱告曰：我若有功名，求賜官爻持世。卜一卦官爻不臨世，再卜；再卜又無，再卜或明日再卜。倘得官爻持世，固知有名；倘得子孫持世，固知無名。

Now look at his so-called secret method: for seeking official rank, he takes the official ghost爻 as the useful god and the children爻 as the hostile god. Then he says one does not need to read divination books, nor need to consider the generation and overcoming, or the movement and stillness, or the conflict and harmony. One only needs to set up a divination, and pray to the gods, saying, "If I have official rank, please grant me a divination where the official ghost爻 holds the world position." If the official ghost爻 is not in the world position, one should shake the divination again; if it is still not there, shake again, or continue the next day. One continues until the official ghost爻 holds the world position, and then concludes that one has official rank; if the children爻 holds the world position, one concludes that one does not have official rank. The absurdity of this method lies in two aspects: first, it reduces the fortune or misfortune of a single divination to whether a certain爻 is in the world position; second, it repeatedly shakes the divination when it does not meet the desired outcome, which directly contradicts the ancient teaching in the Zhou Changes, the Meng hexagram, which states, "To repeat the offering three times is to offend, and when one offends, the gods will not respond."

求財見財爻持世則有，兄弟持世則無。卜病見有用神持世則生，見有忌神持世則死。

He applied the same approach to other branches: for seeking wealth, one only looks at whether the wealth hexagram is in the position of the world; if it is, there is wealth, but if siblings are in the position of the world, there is no wealth; for divination on illness, one only looks at whether the useful god is in the position of the world; if it is, the condition will recover, but if the hostile god is in the position of the world, the condition will worsen. According to Wang's view, this entirely negates the principles of the hexagram: if the wealth hexagram is in the position of the world but is heavily restricted by siblings and falls into an empty position, where is the wealth? If the useful god is in the position of the world but is broken by the month, attacked by the day, and reaches its end without any rescue, how can it be beneficial? The position of the world is merely one position within the hexagram; whether it is auspicious or inauspicious depends on the strength and weakness of that hexagram, as well as whether it is supported or restricted by other elements. How can it be decided simply by the statement "who is sitting in the position of the world"?

諸卜皆以用神持世斷吉，忌神持世斷凶。如無用神、忌神持世，必要卜見方止。予想李文輝又愚也，何不以笤並禱告，聖陰陽為吉凶斷，更快捷方式於此法也。今之丟笤者，豈不值萬萬兩黃金乎。總之李文輝侮聖人之易，迷後世之途，予故闢之。

He applied this principle to all branches of divination: if the useful god is the one holding the world, it indicates good fortune; if the hostile god is the one holding the world, it indicates bad fortune; if the divination result shows neither the useful god nor the hostile god holding the world, then one must keep casting until one appears. I think Li Wenhui is really confused: if this is the case, why not simply use two bamboo sticks for prayer, and decide good or bad fortune based on whether one is sacred, one is yin, or one is yang? That would be much simpler than his method. According to his reasoning, all the people who cast bamboo sticks on the streets nowadays would be worth millions of taels of gold. In the end, Li Wenhui is showing contempt for the Classic of Changes composed by the sages, leading later scholars astray, so I must refute him.

凡卦中用神不出現，查變爻有，不必尋伏神矣；倘變爻又無，然後查用神伏於何爻之下，看有提拔沒有，提拔以定吉凶，無不應驗。其法譬如坤宮坤為地卦，六爻五類備全，假使用爻旬空、月破、刑、沖、克害，即就其本爻有病者論吉凶。

Determining the hidden god follows a certain order: if the useful god does not appear in the hexagram, first check the changing lines to see if it is there; if it is, use the changing line and do not need to look for the hidden god. Only if the useful god is not found in the changing lines should one then check where the useful god is hidden under which line, and see if there is any supporting force (such as the day branch or month builder generating it, the clash opening the flying god, or the value of the ten-day period leading it), and determine fortune or misfortune accordingly, and it will always be accurate. For example, in the hexagram of Kun (Earth) from the Kun trigram, all six lines and five categories of the six relations are complete. Even if the useful god falls into the ten-day period void, meets the month breaker, or suffers from punishment and clash, one only needs to examine the condition of that line itself to determine fortune or misfortune, without needing to look for another hidden god.

如復、臨、泰、大壯、夬、需、比七卦，倘正卦與變卦皆無用神，即將坤為地卦內用神為伏本卦某爻之下，此法乃萬古一定不易。豈如張星元《易林補遺》總斷所云：飛伏在二儀交換，定然陽伏陰而陰伏陽；乾坤來往換，震巽兩邊求，艮兌相抽取，坎離遞送流等語哉。

As for the seven hexagrams: Fu (Earth over Thunder), Lin (Earth over Marsh), Tai (Heaven over Earth), Da Zhuang (Thunder over Heaven), Guai (Heaven over Marsh), Xu (Heaven over Water), and Bi (Earth over Water), if the useful god is not found in the primary hexagram or the resulting hexagram, then take the useful god from the hexagram Kun (Earth) and place it beneath the corresponding line of the primary hexagram—this method is an unchanging rule. How different this is from Zhang Xingyuan's "Supplements to the Forest of Changes" which states: "Flying and hidden gods exchange between yin and yang; it is certainly that a yang line hides beneath a yin line and a yin line hides beneath a yang line; the two palaces of heaven and earth exchange back and forth; zhen and xun seek each other; gen and dui draw from each other; kan and li pass on to each other." This approach has no fixed place and is unrelated to the fundamental hexagram of the original palace, inevitably leading to confusion and misapplication.

若據彼將天風姤卦為地雷復卦之伏神，不知地雷復卦所缺者文書（父）爻，應將本宮首卦為巳，取坤之二爻巳火文書伏復卦二爻寅木之下，寅木為飛，巳火為伏，謂之飛來生伏，如占文書長輩事屢驗巳日。若據張星元以天風姤卦為復之伏，取姤卦第四爻午火伏復卦第四爻丑土下，妄將午火伏丑土洩氣之下為凶，不以巳火伏長生之下為吉。

According to his method, one should take the hexagram Tian Feng Gou as the hidden god of Di Lei Fu. He did not realize that Di Lei Fu was missing the parents (documents) line, which should be taken from the first hexagram of its own palace, Kun Wei Di. The second line of Kun Wei Di is the巳 fire parents, so it should be placed under the second line of Fu hexagram, which is寅 wood. The寅 wood is the flying god and the巳 fire is the hidden god. Wood generates fire, and fire is born in寅, which is called "flying god generates hidden god." For matters concerning documents or elders, this often appears on the巳 day and is very accurate. If Zhang Xingyuan took Tian Feng Gou as the hidden god of Fu hexagram, and placed the fourth line of Gou hexagram, which is午 fire, under the fourth line of Fu hexagram, which is丑 earth, then he would have placed the午 fire under the丑 earth, which is a draining earth, and thus judged it as凶. This missed the correct principle that the巳 fire should be in its long life position and thus be judged as吉. It is the same matter concerning documents, but one method leads to吉 and the other to凶, entirely depending on whether the hidden god is correctly taken.

又此天山遁卦缺子孫，必以乾卦初爻子水子孫伏遁卦初爻辰土之下，水庫居辰謂之入墓于飛爻也，看有提拔者吉，無提拔者凶，此亦萬古不易之法。而張星元竟將地澤臨卦第五爻癸亥水伏遁卦第五爻申金之下，則曰用神伏長生之下吉，是扯張甲當李乙，妄論吉凶。

Another example: In the mountain over heaven retreat hexagram, the children are missing, so one must use the water child, which is the first line of the Qian hexagram (Heaven), hidden under the first line of the retreat hexagram, which is the earth element Chen. The burial place of water is Chen, this is called 'the hidden god is buried in the flying line'. One should check if there is a supporting force for it; if there is, it is auspicious, if not, it is inauspicious. This is an unchanging rule. Zhang Xingyuan, however, took the Guihai water from the fifth line of the earth over lake hexagram, and placed it hidden under the fifth line of the retreat hexagram, which is the metal element Shen, claiming that 'the useful god is hidden in the place of growth', thus it is auspicious. Retreat is a hexagram of the Qian palace, and Lin is a hexagram of the Kun palace. Taking the hidden god across palaces is like bringing Zhang San to be Li Si, making up auspicious or inauspicious judgments out of nowhere.

又言用神上卦如遇旬空、月破、刑、沖、克、害即當尋伏。又言歸魂卦皆將本宮第四卦為伏，據稱大有卦初爻子水子孫值旬空，將天地否卦為伏神，而否卦六爻之內並無子孫，還是以出現旬空者凶呼？還是以伏卦中沒有用神無吉無凶乎？略闢其伏神一二之謬，以示後學。

He also said that even if the useful god is present in the hexagram, if it meets with the旬空, month breaker, punishment and clash, or clash and control, one should look for the hidden god instead—this is mistaking 'illness' for 'absence of the useful god.' He also said that in all returning soul hexagrams, the fourth hexagram of the same palace should be taken as the hidden god. For example, in the hexagram Da You (Fire Heaven), the first line has a water child, which is the useful god, but it falls into旬空, so the hexagram Pi (Heaven and Earth) is taken as the hidden god. However, the hexagram Pi does not have a child among its six lines. So the question arises: should we use the existing line that has fallen into emptiness to judge the凶 (adverse), or should we use the hidden god hexagram which has no useful god at all, thus concluding there is no good or bad? Both approaches fail to provide a solid basis. Here I briefly mention a couple of his errors regarding the hidden god, to serve as a warning for later learners.

凡卜卦遇長生、沐浴、冠帶、臨官、帝旺、衰、病、死、墓、絕、胎、養，卦中所重者長生、墓、絕，其沐浴、冠帶等七件，各有合、沖、生、克、扶拱、進、退神分別。假如申酉金沐浴於午，金化午乃回頭克也，或午日占乃日辰克也；如申化酉曰進神，如酉化申曰退神，如金化未戌土曰回頭生，如化卯日反吟，申化辰曰回頭生，酉化辰曰化生合也。生剋制化合沖之間，神機報在。

When divining a hexagram, if the twelve long life stages are encountered, the hexagram mainly focuses on the positions of long life, tomb, and end. The other seven positions, such as bathing and capping, can be explained using terms like combination, conflict, generation, overcoming, support, advancing god, and retreating god. There is no need to establish a separate system of good and bad fortune. For example, the bathing position of metal in the hour of午 is when the metal element changes into午 fire, which is actually a case of self-overcoming. If the divination is done on the day of午, it is simply the day branch overcoming the element. When申 changes to酉, it is called advancing god, and when酉 changes to申, it is called retreating god. When the metal element changes into未 earth or戌 earth, it is called self-generation. When the metal element changes into卯, it is called reverse chant. When申 changes to辰, it is self-generation. When酉 changes to辰, and辰 and酉 combine, it is called transformation and combination. In summary, the key to divination lies in the interactions of generation, overcoming, transformation, combination, conflict, advancing, and retreating. There is no need to create separate categories for bathing and capping.

豈張星元以胎養半吉之祥、以衰病半凶之禍？若以胎養半吉之祥，假令巳午火長生於寅，胎於子；寅卯木胎於酉；子亥水養於未，是化胎養半吉之祥，還是化回頭克？沒有半合。如金爻為用，動化戌土是回頭生，凡占全吉；若據張星元說衰病半凶之禍，又如午火化未土是化合，諸占欲散者得之、見阻欲成者得之可成。半凶半吉之謬，誤人不淺矣，故闢之。

Zhang Xingyuan insists on calling the terms "Tai" and "Yang" as half-beneficial omens, and "Shuai" and "Bing" as half-harmful disasters, which makes no sense. If we say that "Hua Tai" and "Hua Yang" are half-beneficial, then for example, the fire of Si and Wu is born in Yin, with Tai in Zi. However, Zi water directly restrains fire; the wood of Yin and Mao has Tai in You, but You metal directly restrains wood; the water of Zi and Hai has Yang in Wei, but Wei earth directly restrains water. So should this be considered as "half-beneficial Hua Tai and Hua Yang," or as "Hua回头克" (returning to restrain)? There is absolutely no such thing as half-beneficial and half-harmful. Another example: if the metal wu is the useful god, and it moves to produce Xu earth, which generates metal, this is "returning to generate," which is entirely beneficial regardless of the situation. According to Zhang Xingyuan's idea that "Shuai and Bing are half-harmful," since metal is in decline at Chen and in disease at Zi, would he not turn this entirely beneficial situation into a half-harmful one? Another example: the fire of Wu changes into the earth of Wei, Wu and Wei combine, which is a combination. Those who want to end matters will find it difficult to do so, while those facing obstacles who want to achieve something will succeed. In one combination, the fortune is either good or bad depending on the situation, how can there be a fixed "half-beneficial and half-harmful"? This vague statement misleads people deeply, so it should be refuted.

《卜筮全書》以子午持世身居初，丑未持世身居二，寅申持世身居三，卯酉持世身居四，辰戌持世身居五，巳亥持世身居六。其注云：持世之辰是子，即以初爻安世身；如世爻旬空、月破、日辰刑沖剋害，不必看世，當察身爻，以身爻代世爻之勞；如身爻吉則言吉，身爻凶則言凶。今人宗之，大誤於事，不知卦中所重者生剋制化、空破刑沖動靜。

The Complete Book of Divination establishes another term called "World Body." If the earthly branch of the World Line is Zi or Wu, the World Body is placed on the first line; if it is Chou or Wei, it is placed on the second line; if it is Yin or Shen, it is placed on the third line; if it is Mao or You, it is placed on the fourth line; if it is Chen or Xu, it is placed on the fifth line; if it is Si or Hai, it is placed on the sixth line. Its commentary says: if the line that holds the World Line is Zi, the World Body is placed on the first line; once the World Line falls into the旬空, meets the Month Breaker, or is punished and clashed by the Day Branch, one should no longer look at the World Line, but instead look at the Body Line, letting the Body Line take the burden of the World Line; if the Body Line is auspicious, then it is auspicious; if the Body Line is inauspicious, then it is inauspicious. Nowadays people follow this method, and their interpretations are greatly wrong, completely unaware that in the hexagram, what is truly important is the generation, control, transformation, and interaction of elements, as well as the emptiness, breaking, punishment, clash, harm, and movement or stillness.

如占自己吉凶，理當推世，以世為我以定吉凶是也。倘世爻逄凶，身爻逄吉，還是在於世之凶乎？還是在於身爻之吉乎？由此觀之，而子午持世身居初爻諸謬甚矣。

For example, when divining one's own fortune, one should naturally focus on the World Line (世爻) to determine good or bad fortune, as the World Line represents oneself. However, according to his method, if the World Line encounters misfortune while the body line (身爻) encounters good fortune, should the divination be based on the misfortune of the World Line or the good fortune of the body line? One person has two masters, and both good and bad outcomes exist simultaneously, leaving the diviner confused. This clearly shows that the statement "When the hour is at Zi or Wu, the World Line is located at the first line" is highly erroneous. Wang's principle is that when divining one's own fortune, only the World Line should be used. The main factor for the matter is another "month hexagram body" (月卦身) which can be referred to. He does not create another "World Body" (世身) to divide authority.

凡占延醫用藥，以應爻為醫生，以子孫爻為藥石，此係萬古不易之理。今術家不察應爻之有無用，不看子孫爻之動靜旺衰，竟查天醫星之有無，則曰：天醫上卦，服藥有效，醫生可用；或查天醫不上卦，服藥無效，醫生不可用。倘天醫不上卦而應臨子孫發動，有氣克鬼生身，竟斷醫生不明、服藥無效，有失先天之妙旨。況醫生可寄死生、有關人命，故予辨之。

When divining about seeking medical treatment and taking medicine, the Response Line represents the doctor and the Children Line represents the medicine. This is an unchanging principle throughout history. Now, practitioners do not examine whether the Response Line is useful or not, nor do they check if the Children Line is active or still, strong or weak. Instead, they only look for the presence of the Heavenly Doctor Star. If the Heavenly Doctor appears in the hexagram, they say the medicine is effective and the doctor is suitable; if it does not appear, they say the medicine is ineffective and the doctor is not suitable. Imagine a situation where the Heavenly Doctor does not appear in the hexagram, but the Response Line is exactly the Children Line that is active, with strong energy. It can overcome the Official Ghost (the root of the illness) and support the World Line (the self). This clearly indicates a good doctor and effective medicine. Yet, they wrongly conclude that the doctor is not skilled and the medicine is ineffective. This completely contradicts the original intent of the Book of Changes. Moreover, since doctors hold the lives of people in their hands and are related to human life and death, I cannot help but clarify this point.

大凡占病當推用神，用神即如父占子病，吉凶以子孫爻為用神類是也。今術家竟不參究用神生剋制化之理，而以病人之本命論吉凶死活，則曰本命上卦，斷之生本命；本命不上卦，斷之死。且如用神受傷無救而本命上卦，還是斷他用神受傷無救必死耶？還是斷他本命上卦不死耶？後學不可以病人之本命妄斷吉凶可也。

When divining about illness, one should investigate the Useful God. For example, if a father is divining about his son's illness, then the son's爻 (line) is considered the Useful God, and the fortune or misfortune is judged based on this line. Other cases are similarly inferred. Now, some diviners do not examine the generation, control, restriction, and transformation of the Useful God, but instead use the patient's birth year branch to determine life or death. If the branch of the patient's birth year appears in the hexagram, they conclude he will live; if it does not appear, they conclude he will die. Consider this: if the Useful God is injured and has no salvation, yet the branch of the patient's birth year appears in the hexagram, then should one conclude that the patient will die due to the injured Useful God without salvation, or that the patient will not die because the birth year branch appears in the hexagram? These two conclusions contradict each other, making it impossible to choose. Therefore, later learners must not arbitrarily use the patient's birth year branch to judge fortune or misfortune.

昔京房作卦書，以神煞斷卦：如出行忌往亡，疾病忌喪車、沐浴、哭聲等煞，醫藥看天醫，求財忌劫煞，詞訟看官符，種種星煞難以枚舉，以致後學宗之，不執五行生剋制化，一味以神煞為憑。至明劉伯溫先生作《千金賦》云：自古神煞之多端，何如生剋制化之一理。斷易之法，始得歸於正宗矣。

In the past, Jing Fang wrote divination books using deities and ominous signs to interpret the hexagrams: for travel, one should avoid "Going to Death"; for illness, one should avoid "Funeral Cart," "Bathing," and "Crying Sounds," etc. For medicine, one should refer to "Heavenly Doctor," for seeking wealth, one should avoid "Robbery Sha," and for legal matters, one should look at "Official Symbol." There are countless such stars and ominous signs. Later scholars followed these as the standard, no longer relying on the principles of the Five Phases' generation, control, and transformation, but instead relying solely on the interpretation of deities and ominous signs. Until the Ming dynasty, Mr. Liu Bowen wrote the "Thousand Gold Assignment," stating, "Since ancient times, although the names of deities and ominous signs are numerous, they cannot compare with the principle of generation, control, and transformation of the Five Phases." Only then did the method of interpreting the Book of Changes return to the correct path. This book is named "Authentic Tradition," and its main principle is also here: all divination should be based on the Five Phases' generation and control as the main framework, with deities and ominous signs serving only as reference branches.

今人多以貴人之爻為官宦，以祿爻為俸，以驛馬為來人，概以此論，不知貴人祿馬臨原神、用神當以吉斷。假如卜終身，白虎官爻持世得貴人臨之，當以武職功名許之；如無貴人並臨，當以病患強暴斷之。若貴人之爻臨忌神動來克害，不可以貴人為吉；如貴人臨官鬼爻持世，不可以官鬼為患言凶。

Nowadays, most people take the爻 with nobleman as official position, the爻 with禄 as salary, and the爻 with post horse as someone coming, and apply this reasoning universally. However, they do not realize that nobleman,禄, and post horse can only be considered auspicious when they appear on the original god or useful god. For example, when predicting one's fortune in life, if the official ghost爻 with white tiger is the ruler and there is also the heavenly virtue nobleman present, then one can predict a military official title; but if there is no nobleman present, with the same official ghost爻 with white tiger as ruler, it should be interpreted as illness or a violent temper. Conversely, if the爻 with nobleman is actually a Hostile God and it moves to harm the useful god, then it cannot be considered auspicious just because it has a nobleman; and even if the nobleman is on the official ghost爻 as ruler, it cannot be considered entirely inauspicious just because it is an official ghost.

且如卜行人當察用神，如用神臨驛馬動，歸期可許訂；如驛馬動而用爻受傷，不可以驛馬斷其來。凡問俸祿，當以財爻為用神是也，若棄財爻之吉凶而獨以祿爻為俸者，亦謬矣。祿繫豐足之神，馬繫行動之宿，貴人不過分別人品清高微賤之神。此三者臨吉神是吉，臨凶神是凶，學者不可概推。

For example, when divining about a traveler, one should examine the useful god. If the useful god is directly connected to the post horse and is active, then the return date can be determined. However, if the post horse moves but the useful god is harmed, one cannot rely solely on the post horse to predict his return. When questioning about the amount of salary, one should take the wealth爻 as the useful god. If one ignores the fortune or misfortune of the wealth爻 and relies only on the禄爻 to judge the salary, it is a mistake. In the end, the禄 is merely a god indicating abundance, the马 is merely a star indicating movement, and the nobleman is merely a god distinguishing a person's character as noble or humble. These three, when they appear on auspicious deities, are auspicious; when they appear on inauspicious deities, they are inauspicious. Scholars must not treat them all the same.

凡占交疏之常人，當以應爻為他人，以應爻為用神也。若異姓兄弟，或父叔之友、子孫之友，必分別稱呼老幼取用用神也，不可概曰我占他人以應爻為用神。予因張果元不論父友、子友皆以應爻為用神，甚至奴僕、妻婢、弟兄、父母叔伯、鄰長，概曰我代他占，皆以應為用神。

When divining about distant relationships with ordinary people, the response line should represent the other party and serve as the useful god. However, if the subject is a brother from a different surname, or a friend of a father or uncle, or a friend of a son or nephew, the useful god must be selected according to the seniority and辈分 in the relationship, and not simply say "since I am divining for someone else, the response line is the useful god." I emphasize this point because Zhang Xingyuan treats friends of the father's generation or the son's generation as if they were all the same, always using the response line as the useful god. Even servants, wives, brothers, parents, uncles, and elders in the neighborhood are all treated as "I am divining for them," and the response line is used exclusively. In this way, the six relations in the hexagram become meaningless, and the distinctions of age, respect, and hierarchy are lost, leading to incorrect judgments of fortune and misfortune.

今據張星元作妻妾、奴僕去留章云：以財為主，應象為憑。疾病章元：代卜他人看應爻，若臨月破最難逃，遇沖遇克身難救，逄旺逄生病必消；生應原神宜發動，克他忌象怕重交，卦身有氣還雖吉，應位逄官禍必招。

He looks at his own book and finds contradictions within it. In the chapter "On the Keeping and Removing of Wives, Concubines, and Servants," he says: "Take the wife's wealth line as the main focus, and the response line as the basis." Since he says the wealth line is the main focus, it is clear that when divining about wives, concubines, and servants, the response line is not used alone. However, in the chapter "On Disease," he says: "When divining for others about illness, look at the response line. If the response line meets the month breaker, the patient is hard to save; if it is in conflict or being overcome, the body is difficult to save; if it is strong or being supported, the illness will surely subside; if the origin god of the response line is activated, it is favorable; if the hostile god of the response line is strongly activated, it is most dangerous; even if the hexagram body has vitality, it is still considered good, but if the position of the response line meets the official ghost, it will surely bring disaster." This entire passage does not consider whether the subject is a father, son, superior, or inferior, and treats the response line as the patient itself, which contradicts his own statement of "taking the wealth line as the main focus."

又鬥毆爭競章云：以世應為主，生克為憑。假如子侄與人鬥毆爭競，惟恐受虧，故云。豈可不看子孫爻生克，竟以世爻為主，生克世應為憑乎。

His "Chapter on Struggles and Quarrels" also says: take the World Line and the Response Line as the main factors, and use their generation and control relationships as the basis. But consider this: if it is a struggle between my nephew or relative and someone else, my concern is that the relative suffers loss. In such a case, the divination should focus on the safety of that one relative. How could we ignore the generation and control relationships of the Children Line, and instead take the World Line as the main factor, relying solely on the generation and control relationships between the World and Response Lines? The World Line represents myself; the success or failure of the relative has nothing to do with this line. If the Useful God is incorrectly selected, even if the divination is carried out in great detail, it is all in vain.

又有詞訟章云：以官爻為主，父母爻為憑。文詞相訴至公庭，須看官爻父母興。倘然官父二爻動來克我，還是以官父二爻動說有主有憑是吉乎？還是克害我者是凶乎？今之術家凡遇代占，則不論尊卑概以應爻為用；凡為詞訟，獨用官爻，總不論用神生剋制化，予不得不辨之。

His "Chapter on Lawsuits" also says: take the Official Ghost line as the main focus, and the Parents line as the reference; when writing a complaint and taking the case to court, one must look at the prosperity of both the Official Ghost and Parents lines. But consider this: if these two lines, the Official Ghost and Parents, are actually active and attacking my World Line, then should we say "there is a main party and evidence" which is auspicious, or "they are attacking and harming me" which is inauspicious? This statement leaves the conclusion hanging. Now, all fortune tellers, when taking cases for others, regardless of the status or age of the person being consulted, use the Response Line indiscriminately; when dealing with lawsuits, they always use only the Official Ghost line; they never pay attention to the generation, control, and transformation of the Useful God. Therefore, I cannot help but clarify this point.

凡卦中月破之爻發動旺相，或遇動爻生合、日神生合，或化回頭生合，不過在月內不能為吉凶，出月值日合補，亦能吉能凶。張星元言月破無可解，概以凶推。

The yao that is the month breaker in the hexagram, if it itself moves and is prosperous and strong, or if it is supported and combined by a moving yao, or if the day branch supports and combines with it, or if after it moves it transforms into a yao that supports and combines with itself, then such a month breaker can only not show good or bad fortune within this month; once it leaves this month, or reaches its day, or is combined with or filled on that day, it can still bring good or bad fortune. Zhang Xingyuan, however, says that the month breaker cannot be resolved and should be universally judged as bad, which mistakes temporary restriction for permanent invalidation.

凡卦中旬空之爻，或旺相安靜，休囚發動，日辰生合，沖之或變出者，或伏而有提拔者，屢試屢驗，應在出旬。不意張果元言旬空之爻猶如卦中無此一爻也，惟月建臨之則曰月建不作旬空，日辰不為月破，致為後一見月破無可解救，一見旬空沒有此爻。

A yao that falls in the旬空 is treated the same way: if it is itself prosperous and strong while quiet, or though weak and confined but active, or supported and combined by the day branch, or aroused by the day branch, or derived from a moving yao, or a hidden god with supporting power, these kinds of旬空 have been verified by me through repeated trials, and their response time is always after the旬. Unexpectedly, Zhang Xingyuan claims that a yao falling in旬空 is as if it does not exist in the hexagram, except when the month builder is present. He says, "The month builder does not count as旬空, and the day branch does not count as month break." With this statement, later learners see month break as something that cannot be resolved, and旬空 as if the yao does not exist at all, thereby making the method of interpretation rigid and lifeless.

又曰月建不作旬空，曰全空、半空：凡陽日遇陽爻、陰日遇陰爻皆作全空，陽日遇陰爻、陰日遇陽爻皆作半空。試問如人占病，或得全空者固知其必死，倘得半空者，還是病人死一半、活一半耶？其謬極至此，不得不闢之。

He also distinguishes between "full void" and "half void" in the ten-day cycle. If a yang day meets a yang line, or a yin day meets a yin line, it is considered full void. If a yang day meets a yin line, or a yin day meets a yang line, it is considered half void. Now, if someone comes to consult about illness and gets a full void, according to his method, one would naturally conclude that the person is certain to die. Then, if one gets a half void, does that mean the patient is half dead and half alive? This is absurd, and I cannot help but refute it. The correct way to distinguish between voids is to see whether the line has energy or not, and whether it has support or not. If it has energy and support, it is a false void, and will eventually come out of the cycle. If it has neither energy nor support, then it is a true void, and should be considered as non-existent.

古大聖以耆草成一卦，體象、用象、互象、爻辭定事之吉凶。體象為我，用象為事。卦有內三爻、外三爻，世坐之處為體，應坐之處為用。譬如天地否卦，世居內坤第三爻，應居外幹第六爻，即以內宮坤卦為體象，以外宮乾卦為用象。內坤屬土，外幹屬金，謂之體去生用，不吉。

In ancient times, sages used the yarrow stalks to cast hexagrams, determining fortune or misfortune based on the body trigram, the used trigram, the mutual trigram, and the line statements. The body trigram represents the self, while the used trigram represents the matter being inquired about. A hexagram is divided into inner three lines and outer three lines. The half of the hexagram containing the world line serves as the body trigram, and the half containing the response line serves as the used trigram. Taking the hexagram of Heaven and Earth being separated as an example: the world line is on the third line of the inner trigram Kun, and the response line is on the sixth line of the outer trigram Qian. Therefore, the inner trigram Kun represents the body image, and the outer trigram Qian represents the used image. The inner trigram Kun belongs to earth, and the outer trigram Qian belongs to metal. Earth generates metal, which is called "the body trigram gives birth to the used trigram" — the strength of the self is used to support the matter, resulting in self exhaustion, hence it is not auspicious.

再者互卦。互卦之法亦以否卦為例：除上六爻單，除下初爻拆，從第二爻起至第四爻見拆、拆、單，即內宮互成艮卦；從三爻至五爻見拆、單、單，即外宮互成巽卦。艮卦屬土，巽卦屬木，木為乾宮否卦之財，如求妻財者得之，謂之用來克體，吉。

Then comes the explanation of the mutual hexagram. To take the example of the hexagram of Guo (否), the method of obtaining the mutual hexagram is as follows: remove the sixth line (a yang line, 'single') at the top and the first line (a yin line, 'split') at the bottom. Starting from the second line, count up to the fourth line, obtaining three lines: yin, yin, yang, forming the hexagram of Gen (mountain), which belongs to earth. Then, starting from the third line, count up to the fifth line, obtaining three lines: yin, yang, yang, forming the hexagram of Xun (wind), which belongs to wood. Wood in the hexagram of Guo (否) is the wealth. If someone is seeking wealth and receives this hexagram, the wood is said to overcome the earth, which is 'using the external to overcome the internal'—the matter sought is actually overcoming me. In other contexts, this may not be a good omen, but in the context of seeking wealth, wealth is defined by its ability to overcome me, so the omen is favorable.

爻辭者，爻見單屬陽曰九，爻見拆屬陰曰六。即乾卦初爻，《易》曰初九，潛龍勿用。又如否卦初爻，《易》曰初六，拔茅茹以其匯，貞吉亨。否之曰爻曰九四，有命無咎，疇離祉。

Now let us talk about the line statements. A single line is yang and is called 'nine'; a broken line is yin and is called 'six'. Therefore, the first line of the Qian hexagram, in the Zhou Changes, is called 'Initial Nine', and its statement is 'The dragon remains hidden and should not be used'—the dragon is still hidden at the bottom and cannot be used at present. Again, the first line of the Pu hexagram is called 'Initial Six', and its statement is 'Pulling up the reed with its roots, following its kind, the divination is auspicious and smooth'—pulling up the reed along with its roots, connected with its kind, maintaining correctness brings good fortune and smoothness. The fourth line of the Pu hexagram is called 'Nine in the Fourth', and its statement is 'Following the command brings no misfortune, and all the people share in the blessings'—acting according to the command brings no calamity, and all the people will share in the blessings. When using the yarrow stalks to cast the hexagram, these line statements are one of the criteria for judging good or bad fortune.

鬼谷子仙師因易理浩蕩深遠，恐愚人不能參透，以錢代耆卜，定財官父兄子，生剋制化，分別原、用、仇、忌四神，刑沖剋害，生扶拱合，動靜空破之法，使後學易覺、吉凶易剖。自後以耆演易者不察互、體、用象、爻辭而不靈，以錢卜卦者用之則不驗。學者宜知耆演、錢卜斷法不同。

Master Guiguzi changed the method of casting hexagrams from using the yarrow stalks to using copper coins because the principles of the I Ching are vast and profound, and ordinary people might not fully understand them. He established a new system, dividing the six lines into five categories: wife and wealth, official ghost, parents, siblings, and children. He emphasized the relationships of generation, control, and transformation among these categories, distinguishing between the origin god, useful god, enemy god, and hostile god. He also combined various principles such as punishment and clash, control and subjugation, generation and support, mutual assistance, movement and stillness, emptiness and destruction, to make it easier for later learners to understand and judge fortune and misfortune. Since then, two approaches have developed: those using yarrow stalks must examine the nuclear hexagram, the body hexagram, the used hexagram, and the line statements for the hexagram to be effective; whereas those using copper coins should not force the application of the nuclear hexagram, body hexagram, and used hexagram concepts, as that would be ineffective. Learners should understand that divination using yarrow stalks and divination using copper coins are two different methods, each with its own rules, and they should not be confused. This is the conclusion of Wang's distinction regarding the nuclear hexagram: the nuclear hexagram is not unusable, but it cannot be applied within the six-line method of copper coin divination.

或為功名而卜終身有無，或因貧賤而卜終身富貴，或為無子而卜終身有無，或卜壽夭，或習藝而卜終身可賴，或為行道而卜終身可行，或為弟兄子侄之終身如何。種種卜者各有用神，諸書惟《增刪卜易》有野鶴論分占終身之法甚妥。

Those who come to consult about their "lifetime" fortunes actually ask different things: some inquire about official positions and whether they will have a political career; others, due to their current poverty and low status, ask if they will become wealthy and prosperous in life; some, because they have no children, ask if they will have sons or daughters; some inquire about their lifespan; some have learned a trade and ask if they can rely on it for a lifetime; some wish to practice medicine or fortune-telling and ask if this path is viable; and some consult on behalf of their brothers and nephews, asking about their future. Since the questions vary, the Useful Gods used in divination also differ, and it is absolutely impossible to answer all with a single hexagram. Among various books, only the "Increased and Revised Divination" by the Wild Crane Elder advocates dividing lifetime fortunes into different categories for consultation, and this approach is the most appropriate.

大總概言，卜終身吉凶宜向六親生剋制化、刑沖剋合、動靜空破之間。是問神必以吉凶之機現於爻，以成敗之機現於卦。憶予於戊辰年辰月丙辰日卜自己終身成敗，得旅之蠱卦。

In summary, to determine the fortune and misfortune throughout one's life, one must focus on the generation, control, transformation, and mutual relationship among the six relations, as well as their punishments, clashes, control, harmony, movement, stillness, emptiness, and destruction. Since one sincerely asks the gods, the gods will reveal the key points of fortune and misfortune through the lines, and the overall success and failure of one's life through the hexagram. The overall situation is determined by the hexagram structure (six harmony and six clashes, wandering soul and returning soul), while the details are determined by the line positions (which line is supported or controlled, which year involves clashes or harmonies). Below, Wang cites his own hexagram as evidence: in the year of Wuchen, month of Chen, day of Bingchen, he cast a hexagram for his own success and failure, obtaining the hexagram of Lv (Fire Mountain Travel) transforming into Gu (Wind Mountain Pestilence).

占事　自己終身成敗 卦名　火山旅之山風蠱 卦宮　離火　空亡　戌亥　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 龍　　　巳兄　　　　　　丙｜丙｜戊 武　　　未孫　　　　　　辰｜辰｜辰 虎（應）０　酉財　戌孫 蛇　　　申財 陳　ｘ　午兄　亥官　［伏］ 雀（世）辰孫　　　［卯父］

This is the divination chart for the hexagram mentioned earlier. The question concerns "one's lifetime success or failure." The hexagram obtained is "Fire Mountain Travel" changing into "Wind Mountain Gu." The primary hexagram belongs to the Fire Palace and the旬空 is戌 and亥. The divination was cast during the year of Wuchen, month of Bingchen, and day of Bingchen, with three instances of the character "辰" appearing together. The six lines, from top to bottom, are assigned to the six beasts and correspond to the six positions: the top line is the Azure Dragon with fire in巳, representing brothers; the fifth line is the Black Tortoise with earth in未, representing children; the fourth line is the White Tiger with metal in酉, representing wealth, which is the response line, marked with "0" indicating a repeated line that transforms into earth in戌, representing children; the third line is the Snake with metal in申, representing wealth; the second line is the Gou Chen with fire in午, representing brothers, marked with "x" indicating a changing line that transforms into water in亥, representing official ghost, with a hidden god noted below; the first line is the Vermilion Bird with earth in辰, representing the world line, with wood in卯 as the hidden god beneath it. Several key aspects of the hexagram are now complete: the world line holds children and is accompanied by the Vermilion Bird, the official ghost is not present in the hexagram but is hidden and buried in the day of Bingchen, the parents are hidden beneath the world line, and the response line, representing wealth, is active and transforms into children.

彼時祖業豐裕，妄想富貴。此卦子孫朱雀持世，官爻入墓於日，顯然功名不可問也。文書爻伏於世爻陰象之下，顯然早年失慈。卦得六合，財福得合，顯然祖業盈厚，此皆卜卦前之事也。

When I cast this hexagram, the family's ancestral property was still very prosperous, and I was eager for wealth and status. However, the hexagram clearly shows: the world line is seated on the children's line and carries the Vermilion Bird — the children's line is capable of overcoming the official ghost, thus cutting off the path to official rank beforehand; the official ghost line is buried on the Bingchen day, meaning the god of official rank is both hidden and buried, indicating that matters of official rank are entirely futile. The parents (documents) line is hidden beneath the world line, which is a yin line. The parents line represents the mother, and being hidden and not emerging suggests the mother's death in early years. The entire hexagram forms the Six Harmony, with wife wealth and children lines all being bound together, showing the ancestral property is indeed abundant. These layers of meaning have already come true before casting the hexagram, and they are used to verify the hexagram, so that we may predict the future accordingly.

方上有嚴君，新婚末幾，後來興癈刑傷，自然有驗。孰知辛未年喪父、得子，是年父爻入墓之年也。五爻為長房持未土子孫，果得長子。

At that time my father was still alive and I had just married. After that, the prosperity and decline of the family and the injuries suffered by family members would naturally be reflected in the divination chart. Who would have thought that in the year of Xinwei, within a single year, I both lost my father and gained a son? That year was the year when the parents'爻 entered the storage (the parents'爻 was the wood of卯, which was hidden and not visible, and未 was the storage for wood; the heavenly stem of the year was未, so the parents'爻 entered the storage, thus indicating the loss of the father). The fifth line represents the eldest son, which was occupied by the Children of earth, and the heavenly stem of the year was also未, so that year indeed a eldest son was born.

甲戌年生次子。予語一友曰：奇哉！此卦五爻持未，長子屬羊；四爻化戌，次子屬犬；初爻持辰，必未子屬龍矣。友曰：土主五數，該有五子。予曰：非也。一重土數主五，以衰旺為之增減，今子孫多現，理當見一有一。

In the year of Jiaxu, I had a second son. I told a friend: It's really strange! The fifth line of this hexagram is occupied by Wei earth, so the eldest son is a sheep; the fourth line produces a change into Xu earth, so the second son is a dog; the first line, which is the position of the present, is occupied by Chen earth, so the last son must be a dragon. My friend said: The number of earth is five, so according to this calculation, there should be five sons. I said: That's not correct. Only when there is a single layer of earth does it count as five, but actually it should be adjusted according to the strength and decline of that line. Now in the hexagram, the son's position appears in several places, and according to the principle, 'one appearance brings one result,' seeing several lines means several results, and we cannot rigidly use the number five to match.

後至丁丑年生一子。友曰：汝言後子屬龍，今屬牛者何來？予曰：雖得此子，不在數中，恐難養耳。果次年即矢。

Later in the year Dingchou, another son was born. That friend said: You previously said the last son was a dragon, but now you have a son who is a cow, where did this come from? I said: Although this son was born, he is not among the numbers indicated in the hexagram (the branch of Chou is not the branch shown as the son in the hexagram). I fear he will not live long. Indeed, the child died the next year. This passage shows clearly that Wang's method of determining children does not rely on the fixed numbers, but rather on the branches shown in the hexagram's son line: only those branches that appear on the line are counted, and even if a child is born with a branch not shown on the line, he will not live long.

至庚辰年果得子。自甲戌歲予年二十六，家業漸癈；己卯遠行，壬午二月歸，妻已故矣。節年顛沛，竟以賣卜為生。

In the year of Gengchen, I indeed had another son, which exactly fulfilled the prediction of the first line's earth branch "the last son belongs to the dragon." As for the family's fortune: starting from the year of Jiaxu, when I was twenty-six years old, the family's business gradually declined; in the year of Jimao, I went on a long journey; in the year of Renwu, when I returned in February, my wife had already passed away. After that, I continued to suffer from hardship and eventually made a living by fortune-telling. In one divination, the years when I had a son, when the family declined, and when I lost my wife, all corresponded to the earth branches of the lines. This is what he said, "success and failure are revealed in the hexagram, while injuries and circumstances are shown in the lines."

或曰：因何廿六歲顛沛起？予曰：交甲戌年，應財值年，旬空，財臨白虎，化月破，世位逄沖之年，謂合處逄沖也。卯年沖應上財爻，以致夫妻遠別，妻死不面。妻財爻又受午年之克也，卯月妻財爻又逄月建沖之。

Someone asked: Why did the hardship start precisely at the age of twenty-six? I said: That year was Jiaxu. The response line's wealth element,酉 gold, was exactly the branch of the current year's stem, which was being opposed. Xu was also the branch of the primary hexagram's empty period, and the wealth line was accompanied by the white tiger. The activated Xu earth became the month breaker that year. Xu also opposed the first line's world position, which was辰 earth. Originally, this hexagram was Six Harmony, but when it encountered opposition, it became 'harmony met with conflict', meaning first harmony then dispersion, so the family business naturally began to disintegrate from that year. In the year of卯,卯 opposed the response line's酉 gold wealth, so the couple were separated, and when the wife died, they could not meet. The酉 gold wealth was also restrained by the fire of the year of午. In the month of卯, the wealth was again opposed by the month builder. Thus, the three layers of opposition and restraint caused the wealth position to be lost.

至於賣卜為業，朱雀持世，卦屬離宮，斯文之象。次子無成，白虎戌土子孫值年、月、日三破。甲申年始得安穩。由此卦觀之，《黃金策》云：若問成家嫌六沖之為卦，要知創業喜六合之成爻。予之先成後敗者，此也。

As for later, when he relied on fortune-telling for a living, it was also reflected in the hexagram: the World Line was accompanied by the Vermilion Bird, which signifies disputes and legal matters; the hexagram also belonged to the Fire Palace, and Fire represents civilization, making the overall image one of relying on words and speech for a living, a refined and scholarly appearance. However, the second son ultimately failed to achieve success, because the White Tiger's influence on the戌 earth Children's line was broken at the year, month, and day positions. It was only in the Jiashen year that things gradually stabilized. Considering this hexagram, The Golden Strategies say: "If one asks about establishing a family, one dislikes the hexagram of Six Clashes; if one wants to know about starting a business, one prefers the hexagram of Six Harmony." My life first succeeded and then failed, exactly matching these two lines—although I received a hexagram of Six Harmony, with abundant ancestral wealth, once the harmonious elements meet clashes, success comes quickly and so does failure.

若以《易木補遺》初爻起每爻各管五年是大限，初爻起每爻各值一年是小限，予廿一歲至廿五歲大限在五爻臨未土子孫，廿三歲何致父故？三十一歲至三十五歲大限在初爻臨辰土子孫，三十四歲何致克妻？大限而是，小限可知矣。

If following the method of the "Supplements to the Forest of Changes," starting from the first line, each line governs five years, called "big limit"; also starting from the first line, each line governs one year, called "small limit." Therefore, from age twenty-one to twenty-five, the big limit falls on the fifth line's Wei earth children, which is a blessing deity. Yet at age twenty-three, the father died. From age thirty-one to thirty-five, the big limit falls on the first line's Chen earth children, also a blessing deity. Yet at age thirty-four, the wife was harmed. Since the big limit does not match, what is the use of the small limit? This is using a mechanical system of years to apply to human affairs, without considering the generation, overcoming, punishment, and clash of lines, hence everything falls short.

又曰變卦管三十歲後，何於廿六歲已先破家？三十五歲至四十歲大限在第二爻兄弟勾陳處，何以反得安穩？若以互卦見巽為文書，外見兌金為妻財，而卦中既互有文書、妻財，何致雙親早喪、中年失偶？

He also said that the resulting hexagram governs the fortune after the age of thirty—yet my family business collapsed when I was only twenty-six, so how can the resulting hexagram have any bearing on that? According to his calculation of the great limit, from the age of thirty-five to forty I was in the position of the second line with siblings and Gou Chen. Siblings represent the劫财 god, and Gou Chen signifies entanglement, so according to this it should have been worse. But from that time on, my situation gradually became stable. Moreover, the nuclear hexagram shows that the internal trigram is Xun wood, which in the Li palace represents parents and is associated with documents; the external trigram is Dui metal, which in the Li palace represents wealth. Since the nuclear hexagram includes both documents and wealth, why did my parents die early and I lose my wife in middle age? It is evident that the concepts of great limit, small limit, and nuclear hexagram are all unable to withstand practical verification.

若依張星元之法，不過惑人，曰終身卦要如是推算，大限小限不比尋常小卦，酬謝宜多。究竟禍褔吉凶並無絲毫之驗。後人若卜終身者，當知興癈大局報於卦，刑傷克害、際遇機緣報於爻。若年年如是、月月照常，而爻中不及，報應妄推，無淮莫若。名利禍褔壽夭逐件分占，便可顯而易見也，學者當用意推詳之。

According to Zhang Xingyuan's method, it is nothing but a trick to deceive people: he said that divining a person's whole life requires such a calculation of great limits and small limits, unlike ordinary small divinations, so Xie Yi should also add more. But in the end, neither good nor bad, fortune nor misfortune has ever been accurately fulfilled. If people want to divinate their whole life, they should understand a principle: the overall rise and fall of one's life is shown in the main structure of the hexagram, while the punishments, injuries, conflicts, and opportunities and circumstances are shown in the positions of the lines. If they follow his method of arranging the divination year by year and month by month, but there is no such indication in the lines, then it is just empty speculation without any standard (「wu huai」means no standard). The safest way is to divide things such as official rank, wealth and profit, misfortune and fortune, longevity, and children into separate items, and divinate each one separately with its own hexagram, which will be clear and straightforward. Scholars should carefully and thoroughly examine each one.

斷家宅之謬者，惟《易林補遺》之說。即如其以卦分旺相死沒：立春後艮旺、震相、巽胎、離沒、坤死、兌囚、干休、坎廢；春分後震旺、巽相等說。又云：凡看人宅六事，內外二卦皆臨旺相，爻內總無財官也主興隆；如臨死、囚、休、廢，總有財官、青龍、天喜亦無佳兆。

The most absurd part of interpreting family homes in the Supplements to the Forest of Changes is that it divides the eight trigrams into eight categories according to the solar terms: prosperous, strong, fetal, hidden, dead, imprisoned, resting, and exhausted. After the Beginning of Spring, the Gen trigram is prosperous, the Zhen trigram is strong, the Xun trigram is fetal, the Li trigram is hidden, the Kun trigram is dead, the Dui trigram is imprisoned, the Qian trigram is resting, and the Kan trigram is exhausted. After the Vernal Equinox, the Zhen trigram becomes prosperous, the Xun trigram strong, and the rest follow in sequence. He also says that when examining a family's home, if both the inner and outer three-line trigrams are prosperous and strong, even if there are no wife wealth or official ghosts in the lines, the family will still be prosperous. Conversely, if the trigrams are in the states of death, imprisonment, rest, or exhaustion, even if there are wife wealth, official ghosts, Azure Dragon, and Heavenly Joy in the lines, it will not be a good omen. This reduces the fortune of the six lines entirely to the seasonal prosperity and decline of the eight trigrams.

試問倘立春後卜得頤、小過、蠱、漸、恆、益等卦，俱值旺相胞胎，必斷其富貴無窮之好；如卜得晉、明夷、臨、萃、比、師等卦，必斷其敗壞不止之凶。由此論之，生剋制化之理烏有，竟為吉凶禍褔快捷方式之法。

Suppose one asks: After the beginning of spring, if one draws the hexagrams Mountain Thunder Yi, Thunder Mountain Xiao Guo, Mountain Wind Gu, Wind Mountain Jian, Thunder Wind Heng, and Wind Thunder Yi, and the inner and outer trigrams are all Gen, Zhen, and Xun, and they are in the positions of prosperity, assistance, and infancy, then according to his method, they are all interpreted as wealth and honor without end. If one draws the hexagrams Fire Earth Jin, Earth Fire Ming Yi, Earth泽 Lin,泽 Earth Cui, Water Earth Bi, and Earth Water Shi, and the inner and outer trigrams are mostly Kun, Li, and Dui, and they are in the positions of death, disappearance, and imprisonment, then according to his method, they are all interpreted as failure and decline without end. According to this reasoning, what use is the principle of generation, control, restriction, and transformation? He is merely reducing good fortune and misfortune into a convenient shortcut.

其謬猶可，其大謬者，以官爻為家主之爻，又以五爻為家主之爻。倘遇官爻壞、五爻好，則家主之吉凶何分？據云子孫動則廣進家資，此一句繫古法也，雖則不謬，然以官鬼為家主，則子孫不可動，動則克傷官爻矣。若據張星元之論，欲要進家業者，反欲克傷其父乎？

This is still a minor mistake. The biggest error is that he uses both the official ghost line and the fifth line as the main line. If the official ghost line is bad and the fifth line is good, which one should determine the fortune of the household? He also cites an ancient method saying, "If the children line moves, it brings in wealth," which is an ancient correct method and not wrong. However, since he has already taken the official ghost line as the main line, the children line must not move at all; if it does, it will harm the official ghost line, which is equivalent to harming the main line. According to Zhang Xingyuan's explanation, is it not the case that those who wish to increase their family fortune would have to harm their own father (the main line) first? These two statements contradict each other.

又據云初為兒女，與雞、鵝、井連基地。試問初爻逄凶，兒女、雞、鵝、井泉、地基概凶矣，豈死雞鵝之家兒女亦必死乎？井必頹乎？墓必破乎？二言妻妾兼貓犬鼊及華堂。試問二爻逄凶，妻妾貓犬鼊與華堂概凶矣，豈死貓犬之家妻妾亦必至於死乎？死妻妾之家乃因鼊與華堂之礙乎？止陳兩爻之謬，其餘不及盡述。凡卜家宅，當以用神分別明白，後卷有家宅六爻分斷，學者詳之，庶無誤矣。

He also said that the first line governs children, as well as chickens, geese, wells, and foundations. So if the first line meets a凶 (adverse), does that mean children, chickens, geese, wells, and foundations all become adverse? Then, if a family loses chickens or geese, must their children also die? Will the well certainly collapse? Will the tomb certainly break? He also said that the second line governs wife and concubine, as well as cats, dogs, turtles, and hallways. So if the second line meets a凶 (adverse), does that mean wife and concubine, cats, dogs, turtles, and hallways all become adverse? If a family loses cats or dogs, must their wife and concubine also die? If a family loses their wife and concubine, is it because turtles and hallways are obstructing? Here I only mention the mistakes in two lines, but there are many more. When divining about a household, one should clearly distinguish the use god (用神). If asking about people, take the six relations (六亲); if asking about the house, take the parents (父母); if asking about land, take Gou Chen (勾陈), and so on. There is another section in the later volume called "Divining the Six Lines for the Household" (家宅六爻分断), which scholars should carefully read to avoid mistakes.

一婚姻嫁娶，惟《易林補遺》之說最謬：以內外卦、世應爻為主，以陰陽、財鬼爻為憑。凡男卜女家，內卦為夫、外卦為婦，又以世為夫、應為婦；凡女卜男家，以外卦為夫、內卦為婦，世爻為婦、應爻為夫等說，使後學無定見。假如男家卜婚姻，或遇外卦凶而應爻吉，此婚姻亦好亦不好，究竟可配不可配耶？

In discussing marriage and wedlock, the most absurd is the "Supplements to the Forest of Changes." It takes the two inner and outer trigrams, each composed of three lines, and the world line and response line as its main criteria, using the yin and yang of the lines, wealth, and official ghost to determine the outcome. When a male family divines about a female family, it says the inner trigram represents the husband and the outer trigram represents the wife, while also stating the world line is the husband and the response line is the wife. When a female family divines about a male family, it says the outer trigram represents the husband and the inner trigram represents the wife, while also stating the world line is the wife and the response line is the husband. A single matter is judged by two different standards, leaving later learners confused. Imagine a male family comes to divinate a marriage, and if the outer trigram is unfavorable but the response line is favorable, according to his method, this marriage is both good and bad. How can one decide whether it is suitable or not?

今人宗之，不問父母叔伯為卜子侄女婚，不問兄弟母舅為卜甥弟女婚，一概以世應論夫婦、官鬼妻財為夫婦，不以用神生剋制化之理定其夫婦之吉凶，大失先天妙旨。

Nowadays people follow this approach without distinguishing whether the question is asked by parents or uncles on behalf of their nephews, daughters, or sons, or by brothers or maternal uncles on behalf of their cousins or younger siblings. They treat the world line and response line as husband and wife, and take official ghost and wealth lines as husband and wife, without using the useful god to determine the fortune of the couple according to its generation, control, and transformation. This greatly deviates from the original intent of the Book of Changes. The first step in divining a marriage should be to clarify 'who is asking for whom': if one asks for one's own marriage, then the world line and official (or world line and wealth line) should be used; if one asks for one's children, then the children' line should be used.

孰知世應財官各有分別：世爻為我家，應爻為彼家。女人自卜嫁此郎為夫，當以官爻為夫，世為自己，官世相生相合，官陽世陰，此謂之得地。男人自卜娶此女為妻，當以財為婦，世為自己，財世相生相合，財陰世陽，亦謂之得地。

To understand the roles of the World Line and the Response Line along with the Wealth and Official Ghost lines, one must recognize their distinct functions. The World Line represents one's own family, while the Response Line represents the other family. When a woman divines her marriage to a man, the Official Ghost line represents the husband and the World Line represents herself. If the Official Ghost and the World Line generate and harmonize with each other, and the Official Ghost is a Yang line while the World Line is a Yin line, then this is called "getting the right position," which is an excellent match. When a man divines his marriage to a woman, the Wealth line represents the wife and the World Line represents himself. If the Wealth and World lines generate and harmonize, and the Wealth line is a Yin line while the World Line is a Yang line, it is also called "getting the right position." Conversely, if the Official Ghost is Yin and the World Line is Yang, or the Wealth is Yang and the World Line is Yin, then Yin and Yang are out of place, and even with generation and harmony, the result will be less favorable.

或父母尊長輩為子孫婚，欲配某家女為媳，以子孫為用神。世上子孫或陽象，子孫皆指言我家之男也；應上子孫或陰象，子孫皆指言彼之女也。無沖破、有生合，自然可配，夫婦和諧；無生合、有沖剋，自然夫婦不睦；或休囚，或受克，自然不壽。

If the parents or elders arrange a marriage for their children, wanting to marry the daughter of a certain family as a daughter-in-law, then the Children Line (Children Line) should be taken as the Useful God (Useful God). The Children Line on the World Line (World Line) side, or the yang爻 (Yang Line)Children, refers to our male child; the Children Line on the Response Line (Response Line) side, or the yin爻 (Yin Line)Children, refers to the daughter from the other family. If there is no clash or control between the two, but rather generation and harmony, then marriage is possible and the couple will be harmonious. If there is no generation and harmony, but instead clash and control, then the couple will not get along. If this line is weak and confined, or heavily controlled, then the lifespan will be short. Therefore, when divining a marriage for children, we take the Children Line, which is entirely different from taking the official or wealth lines when one is divining their own marriage.

如父為子婚，世位而受傷者，自然悖逆而刑翁；財爻而受生者，自然孝順而益姑。或為弟娶妹嫁者，皆以兄弟爻為用神也。曾於午建乙卯日父為女擇婿，得否卦安靜。一人執此卦問，予曰：世陰應陽，官星旺令，卦得六合，日辰持財，財官相生，六爻安靜，是必佳乎？

Further细分: If a father arranges a marriage for his son, and the world line (representing the father's position) is injured, the future wife will certainly be disrespectful and harmful to the father-in-law. If the wife's line (representing the wife) is supported and has strength, the wife will certainly be filial and beneficial to the mother-in-law. In cases where someone arranges a marriage for their younger brother or younger sister, the siblings' line is used as the useful god. Here is an example: In a certain year during the month of Wu, on the day of Yimao, a father arranged a marriage for his daughter and cast the hexagram of Heaven and Earth in Opposition, with all six lines quiet. Someone brought this hexagram to me for interpretation. I first listed the favorable aspects: the world line is yin, the response line is yang, and yin and yang are in proper positions; the official ghost is strong and in command; the hexagram is the six harmony; the day branch, which is the wood of Yimao, holds the wife's line; the wife and official ghost mutually generate; all six lines are quiet and unmoving. According to these factors, is it not a good match?

予曰：若依張星元論是佳偶也，子孫伏而旬空，是必無子息也。據予斷：子水子孫伏陰爻未土之下，惟恐令愛不壽耳。其人不然而去，後成婚不久，此女病故。

I continued saying: If we follow Zhang Xingyuan's approach, this is indeed a fine match; at most, one might say that the son and daughter line is hidden and falls in the旬空, so there will be no children in the future. But according to my method of interpretation: the subject of the divination is the father choosing a husband for his daughter, so the useful god should be the son and daughter line (the daughter). In this hexagram, the water son and daughter line is hidden under the yin line of earth, which is the first line. The earth line is strong and overcomes the water line, which is called "flying over and overcoming the hidden." The hidden line is overcome and also falls in the旬空 — I fear that the beloved daughter may not live long. The person who came for the divination did not agree and left directly; later, after the marriage, the daughter became ill and died shortly afterwards.

占事　父為女擇婿 卦名　天地否 卦宮　乾金　空亡　子丑　缺爻　子水孫爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 武　　　戌父　　　　　　乙｜午 虎（應）申兄　　　　　　卯 蛇　　　午官 陳　　　卯財 雀（世）巳官　　　［伏］ 龍　　　未父　　　［子孫］

This is the divination chart for the previous hexagram. The question asked was "the father is choosing a son-in-law for his daughter." The hexagram obtained is Heaven and Earth Opposed (Hexagram 12), belonging to the乾 (Heaven) palace of metal. The ten-day cycle is empty for the Zi (rat) and Chou (ox) branches. The hexagram is missing exactly the Zi water Children line. The divination was cast on Yimao day and Wu month. The six lines, from top to bottom, are: the top line is the Black Tortoise (Xuanwu) Wu earth Parents; the fifth line is the White Tiger (Baihu) Shen metal Siblings, which is the Response Line; the fourth line is the Snake (Tengshe) Wu fire Official Ghost; the third line is the Gou Chen (Hook Star) Mao wood Wealth; the second line is the Vermilion Bird (Zhuqiu) Si fire Official Ghost, which is the World Line, with a hidden god noted below; the first line is the Azure Dragon (Qinglong) Wei earth Parents, with the Zi water Children line hidden beneath it and being restrained. The key issue is in the last line: the daughter's useful god, the Zi water Children line, is not present in the hexagram, is hidden under Wei earth and restrained, and itself falls in the empty cycle. The day branch, Mao wood, also fails to generate it. On the surface, there is a favorable aspect of wealth and official ghost generating each other, and the六合 (Six Harmony) is quiet, presenting a favorable appearance. In reality, the person being asked about has no root. This hexagram best illustrates Wang's view: taking the wrong useful god makes all the favorable signs in the hexagram empty.

子水子孫伏陰爻未土之下，惟恐令愛不壽耳。其人不然而去，後成婚不久，此女病故。

The divination conclusion is restated as follows: The water of the son's branch is hidden under the earth of the yao, which is a yin line. The earth controls the water, and the hidden god has no rescue, so it is feared that this lady's lifespan is not long. At that time, the person did not believe it and turned away. But after getting married for a short time, the daughter indeed died of illness. When divining marriage, focusing only on the male side and the wealth and official positions, but neglecting the useful god of the person being asked (the daughter), was a common mistake among diviners at that time.

又一人申月甲午日父為子擇媳，得復之噬嗑卦。予曰：應爻合成子孫局生世，不但嫁資豐厚，更可享其孝順之褔。後至巳年完婚，果孝順賢淑，贈嫁不凡。若據張星元之說官為夫，此卦寅木夫星月破，又被金局克，是必剋夫，何完婚已及廿十年，翁姑在堂，夫婦和諧，不惟子多，近已得孫矣。

Another person, in the month of Shen and on the day of Jiawu, cast a divination for his son's wife selection, and obtained the hexagram Fu changing to Shi Ke. I said: The response line is activated, and together with other lines, it forms a group of children, which then generates the world line — not only will the bride's dowry be abundant, but in the future she will also bring her filial piety and blessings. Later, in the year of Si, they married, and indeed the wife was filial and virtuous, and her dowry was quite remarkable. If we follow Zhang Xingyuan's method, which uses the official ghost as the husband in divination for marriage: in this case, the寅wood husband star is at the month of Shen, which is the month breaker, and is further weakened by the metal group formed within the hexagram, which would mean the husband would be harmed. However, the fact is that they have been married for twenty years, the grandparents are still alive, the couple is harmonious, not only have they had many sons, but recently they have even had a grandson. This shows that the selection of the useful god must be determined by 'who is asking for whom': since this is a father asking for his son's wife, the useful gods are the children and the wealth, not the official ghost.

占事　父為子擇媳 卦名　地雷復之火雷噬嗑 卦宮　坤土　空亡　辰巳　缺爻　巳父 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 武　ｘ　酉孫　巳父　　　甲｜申 虎　　　亥財　　　　　　午 蛇（應）ｘ　丑兄　酉孫 陳　　　辰兄　　　［伏］ 雀　　　寅官　　　［巳父］ 龍（世）子財

This is the divination chart for the previous hexagram. The question was "the father chooses a wife for the son." The hexagram obtained is Fu (Hexagram 24) changing to Shi Ke (Hexagram 21), belonging to the Earthly Palace of Earth, with the empty hours being Chen and Si. The missing element in the hexagram is the fire parent in Si. The divination was done on Jiawu day and Shen month. The six lines, from top to bottom, are: the top line is the Black Tortoise酉 gold Children, marked with 'x' indicating a moving line that transforms into the fire parent in Si; the fifth line is the White Tiger亥 water Wealth; the fourth line is the Snake丑 earth Siblings, which is the response line and also moves, transforming into酉 gold Children; the third line is the Gou Chen辰 earth Siblings, with a hidden god noted; the second line is the Vermilion Bird寅 wood Official Ghost, with the hidden god of fire parent in Si beneath it; the first line is the Azure Dragon子 water Wealth, which is the world line. The focus is on the response line丑 earth moving to transform into酉 gold, together with the top line酉 gold and the month builder申 gold forming the metal triad of Si-You-Chen, which is a complete group of Children. The Children generates the world line子 water, so it is predicted that the dowry will be abundant and the wife will be filial. Although the寅 wood Official Ghost is broken by the Shen month and is also attacked by the metal triad, it has no connection to the current question, so it does not need to be used to predict marital issues.

應爻合成子孫局生世，不但嫁資豐厚，更可享其孝順之褔。後至巳年完婚，果孝順賢淑，贈嫁不凡。後學當如是斷，庶無棄吉就凶，以致誤人婚配也。

The statement should be restated: The Response Line moves and combines with another line to form a group of Children, and this group then generates the World Line. Therefore, not only is the dowry abundant, but in the future one can also enjoy the blessing of a filial and respectful wife. Later, in the year of Si, the marriage was completed, and indeed the wife was virtuous, respectful, and accompanied by an extraordinary dowry. Later students should judge marriages by following this method—first identifying the Useful God of the person in question, then observing its generation and control to form a pattern—so as not to ignore auspicious signs and only focus on ominous ones, thus unnecessarily delaying someone's marriage.

《天玄賦》以六爻定諸占之例，惟占國事以五爻為天子之位，家宅以二爻為宅、五爻為人，墳以五六爻為氣絕之位，此三者稍近乎理，然亦宜以用神生剋制化斷之。

The Tianxuan Treatise established a system that fixed the six yao positions to different divination methods. Among these, only three are somewhat reasonable: for divining state affairs, the fifth yao is considered the position of the emperor (since five represents the ruler's position); for divining a household, the second yao represents the dwelling and the fifth yao represents the population; for divining a burial site, the fifth and sixth yaos are considered the positions of the qi's termination. However, even these three should still primarily be judged based on the Useful God's generation, control, restriction, and transformation, with the yao positions only serving as reference and not taking precedence.

其天時、育、行人、田禾、求謀、疾病、買賣、詞訟、盜賊、鬥毆、蠶桑、六畜、出行、鬼神等種種定位，概不以用神生剋制化之理推斷，惟以定例而決事之吉凶，大失先天之玄妙。即就其天時以六爻為日、以五爻為雨，試問睛雨不以子孫、父母爻推之，竟以五爻六爻為可決乎？又如初爻為產母、二爻為胎孕，試問產母不看用神、胎孕不察子孫，竟以初爻二爻為可決吉凶乎？其餘種種之謬難以盡辨，望後學詳之。

As for matters such as weather, childbirth, travelers, crops, seeking opportunities, illness, buying and selling, lawsuits, theft, fights, sericulture, livestock, travel, ghosts and spirits, he assigns a set of lines for each, without using the useful god to generate, control, or transform. He simply applies fixed rules to determine fortune and misfortune, which greatly misses the profound essence of the Book of Changes. Take weather for example: he uses the sixth line as the sun and the fifth line as rain. But how can one judge whether it is sunny or rainy by only looking at the fifth and sixth lines, without considering the line of children (which represents the sun and moon, indicating clear weather) and the line of parents (which represents rain)? Similarly, in the matter of childbirth, he uses the first line as the mother and the second line as the fetus. But how can one judge the fortune of the mother without considering her own useful god, or the fortune of the fetus without examining the line of children, merely by looking at the first and second lines? There are countless other errors that cannot all be discussed here; I hope future learners will carefully distinguish them on their own.

動靜陰陽，反覆遷變。雖萬象之紛紜，須一理而融貫。夫！人有賢不肖之殊，卦有過不及之異，太過者損之斯成，不及者益之則利。

In the hexagrams, movement and stillness, yin and yang, constantly change and shift. Although the phenomena of the world are countless and complex, they must be unified by a single principle — this principle is the generation, control, restriction, and transformation of the Five Phases. For example, people have distinctions between the virtuous and the wicked, and hexagrams also have differences between excess and deficiency: excess must be reduced to achieve success, and deficiency must be supplemented to be beneficial. Excess refers to the useful god being extremely strong and receiving repeated support. Deficiency refers to the useful god being extremely weak and receiving neither support nor assistance. The element that reduces is the one that controls, and the element that increases is the one that generates and supports. The main idea of the "Thousand Gold Essay" is established on these four words: "adjusting excess and supplementing deficiency."

生扶拱合，時雨滋苗。克害刑沖，秋霜殺草。長生帝旺，爭如金谷之園。死墓絕空，乃是泥犁之地。

Between yao (lines) there is generation, support, mutual assistance, and combination, which is like timely rain nourishing crops, allowing the useful god to flourish continuously. (Combination refers to mutual assistance among similar elements, such as寅 assisting卯 or申 assisting酉.) Conversely, if there is overcoming, harm, punishment, or conflict, it is like autumn frost killing grass, causing the useful god to wither and suffer damage. When the useful god falls in the position of growth or prosperity, it is like entering the Golden Garden of Shi Chong, everywhere luxurious and prosperous; but when it falls in the positions of death, burial, extinction, or emptiness, it is like falling into hell (a term from Sanskrit for hell), everywhere difficult and oppressive. To determine the vitality of a yao, first examine whether it is in the position of growth and prosperity or in the position of death and burial.

日辰為六爻之主宰，喜其滅項以安劉。月建乃萬卦之提綱，豈可助桀而為虐。最惡者歲君，宜靜不宜動。最要者身位，喜扶不喜傷。

The Day Branch is the master of all six lines in the hexagram, holding the greatest power: if it can eliminate凶爻 (evil lines) and support the Useful God, it is like Emperor Gaozu of Han defeating Xiang Yu and stabilizing the country, which is most desirable. The Month Builder is the overall guideline for all hexagrams, governing the command of the month: if it instead helps the Hostile God cause harm, it is like assisting the tyrant Jie in committing evil, which is most detestable. The Tai Su (annual master) is the ruler of the year, and it should never be disturbed; it should remain still and not be moved. Any movement concerning it will have significant consequences affecting the entire year. The Hexagram Body represents the fundamental position of the matter being divined; it is most important that it receives support and assistance, and it is most忌 (to be avoided) if it is冲 (conflicted) or克 (overcome) and injured. The Day Branch, Month Builder, Tai Su, and Hexagram Body are the four essential coordinates that must be established first when interpreting a hexagram.

世為己，應為人，大宜契合。動為始，變為終，最怕交爭。應位遭傷，不利他人之事。世爻受制，豈宜自己之謀。

The World Line represents oneself, and the Response Line represents the other party. The best situation is for these two lines to be mutually generating and harmonious, indicating mutual understanding and compatibility. The Moving Line signifies the beginning of an affair, and the Changing Line represents its outcome. It is most dangerous when the Moving Line and the Changing Line clash and control each other, indicating an affair that starts but does not end, or a reversal in the middle. If the Response Line is harmed, it is unfavorable for matters involving helping others or collaborating with others. If the World Line is controlled, then one's own plans will naturally fail. When divining, one should first observe the direction and attitude of these two lines, and the overall situation will become clear.

世應俱空，人無準實。內外競發，事必翻騰。世或交重，兩目顧瞻於馬首。應如發動，一心似托於猿攀。

The World Line and the Response Line both fall into the empty state, indicating that both parties lack sincerity, their words are not reliable, and matters do not reach a concrete conclusion. If the lines within the Inner Trigram and Outer Trigram contend to act first, the matter will certainly be fluctuating and change constantly. If the World Line is a repeated line or an intersecting line (indicating self-initiation), it suggests that my side is indecisive, always looking at others' horses, and following them. If the Response Line is activated, it indicates that the other party also lacks a clear plan, like a monkey grabbing branches, moving around randomly and relying on anything available. When this situation appears in divination about business transactions, partnerships, or marriage, both sides are unreliable.

用神有氣無他故，所作皆成。主象徒存更被傷，凡謀不遂。有傷須救，無故勿空。空逢沖而有用，合遭破以無功。

The useful god only needs to be strong and active, and not have any other problems (not empty, not broken, not attacked, not buried), then whatever one does will succeed. Although the useful god (main image) appears in the hexagram, if it is injured or attacked, all endeavors will not go smoothly. If it is already injured, another line must come to rescue it; if it is originally healthy, do not let it become empty. A line that is in the旬空 (decade void) but is activated by the day branch through conflict becomes useful (conflict empties the void); if a line that is captured by another is also broken by the month, it will be of no use. These sentences explain the principle of 'having a disease requires a remedy': first check whether the useful god is sick, then check whether there is a remedy for it.

自空化空，必成凶咎。刑合克合，終見乖淫。動值合而絆住，靜得沖而暗興。入墓難克，帶旺匪空。

The yao itself falls into emptiness, and when it moves it transforms into another empty yao (self-emptying into empty), the matter will certainly result in misfortune. On the surface it appears harmonious, but internally it carries a punishment or arestrain (restriction), eventually leading to discord and disorder, turning good things into bad ones. If the moving yao is restrained by the day branch or another yao, it is hindered and cannot move. If a still yao is confronted by the day branch, it secretly activates, known as 'covert movement,' and can still influence and restrict other yaos. When a yao enters a storage place, other yaos find it difficult to restrict it. A yao with strong vitality, even if it falls into the empty period, is not considered truly empty. These four sentences discuss the four unusual situations of 'harmony, confrontation, storage, and strength.'

有助有扶，衰弱休囚亦吉。貪生貪合，刑沖剋害皆忘。別衰旺以明克合，辨動靜以定刑沖。

As long as there are lines that support it and lines that help it, even if the useful god is weak and confined, it is still favorable. The hostile god is supposed to come and control me, but if along the way there is a line that can generate it, it will seek to take advantage of that generation; if there is a line that can combine with it, it will seek to take advantage of that combination. It will forget about punishment, clash, control, and harm. This is what was previously mentioned as 'seeking generation and forgetting control'. When interpreting the divination, one must first clearly distinguish the strength and weakness of each line in order to judge whether this control or this combination is effective. One must first clearly distinguish which lines are active and which are still, in order to judge whether this punishment or this clash is valid. The control of a strong line is real control, and the clash of an active line is real clash.

併不併，沖不沖，因多字眼。刑非刑，合非合，為少支神。

Sometimes it seems as if two lines are "in harmony" but in reality they are not, or it seems as if two lines are "in conflict" but in reality they are not. This is because there are additional elements in between. For example, if the day branch and a line share the same stem, they should be considered as "in harmony," but if another moving line intervenes to generate or harmonize with them, the strength is divided and they are not truly in harmony. Similarly, if two lines should be in conflict, but a third line harmonizes with one of them, the conflict does not occur. Sometimes it seems as if a trine or a harmony is formed, but in reality it is not. This is because a branch god is missing. For a trine, all three branches must be present (such as寅巳申 or 丑戌未), and if one is missing, the trine is not formed. For a harmony, all three branches must be present, and if one is missing, it can only be considered as a half harmony, which needs to be completed by the day branch or the current year. When interpreting a hexagram, one must carefully count the lines and not rely on superficial interpretations.

爻遇令星，物難我害。伏居空地，事與願違。伏無提拔終徒爾，飛不推開亦枉然。空下伏神易於引拔，制中弱主難以維持。

If a line is exactly in the month's energy (the month builder), nothing else can harm it. If a hidden god is hidden beneath a falling flying god... no, first talk about being hidden in an empty place: if the hidden god itself is falling, the matter will not go as intended. If the hidden god does not have support (from the sun and moon, or the moving line), it will ultimately be of no use; if the flying god cannot be pushed away (by a conflict, or by overcoming), the hidden god will still not come out. However, if the hidden god is placed beneath a falling flying god, it is easier to pull it out—the upper part is empty, so it opens easily with a conflict. As for the useful god that is already weak and further suppressed, it is really difficult to sustain.

日傷爻，真罹其禍。爻傷日，徒受其名。墓中人，不沖不發。身上鬼，不去不安。

The day branch is able to actually harm the hexagram lines when it is strong, which means real misfortune is certain. But when the hexagram lines harm the day branch, it is just a name of harm, and in reality it does not affect the day branch at all. If the useful god is in the storage, it is like a person locked in a room; without breaking open the storage, the matter will not move forward. If the world line or the hexagram body is occupied by the official ghost, it is like having illness and misfortune on the body; without removing the official ghost (by having the children overcome it or it falling into an empty position and being controlled), the person will not be at peace.

德入卦而無謀不遂，忌臨身而多阻無成。卦遇凶星，避之則吉。爻逢忌殺，敵之無傷。

"De" refers to the virtue energy that arises when the day branch, month builder, and world line or useful god are in harmony or mutually generating; when such a yao enters the hexagram, any endeavor will be fulfilled. If a hostile god is present on the world line or hexagram body, there will be constant obstacles, and things will not succeed. If a hexagram encounters a凶 star (a yao influenced by凶煞), it is auspicious to avoid it— for example, if the useful god falls into the empty position or is hidden, it is as if one has dodged the blow. If a yao encounters a hostile god or Inauspicious Sha, as long as there is another yao in the hexagram that can oppose it (control it), it will not harm the person. In short: when a凶 comes, either avoid it or oppose it; both approaches can protect the useful god.

主象休囚，怕見刑沖剋害。用爻變動，忌遭死墓絕空。用化用，有用無用。空化空，雖空不空。

The useful god (main image) is already weak and confined without vitality; it is most feared to meet further punishments such as conflict, opposition, overcoming, or harm, which would lead to complete failure. When the useful god is activated and transforms into a line, it is most undesirable for it to transform into a dead place, storage,绝 place, or empty vacancy—this is called transforming into death, transforming into storage, transforming into绝, or transforming into empty vacancy. If it moves, it is worse than not moving. When the useful god is activated and transforms into another useful god (useful transforming into useful), it seems as if there are two useful gods, but in reality, one is useful and the other is not; we take the one with vitality as the standard. When a line that has fallen into emptiness is activated and transforms into another empty line (empty transforming into empty), it is not actually completely empty, because it has been continuously moving, and once it passes the ten-day period, it becomes real.

養主狐疑，墓多暗味；化病兮傷損，化胎兮勾連。凶化長生，熾而未散。吉連沐浴，敗而不成。

The useful god changing to the "nourishing" position indicates hesitation and indecision in matters; changing to the "burial" position suggests ambiguity and unclear situations. Changing to the "sickness" position indicates damage or harm; changing to the "womb" position suggests entanglement and confusion. If a凶爻 changes to the long life position, the凶 influence remains strong and does not dissipate. If a吉爻 is connected to the bathing position (which is also called the败地), the good affair will fail and not succeed. This passage applies the twelve long life positions to the changing lines: if the changing position is favorable, the matter progresses positively; if the changing position is unfavorable, the matter deteriorates.

戒回頭之克我，勿反德以扶人。惡曜孤寒，怕日辰之並起。用爻重疊，喜墓庫之收藏。

One should be cautious about a moving line changing into another line that turns around to harm itself, which is called "backward control," and this is most harmful. Also, one should avoid the original beneficial line turning to support someone else instead of supporting the useful god, such as when the origin god does not support the useful god but instead supports the hostile god. A harmful line (evil star) that is alone and weak is most afraid of the day branch sharing the same branch with it; when they are together, it becomes immediately strong. If the useful god appears several times in the hexagram, it is actually preferable if it is gathered into a storage place, as too many can cause confusion; by collecting it into the storage, the matter has a definite conclusion.

事阻隔兮間發，心退悔兮世空。卦爻發動，須看交重。動變比和，當明進退。

There is an obstruction in the matter because the "intermediate line" between the World Line and the Response Line has moved, indicating someone is interfering. The desire to retreat and regret comes from the World Line falling into an empty position. When a line moves, it is important to distinguish between "intersection" and "repetition": if it is three characters, it is an intersection, belonging to Yin turning into Yang, indicating the matter moves from stillness to motion, from inside to outside; if it is three backs, it is a repetition, belonging to Yang turning into Yin, indicating the matter moves from motion to stillness, from prosperity to decline. If the moved line transforms into a line of the same Five Phases (like and harmonious) as the original line, observe whether it advances or retreats. An advancing god doubles the effect of good or bad fortune, while a retreating god reduces the effect of good or bad fortune.

煞生身莫將吉斷，用克世勿作凶看，蓋生中有刑害之兩防，而合處有克傷之一慮。刑害不宜臨用，死絕豈可持身。

A harmful star that generates the world line does not necessarily indicate good fortune; do not simply see the word 'generate' and judge it as favorable. A useful god that controls the world line does not necessarily indicate bad fortune; do not simply see the word 'control' and judge it as unfavorable. Because within generation there may be hidden punishments or harm (generation accompanied by punishment or harm), and within conjunction there may be hidden control or injury (conjunction accompanied by control or injury). Therefore, interpreting the hexagram should not rely solely on the concepts of generation and control, but also consider whether this generation and control are clean or mixed. In summary, punishments and harms should not be present on the useful god, and the world line should not be in a dead or extinct position—when the self is in a dead or extinct state, even with external help, it cannot be supported.

動逢沖而事散，絕逢生而事成。如逢合住，須沖破以成功。若遇休囚，必生旺而成事。速則動而克世，緩則靜而生身。

If a line is activated and is opposed by the day branch, it is called "conflict and dispersion," and the matter will not succeed. If a line is in a state of "absolute decline" but is supported by another line, it is called "revival in decline," and the matter will actually succeed. If the useful god is restrained by a combination, it must wait until the day it is opposed to succeed. If the useful god is weak and confined, it must wait until it receives support and becomes strong in a particular month or day to succeed—these are the two basic principles for determining the timing of events. The speed at which things happen also depends on the lines: if a line is activated and comes to attack the world line, the matter will come quickly; if a line is quiet and supports the world line, the matter will come slowly.

父亡而事無頭緒，福隱而事不稱情。鬼雖禍災，伏猶無氣。子雖福德，多反無功。究父母推為體統，論官鬼斷作禍殃，財乃祿神，子為福德。兄弟交重，必至謀為多阻滯。

If the parents' yao is not in the upper trigram or falls into an empty position and is injured, the matter will lack clarity (as parents represent documents and the root). If the children (fudeshen, the god of fortune) are hidden and not visible, the matter will not go smoothly. Although official ghosts are gods of misfortune and calamity, if they are hidden and lack energy, they cannot cause harm. Although children are gods of fortune and virtue, if they appear too many times in the hexagram, they become ineffective (too many lead to disorder, and this is especially harmful in matters of seeking fame). In summary, the nature of the six relations is as follows: parents represent the main body and the root, official ghosts represent misfortune and calamity, wife and wealth represent the gods ofofficial stipend and sustenance, children represent the gods of fortune and virtue; if brothers are repeatedly activated, the matters one seeks will certainly face obstacles everywhere.

卦身重疊，須知事體兩交關。虎興而遇吉神，不害其為吉。龍動而逢凶曜，難掩其為凶。

The hexagram body appears more than once within the hexagram, indicating that the matter involves two sides or two key aspects, and needs to be viewed in two separate parts. Although the White Tiger is a凶兽, if it is associated with a吉神 (useful god or origin god), it does not hinder its positive nature. Similarly, the Azure Dragon, though a吉兽, cannot conceal its negative nature if it is associated with a凶爻 (hostile god or enemy god). These two sentences once again emphasize that the six beasts are merely decorative elements, and the fundamental determination of fortune or misfortune lies in the six relations and their interactions of generation and overcoming.

玄武主盜賊之事，亦必官爻。朱雀本口舌之神，然須兄弟。疾病大宜天喜，若臨凶煞必生悲。出行最怕往亡，如係吉神終獲利。

The Black Tortoise is indeed associated with theft, but it must be combined with the Official Ghost line to indicate the presence of a thief (the Official Ghost is the god of thieves, while the Black Tortoise merely represents its color). The Vermilion Bird is naturally the god of disputes, but it must be combined with the Siblings line to actually cause conflict (the Siblings line represents contention). In divination about illness, the presence of the Heavenly Joy is preferred, but if this auspicious deity is on a line with a malevolent influence, it still brings sorrow. When traveling, the Going to Death is most unfavorable, but if this malevolent influence is on a line with an auspicious deity, the journey may actually be beneficial. The fortune or misfortune of divine influences depends entirely on the Six Relations and the relationships of the line they are attached to, which is exactly the summary mentioned in the next sentence.

是故吉凶神煞之多端，何如生剋制化之一理。嗚呼！卜易者知前則易，求占者鑑後則靈。筮必誠心，何妨子日！

Therefore, no matter how numerous and complicated the names of auspicious and inauspicious deities and omens may be, they are not as fundamental as the principle of generation, overcoming, control, and transformation. This is the key point of the entire passage, and also the reason for the title of The Orthodox Tradition of Divination. The last two sentences are a reminder: if those who cast the hexagrams first understand these principles thoroughly (knowing the prior), then when they interpret the hexagrams, it will be easier; and if those seeking divination are willing to check past verified instances to verify (reflecting on the past), the hexagrams will become more effective. Divination relies solely on sincerity; if the heart is sincere, it will be effective. As for old sayings such as "do not divinate on a day named Zi," such taboos are unnecessary to worry about.

天道杳冥，豈可度思夫旱潦。易爻微渺，自能驗彼之陰晴。當究父財，勿憑水火。

Heavenly principles are profound and hard to measure; droughts and floods are not something humans can guess. However, the lines of the Book of Changes, though subtle, can accurately indicate whether it is sunny or rainy. The first principle for divining weather is to investigate the parents' line and the wealth line, not to guess based on the water and fire attributes of the lines. Because the parents represent rain and the wealth represents clear weather, this is the symbolic meaning of the six relations. If one only looks at the line being water and says it will rain, or fire and says it will be sunny, this would be inconsistent with the principles of the hexagrams.

妻財發動，八方咸仰晴光。父母與隆，四海盡沾雨澤。應乃太虛，逢空則雨晴難擬。世為大塊，受克則天變非常。

When the Wealth Line moves, wealth can overcome the Parents (Rain God), and from all directions one can see the bright sunlight. If the Parents Line is strong, the rain will reach everywhere. The Response Line represents the sky (the vast void), and if it falls empty, whether it is sunny or rainy cannot be determined. The World Line represents the earth (the great mass), and if it is overcome, the weather will certainly be abnormal. These four lines assign the sky and earth, and the sunny and rainy conditions to the World, Response, Wealth, and Parents Lines, forming the framework for divining the weather.

日辰主一日之陰晴。子孫管九天之日月。若論風雲，全憑兄弟。要知雷電，但看官爻。

The Day Branch governs the weather of that particular day, being the most immediate and accurate indication. The Son爻 represents the sun and moon and the stars in the sky; therefore, when the Son爻 is strong, the sun and moon are clear. To discuss wind and clouds, one must look at the Brother爻 — the Brother爻 symbolizes the swirling winds and clouds. To know whether there is thunder and lightning, one must observe the Official Ghost爻 — the Official Ghost爻 represents the thunder and lightning of anger. Thus, each of the Six Relations has its specific function: Parents represent rain, Wife's Wealth represents clear weather, Son爻 represents the sun and moon, Brother爻 represents wind and clouds, and Official Ghost爻 represents thunder and lightning. Thus, when predicting rain or sunshine, one has a clear standard to refer to.

更隨四季推詳，須配五行參決。晴或逢官，為煙為霧。雨而遇福，為電為虹。

We should also consider the seasonal climate when interpreting, and combine it with the nature of the Five Phases for analysis: the same parent爻, in winter indicates snow, in summer indicates rain; the same sibling爻, if it belongs to wood indicates wind, if it belongs to water indicates clouds. If the sky is supposed to be clear but the卦 shows official ghost爻, then the clear sky will have smoke, haze, and mist (official ghost represents obscure spirits). If the sky is supposed to rain but the卦 shows child爻, then the rain will have lightning, and after the rain there will be rainbows (child爻 represents brightness).

應值子孫，碧落無瑕疪之半點。世臨土鬼，黃沙多散漫於千村。

The Response Line represents the sky, and sitting atop it are the Children (the gods of sun and moon), indicating a clear sky with not a single flaw. The World Line represents the earth, and sitting atop it are the Official Ghosts with a earthy nature. Since earth governs dust and sand, and the Official Ghosts govern gloom and obscurity, this signifies a day with swirling sand and all villages shrouded in dust and wind.

三合成財，問雨那堪入卦。五鄉連父，求晴怪殺臨空。財化鬼，陰晴未定。父化兄，風雨靡常。

In the hexagram, the third line forms the wealth element. If someone asks about rain and encounters this hexagram, rain is naturally impossible — there is a clear and sunny atmosphere, which cannot allow rain. The five phases all connect to the parents (there are multiple parents elements overlapping), so someone asking for clear weather would blame the wealth element, which is supposed to control the parents, for being empty. If the wealth element moves and transforms into the official ghost, there will be some darkness in the clear weather, making the weather uncertain. If the parents element moves and transforms into the siblings, there will be some wind mixed with the rain, making the weather unpredictable.

母化子孫，雨後長虹垂螮蝀。弟連福德，雲中日月出蟾蛛。父持月建，必然陰雨連旬。兄坐長生，擬定狂風累日。

The parents (rain) line moves and transforms into the children (sun and moon) line, indicating the image of rain stopping and the sky clearing with a rainbow spanning the sky (「螮蝀」is the term for rainbow). The siblings (clouds and wind) line connected to the children (sun and moon) line indicates the image of clouds dispersing and the sun emerging, with the moon appearing from behind the clouds (「蟾」refers to the moon's rabbit, symbolizing the moon). If the parents line is positioned on the month builder, it receives the command of the entire month and will certainly bring continuous rain for ten to fifteen days. If the siblings line is in the growth position, the wind is just beginning to rise strongly, and it can be predicted that strong winds will last for several days.

父財無助，旱潦有常。福德帶刑，日月必蝕。雨嫌妻位之逢沖，晴利父爻之入墓。

If both the parents and the wealth lines are not supported by any other lines, then drought and flood will occur according to the usual pattern, without major anomalies. The children line, which represents the sun and moon, is subjected to a crime, indicating damage to brightness, which will surely result in an eclipse of the sun or moon. Those hoping for rain should most fear the wealth line being in conflict, as a conflict will disturb the clear sky. Those hoping for clear weather, however, will be pleased if the parents line enters the storage, as the rain god is stored away, and thus the sky naturally clears.

子伏財飛，簷下曝夫猶抑鬱。父衰官旺，門前行客尚趑趄。福合應爻，木動交而游絲漫野；鬼沖身位，金星會而陰霧迷空。

The children (associated with the day) are hidden and the wealth (associated with clear weather) acts as the flying god, pressing above, preventing the sunlight from coming out. People drying things under the eaves remain gloomy — although it is not raining, the sun is still not visible. The parents (associated with rain) are weak while the official ghost (associated with gloomy thunder) is strong, and travelers at the gate still hesitate and dare not start their journey. The children and the response line are in harmony; if it is also the wood line that moves and combines, it indicates the warm weather of spring with floating threads of silk filling the fields. The official ghost attacks the hexagram body; if it is also the metal line forming a combination, metal signifies severity and gloom, indicating thick mist and a gloomy sky.

卦值暗沖，雖空有望。爻逢合住，縱動無功。合父鬼沖開，有雷則雨。合財兄克破，無風不晴。

In the hexagram, if a line falls into emptiness, but is secretly moved by the day branch (a hidden movement occurs when a still line is moved by the day branch), there is still hope for the matter — if predicting rain, rain will still come. Conversely, if a line is activated but is restrained by another line, even though it moves, it will not have effect. If the parents line is restrained (rain is held back), and the official ghost line breaks this restraint, then thunder will come first, followed by rain. If the wealth line is restrained (sunny weather is held back), and the siblings line breaks this restraint, then wind will come first, followed by clear weather.

坎巽互交，此日雪花飛六出。陰陽各半，今朝霖雨慰三農。兄弟木興繫巽風，而馮夷何其肆虐。妻財發動屬幹陽，而旱魃胡爾行凶。

In the hexagram, the trigram Kan (Water) and Xun (Wind) appear together. Water meets the cold wind, and on this day, hexagonal snowflakes will fly. The hexagram has an equal number of yin and yang lines, indicating harmony between yin and yang, and thus there will be a good rain today, comforting the farmers (the term "san nong" refers to farmers in flat land, mountainous areas, and marshy regions). The siblings line belongs to wood and is strong, connected to the Xun trigram of wind, allowing the spirits of wind and water to display their power (the term "Feng Yi" refers to the river god, here used to indicate the fierce power of wind and water). The wealth line is activated and belongs to the Qian trigram of metal yang, with excessive clear weather, allowing the drought demon (the term "han ba" refers to a mythical ghost causing drought) to wreak havoc.

六龍御天，祗為蛇與震卦；五雷驅電，蓋緣鬼發離宮。土星依父，雲行雨施之天；木德扶身，日暖風和之景。

Heavenly dragons drive a chariot, and the winds and clouds change color, because the serpent divination sign is on the line and the hexagram belongs to Zhen (Zhen represents thunder and dragons). The five thunder gods drive lightning, because the official ghost is active and the hexagram belongs to the Li palace (Li represents lightning and fire). Earthy lines depend on the parents, as earth produces metal, and metal produces water, which is the good weather when clouds move and rain is distributed. Wood lines support the world line, as wood represents spring and harmony, which is the scene of warm days and gentle winds.

半晴半雨，卦中財父同興；多霧多煙，爻上財宮皆動。身值同人，雖晴而日輪含曜；世持福德，總雨而雷鼓藏聲。

In the hexagram, if the wife's wealth (qicai) and the parents (fuwu) lines are both strong, it indicates a situation of half sunny and half rainy weather, with intermittent rain. If both the wife's wealth and the official ghost (guan gui) lines are activated, it suggests dense fog and unclear skies. If the hexagram body falls under the category of the hexagram Tian Huo Tong Ren (Hexagram 13), which is ruled by fire, although it is sunny, the sunlight appears subdued. If the world line is occupied by the children (zisun), indicating that virtue and fortune can control the official ghost, even if it rains, the thunder does not sound clearly.

父空財伏，須究輔爻；剋日取期，當明占法。要知其詳，別陰陽可推晴雨；欲知其細，明衰旺以決重輕。能窮易道之精微，自與天機而吻合。

If the parents' hexagram falls into an empty position and the wife's wealth hexagram is hidden, and both main hexagrams are ineffective, one should then examine the auxiliary hexagrams (such as siblings, children, officials and ghosts, each representing clouds, wind, sun, moon, thunder, and lightning). To determine the day when the response occurs, follow the day thatrestrain (overcomes) the hexagram — the day when the rain hexagram is overcome, the rain stops; the day when the clear sky hexagram is overcome, the clear weather ends. This is the general method for determining the response date in divination of weather. For a more detailed analysis, distinguish the yin and yang of the hexagrams to determine rain or clear weather; for a more precise analysis, discern the decline and strength of the hexagrams to determine the intensity of wind and rain. When the principles of the Book of Changes are studied to their finest details, one naturally aligns with the heavenly mechanism.

陰晴寒暑，天道之常；水旱兵災，年時之變。欲決禍褔於一年，須審吉凶於八卦。初觀萬物，莫居死絕之鄉；次察群黎，喜在旺生之地。三言府縣官僚，兄動則徵科必逼；四論九卿相沖身，則巡警無私。

Heavenly conditions of clear and cloudy weather, cold and heat are the regular patterns of the heavens, while floods, droughts, wars and calamities are the changes in the fortune of a year. To judge the fortune of a year, one must examine the auspicious and inauspicious signs in the eight trigrams and six lines. When divining the fortune of a year, the positions of the lines are assigned to human affairs: the first line represents the growth of all things, and it is most feared if it falls in the dead or绝 positions; the second line represents the people, and it is favored if it falls in the prosperous, strong, and growth positions; the third line represents officials of the county and prefecture, and if this line is activated by siblings, it indicates that taxation will be oppressive and troublesome (siblings represent seizure and plunder); the fourth line represents high officials, and if this line conflicts with the world line, it indicates that the court's inspection is strict and impartial.

五為君上之爻，六為昊天之位。應亦為天，克世則天心不順；世還為地，逄空則人物多災。太歲逄凶乘旺，有溫州之大颶；流年直鬼帶刑，成漢寢之轟雷。

The fifth line represents the position of the sovereign, and the sixth line represents the position of heaven. The response line also signifies heaven; if it comes to harm the world line, it indicates that heaven's will is not favorable, leading to many adverse events in the following year. The world line represents earth; if it is empty, both people and things will suffer from many calamities. If the line of the current year's ruler encounters Inauspicious Spirit (malevolent spirits) and is in a strong position, there may be disasters like the great typhoon in Wenzhou. If the branch of the current year coincides with the official ghost and carries punishment, it may result in sudden changes like the lightning strike on the Han dynasty's ancestral temple. When divining for a year, first determine where the current year's ruler and the current year's branch fall, then examine whether they are auspicious or inauspicious.

發動妻財，旱若成湯之日；交重父母，潦如堯帝之時。猛烈火官回祿，興災於照應；汪洋水鬼玄冥，作禍於江淮。尤怕屬金四海，干戈如鼎沸；更嫌值土千門，疫厲若符同。

The Wealth hexagram is activated, indicating excessive dryness, leading to a severe drought lasting seven years like the drought during the time of King Tang of Shang; when the Parents hexagram is repeatedly activated, there will be excessive rain, causing a great flood like the flood during the time of Emperor Yao. If the Official Ghost hexagram belongs to fire and is fierce, it indicates the fire deity (HuiLu) causing disasters, with fires breaking out everywhere. If the Official Ghost hexagram belongs to water and is vast, it indicates the water deity (Xuan Ming) causing calamities, leading to water disasters in the Yangtze and Huai River regions. Especially dangerous is when the Official Ghost hexagram belongs to metal: metal signifies warfare and weapons, leading to chaos and warfare across the land as if a cauldron of water is boiling. It is even more concerning if it coincides with earth: earth signifies plague and dampness, causing epidemics in every household with symptoms that are all the same.

逄朱雀而化褔爻，財動則旱蝗相繼；遇勾陳而加世位，兄興則饑饉相仍。莽興盜起由，玄武之當官；災沴異多，因螣蛇之御世。

Official Ghost carries the Vermilion Bird and transforms into Children, while Wealth also becomes active. The combined influence of dry and hot weather leads to drought and locust plagues within a year. Gou Chen is placed on the World Line (Gou Chen governs fields and land), and the Siblings become strong (Siblings represent plunder and conflict), resulting in consecutive years of famine. The proliferation of weeds and bandits arises because Black Tortoise (governing theft) is associated with Official Ghost in authority. The occurrence of many strange phenomena is due to the presence of Teng Snake (governing strange occurrences) on the World Line.

若在乾宮，天鼓兩鳴於元未。如當震卦，雷霆獨異於國初。艮主山崩，臨應則宋都有五石之隕。坤為地震，帶刑則懷仁有二所之崩。

These phenomena should also be considered in relation to which palace they fall into: if they fall into the Qian palace, Qian represents Heaven, which is like the two loud sounds resembling drums heard in the sky during the late Yuan dynasty. If they fall into the Zhen hexagram, Zhen represents Thunder, which is like the unusual thunderstorm at the beginning of our dynasty. If they fall into the Gen hexagram, Gen represents Mountain, indicating mountain collapse; if this line is in the responding position, it is like the heavenly phenomenon of five meteorites falling on the capital city of the Song dynasty. If they fall into the Kun hexagram, Kun represents Earth, indicating an earthquake; if this line carries a punishment, it is like the two ground collapses in Huairan County as an unusual disaster.

坎化父爻，雨血雨毛兼雨土。巽兄弟，紅風風黑及風施。日生黑子，宋恭驚離象之反常；沼起白龍，唐玄遭兌金之變異。發動空亡，乃驗天書之詐；居臨內卦，定成黑眚之妖。

The changing yao of the Kan trigram brings forth the parents, as Kan represents water and parents represent rain, leading to strange rains such as blood rain, light drizzle, or rain mixed with soil. The yao of the Xun trigram encountering siblings indicates wind and clouds, as Xun represents wind and siblings represent wind and clouds, resulting in strange winds such as red wind, black wind, or violent storms. A black spot appearing on the sun is an abnormal manifestation of the Li trigram (Li represents the sun), as seen during the time of Emperor Gong of Song. A white dragon rising from a pond or pool is an abnormal manifestation of the Dui trigram (Dui belongs to metal), as experienced by Emperor Xuanzong of Tang. All such strange phenomena, if their yao activate and fall into the empty and void, are mostly fabricated omens (such as the false heavenly scroll of Emperor Zhenzong of Song). If the yao resides in the inner trigram, it will certainly produce妖异 such as black omens.

欲知天變於何方，須究地支而分野。身持褔德，其年必獲休詳；世受刑傷，此歲多遭驚怪。年豐歲稔，財褔生旺而無傷；冬暖夏涼，水火休囚而莫助。

To determine where the heavenly change will manifest, one should refer to the territories associated with the earthly branches (such as Zi corresponding to Qi, Chou to Wu-Yue, Yin to Yan, etc.). If the hexagram body is occupied by the children line, this year will surely bring good fortune and peace. If the world line is harmed or afflicted, this year will likely involve many strange and unusual events. A卦 that indicates a bountiful harvest shows that both the wealth line and the children line are strong and not harmed or restrained. A year that is unusually warm in winter or cool in summer is indicated when the water and fire lines in the hexagram are weak and confined, with no other lines to support them.

他宮傷克，外番侵凌；本卦休囚，國家衰替。陰陽相合，定然雨風調；兄鬼皆亡，必主民安國泰。推明天道，能知萬象之森；識透玄機，奚啻一年之休咎。

An external trigram's爻 comes to harm the native trigram, indicating disturbance from foreign tribes at the borders. If the native hexagram itself is weak and confined, it signifies a decline in national strength. When yin and yang energies in the hexagram combine harmoniously, there will certainly be favorable weather and a bountiful year. If both the siblings and official ghost lines are not in the upper trigram or fall into emptiness and are controlled, it indicates the elimination of both destructive forces and chaotic influences, leading to peace among the people and stability in the country. By thoroughly understanding the heavenly principles, one can comprehend the intricate order of all things; by penetrating the profound mysteries, one's ability to discern fortune and misfortune extends beyond a single year.

君恕則臣忠，共濟明良之會；國泰則民樂，當推禍褔之原。雖天地尚知其始終，況國家豈能無興廢。本宮旺相，周文王創八百年之基；大象休囚，秦始遺二世主之禍。

The sovereign's virtue leads to the ministers' loyalty; when ruler and minister are in harmony, it is a grand gathering of a wise ruler and virtuous minister working together. When the state is stable, the people are happy. The diviner should investigate the root of these blessings and misfortunes. Heaven and earth have a beginning and an end; how much more so for a single dynasty? How could there not be rise and fall. When divining the state's fortune, one should first examine whether the hexagram belongs to a flourishing or declining state, for this is the fundamental aspect. If the hexagram is in its prime and timely, it is like King Wen of Zhou establishing a foundation that lasted eight hundred years. If the hexagram is weak and confined, it is like the First Emperor of Qin, whose dynasty lasted only two generations before its downfall. Therefore, when divining the fate of a dynasty, one should first determine whether the hexagram belongs to a flourishing or declining state, for this is the key to the whole situation.

九五逄陽，當遇仁明之主；四爻值褔，必多忠義之臣。歲克衰宮，玉樹後花欲謝；年傷弱世，鼎湖龍去不多時。

The fifth line represents the ruler's position; if it is a yang line and receives the right energy, the current ruler must be a benevolent and wise leader. The fourth line represents the position of a minister; if it is occupied by the children (fortune and virtue), there will be many loyal and righteous ministers in the court. If the year's line harms the declining world line, it is like the story of the Yellow Emperor ascending to heaven on a dragon in the Dinghu Lake, indicating that the ruler's reign will be short.

世臨沐浴合妻財，夫差戀西施而亡國。應帶咸池，臨九五武后，革唐命而為周。游魂遇空虞，舜南巡不返；歸魂帶煞，始皇返國亡身。

The world line falls in the position of bathing (a losing place) and combines with the wealth line, indicating a preoccupation with women, like King Fuchai of Wu who loved Xi Shi and eventually caused the fall of his kingdom. The response line carries the salty pool (a love-related ill omen) and is located on the fifth line, which represents the ruler, indicating a female ruler taking power, like Wu Zetian who changed the Tang dynasty to the Zhou dynasty. If the hexagram is a wandering soul hexagram and encounters emptiness, it signifies a journey that does not return, like Yu Shun's southern tour where he died at Cangwu. If the hexagram is a returning soul hexagram and accompanies凶煞 (evil omens), it indicates death on the way back, like Qin Shi Huang's eastern tour where he died at Shaoqiu.

子發逄空，張子房起歸山之計；將星被害，嶽武穆抱籲天之冤。應旺生合世爻，聖主得椒房之助；日辰拱扶子位，東宮攝天子之權。

The Children Line moves but falls into vacancy, indicating the image of a virtuous person retreating, like Zhang Liang who, after achieving success, pretended to practice asceticism and retired to the mountains. The general star (representing military authority) is attacked and harmed, indicating the image of a capable general suffering injustice, like Yue Fei who cried out in sorrow. The response line is prosperous and strong and comes to generate and harmonize with the world line, indicating the image of internal support being effective, like a wise emperor receiving assistance from the empress. The day branch supports the Children Line (which represents the crown prince in state affairs), indicating the image of the eastern palace prince taking over the imperial authority.

世克褔爻，唐玄宗有殺兒之事；子傷君位，隋楊廣有弒父之心。一卦無孫，宋仁宗有絕嗣之嘆；四爻克子，秦扶蘇中趙相之謀。

The World Line goes on to harm the Children Line, which is an image of a father harming his son, like Emperor Xuanzong of Tang killing three sons in one day. The Children Line instead harms the Fifth Line, which is the position of the ruler, indicating a son opposing his father, like Yang Guang, the son of Emperor Yang of Sui, having murderous intentions toward his father. If the Children Line is not present in the entire hexagram, it signifies no heir, like Emperor Renzong of Song lamenting in his later years that he had no successor. The Fourth Line (the position of a minister) harms the Children Line, which is an image of a powerful minister endangering the heir, like Prince Fusu of the Qin dynasty falling victim to the cunning schemes of the chancellor Zhao Gao.

身值動官，唐太宗禁庭蹀血；世安空第，周泰伯讓國逃荊。凶神生合世爻，玄宗信林甫之佞；君位克四位，商紂害比干之忠。

The hexagram body is exactly in the position of the official ghost, indicating an image of internal conflict within the court, like the Xuanwu Gate Incident of Emperor Taizong of Tang, where blood flowed through the palace. The world line remains calmly seated in an empty position, showing a voluntary retreat, like Tai Bo, the eldest son of King Zhou of the Western Zhou dynasty, who gave up the throne to his younger brother and fled to Jingman. A malevolent spirit line that generates and harmonizes with the world line seems to show affection, but in reality, it represents flattery by villains, like Emperor Xuanzong of Tang who trusted Li Linfu's sycophancy. The fifth line, representing the ruler, instead goes on to overcome the fourth line, representing a minister, indicating the ruler killing a loyal minister, like King Zhou of Shang who killed Bi Gan.

離宮變入坎宮，帶凶煞而征欽亡身於漠北；乾象化為巽象，有吉曜而孫鼎足於東南。國之治亂興衰，卦理推詳剖決。

The hexagram shifts from the Li trigram to the Kan trigram. Li is located in the south, and Kan is in the north, symbolizing movement from south to north; if accompanied by malevolent influences, it resembles the two Song emperors, Huizong and Qinzong, being captured and dying in the northern deserts. When the hexagram changes from the Qian trigram to the Xun trigram, Qian is in the northwest and Xun is in the southeast, indicating movement from northwest to southeast; if further accompanied by auspicious stars, it resembles Sun Quan's control over the eastern river region, forming a tripartite balance with Wu and Shu. The rise and fall of a nation is analyzed layer by layer according to these hexagram principles.

醫不執方，兵不執法，堪推大將之才；能謀事在人，成事在天，當究先師之妙。論觀世應之旺衰，以決兩家之勝負；將褔官之強弱，以分彼我之軍師。

A good doctor does not stick to a single prescription, and a capable general does not rely on a fixed strategy. Only those who can adapt and respond flexibly are considered true generals. As for the saying that plans are made by people and success or failure depends on heaven, this must be investigated through the divination methods passed down by our predecessors. The main principles for divining military affairs are two: first, to determine the strength and weakness of the World Line and the Response Line, thereby judging the superiority and inferiority of our side and the enemy; second, to examine the strength of the Children Line and the Official Ghost Line, thus distinguishing our forces from the enemy's. The Children Line represents our soldiers, who can overcome the Official Ghost Line, while the Official Ghost Line represents the enemy's troops.

父母隆興，立望旌旗之蔽野；金爻空動，側聽金鼓之喧天。財為糧草之本根，兄乃伏兵之形勢。

The parents' hexagram is strong, and the parents represent banners and flags. This indicates a large army with banners blocking the sky and filling the fields. The metal hexagram is empty and active, and metal represents bells, drums, and weapons. This suggests the sound of bells and drums can be heard from the side. The wife's wealth hexagram is the foundation of supplies, so when wealth is strong, military provisions are sufficient; when wealth is empty, supplies are exhausted. The siblings hexagram represents hidden troops, and siblings indicate ambushes and sudden attacks. When active, there are hidden troops.

水興扶世濟川，宜乎輕舟；火旺生身，立寨必安於勝地。父母興持，主帥無寬仁之德；子孫得地，將軍有決勝之才。

A water line that is strong and flourishing comes to support the world line, indicating the image of crossing water with an army, which is favorable for using a light boat to advance quickly. A fire line that is strong and flourishing comes to generate the world line, indicating the image of brightness in the south, and setting up camp and building fortifications must certainly be done on a favorable high ground. If the parents line is strong and holds the world line, the parents represent toil and worry, and the commander will have less of a kind and benevolent virtue. If the children line is timely and in a favorable position, the children represent the divine force for defeating enemies, and the general will possess the ability to win decisive victories.

水爻克子，子孫強，韓信背水陣而陳餘被斬；陰象持兄，兄克應，李訴雪夜走而元濟遭擒。世持子而被傷，可效周亞夫堅壁不戰；應臨官而遭克，當如司馬懿固壘休兵。

The water line although coming to overcome the children line, the children line itself is strong and vigorous, indicating a situation of fighting against the water and winning, just like Han Xin arranging his troops along the riverbank at Jing Xing and defeating the general Chen Yu. A yao of yin sits on the brothers line, and the brothers line goes on to overcome the response line, indicating a secret attack, just like Li Sun's surprise attack on Cai Zhou in the snow at night and capturing Wu Yuanji. The world line sits on the children line but is overcome and injured, indicating that although our army is strong, we temporarily suffer a setback, and we should follow Zhou Yafu's strategy of fortifying the camp and not engaging in battle. The response line is accompanied by the official ghost and is overcome, indicating that the enemy although having troops is themselves trapped, and our side should follow Sima Yi's strategy of digging deep trenches and high walls, and holding back the troops.

世持衰褔得生，扶王剪以六十萬眾而勝楚；卦有眾官臨旺子，謝玄以八千之兵而破秦。兩子合世扶身，李郭同心而興唐室；二褔刑沖化絕，鍾鄧互隙而喪身家。

The world line is sitting on a weak child line but is supported by another line that comes to nourish it, indicating that although the army is tired, the reinforcements are sufficient. This is like Wang Jian requesting sixty thousand troops to defeat Chu. When there are many official ghost lines (enemy troops are extremely strong) but only one child line is strong, it indicates a situation where the few overcome the many. This is like Xie Xuan defeating Fu Jian with only eight thousand elite soldiers. When both child lines come to harmonize with the world line and support the hexagram body, it indicates that the two generals are in harmony. This is like Li Guangbi and Guo Ziyi working together to revive the Tang dynasty. When both child lines conflict with each other and transform into a dead end, it indicates that the two generals are not in harmony. This is like Zhong Hui and Deng Ai suspecting each other, eventually leading to both their families' destruction.

子化死爻，曹操喪師於赤壁；世逄絕地，項羽自刎於烏江。水鬼克身，秦符堅有淝水之敗；火官持世，漢高袓遇平城之圍。

The Children line moves and transforms into a dead position, indicating that my army first achieves victory but then suffers defeat, just like Cao Cao's large army was defeated at the Battle of Red Cliffs. The World Line falls into a terminal position, with no way out, similar to Xiang Yu's desperate situation where he committed suicide by the Wu River. A water-type Official Ghost attacks the World Line, representing defeat due to water, like Fu Jiān's defeat at the Battle of Feishui. A fire-type Official Ghost occupies the World position, indicating being trapped in a dry and fiery place, like Han Gaozu being surrounded by the Xiongnu at Baideng.

應官克世，卦無財，張睢陽食盡而斃；世鬼興隆生合應，呂文煥無援而降。外宮子動化絕爻，李陵所以降虜；內卦褔興生合應，樂毅所以背燕。

The official ghost on the response line is attacking the world line, and the hexagram lacks the wealth line (grain and supplies), indicating a situation where the outer part is surrounded and the inner part has no food, like Zhang Xun defending Suzheng City, who died from running out of supplies. If the official ghost on the world line is strong and instead generates and harmonises with the response line, it signifies a general turning to the enemy's side, like Lu Wenhuan defending Xiangyang without support and surrendering to the Yuan. If the wealth line in the outer trigram becomes active but turns into a dead end, it represents an isolated force advancing deep into enemy territory until exhausted, like Li Ling's defeat and surrender to the Xiongnu. If the wealth line in the inner trigram is strong but instead generates and harmonises with the response line, it indicates a major general from the country turning to the enemy's side, like Yue Yi leaving Yan to join Zhao.

鬼雖衰而遇生扶，勿追窮寇；子雖旺而遭剋制，毋急興師。鬼爻暗動傷身，吳王被專諸之剌；子化官爻克世，張飛遭范張之誅。要識用兵之利器，五行卦象並推詳。仁智勇嚴之將，豈越於此，攻守克敵用兵當於時。

The enemy's official ghost may be weak, but if another line supports and strengthens it, do not pursue relentlessly—weakness with support can lead to retaliation and harm. Our children, though strong, are being restrained by another line, so do not rush to attack. If the official ghost is quiet but is stirred up by the day branch (dark movement) to harm the world line, it signifies a secret attack, like King Wu Wang Liao being killed by Zuan Zhu. If the children move and transform into the official ghost to attack the world line, it indicates betrayal by one's own subordinates, like Zhang Fei being killed by his subordinates Fan Jiang and Zhang Da. To recognize the key weapons in warfare, combine the five phases with the hexagram analysis. The four virtues of a general—benevolence, wisdom, courage, and strictness—are also reflected in these principles; in warfare, the key is to seize the right moment for attack and defense.

乾坤定位，人物肇生，感陰陽而化育，分智愚於濁清。既富且壽，世爻旺相更無傷；非夭即貧，身位休囚兼受制。

Heaven and earth have already been established, and only then did humans and all things begin to arise. By receiving the energies of yin and yang, they were transformed into forms. Since the energies received vary between clear and turbid, people differ in intelligence and foolishness. When predicting the fortune and misfortune of a person's life, the first rule is: those who are wealthy and long-lived will have their world line prosperous and strong without being harmed or restrained in the hexagram; whereas those who die young or are poor and lowly will have their hexagram body (or world position) weak and confined, and also subject to restraint. The world line represents oneself, while the hexagram body is the main aspect of the matter being divined. The strength and weakness of these two determine the overall situation of a person's life.

世居空地，終身作事無成；身入墓爻，到老求謀多戾。卦宮衰弱根基淺，爻象豐隆命運高。

If the World Line falls into an empty and barren place, a person will find it difficult to achieve success in their lifetime, as they have no solid foundation. If the Hexagram Body falls into the Storage position, then in old age, their plans and aspirations are likely to be thwarted (the term "戾" means being thwarted or contrary). If the hexagram's associated palace is weak and lacks vitality, this indicates a shallow family background. However, if the six lines of the hexagram are rich and flourishing, then the person's fate is high. When examining the body and life, we should first consider two aspects: one is the hexagram's palace (indicating family background), and the other is the line images (indicating personal circumstances).

若問成家，嫌六沖之為卦；要知創業，喜六合之成爻。動身自旺，獨力撐持；衰世遇扶，因人創立。

If asking about whether one can establish a family and career, the most unfavorable is to draw a hexagram of six clashes—six clashes indicate dispersion, making it hard to gather together. To know whether one can start a business, the most favorable is a hexagram with six harmonies—six harmonies indicate cohesion, and things can be accomplished. If the hexagram body is activated and the self is prosperous and strong, this person is relying on their own strength to support themselves. If the world line is weak but is supported by other lines, this person is able to stand on their own with the help of others. Though both are about establishing a family and career, one is self-reliant from scratch, and the other depends on others, and this distinction is reflected in this aspect.

日時合助，一生偏得小人心；歲月克沖，半世未沾君子德。遇龍子而無氣，總清高亦是寒儒；逢虎妻而旺強，雖鄙俗偏為富客。

When the day branch and hour branch hexagrams come to join and support, this person is able to gain the favor of subordinates and younger generations throughout their life. When the sovereign star and month builder hexagrams come to overcome and clash, this person will not receive the favor of gentlemen for half their life. The Children hexagram carries the azure dragon but is weak and lacks vitality; even if the person has a noble character, they will merely be a poor scholar. The Wealth hexagram carries the white tiger and is strong and vigorous; even if the person behaves vulgarly, they will still become a wealthy household. Thus, the six beasts only indicate a person's character and demeanor, while wealth and poverty depend on the strength and vitality of the hexagrams.

父母持身，辛勤勞碌；鬼爻持世，疾病纏綿。遇兄則財莫能聚，見子則身不犯刑。

If the parents' yao is sitting on the hexagram body or the world position, the parents represent toil, indicating that this person will be hardworking all their life without leisure. If the official ghost yao is sitting on the world position, the official ghost represents illness and misfortune, indicating that this person will suffer from continuous illness. If the siblings yao is dominant in the hexagram, siblings act as thieves of wealth, meaning that money will not stay with this person. If the children yao is strong in the hexagram, the children can control the official ghost, meaning that this person will not suffer from legal troubles.

祿薄而遇煞沖，奔走於東西道路；福輕而逢凶制，寄食於南北人家。子死妻空，絕俗離塵之輩；貴臨祿到，出將入相之人。

The wife's wealth (禄) is already weak, and it is further attacked by malevolent stars, so this person has to wander around and make a living on the road. The children's fortune (福) is already slight, and it is further restrained by malevolent lines, so this person can only live by borrowing from people in the north and south, living under others' roofs. The children's line is in a dead position, and the wife's wealth line falls into emptiness, leading to emptiness in both wife and children, indicating someone who leaves home and becomes a recluse. If the nobleman's line is present and the禄神 also arrives, then this is a noble destiny of high officials.

朱雀與福德臨身合應，乃梨園子弟；白虎同父爻持世逢金，則柳市屠人。世加玄武官爻，必然樑上之君子；身帶勾陳父母，定為野外之農夫。

The Vermilion Bird (associated with sound) and the Children (associated with music and entertainment) both appear on the Hexagram Body and combine with the Response Line, indicating that the person is a performer in the opera profession. The White Tiger (associated with killing) and the Parents' Line both occupy the World Line, and the line is of the metal element (metal represents weapons), indicating that the person is a butcher in the marketplace. The World Line combines with the Black Tortoise (associated with theft) and the Official Ghost (associated with thieves), indicating that the person is definitely a thief who steals from above, such as a housebreaker. The Hexagram Body combines with the Gou Chen (associated with land) and the Parents (associated with property), indicating that the person is certainly a farmer working in the fields. To determine a person's occupation through divination, use the Six Beasts paired with the Six Relations, and then combine them with the Five Elements to derive the meaning.

財福司權，榮華有日；官兄秉政，破敗無常。卦卜中年，凶煞幸無挫折；如占晚景，惡星尤怕攻沖。

In the hexagram, if the wealth and children are in power and strong, this person will always have prosperous times. However, if the official ghost and siblings are in power, one brings misfortune and the other causes loss of wealth, leading to uncertain decline of the family business. If the divination is about a middle-aged period, as long as no Inauspicious Sha (malevolent stars) come, there will be no obstacles. But if it is about the later years, the greatest fear is the attack and conflict from evil stars — in old age, with weakened energy, one cannot withstand even a single clash or attack.

正內不利，李密髫齡迍邅；支卦有扶，馬援期頤矍鑠。一卦和同，張公藝家門雍睦；六爻同擊，司馬氏骨肉相殘。

The primary hexagram's inner third line is unfavorable, indicating early difficulties, much like Li Mi's childhood hardship and frequent obstacles. However, the resulting hexagram (the secondary hexagram) has supportive elements, indicating strong later years, as seen in Ma Yuan who remained vigorous even at nearly a hundred years old. When all six lines of a hexagram are harmonious and consistent, it represents the Zhang Gongyi family who lived together for nine generations with internal harmony. When the six lines conflict with each other, it symbolizes the turmoil of the Western Jin Dynasty's Eight Princes' Rebellion, where brothers turned against each other.

閔子騫考孚內外，父獲生身；孔仲尼父友家邦，兄同世合。世應相生，漢鮑宣娶桓氏少君為婦；晦貞相剋，唐郭曦招昇平公主為妻。

The inner trigram and outer trigram are in mutual correspondence, with the parents' line generating the world line. The relationship between father and son is sincere and trustworthy, symbolizing the example of Min Ziqian, who was extremely filial to his father. The brothers' line combines with the world line, showing brothers working together with affection extending to the community, representing Confucius' example of harmonious relations between father and elder brother. The world and response lines generate each other, indicating a harmonious marital relationship, like Bao Xuan of the Han dynasty who married Huan Shaogong, and his wife was willing to live in simplicity. The inner trigram (Zhen) and outer trigram (Hui) mutually control each other, indicating marital conflict, like Guo Ai (originally Guo Xi) of the Tang dynasty who married Princess Shengping, resulting in marital discord.

箕踞鼓盆歌，世傷應位；河東獅子吼，應制世爻。世值凶而應克，顧聽雞鳴；身帶吉而子扶，喜聞鶴和。

The World Line is harmed by the Response Line, indicating the husband overcomes the wife, like Zhuangzi who played the flute at his wife's funeral. If the Response Line restrains the World Line, it signifies the wife dominates the husband, like Chen Jichang who feared his wife's scolding. If the World Line is already afflicted, and the Response Line further harms it, then one can only be like the virtuous concubine who warns the king, waking early to labor all day, constrained by others all one's life. If the Hexagram Body is accompanied by auspicious spirits and the Children support it, this is the image of "the crane calls and the young responds," indicating harmony between father and son, and a happy family.

福遇旺而任，王育子皆賢；子化凶而房，杜生兒不肖。伯道無兒，蓋為子臨空位；卜商哭子，皆因父帶刑爻。

The descendants' hexagram is prosperous and strong, and the children born are all virtuous. For example, the sons of the families of Ren and Wang all became accomplished individuals. However, if the descendants' hexagram is activated but transforms into a凶 hexagram, the sons born will be unrighteous. For example, the sons of the two famous ministers of the Tang Dynasty, Fang Xuanliang and Du Ruhui, were not capable. When divining that there are no sons, it is because the descendants' hexagram is exactly in the position of empty and lost. For example, Deng You (also known as Bo Dao) of the Jin Dynasty had no sons throughout his life. When divining the sorrow of losing a son, it is because the parents' hexagram brings punishment (the parents hexagram overpowers the descendants' hexagram and adds punishment). For example, Bo Shang, a disciple of Confucius (Zi Xia), lost his son and wept himself blind.

父如值木，竇君生丹桂五枝芳；鬼或依金，田氏聚紫荊三本茂。兄持金旺，喜著荀氏之八龍；弟依水強，驚睹陸公之雙璧。

If the parents' yao belongs to wood and is strong (wood symbolizes flourishing branches and leaves), it indicates many children, each achieving success, like the five sons of Dou Yujun in the Five Dynasties who all passed the imperial examination at the same time, known as "Five Branches of the Crimson Pine." If the official ghost yao follows the metal yao (metal represents firmness and solidity), it signifies brothers living together without dividing the family, like Tian Zhen's three brothers who could not bear to split up, and the purple persimmon tree in front of their courtyard regrew its branches. If the brothers' yao belongs to metal and is strong, it indicates many virtuous brothers, like the eight sons of Xun Shu in the Eastern Han dynasty, known as the "Eight Dragons." If the brothers' yao is strong due to water, it signifies brothers like Lu Ji and Lu Yun, known as the "Two Jade Plates," which is astonishing.

若也爻逢重疊，須現在以推詳。財動克親於早歲，兄衰喪偶於中年。

If the same Six Relation appears multiple times in a hexagram, it should be analyzed one by one according to its current strength and activity, without being vague. If the Wealth爻 is active and克 the Parents爻, it indicates the loss of both parents at an early age (since Wealth克 Parents, and activity signifies speed). If the Siblings爻 is weak and lacks vitality, as Siblings are the opponent of Wealth, the weakness of Siblings implies the isolation of Wealth, leading to the loss of a spouse in middle age.

化父生身，柴榮拜郭英為父；化孫合世，石勒養季龍為兒。世陰父亦陰，賈似道母非正室；身旺官亦旺，陳仲舉器不凡庸。

When a line moves and transforms to produce the parents' line, which then generates the world line, it indicates recognizing someone else as a father, as seen in the case of Emperor Zhaozong of Later Zhou, Chi Rong, who revered Guo Wei as his father. When a line moves and transforms to produce the children's line, which then harmonizes with the world line, it indicates adopting someone else as a son, as seen in the case of Shi Le of Later Zhao, who adopted Shi Jilong (Shi Hu) as his son. If the world line is a yin line and the parents' line is also a yin line, it indicates that the mother is not the wife of the husband, as seen in the case of Jia Sidao of the Southern Song, who was a庶出 (illegitimate child). If the hexagram body is strong and the official ghost line is also strong, it indicates that the person has extraordinary ability, as seen in the case of Chen Feng (Zhang Ju) of the Eastern Han, who at a young age had the ambition to clear the world of corruption.

化子合財，唐明皇有祿山之子；內兄合應，陳白常有孺之之兄。應帶勾陳兼值福，孟德耀復產於斯時；財臨玄武更逢刑，楊太真重生於今日。

The changing line produces the line of children and forms a harmonious relationship with the wealth line, indicating a private relationship between a son-in-law and the wife. This is similar to Emperor Xuanzong of the Tang Dynasty taking An Lushan as a foster son, leading to disgrace within the palace. The line of siblings in the inner trigram forms a harmonious relationship with the responding line, indicating the elder brother forming connections with outsiders, like the elder brother of the Chen family becoming close to a young boy. The responding line carries Gou Chen (indicating sincerity and simplicity) and coincides with the line of children, indicating a virtuous wife, similar to Lady Meng Guang (whose courtesy name was De Yao), the wife of Liang Hong, who served her husband with respect, a scenario that can be seen today. The wealth line is occupied by Xuan Wu (indicating licentiousness) and encounters a conflict, indicating an unfaithful wife, similar to Yang Guifei (Taizhen) being reborn in this era.

合多而眾煞爭持，乃許子和之錢樹；官眾而諸凶皆避，如隋煬帝之彩花。白虎刑臨，武后淫而且悍；青龍福到，孟母淑而又慈。

In a hexagram, if there are too many harmonious elements and many evils contend for control, it indicates a woman like a prostitute's money tree, as Tang dynasty's Xu Zihe described. If there are many official ghosts in the hexagram but all the Inauspicious Spirit retreat, it signifies a woman with many concubines vying for favor, like the colorful flowers in the garden of Emperor Yang of Sui. If the White Tiger brings punishment to the wealth line, it indicates a woman who is both lustful and fierce, like Wu Zetian. If the Azure Dragon brings descendants to the wealth line, it indicates a virtuous and kind woman, like Meng Mother who moved three times to provide a good education for her son.

逢龍而化敗兄，漢蔡琰聰明而失節；化子而生身世，魯伯姬賢德而無疵。合而遇空，竇二女不辱於盜賊；靜而沖動，卓文君投奔於相如。

The wife's wealth is accompanied by the Azure Dragon (indicating beauty and talent), but it transforms into the Bathing (a weak and declining position) or into Siblings, indicating a woman who is intelligent but loses her virtue, like Cai Yan (the Literary Lady) of the Han dynasty who was captured by the Xiongnu. If the wife's wealth transforms into Children and then supports the World Line, it indicates a virtuous and spotless woman, like Lady Bo Ji of Lu during the Spring and Autumn period who upheld propriety and died in a fire. If the wife's wealth is in harmony with another but falls into emptiness, although it seems dangerous, it ultimately remains safe, like the two daughters of Dou who encountered bandits but were not violated. If the wife's wealth is originally still but is stirred by the Day Branch (covert movement), it indicates a woman who takes the initiative to run away secretly, like Zhuo Wenjun who secretly ran away with Sima Xiangru at night.

福引刑爻發動，衛共姜作誓於柏舟；身遭化鬼克刑，班婕妤感傷乎秋扇。二鬼爭權水父沖，錢玉蓮逢汝權於江滸；六爻競合陰財動，秦弱蘭遇陶谷於郵亭。

Critical: The output must be English prose. Do NOT rewrite the text in Chinese. Do NOT paraphrase it in Chinese. Every sentence you write must be in English. Heavenly Stems: Jia = Jia, Yi = Yi, Bing = Bing, Ding = Ding, Wu = Wu, Ji = Ji, Geng = Geng, Xin = Xin, Ren = Ren, Gui = Gui Earthly Branches: Zi = Zi, Chou = Chou, Yin = Yin, Mao = Mao, Chen = Chen, Si = Si, Wu = Wu, Wei = Wei, Shen = Shen, You = You, Xu = Xu, Hai = Hai Trigrams: Qian = Qian (Heaven), Dui = Dui (Lake), Li = Li (Fire), Zhen = Zhen (Thunder), Xun = Xun (Wind), Kan = Kan (Water), Gen = Gen (Mountain), Kun = Kun (Earth) Glossary: Hexagram Body = The Hexagram Body Parents = Parents Children = Children Wealth = Wealth Official Ghost = Official Ghost

鬼弱而未獲生扶，朱淑貞良人愚蠢；官強而又連龍福，吳孟子夫主賢明。若卜嬰孩之造化，乃將福德為用爻。

Official Ghost (husband star) being weak and without any other yao to generate and support it indicates that the husband is dull and incapable, just like Zhu Shuzhen, a female poet of the Song dynasty, who married an unsuitable man. If the Official Ghost is strong and connected with the Azure Dragon and Children (auspicious deities), it indicates that the husband is virtuous and capable, as in the case of Wu Mengzi, the wife of Lu Zhao Gong, who married a wise ruler. These are examples of divination for an adult's fate. If the subject is an infant, then the Children (Fortune Virtue) yao should be taken as the Useful God — this shift leads us to focus specifically on the fate of children.

隨官入墓，未為有子有孫；助鬼傷身，不免多災多病。胎連官鬼，曾經落地之關；子帶貴人，自有登天之日。遇令星如風搖幹，逢絕地似雨傾花。

The son/daughter line follows the official ghost into the grave, even if it is born, it cannot be considered truly having children — the child will have difficulty growing up. If a line in the hexagram helps the official ghost and harms the son/daughter line, the child is bound to suffer many misfortunes and illnesses. If the son/daughter line is in the fetal position and connected to the official ghost, it indicates the child once went through the difficult birth process. If the son/daughter line is accompanied by the nobleman (tianyi), it will eventually have a time of rising high. If the son/daughter line is attacked by the current star (month builder), it is like a strong wind shaking the trunk of a tree, which is dangerous and easily falls. If it falls into the end position, it is like a rainstorm knocking down the flowers, which will soon wither and fall.

子孫化鬼，孝殤十月入冥途；祿貴臨爻，拜住童年登相位。凶煞未攢震卦，李令伯至九歲而能行；吉神皆聚乾宮，白居易未週年而識字。八純頑劣，晉食我狼子野心；六合聰明，唐李白綿心繡口。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: 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) Glossary: Six Harmony = Liù Hé Nobleman = Guì Rén Children = Zǐ Sūn Official Ghost = Guān Guǐ When the Son/Child爻 moves and transforms into the Official/Ghost爻, it indicates the death of an infant, as seen in the case of Emperor Shang of the Han Dynasty, who died at only ten months old and entered the Yellow Spring. If the禄神 (Lucky God) and Nobleman (Nobleman) are present on the Son/Child爻, it indicates that the child will attain a high position at a young age, as exemplified by Bai Zhu, who became a minister in his youth during the Yuan Dynasty. If Inauspicious Sha (malevolent stars) gather in the Zhen trigram (Zhen governs the feet), and have not dispersed, it indicates that the child will walk late, as seen in the case of Li Mi (whose courtesy name was Lingbo), who could walk only at the age of nine. If吉神 (auspicious stars) gather in the Qian trigram (Qian governs the head and signifies wisdom), it indicates early intelligence, as exemplified by Bai Juyi, who could recognize characters before he was one year old. The eight pure trigrams (all six lines in the same trigram, pure and unadulterated without transformation or change) indicate a stubborn and unruly nature, as seen in the case of Yang She Yi Wei of the Spring and Autumn Period in the state of Jin, who had the ambition of a wolf. The Six Harmony trigram indicates intelligence and harmony, as exemplified by Li Bai of the Tang Dynasty, who had a brilliant mind and eloquent speech.

陽象陽宮，后稷所以岐嶷；陰卦陰爻，晉惠所以戇騃。龍父扶身，效藏燈於祖瑩；歲君值福，希投筆於班超。官鬼無傷，曹彬取印終封爵；父身有氣，車胤囊螢卒顯貴。

The hexagram is a yang hexagram and the palace also belongs to yang; the children's line receives pure yang energy, indicating that the child is intelligent from a young age, like the first ancestor of the Zhou dynasty, Hou Ji, who had the ambitions of an adult even as a child. If the hexagram is a yin hexagram and the lines are also yin lines, excessive yin energy leads to dullness, like Emperor Huizong of Jin who was mentally impaired. The Azure Dragon line supporting the parents' line to reinforce the hexagram body indicates diligence in study, like Zu Ying of the Northern Wei Dynasty who secretly read by candlelight at night. The line of the current year coinciding with the children's line indicates a grand ambition in childhood, like Ban Chao who gave up his pen to join the military. If the official ghost line is not harmed or restrained, it indicates success in officialdom, like Cao Bin of the Song dynasty who picked up a seal at one year old and later indeed received a noble title. If both the parents' line and the hexagram body have energy, it indicates diligent study leading to high status, like Xue Yin of the Jin dynasty who used fireflies in a bag to read, eventually achieving prominence.

金爻動合，啼則無聲；父母靜沖，兒須缺乳。用旺兒肥終易養，主衰兒弱心難為。身臨父母，莫逃鞠養之辛勤；世遇子孫，終見劬勞之報效。若問榮枯，全在六親之決斷；要知壽夭，必須另卜以推詳。

A gold line moves and combines with the children line (gold represents gathering in and severe cutting), indicating a child who cries but without sound and has weak breath. The parents line is still and is attacked by the day branch (parents represent nursing), indicating the child lacks milk. If the useful god is prosperous and strong, the child will be fat and healthy, and will be easy to raise; if the useful god is weak, the child will be thin and weak, and will be difficult to raise. If the hexagram body is on the parents line, the parents cannot avoid the hardship of raising the child. If the world line meets the children line, eventually the children will repay the parents' hard work. In summary, to ask about the prosperity and decline of a lifetime, it all depends on the generation and overcoming of the six relations; to ask about the length of life, that is another matter, and must be carefully examined by another hexagram. One hexagram cannot be used to ask about two matters, as this has already been mentioned in the previous section "On Whether a Hexagram Is Valid or Not."

男女合婚，契於前定；朱陳締結，分在夙成。然非月老，焉知夫婦於當時；不有宓羲，豈識吉凶於今日。欲諧伉儷，須定陰陽。

Matching men and women was already determined in previous lives; the union of two families, as seen in the Tang dynasty's Zhu and Chen village where generations married within the community, was also predestined. However, without the Red Thread of the God of Matchmaking to connect them, who could have known which pair would be suitable? And without Fuxi drawing the trigrams, how could we today discern good or bad fortune? Therefore, to determine whether a marriage will be harmonious, we must first establish yin and yang accurately. The man should take the Official Ghost and the woman the Wealth; a yang line should be paired with a yin line, and only when their positions are appropriate can they be considered harmonious.

陰陽交錯，難期琴瑟之和鳴；內外互搖，定見家庭之撓括。六合則易而且吉，六沖則難而又凶。

If the yao positions in the hexagram are mixed up (the yang yao is actually yin and vice versa), the couple will find it difficult to have harmony in their relationship. The yao of the inner trigram and the outer trigram move against each other, leading to troubles in both families and a disturbed household. If the hexagram is one of the Six Harmony, the matter will be easy and auspicious; if it is one of the Six Clashes, the matter will be difficult and dangerous. When divining for marriage, first determine the overall situation based on this aspect.

陰而陽，陽而陰，偏利牽絲之舉；世合應，應合世，終成種玉之。欲求庚帖，豈宜應動應空；若論聘儀，安可世蛇世弟。

The proper position for a yin line is a yin line, and the proper position for a yang line is a yang line; each occupies its correct place, which is most favorable for matching through the red thread of marriage. The world line approaches and combines with the response line, and the response line also approaches and combines with the world line; they are mutually affectionate and harmonious, eventually achieving a perfect marital relationship (the story of "planting jade" refers to Yang Bo Yong planting stones and obtaining jade, thus marrying a wife). When seeking the birth date and heavenly stem and earthly branch of the bride's family, it is most inauspicious if the response line is active or the response line is empty — this indicates that the other party has not yet decided or is entirely uninterested. When discussing the gift of betrothal presents, it is also not advisable if the world line is accompanied by the snake (indicating suspicion and inconsistency) or if the world line is occupied by siblings (indicating loss of wealth and financial loss).

應生世，悅服成親；世克應，用強劫娶。如日合而世應比和，因人成事；若父動而子孫墓絕，為嗣求婚。

The Response Line generates the World Line, indicating that the other party is willing and agrees, leading to marriage. If the World Line overcomes the Response Line, it suggests that one side is forcing the marriage. If the Day Branch combines with both the World and Response Lines and they are in harmony according to the Five Phases, it means the marriage is arranged with the help of a third party. If the Parents' Line is active and the Children's Line is in a墓 (buried) and 绝 (declining state), meaning the Parents' Line overcomes the Children's Line and the Children's Line has no strength, this indicates that the marriage is for seeking offspring.

財官動合，先私而後公；世應化空，始成而終悔。六合而動象刑傷，必多破阻；世沖而日辰扶助，當有吹噓。

The Wealth line and the Official Ghost line both move and harmonize, indicating that a man and woman first have private feelings and later formally marry. However, the World and Response lines also move and transform into an empty situation, meaning that although they initially agree, they eventually regret it. Although the Hexagram of Six Harmony is obtained, the moving lines bring about punishment and injury, so there will be many obstacles and disruptions in between. Although the World line is affected by a clash, the Day Branch supports and helps it, meaning that someone will spread words in favor of them, and the matter can still succeed.

鬼克世爻，果信綠窗之難嫁；用合身位，方知綺席之易婚。財鬼如無刑害，夫妻定主和諧；文書若動當權，子嗣必然蕭索。

The Official Ghost line is coming to克 the World Line (a female占卜 indicates the Official Ghost represents the husband, and the husband is克 the diviner), which shows the image of a maiden finding it difficult to marry. The Useful God is coming to合 the Hexagram Body, indicating that the wedding is easy to arrange and the marriage proposal is readily accepted. If both the Wealth and Official Ghost lines are not harmed or afflicted, the couple will certainly be harmonious. If the Parents (documents) line is active and in authority, and the Parents克 the Children, it indicates that the couple will have few children in the future.

若在一宮，當有通家之好；若加三合，曾叨會面之親。如逢財鬼空亡，乃婚姻之大忌；苟遇陰陽得位，實天命之所關。

If both parties' useful gods are in the same palace, there is already a close relationship between the two families. If they also form a triple harmony, it indicates that they have met before and are relatives. In a marriage divination, if the wife's wealth or the official ghost falls into the void, it is a major taboo—meaning one spouse has no match. If yin and yang are properly positioned (male yin and female yang, official yin and wealth yang), then it is a destined good match.

應財世鬼，終須婦唱夫隨；應鬼世財，不免夫權妻奪。妯娌不和，只為官爻反動；翁姑不睦，定因妻位交重。

The Response Line is Wealth and the World Line is Official Ghost, with yin and yang reversed in position, indicating that a woman will take charge and the husband will be obedient. If the Response Line is Official Ghost and the World Line is Wealth, the positions are also reversed, leading to the husband's authority being taken by the wife. Disunity among sisters-in-law is due to the Official Ghost line repeatedly moving, as Official Ghost represents the husband of the wife's brother, and movement indicates conflict. Disputes between the mother-in-law and the daughter-in-law are certainly caused by the Wealth line being strongly active, since Wealth overcomes Parents, and Parents represent the father-in-law and mother-in-law.

父合財爻，異日有新臺之行；世臨妻位，他時無就養之心。空鬼伏財，必是望門之寡婦；動財值虎，定然帶服之婺娘。

The parents' hexagram combines with the wealth hexagram, indicating future disgrace between father-in-law and daughter-in-law (using the story of Xin Tai, where Duke Xuan of Wei seized his son's wife). The world line is seated on the wealth position (indicating the person is controlled by wealth), suggesting a lack of filial care towards the parents. The official ghost is in an empty position while the wealth hexagram is hidden, meaning the woman is a young widow who has not yet married. The wealth hexagram moves and is accompanied by the white tiger (indicating mourning), meaning the woman is currently a widow in mourning.

世應俱空，難遂百年之連理；財官疊見，重為一度之新人。夫若才能，官位占長生之地；妻如丑拙，財爻落墓庫之鄉。

The World and Response Lines both fall into the empty position, indicating that both parties lack genuine intention, making it difficult to achieve the wish of a lifelong partnership. If the Wealth or Official Ghost lines appear repeatedly in the hexagram, it suggests that the person is not married for the first time and will need to remarry. To determine if the husband is capable, check whether the Official Ghost line is in the Growth position—being in Growth indicates shrewdness and competence. To assess if the wife is ugly or dull, check whether the Wealth line is in the Storage position—being in Storage signifies dullness and lack of luster.

命旺則榮華可擬，時衰則發達難期。財合財，一舉兩得；鬼化鬼，四覆三番。兄動而爻遇玄武，須防劫騙之謀；應空而卦伏文書，未有執盟之主。

The useful god is strong and in its season, so future success and prosperity can be expected; if the useful god is weak and out of season, success is unlikely. The wife and wealth line is connected with another wife and wealth line, which means gaining both wife and wealth, or gaining servants along with them. If the official ghost moves and transforms into another official ghost, it indicates repeated changes in the marriage, possibly several times. If the siblings line moves and is accompanied by the black tortoise, one should be cautious as the other party may be setting a trap to steal wealth. The response line is empty and the parents (documents) are hidden and not visible in the hexagram, meaning there is no one to take charge of the engagement.

兩父齊興，必有爭盟之象；雙官俱動，斯為競娶之端。日逢父合，已期合巹於三星；世獲財生，終得妝奩於百兩。

Two parents' lines are both activated, indicating that parents represent the marriage contract and the matchmaker. This suggests a situation where two families are competing to take the lead in the marriage and there is a struggle over the engagement. When two official ghost lines are activated, it signifies that two men are competing to marry the same woman. If the day branch combines with the parents' line, the marriage contract has already been finalized, and one can expect the wedding to take place on a auspicious day, as indicated by the phrase "Three Stars in the Sky" from the Book of Songs, referring to the time of marriage. If the world line receives support from the wealth line, it ultimately leads to receiving a substantial dowry, as "a hundred carts" refers to the large amount of wedding gifts.

欲通媒妁，須論間爻。應或相生，乃女家之瓜葛；世如相合，必男室之葭莩。先觀卦象之陰陽，則男女可決；次看卦爻之動靜，則老幼堪推。

To examine the matter of the matchmaker, one should look at the two intermediate lines between the World Line and the Response Line. If the intermediate line is in mutual generation with the Response Line, the matchmaker is a relative of the bride's family. If the intermediate line is in mutual generation with the World Line, the matchmaker is a distant relative of the groom's family (the term 'hua fú' symbolizes a distant relative). First, observe the yin and yang of the hexagram to determine the gender of the person in question; then, examine the movement or stillness of the lines to determine the age of the person — a moving line with yang indicates youth, while a still line with yin indicates old age.

論貧富貴究身命，決美惡可驗性情。雀值兄臨，慣在其中得利；世應沖合，浼他出以為媒。兩間同發，定多月老以爭盟；二間俱空，必無通好以為禮。

To determine the other person's wealth, poverty, prosperity, or decline, examine the line representing their body and life. To judge their appearance's beauty or ugliness and their nature's goodness or wickedness, you can also check the Six Beasts and the Five Phases of the lines. If the intermediate lines have the Vermilion Bird on the Siblings, this indicates that the matchmaker is accustomed to taking advantage (the Vermilion Bird governs speech and the Siblings govern loss of wealth). If the World and Response lines both conflict and harmonize, it means that this person acted as an intermediary to make the match possible. If both intermediate lines are active, it suggests that several matchmakers are competing to arrange the match. If both intermediate lines fall into emptiness, then there is no communication, no mutual affection, and no exchange of marriage proposals.

世應不和，仗冰言而通好；間爻受克，總綺語亦無從。財官沖剋，反招就裡愆尤；世應生扶，必得其中厚惠。一卦吉凶，須察精微委曲；百年夫婦，方知到底團圞。

The World and Response lines are originally not harmonious, relying entirely on the媒人's words to mediate (「冰言」refers to the媒人's words, using the anecdote from the「Jin Shu」about the person named Bing who acted as a媒人). If the intermediate line is attacked, the媒人 is powerless, and even if they speak many good words, the matter cannot be settled. The Wealth line and the Official Ghost line mutually clash, leading to internal grievances in the future. If the World and Response lines support each other, there will certainly be real benefits. To determine the fortune of a hexagram, one must examine its subtle and intricate aspects carefully; whether a couple can eventually reunite after a hundred years is revealed through these details.

此章惟論男卜女婚、女卜男姻之意，今術家不辨其詳，凡擇婿媳、嫁妹、娶嫂，竟不以用神斷，概以官為夫、財為婦，大誤於人。況章內有云：妯娌不和，只為官爻發動；翁姑不睦，定因妻位交重。此二句可證矣！學者當憑用神吉推斷，不可概論財官是也。

This is a commentary by Wang Hongxu: This chapter discusses only the case where a man divines his own marriage or a woman divines her own marriage. Nowadays, diviners do not distinguish clearly. Whenever they are selecting a husband for a daughter, a wife for a son, marrying a younger sister, or marrying a sister-in-law, they do not use the Useful God according to the situation. Instead, they simply take the Official Ghost as the husband and the Wealth as the wife, which causes great harm. Moreover, the chapter clearly states: "Sister-in-law disputes arise because the Official爻 is activated; disputes between the father-in-law and mother-in-law are definitely due to the wife's position being heavy." In these two sentences, the sister-in-law uses the Official Ghost, and the father-in-law and mother-in-law use the Parents. This shows that the original text already uses different Useful Gods according to the person being asked. These two sentences are clear evidence. Scholars should deduce fortune and misfortune based on their respective Useful Gods, and should not universally discuss Wealth and Official Ghost only.

首出渾沌，判乾坤而生人物；繼興太昊，制嫁娶以合夫妻。迄今數千百年，化生不絕；雖至幾億萬世，絡繹無窮。蓋得陰陽交感，方能胎孕相生。先看子孫，便知男女。

At the beginning, heaven and earth separated from chaos, giving rise to humans and all things. Later, Fuxi (Taihao) emerged and established the marriage ceremony, allowing husband and wife to be united. From that time to the present thousands of years, life has continued without end; even after millions of generations, it will still go on continuously. This is all because of the interaction between yin and yang, which enables conception and birth. Therefore, when predicting childbirth, the first thing to look at is the son and daughter爻 — the son and daughter爻 is the useful god representing the fetus. By determining whether it is yin or yang, one can know if the child will be male or female.

陽為男子，掌中探見；一枝新陰，是女兒門。（右喜看弧帨說。）此段疑原文脫漏。

The Son and Daughter hexagram lines are yang, indicating a boy, which can be known at a glance; if the Son and Daughter hexagram line is a newly arisen yin line, it represents a daughter. In ancient times, when a boy was born, a bow was hung on the left side of the door, and when a girl was born, a silk cloth was hung on the right side of the door. Therefore, the original text has a marginal note saying "It is pleasant to see the bow and the silk cloth," as a hint. The text in this edition seems to have a missing part, so when compiling the sequence, a note was added indicating doubt (this sentence "This section is likely missing from the original text" is a later editorial note and not part of the original text itself).

主星生旺，當生俊秀之肥兒；命曜休囚，必產委靡之弱子。如無福德，莫究胎爻。雙胎雙福必雙生，一克二刑終一夢。

The useful god (main star, i.e., the children'爻) when strong and supported will produce a clear, healthy, and well-nourished child; if the useful god is weak and confined, the child will be weak and thin. If the hexagram has no children'爻 at all, there is no need to further examine the fetal'爻 — there is no fetus to begin with, so there can be no birth. If there are two fetal'爻 and two children'爻 in the hexagram, it indicates twins; however, if one of them is harmed and the other is afflicted, it will ultimately be a false hope and the child will not be retained.

胎臨官鬼，懷妊便有采薪憂；財化子孫，分娩即當勿藥喜。妻財一位，喜見扶持；胎福二爻，怕逢傷害。

The official ghost is sitting on the胎爻, indicating that the pregnant woman will experience illness during pregnancy (the phrase "采薪之忧" is a humble way of saying one is ill). When the Wife-Wealth Line moves and transforms into the Children Line, it signifies that the illness will be resolved upon giving birth, and no medicine is needed (this comes from "勿药有喜" in the Zhou Changes, the Book of Changes). When divining about childbirth, the Wife-Wealth Line represents the mother and is most favorable when supported by another爻. The胎爻 and Children Line represent the fetus and are most feared when they are harmed or attacked.

虎作血神，值子交重胎已破；龍為喜氣，遇胎發動日將臨。福遇龍空，胎動乃墮胎虛喜；官當虎動，福空乃半產空娠。

The White Tiger is the god of blood; if it is directly on the son's爻 and becomes active (i.e., interacts with another爻), it indicates that the amniotic fluid has broken and childbirth is imminent. The Azure Dragon represents auspicious energy; if it is on the胎爻 and becomes active, it suggests that the time of delivery is approaching. If the son's爻 meets the Azure Dragon but falls into an empty position, the胎 may appear to move but in reality it results in a miscarriage, which is an empty joy. If the Official Ghost is with the White Tiger and becomes active, while the son's爻 is also in an empty position, this indicates a miscarriage or an unsuccessful pregnancy (a 'half birth' refers to a miscarriage, and 'empty pregnancy' means a pregnancy that ends without success).

福已動而日又沖胎，兒必預生於膝下；福被傷而胎仍化鬼，子當屈死於腹中。兄動兮不利其妻，父興兮難為厥子。

The Children Line has already activated, and the day branch also comes to冲 the胎爻. Once it is冲, it opens up, meaning the child will definitely be born prematurely. The Children Line is being harmed by being克, and the胎爻 transforms into Official Ghost, indicating the child is likely to die tragically in the womb. The Brothers Line has activated, and the brothers are克 the Wealth, which is unfavorable for the mother. The Parents Line is strong, and the parents are克 the Children, which is also unfavorable for the fetus. When predicting childbirth, we are most concerned about these two yao being in control.

用在空亡逢惡煞，何妨坐草之虞；妻臨玄武入陰宮，果應夢蘭之兆。克世克身，誕生日迫；不沖不發，產日時遲。

The useful god falls into the empty and meets evil stars, indicating danger for a woman in labor (the term "sitting grass" refers to childbirth in ancient times). The wealth line is attached to the black tortoise (indicating secrecy) and enters the palace of the yin hexagram, which indeed corresponds to a favorable omen for pregnancy and childbirth (the story of "dreaming of orchids" refers to the concubine of Zheng Wen Gong dreaming of an angel presenting orchids, leading to the birth of Mu Gong). The children line comes to overcome the world line and the hexagram body, showing that the day of childbirth is approaching. Since the fetal line is not being冲 and the children line is not activated, the time of childbirth will be delayed.

胎福齊興，官父合臨，產難生；子財皆絕，日辰扶將，危有救。間合間生，全賴收生之力；官空官伏，定然遺腹之兒。

The爻 of the fetus and the爻 of children both become active, but the Official Ghost and Parents come to harmonize and approach, with the Parents overcoming the Children and the Official Ghost consuming energy, making childbirth difficult. Both the Children and Wealth爻 are in the state of decline, seeming dangerous. However, if the Day Branch supports and the general situation is favorable, there is still a chance of survival. If the intermediate爻 comes to harmonize and generate, the outcome depends on the skill of the midwife. If the Official Ghost爻 is empty or hidden, the child born will be a stillborn.

游魂卦官鬼空亡，乃背爹落地；發動爻父兄刑害，必攜子歸泉。官化福，胎前多病；財化鬼，產後多災。三合成兄，兒缺乳；六沖遇子，父安然。

A divination showing a wandering soul hexagram with the official ghost爻 falling into the empty亡 position indicates that the father was not present when the child was born (or has already passed away). If the activated爻 is the parents or siblings and it also involves punishment and harm, then both mother and child will die, with the mother taking the child to the afterlife. If the official ghost爻 transforms into the children爻, there will be many illnesses during pregnancy. If the wife's wealth爻 transforms into the official ghost爻, there will be many difficulties after childbirth. If the third line forms a siblings pattern, siblings will harm the wealth, leading to the child lacking milk. If a hexagram of six clashes is drawn and the children爻 is strong, then father and son will be safe and unharmed.

應若逢空，外家無催生之禮物；世如值弟，自家調理絕之肥甘。陽福會青龍，無異桂庭之秀子；陰孫非月建，何殊桃洞之仙姬。

If the Response Line falls into an empty position, the mother's family (the wife's family) will not send gifts to help with childbirth. If the World Line is occupied by Siblings (a type of loss), the family will not be able to afford nourishing food. If the Children Line is yang and is joined by the Azure Dragon, the son born will be as excellent as a fragrant osmanthus tree in the courtyard. If the Children Line is yin and does not align with the Month Builder (though beautiful, it is not in power), then the daughter will be like a fairy in the Peach Blossom Spring, with good looks but limited fortune.

若卜有孕無孕，須詳胎伏胎飛。出現空亡，將衃而復散；交重化絕，既孕而不成。姅必逢官，紞須遇虎。

If the divination is about whether one is pregnant or not, one must carefully examine whether the胎爻 is appearing in the hexagram (飞) or hidden beneath another yao (伏). A胎爻 that appears but falls on an empty and barren position indicates that blood has coagulated but then dispersed, resulting in an unformed pregnancy (「衃」means coagulated blood). If the胎爻 moves and transforms into a绝地, it signifies that a pregnancy has occurred but cannot be sustained. If the 「姅」image (related to menstrual blood) appears, it indicates encountering the official ghost; if the 「紞」image (related to mourning clothes) appears, it indicates encountering the white tiger—both signs indicate an unfavorable outcome for pregnancy.

帶令星而獲助，存沒咸安；有陰地而無傷，緩急非益。如逢玄武，暗裡成胎；若遇文書，此前無子。孕形於內，祗因土並勾陳；胎隱於中，端為臨龍合德。

The胎爻 carries the current star (month builder) and receives assistance from another爻, ensuring the safety of both parents and children. Although it is in a dark place without being harmed or restricted, it does not provide much benefit in urgent situations. If the胎爻 meets the Black Tortoise (representing secret matters), it indicates a pregnancy conceived in secret. If the parents (documents) are in control (parents restrain children), there have been no children before. The胎 shape is already visible externally, due to the earth爻 accompanying the Gou Chen (earth represents substantial form). The胎 remains hidden because it is accompanied by the Azure Dragon and harmonizes with people (harmony leads to concealment).

若問收生之婦，休將兩間而推；如占代養之娘，須以一財而斷。兄動兮手低，乳母須防盜物；父興兮乳少，老孃竊恐傷胎。

If you are asking about a midwife, do not use the two middle lines between the world and response lines for interpretation (those lines represent the matchmaker's position). Instead, use the response line or its associated six relations. If you are divining about hiring a wet nurse, then use only the wealth line — servants and female attendants all fall under the wealth line. If the siblings line is activated, the midwife has poor skills and there is also a risk of the wet nurse stealing property (siblings represent theft and conflict). If the parents line is strong, the parents will overcome the children, indicating the wet nurse has little milk, and the midwife may also be feared for possibly harming the fetus.

子孫發動，乳母手段更高能；兄鬼交重，禍甚世機猶反覆。財合福爻，善能調護；身生子位，理會維持。如逢相剋相沖，決見多災多咎。

The Children Line moves, indicating that the wet nurse and midwife are particularly skilled. If both brothers and officials ghosts move strongly, the troubles will be severe and the situation unpredictable. When the Wife-Wealth Line combines with the Children Line, the wet nurse is good at taking care of the child. If the hexagram body supports the Children position, it also shows good management. However, if they mutually control or clash, there will certainly be continuous illness and frequent mistakes. This covers all aspects of childbirth and nurturing: the mother is associated with Wealth, the fetus with Children and the胎爻, the wet nurse with Wealth and the间爻, and the father with Official Ghost, each with their respective associations.

獨夫處世，休言無子即忘情；君子治家，難道一身兼作僕。必須使嬖，乃足使令於前；若不螟蚙，焉繼宗支於後。

A person living alone should not give up hope just because they have no son; can a gentleman manage his household by himself, acting both as master and servant? Therefore, the household must have someone to be employed, to serve in front; if one does not adopt a son, who else can continue the family line? This type of divination concerns matters such as buying a servant, hiring a servant, or adopting a son, which are referred to as 'adding household members'. The useful god is always taken as wife and wealth (servant) or children (adopted son).

須別來占，方知主用；用不宜動，動必難留。主不可傷，傷須夭折。衰入墓中，擬定委靡不振；旺臨世上，決然幹蠱有成。

One must first determine whether the divination is about buying a servant, hiring a wet nurse, or adopting a son, before establishing the useful god. The useful god should not be activated, as once it is activated, it cannot be retained, and the person will leave and not return. The useful god should not be harmed or overcome, as being harmed leads to the person's early death and short life. If the useful god is weak and enters the storage, the person will certainly be listless and unable to accomplish anything. If the useful god is prosperous and strong and is located in the world position, the person will be capable and able to take charge of family affairs (the term 'dry蛊' comes from The Zhou Changes, the Gua of Gu, referring to the ability to manage the father's affairs).

動化空亡，有始無終之輩；蛇合官鬼，多謀少德之人。臨玄武而化兄爻，門戶須防出入；遇青龍而連福德，貨財可付經營。

The useful god moves but turns into an empty void, indicating that this person starts things but does not finish them. When the useful god combines with the snake and official ghost, this person is cunning but lacks virtue. If the useful god is accompanied by the black tortoise (indicating theft) and transforms into siblings (indicating robbery), there should be vigilance regarding this person's entry and exit from the household to prevent theft. If the useful god meets the azure dragon and connects with children (indicating fortune and virtue), this person is trustworthy and can be entrusted with goods and money for business.

若逢太過及空亡，反主少誠兼懶惰。用爻生合世爻，必得其力；主象克沖身象，難服其心。

The useful god, if overly strong, or if it falls into the void, indicates that the person lacks sincerity and is lazy. If it is too strong, it leads to arrogance; if it falls into the void, it shows lack of substance. When the useful god generates or harmonizes with the world line, the person is willing to exert effort, and there is a harmonious relationship. If the useful god instead overcomes or clashes with the hexagram body, the person is不服 (uncooperative), and it is difficult to control.

財化子，攜子偕來；世合身，終身寵用。受動變之傷，向後終難稱意；得日月之助，他時定見如心。

The wealth line changes into the children line, indicating that the servant woman came with her child. The world line and the hexagram body are in harmony, meaning this person will always be favored and trusted by the master. The useful god is harmed by the moving line or the changing line, so in the future, things will not go as desired. If the useful god receives assistance from the day branch and the month builder, then in the future, everything will go according to one's wishes.

世與卦身，以和為貴；兄動官鬼，惟靜為佳。兄鬼交重，誠恐將來成訟；三合絆住，須知此去徒勞。

The World Line and the Hexagram Body should be harmonious with each other. The Siblings and Official Ghost lines should remain quiet and still; if the Siblings move, it indicates financial loss, and if the Official Ghost moves, it brings misfortune. If both the Siblings and Official Ghost lines are strongly activated, there is likely to be legal disputes in the future. If the Triple Harmony Formation restrains them (the Useful God is trapped by harmony and cannot move), then this trip is likely to be in vain.

若在間爻，乃是牙人作鬼；如居空地，不過賣主爭財。卦象兩官兩父，須知事繫兩頭；兄鬼一動一沖，切莫財交一手。

If the obstruction comes from the middle line, it means that someone acting as an intermediary is causing trouble. If it falls into an empty position, it is merely a dispute over price between the seller and the buyer. If the divination shows two layers of official ghosts and two layers of parents (parents representing contracts), this matter must involve two parties and another dispute. When brothers and official ghosts are both activated and one confronts the other, one must not pay the money all at once—prevent him from swindling the money.

應生世，他來就我；世生應，我去求人。和合易成，最怕日辰沖破；相沖難就，偏宜動象生扶。

The Response Line comes to generate the World Line, indicating that the other party is taking the initiative to approach me, making the matter easy to resolve. When the World Line goes to generate the Response Line, it means I am seeking help from others, making the matter more difficult. When the World and Response Lines are in harmony, the matter is naturally favorable, but it is most feared if the Day Branch breaks this harmony. When the World and Response Lines are in conflict, the matter is naturally difficult, yet it is actually favorable if a Moving Line comes to generate and support it. The emergence of a Moving Line can turn the situation around.

兄爻發動，為詐為虛；卦象亂興，多更多變。六爻無父，定無主契之人；兩間俱空，未有作中之子。

The siblings line is active, indicating deceit and falsehood, with words not being sincere. In the hexagram, all six lines are moving, suggesting that the matter will undergo many changes and be unstable. Among the six lines, there is no appearance of the parents (related to documents or contracts), meaning there is no one to take charge or make a binding agreement. Both intermediate lines are empty, indicating there is no intermediary to facilitate the matter.

世獲間生，喜媒人之護向；生扶弟出，防賣主之合謀。父化兄，契虛事假；兄持世，財散人離。

The world line is supported by the intervening line, indicating that the mediator is favorable towards me. If the intervening line instead supports the siblings line, one should be cautious as the mediator may be colluding with the seller. When the parents line transforms into the siblings line, the contract is false and the matter is not genuine. If the siblings line is seated on the world line, wealth will scatter and people will not remain.

應若空亡，我欲成交徒費力；世如發動，彼來謀合亦難成。弟因財乏，鬼必疑心。四覆三番，事機不定；千變萬化，卦象無常。能求不見之形，自喻未來之事。

If the response line falls into an empty position, I want to make a deal but it would be in vain — the other party has no sincerity. If the world line becomes active, even if the other party comes to discuss, it will still be difficult to reach an agreement — my own mind is not yet decided. The siblings line being in charge is because of a lack of money; the official ghost line being in charge indicates that both sides have begun to suspect each other. The matter goes through many changes, with unpredictable shifts, and the卦 image changes endlessly with no fixed pattern. The one who interprets the卦 can discern the invisible signs within it, and thus understand the future events.

人孰無常，疾病無常；事孰為大，死生為大。火屬心經，發熱咽乾口燥；水歸腎部，惡寒盜汗遺精。

No one can be free from unexpected events, and illness is inherently unpredictable. Nothing in the world is more important than life and death. Therefore, divination regarding illness is of utmost significance. When diagnosing illness, first classify it according to the Five Phases: if the official ghost爻 belongs to fire, the illness affects the heart meridian, with symptoms such as fever, dry throat, and dry mouth; if the official ghost爻 belongs to water, the illness affects the kidney, with symptoms such as fear of cold, night sweats, and nocturnal emission.

金肺木肝，土乃病侵脾胃；衰輕旺重，動則煎迫身軀。坤腹干頭，兌必喉風咳嗽；艮手震足，巽須癱瘓腸風。

The official ghost belongs to the metal element, which affects the lungs; to the wood element, which affects the liver; and to the earth element, which affects the spleen and stomach. If this line is weak, the illness is mild; if it is prosperous and strong, the illness is severe, and once it becomes active, it will afflict the body severely. According to the eight trigrams, the坤 trigram governs the abdomen, the乾 trigram governs the head; the兑 trigram governs the mouth, so illness associated with the兑 trigram must be throat wind or coughing; the艮 trigram governs the hands, the震 trigram governs the feet; the巽 trigram governs wind, so illness associated with the巽 trigram is often paralysis or bloody discharge from the intestines. The five elements determine the internal organs, and the eight trigrams determine the body parts. Combining both, one can accurately determine where the illness is located.

螣蛇心驚，青龍則酒色過度；勾陳腫脹，朱雀則言語顛倒。白虎損傷，女子則血崩血暈；玄武憂鬱，男人則陰症陰虛。

The Six Beasts are used to diagnose illness based on symptoms: if the Official Ghost is accompanied by the Python Snake, it indicates palpitations and anxiety; accompanied by the Azure Dragon, it suggests illness caused by excessive drinking and indulgence. Accompanied by Gou Chen, it indicates swelling and fullness; accompanied by the Vermilion Bird, it suggests disordered speech and mania. Accompanied by the White Tiger, it indicates injuries from falls or blows, and in women, it suggests heavy bleeding and fainting. Accompanied by the Black Tortoise, it indicates unresolved sorrow and depression, and in men, it suggests internal coldness and deficiency. The Six Beasts only describe the appearance and nature of the illness, but they must be combined with the Five Phases and the Eight Trigrams for a complete diagnosis.

鬼伏卦中，病來莫覺；官藏世下，病起如前。若伏妻財，必是傷飢失飽；如藏福德，定然酒醉耽淫。

The official ghost is hidden within the hexagram but does not appear, indicating the illness comes without awareness. If the official ghost is concealed beneath the world line, it signifies a recurrence of an old illness with symptoms similar to before. To determine the cause of the illness, observe which line the official ghost is hidden beneath. If it is hidden beneath the wealth line (which relates to food and nourishment), the illness is caused by irregular eating, damaging the spleen and stomach. If it is hidden beneath the children line (which relates to alcohol and entertainment), the illness is due to excessive drinking or indulgence in lust.

父乃勞傷所致，兄為氣食相侵。官化官，新舊兩病；鬼化鬼，遷變百端。化出父書在五爻，則途中遇雨；變成兄弟居三位，則房內傷風。

The Official Ghost is hidden beneath the Parents, indicating the illness is caused by excessive labor; if hidden beneath the Siblings, it suggests the illness results from both anger and improper diet. If the Official Ghost is activated and transforms into another Official Ghost, it indicates a mixture of new and old illness. When the Official Ghost transforms into another Official Ghost, the condition changes constantly and varies from time to time. If the transformed Parents fall on the Fifth Line (which represents the road), the illness is due to getting caught in the rain while traveling. If it transforms into the Siblings and occupies the Third Line (which represents the door, bed, and mat), the illness is due to catching a cold indoors.

本官為在家得病，下必內傷；他卦為別處染災，上須外感。上實下空，夜輕日重；動生變克，暮熱朝涼。

If the official ghost is the line of the same palace, the illness was contracted at home and is located in the lower line, indicating internal injury. If the official ghost belongs to another palace's line, the illness was contracted outside and is located in the upper line, indicating external infection. If the upper line is solid and the lower line is empty, it indicates that the condition is lighter at night and worse during the day. If the moving line generates and the changing line controls, it indicates fever in the evening and coolness in the morning, with fluctuating chills and fever.

水化火，火化水，往來寒氣；上沖下，下沖上，內外感傷。火鬼沖財上臨，則嘔逆多吐；水官化土下直，則小便不通。

The official ghost belongs to water and changes to moving stove fire, or belongs to fire and changes to water, indicating symptoms like chills, fever, and malaria. The top line conflicts with the bottom line, and the bottom line conflicts with the top line, showing internal and external interaction and damage to both exterior and interior. If the fire official ghost attacks the wealth line and is located on the top line (wealth relates to food, top line relates to the chest area), it indicates vomiting and frequent regurgitation. If the water official ghost changes to earth and appears on the bottom line (earth controls water, bottom line relates to the bowels), it indicates difficulty in urination.

若患牙疔，兄鬼金連大煞；如生腳氣，震宮土化木星。鬼在離宮化水，痰火何疑；官來乾象雙木，頭風有準。

If the illness is a tooth abscess, it must be due to siblings and official ghost belonging to metal, connected with the great sha (metal governs teeth and bones, siblings govern the mouth). If foot disease occurs, it must be due to the zhen hexagram (zhen governs the foot) with a change from earth to wood (wood controls earth, causing stagnation below). If official ghost is in the li hexagram (li represents fire and heart) and changes to water, water and fire clash, which clearly indicates phlegm and fire syndrome. If official ghost appears in the qian hexagram (qian represents head) and meets two layers of wood hexagrams (wood represents wind), then headache syndrome is certain.

震遇螣蛇仍發動，驚悸顛狂；艮逢已午又交重，癰疽瘡毒。卦內無財，飲食不納；間中有鬼，胸膈不寬。

The line of the Zhen trigram meets the Tu She snake and becomes active (Zhen represents movement, Tu She snake indicates fear), indicating anxiety and restlessness, possibly leading to madness. The line of the Gen trigram meets the fire of Si and Wu and becomes active again (Gen represents hands and skin, fire indicates heat toxicity), leading to the development of abscesses and boils. If the hexagram lacks the line of wealth (wealth relates to food), the patient will not be able to eat. If the official ghost line is on the intermediate line between the world and response lines (the intermediate line corresponds to the chest area), it indicates a feeling of oppression and discomfort in the chest.

鬼絕逢生，病體安而復作；世衰入墓，神思困而不清。應鬼合身，纏染他人之症；世官傷用，重發舊日之災。

The official ghost is already in the state of decline, yet another line comes to support it, making the illness seem to recover only to recur. The world line is weak and enters the storage, indicating the patient is drowsy and confused. The official ghost on the response line combines with the hexagram body, suggesting the illness has passed but another illness has been contracted. The official ghost on the world line harms the useful god, indicating a recurrence of an old illness.

用受金傷，肢體必然痠痛；主遭木克，皮骨定見傷殘。火為仇，則喘咳之災；水來害，則恍惚之症。

The useful god is harmed by the metal trigram, leading to pain in the limbs (as metal governs tendons and bones). The useful god is overcome by the wood trigram, resulting in injuries to the skin, flesh, tendons, and bones (as wood governs branches and limbs). If the enemy god is the fire trigram, there will be illness such as shortness of breath and coughing (as fire overcomes metal and harms the lungs). If it is the water trigram that causes harm, there will be symptoms of mental confusion and fear (as water governs the kidneys and is associated with fear and shock).

空及第三，此病須知腰軟；官傷上六，斯人當主頭疼。財動卦中，非吐則瀉；木與世上，非癢即疼。

The third line is empty (the third line governs the waist and abdomen), indicating a condition of weak and无力 waist. The official ghost harms the top line (the top line governs the head), suggesting headache. The wealth line is active in the hexagram (wealth relates to food, and when active it harms the spleen and stomach), leading to either vomiting or diarrhea. The wood line is added to the world line (wood represents wind and dispersion), causing either itching or pain.

既明症候，當決安危。再把爻神搜索箇中之玄妙，重加參考方窮就裡之精微。先看子孫，最喜生扶拱合；次觀主象，怕逢克害刑沖。

Once the illness has been clearly understood, the next step is to determine the danger and possible death. This requires searching again through the six yao's deities and ominous signs, revealing their subtle meanings; by repeatedly referring to them, one can thoroughly explore their profound aspects. To judge danger and safety, first look at the yao of descendants—descendants are the deities of medicine and virtue, and they are most favorable when they are supported, assisted, or harmonized. Next, examine the useful deity (representing the main subject, the patient himself), as it is most feared when it encounters conflict, harm, punishment, or opposition.

世持鬼爻，病縱輕而難愈；身臨福德，勢雖險而堪醫。用壯有扶，切恐太剛則折；主空無救，須防中道而殂。

The world line is occupied by the official ghost, indicating that although the illness appears mild, it is difficult to recover— the root of the illness lies within the patient's own body. If the hexagram body is occupied by the children, the condition may be dangerous but can still be treated. The useful god is already strong and has other lines supporting it, yet one should be cautious as excessive strength may lead to decline (extreme prosperity leads to decline, extremes lead to reversal). If the useful god is in an empty state without any support, one must beware of the patient dying midway.

祿繫妻財，空則不思飲食；壽屬父母，動則反促天年。主象伏藏，定主遷延乎歲月；子孫空絕，必乏調理之肥甘。

The wife and wealth hexagram represents food andofficial stipend. If it falls into an empty position, the patient will lose appetite. The parents hexagram represents lifespan and also toil; if it becomes active, it will harm the children hexagram and shorten the lifespan. If the useful god is hidden and does not emerge, the illness will persist for a long time. If the children hexagram falls into an empty position and reaches its end, there will be a lack of nourishing food for recovery, and the care will not be sufficient.

世上鬼臨，不可隨官入墓；身臨福德，豈宜父動來傷。鬼化長生，日下正當沉重；用連鬼煞，目前必見傾危。

The world line is afflicted by the official ghost, which is most dangerous when the world line also enters the tomb along with the official ghost — this is called "following the official into the tomb," and it is extremely ominous in divination related to illness. If the hexagram body is afflicted by children, it must not have the parents' line activated to harm it. When the official ghost is activated and transforms into growth, the illness is worsening and currently very severe. If the useful god is connected with the official ghost and Inauspicious Sha, it indicates immediate danger.

福化忌爻，病勢增加於小愈；世撓兄弟，飲食減省於平時。用絕逢生，危而有救；主衰得助，重亦何妨。

The children line moves but transforms into a hostile god, indicating that the illness has just begun to improve but will then worsen again. The world line is disturbed by the siblings line (siblings克制 wealth, wealth relates to food), leading to a decrease in food intake compared to usual. Although the useful god is in a state of decline, if another line comes to support it, there is hope for recovery. Even if the useful god is weak, if another line assists it, a severe illness is not too serious. The most important thing in diagnosing an illness is to check whether there is a remedy available.

鬼伏空亡，早備衣冠防不測；日辰帶鬼，亟為祈禱保無虞。動化父來沖剋，勞役堪憂；日加福去生扶，藥醫則愈。

The official ghost is hidden and falls into the void (the root of illness is deeply concealed and not visible, and the useful god has no support), so one should prepare for the worst in advance to prevent unexpected events. The day branch carries the official ghost (the day branch is strong, and the ghost gains support from the day), so one should hurry to pray and perform rituals to resolve the issue, to ensure safety. The moving line transforms into parents that conflict and control the useful god, which is caused by labor and toil, and this is very worrying. The day branch is combined with children to support the useful god, so taking medicine will lead to recovery.

身上飛伏雙官，膏盲之疾；命入幽冥兩墓，泉世之人。應合而變財傷，勿食饋來之物；鬼動而逢日破，何妨見險之虞。欲決病痊，當究福神之動靜；要知命盡，須詳鬼煞之旺衰。

The hexagram body and the flying and hidden gods are all official ghosts, with two layers of illness attacking, indicating a serious illness in the vital organs, which is incurable. The useful god has entered both the day branch's storage and the moving storage, meaning the person is already on the path to the afterlife. The responding line comes to harmonize but transforms into wealth, which harms the useful god, so one should not eat food offered by others (wealth is associated with food, but the transformation harms the useful god). Although official ghosts are active, they are broken by the day branch, so even though there are dangers, they are not serious. In summary, to determine if the illness can be cured, one should examine the movement and stillness of the children line; to determine if the life is doomed, one should carefully observe the strength and weakness of the official ghosts and Inauspicious Sha.

病不求醫，全生者寡；藥不對症，枉死者多。欲擇善者而從之，須就蓍人而問也。應在醫人，空則瞷亡而不遇；子為藥餌，伏則扞格以無功。

If one falls ill but does not seek medical treatment, it is rare to preserve one's life; however, many die unnecessarily due to incorrect medication. To find a skilled doctor, one should first consult a fortune teller to cast a divination. In the divination related to medicine, the Response Line represents the doctor: if the Response Line is empty, it indicates that the doctor is away and cannot be found. The Children Line represents the medicine: if the Children Line is hidden and does not appear, the medicine conflicts with the illness (「扞格」means contradiction), and taking it will have no effect.

鬼動卦中，眼下速難取效；空臨世上，心中強欲求醫。官臨福衰，藥餌輕而病重；應衰世旺，病家富而醫貧。

The Official Ghost moves in the hex, indicating the illness is worsening and the medicine will not show results immediately. The World Line is empty, showing the patient lacks confidence and is reluctantly seeking medical help. The Official Ghost is strong while the Children line is weak, meaning the medicine is weak and the illness is severe, so it cannot overcome the illness. The Response Line is weak while the World Line is strong, indicating the patient is wealthy but the doctor is poor— the doctor's ability is limited, so do not have high expectations.

父母不宜持世，鬼煞豈可臨身。官化官，病變不一；子化子，藥食不精。福化忌效，誤服殺身之惡劑；應臨官鬼，防投增病之藥湯。

Divination for medicine: The parents' line should not be in the world position (as the parents overcome the children, which overcomes the medicine god). Officials and ghosts along with evil stars should not be on the hexagram body (the illness is attached to the body). If the official ghost changes into another official ghost, the illness keeps changing. If the children change into another child, the medicine and food are not appropriate, and there is constant change. If the children line moves and changes into a hostile god, that means taking a deadly medicine. The response line with an official ghost (the doctor carries illness) should be watched carefully, as the medicine may worsen the condition.

鬼帶日神，定非久神；應臨月建，必是官醫。世下伏官子動，則藥雖妙而病根常在；衰中坐鬼身臨，則病雖輕而藥力難扶。

The Official Ghost carries the energy of the Day Branch, which is strong but only effective for one day. The illness comes suddenly but does not last long. The Response Line is situated on the Month Builder, indicating that the person is certainly an official physician. The World Line is covered by the Official Ghost, and the Children are active, suggesting the medicine is appropriate but the root of the illness remains hidden and cannot be removed. The Useful God is already weak and is seated with the Official Ghost and the Hexagram Body, so although the illness seems mild, the medicine is unable to support effectively.

父若伏藏，名雖醫而未諳脈理；鬼不出現，藥總用而不識病源。主絕受傷，盧醫難救；父興得地，扁鵲無功。

The parents' hexagram is hidden and not visible (parents represent medical books and classics), indicating that this person claims to be a doctor but does not understand pulse diagnosis. The official ghost hexagram is not present (the official ghost represents the disease), so although medicine is taken, the root of the illness is unknown. The useful god has reached its end and is harmed, so even a famous doctor like Hua Tuo cannot save the person. If the parents' hexagram is strong, timely, and in the right place, but harms the children's hexagram (representing the medicine god), then even a skilled physician like Bian Que would be powerless.

察官爻而用藥，火土寒涼；驗福德以迎醫，丑寅東北。水帶財興，大忌魚鮮生冷；木加龍助，偏宜舒暢清懷。

To determine the appropriate medicine, observe the Five Phases of the Official Ghost. If the Official Ghost belongs to Fire or Earth, the illness is characterized by dryness and heat, and thus, cold and cooling remedies should be used. To find the direction to invite a doctor, check where the Children are located. If the Children are on the positions of Chou or Yin, the doctor should be invited from the Northeast. A water爻 with prosperous Wealth indicates that water represents coldness and Wealth represents food, so fresh fish and cold foods should be avoided. A Wood爻 accompanied by the Azure Dragon signifies that Wood represents smooth flow and the Azure Dragon represents joy, so it is most suitable to keep the mind at ease and relieve emotional blockages.

財合用神居外動，吐之則痊；子逢火德寓離宮，炙之則愈。坎卦子孫必須發汗，木爻官鬼先要疏風。用旺有扶休再補，鬼衰屬水莫行針。

The wife's wealth and the useful god are in harmony, and the outer trigram is activated (the outer trigram governs the upper part, and the wealth trigram governs food accumulation), so using vomiting therapy is appropriate. The children's trigram belongs to fire and is located in the fire palace (fire governs warmth and heat), so moxibustion is suitable. The children's trigram is in the water palace (water governs water and sweating), so sweating therapy should be used. The official ghost belongs to wood (wood governs wind), so first disperse the wind pathogen. If the useful god is already prosperous and supported by other elements, there is no need for tonifying herbs. If the official ghost is weak and belongs to water (water governs cold), then acupuncture should not be used—cold conditions should avoid acupuncture.

福鬼俱空，當不治而自愈；子官皆動，宜內補而外修。卦動兩孫，用藥須當間服；鬼傷二間，立方須用寬胸。

The Children and Official Ghost lines both fall into emptiness (no illness and no medicine), so there is no need to treat; it will heal itself. If both Children and Official Ghost are activated (medicine and illness are in conflict), internal tonics and external applications should be used together. If two Children lines are moving in the hexagram, the medicine should be taken alternately, not all at once. If Official Ghost injures two intermediate lines (intermediate lines correspond to the chest area), the prescription should include medicines that widen the chest and regulate qi.

父合變孫，莫欲閉門修養；五興化福，可用路遇醫人。世應比和無福德，須用更醫；財官發動子孫空，徒勞服藥。

The parents' line and the children's line combine together, transforming into the children's line (the parents usually restrain the children, but now they generate the children instead). One should not just stay indoors and rest, but should seek treatment outside. The fifth line (which represents the path) becomes active and transforms into the children's line, indicating that a doctor may be encountered by chance on the way. If the world line and the response line have harmonious elements and the hexagram does not contain the children's line, then this doctor is not effective, and another one should be sought. If the wealth line and the official ghost line both become active (wealth generates the official ghost, indicating a worsening condition) and the children's line is empty, taking medicine will be useless.

凡占醫藥者，須誠心默禱，用何人，藥有效無效，不必說明姓氏。卜家據此章而斷，自無薦醫之弊，則誠無不格，卦無不驗矣！豈非彼此心乎！

This is Wang Hongxu's commentary: When divining about medicine, the person seeking divination only needs to sincerely pray and ask specifically which doctor should be consulted and whether the medicine will be effective, without needing to reveal the doctor's name. The diviner should follow the principles outlined in this chapter to make a judgment, thus naturally avoiding the problem of indirectly promoting doctors. In this way, sincerity will surely be responded to, and the divination will surely be accurate. Is this not a case of both parties holding sincere intentions? This statement corresponds directly with the passage in the opening section, "卜筮格言" ("Rules for Divination"), which strongly condemns the practice of "串通医生" ("colluding with doctors").

僥福鬼神，乃當今之所尚；禱爾上下，在古昔而皆然。不質正於易爻，亦虛行乎祀典。先看卦內官爻，便知鬼神情狀。

Worshiping ghosts and spirits for blessings is a practice esteemed in modern society; praying to heaven and earth was also done by ancients. However, if one does not verify and clarify through the hexagrams of the Book of Changes, then the rituals of worship are merely empty gestures. In the branch of divination concerning ghosts and spirits, one should first examine the official ghost line in the hexagram. The official ghost represents the image of ghosts and spirits; by determining its affiliation with the Five Phases, its position within the hexagram, and the influence of the Six Beasts, one can discern which ghost or spirit is involved and what kind of situation it presents.

旺神衰鬼，方偶幹巽，堪推陰女陽男，老幼旺衰可決。若在乾宮，必許天燈斗願；如居兌卦，定然口願傷神。

Official Ghosts that are prosperous and strong are spirits, while those that are weak are ghosts. Then, according to the direction, match the hexagram (for example, Qian matches Northwest, Xun matches Southeast). A yang hexagram with yang lines belongs to a male, while a yin hexagram with yin lines belongs to a female. The strong ones are old, and the weak ones are young. Thus, the gender and age of the spirit or ghost can be determined. If the Official Ghost is in the Qian hexagram (Qian represents Heaven), it must be that the person previously made a vow to light a lantern or worship the stars and constellations but failed to fulfill it. If it is in the Dui hexagram (Dui represents Lake), it must be that the person made a verbal vow but broke it, offending the divine beings.

坎是北朝，艮則城隍宅土，離為南殿，坤則土地墳陵，震恐樹神或杖傷之男鬼，巽必縊死或顛仆之陰人。八卦仔細推詳，諸鬼自能顯應。

Official Ghosts in the Kan trigram (Kan is in the north) are the deities of temples in the north. In the Gen trigram (Gen represents mountain and gate), they are city guardians or earth deities within a house. In the Li trigram (Li is in the south), they are deities of temples in the south. In the Kun trigram (Kun represents earth), they are earth deities or ghosts of graves. In the Zhen trigram (Zhen represents wood and movement), they are likely tree spirits or male ghosts who were beaten to death. In the Xun trigram (Xun represents rope and wind), they must be female ghosts who died by hanging or falling. By carefully examining each of the eight trigrams, all kinds of ghosts and spirits will naturally appear.

更值勾陳，必有土神見礙；如臨朱雀，定然咒詛相侵。白虎血神，玄武則死於不明之鬼；青龍善願，螣蛇則犯乎施相之神。

Official Ghost also accompanied by Gou Chen (which governs earth), indicates disturbance of the earth or offense to the earth deity. Accompanied by Zhu Que (which governs speech), it certainly means being cursed by others. Accompanied by Bai Hu, it signifies a ghost of violent death (Bai Hu is the god of blood). Accompanied by Xuan Wu, it indicates a ghost who died in a mysterious way. Accompanied by Qing Long, it suggests an unfulfilled good vow from the past. Accompanied by Teng Sha, it means offending a class of evil spirits related to food offerings (the 'Shi Xiang' refers to spirits of food offerings).

金乃傷司，火定媵神香願；木為枷鎖，水為河泊之神。若見土爻，當分厥類：鬼墓乃伏尸為禍，財庫則藏神不安。

Official Ghost belongs to the Metal element and is the deity responsible for casualties from weapons and warfare; if it belongs to the Fire element, it must be the wedding deity or the deity of unfulfilled vows for incense and fire. If it belongs to the Wood element, it indicates ghosts bound by shackles and imprisonment; if it belongs to the Water element, it is the river god or water deity. If it is a Soil element, further classification is needed: if this soil is exactly the Storage (storage) of the Official Ghost, then it is underground corpses causing disturbances; if this soil is the库 (storage) of Wealth (wealth), then it is the deity of the stored wealth that is restless.

修造動土，必然煞遇勾陳；口舌起因，乃是土逢朱雀。或犯井神，水在初爻遇鬼；或幹司合，火臨二位逢官。

If construction of a house is carried out and it brings about supernatural disturbances, the hexagram will show an Inauspicious Sha encountering Gou Chen (Gou Chen governs earthwork). If misfortune arises from verbal disputes, it is because the earth line meets Vermilion Bird. If there is an offense against the well spirit, it is because the water line is on the first line (the first line represents the well and the underground) and carries Official Ghost. If the stove spirit (Director of Destiny) is involved, it is because the fire line is on the second line (the second line represents the stove) and meets Official Ghost.

若在門頭，須犯家堂部屬；如臨道上，當求五路神祗。四遇世沖，鬼必出門撞見；六逢月合，神須遠地相干。

The Official Ghost if it falls in the position of the gate (the third line being the gate), it is the deity in charge of the family's incense and fire. If it falls in the position of the road (the fifth line being the road), then one should worship the five road deities. The fourth line (the position of the outer door) encountering the World Line to clash, this ghost must be one encountered outside. The sixth line (distant place, heavenly position) meeting the Month Builder to harmonize, this deity is connected from a distant place.

鬼克身，冤家債主；主克鬼，妻妾陰人。我去生他，卑幼兒童僧道；他來生我，主宗尊長爹孃。無生合克刑，必是兄弟朋友。刑不善終，絕則無祀。

Again, distinguish which ghost it is by the relationship of the Official Ghost and the Useful God: if the Official Ghost comes to control the Hexagram Body, it is the ghost of a past life's enemy or a debtor. If the Useful God goes on to control the Official Ghost, it is the ghost of a wife or concubine. If I go on to generate it, it is the ghost of a younger relative or a monk or Taoist. If it comes to generate me, it is the ghost of a senior relative or my parents. If neither generates nor controls each other, it is mostly the ghost of a brother or friend. If it carries a刑, it is the ghost of someone who died an untimely death and did not attain a peaceful end. If it is in a绝 place, it is the ghost of someone who cut off the family line and has no one to worship.

如臨日月，定然新死亡靈；自入墓刑，決是獄中囚犯。旁爻財合，必月下之情人；應位弟生，乃社中之好友。

Official Ghosts that are positioned on the Day Branch or Month Builder (where the energy is most vigorous) are certainly the souls of recently deceased people. If the Official Ghost itself enters its墓 (burial) and is accompanied by punishment, it must be the ghost of a prisoner who died in prison. If the wife wealth爻 in the surrounding lines is in harmony with it, that indicates a romantic partner with whom the person had an affair under the moonlight in life. If the brother爻 in the responding position comes to generate it, that represents the ghost of a good friend from the neighborhood.

化出鬼爻臨玄武，則穿窬之鬼；變成父母遇螣蛇，則魘魅之精。太歲鬼臨，乃祖傳之舊例；日辰官並，是口許之初心。持世則未酬舊願，伏為有口無心；變財乃不了心齋，空則有頭無尾。

A moving line that transforms into an official ghost accompanied by the Black Tortoise indicates a ghostly thief who can climb walls and cross through them. If an official ghost transforms and meets the Snake, it signifies a spirit causing nightmares. An official ghost accompanied by the Year Branch indicates a debt owed to ancestral rituals. When an official ghost shares the same branch as the Day Branch, it suggests a promise made verbally. If an official ghost holds the world, it means a previous vow has not been fulfilled. If an official ghost is hidden, it implies a careless promise made without intention. If an official ghost transforms into wealth, it suggests a vow of fasting has not been completed. If an official ghost falls into the void, it means a vow was started but abandoned midway.

鬼在宅中，住居不穩；官臨應上，朝向不通。兌卦金龍千佛相，坎宮木動犯劃舟。水土交加在乾宮，則三元大帝；火金互動於兌卦，為五道傷官。

The official ghost falls within the dwelling line, indicating instability in residence. When the official ghost is on the response line (which is opposite), it suggests that the direction of the house is not smooth. The metal line of the Dui trigram accompanied by the azure dragon represents the thousand buddhas' form. The wood line of the Kan palace being activated conflicts with the dragon boat festival and other water deities. When water and earth lines combine in the Qian palace, it refers to the three yuan great deities. When fire and metal lines interact in the Dui trigram, it refers to the five paths general and other deities of casualties.

三空無香火之堂，怪動有不祥之禍。龍遇文書獨發，經文可斷；蛇逢官鬼屬陰，夢寐難當。動入空中值鬼，恐失孝思之禮；靜居宅上臨木，家停暴露之棺。

The third line (the position of the incense altar) falls into an empty position, indicating there is no place in the family for burning incense. A strange line is activated, suggesting misfortune is coming into the family. The Azure Dragon is attached to the Parents (documents) and acts alone, indicating that reciting scriptures and repenting will be the outcome. The Qilin Snake meets the Official Ghost and the line is yin in nature, suggesting the person will have bad dreams and be unable to sleep at night. The moving line falls into an empty position and also meets the Official Ghost, which suggests the family has neglected the proper rites of respect for ancestors. The line is still and occupies the position of the house, and it is wood (wood represents a coffin), indicating there is an unburied, exposed coffin in the house.

農為國本，食乃民天。五穀不同，執識異宜而布種；一年關係，全憑卦象以推詳。旺相妻財，豐登可卜；空亡福德，損耗難憑。

Agriculture is the foundation of the state, and grain is the life of the people. Each of the five grains has its own nature and suitability. Who can recognize them one by one and plant them according to their suitability? The harvest of a year is of great importance, and it depends on the divination through hexagrams. In the divination of planting, the wife's wealth line represents the harvest, and the children line represents the crops. If the wife's wealth line is prosperous and strong, it can be concluded that there will be a good harvest. If the children line falls into emptiness, there will be losses, and the harvest is uncertain.

父母交重，耘耔徒知費力；兄爻發動，年時莫望全收。鬼在旺鄉遇水神，而禾苗渰腐；官居生地加火煞，而稼穡焦枯。

The parents' hexagram is strongly activated (the parents overcome the children, and the children represent the sprouts), so weeding and cultivating the soil is in vain. The brothers' hexagram is activated (the brothers overcome wealth), so do not expect a full harvest this year. The official ghost falls in a strong position and is of the water element, so the crops will be drowned by water. The official ghost is in the growth position and carries a fire evil, so the crops will be scorched by drought and fire.

土忌克身，水旱不調之歲；金嫌傷世，螟蝗交括之年。木則風摧，靜須榖；生扶合世，方許無虞。

The earth type official ghost comes to overcome the hexagram body, indicating that there will be an imbalance of water and drought in the year. The metal type official ghost harms the world line, indicating that locusts and grasshoppers will cause great damage. The wood type official ghost signifies a great wind that destroys crops, but if it remains quiet and still, the grain will be preserved. In summary, there must be a line that supports and assists it, and also harmonizes with the world line, in order for the year to be free from worries.

二爻坐鬼，必難東作於三春；五位連官，定阻西成於八月。初旺則種子有餘，四空則耕牛未辦。

The second line has the Official Ghost sitting on it, indicating that spring plowing will certainly be difficult ("East Work" refers to spring plowing). The fifth line connected to the Official Ghost suggests that autumn harvest will be obstructed ("West Harvest" refers to autumn harvest). The first line being prosperous and strong indicates that there is an abundance of seeds (the first line represents seeds). The fourth line being empty means that the oxen for plowing have not yet been arranged (the fourth line represents cattle). Divination for planting involves using the six lines to divide agricultural tasks in order, and to observe the relationships of generation and overcoming among the Six Relations.

應爻生合世，天心符合人心；卦象疊財爻，多爭壅如少壅。日帶父爻，一倍功夫一倍熱；財臨帝旺，及時耕種及時收。

The Response Line generates and harmonises with the World Line, indicating harmony between heaven's will and human hearts, leading to smooth weather and balanced conditions. In the hexagram, the Wealth Line appears multiple times, like competing to add more fertilizer, but actually, less is better—excess is not good. The Day Branch carries the Parents Line (Parents represent toil), so doubling the effort results in doubling the hardship. The Wealth Line is in the Prosperity position, meaning timely sowing and timely reaping, keeping up with the seasons in all aspects.

要知始終吉凶，但看動爻變化；欲識栽培可否，分詳子位持臨。世值三刑，農須帶疾；爻逢兩鬼，地必同耕。

To know the good and bad throughout the year, look at what the moving line transforms into. To know whether the land can be cultivated, examine closely where the children line (seedlings) falls and what it is associated with. If the world line encounters the three punishments, the farmer will be sick. If the hexagram shows two official ghosts, the land must be farmed in partnership with others.

父在外爻水輔，地雖高而潮溼；父居內卦日生，田固小而膏腴。父化父，一丘兩段；沖汫沖，七坎八坑。

The parents' hexagram (representing land) is in the outer hexagram and has a water hexagram supporting it, indicating that although the land is elevated, it is damp. The parents' hexagram is in the inner hexagram and is supported by the day branch, meaning the land is small but fertile. When the parents' hexagram transforms into another parents' hexagram, the land is divided into two parts. The hexagrams conflict with each other, and the land is uneven with many pits and depressions.

陽象陽爻，此地必然官斗則；或空或動，其田還恐屬他人。坐落胎養，開闢未久；變成福德，溝洫分明。若是坎宮，必近江湖之側；若伏兄弟，乃租鄉鄰之田。

The hexagram is yang and the line is also yang, indicating that this land is definitely a properly taxed field according to official measures. If the parents' line is empty or active, the land may have already been transferred to someone else. If the parents' line is in the positions of the fetus or nourishment, it suggests newly cultivated land. If the parents' line transforms into the children's line, it indicates clear ditches and well-organized water systems on the field. If the hexagram is in the Kan trigram (Kan represents water), the land must be near a river or lake. If the parents' line is hidden beneath the brothers' line, it means the land is rented from a neighbor.

既言種植，合論蠶桑，採飼辛苦，只為絲綿。而養育吉凶懸惑，因憑卜筮於著龜。初論子孫得地，則蠶苗必利；次憑財位當權，則絲繭多收。

Since we have spoken about farming, we should also talk about sericulture. Collecting mulberry leaves and feeding the silkworms is hard work, all just to get a little silk. However, the fortune of raising silkworms is uncertain, so we need to use divination with yarrow stalks. When divining about mulberry and silkworms, first look at the "Children"爻 (line) — the Children represent the silkworms; if they are in a favorable time and place, the silkworms will be good. Next, look at the "Wealth"爻 — Wealth represents the silk cocoon; if it holds power and is strong, then the silk yield will be abundant.

福德要興，更喜日辰扶助；妻財怕絕，尤嫌動象刑沖。兄弟臨身，葉費而絲還微薄；父母持世，心勞而蠶必難為。

The Children line should be strong and flourishing, and it is especially favorable if the Day Branch supports it. The Wealth line should avoid being in a state of decline, and it is particularly bad if a moving line harms or conflicts with it. The Siblings line attached to the Hexagram Body (Siblings indicate consumption), leads to great expenditure of resources but little return in silk. The Parents line holding the world (Parents restrain Children), results in exhaustion of mental and physical strength, and the silkworms remain unhealthy.

五行如遇官爻，必遭傷損；一卦皆無鬼煞，方始亨佳。日主沖身，切忌穢人入室；妻財合應，必然汙婦臨蠶。

Among the Five Phases, if the Official Ghost is in power, the silkworms will surely suffer damage. Only when there is no Official Ghost evil in the entire hexagram will things be smooth and auspicious. If the Day Branch conflicts with the Hexagram Body, one must beware of unclean people entering the silkworm chamber. If the Wealth Line and the Response Line are in harmony, it indicates that a dirty woman from outside has approached the silkworms (in old customs, the silkworm chamber is especially forbidden from being contaminated by impurity).

子受暗沖，每遇分臺須仔細；財無傷克，凡占葉價必騰增。兄弟入空亡，絲翻白雪；福身臨已午，繭積黃金。

The Children爻 is secretly冲 by the Day Branch, so one must be especially careful during the time of splitting the silk and moving the silkworms. If the Wealth爻 is not harmed or restrained, the price of mulberry leaves will definitely rise. When the Siblings爻 falls into an empty state (the劫耗 spirit is empty), the silk produced will be as white as snow. The Children and Hexagram Body are located on the巳 and 午 fire爻 (fire represents bright yellow), and the cocoons will pile up like gold.

父動化財，不枉許多辛苦；官興變福，亦遭幾度虛驚。卦出乾宮，若養夏蠶偏吉利；母居刑地，如言蠶室定崩摧。蠶繭獻功，三合會財局而旺相；卦宮定位，六爻隨動靜以推詳。

The parents' line moves and transforms into the wealth line, indicating initial labor followed by reward, with the hardship not going to waste. The official ghost line becomes active and transforms into the children's line, implying several false alarms before peace is restored. The hexagram comes from the Qian hexagram (Qian belongs to metal and corresponds to autumn, indicating dryness and heat), yet it is favorable for raising summer silkworms. The parents' line is located in a place where it is harmed, meaning the silkworm house will definitely collapse. A bountiful harvest of silkworm cocoons is a sign that the third line combines with the wealth line and is prosperous and strong. As for the positioning of the hexagram's palace, it should still be determined by examining each of the six lines' activity and stillness one by one.

道形萬物，理總歸於一心；易盡三才，占豈遺乎六畜。惟能精以察之，自得明而著矣！命在福神，若遇興隆須長養；利歸財位，如逢囚死定輕微。

The great Dao generates all things, and the principles ultimately converge into one mind; the Book of Changes encompasses heaven, earth, and humanity, so how could divination overlook domestic animals? As long as one carefully observes, it will naturally become clear. For divining domestic animals, the Children Line represents the life of the animal; if it is strong and flourishing, the livestock will grow well. The Wife-Wealth Line represents the gains obtained; if it is in a state of captivity or death without vitality, the gains will certainly be minimal.

二者不可相無，一般皆宜出現。財旺福衰，雖瘦弱而善走；財空福動，總遲鈍而可觀。財若空亡，雖利暫時無遠力；福臨刑害，若非齾鼻定雕疤。

The elements of children and wealth must both be present in the hexagram. If the wealth element is strong but the children element is weak, the animal may be weak but good at moving around. If the wealth element is in a void but the children element is active, although the movement is slow, its appearance is still acceptable. If the wealth element falls into a void, there may be small gains now, but long-term strength is lacking. If the children element is afflicted by punishment and harm, the animal is either missing its nose or has scars.

相合財生，必主調良且善；相沖相剋，定然頑劣不馴。要知蹄足身形，須看臨持八卦；欲別青黃白黑，須參生克六神。陰陽有雌雄牝牡之分，胎養為駒犢羔雛之類。

The yao combining with another yao, and the wealth trigram coming to generate, this animal must certainly be gentle and kind. If they mutually conflict and control each other, it will certainly be fierce and difficult to tame. To know about the hooves, feet, and body shape, look at which trigram it is associated with (Qian for horse, Kun for ox, Zhen for dragon, Xun for chicken, Kan for pig, Li for pheasant, Gen for dog, Dui for sheep). To distinguish the colors such as green, yellow, white, and black, refer to the generating and controlling relationships and the Six Beasts. The yao's yin and yang determine the sex, male or female; if the yao falls in the position of conception or nurturing, it will be a young animal such as a foal, calf, lamb, or chick.

身坐子胎，必是受胎之六畜；福臨鬼墓，須知有病於一身。父動有傷，子絕則徒為勞碌；兄興不長，福與則反有生扶。

The hexagram body is sitting on the fetal position of the children's line, which certainly indicates an animal that is already pregnant. The children's line is adjacent to the official ghost's storage, meaning the animal is sick all over. If the parents' line becomes active, it will harm the children's line. If the children's line is also in a state of decline, raising it will only result in a lot of effort with no result. If the siblings' line is strong, the animal will not grow up. However, if the siblings' line instead supports the children's line (even though siblings usually generate children, this becomes a supportive relationship), it becomes a helpful influence.

世若空亡，到底終須失望。逢金生旺，當慮齧人；值土交重，須憂病染。官加蛇雀，必因成訟成驚；子變兄財，可驗食粗食細。

If the world line falls into an empty position, in the end it will lead to disappointment and failure. The sons and daughters line belongs to metal and is strong and flourishing (metal signifies sharp teeth and claws), so one should be cautious of this animal biting. If the sons and daughters line is associated with earth and is repeatedly activated (earth signifies dampness and stagnation), one should be concerned about it getting sick. If the official ghost is combined with the snake and the vermilion bird, there will certainly be legal troubles or fright caused by this animal. If the sons and daughters line transforms into siblings or wealth, it can indicate whether the animal is fed coarse or fine food.

財連兄弟，乃芻豢之失時；子化父爻，必勞心之太過。福連官鬼，須防竊取之人；鬼化子孫，恐是盜來之畜。官兄交變，難逃口舌之相侵；日月並刑，豈免死亡於不測。

The wealth is connected to siblings (sibling steals wealth), indicating that the fodder is not given on time. The children transform into parents (parents overpower children), meaning excessive use leads to exhaustion. Children connected to official ghosts suggest someone may steal. Official ghosts transforming into children implies the animal itself might have been stolen. Official ghosts and siblings alternating transformations lead to disputes. If the day branch and month builder both harm each other, accidents and death are inevitable.

若占置買，亦宜福動生身；倘問利時，最怕財興化絕。或賭或斗，皆宜世旺財興；或獵或漁，總怕應空福絕。乳抱者宜胎福生旺而無傷，醫治者要父官衰絕而有制。

If divining about buying animals, it is good if the children line becomes active and generates the hexagram body. If asking about when profit will be made, the worst situation is when the wealth line is strong but turns into a dead end. For activities like cockfighting or competing for victory, it is suitable if the world line is strong and the wealth line is active. For hunting or fishing, the worst is if the response line is empty or the children line is in a dead end. For breeding and raising young, it is suitable if the embryo line and the children line are strong and not harmed. If treating animals for illness, then the parents and official ghost lines should be weak and restrained by other lines.

書讀五車，固欲致身於廓廊；胸藏萬卷，肯甘遁跡於丘園。要相國家，當詳易卦。

Reading so much that one has five carts full of books was originally to be in the court; with thousands of poems and books in one's heart, who would be willing to be buried in the mountains and fields. However, whether one can assist the country and achieve fame and status should be carefully examined through the divination hexagrams. In the section of seeking fame, the official ghost is the god of fame and status, the parents represent official documents and exams, the children represent the忌神 of the injured official, and the wife's wealth represents the god that consumes official documents. These four are clearly defined, and success or failure will be evident.

父爻旺相，文成擲地金聲；鬼位興隆，家報泥金捷喜。財若交重，休望青錢之中選；福如發動，難期金榜之題名。

The parents' hexagram is prosperous and strong (parents represent articles and examination papers), and the writings produced will sound like metal and stone. The official ghost hexagram is flourishing (official ghost represents official titles), and the family will receive news written in golden paper announcing success. However, if the wealth hexagram is repeatedly activated, wealth will overcome the parents, damaging the writings, and one cannot expect to achieve success like 'thousands of coins selected' with every essay passing. If the children's hexagram is activated, the children will overcome the official ghost, harming official titles, and there will be no hope of being listed on the golden榜.

兄弟同經，乃奪標之惡客；日辰輔德，實勸駕之良朋。兩用相沖，題目生疏而不熟；六爻競發，功名恍惚以難成。

The brothers' hexagram represents competitors taking the same examination, studying the same subject, and are like evil guests who seek to snatch the prize. If the day branch supports a virtuous hexagram (generates and supports the useful god), it is a good friend encouraging me to take the exam. The two useful gods (official ghost and parents) conflict with each other, indicating the exam questions are obscure and unfamiliar. All six hexagrams are active, showing a restless mind and an uncertain future, making it difficult to achieve success.

月克文書，程序背而不中；世傷官克，仕路窒而不通。妻財助鬼父爻空，可圖僥倖；福德變官身位合，亦忝科名。

The Month Builder is attacking the Parents (documents), indicating that the written work does not conform to the proper style and regulations, and thus cannot be selected. The World Line is turning to harm the Official Ghost, suggesting that the official career is blocked. If the Wealth爻 moves but supports the Official Ghost, while the Parents爻 is empty (thus not affected by the attack), there might still be a chance of success. If the Children爻 moves but transforms into the Official Ghost, and also combines with the Hexagram Body, there could still be a modest achievement in the examination—these two cases illustrate examples of turning misfortune into good fortune.

出現無情，難遂青雲之志；伏藏有用，終辭白屋之人。月建克身當被責，財如生世必幫糧。

The official ghost appears in the hexagram but is indifferent to the world line, neither supporting nor harmonizing with it, making it difficult to realize lofty aspirations. Although the official ghost is hidden, if it still has the power to promote, it can eventually help shed the status of a poor scholar. The month builder is coming to overcome the hexagram body, indicating punishment or rejection during the exam. If the wealth line generates the world line, there will certainly be someone to help with travel expenses and food.

父官三合相逢，連科及弟；龍虎二爻俱動，一舉成名。殺化生身之鬼，恐發青衣；歲加有氣之官，終登黃甲。

The parents and official ghost are both in a triple harmony formation, indicating consecutive success in the imperial examinations and achieving high rank. The azure dragon and white tiger lines are both activated (azure dragon signifies joy, white tiger signifies authority), leading to sudden fame. Although malevolent influences transform into the official ghost to generate the hexagram body, the result may only be a low-ranking position. With the sovereign year influencing the official ghost which is in a strong position, ultimately one will pass the imperial examination with distinction.

病阻試期，無故空臨於世位；喜添場屋，有情龍合於身爻。財伏逢空，行糧必乏；身興變鬼，來試方成。

The world line has fallen into the void without cause, indicating illness and missing the exam date. The azure dragon shows affection and joins the hexagram body, suggesting joy and smoothness in the examination hall. The wealth line is hidden and also falls into the void, meaning the candidate will definitely lack funds and food for the journey. The hexagram body moves and transforms into the official ghost, indicating that this exam can only be taken by going personally.

卦值六沖，此去難題雁塔；爻逢六合，這回必占薦頭。父旺官衰，可惜劉蕢之下第；父衰官旺，堪嗟張奭之登科。

A hexagram of six clashes indicates difficulties in achieving success, like the challenge of inscribing one's name on the Yantai in the Tang dynasty, where newly appointed scholars would inscribe their names on the Yantai in the Cien Temple. A hexagram of six harmony suggests a definite chance of ranking high and receiving a recommendation. If the parents (representing articles or writings) are strong but the official ghost (representing official rank or fame) is weak, the writings may be excellent but without official status, which is regrettable, like Liu Fan of the Tang dynasty who failed to pass the examination. If the parents are weak but the official ghost is strong, the writings may be poor yet one still passes the examination, which is lamentable, like Zhang Shi of the Tang dynasty who passed with a blank paper.

應合日生，必資鶚薦；動傷日克，還守雞窗。世動化空用旺，則豹變翻成蝴蝶。身宮化鬼月扶，則鵬程連步蟾宮。

The Response Line comes to harmonize, and the Day Branch comes to nourish; one will surely receive the recommendation of a nobleman like the hawk (referring to Kong Rong's recommendation of Mi Heng). If the Moving Line harms and the Day Branch overcomes, one must return to the study to read diligently (the term 'ji chuang' refers to a study room). If the World Line becomes active but transforms into an empty position, even if the Useful God is prosperous and strong, the beauty of a leopard's transformation becomes just an empty dream like a butterfly. If the Hexagram Body transforms into the Official Ghost but receives support from the Month Builder, then one will achieve great success, ascend step by step, and reach the moon palace to pluck the桂 (a symbol of academic achievement).

更詳本主之爻神，方論其人之命運。雖賦數言，總論窮通之得失；再將八卦，重推致用之吉凶。

To properly assess one's fate, one must carefully examine the divine influences and their strength or decline related to the specific line in the hexagram. The above passage, though brief, only outlines the general principles of success and failure; for specific individuals or matters, the eight trigrams must be recalculated, and each level must be analyzed to determine actual fortune and misfortune. When predicting fame and personal destiny, they should be considered together: beyond academic achievement, there is also the depth of one's fate.

為國求賢，治民之本；致身輔相，祿養為先。旺相妻財，必得千鍾之粟；興隆官鬼，定居一品之尊。

Selecting virtuous talents for the state is the fundamental aspect of governing the people; scholars who hold official positions to assist the monarch must first have a salary to sustain themselves. Therefore, in divination regarding official positions, if the wife and wealth line is prosperous and strong, one will certainly receive a thousand measures of rice as salary; if the official ghost line is flourishing, one will certainly attain a rank of the first class. Seeking fame focuses on the official ghost line, while seeking an official position requires both the official ghost and wife and wealth lines to be important—one representing the position and the other the salary.

子若交重，當慮剝官削職；兄如發動，須防減俸除糧。父母空亡，休望差除宣敕；官爻隱伏，莫思爵位升遷。

If the Son's hexagram is repeatedly activated (Son hexagram overcoming Official Ghost hexagram), one should worry about losing official position. If the Brother's hexagram is activated (Brother hexagram overcoming Wealth hexagram), one should be cautious about deductions in salary. If the Parent's hexagram is empty (Parent hexagram represents imperial edicts and documents), one should not expect any appointment or decree to arrive. If the Official Ghost hexagram is hidden and not visible, there is no need to expect promotion or noble title.

月建生身，當際風雲之會；歲君合世，必承雨露之恩。世動逢空，官居不久；身空無救，命盡富危。

The Month Builder generates the Hexagram Body, indicating a time of gathering clouds and winds, and a turning point in fortune. The Sovereign Year and the World Line are in harmony, signifying receiving the grace of the court (the Sovereign Year represents the ruler). However, the World Line becomes active but falls into emptiness, suggesting that the official position will not last long. The Hexagram Body also falls into emptiness without any爻 to rescue it, indicating that life is nearing its end, and even if wealthy, there will be danger.

鬼化福沖當代職，財臨虎動必丁憂。日辰沖剋，定然誹謗之多招；鬼煞傷身，因見災殃之不免。

The Official Ghost moves and transforms into the Children, which then conflict with the Official Ghost (Children overcome the Official Ghost), indicating that one's position will be taken by someone else. The Wealth爻 is accompanied by the White Tiger and moves (Wealth overcomes the Parents, and the White Tiger signifies mourning), which means one must certainly mourn for one's parents. The Day Branch conflicts and overcomes, leading to much slander. The Official Ghost and malevolent stars injure the Hexagram Body, inevitably bringing disaster.

兄爻化鬼無情，同僚不協；太歲加刑不順，貶謫難逃。卦靜世空，退休之兆；身空煞動，避禍之徵。

The siblings line changes into the official ghost line and has no connection with the world line, indicating discord among colleagues. The sovereign year adds a criminal influence and is not in harmony with the world line, meaning demotion or exile is unavoidable. All six lines are quiet and the world line is empty, indicating a sign of retirement. If the hexagram body is empty and malevolent influences arise, it is a sign to avoid misfortune and retire.

身邊伏鬼若非空，頭上烏紗終不脫。財空鬼動聲名震，而囊篋空虛；官旺父衰職任高，而衙門冷落。

The hexagram body is accompanied by the official ghost, and as long as it does not fall empty, the official hat on top will not come off — the official position is secure. If the wealth is empty but the official ghost is active, although the reputation is prominent, the chest is empty, indicating a clean and low-ranking official. If the official ghost is strong but the parents are weak (parents represent official documents and government offices), the position may be high but the government office is cold and deserted, indicating a position that is famous but not real.

職居風憲，皆因月值官爻；官在貳司，只為鬼臨傍位。撫綏百姓，兄動則難化愚頑；巡察四方，路空則多憂驚怪。

The position of overseeing discipline and conduct (such as the Office of the Imperial Censor) is because the month builder coincides with the official ghost line. The position of deputy and assistant officials is because the official ghost line is only present on the adjacent line and not on the central line. If the role involves pacifying the people, the siblings line becomes active (siblings represent contention and disorder), making it difficult to reform the ignorant masses. If the role involves inspecting all regions, the fifth line (which represents roads) is empty, indicating many unexpected troubles and strange occurrences on the roads.

出征剿捕福德興，而寇賊殲亡；鎮守邊陲卦爻靜，而華夷安泰。奏陳諫諍，那堪太歲刑沖；僧道醫官，豈可文書發動。但隨職分以推詳，可識仕途之否泰。

If military action is taken to suppress rebels, the sons' hexagram becomes strong (sons overcoming officials and ghosts, officials and ghosts representing bandits), and the bandits will be eliminated. If defending the border, all six hexagrams are calm, and both the central region and the frontier remain peaceful. If making a memorial submission to advise the emperor, the greatest fear is the influence of the year's master (too yang) coming to harm or conflict with the hexagram — the year's master represents the emperor, and conflict or harm signifies angering the sovereign. For those in official positions such as monks, Taoist priests, or physicians (whose professions are based on sons), the greatest danger is the parents' hexagram becoming active and overcoming the sons. In summary, according to the different roles of individuals, the success or obstacles in official careers can be understood.

居貨曰賈，行貨曰商，總為資生之計。蓍所以筮，龜所以卜，莫非就利之謀。要問吉凶，但看財福。

Sitting and selling goods is called "Jia," and transporting goods is called "Shang," and both are merely means of making a living. Cao grass is used for divination, and turtle shells are used for oracle divination, and they are no more than giving advice for profit-seeking activities. Therefore, when seeking fortune, one only asks about good or bad omens, and focuses on two lines: wife wealth represents wealth itself, and children represent the source of wealth (children generate wealth). If these two are strong, the path to wealth is naturally open.

財旺福興，無問公私皆稱意；財空福絕，不拘營運總違心。有福無財，兄弟交重偏有望；有財無福，官爻發動亦堪求。

The wife's wealth is strong and the children are flourishing; whether dealing with official matters or running one's own business, everything goes smoothly. If the wife's wealth is in decline and the children are in a state of decline, no matter how one tries to manage affairs, things will not go as desired. If the hexagram contains only children but not the wife's wealth, and if the brothers' lines are strongly active, there is still hope—brothers generate children, and children generate wealth, thus the source is established. If the hexagram contains only the wife's wealth but not the children, and if the official ghost line is active, one can still seek benefit—wealth generates officials, and officials protect wealth, so it will not be taken away by brothers.

財福俱無，何異守株而待兔；父兄皆動，無殊緣木以求魚。月帶財神，卦雖無而月中必有；日傷妻位，財雖旺而當日應無。

The wife and wealth爻 are absent, which is like waiting by a tree stump for a rabbit, resulting in nothing. If both the parents and siblings爻 are active, with the parents restraining the children and the siblings stealing wealth, it is like trying to catch fish from a tree, which is entirely hopeless. If the month builder carries the wife and wealth, even though the wealth is not visible in the hexagram, there will certainly be wealth arriving within this month. However, if the day branch harms the position of wife and wealth, although the wealth is strong, it will not be obtained on that day.

多財反覆，必須墓庫以收藏；無鬼分爭，又怕交重而阻滯。兄如太過，反不克財；身或兄臨，必難求望。

The presence of Wealth in the hexagram appears too much and causes instability, so it must be gathered and contained by the Storage. If there is no Official Ghost in the hexagram, there will be no one to block the brothers from competing for the wealth; however, if Official Ghost is strongly active, it may instead hinder the flow of wealth. If brothers are too strong, they will reach an extreme and instead fail to overcome the wealth. But if the Hexagram Body is occupied by brothers, it is difficult to rely on them — for oneself is a person who steals wealth.

財來就我終須易，我去尋財必是難。身遇旺財，似取囊中之物；世持動弟，如撈水底之針。

The wife wealth hexagram line comes to generate the world line and joins the world line, meaning wealth comes to me, and obtaining wealth is ultimately easy. If the world line goes to generate wealth and seek wealth, then it becomes difficult. If the hexagram body meets a prosperous and strong wife wealth, obtaining wealth is as easy as taking something from one's own pocket. If the world line is occupied by a moving sibling, seeking wealth is like searching for a needle at the bottom of water, which is a waste of effort.

福變財生，滾滾利源不竭；兄連鬼克，紛紛口舌難逃。父化財，必辛勤而有得；財化鬼，防耗折而驚憂。

The Children Line moves and transforms into Wealth, which mutually generates, indicating abundant wealth and inexhaustible sources of income. The brothers are connected with the official ghost, both coming torestrain, causing one to lose wealth and inviting misfortune, leading to constant disputes and troubles. When the parents爻 transforms into Wealth, it signifies hard work followed by reward, with eventual gains after effort. If the Wife-Wealth Line transforms into the official ghost, one should be cautious of losses, depletion, and unexpected worries.

財局合福神，萬倍利源可許；歲君逢劫煞，一年生意無聊。世應二爻空合，虛約難憑；主人一位刑傷，往求不遇。

The third line forms a wealth line, and it also harmonizes with the children line, indicating a potential for great profit. However, the year's line encounters robbery sha, suggesting a dull and unprofitable year for business. Although the world and response lines are in harmony, they both fall into emptiness, indicating an unreliable agreement. The line representing the person (owner) is harmed, and going to seek him will result in no success.

徒空持鬼，多因自己遲疑；日合動財，卻被他人把住。要知何日得財，不離生衰旺合；欲決何時有利，但詳春夏秋冬。

The world line is empty and sits on the official ghost, which often indicates hesitation and delay leading to problems. Although the wealth line is active, it is restrained by the day branch, meaning the wealth is controlled by others and cannot be obtained. To know when to gain wealth, one should look at when the useful god is born, when it becomes strong, and when it meets another. (When weak, wait for strength; when combined, wait for opposition.) To judge when it is favorable, carefully observe whether the wealth line is in charge during the four seasons of spring, summer, autumn, and winter.

合夥不嫌兄弟，公門何慮官爻。九流術士，偏宜鬼動生身；六畜血財，尤喜福興持世。

When engaging in business partnerships, the presence of the siblings hexagram line is not to be feared, as it is natural to involve others in a joint venture. When seeking profit within officialdom, there is no need to fear the official ghost line, as it is directly related to one's profession. For those in the miscellaneous trades, such as fortune-telling or medicine, the activation of the official ghost line to generate the hexagram body is actually favorable, since they rely on people's worries and doubts for their livelihood. In businesses involving livestock and slaughter, which are considered 'blood money' trades, it is especially beneficial for the children line to be strong and hold the current situation, as the children line represents livestock.

世應同人，放債必然連本失；日月相合，開行定主有人投。應落空亡，索債者失望；世遭刑剋，賭博者必輸。

The World Line and Response Line share the same Five Phases (they are harmonious and like one person), so if you lend money, you will certainly not get back even the principal. If the Day Branch, Month Builder, and the World Line are in harmony, setting up a business will surely attract people to come seeking help. If the Response Line is empty, the person who owes money will find nothing. If the World Line is harmed or attacked, those who gamble will certainly lose.

鬼克身爻，商販者必遭盜賊；間興害世，置貨者當慮牙人。停拓者喜財安而鬼靜；脫貨者宜財動而身興。

Official Ghosts overcoming the Hexagram Body indicate that merchants engaged in trade will certainly encounter thieves. If the intermediate line becomes active and harms the World Line, those purchasing goods should beware of middlemen causing trouble. Those stockpiling goods and waiting for the right price prefer the Wealth line to be still and the Official Ghosts also still—stillness allows goods to be stored longer. Those wanting to sell their goods should prefer the Wealth line to be active and the Hexagram Body to be vigorous—movement facilitates quick sales. The same hexagram can have opposite fortune depending on whether it represents buying or selling.

路有有官休出外，宅中有鬼勿居家。內外無財伏又空，必然乏本；父兄有氣財還絕，莫若安貧。生計多端，占法不一，但能誠敬以祈求，自可預知其得失。

The fifth line, representing the path, has the official ghost on top; one should not go out to trade. The second line, representing the home, has the official ghost on top; one should not stay at home. If neither the outer nor inner trigrams show wealth, and the hidden god is also empty, then certainly there is no capital at all. If the lines of parents and siblings have vitality but wealth is at its end, it is better to give up striving and be content with poverty. There are many ways to make a living, and divination methods vary. As long as one sincerely and respectfully seeks, one can naturally foresee gains and losses.

創基立業，雖本人之經緯；關風斂氣，每宅以肇端故。要知人宅之興衰，當察卦爻之內外。內為宅，外為人，詳審爻中之真假；合為門，沖為路，不論卦內之有無。

Establishing a foundation depends on one's own efforts, but gathering the atmosphere and gathering the earth's energy often begins with the residence. Therefore, to understand the rise and fall of a family and its house, one should examine the inner and outer parts of the hexagram: the inner trigram represents the house, and the outer trigram represents the people. Carefully examine the truth and falsehood of the lines. The harmonious lines indicate the door, and the conflicting lines indicate the path—doors and paths do not necessarily depend on whether they are explicitly mentioned in the hexagram; they can be determined by the images of harmony and conflict.

龍德貴人乘旺，嶽嶽之候門；官星父母長生，潭潭之相府。門庭新氣象，重交得合青龍；堂宇舊規模，宅舍重侵白虎。

The presence of Qinglong, Tiande, and Guiren on the爻 and riding on a strong position indicates a grand and imposing noble mansion. The official ghost and parents (official star signifies status, parents signify the building) occupying the position of Changsheng indicates a vast and profound chancellor's residence. The entrance and courtyard are newly renovated, indicating the activation of multiple overlapping lines with Qinglong coming to harmonize. The main hall remains in its original scale, indicating that the residence line is heavily invaded by Baihu (Baihu signifies decay and oldness).

土金發動，開闢之基；父母空亡，相賃之宅。門庭熱鬧，財官臨帝旺之鄉；家道興隆，福祿在長生之地。

The earth element and the metal element are activated (earth represents the foundation, metal represents tools for construction), indicating a newly established enterprise. The parents' element is in a void state (parents represent the house), meaning the residence is rented rather than owned. A lively household is indicated when the wealth element and the official ghost element are in the prosperity position. Family prosperity is indicated when the children element and the禄神 (favorable deity) are in the growth position.

交重生克，重新更換廳堂；世應比和，一合兩般門扇。門路與日辰隔斷，偏曲往來；宅基與世應交臨，互相換易。

When two lines of hexagrams interact and trigger each other, with mutual generation and control, it indicates that the hall needs to be completely rebuilt and replaced. If the World and Response lines are in harmony according to the Five Phases, it suggests that there are two doors inside a single entrance, meaning two families living together or two doors in one household. If the line representing the path is cut off by the Day Branch, the entrance and exit are crooked and winding. If the line representing the foundation and the World and Response lines are interacting, it indicates that the foundation has been exchanged or changed.

世與日辰克宅，破祖不寧；宅臨月破克身，生災不已。應飛入宅，合招異姓同居；宅動生身，決主近年遷住。

The world line and the day branch both come to克 the residence line, indicating the loss of ancestral property and an unstable living situation. If the residence line meets the month breaker and also克 the hexagram body, it signifies continuous illness and misfortune. If the response line flies into the residence position (meaning outsiders enter), it suggests the arrival of people from other families to live together. If the residence line becomes active and generates the hexagram body, it indicates that a new residence will be moved into in the near future.

門逢三破，休敗崩頹；空遇兩空，荒閒虛廢。世臨外宅，離祖分居；應入中庭，外人同住。

The gate and house lines are affected by the year break, month break, and day break, leading to the house being in a state of decay and collapse. Two empty positions meet (both the house and the gate are empty), indicating the house is abandoned and unused. The world line falls on the outer trigram's house position, indicating leaving the ancestral home and living separately. The response line enters the inner trigram's courtyard position, indicating someone from outside is living in the house.

宅合有情之玄武，門庭柳陌花街；木臨無氣之螣蛇，宅舍茆簷蓬戶。鬼有助而無制，鬼旺人衰；宅無破而逢生，宅興財旺。

The dwelling爻 combines with a friendly Black Tortoise, which governs licentiousness, indicating that the neighborhood is near a place of immoral activities. The wood爻 is situated over a weak and weakly vitalized Qie Sha, which signifies that the house is merely a humble dwelling with thatched roof and poor shelter. When the Official Ghost is supported by another爻 but not restrained by any, the ghostly energy becomes strong, leading to a decline in the household's population. If the dwelling爻 is not damaged and is supported by another爻, the house will flourish and wealth will increase.

有財無鬼，耗散多端；有鬼無財，災生不已。有人制鬼，鬼動無妨；助鬼傷身，財多何益。

If the hexagram contains wealth but not the official ghost, the wealth will have no one to guard it (since the official can protect the wealth), leading to inevitable losses. If the hexagram contains the official ghost but not wealth, the ghost will have no control (although wealth can generate the ghost, it also restrains it), resulting in continuous misfortunes. If there is another line in the hexagram that can control the official ghost (children), then even if the official ghost moves, it will not cause much harm. However, if the wealth instead goes to support the official ghost and harms the hexagram body, then no amount of wealth will be of any use.

忌鬼爻交重臨白虎，須防人春刑傷；催尸煞身命入黃泉，大忌墓門開合。木金年命，最嫌乾兌卦之火爻；水火命人，不怕震巽宮之金鬼。

The most dangerous situation is when the official ghost hexagram is repeatedly activated and accompanied by the White Tiger. One should be cautious of the possibility of someone in the family suffering from injuries or punishment. If the "soul dragging evil star" falls on the body hexagram or the life hexagram and the person has already passed away, it is most dangerous when the tomb gate opens and closes (when the tomb is conflicted, the effect will appear). Those whose destiny belongs to wood or metal should most fear the fire hexagram in the Qian and Dui trigrams (Qian and Dui belong to metal), as fire overcomes metal and thus harms their destiny. Those whose destiny belongs to water or fire should not fear the metal official ghost hexagram in the Zhen and Xun trigrams (Zhen and Xun belong to wood), as wood can weaken metal, and water and fire are not affected by it.

官星佩印居玉堂，乃食祿之人；貴刃加刑控寶馬，必提兵之將。財化福爻，入公門多致滯留；貴印加官，在仕途必然遷轉。

The official ghost is accompanied by the parents (imperial seal) and occupies the Jade Hall position, indicating that the family produces officials who receive salaries from the court. The nobleman and the sheep's blade are combined with punishment and control the post horse, meaning the family will certainly produce military generals. The wife's wealth transforms into children (children overcoming the official), suggesting that entering the government office is likely to result in trouble. The nobleman, imperial seal, and official ghost are all present, indicating certain promotion and transfer in official career.

子承父業，子有跨襤之風；妻奪夫權，妻有能家之兆。弟紾乃兄之臂，身命相傷；婦僭姑嫜之爻，家聲可見。妻犯夫家之煞，妻破夫家；夫臨妻祿之爻，夫食妻祿。

The son's line receives the energy from the parents' line, indicating that the son can inherit his father's business and surpass him. The wife's line takes over the authority of the official ghost line, meaning the wife can manage household affairs. The siblings' line harms each other, showing conflicts among brothers and injuries to the body and life. The wife's line oversteps the parents' line, implying that the family's reputation is questionable. The wife's line is afflicted by the husband's bad fortune, indicating that the wife will ruin the husband's family. The official ghost line is in the favorable position of the wife's line, meaning the husband relies on his wife's wealth to live.

交重兄弟克妻身，再理絲絃；內外子孫生世位，多招財物。世為日辰飛入宅，鳩踞鵲巢；應臨父母動生身，龍生蛇腹。

The brothers' lines are repeatedly activated to overcome the wealth line and the hexagram body, indicating the loss of a wife and remarriage (meaning to take a second wife). The children's lines in both the inner and outer trigrams come to support the world line, suggesting the acquisition of much wealth. When the world line is carried by the day branch into the dwelling position, it signifies occupying someone else's house. The response line is covered by the parents and is activated to support the hexagram body, indicating "a dragon born in a snake's belly," meaning inheriting a business not from one's own family, or being raised by another family and receiving their protection.

世應隔異兄弟，多因兩姓。應爻就妻相合，外人入宅為夫；假宮有子飛來，異姓過房作嗣。妻帶子臨夫位，引子嫁人；夫身起合妻爻，將身就婦。

The World and Response Lines are separated by the Siblings Line, indicating that within a family, two families are living together. The Response Line approaches and combines with the Wealth Line, meaning a man from outside the family marries into the family as a son-in-law. A Line of Children from another palace enters this palace, meaning a child from another family is adopted as the heir. The Wealth Line carries the Children Line and is located above the Official Ghost Line (husband's position), meaning a woman brings her previous husband's child and marries into the family. The Official Ghost Line (husband) rises and combines with the Wealth Line, meaning a man marries into the family, taking his wife's family as his own.

木命就中空子，見子應遲；身爻合處逢妻，娶婚必早。夫婦合爻見鬼，婚配不明；子孫絕處刑傷，兒多不育。

A person whose destiny belongs to wood, if the son and daughter爻 in the hexagram falls into an empty position, they will certainly have children late. If the hexagram body爻 meets the wealth爻 at a harmonious position, marriage will certainly come early. Although the couple爻 are harmonious, if they are mixed with the official ghost爻, this marriage is of uncertain origin. If the son and daughter爻 fall into the绝 position and are harmed, the children are likely to not live long.

夫妻反目，互見刑沖；兄弟無情，互相凌制。日辰與世身相生，當主雙胎；身命與世應同爻，多應兩姓。

The Official Ghost and Wealth lines are mutually harmed and conflicting, indicating that the couple will certainly have disputes. The Siblings lines are mutually dominating and restraining each other, showing that there is no affection among siblings. The Day Branch, World Line, and Hexagram Body all mutually generate each other (with heavy life qi), suggesting the birth of twins. The Hexagram Body, original birth, World Line, and Response Line are all on the same line, indicating that the matter is likely to occur in a situation where two families live together in the same household.

妻財發動，不堪父值休囚；父母交重，最忌子臨死絕。妻克世身重合應，妻必重婚；夫刑妻命兩逢財，夫當再娶。

The wife wealth line is active, and the parents line is weak and confined (wealth overpowers parents, parents are powerless to resist), so the family elders are in danger. The parents line is repeatedly active, while the children line is in a dead or绝 position (parents overpower children, children have no support), making it difficult to raise children. The wife wealth line overpowers the world line, overpowers the hexagram body, and strongly combines with the response line, indicating that the woman is definitely a second wife. The official ghost line harms the wife wealth line and the personal destiny, and the hexagram contains two instances of wife wealth, suggesting that the man should take another wife.

妻與應爻相合，外有私通；男臨女子互交，內多淫慾。青龍水木臨妻位，多獲奩財；玄武桃花犯命中，荒淫酒色。

The wife's wealth line is in harmony with the response line (external person), indicating that the wife in the household has an affair outside. When a yang line harmonizes with a yin line, it suggests there are many immoral activities within the family. If the azure dragon is accompanied by water and wood lines on the wife's wealth position (azure dragon signifies joy and celebration, while water and wood signify elegance and refinement), it indicates a wealthy bride's dowry. If the black tortoise and the salty pool (a bad omen related to lust) affect the personal destiny, it indicates indulgence in alcohol and lustful pleasures.

世應妻爻相合，當招偏正之夫；財爻世應六沖，必是生離之婦。世應為妻爻相隔逢沖，必招外郡之人；夫妻與福德相逢帶合，必近親鄰之女。

The World Line and Response Line both harmonize with the Wealth Line, indicating a woman with a legitimate husband and a secondary husband (such as in bigamy or infidelity). The Wealth Line forms a Six Clashes with both the World and Response Lines, suggesting a separation between husband and wife. If the World and Response Lines are separated by the Wealth Line and also encounter a clash, the wife will certainly be from another county or town. If the husband and wife lines meet the Children Line and form a harmonious relationship, the wife will certainly be a woman from nearby relatives or neighbors.

命逢死氣，最嫌煞忌當頭；鬼入墓鄉，尤忌身爻濺血。惡墓惡於三刑迭刃，凶莫凶於四虎交加。四鬼貼身，防生災害；三傳克世，易惹災厄。

The soul's line is exactly meeting death qi, which is most unfavorable as凶煞 and忌神 are pressing down directly. The official ghost has entered the storage, especially detestable when the hexagram body is accompanied by blood light (white tiger on the body). The worst is when storage is overlapped by three punishments and sheep's blade; the most dangerous is when white tigers are everywhere. Four layers of official ghosts are close to the hexagram body, beware of calamities. When the heavenly stem, month builder, and day branch, the three transmissions, all attack the world line together, it is easy to invite misfortune.

劫亡兩賊傷身，青草墳頭之鬼；身命兩空遇煞，黃泉路上之人。勾陳傷玄武之妻財，女多凶禍；白虎損青龍官鬼，夫忌死亡。

The two evil spirits, Robbery Sha and Wandering Spirit, attack the Hexagram Body, indicating the image of a lonely ghost on a grassy grave, which signifies a sudden death. If both the Hexagram Body and the native's birth chart fall into emptiness and are afflicted by evil spirits, then the person is already on the path to the underworld. The Gou Chen爻 harms the Wealth爻 accompanied by the Black Tortoise, indicating that women in the family are prone to misfortune. The White Tiger爻 damages the Official Ghost爻 along with the Azure Dragon, indicating that the husband is under the danger of death.

初爻非水休言井，酉金干涉道雞鵝；臨上逢沖基地破，無官無鬼小兒和。宅邊若有墳和墓，須知鬼墓值爻初；水臨白虎將橋斷，寅木貓良鼠耗無。

This is a newly added set of verses for interpreting the home based on the six lines of divination. Each line is taken separately for its symbolic meaning. The first line represents the foundation, well, children, and chickens and geese. If the first line is not of the water element, do not mention there being a well in the house. If the first line is of the酉 metal, it relates to chickens and geese. If the first line is affected by a conflicting element, the foundation may be damaged. If there is no official ghost in the first line, the child will be safe and harmonious. If there is a tomb nearby, check whether the first line is in the storage of the official ghost. If the first line is of the water element and is influenced by the white tiger, it indicates that the bridge will break. If the first line is of the寅 wood (寅 belongs to the tiger, which relates to domestic cats), it indicates that cats are good and there are no mice causing damage.

玄武水乘溝利瀹，木爻官鬼樹為戈；二爻木鬼梁橫肓，父母持之主堂奧。雀火官持論火災，土金變化宜興造；木被金沖鍋蓋摧，金局摧殘鍋破壞。

The first line carries the Black Tortoise and belongs to water, indicating smooth water channels and favorable conditions. The first line is a wood official ghost, meaning the trees in front of the courtyard become an obstruction (like weapons facing each other). The second line governs the hall, kitchen, and wife: if the second line is a wood official ghost, it indicates a sickly sloping roof beam. If the second line has the Parents, it suggests a deep hall. If the second line has the Vermilion Bird with fire and is an official ghost, it indicates a fire incident. If the second line involves earth and metal changes, it is favorable for construction. If the wood line of the second line is attacked by metal, the pot lid is damaged. If a metal formation comes to destroy it, the stove is ruined.

玄武土乘奭未潔，土逢沖剋奭崩頹；世鬼並臨非祖屋，福財遭克苦相逐。戌土干連以犬言，應飛此地人同宿；此爻不獨斷宅母，各分名分安危卜。

The second line is occupied by the Black Tortoise and is supported by the earth line. This indicates that the kitchen is unclean. The earth line is being attacked and weakened, suggesting that the kitchen may collapse. The world line and the official ghost are both present on the second line, indicating that the residence is not an inherited house. The children and wealth lines on the second line are being attacked, suggesting that the household faces difficulties in clothing and food, and is plagued by troubles. The second line is the earth dog, which is associated with the dog. The response line flies to this line, indicating that there is someone living with the household. This line is not only used to determine the condition of the wife but also to assess the safety and well-being of each family member according to their respective roles.

三爻亥水斷豬牲，兄弟臨爻方論門；兄弟卯爻床榻論，無官莫妄斷家神。金官臨主香爐破，木鬼青龍牌位新；四爻若動來沖剋，門門相對似穿心。

The third line governs the gate, bed, and family altar incense: if the third line is亥 water, which belongs to the pig, then it indicates matters related to pigs. The third line can only discuss the gate if it is occupied by siblings. If the third line's siblings are卯 wood, then it refers to the bed (as wood represents the bed). If there is no official ghost on the third line, do not make random judgments about family spirits and incense. If the third line has a metal nature official ghost, it indicates the incense burner is broken. If the third line has a wood nature official ghost accompanied by the azure dragon, it indicates that the ancestral tablets are newly established. If the fourth line is activated and clashes with the third line, it indicates the gate faces directly opposite, like a piercing shot through the center.

三四互臨兄弟位，門多屋少耗傷金；若被動爻沖本位，出入不在正門行。爻臨卯木主床帳，木臨蛇鬼婦虛驚；三爻不是弟兄位，官搖父陷始難寧。

The third line and the fourth line are both occupied by siblings, indicating many doors but few rooms, leading to loss of money. If the third line is affected by a moving line, the entrance and exit will not be through the main door. The third line represents the卯 wood, which signifies the bed and bedding. If the wood line is accompanied by the snake and also has the official ghost, it indicates a woman experiencing fright during the night. If the third line is not in the position of siblings (occupied by another line), but the official ghost is active and the parents are in decline, the household will truly experience unrest.

四爻兄弟方言戶，四二相合主大門；未變鬼臨第四位，畜羊不利見災迍。玄武官鬼門破漏，青龍財福喜更新；朱雀臨官主獄訟，玄武乘兄有水侵。

The fourth line governs the gate and livestock: if the fourth line is occupied by the trigram of siblings, it relates to the gate. When the fourth line combines with the second line, it indicates a large gate that is connected. If the earth element of the sixth position transforms into the official ghost and occupies the fourth line (the sixth position belongs to the sheep), raising sheep is not favorable and there may be misfortune. If the fourth line is occupied by the black tortoise along with the official ghost, the gate is broken and leaking. If the fourth line is occupied by the azure dragon along with wealth or children, the gate is filled with good fortune and renewed. If the fourth line is occupied by the vermilion bird along with the official ghost, it indicates legal disputes and lawsuits. If the fourth line is occupied by the black tortoise along with siblings, there may be water disasters entering.

兄弟螣蛇臨爻位，鄰人坑廁礙家庭；旬空月破當爻見，不是無門是破門。沖剋相乘旁出入，外族不應將此論；則克子臨傷父母，陰陽兩斷內中分。

The fourth line represents siblings and is associated with the snake. This indicates that the neighbor's latrine or toilet is obstructing the family's entrance. The fourth line is also at the time of the旬空 and month breaker, meaning there is either no door or the door is broken. The fourth line is both being冲 and being克, so the entrance and exit must be through an alternative path. However, if the question concerns a family of a different surname, this rule does not apply. If the children's line is attacking the parents' line (indicating children being disrespectful to elders), then the judgment should be made separately for male and female, and internal and external matters.

五爻克二人口寧，官連蛇鬼長房逆；若遭白虎刑沖剋，主有驚癇不得生。世臨陰位女為政，財爻持世贅為姻；若是二爻沖剋破，當家夫妻少恩情。

The fifth line represents people, the head of the household, and roads. If the fifth line overcomes the second line (person overcomes dwelling), the household's people will instead be peaceful. If the fifth line official ghost is connected with the snake, the eldest son's children will be rebellious. If the fifth line is punished or clashed with the white tiger, there will be illness such as wind epilepsy in the family, making it difficult to raise children. If the world line falls on a yin line, a woman will be the head of the household. If the wife and wealth line holds the world line, it indicates a marriage where the husband is taken in. If the second line is overcome, broken, or clashed with, the couple in charge will have little affection for each other.

水臨世合永繞屋，兄弟臨時牆有坑；丑土克沖牛不利，椿庭休咎父爻尋。六爻財位論奴丁，父母相臨祖輩人；陽木棟樑陰是柱，官庫侵之乃是墳。

The fifth line belongs to water and harmonizes with the world line, indicating there is flowing water surrounding the house. The fifth line is occupied by the siblings, suggesting there is a pit beneath the wall. The fifth line is丑 earth, which is being overcome and conflicted (丑 belongs to the ox), making it unfavorable for raising cattle. To inquire about the fortune of the father (椿庭 refers to the father), one should still look to the parents' line. The sixth line governs servants, ancestors, and the beams and pillars of the house. If the sixth line is the wife's wealth, it relates to servants and household members. If the sixth line is occupied by the parents, it relates to ancestors. A yang wood in the sixth line represents beams, while a yin wood represents pillars. If the sixth line is invaded by the Storage of the official ghost, it indicates the image of a tomb.

父臨屬土主牆壁，卯木藩籬定吉凶，身世相臨第六爻，離祖成家斷可必。位臨於酉動爻沖，鍋破懸知在此中，雀鬼臨爻顛女斷，爻爻分別不相蒙。

The sixth line is the parents and belongs to the earth element, indicating walls. The sixth line is the卯 wood, so the fortune is determined by the fence. The hexagram body and the world line both appear on the sixth line (the outermost line), indicating that this person has left the ancestral home and established a new household. The sixth line is the酉 metal, and it is being attacked by the moving line (酉 is metal utensils), indicating that the cooking vessels are broken here. The sixth line has the Vermilion Bird along with the official ghost, indicating that a woman in the family is insane. In summary, each of the six lines has its own specific meaning, and each line should be interpreted separately without confusion between them.

葬埋之理，乃先王之所定，雖為送死；而然風水之因，特後世之所興，禍福吉凶攸緊，故墳占三代，穴有定爻。

The rites of burial were established by the ancient kings, originally intended only to send off the deceased and express filial piety. As for the practice of fengshui, it became popular in later generations. However, it relates to the fortune and misfortune of a family, so it is important. Therefore, when selecting a burial site, one must consider it across three generations (ancestors, father, and self). In the hexagram, the position of the grave also corresponds to specific lines. In this system, the parents' line represents the tomb and coffin, the world line represents the burial site, the response line represents the facing mountain, the children's line represents descendants, and the official ghost line represents malevolent forces.

一世二世，子孫出王候將相之英；世四世三，後世主富貴繁華之茂。絕嗣無人，端為世居五六；為商出外，祇因世在游魂。

A divination using the first generation hexagram and second generation hexagram, with the world line located in the first line and second line, situated below the inner trigram, indicates strong foundation and the descendants will produce outstanding figures such as kings, dukes, and generals. If the hexagram is the third generation or fourth generation, with the world line in the third or fourth line, it also suggests prosperity and wealth in the future. However, if the world line is in the fifth or sixth line, floating on the outermost part without root, it indicates no descendants. If the hexagram is a wandering soul hexagram, with the world line in the fourth line and an unstable energy, it suggests that descendants will often go out to trade or live a wandering life.

八純凶兆，歸魂亦作凶推；吉兆相生相合，凶兆相剋相沖。穴騎龍，龍入穴，穴嫡龍真；山帶水，水連山，山環水抱。

The eight pure trigrams (all six lines are in conflict) are ominous signs, and the returning soul trigram also indicates misfortune. One signifies dispersion, and the other signifies retreat. The general principle is: mutual generation and harmony are auspicious signs, while mutual control and conflict are ominous signs. If the world line in the hexagram and the line of the coming dragon are interdependent, then the site is riding on the dragon pulse, and the dragon pulse enters the site, indicating a correct site and a true dragon. If the mountain line and the water line are connected and harmonious, then the mountain carries the water and the water connects with the mountain, forming a good situation where mountains encircle and waters embrace.

交重逢旺氣，聞雞鳴犬吠之聲；世應拱穴爻，有虎踞龍蟠之勢。三合更兼六合，聚氣藏風；來山番作朝山，回頭顧祖。

A moving line encountering strong vitality indicates that the burial site is near human habitation, with the sound of roosters crowing and dogs barking heard. When the world line and response line both support the burial line, it signifies a terrain with the auspicious formation of a tiger sitting and a dragon coiling. If the trigrams show triple harmony combined with six harmony, it indicates a favorable site that gathers energy and shelters from wind. If the mountain forming the dragon comes back to serve as the mountain facing the tomb, it represents the noble quality of "turning back to honor ancestors."

死絕之鬼，邊有荒墳；長生之爻，中有壽穴。合處與應爻隔斷，內外之向不同；穴中為世日沖開，左右之穴相反。

The Official Ghost falls in the Dead or Cut-off position, indicating a graveyard near an abandoned tomb. The line falls in the Growth position, suggesting a pre-dug tomb (a life tomb) already prepared. The harmonious aspect is cut off by the Response Line, with the inner and outer Bright Halls facing different directions. The tomb line is disrupted by the World Line or Day Branch, and the directions of the left and right tomb positions are opposite.

穴道得山形之正，重逢本象之生；世應把山水之關，宜見有情之合。坐山有氣，怕穴逢空廢之爻；本命逢生，忌運入刑傷之地。

The spirit point should be in the correct shape of the mountain, and it is best if it also meets the image of its own palace to generate it. The world line and response line guard the pass of the mountain and water, and it is most suitable for them to be affectionate and harmonious with each other. Although the mountain line has energy, it is most feared if the spirit line falls exactly in an empty, wasted, or extinct position. Although the life line is supported, it is also disliked if the current year falls into a place of punishment or injury.

青龍擺尾，就中逢滯氣子孫；白虎昂頭，落處逢生身父母。後來龍餘氣未盡，有玄武吐舌之形；前朝案動爻逢沖，為朱雀門口之象。

The Azure Dragon side (left sand) appears scattered and disordered because it encounters a stagnant and weak Children's Line. The White Tiger side (right sand) looks proud and oppressive because it meets a supportive Parents' Line that strengthens the World Line. The remaining energy from the coming dragon has not yet fully dissipated, forming the shape of the Black Tortoise extending its tongue (the mountain behind extends a residual ridge). The moving line in front, encountering a clash, forms the image of the Vermilion Bird opening its mouth (the front case is broken and shoots out).

世坐勾陳之土局，破坎田園；應臨玄武之水爻，溝坑池井。白虎在破耗之位，古墓墳塋；螣蛇臨父母之爻，交加產業。

The world line is located on the earth element position governed by Gou Chen, with a broken and uneven field in front of the site. The response line is on the water element position governed by Black Tortoise, with ditches, ponds, and wells in front. White Tiger is on the position of loss and damage, with old tombs nearby. Teng Sha is on the parents' element (parents represent land, property, and buildings), indicating tangled property lines and overlapping boundaries.

勾陳土鬼，冢墓累累；玄武金神，巖泉滴滴。青龍發動臨子孫，決主新遷；朱雀飛來帶官鬼，必然爭訟。

Gou Chen is over the earth official ghost, with many burial mounds surrounding it. Xuan Wu is over the metal spirit (metal generates water), with spring water dripping from rocks. Qing Long moves and is over the children, indicating a newly moved grave. Zhu Que arrives with the official ghost, definitely meaning a lawsuit over this land.

應爻加木臨玄武，前有溪橋；日辰沖土鎮螣蛇，邊信道路。朱雀火發動爻，廚庭坎爨之旁；青龍財庫相生，店肆庫倉之畔。

The response line is combined with a wood line and is accompanied by the Black Tortoise. Wood represents a bridge and the Black Tortoise represents water, indicating there is a stream and a bridge in front of the site. The day branch activates the earth line, which restrains the snake. Earth represents a road and the snake represents a winding path, indicating there is a road nearby. The Vermilion Bird fire line is activated, showing the site is near the kitchen where the stove is located. The Azure Dragon line mutually generates with the treasure warehouse line, indicating the site is near a shop or storehouse.

玄武世龍入穴，暗地偷埋；勾陳土動落空，依山淺葬。日合鬼爻有氣，近神廟社壇之旁；動臨華蓋逢空，傍佛塔琳宮之所。

The Black Tortoise is over the world and the dragon pulse enters the tomb (the Black Tortoise signifies darkness), indicating a secret burial. The Gou Chen earth line moves but falls into the empty branch (earth being thin), indicating a shallow burial on a hillside. The day branch combines with the official ghost and the official ghost has strength, meaning the tomb is near a shrine or temple. The moving line is accompanied by the Huagai star and meets an empty branch (Huagai signifies temples), meaning there is a Buddhist pagoda or Taoist temple beside the tomb.

世應逼左右之山，欺穴能虎磕頭；交重並旬內之水，傷身溝河插腳。生生福合三傳上，百子千孫；重重墓在一爻中，三墳四穴。

The world line and response line are closely approaching on both sides, like mountains pressing down on the burial site, resembling a fierce tiger bowing its head. The moving line also combines with a water line within the current ten-day period to injure the hexagram body, indicating a river or stream directly flowing into the burial area. The children line generates layer by layer, and aligns with the sovereign year, month builder, and day branch, indicating numerous descendants and a flourishing lineage. The storage line is heavily concentrated in one line, indicating that there are three graves and four burial sites in one place.

神不入墓，游魂之鬼逢空；鬼已歸山，本命之爻逢合。日帶應爻劫煞，入穴劫冢開棺；用並世象動爻，克應侵人作穴。

The soul cannot rest in peace because the ghostly hexagram is active and the official ghost falls into an empty position. The soul has already returned to the mountains and found peace because the hexagram of the native is in harmony. The day branch brings the response line and meets the robbery sha, indicating someone digging graves, plundering tombs, and stealing belongings. The useful god and the world line's moving line are together to overcome the response line, indicating the act of taking someone else's land to make a grave for oneself.

客土動而墓爻合，擔土為墳；朝山尊而穴法空，貧峰失穴。子孫空在日辰之後，穴在平陽；兄弟爻落世應之間，墳遷兩界。

An external earth line becomes active and combines with the buried earth line, indicating a mound built up from soil (not a mountain burial). The surrounding mountains are high and dignified, yet the burial site is improperly chosen, making the mountains instead poor and barren, losing the true burial spot. The children line is empty and occurs after the day branch, indicating the burial site is on flat land without mountains. The siblings line is located between the world and response lines, suggesting the burial site should be moved between the two boundaries.

日辰與動爻破穴破墓，定合重埋；世應並穴道沖尸沖棺，當行改葬。重交生穴，經營非一日之功；龍德臨財，遷造為萬年之計。

The day branch and moving line together break the ancestral tomb line and destroy the storage, so this grave must be rebuilt. The world line, response line, and the line of the tomb all conflict with the corpse, coffin, and burial site, so relocation is necessary. The renewed line and intersecting line activate the line of the tomb, showing that the land has been cultivated for a long time. The Azure Dragon and Heavenly Virtue are on the wealth line, indicating that this relocation and construction is for a lasting benefit for generations.

應飛入穴，必葬他人；煞動臨爻，凶逢小鬼。犯天地六空亡之煞，骸骨不明；穴遇三傳刑之空，尸首損傷。

The response line flies into the burial site, indicating that the body buried there belongs to someone else. If malevolent forces are activated and affect the line, it signifies the presence of evil spirits causing trouble. If the burial site is affected by calamities such as Sky Void, Earth Void, or the Six Void, it suggests that the remains are untraceable. If the burial line encounters the year stem, month stem, day stem, and the three transmissions, and falls into an empty position, it indicates that the body is damaged.

逢沖逢克，怕犯凶神；相合相生，真為吉兆。爻生之子孫，逢官逢貴臨三傳，必作官人；穴中之象數，合祿合財若兩全，當為財主。

Whenever there is a clash or a conflict, one should be afraid of encountering Inauspicious Spirit. Whenever there is a mutual generation or a harmonious relationship, it is truly a good omen. If the Children in the爻 is also accompanied by Official Ghost and Nobleman, and these are present in the太岁,Month Builder,Day Branch and the three transmissions, the descendants will certainly become officials. If the image and number in the穴 are complete, with both禄神 and Wealth matching, the descendants will certainly become wealthy and prosperous.

游魂福德空沖，主流蕩逃移；惡鬼凶神變動，見死亡凶橫。損父母子孫之財鬼，鰥寡孤獨；疊刃刑鬼破之劫亡，疲（缺一字）殘疾。

A ghostly hexagram with the sons' line falling into vacancy and being afflicted, indicates that descendants will be wandering and unsettled, moving from place to place. Malevolent spirits and凶神 will cause disturbances, leading to death and misfortune within the family. The wealth and official ghost lines will harm the parents and sons, injuring both elders and descendants, resulting in a lineage marked by widows, orphans, and the lonely. The lamb's horn is repeated, along with punishments and official ghosts, the month breaker and robbery sha, all converging, leading to physical disabilities in the descendants.

玄武遇咸池之劫煞，既盜且娼；青龍臨華蓋之空亡，非僧則道。月卦勾陳之土鬼，瘟疫相傷；陽宮朱雀之凶神，火災煩數。

The Black Tortoise meets the Salty Pool桃花 and also carries the Robbery Sha, indicating that the person will either become a thief or a prostitute. The Azure Dragon is accompanied by the Huagai and falls on the Empty Death, which signifies that the person will either become a monk or a Taoist. A hexagram with the Moon's hexagram body carrying the Gou Chen earth-type Official Ghost indicates an outbreak of plague. A Yang palace hexagram with the Vermilion Bird accompanied by Inauspicious Spirit indicates frequent fires.

父母臨子孫之絕氣，後嗣伶仃；福德臨兄弟之旺宮，假枝興旺。動並旬中之凶煞，立見災危；穴臨日下之進神，當臻吉慶。

The parents' line is in the place where the children's line is at its end (the parents overcome the children and meet the end), indicating a sparse and weak lineage. The children's line is in the flourishing place of the siblings' line (a branch receiving energy), suggesting that a fostered or collateral branch will become prosperous. If the moving line is accompanied by Inauspicious Sha (malevolent stars) within the current ten years, disaster will occur immediately. If the spirit line is accompanied by advancing gods under the day branch, good fortune is expected to arrive.

看已形之既往，察過去之未來。事與世應互同，可見卦中體用；動與日辰相應，方知爻內吉凶。

Divination concerning burial sites requires examining both past occurrences to verify the hexagram and observing future calamities or blessings. When the matter in question aligns with both the World Line and the Response Line, the distinction between the subject and the method in the hexagram becomes clear. The Moving Line and the Day Branch correspond to each other, thereby establishing the fortune or misfortune within the line. These two sentences summarize the chapter: divination regarding burial sites must confirm the hexagram with past events and then use it to predict the future, thus avoiding baseless speculation.

捐金饌食，教養雖賴乎嚴君；明善復初，啟發全資夫先覺。凡求師傅，須就文章。

Taking money and preparing food and drink to support the children's education, raising them is the responsibility of the father; but to make them understand the good way and restore their original nature, the merit of enlightening them lies entirely with the wise and enlightened teachers. Therefore, when seeking a teacher for the children, one should focus on "literary achievements"—using the parents' line as the useful god, since parents represent documents and studies; also considering the sons' line (students) and the response line (teacher).

用居弱地，必不範不模；若在旺鄉，則可矜可式。臨刑臨害，好施夏楚之威；逢歲逢身，業擅束脩之養。

The Useful God (Parents'爻) falling in a weak position indicates that this gentleman is certainly not a proper role model for students. If the Useful God is in a strong position, then he is worthy of respect and emulation, and can be considered a model teacher. If the Useful God meets the prison or harm, this gentleman tends to use the rod or whip (the two types of disciplinary tools used in ancient schools) to enforce discipline. If the Useful God meets the year stem or the Hexagram Body, this gentleman relies on tuition fees as his livelihood and specializes in teaching to support his family.

兌金震巽，雜學堪推；離火乾坤，專經可斷。本象同鄉在內，則離家不遠；他宮異地在外，則隔屬須遙。

The useful god falls in the trigram Dui (Metal), Zhen (Wood), and Xun (Wood), indicating that the gentleman practices miscellaneous studies. If the useful god falls in the trigram Li (Fire) and the trigrams Qian (Earth) and Kun (Earth), then he is a specialist in one school of thought. If the useful god is in the same trigram as the primary hexagram and also in the inner trigram, then the gentleman is from the same hometown, not far away. If the useful god is in another trigram and also in the outer trigram, then he is from a distant county or city, with a long journey ahead.

與世相生，非親則友；與官交變，不貴亦榮。靜合福爻，喜遇循循之善誘；動加龍德，怕逢凜凜之威嚴。

The useful god and the world line are mutually generating, indicating that this gentleman is either a relative or a friend. The useful god interacting with the official ghost suggests that although he will not hold an official position, he will still achieve honor and recognition. If the useful god is quiet and combines with the children line, it is fortunate to meet a kind and patient teacher. If the useful god becomes active along with the azure dragon and heavenly virtue, although the teacher is good, he may be too strict and imposing, causing the student to feel fearful.

父入墓中，邊孝先愛眠懶讀；文臨身上，李老聘博古通令。母化子孫，必主能詩能賦；鬼連兄煞，定然多詐多奸。

The parents' yao has entered the storage, indicating that this person is like Han Dynasty's Bian Shao (Zi Xiaoxian) who was lazy and reluctant to study. When the parents (documents) are placed on top of the hexagram body, it suggests that this person is like Laozi Li Er (who once served as the keeper of the Zhou dynasty archives), knowledgeable in ancient things. If the parents' yao transforms into the children's yao (with a refined talent), this person is certainly skilled in poetry and prose. If the official ghost is connected with siblings and malevolent stars, this person is definitely cunning and deceitful.

口是心非，臨空亡而發動；彼延此請，持世應而興隆。應值母而生世，須知假借；父在外而福合，必是擔囊。

The useful god falls into the empty position but becomes active, indicating that the person is insincere, saying one thing and doing another. Both the world line and the response line are flourishing (indicating potential use), suggesting that one is invited here and another there, with one teacher being hired by two parties. The response line is actually the parents' line coming to generate the world line, meaning that the name is borrowed (pretending to invite through someone else). The parents' line is in the outer trigram and combines with the children's line, indicating that one will take belongings and leave to take up residence elsewhere.

鬼化文書克世，則訟由子學；月扶福德日生，則青出於藍。刑剋同傷父子，必罹其害；合生為助官鬼，莫受其扶。

Official Ghost transforms into Parents (documents) to attack the World Line, indicating that disputes arise from matters concerning the children's education. The Month Builder supports the Children and the Day Branch also generates them, suggesting the student's achievements surpass those of his teachers. When punishments and attacks simultaneously harm both Parents and Children (teacher and student both suffer), one is certainly harmed. When mutual harmony and generation instead support the Official Ghost (assist the evil spirit), such 'support' should be avoided.

或擊或沖，父母逢之不久；或空或陷，世身見之不成。財化父爻，妻族薦之於不日；母藏福德，僧家設帳於先年。

The parents' line is being冲 and struck, indicating that this gentleman will not teach for long. If the world line or the hexagram body falls into emptiness or reaches a dead end, the matter will not succeed. The wife's wealth line transforms into the parents' line, meaning that the wife's family will soon recommend a gentleman. The parents' line is hidden beneath the children's line (children represent monks and Taoists), indicating that there was already a monk teaching here before.

技索六爻無過，求理思量，萬事貴莫讀書。

This method, within the six lines of divination, ensures nothing is overlooked. However, the underlying principles require one to think deeply and repeatedly. The last sentence expresses the author's sentiment from The Golden Strategies: among all things in the world, nothing is more precious than reading— the intention of the diviner is not to seek good fortune or avoid misfortune, but to help the young find a true teacher who can genuinely enlighten them.

學得明師，可繼程風於滿座；師非良館，難期賈粟之盈倉。故欲筆耕，先須蓍筮。世為西席，如逢父母必明經；應乃東家，若遇官爻須作吏。

The previous section was about seeking a teacher for a student, while this section is about a teacher divining whether he can find a good position. If a student can find a good teacher, the whole class can inherit the scholarly style of Chengmen; if a teacher cannot find a good position, he should not expect to be as prosperous as a writer who fills his granary like Jia. Therefore, if one wishes to make a living through writing, he should first cast a divination. When divining about a position, the World Line represents the teacher (the tutor), and if the World Line meets the Parents, the teacher is certainly well-versed in classics. The Response Line represents the employer (the host), and if the Response Line meets the Official Ghost, the host is certainly someone serving in the government.

臨官兮少壯，休囚則貧乏之家；墓庫兮高年，旺相則富豪之士。值土火空無父母，逢金水絕少兒孫。

The responding line in the official position (the officialdom stage in the twelve long life stages) indicates that the east house is in the prime of life. If the responding line is weak and confined, it suggests a poor and humble family. If the responding line falls into the storage position, it means the east house has an elderly person. If the responding line is prosperous and strong, it indicates a wealthy family. If the parents' line is associated with earth and fire and falls into an empty position, there are no elders in the family to take charge. If the children's line meets metal and water and is in a position of decline, there are few young people in the family who are studying.

不拱不和，決定主賓不協；相生相合，必然情意相投。財作束脩，不宜化弟；父為書館，豈可逢空。

The World and Response lines are neither supporting each other nor harmonious, indicating that the host and the western guest will certainly not get along. If they mutually generate and harmonize, they will certainly have mutual affection. The Wealth line represents tuition fees, and it is most undesirable for it to change into the Siblings line — as Siblings steal wealth, the tuition fees will certainly be deducted. The Parents line represents the study house, and it should not be empty — if it is empty, then the location of the study house will be lost.

鬼動合身，須得貴人推薦；兄兒臨應，決多同類侵謀。官如藏伏，應無督集之人；應若空亡，未有招賢之士。

The Official Ghost moves to harmonize with the Hexagram Body, and it requires the recommendation of the Nobleman to succeed. The Siblings line is on the Response Line, indicating that there will certainly be competitors coming to vie for the same position. If the Official Ghost is hidden and does not appear, then there is no one on the other side taking charge of recruiting students. If the Response Line falls into the Empty Wasteland, then there is no sincere host offering a position to a virtuous teacher.

動象臨財難稱意，空爻持世豈如心。身位受傷，雖成不利；間爻有動，縱吉難成。

The moving line is over the wealth line (when wealth moves, it harms the parents and disrupts literary matters), making it difficult to achieve one's wishes. The world line is empty, meaning the self has no solid position, so how can things go smoothly? The hexagram body is injured, so even if the match is arranged, there will be no benefit. The intermediate line between the world and response lines is active, indicating that the intermediary may cause trouble, and even if the situation is favorable, it will still not succeed.

鬼或化兄，備禮先酬乎薦館；世如變鬼，央人轉薦於東家。世無生合，謾看白眼之紛紛；福或興隆，會見青衿之濟濟。

The Official Ghost changes into Siblings, indicating the need to prepare a gift to thank the person who recommended the lodging. When the World Line changes into the Official Ghost, it signifies that one is relying on others to recommend oneself to the landlord. If the World Line does not receive support or connection from other lines, it will result in being looked down upon everywhere. If the line of Children is strong and prosperous (Children represent students), one will eventually see a full hall of young scholars gathered together.

衰逢扶起，日加負芨之徒；動遇沖開，時減執經之子。逢龍則俊秀聰明，遇虎則剛強頑劣。

The Children Line is originally weak but gains support, indicating an increasing number of students carrying books to study. The Children Line is originally active but is disrupted, showing a decreasing number of students holding scriptures to learn. When the Children Line meets the Azure Dragon, the students are intelligent and talented; when it meets the White Tiger, the students are strong-willed and unruly.

陽卦陽爻居養位，座前有劉恕之神童；陰宮陰象化財爻，帳後列馬融之女樂。兩福自沖，鬼谷值孫臏龐涓之弟子；子孫皆合，伊川遇楊時游酢之門生。

A hexagram with a yang line in a yang position falling on the nurturing position (the position of youth), will have a prodigy like Liu Su of the Song Dynasty sitting in front. A yin hexagram with a yin line transforming into the wealth line will have female musicians arranged behind, like the way Ma Rong set up a red curtain and had female musicians behind when teaching students during the Han Dynasty. If two lines representing children are in conflict, the students will be like Sun Bin and Pang Juan, classmates who harm each other, as in Guiguzi's school. If two lines representing children are in harmony, the students will be like Yang Shi and You Zuo, classmates who study together with unity, as in Cheng Yi's school.

世動妻爻，決主親操井臼；應生財值，定然供膳饔餮。如索束脩，可把妻財推究；若居伏地，還求朋友維持。

The World Line moves and is connected to the Wealth Line, indicating that the person should personally fetch water and grind rice, taking care of cooking themselves. If the Response Line comes to generate the Wealth Line and coincides with the Wealth Line, it means the east house provides meals. If one wishes to request a fee from the east house, one should investigate the Wealth Line. If the Wealth Line is hidden and does not appear, then one needs to entrust a friend to help provide support.

出現不傷，旺相相生名曰吉；入空無救，休囚死絕號為凶。變出父爻，書債必然償貨物；化成兄弟，硯田定必欠收成。

The wife's wealth hexagram appears in the divination without being harmed, and is prosperous and strong with support, which is considered auspicious. If the wife's wealth hexagram falls into the empty position and has no rescue, being weak and confined or in a state of death and decay, this is considered inauspicious. If the wife's wealth hexagram transforms into the parents hexagram, the payment for education cannot be received in cash, and goods must be used as payment instead. If the wife's wealth hexagram transforms into the siblings hexagram, the harvest from writing (like using a砚田) will definitely be poor during that year.

身空應空財福空，必然虛度；月剋日克動變克，恐受刑傷。鬼化財生，非訟則學金休矣；子連父母，因學而才思加焉。

The hexagram body is empty, the response line is empty, the wealth line and the children line are also empty, indicating that this year will be wasted. The month builder is attacking, the day branch is attacking, and the moving line and changing line also attack, leading to fear of punishment or injury. The official ghost changes into the wealth line, which generates, meaning either legal trouble or financial loss. The children line is connected to the parents line (indicating connection between students and documents), suggesting that due to teaching, one's own thinking ability has improved.

小忿小懲，必至爭長競短；大虧既負，寧不訴枉申冤。欲定輸贏，須詳世應。應乃對頭，要休囚死絕；世為自己，宜帝旺長生。

Small grievances and minor punishments often lead to arguments over who is right or wrong; when one suffers a big loss or injustice, who would not seek to clear their name? When divining about a lawsuit to determine the outcome, first examine the World and Response lines carefully. The Response line represents the opponent, so it should be weak or dead. The World line represents oneself, so it should be in a position of prosperity or growth. This method treats the World line as oneself and the Response line as the other party. Official Ghosts represent the officials and the charges, Parents represent the documents and cases, Children represent the Relief Deity, and Wealth represents expenses.

相沖相剋乃是欺凌之象，相生相合終成和好之情。世應比和官鬼動，恐公家捉打官司；卦爻安靜子孫興，喜親友勸和公事。

The World and Response lines are in conflict and mutual control, indicating a situation of mutual bullying. If they are mutually generating and harmonious, they will eventually reconcile. If the World and Response lines are harmonious (with no conflict) but the Official Ghost line becomes active, it suggests that the authorities may take action to arrest someone. If all six lines are quiet and the Children line is strong (Children overcoming Official Ghost, which is Relief Deity), it is fortunate that friends intervene to mediate, and the matter can be resolved.

世空則我欲息爭，應動則他多機變。間傷世位，須防硬證同謀；鬼克間爻，且喜有司明見。

The world line is empty, indicating that I no longer wish to struggle and intentionally want to calm the situation. The response line is active, suggesting the other party is cunning and keeps changing their tactics. The intermediate line harms the world line, warning to be cautious that the witness may be bribed and collude to give false testimony. The official ghost restrains the intermediate line (the official has caught the person who is manipulating things), which is good as it shows the main judge is observant and discerning.

身乃根因事體，空則情虛；父為案卷文書，伏須未就。鬼作問官，克應則他遭杖責；日為書吏，傷身則我受刑名。

The hexagram body is the root and essence of this matter; if it falls into the empty position, the case itself is baseless and unsupported. The parents line represents the case documents; if it is hidden and not revealed, the documents have not yet been written and the case has not been filed. The official ghost represents the judicial officer; if the official ghost harms the response line, the opposing party will be punished. The day branch here acts as a clerk or subordinate, and if it harms the hexagram body, I will be held responsible for punishment.

逢財則理真氣壯，遇兄則財散人離。世入墓爻，難免獄囚之繫；官逢太歲，必非州縣之詞。

In the hexagram, if the wife and wealth line is strong and effective (indicating sufficient funds for bribes and solid evidence), then the case is justified and the position is strong. If siblings are in power (stealing wealth), money will be lost and allies will scatter. If the world line falls into the storage position, imprisonment is inevitable. If the official ghost line coincides with the supreme year (the supreme authority), this legal matter will not stop at the county level but will escalate to the higher authorities.

內外有官，事涉一司終不了；上下有父，詞興兩度始能成。官父兩強，詞狀表章皆准理；妻財一動，申呈訴告總徒勞。

The inner and outer trigrams both have the official ghost, indicating that this matter involves two departments and cannot be resolved at once. Both the inner and outer trigrams have the parents' elements, meaning the lawsuit must be filed twice before it is accepted. The official ghost and parents are both strong, meaning the official documents will be accepted. However, if the wealth element is activated (wealth overcomes parents, damaging the lawsuit documents), then filing the complaint will be in vain.

父旺官衰，雀角鼠牙之訟；變衰動旺，虎頭蛇尾之人。世若逢生，當有貴人倚靠；應衰無助，必無奸惡刁唆。

The parents are strong while the official ghost is weak (indicating many cases but the officials do not attend to them), which is merely a minor dispute like that between crows and rats. The moving line was originally strong but turns weak in the changing line, showing that this person starts strong but ends up retreating. If the world line receives support, there will be a nobleman to rely on. The response line is weak and has no helpers, so there is no wicked person inciting trouble from the side.

無合無生總旺，如何獨腳虎；有刑有克逢空，空效縮頭龜。兄在間中，事必干眾；父臨應上，使欲興詞。

The Response Line is strong, but since it has neither a match nor a source, it is like a lone tiger, appearing powerful but without support. The World Line, although subject to conflict and restriction, happens to be in an empty position (so it is not affected by restriction), and can only retreat like a turtle for a while. The Siblings Line is in the middle position, indicating that this matter will involve many people. The Parents Line is on the Response Line, meaning the other party will file a lawsuit against me.

父動而官化福爻，事將成而偶逢兜歡；父空而身臨刑煞，詞未準而先被笞刑。妻動生官，須用貲財矚託；世興變鬼，必因官訟亡身。

The parents' line moves, but the official ghost changes into the children's line (children overcome the official, the official's strength is greatly reduced). The matter was originally meant to be completed, but someone suddenly intervenes to mediate and reconcile. The parents' line falls into an empty position and the hexagram body is afflicted by a criminal star, the lawsuit has not yet been decided, but the person has already been punished. The wife's wealth line moves to generate the official ghost, implying that money must be spent to bribe someone to help. The world line moves and changes into the official ghost, indicating a fear of dying from this lawsuit.

子在身邊，到底不能結證；官伏世下，訟根猶未芟除。墓逢日德刑沖，目下即當出獄；歲挈福神生合，獄中必遇天恩。

The line of children is near the hexagram body (the child line overcomes the official ghost, and the official ghost cannot be established), so this case cannot be concluded or decided. The official ghost is hidden beneath the world line, indicating the root of the lawsuit has not been completely removed, and it will still resurface in the future. Although the world line is in a grave, if it is attacked by the day branch or heavenly virtue, the grave can be opened, allowing the person to be released from prison immediately. The sovereign year supports the child line to generate and harmonize with the world line, ensuring a great pardon of heavenly grace in prison.

若問罪名，須詳官鬼；要知消散，當看子孫。卦象既成，勝負瞭然明白；訟庭一部，是非判若昭彰。

If you want to determine the specific charge, examine which of the Five Phases the Official Ghost belongs to and which of the Six Beasts it is associated with. If you want to know when the case will be resolved, look at when the Children line gains strength and becomes active. Once the hexagram is fully arranged, the outcome becomes clear; the right and wrong of a court case will be clearly determined. The key points in divining lawsuits are the five statements: "The World and Response lines determine victory or defeat, the Official Ghost determines the charge, the Children line determines resolution, the Parents line determines documents, and the Wealth line determines expenses."

人有窮通，世有否泰。自嗟薄命，適當離亂之秋；每嘆窮途，聊演變通之易。因錄已驗之卦爻，為決當今之賊寇。

People may be in hardship or in smooth sailing, the world may be closed off or open. Lamenting one's fate, one happens to live in a time of war and chaos; often feeling stuck and without a way out, one resorts to interpreting the Book of Changes to seek a way through. Therefore, one records past instances where the divination proved accurate, to judge the current threat of bandits. In this method, the Official Ghost represents bandits and disasters, the Children represent the gods of fortune and salvation, the World Line represents oneself, and the Wealth and Father lines represent one's wife, children, and belongings.

鬼位興隆，賊勢必然猖獗；官爻墓絕，人心始得安康。路上如逢休出外，宅中如遇勿歸家。

The position of official ghost is flourishing and strong, so the harmful forces will certainly be rampant. When official ghost enters its tomb and reaches its decline, people's hearts can finally find peace. If official ghost falls on the line of the path (fifth line), one should not go out; if it falls on the line of the dwelling (second line), one should not return home. These two lines are the most practical advice for avoiding chaos: look where the ghost is, and avoid that place.

動來刑害，總教智能也難逃；變入空亡，若被勾留猶可脫。日辰制伏，何妨卦裡刑傷；月建臨持，勿謂爻中隱伏。

Official Ghost moves forth to harm and accuse me, even with wisdom and ability, it is hard to escape. If Official Ghost enters the void, even if temporarily detained, it can eventually be escaped. If the Day Branch controls it, the minor injuries in the hex are not serious. If the Month Builder is present in its position, do not think it is safe just because it is hidden in the line — with the influence of the month, it cannot be hidden.

所惡者，提起之神；所賴者，死亡之地。自持鬼墓，墳中不可潛藏；或值水神，舟內猶當仔細。

The most annoying is the爻 that lifts the official ghost (the god that supports the official ghost), and the most dependable is when the official ghost falls into a dead or exhausted state. The world line itself holds the storage of the official ghost, and one cannot hide in the graveyard. If the official ghost is associated with the water god, one must be especially cautious even if hiding in a boat.

子爻福德北宜行，午象官爻南勿往。鬼逢沖散，何須剋制之鄉；福遇空亡，莫若生扶之地。

The Children (Fortune Virtue) falling on the Son Water line suggests going north, as Son belongs to the north. The Official Ghost falling on the午 Fire line suggests avoiding going south, as午 belongs to the south. If the Official Ghost has already been dispersed by a clash, there is no need to seek another direction to control it. If the Children fall on an empty or void position, it is better to go to the direction that can generate and support the Children. The direction to avoid trouble should be determined by this principle of one generation and one control.

旺興內卦，終來本境橫行；動化退神，必往他鄉標掠。官連旺福合生身，反凶為吉；陽化陰則刑剋世，弄假成真。

The Official Ghost is prosperous and strong, arising within the inner trigram, indicating that thieves will eventually come to the local area to cause trouble. However, if the Official Ghost moves but transforms into the Retreating God, it will shift to another place to cause disturbances. Although the Official Ghost is connected to the prosperous and strong Children and comes to harmonize and generate the World Line, this turns misfortune into good fortune. A yang line changing to a yin line, while also刑克 the World Line, originally a false alarm, will turn into a real event.

賊興三合爻中，必投陷阱；身在六旬空處，終脫樊籠。官鬼臨身，任爾潛蹤猶撞見；子孫持世，總然對面不相逢。

The Official Ghost arises in the Triple Harmony Formation (the thief's forces encircle), inevitably falling into a trap. The Hexagram Body is precisely in the旬空 (decade void), ultimately able to escape the cage. The Official Ghost is adjacent to the Hexagram Body; no matter how you hide your tracks, you will still be caught. The Children (representing descendants or offspring) hold the world (the main line), even if facing the thief directly, you will not be recognized.

兄變官爻，竊恐鄉人劫掠；財連鬼煞，須防藏護私藏。日辰沖剋財爻，妻孥失散；動象刑傷福德，兒女拋離。

The siblings' line changes into the official ghost line (a similar element turning into a thief), which suggests fear of people from the same area coming to plunder. The wealth line is connected to the official ghost and malevolent stars, so one should be cautious of hiding things for others and secretly keeping stolen goods. The day branch clashes and controls the wealth line, indicating that wife and children may become separated. The moving line injures the children's line, meaning the children will be separated.

火動克身，恐有燎毛之苦；水興傷世，必成滅頂之凶。父若空亡，包裹須防失脫；妻如落陷，財物當慮遺亡。

A fire line is activated and comes to harm the hexagram body, indicating possible suffering from fire or burning. A water line is strong and harms the world line, suggesting a disaster like drowning. If the parents line falls into emptiness (parents represent luggage, clothes, and bedding), there is a risk of losing packages. If the wife and wealth line is in decline, there is a need to be cautious about losing property.

五位交重，兩處身家無下落；六爻亂動，一家骨肉各西東。福臨鬼位刑沖帶煞，則官兵不道；官變兄爻克合傷財，則妻妾遭淫。

The fifth line (position of travel) is activated repeatedly, with family members missing from two places. The sixth line is chaotic, with family members scattering in all directions. The children are positioned on the official ghost line and are involved in punishment and clash along with malevolent influences (what should protect me becomes harmful). This indicates corrupt officials who harass the people more than robbers. The official ghost transforms into siblings, which both harms and harmonizes, damaging the wealth. This suggests that the wife or concubine has been violated by others.

妻去生扶，只為貪財翻作禍；子來沖動，皆因兒哭惹成災。得值六親生旺，雖險何妨；如臨四絕刑傷，逢屯即死。

The Wealth hexagram goes to generate and support the Official Ghost hexagram, which is because of greed for wealth that brings misfortune. The Children hexagram comes to stir up the Official Ghost hexagram, which is because the child's crying brings disaster. If all the Six Relations hexagrams are strong and vital, even encountering danger is not a problem. If they fall into the four dead positions and suffer from punishment and injury, once encountering difficulties, there will be no life.

世遇亂離，既已遂爻而決矣；時遭患難，亦當隨象以推之。最怕官爻克世，則必難迴避；大宜福德臨身，則終可逃生。

When people encounter chaos and turmoil, they have already assessed each line according to its position. As for difficulties encountered at any time, they should be analyzed according to the hexagram. In general, the most dangerous situation is when the official ghost line harms the world line, which is unavoidable. The most favorable situation is when the children (fortune virtue) are on the hexagram body, eventually allowing one to escape with their life. These two sentences are the fundamental principles of the art of avoiding calamity.

官化父沖，必有文書挨捕；日沖官散，必多親友維持。鬼伏而兄弟沖提，禍由骨肉；官靜而旁爻刑剋，事出吏書。

Official Ghost transforms into Parents, causing a conflict (Parents represent official documents), indicating there will certainly be official documents or arrests. The Day Branch conflicts and disperses the Official Ghost, meaning many relatives will come out to support and protect. The Official Ghost was originally hidden but is now stirred up and revealed by the Siblings爻, indicating misfortune is caused by family members. The Official Ghost was originally quiet but is disturbed by other爻 through punishment and conflict, meaning the matter is initiated by officials and clerks.

應若遭傷當累眾，妻如受克定傷財。遍喜六爻安靜，又宜一卦無官，或身世之逢空，或用神之得地。

If the Response Line is harmed, it will certainly cause trouble for many people. If the Wealth Line is attacked, there will certainly be financial loss. In a divination about avoiding chaos, the best situation is for all six lines to be still (if they do not move, there will be no incident). It is also favorable if the entire hexagram does not contain the Official Ghost (without a ghost, there will be no thief); or if the Hexagram Body and World Line fall into an empty position (empty means the thief cannot find me); or if the Useful Gods are in their proper positions. If any of these four conditions are met, there is a chance of survival.

天來大事也無防，海樣深仇何足慮。事有百端，理無二致，潛心玩索，若能融會貫通，據理推占，自得圓神不滯！

If the divination shows the above mentioned auspicious signs, even if there are matters as big as heaven, they will not matter, and even deep-seated grudges will not be a cause for worry. Though worldly affairs are numerous, the principle is only one. As long as one diligently studies and explores, able to integrate and understand thoroughly, and applies reasoning to divination, it will naturally be smooth and profound without being stuck. This is also the main point repeatedly emphasized throughout the book: the method is fixed, but its application is not; it all depends on adapting to the situation and being flexible.

寬以禦敵，眾侮慢斯加；嚴以治人，逃亡遂起。故雖大聖之有容，尚謂小人之難養，須察用爻方知實跡。若臨午地，必往南方；或化寅爻，轉移東北。

Being lenient with subordinates leads them to become careless; being too strict causes them to run away. Therefore, even Confucius, the great sage, said that it is difficult to manage small people. To predict an escape, one must examine the yao of the Useful God to determine the actual direction of the person. If the Useful God is on the Wushen (South) trigram, the person will definitely go south; if it changes to Yin Wood, then the person is moving northeast. This method uses the six relations of the person who has escaped as the Useful God: servants are represented by Wealth, children by Children, and brothers by Brothers, each according to their proper relationship.

木屬震宮，都邑京城之內；金居兌象，庵觀寺院之中。鬼墓交重，廟宇中間隱匿；休囚死絕，墳陵左右潛藏。

The useful god belongs to wood and is in the Zhen palace (Zhen represents broad roads and bustling places), so this person is hidden in the capital city. The useful god belongs to metal and is in the Dui palace (Dui represents speech and divination), so this person is hidden in temples and monasteries. The Storage of the official ghost is activated repeatedly, so this person is hiding in temples. If the useful god is weak and confined, then this person is concealed near tombs and mausoleums.

如逢四庫，當究五行；倘伏五鄉，豈宜一類。木興水象，定乘舟楫而逃；動合伏財，必拐婦人而去。

The useful god if it falls on the four storage places, namely Chen, Xu, Chou, and Wei, should be further examined to determine its own five phases, so as to decide the direction. If the useful god is hidden under another yao, it should be checked which of the six relations it is hidden under, and it should not be considered in a general way. If the wood yao is strong and there is a water image (wood floating on water), this person must have escaped by boat. If the moving yao combines with the hidden wife's wealth, this person must have taken the wife along with him.

內近外遠，生世則終有歸期；靜易動難，坐空則必無尋路。合起合住，若非容隱即相留；沖動沖開，不是使令當敗露爻。

The useful god located within the inner trigram is nearby, while if it is in the outer trigram, it is far away. If it comes to generate the world line, it will eventually return. When the useful god is still, it is easy to find, but when it moves, it is hard to track. If the useful god is sitting on an empty trigram, there is no way to find it. If the useful god is combined and restrained, it is either being hidden by someone or detained. If the useful god is impulsively activated and broken, it is either being sent out by someone or its traces are about to be exposed.

動爻刑剋，有人阻彼登程；日建生扶，有伴糾他同去。間爻作合，原中必定知情；世應相生，路上須當撞見。

In the hexagram, if a moving line harms the useful god, it means someone is blocking his way. If the day branch and month builder generate and support the useful god, it indicates companions are joining him. If the intermediate line combines with the useful god, it suggests the person in the middle (a guarantor or intermediary) is aware. If the world line and response line generate each other, it means he is likely to meet someone on the way.

無沖無破居六位，則一去不回；有克有生在五爻，則半途仍走。主象化出主象，歸亦難留；本宮化入本宮，去應不遠。

The useful god is neither being冲 nor being破 and is located in the sixth line (the outermost and farthest), indicating that the person will leave and not return. If the useful god is in the fifth line (the position of travel) and there are bothrestrain and生助, then the person will have to travel further on the way. If the useful god moves and transforms into another useful god of the same type (leaving once and then leaving again), even if he returns, he will not stay. If the line within the native's palace transforms into another line within the same palace (moving back and forth within the same domain), then the person will not travel far.

歸魂卦用仍生合，不捕而自回；游魂卦應又交重，能潛而會遁。世克應爻，任爾潛身終見獲；應傷世位，總然對面不相逢。

A divination showing a returning soul hexagram with the useful god supporting and harmonizing with me, does not need to be pursued; it will come back on its own. A divination showing a wandering soul hexagram with the response line strongly active indicates that the person is skilled at hiding and escaping. If the world line can overcome the response line, no matter how well the person hides, they will eventually be caught. If the response line harms the world line, even if they are face to face, they will not be recognized or encountered.

父母空亡，杳無音信；子孫發動，當有維持。眾煞傷身，竊恐反遭刑辱；動兄持世，必然廣費貲財。

The Parents' line falls into emptiness (Parents represent messages and letters), so there is no news. The Children's line becomes active (Children are the gods of fortune and salvation), indicating that someone is likely helping and supporting. Many Inauspicious Sha (evil influences) harm the Hexagram Body, so it is feared that pursuing someone may result in self-punishment and disgrace. The active Brothers' line holds the World Line (Brothers represent consumption), meaning that searching for someone will certainly cost a lot of money.

父動變官，必得公人捕捉；世投入墓，須防窩主拘留。世應比和不空，必潛於此；世應空亡獨發，徒費乎心。但能索隱探幽，何慮深潛遠遁！

If the parents' line moves and transforms into the official ghost (meaning documents turn into enforcers), it is certain that officials will send people to arrest him. If the world line falls into the storage, one must be cautious that those who hide him may turn around and detain oneself. If both the world and response lines have harmonious elements and neither is empty, the person is hiding nearby. If both world and response lines are empty and only one line moves alone, then all the worry is in vain. In the end, as long as one can investigate thoroughly and follow the lines, how can one fear that he is hidden deep or has escaped far?

書讀五車，固欲致身於廓廊，胸藏萬卷，肯甘遁跡於丘園。要相國家，當詳易卦。父爻旺相，文成擲地金聲；鬼位興隆，家報泥金捷喜。財若交重，休望青錢之中選；福如發動，難期金榜之題名。

Reading ten thousand volumes of books is originally for entering officialdom and serving in the court, who would be willing to contentedly die old in the mountains. Whether one can assist the state depends on this divination. Practically speaking: first find the parents'爻 — it represents articles and examination papers; if it is prosperous and strong, then one's thoughts are clear and lofty, and writing is as solid as stone and resounding as sound. Then find the official ghost爻 — it represents official rank and position; if it is flourishing, then good news will arrive at home. Conversely, one must also recognize the two Hostile God: if wife and wealth爻 are repeatedly activated, they will overcome the parents爻, causing the articles to be unqualified, and one should not expect every piece to be selected; if children爻 is activated, it will overcome the official ghost爻, cutting off the official rank first, and thus the honor of being listed on the imperial examination list becomes hopeless. These four lines are the general principle for seeking fame and official position.

兄弟同經，乃奪標之惡客；日辰輔德，實勸駕之良朋。兩用相沖，題目生疏而不熟；六爻競發，功名恍惚以難成。月克文書，程序背而不中，世傷官克，仕路窒而不通。

In actual divination, one must also pay attention to three aspects: first, the siblings爻, which represent competitors in the same examination, striving for the prize; if the day branch comes to generate and support the useful god, then it is a good friend encouraging me to proceed to the examination. Second, if the official ghost and parents, the two useful gods, are in mutual conflict, the questions will be obscure and unfamiliar; with all six lines competing to activate, the mind becomes confused, and the prospects for official rank become uncertain. Third, if the month builder overcomes the parents, the composition will deviate from the established style and fail to pass; if the world line instead harms the official ghost, the career path will become blocked.

妻財助鬼父爻空，可圖僥倖；福德變官身位合，亦忝科名。出現無情，難遂青雲之志；伏藏有用，終辭白屋之人。月建克身當被責，財如生世必幫糧。

There are also two instances where misfortune can turn into good fortune: first, although the wife and wealth element moves, it turns away to support the official ghost, and the parents element exactly falls into an empty position (empty means it is not affected by the wealth element), thus it may be fortunate to pass the examination; second, although the children element moves and transforms into the official ghost, and it also harmonizes with the hexagram body, it can stillwith difficulty obtain a scholarly rank. Furthermore, observe the relationship between the official ghost and the world line: although the official ghost appears but has no connection with the world line, lofty aspirations are difficult to achieve; although the official ghost is hidden but still has the power to promote, eventually one can escape from a humble background. In addition, if the month builder comes torestrain the hexagram body, taking the examination will result in punishment; if the wife and wealth element comes to support the world line, there must be someone to help with travel expenses and food.

父官三合相逢，連科及弟；龍虎二爻俱動，一舉成名。殺化生身之鬼，恐發青衣；歲加有氣之官，終登黃甲。病阻試期，無故空臨於世位；喜添場屋，有情龍合於身爻。

The best auspicious signs are of two kinds: when both parents and official ghost are in triple harmony, it indicates continuous success in the imperial examinations; when both azure dragon and white tiger lines are activated, it signifies immediate fame and success. The next best is when malevolent influences transform into official ghost that generates the hexagram body, but one can only attain a low rank; if the current year's ruler joins a vital official ghost, one will eventually pass the first-tier examination. Additionally, two details should be considered: if the world line falls into emptiness without cause, it indicates illness that delays the examination; if the azure dragon sincerely combines with the hexagram body, it suggests smoothness and good fortune in the home.

財伏逢空，行糧必乏；身興變鬼，來試方成。卦值六沖，此去難題雁塔；爻逢六合，這回必占薦頭。父旺官衰，可惜劉蕢之下第；父衰官旺，堪嗟張奭之登科。

Now consider three layers: if the wife and wealth are hidden and also fall into the empty position, the expenses for the exam journey will certainly be insufficient; if the hexagram body moves and transforms into the official ghost, one must personally take the exam to achieve success. In the hexagram structure, if six clashes appear, the journey to the bell tower for the exam will be difficult; if six harmonies appear, one will certainly rank high in this examination. As for the misalignment between the article and the official position, there have been two extreme examples throughout history: when the parents are strong but the official ghost is weak, the article may be good but there is no official position, as was the case with Liu Ruan of the Tang Dynasty who failed to pass; when the parents are weak but the official ghost is strong, the article may be poor yet one can still pass the exam, as was the case with Zhang Shi of the Tang Dynasty who succeeded.

應合日生，必資鶚薦；動傷日克，還守雞窗。世動化空用旺，則豹變翻成蝴蝶。身宮化鬼月扶，則鵬程連步蟾宮。

The last two contrasts: if the response line comes to harmonize and the day branch comes to generate, one must have a strong force like an eagle recommending; if the moving line harms and the day branch controls, one must return to the study hall to read diligently, with no immediate success. If the world line moves but turns into an empty void, even if the useful god is prosperous and strong, that beautiful transformation of a leopard will turn into a butterfly flying away; if the hexagram body's palace turns into an official ghost yet receives support from the month builder, then one will achieve great success, advancing step by step to win the moon palace.

更詳本主之爻神，方論其人之命運。雖賦數言，總論窮通之得失，再將八卦，重推致用之吉凶。

The examples given above are general rules; when dealing with specific cases, one must also examine the strength and decline of the heavenly stems and earthly branches associated with the particular line of the hexagram, in order to accurately assess a person's fate. Although this essay is brief and only discusses the overall trends of success and failure, specific cases still require re-casting the eight trigrams and six lines to judge fortune and misfortune based on actual circumstances. The method is fixed, but people differ; this is the consistent meaning conveyed throughout the different sections of The Golden Strategies.

為國求賢，治民之本，致身輔相，祿養為先。旺相妻財，必得千鍾之粟；興隆官鬼，定居一品之尊。子若交重，當慮剝官削職；兄如發動，須防減俸除糧。

Selecting virtuous individuals for the state is the fundamental aspect of governing the people, and scholars seeking to establish themselves in official positions must first have a salary to sustain their lives. Therefore, in the matter of holding an official post, both position and salary are of equal importance: the official ghost爻 governs the position, and the wealth爻 governs the salary. In actual divination, the order of consideration is first to examine the strength and prosperity of these two factors— if the wealth爻 is prosperous and strong, then the salary will be abundant, and if the official ghost爻 is flourishing, then the position will reach the highest rank. Next, one should look at the two hostile gods: if the children爻 is repeatedly active, it will overcome the official ghost, and one should beware of being dismissed from office; if the siblings爻 is active, it will overcome the wealth爻, and one should beware of a reduction in salary.

父母空亡，休望差除宣敕；官爻隱伏，莫思爵位升遷。月建生身，當際風雲之會；歲君合世，必承雨露之恩。世動逢空，官居不久；身空無救，命盡富危。

Now looking at three points: the parents'爻 represents imperial edicts and documents; if it falls into emptiness, there is no need to wait for official appointments. If the official ghost爻 is hidden and does not emerge, then aspirations for promotion can be set aside. If the month builder generates the hexagram body, it signifies a time of great opportunity and favorable circumstances; if the sovereign year combines with the world line, it indicates receiving the grace and favor of the sovereign (the sovereign year represents the sovereign). Conversely, if the world line becomes active but falls into emptiness, the official position will not last long; if the hexagram body falls into emptiness without support, one's lifespan is nearing its end, and even if wealthy, there will be danger.

鬼化福沖當代職，財臨虎動必丁憂。日辰沖剋，定然誹謗之多招；鬼煞傷身，因見災殃之不免。兄爻化鬼無情，同僚不協；太歲加刑不順，貶謫難逃。卦靜世空，退休之兆；身空煞動，避禍之徵。

Further considerations on advancement, retreat, departure, and retention: If the official ghost changes into children, which then conflict (children overcome the official), the position will be taken over by others. If the wealth hexagram is accompanied by the white tiger and becomes active (wealth overcomes parents, the white tiger signifies loss), it indicates the necessity of mourning the parents and resigning from office. If the day branch conflicts and overcomes, there will certainly be much slander. If the official ghost and malevolent stars injure the hexagram body, calamity is unavoidable. If siblings change into the official ghost and have no connection with the world line, there will be discord among colleagues. If the year star adds punishment and is not in harmony with the world line, demotion is inevitable. If all six lines are still and the world line falls into emptiness, it is a sign of retirement. If the hexagram body falls into emptiness and malevolent stars become active, it is a sign of avoiding disaster and stepping down.

身邊伏鬼若非空，頭上烏紗終不脫。財空鬼動聲名震，而囊篋空虛。官旺父衰職任高，而衙門冷落。職居風憲，皆因月值官爻；官在貳司，只為鬼臨傍位。

The hexagram body is accompanied by the official ghost, and as long as it does not fall into emptiness, the official position can be retained. If the wealth is empty while the official ghost is active, there may be a great reputation but the treasury is empty, leading to a bleak official position. If the official ghost is strong but the parents are weak (parents represent official seals and government offices), the position may be high but the government office is cold and deserted, indicating a position that is famous but not real. If the position involves supervising discipline, it is often because the month builder coincides with the official ghost. If the position is an assistant or deputy role, it is because the official ghost is not in the main position but appears in the adjacent line.

撫綏百姓，兄動則難化愚頑；巡察四方，路空則多憂驚怪。出征剿捕福德興，而寇賊殲亡。鎮守邊陲卦爻靜，而華夷安泰。奏陳諫諍，那堪太歲刑沖；僧道醫官，豈可文書發動。但隨職分以推詳，可識仕途之否泰。

In the end, according to one's duties, we should analyze accordingly. If one holds the position of pacifying the people (pacifying the people), siblings are active (indicating disputes and disturbances), and the foolish and untaught people are difficult to influence. If one holds the position of inspecting the four quarters (inspecting all regions), the fifth line (road) is empty, indicating many unexpected troubles and strange occurrences on the road. When sending troops to suppress rebels, if the children's line is strong, the rebels will be eliminated (children overcoming official ghosts, where ghosts represent bandits). When defending the borders, if all six lines are calm, both Chinese and foreign people will be at peace. When making a memorial to advise the emperor, one must be most careful about the year's master (太岁) coming to harm or conflict—conflicting with the year's master indicates offending the sovereign. For officials in religious, official, or medical positions, their profession is based on the children's line, and it is most dangerous if the parents' line becomes active and harms the children. In summary, according to each person's duties, one can clearly determine whether their career path is smooth or blocked.

居貨曰賈，行貨曰商，總為資生之計。蓍所以筮，龜所以卜，莫非就利之謀。要問吉凶，但看財福。財旺福興，無問公私皆稱意；財空福絕，不拘營運總違心。

Sitting merchants and traveling traders are both means of making a living, and divination through yarrow stalks, turtle shells, and other methods are also ways of advising people in their pursuit of profit. When seeking fortune, only two factors are considered: wife's wealth represents the wealth itself, and children represent the source of wealth. If wife's wealth is strong and children are flourishing, whether dealing with public or private matters will go smoothly. If wife's wealth is weak and children are absent, no matter how one tries to manage affairs, it will feel unsatisfactory. When actually divining, first determine the strength and weakness, as well as the reality or emptiness of these two lines. Already half of the success or failure is decided.

有福無財，兄弟交重偏有望；有財無福，官爻發動亦堪求。財福俱無，何異守株而待兔；父兄皆動，無殊緣木以求魚。月帶財神，卦雖無而月中必有；日傷妻位，財雖旺而當日應無。

If you have only one of them, there is still a chance: if there are children but no wealth, having many siblings activated can be hopeful—siblings generate children, and children generate wealth, thus connecting the source. If there is wealth but no children, the official ghost can be sought—wealth generates the official, and the official protects the wealth, so it won't be stolen by siblings. If neither is present, it's like waiting by a tree for a rabbit; if both parents and siblings are activated (one cutting off the source of wealth, the other stealing the capital), it's like climbing a tree to fish. Additionally, there is a difference in time: if the month builder carries wealth, even if the hexagram lacks wealth, there will certainly be some within the month; if the day branch harms wealth, although wealth is strong, it will not be obtained on that day.

多財反覆，必須墓庫以收藏；無鬼分爭，又怕交重而阻滯。兄如太過，反不克財；身或兄臨，必難求望。財來就我終須易，我去尋財必是難。

The wife's wealth in the hexagram appears too much and becomes unstable, requiring a storage to contain it. If there is no official ghost in the hexagram, there is no one to block the siblings from competing for the wealth. However, if the official ghost is strong, it may consume energy and create obstacles. If the siblings are too strong, it will reach an extreme and instead fail to overcome the wealth. If the world line is occupied by the siblings, the person himself becomes a thief of wealth, making it difficult to obtain wealth. In summary, if the wealth爻 supports the world line and combines with it, the wealth comes to me easily; but if the world line goes out to support the wealth, it will be difficult to obtain.

身遇旺財，似取囊中之物；世持動弟，如撈水底之針。福變財生，滾滾利源不竭；兄連鬼克，紛紛口舌難逃。父化財，必辛勤而有得；財化鬼，防耗折而驚憂。

When the hexagram body meets a prosperous and strong wealth trigram, obtaining wealth is as easy as taking it out of a pocket. If the world line is seated and activated by siblings, seeking wealth is like fishing for a needle in the water, which is in vain. If children transform into wealth trigrams and generate wealth, there will be a continuous and abundant source of wealth. If siblings are connected with official ghosts, they will both harm wealth (one causing loss of wealth, the other bringing misfortune), leading to disputes and conflicts. If parents transform into wealth trigrams, there will be hard work followed by rewards; if wealth trigrams transform into official ghosts, one should beware of losses, financial setbacks, and unexpected worries.

財局合福神，萬倍利源可許；歲君逢劫煞，一年生意無聊。世應二爻空合，虛約難憑；主人一位刑傷，往求不遇。徒空持鬼，多因自己遲疑；日合動財，卻被他人把住。

The third line forms a combination of the Wealth line, and also harmonizes with the Children line, indicating a profit of ten thousand times; if the line of the year meets the Robbery Sha, business will be slow that year. Although the World and Response lines are harmonious but both fall into emptiness, it is an unreliable agreement; if the line of the person you are seeking is harmed, you will not find him when you seek him. If the World line is empty and sits on the Official Ghost, it is mostly due to one's own hesitation causing mistakes; although the Wealth line moves, it is held by the Day Branch, meaning the wealth is controlled by others.

要知何日得財，不離生衰旺合。欲決何時有利，但詳春夏秋冬。合夥不嫌兄弟，公門何慮官爻。

To determine the favorable time, there are only two lines of oral诀: to know which day one will gain wealth, one should look at when the useful god is born, when it turns strong, and when it meets a harmonious element (decline waits for strength, harmony waits for conflict, emptiness waits for reality); to judge when it is beneficial, one should see in which season of spring, summer, autumn, or winter the wife's wealth is in command. As for what to avoid, it also depends on the context: if one is合伙 doing business, seeing siblings in the hexagram does not need to be avoided — after all, it is about cooperating with others; if one is seeking profit in an official position, seeing official ghosts in the hexagram does not need to be feared — that is exactly his profession.

九流術士，偏宜鬼動生身；六畜血財，尤喜福興持世。世應同人，放債必然連本失；日月相合，開行定主有人投。應落空亡，索債者失望；世遭刑剋，賭博者必輸。

Continuing with explanations by industry: Those engaged in fortune-telling and medicine, among the nine categories of itinerant craftsmen, are actually suited when the Official Ghost moves to generate the hexagram body — since they rely on people's worries and ailments for a living. Those involved in livestock breeding and slaughter, which are referred to as 'blood money' trades, especially favor a situation where the Children's line is strong in the world position — as the Children represent domesticated animals. When the World and Response lines share the same Five Phases (as if they were the same person), lending money will certainly result in being unable to recover even the principal. When the day branch, month builder, and the world position are in harmony, setting up a shop will certainly attract customers. If the Response line is empty, creditors will find nothing. If the World line is harmed or restrained, gamblers will certainly lose.

鬼克身爻，商販者必遭盜賊；間興害世，置貨者當慮牙人。停拓者喜財安而鬼靜；脫貨者宜財動而身興。路有有官休出外，宅中有鬼勿居家。

Official Ghosts restraining the Hexagram Body indicate that merchants transporting goods will encounter thieves; if the intermediate line becomes active and harms the World Line, caution is needed when purchasing as middlemen may interfere. Those storing goods for future sale prefer the Wealth line to be still and the Official Ghosts also still—stillness allows goods to be stored longer; those eager to sell should have the Wealth line active and the Hexagram Body vigorous—movement facilitates quick sales. The same hexagram can have opposite fortune depending on the direction of trade. Additionally, if the line representing roads has Official Ghosts, avoid going out; if the line representing the house has Official Ghosts, avoid staying at home.

內外無財伏又空，必然乏本；父兄有氣財還絕，莫若安貧。生計多端，占法不一，但能誠敬以祈求，自可預知其得失。

The inner and outer trigrams do not show the wealth hexagram, and the hidden god also falls into the void. Thus, there is no original capital at all. The parents and siblings hexagrams have some vitality, but the wealth hexagram is in a dead position (its escape path is taken, and the劫神 is in control). It is better to give up striving and be content with poverty. There are many ways to make a living, and the methods of divination vary, but as long as one sincerely and respectfully seeks, one can naturally foresee the gains and losses. This statement still aligns with the book's main principle of "sincerity brings results."

人非富貴，焉能坐享榮華；苟為利名，寧免奔馳道路。然或千里之迢遙，夫豈一朝之跋涉。途中休咎若個能知，就裡災祥神靈有準。

A person is not born into wealth and honor, so how can they sit idly and enjoy prosperity? If one pursues fame and fortune, they cannot avoid traveling along the way. However, a journey of thousands of miles cannot be completed in a single day. Can we know whether the path ahead is auspicious or ominous? Only by divination can we seek a clear answer from the divine. In the art of divining travel, the World Line represents the traveler himself, Parents represent luggage, Wealth represents funds, Official Ghost represents dangers on the way, and Children represent benevolent deities.

父為行李，帶刑則破損不中；妻作盤纏，生旺則豐盈足用。世如衰弱，那堪水宿風餐；應若空亡，難望謀成事就。

The Parents line represents luggage and belongings. If it is afflicted by a刑 (crime or punishment), the luggage will be damaged and unusable. The Wealth line represents money and expenses. If it is strong and prosperous, there will be sufficient funds for the journey. If the World line is weak, how can it endure the hardships of traveling? If the Response line falls into an empty state, the matter being pursued will not succeed, as the Response line represents the destination or the person being sought.

間爻安靜，往來一路平安；太歲克沖，行止終年撓括。世傷應位，不拘遠近總宜行；應克世爻，無問公私皆不利。

The relationship between the World Line and the Response Line is clear and unobstructed (there are no obstacles on the way), so traveling back and forth will be safe. However, if the Tai Su (the current year's stem) comes to clash or conflict with them, the whole year will be hindered in all movements. If the World Line is able to overcome the Response Line (I control it), it is suitable to travel regardless of the distance. If the Response Line overcomes the World Line (it controls me), it is unfavorable for both official and personal matters.

八純亂動，到處皆凶；兩間齊空，獨行則吉。世動訂期，變鬼則自投羅網；官臨畏縮，化福則終脫樊籠。

A pure hexagram is cast, but all six lines are in disorder, leading to misfortune wherever one goes. Both intermediate lines are empty (no companions, no obstacles), so traveling alone is actually auspicious. If the world line moves, it determines the time of departure. If it transforms into an official ghost, it means falling into a trap. If the world line is connected to an official ghost and hesitates to move, but then transforms into children (children overcoming official ghosts), eventually one can escape from the trap.

靜遇日沖，必為他人而去；動逢間合，定因同伴而留。世若逢空，最利九流出往；土如遇福，偏宜陸地行程。

The world line is usually still, but if it is stirred by the day branch (暗动), this journey must be for someone else. If the world line is naturally active but is restrained by an intervening line, it is certainly because of a companion that the journey is delayed. If the world line falls into an empty position, it is most favorable for those in professions like fortune-telling or medicine to travel (empty means no restrictions). If the earth line meets the children line (earth represents land, children represent the god of fortune), it is especially suitable to travel by land.

鬼地墓鄉，豈堪踐履；財方父向，卻可登臨。官挈玄爻刑剋，盜賊驚憂；兄乘虎煞交重，風波險阻。

The direction where the official ghost is located and the direction of the storage are both places to avoid. The direction of the wealth and the direction of the parents are places where one may go. The official ghost is accompanied by the white tiger and is causing punishment and suppression, indicating there will be thieves disturbing the way. The siblings are riding on the black tortoise and are causing repeated disturbances, indicating there will be winds and waves blocking the path.

妻來克世，莫貪無義之財；財合變官，勿戀有情之婦。父遭風雨之淋漓，舟行尤忌；福遇和同之伴侶，謁貴反凶。

The wife wealth line is attacking the world line, so one should not desire money that comes from improper sources on the way. The wife wealth line combines with a person and transforms into the official ghost line, so one should not be tempted by many affectionate women met on the way. The parents line represents rain (here meaning heavy rain and wind), and those who are traveling by boat should especially avoid it. The children line represents harmonious companions on the journey, but if the trip is to visit a nobleman, the children line becomes harmful because it attacks the official ghost line, and the nobleman will not be seen.

艮宮鬼坐寅爻，虎狼仔細；卦見兄逢蛇煞，光棍宜防。鬼動間中，不諧同侶；兄興世上，多費盤纏。

The Gen hexagram (Gen meaning mountain) has the official ghost sitting on the Yin line (Yin belongs to the tiger). On the mountain path, one should be cautious of tigers and wolves. In the hexagram, siblings meet the evil spirit snake, so one should beware of shady characters on the road. The official ghost is activated on the intermediate line, indicating disharmony with companions. The siblings line is activated in the world position, meaning more expenses for travel.

一卦如無鬼煞，方得如心；交爻不見福神，焉能稱意。主人動遇空亡，半途而返；財氣旺臨月建，滿載而回。但能趨吉避凶，何慮登高涉險。

In the entire hexagram, if there is no official ghost or evil spirit, this journey will be to one's satisfaction. Among all the lines, if there is no child or fortune god, how can one be content? If the line representing the person one is seeking to meet becomes active but falls into the empty state, the journey will have to be abandoned halfway. If the wealth line is strong and meets the month builder, then one will return with a full load. In summary, as long as one can seek good and avoid evil (avoiding the direction of the ghost and going towards the direction of wealth), why fear climbing mountains and crossing rivers?

人為利名，忘卻故鄉生處樂；家無音信，全憑周易卦中推。要決歸期，但尋主象。主象交重身已動，用爻安靜未思歸。

People are concerned with fame and profit outside, forgetting the peaceful days of their hometown. With no news from home for a long time, they can only rely on the divination of the Zhou Changes to predict. To determine the return time of a traveler, one should look for the Useful God, which represents the main image. If the person is leaving, take the corresponding Six Relation as the Useful God. If the Useful God is active and has moved, it indicates the person has already started traveling; if it is still and unmoving, it suggests the person has no intention of returning yet.

克速生遲，我若制他難見面；三門四戶，用如合世即還家。動化退神，人既來而復返；靜生世位，身未動而懷歸。

The period for the useful god to overcome the world line is quick, while the period for the useful god to be generated by the world line is slow. If the world line overcomes the useful god, they will rarely meet. The third line is the door, and the fourth line is the window. If the useful god combines with the world line (or falls on the door or window line), it means they are about to arrive soon. If the useful god moves but turns into the retreating god, it indicates that the person has already started but then returns. If the useful god is still and generates the world line, it means the body has not yet moved but the mind is already thinking of returning.

若遇暗沖，睹物起傷情之客況；如逢合住，臨行有塵事之羈身。世克用而俱動，轉往他方；用比世而皆空，難歸故里。

The useful god is quiet but is secretly conflicted by the day branch, indicating that he is stirred by the scenery outside and feels homesick. If the useful god is restrained by a combination, it means he is hindered by worldly matters before he departs. If the world line conquers the useful god and both lines are active, it suggests that he has moved to another place. If the useful god and the world line have harmonious elements but both are empty, it indicates that he will have difficulty returning to his hometown.

遠行最怕用爻傷，尤嫌入墓；近出何妨主象伏，偏利逢沖。若伏空鄉，須究卦中之六合；如藏官下，當參飛上之六神。

People going on long journeys most fear that their useful god is harmed, especially if it enters the tomb (which means being trapped and unable to move). For those going on short trips, it is not bad if the useful god is hidden, and in fact, they prefer it to meet a clash — a clash means they can start moving. If the useful god is hidden in a place of emptiness, one should check if the hexagram contains the six harmonies to provide guidance. If the useful god is hidden beneath the official ghost, one should refer to the six beasts associated with the flying god that is above it, to understand what obstacle is involved.

兄弟遮藏，緣是非而不返；子孫把持，由樂酒以忘歸。父為文書之阻滯，財因買賣之牽連。

The useful god is hidden and covered by the siblings' hexagram, indicating being hindered by disputes and words. If the useful god is controlled by the children's hexagram, it means being addicted to drinking and enjoying oneself without thinking of returning. If the useful god is hidden under the parents' hexagram, it indicates being delayed by official documents and affairs. If the useful god is hidden under the wealth hexagram, it means being involved in trade transactions. By observing which of the six relations the useful god is hidden under, one can know the reason for its absence.

用伏應財之下，身贅他家；主投財庫之中，名留富室。五爻有鬼，皆因途路之不通；一卦無財，只為盤纏之缺乏。

The useful god is under the response line's wealth line, indicating marrying into another family. The useful god entering the storage of wealth indicates staying to work in a wealthy household. The fifth line (road position) has an official ghost, meaning the road is blocked and not passable. If the entire hexagram lacks the wealth line, it means there is a lack of funds and one cannot return.

墓持墓動，必然臥病呻吟；世合世沖，須用遣人尋覓。合逢玄武，昏迷酒色不思鄉；卦得游魂，漂泊他鄉無定跡。

The useful god is held by the storage, and if the storage moves, the person will certainly be ill and groaning in pain. If the world line and the useful god are sometimes in harmony and sometimes in opposition (the message is intermittent), someone should be sent to search for them. If the useful god combines with the black tortoise, it indicates indulgence in alcohol and pleasures, and a lack of thoughts about one's homeland. If a wandering soul hex is cast, it means being away from home, with an uncertain and wandering path.

日並忌興休望到，身臨用發必然歸。父動卦中，當有魚書之寄；財興世上，應無雁信之來。

The day branch and the hostile god arise together and are strong, so do not expect to hear from him. If the hexagram body is on the useful god and the useful god is active, then he will definitely return. If the parents' element is active in the hexagram (parents represent letters), there will be a letter arriving (using the ancient folk song "A guest comes from afar, leaving me a pair of crucian carp"). If the wealth element is strong in the position of the world (wealth overcomes parents, overcoming the element that represents messages), then there will be no news coming.

欲決歸期之遠近，須詳主象之興衰。動處靜中，含蓄許多凶吉象；天涯海角，羈留多少名利人。

To determine the nearness or distance of a return, one need only closely examine the strength of the useful god: when it is strong, the return is near; when it is weak, the return is far. If it is active, the return is quick; if it is still, the return is delayed. When it meets a harmonious element, it waits for a clash; when it clashes, the return arrives. Between movement and stillness, there are many signs of good or bad fortune. Across the seas and mountains, countless people have been detained for the sake of fame and profit. These two lines conclude this chapter and also reflect the consistent style of The Golden Strategies: first stating the method, and finally sighing about human emotions.

凡卜買船，斷同船戶。六親持世，可推新舊之由；諸鬼動臨，可識節病之處。初二爻為前倉，要持財福；五六爻為後舵，怕見官兄。

When divining about buying a boat, the method is the same as when divining about a boat owner. By observing which of the Six Relations holds the 'shi' (the subject), one can determine whether the boat is new or old and its origin. By looking at which line the Official Ghost is in and which line it is moving from, one can know which part of the boat has a problem. A boat has a front and a back: the first and second lines represent the front cabin, which should be occupied by Wealth or Children. The fifth and sixth lines represent the rear part and the rudder, and it is most dangerous to see Official Ghost or Siblings there.

父作梢公，不宜傷克；龍為舟尾，豈可空刑。螣蛇辨索纜之堅牢；白虎為帆檣之順利。交爻皆吉不傷身，四海遨遊無阻滯。

The Parents'爻 represents the boatman and helmsman, and it should not be harmed or restrained. The Azure Dragon's爻 represents the stern of the boat, and it should not be left empty or subjected to punishment. The Qilin Snake's爻 represents the ropes and cables, and by observing its strength and decline, we can know if the ropes are secure. The White Tiger's爻 represents the sail and mast, and by observing whether it has vitality or not, we can know if the journey is smooth. If all these爻 are favorable and do not harm or restrain the World Line, then the boat can sail freely across the four seas without any obstacles.

養身於花柳之家曰娼曰妓，識禍福於幾微之際惟蓍惟龜。花街托跡，柳巷安身。門外紛紛，總是風流子弟；窗前濟濟，無非歌舞佳人。

Those who make a living through beauty and talent in the entertainment quarters are called courtesans or prostitutes. To foresee good or bad fortune before things become evident, one must rely on divination with yarrow stalks or turtle shells. This particular divination concerns the business of courtesans: taking refuge in the flower-lined streets and settling in the willow-lined lanes. People coming and going outside the door are all debauched youths; those gathered before the window are nothing but dancing and singing beauties. In the divination, wife and wealth represent the courtesan and her profits, official ghost represents the patron, children represent pleasure, and siblings represent loss.

若要安寧，必得世無沖剋；欲求稱意，還須應去生扶。卦見六沖，往來亦徒迎迓；爻當六合，晨昏幸爾盤桓。

If you want your household to be peaceful, you must ensure the World Line is not subjected to clash and control. If you want your business to prosper, you also need the Response Line (guests) to come and support it. If a hexagram shows Six Clashes, although guests may come and go frequently, they will only come and go without staying. If a hexagram shows Six Harmony, guests will stay around all day and night, which is a good situation.

財若空亡，錢樹子恐防傾倒；官如墓絕，探花郎那得棲遲。妻財官鬼二者不可相無，財鬼父兄子孫皆宜不動。

If the wife's wealth爻 falls into an empty position, the "money tree" (referring to the house's courtesan) is likely to fall. If the official ghost爻 enters a tomb and reaches a dead end, the guests who seek pleasure will not stay long. The wife's wealth and the official ghost are both essential—one represents capital, the other the customer. The five elements of wealth, official ghost, father, elder brother, and son are all better when they remain still and unmoved; any movement brings trouble.

鬼煞傷身，火盜官災多恐布；日辰沖父，住居屋宅有更張。兄弟交重，罄囊用度；子孫藏伏，蹙額追陪。

Official Ghost and Inauspicious Sha harm the Hexagram Body, leading to many troubles such as fire, theft, and legal issues, causing fear and anxiety. The Day Branch冲 (conflict) the Parents爻 (which represents the house), indicating the need to move or change the residence. Brothers爻 are strongly activated, suggesting financial loss. The Children爻 are hidden and not visible (the god of joy is absent), so one can only force a smile while entertaining guests with a worried expression.

財化福爻，家出從良之妓；官居刑地，門招惡病之人。忌動衰空，閒是閒非閒撓舌；財興克世，有財有利有驚憂。能將玄理以推詳，真乃黃金而不易。

The wife's wealth line transforms into the children line (indicating the departure from the wealth position to a fortunate place), suggesting that there is a courtesan in the family who will leave to marry someone else. The official ghost falls in a place where it is punished, meaning that a guest who brings illness will arrive through the door. The hostile god becomes active but is weak and falls into emptiness, indicating only trivial disputes and verbal conflicts. Although the wife's wealth is strong and brings profit, it also brings a sudden worry. Being able to understand these subtle principles is a rare and valuable skill.

小忿小懲，必至爭長競短；大虧既負，寧不訴枉申冤。欲定輸贏，須詳世應。應乃對頭，要休囚死絕；世為自己，宜帝旺長生。

At first, it was just a little resentment or a minor punishment, but it eventually turned into quarrels over who is right or wrong. When one suffers a big loss or great injustice, who would not seek redress? In divination regarding legal disputes, there is one main principle: to determine the outcome, first look at the relationship between the World Line and the Response Line. The Response Line represents the opponent, so it should be weak or in a state of death or decline. The World Line represents oneself, so it should be in a position of prosperity or growth. All the following sections are derived from this relationship between the World Line and the Response Line.

相沖相剋乃是欺凌之象，相生相合終成和好之情。世應比和官鬼動，恐公家捉打官司；卦爻安靜子孫興，喜親友勸和公事。世空則我欲息爭，應動則他多機變。

The World Line and Response Line being in conflict and mutual control indicate a situation of mutual bullying and contention; when they are mutually generating and harmonious, they will eventually reconcile and reach an agreement. If the World and Response Lines are originally harmonious (with no conflict), but the Official Ghost moves, it suggests that the authorities themselves will arrest someone and bring charges. If the six lines are quiet and the Children are strong, this means friends will intervene to mediate and the matter will be resolved — the Children represent the Relief Deity, which specifically overcomes the Official Ghost. If the World Line is empty, it suggests I have no fighting spirit and want to avoid trouble; if the Response Line moves, it indicates the other party is being very cunning and unpredictable.

間傷世位，須防硬證同謀；鬼克間爻，且喜有司明見。身乃根因事體，空則情虛；父為案卷文書，伏須未就。鬼作問官，克應則他遭杖責；日為書吏，傷身則我受刑名。

The intermediate line harms the world line, so we should be cautious of witnesses colluding with the other party to give false testimony. The official ghost goes on to overcome the intermediate line (the official has suppressed the person trying to interfere), which is a good sign as the judge is clear-sighted. The hexagram body is the root of this case; if it is empty, the case itself lacks evidence. The parents line represents the lawsuit documents; if it is hidden, the case has not yet been processed. The official ghost here represents the judge; the official ghost overcoming the response line means the other party will be punished. The day branch here represents the clerk in the court; if the day branch harms the hexagram body, I will face punishment.

逢財則理真氣壯，遇兄則財散人離。世入墓爻，難免獄囚之繫；官逢太歲，必非州縣之詞。內外有官，事涉一司終不了；上下有父，詞興兩度始能成。

In the hexagram, the wife and wealth line is strong, indicating sufficient funds for handling affairs and solid evidence, leading to a just and confident position. However, encountering the siblings in power causes money to scatter and people to part, losing support. The world line falls into the storage, inevitably leading to imprisonment. The official ghost coincides with the supreme year, meaning the case will not stop at the county level but must be reported to a higher authority. Both inner and outer trigrams contain the official ghost, indicating involvement of two different offices, making the matter unresolved for a while. With parents present both above and below, the lawsuit must be filed twice before it can be settled.

官父兩強，詞狀表章皆准理；妻財一動，申呈訴告總徒勞。父旺官衰，雀角鼠牙之訟；變衰動旺，虎頭蛇尾之人。世若逢生，當有貴人倚靠；應衰無助，必無奸惡刁唆。

Official Ghost indicates the official document, and Parents represent the petition itself. If both are strong, then the submitted petition will be accepted. However, if Wealth moves and overcomes Parents, the petition will be damaged first, making all the complaints and reports useless. If Parents are strong and Official Ghost is weak, although many petitions are submitted, the officials will not take them seriously, and it will be just a minor dispute. If the original line is strong but the changing line becomes weak, this person is superficial, making a big show at first but lacking strength later. If the World Line receives support, there will be a reliable nobleman to rely on; if the Response Line is weak and lacks support, then there will be no one to incite trouble from the other side.

無合無生總旺，如何獨腳虎；有刑有克逢空，空效縮頭龜。兄在間中，事必干眾；父臨應上，使欲興詞。父動而官化福爻，事將成而偶逢兜歡；父空而身臨刑煞，詞未準而先被笞刑。

The Response Line is strong, but it has no support or assistance, standing alone like a one-legged tiger, just frightening others. The World Line, although subject to conflict and restriction, happens to fall into an empty position and thus avoids being affected (empty positions are not subject to restriction), so it can only temporarily retreat like a turtle drawing its head in. Siblings are in the intermediate line, indicating that this matter will involve many people. Parents are in the Response Line, meaning the other party is about to file a lawsuit against me. Parents are active, but the Official Ghost turns into Children (the official power is greatly reduced), meaning the matter was about to succeed, but someone suddenly comes forward to mediate. Parents fall into an empty position, and the Hexagram Body is subject to a crime and bad omen, meaning the lawsuit has not yet been decided, but I have already been punished first.

妻動生官，須用貲財矚託；世興變鬼，必因官訟亡身。子在身邊，到底不能結證；官伏世下，訟根猶未芟除。墓逢日德刑沖，目下即當出獄；歲挈福神生合，獄中必遇天恩。

The wife's wealth moves to generate the official ghost, indicating the need to use money to bribe someone. If the world line becomes active and transforms into the official ghost, there is fear of dying in this legal case. The children are near the hexagram body (children overcome the official), meaning this case will never be resolved. The official ghost is hidden beneath the world line, implying the root of the lawsuit has not been completely removed, and it will resurface later. Although the world line is in a tomb, if the day branch and heavenly virtue come to punish and clash with the tomb, the person will be released from prison soon. If the sovereign supports the children to generate and harmonize with the world line, the person in prison will certainly be pardoned.

若問罪名，須詳官鬼；要知消散，當看子孫。卦象既成，勝負瞭然明白；訟庭一部，是非判若昭彰。

To determine the specific crime, examine the Five Phases of the Official Ghost and the Six Beasts; to know when it will be resolved, look at when the Children gain strength. Once the hexagram is arranged, the outcome is clear, and the right and wrong in court are evident. The entire passage can be summarized in five lines of mnemonic: The World and Response Lines determine victory or defeat, the Official Ghost determines the crime, the Children determine resolution, the Parents determine documents, and the Wealth determines expenses.

人有窮通，世有否泰。自嗟薄命，適當離亂之秋；每嘆窮途，聊演變通之易。因錄已驗之卦爻，為決當今之賊寇。

People may experience hardship or success, times may be closed off or flourishing. Lamenting one's fate, one happens to encounter war and chaos; every time one feels stuck, one can only perform the Yi to seek a way through. This section records past verified divination examples to judge current bandit troubles. The method of selection is: official ghosts represent bandits and disasters, children represent saviors and deities of fortune, the world line represents oneself, and wife wealth and parents represent wife, children, and belongings.

鬼位興隆，賊勢必然猖獗；官爻墓絕，人心始得安康。路上如逢休出外，宅中如遇勿歸家。動來刑害，總教智能也難逃；變入空亡，若被勾留猶可脫。

Official Ghosts being strong indicate that thieves will be rampant; when Official Ghosts enter their tomb and reach their end, people's minds will be at ease. The most practical way to avoid chaos is "avoid where the Official Ghost is": if the Official Ghost is in the fifth line, which represents the road position, do not go out; if it is in the second line, which represents the home position, do not return home. If the Official Ghost moves and harms or harms me, even with intelligence, one cannot escape; if it moves but transforms into emptiness, even if temporarily detained, one can eventually escape.

日辰制伏，何妨卦裡刑傷；月建臨持，勿謂爻中隱伏。所惡者，提起之神；所賴者，死亡之地。自持鬼墓，墳中不可潛藏；或值水神，舟內猶當仔細。

If the day branch restrains the official ghost, the slight injuries indicated in the hexagram are not a problem; but if the month builder comes into its position and gains the energy of the month, one should not think that because it is hidden in a line it will be harmless. The most harmful is the line that generates and supports the official ghost, lifting it up; the most reliable is when the official ghost falls into a dead or绝 position. If the world line holds the storage of the official ghost, it cannot hide in the graveyard; if the official ghost is associated with the water deity, even if it is hidden in a boat, one must be cautious.

子爻福德北宜行，午象官爻南勿往。鬼逢沖散，何須剋制之鄉；福遇空亡，莫若生扶之地。旺興內卦，終來本境橫行；動化退神，必往他鄉標掠。

The Son爻 falls on the Zi water, and since Zi is located in Due North, it is suitable to go north. The Official Ghost爻 falls on the Wu fire, and since Wu is located in Due South, one should not go south. Since the Official Ghost has already been scattered by a clash, there is no need to seek the direction to control it. If the Son爻 falls on an empty position, it is better to go to the direction that can generate and support the Son. If the Official Ghost is strong and flourishing in the Inner Trigram, it will eventually cause trouble locally. But if it moves and transforms into the Retreating God, it will move to another place to cause trouble.

官連旺福合生身，反凶為吉；陽化陰則刑剋世，弄假成真。賊興三合爻中，必投陷阱；身在六旬空處，終脫樊籠。官鬼臨身，任爾潛蹤猶撞見；子孫持世，總然對面不相逢。

The official ghost is present, yet it is connected to the prosperous and strong children that support and generate me, turning misfortune into good fortune. A yang line turning into a yin line, while also刑克 the world line, is originally just a false alarm, but it becomes a real event. The official ghost rises within the triple harmony formation (a surrounding force), inevitably falling into a trap. The hexagram body is precisely in the position of the旬空, eventually escaping the cage. The official ghost is attached to the hexagram body; no matter how you hide, you will still be discovered. The children hold the world line (the guardian of fortune), facing the thief yet unable to recognize me.

兄變官爻，竊恐鄉人劫掠；財連鬼煞，須防藏護私藏。日辰沖剋財爻，妻孥失散；動象刑傷福德，兒女拋離。火動克身，恐有燎毛之苦；水興傷世，必成滅頂之凶。

The siblings change into officials and ghosts (similar elements turning into thieves), beware of people from the same hometown coming to rob. Wealth connected with officials and ghosts, be cautious of others hiding stolen goods. The day branch clashes with wealth, the wife and children may be separated; the moving line injures children, the children may be separated. If fire lines are activated to control the hexagram body, fear burning and scorching; if water lines are strong and injure the world line, there will certainly be a disaster of drowning.

父若空亡，包裹須防失脫；妻如落陷，財物當慮遺亡。五位交重，兩處身家無下落；六爻亂動，一家骨肉各西東。福臨鬼位刑沖帶煞，則官兵不道；官變兄爻克合傷財，則妻妾遭淫。

The parents' line falls into emptiness (parents represent luggage, clothes and bedding), so the package should be guarded against loss; the wife and wealth line is in decline, so wealth should be protected against loss. The fifth line (road) is activated repeatedly, with no news from either end of the family; the sixth line is chaotic, with family members scattering in all directions. The children's line is in the position of official ghost and accompanied by punishments and clashes (what should protect me becomes harmful), indicating that the soldiers are lawless and more disruptive than thieves. The official ghost transforms into siblings, which both harm and combine with the wife and wealth line, causing harm to the wife and wealth, indicating that the wife and concubine are subjected to humiliation.

妻去生扶，只為貪財翻作禍；子來沖動，皆因兒哭惹成災。得值六親生旺，雖險何妨；如臨四絕刑傷，逢屯即死。世遇亂離，既已遂爻而決矣；時遭患難，亦當隨象以推之。

The wife's wealth goes to generate and support the official ghost, which means seeking wealth brings misfortune; the children come to stir up the official ghost, meaning children's crying brings disaster. If all the six relations are strong and flourishing, even if there is danger, it will not matter much; but if they are in the four dead ends and suffer from punishment, once encountering difficulties, there will be no life. People encountering chaos and disorder have already been interpreted according to the positions of the lines; as for temporary troubles encountered, they are also analyzed according to the hexagram and the specific situation.

最怕官爻克世，則必難迴避；大宜福德臨身，則終可逃生。官化父沖，必有文書挨捕；日沖官散，必多親友維持。鬼伏而兄弟沖提，禍由骨肉；官靜而旁爻刑剋，事出吏書。

In general, the most feared situation is when the Official Ghosts overcome the World Line, which is unavoidable. The most favorable situation is when the Children are present on the Hexagram Body, which ultimately leads to survival. If the Official Ghosts transform into Parents, which represent documents, there will certainly be official documents leading to a search and capture. If the Day Branch disperses the Official Ghosts, there will be many relatives and friends who will support and protect. If the Official Ghosts were originally hidden but are stirred up and revealed by the Siblings, the disaster is caused by one's own family members. If the Official Ghosts were originally still but are disturbed by the actions of other lines, the matter is initiated by the officials and clerks.

應若遭傷當累眾，妻如受克定傷財。遍喜六爻安靜，又宜一卦無官，或身世之逢空，或用神之得地。天來大事也無防，海樣深仇何足慮。事有百端，理無二致，潛心玩索，若能融會貫通，據理推占，自得圓通神不滯！

The Response Line being harmed will affect everyone, and if the Wealth is attacked, there will certainly be financial loss. A divination indicating avoidance of turmoil has four auspicious signs: all six lines are quiet, the entire hexagram has no Official Ghost, the Hexagram Body and the World Line are exactly in the empty position (the thief cannot find me), and the Useful Gods are each in their proper place. If any of these four signs are present, even if there is a great calamity, it will not matter, and even the deepest enmity will not be a concern. The world has many affairs, but the principle is only one. As long as one diligently studies and integrates the knowledge, following the principle to make predictions, it will naturally be smooth and profound without being stuck.

寬以禦敵，眾侮慢斯，加嚴以治人，逃亡遂起。故雖大聖之有容，尚謂小人之難養，須察用爻方知實跡。若臨午地，必往南方，或化寅爻，轉移東北。

If one is too lenient with subordinates, people will become disrespectful; if one is too strict, those who run away will follow. Therefore, even Confucius, who was so broad-minded, said that it is difficult to manage small people. When predicting an escape, one must examine the useful god — if the one who runs away is a servant, take the wealth; if it is a child, take the children, each according to their proper role. If the useful god is in the午 fire, which is located due south, the person will go south; if the useful god is activated and transforms into寅 wood, which is located in the northeast, then the person is heading northeast.

木屬震宮，都邑京城之內；金居兌象，庵觀寺院之中。鬼墓交重，廟宇中間隱匿；休囚死絕，墳陵左右潛藏。如逢四庫，當究五行；倘伏五鄉，豈宜一類。

The useful god belongs to wood and is in the Zhen trigram, indicating a person is hidden in a city or capital. If it belongs to metal and is in the Dui trigram, the person is hidden in a temple or monastery. The Storage of official ghosts are activated repeatedly, hidden in temples. If the useful god is weak and confined, it is hidden near tombs. If the useful god falls on the four Storage positions, namely Chen, Xu, Chou, and Wei, one must further examine its own Five Phases to determine the direction. If it is hidden under another yao, one must also check which of the six relations it is under, and not treat all cases the same.

木興水象，定乘舟楫而逃；動合伏財，必拐婦人而去。內近外遠，生世則終有歸期；靜易動難，坐空則必無尋路。合起合住，若非容隱即相留；沖動沖開，不是使令當敗露爻。

The wood line is flourishing and there is a water image (wood floating on water), indicating someone escaping by boat; if the moving line combines with the hidden wealth line, it suggests a woman being taken away along with her husband. If the useful god is in the inner trigram, it is near; if in the outer trigram, it is far. If the useful god generates the world line, there will eventually be a return. If the useful god is still, it is easy to find; if moving, it is hard to track. If the useful god is on an empty place, there is no way to find it. If the useful god is combined and blocked, it means either someone is hiding it or someone is holding it; if it is impulsively moved or broken, it means either being sent by someone or the person's whereabouts will be revealed.

動爻刑剋，有人阻彼登程；日建生扶，有伴糾他同去。間爻作合，原中必定知情；世應相生，路上須當撞見。無沖無破居六位，則一去不回；有克有生在五爻，則半途仍走。

In the hexagram, if the moving line harms or restricts the useful god, someone is blocking the way and preventing him from proceeding. If the day branch and month builder generate and support the useful god, there will be companions who join him on the journey. If the intermediate line combines with the useful god, the mediator certainly knows about the matter. If the world line and response line generate each other, the person is likely to meet someone on the way. If the useful god is neither conflicting nor breaking through and is located in the sixth line (the outermost and farthest line), he will not return. If the useful god is in the fifth line (the line of the road) and there are both conflicting and supporting elements, he will have to travel further on the way.

主象化出主象，歸亦難留；本宮化入本宮，去應不遠。歸魂卦用仍生合，不捕而自回；游魂卦應又交重，能潛而會遁。世克應爻，任爾潛身終見獲；應傷世位，總然對面不相逢。

The useful god moves again and transforms into another useful god of the same type (leaving and then leaving again), even if it returns, it cannot be retained; the爻 in the original palace transforms into the same palace (still moving within its own domain), not going far away. If a returning soul hex is drawn and the useful god generates a harmonious relationship with me, there is no need to catch it back by oneself; if a wandering soul hex is drawn and the responding line is repeatedly active, the person is good at hiding and escaping. If the world line can overcome the responding line, no matter how he hides, he will eventually be captured; if the responding line harms the world line, even face to face, he will not be encountered.

父母空亡，杳無音信；子孫發動，當有維持。眾煞傷身，竊恐反遭刑辱；動兄持世，必然廣費貲財。父動變官，必得公人捕捉；世投入墓，須防窩主拘留。

The parents line falls into emptiness (indicating no news or letters), and there is no information; the children line becomes active (a fortunate deity comes to help), suggesting someone will support and assist. If many evils harm the hexagram body, one should be cautious as pursuing may lead to self-humiliation. If the siblings line becomes active and holds the world line (siblings represent expenditure), this search will result in significant expenses. If the parents line becomes active and transforms into the official ghost (documents turn into officials), it indicates that the authorities will send people to arrest. If the world line falls into the storage, one should be careful of being caught by the person who started the matter.

世應比和不空，必潛於此；世應空亡獨發，徒費乎心。但能索隱探幽，何慮深潛遠遁！

The World and Response Lines both have the same Five Phases and are not empty, meaning the person is hidden nearby; if the World and Response Lines are empty and only one line moves alone, then it is in vain to worry. In the end, as long as we can investigate the lines carefully, looking at the direction, where the hidden person is under which line, and whether there is a conflict or harmony and movement or stillness, we need not fear that the person is hidden deep or has escaped far.

民苦飢寒，每有穿窬之輩；勿忘檢束，亦多遺失之虞。要識其中之得失，須詳卦上之妻財。自空化空，皆當置而不問；日旺月旺，總未散而可尋。

When people suffer from hunger and cold, there are often thieves who climb walls or dig holes. If one does not restrain oneself, there will also be times of loss. To divinate about lost items, one must know whether the item can still be found, which depends on the wife's wealth line in the hexagram. The wife's wealth line represents the lost item. If the wife's wealth line falls into an empty period and transforms into another empty period, then one should give up hope and not ask further. If the wife's wealth line is strong due to the day branch and the month builder, the item has not yet been lost and can still be searched for.

內卦本宮，搜索家庭可見；他宮外卦，追來鄰里能知。五路四門，六乃棟樑闊上；初井二，三為閨閫房中。

The wife's wealth is in the inner trigram and belongs to the same palace; it can be found by searching within one's own home. If it is in the outer trigram and belongs to another palace, one must ask neighbors to find out its location. Then determine the location based on the line position: the fifth line represents the road, the fourth line represents the door, the sixth line represents the main beam and high places, the first line represents the well and underground, the second line represents the kitchen and the front hall, and the third line represents the inner room. Where the wife's wealth falls on a particular line, the object is located there.

水失於池，木乃柴薪之內；土埋在地，金為磚石之間。動入墓中，財深藏而不見；靜臨世上，物尚在而何妨。

Again, according to the Five Phases, the Wealth belongs to water, and is lost by the pool or by the water's edge; if it belongs to wood, it is hidden among firewood piles; if it belongs to earth, it is buried in the soil; if it belongs to metal, it is hidden in the cracks of bricks and stones. When the Wealth moves and enters the Storage, it is hidden deep in the east or west, and cannot be found at the moment. It must wait until the Storage is opened. If the Wealth is quiet and is on the World Line, the object is still near oneself, and there is no problem.

鬼墓爻臨，必在墳邊墓側；日辰合住，定然器掩遮藏。子爻福變妻，財須探鼠穴；西地逢福德，當檢雞棲財。

The official ghost's storage is adjacent to the wealth, so the object must be near the grave or by the tomb. The wealth is held by the day branch, meaning it is certainly covered or hidden by some object. When the children's爻 changes into wealth (children belong to the rat), one should look for it in the rat's hole. If the children fall on the酉 position (酉 belongs to the chicken), then one should search in the chicken coop. This is using the生肖 imagery of the earth branches to locate lost items.

鬼在空中世動，則自家所失；財伏應下世合，則假貸於人。若伏子孫，當在僧房道院；如伏父母，必遺衣笈書箱。

Official Ghost falls into an empty position while the World Line is activated, indicating a loss due to one's own negligence, not due to a thief. Wealth is hidden beneath the Response Line and harmonizes with the World Line, meaning it has been lent out and is not considered lost. If Wealth is hidden beneath Children, the item is in a monastery or temple (Children represent monks and Taoists). If Wealth is hidden beneath Parents, it is in a chest or bookcase (Parents represent clothing and documents).

在內則家中失脫，在外則他處遺亡。財伏逢沖，必是人移物動；鬼興出現，定為賊竊人偷。

The Wealth trigram inside the inner trigram indicates the item was lost at home; if it is in the outer trigram, it was lost elsewhere. If the Wealth trigram is hidden and meets a conflicting trigram, it suggests someone moved the item, not theft. If the Official Ghost trigram is strong and appears in the hexagram, then it is definitely theft. The presence or absence of the Official Ghost trigram is the key to distinguishing between loss and theft.

陰女陽男，內卦則家人可決；生壯墓老，他宮則外賊無疑。乾宮鬼帶螣蛇，西北方瘦長男子；巽象官加白虎，東南上肥胖陰人。

The official ghost is a yao; if it is a yin yao, the thief is a woman, and if it is a yang yao, the thief is a man. If the official ghost is in the inner trigram, it indicates someone from within the family. If the official ghost is in the growth position, it represents a young and strong person; if it is in the storage position, it represents an old person. If the official ghost belongs to another palace, it is certainly an outsider. For example, the official ghost in the Qian palace with the snake (Qian is in the northwest, and the snake is slender), the thief is a thin and tall man coming from the northwest; the official ghost in the Xun palace with the white tiger (Xun is in the southeast, and the white tiger is thick and strong), the thief is a fat woman coming from the southeast.

與世刑沖，必是冤仇相聚；與福交變，必然僧道同謀。鬼遇生扶，慣得中間滋味；官興上下，須防內外勾連。

The Official Ghost and the World Line are in conflict and mutual clash, indicating that this thief must be someone with a grudge against me. The Official Ghost and the Children change alternately, suggesting that there must be monks or Taoist priests involved in the plot (Children represent monks and Taoists). The Official Ghost is repeatedly supported and strengthened, indicating that this is a habitual thief who has already tasted the benefits of such actions. Both the upper and lower lines have the Official Ghost active, warning of potential collusion between inside and outside forces.

木克六爻，窬牆而入；金傷三位，穿壁而來。世去沖官，失主必曾驚覺；日來克鬼，賊心亦自驚疑。

The wood type official ghost is attacking the sixth line (which represents a wall or high place), indicating the thief climbed over the wall. The metal type official ghost is harming the third line (which represents a gate or wall), indicating the thief dug through the wall. The world line is going against the official ghost, meaning the owner must have been alarmed at that moment. The day branch is attacking the official ghost, meaning the thief himself felt uncertain and anxious.

子動子宮，問牧童定知消息；福興酉地，見酒客可探情由。兄動劫財，若卜起贓無處覓；官興克世，如占捕盜必傷身。

The Son line is in the Zi water palace and is active (Zi represents water and a place for grazing). Asking a herdsman will surely bring news. The Son line is also strong in the You palace (You represents wine), so meeting a wine drinker can reveal the truth. The Son line is the savior in catching thieves; knowing where it falls shows where to seek information. The Brothers line is active and drains wealth, so if there is stolen property, it will be hard to find. The Official Ghost line is strong and attacks the World Line, so if catching thieves is the subject, the person capturing them will be injured.

世值子孫，任彼強梁何足慮；鬼臨墓庫，縱能巡捕亦難擒。日合賊爻，必有窩藏之主；動爻鬼煞，還逢指示之人。

The World Line is occupied by the Children, which overcome the Official Ghost, indicating a divine figure for capturing thieves. No matter how strong the thief is, there is nothing to worry about. The Official Ghost is located in the Storage, hidden deeply. Even if people are sent to search, it will be difficult to capture. The Day Branch combines with the Official Ghost, indicating there must be a person who shelters the thief. Although the Moving Line is an Inauspicious Sha (malevolent force) of the Official Ghost, if it comes to harmonize with the World Line, it suggests someone will reveal the thief's whereabouts.

卦若無官，理當論伏；財如發動，墓處推詳。伏若克飛，終被他人隱匿；飛如克伏，還為我輩擒拿。

If the official ghost is not present in the hexagram, according to principle, one should look for the hidden god. If the wealth element is activated, one should investigate its storage place to determine where the matter is. If the hidden official ghost can overcome the flying god above it (the thief is strong but can be concealed), it will ultimately be hidden and cannot be captured. If the flying god can overcome the hidden official ghost (the thief is subdued), then the thief will still be captured by our side.

若伏空爻，借賃屋居非護賊；如藏世下，提防竊盜要留心。倘失舟車衣服，不宜妻位交重；或亡走獸飛禽，切忌父爻發動。

The official ghost is hidden under a vacant line, indicating a rented house where the landlord is not protecting the thief. If the official ghost is concealed beneath the world line, the thief is nearby and one must be especially cautious. As for the lost item, if it is not money, the useful god should be chosen differently: if the lost item is a boat, vehicle, or clothing (belonging to parents), then the wealth line should not be strongly active (as wealth overpowers parents); if the lost item is an animal, bird, or creature (belonging to children), then the parents line should not be active (as parents overpower children).

六氣司天，寒暑災祥之感應；五行迭運，痘痧瘡疹之流行。欲問安危，須憑易卦；先察用象旺衰，次究忌神動靜。

Heaven has six energies that take turns ruling, causing coldness, heat, calamities, and auspicious signs through their influence; the earth has the Five Phases that alternate in operation, and epidemic diseases such as measles, mumps, sores, and rashes follow accordingly. To inquire about the safety of a child with measles, one should consult the hexagrams of the I Ching: first examine whether the useful god (the son/child line) is strong or weak, and then investigate whether the hostile god (the parent line that restrains the son/child line) is active or still. This method was newly added in The Orthodox Tradition of Divination, specifically for divining the condition of children with measles.

生扶拱合，痘長靈根；克害刑沖，花遭妒雨。父動則護持乎兄弟，兒孫安得雲宜；兄興則為難於妻奴，子侄喜其相遇。

The useful god is supported, nurtured, assisted, and harmonized, so the measles develop with a strong and solid foundation (in old times, measles were called "planting flowers," so the flower is used as a metaphor). If the useful god is restrained, harmed, punished, or opposed, it is like flowers encountering bad rain, and the measles do not break out clearly. Although the parents' hexagram is active and can protect the siblings, it is harmful to the children, so it is not suitable for young children. Although the siblings' hexagram being strong may be difficult for wealth and servants, it can generate children, so the younger generation actually prefers to encounter it.

最吉者官安用旺，最凶者鬼旺忌興。用得長生，百年之內保無虞；原臨死絕，一月之外終有害。

The most auspicious hexagram is when the official ghost is quiet and the useful god (children) is prosperous and strong—indicating no disease root movement and abundant vital energy. The most inauspicious situation is when the official ghost is strong and the hostile god (parents) is also active—indicating severe illness with no relief. If the useful god is in the growth position, there will be no worries for a hundred years. If the origin god (the sibling爻 that generates the children) is in the dead or exhausted position, although there may be no immediate problems, after one month there will inevitably be harm.

官強而痘難開朗，福旺則花必稀疏。墓庫不宜臨用，休囚豈可持。卦現官多，防賊痘之為害；爻臨福聚，慮進補以招殃。亂動皆非吉，伏吟亦是凶。

If the official ghost is strong, the measles will not break out clearly and will be difficult to recover from; if the children are strong, the measles will definitely be sparse (which is auspicious). The storage should not be adjacent to the useful god (if it enters the storage, it becomes blocked and does not manifest). If the useful god is weak and confined, it cannot hold on. If there are too many official ghosts in the hexagram, we should be cautious of "thief measles" (mixed bad measles) causing harm. If there are too many children, we should be careful that excessive nourishment may bring disaster. If the six lines are chaotic, it is not good. A hidden chant (when a line changes into the same branch as the original line) is also an ominous sign.

子孫發現，當勿藥而自痊；父母交重，縱延醫而難治。財動卦中，宜調脾胃；兄興象內，須理胸懷。

The Children Line appears and has vitality, so it will recover on its own without needing medicine. The Parents Line is strongly activated (it restrains the子孙爻), so even with medical treatment, it is difficult to cure. The Wife-Wealth Line is activated in the hexagram (indicating issues with food and drink), so one should regulate the spleen and stomach and control diet. The Brothers Line is activated in the hexagram (indicating stagnation of qi), so one should relieve the郁闷 in the chest.

貪口腹而增憂，多為幫官傷世；愛滋味而進食，定因助福生身。卦遇六沖難起發，爻逢六合好收功。

Because of greed for food, troubles arise, mostly due to the wife's wealth generating and supporting the official ghost, which in turn harms the world line. If one is willing to eat because of desire for food, it is because the wife's wealth supports the children and also generates and supports the hexagram body. In the hexagram: if a six clashes hexagram is shaken, the sores are difficult to develop; if a six harmony hexagram is shaken, the sores are easy to heal and form scabs, thus completing the task.

悶而不發，皆緣用伏加傷；發而不漿，只為官空增制。原神若壞，縱出現兮不祥；主象受傷，得救護兮無礙。

The measles are stuck inside and cannot break out because the useful god is hidden and injured. Although the measles may break out, they do not develop properly because the official ghost is in a weak position and is restricted by many layers (the energy cannot move freely). If the origin god is already damaged, even if the useful god appears in the hexagram, it will not be auspicious. Even if the useful god is injured, as long as another line comes to protect it, there will be no problem.

福鬼若值青龍，方宜痘種；用煞如臨白虎，且慢栽花。玄武沖世沖身，汙婦魘而作變；白虎臨官臨用，火毒甚而未清。

The Children and Official Ghosts should both be accompanied by the Azure Dragon (auspicious energy) in order to be suitable for smallpox vaccination. If the Useful God is accompanied by malevolent stars and the White Tiger (indicating blood-related calamity), then vaccination should be postponed. The Black Tortoise conflicting with the World Line and the Hexagram Body indicates an unclean woman disturbing evil spirits and causing disturbances. The White Tiger accompanying both the Official Ghost and the Useful God suggests excessive fire toxicity that has not yet been cleared.

身上虎，須向五行言帶疾；爻中煞，當憑八卦論終身。金為肺腑，增疼增嗽非宜；火屬心經，發瘡發斑大忌。

If the hexagram body carries the White Tiger, then according to the five phases of this line, we can determine the kind of illness the person will suffer in the future. If a line contains an Inauspicious Sha, then according to the corresponding of the eight trigrams, we can discuss the main aspects of the person's life. For example, if the official ghost belongs to metal, the illness is in the lungs, causing more pain and coughing, which is not good. If it belongs to fire, the illness is in the heart meridian, and the appearance of sores and rashes is most to be avoided.

木鬼乃風邪未表，水宮而寒食尚停；麻面官乘四土，破碎位遇三沖。玄武主陰虛黑縮，勾陳應脹悶黃浮；螣蛇木擺似驚風，朱雀火炎真血熱。

Official Ghost belongs to Wood, indicating that the wind pathogen has not yet dispersed; Official Ghost in the Water Palace suggests that cold and raw food is still stagnating in the abdomen. In the future, facial acne will appear, which is due to Official Ghost riding on the four Earthly Branches of Chen, Xu, Chou, and Wei. If the痘 marks break up, it is because that line meets the year, month, and day triple conflicts. The Black Tortoise indicates yin deficiency with dark and retracted痘 color, Gou Chen indicates distension and oppression with a yellow and floating complexion, the Snake belongs to Wood and moves restlessly like a fit or convulsion, and the Vermilion Bird belongs to Fire and rises upward, which corresponds to blood heat.

白虎同忌煞交重，哭聲將至；青龍會恩星發動，慶賀強來。定死活於五行生克之中，決輕重於六神臨持之上。兒孫滿目未出花，耽許多憂慮；金玉滿堂失教訓，枉費心機。

The White Tiger and the Hostile God along with Inauspicious Sha are strongly activated, indicating sorrow is about to come. The Azure Dragon together with the Favorable Star (the爻 that generates and supports the Useful God) is activated, bringing joy and good fortune naturally. In the end, the determination of life and death lies in the interactions of the Five Phases, and the judgment of severity depends on the Six Spirits. The last two lines express a sense of lamentation: although the children are numerous and full of the house, none have yet contracted smallpox, causing the parents much worry; even if the house is filled with gold and jade, if there is a lack of proper upbringing, all the effort is in vain.

人非富貴，焉能坐享榮華，苟為利名，寧免奔馳道路。然或千里之迢遙，夫豈一朝之跋涉。途中休咎若個能知，就裡災祥神靈有準。

Not everyone born into poverty can enjoy wealth and honor; once one sets out for fame and fortune, one cannot avoid traveling on the road. Moreover, a journey of thousands of miles cannot be completed in a day or two. How can one know the good or bad fortune along the way? The calamities and auspicious signs can only be clarified by consulting the gods. When divining about travel, the following are taken into consideration: the World Line represents the traveler himself, Parents represent luggage, Wife's Wealth represents funds, Official Ghost represents dangers on the way, Children represent protective deities, and the Intermediate Line represents companions and obstacles.

父為行李，帶刑則破損不中；妻作盤纏，生旺則豐盈足用。世如衰弱，那堪水宿風餐；應若空亡，難望謀成事就。間爻安靜，往來一路平安；太歲克沖，行止終年撓括。

The Parents' line represents luggage and clothing; if it is afflicted by刑, the luggage will be damaged and unusable. The Wealth line represents travel expenses; if it is strong and prosperous, there will be sufficient funds for the journey. If the World line is weak, it cannot endure the hardships of traveling and enduring wind and rain. If the Response line is vacant, the matters sought in this journey will not succeed—the Response line represents the destination and the person being sought. If the line between the World and Response is quiet, the journey will be safe and uneventful. However, if the Tai Su (yearly stem) comes to afflict or clash with these lines, the person's movements and activities throughout the year will be hindered.

世傷應位，不拘遠近總宜行；應克世爻，無問公私皆不利。八純亂動，到處皆凶；兩間齊空，獨行則吉。世動訂期，變鬼則自投羅網；官臨畏縮，化福則終脫樊籠。

The World Line can overcome the Response Line (I control him), and traveling is suitable whether near or far; if the Response Line overcomes the World Line (he controls me), both public and private affairs are unfavorable. If a pure hexagram is cast and all six lines are active, going anywhere will be dangerous; if both intermediate lines are empty (no companion and no obstruction), traveling alone is actually favorable. If the World Line becomes active and determines the time to go, but transforms into an Official Ghost, it means going into a trap; if the World Line is on an Official Ghost and hesitates to move forward, but it transforms into Children, eventually it can escape from the trap.

靜遇日沖，必為他人而去；動逢間合，定因同伴而留。世若逢空，最利九流出往；土如遇福，偏宜陸地行程。鬼地墓鄉，豈堪踐履；財方父向，卻可登臨。

The world line is originally still but is stirred by the day branch, indicating that the person must be running errands for others. The world line is originally active but is restrained by an intervening line, meaning that the person will be delayed due to a companion. When the world line is empty, it is most favorable for those in the lower professions such as fortune-telling and medicine to travel (as emptiness implies no restrictions). When the earth line meets the children line (earth represents land), it is suitable to travel by land. The direction where the official ghost is located and the direction of the storage are both unsuitable to tread upon. The direction of the wealth and the direction of the parents are suitable to go.

官挈玄爻刑剋，盜賊驚憂；兄乘虎煞交重，風波險阻。妻來克世，莫貪無義之財；財合變官，勿戀有情之婦。父遭風雨之淋漓，舟行尤忌；福遇和同之伴侶，謁貴反凶。

The official ghost爻 supports the black tortoise爻 and then comes to刑克, indicating there are thieves and disturbances on the way; siblings乘 the white tiger, an Inauspicious Sha, and are repeatedly activated, suggesting there are winds and waves to be cautious of on the journey. The wealth爻克 the world line爻, so one should not seek unjust gains on the road; the wealth爻 combines with others to transform into the official ghost爻, so one should not be attached to a woman encountered on the way. The parents爻 indicate rain and wind, which are especially dangerous for those traveling by boat; the children爻 indicate harmonious companions, but if this journey is to meet a nobleman, the children爻 become凶, as they克 the official ghost, meaning the nobleman will not be seen.

艮宮鬼坐寅爻，虎狼仔細；卦見兄逢蛇煞，光棍宜防。鬼動間中，不諧同侶；兄興世上，多費盤纏。一卦如無鬼煞，方得如心；交爻不見福神，焉能稱意。

The Gen hexagram (Gen, Mountain) has the official ghost sitting on the寅 yao (寅 belongs to the tiger). On the mountain path, one should beware of tigers and wolves. In the hexagram, siblings meet the evil spirit snake, which is an Inauspicious Sha, so one should be cautious of ruffians and petty criminals. The official ghost is active on the intermediate yao and does not get along with companions. Siblings are active on the world position, indicating that expenses will be higher. The entire hexagram does not show the official ghost or Inauspicious Sha, so this journey will be satisfactory. If none of the lines show the children's blessings, how can one be content?

主人動遇空亡，半途而返；財氣旺臨月建，滿載而回。但能趨吉避凶，何慮登高涉險。

The hexagram representing the person they are seeking refuge with becomes active but falls into the empty亡 state, so they will have to turn back halfway. If the wealth energy is strong and also meets the month builder, they will return with a full load. In the end, as long as one knows how to seek good and avoid bad—knowing where the ghost is and avoiding it, knowing where the wealth is and going towards it—why should one fear climbing high or facing difficulties?

人為利名，忘卻故鄉生處樂；家無音信，全憑周易卦中推。要決歸期，但尋主象。主象交重身已動，用爻安靜未思歸。克速生遲，我若制他難見面；三門四戶，用如合世即還家。

A person is after fame and fortune, forgetting even the peace of his hometown. With no news from home for a long time, he can only predict his return by consulting the I Ching. To determine the time of his return, one must look for the Useful God. The Useful God is associated with the Six Relations of the person who left. If the Useful God is active (already moved), the person has already left. If the Useful God is still quiet, he has not yet the thought of returning home. If the Useful God overcomes the World Line, the time of return will be soon; if it generates the World Line, the time will be later. If the World Line counteracts the Useful God, they will not meet soon. The Third Line is the door, and the Fourth Line is the window. If the Useful God combines with or is on the door or window line along with the World Line, then he is about to return home.

動化退神，人既來而復返；靜生世位，身未動而懷歸。若遇暗沖，睹物起傷情之客況；如逢合住，臨行有塵事之羈身。世克用而俱動，轉往他方；用比世而皆空，難歸故里。

The useful god moves but transforms into the retreating god, indicating that a person has already started moving but then turns back; the useful god is still and comes to generate the world line, meaning the body has not yet moved but the mind has already thought of returning. If the useful god is secretly conflicted by the day branch, it suggests that he is outside, encountering things that hurt his feelings, and his homesickness is stirred; if the useful god is restrained by a combination, it means that on the way he is detained by worldly affairs. If the world line overcomes the useful god and both lines move, the person has gone to another place; if the useful god and the world line are like and harmonious but both are empty, then it is difficult to return home.

遠行最怕用爻傷，尤嫌入墓；近出何妨主象伏，偏利逢沖。若伏空鄉，須究卦中之六合；如藏官下，當參飛上之六神。兄弟遮藏，緣是非而不返；子孫把持，由樂酒以忘歸。

Going on a long journey is most feared when the useful god is injured, especially if it enters the tomb — entering the tomb means being trapped and unable to move. For a short trip, even if the useful god is hidden, it is not a problem, and it is actually favorable if it meets a clash, as a clash signifies starting to move. If the useful god is hidden in a place of emptiness, check if the six harmonies are present in the hexagram to pull it out. If the useful god is hidden under the official ghost, examine the six beasts carried by the flying god above it to know what obstacles are present. If the useful god is blocked by siblings, it indicates being hindered by disputes and words. If it is controlled by children, it means being addicted to drinking and entertainment and forgetting to return.

父為文書之阻滯，財因買賣之牽連。用伏應財之下，身贅他家；主投財庫之中，名留富室。五爻有鬼，皆因途路之不通；一卦無財，只為盤纏之缺乏。

The useful god hidden beneath the parents indicates being delayed by official business. The useful god hidden beneath the wealth indicates being involved in trade transactions. The useful god hidden beneath the response line's wealth indicates marrying into another family. The useful god entering the storage of wealth indicates staying to work in a wealthy household. The fifth line (road) having an official ghost indicates that the road is not passable. If the entire hexagram does not show wealth, it indicates lack of funds and being unable to return.

墓持墓動，必然臥病呻吟；世合世沖，須用遣人尋覓。合逢玄武，昏迷酒色不思鄉；卦得游魂，漂泊他鄉無定跡。日並忌興休望到，身臨用發必然歸。

The useful god is held by the storage and the storage moves, the person will certainly be ill and groan; if the useful god combines with the world line and conflicts with it alternately (messages are intermittent), someone should be sent to search for him. If the useful god combines with the black tortoise, he is indulging in wine and women and does not think of his hometown; if a wandering soul hexagram is drawn, he is wandering in a foreign land with an uncertain course. If the day branch and the hostile god rise together and are strong, do not expect him to come; if the hexagram body is on the useful god and the useful god moves, he will certainly return.

父動卦中，當有魚書之寄；財興世上，應無雁信之來。欲決歸期之遠近，須詳主象之興衰。動處靜中，含蓄許多凶吉象；天涯海角，羈留多少名利人。

The parents' yao is active in the hexagram (parents represent letters), indicating a letter will arrive from home; if the wife's wealth yao is strong in the world position (wealth overcomes parents, overcoming the god of messages), then there will be no news. To determine the nearness or distance of the arrival, carefully observe the rise and fall of the useful god: when it is strong, the arrival is near; when it is weak, the arrival is far. If it is active, it comes quickly; if it is still, it comes slowly. When it meets a harmonious element, it waits for a conflict; when it meets a conflict, it arrives immediately. Between movement and stillness lie many omens of good or bad fortune; across the seas and mountains, how many people are detained for fame and profit.

凡卜買船，斷同船戶。六親持世，可推新舊之由；諸鬼動臨，可識節病之處。

When divining about buying a boat, the method is the same as when divining about the boat owner. By observing which of the Six Relations is holding the world position, one can determine whether the boat is new or old and its origin; by observing which line the Official Ghost falls on and becomes active, one can know which part of the boat has a problem. These two points are the two keys to divining a boat, one for its origin and one for its defects.

初二爻為前倉，要持財福；五六爻為後舵，怕見官兄。父作梢公，不宜傷克；龍為舟尾，豈可空刑。螣蛇辨索纜之堅牢；白虎為帆檣之順利。

The ship's body is divided according to the lines: the first and second lines are the front cabin, which should have the wealth or children lines for it to be good; the fifth and sixth lines are the rear part of the ship, where the official ghost or siblings should not appear. The parents line represents the boatman, and it should not be harmed or weakened. The azure dragon line represents the stern of the ship, which should not be empty or harmed. The snake line represents the ropes, and its strength indicates whether the ropes are secure. The white tiger line represents the sails, and whether it has vitality indicates whether the ship is sailing smoothly.

交爻皆吉不傷身，四海遨遊無阻滯。

If all the lines are favorable and none of them harm or restrict the world line, then one can travel freely throughout the world without any obstacles. For divination related to boats and ships, the key points are summarized as follows: "The front cabin is suitable for wealth and blessings, the rear rudder should avoid officials and brothers, the boatman is represented by the parents, and the ropes and sails are indicated by the snake and tiger."

養身於花柳之家曰娼曰妓，識禍福於幾微之際惟蓍惟龜。花街托跡，柳巷安身。門外紛紛，總是風流子弟；窗前濟濟，無非歌舞佳人。

Those who make a living through beauty and talent in the entertainment districts are called prostitutes or courtesans. To foresee good or bad fortune before things become evident, one must rely on the divination with yarrow stalks and turtle shells. This branch of divination concerns the fortunes of courtesans: they reside in the flower-lined streets and willow-lined alleys, where the people outside are all debauched youths, and the women inside are all dancers and singers. The method of interpretation is as follows: the wife and wealth line represents the courtesan and her profits, the official ghost line represents the patrons, the sons and daughters line represents joy, the brothers line represents losses, and the parents line represents the house.

若要安寧，必得世無沖剋；欲求稱意，還須應去生扶。卦見六沖，往來亦徒迎迓；爻當六合，晨昏幸爾盤桓。財若空亡，錢樹子恐防傾倒；官如墓絕，探花郎那得棲遲。

To ensure family peace, the World Line must not be afflicted by clash and control. To achieve business success, the Response Line (representing guests) should come to support and assist. If a hexagram shows Six Clashes, although guests may come and go, they will not stay; if it shows Six Harmony, guests will stay for a long time. If the Wealth line falls into emptiness, the "money tree" (the main courtesan) may decline. If the Official Ghost line enters the tomb and reaches a dead end, those seeking pleasure will not stay long.

妻財官鬼二者不可相無，財鬼父兄子孫皆宜不動。鬼煞傷身，火盜官災多恐布；日辰沖父，住居屋宅有更張。兄弟交重，罄囊用度；子孫藏伏，蹙額追陪。

The wife's wealth and the official ghost are both essential—one represents capital, the other represents customers; the wealth, official ghost, parents, siblings, and children all prefer to be still, and any movement brings troubles. If the official ghost is harmed, there will be more disasters such as fire, theft, and legal troubles. If the day branch conflicts with the parents' hexagram (parents represent the house), the residence will need to be moved. If siblings are repeatedly activated, the money will be drained. If the children are hidden and not revealed (the joy god is not present), one can only force a smile while entertaining guests with a frown.

財化福爻，家出從良之妓；官居刑地，門招惡病之人。忌動衰空，閒是閒非閒撓舌；財興克世，有財有利有驚憂。能將玄理以推詳，真乃黃金而不易。

The wife's wealth line transforms into the children line (indicating leaving the position of wealth and entering a place of fortune), suggesting that there is a courtesan in the family who will leave her profession and marry someone else. The official ghost falls in a place of punishment, meaning that a guest who brings illness will arrive through the door. Although the hostile god is active, it is weak and empty, indicating trivial disputes and unnecessary arguments. Although the wife's wealth is strong and brings profit, it also harms the world line, leading to a period of worry and anxiety. To thoroughly understand these subtle principles is indeed a rare and valuable skill.

既明住宅之根因，再看船居之奧妙。青龍父母，袓代居居船；白虎妻財，初當船戶。要識平居安穩，須觀褔德。青龍初是船頭，必須子孫興旺；六為後舵，定宜褔德交重；父母刑沖，必主風狂浪急。

The principles of dwelling on land have already been explained. Now let us consider how to divinate for those who live on boats. The parents' hexagram is accompanied by the Azure Dragon, indicating that the ancestors have lived on boats for generations. The wealth hexagram is accompanied by the White Tiger, and the first line represents the boat owner himself. To know whether this household is secure or not, one must look at the children (fortune virtue) hexagram — it is the protective deity of the entire boat. The first line represents the bow of the boat, which must be strong and prosperous. The sixth line represents the stern and rudder, which should also be supported by many children. If the parents' hexagram (which here represents sails, wind, and rain) is harmed or conflicted, it indicates fierce winds and turbulent waves.

妻財克陷，定然惹是招非；若逄兄弟交重怪，木必須重換。但遇鬼爻臨用魘倒，急宜祈祥。二為獵木，須要堅方；若遇螣蛇，必生怪異；但逄朱雀，口舌災殃；青龍利益加添，白虎損人招禍，玄武憂疑盜賊，勾陳耗散貲財。

The wife wealth爻 is being restrained and trapped, which will certainly lead to disputes and troubles. If the siblings爻 is strongly activated and causes strange occurrences, the timber on the ship must be replaced. If the official ghost爻 is attached to the useful god and causes people to be bewitched and collapse, they should urgently perform rituals to pray for blessings. The second line represents the mast and beam of the ship, which must be solid and upright; if this line is accompanied by the snake, strange occurrences will arise; if accompanied by the Vermilion Bird, there will be disputes and conflicts; if accompanied by the Azure Dragon, there will be added benefits; if accompanied by the White Tiger, it will harm others and bring misfortune; if accompanied by the Black Tortoise, there will be worries, doubts, and theft; if accompanied by the Gou Chen, there will be loss of wealth.

三為倉口，怕逄刑剋沖害；四為桅杆，喜遇拱合生扶；五為毛纜，六合櫓逄。若得相生，行船必定致富；如逄沖剋，船居多主災殃。

The third line represents the hatch, which is most afraid of being harmed by刑, 克, 冲, or 害; the fourth line represents the mast, which is most favorable when it encounters 拱, 合, 生, or 扶; the fifth line represents the ropes, and the sixth line represents the oar and rudder. If these parts can all mutually generate each other, sailing will surely bring wealth and prosperity; if they encounter 冲 or 克, the boat becomes like a home, leading to many misfortunes. The principles for divining a boat's dwelling are the same as for a house, except that the things assigned to the six lines are replaced with parts of the boat.

世爻發動，宜棄舊而從新；應位興隆，宜世居而迪吉；世臨玄武，盜賊相侵；持世勾陳，翻船損舵；白虎防墮水不虞，青龍主臨危有救，螣蛇爻動主暴病之憂，朱雀爻興有斷桅之禍。

The World Line moves, indicating it is suitable to replace an old boat with a new one; if the Response Line is strong, one should stay with the boat that has been used by the family, which will bring good fortune. If the World Line is occupied by the Black Tortoise, there may be thieves invading; if the World Line is seated upon the Gou Chen, be cautious of the boat capsizing and the rudder being damaged. If accompanied by the White Tiger, be wary of unexpected drowning; if accompanied by the Azure Dragon, there will be help in times of danger. If the Snake爻 moves, it indicates worry about a sudden illness; if the Vermilion Bird爻 rises, there will be disaster such as the mast breaking.

初位逄空，船頭破損；二爻遇鬼，繩纜損傷；三爻最忌刑沖，倉內平基作崇；四位怕逄凶煞，破蓬發漏須防；五為毛纜，逄空必有憂疑；六是舵門，遇煞定當修換。若能依此而推，船居必無他事。

Analyzing each line in detail: The first line is empty, indicating damage to the bow of the ship; the second line meets the official ghost, suggesting damage to the ropes; the third line is most feared for punishment and clash, indicating trouble with the floorboards inside the cabin; the fourth line fears encountering Inauspicious Sha, warning of possible tearing of the sails and leakage from the hull; the fifth line represents the ropes, and being empty brings worry and doubt; the sixth line is the rudder, and encountering Inauspicious Sha definitely requires repair or replacement. Following this method of interpretation, if the ship is considered as home, no other accidents will occur.

何知人家父母疾，白虎臨爻兼刑剋。何知人家父母殃，財爻發動煞神傷。何知人家有子孫，青龍褔德爻中輪。何知人家無子孫，六爻不見褔神臨。何知人家子孫疾，父母爻動來相剋。何知人家子孫災，白虎當臨褔德來。

The "He Zhi Zhang" is a quick divination song that allows one to know immediately. Each line first asks a question and then gives an image. How do you know the parents are sick? The White Tiger is on the parents' line and brings harm. How do you know the parents have misfortune? The wealth line is active and is harmed by凶煞 (evil stars) (wealth harms the parents). How do you know there are children? The Azure Dragon is on the children's line. How do you know there are no children? There is no children line among the six lines. How do you know the children are sick? The parents' line is active and harms (parents harm children). How do you know the children have misfortune? The White Tiger is directly on the children's line.

何知人家小兒死，子孫空亡加白虎。何知人家妻有災，虎臨兄弟動傷財。何知人家妻有孕，青龍財臨天喜神。何知人家有妻妾，內外兩財旺相決。何知人家損妻房，財爻帶鬼落空亡。何知人家訟事休，空亡官鬼又休囚。

How do you know a child will die young? The son/daughter爻 falls into emptiness and is accompanied by the White Tiger. How do you know the wife will have misfortune? The White Tiger is on the son/daughter爻 and activates to harm the wealth爻. How do you know the wife is pregnant? The Azure Dragon is on the wealth爻 and is accompanied by Heavenly Joy. How do you know there are two wives in the family? Both the inner and outer trigrams have one wealth爻 each, and both are prosperous and strong. How do you know the wife will die? The wealth爻 is accompanied by the official ghost and falls into emptiness. How do you know a lawsuit will end? The official ghost爻 falls into emptiness and is weak and confined.

何知人家訟事多，雀虎持世鬼來扶。何知人家旺六丁，六親有氣吉神臨。何知人家進人口，青龍得位臨財守。何知人家大豪富，財爻旺相又居庫。何知人家田地增，勾陳入地子孫臨。何知人家進產業，青龍臨財旺相說。

How do you know there will be many lawsuits? The Vermilion Bird and White Tiger are in the current position, and the Official Ghost comes to generate and support. How do you know the family will be prosperous? All six relations have vitality and are accompanied by auspicious deities. How do you know there will be an increase in family members? The Azure Dragon is in the proper position and is over the Wealth爻, holding it firmly. How do you know there will be great wealth? The Wealth爻 is prosperous and strong, and is seated on the Storage position (the Storage can hold wealth). How do you know there will be an increase in land? The Gou Chen (which governs land) is on the earthly branch爻, and the Children爻 comes to assist. How do you know there will be the purchase of property? The Azure Dragon is over the Wealth爻 and is prosperous and strong.

何知人家進外財，外卦龍臨財褔來。何知人家喜事臨，青龍褔德在門庭。何知人家富貴昌，臨財旺褔青龍上。何知人家多貧賤，財爻帶耗休囚見。何知人家無依倚，卦中褔德落空死。何知人家鰲破損，玄武帶鬼二爻悃。

How do you know there is external wealth coming in? The outer trigram has the azure dragon sitting on the wealth and children lines. How do you know there will be good news? The azure dragon and children line are on the portal line. How do you know there will be wealth and prosperity? The wealth and children lines are strong and both have the azure dragon. How do you know poverty and low status? The wealth line has a consuming spirit and is weak and confined. How do you know being without support? The children line in the hexagram falls into the void and is in the dead position. How do you know the stove is broken? The black tortoise with the official ghost is trapped on the second line (the second line represents the stove).

何知人家鍋破漏，玄武入水鬼來就。何知人家屋宇新，父入青龍旺相真。何知人家屋宇敗，父入白虎休囚壞。何知人家墓有風，白虎空亡巽巳攻。何知人家墓有水，白虎空亡臨亥子。何知人家有香火，卦中六爻不見火。

How do you know if a pot or cauldron is broken? The Black Tortoise falls on the water line and the Official Ghost approaches it. How do you know if a house is new? The Parents line is accompanied by the Azure Dragon and is prosperous and strong. How do you know if a house is ruined? The Parents line is accompanied by the White Tiger and is weak and confined. How do you know if there is wind entering the grave? The White Tiger falls on an empty line and the Xun trigram and the Si line attack it (Xun represents wind). How do you know if there is water entering the grave? The White Tiger falls on an empty line and is accompanied by the亥 or 子 water lines. How do you know if there is another incense offering in the family? The hexagram lacks a fire line (fire represents incense and candles, which are not present in the lines but are offered separately).

何知人家無風水，卦中六爻不見水。何知人家兩爨戶，卦中必主兩重火。何知人家不拱佛，金鬼爻落空亡決。何知二姓共屋居，兩鬼旺相卦中推。何知一家有二姓，兩重父母卦重臨。

How do you know that a residence has no good feng shui? The hexagram shows no water trigram (without water, there is no vitality). How do you know that there are two places for cooking in one house? The hexagram must have two fire trigrams. How do you know that there is no Buddha statue in the house? The metal trigram representing official ghosts (metal signifies the body of the Buddha) falls into the empty and lost position. How do you know that two families are living in the same house? The hexagram shows two official ghosts both prosperous and strong. How do you know that there are two surnames in one family? The hexagram shows two parent trigrams overlapping and appearing together.

何知人家雞亂啼，螣蛇入酉不須疑。何知人家犬亂吠，螣蛇入戌又逄鬼。何知人家見口舌，朱雀持世鬼未掇。何知人家口舌到，卦中朱雀帶木笑。何知人家多爭競，朱雀兄弟推世應。何知人家小人生，玄武官鬼動臨身。

How do you know that the chickens in the house are making noise? The螣蛇 (Teng Sha, which signifies strange occurrences) falls on the酉 (You) line (You belongs to the chicken), so there is no need for further doubt. How do you know that the dog is barking? The螣蛇 falls on the戌 (Xu) line (Xu belongs to the dog) and is accompanied by the Official Ghost (Guan Gui, Official Ghost). How do you know there is a quarrel? The Vermilion Bird (Zhu Qu, Vermilion Bird) holds the world line and the Official Ghost has not been removed. How do you know that the quarrel has arrived? The Vermilion Bird in the hexagram carries a wood line (wood signifies sound). How do you know there is much contention? The Vermilion Bird and Siblings (Xiong Di, Siblings) fall on the world and response lines. How do you know there is a small person causing trouble? The Black Tortoise (Xuan Wu, Black Tortoise) carries the Official Ghost and is active, and it is on the hexagram body.

何知人家遭賊徒，玄武臨財鬼旺扶。何知人家災禍至，鬼臨應爻來克世。何知人家痘疹病，螣蛇爻被火燒定。何知人家病要死，用神無救又入墓。何知人家多夢寐，螣蛇帶鬼來持世。何知人家出鬼怪，螣蛇白虎臨門在。

How do you know there has been a theft? The White Tiger is on the Wealth line, and the Official Ghost is prosperous and strong, supporting it (the White Tiger represents the thief, and Wealth represents the lost item). How do you know disaster is coming? The Official Ghost is on the Response Line and is attacking the Present. How do you know someone has smallpox? The Snake line is burned by a Fire line. How do you know the patient is going to die? The Useful God has no rescue and is in the墓 (burial). How do you know there are many dreams? The Snake line carries the Official Ghost and holds the Present. How do you know there are ghosts or spirits? The Snake and White Tiger are on the lines representing doors and gates.

何知人家人投水，玄武入水煞臨鬼。何知人家有吊頸，螣蛇木鬼世爻臨。何知人家孝服來，交重白虎臨鬼排。何知人家見失脫，玄武帶鬼應爻發。何知人家失衣裳，勾陳玄武入財鄉。何知人家損六畜，白虎帶鬼臨所屬。

How do you know that someone has drowned? The Black Tortoise is on the water line and an Inauspicious Sha is on the Official Ghost. How do you know that someone has hanged himself? The螣蛇 is on a wooden Official Ghost and is on the World Line (wood represents rope, and the snake represents entanglement). How do you know there is mourning? The White Tiger is strongly activated and is on the Official Ghost. How do you know there is theft? The Black Tortoise with the Official Ghost is activated on the Response Line. How do you know there is loss of clothing? The Gou Chen and Black Tortoise are on the Wealth line. How do you know there is loss of livestock? The White Tiger with the Official Ghost is on the corresponding branch (for example, if it is on the丑 branch, it is a cow; if it is on the戌 branch, it is a dog).

何知人家失了牛，五爻丑鬼落空愁。何知人家失了雞，初爻帶鬼玄武欺。何知人家無牛豬，丑亥空亡兩位虛。何知人家無離犬，酉戌二爻空亡卷。何知人家人不來，世應俱落空亡排。何知人家宅不寧，六爻俱動亂紛紛。

How do you know the cow is lost? The fifth line has the official ghost in the earth branch Chou (which belongs to the ox) and it is empty. How do you know the chicken is lost? The first line has the official ghost and is being overcome by the Black Tortoise (which indicates chickens and geese). How do you know there are no cows and pigs in the house? Both Chou (ox) and Hai (pig) are empty. How do you know there are no chickens and dogs? Both You (chicken) and Xu (dog) are empty. How do you know people will not come? Both the world line and the response line are empty. How do you know the house is not peaceful? All six lines are chaotic and unstable.

仙人造出何知章，留與後人作飯囊。禍褔吉凶真有驗，時師句句細推詳。

This essay "He Zhi Zhang" was created by predecessors to leave behind skills for later generations to sustain their livelihoods ("fan nang" refers to the skills used for making a living). What is discussed here about misfortune, fortune, good fortune, and misfortune indeed has verified outcomes. Contemporary diviners should carefully examine each sentence. However, one must consider the overall purpose of the entire text: these quick judgments are merely shortcuts based on symbolic correspondences. To accurately make a judgment, one must still refer back to the interactions of the Five Phases and the strength or decline of the Useful God for verification.

三傳年月日建克用，有一爻動來生，有一爻動來克，亦謂貪生忘克乎？答曰：寡固不可敵眾也。即如一爻生，一爻克，又自化克，皆不宜也，何況三傳助克乎？

First question: If the "Three Transmissions" of Tai Su, Yue Jian, and Ri Chen all come to overcome the Useful God, and the hexagram also has one line moving to generate the Useful God and another line moving to overcome the Useful God, can this be considered "greed for life and forgetting to overcome"? Answer: The few cannot overcome the many. Even if only one line comes to generate and one line comes to overcome, and the Useful God itself changes to become a self-overcoming, it is already not good;何况 the Three Transmissions are all helping the overcoming god. Therefore, this situation cannot be considered as "greed for life and forgetting to overcome"—the premise of "greed for life and forgetting to overcome" is that the overcoming god is willing to turn to generate the Origin God, but when the Three Transmissions are pressing down, the Hostile God feels secure and will not stop.

又問：月剋日生，日克月生，如何？答曰：匹也。再看動出一爻，生是生；動出一爻，克是克也。

Another question: If the Month Builder is strong and the Day Branch is weak, or if the Day Branch is strong and the Month Builder is weak, how should this be calculated? The answer is: These two forces are equal and can cancel each other out (「匹」means equality). At this point, we look at the Moving Line: if the Moving Line produces a line that supports, we consider it as support; if it produces a line that attacks, we consider it as attack—the outcome depends on which side the additional line favors. This is the principle established by Wang氏 to determine whether the Three Transmissions or the Moving Line is more significant.

占事　占弟病業已臨危？｜占事　占弟被訟吉凶何如？ 卦名　水火既濟之澤火革｜卦名　澤水困之雷風恆 卦宮　坎水　空亡　辰巳　缺爻　午財｜卦宮　兌金　空亡　寅卯　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 龍（應）子兄　丙｜辰‖龍　未父　丁｜午｜辰 武　戌官　申‖武　Ｏ　酉兄→申兄　未 虎　ｘ　申父→亥兄［伏］‖虎（應）亥孫 蛇（世）亥兄［午財］‖蛇　ｘ　午官→酉兄 陳　丑官‖陳　辰父 雀　卯孫‖雀（世）寅財

This is the first question with the first two hexagram examples, arranged side by side. On the left, the hexagram is about a brother's illness that is critical, and it is cast as Ji Ji (Hexagram 63) changing to Ge (Hexagram 49), belonging to the Kan palace with water, with an empty period on the days of Chen and Si, and the hexagram lacking the fire element of wife and wealth; the divination was done on the day of Bingshen and the month of Chen. The six lines from top to bottom are: Qinglong (Azure Dragon) Zi water, which is the response line, representing brothers; Xuanwu (Black Tortoise) Xu earth, representing official ghosts; Baihu (White Tiger) Shen metal, representing parents, with the intersecting line moving and transforming into Hai water brothers; Tengshe (Green Snake) Hai water brothers, which is the world line, with the hidden fire element of wife and wealth below; Gouchen (Hook Star) Chou earth, representing official ghosts; and Zhuque (Vermilion Bird) Mao wood, representing children. On the right, the hexagram is about the fortune of a brother being involved in legal matters, and it is cast as Kun (Hexagram 47) changing to Heng (Hexagram 32), belonging to the Dui palace with metal, with an empty period on the days of Yin and Mao; the divination was done on the day of Dingwei, the month of Wu, and the year of Chen. The six lines from top to bottom are: Qinglong (Azure Dragon) Wei earth, representing parents; Xuanwu (Black Tortoise) You gold, representing brothers, with the intersecting line moving and transforming into Shen gold brothers; Baihu (White Tiger) Hai water, representing children, which is the response line; Tengshe (Green Snake) Wu fire, representing official ghosts, with the intersecting line moving and transforming into You gold brothers; Gouchen (Hook Star) Chen earth, representing parents; and Zhuque (Vermilion Bird) Yin wood, representing wife and wealth, which is the world line. Both hexagrams are about the same brother, and the useful god is taken as the brothers' line in both cases.

斷曰：此卦亥水兄弟為用神，辰月克之，申日生之，又得申金動爻生之，臨危有救，果於本日酉時得名醫救活，亥日痊癒。｜斷曰：酉金兄弟為用神，午月克之，未日生之，似可相敵，但動出午火月建相剋，大凶之象。彼云：凶在何時？答曰：今歲辰年太歲相合，自是無妨；化退神於申，恐厄於午年甲月。果至午年甲月而被重刑。

The left hexagram's interpretation: The divination concerns the brother's situation, using the fourth line,亥 water siblings, as the useful god. The earth element of the chen month comes to overcome it, but the metal of the shen day comes to support it. Moreover, the third line, shen metal parents, also moves to support it. This is one overcoming and two supports, indicating a critical situation with rescue. Therefore, it was predicted that there would be a turning point on the same day. Indeed, a famous doctor was invited at the you hour of the day, and the illness was cured by the hai day (the day when the heaven stem and the useful god share the same branch, the useful god is in charge). The right hexagram's interpretation: The fifth line, you metal siblings, is used as the useful god. The fire of the wu month overcomes it, and the earth of the wei day supports it. These two forces could balance each other. However, the third line, wu fire official ghost, also moves, bringing the influence of the month builder to overcome it, which is a very ominous sign. The person asked when the misfortune would occur. The answer was: this year is the chen year, and chen combines with you, the year's ruler holds the useful god, so it is temporarily safe. However, the you metal moves and changes to shen, which is a retreating god, retreating to the shen position, so it is likely to occur in the jia month of the wu year. Later, indeed, in the jia month of the wu year, he was sentenced to a severe punishment. The fire of the wu year is strong, which is the time when the fire overcomes the you metal. These two hexagrams, one saving and one ominous, clearly show that the three transmissions and the moving line should be considered together: if there are more supports than overcomings, it is a rescue; if there are more overcomings than supports, it is a failure.

占事　占妹臨產吉凶？｜占事　一人占自病？ 卦名　火地晉｜卦名　澤風大過之火風鼎 卦宮　乾金　空亡　戌亥　缺爻｜卦宮　震木　空亡　辰巳　缺爻　孫、兄 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 雀　巳官　戊｜午‖武　ｘ　未財→巳孫　乙｜巳 龍　未父　辰‖虎　Ｏ　酉官［伏］　未 武（世）酉兄‖蛇（世）亥父→酉官［午孫］ 虎　卯財‖陳　酉官［伏］ 蛇　巳官［伏］‖雀　亥父［寅兄］ 陳（應）未父［子孫］‖龍（應）丑財

This is the third and fourth divination questions of the first inquiry. The left hexagram is about divining the auspiciousness or inauspiciousness of the sister's childbirth, and the hexagram drawn is Fire Earth Progress (Jin), belonging to the Qian Palace metal, with the ten-day hollow period of Xu and Hai, and the six relations are complete. The divination was done on the Wuchen day, in the Wu month. The six lines from top to bottom are: Vermilion Bird,巳 fire Official Ghost; Azure Dragon,未 earth Parents; Black Tortoise,酉 gold Siblings, which is the World Line; White Tiger,卯 wood Wealth; Snake,巳 fire Official Ghost, with a hidden god beneath; Gou Chen,未 earth Parents, which is the Response Line, with a hidden god of Zi water Children. For the sister's divination, the Siblings line is taken as the useful god, and the useful god is the fifth line,酉 gold. The right hexagram is about a person divining his own illness, and the hexagram drawn is泽 Wind Great Excess (Da Guo) changing into Fire Wind Cauldron (Ding), belonging to the Zhen Palace wood, with the ten-day hollow period of Chen and Si, and the hexagram is missing the Children and Siblings lines. The divination was done on the Yiwei day, in the Si month. The six lines from top to bottom are: Black Tortoise,未 earth Wealth, with the intersecting line moving and transforming into巳 fire Children; White Tiger,酉 gold Official Ghost, with the repeated line moving, with a hidden god beneath; Snake,亥 water Parents, which is the World Line, transforming into酉 gold Official Ghost, with a hidden god of Wu fire Children; Gou Chen,酉 gold Official Ghost; Vermilion Bird,亥 water Parents, with a hidden god of Yin wood Siblings; Azure Dragon,丑 earth Wealth, which is the Response Line. When divining one's own illness, the World Line is taken as the useful god.

斷曰：酉金兄弟為用神，月剋日生，許之無礙。明日卯時必生，母子平安。應卯時者，酉金與辰日相合也。《黃金策》云：若逄合住，必待沖開。此月剋日生，無憎生克也。｜斷曰：世爻亥水為用神，未土動來克世，酉金動來生世，是謂貪生忘克，化凶為吉矣。但不宜日辰來克，又逄月沖，雖有酉金原神發動相生，如樹無根，生不起也。果卒於卯日。應卯日者，沖去原神之日，忌神共來克害也。

The left hexagram's interpretation states that the useful god is the fifth line, which is the酉 metal sibling. The fire of the午 month comes to overcome it, while the earth of the戊辰 day comes to support it. The overcoming and supporting forces are equal, so there is no obstruction. It is predicted that she will give birth on the卯 hour of the next day, with mother and child safe. The reason it should be at the卯 hour is because the酉 metal is being held by the辰 day. According to The Golden Strategies, "if something is held by a combination, it must wait for a clash to be released." The卯 hour directly clashes with the酉 metal, and once it is released, the birth will occur. Here, the overcoming force of the month and the supporting force of the day are balanced, so there is no question of one overpowering the other. The right hexagram's interpretation states that the useful god is the world line, which is the亥 water. The top line, 未 earth, is activated to overcome the world line, while the fifth line, 酉 metal, is activated to support the world line. The 未 earth, upon encountering the 酉 metal, turns to support the metal and forgets to overcome the water, which is a sign of "preferring support over overcoming" and transforming a bad situation into a good one. However, the Yiwei day brings another 未 earth to overcome the world line, and the巳 month clashes with the亥 water (as巳 and亥 clash). The world line is thus weakened by the month's clash and its root is broken. Even though the 酉 metal original god is activated to support the world line, it is like a tree without roots, so it cannot grow. Later, she indeed died on the卯 day, as the卯 day clashed with the 酉 metal original god, allowing the hostile gods to attack together. Therefore, the event occurred on this day. These two hexagrams illustrate one positive and one negative situation, showing that "preferring support over overcoming" depends on whether the useful god has a root. If it has a root, it can be saved; if not, it cannot be saved.

占事　占墳地 卦名　山地剝 卦宮　乾金　空亡　午未　缺爻　兄 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 雀　寅財［伏］　戊｜申 龍（世）子孫［申兄］　子 武　戌父 虎　卯財 蛇（應）巳官 陳　未父

This is the fifth hexagram of the first question, and a single hexagram cannot form a pair. The subject is about the feng shui of a burial site, and the hexagram drawn is Mountain over Earth, Bo, belonging to the Qian trigram of metal. The旬空 is in the branches of Wu and Wei, and the hexagram lacks the element of siblings. The divination was done on the day of Wu Shen, in the month of Zi. The six yao, from top to bottom, are: Vermilion Bird over寅wood wife wealth, with a hidden god beneath; Azure Dragon over子water children, which is the world line, with hidden Shen metal siblings beneath, and the hexagram body is in Zi; Black Tortoise over戌earth parents; White Tiger over卯wood wife wealth; Qie Sha over巳fire official ghost, which is the response line; and Gou Chen over未earth parents. For divination on a burial site, the world line represents the burial site, the response line represents the facing mountain, the yao before the world line represents the opposite case, and the six beasts are used to determine the water mouth and the shape of the sand. In this hexagram, the world line, which is Zi water, receives the mutual generation from the day branch, Shen metal, and also coincides with the month builder of Zi, indicating that the burial site has received the life qi.

斷曰：日辰子孫持世，月建生之，青龍戲水，水必從左繞穴，必近大水，不然長流之水到堂。白虎臨卯木，子卯寅中帶生，是臨財爻為無礙。應為朝山屬火被世克，朝山不高；世前戌土為對案，土克世，對案略高彼。曰：一一皆是，葬後未出三年，二子皆發科甲。

The world line is the water trigram, representing children, and it receives support from the day of Shen, which generates water, and also aligns with the month of Zi, the month builder, making the water energy extremely strong. The azure dragon is also present on this line, indicating that the dragon is playing with water, so it is certain that water will flow around the burial site from the left side, and there must be a large body of water nearby, or else a long flowing stream will reach the bright hall. The white tiger is on the卯 wood, which is generated by the Zi water (as寅 and卯 share the same energy), and it is also the wealth trigram, so the white tiger side is not harmful. The response line is the巳 fire, representing the facing mountain, which is of the fire element and is overcome by the world line's Zi water, indicating that the facing mountain is not very high. The戌 earth in front of the world line serves as a supporting hill, and earth can overcome water (overcoming the world line), so the supporting hill is slightly higher. The person said: everything matches. After burial, within three years, both sons passed the imperial examinations—this is exactly the response of the world line holding the children trigram and encountering a prosperous and supportive situation, which is the sign of the sons' success.

何以謂之回頭克，克者有吉凶乎？答：土爻動而變木，木爻動而變金，金爻動而變火，火爻動變水，水爻動而變土，此是爻之回頭克也。乾兌卦之離，離之坎，坎之艮坤，艮坤之震巽，震巽之乾兌，此是卦之回頭克也。

Second question: What is "retroactive overcoming"? Is this kind of overcoming both auspicious and inauspicious? Answer: It can be divided into two layers. The first is the retroactive overcoming of lines: when a moving line transforms into another line, the transformed line goes back to overcome the original line: when a earth line moves and transforms into a wood line (wood overcomes earth), when a wood line moves and transforms into a metal line (metal overcomes wood), when a metal line moves and transforms into a fire line (fire overcomes metal), when a fire line moves and transforms into a water line (water overcomes fire), when a water line moves and transforms into an earth line (earth overcomes water). The second is the retroactive overcoming of hexagrams: when the original hexagram transforms into another hexagram, the transformed hexagram goes back to overcome the original hexagram's palace: the hexagrams Qian and Dui belong to metal and transform into Li (fire overcomes metal), Li belongs to fire and transforms into Kan (water overcomes fire), Kan belongs to water and transforms into Gen and Kun (earth overcomes water), Gen and Kun belong to earth and transform into Zhen and Xun (wood overcomes earth), Zhen and Xun belong to wood and transform into Qian and Dui (metal overcomes wood).

凡遇回頭克者，徹底克盡。原用二神遇之則凶，忌仇二神遇之反吉也。

Whenever there is a case of reverse overcoming, it means the root is completely destroyed without any remainder. Therefore, one must determine which of the gods is involved: if the origin god or the useful god encounters reverse overcoming, it is凶 (adverse), because the fundamental support is killed by what it has produced itself; if the hostile god or the enemy god encounters reverse overcoming, it is吉 (favorable), because the harmful force is first restrained by itself. This is the distinction of "reverse overcoming brings both good and bad," entirely depending on which line it falls on.

占事　占家宅人口平安否？｜占事　占開店？ 卦名　水天需之乾為天｜卦名　艮為山之地火明夷 卦宮　坤土　空亡　子丑　缺爻　巳父｜卦宮　艮土　空亡　子丑　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 虎　ｘ　子財→戌兄　癸｜卯‖蛇（世）Ｏ　寅官→酉孫　辛｜寅 蛇　戌兄　亥‖陳　子財　酉 陳（世）ｘ　申孫→午父‖雀　戌兄 雀　辰兄［伏］‖龍（應）申孫 龍　寅官［巳父］‖武　午父 武（應）子財‖虎　ｘ　辰兄→卯官

This is the first two examples of the second question. On the left, the first hexagram is about whether the family is safe and its members are unharmed. The hexagram drawn is Water Heaven Xu changing to Heaven Qian, belonging to the Earthly Branch of坤 (Kun), with the empty periods of Zi and Chou, and the hexagram lacking the fire element of Si, representing parents. The divination was done on the day Guihai, during the month of Mao. The six lines, from top to bottom, are: White Tiger, Zi water, wife's wealth, with the moving line transforming into Xu earth, representing brothers; Snake, Xu earth, brothers; Gou Chen, Shen metal, children, which is the world line, with the moving line transforming into Wu fire, representing parents; Allo, Chen earth, brothers; Azure Dragon, Yin wood, official ghost, with the hidden line of Si fire, representing parents; Black Tortoise, Zi water, wife's wealth, which is the responding line. The focus is on the top line and the fourth line, where Zi water transforms into Xu earth and Shen metal transforms into Wu fire. Both transformations are instances of the transformed line returning to harm the original line. On the right, the second hexagram is about opening a shop. The hexagram drawn is Mountain Mountain Gen changing to Earth Fire Ming Yi, belonging to the Earthly Branch of Gen, with the empty periods of Zi and Chou. The divination was done on the day Xinyou, during the month of Yin. The six lines, from top to bottom, are: Snake, Yin wood, official ghost, which is the world line, with the repeated line transforming into You metal, representing children; Gou Chen, Zi water, wife's wealth; Allo, Xu earth, brothers; Azure Dragon, Shen metal, children, which is the responding line; Black Tortoise, Wu fire, parents; White Tiger, Chen earth, brothers, with the moving line transforming into Mao wood, representing official ghost. The world line, Yin wood, transforms into You metal, which is also an instance of the transformed line returning to harm the original line.

斷曰：申金子孫持世，化午火回頭之克，乃自身及子孫皆受克也；子水財爻化戌土回頭之克，財為妻妾奴僕，一家受克之卦。後至午月火旺克世，助土克財，財逄月破，一家數口回祿俱死。｜斷曰：世臨木，酉得令當時，目下開張可許；獨嫌日主克世，又化回頭之克，鬼臨世爻，須防疾病，至六月世入墓時當防。果至六月病，至八月店中財物被夥計盜盡，鳴之於官。

Left Hexagram Interpretation: The trigram of the son is held by the metal of Shen, and it moves to transform into the fire of Wu, which comes back to attack it. Fire attacks metal, which is equivalent to the self and the son being attacked together; the top line of the water of Zi, representing wealth, also transforms into the earth of Xu, which comes back to attack it. Wealth represents wife and servants, which is also attacked — all the family is under attack, indicating a hexagram where the whole family is being attacked. Later, in the month of Wu when fire is strong, it attacks the world line of Shen metal and also helps the earth to attack the water of Zi wealth. Wealth is also exactly at the month breaker, resulting in the whole family dying in a fire (the term 'Hui Lu' refers to the god of fire, meaning a fire disaster). Right Hexagram Interpretation: The world line is occupied by the wood of Yin, which is in its season during the month of Yin, so opening a business is still possible for now; however, the metal of You on the day of Xinyou attacks the world line, and the world line moves to transform into the metal of You, which attacks itself. Also, the official ghost is sitting on the world line, so illness should be guarded against; during the month of Wei, when the earth of Wei is the month and the world line of Yin wood is buried, extra caution is needed. Indeed, in the sixth month he fell ill, and in the eighth month the property in the shop was stolen by the servants, leading to a lawsuit with the authorities — the wood of Yin being attacked by the month of Shen is the sign of the event.

占事　一人占自久病問過得今年否？｜占事　一人占賣貨？ 卦名　天山遁之天風姤｜卦名　風火家人之風天小畜 卦宮　乾金　空亡　子丑　缺爻　孫、財｜卦宮　巽木　空亡　辰巳　缺爻　官 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 雀　戌父　戊｜申‖武　卯兄　乙｜卯 龍（應）申兄　午‖虎（應）巳孫　未 武　午官‖蛇　未財［伏］ 虎　申兄‖陳　亥父［酉官］ 蛇（世）ｘ　午官→亥孫［寅財］‖雀（世）ｘ　丑財→寅兄 陳　辰父［子孫］‖龍　卯兄

This is the third and fourth divination questions of the second set. The left hexagram: a person is divining about his long-term illness, asking whether he can survive the year, and he cast the hexagram of Tian Shan Duan changing to Tian Feng Gou, belonging to the Qian palace metal, with the empty days of Zi and Chou, and the hexagram lacking children and wealth. The divination was done on the Wuwu day and Shen month. The six lines from top to bottom: Zhu Que Xu soil parents; Qian Long Shen metal siblings, which is the response line; Xuan Wu Wu fire official ghost; Bai Hu Shen metal siblings; Tan She Wu fire official ghost, which is the world line, and the intersecting line moves to produce Hai water children, with Yin wood wealth hidden underneath; Gou Chen Chen soil parents, with Zi water children hidden underneath. The world line Wu fire moves to Hai water, water overcoming fire, which is a case of self-overcoming. The right hexagram: a person is divining about selling goods, and he cast the hexagram of Feng Huo Jia Ren changing to Feng Tian Xiao Xu, belonging to the Xun palace wood, with the empty days of Chen and Si, and the hexagram lacking official ghosts. The divination was done on the Yiwei day and Mao month. The six lines from top to bottom: Xuan Wu Mao wood siblings; Bai Hu Si fire children, which is the response line; Tan She Wei soil wealth, with a hidden god underneath; Gou Chen Hai water parents, with You metal official ghost hidden underneath; Zhu Que Chou soil wealth, which is the world line, and the intersecting line moves to produce Yin wood siblings; Qian Long Mao wood siblings. The world line Chou soil moves to Yin wood, wood overcoming soil, which is also a case of self-overcoming.

斷曰：世爻午火臨日辰，可稱旺相，但不宜申月建生助亥水回頭一克，此人至亥月戌日而故。應亥月者，午火乃日辰之火，彼時亥水不得令，不敢克也；戌日者，火庫在戌也。｜斷曰：丑土財爻持世，卯月克之，未日沖之，謂之散；又化寅木回頭之克，克不獨財克而世亦遭傷矣。後至未月世值月破，回祿傷身而死。

Left Hexagram Interpretation: The world line is the wu wu day branch, with the wu fire in the wu wu day branch, which should be prosperous and strong. However, the shen month's month builder supports the transformed hai water, making the reverse克制 especially strong. Therefore, it is predicted that this person will not live past the hai month, and indeed he died on the xu day of the hai month. Why does it apply to the hai month rather than the present? Because the wu fire is currently supported by the day branch, and the hai water is not yet in its season, so it dares not to克制. Once the hai month arrives, the water is in its season and the fire loses its strength. Why does it apply to the xu day? Because the墓库 of fire is in xu, and the useful god is buried and thus destroyed. Right Hexagram Interpretation: The wife wealth is held by the chou earth as the world line, with the卯 month's wood coming to克 it, and the yi wei day also冲 it (chou and wei are in conflict), which is called "冲散". Moreover, it moves and transforms into the yin wood, which comes back to克 it. This克 is not only against the wife wealth, but also injures the world line itself. Later, in the wei month, the world line chou earth is exactly in the month breaker, and the person died in a fire.

占事　占何日雨？｜占事　占父官事 卦名　地風升之地水師｜卦名　澤地萃之天火同人 卦宮　震木　空亡　戌亥　缺爻　孫、兄｜卦宮　兌金　空亡　戌亥　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 龍　酉官　丙｜酉‖雀　ｘ　未父→戌父　戊｜卯 武（應）亥父［伏］　寅‖龍（應）酉兄　辰 虎　丑財［午孫］‖武　亥孫 蛇　Ｏ　酉官→午孫［伏］‖虎　ｘ　卯財→亥孫 陳（世）亥父［寅兄］‖蛇（世）巳官 雀　丑財‖陳　ｘ　未父→卯財

This is the fifth and sixth hexagrams of the second question. The left hexagram: asking about which day it will rain, the hexagram cast is Sheng changing into Shi, belonging to the Zhen palace wood, with the empty days of Xu and Hai, and the hexagram lacking the children and siblings lines; the divination was done on the Bing You day, in the Yin month. The six lines from top to bottom: Qinglong酉 gold official ghost; Xuanwu亥 water parents, which is the response line, with a hidden god below; Baohu丑 earth wealth, with a hidden god of Wu fire children below; Tengshe酉 gold official ghost, the repeated line is activated and changes into Wu fire children; Gouchen亥 water parents, which is the world line, with a hidden god of Yin wood siblings below; Zhuque丑 earth wealth. For predicting rain, the parents line is the useful god, and in this hexagram the亥 water parents line is exactly in the empty days. The right hexagram: asking about the father's legal case, the hexagram cast is Cui changing into Tong Ren, belonging to the Dui palace metal, with the empty days of Xu and Hai; the divination was done on the Wu Mao day, in the Chen month. The six lines from top to bottom: Zhuque未 earth parents, the intersecting line is activated and changes into Xu earth parents; Qinglong酉 gold siblings, which is the response line; Xuanwu亥 water children; Baohu卯 wood wealth, the intersecting line is activated and changes into Hai water children; Tengshe巳 fire official ghost, which is the world line; Gouchen未 earth parents, the intersecting line is activated and changes into Mao wood wealth. For predicting the father's case, the parents line is the useful god.

斷曰：亥水父爻為用神，值旬空；酉金官鬼爻是原神，化午火回頭之克，旬內不雨。至子日有幾點小雨，應於子日者，沖去午火仇神故也。雨小者，旬空無根也。｜斷曰：外卦未土卯月克之，況土值春令氣敗，又會成亥卯未局克之，全無救助，必至重罪。後果斬。

Left Trigram Interpretation: When predicting rain, the parents are considered the useful god. In this hexagram, the Hai water parents are exactly in the decanal void (decade void); the original god that generates them is You gold official ghost, but this You gold moves and transforms into Wu fire, which turns back to control (overcome) it. The original god is itself overcome, so rain cannot fall, hence the prediction that there will be no rain during this decade. On the Zi day, a few drops of light rain fell — why did it happen on the Zi day? Because Zi clash Wu (子 and午 are opposing), which removes the Wu fire enemy god, allowing the original god to breathe. Why was the rain light? Because the useful god is in the decanal void, having no foundation. Right Trigram Interpretation: The outer trigram's Wei earth parents (father) are directly overcome by Mao month wood; moreover, earth is naturally weak in spring. The hexagram has Mao wood wife wealth moving, which joins with Hai water and Wei earth to form the Hai-Mao-Wei (Wood triad) wood trinity to overcome it. There is no place for rescue, so it is certain that a serious punishment will be received. Later, he was indeed executed. This example shows that a trinity forming a harmonious combination to overcome the useful god is much heavier than a single line overcoming it.

占事　一人占僕何日回？｜占事　一人占自病 卦名　澤天夬之天澤履｜卦名　離為火之坎為水 卦宮　坤土　空亡　午未　缺爻　父｜卦宮　離火　空亡　戌亥　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 龍　ｘ　未兄→戌兄　丁｜巳‖龍（世）Ｏ　巳兄→子官　丙｜午 武（世）酉孫　亥‖武　ｘ　未孫→戌孫　寅 虎　亥財‖虎　Ｏ　酉財→申財 蛇　Ｏ　辰兄→丑兄［伏］‖蛇（應）Ｏ　亥官→午兄 陳（應）寅官［巳父］‖陳　ｘ　丑孫→辰孫 雀　子財‖雀　卯父

This is the seventh of the eight trigrams for the second question. On the left side, a person asked when a servant would return, and cast the hexagram Zhe Tian Guai changing to Tian Ze Lv, belonging to the Kun palace earth, with the旬空 on Wu and Wei, and the hexagram missing the parents. The divination was done on Ding Hai day and Si month. The six lines from top to bottom are: Qing Long Wu earth brothers, with the intersecting line active and changing to Xu earth brothers; Xuan Wu You metal children, which is the world line; Bai Hu Hai water wealth; Tan She Chen earth brothers, with the second line active and changing to Chou earth brothers, with a hidden god below; Gou Chen Yin wood official ghost, which is the response line, with a hidden god of Si fire parents below. The person used the wealth line as the useful god, which is the fourth line Hai water. On the right side, a person asked about his own illness, and cast the hexagram Li Wei Hu changing to Kan Wei Shui, belonging to the Li palace fire, with the旬空 on Xu and Hai. The divination was done on Bing Wu day and Yin month. The six lines from top to bottom are: Qing Long Si fire brothers, which is the world line, with the second line active and changing to Zi water official ghost; Xuan Wu Wei earth children, with the intersecting line active and changing to Xu earth children; Bai Hu You metal wealth, with the second line active and changing to Shen metal wealth; Tan She Hai water official ghost, which is the response line, with the second line active and changing to Wu fire brothers; Gou Chen Chou earth children, with the intersecting line active and changing to Chen earth children; Zhu Quan Mao wood parents. The Li palace fire changing to the Kan palace water is a case of the hexagram turning against itself.

斷曰：亥水財爻為用神，亥水雖是月建，不謂月破，但不宜重重土動傷之。諺云：雙拳不敵四手，不獨難望歸期，還要防途中不測。後至午月火旺合未助土時，中途過害矣。｜斷曰：離火化坎水，乃卦變回頭之克；巳火世爻化出子水回頭之克，名為反吟卦。目今午月火旺之時，日主生扶，近來無礙，冬令防之。後果死於戌月丁亥日。應戌月者，世入墓之月也；亥日者，克沖之日也。

Left Hexagram Interpretation: The useful god for the servant is the fourth line,亥 water, which represents wealth. Although亥 water is being clashed by巳 month, it is not considered a true month breaker. The real problem is that the upper line 未 earth and the third line 辰 earth are both strongly active and attacking it. As the saying goes, two fists can't defeat four hands, one water can't resist two earths. Not only is the servant's return date uncertain, but he should also be cautious of accidents on the way. Later, in the month of午, fire is strong and combines with 未 earth, further strengthening the earth's power to attack亥 water. The servant indeed died on the way. Right Hexagram Interpretation: The fire of the li palace changes into the water of the kan palace, which is a case of the hexagram turning back to attack itself. The world line巳 fire also moves and changes into子 water, which again turns back to attack. Moreover,巳 changes into子,亥 changes into午,酉 changes into申, and all six lines are in mutual clashes, forming a reverse chant hexagram. Currently, it is the month of午 when fire is strong, and the day branch Bingwu also supports the world line. Therefore, there is no immediate danger, but one should be cautious during the winter when water is strong. Indeed, he died in the month of戌 on the day of Dinghai.戌 is the burial place of fire, and the world line is buried in that month. 亥 day has strong water, which is the day that clashes and controls the world line.

占事　一人占索房價｜占事　占具題 卦名　坎為水之坤為地｜卦名　風澤中孚之山澤損 卦宮　坎水　空亡　午未　缺爻｜卦宮　艮土　空亡　戌亥　缺爻　孫、財 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 武（世）子兄　乙｜卯‖雀　卯官　戊｜申 虎　Ｏ　戌官→未官　酉‖龍　Ｏ　巳父→子財［子財］　辰 蛇　申父‖武（世）未兄 陳（應）午財‖虎　丑兄［申孫］ 雀　Ｏ　辰官→丑官‖蛇　卯官 龍　寅孫‖陳（應）巳父

This is the ninth and tenth divination in the second question. The left hexagram: someone divined about the price of a house and obtained Kan (Water) changing into Kun (Earth), belonging to the Water trigram of Kan, with the empty periods of Wu and Wei; the divination was done on the day of Yiyou and the month of Mao. The six lines from top to bottom: Xuanwu (Black Tortoise) Zi water siblings, which is the world line; Baihu (White Tiger) Xu earth official ghost, the second line moves and changes into Wei earth official ghost; Tengshe (Green Snake) Shen metal parents; Gouchen (Hook Star) Wu fire wife's wealth, which is the response line; Zhuque (Vermilion Bird) Chen earth official ghost, the second line moves and changes into Chou earth official ghost; Qinglong (Azure Dragon) Yin wood children. The Water trigram of Kan changes into the Earth trigram of Kun, with earth overcoming water, which is a self-overcoming in the hexagram. The right hexagram: divining about submitting a memorial with a title (presenting a petition), obtained Zhongfu (Faithful Middle) changing into Sun (Loss), belonging to the Earth trigram of Gen, with the empty periods of Xu and Hai, and the hexagram lacks children and wife's wealth; the divination was done on the day of Wushen and the month of Chen. The six lines from top to bottom: Zhuque (Vermilion Bird) Mao wood official ghost; Qinglong (Azure Dragon) Si fire parents, the second line moves and changes into Zi water wife's wealth, and there is also a hidden Zi water wife's wealth below; Xuanwu (Black Tortoise) Wei earth siblings, which is the world line; Baihu (White Tiger) Chou earth siblings, with a hidden Shen metal children below; Tengshe (Green Snake) Mao wood official ghost; Gouchen (Hook Star) Si fire parents, which is the response line. The fifth line Si fire originally generates the world line, but after it moves, it changes into Zi water which self-overcomes it.

斷曰：坎卦變坤亦是卦變回頭之克，世爻雖得日生，不宜兩重土動來傷。此卦甚凶，不但房價事小，宜防不測之禍。後於午月覆舟而亡。應於午月者，辰戌土鬼出春令遇火增威，世臨月沖也。占房價驗在其命，乃神之預報其凶；占此應彼，占輕應重也。｜斷曰：五位巳火生世，化子水回頭克，不宜具題。問曰：有害否？予曰：巳火雖不能生，幸卦中無動爻克世，利害皆無。後題而果不准行。

Left Hexagram Interpretation: The water of the Kan trigram changes to the earth of the Kun trigram, indicating a case of the hexagram being overcome by itself. The world line, which is the water of the zi trigram, although receives the metal of the yiyou day to generate it, cannot withstand the combined attack of the upper line, the戌 earth and the second line, the辰 earth, both of which are official ghosts. This hexagram is extremely ominous. Although asking about the price of a house is a minor matter, one should be cautious of unexpected calamities. Later, this person drowned in a boat accident in the month of wu. Why did it happen in the month of wu? Because the official ghosts of the chen and xu earths came out in the spring season and were further strengthened by the fire of the wu month. The world line of the zi water was also directly attacked by the wu month. The question was about the price of a house, but the fulfillment was about life and death. This is a divine warning that the question is minor, but the fulfillment is serious. Right Hexagram Interpretation: The fourth line, the fire of si, which is the parents, originally supports the world line. However, once it moves, it changes to the water of zi, which turns around to overcome the parents. The original god is injured, and it is not advisable to submit this petition. The person asked if there would be any harm. I said: although the fire of si cannot support the world line, it is fortunate that there is no moving line to attack the world line, so there is neither benefit nor harm. Later, when the petition was submitted, it indeed did not get approval.

占事　占慮大計 卦名　火山旅之地火明夷 卦宮　離火　空亡　子丑　缺爻　父、官 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 龍　Ｏ　巳兄→酉財　丁｜寅 武　未孫　巳 虎（應）Ｏ　酉財→丑孫 蛇　申財［亥官］ 陳　午兄 雀（世）ｘ　辰孫→卯父［卯父］

This is the last hexagram of the second question. The subject is "considering major matters"—during the examination periods of the Ming and Qing dynasties, officials were anxious about their performance being criticized, so they sought divination. The hexagram obtained is "Lv" (Hexagram 56, Fire Journey) changing into "Ming Yi" (Hexagram 36, Earth Fire Illumination), belonging to the fire hexagram of the Li palace. The旬空 (ten-day void) is on Zi and Chou, and the hexagram lacks the parents and official ghost lines. The divination was done on the day of Dingsi and the month of Yin. The six lines, from top to bottom: the Azure Dragon line is巳 fire siblings, with the second line moving and changing into You metal wealth; the Black Tortoise line is未 earth children; the White Tiger line is酉 metal wealth, which is the response line, with the second line moving and changing into Chou earth children; the Snake line is申 metal wealth, with the hidden line below being Hai water official ghost; the Gou Chen line is午 fire siblings; the Vermilion Bird line is辰 earth children, which is the world line, with the line moving and changing into Mao wood parents, and the hidden line below is also Mao wood parents. The world line, which is辰 earth, moves and changes into Mao wood. Wood overcomes earth, which is a case of self-overcoming.

斷曰：子孫持世化回頭之克，但嫌世位臨之，世為自己，不宜受克，雖有金局生扶，伏官難稱無恙，後果削職。

The interpretation: The "Children" line holds the world line and moves, with the changing line producing a wood element in the "Mao" position, which comes back to restrain it. The "Children" line is originally a blessing deity; if it is located elsewhere, it is not a problem. However, since it is located on the world line, the world line represents oneself, and oneself being restrained is not a good omen. Although the hexagram contains the "Si-You-Chou" triple metal harmony to generate and support the world line (earth generates metal, but metal generates earth, which is actually a leakage, and the metal harmony does not generate the world line), the "Official Ghost" line is hidden and does not appear. In a divination about an examination result, the "Official Ghost" represents the position, and if the official is hidden, the position is unstable. Therefore, it is predicted that he will not be able to retain his official position. Later, he was indeed dismissed from his post. This case perfectly illustrates the general rule mentioned earlier: "The original deity and useful deity encountering a reverse restraint is a bad omen."

生用神者為原神，本主吉，吉中亦有凶者乎？答曰：原神動來生用，用神出現旺相者，其吉更倍也。如用神旬空衰弱，或伏藏不現，待用出旬、得令值日，所求必遂也。如用神旺相，原神休囚不動，或動而變克、變絕、變墓、月破、日沖，或仇神動克原神，或被日月相沖，或化退神，皆不能生用，則用神根蒂被傷，不惟無益而反有損矣！

Third question: The yao that generates the useful god is called the origin god, which originally governs good fortune. But is there also bad fortune within this good fortune? Answer: If the origin god activates to generate the useful god, and the useful god appears in the hexagram and is prosperous and strong, then the good fortune is doubled. If the useful god is in the旬空, weak, or hidden and not revealed, as long as the origin god generates it, when it comes out of the旬, gains the command, and meets the day branch, the desired outcome will certainly be achieved. However, the reverse is also true: even if the useful god is prosperous and strong, but the origin god is weak and inactive; or the origin god although active turns into something that harms, or turns into its end, or turns into its burial, or meets the month breaker, or is conflicted by the day branch; or the enemy god activates to harm the origin god; or the origin god is conflicted by the sun and moon; or the origin god turns into the retreating god — in these cases, the origin god cannot generate the useful god, and the root of the useful god is injured. Not only does it not bring benefit, but it brings harm. This is where "good fortune contains bad fortune" is found.

占事　妻占夫近病？｜占事　占風水 卦名　天火同人之離為火｜卦名　澤水困之水澤節 卦宮　離火　空亡　戌亥　缺爻｜卦宮　兌金　空亡　子丑　缺爻　官 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 雀（應）戌孫　戊｜申‖武　未父　甲｜卯 龍　Ｏ　申財→未孫　辰‖虎　酉兄　寅 武　午兄‖蛇（應）Ｏ　亥孫→申兄 虎（世）亥官‖陳　午官 蛇　丑孫‖雀　辰父 陳　卯父‖龍（世）Ｘ　寅財→巳官［巳官］

This is the first two examples of the third question. On the left, the divination is about a wife seeking information regarding her husband's recent illness, and the hexagram drawn is Tian Huo Tong Ren changing to Li Wei Huo, which belongs to the fire hexagram of Li, with the旬空 (empty period) on戌 and亥. The divination was performed on the戊申 day in the辰 month. The six lines from top to bottom are: Zhu Que戌 earth子孙 (children), which is the response line; Qian Long申 metal妻财 (wealth), the second line which moves and changes into 未 earth子孙 (children); Xuan Wu午 fire兄弟 (siblings); Bai Hu亥 water官鬼 (official ghost), which is the world line; Tan She丑 earth子孙 (children); Gou Chen卯 wood父母 (parents). For a wife seeking information about her husband, the official ghost is the useful god. In this hexagram, the亥 water official ghost holds the world line and is in the旬空 (empty period). On the right, the divination is about the风水 (feng shui) of an ancestral tomb, and the hexagram drawn is Ze Shui Kun changing to Shui Ze Jie, which belongs to the metal hexagram of兑, with the旬空 (empty period) on子 and丑, and the official ghost is missing in the hexagram. The divination was performed on the甲寅 day in the卯 month. The six lines from top to bottom are: Xuan Wu未 earth父母 (parents); Bai Hu酉 metal兄弟 (siblings); Tan She亥 water子孙 (children), which is the response line, the second line which moves and changes into申 metal兄弟 (siblings); Gou Chen午 fire官鬼 (official ghost); Zhu Que辰 earth父母 (parents); Qian Long寅 wood妻财 (wealth), which is the world line, and the intersecting line moves and changes into巳 fire官鬼 (official ghost), with another巳 fire official ghost hidden below. The hexagram Kun changes to Jie, and the六合 (six harmony) changes to六合 (six harmony), which is a favorable sign of 'six harmony combining'.

斷曰：世爻亥水夫星墓於辰日，其病若論隨鬼入墓，豈不凶乎？幸申金原神動來生用，又化出未土生助原神，又戌土暗動生助原神，是夫星根蒂固深；所嫌亥水旬空不受其生，必待巳日沖起亥水即愈。果己巳日全愈也。

Left卦 interpretation: The world line is亥 water, which is the useful god representing the husband. The辰 is the storage of water. If we follow the principle of "ghost entering the storage," it would be very ominous. Fortunately, the fifth line申 gold, which is the origin god, is activated to generate the亥 water. This申 gold also transforms into未 earth to support itself. The top line戌 earth is also stirred up by the day branch and moves covertly, coming to support the申 gold. The origin god receives support layer by layer, making the husband's root strong. The only concern is that the亥 water is in the旬空, which cannot receive this flow of life qi. It must wait until the巳 day to冲起 the亥 water (filling the empty to make it real), then the illness will be cured. Later, it indeed recovered on the Jisi day. This卦 clearly shows: the useful god falling into empty does not matter, but the origin god must be strong. When the origin god is strong, the day it comes out of the empty is the time of response.

余曰：占袓塋，必有化故，葬後因何事不亨，今日何事而問，明以告我方敢決斷。彼曰：自葬後被論而歸，年近五旬尚無子息，是以卜此墳有可礙否？余曰：六合化合，風藏氣聚，但嫌亥水申金粄日辰沖之，申乃水之原神，必然原流水不歸漕之故耳。若使水歸漕不至旁流，巳年再拜丹墀，申年生子。後果驗。應巳年起用者，世上寅木化出官星之年也；申年生子者，亥水子孫化出申金回頭之生也。

The divination for the right hexagram and its interpretation: I said, divining the ancestral tomb must have a particular reason—after burial, something unsmooth happened, and today's question is to clarify before I can give an interpretation. The person said: since this tomb was buried, I have been impeached and dismissed from office, and I am nearly fifty without a son, so I consulted about whether this tomb was causing trouble. I said: the hexagram is a change from Six Harmony to Six Harmony, which is exactly a good structure for sheltering wind and gathering energy; however, it is regrettable that the亥 water and申 metal are disturbed by the day branch (日辰). The申 metal is precisely the original god (原神) of the亥 water—this must be due to the water's source not flowing into the main channel, but instead overflowing and dispersing. If the water can be guided back to the main channel and prevented from overflowing, then in the year of巳, he will be able to resume his position, and in the year of申, he will have a son. Later, it indeed came true. Why did it happen in the year of巳? Because the world line (世爻)寅 wood moves and transforms into巳 fire official star, and the official star is the year's value, which is the year of reappointment. Why did it happen in the year of申? Because the Children (children) of亥 water transforms into申 metal, which comes back to support it, so the year of申 is the year when the children are born.

占事　一人自占近病？｜占事　子占父病？ 卦名　天火同火之火山旅｜卦名　地風升之地水師 卦宮　離火　空亡　午未　缺爻｜卦宮　震木　空亡　戌亥　缺爻　孫、兄 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 雀（應）戌孫　戊‖武　酉官　乙｜寅 龍　Ｏ　申財→未孫　子｜丑‖虎　亥父　丑 武　午兄‖蛇（世）丑財［午孫］ 虎（世）亥官‖陳　Ｏ　酉官→午孫 蛇　丑孫‖雀　亥父［寅兄］ 陳　Ｏ　卯父→辰孫‖龍（應）丑財

This is the third question's third and fourth hexagrams. The left hexagram: a person self-divines about a recent illness, and obtains the hexagram Heavenly Fire Tong Ren changing to Volcanic Travel Lv, belonging to the fire hexagram of the Li palace, with the empty days of Wu and Wei; the divination was done on the day of Wu Zi and the month of Chou. The six lines from top to bottom: Vermilion Bird戌 earth子孙, which is the response line; Azure Dragon申 metal妻财, the second line moves and changes into Wei earth子孙; Black Tortoise午 fire兄弟; White Tiger亥 water官鬼, which is the world line; Snake丑 earth子孙; Gou Chen卯 wood父母, the second line moves and changes into Chen earth子孙. For self-divination of illness, the world line is the useful god, which is the third line亥 water. The right hexagram: the son divines about his father's illness, and obtains the hexagram Earth Wind Sheng changing to Earth Water Shi, belonging to the wood hexagram of the Zhen palace, with the empty days of Xu and Hai, and the hexagram lacks Children and Siblings; the divination was done on the day of Yi Chou and the month of Yin. The six lines from top to bottom: Black Tortoise酉 gold Official Ghost; White Tiger亥 water Parents; Snake丑 earth Wealth, which is the world line, with伏午 fire Children underneath; Gou Chen酉 gold Official Ghost, the second line moves and changes into午 fire Children; Vermilion Bird亥 water Parents, with伏寅 wood Siblings underneath; Azure Dragon丑 earth Wealth, which is the response line. For a son divining about his father's illness, the parents are the useful god, which is the second line亥 water, which is exactly in the empty day.

斷曰：自占病，世為用神，世爻亥水，子曰拱之，又得申金原神動來生世，乃不死之症；第嫌申金化出未土乃是月破旬空，則原神無根矣。目下無礙，恐危於春月。至立春日果死。應正月死者，申金原神亦逄月沖，春月木旺，未土又被克也。｜斷曰：亥水父爻為用，雖值旬空，有酉金原神動來生之，可許無礙；但不宜酉金化出午火回頭一克，此乃原神被傷，用神無根矣。此人果死於卯年卯月卯日卯時。應卯日時者，生助午火克沖原神也。

Left Hexagram Interpretation: When divining one's own illness, the world line is considered the useful god. The world line is亥 water. On a Wuzi day, the子 water shares the same element and supports it, and the fifth line 申 gold original god moves to generate and support it. This originally indicates a curable illness. Unfortunately, the moving 申 gold transforms into 未 earth. The 未 earth coincides with the month breaker and falls in the旬 empty position, so what the original god transforms into has no root, and the original god itself becomes unreliable. Therefore, the situation is currently safe, but there is a fear of danger in spring. Indeed, the person died on the day of the Beginning of Spring. Why does it correspond to the first month? Because the original god 申 gold is directly opposed by the month builder in the寅 month, and in spring, the wood is strong. The 未 earth is then further weakened by the wood, and the original god has no support at all. Right Hexagram Interpretation: The parents 亥 water is the useful god, although it falls in the旬 empty position, the third line 酉 gold original god moves to generate and support it, so it originally indicates no danger. However, the moving 酉 gold transforms into 午 fire, which turns back to harm itself. Once the original god is injured, the useful god loses its root. The person indeed died on the卯 year,卯 month,卯 day, and卯 hour. The卯 wood supports the 午 fire, and the strong fire harms and conflicts with the 酉 gold original god. Therefore, when four卯 appear together, the original god is completely destroyed. Comparing these two hexagrams with the previous two, whether the original god has a root or not determines life and death.

三合八卦成局，何以斷之？答曰：原用二神局則吉，忌仇二神局則凶，成局者結黨也。卦中動爻雖敢制之，如三爻齊發合成用神局，必有一爻用神；合成原神局，必有一爻原神；合成仇忌局，必有一爻仇忌，宗其一爻有病關因者斷之。

Fourth question: When the third lines combine to form a pattern, how should it be interpreted? Answer: If the pattern formed is a original god pattern or a useful god pattern, it is auspicious; if it is a hostile god pattern or an enemy god pattern, it is inauspicious.the so-called forming a pattern means that the lines unite to form a group, and their power is much greater than that of a single line. Even if there is a moving line in the hexagram that dares to restrain it, it may not be able to contain it. The method of judgment is: when three lines move together to form a useful god pattern, among these three lines, there must be one that is itself a useful god; if it forms an original god pattern, among these three lines, there must be one that is the original god; if it forms a hostile god or enemy god pattern, among these three lines, there must be one that is a hostile god or enemy god. When making the judgment, focus on the line among these three that is "sick" (fallen empty, being conflicted, being restrained, or self-transformed) as the key point, and determine the timing and auspiciousness based on it.

或遇日沖者曰暗動，此言靜而日沖；曰實，此言動空日辰而逄沖也；曰破，此言月建沖也。但其沖破也，必待相合之期至而應事之吉凶。

Here we divide 'chong' (conflict) into three types: when a still line is conflicted by the day branch, it is called 'andong' (covert movement) — though still, it is actually active and can generate or control other lines; when a line that has already moved but falls into an empty position is conflicted by the day branch, it is called 'shi' (real) — conflicting an empty position makes it real, and the empty position becomes useful; when a line is conflicted by the month builder, it is called 'po' (break) — a month break means it is incomplete and weak. Whenever a line encounters conflict or break, its outcome of good or bad fortune can only be determined on the day when it combines with its counterpart — conflicts need to be combined to determine the result, which is the first rule for determining the time of response.

如一爻靜二爻發者，待一爻靜者值日應事；如一爻靜而逄空者，或動而逄空者，或化而逄空者，待其出空之期應事之吉凶；如空而逄合、靜而逄合、動而合者，必待沖期至而應事之吉凶；如自化合或與日合，如自化墓或墓於日者，必待期沖，此言三爻齊發二爻無病，指自化者言也；如自化絕或絕於日者，必待期生，亦指一爻有病者而言也。

Then there are several situations to determine the timing of the event. First, if among the three lines two lines are active and one is still, the event will occur on the day when the still line is the day branch. Second, if the still line falls into an empty position, or if an active line falls into an empty position, or if the transformed line falls into an empty position, the event will occur on the day when it comes out of the旬. Third, if it falls into an empty position and also meets a harmonious line, or if it is still and also meets a harmonious line, or if it is active but is held by a harmonious line, then the event will occur on the day when it is opened up. Fourth, if it transforms into a harmonious line by itself, or if it harmonizes with the day branch; or if it transforms into a storage position, or if it enters the storage of the day branch — all these cases also require the day when it is opened up (this refers to the situation where among the three lines, only one line is in a problematic state while the other two are healthy). Fifth, if it transforms into a dead position, or if it is dead with respect to the day branch, the event will occur on the day when it is supported and generated (this also refers to the situation where among the three lines, only one line is in a problematic state). In summary: harmony requires a conflict, conflict requires harmony, emptiness requires the day it comes out of emptiness, storage requires the day it is opened up, and dead requires the day it is supported and generated — focus on the line that is in a problematic state, and the timing of the event is when it 'recovers'.

占事　兩村爭戽水鬧毆｜占事　占遞呈圖謀補缺 卦名　離為火之坤為地｜卦名　乾為天之水天需 卦宮　離火　空亡　子丑　缺爻｜卦宮　乾金　空亡　辰巳　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 龍（世）Ｏ　巳兄→酉財　丁｜卯‖龍（世）Ｏ　戌父→子孫　丁｜巳 武　未孫　巳‖武　申兄　酉 虎　Ｏ　酉財→丑孫‖虎　Ｏ　午官→申兄 蛇（應）Ｏ　亥官→卯父‖蛇（應）辰父 陳　丑孫‖陳　寅財 雀　Ｏ　卯父→未孫‖雀　子孫

This is the first two examples of the fourth question. The left hexagram: two villages fought over water for irrigation, and the divination resulted in the hexagram "Li (Fire) changing to Kun (Earth)", belonging to the Fire hexagram group, with the empty days of Zi and Chou; the divination was done on Dingyou day and Mao month. The six lines from top to bottom: Qinglong (Azure Dragon) Si fire siblings, which is the world line, and the repeated line moves to change into You metal wealth; Xuanwu (Black Tortoise) Wei earth children; Baitu (White Tiger) You metal wealth, the repeated line moves to change into Chou earth children; Tenshe (Turtle) Hai water official ghost, which is the response line, the repeated line moves to change into Mao wood parents; Gouchen (Hook Star) Chou earth children; Zhuque (Vermilion Bird) Mao wood parents, the repeated line moves to change into Wei earth children. The focus is on the two groups of triple harmony formed by the changing lines: the outer trigram changes into Si You Chou forming a metal triple harmony, and the inner trigram changes into Hai Mao forming a wood triple harmony. The right hexagram: divination about submitting a petition regarding a plot to fill a vacancy, resulting in the hexagram "Qian (Heaven) changing to Xu (Need)", belonging to the Metal hexagram group, with the empty days of Chen and Si; the divination was done on Dingyou day and Si month. The six lines from top to bottom: Qinglong (Azure Dragon) Xu earth parents, which is the world line, and the repeated line moves to change into Zi water children; Xuanwu (Black Tortoise) Shen gold siblings; Baitu (White Tiger) Wu fire official ghost, the repeated line moves to change into Shen gold siblings; Tenshe (Turtle) Chen earth parents, which is the response line; Gouchen (Hook Star) Yin wood wealth; Zhuque (Vermilion Bird) Zi water children. In this hexagram, the Wu and Xu lines move, and only one more Yin is needed to form the fire triple harmony of Yin Wu Xu.

斷曰：內為我村，外為彼村。內卦亥卯未為木局，外卦巳酉丑為金局，金來克木，幸衰金不克旺木，又日主制金，不足畏也。況六沖化沖，不至為非，其事即散。果驗。合成內外兩局，即彼我之分，不動不成局，即看世應。今且人眾同心，彼我合局，神之妙用也。｜斷曰：寅午戌三合官局生世，此缺必得。內少寅字發動，須寅日遞呈可也。後果驗，此虛一待用也。

The left hexagram interpretation: The inner trigram represents our village, and the outer trigram represents the other village. The inner trigram, composed of Hai, Mao, and Wei, forms a wood triad, while the outer trigram, composed of Si, You, and Chou, forms a metal triad. Metal usually overcomes wood, which is unfavorable for me. Fortunately, during the month of Mao, wood is strong and metal is weak, so the weak metal cannot overcome the strong wood. Additionally, the fire of Dingsi day restrains the metal, making it no longer a threat. Moreover, the hexagram Li (Fire) is originally a hexagram of six clashes, and the transformed hexagram Kun (Earth) is also a hexagram of six clashes. Clashes cause dispersion, so the matter will not escalate and will soon subside. Later, this indeed came true. The hexagram is remarkable in that both inner and outer parts form complete triads, clearly distinguishing between the two parties. If the lines do not move, the triad cannot be formed, and at that time, only the world and response lines need to be considered. Now both sides have many people united, so each forms its own group. This is the subtle use of the divine through the formation of triads. The right hexagram interpretation: The triad of Yin, Wu, and Xu forms an official triad that nourishes the world line. This missing element will definitely be filled. However, the hexagram lacks the element of Yin, so it is necessary to submit the application on a Yin day. Later, this indeed came true—this is called 'waiting for the one missing,' where the triad is missing one element, and it waits for the day when that element is present.

占事　占選期｜占事　占辨復 卦名　乾為天之風天小畜｜卦名　澤地萃之澤火革 卦宮　乾金　空亡　子丑　缺爻｜卦宮　兌金　空亡　午未　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 龍（世）戌父　丙｜寅‖龍　未父　丁｜辰 武　申兄　辰‖武（應）酉兄　亥 虎　Ｏ　午官→未父‖虎　亥孫 蛇（應）辰父‖蛇　Ｘ　卯財→亥孫 陳　寅財‖陳（世）巳官 雀　子孫‖雀　Ｘ　未父→卯財

This is the third and fourth questions of the fourth inquiry. The left hexagram: asking about when to be appointed to an official position, and the hexagram drawn is Qian (Heaven) changing into Xiao Xu (Hexagram 9), belonging to the Qian Palace (metal), with the empty days of Zi and Chou; the divination was done on the Bingchen day and Yin month. The six lines, from top to bottom: Qinglong (Azure Dragon)戌 (Xu) earth parents, which is the world line; Xuanwu (Black Tortoise)申 (Shen) metal siblings; Baihu (White Tiger)午 (Wu) fire official ghost, with the second line moving and changing into Wei (Wei) earth parents; Tengshe (Turtle Snake)辰 (Chen) earth parents, which is the response line; Gouchen (Hook Earth)寅 (Yin) wood wife's wealth; Zhuqiao (Vermilion Bird)子 (Zi) water children. In this hexagram, the world line戌 (Xu) earth parents is being attacked by the Chen day and is in covert movement, the Wu fire official ghost is clearly moving, only the Yin line has not yet moved. The right hexagram: asking about clearing one's name and restoring the original official position, and the hexagram drawn is Cui (Hexagram 45) changing into Ge (Hexagram 49), belonging to the Dui Palace (metal), with the empty days of Wu and Wei; the divination was done on the Dinghai day and Chen month. The six lines, from top to bottom: Qinglong (Azure Dragon)未 (Wei) earth parents; Xuanwu (Black Tortoise)酉 (You) metal siblings, which is the response line; Baihu (White Tiger)亥 (Hai) water children; Tengshe (Turtle Snake)卯 (Mao) wood wife's wealth, with the intersecting line moving and changing into Hai (Hai) water children; Gouchen (Hook Earth)巳 (Si) fire official ghost, which is the world line; Zhuqiao (Vermilin Bird)未 (Wei) earth parents, with the intersecting line moving and changing into Mao (Mao) wood wife's wealth. The inner trigram of Hai, Mao, and Wei forms a wealth trinity.

斷曰：此卦戌爻暗發，寅爻如明動者，必以午火官星化未土作合，合待沖開；今不然，以午火明動、戌土暗動，三合官局，獨少寅動，借寅月建補成三合，本月必選。果驗，此虛一補用也。｜斷曰：巳火官星持世，臨驛馬，暗動，辨復在即。內卦亥卯未合財局，原神生世，因於未土旬空，必待未月定蒙題允，即得美缺。後果驗，未月者實空之月也。

Left Trigram Interpretation: In this hexagram, the戌 (Xu) yao is stirred up by the day branch and is in a covert movement. If the寅 (Yin) yao also moves clearly, then the午 (Wu) fire official star will change into the未 (Wei) earth to harmonize, forming a "harmony" and requiring the opening of the conflict to resolve it. However, this is not the case now: the午 (Wu) fire is clearly moving, and the戌 (Xu) earth is in covert movement. The寅 (Yin)-午 (Wu)-戌 (Xu) triple harmony official structure is missing only the寅 (Yin) element, which can be completed by the month builder of the寅 (Yin) month. Therefore, it is predicted that this month will be favorable. Later, it indeed came true — this is called "virtual one to supplement the essential," where the missing branch is supplemented by the month builder. Right Trigram Interpretation: The巳 (Si) fire official star is holding the world position and is also in covert movement with the post horse, indicating that the process of justification and resumption of duty is approaching. The inner trigram亥 (Hai)-卯 (Mao)-未 (Wei) forms a wealth structure. Wealth is the original god of the official, coming to support the official star on the world. However, the未 (Wei) earth in this structure is falling into the旬空 (ten-day void), so it needs to wait until the未 (Wei) month, when the void is filled, for the official document to be approved. At that time, a good position can be obtained. Later, it indeed came true in the未 (Wei) month — the未 (Wei) month was exactly the month when the fallen branch was filled.

占事　占父急病｜占事　占嬸病 卦名　乾為天之山火賁｜卦名　離為火之地火明夷 卦宮　乾金　空亡　戌亥　缺爻｜卦宮　離火　空亡　子丑　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 陳（世）戌父　己｜丑‖雀（世）Ｏ　巳兄→酉財　戊｜丑 雀　Ｏ　申兄→子孫　卯‖龍　未孫　午 龍　Ｏ　午官→戌父‖武　Ｏ　酉財→丑孫 武（應）辰父‖虎（應）亥官 虎　Ｏ　寅財→丑父‖蛇　丑孫 蛇　子孫‖陳　卯父

This is the fifth and sixth hexagrams of the fourth question. On the left, the hexagram for the father's sudden illness is Qian (Heaven) changing into Bi (Mountain Fire), belonging to the Qian hexagram group of metal, with an empty period of戌 and亥; the divination was done on the day of Jimao and the month of Chou. The six lines from top to bottom are: Gou Chen戌 earth parents, which is the world line; Vermilion Bird申 metal siblings, which is a repeated line and has moved, changing into Zi water children; Azure Dragon午 fire official ghost, which is a repeated line and has moved, changing into戌 earth parents; Black Tortoise辰 earth parents, which is the response line; White Tiger寅 wood wealth, which is a repeated line and has moved, changing into Chou earth parents; and Tang Sha子 water children. The lines of Yin and Wu are clearly active, the world line戌 earth is combined with the day branch Jimao, and Yin Wu Xu form a fire trinity. On the right, the hexagram for the aunt's illness is Li (Fire) changing into Ming Yi (Earth Fire), belonging to the Li hexagram group of fire, with an empty period of Zi and Chou; the divination was done on the day of Wu Chou and the month of Wu. The six lines from top to bottom are: Vermilion Bird巳 fire siblings, which is the world line, a repeated line and has moved, changing into You metal wealth; Azure Dragon未 earth children; Black Tortoise酉 metal wealth, a repeated line and has moved, changing into Chou earth children; White Tiger亥 water official ghost, which is the response line; Tang Sha丑 earth children; and Gou Chen卯 wood parents. The lines of Si, You, and Chou are all present, forming a metal trinity.

斷曰：世爻戌土父母為用，近病不宜日合，幸寅午戌合成火局生用，大象無妨，但戌爻被合，必待明日辰日合逄沖而愈也。果驗。｜斷曰：卯木父母爻為用神，外卦巳酉丑合成金局克之，合丑土旬空，旬內無妨，乙丑日防之。果於丑日酉時卒。應於丑日者，出旬之日也。

Left Trigram Interpretation: When divining about the father, the parents' line is taken as the useful god. Here, the earth element parents are represented by the earth dog (戌). The presence of the day branch is most dangerous as it forms a harmonious connection (合), which delays the resolution. In this case, the earth dog is being harmonized by the day branch of Ji Mao (己卯). Fortunately, the combination of Yin (寅), Wu (午), and Xu (戌) forms a fire trigram which supports the earth element useful god. The overall situation is not serious. However, the earth dog line is being harmonized, so it needs to wait until the next day of Chen (辰) when it is opposed (冲), as the opposition of the harmonized connection will lead to recovery. Indeed, this came true later. Right Trigram Interpretation: When divining about the mother-in-law, the parents' line is still taken as the useful god, which is the first line of卯 wood. The outer trigram consists of Si (巳), You (酉), and Chou (丑), forming a metal trigram which strongly controls the卯 wood, which is very dangerous. Fortunately, the Chou earth in this trigram is in the empty period (旬空), so the trigram is not fully formed, and thus it is not too serious within this period. However, one should be cautious about the day of Yichou (乙丑). Indeed, she passed away on the day of Yichou at the hour of You (酉), which corresponds to the day of Chou, when the Chou earth filled the empty period and the metal trigram was fully formed. These two trigrams, one supporting and one controlling, both determine life and death based on the triple harmony (三合). The fulfillment of the prediction occurred at the time when the afflicted line was healed.

占事　占子何日歸｜占事　占父何日歸 卦名　火澤睽之火風鼎｜卦名　艮天大畜之乾為天 卦宮　艮土　空亡　寅卯　缺爻　財｜卦宮　艮土　空亡　辰巳　缺爻　孫、父 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 雀　巳父［子財］　戊｜未‖龍　寅官　丙 龍　未兄　申‖武（應）Ｘ　子財→申孫　申 武（世）酉孫‖虎　Ｘ　戌兄→午父 虎　Ｘ　丑兄→酉孫‖蛇　辰兄［申孫］ 蛇　卯官‖陳（世）寅官［午父］ 陳（應）Ｏ　巳父→丑兄‖雀　子財

This is the seventh of the eight trigrams for the fourth question. The left trigram: asking about when the son will return, the hexagram drawn is Kui (Fire Lake) changing to Ding (Fire Wind), belonging to the Earthly Mansion of Earth, with the empty days of寅 and卯, and the hexagram lacking the wealth line. The divination was done on the day of Wushen and in the month of Wu. The six lines from top to bottom: Vermilion Bird with巳 fire parents, with伏子 water wealth below; Azure Dragon with未 earth siblings; Black Tortoise with酉 metal children, which is the world line; White Tiger with丑 earth siblings, with the moving line generating酉 metal children; Snake with卯 wood official ghost; Gou Chen with巳 fire parents, which is the response line, with the moving line generating丑 earth siblings. For the son, the children are the useful god. The inner trigram has巳,酉, and丑 forming a metal trinity, which is exactly a complete trinity of children. The right trigram: asking about when the father will return, the hexagram drawn is Da Xu (Heavenly Accumulation) changing to Qian (Heaven), belonging to the Earthly Mansion of Earth, with the empty days of辰 and巳, and the hexagram lacking the children and parents. The divination was done on the day of Bingshen. The six lines from top to bottom: Azure Dragon with寅 wood official ghost; Black Tortoise with子 water wealth, which is the response line, with the moving line generating申 metal children; White Tiger with戌 earth siblings, with the moving line generating午 fire parents; Snake with辰 earth siblings, with伏申 metal children below; Gou Chen with寅 wood official ghost, which is the world line, with伏午 fire parents below; Vermilion Bird with子 water wealth. For the father, the parents are the useful god. The hexagram has寅,午, and戌 forming a complete trinity of parents.

斷曰：內卦巳酉丑合成金局作用神，丑土繫月破，必待立秋後甲子日到家。後果驗，此應立秋後者，丑土月破出月則出破矣。果於申予日歸，此其破而逄合也。｜斷曰：寅午戌三合父局，獨有寅字日沖又絕於申日，己亥日必歸。果驗。己亥日到者，此沖中逄合也，絕處逄生也。（寅沖申遇亥合寅也）

The left trigram interpretation: The inner trigram Si-You-Chou forms a metal triple harmony, which is the children's (son's) trigram, so this trigram is taken as the useful god. Within this trigram, the You (丑) earth is exactly the month breaker of the month of Wei, making it the 'sick' line. Therefore, it should respond after it leaves this month and is resolved. The prediction was made for after the beginning of autumn, specifically on the Jiazi day, when he would return home. Later it indeed came true: once the You (丑) earth left the month of Wei, it was no longer the month breaker, and Zi (子) and You (丑) are in harmony, which is 'broken and then joined', so he returned on the Zi day. The right trigram interpretation: Yin, Wu, Xu form a triple harmony of the parents' trigram. Among these, only Yin is affected by the Bingshen day, being both conflicting and dying in Shen (木绝在申), making it the 'sick' line. Therefore, it was predicted that he would return on the Jihai day. Later it indeed came true: Hai (亥) and Yin (寅) are in harmony, which is 'conflict with harmony' — originally being conflicted by Shen, it was resolved by Hai joining Yin; also, Hai can generate Yin wood, which is 'dying and then born again'. The original note explains clearly: Yin was originally conflicted by Shen, but when meeting Hai, it harmonizes with Yin. Both trigrams use the method of 'taking the sick line from the triple harmony to determine the time of response'.

占事　占防恭劾｜占事　占地造葬可否 卦名　水風井之風澤中孚｜卦名　山雷頤之天雷無妄 卦宮　兌金　空亡　戌亥　缺爻　財｜卦宮　巽木　空亡　子丑　缺爻　孫、官 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 雀　Ｘ　子孫→卯財　戊｜丑‖雀　寅兄　戊｜寅 龍（世）戌父　辰‖龍　Ｘ　子父→申官　午 武　申兄‖武（世）Ｘ　戌財→午孫 虎　Ｏ　酉兄→丑父‖虎　辰財［申官］ 蛇（應）亥孫［卯財］‖蛇　寅兄［午孫］ 陳　Ｘ　丑父→巳官‖陳（應）子父

This is the ninth and tenth hexagrams of the fourth question. The left hexagram: divining about being accused by a newly appointed governor, the hexagram drawn is Water Wind Jing changing to Wind Lake Zhong Fu, belonging to the Metal group of the Dui palace, with the empty days of Xu and Hai, and the hexagram lacking the wealth line. Divined on the day of Wu Chen, in the month of Chou. The six lines from top to bottom: Vermilion Bird, water,Children, the line is active and changes to the wood of卯, wealth; Azure Dragon, earth, parents, is the world line; Black Tortoise, metal, siblings; White Tiger, metal, siblings, the line is active and changes to earth of丑, parents; Snake, water,Children, is the response line, with the wood of卯, wealth hidden underneath; Gou Chen, earth, parents, the line is active and changes to fire of巳, official ghost. The world line of earth is Wu, which is exactly the empty day, but is being attacked by the day of Chen. The right hexagram: divining whether a piece of land can be used for burial, the hexagram drawn is Mountain Thunder Yi changing to Heaven Thunder Wu Wang, belonging to the Wood group of the Xun palace, with the empty days of Zi and Chou, and the hexagram lacking the children and official ghost lines. Divined on the day of Wu Wu, in the month of Yin. The six lines from top to bottom: Vermilion Bird, wood, siblings; Azure Dragon, water, parents, the line is active and changes to metal of申, official ghost; Black Tortoise, earth, wealth, is the world line, the line is active and changes to fire of午, children; White Tiger, earth, wealth, with the metal of申, official ghost hidden underneath; Snake, wood, siblings, with the fire of午, children hidden underneath; Gou Chen, water, parents, is the response line. The world line of earth is Wu, which together with the day of Wu and the month of Yin forms the fire trinity of Yin, Wu, Xu.

此公囚新換撫軍防其參劾。予曰：此卦甚奇，世空逄日沖不為空矣，世不受克而暗動，雖無參論，離任不免。彼曰：既無參論如何離任？予曰：世爻暗動必主動搖，內卦合金局生應，果知此位已屬他人矣。後因裁他處缺上臺，題留他處官頂此公位將，此將公赴京另補，此亦少見少聞之事，知我者惟神用也。

The interpretation of the left trigram's question and answer: This official is worried about being impeached because he has a new governor. I said: This hexagram is very unusual. The world line, which is the戌 earth, although it falls in the旬空 (a period of emptiness), is countered by the Wuchen day, which fills the emptiness, making it real. Therefore, it is no longer considered empty. The world line is neither being harmed nor is it secretly moving, so he will not be impeached, but he will have to resign. He asked: If he is not impeached, why would he have to resign? I said: The world line is secretly moving, indicating that his position is unstable. The inner trigram, which consists of巳, 酉, and 丑, forms a metal group to support the response line (which represents another person), showing that this position has already been taken by someone else. Later, it turned out to be true: because a position was cut in another place, the superior requested that an official from another place be transferred to take this position, and he was sent to Beijing to be assigned a new post. Such an event is rare and seldom heard of, and only the divine can foresee it through divination.

斷曰：世爻戌土春天休囚，化午火子孫回頭之生，日辰月建共成三合。青龍臨水化申長生，水源極遠，必從左而來；但化月破，戌土剋日為沖散，此水有時干否？彼曰：正是。予曰：無妨，卦中日月世與子孫共成三合，自然亡者安、生者樂，葬之必發。辰年下葬，酉年孫中亞魁，子年次孫又登鄉榜。

The world line is the earth dog (戌) which in spring is weak and confined. However, it moves and transforms into the fire child (午), which comes back to support the world line. In addition, the day branch (戊午) and the month builder (寅) combine with the world line to form the triple harmony of fire (寅午戌), which together support the earth. The azure dragon is on the water (子) and transforms into metal (申), which is the place of birth for water. This shows that the water source is very far away and the water must come from the left. However, the metal (申) is exactly at the month breaker (寅), and the earth dog (戌) also controls water and is scattered by the day branch. I asked: will this water sometimes dry up? The person replied: exactly so. I said: no problem. The day branch, month builder, world line, and children form a complete circle, so the deceased will be at peace and the living will be happy, and the burial will surely bring success. I then predicted that the burial will take place in the辰 year, the酉 year the grandson will win the top prize, and the子 year the second son will pass the local examination. (This hexagram uses the world line as the burial site and the children as the descendants. The triple harmony supports the world line, so it predicts the descendants' academic success.)

占事　占何日雨止｜占事　占妻去搖會可得否 卦名　火風鼎之火澤暌｜卦名　雷風恆之山風蠱 卦宮　離火　空亡　　缺爻　父｜卦宮　震木　空亡　　缺爻　兄 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 巳兄　申｜巳‖（應）Ｘ　戌財→寅兄　酉 （應）未孫‖申官 酉財‖Ｏ　午孫→戌財 Ｏ　酉財→丑孫‖（世）酉官 （世）亥官‖亥父［寅兄］ Ｘ　丑孫→巳兄［卯父］‖丑財

This is the eleventh and twelfth divination in the fourth question. The left hexagram: divining when the rain will stop, the hexagram drawn is Fire Wind Ding changing to Fire Lake Kui, belonging to the Fire hexagram of the Li palace, with the parents missing from the hexagram; the divination was done on the day of Shen and the month of Si. The six lines from top to bottom: fire of Si (the siblings); earth of Wei (the children), which is the response line; metal of You (the wealth); metal of You (the wealth), the second line moves and changes into earth of Chou (the children); water of Hai (the official ghost), which is the world line; earth of Chou (the children), the intersecting line moves and changes into fire of Si (the siblings), with wood of Mao (the parents) hidden beneath the first line. For divining rain, the parents are the useful god; in this hexagram, the parents are not present in the hexagram but are hidden beneath the first line, and they are also in the empty period. The branches of Si, You, and Chou form a wealth pattern, and the wealth directly restrains the parents. The right hexagram: divining whether the wife can win in a lottery meeting (a folk gathering where people contribute money and a lottery determines the winner), the hexagram drawn is Thunder Wind Heng changing to Mountain Wind Gu, belonging to the Wood hexagram of the Zhen palace, with the siblings missing from the hexagram; the divination was done on the day of You. The six lines from top to bottom: earth of Xu (the wealth), which is the response line, the intersecting line moves and changes into wood of Yin (the siblings); metal of You (the official ghost); fire of Wu (the children), the second line moves and changes into earth of Xu (the wealth); metal of You (the official ghost), which is the world line; water of Hai (the parents), with wood of Yin (the siblings) hidden beneath it; earth of Chou (the wealth). The branches of Yin, Wu, and Xu form a fire pattern, but this pattern supports the response line rather than the world line.

若執古法，父伏空無雨，才褔動晴明，今不然。巳酉丑合成財局克父，父若不空受其克是無雨也；今伏而又空，謂之避克，其雨不能止，必待卯日出透出空被克方可雨止。後至甲日其雨更大，卯日大晴。其寅日雖出空而寅未載卦中，不受其克，果大雨也。｜若執古法，財動褔生會必得也，今亦不然。應上之財非財也，乃鄰友之妻也。寅午戌會成火局生應克世，卯月合應沖世，是謂出現無情於我，會局有情於建他，必鄰人之妻會也。果驗。

The left hexagram's interpretation: If one strictly follows old methods, the parents are hidden and empty, so there should be no rain; the wife's wealth and children are active, so the weather should clear up. But now it is not like that. The Si-You-Chou combination forms a wealth trinity to overcome the parents. If the parents are not empty, being overcome naturally means no rain; but they are both hidden and empty, which is called 'avoiding the overcoming.' Since they are not overcome, the rain does not stop. It must wait until the Mao day, when the parents'Mao wood emerges and is no longer empty, then they can be overcome, and the rain will stop. Later, on the Jia day, the rain became heavier, and on the Mao day, it cleared up greatly. On the Yin day, although the parents emerged from concealment, the Yin character is not in the hexagram, so it is not affected by the trinity's overcoming, hence that day was still heavy rain. The right hexagram's interpretation: If one strictly follows old methods, when the wife's wealth is active and the children are born, this must surely be successful. But now it is not like that. The wealth in the responding line is not my wealth; it belongs to a neighbor's wife. The Yin-Wu-Xu (Fire triad) combination forms a fire trinity to generate the responding line, but it also overcomes the world line. The Mao month also combines with the responding line to conflict with the world line, which is called 'the useful god appears but is unkind to me.' The combination is friendly to others, so the result must be the neighbor's wife. Later, it indeed came true. Both hexagrams break away from the rigid adherence to old methods: the same yao images must be considered in terms of whom they are friendly or unkind to, and whether they can overcome or not.

反吟之凶有輕重分別乎？答曰：凡得反吟卦，用神不變沖剋者，事雖主反覆，亦主事就；第嫌用神化沖剋者，凡謀大凶。

Question five: Does the凶 (misfortune) of a reverse chant hexagram have different degrees of severity? Answer: Whenever a reverse chant hexagram is obtained (either through hexagram transformation or yao transformation that results in mutual conflict), as long as the useful god does not transform into a yao that conflicts or controls it, the matter may be repeatedly reversed and involve much toil, but in the end it will still succeed. What is feared is when the useful god itself transforms into a conflicting or controlling yao — in such cases, any endeavor will be extremely unfortunate. Thus, although both are reverse chant hexagrams, the severity depends first on the useful god and second on what the useful god transforms into: if the hexagram is a reverse chant but the useful god is not, it indicates 'the matter will be repeatedly reversed but eventually succeed'; if the useful god itself is a reverse chant, then it indicates 'the matter will certainly fail'.

占事　占隨官上任如何｜占事　占升選 卦名　水地比之水風井｜卦名　地澤臨之風澤中孚 卦宮　坤土　空亡　戌亥　缺爻｜卦宮　坤土　空亡　申酉　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 虎（應）子財　壬｜卯‖武　Ｘ　酉孫→卯官　乙｜卯 蛇　戌兄　申‖虎（應）Ｘ　亥財→巳父　亥 陳　申孫‖蛇　丑兄 雀（世）Ｘ　卯官→酉孫‖陳　丑兄 龍　Ｘ　巳父→亥財‖雀（世）卯官 武　未兄‖龍　巳父

This is the first two examples of the fifth question. On the left, the divination is about following a superior to take up a post, and the hexagram drawn is Water Earth Bi changing to Water Wind Jing, belonging to the Earthly Branch of坤 (Kun), with the旬空 (empty period) on戌 (Xu) and亥 (Hai). The divination was made on the day of Renshen and in the month of Mao. The six lines, from top to bottom, are: White Tiger, Water, wife's wealth, which is the response line; Qie Snake, Earth, siblings; Gou Chen, Metal, children; Zhu Que, Wood, official ghost, which is the world line, and the changing line produces酉 (You) Metal children; Qing Long, Fire, parents, and the changing line produces亥 (Hai) Water wife's wealth; Xuan Wu, Earth, siblings. The inner trigram卯 (Mao) changes to酉 (You), and巳 (Si) changes to亥 (Hai), with each pair conflicting, which is a reverse chant of the lines. On the right, the divination is about promotion and transfer, and the hexagram drawn is Earth泽 Lin changing to Wind泽 Zhong Fu, also belonging to the Earthly Branch of坤 (Kun), with the旬空 (empty period) on申 (Shen) and酉 (You). The divination was made on the day of Yihai and in the month of Mao. The six lines, from top to bottom, are: Xuan Wu, Metal, children, with the changing line producing卯 (Mao) Wood official ghost; White Tiger, Water, wife's wealth, which is the response line, with the changing line producing巳 (Si) Fire parents; Qie Snake, Earth, siblings; Gou Chen, Earth, siblings; Zhu Que, Wood, official ghost, which is the world line; Qing Long, Fire, parents. The outer trigram酉 (You) changes to卯 (Mao), and亥 (Hai) changes to巳 (Si), also conflicting, which is a reverse chant of the outer trigram.

斷曰：世臨卯木化酉金克沖，內卦爻之反吟也，此行不吉，不去為上。後因官府掣籤得缺，近於賊營辭而不去；及至官府去後，又因他事而去，至七月城破，與官府一同被害。蓋與官同被害者，世上官爻同受酉金之沖剋也；不去而又去者，此內卦反吟之故也。｜斷曰：世臨卯木月建，官星得長生於日，世與官星同臨旺地，許彼升任。果於本月聞由江西升任山東，未及一載復任江西，此外卦之反吟去而復反也。

The left hexagram's interpretation states that the world line is on the卯 wood and moves to produce酉 metal which clashes and controls it. This is a reverse chant within the inner trigram, indicating an unfavorable situation, and thus it is not advisable to go. Later, the official drew a sign that was missing, and the place was near the bandit camp, so he resigned and did not go. However, after the official had already departed, he went for another matter, and in July the city fell, and he died together with the official. Why did he die with the official? Because the world line is exactly on the official ghost line, and both were affected by the clash of酉 metal. Why did he not go yet went? This is precisely the fulfillment of the inner trigram's reverse chant, which signifies indecision and inconsistency. The right hexagram's interpretation states that the world line is on卯 wood, and卯 is also the month builder. The official star is on乙亥 day, and the wood is born in亥, so the world line and the official star are both in a strong position. Therefore, he is allowed to be promoted. Indeed, within this month, it was heard that he was transferred from Jiangxi to Shandong. However, within less than a year, he was transferred back to Jiangxi — this is the fulfillment of the outer trigram's reverse chant, which signifies going away and returning. The two hexagrams present one bad and one good outcome, and the difference lies in whether the useful god is changed and clashed.

占事　占嫂復病吉凶何如？｜占事　占往前處脫貨有利否？ 卦名　山地剝之坤為地｜卦名　風天小畜之乾為天 卦宮　乾金　空亡　子丑　缺爻　兄｜卦宮　巽木　空亡　寅卯　缺爻　官 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 龍　Ｏ　寅財→酉兄　丁｜未‖雀　卯兄　戊｜巳 武（世）子孫［申兄］　巳‖龍　巳孫　申 虎　戌父‖武（應）Ｘ　未財→午孫 蛇　卯財‖虎　辰財［酉官］ 陳（應）巳官‖蛇　寅兄 雀　未父‖陳（世）子父

This is the third and fourth divination questions of the fifth session. The left hexagram: Divination about whether the wife's old illness recurring is auspicious or inauspicious, and the hexagram obtained is Mountain Earth剥 changing into Earth Earth坤, belonging to the乾 palace metal, with the旬空 of Zi and Chou, and the hexagram lacking siblings. Divination on the day of Dingsi and in the month of Wei. The six lines from top to bottom: Qinglong寅 wood Wealth, the second line moves and transforms into You metal siblings; Xuanwu子 water Children, which is the world line, with Shen metal siblings hidden beneath; Baihu戌 earth Parents; Tengshe卯 wood Wealth; Gouchen巳 fire Official Ghost, which is the response line; Zhuque未 earth Parents. For the wife, the Wealth is the useful god, which is the top line寅 wood. The outer trigram is Gen changing into Kun, both Gen and Kun belong to earth, and their directions are opposite (Gen in Northeast, Kun in Southwest, with丑未寅申 conflicting), which is a reverse chant. The right hexagram: Divination about whether it is beneficial to go to the previous place to deliver goods, and the hexagram obtained is Xiao Xu changing into Qian, belonging to the Xun palace wood, with the旬空 of Yin and Mao, and the hexagram lacking official ghosts. Divination on the day of Wushen and in the month of Si. The six lines from top to bottom: Zhuque卯 wood siblings; Qinglong巳 fire Children; Xuanwu未 earth Wealth, which is the response line, with the intersecting line moving and transforming into Wu fire Children; Baihu辰 earth Wealth, with You metal official ghosts hidden beneath; Tengshe寅 wood siblings; Gouchen子 water Parents, which is the world line. Xiao Xu changing into Qian, and Xun changing into Qian is also a reverse chant.

斷曰：外卦艮變坤，乃卦之反吟也，明是病癒而復病也。但不宜寅木用神化酉金回頭之克，又墓於未月，日辰刑之，此病危於申日。果驗。｜斷曰：小畜卦變幹，是卦之反吟也，所喜世與財爻長生於日。指此占以應爻作地頭，臨午火回頭生合，比前利倍。後此人往返三次，俱得倍利。

Left Trigram Interpretation: The outer trigram changes from Gen to Kun, indicating a reverse chant, which signifies repetition. This corresponds to the situation where the illness improves but then recurs. Unfortunately, the寅wood useful god moves and transforms into酉metal, which turns back torestrainit. The寅wood also enters its墓in the未month (the wood repository is in未). The巳fire of the day branch also刑s the申 (referring to the day branch's刑and clash force), so the illness is predicted to be critical on the申day. Later, this prediction was verified. Right Trigram Interpretation: The small accumulation changes to Qian, also indicating a reverse chant, which originally suggests going back and forth repeatedly. Fortunately, the world line子water and the wife wealth are both born in the Wushenday (water and earth are born in申). This divination takes the responding line as the place being gone to. The responding line未earth moves and transforms into午fire, which turns back to generate and harmonize it, showing that the place is more favorable than before. Later, the person went back and forth three times and gained double the benefit each time. Both are reverse chants, one being凶and the other吉, entirely depending on whether the useful god transforms into something that克or 生.

占事　占墳地｜占事 卦名　巽為風之地風升｜卦名 卦宮　巽木　空亡　午未　缺爻｜卦宮　空亡　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 雀（世）Ｏ　卯兄→酉官　戊｜卯 龍　Ｏ　巳孫→亥父　子 武　未財 虎（應）酉官 蛇　亥父 陳　丑財

This is the last hexagram of the fifth question, with the right square left blank. The subject is a burial site, and the hexagram drawn is Xun Wind changing to Sheng Ascending, belonging to the Xun trigram of wood, with the旬空 (ten-day void) on午 and未; the divination was done on a戊卯 day in the子 month. The six lines, from top to bottom: the Vermilion Bird (朱雀) represents卯 wood siblings, which is the World Line (世爻), and the repeated line moves to酉 metal Official Ghost (官鬼); the Azure Dragon (青龙) represents巳 fire children, the repeated line moves to亥 water Parents (父母); the Black Tortoise (玄武) represents未 earth Wealth (妻财); the White Tiger (白虎) represents酉 metal Official Ghost, which is the Response Line (应爻); the Snake (螣蛇) represents亥 water Parents; the Gou Chen represents丑 earth Wealth. The World Line卯 changes to酉, and the fifth line巳 changes to亥, both instances are the original branch being conflicted by the changed branch, which is exactly reverse chant (反吟), and the conflict also involves a controlling relationship.

斷曰：世為穴，臨月建子日生之為吉地；但不宜爻變反吟，子孫與世皆化克沖，不可葬。彼曰：重價己成久矣，地師皆稱美地。後竟葬之，四年內二子一女並自身相繼而卒。

The interpretation: Divining a burial site, the World Line (世爻) represents the grave. In this hexagram, the World Line is the卯 wood, which is born by the Zi month (子月) and the Month Builder (月建), which is water nurturing wood, making it a favorable location. However, the problem is that the line changes into a Reverse Chant (反吟), where the World Line卯 wood transforms into酉 gold, which clashes and controls itself. The Children (子孙) line巳 fire also transforms into亥 water, which clashes and controls itself. This indicates that both the World Line representing the person himself and the Children line representing his descendants are subject to mutual clashes and controls. Therefore, this site is not suitable for burial. The person said that he had already paid a high price for the site, and every geomancer he consulted said it was a good site. In the end, he still buried himself there. Within four years, his two sons, one daughter, and himself all died one after another. This hexagram is a clear example of "the Useful God (用神) transforming into a clash and control," which is a sign of great misfortune. Even though there is the support of the Month Builder and the Day Branch, it cannot overcome the self-inflicted clash and control.

伏吟之凶有輕重分別乎？答曰：伏吟者，憂鬱呻吟之象。內卦伏吟內不利，外卦伏吟外不利，凡占皆不如意，動如不動，懊惱呻吟。占名，久困宦途、淹留仕路；占利，本利消乏；占墳塋宅舍，欲遷不能、守之不利；久病呻吟，婚姻難就，官事兜搭，出行有阻。如問行人，恐他在外憂鬱；如占彼此之勢，內則我心不遂，外則他意難安。欲問吉凶，研究用神生克；要知褔，須詳用忌伏吟。

The sixth question: Is there a difference in the severity of the凶 (misfortune) caused by Hidden Chant? Answer: Hidden Chant, where the moving line changes into the same branch as the original, represents a state of worry and lamentation. If the inner trigram is Hidden Chant, then internal affairs are unfavorable; if the outer trigram is Hidden Chant, then external affairs are unfavorable, and nothing goes smoothly. Although the line moves, it is as if it has not moved at all, leaving only frustration and lamentation. In matters of official rank, it indicates being stuck in the bureaucracy and unable to advance; in matters of wealth, both principal and interest are completely lost; in matters of burial sites or houses, one wants to move but cannot, and staying is also unfavorable; in matters of long-term illness, there is continuous lamentation; in matters of marriage, it is difficult to succeed; in legal disputes, there is confusion and entanglement; in travel, there are obstacles. If the question is about someone away from home, it is feared that he is feeling depressed and unhappy outside; if the question is about the situation between two parties, inner trigram Hidden Chant indicates that my heart is not satisfied, while outer trigram Hidden Chant indicates that the other party is uneasy. To determine good or bad fortune, one still needs to examine the relationship between the useful god and the moving line; to know whether there is fortune or not, one should carefully check whether the Hidden Chant falls on the useful god or the hostile god— if it falls on the useful god, it is a state of being trapped; if it falls on the hostile god, it is actually a good thing.

占事　占兵到，一家當避何處？｜占事　占父在任平安否？ 卦名　天雷無妄之雷天大壯｜卦名　天風姤之雷風恆 卦宮　巽木　空亡　子丑　缺爻｜卦宮　乾金　空亡　辰巳　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 武　Ｏ　戌財→戌財　乙｜申‖武　Ｏ　戌父→戌父　甲｜申 虎　Ｏ　申官→申官　卯‖虎　Ｏ　申兄→申兄　午 蛇（世）午孫‖蛇（應）午官 陳　Ｘ　辰財→辰財‖陳　酉兄 雀　Ｘ　寅兄→寅兄‖雀　亥孫［寅財］ 龍（應）子父‖龍（世）丑父

This is the first two examples of the sixth question. On the left, the hexagram is: divining about a military disturbance and where a family should flee, the hexagram cast is Wu Wang changing to Da Zhuang, belonging to the Xun palace wood, with the empty days of Zi and Chou; divined on the day of Yi Shen and the month of Mao. The six lines from top to bottom: Xuanwu戌 earth wife wealth, the second line moves but remains戌 earth wife wealth; Baihu申 metal official ghost, the second line moves but remains申 metal official ghost; Tengshe午 fire children, which is the world line; Gouchen辰 earth wife wealth, the fourth line moves but remains辰 earth; Zhuque寅 wood siblings, the fourth line moves but remains寅 wood; Qinglong子 water parents, which is the response line. The fourth line moves and the branch produced is the same as the original branch, both inner and outer trigrams are hidden chants. On the right, the hexagram is: divining about whether the father is safe in his position, the hexagram cast is Gou changing to Heng, belonging to the Qian palace metal, with the empty days of Chen and Si; divined on the day of Jiashen and the month of Wu. The six lines from top to bottom: Xuanwu戌 earth parents, the second line moves but remains戌 earth; Baihu申 metal siblings, the second line moves but remains申 metal; Tengshe午 fire official ghost, which is the response line; Gouchen酉 metal siblings; Zhuque亥 water children, with寅 wood wife wealth hidden below; Qinglong丑 earth parents, which is the world line. The outer trigram has two lines hidden.

內外伏吟，憂鬱未解，所喜世爻午火子孫為自己，應爻子水父母作父母，月建生應，日辰生世，世應安靜，父母與自己無礙。第嫌寅木兄弟爻伏吟，又是月破，昆仲有厄。彼曰：我父母在西方舍親家得無妨否？答曰：西方屬金，生扶父母，萬無憂疑矣。汝自己宜避於東方，東方木能生火，兄弟妻僕俱從汝走，子孫持世，可保無虞。彼回即領家眷往東去，後來覆我曰平安，惟其弟牽念父母往探之，行至半途遭害矣。

Left Hexagram Interpretation: Both inner and outer hexagrams are in hidden chant, indicating unresolved worries. Fortunately, the world line is the fire trigram, representing oneself, and the response line is the water trigram, representing parents; the wood of the卯 month is able to generate the response line (wood generates fire; here, the month builder generates the response line, indicating it is in harmony). On the day of Jiashen, the metal of the申 generates the world line (metal generates water, referring to the day branch being in harmony). Both the world and response lines are quiet, so neither the parents nor oneself are in trouble. However, the wood of the寅 brother is in hidden chant and coincides with the month break, indicating that the brothers will face misfortune. The person asked: My parents are staying with relatives in the west, will there be any problems? Answer: The west belongs to metal, which can generate and support the parents (the water parents receive the support of metal). There is nothing to worry about. You should go east, for the east belongs to wood, which can generate fire, thus supporting the fire of the world line. Take your family and go with your brothers and servants; with the children holding the world line, there will be no problems. He returned home and led his family eastward. Later he wrote back saying he was safe; only his brother was worried about the parents and went to visit, but on the way he was killed—this exactly matches the hidden chant of the寅 wood brother and the month break.

斷曰：獨嫌外卦伏吟，任上必有事故，不得己而呻吟也。彼曰：地獞之變可有礙？答曰：伏吟欲歸而不得，來年辰月平靜，當裁決；午月覆補，此應辰月裁缺者，戌父伏吟又逄破也；應午月覆補者，日辰官星幫比生用，得時而旺也。

The outer trigram is in a state of hidden chant, indicating that the person in charge is unable to act freely and will inevitably face changes, leading to his distress and lamentation. The person asked: Will the local ethnic rebels cause any trouble? The answer is: The image of hidden chant suggests a desire to return but being unable to. The situation will be calm in the year's辰 month, at which time a decision will be made; then in the午 month, there will be a restoration. Why should the decision be made in the辰 month? Because the parents are hidden in the top line,戌 earth, which is in a state of hidden chant, and in the辰 month, it will meet the辰 and戌 conflict, which is the month breaker. Why should the restoration be done in the午 month? Because the official star on the Jiashen day shares the same element as the午 fire, and in the午 month, the official star will be strong and timely, thus restoring the position of the father.

占事　客外占眾中安否？｜占事　占妻在家安否？ 卦名　天雷無妄之乾為天卦｜卦名　雷地豫之天地否 卦宮　巽木　空亡　子丑　缺爻｜卦宮　震木　空亡　　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 武　戌財　乙｜寅‖Ｘ　戌財→戌財　卯｜寅 虎　申官　卯‖Ｘ　申官→申官 蛇（世）午孫‖（應）午孫 陳　Ｘ　辰財→辰財‖卯兄 雀　Ｘ　寅兄→寅兄‖巳孫 龍（應）子父‖（世）未財［子父］

This is the third and fourth divination of the sixth question. The left hexagram: a person away from home, asking about the safety of the family, cast the hexagram Wu Wang changing to Qian (Heaven), belonging to the Xun palace wood, with the旬空 (empty period) of Zi and Chou; divination was done on the day of Yimao and the month of Yin. The six lines from top to bottom: Xuanwu戌土 (earthly branch戌, earth element, wife's wealth); Baihu申金 (earthly branch申, metal element, official ghost); Tengshe午火 (earthly branch午, fire element, children); Qinglong子水 (earthly branch子, water element, parents), which is the world line; Gouchen辰土 (earthly branch辰, earth element, wife's wealth), the line changes but remains as辰土; Zhuque寅木 (earthly branch寅, wood element, siblings), the line changes but remains as寅木; the inner trigram has two lines in Hidden Chant (hidden chant). The right hexagram: asking about the safety of the wife at home, cast the hexagram Yu changing to Pi, belonging to the Zhen palace wood; divination was done on the day of Mao and the month of Yin. The six lines from top to bottom:戌土 (earthly branch戌, earth element, wife's wealth), the line changes but remains as戌土;申金 (earthly branch申, metal element, official ghost), the line changes but remains as申金;午火 (earthly branch午, fire element, children), which is the response line;卯木 (earthly branch卯, wood element, siblings);巳火 (earthly branch巳, fire element, children);未土 (earthly branch未, earth element, wife's wealth), which is the world line, with the line of Zi water parents hidden below. The outer trigram has two lines in Hidden Chant (hidden chant), and the useful god is the top line戌土 (earthly branch戌, earth element, wife's wealth).

斷曰：內卦為家中，已是伏吟，恐有變異，呻吟之事出。彼曰：當主何事？答曰：寅月卯日共來克辰土財爻，恐是妻妾奴僕事耳。｜斷曰：戌土財爻又是伏吟，月日相剋，令政必有大厄。彼曰：應在何時？答曰：日辰合戌，目下雖寅卯皆克，可許無妨；交辰月伏吟，又逄月沖，必難逃矣。果於三月乃妻去世矣。

The left hexagram interpretation states: the inner trigram represents the family. Now the inner trigram is in a hidden chant, indicating that there may be a disturbance within the family and some sorrow or lamentation. The person asked which particular matter this refers to. The answer was: the wood of the寅 month and the wood of the卯 day both come to overcome the third line, which is the earth element of the辰, representing wealth. Wealth signifies wife, concubine, and servants, so this likely refers to matters concerning these individuals. The right hexagram interpretation states: the top line, which is the earth element of the戌, representing wealth, is both the useful god and in a hidden chant. The month builder of the寅 wood and the day branch of the卯 wood both come to overcome it. The respected wife is certainly in great danger (「lingzheng」 is a respectful term for a married woman). The person asked when this would occur. The answer was: the卯 day and the戌 earth are in a harmonious relationship (卯戌 harmony). Although there is currently an overcoming by the寅 and卯, it is restrained by this harmony, so it may still be safe. However, once the辰 month arrives, the hidden chant line will meet the辰 earth, resulting in a conflict between the戌 and辰. When harmony meets conflict, it is unavoidable. Later, indeed, the wife died in the third month. These two hexagrams both indicate: a hidden chant merely 'traps' the situation, but for the actual misfortune to occur, it must wait until the trap is opened by a conflict.

爻遇旬空，欲斷為到底全空，卻斷乎填實；欲斷作不空，卻又到底空，何也？答曰：無生有克者，到底空也；有生無克者，待時用也。卦之最凶者，喜用爻之旬空；卦之最善也，忌用爻之旬空。

Seventh question: When a line falls into the旬空, one might think it is empty all the way, but later it fills up and comes true; one might think it is not empty, but it turns out to be empty all the way with no results. What is the reason for this? Answer: The difference lies in one sentence: if there is no line that generates it but there is a line that restrains it, then it is empty all the way; if there is a line that generates it but no line that restrains it, then it is only temporarily hidden, and when the time comes, it can be used. There is another point to consider: when the卦象 is most dangerous, the beneficial and necessary god falls into旬空 (being empty means avoiding a disaster); when the卦象 is best, the most disliked god falls into旬空 (being empty means the good result does not reach reality).

占事　占求財｜占事　占僕何日回？ 卦名　風雷益｜卦名　澤火革 卦宮　巽木　空亡　辰巳　缺爻　官｜卦宮　坎水　空亡　戌亥　缺爻　財 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 雀（應）卯兄　戊｜巳‖武　未官　甲｜亥 龍　巳孫　戌‖虎　酉父　子 武　未財‖蛇（世）亥兄 虎（世）辰財［酉官］‖陳　亥兄［午財］ 蛇　寅兄‖雀　丑官 陳　子父‖龍（應）卯孫

This is the first two examples of the seventh question. On the left, the divination is about seeking wealth, and the shaken hexagram is Yi (Wind and Thunder), belonging to the Xun palace wood, with the旬空 (empty period) on the days of Chen and Si, and the hexagram lacking the Official Ghost. The divination was performed on the day of Wuxu and the month of Si. The six lines, from top to bottom: Vermilion Bird (Al雀) with卯 wood siblings, which is the Response Line; Azure Dragon (青龙) with巳 fire children; Black Tortoise (玄武) with未 earth wealth; White Tiger (白虎) with辰 earth wealth, which is the World Line, with the hidden Official Ghost under酉 gold; Snake (螣蛇) with寅 wood siblings; and Gou Chen with子 water parents. The World Line is辰 earth wealth, which is exactly in the旬空, and the day of Wuxu has戌 which directly conflicts with辰. On the right, the divination is about when the servant will return, and the shaken hexagram is Ge (Lake and Fire), belonging to the Kan palace water, with the旬空 on the days of Xu and Hai, and the hexagram lacking the wealth. The divination was performed on the day of Jiazi and the month of Hai. The six lines, from top to bottom: Black Tortoise (玄武) with未 earth Official Ghost; White Tiger (白虎) with酉 gold parents; Snake (螣蛇) with亥 water siblings, which is the World Line; Gou Chen with亥 water siblings, with the hidden wealth under午 fire in the third line; Vermilion Bird (朱雀) with丑 earth Official Ghost; and Azure Dragon (青龙) with卯 wood children, which is the Response Line. The divination takes the wealth as the Useful God, and in this hexagram, the wealth is not on the hexagram but hidden under the third line of亥 water, and the World Line of亥 water is exactly in the旬空.

斷曰：辰土財爻持世，因值旬空，戌日沖之，謂之沖空則起，本日即果驗。應於本日者，本日亦是財星沖我也，此沖空有用也。｜斷曰：伏午火財為用神，被日月之克，問其吉凶否？凶也。今問何日回？世空者遲至，忌神旬空旬內必到，己巳日必回。後果驗。驗於巳日者，巳火亦是財星耳，沖其飛而露其伏也。《黃金策》云：空下伏神易於引拔，即此是矣。

The left hexagram interpretation: The wife's wealth in the earthly branch of Chen is in the empty period, but it is affected by the day of Wu Xu, which breaks the emptiness. When the emptiness is broken, it becomes useful, so it is predicted that wealth will be obtained on the same day, and it indeed came true. Why did it happen on the same day? Because the earth of Wu Xu is also wife's wealth, and it is coming to me by breaking the wife's wealth in the world. This is called 'breaking the emptiness to gain usefulness'. The right hexagram interpretation: The useful god is the hidden wife's wealth in the earthly branch of Wu. It is attacked by the day of Jia Zi's Zi water and the month of Hai. Asking about good or bad fortune naturally indicates bad fortune. Now, asking about the day of return: The world line is in the empty period, so the return is delayed; and the hostile god (Hai water siblings) that attacks it is also in the empty period, so within this period the hostile god is powerless, and the person will return. It is predicted that he will return on the day of Ji Si. Later, it indeed came true. Why did it happen on the day of Si? Because the fire of Si is also wealth, and Si also breaks Hai, breaking the flying god that is pressing on the hidden god, so the hidden Wu fire wealth is revealed. The Golden Strategies say 'hidden gods in the empty period are easy to be lifted', exactly referring to this situation.

占事　占見貴求財｜占事　占妻病何日愈？ 卦名　天火同人｜卦名　澤地萃之天地比 卦宮　離火　空亡　戌亥　缺爻｜卦宮　兌金　空亡　寅卯　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 龍（應）戌孫　丁｜申‖虎　未父　癸｜午 武　申財　卯‖蛇（應）酉兄　丑 虎　午兄‖陳　Ｏ　亥孫→申兄 蛇（世）亥官‖雀　卯財 陳　丑孫‖龍（世）巳官 雀　卯父‖武　未父

This is the third and fourth divination questions of the seventh inquiry. The left hexagram: divination about seeking wealth by visiting a nobleman, and the hexagram cast is Tian Huo Tong Ren, belonging to the Li palace fire, with the旬空 (empty period) on戌 and亥; the divination was performed on Dingmao day and Shen month. The six lines from top to bottom: Qinglong戌 earth children, which is the response line; Xuanwu申 metal wealth; Baihu午 fire siblings; Tengshe亥 water official ghost, which is the world line; Gouchen丑 earth children; Zhuqiao卯 wood parents. For seeking a nobleman, the official ghost is the useful god, and in this hexagram, the亥 water official ghost is in the world line and falls under the旬空. The right hexagram: divination about when the wife's illness will recover, and the hexagram cast is Ze Di Cui changing Tian Di Bi, belonging to the Dui palace metal, with the旬空 on寅 and卯; the divination was performed on Guichou day and Wu month. The six lines from top to bottom: Baihu未 earth parents; Tengshe酉 metal siblings, which is the response line; Gouchen亥 water children, the second line moves and changes into申 metal siblings; Zhuqiao卯 wood wealth; Qinglong巳 fire official ghost, which is the world line; Xuanwu未 earth parents. For divining about the wife, the wealth is the useful god, which is the third line卯 wood, and it falls under the旬空.

斷曰：亥水官星持世，旬空，出旬亥日必見；月建財爻生世，財利如心。果驗。此出空待用也。｜斷曰：卯木財爻為用神，值旬空，有亥水原神相生，次日必愈。有旁人曰：卯爻旬空，宜斷卯日，何言寅日？予曰：汝不知其法，交甲寅日寅木已出空矣，卯木亦是用星耳。果先愈一日，應甲寅日也。

Left hexagram interpretation: The water of亥 is the official star holding the world line, but it falls in the旬空. It will definitely be seen once the current旬 is over, and on the day of亥, it will definitely appear. The month of申 has the month builder which is the wealth element that generates the world line, so seeking wealth will be satisfactory. Indeed, it came true — this is called "out of empty to be used." The element is empty but is generated by something else and not harmed, waiting only for the旬 to end. Right hexagram interpretation: The wood of卯 is the useful god, which is empty, but the fourth line of water of亥, the children element, is activated to generate it (water generates wood). The origin god is strong, so it is predicted that the next day will be good. Someone nearby said: The卯 line is empty, so it should be on the day of卯. Why do you say the day of寅? I said: You don't understand the method — once the day of甲寅 comes, the pair of empty branches of寅 and卯 has already left the旬, and the wood of寅 and the wood of卯 are of the same nature, both being the useful god. Later, it indeed recovered a day earlier, which corresponds to the day of甲寅. These two hexagrams are both examples of "being generated without being harmed, and being used once the emptiness is gone."

占事　占子病何日愈｜占事　占求財何日到手 卦名　天風姤之天雷無妄｜卦名　風天小畜 卦宮　乾金　空亡　寅卯　缺爻　寅｜卦宮　巽木　空亡　辰巳　缺爻　官 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 蛇　戌父　庚｜寅‖蛇　卯兄　庚｜未 陳　申兄　戌‖陳　巳孫　子 雀（應）午官‖雀（應）未財 龍　Ｏ　酉兄→辰父‖龍　辰財［酉官］ 武　Ｏ　亥孫→寅財［寅財］‖武　寅兄 虎（世）Ｘ　丑父→子孫‖虎（世）子父

This is the fifth and sixth divination of the seventh question. The left hexagram: divining the day when the son's illness will recover, the hexagram cast is Tian Feng Gou changing to Tian Lei Wu Wang, belonging to the Qian palace metal, with the ten-day cycle emptying at寅 and卯, and the missing element is exactly寅; the divination was done on the Geng Xu day and寅 month. The six lines from top to bottom: the snake is戌 earth parents; Gou Chen is申 gold siblings; Zhu Que is午 fire official ghost, which is the response line; Qing Long is酉 gold siblings, the second line moves and changes into辰 earth parents; Xuan Wu is亥 water children, the second line moves and changes into寅 wood wealth, and there is also伏寅 wood wealth below; Bai Hu is丑 earth parents, which is the world line, and the intersecting line moves and changes into子 water children. For divining the son, children are the useful god, which is the second line亥 water, it moves and changes into寅 wood, which exactly falls into the ten-day cycle emptiness. The right hexagram: divining when wealth will be obtained, the hexagram cast is Feng Tian Xiao Xu, belonging to the Xun palace wood, with the ten-day cycle emptying at辰 and巳, and the hexagram lacks official ghosts; the divination was done on the Geng Zi day and未 month. The six lines from top to bottom: the snake is卯 wood siblings; Gou Chen is巳 fire children; Zhu Que is未 earth wealth, which is the response line; Qing Long is辰 earth wealth, with伏酉 gold official ghost below; Xuan Wu is寅 wood siblings; Bai Hu is子 water parents, which is the world line. There are two layers of wealth in the hexagram:未 earth is not empty, while辰 earth falls into the ten-day cycle emptiness.

斷曰：亥水子孫化寅木旬空，近病逄空即愈。但嫌亥水化寅木旬空，則不能受酉金之生，必待寅日愈。果驗。此化空出空也。｜斷曰：未月持財，月內必有。今問何日到手？卦中辰土旬空，必關因所現也，斷其辰日得財。果驗。此乃未土之不空而應辰土之空也。

Left Hexagram Interpretation: The water of the亥 (Hai) line, representing children, moves and transforms into the wood of寅 (Yin), but this寅 (Yin) falls into the旬空 (decade void). A recent illness meeting the void signifies recovery, which is a good thing. However, the wood produced by the亥 (Hai) water falls into the void and cannot immediately receive the energy from the fourth line酉 (You) metal, which would generate water and then nourish the wood. Therefore, one must wait until the寅 (Yin) day when the void is lifted for the illness to recover. This is called "transforming into void and emerging from void." Right Hexagram Interpretation: The Wealth (wealth) line of未 (Wei) month is in its season, so there will certainly be wealth this month. Now the question is which day it will arrive. The卦 (hexagram) also shows another Wealth (wealth) line of辰 (Chen) earth falling into the旬空 (decade void). The key to the matter must lie in this void line, so it is predicted that the wealth will arrive on the辰 (Chen) day. This prediction was indeed fulfilled. This case is particularly intriguing: the non-void未 (Wei) earth does not serve as the fulfillment day, but instead it is the void辰 (Chen) earth that does. In any hexagram, the line that is ill is the one that determines the fulfillment.

占事　占岳母近病｜占事　占子病 卦名　地水師之地風升｜卦名　澤風大過 卦宮　坎水　空亡　申酉　缺爻｜卦宮　震木　空亡　午未　缺爻　孫、兄 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 蛇（應）酉父　庚｜酉‖虎　未財　壬｜酉 陳　亥兄　辰‖蛇　酉官　辰 雀　丑官‖陳（世）亥父［午孫］ 龍（世）Ｘ　午財→酉父‖雀　酉官 武　辰官‖龍　亥父［寅兄］ 虎　寅孫‖武（應）丑財

This is the seventh question, seventh, the eight trigrams. On the left, the hexagram is earth over water, changing to earth over wind, belonging to the kan palace water, with the empty days of shen and you; the divination is done on the day of gengchen and the month of you. The six lines from top to bottom: the snake is you metal parents, which is the response line; the hook chen is hai water siblings; the vermilion bird is chou earth official ghost; the azure dragon is wu fire wealth, which is the world line, and the changing line is you metal parents; the black tortoise is chen earth official ghost; the white tiger is yin wood children. For the mother-in-law's illness, the parents line is taken as the useful god, which is the top line you metal, which is exactly in the empty days and is combined by the day of gengchen's chen earth (chen and you combine). On the right, the hexagram is marsh over wind, changing to great excess, belonging to the zhen palace wood, with the empty days of wu and wei, and the hexagram lacks children and siblings; the divination is done on the day of ren you and the month of chen. The six lines from top to bottom: the white tiger is wei earth wealth; the snake is you metal official ghost; the hook chen is hai water parents, which is the world line, with the fire children hidden below; the vermilion bird is you metal official ghost; the azure dragon is hai water parents, with the wood siblings hidden below; the black tortoise is chou earth wealth, which is the response line. For the son's illness, the children line is taken as the useful god, which is not in the hexagram but hidden below the world line hai water, and is exactly in the empty days.

斷曰：酉金父母旬空，近病逄空即愈；日辰合之，近病逄合即死。但不宜世持忌神克之，此病必危。問曰：危於何日？答曰：午火自化旬空，旬內不能克之，近病逄空不死，旬內不死，乙酉日防之。果於乙酉日卯時而死矣。｜斷曰：午火子孫伏世爻亥父之下，月建生助亥水克之，目下用神旬空，不受其克，甲午日難逃矣。果死於午日午時，此謂伏無提拔也。

Left Hexagram Interpretation: The metal parents in the酉 position fall into the旬空, indicating that a recent illness should have recovered; however, they are also restrained by the Gengchen day's combination, suggesting death. These two interpretations contradict each other, so we need to look elsewhere: the world line is the fire element, which is the Hostile God that overcomes the酉 metal parents. Fire overcoming metal indicates a dangerous illness. When is the danger? The fire element moves and transforms into the酉 metal, which then falls into the旬空, meaning its power is restricted by the empty position. Within this month, it cannot overcome the metal, so death does not occur in this month; we should be cautious on the Yiyou day. Later, the person indeed died at the卯 hour on the Yiyou day—Yiyou is the day when the useful god emerges from the empty position, filling it, and the overcoming effect becomes real. Right Hexagram Interpretation: The fire Children is hidden under the world line亥 water parents. The month builder in the辰 month supports the亥 water to overcome it. The useful god is currently in the旬空, so it cannot be overcome at the moment. However, on the Jiawu day, it cannot be avoided. Later, the person indeed died at the午 hour on the午 day—this is called 「伏无提拔」: the hidden god has no supporting element to lift it up, and is also overcome by the flying god. The day when the empty position is filled is the day when the bad outcome occurs.

占事　一人占弟死太湖尸首可見否｜占事　一人占父近病 卦名　地雷復｜卦名　地雷復之火雷噬嗑 卦宮　坤土　空亡　寅卯　缺爻　父｜卦宮　坤土　空亡　辰巳　缺爻　父 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 武　酉孫　乙｜子‖武　Ｘ　酉孫→巳父　甲｜丑 虎　亥財　巳‖虎　亥財　午 蛇（應）丑兄‖蛇（應）Ｘ　丑兄→酉孫 陳　辰兄‖陳　辰兄 雀　寅官［巳父］‖雀　寅官［巳父］ 龍（世）子財‖龍（世）子財

This is the ninth and tenth hexagrams of the seventh question. The left hexagram: someone is divining about his younger brother drowning in Taihu Lake, whether the body can be found. He cast the hexagram of Fu (Hexagram 24), belonging to the Earthly Palace of Earth, with the旬空 (empty period) on寅 and卯, and the hexagram lacks the Parents. The divination was done on the day of Yisi (乙巳) in the month of Zi. The six lines from top to bottom: the Black Tortoise (玄武)酉 metal Children; the White Tiger (白虎)亥 water Wealth; the Green Snake (螣蛇)丑 earth Siblings, which is the Response Line; the Gou Chen (勾陈)辰 earth Siblings; the Vermilion Bird (朱雀)寅 wood Official Ghost, with the hidden巳 fire Parents beneath; the Azure Dragon (青龙)子 water Wealth, which is the World Line. For divining a corpse, the Official Ghost is the Useful God, which is the second line寅 wood, exactly falling into the旬空. The right hexagram: someone is divining about his father's recent illness, casting the hexagram of Fu (Hexagram 24) changing into Shi Ke (Hexagram 21), belonging to the Earthly Palace of Earth, with the旬空 on辰 and巳, and the hexagram lacks the Parents. The divination was done on the day of Jiawu (甲午) in the month of Chou. The six lines from top to bottom: the Black Tortoise (玄武)酉 metal Children, which is a changing line producing巳 fire Parents; the White Tiger (白虎)亥 water Wealth; the Green Snake (螣蛇)丑 earth Siblings, which is the Response Line, which is a changing line producing酉 metal Children; the Gou Chen (勾陈)辰 earth Siblings; the Vermilion Bird (朱雀)寅 wood Official Ghost, with the hidden巳 fire Parents beneath; the Azure Dragon (青龙)子 water Wealth, which is the World Line. For divining about the father, the Parents are the Useful God. The primary hexagram lacks the Parents, so the Parents produced in the change,巳 fire Parents, are also exactly falling into the旬空.

斷曰：凡占尸首以鬼爻為用神，今寅木鬼爻旬空，而亥水乃得令之水暗動合之，明明尸首在於大水之中矣。但寅木旬空被合，須待出旬逄沖，庚申可見。後至庚申日不見，直至丑月甲子旬內壬申日尸首浮起得見。此意何也？總之寅鬼出旬，而亥水太旺，交丑建丑土制水，甲子旬亥水遇空，水空者如水退矣，木在水中非沖不起，故驗於甲子旬壬申日也。豈非神之奇報，學者不可不深究之。

Left Trigram Interpretation: When divining about a corpse, the official ghost is the useful god. In this trigram, the official ghost is the wood of寅, which is in the旬空. The fifth line is the water of亥, which is the current season's water. The day branch冲起 this water, causing it to move secretly and combine with the wood of寅 (寅 and亥 combine). This clearly indicates that the corpse is in a large body of water. However, the wood of寅, although it has left the旬, is now combined, so it must wait until it leaves the旬 again and is冲 again to be seen. Therefore, it is predicted that on the day of Gengshen the corpse will be found. But on the day of Gengshen, the corpse was not found, and it was not until the day of Renshen in the month of Chou and the旬 of Jiazi that the corpse surfaced and was discovered. Why was this so? In summary, although the official ghost of wood of寅 has left the旬, at that time the water of亥 was too strong, so the corpse was still submerged and could not rise. Once the month of Chou arrived, the earth of Chou could control the water. Then, in the旬 of Jiazi, the water of亥 again fell into the旬空, meaning the water had receded. Wood in water cannot rise without a strong冲 force, so it should be on the day of Renshen in the旬 of Jiazi (the申冲 the寅). Is this not a marvelous and divine revelation? Scholars must not fail to deeply study this.

斷曰：巳火父母為用神，值旬空，日辰拱之，近病逄空不死；但不利於六合卦，六合即死。予想用空，六合可以相敵；不宜世忌神暗動，外卦巳酉丑合成金局助水克之，此病必凶。曰：凶在何日？答曰：己亥日克沖巳火，還在旬空，不妨，恐危於出旬辛亥日也。果至其日而死，此應出旬又被沖剋也。

The right trigram interpretation states: The fire element parents, which is the useful god, is in the旬空. However, the fire of Jiawu day, which is the same element, supports it through mutual assistance. A recent illness encountering旬空 would not necessarily be fatal. But this trigram is a Six Harmony trigram, and when a recent illness meets Six Harmony, it indicates death. I thought: since the useful god is in旬空, it could counteract the harmful effect of Six Harmony. However, the Hostile God on the world line, which is water, is activated by the day branch and moves covertly. The outer trigram, consisting of巳, 酉, and 丑, forms a metal group to support the water, which in turn harms the fire. The illness is therefore very dangerous. When is the danger? The answer is: On Jihai day, although it clashes and controls the巳 fire (巳 and亥 clash), at that time the巳 fire is still in旬空 and thus can avoid it. However, the danger lies in the day after the旬, specifically on Xinhai day. Later, the person indeed died on that day, which exactly matches the saying 'after the旬, it is again clashed and controlled.' These two trigrams show 'empty but with help' and 'empty but with harm,' and thus life and death are decided.

占事　因大旱占何日有雨｜占事　占交疏之人何日未 卦名　風地觀｜卦名　水山蹇 卦宮　乾金　空亡　辰巳　缺爻　孫、兄｜卦宮　兌金　空亡　辰巳　缺爻　官 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 雀　卯財　戊｜未‖雀　子孫　戊｜未 龍　巳官［申兄］　戌‖龍　戌父　戌 武（世）未父‖武（世）申兄 虎　卯財‖虎　申兄 蛇　巳官‖蛇　午財 陳（應）未父［子孫］‖陳（應）辰父［巳官］

This is the eleventh and twelfth hexagrams of the seventh question. The left hexagram: because of a severe drought, the question was asked about which day it would rain, and the hexagram cast was Guan (Hexagram 20), belonging to the Qian palace metal, with the旬空 on the days of Chen and Si, and the hexagram lacking the children and siblings. The divination was done on the day of Wuxu, in the month of Wei. The six lines from top to bottom: Vermilion Bird over卯 wood wife wealth; Azure Dragon over巳 fire official ghost, with a hidden line of申 metal siblings; Black Tortoise over未 earth parents, which is the world line; White Tiger over卯 wood wife wealth; Qie Snake over巳 fire official ghost; Gou Chen over未 earth parents, which is the response line, with a hidden line of子 water children. For predicting rain, the parents are the useful god, and in this hexagram the earth parents are the world line and also the month builder. The right hexagram: the question was about when a distant friend would come, and the hexagram cast was Jian (Hexagram 39), belonging to the Dui palace metal, with the旬空 on the days of Chen and Si, and the hexagram lacking the official ghosts. The divination was done on the day of Wuxu, in the month of Wei. The six lines from top to bottom: Vermilion Bird over子 water children; Azure Dragon over戌 earth parents; Black Tortoise over申 metal siblings, which is the world line; White Tiger over申 metal siblings; Qie Snake over午 fire wife wealth; Gou Chen over辰 earth parents, which is the response line, with a hidden line of巳 fire official ghosts. For predicting a casual acquaintance, the response line is the useful god, and the response line of earth parents is exactly in the旬空 and is being attacked by the day of Wuxu.

斷曰：月建未土父母爻為用神，日辰幫比，有雨必大；但巳火官爻為原神值旬空安靜，靜必待沖空，必待出旬，斷辛亥日得大雨。果至其日申酉時得雨五寸。｜斷曰：凡卜至交朋友以兄弟用，今卜交疏之人當以應爻為用。今應爻旬空，得日辰沖起，必待甲辰日到。果驗。

The left hexagram's interpretation: The month builder is the earth element of wu, which is the parents and also the useful god. The earth element of wuxu on the fifth day also supports it, indicating there will be rain and it will certainly be heavy. However, the original god, the fire element of si, which is the official ghost, is in the旬空 and is quiet. Since it is quiet and in the旬空, we need to wait for the冲空 and the end of the旬, so we predict heavy rain on the day of xinhai. Indeed, on that day, there was five inches of rain between shen and you hours. The right hexagram's interpretation: When divining about very close friends, the brothers line is taken as the useful god. But when divining about distant friends, the response line should be taken as the useful god. In this hexagram, the response line, the earth element of chen, is in the旬空, but it is supported by the earth element of wuxu on the fifth day, which will冲起 the旬空 (making it real). Therefore, we predict he will arrive on the day of jiachen, when the earth element of chen is filled. Later, it indeed came true. These two hexagrams show that when a line is in the旬空, we need to determine whether it is "quiet and waiting for the冲" or "already冲起", and the time of fulfillment will be accordingly determined.

占事　占何日有大雨 卦名　雷山小過 卦宮　兌金　空亡　寅卯　缺爻　孫、財 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 武　戌父　甲｜未 虎　Ｘ　申兄→酉兄　辰 蛇（世）午官［亥孫］ 陳　申兄 雀　午官［卯財］ 龍（應）Ｘ　辰父→卯財

This is the last hexagram of the seventh question. The divination concerns a day when it rained heavily, and the hexagram obtained is Xiao Guo (Hexagram 62), belonging to the Metal group of the Dui palace, with the empty days of寅 and卯. The hexagram lacks the lines for children and wealth. The divination was performed on the day of Jia Wei and in the month of Chen. The six lines, from top to bottom, are: the Black Tortoise戌 earth parents; the White Tiger申 metal siblings, with the intersecting line moving and transforming into酉 metal siblings (the transformation from申 to酉 is an advancing god); the Vermilion Bird午 fire official ghost, which is the world line, with the hidden line of亥 water children beneath it; the Gou Chen申 metal siblings; the Azure Dragon辰 earth parents, which is the response line, with the intersecting line moving and transforming into卯 wood wealth. For predicting rain, the parents are taken as the useful god, here selecting the initial line's辰 earth parents. It moves and transforms into卯 wood, which is exactly the empty day, and is also subject to self-contraction.

斷曰：日辰辰土父母爻為用神，發動月建幫之，又值土王用事，其辰土旺莫勝，言得雨決不小也。但不宜化卯木旬空，化卯木回頭之克，雖有申化酉金進神克木救土，而卯木旬空，空則謂之畏避，避金之克，致辰土父爻終成病於卯木也，必至甲寅旬乙卯日卯木出空值日，謂之出頭難避，戌土暗動助金克之，而卯木已受金克，不能為害辰土，必待甲寅乙卯日有雨也，至期竟無。至立秋辛酉日申時方雨。應於立秋後酉日者何也？明現申化酉即申月酉日也，卯木出旬值日到底被克不盡，交申月克之，酉日又沖之，方始雨予。因此卦學問又進一層矣。

The first line shows the earth element, represented by the parents, which is the useful god. It is activated and supported by the month builder, which is the earth element. Moreover, it is exactly the time when the earth element is at its peak (the last eighteen days of the four seasons when the earth element is strongest). The earth element is so strong that it cannot be stronger. Therefore, it is certain that the rain will be heavy. Unfortunately, the earth element is weakened by the wood element that arises from its transformation, and this wood element is in the旬空 (a void period). Although the fifth line shows the metal element, which transforms into another metal element (an advancing god), it can weaken the wood and support the earth, but the wood element is still in the旬空. The void means it is hidden, thus avoiding the metal's weakening effect, and the earth element parents are ultimately harmed by this wood. Therefore, we have to wait until the day of Yimao in the Jiayin period, when the wood element emerges from the void and is visible. On that day, the top line, which is the earth element, covertly moves to support the metal element to weaken the wood. Once the wood is weakened by the metal, it can no longer harm the earth element, and the rain will fall. However, on that day, there was no rain. It only rained at the time of the Shenshi hour on the day of Xinyou after the beginning of autumn. Why did it fall on the day of Xinyou after the beginning of autumn? The hexagram clearly shows 'Shen transforming into You'—Shen refers to the month of Shen and You refers to the day of You. The wood element that emerged from the void on the day of Yimao was not completely weakened. It was not until the month of Shen was entered and the day of You arrived that the wood was weakened and the rain finally fell. Wang wrote: Because of this hexagram, my understanding has advanced another level.

月破之爻，欲定其破為無用，卻又應於破；欲謂之不破，郄又到底破而無用，何也？答曰：神機現於破，禍褔之基在於動。動而有生無克之破爻，有出破、填實、合破之法；安靜有克無生之破爻，則到底破矣。

Eighth Question: When a line is broken by the month, one might think it is useless and the matter should happen precisely on this broken line. But if one says it is not broken, it turns out to be completely useless. What is the reason behind this? Answer: The key lies in the word "broken" ("破") where the divine mechanism is revealed. The foundation of fortune and misfortune lies in whether the line is active or not. If a line is active and has a line that generates it but is not overcome by any line, there are three ways to revive it: if it occurs outside of this month, it is called "breaking out of the break" ("出破"); if it meets a day with the same branch, it is called "filling the break" ("填实"); if it meets a line that is in harmony with it, it is called "harmonizing the break" ("合破"). Conversely, if a line is inactive and is not generated by any line but is overcome by others, then it is truly broken and completely useless. Distinguishing a broken line is the same as distinguishing a旬空 (a void in the ten-day cycle): if there is vitality and a rescue, it is false; if there is no vitality and no rescue, it is true.

占事　占訟事｜占事　占將來有官否？ 卦名　地天泰｜卦名　兌為金之天水訟。 卦宮　坤土　空亡　戌亥　缺爻　父｜卦宮　兌金　空亡　午未　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 龍（應）酉孫　丁｜戌‖陳（世）Ｘ　未父→戌父　己｜亥 武　亥財　卯‖雀　酉兄　丑 虎　丑兄‖龍　亥孫 蛇（世）辰兄‖武（應）丑父 陳　寅官［巳父］‖虎　卯財 雀　子財‖蛇　Ｏ　巳官→寅財

This is the first two examples of the eighth question. The left hexagram: divination about a legal case, obtained the hexagram of Tai (Heaven over Earth), belonging to the Earthly Palace of Earth, with empty days of Xu and Hai, and the hexagram lacks the parents. Divination was done on Dingmao day and Xu month. The six lines from top to bottom: Azure Dragon酉 gold children, which is the response line; Vermilion Bird亥 water wealth; White Tiger丑 earth siblings; Green Snake辰 earth siblings, which is the world line; Gou Chen寅 wood official ghost, with hidden巳 fire parents beneath; Vermilion Bird子 water wealth. The world line辰 earth is directly attacked by the Xu month, resulting in month breaker, and the wood of卯 day also attacks it. The right hexagram: divination about whether there will be an official position in the future, obtained the hexagram of Dui (Lake) changing to Song (Hexagram 6), belonging to the Metal Palace of Dui, with empty days of Wu and Wei; divination was done on Jihai day and Chou month. The six lines from top to bottom: Gou Chen未 earth parents, which is the world line, and the intersecting line moves, changing into戌 earth parents (the transformation from 未 to戌 is an advancing god); Vermilion Bird酉 gold siblings; Azure Dragon亥 water children; Vermilion Bird丑 earth parents, which is the response line; White Tiger卯 wood wealth; Green Snake巳 fire official ghost, with the repeated line moving, changing into寅 wood wealth. The world line未 earth is directly in the empty day, but is attacked by the Hai day.

斷曰：爻逄六合，官事必審，不宜戌建沖世，乃是月破；卯日克世，必輸無疑。果被杖責，此應日克月破故耳。｜斷曰：未土父母爻持世，化進神未土，雖是旬空，日辰沖之，曰不為空矣。巳火官星動而生世，化出寅木長生，顯然有官。彼問：應在何年？答曰：巳年必然食祿王家也。果於巳年得縣缺，應實破之年也。

The left hexagram interpretation: The hexagram of Tai (Heaven over Earth) is the Six Harmony hexagram. When predicting a legal case and encountering the Six Harmony hexagram, the case is sure to be thoroughly examined and not easily concluded. It is even worse that the month of Xu comes to clash with the world line, making the world line the month breaker. On the day of Dingmao, the wood element comes to attack the world line. The world line is both broken and attacked, so the case is definitely lost. Later, he indeed received punishment. This is called "the day element attacking the month breaker," which results in a complete breakdown. The right hexagram interpretation: The earth element parents in the world are transformed into the earth element of Xu, which is an advancing god. Although the earth element of Wei is in the旬空 (decade void), it is broken by the day of Jihai, which fills the void, making it not void anymore. The initial line's fire official star is activated to generate the world line, and it is transformed into the wood element of Yin. Yin is the place where fire is born, so the official star has a root, clearly indicating that he will hold an official position. The person asked in which year this would happen? The answer was: In the year of Si, he would certainly receive government salary. Later, he indeed got a county position in the year of Si — this exactly corresponds to the "filling" year (Si is the root of the official star, and it is the year it is in).

占事　占父近出何日回？｜占事　占後運功名 卦名　乾為天之澤天夬。｜卦名　艮為山之山地觀。 卦宮　乾金　空亡　午未　缺爻｜卦宮　艮土　空亡　辰巳　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 雀（世）Ｏ　戌父→未父　戊｜辰‖虎（世）寅官　癸｜午 龍　申兄　子‖蛇　Ｘ　子財→巳父　卯 武　午官‖陳　戌兄 虎（應）辰父‖雀（應）Ｏ　申孫→卯官 蛇　寅財‖龍　午父 陳　子孫‖武　辰兄

This is the third and fourth divination of the eighth question. The left hexagram: asking about the day the father will return from a recent trip, the hexagram cast is Qian (Heaven) changing into Guai (Lake), belonging to the Qian palace metal, with the旬空 (ten-day void) on午 and 未; cast on Wuzi day and Chen month. The six lines from top to bottom: Vermilion Bird戌 earth parents, which is the world line, and the repeated line moves and changes into 未 earth parents (戌 changing to 未 is a retreating god, and 未 also falls into the旬空); Azure Dragon申 metal siblings; Black Tortoise午 fire official ghost; White Tiger辰 earth parents, which is the response line; Snake寅 wood wife's wealth; Gou Chen子 water children. The world line戌 earth is directly opposed by the Chen month, forming the month breaker. The right hexagram: asking about future fame and success, the hexagram cast is Gen (Mountain) changing into Guan (Observation), belonging to the Gen palace earth, with the旬空 on辰 and巳; cast on Guimao day and Wu month. The six lines from top to bottom: White Tiger寅 wood official ghost, which is the world line; Snake子 water wife's wealth, the repeated line moves and changes into巳 fire parents; Gou Chen戌 earth siblings; Vermilion Bird申 metal children, which is the response line, and the repeated line moves and changes into卯 wood official ghost; Azure Dragon午 fire parents; Black Tortoise辰 earth siblings. The response line申 metal moves to attack the world line寅 wood, while子 water in the middle serves as a mediator.

斷曰：父母持世，破而化空化退，若執死法，其父不能歸也，莫非轉往他方也，來而復返也。予以朱雀爻動而持世，卯日有信，未日必歸。果於卯日得信，乙未日到家。此應卯日得信者，破而逄合之日也；未日回家者，父化未土旬出空之日也。

Left Trigram Interpretation: The Parents' line holds the World Line, and it is also afflicted by the Month Breaker. What it transforms into is an empty Wei earth, and it is also a Retreating God. If one strictly follows conventional methods, one would conclude that the father will not return, or that he will go somewhere else and come back later. However, I noticed that the Vermilion Bird (which governs messages and communications) is exactly on the active World Line. Therefore, I predicted that on the卯 day there would be news, and on the未 day the father would return home. Indeed, on the卯 day they received the message, and on the乙未 day he arrived home. Why did they receive the news on the卯 day? Because卯 and戌 are in a harmonious relationship, which is a day of 'breaking followed by harmony'. Why did he return home on the未 day? The earth of Wei, which the World Line transformed into, was filled on that day as it was the first day of a new cycle. This divination best demonstrates the use of the methods 'Month Breaker met with harmony' and 'transformation into emptiness and then filling the emptiness'.

斷曰：寅木官星持世，申金動來克之，今年七月必有凶非。彼曰：看因何事？答曰：應動克世，必是仇家。又問：礙於功名否？答曰：若非子水動搖去位，必矣，幸有子水接觸相生，本雲是吉，嫌破而化空，降級不免。果於七月彼此揭參成大非，子月事結，降級調用。後至子年四月原品起用，連官二任。此應子水原神初時空破無力生世，有此禍端；後至填實之年月，仍復有用之驗也。

The right hexagram interpretation states: The寅 wood official star holds the world position, and the response line on the upper 申 metal is activated to clash with it (申 clashes and controls寅). There will certainly be misfortune and disputes in this July (the month of 申). The person asked what the matter was, and the answer was: The response line is activated to clash with the world position, so it must be caused by an enemy. Another question was asked: Does this affect official rank? The answer was: If there were no 子 water in the middle to mediate, the official position would certainly be lost. Fortunately, 子 water both drains the 申 metal and nourishes the 寅 wood. It should be a favorable outcome, but it is regrettable that this 子 water has been broken by the month (子 is broken by the month of 午) and has transformed into an empty 巳 fire. Therefore, a reduction in rank is unavoidable. Later, in July, both parties accused each other, causing a major dispute. By the month of 子, the matter was settled, and a reduction in rank and transfer occurred. By the year of 子 in April, he was reinstated to his original position and served in two consecutive posts. This exactly matches the saying: The original god of 子 water was both broken and empty at first, unable to support the world position, so there was this disaster first. But when the year and month arrived that filled it up, it still played its role.

占事　占子病吉凶｜占事　占墳地風水 卦名　艮為山之山水蒙｜卦名　澤山咸 卦宮　艮土　空亡　辰巳　缺爻｜卦宮　兌金　空亡　子丑　缺爻　官 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 武（世）寅官　甲｜寅‖蛇（應）未父　庚｜丑 虎　子財　午‖陳　酉兄　申 蛇　戌兄‖雀　亥孫 陳（應）Ｏ　申孫→午父‖龍（世）申兄 雀　Ｘ　午父→辰兄‖武　午財 龍　辰兄‖虎　辰父［巳官］

This is the fifth and sixth divination of the eighth question. The left hexagram is about the fortune of a son's illness, and the hexagram drawn is Gen as Mountain changing into Meng, which belongs to the Gen palace of earth, with the empty days of Chen and Si. The divination was done on the day of Jiayin, in the month of Wu. The six lines from top to bottom are: Black Tortoise寅wood Official Ghost, which is the world line; White Tiger子water Wealth; Qilin戌earth Siblings; Gou Chen申metal Children, which is the response line, and the third line is activated, changing into Wu fire Parents; Vermilion Bird午fire Parents, which is activated, changing into Chen earth Siblings; Azure Dragon辰earth Siblings. For divination about a son, the Children line is taken, which is the third line,申metal. It is directly opposed by the month of Wu, thus becoming the month breaker. Although the day branch Jiayin wood does not overcome the metal, the fire generated by the change does overcome it. The right hexagram is about the fortune of a tomb site, and the hexagram drawn is Xian, which belongs to the Dui palace of metal, with the empty days of Zi and Chou, and the Official Ghost is missing in the hexagram. The divination was done on the day of Gengshen, in the month of Chou. The six lines from top to bottom are: Qilin未earth Parents, which is the response line; Gou Chen酉metal Siblings; Vermilion Bird亥water Children; Azure Dragon申metal Siblings, which is the world line; Black Tortoise午fire Wealth; White Tiger辰earth Parents, with the hidden巳fire Official Ghost beneath. The world line is申metal, which is directly supported by the day branch Gengshen, and also accompanied by Azure Dragon.

斷曰：申金子孫為用，臨月破，不宜日建克之，又化回頭之克，有克無生，可急回家，汝子死矣。此人未到家，一人報曰：令郎申時去世矣。此應填實之時受克而成也。｜斷曰：日辰臨青龍持世，來龍由左而來，龍虎皆有氣，必然環抱。第嫌應上未土臨月破，應為照山；世前一位為朝案，喜亥水得申日生之，必有朝水，宜取水作朝，不宜取山作向；間爻為明堂，旺相必闊大。彼曰：一一果然。葬可好否？予曰：依予取水作朝、棄山作向，許必大發。彼果依斷，葬後即如所言。

The left hexagram's interpretation says: The metal child爻 is the useful god, but it is exactly at the month breaker of the午 month, and is further attacked by the day branch. It also transforms into午 fire, which turns back to attack it. There is only attack and no support, so you should hurry home, for your son is already not going to make it. The person had not yet arrived home when someone reported that his son died at the申 hour. This exactly corresponds to the time of "filling in": the申 day and申 hour is exactly the time when the broken month爻 is filled in, and once filled in, it actually receives that attack. The right hexagram's interpretation says: The day branch is申 metal, which is at the azure dragon and holds the world line, showing that the coming dragon comes from the left. The azure dragon and white tiger are both present and have strength, so there must be a surrounding and affectionate situation. What is to be concerned about is the response line being未 earth, which is exactly at the丑 month's month breaker. The response line represents the opposite mountain, showing that the opposite mountain is incomplete. The world line's previous one is the facing mountain, and it is good that the亥 water is supported by the申 day (metal generates water). So there must be flowing water in front; therefore, it is suitable to take water as the facing, and not to take mountain as the direction. The intermediate爻 between the world and response lines represents the bright hall. If it is prosperous and strong, the bright hall must be broad. The person said: It is exactly like that, so is it good to bury the body? I said: According to my advice, take water as the facing and give up the mountain as the direction, it will definitely bring great fortune. He followed my advice and after burial, it indeed turned out as I said.

占事　占買宅吉否？ 卦名　澤火革之澤天夬。 卦宮　坎水　空亡　午未　缺爻　財 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 蛇　未官　辛｜申 陳　酉父　卯 雀（世）亥兄 龍　亥兄［午財］ 武　Ｘ　丑官→寅孫 虎（應）卯孫

This is the last hexagram of the eighth question. The divination concerns whether it is auspicious to buy this house. The hexagram obtained is Ge (Hexagram 49) changing into Guai (Hexagram 43), belonging to the Water Palace of Kan. The旬空 (ten days' void) is on the hours of Wu and Wei, and the hexagram lacks the line of wealth (妻财). The divination was performed on the day of Xinmao and the month of Shen. The six lines, from top to bottom, are: 螣蛇 (Tangshe) of un-earthly soil (未土) representing the official ghost (官鬼); Gou Chen (Gou Chen) of酉 gold representing the parents (父母); Vermilion Bird (Zhuque) of亥 water representing the siblings (兄弟), which is the world line (世爻); Azure Dragon (Qinglong) of亥 water representing the siblings, with the hidden line of午 fire representing the wealth (妻财); Black Tortoise (Xuanwu) of丑 soil representing the official ghost, which moves and transforms into寅 wood representing the children (子孙); White Tiger (Baihu) of卯 wood representing the children, which is the response line (应爻). The world line of亥 water is supported by the month builder of Shen month, and the fifth line of酉 gold parents is stirred up by the day of Xinmao and supports the world line covertly. However, the transformed寅 wood children are directly opposed by the month of Shen and thus become the month breaker (月破), and are also attacked by metal.

斷曰：月建生世，酉金暗動生世，但不宜化寅木子孫臨月破，又受金克，惟防損子。彼竟得此屋，遷入不半月，其子出花而死。後執此卦問余曰：子果死矣，此屋自後可居否？予曰：宜再卜可決。

The month builder of the monkey month comes to generate the world line, and the fifth line, which is the metal of the酉, also covertly moves to generate the world line. The matter of buying a house itself is favorable. However, the branch of the children, which is the寅 wood, is exactly at the month breaker and is further attacked by metal. The children are harmed, so one should be cautious of harm to the children. This person eventually bought the house and moved in, but less than half a month later, his son died of smallpox. Later, he came to me with this hexagram, saying that his son indeed died. He asked if the house could still be lived in. I said that was a different matter and that another hexagram should be cast to determine it. A single hexagram answers only one question, which is a rule repeatedly emphasized in the entire text.

用神不現，看伏神在何爻之下，得出不得出，何以論之？答曰：伏神得出者有四：蓋日月生者、日月持之者，一也；飛神生伏、動爻生者，二也；日月動爻沖剋飛神，三也；飛神空破休囚墓絕於日者，四也。

Question 9: If the useful god does not appear in the hexagram, we need to look for the hidden god and see where it is hidden. But how can we determine whether it will emerge or not? Answer: There are four situations in which the hidden god can emerge. First, if the day branch or month builder generates the hidden god, or if the day branch or month builder is directly on top of it—meaning it has a powerful supporter. Second, if the flying god above it turns to generate the hidden god, or if there is a moving line in the hexagram that generates it—meaning support comes from both above and below. Third, if the day branch, month builder, or moving line clashes and controls the flying god—meaning the thing that is pressing down on it is removed. Fourth, if the flying god itself is weak, broken, or confined, or if it is buried under the day branch and reaches its end—meaning the thing that is pressing down on it has already collapsed. In the end, these four situations boil down to two possibilities: either the hidden god itself is strong, or the flying god is powerless.

伏神不得出者亦有四：休囚無氣者、日月克者，一也；飛神旺相、日月生助飛神、克害伏神者，二也；伏神墓絕於日月及飛爻者，三也；伏神伏囚兼旬空月破者，四也。此四者乃無用之伏神，雖有如無，終不得出。凡用神旺相，如遇旬空，出空之日則出矣。

Hidden gods that cannot emerge also have four cases. The first is when the hidden god itself is weak and confined, and is further attacked by the day branch and month builder. The second is when the flying god is prosperous and strong, and the day and month also support the flying god, making the flying god even more powerful to overcome the hidden god. The third is when the hidden god enters its tomb or reaches its decline in the day branch or month builder, or enters its tomb or reaches its decline in the flying爻. The fourth is when the hidden god is both weak and confined, and also falls into the旬空 and meets the month breaker. These four cases are useless hidden gods, though they exist, they are as if they do not, and will never emerge. Additionally, there is a general rule: if the useful god itself is prosperous and strong, but temporarily falls into the旬空, then on the day it comes out of the旬空, it will emerge—being empty but having vitality does not count as a true hidden god.

占事　占侯文書何日領？｜占事　占逃僕 卦名　山火賁｜卦名　水山蹇 卦宮　艮土　空亡　午未　缺爻　孫、父｜卦宮　兌金　空亡　子丑　缺爻　財 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 虎　寅官　壬｜卯‖龍　子孫　丁｜辰 蛇　子財　辰‖武　戌父　巳 陳（應）戌兄‖虎（世）申兄 雀　亥財［申孫］‖蛇　申兄 龍　丑兄［午父］‖陳　午官［卯財］ 武（世）卯官‖雀（應）辰父

This is the first two examples of the ninth question. The left hexagram: asking about the day a document will be received, the hexagram drawn is Mountain Fire Bi, belonging to the Earthly Palace of Earth, with the empty days of Wu and Wei, and the hexagram lacks the children and parents. The divination was done on the Renchen day, in the卯 month. The six lines from top to bottom: White Tiger,寅 wood Official Ghost; Qie Sha,子 water Wealth; Gou Chen,戌 earth Siblings, which is the response line; Zhu Que,亥 water Wealth, with the hidden line of申 metal Children; Qing Long,丑 earth Siblings, with the hidden line of午 fire Parents; Xuan Wu,卯 wood Official Ghost, which is the world line. For the document, the parents are taken as the useful god, but the parents are not in the hexagram, hidden under the second line of丑 earth, and also falling on the empty day. The right hexagram: asking about a runaway servant, the hexagram drawn is Water Mountain Jian, belonging to the Metal Palace of the West, with the empty days of Zi and Chou, and the hexagram lacks the wealth. The divination was done on the Dingsi day, in the辰 month. The six lines from top to bottom: Qing Long,子 water Children; Xuan Wu,戌 earth Parents; Bai Hu,申 metal Siblings, which is the world line; Qie Sha,申 metal Siblings; Gou Chen,午 fire Official Ghost, with the hidden line of卯 wood Wealth; Zhu Que,辰 earth Parents, which is the response line. For the servant, the wealth is taken as the useful god, but the wealth is not in the hexagram, hidden under the second line of午 fire.

斷曰：午火父母為用神，伏於二爻丑土之下，又值旬空，許甲午日出空必領。果驗，此應出旬之日也。｜斷曰：占僕以財爻為用神，取兌卦二爻卯木伏於本卦二爻午火之下，午火為飛神，卯木為伏神。今申金持世剋制卯木，終不能逃；但因伏去生飛，名為洩氣，盜去財物必盡於爐火之家。許甲子日拿獲。果於子日得窩賭鐵匠之家，申時拿獲。應子日者，沖剋午火之飛神，生起卯木之伏神也。《黃金策》云：伏無提挈終徒爾，飛不推開亦枉然，此卦應驗是矣。

The left hexagram's interpretation: The fire of the fifth line, representing the parents, is the useful god, hidden beneath the second line of earth, and is also falling in the旬空. It is predicted that on the Jia Wu day, the parents will be found. Later it was indeed verified—this is an instance of the rule mentioned earlier, that when the useful god is prosperous and meets the旬空, it will be found when the旬 is over. The right hexagram's interpretation: When divining about a servant, the wife's wealth is the useful god. Since there is no wealth in this hexagram, we take the second line of the first hexagram of the Dui trigram, which is the wood of卯, as the wife's wealth, hidden beneath the second line of fire. The fire is the flying god, and the wood is the hidden god. Now the world line of metal is controlling the wood, meaning the servant will eventually be caught. However, the hidden wood is generating the flying fire, which is a sign of leakage. This indicates that the stolen property will certainly be spent in a household with a fire. It is predicted that on the Jia Zi day, the servant will be caught. Later, he was indeed caught on the Shen hour at a blacksmith's house where people were gambling. Why did it happen on the Zi day? Because the water of Zi is conflicting with the fire of the flying god, while also supporting the wood of the hidden god. The flying god is pushed away, and the hidden god is promoted, which is favorable. The Golden Strategies say, "If the hidden god is not promoted, it will be in vain; if the flying god is not pushed away, it is also in vain." This hexagram is a clear example of this.

占事　占父病｜占事　占子病 卦名　地雷復｜卦名　地風升 卦宮　坤土　空亡　子丑　缺爻　父｜卦宮　震木　空亡　子丑　缺爻　孫、兄 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 龍　酉孫　丙｜卯‖龍　酉官　丙｜酉 武　亥財　辰‖武　亥父　辰 虎（應）丑兄‖虎（世）丑財［午孫］ 蛇　辰兄‖蛇　酉官 陳　寅官［巳父］‖陳　亥父［寅兄］ 雀（世）子財‖雀（應）丑財

This is the third and fourth divination questions of the ninth inquiry. The left hexagram is about the father's illness, and the hexagram drawn is Fu, belonging to the Earthly Palace of Earth, with the empty days of Zi and Chou, and the parents are missing from the hexagram. The divination was done on Bingchen day and Mao month. The six lines from top to bottom are: Azure Dragon酉 gold children; Vermilion Bird亥 water wealth; White Tiger丑 earth siblings, which is the response line; Qilin Chen earth siblings; Gou Chen寅 wood official ghost, with the parents hidden beneath the second line寅 wood; Zhu Que子 water wealth, which is the world line. For the father's divination, the parents are required, but they are not present in the hexagram and are hidden beneath the second line寅 wood. The right hexagram is about the son's illness, and the hexagram drawn is Sheng, belonging to the Thunder Palace of Wood, with the empty days of Zi and Chou, and the children and siblings are missing from the hexagram. The divination was done on Bingyou day and Chen month. The six lines from top to bottom are: Azure Dragon酉 gold official ghost; Vermilion Bird亥 water parents; White Tiger丑 earth wealth, which is the world line, with the children hidden beneath it午 fire; Qilin酉 gold official ghost; Gou Chen亥 water parents, with the siblings hidden beneath it寅 wood; Zhu Que丑 earth wealth, which is the response line. For the son's divination, the children are required, but they are not present in the hexagram and are hidden beneath the world line丑 earth, and the丑 earth is exactly on the empty day.

斷曰：巳火父母伏於二爻寅木之下，飛來生伏，伏遇長生，許次日愈。果驗。｜斷曰：午火子孫伏於世爻丑土之下，丑土旬空，易於引拔，午日必愈。果驗。

The left hexagram's interpretation states: the fire parent is hidden at the second line beneath the wood of寅, which nourishes fire, indicating 'a flying god generates the hidden god'; moreover, the long life of fire is in寅, so the hidden god, being beneath the flying god, receives nourishment, thus predicting that he will recover the next day. Indeed, it came true. The right hexagram's interpretation states: the fire child is hidden beneath the earth of丑, which is in the旬空. Since the flying god is in the旬空, it cannot restrain the hidden god beneath, which matches the previous statement 'when the flying god is in the旬空, the hidden god is likely to emerge', thus predicting that the day of the hidden god's value will surely bring recovery. Later, it indeed came true. These two hexagrams are both cases where the hidden god emerges: one is 'a flying god generates the hidden god', and the other is 'the flying god is in the旬空'.

占事　占大例桑葉貴賤｜占事　占病有何鬼神為禍？ 卦名　水火既濟｜卦名　風天小畜 卦宮　坎水　空亡　子丑　缺爻　財｜卦宮　巽木　空亡　戌亥　缺爻　官 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 蛇（應）子兄　庚｜辰‖雀　卯兄　戊｜寅 陳　戌官　申‖龍　巳孫　辰 雀　申父‖武（應）未財 龍（世）亥兄［午財］‖虎　辰財［酉官］ 武　丑官‖蛇　寅兄 虎　卯孫‖陳（世）子父

This is the fifth and sixth hexagrams of the ninth question. The left hexagram: divining the price of mulberry leaves this year (the "big example" refers to the general market price), the hexagram cast is Water and Fire Both Achieved (Ji Ji), belonging to the Kan palace water, with the旬空 (empty period) of Zi and Chou, and the hexagram lacks the wife's wealth. The divination was done on Geng Shen day and Chen month. The six lines from top to bottom: the snake (Teng She) Zi water siblings, which is the response line; the Gou Chen Xu earth official ghost; the Vermilion Bird Shen metal parents; the Azure Dragon Hai water siblings, which is the world line, with the Wu fire wife's wealth hidden beneath it; the Black Tortoise Chou earth official ghost; the White Tiger Mao wood children. For divining prices, the wife's wealth is used, but this hexagram lacks the wife's wealth, with the Wu fire wife's wealth hidden beneath the world line Hai water. The right hexagram: divining what ghost or spirit is causing the illness, the hexagram cast is Wind over Heaven, Small Accumulation (Xiao Xu), belonging to the Xun palace wood, with the旬空 (empty period) of Xu and Hai, and the hexagram lacks the official ghost. The divination was done on Wu Chen day and Yin month. The six lines from top to bottom: the Vermilion Bird Mao wood siblings; the Azure Dragon Si fire children; the Black Tortoise Wei earth wife's wealth, which is the response line; the White Tiger Chen earth wife's wealth, with the You metal official ghost hidden beneath it; the snake (Teng She) Yin wood siblings; the Gou Chen Zi water parents, which is the world line. For divining ghosts and spirits, the official ghost is used, but this hexagram lacks the official ghost, with the You metal official ghost hidden beneath the third line Chen earth, and combining with the flying god Chen earth (Chen and You combine), the day branch Chen earth also combines with it.

斷曰：午火財爻為用，伏於世爻亥水之下，申日生扶亥水，午火財爻又絕在亥，葉價賤主無疑也。旁人曰：目今現價三錢，不為賤論，如先生之言，必以三錢價為賤論耶？予曰：非也。目下尚早，三錢之價人之慮貴，是年規定價也；今問大例價，必至大市斷之。旁人曰：大市何日貴？何日賤？答曰：交甲子旬亥水值空，惟巳午日好賣；交甲戌旬亥水值旬，午火財爻永不得起，則漸漸賤矣。果驗。

Left卦 interpretation: The fire wife wealth is the useful god, hidden under the world line亥 water; on the day of Gengshen, the metal申 gold goes to generate and support the flying god亥 water, making the flying god stronger; however, the fire's dead place is at亥, and the hidden god is located at the dead place — the price of mulberry leaves is certainly low. Someone else said: The current price is three coins, which is not low, so according to the master's words, should three coins be considered low? I said: No. The current time is still early, the price of three coins is set by people fearing high prices and is the annual regulation price; now the question is about the market's big price, which must be determined when the big market comes out. Someone else asked: On which days is the big market expensive and on which days is it cheap? The answer: When entering the Jiazi ten-day period, the water亥 is in the旬 empty, the flying god becomes empty, the hidden god can be expressed, only on the days of巳 and午 are the goods good to sell; when entering the Jiaxu ten-day period, the water亥 gains strength in the旬, the fire wife wealth can no longer rise, and the price gradually goes down. Later, it indeed came true.

斷曰：凡卜鬼神以官爻為用，今官鬼伏於辰爻之下，與飛神作合，又得日辰合之。予想伏合乃藏匿之象，酉金是正氣之神，第三爻為房室，即斷曰：汝家房中藏有神像作崇。彼曰：仙哉！果有觀音軸藏於廚中，後送至寺內，病癒。七月庚辰日亦得此卦，予亦如前斷。彼曰：有銅達摩祖師在匣中，命其送於寺內，其痛亦愈。

The right side of the hexagram interpretation says: When divining about ghosts and spirits, the official ghost is the useful god. In this hexagram, the official ghost, which is酉 metal, is hidden in the third line under辰 earth, and it combines with the flying god, which is also辰 earth. The day branch is also辰 earth, which combines with the official ghost again. I thought: being hidden and then being combined with, is the image of concealment; 酉 metal is a righteous spirit (not a malevolent ghost), and the third line represents the room. Therefore, I concluded: there is a spirit image hidden in your house causing trouble. The person said: it's really accurate! Indeed, there is an image of Guanyin stored in a kitchen cabinet at home, and after it was sent to the temple, the illness was cured. On another occasion, on the seventh month, on a Gengchen day, someone cast this same hexagram again. I interpreted it in the same way, and he said: there is a bronze Da Mo master statue in a box; he sent it to the temple, and his illness was also cured. This case clearly shows how the image of 'being hidden and then combined' is taken: when combined, it is concealed, and when concealed, it is not visible, so it is concluded that the spirit image is hidden.

進退神乃動爻變出之神也，吉凶禍褔有喜忌之分，何以論之？答曰：吉神宜於化進，忌神宜於化退。進退之法有三：旺相者乘勢而進，一也；休囚者待時而進，二也；動爻變爻有一而逄空破沖合者，待期填補合沖而進，三也。

Tenth Question: The advancing god and retreating god are things derived from the moving line. They have different implications for good fortune and misfortune, so how should they be interpreted? Answer: Beneficial gods (useful god and origin god) are favorable when they transform into an advancing god. Hostile gods and enemy gods are favorable when they transform into a retreating god. The transformation into an advancing god can be divided into three situations: First, if the god itself is prosperous and strong, it will immediately advance with momentum; second, if the god itself is weak and confined, it will advance only when it receives the right time and authority; third, if either the moving line or the changing line is exactly at the旬空, month breaker, being冲 or being合, it will advance only when it is filled, supplemented, or when the corresponding condition occurs. Clearly, "advancing" is not something that happens immediately after a movement; it depends on whether there is a problem and where the problem lies.

退神之法亦有三：旺相者或有日月動爻生扶，占近事暫時而不退者，一也；休囚者實時而退，二也；動爻變爻有一而逄空破沖合者，待期填補合沖而退，三也。

Retreating deities also come in three types: First, if the deity itself is prosperous and strong, or if it is supported by the day branch, month builder, or moving line, then for recent matters, it will not retreat immediately; second, if the deity itself is weak and confined without vitality, it will retreat immediately; third, if there is a moving line or changing line that is exactly in an empty, broken, conflicting, or harmonizing state, it will also retreat only after the appropriate time when it is filled, supplemented, harmonized, or conflicted. In summary, both advancing and retreating have a specific time, and this time is the response period. Determining the response period in divination largely depends on this principle.

占事　占鄉試？｜占事　占何年生子？ 卦名　雷風恆之澤風大過。｜卦名　水雷屯之水澤節 卦宮　震木　空亡　辰巳　缺爻｜卦宮　坎水　空亡　寅卯　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 虎（應）戌財　癸｜申‖蛇　子兄　庚｜酉 蛇　Ｘ　申官→酉官　卯‖陳（應）戌官　戌 陳　午孫‖雀　申父 雀（世）酉官‖龍　辰官［午財］ 龍　亥父［寅兄］‖武（世）Ｘ　寅孫→卯孫 武　丑財‖虎　子兄

This is the first two examples of the tenth question. On the left, the first hexagram is about taking the local examination, and the hexagram obtained is the transformation from the hexagram Heng (Thunder and Wind) to Da Guo (Lake and Wind), belonging to the Zhen (Thunder) palace of wood, with the empty days of Chen and Si; the divination was done on the day of Guimao and the month of Shen. The six lines from top to bottom are: White Tiger,戌 earth, wife's wealth, which is the response line; Qie Snake,申 metal, official ghost, which is the changing line, transforming into You metal official ghost (the transformation from申 to酉 is an advancing god); Gou Chen,午 fire, children; Zhu Que,酉 metal, official ghost, which is the world line; Qing Long,亥 water, parents, with the hidden寅 wood siblings underneath; Xuan Wu,丑 earth, wife's wealth. For the examination, the official ghost is the useful god, and in this hexagram, the official ghost holds the world line, and the official ghost on the fifth line is also transforming into an advancing god to support it. On the right, the second hexagram is about asking which year to have a son, and the hexagram obtained is the transformation from Zhun (Water and Thunder) to Jie (Water and Lake), belonging to the Kan (Water) palace, with the empty days of Yin and Mao; the divination was done on the day of Gengxu and the month of You. The six lines from top to bottom are: Qie Snake,子 water, siblings; Gou Chen,戌 earth, official ghost, which is the response line; Zhu Que,申 metal, parents; Qing Long,辰 earth, official ghost, with the hidden午 fire wife's wealth underneath; Xuan Wu,寅 wood, children, which is the world line, and the changing line transforms into卯 wood children (the transformation from寅 to卯 is an advancing god); White Tiger,子 water, siblings. For asking about a son, the children are the useful god, and both寅 and卯 are in the empty days, with卯 also being broken by the month of You.

斷曰：酉金官星持世，日沖暗動，又得九五爻官化進神拱扶，不獨今秋折桂，來春定佔鰲頭。果登鄉榜，即於次歲辰年聯捷。蓋化進神者今秋也，聯捷也；辰年者，沖而逄合也。｜斷曰：寅木子孫持世化進神，寅木旬空，卯木空而且破，後至寅年卯月妻婢生二子，此卯木雖為月破，得日辰合補，乃休囚待時而用也。

Left hexagram interpretation: The metal official ghost in the酉 position is directly holding the world, but it is secretly activated by the Guimao day. The fifth line's metal official ghost in the申 position also moves and changes to酉, which is a transforming advancing god, coming to support the official ghost in the world. Not only will he pass the autumn examination and be successful this year, but he will certainly do well in the spring examination next year. Later, he indeed passed the local examination, and the following year in the辰 year he became a scholar. Therefore, the transforming advancing god should be effective this autumn, and the consecutive success should be in the辰 year —— the辰 and酉 are in harmony, which is exactly 'a conflict followed by a harmonious combination', the useful god that was stirred up by the conflict will be realized in the year of harmony. Right hexagram interpretation: The wooden children in the寅 position hold the world and transform into an advancing god changing to卯, which is a good thing; however, the wooden寅 is exactly in the旬空, and the卯 wood is not only in the旬空 but also meets the酉 month's month breaker, so it cannot be used at the moment. Later, when the year was寅 and the month was卯, his wife and servant gave birth to two sons. Although the卯 wood is the month breaker, it is supported and supplemented by the day branch —— this exactly matches the second and third points of the previous text 'the weak and confined wait for the right time to advance'.

占事　自占求婚｜占事　被論因占自陳如何 卦名　火雷噬嗑之水地比｜卦名　地水師之地火明夷 卦宮　巽木　空亡　戌亥　缺爻｜卦宮　坎水　空亡　寅卯　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 武　Ｏ　巳孫→子父　乙｜卯‖武（應）酉父　甲｜酉 虎（世）Ｘ　未財→戌財　丑‖虎　亥兄　辰 蛇　Ｏ　酉官→申官‖蛇　丑官 陳　辰財‖陳（世）Ｘ　午財→亥兄 雀（應）寅兄‖雀　Ｏ　辰官→丑官 龍　Ｏ　子父→未財‖龍　Ｘ　寅孫→卯孫

This is the third and fourth divination of the tenth question. The left hexagram: the person himself divines about proposing marriage, and obtains the hexagram Fire Thunder噬嗑 changing to Water Earth比, belonging to the Xun palace wood, with the empty days of Xu and Hai; the divination is done on the Yimao day, in the Chou month. The six lines from top to bottom: Xuanwu巳 fire children, the second line moves and changes into Zi water parents (mutual restriction); Baihu未 earth wealth, is the world line, the line moves and changes into Xu earth wealth (from 未 to Xu is advancing god); Tengshe酉 metal official ghost, the second line moves and changes into Shen metal official ghost (from 酉 to Shen is retreating god); Gouchen辰 earth wealth; Zhuque寅 wood siblings, is the response line; Qinglong子 water parents, the second line moves and changes into Wei earth wealth. The man himself divines marriage, taking wealth as the main element, this hexagram has wealth holding the world line and changing into advancing god. The right hexagram: being accused by others, thus divining how to submit a petition for defense, obtaining the hexagram Water Earth师 changing to Earth Fire明夷, belonging to the Kan palace water, with the empty days of Yin and Mao; the divination is done on the Jiayou day, in the Chen month. The six lines from top to bottom: Xuanwu酉 metal parents, is the response line; Baihu亥 water siblings; Tengshe丑 earth official ghost; Gouchen午 fire wealth, is the world line, the line moves and changes into Hai water siblings (mutual restriction); Zhuque辰 earth official ghost, the second line moves and changes into Chou earth official ghost (from Chen to Chou is retreating god); Qinglong寅 wood children, the line moves and changes into Mao wood children (from寅 to Mao is advancing god).

斷曰：財爻持世化進神，巳火子孫動而生世，但因巳化子水回頭之克，必待午日沖去子水，此是底退薪之法也。午日又生合世爻，其婚必成，於午日允婚。或曰：間爻酉金鬼動，豈無阻耶？予曰：月破化退神，雖有阻而無力也。｜斷曰：世化回頭之克，官星化退，子孫化進，內三爻皆非吉兆。果於次年二月拿問。應卯者，子孫出空填破之月也。

Left hexagram interpretation: The wife and wealth line holds the world line and transforms into an advancing god, while the top line, which is the fire of the fourth heaven stem, also activates and generates the world line, which is originally auspicious. However, since the fire of the fourth heaven stem moves and transforms into the water of the first heaven stem, which turns back to overcome it, the original god is restrained, so one must wait until the day of the fifth heaven stem to remove the water, which is the method of removing the root of the problem. Moreover, the day of the fifth heaven stem also generates and harmonizes with the world line, so this marriage will certainly be successful, and indeed it was confirmed on the day of the fifth heaven stem. Someone asked: The middle line, which is the metal official ghost, activates, is it not an obstacle? I said: It just happens to be during the month of the second earth stem, which is the month breaker, and it transforms into a retreating god, so although there is an obstacle, it lacks strength. Right hexagram interpretation: The world line, which is the fire of the fifth heaven stem, moves and transforms into the water of the tenth heaven stem, which is a case of self-overcoming; the official ghost, which represents an official position, the third earth stem transforms into the second earth stem, which is a transformation into a retreating god; the children, which are the gods that overcome the official, the third heaven stem transforms into the fourth heaven stem, which is a transformation into an advancing god—these three elements among the inner three lines are not auspicious signs. Later, indeed, he was arrested in the second month of the following year. Why did it happen in the month of the fourth earth stem? Because the children, which are the third heaven stem and the fourth earth stem, originally fell into the period of emptiness, and the fourth earth stem also meets the month breaker, so when it reaches the month of the fourth earth stem, it is the time when the emptiness is filled and the breaker is repaired. Once the god that overcomes the official is in place, the official position can no longer be maintained.

占事　占功名終得出任否？ 卦名　天火同人之澤火革 卦宮　離火　空亡　戌亥　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 龍（應）Ｏ　戌孫→未孫　丁｜未 武　申財　卯 虎　午兄 蛇（世）亥官 陳　丑孫 雀　卯父

This is the last hexagram of the tenth question. The subject is whether one can attain official status. The hexagram cast is Tian Huo Tong Ren changing to Ze Huo Ge, belonging to the Li palace fire, with旬空 on戌 and亥. The divination was done on Dingmao day in Wei month. The six lines from top to bottom are: Qinglong戌 earth children, which is the response line, and the second line moves and changes to Wei earth children (戌 changes to Wei, indicating a retreating god); Xuanwu申 metal wealth; Baihu午 fire siblings; Tengsha亥 water official ghost, which is the world line; Gouchen丑 earth children; Zhuqiao卯 wood parents. For divination on official status, the official ghost is used. In this hexagram, the亥 water official ghost holds the world line but falls under旬空; the top line children move, originally capable of overcoming the official ghost, but it is a retreating god and is also combined with the卯 of Dingmao day.

斷曰：若以子孫動而克官，是終身無官也。予許辰年出任，果於辰年得選。此理何也？戌土忌神化退神，不能克也；卯日合之，合待逄沖，辰也。此是有病有醫之法也。

The interpretation says: If following the usual method, if the children hexagram moves and comes to overcome the official ghost, then it should be concluded that he will never hold an official position. However, I predicted that he would enter official service in the year of Chen. Later, indeed, he was selected in the year of Chen. Why is this so? First, the top line, which is the earth dog, is a hostile god, but it moves and transforms into a retreating god, its strength recedes backward and cannot overcome the official star; second, this earth dog is also combined by the卯 of the Dingmao day, so it cannot move further. A combined hexagram needs to be broken by a clash to take effect — the one that breaks the earth dog is the year of Chen. Therefore, it should be in the year of Chen. This is the method of "when there is illness, there is a doctor": although the hostile god moves, once it transforms into a retreating god and is combined, two problems are present, which in fact benefit the useful god.

沖中逄合，合處逄沖，何以斷其吉凶？答曰：合者聚也，沖者散也。沖中逄合，先散後聚，先失後得，先淡後濃；合處逄沖，反是。

Question 11: When there is a clash and also a combination, or when there is a combination and then a clash, how should one judge fortune and misfortune? Answer: Combination means gathering, and clash means dispersing. Therefore, "clash with combination" means first dispersing and then gathering, first losing and then gaining, first being faint and then becoming strong — at first it seems not to work out, but in the end it does. "Combination with clash" is the opposite: first gathering and then dispersing, first gaining and then losing, first being strong and then becoming faint — at first it seems to work out, but in the end it disperses. When divining about marriage, trade, lawsuits, or illness, one should first look whether the hexagram is a six clash or six harmony, and then check whether the useful god has this turning point of clash and combination.

占事　占出外貿易如何？｜占事　占借銀有否？ 卦名　雷風恆之雷地豫｜卦名　坤為地 卦宮　震木　空亡　子丑　缺爻｜卦宮　坤土　空亡　寅卯　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 龍（應）戌財　丙｜午‖武（世）酉孫　甲｜戌 武　申官　辰‖虎　亥財　辰 虎　午孫‖蛇　丑兄 蛇（世）Ｏ　酉官→卯兄‖陳（應）卯官 陳　Ｏ　亥父→巳孫‖雀　巳父 雀　丑財‖龍　未兄

This is the first two examples of the eleventh question. The left hexagram: asking about doing business outside, the hexagram obtained is Heng changing to Yu, belonging to the Zhen palace wood, with empty days of Zi and Chou; the divination was done on the Bingchen day and Wu month. The six lines from top to bottom: Qinglong戌 earth wife wealth, which is the response line; Xuanwu申 gold official ghost; Baihu午 fire children; Tengshe酉 gold official ghost, which is the world line, the repeated line moves and changes to卯 wood children (酉 and卯 are in opposition, which is reverse chant); Gouchen亥 water parents, the repeated line moves and changes to巳 fire children (巳 and亥 are also in opposition); Zhuque丑 earth wife wealth. The changed hexagram Yu is a hexagram of Six Harmony. The right hexagram: asking whether a loan can be obtained, the hexagram obtained is Kun, belonging to the Kun palace earth, with empty days of Yin and Mao; the divination was done on the Jiachen day and Xu month. The six lines from top to bottom: Xuanwu酉 gold children, which is the world line; Baihu亥 water wife wealth; Tengshe丑 earth siblings; Gouchen卯 wood official ghost, which is the response line; Zhuque巳 fire parents; Qinglong未 earth siblings. The hexagram Kun is a hexagram of Six Clashes, and the response line卯 wood is exactly in the empty days.

斷曰：世上酉金化卯木相沖，正謂反吟卦也；而卯木有沖之能，無克之力，得日辰辰土生合世爻，此謂沖中逄合也。況變卦六合，又得戌土財爻暗動生世，此為反吟主反覆覓利也。｜斷曰：應落空亡，《黃金策》云：索借者失望。今應爻旬空，又是六沖卦，本主不肯；妙乎戌建合應生世，辰日合世，此乃沖中逄合，先難後易，去借必有。彼曰：前月去借彼不允，今去再借允否？予曰：前月去借不允，明現六沖；今借必允，明現六合。彼曰：應於何日有？答曰：木旬空，交甲寅應已出空，寅日又合亥水財爻，即允矣。果驗。

Left Hexagram Interpretation: The world line is a metal element in the酉 position that moves and transforms into the卯 wood. The酉 and卯 are in opposition, which is a case of reverse chant. However, the卯 wood here only has the power of opposition, not the ability to be overcome by metal (since metal can overcome wood). Additionally, the Bingchen day's辰 earth comes to generate and harmonise with the world line. This is called 'opposition with harmony'. Moreover, the transformed hexagram is the Yu hexagram, which is the hexagram of six harmonies. The top line, which is the wife's wealth, is also stirred up and covertly moves due to the day branch, thus generating the world line. Therefore, the interpretation is: although reverse chant indicates repeated efforts, ultimately one will gain benefits through repeated attempts. Right Hexagram Interpretation: The response line is in an empty state. The Golden Strategies say that those seeking loans or debts will be disappointed. Now the response line is in the empty state of the ten-day cycle, and the hexagram is a hexagram of six clashes. According to this, the person is unwilling to lend. However, the monthly builder of the戌 month comes to harmonise with the response line and also generates the world line. The day of Jiachen also harmonises with the world line. This is again 'opposition with harmony'. It will be difficult at first but easy later, and the loan will definitely be granted. The person asked: last month he refused to lend, will he agree this time? I said: last month he refused, clearly showing the hexagram of six clashes. This time he will definitely agree, clearly showing the hexagram of six harmonies. He asked on which day the response would come? I answered: the卯 wood is in the empty state of the ten-day cycle, and once it enters the Jiayin ten-day cycle, it will no longer be in the empty state. The寅 day also harmonises with the亥 water wife's wealth. On that day, he will agree. Later, it indeed came true.

占事　占失銀物可得復否？｜占事　自占婚姻成否／ 卦名　巽為風之天水訟｜卦名　天地否 卦宮　巽木　空亡　辰巳　缺爻｜卦宮　乾金　空亡　辰巳　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 雀（世）卯兄　戊｜寅‖龍（應）戌父　丁｜辰 龍　巳孫　戌‖武　申兄　酉 武　Ｘ　未財→午孫‖虎　午官 虎（應）Ｏ　酉官→午孫‖蛇（世）卯財 蛇　亥父‖陳　巳官 陳　丑財‖雀　未父［子孫］

This is the third and fourth divination of the eleventh question. The left hexagram is about whether lost silverware can be recovered, and it was cast as Xun Wind changing to Song Strife, belonging to the Xun palace of wood, with the旬空 on the hours of Chen and Si; the divination was done on the day of Wuyin and the month of Xu. The six lines from top to bottom are: Zhu Que, the bird, with卯 wood siblings, which is the world line; Qiong Long, the dragon, with巳 fire children; Xuan Wu, the tortoise, with未 earth wealth, which is the changing line, producing午 fire children (午 and 未 combine to form a harmonious relationship, which is a return to generate and harmonise); Bai Hu, the tiger, with酉 metal official ghost, which is the response line, and the repeated line changes to午 fire children (a return to be overcome); Tan She, the snake, with亥 water parents; Gou Chen, the earth, with丑 earth wealth. For lost items, the wealth line is the useful god. Xun Wind is a hexagram of six clashes. The right hexagram is about self-divination on whether the marriage will succeed, and it was cast as Pi Blockage, belonging to the Qian palace of metal, with the旬空 on the hours of Chen and Si; the divination was done on the day of Ding Chen and the month of You. The six lines from top to bottom are: Qiong Long, the dragon, with戌 earth parents, which is the response line; Xuan Wu, the tortoise, with申 metal siblings; Bai Hu, the tiger, with午 fire official ghost; Tan She, the snake, with卯 wood wealth, which is the world line; Gou Chen, the earth, with巳 fire official ghost; Zhu Que, the bird, with未 earth parents, with a hidden子 water child. Pi Blockage is a hexagram of six harmony, but the world line卯 is attacked by the day of Chen, and the response line戌 is also affected by the month of You... (the original text uses the response line being month breaker for interpretation).

斷曰：卦得六沖，未土財爻化午火回頭生合，現失而復得之象。旁人曰：應持白虎金鬼玄武臨財，難言復得。曰：應是他人，被午火回頭剋制；財為用神，沖中逄合，日主合世，管許必得。彼問：應於何日？答曰：巳火青龍原神旬空，其病在巳，必待乙巳日原神出空值日，當許復得。果驗。｜斷曰：卦得六合，婚姻最宜，今世被日沖，應爻月破，謂之合處逄沖，總就不吉。彼曰：年庚己經送來，算命又甚佳。答曰：予屢占屢驗，故敢此斷。果於本月自得病，未月世財亦入墓，此女病故。

Left hexagram interpretation: The hexagram is a six clash, which usually indicates dispersion and loss. However, the earth element wife wealth moves and transforms into the fire element, which then comes back to generate and harmonise with it (the fire and earth elements harmonise). This clearly shows the image of 'loss and then recovery'. A bystander said: The response line has the white tiger accompanying the metal official ghost and the black tortoise accompanying the wealth, so it is feared that recovery is difficult. I said: The response line represents others (the thief), and the fire it transforms into will reverse to overcome itself. The wife wealth is the useful god, and now in the clash there is a harmonisation, and the day branch also harmonises with the world line. It is certain that recovery will happen. He asked on which day this would happen? I answered: The fire element azure dragon is the origin god of wealth, which is currently in the旬空 (a period of emptiness). The problem lies in this巳 (si) element. Recovery will only be possible when the origin god emerges from the旬空 on the day of yisi. Later, this indeed came true. Right hexagram interpretation: The hexagram is a six harmony, which is most suitable for marriage divination. However, the world line is being clashed by the day branch, and the response line also meets the month breaker, which is called 'harmony met with clash', which is generally not auspicious. The person said: The year and birth elements have already been sent, and the fortune teller also said they are good. I said: I have often divined and often verified, so I dare to make this judgment. Later, indeed, the girl became ill in that month, and in the month of wei, the wife wealth卯 wood entered the墓 (a burial place for wood), as the wood warehouse is in wei. The girl died.

占事　占謀望求財｜占事　占師近病？ 卦名　火山旅｜卦名　水澤節 卦宮　離火　空亡　子丑　缺爻　官。父｜卦宮　坎水　空亡　寅卯　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 武　巳兄　乙｜卯‖蛇　子兄　辛｜午 虎　未孫　卯‖陳　戌官　亥 蛇（應）酉財‖雀（應）申父 陳　申財［亥官］‖龍　丑官 雀　午兄‖武　卯孫 龍（世）辰孫［卯父］‖虎（世）巳財

This is the fifth and sixth divination for the eleventh question. The left hexagram is for seeking advice and seeking wealth, and the hexagram drawn is Lv (Hexagram 56), belonging to the fire group of the Li palace. The旬空 is Zi and Chou, and the hexagram lacks the Official Ghost and Parents. The divination was done on the Yimao day and in the Mao month. The six lines from top to bottom are: Xuanwu (Black Tortoise) with Si fire and Brothers; Baihu (White Tiger) with Wei earth and Children; Tengshe (Green Snake) with You metal and Wealth, which is the Response Line; Gouchen (Hook Star) with Shen metal and Wealth, with Hai water Official Ghost hidden beneath; Zhuque (Vermilion Bird) with Wu fire and Brothers; Qinglong (Azure Dragon) with Chen earth and Children, which is the World Line, with Mao wood Parents hidden beneath. Lv (Hexagram 56) is a Six Harmony hexagram, with the World and Response Lines mutually generating. However, the You metal Wealth on the Response Line is directly conflicting with the Mao month and day. The right hexagram is for the teacher's recent illness, and the hexagram drawn is Jie (Hexagram 60), belonging to the water group of the Kan palace. The旬空 is Yin and Mao, and the divination was done on the Xinhai day and in the Wu month. The six lines from top to bottom are: Tengshe (Green Snake) with Zi water and Brothers; Gouchen (Hook Star) with Xu earth and Official Ghost; Zhuque (Vermilion Bird) with Shen metal and Parents, which is the Response Line; Qinglong (Azure Dragon) with Chou earth and Official Ghost; Xuanwu (Black Tortoise) with Mao wood and Children; Baihu (White Tiger) with Si fire and Wealth, which is the World Line. Jie (Hexagram 60) is also a Six Harmony hexagram, and encountering Six Harmony in a divination for a recent illness is generally not auspicious. However, the Si fire on the World Line is directly conflicting with the Hai day.

斷曰：此世應相生，卦逄六合，謀望本可成就；但不宜卯月日沖應上酉金財爻，恐他人之財無緣，失望耳。彼曰：有字來約我明日去，豈有不成之理？次日去，果成議，至壬戌日悔議復不成。應次日成議者，日合應也；戌日不成者，世亦逄沖，是合逄沖也。｜斷曰：占近病得六合卦，屢驗必死。今世上巳火財爻，日辰沖之，是合處逄沖，臨危得救。彼問：危於何日？得救何日？答曰：金庫於丑，丑日防險；甲寅日沖發應上用爻則有救矣。果於丑日人事不知，寅日乃愈。

Left Hexagram Interpretation: This hexagram shows the world line and response line mutually generating, and it is also a Six Harmony (Six Harmony). Therefore, the matter should be successful. However, it is not appropriate for the卯 (Mao) month and卯 (Mao) day to simultaneously conflict with the酉 (You) metal wife's wealth on the response line. Wealth in others' hands is not related to me, and there is a fear of disappointment. The person said: He has already written to invite me to go tomorrow, how could it not succeed? The next day I went, and indeed the matter was settled. But on the Renxu (Renxu) day, he changed his mind again, and the matter failed. Why did the matter succeed the next day? Because the day branch of that day matched the response line. Why did it fail on the戌 (Xu) day? Because the戌 (Xu) day conflicted with the world line's辰 (Chen) earth, which is called "harmony followed by conflict." Right Hexagram Interpretation: Divining about a recent illness, getting a六合 (Six Harmony) hexagram, I have repeatedly tested and found it to indicate death. Now the巳 (Si) fire wife's wealth is conflicted by the Xinhai (Xinhai) day, which is also "harmony followed by conflict," but this time it indicates a chance of rescue in danger. He asked: On which day is the danger? On which day is the rescue? I answered: The tomb of metal is in丑 (Chou), so one should be cautious on丑 (Chou) day. On Jiayin (Jiayin) day, the earth will conflict with the response line's申 (Shen) metal useful god, which will bring rescue. Later, indeed, on丑 (Chou) day, he lost consciousness, but on寅 (Yin) day, he recovered. These two hexagrams, one favorable and one unfavorable, both depend on the change of "harmony followed by conflict."

占事　占兄近病吉凶？｜占事　占己悔婚可復成否 卦名　火地晉｜卦名　離為火之火山旅 卦宮　乾金　空亡　戌亥　缺爻　孫｜卦宮　離火　空亡　子丑　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 雀　巳官　戊｜寅‖龍（世）巳兄　丁｜未｜丑 龍　未父　辰‖武　未孫　巳 武（世）酉兄‖虎　酉財 虎　卯財‖蛇（應）亥官 蛇　巳官‖陳　丑孫 陳（應）未父［子孫］‖雀　Ｏ　卯父→辰孫

This is the seventh question of the eleventh divination. On the left, the hexagram is Fire over Earth, Jin, belonging to the Qian Palace metal, with an empty period of Xu and Hai, and the hexagram lacking the children line. The divination was done on the Wuchen day,寅 month. The six lines from top to bottom are: Vermilion Bird,巳 fire, Official Ghost; Azure Dragon,未 earth, Parents; Black Tortoise,酉 metal, Siblings, which is the World Line; White Tiger,卯 wood, Wealth; Snake,巳 fire, Official Ghost; Gou Chen,未 earth, Parents, which is the Response Line, with a hidden line of Zi water, Children. For the brother's recent illness, the Siblings line is the Useful God, which is the World Line's酉 metal. It is being combined by the Wuchen day's辰. On the right, the hexagram is Fire over Fire, Li, changing to Fire over Mountain, Lv, belonging to the Li Palace fire, with an empty period of Zi and Chou. The divination was done on the Dingwei day,巳 month, and Chou year. The six lines from top to bottom are: Azure Dragon,巳 fire, Siblings, which is the World Line; Black Tortoise,未 earth, Children; White Tiger,酉 metal, Wealth; Snake,亥 water, Official Ghost, which is the Response Line; Gou Chen,丑 earth, Children; Vermilion Bird,卯 wood, Parents, with the second line moving and changing to辰 earth, Children. The hexagram of Fire over Fire is a Six Clashes hexagram, while the changed hexagram of Fire over Mountain is a Six Harmony hexagram.

斷曰：酉金兄弟為用神，日辰合之，近病不宜逄合，幸明日交卯月即可即愈。果驗，此亦合逄沖也。｜斷曰：此卦六沖處成六合，屢驗散而又成，離而復合；又得卯木動來生世，皆婚一定可成。果於次歲寅年三月復成婚。應辰月者，求婚以財爻為用，得六沖卦既變六合，財爻又逄合也；卯木化出之辰土，是卜時所現之機關也；寅年者，應爻暗動合沖之歲也。

Left hexagram interpretation: The metal sibling in the酉 position is the useful god, but it is restrained by the Wuchen day. In divination for a recent illness, encountering a combination is most unfavorable, as it implies the illness is trapped and cannot be resolved. Fortunately, the next day will enter the卯 month, and the卯 will clash with the酉, breaking the combination and allowing the illness to recover. Later, this indeed came true. This is an example of "combination met with clash," but since the clash occurs at the right time, it turns into good fortune. Right hexagram interpretation: This hexagram changes from six clashes to six harmonies. I have tested this many times and it consistently indicates that things will first scatter and then come together, separate and then reunite. Moreover, the first line's卯 wood activates to nourish the world line, so this marriage will certainly be successful. Later, this indeed came true, as they remarried in the second year of the寅 year in March. Why does it occur in the辰 month? Marriage uses the wealth line as the useful god. In this hexagram, the six clashes change to six harmonies, and the wealth line酉 metal combines with the辰 earth that emerges. The卯 wood that transforms into the辰 earth is exactly the key point revealed at the time of the divination. Why does it occur in the寅 year? The寅 clashes with the申 and combines with the亥. The response line is affected by the hidden movement, which corresponds to this year.

四生墓絕吉凶何以斷之？答曰：四生墓絕有三：生墓絕於日辰，一也；生墓絕於飛爻，二也；動而變出者，三也。忌辰畏生，禍來不小；用神墓絕，有救無凶。定法如，活變在人。

Twelfth Question: How to judge the fortune or misfortune of the four phases of growth, prosperity, burial, and decline (longsheng, diwang, rumu, linjue)? Answer: They appear in three places: first, on the day branch, they may be in growth, in prosperity, in burial, or in decline; second, on the flying line (the line that covers the hidden god), they may be in growth, in prosperity, in burial, or in decline; third, they may arise from the moving line. When using them, there are only two sentences: the hostile god most fears to be in growth — if the hostile god is in growth, great misfortune will come; the useful god, even if it is in burial or decline, will not be so bad as long as there is another helping element. Although the method is fixed here, the flexible application depends on the person — this is also what the last few questions of the book repeatedly emphasize: the method is fixed, but interpreting the hexagram must be flexible and adaptable.

占事　占何日得財｜占事　占妻病 卦名　離為火之雷火豐｜卦名　震為木之雷火豐 卦宮　離火　空亡　申酉　缺爻｜卦宮　震木　空亡　申酉　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 雀（世）Ｏ　巳兄→戌孫　戊｜巳‖陳（世）戌財　己｜午 龍　未孫　寅‖雀　申官　卯 武　酉財‖龍　午孫 虎（應）亥官‖武（應）Ｘ　辰財→亥父 蛇　丑孫‖虎　寅兄 陳　卯父‖蛇　子父

This is the first two examples of the twelfth question. The left hexagram: asking about a day when wealth will be obtained, the hexagram drawn is Li (Fire) changing into Feng (Thunder and Fire), belonging to the Fire trigram of the Li palace, with the旬空 (empty period) on Shen and You; the divination was done on the day of Wuyin and the month of Si. The six lines from top to bottom: Zhu Que (Vermilion Bird) Si fire siblings, which is the World Line, and the repeated line moves, changing into Xu earth children (fire is buried in Xu); Qing Long (Azure Dragon) Wei earth children; Xuan Wu (Black Tortoise) You metal wealth; Bai Hu (White Tiger) Hai water official ghost, which is the Response Line; Teng Sha (Turtle Snake) Chou earth children; Gou Chen (Hook Star) Mao wood parents. To divinate wealth, take the wealth line, which is the fourth line You metal, quiet and falling into the旬空 (empty period). The right hexagram: asking about the illness of a wife, the hexagram drawn is Zhen (Thunder) changing into Feng (Thunder and Fire), belonging to the Wood trigram of the Zhen palace, with the旬空 (empty period) on Shen and You; the divination was done on the day of Ji Wu and the month of Mao. The six lines from top to bottom: Gou Chen (Hook Star) Xu earth wealth, which is the World Line; Zhu Que (Vermilion Bird) Shen metal official ghost; Qing Long (Azure Dragon) Wu fire children; Xuan Wu (Black Tortoise) Chen earth wealth, which is the Response Line, and the intersecting line moves, changing into Hai water parents (the officialdom of earth is at Hai? The original text interprets this as 'officialdom'); Bai Hu (White Tiger) Yin wood siblings; Teng Sha (Turtle Snake) Zi water parents. To divinate the wife, take the wealth line as the Useful God.

斷曰：酉金財爻安靜，明日卯日必得。彼曰：兄弟動而持世，何以得財？答曰：兄弟化入戌墓，不能克也。次日用靜逄沖之日，汝不知耶。果驗。｜一人執此卦問？予曰：辰土發動，以辰土財爻為用，化亥水乃是臨官，斷其不死。但辰土死於卯日，此卦將何斷之？還是將土死於卯，斷其必死耶？答曰：近病六沖不死。又問：何日愈？予曰：辰土動來沖世，世上戌土日合，必待次日辰日沖發世上戌土財爻即愈。果驗。

Left Hexagram Interpretation: The酉 metal Wealth is quiet and unharmed, and on the next day of卯, wealth will certainly be obtained. The person asked: There are siblings sitting in the world line, which is also active. Siblings are the劫财 god, so how can one still get wealth? I answered: This siblings巳 fire is active and changes into戌 earth, the fire enters the戌 tomb, and is thus restrained, so it cannot harm the wealth. As for the next day, it is exactly the day of「static line meets clash and becomes active」—you don't understand this? Later it indeed came true. Right Hexagram Interpretation: Someone asked about this hexagram. I said: The response line辰 earth is active, so take the辰 earth妻财 as the useful god; it changes into亥 water, and earth in亥 is the officialdom (a place with vitality), so it can be judged that she will not die. Someone questioned: But the辰 earth is in the卯 day, which is its dead place, so how should this hexagram be interpreted? Shouldn't we follow「earth dies in卯」and judge that she will certainly die? I answered: When a hexagram of six clashes is used to predict a recent illness, it does not usually indicate death. Then I asked on which day she will recover? I said: The active辰 earth will clash with the world line, and the戌 earth on the world line is combined by the午 of己午 day (meaning the world line is restrained), so she must wait until the next day of辰 to clash with the戌 earth Wealth on the world line, and then the illness will be cured. Later it indeed came true.

占事　占生產？｜占事　占子病吉凶 卦名　山地剝之風地觀｜卦名　風山漸之風澤中乎孚 卦宮　乾金　空亡　午未　缺爻　兄｜卦宮　艮土　空亡　戌亥　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 雀　寅財　戊｜寅‖蛇（應）卯官　辛｜子 龍（世）Ｘ　子孫→巳官［申兄］　子‖陳　巳父［子財］　未 武　戌父‖雀　未兄 虎　卯財‖龍（世）Ｏ　申孫→丑兄 蛇（應）巳官‖武　Ｘ　午父→卯官 陳　未父‖虎　Ｘ　辰兄→巳父

This is the third and fourth hexagrams of the twelfth question. The left hexagram is about childbirth, and the shaken hexagram is Mountain Earth Splitting into Wind Earth Observing, belonging to the Qian Palace metal, with the ten-day empty period on Wu and Wei, and the hexagram lacking siblings. It was divined on the Wuyin day, Zi month. The six lines, from top to bottom: Vermilion Bird寅wood wife wealth; Azure Dragon子water children, which is the world line, and the line moves out to巳fire official ghost, with hidden申metal siblings below, the hexagram body is in Zi; Black Tortoise戌earth parents; White Tiger卯wood wife wealth; Snake巳fire official ghost, which is the response line; Gou Chen未earth parents. For divination on childbirth, children are the useful god. In this hexagram, the子water children move and transform into巳fire, which is the death place of water. The right hexagram is about the fortune of a son's illness, and the shaken hexagram is Wind Mountain Gradual into Wind Lake Zhong Fu, belonging to the Gen Palace earth, with the ten-day empty period on Xu and Hai; it was divined on the Xin Zi day, Wei month. The six lines, from top to bottom: Snake卯wood official ghost, which is the response line; Gou Chen巳fire parents, with hidden子water wife wealth below; Vermilion Bird未earth siblings; Azure Dragon申metal children, which is the world line, and the line moves out to丑earth siblings (the burial place of metal is in Chou); Black Tortoise午fire parents, and the line moves out to卯wood official ghost; White Tiger辰earth siblings, and the line moves out to巳fire parents.

斷曰：子水子孫化巳火，水絕在巳，本日巳時落草而亡。旁有知易者曰：青龍臨子孫，如何此斷？予曰：且看驗否。後果驗。此人又問，予曰：子孫值日，青龍附之，如何神斷？答曰：日辰子孫今日也，巳時者今時也，落草而亡者，吉神化絕、化鬼也。｜斷曰：申金子孫持世，化出丑土金庫，土丑未日沖開，又日辰與辰土動爻生之，今日午後愈。果驗。

The left hexagram's interpretation states: The water element's descendants move and transform into fire in the hour of巳, which is the water's critical point. Therefore, it is predicted that the child will die immediately at the巳 hour today. A person nearby who understood the I Ching asked: The Azure Dragon is present with the descendants, how can the prediction be so severe? I replied: Let us see if it comes true. Later, it indeed came true. The person then asked again: The descendants are at the day branch and are accompanied by the Azure Dragon, how can such a prediction be made? I answered: The day branch is the water element's descendants, so the event occurs today; the hour of巳 is its critical point, so it occurs at the巳 hour today; the child dies immediately because this auspicious deity moves and transforms into a critical point, and also transforms into the official ghost. The right hexagram's interpretation states: The metal element's descendants hold the world, move and transform into the earth element in the hour of丑. The hour of丑 is the earth's burial place for metal, which should be confined; fortunately, the month builder of the sixth month directly conflicts with the hour of丑 (the conflict between丑 and未), opening the burial place. Additionally, the day branch on the辛子 day and the first line's moving earth element both support it (earth generates metal), so it is predicted that the child will be fine in the afternoon today. Later, it indeed came true. These two hexagrams, one transforming into a critical point and the other into a burial place, one resulting in misfortune and the other in good fortune, depend entirely on whether there is support.

占事　占友父病｜占事　占弟病？ 卦名　水雷屯之震為木｜卦名　水火既濟之雷火豐 卦宮　坎水　空亡　子丑　缺爻｜卦宮　坎水　空亡　子丑　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 武　子兄　甲｜辰‖龍（應）子兄　丙｜申 虎（應）Ｏ　戌官→申父　寅‖武　Ｏ　戌官→申父　辰 蛇　Ｘ　申父→午財‖虎　Ｘ　申父→午財 陳　辰官［午財］‖蛇（世）亥兄［午財］ 雀（世）寅孫‖陳　丑官 龍　子兄‖雀　卯孫

This is the fifth and sixth divination of the twelfth question. The left hexagram is about the illness of a friend's father, and the hexagram drawn is Water Over Thunder Zhun changing to Thunder Zhen, belonging to the Water Palace, with an empty period for the hours Zi and Chou; the divination was done on the day Jiayin and the month Chen. The six lines from top to bottom are: Black Tortoise Zi water siblings; White Tiger Xu earth official ghost, which is the response line, and the repeated line moves to change into Shen metal parents (earth produces metal, which is the change of growth); Snake Shen metal parents, the intersecting line moves to change into Wu fire wealth (a reverse restriction); Gou Chen Chen earth official ghost, with Wu fire wealth hidden underneath; Zhu Que Yin wood children, which is the world line; Qing Long Zi water siblings. For the father of the friend, the parents line is taken as the useful god, which is the fourth line Shen metal. The absolute place of metal is Yin, and the day of divination is exactly Yin day. The right hexagram is about the illness of the younger brother, and the hexagram drawn is Water and Fire Ji Ji changing to Thunder and Fire Feng, belonging to the Water Palace, with an empty period for the hours Zi and Chou; the divination was done on the day Bingchen and the month Shen. The six lines from top to bottom are: Qing Long Zi water siblings, which is the response line; Black Tortoise Xu earth official ghost, the repeated line moves to change into Shen metal parents; White Tiger Shen metal parents, the intersecting line moves to change into Wu fire wealth; Snake Hai water siblings, which is the world line, with Wu fire wealth hidden underneath; Gou Chen Chou earth official ghost; Zhu Que Mao wood children. For the younger brother, the siblings line is taken as the useful god, and there are two layers of Zi water in the hexagram, one empty and one real.

一人執此卦問？予曰：申金父母爻為用神，金絕於寅日是絕耶？予曰：是絕也。戌土原神化申乃他長生，生扶父母，是絕處逄生耶？予曰：是也。又問某翁之父病重無妒乎？答曰：今日午時難保。彼不言而去，後果午時壽終。此人又來問？予曰：絕處逄生竟無用耶？答曰：絕處逄生，屢試危而有救；今申金絕於寅日，不宜日生助午火回頭克之，戌土生金本雲是吉，戌土乃是月破，無力生扶，雖化長生於申，申被日沖又絕於寅日，故此凶斷。

A question about the left trigram interpretation: Someone brought this hexagram for consultation. I said: The metal element, represented by Shen, is the useful god. Metal is in decline in the year of Yin, and today is the day of Yin, which is the time of decline. He asked: The original god, represented by Xu earth, is moving and transforming into Shen metal. Earth generates metal, and Shen metal is in the position of growth, so is this not 'finding life in the moment of decline'? I said: Yes. He then asked: The old gentleman's father is seriously ill, is there no way to save him? I answered: I fear he may not survive until noon today. He remained silent and left. Later, indeed, he passed away at noon. The person came again and asked: Is the concept of 'finding life in the moment of decline' not effective? I answered: I have often tested the concept of 'finding life in the moment of decline' and found it to be effective in dangerous situations where there is a chance of survival. However, this hexagram is different. The metal element represented by Shen is in decline on the day of Yin, and the day branch is generating and supporting the fire element in the third line of the transformation. This fire element is turning back to harm the metal. Although the earth element represented by Xu is generating the metal, the Xu element is in the month of Chen, which is the month breaker, and thus lacks the strength to generate and support. Although the transformed metal element is generated by the earth and is in the position of growth, this metal element is also being attacked by the day of Yin and is in decline. There is no way to save it, so I concluded it as a bad omen.

斷曰：子水旬空，亥水不空，今舍實從空，以子水兄弟為用，墓庫於日。申金原神發動，又得戌土動來反生原神，而子水雖入墓庫，不遇病重，交甲子日用神出空，沖去午火則原神無傷，即愈矣。果驗。若以入庫必死，螣蛇動主死，白虎動主喪，秋令戌爻又是沐浴煞，病人最忌，今此病不死，何也？但凡看卦，用神推尊，有生無克，吉助忌傷用最凶。卦卦研究其法，爻爻精察天機，細心變通，豈讓君平之卜易哉。

The right hexagram interpretation: In the hexagram, there are two layers of siblings, namely Zi water and Hai water. Zi water is in the旬空 (empty period), while Hai water is not. Now, it is deliberately choosing the empty one, the Zi water sibling in the top line, as the useful god, because it is entering the Storage (storage) on the Bingchen day (a water storage place is in Chen). The original god of this is the Sheng metal in the fourth line, which is activated to generate; the Wu earth in the fifth line also moves to support this original god. Although Zi water has entered the storage, its illness is not severe. When it reaches the Jiazi day, the useful god comes out of the empty period and conflicts with the third line's changed Wu fire (Wu fire harms metal and injures the original god). The original god is not harmed, so the illness is cured. Later, it indeed came true. Someone asked: According to the old saying, when the useful god enters the storage, it is certain death. The Tan Sha (dragon snake) is a sign of death, and BaiHu (white tiger) is a sign of loss. Moreover, the autumn season's Xu line is the 'Bathing Evil', which is most dangerous for illness. Why then did this illness not result in death? Answer: When looking at a hexagram, the useful god is always the most important. As long as it is being generated and not harmed, it is auspicious. It is most dangerous when the Hostile God (hostile god) helps to harm the useful god. Study each hexagram carefully and examine each line precisely to understand the heavenly mechanism. Be careful and flexible, why should we let Yanjunping be the only one to be praised?

占事　占子在楚生理何日回？｜占事　占侄在外平安否？ 卦名　山澤損｜卦名　天雷無妄之風雷頤 卦宮　艮土　空亡　寅卯　缺爻　孫｜卦宮　巽木　空亡　寅卯　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 虎（應）寅官　癸｜申‖虎　戌財　癸｜申 蛇　子財　丑‖蛇　Ｏ　申官→子父　丑 陳　戌兄‖陳（世）Ｏ　午孫→戌財 雀（世）丑兄［申孫］‖雀　辰財 龍　卯官‖龍　寅兄 武　巳父‖武（應）子父

This is the seventh question of the twelfth set, involving two hexagrams from the same family, cast consecutively. On the left, the hexagram is "Mountain and Marsh Decrease" (Hexagram 41), belonging to the Earthly Trigram group, with the旬空 (empty period) on寅 and卯, and the hexagram lacking the Children line. The divination was performed on癸申 day in丑 month. The six lines, from top to bottom, are: White Tiger (寅 wood) Official Ghost; Snake (子 water) Wealth; Earth Dog (戌 earth) Siblings; Vermilion Bird (丑 earth) Siblings, which is the World Line, with申 gold Children hidden beneath; Blue Dragon (卯 wood) Official Ghost; Black Tortoise (巳 fire) Parents. The subject is the Children line, which is not present in the hexagram but is hidden beneath the World Line, which is丑 earth. 丑 is the Storage (storage) of gold; the day of divination is申, and gold is also present in the day branch. The original text refers to this as "墓于日辰" (buried in the day branch). On the right, the hexagram is "Heaven and Thunder Without Expectation" (Hexagram 25), changing to "Wind and Thunder Contentment" (Hexagram 15), belonging to the Wood Trigram group, with the旬空 (empty period) on寅 and卯. The divination was also performed on癸申 day in丑 month. The six lines, from top to bottom, are: White Tiger (戌 earth) Wealth; Snake (申 gold) Official Ghost, with a repeated line that transforms into子 water Parents; Earth Dog (午 fire) Children, which is the World Line, with a repeated line that transforms into戌 earth Wealth (fire is buried in戌); Blue Dragon (辰 earth) Wealth; Red Dragon (寅 wood) Siblings; Black Tortoise (子 water) Parents, which is the Response Line.

斷曰：申金子孫伏於世爻丑土墓庫之下，本是不宜，豈可又墓於日辰，令郎恐有大患。彼曰：近有信至，內雲八月起身，故占其來否？予曰：此卦難以斷其歸期。乃叔曰：我來占侄在外平安否？｜斷曰：前卦子孫不現入墓，後卦現而化墓；況寅木原神乃是真破真空，並無生助，又申金月建官鬼臨於道路發動，兩卦並看，不詳之兆也。彼曰：前日有口信來說五月長江覆身死，此信已的，聞得卦理甚明，故戲卜之耳。

The left hexagram indicates that the metal Children is hidden beneath the world line earth丑, and丑 is exactly the storage for metal — being hidden and then stored is already bad, and even worse since it is stored again by the day branch. The young master is likely to suffer a great disaster. The person said: recently there was a message saying he would leave in August, so he asked if he would return. I said: this hexagram cannot determine the return date. At this point his uncle said: then I will divinate whether my nephew is safe and sound outside. So he cast the right hexagram again. The interpretation of the right hexagram says: in the previous hexagram, the Children did not appear but was stored, and in this hexagram, the Children appears but then moves and changes into storage (from午 fire to戌, fire enters the戌 storage). Moreover, the original god寅 wood is both a true destruction and a void, with no support at all. In addition, the metal official ghost申 is exactly the month builder, and is located on the爻 of the road and is active. When both hexagrams are considered together, they are all ominous signs. The person then said: a few days ago there was a message saying he drowned in a shipwreck on the Yangtze River in May, and this information is confirmed. Since the principles of divination are very effective, he casually cast a hexagram to check.

占事　占姑病｜占事　姑占弟婦懷孕足月因有病生產平安否？ 卦名　澤山咸之水山蹇｜卦名　澤水困之坎為水 卦宮　兌金　空亡　戌亥　缺爻　財｜卦宮　兌金　空亡　辰巳　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 龍（應）未父　丙｜亥‖武　未父　乙｜卯 武　酉兄　寅‖虎　酉兄　未 虎　Ｏ　亥孫→申孫‖蛇（應）Ｏ　亥孫→申兄 蛇（世）申孫‖陳　午官 陳　午官［卯財］‖雀　辰父 雀　辰父‖龍（世）寅財

This is the ninth and tenth hexagrams of the twelfth question. On the left, the hexagram is Xian (Hexagram 31) changing to Jian (Hexagram 39), representing the Metal of the Dui palace, with an empty period of Wu and Hai, and the hexagram lacking the wealth line. It was cast on the day of Bing Hai and the month of Yin. The six lines from top to bottom are: Qinglong (Azure Dragon) Wu earth parents, which is the response line; Xuanwu (Black Tortoise) You metal siblings; Baihu (White Tiger) Hai water children, with the second line moving and transforming into Shen metal children (Shen is the place of growth for water); Tengshe (Green Snake) Shen metal children, which is the world line; Gouchen (Hook Earth) Wu fire official ghost, with the hidden卯 wood wealth below; Zhuque (Vermilion Bird) Chen earth parents. The aunt is the sister of the husband, so according to the rule of "taking the official ghost according to the same generation as the husband," the useful god is the second line Wu fire official ghost. On the right, the hexagram is Kun (Hexagram 47) changing to Kan (Hexagram 29), representing the Metal of the Dui palace, with an empty period of Chen and Si; it was cast on the day of Yi Mao and the month of Wei. The six lines from top to bottom are: Xuanwu (Black Tortoise) Wu earth parents; Baihu (White Tiger) You metal siblings; Tengshe (Green Snake) Hai water children, which is the response line, with the second line moving and transforming into Shen metal siblings; Gouchen (Hook Earth) Wu fire official ghost; Zhuque (Vermilion Bird) Chen earth parents; Qinglong (Azure Dragon) Yin wood wealth, which is the world line. The sister-in-law is the wife of the younger brother, so according to the rule of "taking the wealth according to the same generation as the wife," the useful god is the first line Yin wood wealth.

斷曰：姑乃夫之姊妹也，以官鬼爻為用神。今午火官爻長生亥日水克之，不宜亥水自化長生，又動出申金助水來克，此病必死。後於乙亥日卒。應乙亥日者，亥水旬空實空之日也。｜斷曰：弟婦乃弟之妻也，以財爻為用神。今寅木財爻墓庫於未日，此現在病也；亥水化申金得長生，生合財爻，脫身平安。彼問：何日產？答曰：亥水化申動來合世，明日必產。果次日產，母子平安，生產後連舊病全愈。

Left Hexagram Interpretation: The maternal aunt is the husband's sister, of the same generation as the husband, so the Official Ghost is taken as the Useful God. Now the Second Line, which is the Official Ghost, is being overcome by the亥 water on the丙亥 day; it is even worse that the亥 water moves and transforms into申 metal—申 is the place where water is born, so the water becomes stronger, adding another force to overcome, and the illness will certainly result in death. Later, indeed, she died on the Yihai day—the day when the亥 water came out of emptiness and filled in. Right Hexagram Interpretation: The younger brother's wife is the wife of the younger brother, of the same generation as the wife, so the Wealth is taken as the Useful God. Now the First Line, which is the Wealth, is buried in the Wei month (the earth store for wood), which exactly corresponds to her current illness; fortunately, the Fourth Line, which is the water, moves and transforms into申 metal, which is the place where water is born, so the water becomes strong and generates and harmonises with the寅 wood Wealth, ensuring safety and escape. She asked on which day she would give birth? The answer was: the亥 water transforms into申 and moves to harmonise with the World Line (寅 and亥 harmonise), so she will give birth tomorrow. Indeed, the next day she gave birth, and both mother and child were safe. After childbirth, her old illness was also completely cured.

占事　占劾奏他人｜占事　占因誤軍糧被參 卦名　火山旅｜卦名　雷火豐之火山旅 卦宮　離火　空亡　戌亥　缺爻　父、官｜卦宮　坎水　空亡　寅卯　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 龍　巳兄　丁｜巳‖雀　Ｘ　戌官→巳財　戊｜未 武　未孫　卯‖龍（世）申父　申 虎（應）酉財‖武　午財 蛇　申財［亥官］‖虎　亥兄 陳　午兄‖蛇（應）丑官 雀（世）辰孫［卯木］‖陳　Ｏ　卯孫→辰官

This is the eleventh and twelfth hexagrams of the twelfth question. The left hexagram: divining about accusing someone else, the hexagram drawn is Fire Journey (Lv), belonging to the fire hexagram of the Li palace, with empty days of Xu and Hai, the hexagram lacking parents and official ghosts; divined on Dingmao day and Si month. The six lines from top to bottom: Azure Dragon with Si fire siblings; Black Tortoise with Wei earth children; White Tiger with You metal wealth, which is the response line; Qilin with Shen metal wealth, with hidden Hai water official ghosts; Gou Chen with Wu fire siblings; Vermilion Bird with Chen earth children, which is the world line, with hidden Mao wood (the original text writes 'Mao wood'). The person being referred to is represented by the response line, and the response line is You metal, directly conflicting with the Mao day. The right hexagram: divining about being accused for missing military supplies, the hexagram drawn is Thunder Fire Prosperity (Feng), changing into Fire Journey (Lv), belonging to the water hexagram of the Kan palace, with empty days of Yin and Mao; divined on Wuwei day and Shen month. The six lines from top to bottom: Vermilion Bird with Xu earth official ghosts, with the changing line producing Si fire wealth; Azure Dragon with Shen metal parents, which is the world line; Black Tortoise with Wu fire wealth; White Tiger with Hai water siblings; Qilin with Chou earth official ghosts, which is the response line; Gou Chen with Mao wood children, with the repeated line producing Chen earth official ghosts. The world line Shen metal is directly aligned with the day branch Shen, and also receives support from the month builder Wei.

彼曰：我欲劾奏權奸，恐反遭其害，故占相煩直斷。予曰：應爻酉金若無卯日沖之，當論其長生於年月也；今得卯沖，當巳以年月克論，謂之有傷無救，彼之權勢自今衰矣。又問有害於我否？答曰：子孫待世，何害之有。果題淮究奸。｜斷曰：世臨日辰，月建生之，動出戌土又生官位，可保無虞。諸人不以為然，豈知因獲奇功，功名仍復。一人曰：卯木子孫動，如何無礙？予曰：木絕於日，又墓於月，如何礙之。

The left hexagram's interpretation: The person said, "I want to impeach a powerful minister, but I fear being harmed in return, so I ask you to give a direct answer." I said, "If the response line, which is酉 metal, is not being attacked by卯 wood on the day, it could be considered to have growth in the year and month. But now it is attacked by卯, so we should consider it being controlled by the year and month instead. This is called being injured without help, and the minister's power will decline from now on." He then asked, "Will I be harmed?" I answered, "The children are guarding the world line, which can control the official ghost and protect oneself from misfortune. How could there be harm?" Later, the case was indeed approved, and the minister was investigated. The right hexagram's interpretation: The world line, which is申 metal, is directly on the day branch戊申. The month builder, which is未, is also coming to support it. The top line is moving and turning into戌 earth, which is also supporting the official position. There will be no problem. Everyone did not believe this, but later he achieved great merit and his official position was preserved. Someone asked, "The initial line, which is卯 wood children, is moving and attacking the official, how can there be no harm?" I said, "Wood is exhausted on申 day and buried in未 month, so it has no strength itself. How can it harm anyone?"

占事　占尋穴地 卦名　澤火革之水火既濟 卦宮　坎水　空亡　辰巳　缺爻　財 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 虎　未官　壬｜卯 蛇　酉父　寅 陳（世）Ｏ　亥兄→申父 雀　亥兄［午財］ 龍　丑官 武（應）卯孫

This is the last hexagram of the twelfth question. The divination concerns finding a suitable place for a burial site. The hexagram obtained is Ze Hu Ge changing into Shui Hu Ji Ji, belonging to the Kan palace, with the ten days' emptiness on the days of Chen and Si, and the hexagram lacking the wealth line. The divination was performed on the day of Ren Mao and the month of Yin. The six lines, from top to bottom, are: White Tiger, Wu Earth Official Ghost; Teng She, You Metal Parents; Gou Chen, Hai Water Siblings, which is the world line, and the repeated line moves out to Shen Metal Parents; Zhu Que, Hai Water Siblings, with Wu Fire Wealth hidden below; Qing Long, Chou Earth Official Ghost; Xuan Wu, Mao Wood Children, which is the response line. In divination for burial, the world line represents the burial site. In this hexagram, the world line, Hai Water, moves and transforms into Shen Metal. Shen is the place of growth for water, indicating a return to nourish; however, this Shen Metal is being conflicted by the Yin of Ren Yin month.

斷曰：世爻亥水化申金回頭之生，雖休囚逄生為旺，所嫌寅日沖申，必待秋令可得美地。世化生申，地在西南。果於七月得地，葬後三子皆發科甲。一人問予曰：申金被沖，該斷巳月合之，何應申月耶？予曰：巳可合申也，而亥世逄沖，豈能能乎。

The judgment states: The world line (世爻) is the亥 water, which moves and changes into申 metal, which comes back to support it. Although the亥 water is weak and confined in the寅 month, this support transforms it into strength. The only concern is that the寅 day directly conflicts with the申 metal, so one must wait until autumn when metal is strong to find a good location. The changed爻 is申, which is located in the southwest (as determined in the original text), indicating the location is in the southwest. Later, in July, the location was indeed suitable, and after the burial, all three sons passed the imperial examinations. Someone asked: Since the申 metal is being conflicted, according to reasoning, it should be the巳 month that comes to harmonize with the申 (as巳 and申 are harmonious). Why does it respond in the申 month? I replied: Although巳 can harmonize with申, it also conflicts with the world line亥 water (as巳 and亥 are conflicting). Since the world line itself is first disturbed, how can it benefit? Therefore, one must wait until the申 month, when the branch of申 is the current month, to get the proper response. This question clearly shows that determining the appropriate time for a response cannot focus only on one aspect; both the world line and the useful element must be stable.

六沖六合何以斷之？答曰：人之所惡者宜沖，所好者宜合。惟占病有近病久病論：近病逄沖即愈，久病逄沖即死，六合反是。凡六沖卦有日辰相合、變爻相合，謂之沖中逄合；凡六合卦有日辰相沖、變爻相沖，謂之合處逄沖。如沖忌神合用神，名為去煞留恩，般般有吉；沖用神合忌神，名為留煞害命，件件皆凶。

Question 13: How should one interpret a hexagram of six clashes and a hexagram of six harmonies? Answer: For matters people dislike (such as lawsuits, illness, or disputes), it is favorable to have a clash, as a clash disperses the issue. For matters people like (such as marriage, business, or fame), it is favorable to have a harmony, as a harmony brings about success. When it comes to illness, one must distinguish between recent illness and long-term illness: recent illness is cured by a clash (the illness is shallow, and a clash disperses it), while long-term illness is fatal when it meets a clash (the vital energy is already weak, and another clash causes it to depart). For six harmonies, the opposite is true: recent illness is difficult to cure when it meets a harmony, while long-term illness can be prolonged by a harmony. Now, let us discuss two types of changes: if a hexagram of six clashes has the day branch or a changing line coming to harmonize, it is called "clash with harmony." If a hexagram of six harmonies has the day branch or a changing line coming to clash, it is called "harmony with clash." Finally, the most important principle is: if the clash is with the hostile god and the harmony is with the useful god, this is called "eliminating evil and retaining kindness," and everything is favorable. If the clash is with the useful god and the harmony is with the hostile god, this is called "retaining evil and harming life," and everything is unfavorable.

占事　占侄有事被害否？｜占事　占文書何日到？ 卦名　雷天大壯之地天泰｜卦名　乾為天 卦宮　坤土　空亡　寅卯　缺爻｜卦宮　乾金　空亡　午未　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 虎　戌兄　壬｜酉‖龍（世）戌父　丁｜巳 蛇　申孫　子‖武　申兄　亥 陳（世）Ｏ　午父→丑兄‖虎　午官 雀　辰兄‖蛇（應）辰父 龍　寅官‖陳　寅財 武（應）子財‖雀　子孫

This is the first two examples of the thirteenth question. The left hexagram: asking about whether a nephew has had an accident and will be harmed, the hexagram cast is Da Zhuang changing to Tai, belonging to the Earthly Palace (Kun) with the empty branches of寅 and卯; the divination was done on the day of Renzi and the month of You. The six lines from top to bottom: White Tiger戌 earth siblings;螣 Snake申 metal children; Gou Chen午 fire parents, which is the world line, and the repeated line moves out to丑 earth siblings; Zhu Que辰 earth siblings; Qing Long寅 wood official ghost; Xuan Wu子 water wealth, which is the response line. Da Zhuang is a hexagram of six clashes, the world line is午 fire parents, which is directly clashed by the子 water of the day Renzi. The right hexagram: asking about the day when documents will arrive, the hexagram cast is Qian (Heaven), belonging to the Metal Palace (Qian) with the empty branches of午 and未; the divination was done on the day of Dinghai and the month of Si. The six lines from top to bottom: Qing Long戌 earth parents, which is the world line; Xuan Wu申 metal siblings; White Tiger午 fire official ghost;螣 Snake辰 earth parents, which is the response line; Gou Chen寅 wood wealth; Zhu Que子 water children. Qian (Heaven) is also a hexagram of six clashes, the response line辰 earth is clashed by the day Dinghai... (the original text discusses the combination of the day branch), and for the divination of documents, parents are taken as the main element.

斷曰：六沖卦事必主散，世上午火父母爻被日辰沖之，令侄無害。彼曰：回來我自責之。後有人解散，乃叔不至責侄，此應六沖卦又沖去忌神之驗也。｜斷曰：應爻旬空，日辰相合，以辰爻父母為用，至甲辰日必到。果驗。此六沖卦獨合用神，乃沖中逄合也；甲辰日到者，實空之日也。（應是己亥日？）

The left hexagram interpretation states that a hexagram of six clashes indicates that matters will disperse. Moreover, the fire parents (here representing the punishing god) in the world are being clashed by the day branch, so the nephew will not be harmed. His uncle said: "Wait until he returns, I will punish him myself." Later, someone intervened and dispersed the matter, and the uncle did not punish the nephew. This exactly matches the hexagram of six clashes which indicates dispersion, and the day branch also clashes the forbidden god. The right hexagram interpretation states that the responding line falls in the empty period, but is supported by the day branch. Taking the earth parents as the useful god, it is predicted that documents will certainly arrive on the day of Jiachen. Later, this indeed came true. Although this hexagram is of six clashes, it specifically holds the useful god, which is "clash with the forbidden god and union with the useful god." It should occur on the day of Jiachen, which is the day when the empty line is filled. (The original text here raises a question: should it be the day of Jihai?) When both hexagrams are considered together, it is an example of "clashing the forbidden god and uniting the useful god."

占事　占開店？｜占事　一人因自及子俱被拿問？ 卦名　雷天大壯之巽為風｜卦名　巽為風之坤為地 卦宮　坤土　空亡　申酉　缺爻｜卦宮　巽木　空亡　子丑　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 龍　Ｘ　戌兄→卯官　丙｜午‖武（世）Ｏ　卯兄→酉官　乙｜申 武　Ｘ　申孫→巳父　子‖虎　Ｏ　巳孫→亥父　卯 虎（世）Ｏ　午父→未兄‖蛇　未財 蛇　辰兄‖陳（應）Ｏ　酉官→卯兄 陳　寅官‖雀　Ｏ　亥父→巳孫 雀（應）Ｏ　子財→丑兄‖龍　丑財

This is the third and fourth divination of the thirteenth question. The left hexagram: divination for opening a shop, obtained the hexagram Da Zhuang (Thunder over Heaven) changing into Xun (Wind), belonging to the Earthly Palace of Earth, with the empty periods of Shen and You; divination on Bingzi day, Wu month. The six lines from top to bottom: Qinglong (Azure Dragon) Wu earth siblings, the intersecting line moves and changes into Mao wood official ghost; Xuanwu (Black Tortoise) Shen metal children, the intersecting line moves and changes into Si fire parents; Baihu (White Tiger) Wu fire parents, is the world line, the repeated line moves and changes into Wei earth siblings (Wu and Wei are compatible); Tengshe (Green Snake) Chen earth siblings; Gouchen (Earthly Official) Yin wood official ghost; Zhuque (Vermilion Bird) Zi water wealth, is the response line, the repeated line moves and changes into Chou earth siblings. Da Zhuang is a hexagram of six clashes, and the changing hexagram Xun (Wind) is also a hexagram of six clashes. The right hexagram: a person, because himself and his son were taken for questioning, obtained the hexagram Xun (Wind) changing into Kun (Earth), belonging to the Wood Palace of Xun, with the empty periods of Zi and Chou; divination on Yi Shen day, Mao month. The six lines from top to bottom: Xuanwu (Black Tortoise) Mao wood siblings, is the world line, the repeated line moves and changes into You metal official ghost (Mao and You clash); Baihu (White Tiger) Si fire children, the repeated line moves and changes into Hai water parents (Si and Hai clash); Tengshe (Green Snake) Wei earth wealth; Gouchen (Earthly Official) You metal official ghost, is the response line, the repeated line moves and changes into Mao wood siblings; Zhuque (Vermilion Bird) Hai water parents, the repeated line moves and changes into Si fire children; Qinglong (Azure Dragon) Chou earth wealth. Six clashes change into six clashes, and both inside and outside are reverse chants.

斷曰：六沖卦變出又是六沖，不開為上。彼曰：業已成矣。答曰：午火月建當時，化未土作合，日沖不散，恐今冬有變。果俗底夥計有事而止。｜斷曰：六沖卦每事主散，但不宜又變六沖，內外爻見反吟，亂沖亂擊，世與子孫皆化克，具象不吉，累俱受重刑。

The left hexagram interpretation: A hexagram of six clashes changing into another hexagram of six clashes indicates that it is best not to open the shop. He said: The shop has already been opened. I said: The world line is a Wu fire, which is in the Wu month, so it is strong at this time. It moves and changes into Wei earth, which combines with it (午 and未 combine), so the clash of the day branch cannot break it apart. However, there is a fear of trouble in this winter. Later, it was indeed because of a servant's incident that the shop had to close. The right hexagram interpretation: A hexagram of six clashes originally indicates that things will scatter, and it is even worse that it changes into another hexagram of six clashes. Both the inner and outer hexagrams show reverse chants, which means chaos and disorder. The world line is Mao wood changing into You metal, and the children (子孙) is Si fire changing into Hai water, both are transforming into what is turns back to control (returning to be overcome). All the signs are ominous, so it is predicted that both father and son will suffer serious punishment. These two hexagrams are both 'six clashes changing into six clashes', one can delay the problem for a while, while the other is doomed to disaster. The difference lies in whether the useful god is changed into something that overcomes it.

占事　占往買賣求得？｜占事　占賭錢 卦名　兌為澤之震為雷｜卦名　坤為地 卦宮　兌金　空亡　申酉　缺爻｜卦宮　坤土　空亡　戌亥　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 武（世）未父　乙｜未‖陳（世）酉孫　己｜子 虎　Ｏ　酉兄→申兄　亥‖雀　亥財　巳 蛇　亥孫‖龍　丑兄 陳（應）丑父‖武（應）卯官 雀　Ｏ　卯財→寅財‖虎　巳父 龍　巳官‖蛇　未兄

This is the fifth and sixth divination of the thirteenth question. The left hexagram: asking about making a business trip and whether one can gain wealth, the hexagram is Dui (Lake) changing to Zhen (Thunder), belonging to the Dui palace metal, with the empty period of Shen and You; the divination was done on the Yihai day and Wei month. The six lines from top to bottom: Xuanwu (Black Tortoise) Wei earth parents, which is the world line; Baihu (White Tiger) You metal siblings, the second line is active and changes to Shen metal siblings (You changing to Shen is a retreating god); Tengshe (Green Snake) Hai water children; Gouchen (Hook Star) Chou earth parents, which is the response line; Zhuque (Vermilion Bird) Mao wood wealth; the second line is active and changes to Yin wood wealth (Mao changing to Yin is also a retreating god); Qinglong (Azure Dragon) Si fire official ghost. Dui changing to Zhen, six clashes changing to six clashes, and it is also a reverse chant. The right hexagram: asking about gambling, the hexagram is Kun (Earth), belonging to the Kun palace earth, with the empty period of Xu and Hai; the divination was done on the Jisi day and Zi month. The six lines from top to bottom: Gouchen (Hook Star) You metal children, which is the world line; Zhuque (Vermilion Bird) Hai water wealth; Qinglong (Azure Dragon) Chou earth siblings; Xuanwu (Black Tortoise) Mao wood official ghost, which is the response line; Baihu (White Tiger) Si fire parents; Tengshe (Green Snake) Wei earth siblings. Kun (Earth) is a six clashes hexagram, the world line You metal can overcome the response line Mao wood.

斷曰：六沖變六沖，又是卦反吟，月建當時持世，汝意必去，去必虧折。彼曰：即日起身。予曰：反吟卦立意買貨，貨少更改，他貨無利。又問：太平否？予曰：兌變震，有沖之力無克之能，平安可許。此人去買，菉豆地頭缺少，改買棉花，果虧折。學者當知六沖變沖，總之吉象，爻得生得合俱雲散矣。｜斷曰：世克應爻乃為我勝，但不宜巳日沖動亥水反生應爻，與世無益，此去必輸。幸六沖卦定不終局，果輸不多，因爭錢而散。不久者，六沖也；輸不多者，空財生應也；爭財而散者，朱雀臨財暗動也。

Left Hexagram Interpretation: A hexagram of six clashes changing into another hexagram of six clashes, and also a reverse chant. The month builder of the month of Wei is holding the world line, showing that you have already decided to go, but you will certainly lose money. He said: He will leave the same day. I said: A reverse chant hexagram indicates that originally he had decided to buy a certain kind of goods, but when he arrived at the place, the goods were scarce, so he had to change to buy other goods, but those other goods also had no profit. He then asked: Is the journey safe? I said: The hexagram of兑 changing into 震, the two hexagrams are in conflict, there is only the power of conflict, but no power of overcoming, so safety is possible. The person went, and there was a shortage of mung beans locally, so he changed to buy cotton, and indeed lost money. Scholars should know: When a hexagram of six clashes changes into another hexagram of six clashes, even if there are auspicious signs, even if the lines are born or harmonious, they are all considered scattered. Right Hexagram Interpretation: The world line of酉 metal can overcome the response line of卯 wood, originally I am superior. However, it is not good that on the day of Jisi, the fifth line of亥 water was stirred up (since巳 and亥 are in conflict), the亥 water moved covertly and went to generate the response line of卯 wood, which is of no benefit to me, so this journey will certainly result in a loss. Fortunately, it is a hexagram of six clashes, so the gambling game will certainly not go to the end. Later, he indeed lost a little, because of the argument over money, the game ended. Why did it end quickly? Because of the hexagram of six clashes. Why did he lose only a little? Because the亥 water that generated the response line was originally in the旬空. Why did the game end because of the argument over money? Because the Vermilion Bird (which governs speech) is sitting on this covertly moving wealth line.

占事　占會試｜占事　占子久病？ 卦名　風地觀之天地否｜卦名　雷天大壯 卦宮　乾金　空亡　戌亥　缺爻　孫、兄｜卦宮　坤土　空亡　辰巳　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 蛇（世）卯財　庚｜辰‖武　戌兄　甲｜寅 陳　巳官［申兄］　午‖虎　申孫　午 雀　Ｘ　未父→午官‖蛇（世）午父 龍（應）卯財‖陳　辰兄 武　巳官‖雀　寅官 虎　未父［子孫］‖龍（應）子財

This is the seventh question of the thirteenth inquiry, concerning the Eight Trigrams. On the left side, the divination is about an examination for official status, and the hexagram drawn is Guan (Observation) changing to Pi (Obstruction), belonging to the Metal group of the Qian Palace. The旬空 (ten-day void) is戌 (Xu) and亥 (Hai), and the hexagram lacks the lines for children and siblings. The divination was performed on the day of Gengwu and the month of Chen. The six lines, from top to bottom, are: the snake (Tengshe) representing卯木 (Mao Wood) as the wife's wealth, which is the world line; the Gou Chen representing巳火 (Si Fire) as the official ghost, with the hidden line of申金 (Shen Metal) as the siblings; the Vermilion Bird (Zhuque) representing未土 (Wei Earth) as the parents, with the line moving and transforming into午火 (Wu Fire) as the official ghost (午 and未 are combined); the Azure Dragon (Qinglong) representing卯木 (Mao Wood) as the responding line; the Black Tortoise (Xuanwu) representing巳火 (Si Fire) as the official ghost; and the White Tiger (Baihu) representing未土 (Wei Earth) as the parents, with the hidden line of子水 (Zi Water) as the children. For divination regarding official status, the official ghost is the key. In this hexagram, the fourth line representing the parents moves and transforms into午火 (Wu Fire) as the official ghost, which is exactly the day branch. On the right side, the divination is about a son's long illness, and the hexagram drawn is Da Zhuang (Great Strength), belonging to the Earth group of the Kun Palace. The旬空 (ten-day void) is辰 (Chen) and巳 (Si). The divination was performed on the day of Jiawu and the month of Yin. The six lines, from top to bottom, are: the Black Tortoise (Xuanwu) representing戌土 (Xu Earth) as the siblings; the White Tiger (Baihu) representing申金 (Shen Metal) as the children; the snake (Tengshe) representing午火 (Wu Fire) as the parents, which is the world line; the Gou Chen representing辰土 (Chen Earth) as the siblings; the Vermilion Bird (Zhuque) representing寅木 (Yin Wood) as the official ghost; and the Azure Dragon (Qinglong) representing子水 (Zi Water) as the responding line. For divination regarding a son, the children are the key, which is the fifth line representing申金 (Shen Metal), which is directly opposed by the month of Yin and thus suffers from Month Breaker (month breaker); the world line's午火 (Wu Fire) also overcomes it.

斷曰：未上持世化出日辰午火官星生合，鼎甲在掌。果中探花。｜斷曰：久病六沖即死。今申金子孫用神月破，午火持世日辰克之，本日應見凶；而卦中有子水暗動制火，乃因機所現，今日不死，明日子水受制，忌神遇合，次日當防。果死於本日辰時。

Left Hexagram Interpretation: The fourth line, which is the earth element of earth, moves, and the transformed fire element of午 is exactly the day branch and also the official star, coming to harmonize and generate the world line. The god of fame has appeared and is in harmony, and the first rank of the examination is already in hand. Later, he indeed became a third place winner. Right Hexagram Interpretation: Divination for a long illness resulting in a hexagram of six clashes indicates death. Now the Children of metal is the useful god, but it is exactly the month breaker of the寅 month; the official star of午 fire is the day branch, and fire overcomes metal, so death is expected on the same day. However, the first line of子 water is lifted by the day branch and moves covertly, and子 water can overcome午 fire, which is a chance for survival. Therefore, he did not die that day. But on the next day,子 water is restrained (either by the combination of子 and丑 or by earth overcoming water), and the hostile god of午 fire gains strength through combination, so one should be cautious. Later, he indeed died at the hour of辰, which is half combined with子, and the power of子 water was first restrained, allowing fire to act without restraint.

占事　占趕去寄信可遇否？｜占事　有同鄉人占借貸？ 卦名　天地否｜卦名　地雷復之雷地豫 卦宮　乾金　空亡　辰巳　缺爻　孫｜卦宮　坤土　空亡　申酉　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 武（應）戌父　甲｜卯‖武　酉孫　甲｜巳 虎　申兄　午‖虎　亥財　戌 蛇　午官‖蛇（應）Ｘ　丑兄→午父［午父］ 陳（世）卯財‖陳　辰兄 雀　巳官‖雀　寅官 龍　未父［子孫］‖龍（世）Ｏ　子財→未兄

This is the ninth and tenth hexagrams of the thirteenth question. The left hexagram: asking whether one can catch up to send a message, the hexagram drawn is Heaven and Earth Opposed, belonging to the Metal group of the Qian Palace, with the旬空 (empty period) on the hours of Chen and Si, and the hexagram lacking the children line. The divination was done on the Jiawu day, in the Mao month. The six lines, from top to bottom: the Black Tortoise (Xuanwu)戌 earth parents, which is the response line; the White Tiger (Baihu)申 metal siblings; the Snake (Tengshe)午 fire official ghost; the Gou Chen卯 wood wife's wealth, which is the world line; the Vermilion Bird (Zhuque)巳 fire official ghost; the Azure Dragon (Qinglong)未 earth parents, with the hidden line of Zi water children underneath. Heaven and Earth Opposed is a hexagram of the Six Harmonies. The right hexagram: a fellow townsman asked about a loan, and the hexagram drawn is Earth and Thunder Reversion, changing into Thunder and Earth Joy, belonging to the Earth group of the Kun Palace, with the旬空 (empty period) on the hours of Shen and You. The divination was done on the Jiaxu day, in the Si month. The six lines, from top to bottom: the Black Tortoise (Xuanwu)酉 metal children; the White Tiger (Baihu)亥 water wife's wealth; the Snake (Tengshe)丑 earth siblings, which is the response line, and the line is active, changing into the午 fire parents, with the hidden line of午 fire parents underneath; the Gou Chen辰 earth siblings; the Vermilion Bird (Zhuque)寅 wood official ghost; the Azure Dragon (Qinglong)子 water wife's wealth, which is the world line, and the repeated line is active, changing into the未 earth siblings (a reverse克制, meaning a reverse overcoming). Reversion is a hexagram of the Six Harmonies, and the changed hexagram Joy is also a hexagram of the Six Harmonies.

斷曰：卦得六合，凡事成就。但明日未時清明節，宜星夜趕去必會；恐交清明月建是辰，則應被月沖，沖即去不能會也。果趕去寄之，次日即開丹矣。｜斷曰：六合變六合，凡謀易就，久遠和同。但亥水財爻月破，酉金原神旬空，世上子水財爻化未土回頭之克，又日辰克、辰土暗動克，午火生扶應爻丑土，爻克之太過，在借銀事內須防不測。彼曰：昨有友人約我同去，或不允有之。予曰：那友何人？彼曰：廣東人。予正顏止，不徒竟去借銀，回不數里遭其害。

Left hexagram interpretation: The hexagram indicates six harmonies, meaning all things can be accomplished. However, since the Qingming Festival will begin at the end of tomorrow's afternoon, he must travel all night to catch up. Once Qingming begins, the month builder will change to the earth element of Chen, and the response line, which is the earth element of Xu, will be attacked by the month builder. Once attacked, it will be gone and he will not be able to catch up. Later, he indeed traveled all night to send a letter, and the boat set off the next day. Right hexagram interpretation: The hexagram changes into another hexagram of six harmonies, meaning all plans will be easily accomplished and there will be long-term harmony. However, the fifth line, which is the water element of Hai, representing wealth, is exactly at the month break, and the top line, which is the metal element of You, the original god, is in the旬空 (decade void). The water element of Zi, representing wealth, moves and changes into the earth element of Wei, which turns back to attack it. The day branch of Jia Xu also attacks it, and the third line, which is the earth element of Chen, is attacked and moves covertly, also attacking it. Meanwhile, the fire element of Wu (the changing line) goes to support the response line, which is the earth element of Chou. The attack is too strong, so there is a risk of unexpected events in borrowing silver. He said: "Yesterday, a friend invited me to go together, perhaps he will not lend the money." I asked: "Who is this friend?" He said: "He is from Guangdong." I sternly advised against it, but he did not listen and went to borrow the money. He came back and had not traveled more than a few miles when he was harmed by that person."

占事　占廷師訓子？ 卦名　天地否之乾為天 卦宮　乾金　空亡　子丑　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 武（應）戌父　甲｜巳 虎　申兄　寅 蛇　午官 陳（世）Ｘ　卯財→辰父 雀　Ｘ　巳官→寅財 龍　Ｘ　未父→子孫［子孫］

This is the last hexagram of the thirteenth question. The divination concerns inviting a teacher to educate a child. The hexagram obtained is "Heaven and Earth Oppose" changing into "Heaven" (Hexagram 1), belonging to the Metal group of the Qian Palace, with the empty periods of Zi and Chou. The divination was performed on the Ji巳 day in the Yin month. The six lines, from top to bottom, are: Xuanwu (Black Tortoise)戌 earth parents, which is the response line; Baihu (White Tiger)申 metal siblings; Tengshe (Tie Snake)午 fire official ghost; Gouchen (Hook Earth)卯 wood wife's wealth, which is the world line, with the intersecting line moving and transforming into Chen earth parents; Zhuque (Vermilion Bird)巳 fire official ghost, with the intersecting line moving and transforming into Yin wood wife's wealth; Qinglong (Azure Dragon)未 earth parents, with the intersecting line moving and transforming into Zi water children, and also a hidden Zi water child beneath. In this divination, the response line represents the teacher, parents represent academic affairs and documents, and children represent the students. "Heaven and Earth Oppose" is the Hexagram of Six Harmonies, but the transformed hexagram "Heaven" is a hexagram of Six Clashes.

斷曰：以應爻為用神，臨戌父可稱飽學，獨嫌六合變六沖，其間恐有變局不久。問曰：何事耶？答曰：卦中惟初爻未土父母化水，予孫值旬空，父動水沖，防子孫災變。後至午月子水逄月破，其子病故，即辭師矣。

The interpretation says: Please teacher use the response line as the useful god, and the response line is occupied by the earthy dog (戌) parents, indicating that this gentleman has profound knowledge. The only drawback is the change from six harmony to six clashes—first harmonious then scattered, there might be some changes, and the position cannot be maintained for long. The person asked what kind of matter it was. I said: In the hexagram, only the first line earthy horse (未) parents moves and changes into the water rat (子), and this water rat (子孙) is in the旬空; the parents move to restrain the children, and earth clashes with water, beware of disaster to the student. Later in the month of午, the water rat (子) meets the午 horse and clashes, and the month breaks, his son died of illness, so he naturally resigned. This hexagram clearly shows the verification of "six harmony changing to six clashes": good things will eventually scatter.

三刑六害犯之必凶乎？答曰：三刑者，寅申巳三全為刑，子卯兩遇為刑，丑未戌三全為刑，辰午酉亥謂之自刑。夫三刑者，用神休囚，有他爻之克，內有兼犯三刑者，主見凶災；中三刑俱全不動，用神不傷損有生扶，從無有驗。六害屢試無驗，故不錄。

Fourteenth Question: If one commits the Three Punishments and Six Harmful Relationships, does it necessarily lead to misfortune? Answer: First, the method of the Three Punishments: the branches of Yin, Shen, and Si must all be present to form the punishment; the branches of Zi and Mao meeting each other form the punishment; the branches of Chou, Wei, and Xu must all be present to form the punishment; and when the branches of Chen, Wu, You, and Hai each appear, it is called "self-punishment." The principle of application is: only when the useful god itself is weak and confined and is further attacked by other yao, and at the same time commits the Three Punishments, does it indicate misfortune. If the Three Punishments are complete but not activated, and the useful god is not injured and is supported by other elements, it has never been verified. As for the Six Harmful Relationships, I have tested them many times and they have never been verified, so they are not included. This point again reflects Wang's consistent attitude of "taking generation and control as the main focus and divine omens as supplementary."

占事　占侄孫病？｜占事　占夫病？ 卦名　風火家人之離為火｜卦名　離為火之山雷頤 卦宮　巽木　空亡　子丑　缺爻　官｜卦宮　離火　空亡　子丑　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 蛇　卯兄　庚｜寅‖雀（世）巳兄　戊｜辰 陳（應）Ｏ　巳孫→未財　申‖龍　未孫　午 雀　Ｘ　未財→酉官‖武　Ｏ　酉財→戌孫 龍　亥父［酉官］‖虎（應）Ｏ　亥官→辰孫 武（世）丑財‖蛇　丑孫 虎　卯兄‖陳　卯父

This is the first two examples of the fourteenth question. On the left, the divination is about the illness of a nephew's son, and the hexagram drawn is Wind and Fire Family, changing to Fire and Fire, belonging to the Xun palace wood, with the ten days' emptiness of Zi and Chou, and the hexagram lacking the official ghost. The divination is done on the Gengshen day and寅month. The six lines from top to bottom are: the snake is卯wood siblings; Gou Chen is巳fire children, which is the response line, and the repeated line moves to produce未earth wealth; Vermilion Bird is未earth wealth, the repeated line moves to produce酉metal official ghost; Azure Dragon is亥water parents, with酉metal official ghost hidden beneath; Black Tortoise is丑earth wealth, which is the world line; White Tiger is卯wood siblings. For the nephew's son, the children are taken as the useful god, which is the fifth line巳fire. It is born by the寅month (with the hidden丙in the寅), and it combines with the申day, so the three characters of寅,申, and巳 exactly form the three punishments. On the right, the divination is about a wife's concern for her husband's illness, and the hexagram drawn is Fire and Fire changing to Mountain and Thunder Yí, belonging to the Li palace fire, with the ten days' emptiness of Zi and Chou. The divination is done on the Wuwu day and辰month. The six lines from top to bottom are: Vermilion Bird is巳fire siblings, which is the world line; Azure Dragon is未earth children; Black Tortoise is酉metal wealth, the repeated line moves to produce戌earth children; White Tiger is亥water official ghost, which is the response line, and the repeated line moves to produce辰earth children (辰is the burial place of water, and it also回头克); Snake is丑earth children; Gou Chen is卯wood parents. For the wife's concern about her husband, the official ghost is taken as the useful god, which is the third line亥water.

斷曰：巳火用神月生日合，可治之症；但不宜月建寅、日建申與巳爻會成三刑，恐危。後果死於寅日寅時。｜斷曰：亥水夫星為用，戌土生扶，酉金動來生，但不宜化入墓，又回頭化月建克，又是午日，午酉酉自刑俱全，此病立凶危。果本日午時死。

The left hexagram interpretation states: The fire element, which is the useful god, is supported by the寅 month and combines with the申 day, thus originally a treatable condition; however, the寅 of the month builder, the申 of the day builder, and the巳 in the hexagram form the three punishments, which may be dangerous. Later, he indeed died on the寅 day and寅 hour, when the three punishments were complete. The right hexagram interpretation states: The亥 water is the husband star, that is, the useful god; the戌 earth above transforms into the酉 metal, which in turn generates the亥 water, originally indicating a path of life energy. Unfortunately, the亥 water transforms into the辰 earth, which is the storage of water, indicating the transformation into the tomb; this辰 earth is also the month builder, thus turning back to overcome it. Moreover, the day is午, and the hexagram contains午 (self-punishment) and酉,酉 (self-punishment), with all self-punishments present. The illness immediately becomes dangerous, and indeed he died at the午 hour that day. Both hexagrams indicate misfortune due to the useful god already being injured and further compounded by the three punishments, which matches the previous explanation of the boundary.

占事　占妾近病？｜占事　占一冬生意？ 卦名　巽為風之火天大有｜卦名　山火賁之風火家人 卦宮　巽木　空亡　辰巳　缺爻｜卦宮　艮土　空亡　辰巳　缺爻　孫、父 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 雀（世）卯兄　戊｜亥‖武　寅官　庚｜戌 龍　Ｏ　巳孫→未財　戌‖虎　Ｘ　子財→巳父　子 武　Ｘ　未財→酉官‖蛇（應）戌兄 虎（應）酉官‖陳　亥財［申孫］ 蛇　亥父‖雀　丑兄［午父］ 陳　Ｘ　丑財→子父‖龍（世）卯官

This is the third and fourth hexagrams of the fourteenth question. The left hexagram: Divination about a servant woman's recent illness, obtained the hexagram Xun (Wind) changing to Da You (Hexagram 14, Heaven over Fire), belonging to the Xun palace (wood), with the empty days of Chen and Si; divination was done on the fifth day of the fifth month, the month of Xu. The six lines from top to bottom: Zhu Que (Vermilion Bird) with卯 wood siblings, which is the world line; Qiong Long (Azure Dragon) with巳 fire children, the second line moves and changes into Wei earth wife's wealth; Xuan Wu (Black Tortoise) with Wei earth wife's wealth, the third line moves and changes into You metal official ghost; Bai Hu (White Tiger) with You metal official ghost, which is the response line; Tan Sha (Green Snake) with Hai water parents; Gou Chen (Earthly Official) with Chou earth wife's wealth, the fifth line moves and changes into Zi water parents. Divination for the servant woman takes wife's wealth as the main line, which is the fourth line, Wei earth. The hexagram contains the characters Chou, Xu, and Wei, which form a trine. The right hexagram: Divination about business this winter, obtained the hexagram Bi (Luxurious) changing to Jia Ren (Family), belonging to the Gen palace (earth), with the empty days of Chen and Si, the hexagram lacks children and parents; divination was done on the day of Geng Xu, the month of Zi. The six lines from top to bottom: Xuan Wu (Black Tortoise) with寅 wood official ghost; Bai Hu (White Tiger) with Zi water wife's wealth, the second line moves and changes into Si fire parents; Tan Sha (Green Snake) with Xu earth siblings, which is the response line; Gou Chen (Earthly Official) with Hai water wife's wealth, with hidden午 fire children underneath; Zhu Que (Vermilion Bird) with Chou earth siblings, with hidden午 fire parents underneath; Qiong Long (Azure Dragon) with卯 wood official ghost, which is the world line. The world line,卯 wood, receives the support of the month of Zi (the month builder) and is also supported by the day of Hai water.

斷曰：未土財爻為用神，不宜化，化金官鬼不宜；巳火原神值旬空、月破，巳火又入墓庫於日辰，又丑戌未三刑見全，無吉兆，即日防之。果卒本日未時。｜斷曰：卯木持世，月建合之，日辰生之，今冬必獲厚利。彼曰：子尊與子爻刑世，有何吉耶？答曰：凡看卦，世用推尊，生克最重，今刑中帶生，謂之貪生忌刑。後一冬果獲大利。

Left Hexagram Interpretation: The earth element of the sixth position, representing wealth, is the useful god and should not normally be activated, yet it transforms into the metal element of the酉 (you) position, representing official ghost (a major inauspicious transformation). The original god, which is the fire element of the巳 (si) position, is both in the旬空 (decade void) and suffers from the month's destruction in the戌 (xu) month. Moreover, the巳 (si) element is buried in the亥 (hai) day (fire is extinguished in亥). In addition, the three punishments involving丑 (chou),戌 (xu), and未 (wei) are all present, and there is no auspicious sign. One should be on high alert that day. Later, the person indeed passed away at the hour of未 (wei). Right Hexagram Interpretation: The wood element of the卯 (mao) position is both supported by the子 (zi) month's month builder and nourished by the water of the亥 (hai) day. Therefore, there will be great profit this winter. The person asked: The子 (zi) and卯 (mao) are naturally in conflict, and the子 (zi) month is punishing my world line. How can there be good fortune? I answered: When interpreting a hexagram, the world line and the useful god are most important, and generation and overcoming are the most crucial. In this case, the punishment involves generation (water nourishing wood), which is called 'greed for generation, fear of punishment' — when there is generation, the punishment is overlooked. Later, indeed, there was great profit during the winter. This question and answer clearly show that the three punishments should not be viewed in isolation from generation and overcoming.

獨靜，獨發，如何應驗？答曰：五爻俱動，惟一爻安靜，謂之獨靜；五爻安靜，惟一爻發動，謂之獨發。若卦中六爻有一爻明動，有一爻遇日辰沖者，非雲獨發也；倘六爻安靜，內有一爻日沖動者，亦云獨發也。然獨靜獨發，不過觀事之成敗遲速，至於吉凶當推用神；如舍用神而決事者，迂且謬也。

The fifteenth question: How do "solo stillness" and "solo movement" manifest? Answer: When all five lines are moving and only one line is still, it is called "solo stillness"; when all five lines are still and only one line is activated, it is called "solo movement." If there is already one line clearly moving in the hexagram and another line is stirred up by the day branch, then it cannot be considered "solo movement." Conversely, if all six lines are originally still and one line is stirred up by the day branch and moves covertly, it is still considered "solo movement." However, "solo stillness" and "solo movement" can only be used to determine the success or failure and the speed or slowness of an affair. As for fortune or misfortune, one must refer to the useful god. If one ignores the useful god and relies solely on "solo movement" to judge matters, it is both backward and absurd.

占事　占自去尋父回？｜占事　占自去尋父回？ 卦名　火天大有之離為火｜卦名　澤火革之水火既濟 卦宮　乾金　空亡　寅卯　缺爻｜卦宮　坎水　空亡　寅卯　缺爻　財 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 龍（應）巳官　丙｜午‖龍　未官　丙｜午 武　未父　午‖武　酉父　午 虎　酉兄‖虎（世）Ｏ　亥兄→申父 蛇（世）辰父‖蛇　亥兄［午財］ 陳　Ｏ　寅財→丑父‖陳　丑官 雀　子孫‖雀（應）卯孫

This is the first and second examples of the fifteenth question, both concerning the same matter divined in succession. The left hexagram: the person went to search for his father and asked if he could find him. He cast the hexagram Da You (Fire in Heaven) changing to Li (Fire) which belongs to the Qian palace metal, with the旬空 (empty period) on寅 and卯. Divined on Bingwu day and Wu month. The six lines from top to bottom: Qinglong (Azure Dragon)巳 fire official ghost, which is the response line; Xuanwu (Black Tortoise)未 earth parents; Baihu (White Tiger)酉 metal siblings; Tengshe (Serpent)辰 earth parents, which is the world line; Gouchen (Earthly Dog)寅 wood wife wealth, with the second line moving and changing to丑 earth parents; Zhuque (Vermilion Bird)子 water children. All five lines are still, except the second line寅 wood, which alone moves. The寅 wood directly overcomes the world line's辰 earth parents. The right hexagram: the same person cast another hexagram to confirm the decision. He cast the hexagram Ge (Lake Fire) changing to Ji Ji (Water Fire) which belongs to the Kan palace water, with the旬空 (empty period) on寅 and卯, and the wife wealth is missing. Divined on Bingwu day and Wu month. The six lines from top to bottom: Qinglong (Azure Dragon)未 earth official ghost; Xuanwu (Black Tortoise)酉 metal parents; Baihu (White Tiger)亥 water siblings, which is the world line, with the second line moving and changing to申 metal parents; Tengshe (Serpent)亥 water siblings, with the午 fire wife wealth hidden beneath; Gouchen (Earthly Dog)丑 earth official ghost; Zhuque (Vermilion Bird)卯 wood children, which is the response line. The world line moves and changes to申 metal parents, which comes back to support the world line.

一友人知易，同問其父，執此卦對予曰：寅木一爻獨發，正月得見否？予曰：非也。卦中父爻持世，被寅木剋制，自身不能動，父亦不見也。欲身動見父，必待沖剋寅木之年月也。命彼再占一卦合決之，何得革之既濟卦。｜斷曰：此卦正合前卦。前卦應沖開寅木者，申也；此卦世化申金回頭生，亦應申也。果於申年八月尋父回家。應於申年者，前卦沖去忌神，後卦化出申金父母用神生世也。

A friend who understood the Yi Jing came with his father to ask about his whereabouts. He showed me this hexagram and asked, "The yao of the寅 wood is alone and prominent. Can we see him in the first lunar month?" I replied, "No." In this hexagram, the parents' yao is holding the world line and is being restrained by the Yin wood, so even the self cannot move. Naturally, the father cannot be seen. If one wants to go and see the father, one must wait until the year that clashes with the Yin wood. So I asked him to cast another hexagram for confirmation. He got the hexagram Ge changing into Ji Ji. The interpretation of the right hexagram says: This hexagram exactly matches the previous one. The previous hexagram needed to break through the Yin wood, and the only way was with the Shen. In this hexagram, the world line of the Hai water moves and changes into the Shen metal, which then supports the world line. This also indicates the year of Shen. Later, the father was indeed found in the eighth lunar month of the year of Shen and returned home. Why does it apply to the year of Shen? In the previous hexagram, the Shen clashes with the Hostile God Yin wood. In the later hexagram, the Shen generates the parents' useful god to support the world line. Both hexagrams point to the same character, the year of Shen. This also shows that when something is unclear, one can cast another hexagram for reference, but the two hexagrams must confirm each other.

占事　占子嗣｜占事　占雨久傷麥可否？ 卦名　地雷復｜卦名　天火同人之澤火革 卦宮　坤土　空亡　午未　缺爻　父｜卦宮　離火　空亡　午未　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 蛇　酉孫　辛｜申‖龍（應）Ｏ　戌孫→未孫　甲｜午 陳　亥財　卯‖武　申財　申 雀（應）丑兄‖虎　午兄 龍　辰兄‖蛇（世）亥官 武　寅官［巳父］‖陳　丑孫 虎（世）子財‖雀　卯父

This is the third and fourth divination questions of the fifteenth. The left hexagram is about offspring, and the hexagram drawn is Fu (Hexagram 24), belonging to the Earthly Palace of Earth, with the empty periods of午 and 未, and the parents line missing in the hexagram. The divination was done on the day of Xinmao and in the month of Shen. The six lines from top to bottom are: the snake (Tengshe)酉 gold line representing children; the Gou Chen亥 water line representing wealth; the Vermilion Bird丑 earth line representing siblings, which is the response line; the Azure Dragon辰 earth line representing siblings; the Black Tortoise寅 wood line representing official ghosts, with the hidden巳 fire line representing parents beneath; and the White Tiger子 water line representing wealth, which is the world line. All six lines are still, except the top line酉 gold line representing children, which is stirred by the卯 day and is considered a covert movement, which is also a unique movement. The right hexagram is about whether prolonged rain will damage the wheat. The hexagram drawn is Tong Ren (Hexagram 13) changing to Ge (Hexagram 49), belonging to the Fire Palace of Fire, with the empty periods of午 and 未. The divination was done on the day of Jiashen and in the month of Wu. The six lines from top to bottom are: the Azure Dragon戌 earth line representing children, which is the response line, and the repeated line is activated, changing to the未 earth line representing children (戌 changing to 未 is a transformation of the retreating god); the Black Tortoise申 gold line representing wealth; the White Tiger午 fire line representing siblings; the snake亥 water line representing official ghosts, which is the world line; the Gou Chen丑 earth line representing children; and the Vermilion Bird卯 wood line representing parents. All five lines are still, except the top line戌 earth line representing children, which is a unique movement.

來占人曰：我有一子因亂失散，今無子，特問將來有子否？斷曰：子水持世，月建作子孫生世，有子之兆；第六爻酉金子孫暗動生世，亦云獨發，在外卦動，所失之子必來之象。問曰：何時得見？予曰：明歲甲辰年與酉金相合，定得意而歸。後果驗。此用神獨發沖而逄合之年也。

The left trigram interpretation: The person came to consult and said that he originally had a son who became separated during the chaos, and now he has no son, so he specially came to ask if he will have a son in the future. I interpreted that the world line is the water trigram, and the month builder of the monkey month is the son trigram coming to the world line, which is a sign of having a son; the top line of the metal trigram, which is the son, is stirred by the day branch and moves covertly, which also indicates a unique development, and since it moves in the outer trigram, which represents the distant, it is the image of a son who has been separated and is about to return. He asked when he would see his son again. I said: In the year of Jiachen, the year of the dragon, the dragon and the酉 (metal) will be in harmony, and the son will certainly return with satisfaction. Later, it indeed came true. This is a case where the useful god, which was uniquely active and stirred, meets a harmonious year, so it should be in the year of the dragon.

一友執此卦問？予曰：戌土子孫一爻獨發，後日丙戌日定該天晴，如何還雨？答曰：爾愛憂麥水傷神，以子孫發動克去世上之鬼，叫爾勿憂，非應晴也，決不傷損。但戌土化退，不能克盡憂心，故天還雨，必待卯日合之則大晴耳。果驗。

On the right side of the hexagram, a friend came with this hexagram to ask: The earth element of the戌 (Bingxu) is the Children (children) and is the only one that is active. According to the later heaven, on the day of Bingxu (Bingxu), it should clear up, but it is still raining. I answered: You are worried about the long rain damaging the wheat, so the hexagram shows the Children (children) being active to overcome the official ghost (官鬼), which represents your worries and doubts. This is telling you not to worry — it is not about the weather clearing up, the wheat will not be damaged. However, the戌 (Bingxu) moving and transforming into the retreating god (未), does not completely remove your worry, so the weather remains as before. You must wait until the卯 day, which forms a conjunction with戌, for the weather to clear up. Later, it indeed came true. This example clearly shows the principle of 'when only one line is active, focus on the success or failure and the speed of the matter; for good or bad outcomes, still refer to the useful god (用神).'

占事　占開煤窟何時見煤？｜占事　占女病？ 卦名　風火家人之風雷益。｜卦名　火水未濟之水山蹇 卦宮　巽木　空亡　辰巳　缺爻｜卦宮　離火　空亡　寅卯　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 武　卯兄　甲｜申‖蛇（應）Ｏ　巳兄→子官　庚｜寅 虎（應）巳孫　午‖陳　Ｘ　未孫→戌孫　戌 蛇　未財‖雀　Ｏ　酉財→申財 陳　Ｏ　亥父→辰財［酉官］‖龍（世）Ｘ　午兄→申財［亥官］ 雀（世）丑財‖武　Ｏ　辰孫→午兄 龍　卯兄‖虎　寅父→辰孫

This is the fifth and sixth hexagrams of the fifteenth question. The left hexagram: asking about when coal will be seen from opening a coal mine, and the result is Jia Ren changing to Yi, belonging to the Xun palace wood, with the empty days of Chen and Si; the divination is done on the Jiashen day and the Wu month. The six lines from top to bottom: Xuanwu,卯 wood brothers; Baihu,巳 fire children, which is the response line; Tengshe,未 earth wealth; Gouchen,亥 water parents, with the second line moving and transforming into Chen earth wealth, with the hidden Yu metal official ghost underneath; Zhuque,丑 earth wealth, which is the world line; Qinglong,卯 wood brothers. All five lines are still, only the third line,亥 water, is active, transforming into Chen earth wealth. In the context of mining, wealth represents the desired object. The right hexagram: asking about a daughter's illness, and the result is Wei Ji changing to Jian, belonging to the Li palace fire, with the empty days of Yin and Mao; the divination is done on the Gengyin day and the Xu month. The six lines from top to bottom: Tengshe,巳 fire brothers, which is the response line, with the second line moving and transforming into Zi water official ghost; Gouchen,未 earth children, with the second line moving and transforming into Xu earth children (the transformation is an advancing god); Zhuque,酉 metal wealth, with the second line moving and transforming into Shen metal wealth; Qinglong,午 fire brothers, which is the world line, with the second line moving and transforming into Shen metal wealth, with the hidden Hai water official ghost underneath; Xuanwu,辰 earth children, with the second line moving and transforming into Wu fire brothers (a case of mutual generation); Baihu,寅 wood parents, transforming into Chen earth children. All five lines are active, only one line is still, which is the case of 'solo stillness'.

斷曰：以辰土財爻為用，此卦亥水獨發化出，明示辰月建可見。果至次年清明後始得見煤，此應獨發化出之用神也。｜此卦獨靜，若不看用神斷，寅日生耶？寅日死耶？卦中土為用神，巳午火動來生之，未土子孫化進神，辰土子孫化回頭相生，卦象既吉也，許之寅日愈。果驗。

Left Hexagram Interpretation: The changed Chen earth Wealth is taken as the useful god. This hexagram has only the Hai water line alone active, which changes into Chen earth, clearly indicating that coal will be seen in the Chen month (after Qingming) . Later, indeed, coal was found after the second Qingming. This is an example of the "useful god arising from the sole active line." Right Hexagram Interpretation: This hexagram is alone quiet. If we do not consider the useful god and only rely on the "sole quietness" to interpret, would the寅 day be favorable or not? By looking at the useful god, it becomes clear: for a divination about a daughter, the Children is taken as the useful god. The earth line in the hexagram is the useful god; the responding line Si fire and the world line Wu fire both become active to generate earth; the fifth line Wei earth Children also changes into an advancing god; the second line Chen earth Children also changes into Wu fire to generate back to itself. Since the hexagram is entirely favorable, it is allowed that she will recover on the寅 day. Later, this indeed came true.

占事　占父遠出何日回？ 卦名　天山遁之雷澤歸妹 卦宮　乾金　空亡　寅卯　缺爻　孫、財 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 武　Ｏ　戌父→戌父　甲｜寅 虎（應）Ｏ　申兄→申兄　辰 蛇　午官 陳　Ｏ　申兄→丑 雀（世）Ｘ　午官→卯［寅財］ 龍　Ｘ　辰父→巳［子孫］

This is the last hexagram of the fifteenth question. The divination concerns the day when the father will return from a distant journey. The hexagram cast is Heaven over Mountain, Dùn, changing to Thunder over Lake, Gui Mei, belonging to the乾 palace with metal attributes. The ten-day cycle is empty for寅 and卯. The hexagram lacks the lines of children and wealth. The divination was performed on the day of Jiayin and in the month of Chen. The six lines from top to bottom are: the Black Tortoise戌 earth parents, the second line moves again and changes to戌 earth (hidden chant); the White Tiger申 metal siblings, which is the response line, moves again and changes to申 metal (hidden chant); the Vermilion Bird午 fire official ghost; the Gou Chen申 metal siblings, which moves again and changes to丑; the Azure Dragon午 fire official ghost, which is the world line, moves and changes to卯, with寅 wood wealth underneath; the Azure Dragon辰 earth parents, which moves and changes to巳, with子 water children underneath. The outer trigram has two lines in hidden chant, and all five lines are moving except the fourth line午 fire, which is quiet. This is a case of solitary stillness.

斷曰：外卦伏吟，在外有憂愁之象。彼曰：無害否？答曰：內卦辰土父母化巳火回頭之生，世爻午火化卯木助火生之，並無有害。第四爻午火獨靜，五月必歸也。後三四月乃父在湖廣生理，不料省城兵亂，五月方歸。

The interpretation states: The outer trigram is in a state of Hidden Chant, indicating the person has worries and troubles outside. The person asks: Is there any harm? I reply: The inner trigram has the earth element, parents, which moves and transforms into the fire element,巳 fire, which comes back to generate the earth element (fire generates earth). The world line,午 fire, also transforms into卯 wood to assist fire in generating earth. The parents, as the useful god, receive continuous generation, and there is no harm. The fourth line,午 fire, is alone and still. Stillness indicates the main factor, so it is predicted that he will return in May (the month of午). Later, in the third or fourth month, his father was doing business in Huguang. Unexpectedly, there was a military disturbance in the provincial capital, and he did not return until May. This hexagram uses the alone and still line to determine the return date, and uses the generation and control of the useful god to determine safety and danger, which conforms to the principle of the question "When a line is alone and still, only look at the speed; for good or bad, still refer to the useful god."

卦得盡靜盡發者，何以斷之？答曰：六爻安靜，無日生沖爻者，謂之盡靜；六爻俱動者，謂之盡發。盡靜者，如春花之含蕊，人未見其妙，一沾雨露油然漸放矣；盡發者，如百卉齊放，人多見其豔，一遇狂風翻然而損矣。故靜者恆美，動者常咎。

Question 16: What should be done when all six lines are still or all six lines are moving? Answer: When all six lines are still and there is no day branch to generate or clash with them, it is called "complete stillness." When all six lines are moving together, it is called "complete movement." Complete stillness is like a flower in spring still in a bud; people cannot see its beauty at first, but once it receives rain and dew, it naturally opens gradually. Complete movement is like all flowers blooming at once, which everyone sees as beautiful, but once a strong wind comes, they wither in an instant. Therefore, stillness often preserves beauty, while movement often brings misfortune. These two sentences are the most essential analogy in the entire book regarding stillness and movement.

占事　占僕近出何日回？｜占事　占今日有人還銀否 卦名　離為火｜卦名　坤為地 卦宮　離火　空亡　申酉　缺爻｜卦宮　坤土　空亡　申酉　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 蛇（世）巳兄　庚｜午‖陳（世）酉孫　己｜辰 陳　未孫　辰‖雀　亥財　卯 雀　酉財‖龍　丑兄 龍（應）亥官‖武（應）卯官 武　丑孫‖虎　巳父 虎　卯父‖蛇　未兄

This is the first two examples of the sixteenth question, both being still (no movement) hexagrams. On the left, the hexagram is "Fire over Fire" (Li), belonging to the Fire palace, with the旬空 (empty period) of Shen and You; the divination was done on Gengchen day, in the Wu month. The six lines from top to bottom are: the Snake (Tengshe) is the fourth line, a fire element, representing the brothers; the Gou Chen (Hook Earth) is the earth element, representing the children; the Vermilion Bird (Zhuqiao) is the metal element, representing the wealth; the Azure Dragon (Qinglong) is the water element, representing the official ghost, which is the responding line; the Black Tortoise (Xuanshu) is the earth element, representing the children; and the White Tiger (Bahutu) is the wood element, representing the parents. All six lines are still. The person being divined used the wealth line as the basis, which is the fourth line, the metal element, the You metal, which is in the旬空 (empty period) and is combined by the Chen day (Chen and You combine). On the right, the hexagram is "Earth over Earth" (Kun), belonging to the Earth palace, with the旬空 (empty period) of Shen and You; the divination was done on Jiichen day, in the Mao month. The six lines from top to bottom are: the Gou Chen (Hook Earth) is the metal element, representing the children, which is the world line; the Vermilion Bird (Zhuqiao) is the water element, representing the wealth; the Azure Dragon (Qinglong) is the earth element, representing the brothers; the Black Tortoise (Xuanshu) is the wood element, representing the official ghost, which is the responding line; the White Tiger (Bahutu) is the fire element, representing the parents; and the Snake (Tengshe) is the earth element, representing the brothers. All six lines are still. The world line is the metal element, the You metal, representing the children, which is the original god that generates wealth, and it is in the旬空 (empty period) and is conflicting with the Mao day (Mao and You conflict).

斷曰：酉金財爻為用，月剋日生，似可相敵，並無生克。一卦之中惟酉金用神旬空，日合神機現，此但旬空必待出旬合空，雖有半用，須待沖發，交小暑即辛卯日，則酉金值旬不空，沖發必至。果於辛卯日來家，此應靜而逄沖也，合而逄沖也，空待出空也。｜斷曰：酉金原神旬空，日辰沖之，靜而逄沖日起；況日辰臨應沖世，彼必今日巳時送還也。果於本日巳時還一半，乙酉日巳時還清。一半者，靜空沖起有一半之力，而財亦有一半者也；乙酉日還清者，巳經沖起之神值日，是財之原神填足矣，子孫喜悅之星還清，豈不喜耶。

Left Hexagram Interpretation: The酉 metal Wealth is the useful god. It is being overcome by午 month and supported by辰 day, with both forces being equal, resulting in neither support nor overcoming. In the entire hexagram, only this酉 metal useful god falls into the旬空, and the day branch also comes to combine with it—this is where the divine mechanism is revealed. Falling into the旬空 and being combined with, it must wait until the旬 is over and this combination is broken by a冲. Although currently half of it is usable, it still needs to be activated. On the day of Xiaoshu, which is Xinmao day, the酉 metal has left its旬 and is no longer empty, and卯 comes to冲 it, so the person will definitely come. Later, indeed, on that Xinmao day, he returned home—the hexagram simultaneously fulfilled three aspects: 'stillness met by冲', 'combination met by冲', and 'waiting for the旬 to end and the emptiness to be removed'. Right Hexagram Interpretation: The worldly酉 metal is the original god of Wealth, which is already in the旬空, but is further冲 by己辰 day... (the original text says 'day branch冲 it')—'stillness met by冲' thus activates; moreover, the day branch is on the responding line and comes to冲 the world, so the person will definitely come to return the money today at巳 hour. Later, indeed, on that day at巳 hour, he returned half of it, and on Yiyou day at巳 hour, he returned the rest. Why only half? Because the still line falling into the旬空 was冲 up, only having half the strength, so the wealth obtained was only half. Why was it fully returned on Yiyou day? The original god that was冲 up reached that day, which was the day, filling its position completely; Children is a joyful god, once the debt is fully repaid, how delightful it is.

占事　占父在亂軍中吉凶？｜占事　占造墳葬 卦名　山天大畜之澤地萃｜卦名　乾為天之坤為地 卦宮　艮土　空亡　戌亥　缺爻｜卦宮　乾金　空亡　戌亥　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 虎　Ｏ　寅官→未兄　壬｜子‖武（世）Ｏ　戌父→酉兄　甲｜辰 蛇（應）Ｘ　子財→酉孫　申‖虎　Ｏ　申兄→亥孫　子 陳　Ｘ　戌兄→亥財‖蛇　Ｏ　午官→丑父 雀　Ｏ　辰兄→卯官［申孫］‖陳（應）Ｏ　辰父→卯財 龍（世）Ｏ　寅官→巳父［午父］‖雀　Ｏ　寅財→巳官 武　Ｏ　子財→未兄‖龍　Ｏ　子孫→未父

This is the third and fourth hexagrams of the sixteenth question, both being hexagrams of complete manifestation. The left hexagram: asking about the father being trapped among the chaotic troops, the hexagram drawn is Da Xu (Hexagram 26) changing to Cui (Hexagram 45), belonging to the Gen (Mountain) palace of earth, with the empty days of戌 and亥; the divination was done on the Renshen day in the Zi month. The six lines from top to bottom: White Tiger (animal)寅 wood official ghost, the original line is active and changes to the earth of the sixth month, the brother; the snake子 water wife's wealth, is the response line, the original line is active and changes to the metal of酉, the child; Gou Chen戌 earth brother, the original line is active and changes to the water of亥, wife's wealth; Zhu Que辰 earth brother, the original line is active and changes to the wood of卯, official ghost, with the hidden metal of申, the child; Qing Long寅 wood official ghost, is the world line, the original line is active and changes to the fire of巳, parents, with the hidden fire of午, parents; Xuan Wu子 water wife's wealth, the original line is active and changes to the earth of未, brother. All six lines are active. The right hexagram: asking about building a tomb for burial, the hexagram drawn is Qian (Hexagram 1) changing to Kun (Hexagram 2), belonging to the Qian (Heaven) palace of metal, with the empty days of戌 and亥; the divination was done on the Jiachen day in the Zi month. The six lines from top to bottom: Xuan Wu戌 earth parents, is the world line, the original line is active and changes to the metal of酉, brother; Bai Hu申 metal brother, the original line is active and changes to the water of亥, child; Tan She午 fire official ghost, the original line is active and changes to the earth of丑, parents; Gou Chen辰 earth parents, is the response line, the original line is active and changes to the wood of卯, wife's wealth; Zhu Que寅 wood wife's wealth, the original line is active and changes to the fire of巳, official ghost; Qing Long子 water child, the original line is active and changes to the earth of未, parents. All six lines are active.

斷曰：六爻亂動，正亂軍中象也。以化出巳火父母爻為用，月建克之，寅水原神又被日辰沖剋，恐性命難保。後果死無蹤跡。｜斷曰：此卦甚凶，不必細月。彼曰：墳已造成，即候開金井落葬，卜之以決吾房安否？予力止之不可葬。正論之間，有人來報曰：穴場下俱是斗大石塊，不計其數，且並無點穴之處。後有地師看之，則曰：背水走石，不成墳地也。

Left hexagram interpretation: All six lines are in disorder, indicating the chaotic situation of a confused and leaderless army. When divining about the father, the parents are taken as the useful god. Since the primary hexagram has no parents, the parents are taken from the transformed line of the world line, which is the fire snake. However, the water of the month builder in the month of Zi is directly attacking this fire snake, and the original god, which generates the fire snake, is the wood tiger, which is attacked by the metal monkey on the day of Renshen (the monkey is attacking the tiger). Both the useful god and the original god are injured, so it is feared that the life is in danger. Later, the father indeed died, and even the body's whereabouts were unknown. Right hexagram interpretation: This hexagram is extremely ominous, and there is no need to discuss the month in detail. The person said: The tomb has already been built, and only the digging of the pit for burial remains. I divined a hexagram to decide whether this family will be safe. I strongly advised against it, saying that this place is not suitable for burial. As we were talking, someone ran in to report that the bottom of the tomb site was filled with large stones, countless in number, and there was no place at all where a grave could be dug. Later, the geomancer was invited to look at it, and he also said: This is a place where water is behind and stone is in front, and it is impossible to build a tomb. These two hexagrams both fully revealed the truth, just like a hundred flowers meeting the wind, which wither in an instant.

問用神多現，何以取之？答曰：予屢驗者，舍其閒爻而用持世，舍其無權而用月日，舍其不破而用月破，舍用不空而用旬空。天機盡洩於有病之間，斷法總在醫藥之處。

Question 17: When the useful god appears several times in the hexagram, which one should be chosen? Answer: This is my tested and verified four-line mnemonic—when two lines appear together, discard the idle one and take the one that holds the world; discard the one without power or vitality and take the one adjacent to the month builder and day branch; discard the one that is intact and undamaged and take the one exactly at the month breaker; discard the one that does not fall into the empty period and take the one that exactly falls into the ten-day empty period. Why specifically choose the 'diseased' one? Because the heavenly secrets are fully revealed in the diseased place, and the method of judgment always falls on the place where the remedy is applied—the diseased line is precisely the key point of the matter. It is when this line recovers that the matter will be fulfilled.

占事　占求財｜占事　占升遷 卦名　風天小畜｜卦名　地水師之風水渙 卦宮　巽木　空亡　辰巳　缺爻｜卦宮　坎水　空亡　辰巳　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 蛇　卯兄　庚｜未‖武（應）ｘ　酉父→卯孫　甲｜未｜卯 陳　巳孫　子‖虎　ｘ　亥兄→巳財　午 雀（應）未財‖蛇　丑官 龍　辰財‖陳（世）午財 武　寅兄‖雀　辰官 虎（世）子父‖龍　寅孫

This is the first two examples of the seventeenth question, both involving the appearance of the useful god twice. On the left, the divination is about seeking wealth, and the hexagram drawn is Xiao Xu (Hexagram 9), belonging to the Xun palace wood, with the旬空 (ten-day void) on the days of Chen and Si; the divination was performed on the day of Gengzi, in the month of Wei. The six lines, from top to bottom, are: the snake (Tengshe) representing卯 wood siblings; the Gou Chen representing巳 fire children; the Vermilion Bird (Zhuqiao) representing未 earth wealth, which is the response line; the Azure Dragon (Qinglong) representing辰 earth wealth; the Black Tortoise (Xuanshu) representing寅 wood siblings; and the White Tiger (Baihu) representing子 water parents, which is the world line. Wealth appears twice: 未 earth is exactly the month builder and is not void, while 辰 earth falls exactly into the旬空. On the right, the divination is about promotion, and the hexagram drawn is Shi (Hexagram 7) changing into Huan (Hexagram 59), belonging to the Kan palace water, with the旬空 on the days of Chen and Si; the divination was performed on the day of Jia Wei, in the month of Wu, and the year of Mao. The six lines, from top to bottom, are: the Black Tortoise (Xuanshu) representing酉 gold parents, which is the response line, with the intersecting line moving and transforming into卯 wood children; the White Tiger (Baihu) representing亥 water siblings, with the intersecting line moving and transforming into巳 fire wealth; the snake (Tengshe) representing丑 earth official ghost; the Gou Chen representing午 fire wealth, which is the world line; the Zhuqiao representing辰 earth official ghost; and the Qinglong representing寅 wood children. Official ghosts appear twice: 丑 earth is in the旬空, while 辰 earth is broken.

斷曰：未土月建為用，何以辰土旬空？空必關因，竟斷月內辰日得財。果甲辰日巳時到手，此應出空之日時也，正是舍其不空而用空者。｜斷曰：日辰世爻極旺，得月建作官星合世，但卦中兩現官星，一空一破，將何爻為用？斷其何年升遷？則曰：今歲是卯年，來歲辰年，必以辰爻為用，來歲可升。但外卦反吟，常得驗者去而復來。果辰年調至河南，五月又調回，十月開督府，一年兩調一升，皆應實空之年也。

The left trigram interpretation: The earth element wife wealth is at the month builder position, which should be used as the main element. However, the卦 contains another earth element wife wealth at the chen position, which is in the旬空. The reason for being in the旬空 is the key point, so it is directly concluded that wealth will be obtained on the chen day of this month. Later, it indeed happened on the jiachen day at the巳 hour, exactly matching the day and hour when the旬空 was filled. This is an example of 'abandoning the non-empty and using the empty'. The right trigram interpretation: The world line is a strong fire element, and it is also supported by the month builder as an official star to harmonize with the world line. However, there are two official ghosts in the卦, one is in the旬空 and the other is broken. Which one should be used? Which year will there be promotion? I said: This year is the卯 year, next year is the辰 year, so the辰 element should be used. Promotion will happen next year. However, the outer trigram is reverse chant, according to my repeated experience, it indicates going away and coming back. Later, it indeed happened that in the辰 year, he was transferred to Henan, then transferred back in May, and promoted in October to the governor's office. All the two transfers and one promotion within a year were all in the year when the empty element was filled.

占事　占子何日脫難？｜占事　占子久出何日沖 卦名　雷地豫之雷澤歸妹｜卦名　火風鼎之水天需 卦宮　震木　空亡　寅卯　缺爻　父｜卦宮　離火　空亡　申酉　缺爻　父 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 龍　戌財　丙｜亥‖龍　Ｏ　巳兄→子官　丁｜未 武　申官　午‖武（應）Ｘ　未孫→戌孫　丑 虎（應）午孫‖虎　Ｏ　酉財→申財 蛇　卯兄‖蛇　酉財 陳　Ｘ　巳孫→卯兄‖陳（世）亥官 雀（世）Ｘ　未財→巳孫［子父］‖雀　Ｘ　丑孫→子官［卯父］

This is the third and fourth divination of the seventeenth question. The left hexagram: Divining the day the son will be released from danger, the hexagram drawn is "Thunder over Earth, Yu" changing to "Lake in the Marsh, Gui Mei," belonging to the Zhen palace wood, with the empty days of寅 and卯, and the hexagram lacking the parents. Divination was done on the day of Bing Hai, in the午 month. The six lines from top to bottom: Qinglong戌 earth wife wealth; Xuanwu申 metal official ghost; Baihu午 fire children, which is the response line; Tengshe卯 wood siblings; Gouchen巳 fire children, with the line moving and transforming into卯 wood siblings; Zhuque未 earth wife wealth, which is the world line, with the line moving and transforming into巳 fire children, with the hidden child water parents underneath. The children appear three times: the午 fire is quiet and is on the day's establishment, while the two巳 fire lines are exactly at the month's break on the午 month. The right hexagram: Divining the day the son will return from a long absence, the hexagram drawn is "Fire over Wind, Ding" changing to "Water over Heaven, Xu," belonging to the Li palace fire, with the empty days of申 and酉, and the hexagram lacking the parents. Divination was done on the day of Ding Wei, in the丑 month. The six lines from top to bottom: Qinglong巳 fire siblings, with the line moving and transforming into子 water official ghost (a reverse control); Xuanwu未 earth children, which is the response line, with the line moving and transforming into戌 earth children (transforming into advancing god); Baihu酉 metal wife wealth, with the line moving and transforming into申 metal wife wealth (transforming into retreating god); Tengshe酉 metal wife wealth; Gouchen亥 water official ghost, which is the world line; Zhuque丑 earth children, with the line moving and transforming into子 water official ghost (子 and丑 combine), with the hidden卯 wood parents underneath.

斷曰：卦中子孫三現，俱生世爻，是必脫厄。日建午爻安靜，兩爻巳火月破，許巳年脫厄。果驗。此乃用神多現，而用占破，驗在有病之爻，實破之年也。｜斷曰：未土化進神，日辰沖之；丑土化子合住；巳火原神動來生用，化子水回頭剋制，目下不來。問曰：終須來否？答曰：午年必來。果於午年午月到家。應午年月者，未土動而日沖，是動沖逄合之年月也；丑土化子水合，合要沖開之年月也；巳火化子水之克，沖去子水是去煞留恩也。

The left hexagram interpretation: In the hexagram, the children's line appears three times and all support the world line. Therefore, the son is sure to be freed from difficulties. Among them, the fire at noon is quiet and directly meets the day branch, while the other two fires at巳 are affected by the month breaker of the午 month. According to the answer to the seventeenth question, we should choose the one in poor condition rather than the one in good condition. Therefore, it is expected that the difficulty will be resolved in the year of巳. Later, it indeed came true. This is exactly the case of "when the useful god appears multiple times, we choose the one affected by the month breaker, and the fulfillment occurs in the year when the sick line is filled." The right hexagram interpretation: The children's line of the earth at未 moves and transforms into an advancing god, but it is attacked by the day branch of Dingwei; the first line of the earth at丑 moves and transforms into water at子, which is combined with the子 by the丑 and子 combination; the top line of fire at巳, which is originally the origin god supporting the useful god, moves and transforms into water at子, which turns around to attack it. All three lines are in poor condition, so the return cannot happen now. The person asked whether he would eventually return. The answer was: it must happen in the year of午. Later, it indeed happened in the year and month of午. Why does it happen in the year and month of午? The earth at未 moves and is attacked by the day branch, which is the year and month of "movement meeting conflict, waiting for combination" (the午 and未 are combined). The earth at丑 is combined with the子, so it needs to be attacked to be separated (the午 attacks the子). The fire at巳 is attacked by the water at子, so removing the water at子 is "eliminating the evil and keeping the kindness" — all three points point to the character 午.

占事　占子嗣多否？ 卦名　坤為地之艮為山 卦宮　坤土　空亡　子丑　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 虎（世）Ｘ　酉孫→寅官　癸｜寅 蛇　亥財　亥 陳　丑兄 雀（應）Ｘ　卯官→申孫 龍　巳父 武　未兄

This is the last hexagram of the seventeenth question. The subject is about whether there will be many children. The hexagram drawn is Kun (Earth) changing to Gen (Mountain), belonging to the Kun palace of earth, with the empty periods of Zi and Chou. The divination was done on the Guihai day and寅month. The six lines from top to bottom are: White Tiger酉metal Children, which is the world line, and the line moves to produce寅wood Official Ghost; Turtle Snake亥water Wealth; Gou Chen丑earth Siblings; Zhu Que卯wood Official Ghost, which is the response line, and the line moves to produce申metal Children; Qing Long巳fire Parents; Xuan Wu未earth Siblings. The focus is on the world and response lines: the world line is Children moving to produce Official Ghost, while the response line is Official Ghost moving to produce Children—Children and Official Ghost are changing into each other, entangled and unclear.

彼曰：婢妾三四，在三五年內生者生，死者死，子有九人，並無一存，今後可有子否？予曰：予化鬼，鬼化子，不但狠藉，後難許有。果無子，以侄為嗣。

A person said: There are three or four servant women in the family. In the past few years, some have given birth and some have died, and there have been nine sons in total, but none have survived. Will there be a son in the future? I said: In the hexagram, the descendants change into official ghosts, and the official ghosts change back into descendants. Descendants represent destiny, while official ghosts represent misfortune. The two constantly transform and generate each other, not only causing chaos at present, but also making it difficult to have a son in the future. Later on, indeed, there were no sons, and a nephew was adopted to continue the family line. This hexagram does not focus on the timing of the response, but rather on the image of "descendants transforming into ghosts and ghosts transforming into descendants." This is one way of interpreting the situation when the useful god appears multiple times.

卜者誠心，斷者精明，亦有不驗何也？問曰：此其故在卜者，而不在斷者。乃卜者之意雖誠，或密事難以語人，或問此而意別有在也，所以有不驗之故耳！

Eighteenth Question: If the person seeking divination is sincere and the one interpreting the divination is skillful, why does it still sometimes fail to come true? Answer: The reason lies in the person seeking divination, not in the one interpreting. Although the seeker's intention may be sincere, there are some matters that are private and difficult to share with others; or perhaps they verbally ask about one thing but mentally think about another. Since the useful god is selected based on what they verbally ask, it naturally does not match what they truly desire in their heart, so the divination does not come true. The following six examples of divination are all meant to illustrate this point — they also correspond with the passage in the beginning titled "The Rules of Divination" which states "Those who seek divination without sincerity and without proper conduct."

占事　占伯父何日回？｜占事　占流年 卦名　火山旅之艮為山｜卦名　艮為山 卦宮　離火　空亡　寅卯　缺爻　官、父｜卦宮　艮土　空亡　子丑　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 雀　巳兄　戊｜酉‖虎（世）寅官　癸｜未 龍　未孫　申‖蛇　子財　亥 武（應）Ｏ　酉財→戌孫‖陳　戌兄 虎　申財［亥官］‖雀（應）申孫 蛇　午兄‖龍　午父 陳（世）辰孫［卯父］‖武　辰兄

This is the first two examples of the eighteenth question. On the left, the first hexagram is "Fire Mountain Travel" changing to "Mountain Earth Stillness," belonging to the Fire hexagram group, with the empty days of寅 and卯, and the hexagram lacking the Official Ghost and Parents. The divination was done on the day of Wushen and the month of You. The six lines from top to bottom are: Vermilion Bird with巳 fire Siblings; Azure Dragon with未 earth Children; Black Tortoise with酉 metal Wealth, which is the Response Line, and the repeated line moves out to戌 earth Children; White Tiger with申 metal Wealth, with亥 water Official Ghost hidden beneath; Snake with午 fire Siblings; Gou Chen with辰 earth Children, which is the World Line, with卯 wood Parents hidden beneath. For the question about the uncle, the Parents are taken as the main element. The Parents are not present in the hexagram, but are hidden beneath the World Line of辰 earth, and also fall on the empty day. On the right, the second hexagram is "Mountain Earth Stillness," belonging to the Earth hexagram group, with the empty days of子 and丑. The divination was done on the day of Guihai and the month of Wei. The six lines from top to bottom are: White Tiger with寅 wood Official Ghost, which is the World Line; Snake with子 water Wealth; Gou Chen with戌 earth Siblings; Vermilion Bird with申 metal Children, which is the Response Line; Azure Dragon with午 fire Parents; Black Tortoise with辰 earth Siblings. The Official Ghost holds the World Line, and is supported and combined by the day of亥 (寅亥 combination).

此卦若問伯父平安否，卯木父伏而不現，被日月動爻克沖，必不安矣。今問其回來否，不以此斷，只可斷用神伏藏受克不來。後果不來，在外平安。｜此人往軍前求名，說占流年，卻不知占名以官爻為官，最喜官星持世；占流年以鬼爻為貴，不宜官鬼持世。予以此理告之。彼曰：煩人援例不知成否？答曰：此卦官星持世，日辰生合，業已成矣。果壬申日文書實收到，應申日，寅木官星日辰合之，合住逄沖之日也。若以流年斷之，則謬矣。

The left hexagram's interpretation: If this hexagram is asked about whether the uncle is safe or not, then the卯wood parents are hidden and not visible, and are further attacked and opposed by the day branch, month builder, and moving line, so it is certain that he is not safe. However, now the question is about whether he will return or not, so we cannot interpret it in the same way. Instead, we can only interpret that the useful god is hidden and attacked, so he will not return. Later, indeed, he did not return, and he was safe outside. The same hexagram, asked in different ways, leads to different interpretations — this is exactly the key point of this question. The right hexagram's interpretation: This person is going to the front to seek a position, he said he was divining the current year, but he did not know that when divining official rank, the official ghost is the official star, and it is most favorable when it holds the world line; while when divining the current year, the official ghost is considered a calamity, and it is most unfavorable when it holds the world line. I explained this principle to him. He then said: I have asked someone to help me get an official position through donation, but I don't know if it will succeed. I said: In this hexagram, the official star holds the world line, and the day branch also supports and combines with it, so the matter has already succeeded. Later, indeed, on the Renshen day, the official document was received. Why did it happen on the day of Shen? The寅wood official star was held by the亥day, and needed to be opened by a conflict, and Shen directly conflicts with寅. If we had interpreted it according to the current year, we would have made a big mistake.

占事　占家宅｜占事　占現任吉凶 卦名　水風井之水澤節｜卦名　水天需 卦宮　震木　空亡　申酉　缺爻　孫、兄｜卦宮　坤土　空亡　午未　缺爻　父 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 武　子父　乙｜申‖武　子財　乙｜子 虎（世）戌財　亥‖虎　戌兄　酉 蛇　申官［午孫］‖蛇（世）申孫 陳　Ｏ　酉官→丑財‖陳　辰兄 雀（應）亥父［寅兄］‖雀　寅官［巳父］ 龍　Ｘ　丑財→巳孫‖龍（應）子財

This is the third and fourth hexagrams of the eighteenth question. The left hexagram is for divining the family residence, and it was cast as Water Wind Jing changing to Water Marsh Jie, belonging to the Zhen palace wood, with the旬空 (empty period) on Shen and You, and the hexagram lacking children and siblings. It was cast on the Yihai day and Shen month. The six lines from top to bottom are: Xuanwu (Black Tortoise) Zi water parents; Baihu (White Tiger) Xu earth wealth, which is the world line; Tengshe (Green Snake) Shen metal official ghost, with the hidden line of Wu fire children below; Gouchen (Hook Star) You metal official ghost, with the second line moving and changing to Chou earth wealth; Zhuque (Vermilion Bird) Hai water parents, which is the response line, with the hidden line of Yin wood siblings below; Qinglong (Azure Dragon) Chou earth wealth, with the intersecting line moving and changing to Si fire children. The response line is exactly on the second line of the residence position, and the inner trigram Si You Chou forms a complete official ghost group. The right hexagram is for divining the fortune of the current official position, and it was cast as Water Heaven Xu, belonging to the Kun palace earth, with the旬空 (empty period) on Wu and Wei, and the hexagram lacking parents. It was cast on the Yizi day and You month. The six lines from top to bottom are: Xuanwu Zi water wealth; Baihu Xu earth siblings; Tengshe Shen metal children, which is the world line; Gouchen Chen earth siblings; Zhuque Yin wood official ghost, with the hidden line of Si fire parents below; Qinglong Zi water wealth, which is the response line. The children are holding the world line.

斷曰：應居二爻，謂之應飛入宅，臨父母必有外姓長者同居。彼曰：從無外人同舍。內卦合成官鬼局，宅內不安。彼曰：無駁雜。木兄弟月破，伏藏官局克之，或昆仲家不利。彼曰：吾占家宅，即日郄同家業師鄉試，實為功名耳。予曰：功名與家宅天遠地隔矣。功名以官鬼為官星，宅以鬼為禍害。既占功名，兄之功名不許，令業師必高中也。彼曰：何以知之？答曰：官局生應不來生世，謂之出現無情與我，無干也。後果至八月酉金實空之月，此人自己頭場貼出，其業師中式第四名。

Left Trigram Interpretation: The response line falls on the second line's dwelling position, which is called "response flying into the dwelling." It also coincides with the parents line, indicating that there must be an elder from another family living together. He said: There have never been outsiders living with me. I said: The inner trigram of Si, You, and Chou forms an official ghost trinity, causing unrest in the dwelling. He said: There is not much disorder. I then said: The寅wood siblings are exactly at the month of Shen, which is the month breaker, so they are hidden and not visible, and are further suppressed by the official trinity, so there is likely misfortune among the siblings. He then said: I called for a dwelling divination, but in fact these days I have been accompanying my private tutor to take the imperial examination, asking about his academic success. I said: Academic success and dwelling are as different as heaven and earth. When divining about academic success, the official ghost is considered an auspicious deity; when divining about the dwelling, the official ghost is considered a harmful deity. Since you are asking about academic success: your own academic success is not destined, but your private tutor will certainly pass. He asked why? I said: In the divination, the official ghost trinity is going to generate the response line, but not the world line, which is called "appearing without concern for me," having nothing to do with me. Later, in the month of You when the metal is solidified, he himself failed in the first round, while his private tutor ranked fourth.

此公因本省有缺出，不便明問，故以現任吉凶而問。殊不知問缺之否，子孫持世不得；占現任之吉凶，子孫持世則休官。予即問明，彼曰：占升遷。答曰：此缺不得。果不得，在任甚安。若以占現任之吉凶，休官必矣，豈非天淵耶。

The right trigram question: This official was asking about the fortune of his current position because there was a vacancy in his province, and he was unable to mention it directly, so he used the name "current position fortune." He did not know that if he had asked whether he could be appointed to the vacancy, the presence of the Children (children) in the trigram would indicate that he could not be appointed (since子孙 is in conflict with the official position, and the position would not be obtained). If he had asked about the fortune of his current position, the presence of Children in the trigram would indicate that he would be dismissed from office. Both situations are unfavorable, but the difference between them is as great as heaven and earth. I then asked him clearly, and he admitted that he was actually asking about promotion. I then answered that he could not be appointed to the vacancy. Later, indeed, he was not appointed, but his current position remained stable. If we had truly interpreted according to the question "current position fortune," we would have predicted that he would certainly be dismissed from office—would that not be a difference as great as heaven and earth?

占事　因母病占問流年｜占事　占功名 卦名　風雷益之天雷無妄｜卦名　澤地萃之天山遁 卦宮　巽木　空亡　辰巳　缺爻　官｜卦宮　兌金　空亡　子丑　缺爻 六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲／六獸·世應·卦爻·干支·六神·干支·六神·伏神·卦身·日辰·月建·太歲 蛇（應）卯兄　辛｜午‖蛇　Ｘ　未父→戌父　辛｜午 陳　巳孫　未‖陳（應）酉兄　酉 雀　Ｘ　未財→午孫‖雀　亥孫 龍（世）辰財［酉官］‖龍　Ｘ　卯財→申兄 武　寅兄‖武（世）巳官 虎　子父‖虎　未父

This is the last two examples of the eighteenth question. On the left, the hexagram was cast for a mother's illness, with the year being divined by using a name. The hexagram obtained was Wind and Thunder Yi changing to Heaven and Thunder Wu Wang, belonging to the Xun palace wood, with the旬空 on the days of Chen and Si, and the hexagram lacking the Official Ghost. The divination was done on the day of Xin Wu and the month of Wei. The six lines, from top to bottom: the Snake is a卯 wood sibling, which is the Response Line; Gou Chen is a巳 fire child; Vermilion Bird is a未 earth wealth, with the line moving and changing into午 fire child (with the combination of午 and未); Azure Dragon is a辰 earth wealth, which is the World Line, with a hidden酉 metal Official Ghost underneath; Black Tortoise is a寅 wood sibling; White Tiger is a子 water parent. The World Line is a辰 earth wealth, which is strong and holds the position, but it is exactly in the旬空. On the right, the hexagram was cast for the pursuit of official rank. The hexagram obtained was Marsh and Earth Cui changing to Heaven and Mountain Duan, belonging to the Dui palace metal, with the旬空 on the days of Zi and Chou. The divination was done on the day of Xin Wu and the month of You. The six lines, from top to bottom: the Snake is a未 earth parent, with the line moving and changing into戌 earth parent (with the transformation of the line from未 to戌 indicating an advancing god); Gou Chen is a酉 metal sibling, which is the Response Line; Vermilion Bird is a亥 water child; Azure Dragon is a卯 wood wealth, with the line moving and changing into申 metal sibling (which is a回头克); Black Tortoise is a巳 fire Official Ghost, which is the World Line; White Tiger is a未 earth parent. The Official Ghost holds the position, and the parent is also transforming into an advancing god.

如買賣人問流年，自然以財爻為重。此卦旺財持世，未土之財化午火生合，即許之發財。彼曰：我因老母有病，故來占之，欲占何日安否？予曰：占求財流年與母病是天淵矣。曰：令堂甲辰日危也。果驗，此應世爻辰土出旬之日也。

The left hexagram's interpretation: If a person involved in business comes to ask about the current year, we naturally focus on the wealth line. In this hexagram, the prosperous and strong wealth line is holding the world line, and the fifth line, which is also wealth, is moving and transforming into the fire of午 to generate and harmonise with it. I then predicted that he would become wealthy. He then said: I came to ask because my mother is ill, and I want to know which day will be safe. I said: Asking about wealth in the current year and asking about your mother's illness are as different as heaven and earth! So I changed the focus to the parents line for the mother's illness (in this hexagram, the parents are in the first line, which is the water of子, while the world line, which is辰 soil, is directly attacking the water). I predicted that his mother would be in danger on the day of Jiachen. Later, it indeed came true—the danger occurred exactly on the day when the world line of辰 soil was filled in during the cycle.

此子十二歲，乃父命其占名，若以官爻持世，夏火當令，未土父母為文章化進神，功名有望。豈知父叫子占，此心發於乃父之誠也，是父占子也。卯木不能克父，則父動克子也，此子未戌日而亡。

On the right side of the hexagram: The person who cast the hexagram was a twelve-year-old child, whom his father asked to divinate about his official rank. If we look only at the hexagram itself: The official ghost holds the world position, which is appropriate for summer when fire is strong and in command; the earthy soil parent (representing articles) also transforms into an advancing god — this indicates great hope for official rank. But the truth is that the hexagram was cast by the father, who sincerely asked on behalf of his son. Therefore, in reality, it is the father who is asking about his son, so the useful god should be taken as the children. This changes the interpretation: Although the卯wood wealth moves, it cannot overcome the parents, and the parents' element moves and actually overcomes the children — this child died between the days of未and戌. The entire book concludes with this hexagram, conveying a deep meaning: The hexagram is dead, but human hearts are alive; if one does not clearly determine who is asking and about whom, even with thorough knowledge of hexagram principles, one cannot accurately interpret a hexagram. This is exactly the conclusion of the "Eighteen Questions" and the entire book of The Orthodox Tradition of Divination.