Yi Mao (易冒)

新安瞽目程良玉著，錢唐旅堂胡介定。

This book was written by Cheng Liangyu, a native of Xin'an (now Shexian, Anhui Province). He became blind at the age of five due to smallpox, so he signed his name as "Gumu" (meaning "blind"). It was edited and published by Hu Jie, a person from Qiantang (now Hangzhou, Zhejiang Province), who was known by the courtesy name Lutang. "Ding" refers to the act of deleting and proofreading.

餘在長安時，即聞程君元如賢，後十年而始得訪君於家，元如辭以疾，餘因鬍子旅堂為介紹，過從者再，元如始出。聆其言論，蓋君平公時之流也。自時厥後，餘數過其家，元如雖臥病，必強起為餘坐談弗倦。一日謂余曰：吾五歲而瞽於痘，不能習舉子業，學醫不成，始學易；初從星元先師遊，晚遇枯匏老人，互相質證，有所悟，命人筆記，歷年成書，而但慮辭多煩冗，意或重複，因托旅堂為餘商訂，書成公其為我序之。

When I was serving in the capital, I had heard of Mr. Cheng Yuanru's virtue. Ten years later, I was finally able to visit his home. At first, Mr. Cheng refused to see me because he was ill, but through the introduction of Mr. Hu Lutang, I visited him twice, and only then did he agree to meet me. After listening to his conversation, I realized he was a recluse of the same kind as Yan Junping of the Han dynasty. From then on, I visited him many times. Even though he was ill in bed, he would always make an effort to rise and talk with me at length without showing any fatigue. One day he said to me: I became blind in both eyes at the age of five due to smallpox, so I could not study for the imperial examinations like ordinary people. I also failed to become a physician, so I turned to studying the Book of Changes. At first I studied under Master Xing Yuan, and in his later years I met Master Kupao, and we questioned and verified each other's ideas, gaining some understanding. I then had someone write down my thoughts, and after years of accumulation, I completed this book. However, I am worried that the language is too verbose and the meaning may be repetitive, so I have asked Mr. Hu Lutang to help me decide what to include and exclude. After the book is completed, I wish to make it known to the world, so please write an introduction for me.

餘應諾。未幾旅堂歿，余竊慮無有贊助此書於成者矣。元如益傷悼痛哭，病日深，餘往問疾，不能出，然猶異其必起也。無何而元如亦下世矣，嗚呼痛哉！甫浹旬，有人衣縗絰衣，面深墨，持易冒一書，長跪而涕泣曰：吾父易簀時，執手叮嚀，謂所著書為我也，序者必楚中王先生，我是以恪遵遺命，來求先生，先生幸勿辭。餘聞其言而悲，又何忍辭。

I agreed. Soon after Hu Lutang died, I felt deeply worried that there would be no one left to help complete this book. Yuan Ru became even more sorrowful and wept bitterly, his illness worsening day by day. I went to visit him, but he was too weak to leave his room to meet me. I still hoped he would recover. Soon after, Yuan Ru also died, which was truly regrettable. Just ten days later, a man dressed in coarse hemp mourning clothes, with a dark complexion, came bowing and weeping, holding a copy of "Yi Mao" and kneeling for a long time. He said that his father, on his deathbed ("yi ze" is a reference to Zengzi's story of changing his bed at the end), held his hand and repeatedly instructed him, saying that this book was written for him, and that the person writing the preface must be Mr. Wang from Chu. I therefore strictly followed his last wish and came to beg the master, asking him not to refuse. Upon hearing these words, I felt extremely sorrowful and could not bear to refuse.

余竊嘆易學至今日，不絕於不學易，而絕於學易者，恆多矣。夫學易宜未絕也，絕於不易，其易而竊異端之術以為易，其為絕也，孰甚焉。程子傳易，本之王弼，弼則出之費直，朱子本義，本之呂伯恭，古易則本之田何，未嘗以非易言易也。

I privately lament: the development of the study of the I Ching has not been ruined by those who do not study the I Ching, but rather often by those who do study it. Studying the I Ching should not lead to its extinction; the problem lies in studying something that is not the I Ching itself—using heretical and occult practices to pretend to be the I Ching. Is there a more serious cause for its extinction than this? In the Song dynasty, Cheng Yi explained the I Ching by following the approach of Wang Bi of the Wei dynasty; Wang Bi's learning came from Fei Zhi of the Han dynasty; Zhu Xi's "The Original Meaning of the Zhou Changes" followed the approach of Lu Zuguang (whose courtesy name was Bo Gong), and Lu's version of the ancient I Ching was based on Tian He, who transmitted the I Ching in the early Han dynasty. Throughout history, great scholars have never used something that is not the I Ching to explain the I Ching.

元如之學易也，謂其辭有盡而其象無窮，每占一卦，觀其爻象貞悔陰陽動靜，而人之終身吉凶悔吝洞若觀火，以是聲名藉甚，甚有越千里以來求一言而去者。而元如益不敢自多也，日惟觀象玩占以自體驗。

Yuan Ru studied the Book of Changes, advocating that the statements of the lines are limited while the changes of the hexagrams are infinite. When he interpreted a hexagram, he only considered the "Zhen" (the inner trigram, the primary hexagram) and the "Hui" (the outer trigram, the resulting hexagram), examining their yin and yang and their motion and stillness. Thus, one's entire life of good fortune, misfortune, regret, and hardship became clear to him as clearly as seeing fire. Therefore his reputation became very great, and even people traveled thousands of miles just to obtain one sentence from him. Yet Yuan Ru became even more cautious and never satisfied with himself, each day observing the hexagrams and pondering the examples, using them to verify his own learning.

嗟乎，吾黨有人致身通顯，侈然以名士自居，人有舉其所治經大義以問，而尚不能默數其章句者，況能悉意義之精微乎？元如之所以不可及也。且今日之患，學士大夫以通經學古為迂，而好馳騖於詞章聲華，以鳴得意。即學易者不泥於數，則拘於理，未有得於意，言象數之外者。夫儒者不能傳其易，而使傳易者乃在一肓廢之人，是尤可悲也。

Alas, among our generation, some have attained high official positions and thus swagger about as scholars; when others ask them questions based on the fundamental principles of the classics, they cannot even recite the chapters, let alone grasp their subtle meanings. This is precisely where Yuan Ru surpasses others. The current problem is that scholars and officials regard studying the classics and ancient texts as old-fashioned, yet they are eager to chase literary style and fame to show off. Even those who study the Book of Changes do not go beyond examining its images and numbers, or get stuck in its meanings, and none can truly grasp its intent and express something beyond the images and numbers. Scholars themselves are unable to transmit the Book of Changes, yet they turn to a blind disabled person to do so, which is even more pitiful.

已書將成，旅堂與元如相繼殂謝，人以為奧義密理，不能為天地秘藏，或其洩機已甚。余謂學易寡過，思慮所及，通於鬼神，未聞天道禁人之覺酣於義理也。書將成而溘然長逝，亦朝聞夕可之義也哉，不然元如之終也，語不及私，拳拳以此書為念，豈好名哉？其平日心力之所至，竊恐後世不得其傳，故不自為慮，而為人慮也。然則元如諄切屬餘之意於是乎，慰矣。康熙三年仲秋楚江安史氏王澤弘撰。

When the book was about to be completed, both Lu Tang and Yuan Ru died consecutively. Some people thought this was because the profound and intricate principles in the book were not meant to be concealed by heaven and earth, perhaps revealing too much heavenly secrets. However, I believe that studying the Yi Jing is to reduce mistakes, and thoughts that reach the extent of thinking about ghosts and spirits are not forbidden by the heavenly way. The sudden death of the book's completion coincides with Confucius' saying, "If one hears the Way in the morning, he may die in the evening." Otherwise, when Yuan Ru was dying, he did not mention anything about personal matters, but kept thinking about this book. Could it be for the sake of reputation? He was afraid that his lifelong efforts would not be passed down to future generations, so he did not think of himself but of others. In this way, Yuan Ru's earnest request for me to write an introduction can be comforted. In the autumn of the third year of Kangxi (1664 AD), written by Wang Zehong of Chu Jiang An Shi.

嘗閱史至管公明善易者，不論易之說，謂是答何鄧之邙訑言耳，今觀程子著書而始信。夫程子垂簾虎林市上，辨吉凶論悔吝無非易也，而易冒一書，則不盡論易，無非易者理從易出，易之外無理。不盡論易者，易從數顯，數之用非易，然則何云易冒哉？悉是書者，可以善易，書蓋為易而說也。

I once read historical texts about Guan Lu (whose name was Gongming), who was skilled in the Yi Jing but did not discuss its interpretations directly. People said that his answers to He Yan and Deng Yang were merely extravagant words. But now, after reading Cheng Yuanru's writings, I believe Guan Lu was indeed such a person. Mr. Cheng set up his shop in Hangzhou (Hulín), hanging a curtain and offering consultations on auspicious and inauspicious signs, as well as on regret and hardship, and none of these were unrelated to the Yi Jing. However, the book "Yi Mai" is not entirely about the Yi Jing: it says that everything in it is derived from the Yi Jing, because its principles come from the Yi Jing and there are no other principles outside of it; yet it is not entirely about the Yi Jing, because the Yi Jing needs "numbers" to be revealed, and the use of numbers is not the same as the Yi Jing itself. So why is the book called "Yi Mai"? If one thoroughly understands this book, one will be good at using the Yi Jing. This shows that the book was originally written for the Yi Jing.

若夫生生之謂，易通變無方，而引伸觸類以窮神達化。聖人原不使人枯槁於彖辭爻象間，而遂謂之易也，故繫辭曰：冒，天下之道，冒，覆也。天覆乎上，而七曜五行春秋寒暑人物化育散見於中，皆不謂之天，而莫非天之事。易統其綱，而甲子六神變互反伏與諸星世應九十一之旨，皆未始耑言易，而莫非易之事。是程子之書不論易，而精於言易者也。

What is meant by "the continuous generation is called the Book of Changes" is that the Book of Changes has no fixed form or place, and one must rely on extension and inference, and by analogy, to fully grasp its profound mysteries and understand the workings of nature. The sages did not intend for people to be confined dryly within the interpretations of the hexagrams and the lines, so they called it the Book of Changes. Therefore, the Great Treatise says, "The Book of Changes encompasses all the principles of the world," where "encompass" means to cover. Heaven is above, and the sun, moon, five stars (seven luminaries), the Five Phases, the seasons, cold and heat, and the transformation of all beings are spread beneath Heaven. These are not called "Heaven," yet none of them is not an affair of Heaven. The Book of Changes governs these in general. The themes discussed in these ninety-one chapters, namely "Jiazi," "Six Spirits," "change and mutual transformation," "reversal and concealment," "various stars," and "World and Response Lines," do not specifically discuss the Book of Changes, yet none of them is not an affair of the Book of Changes. Therefore, it is said that Mr. Cheng's book does not explicitly discuss the Book of Changes on the surface, but it is most skillful in explaining the Book of Changes.

今人不察，每得焦氏諸人之書，秘諸帳中，遂謂道在是矣，烏知此中奧衍有若是哉。程子為當今管郭，有勿占，占則應，如鄉戶外趾相錯，日既昳，有不及叩而返者，如是二十餘年以為嘗。至四十時抱痾鍵戶，忽忽機動於中，遂得數見兆，因而發憤著書，窮極要妙，自謂能補前聖之所未備，極深研幾，蓋三年而書始成。書成，程子即謝世去。

Nowadays people do not distinguish carefully; once they obtain the books of Jiao Yanshou's "Yi Lin," they secretly keep them in their tents, believing that all the Dao is contained within them. But they do not realize how profound and extensive the study of the Yi is. Mr. Cheng is today's Guan Lu and Guo Pu: he does not divinate unless he must, and once he does, it surely comes true. Those seeking divination crowd his gate, their toes touching each other. By the time the sun sets, some are still unable to knock on the door and have to return. This has continued for more than twenty years, becoming routine. At the age of forty, he fell ill and closed his door, but suddenly felt a stirring in his heart, thus being able to foresee signs in advance. He became determined to write a book, thoroughly exploring its essential principles, believing he could supplement what the sages of previous generations had not completed. He delved deeply into the most subtle aspects, spending three years writing the book. As soon as the book was completed, Mr. Cheng passed away.

然則占墨視拆，程子雖欲秘之，有所不能秘。昔郭參軍有青囊書九卷，門人趙載竊去，未及讀而火焚之。似乎獨得之秘，為造物所忌，程子不死於未著書之前，適死於方成書之日，苟非天以此道絕續之，會令程子繼往哲，開來學，惡觀其有傳書乎？餘友文翎高子於程最稱服膺，餘因得盡讀其所著書，且以嘆程子之善易，而又天縱之以論易也，則視易冒一編，雖謂程子未嘗死亦可矣。康熙甲辰秋七月既望錢塘且巷顧豹文撰。

Thus, it seems that skills such as "Zhan Mo" and "Shi Che," which are methods of divination and interpreting omens, are difficult for Master Cheng to keep secret. In the past, Guo Pu of the Jin dynasty, who once served as a military advisor, wrote a book called "Qing Nang Shu" in nine volumes. His disciple Zhao Zai stole it, but before he could read it, it was burned. It seems that secret knowledge is destined to be despised by the forces of nature. Master Cheng died not before he had written his books, but precisely on the day when his writings were completed; if it were not for heaven's will to allow this discipline to be interrupted and then revived, enabling Master Cheng to continue the legacy of past sages and to open the way for future scholars, how could his writings have been passed down? My friend Gao Wenling most admires Master Cheng, so I have been able to read all his writings, and thus I feel that Master Cheng was not only skilled in using the Book of Changes, but was also specially chosen by heaven to explain the Book of Changes. In this view, the section "Yi Mao" of his work implies that Master Cheng did not die, and perhaps did not even die. On the sixteenth day of the seventh lunar month in the autumn of the year Jiachen (1664 AD), Gu Bo wen from Qiantang wrote this.

餘總角時聞新安有元如程先生者善卜，隱居吾杭城西今，車馬闐駢如市，日既晡，不得下簾休息。餘友旅堂鬍子亟稱其人，嘗從而竊窺之，其狀貌魁梧，言談若河注，心知其非日者卜筮之流矣。此元如徙郭外與餘比閭居，交益密，時時過從聞其緒論，雖老生宿儒不能及，私念京焦管郭精易數，有聲著述，元如以瞽目博洽若此，非夙有神解，何以至是？

I was still a young boy with my hair tied in a total angle when I first heard that there was a man named Cheng Yuanru in Xin'an who was skilled in divination. He lived in the western part of Hangzhou, and his house was always crowded with carriages and horses, like a market, and even at sunset he would not lower his curtain to rest. My friend Hu Lutang highly praised this man, and I once followed him to secretly visit. He had a robust appearance and spoke with the flow of a river, and I realized he was not an ordinary person who relied on divination for a living. Later, Yuanru moved to the outskirts of the city, becoming my neighbor, and our relationship became closer. I often visited him to listen to his opinions, and even the most experienced scholars could not match him. I thought to myself: Jing Fang, Jiao Yanshou, Guan Lu, and Guo Pu were all masters of the Yi and numbers, and they left behind writings for posterity. Yuanru, a blind man, had such profound knowledge. If he did not have innate wisdom, how could he achieve this?

餘攻舉子業，所習僅易書訓詁，每觀元如卜，其稱引繇詞與本義無殊旨，靡不奇中。人曰：元如精於數，秘而不洩，特廋其辭於常談耳。元如笑應曰：聖人窮理數，為理用，後賢極數理，以數彰，理數豈有二哉？考亭謂孔子以義理說易，是象數已明，不須要說，今人不知象數而妄言易理，亦復何當？

I am studying for the imperial examinations, and my learning is confined to the textual explanations of the Book of Changes. Every time I see Yuanru engage in divination, the oracle verses he cites are no different from the meaning conveyed in The Original Meaning of the Zhou Changes, yet they never fail to be accurate. Some people say that Yuanru is skilled in the numerical calculations of the Book of Changes, but keeps his secrets hidden, revealing only the key points through ordinary conversation. Yuanru laughed and replied: The sages explored the principles and the numerical patterns, so that the "numbers" could serve the "principles"; later scholars pushed the numerical patterns and principles to their extremes, so that the "principles" could be made evident through the "numbers." Are principles and numbers really two separate things? Zhu Xi (from the Kaiting school) said that Confucius used principles to explain the Book of Changes, because the numerical patterns were already clear and did not need to be mentioned again. Now, people who do not understand the numerical patterns yet talk about the principles of the Book of Changes, where can they possibly be accurate?

然人知理之示人者顯，數之告人者微，不知數之微者，其變有定，而理之顯者，其應無窮；吾幼遭廢疾，不獲探索聖人窮理之原，以極數之委，幸遇星元師及枯匏老人，深究聖賢書數而尋諸理，庶幾幽明，死生進退存亡之道，其亦可坐而照也。餘知元如殆得道之士，雖季主君平未必能過。

People only know that "li" gives clear revelations and "shu" conveys subtle messages, but they do not realize that the subtle "shu" has definite rules of change, while the clear "li" has infinite responses. When I was young, I suffered from a disability and could not explore the original principles of the sages in understanding "li" or thoroughly investigate the intricate aspects of "xiang" and "shu". Fortunately, I met the Star Origin Master and the Elder of the Dried Gourd, who deeply studied the "xiang" and "shu" in the writings of sages and then returned to seek the meaning of "li". In this way, perhaps the principles of the interplay between the subtle and the manifest, and the transitions of life and death, can all be understood clearly while sitting still. From this, I realized that Yuanru is probably a sage, and even the Han dynasty figures Sima Jizhu and Yan Junping might not have surpassed him.

辛丑夏元如夢青衣吏二人，以樶召之去，元如曰：去無難，第卜筮之道，沿習糟粕，而未窮其奧，餘得師傳，欲立言以問世，操是心幾二十年，而卒未就，奈何？吏人曰：吾為君請之，足了君事。比覺，遂發憤著書，越三年而書成，屬旅堂點次，點次甫定而旅堂逝，以其書授之梓，梓成而元如亦逝。

In the Xinchou year (1661), during the summer, Yuan Ru had a dream in which two officials dressed in green held a warrant to take him away. Yuan Ru said: It is not difficult to go with you, but the study of divination is followed by people as mere superficialities, and no one has yet explored its profound meaning. I have received the teachings of a master, and I wish to write a book to make it known to the world. This thought has been in my mind for nearly twenty years, yet I have never completed it. What should I do? The officials said: I will ask for an extension for you, giving you enough time to finish your work. After he woke up, he became determined to write his book. Three years later, the book was completed, and he entrusted it to Hu Lutang for proofreading and editing. Just as Lutang had finished proofreading, he died. Then the book was sent for printing, and as the printing was completed, Yuan Ru also died.

嗚呼，立言傳世，其功在人，元如抱斯志垂二十年，蓋成之，若斯之難也。朝聞夕死，不可謂非天為之，其書傳，其人不死矣？餘因是益嘆數之有定，而聖人作易以前民用者，不可誣也。若元如者，其為得道之士，而非日者卜筮之流，讀易冒者，自有會心知，非餘一人交深而私許之矣。康熙甲辰仲秋西冷陸進藎思父拜撰。

Alas, to write and transmit knowledge to future generations is a meritorious act that benefits people; Yuanru had held this aspiration for nearly twenty years before completing it, showing how difficult it is. The saying "If one hears the Way in the morning, he may die in the evening" cannot be said not to be heaven's arrangement; once the book is passed down, the person is not really dead. Therefore, I am even more moved by the idea that "numbers" have fixed rules, and that the sage composed the Book of Changes to guide the people in their daily lives; this cannot be falsely attributed. A person like Yuanru is a one who has attained the Way, not merely a common practitioner of divination. Those who read "Yi Mao" will understand it intuitively, and it is not just I, because of our close friendship, who privately praise him. In the mid-autumn of the Jiachen year of the Kangxi era (1664 AD), West Ling Lu Jin, style name Jinsi, composed this.

予世家新安之蟾谿，父映源公，業賈吳興；母謝氏，生予多蹇，五歲而瞽於痘，先君謂予母曰：是兒早慧，今得廢疾，不能受書學舉子業，莫若令習醫。遂授醫書，耳聽心受，手訓點畫，到十歲，予告父母曰：為醫之要在望聞問切，既不能望，術能神乎？乃棄而學卜，從日者家五六人，粗得其概。

My family has lived in Chanchi, Xianan for generations. My father, Yingyuan Gong, did business in Wuxing, and my mother was surnamed Xie. I was born with a difficult fate; at the age of five, I became blind in both eyes due to smallpox. My father once told my mother: "This child was intelligent from a young age, but now he has become disabled and cannot study for the imperial examinations. It would be better for him to learn medicine." So he taught me medical texts. I learned by listening with my ears, memorizing with my mind, and having someone guide my hand in writing. At the age of ten, I told my parents: "The essentials of medicine are 'observation, listening and inquiry, and palpation.' Since I cannot 'observe,' how can my medical skills be excellent?" Therefore, I gave up medicine and turned to divination. I studied under five or six diviners in succession, gaining a general understanding.

最後從星元先師遊，獨盡其傳，朝夕問訊，記憶控討，相隨五載，猶若茫然。乃漸遷心音律奕棋之戲，將墮厥，業師戒予曰：夫學易之道，專則純，純則業，精乃入神，分則雜亂，雜亂則疏，疏乃不入；今汝學，分而不專，其能達耶？

Finally, I followed Master Xingyuan on his travels for study, and received his entire teachings. I asked questions day and night, relying on memory to explore and discuss, accompanying him for five years, yet my mind remained still confused. Thus, I gradually shifted my focus to things like music and chess, and my studies seemed on the verge of being neglected. Master warned me: the way of studying the Book of Changes lies in concentration, for concentration leads to purity, and purity allows one to complete their studies; mastery leads to the divine and subtle. But if one's mind is scattered, it becomes chaotic, and chaos leads to superficiality, and superficiality prevents one from entering the gate. Now, you study with a scattered mind and not with concentration—how can you attain understanding?

於是益發憤研求，屏絕外嗜，竭思廢寢，以為天下之事億兆紛紜，何以得一理貫通其吉凶，而後不惑？年登十八，始悟用爻是此是彼，隨大隨細，惟一用爻而求，諸吉凶乃得其柄。如所謂老奴占幼主，必用父母，少君占衰僕，必用妻財，此以分不以年也；詞訟憑官而後世應，以勝負決於聽訟也；壽命憑用而後父母，以其享年也；科目先文而後官，廷試先官而後文，各有所重。由此引申，則左之右之，無不宜之矣。

So I became even more determined to study diligently, cutting off all other indulgences, exhausting my mind and body, neglecting sleep and food. I thought to myself: the affairs of the world are countless and complex; how can one find a single principle that connects all good and bad fortune, so that one would no longer be confused? At the age of eighteen, I finally realized that the "used line" (用爻) is determined by the matter being divined: one may take this line or that line, regardless of whether the matter is big or small. One should focus solely on this "used line" to seek the outcome, and thus all good and bad fortune can be understood. For example, if an old servant divines about his young master, he must use the "parents" line; if a young master divines about his old servant, he must use the "wealth" line. This is taking according to status, not age. When divining about lawsuits, one first looks at the "official ghost" (官鬼) line and then at the "world and response" (世应) lines, because the outcome depends on the court's judgment. When divining about lifespan, one first looks at the "used god" (用神) and then at the "parents" line, because the parents' lifespan determines the master's. For imperial examinations, one first looks at the "parents" line (representing documents) and then at the "official" line; for the palace examination, one first looks at the "official" line and then at the "parents" line. Each has its own emphasis. By applying this principle, one can navigate all situations without difficulty.

於是集舊聞，秉師說，本以心得，參以占驗，纂述成書，為筮類五十篇，而內詳三百七十有七問；復考聖人立法之所由，參研三載未得。己卯之冬，偶遇楚來枯匏老人，聚首三月，請益焉，乃曰：聖人不妄立法以教人，皆必有本，而具陳於百家之書，汝未能遍考，我一一授之子，子其秘之。

Therefore, I collected my past observations and experiences, followed my teacher's teachings, based on my own insights, and referred to actual divination practices to compile this book, dividing it into fifty chapters under the category of "Divination." Among them, three hundred seventy-seven questions are detailed. Later, I wanted to investigate the origin of the laws established by the sages, but after three years of study, I could not obtain the answer. In the winter of the Ji Mao year (1639 AD), I偶然 met an old man named Ku Paogao who came from the Chu region. We stayed together for three months and I asked him questions. He said: The sages do not arbitrarily establish laws to teach people. Each law must have its origin, and they are all stated in the writings of the various schools of thought. It is just that you have not thoroughly examined them. I will now explain them one by one to you, and you must keep them secret.

予曰：聖人立法，將以開後世之蒙，受而復秘，獨得之亦何益耶？枯匏曰：是心可以為人師矣！前言探子爾；立言傳世，功孰大焉。於是復究先賢闡易之書數十種，立法四十一篇，計九十一章，卷分有十，列成卦成爻之由，立世立應之法，諸星何事而名，六神何事而司；隨墓助傷，本凶而有弗凶也，絕生本吉，而亦有弗吉也；空破絕散，有真偽之分，飛伏互變，有輕重之取，豈執一義而盡之與？

I said: The sages established principles in order to enlighten the ignorance of future generations; I have accepted them yet kept them secret, possessing them alone, what benefit is there? The withered gourd elder said: With such intentions, one can become a teacher of people! That previous statement was merely a test; to write books and pass them on to future generations, what greater merit is there than this? Thus I again studied dozens of books by previous sages explaining the principles of the Book of Changes, establishing forty-one principles, totaling ninety-one chapters, divided into ten volumes: listing the origins of forming hexagrams and lines, establishing the methods of 'world' and 'response', explaining why the 'various stars' are named as such, and what each of the 'Six Spirits' is responsible for; 'following the grave' and 'assisting injury' originally indicate misfortune, yet there are times when they do not; 'desperation meeting salvation' originally indicates good fortune, yet there are times when it does not; 'empty, broken, cut off, scattered' have true and false distinctions, 'flying and hidden' and 'interchangeable transformation' have light and heavy considerations—can one fully explain everything by rigidly adhering to a single principle?

故黃金策言用化用則有用無用，其云化去是神忒也，伏吟之故爾，若化進神，安得無用乎？復曰太過者損之斯成，非雲吉凶，斷事之成合時也。若曰用爻太過為不吉，則生扶拱合之語非矣。卜易闡幽雲伏藏不論旬空，可以言輕重，豈言不空耶？亦長於彼而短於此也。卜筮元龜晴雨以世為地，應為天，京房以父母為天地，亦是於此而非於彼也。

Therefore, the "Golden Strategies" says, "When the useful god transforms into another useful god, some are useful and some are not." What it refers to as "transformation" is actually the loss of divine power, caused by "hidden chant." If the transformed god is an "advancing god," how could it be useless? It also says, "Excess must be reduced to achieve success," which is not about discussing fortune or misfortune, but rather about the completion of divination depending on the right timing. If a useful line is considered inauspicious simply because it is excessive, then the concepts of "birth, support, mutual assistance, and union" would not make sense. The "Explaining the Hidden Mysteries of Divination" says, "Hidden gods are not considered empty in the context of a旬空," which can only be interpreted as differences in emphasis; could it really mean that hidden gods are not considered empty? This is also a strength in one area and a weakness in another. The "Original Oracle of Divination" uses the "world" line for earth and the "response" line for heaven, while Jing Fang uses the "parents" line as heaven and earth. Similarly, they are correct in one place and incorrect in another.

補遺飛伏其七世皆伏本宮，而京房獨以游魂飛伏不相侔合，如晉外伏艮而內伏乾，己酉世爻以丙戌為飛伏；如需外伏兌而內伏坤，戊申世爻以丁亥為飛伏，占之屢驗。然先師成書時，未得此學也。即搜決鬼神多載，湖下之聖，六合之內，有土風名俗之相異，百世而下再成之神，但能以義理相揆，豈可實指其姓字乎？先師每謂予曰：生平之學，補遺缺是二端甚矣，著書之難也。

The Complete Book of Divination, Supplemental Section, discusses flying and hidden lines, stating that within one palace there are seven hexagram positions, each concealing the line of the same palace. Only Jing Fang disagreed with this view regarding the flying and hidden lines of the wandering soul hexagram. For example, in the hexagram Jin, the outer trigram conceals Gen and the inner trigram conceals Qian, with Jiyou as the world line and Bingxu as the flying and hidden line. In the hexagram Xu, the outer trigram conceals Dui and the inner trigram conceals Kun, with Wushen as the world line and Dinghai as the flying and hidden line. Using this method for divination has repeatedly proven accurate. However, when my predecessors wrote their books, they had not yet encountered this discipline. Another example is divining about ghosts and deities. I have sought and judged for many years: the deities worshipped in the countryside and among the people, throughout the world, have different local names and titles, and new deities are constantly established over generations. We can only infer based on principles, how can we specify their names? My master often told me: the difficulty of my entire life's study lies in filling gaps and raising doubts—writing a book is truly very difficult.

予荒陋管窺，敢言能備與惟所知者載之，不知者以待高賢之教我也。予常終日凝思，久而不悟，春秋相繼而未得。逍遙子謂予曰：致虛守靜，以觀其復，靈明生焉。密雲禪師謂予曰：但會取本有。吾於二師有默契，雲古之人有以風占鳥占諺占，言語卜威儀卜政事卜是無卜，筮而知吉凶也，況著草金錢木丸之占，而必執同異相非乎？愚以為易者，象也，象也者，像也，其辭則異，其象則符，但告於著則以著占，告於五行則以五行占，告於焦氏則以焦氏占可也，其成卦成爻一也。

I have limited knowledge and my understanding is like seeing a leopard through a tube; how dare I claim to be complete? I merely record what I know and leave the unknown for those more enlightened to teach me. I often spend whole days in deep thought, unable to gain insight, and year after year I have made no progress. Xiao Yaozi told me: "Achieve utmost emptiness and hold fast to profound stillness, and observe the return of all things." Then clarity will naturally arise. Mingyun Chan master told me: "Just grasp what is originally present." I have a deep resonance with the words of these two teachers. To know that ancients used wind divination, bird divination, and proverb divination, and also divined through speech, demeanor, and political affairs, without using yarrow stalks, yet could discern good and bad fortune; how much more so should we not be attached to differences or criticize one another when using yarrow stalks, coins, or wooden balls for divination? I believe: "Yi" is "Xiang," and "Xiang" is "Xiang." Although the words differ, the hexagrams correspond to each other. If the divine signs appear on yarrow stalks, use yarrow divination; if they appear on the Five Phases, use Five Phases divination; if they appear on Jiao Yanshou's "Yi Lin," use Jiao's method of divination. All of them have the same principles for forming hexagrams and lines.

久思著書問世，以造門之問，日晐不遑。年四十而疽發於背，始得杜門謝客，而草創之，歷三年之久而撰藁粗成，就正於故人旅堂先生，先生與其同學見而亟稱之，乃下榻草堂，重加刪定為梓以行世。嗟乎，苟有小補於世，則安敢逃於妄述之罪哉。康熙甲辰歲仲夏朔旦新安瞽目程良玉敘。

I have long wanted to write a book and make it known to the world, but because so many people came to me for divination, I was constantly busy with their requests and had no time to spare. At the age of forty, I developed a malignant abscess on my back, which allowed me to close my door, refuse visitors, and begin drafting the work. It took me three years to complete the draft. I took it to my old friend Cheng Liangyu for his comments. He and his classmates praised it highly, and they stayed in my thatched cottage to revise and finalize it, then sent it to the printer for publication. Alas, as long as my work can benefit the world a little, how could I dare to avoid it out of fear of being accused of "fabrication"? Written on the first day of the sixth month in the year Jiachen of the Kangxi era (1664), by Cheng Liangyu, a blind man from Xin'an.

天干有十，地支有十二。（幹猶本也，象天生物，故曰天干；支猶枝也，象地成物，故曰地支。干有十：甲乙丙丁戊己庚辛壬癸；支有十二：子丑寅卯辰巳午未申酉戌亥。）用甲乘子，取乙駕丑，干支終始而循環，天地之數六十而盡矣。（甲子之法，以天干順佈於地支之上，始自甲子至癸酉，幹終而始甲戌，支終而始丙子，若枝本之不離，並盡於癸亥，計有六十也。）

There are ten heavenly stems and twelve earthly branches. (Note: "Stems" are like the trunk of a tree, symbolizing the heavens' ability to generate things, hence called "heavenly stems"; "branches" are like the branches of a tree, symbolizing the earth's ability to form things, hence called "earthly branches." The ten heavenly stems are Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, and Gui; the twelve earthly branches are Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, and Hai.) Using Jia with Zi, Yi with Chou, the stems and branches cycle continuously, connecting head to tail. The numbers of heaven and earth are exhausted after sixty combinations. (Note: The method of arranging Jiazi involves placing the heavenly stems sequentially over the earthly branches: from Jiazi to Guiyou, the ten stems are used up and then start again from Jiaxu; when the twelve branches are used up, they start again from Bingzi—the heavenly stems and earthly branches are like the trunk and branches of a tree, inseparable, and finally end together at Guihai, making a total of sixty combinations.)

天分五運，地分六氣，以造化萬物於其中，乃作甲子以記歲時，使日月四時之有經也。（五運謂東南西北中，十干動運乎上；六氣，謂十二支六陰六陽之氣，司寒暑春秋升消長之權，靜成乎下，而吉凶禍福，由是以兆。）自漢武從寅，則無復四同之甲子，迨婁景補韻，則始傳分象之五行。（周正建子，則以甲子年起甲子月，甲子日起甲子時；夏正建寅，漢武帝述之，退三位而取丙寅，所以無復有四甲子也。古納音但有甲子乙丑屬金，丙寅丁卯屬火之法，及婁景先生推五行之理作歌，始有海中金爐中火之說。）

Heaven is divided into the Five Movements, and Earth into the Six Qi. All things are generated and transformed within them. Thus, sages created the Jiazi (甲子) to record years, months, days, and hours, giving the movement of the sun and moon and the succession of the four seasons a regular pattern. (Note: The Five Movements refer to the five directions—east, south, west, north, and center—with the ten heavenly stems continuously moving above. The Six Qi refer to the six yin and six yang energies of the twelve earthly branches, which govern the cold and heat of the seasons, spring and autumn, and the rising and falling, growth and decline of things. These energies operate below quietly to form all things, and thus omens of good fortune, misfortune, calamity, and blessing are revealed.) Since Emperor Wu of the Han dynasty adopted the Xia calendar with the rat (子) month as the beginning of the year, there have been no instances where the year, month, day, and hour all coincide with Jiazi. It was not until the Lousheng (娄景) Master composed rhymed verses that the system of the Five Phases (五行) associated with the Nayin (纳音) elements began to spread. (Note: The Zhou calendar took the rat (子) month as the beginning of the year, so the Jiazi year started with the Jiazi month, and the Jiazi day started with the Jiazi hour. The Xia calendar took the tiger (寅) month as the beginning of the year. Emperor Wu adopted it and moved the month builder back by three positions to take the Bingyin (丙寅) as the starting point, so there were no cases where all four pillars (year, month, day, hour) were Jiazi. In ancient times, the Nayin only had statements such as 'Jiazi and Yichou belong to metal, Bingyin and Dingmao belong to fire.' It was not until the Lousheng Master studied the principles of the Five Phases and composed rhymes that names like 'Sea of Metal' and 'Furnace of Fire' appeared.)

納音之法，以干支之數，合大衍之用四十有九，去其本數復考其零，以五行相生而納諸屬也。（納音所屬之法，大衍之數五十，其用四十有九，考其干支所屬之數幾何，於四十九數內，去其干支本數，而所零者以五除之，其餘復以水一、火二、木三、金四、土五，數至四十有九，得水則納音是木，得土則納音是金也。）

The method of determining the Nayin sound element involves taking the fixed numbers of each Heavenly Stem and Earthly Branch, combining them with the number used in the Great Derivation, which is forty-nine. Subtract the number of the specific Heavenly Stem and Earthly Branch from forty-nine, then examine the remaining number. Divide this remainder by five and match the remainder with the Five Phases according to the order "water one, fire two, wood three, metal four, earth five," continuing until the total reaches forty-nine. If the result is water, the Nayin belongs to wood; if the result is earth, the Nayin belongs to metal—always following the principle of mutual generation among the Five Phases.

（法曰，六旬甲子妙尤元，七七中除地與天，五減零求生數立，納音得此幾人傳。夫干支之數，謂甲己子午九、乙庚丑未八、丙辛寅申七、丁壬卯酉六、戊癸辰戌五、巳亥四為則，此干支定數也，以萬物闢子而合申，故甲己子午，自子至申得九，乙庚丑未，自丑至申得八，如甲乃九數，子亦九數，乙乃八數，丑亦八數，計三十有國，於四十九內除之，其餘十五，復減其十，所零五數，五為土，土生金是也，餘仿此。）

The mnemonic says: "The sixty Jiazi cycles are profound and fundamental, subtract seven times from the heavens and earth, reduce five to find the number of life, and the Nayin sound element is passed on to a few." The numbers of the heavenly stems and earthly branches are as follows: Jia and Ji, Zi and Wu are nine; Yi and Geng, Chou and Wei are eight; Bing and Xin, Yin and Shen are seven; Ding and Ren, Mao and You are six; Wu and Gui, Chen and Xu are five; Si and Hai are four. This is the fixed number of the heavenly stems and earthly branches. The origin of these numbers is that all things begin with Zi and converge at Shen. Therefore, Jia and Ji, Zi and Wu start from Zi and count to Shen, resulting in nine; Yi and Geng, Chou and Wei start from Chou and count to Shen, resulting in eight. For example, Jia is nine, Zi is nine, Yi is eight, Chou is eight, totaling thirty-four (the original text says "thirty and guo," where "guo" is likely a mistake for "four"). Subtract this from forty-nine, leaving fifteen; then subtract ten, leaving five. Five belongs to earth, and earth produces metal, so the Nayin sound element of Jiazi and Yichou is metal. The rest follow the same pattern.

復引申其用，渾甲同此而作，三式由此而成。（渾甲，以六十甲子納八卦之下也，三式，謂太乙統宗，天之數也，奇門遁甲，地之數也，大六壬神，人之數也。）幹乃天，虛而無形，故不專禍福，支乃地，實而有象，則有旺衰生死進退消長破沖刑害，以曲成萬物之能。（天無形，故干神之用，專於五化，謂甲己化土，乙庚化金之類；地有象，則成能萬物，吉凶以昭，故支神之用，有當生者旺，所生者相，四生四死，進神退神，升降消長，三刑六害之類。）

Further extending its application, the method of "Hun Jia" is based on this principle, and the "Three Systems" are formed from it. (Note: "Hun Jia" refers to the arrangement of the sixty Jiazi within the Eight Trigrams. The "Three Systems" refer to "Taiyi Tongzong," which deals with the numbers of Heaven; "Qimen Dunjia," which deals with the numbers of Earth; and "Daliu Ren Shenke," which deals with the numbers of Humanity.) The Heavenly Stems belong to Heaven, being empty and without form, so they do not solely determine fortune or misfortune. The Earthly Branches belong to Earth, being substantial and having form, thus they have changes such as prosperity and decline, birth and death, advancement and retreat, increase and decrease, as well as destruction, conflict, punishment, and harm, which are used to fully explain the abilities of all things. (Note: Heaven has no form, so the function of the Heavenly Stems is mainly "Five Harmonies," such as Jia and Ji harmonizing into Earth, Yi and Geng harmonizing into Metal, etc. Earth has form and can create all things and indicate auspiciousness and inauspiciousness, so the function of the Earthly Branches includes: those in season are "Prosperous," those that I generate are "Prosperous," there are four places of birth and four places of death, there are "Advancing Gods" and "Retreating Gods," there is rising and falling, increase and decrease, as well as the Three Punishments and Six Harmful Relationships.)

是以位之四方，納之八卦，立星煞之神，生生不已，新新不停，咸備五行之用，通書所謂三大三小，諺語所謂無水無金、上古天皇地皇人皇，皆資是始，萬化之用，豈能外此哉。（以干支列於四方，謂壬子癸、丑艮寅、甲卯乙、辰巽巳、丙午丁、未坤申、庚酉辛、戌乾亥是也；以干支納於八卦之下，義見後篇。立吉星凶煞之神，吉凶咸備。他如通書所謂六甲下納大金小金大火小火大水小水之法，諺語謂甲子甲午旬中全無水，甲申甲寅旬中不見金之說，即上古天王君起甲子，地王君起甲申，人王君起甲寅，莫不造端於此，故曰甲子不立，則五行不神，五行不神，則吉凶不著矣，是以著易，必首明甲子。）

Therefore, the heavenly stems and earthly branches are arranged in the four directions, and assigned to the eight trigrams, thereby establishing various auspicious stars and malevolent influences. This process is continuous and ever-renewing, encompassing all the functions of the Five Phases. For example, the "three greats and three smalls" mentioned in the Tongshu, the saying "without water and without metal," and the dating systems of the ancient heavenly emperor, earthly emperor, and human emperor all originate from this. How could the operations of heaven and earth and all transformations be separated from it? (Note: Arranging the heavenly stems and earthly branches in the four directions refers to the sequence: Renzi, Kui, Chou, Genyin, Jia, Maoyi, Chen, Xunsi, Bingwu, Ding, Wei, Kunsen, Gengyou, Xin, Xu, Qianhai. Assigning the heavenly stems and earthly branches to the eight trigrams is explained in the following "Najia Chapter." Establishing auspicious and malevolent influences completes the distinction between good and bad. Other examples include the method in the Tongshu of assigning "great gold, small gold, great fire, small fire, great water, small water" under the six jia, the saying that in the two decades of Jiazi and Jiawu there is no water, and in the two decades of Jiashen and Jiayin there is no metal. Also, the ancient heavenly emperor began his reign in Jiazi, the earthly emperor in Jiashen, and the human emperor in Jiayin—all originating from this. Therefore, without Jiazi, the Five Phases would not be effective; without effective Five Phases, good and bad would not be clear. Hence, the book of Changes must first explain Jiazi.)

以錢代蓍，但求奇偶。（上古以蓍揲而成爻，後因揲蓍之煩，故以錢代蓍，不必分二掛一，揲四歸奇，但求奇偶，所謂舍四營而減為一擲者也。）奇者陽也，像天之覆，偶者陰也，像地之載，觀覆載而奇偶得矣。（錢分奇偶，以形測之，錢覆者如天之覆懸於上，故屬陽而為奇，錢仰者如地之仰載於下，故屬陰而為偶。）

Using copper coins instead of the yarrow stalks, one simply determines whether the result is odd or even. (Note: In ancient times, the yarrow stalks were used to divide and count the lines, but later, due to the complexity of the process, copper coins were used instead. There was no need for the steps of "dividing into two, hanging one, dividing four, and returning the remainder," and instead, only the determination of odd or even was required. This is called simplifying the four operations into a single toss.) Odd represents yang, symbolizing the heavens covering above; even represents yin, symbolizing the earth bearing below. By observing the covering and the bearing, the odd and even are determined. (Note: The determination of odd or even with copper coins is based on their shape: when the back side is up (covering), it resembles the heavens covering above, thus belonging to yang and being odd; when the side with characters is up (upward), it resembles the earth bearing below, thus belonging to yin and being even.)

得‥奇則曰單，謂之少陽，得－偶則曰拆，謂之少陰，三覆曰重，謂之老陽，三仰曰交，謂之老陰，重乃三奇，交乃三偶，陰陽老少既成，而八卦由此生也。（奇圓圖三，偶方圖四，三用其全，四用其半，故得一奇二偶是七，而為少陽，得一偶二奇是八，而為少陰，三覆是三奇而為九，乃老陽也，三仰是三偶而為六，乃老陰也，九名重，六名交，七為單，八為拆。）

When one odd (marked as ``‥``) is obtained, it is called ``single`` and represents the young yang; when one even (marked as ``－``) is obtained, it is called ``split`` and represents the young yin; when all three coins are covered, it is called ``heavy`` and represents the old yang; when all three coins are upright, it is called ``crossing`` and represents the old yin. ``Heavy`` corresponds to three odds, and ``crossing`` corresponds to three evens. Once the old and young yin and yang are determined, the eight trigrams are thus generated. (Note: Odd numbers are associated with roundness, and the numerical value of a circle is three; even numbers are associated with squareness, and the numerical value of a square is four. For three, we take its full number three; for four, we take half of it, which is two. Therefore, one odd and two evens add up to three plus two plus two, totaling seven, which represents the young yang; one even and two odds add up to two plus three plus three, totaling eight, which represents the young yin; all three coins being covered, which is three odds, add up to nine, representing the old yang; all three coins being upright, which is three evens, add up to six, representing the old yin. Nine is called ``heavy``, six is called ``crossing``, seven is called ``single``, and eight is called ``split``.)

法云：向上言眉，向下言背，亦謂如乾坤之形耳。（法曰：兩背由來拆，雙眉本是單，渾眉交定位，總背是重看，謂乾形覆背在上，坤形仰眉在上是也。近俗有以笤辯陰陽者則異是，以竹中剖，其心向上為陽，向下為陰，錢以體成，其形覆為陽，仰為陰，各有取義也。）

In divination methods, "upward" refers to the eyebrows facing upward, and "downward" refers to the back facing upward. This refers to the images of the Qian and Kun trigrams. (Note: The mnemonic says, "Two backs have always been split, two eyebrows are originally single, the whole eyebrows intersect to determine position, the total back is viewed as double." This means: one eyebrow and two backs is "split," two eyebrows and one back is "single," three eyebrows all facing upward is "intersecting," and three backs all facing upward is "double." The form of Qian is the back covering the top, while the form of Kun is the eyebrows facing upward. Recently, some people in the folk use bamboo brushes to distinguish yin and yang, which is different: when the bamboo is split in the middle, the split surface facing upward is yang and facing downward is yin; for copper coins, the whole coin is considered, with the coin covering the top as yang and facing upward as yin—each method has its own meaning.)

既成三象，始有二老。（一畫而分陰陽，二畫而分太少，三畫而備三才，三才備而二老交，二老交而六子立矣。）純陽曰乾，純陰曰坤，剛柔交而得一陽曰震，乾坤蕩而得一陰曰巽，再磨而成坎，復媾而為離，三索奇偶而生艮兌，六子備而八卦立矣。（八卦從二老而生六子，三單純陽為乾父，三拆純陰為坤母，二老始交，陰獲陽為震，陽得陰為巽，再索之坤中爻獲陽為坎，乾中爻得陰為離，三索之坤上爻獲陰為艮，乾上爻得陰為兌，於是乾兌離震之順，巽坎艮坤之逆，首尾交接而成圓圈，先天八卦備矣。）

Once the trigrams of three lines are established, the two fundamental trigrams, Qian (Heaven) and Kun (Earth), are formed. (Note: When drawing one line, yin and yang are distinguished; when drawing two lines, the four types of yin and yang are differentiated: Taiyin, Taoyang, Xiaoyin, and Xiaoyang; when drawing three lines, the three elements of heaven, earth, and humanity are complete. When the three elements are complete, the two fundamental trigrams interact, and through their interaction, the six subsidiary trigrams, Zhen (Thunder), Xun (Wind), Kan (Water), Li (Fire), Gen (Mountain), and Dui (Lake), are established.) A trigram with all three lines yang is called Qian, and one with all three lines yin is called Kun. When yang and yin interact to produce one yang line, it is called Zhen; when Qian and Kun interact to produce one yin line, it is called Xun. Through further interaction, Kan is formed, and through further union, Li is formed. Through a third search for odd and even, Gen and Dui are produced. When all six subsidiary trigrams are complete, the eight trigrams are established. (Note: The eight trigrams arise from the interaction of Qian and Kun to produce the six subsidiary trigrams. A trigram with all three lines single and yang is called Qian, the father; a trigram with all three lines split and yin is called Kun, the mother. In the first interaction, Kun receives yang from Qian to form Zhen, and Qian receives yin from Kun to form Xun. In the second search, the middle line of Kun receives yang to form Kan, and the middle line of Qian receives yin to form Li. In the third search, the upper line of Kun receives yang to form Gen (the original text says 'obtain yin,' which should be 'obtain yang'), and the upper line of Qian receives yin to form Dui. Thus, Qian, Dui, Li, and Zhen proceed in order, while Xun, Kan, Gen, and Kun proceed in reverse order, connecting head and tail to form a circle, completing the Earlier Heaven Trigrams.)

因而重之，坤始震而至純乾，左旋之三十二象也，乾配巽而至純坤，右轉之三十二象也，是故聖人以象義而名卦，以變次而成章焉。（八卦之上，重加八卦，以坤獲一陽之初，而坤加於震，從此始左逆行，以坤艮坎巽震離兌乾配於震上，次而離，次而兌，次而乾，此左旋三十二卦也；以乾得一陰之初，而乾加於巽，從此始右順行，以乾兌離震巽坎艮坤配於巽上，次而坎，次而艮，次而坤，此右轉三十二卦也。）

The eight trigrams are combined two by two to form the sixty-four hexagrams. Starting from Zhen, which is formed by adding one yang line to Kūn, and proceeding through all the hexagrams up to Qian, which is entirely yang, this sequence represents the left rotation of thirty-two hexagrams. Starting from Xun, which is formed by adding one yin line to Qian, and proceeding through all the hexagrams up to Kūn, which is entirely yin, this sequence represents the right rotation of thirty-two hexagrams. Therefore, the sages named the hexagrams according to their images and meanings, and arranged them in order according to the sequence of change. (Note: On top of the eight trigrams, another set of eight trigrams is superimposed. Since Zhen is formed by adding one yang line to Kūn, Kūn is placed above Zhen, and from then on, the sequence proceeds in a leftward direction, pairing Kūn, Gen, Kan, Xun, Zhen, Li, Dui, and Qian successively above Zhen; after completing the Zhen group, the Li group is arranged, then the Dui group, then the Qian group, forming the left-rotating thirty-two hexagrams. Since Xun is formed by adding one yin line to Qian, Qian is placed above Xun, and from then on, the sequence proceeds in a rightward direction, pairing Qian, Dui, Li, Zhen, Xun, Kan, Gen, and Kūn successively above Xun; after completing the Xun group, the Kan group is arranged, then the Gen group, then the Kūn group, forming the right-rotating thirty-two hexagrams.)

（易卦次由十六變而成，謂乾一變姤，二變遁，三變否，四變觀，五變剝，上爻天也，故不變，而復下變四爻為晉，易章成有七焉，三變旅，遊入離宮，故聖人以火地晉為游魂，二變鼎，一變大有，不序他卦，還入本宮，易章始成八卦，故聖人以大有為歸魂也。蓋凡九變，萬物歸還，理數以極，自然之象，復二變為離，三變噬嗑，四變頤，五變益，復四變無妄，三變同人，二變仍乾，乃十六變也。後天八宮易章之成如此，此卦變非動爻變也。）

The order of the eight trigrams in the eight palaces is arranged according to the "sixteen transformations." Taking the Qian palace as an example: the first line of Qian transforms into Gou, the second into Dun, the third into Poi, the fourth into Guan, the fifth into Bo; the top line belongs to Heaven and remains unchanged, so it returns to transform the fourth line into Jin, completing seven trigrams in the first palace. If the third line is then transformed into Li, it moves into the Li palace, so the sage designated Fire Earth Jin as the "wandering soul" trigram. Afterwards, the second transformation becomes Ding, and the first becomes Da You, which does not enter other palaces but returns to its original palace, completing the eight trigrams of the first palace, so the sage designated Da You as the "returning soul" trigram. In total, there are nine transformations, and all things return to their original positions, the principles and numbers reach their ultimate, which is the natural image. Continuing on: the second transformation becomes Li, the third becomes Shi He, the fourth becomes Yi, the fifth becomes Yi; then transforming the fourth line becomes Wu Wang, transforming the third line becomes Tong Ren, and transforming the second line returns to Qian—combined, this makes sixteen transformations. The sequence of the eight palaces in the Later Heaven is thus arranged. Note that the "trigram transformation" mentioned here refers to the change in the order of the palaces, not the transformation of the moving lines when divining.

夫大衍之數，成一為奇，成二為偶，周奇而後周偶，四營為一，三扐為爻，老少乃得，然則經文卦序，不由象而由義也。（此言爻與卦殊也，如大衍之數，單奇雙偶，先有奇而後有偶，四營為一變，一變為一扐，三扐為一爻，始見老少皆從奇偶而成，若經之名卦序卦，皆以義起也。）

Now looking at the method of divination with the yarrow stalks: forming a single "one" is considered odd, forming a single "two" is considered even. First, all odd numbers are counted, then all even numbers. The "four operations" count as one change; three "tapping" actions make one line (yao). Thus, the old yang, old yin, young yang, and young yin are derived. From this perspective, the names and order of the hexagrams in the Classic of Changes are not based on the hexagram images, but on their meanings. (Note: This refers to the different ways in which the lines (yao) and the hexagrams (gua) are formed. For example, in the method of yarrow stalk divination, single units are odd, pairs are even; first odd numbers are counted, then even numbers. The "four operations" refer to dividing into two, hanging one, counting four, and returning the remainder, which counts as one change. One change produces one tapping, and three tapplings form one line. Thus, the four basic images (old yang, old yin, young yang, young yin) are derived from odd and even. As for the naming and ordering of the hexagrams in the Classic, these are based on their meanings.)

若一生二，二生四，四生八，八生十六，十六生易，此易之窮於象也。（象與義雖異而不相離，故一畫陰陽為二儀，則生二畫之四象，二畫老少為四象，則生三畫之八卦，八卦再重而十六，十六四重而成天地雷風水火山澤之易，則易之道，從象而終也。）

As for the process of one giving rise to two, two giving rise to four, four giving rise to eight, eight giving rise to sixteen, and sixteen giving rise to all the sixty-four hexagrams of the Book of Changes, this is the complete expression of the Book of Changes in terms of "xiang" (images). (Note: Although "xiang" and "yi" (meaning) are different, they are not separate. One line of yin and yang forms the "two yi" (two principles), the two principles give rise to two lines forming the "four xiang" (four images); the old and young of two lines form the four xiang, which in turn give rise to three lines forming the "eight trigrams"; the eight trigrams are then overlapped to form sixteen, and sixteen are overlapped four times to form the complete set of hexagrams representing heaven, earth, thunder, wind, water, fire, mountain, and marsh. This shows that the way of the Book of Changes concludes in terms of "xiang.")

一與九，二與八，三與七，四與六，五與十，此圖之終於數也。（此言單拆交重之數，盡於河圖中也。）蓋以數以象以義而成易，則數象義相乘，而吉凶出矣。（此言象不離數，義不離象，以成卦斷吉凶也。）

One and nine, two and eight, three and seven, four and six, five and ten are paired in pairs, which is the conclusion of the Yellow River Chart in terms of numbers. (Note: This refers to the numbers of the four categories of single, split, intersecting, and overlapping, all of which are contained within the Yellow River Chart.) In summary, the Book of Changes is achieved through numbers, images, and meaning. The three elements of number, image, and meaning interact and complement each other, and thus the fortune and misfortune become evident. (Note: This refers to the fact that images cannot be separated from numbers, and meaning cannot be separated from images; based on this, hexagrams are formed to judge fortune and misfortune.)

乾坤為天地，生萬物於中，由是三才備而六子立，故十干之所納，乾陽也，納陽干之首尾，下甲而上壬，坤陰也，納陰干之首尾，內乙而外癸。（蓋萬物六子，皆從天地而有，故陽干納陽卦，陰干納陰卦，乾坤納天干首尾，而中包六子也。夫甲陽乙陰，天干之首，壬陽癸陰，天干之尾，庚辛戊己丙丁，所謂中包而六子納之也。）

Heaven and Earth represent the heavens and the earth, and all things are generated within them, thus possessing the three elements and establishing the six sons. Therefore, the ten heavenly stems are assigned as follows: Heaven (Qian) belongs to yang, and it takes the first and last of the yang stems— the inner trigram (lower trigram) takes Jia (甲) and the outer trigram (upper trigram) takes Ren (壬); Earth (Kun) belongs to yin, and it takes the first and last of the yin stems— the inner trigram takes Yi (乙) and the outer trigram takes Gui (癸). (Note: All things and the six sons originate from Heaven and Earth, so yang stems are assigned to yang trigrams and yin stems to yin trigrams; Heaven and Earth take the first and last of the heavenly stems, with the six sons in between. Jia is yang and Yi is yin, being the first of the heavenly stems; Ren is yang and Gui is yin, being the last of the heavenly stems; the remaining six stems—Geng, Xin, Wu, Ji, Bing, and Ding—are enclosed by the first and last and are assigned to the six sons.)

震巽以長而納位乎上，坎離以次而納位乎中，艮兌以少而納位乎下，位與爻異，蓋爻以數成，而位以序別也。（丙丁納庚辛，上位也；坎離納戊己，中位也；艮兌納丙丁，下位也。夫天干納位，地支納爻，不相同者，以爻從六七八九之數而成，而位以長幼為序也。）

Zhen and Xun represent the eldest son and daughter, and the heavenly stems they receive are in the upper position; Kan and Li represent the middle son and daughter, and the heavenly stems they receive are in the middle position; Gen and Dui represent the youngest son and daughter, and the heavenly stems they receive are in the lower position. "Position" differs from "line": the line is generated by the numbers six, seven, eight, and nine, while position is determined by the order of seniority. (Note: Zhen and Xun receive Geng and Xin, which are in the upper position (the original text says "Jing and Ding receive Geng and Xin," but "Jing and Ding" should be "Zhen and Xun"); Kan and Li receive Wu and Ji, which are in the middle position; Gen and Dui receive Jing and Ding, which are in the lower position. Heavenly stems are associated with "position," while earthly branches are associated with "line," which are different because the line is formed by the numbers six, seven, eight, and nine, while position is determined by the order of seniority.)

二老時遷，三少不變，則干支六十，可得而具焉。（夫一卦納六爻，則干支止於四十有八，六十甲子，何能備納，故二老所納隨時遷移，冬至後下納甲乙，上納壬癸，夏至後下納壬癸，上納甲乙，而後交互變化，甲子咸備。）

The two elders, Qian and Kun, assign the stems according to the changing seasons, while the three younger trigrams among the six remain fixed. This allows all sixty Jiazi to be included. (Note: Each trigram has six lines, and the eight trigrams together have forty-eight lines. The heavenly stems and earthly branches can only form forty-eight combinations. Therefore, the two elders' assignments change with the seasons: after the winter solstice, the lower trigram takes Jia and Yi, and the upper trigram takes Ren and Gui; after the summer solstice, this is reversed, with the lower trigram taking Ren and Gui and the upper trigram taking Jia and Yi. Through this alternating pattern, all sixty Jiazi are accounted for.)

十二支所納，陽順陰逆，故乾起子而及戌，長子襲之，中男襲其中爻，三男襲其上爻也，陰則不然。蓋子以從父，妻以從夫，人倫之常也。（蓋地支以陽順陰逆而納，如乾納子寅辰午申戌，而長子襲之，中男襲中爻，則納寅辰午申戌子，三男襲三爻，則納辰午申戌子寅也，陰卦異是。）

The twelve Earthly Branches are assigned according to the principle of yin and yang. Yang trigrams proceed in the order of the Earthly Branches, while yin trigrams proceed in reverse. Therefore, the trigram Qian starts from Zi and proceeds in order to Xu. The trigram Zhen, representing the eldest son, follows the first line of Qian, starting from Zi. The trigram Kan, representing the middle son, follows the second line of Qian, starting from Yin. The trigram Gen, representing the youngest son, follows the third line of Qian, starting from Chen. Yin trigrams are different. This is because sons follow their fathers and wives follow their husbands, which is the natural order of human relationships. (Note: The Earthly Branches are assigned according to the order of yang and yin. For example, Qian is assigned Zi, Yin, Chen, Wu, Shen, Xu; Zhen follows Qian, starting from Zi again; Kan follows the middle line of Qian, starting from Yin, Chen, Wu, Shen, Xu, Zi; Gen follows the third line of Qian, starting from Chen, Wu, Shen, Xu, Zi, Yin. The arrangement of yin trigrams is different from this.)

夫天地氤氳，上下交媾，陰陽磨蕩，故坤建未而盡酉，以互合於乾，此二老之所以能變化也，少則不然。蓋老變少不變，天道之常也。（氤氳交媾磨蕩，皆指順逆變化好合而言，故坤納未巳卯丑亥酉者，以其下坤合配上乾，上坤合配下乾，所謂相互而合，相交而好，相磨蕩而成變化也。故曰兩儀不磨，則萬物不成，二老不蕩，則六子不立矣，三少陰異是。）

The vital energy of Heaven and Earth blends and merges, with the upper and lower parts interacting and combining, and yin and yang mutually stirring and transforming. Thus, the Earth Trigram begins from Wei and counts backward to You, interacting and combining with the Heaven Trigram. This is precisely why the two old trigrams can generate changes, while the three young ones cannot. The old trigrams change while the young ones remain unchanged, which is the regular pattern of the heavenly way. (Note: "Yinyun," "jiaogou," and "molang" all refer to the mutual transformation and harmonious interaction between yin and yang. The Earth Trigram includes Wei, Si, Mao, Chou, Hai, and You because the lower trigram of the Earth must combine with the upper trigram of Heaven, and the upper trigram of the Earth must combine with the lower trigram of Heaven—this is called mutual combination, mutual harmony, and mutual stirring to generate change. Therefore, the two principles (yinyang) without mutual stirring cannot generate myriad things; the two old trigrams without mutual transformation cannot establish the six children. The arrangement of the three young yin trigrams is different from this.)

夫巽以丑從子，離以卯從寅，兌以巳從辰，女隨男，陰從陽，交錯逆行，周旋無間，故曰渾天甲子，觀其陰陽進退變化反覆，而知幾其神乎。（巽納丑亥酉未巳卯，以其內巽陰丑，隨震陽子，外巽陰未，隨震陽午；離納卯丑亥酉未巳，以其內離陰卯，隨坎陽寅，外離陰酉，從坎陽申；兌納巳卯丑亥酉未，內兌陰巳，隨艮陽辰，外兌陰亥，從艮陽戌。此所謂夫婦隨從，周旋無間，而交錯逆行也。）

The trigram Xun follows the trigram Zhen with Chou, the trigram Li follows the trigram Kan with Yin, and the trigram Dui follows the trigram Gen with Chen: female follows male, yin follows yang, intertwining and moving in reverse, circling and returning without interruption, thus called "Holistic Heaven and Earth (Jiazi)." Observing the movement, retreat, change, and reversal of yin and yang within it, one can achieve "knowing the subtle signs of the divine." (Note: Xun includes Chou, Hai, You, Wei, Si, and Mao, because the inner yin branch Chou of Xun follows the inner yang branch Zi of Zhen, and the outer yin branch Wei of Xun follows the outer yang branch Wu of Zhen; Li includes Mao, Chou, Hai, You, Wei, and Si, because the inner yin branch Mao of Li follows the inner yang branch Yin of Kan, and the outer yin branch You of Li follows the outer yang branch Shen of Kan; Dui includes Si, Mao, Chou, Hai, You, and Wei, because the inner yin branch Si of Dui follows the inner yang branch Chen of Gen, and the outer yin branch Hai of Dui follows the outer yang branch Xu of Gen. This is what is meant by husband and wife following each other, circling without interruption, and intertwining in reverse movement.)

五行者，五類也；五類者，象而類之也；夫象有五，曰令、曰位、曰色、曰形、曰性。（五類，金木水火土也；令，時也；位，方也；色，氣也；形，狀也；性，屬也；因是而象，則知其類。）

The so-called "Five Phases" refer to five major categories. These five categories are classified by taking symbolic representations. There are five perspectives for taking symbolic representations: first is "command" (ling), second is "position" (wei), third is "color" (se), fourth is "form" (xing), and fifth is "nature" (xing). (Note: the five categories are metal, wood, water, fire, and earth. "Command" refers to the seasonal periods, "position" refers to direction, "color" refers to color tone, "form" refers to shape, and "nature" refers to inherent properties. By using these five aspects to take symbolic representations, one can determine which category something belongs to.)

一陽之生，令司冬至，子之半也；位列北方，坎之體也；色黑，形溼，其性乃寒，水之象也。陰陽相半，令司春分，卯之正也；位居東方，震之用也；色蒼形潤，其性乃溫，木屬故也。（此言象而類之，則知坎子北方應屬水，震卯東方應屬木也。）

When the first yang begins to arise, the season is around the winter solstice, at the midpoint of the hour of Zi; the direction is north, which is the nature of Kan; the color is black, the form is moist, and the nature is cold — this is the image of water. When yin and yang are equal, the season is around the spring equinox, at the midpoint of the hour of Mao; the direction is east, which is the function of Zhen; the color is green, the form is moist and nourishing, and the nature is warm — because it belongs to wood. (This refers to the method of taking images to classify things, thereby knowing that Kan belongs to water along with Zi and the north, and Zhen belongs to wood along with Mao and the east.)

一陰之生，令司夏至，午之半也；位列南方，離之體也；色赤，形燥，其性乃熱，火之屬也。天地相收，令司秋分，酉之中也；位居西方，兌之用也；色白，形稿，其性乃涼，金屬故也。（此言離午南方，應屬火也，兌酉西方，應屬金也。）

When the initial yin begins to arise, the season is at the summer solstice, at the midpoint of the hour of Wu; the direction is south, which is the essence of Li; the color is red, the form is dry, and the nature is hot — it belongs to fire. When the qi of heaven and earth converges, the season is at the autumn equinox, at the midpoint of the hour of You; the direction is west, which is the function of Dui; the color is white, the form is withered, and the nature is cool — because it belongs to metal. (This explains that Li corresponds to Wu and the south, and Dui corresponds to You and the west.)

四方四時，則類其所親，五行五旺，則分其所居。（春木夏火秋金冬水，相親而類之，然必以子午卯酉為君宰，以五行旺於是爾。）故亥水寅木巳火申金，類從其屬；辰戌丑未，則出類分屬，是以令季，色黃，形安，性平，位中央而寄四維，土為萬物之本也。（亥近子，故屬水，寅近卯，故屬木，巳近午，故屬火，申近酉，故屬金，然辰戌丑未屬土者，不親其類，反分四季，蓋萬物之根，不可一無土也。）

The four directions and four seasons are classified according to their close relationships; the five phases' prosperity and strength are divided according to their respective positions. (Note: Spring belongs to wood, summer to fire, autumn to metal, and winter to water, all classified according to close relationships; but the main rulers are the four cardinal directions, zi, wu, mao, and you, because the five phases are strongest at these positions.) Therefore, hai belongs to water, yin to wood, si to fire, and shen to metal, all classified according to their neighboring cardinal directions; as for chen, xu, chou, and wei, they are classified separately from this system: they are located at the end of the four seasons, have a yellow color, stable form, moderate nature, and are located in the center but their strength is寄托 in the four corners—earth is the root of all things. (Note: Hai is near zi, so it belongs to water; yin is near mao, so it belongs to wood; si is near wu, so it belongs to fire; shen is near you, so it belongs to metal. However, chen, xu, chou, and wei belong to earth and do not follow the neighboring classification, instead living apart at the end of the four seasons, because the root of all things can never be separated from earth.)

干神應支，從類而化，猶地生物而天應之。（地支所屬，天干應之，如寅司木，寅中有甲，而甲亦木矣；如卯屬木，卯中有乙，而乙亦木矣；如辰屬土，辰中有戊亦土矣之類。蓋劍氣燭天，芝光照地，理也。）

The heavenly stems correspond with the earthly branches, changing according to the nature of the earthly branches. They are like the myriad things growing on the earth, with the heavens above corresponding to them. (Note: According to the nature of the earthly branches, the heavenly stems respond accordingly. For example,寅 belongs to wood, and contains 甲, which is also wood;卯 belongs to wood, and contains 乙, which is also wood;辰 belongs to earth, and contains 戊, which is also earth—this is the same pattern. Just as the spirit of a jade sword shines upward to the heavens, and the radiance of a lingzhi mushroom shines downward to the earth, it is a natural principle.)

其八卦之屬，位之象之，推而五兆七耀之分，亦近取諸身，遠取諸物之所自起也。（乾兌位西屬金，震巽位東屬木，此以位言之；坎水離火艮山坤地，此以象言之；五兆，謂雨霽蒙馹克，即水火木金土；七耀，謂喜善威文弱燥怒，即日月金木水火土也。）

As for the Five Phases associated with the Eight Trigrams, some are determined by direction, while others are determined by the trigram's image. When extended to the classification of "Five Omens" and "Seven Luminaries," they all originate from the sages' method of "drawing near to the body and drawing far from objects." (Note: The trigrams Qian and Dui are located in the west and belong to metal, while Zhen and Xun are located in the east and belong to wood, as determined by direction. Kan belongs to water, Li to fire, Gen to mountain, and Kun to earth, as determined by the trigram's image. "Five Omens" refer to rain, clear weather, mist, a swift carriage, and a sudden strike, which correspond to water, fire, wood, metal, and earth. "Seven Luminaries" refer to joy, goodness, authority, culture, weakness, dryness, and anger, which correspond to sun, moon, metal, wood, water, fire, and earth.)

吾聞立人之道，必先五倫，此六親所自始也。（六親之法，義仿五倫。）卦成則以我為本，有我，則生我者為父母，曰慈，曰天，曰地，曰城池，曰文章、器皿、衣冠，凡以庇其身也。克我者為官鬼，曰刑，曰雷電，曰品級，曰亂臣賊子，曰疾病、制爻，凡以束其體也。（凡卦成六爻內飛伏互變之中，年月日時之上，凡生我者謂之父母，主庇益，克我者，謂之官鬼，主制縛。）

I have heard that the way of cultivating human beings must first clarify the five relationships. The principle of the Six Relations is derived from this. Once a hexagram is formed, the "I" (the five elements of the native hexagram) serves as the foundation. With the "I," those that generate it are called the "Parents" line: they can symbolize kindness, heaven, earth, cities and fortifications, as well as documents, vessels, and clothing — anything used to protect oneself is attributed to them. Those that overcome the "I" are called the "Official Ghost" line: they can symbolize punishment, thunder and lightning, official ranks, and traitors, as well as illness and lines that control the "I" — anything used to restrain oneself is attributed to them. (Note: After the hexagram is formed and the six lines are arranged, whether in the Flying God, Hidden God, Nuclear Hexagram, Resulting Hexagram, or in the year, month, day, and hour, anything that generates the "I" is called the "Parents," representing protection and benefit; anything that overcomes the "I" is called the "Official Ghost," representing control and restraint.)

比和者為兄弟，而於貴則相凌，利則相攘，政則相干，得則相取。（兄弟本為比和，但吾之所好，彼亦好之，故嫌攘奪，又為阻滯。）我生者為子，則能制我之仇讐；我克者為財，則能給我之驅使。子孫為福德，而忠良、醫藥、高尚、逍遙之象見焉；妻財為僕妾，而貨貝、倉庫、飲食、淫樂、荒殆之象見焉。（子為福神，兼能克鬼；財為僕妾，兼主貨財，溺則淫樂荒殆也。）

Among those of the same kind, the "Brothers" hexagram is in harmony. They may oppress each other in rank, compete with each other in wealth, and interfere with each other in affairs. Whenever one gains something, the other tries to seize it. (Note: Brothers are naturally harmonious, but since what I like is also what they like, I resent their competition, which also causes obstruction.) What I generate is the "Children" hexagram, which can subdue my enemies; what I overcome is the "Wealth" hexagram, which can be at my service. The "Children" hexagram represents the gods of fortune and virtue, symbolizing loyal and virtuous people, medicine, purity, and ease and freedom. The "Wealth" hexagram represents servants and concubines, symbolizing wealth, granaries, and food, and also symbolizing indulgence in pleasure and neglect of duties. (Note: The "Children" hexagram is a god of fortune and can overcome the "Official Ghost"; the "Wealth" hexagram represents servants and concubines, and also signifies wealth. Once indulged in, it leads to pleasure and neglect.)

推之人事，寵祿盈而兆亂，財動生鬼也；慈惠著而眾歸，父動生兄也；困而後榮，生而後富，官動生父，子動生財也；比肩協力，而國士以至，兄動生子也。此六親之生象也。（此言用神不動，而元神動者，亦為吉占。相生之理，推之人事而無不合也。）

When applied to human affairs: excessive favor and salary portend calamity, which is the 'wife and wealth' trigram generating the 'official ghost' trigram; evident benevolence and widespread support, which is the 'parents' trigram generating the 'siblings' trigram; initial hardship followed by honor and prosperity, initial vitality followed by wealth, which is the 'official ghost' trigram generating the 'parents' trigram and the 'children' trigram generating the 'wife and wealth' trigram; mutual assistance among peers leading to the arrival of outstanding talents, which is the 'siblings' trigram generating the 'children' trigram. These are the manifestations of mutual generation among the six relations. (Note: This refers to the fact that even if the useful god remains still, if the origin god is activated, it is still considered a favorable omen. The principle of mutual generation, when applied to human affairs, never fails to correspond.)

長能率幼，父動克子也；邪不勝正，子動克官也；多財損文章之譽，威刑弭狙詐之心，財動克父，官動克兄也；利則起爭，爭則損利，兄動克財也。此六親之克象也。（此言忌神被克而吉，用神被克而凶。相剋之理，推之人事而合也。）以五行之象而分六親，以生克之理而籌庶務，事無遁情矣。（六親推自五行，萬事推之六親，各有所用也。）

An elder can lead the younger, which is the "Parents" trigram overcoming the "Children" trigram; evil cannot overcome righteousness, which is the "Children" trigram overcoming the "Official Ghost" trigram; too much wealth can damage reputation, and strict punishment can eliminate deceit, which is the "Wealth" trigram overcoming the "Parents" trigram and the "Official Ghost" trigram overcoming the "Siblings" trigram; gaining advantage leads to contention, and contention in turn harms the advantage, which is the "Siblings" trigram overcoming the "Wealth" trigram. These are the manifestations of mutual control among the Six Relations. (Note: When the忌神 is overcome, it is auspicious; when the用神 is overcome, it is inauspicious. The principle of mutual control applies equally to human affairs.) Using the Five Phases to define the Six Relations and using the principles of generation and overcoming to plan various matters, nothing can remain hidden. (Note: The Six Relations are derived from the Five Phases, and all matters must be analyzed through the Six Relations, each having its own purpose.)

獸乃將之名，神乃帝之佐也。（古以鳥獸名官，不言將而言神，以其妙用無窮也。）蓋有司月司日之將，亦有司時司貴之神，權有重輕，而司日月者為要。（司日，即甲乙起青龍，丙丁起朱雀，戊日起勾陳，己日起騰蛇，庚辛起白虎，壬癸起元武；司月，即龍在寅方虎在申，正從丑上起勾陳，朱雀巳宮元武亥，惟有騰蛇辰逆行；）

"The 'beast' is the title of a military officer, and 'spirit' refers to an assistant of the emperor. (Note: Ancients used birds and beasts to name official titles; here, it is not called 'general' but 'spirit' because of its infinite utility.) Among the Six Spirits, there are 'generals' who oversee the month and the day, and 'spirits' who oversee the hour and the nobleman. Their authority varies in weight, with those overseeing the day and the month being most important. (Note:所谓 'overseeing the day' means that on days of Jia and Yi, the Azure Dragon starts; on days of Bing and Ding, the Vermilion Bird starts; on days of Wu, Gou Chen starts; on days of Ji, Teng Sha starts; on days of Geng and Xin, the White Tiger starts; and on days of Ren and Gui, the Black Tortoise starts.所谓 'overseeing the month' has a mnemonic: 'The Azure Dragon begins at寅, the White Tiger at申, Gou Chen at丑, the Vermilion Bird at巳, the Black Tortoise at亥, and only Teng Sha begins at辰 and moves in reverse.') "

（司時，即時建六神，以五子遁法，時遇甲乙即起青龍，時遇庚辛即起白虎，設如甲子日寅時占，而五子遁法，時當丙寅，即初爻起朱雀是也；司貴，即隨貴人之六神，其法起貴人、騰蛇、朱雀、六合，勾陳、青龍、空亡、白虎、太常、元武、太陰、天后，蓋陽貴順行，陰貴逆行也，設如辛未日辰時占，則寅上起貴人，未乃青龍，酉乃白虎。此四者名同而用異，卜筮必以日月六神為重。）

The term "司时" refers to determining the Six Spirits based on the heavenly stem of the hour, using the "Five Rats Method" to find the hour stem. If the hour stem is Jia or Yi, the Azure Dragon is used; if it is Geng or Xin, the White Tiger is used. For example, if a divination is made at the寅 hour on a Jiazi day, the hour stem is determined to be Bingyin using the Five Rats Method, and the first line starts with the Vermilion Bird. The term "司贵" refers to following the sequence of spirits associated with the Nobleman, which is Nobleman, Shen Sha, Vermilion Bird, Six Harmony, Gou Chen, Azure Dragon, Kung Wang, White Tiger, Tai Chang, Black Tortoise, Tai Yin, and Heavenly Empress. If the Nobleman is on a yang day, the sequence proceeds in the order of the spirits; if on a yin day, it proceeds in reverse. For example, if the Nobleman is on寅 on a Xinwei day, then the Azure Dragon is on未 and the White Tiger is on酉. These four sets of spirit names are the same but used differently. When divining, the Six Spirits derived from the day and month must be given priority.

勾陳之象，實名麒麟，位居中央，權司戊日，蓋仁獸而以土德為治也。（勾陳實乃吉神，麟趾不踐生草，不履生蟲，其行多遲，配土德，敦信而為用也。）騰蛇之將，職附勾陳，遊巡於前，權司己日，蓋火神而配土德以行也。（騰蛇之官，遊巡帝前，屬火而性多不測，情尚虛浮，位在戊下司己，故復屬土，使臣也。）

Gou Chen is originally associated with the qilin, positioned in the center, governing the fifth day of the Heavenly Stems, and is a benevolent beast that governs with the virtue of earth. It is a kind of virtuous animal that does not step on living grass or living insects, moving slowly and steadily; it is associated with the earth's virtue, symbolizing sincerity and reliability. The position of Teng She is subordinate to Gou Chen, touring before the emperor, governing the sixth day of the Heavenly Stems. Originally a fire deity, it operates under the virtue of earth. (Note: The official of Teng She tours before the emperor; it is originally associated with fire, with a changeable and unpredictable nature, and a tendency towards superficiality; because it is positioned below Wu and governs Ji day, it is also associated with earth, serving as a subordinate official.)

青龍之神，左居東方，權司甲乙，而主文事，以木德為化；白虎之煞，右居西文，權司庚辛，而制武備，以金德為刑。（青龍位帝之左，文臣也；白虎位帝之右，武臣也。）朱雀舞端門，南方司丙丁，而主封章彈諫文學，以火為德；元武從帝座，北方司壬癸，而主計謀籌畫機巧，以水為德。（朱雀位帝之前，諫臣也；元武位帝之後，謀臣也，蓋子為帝座，午為端門。）

The Azure Dragon deity resides to the left and in the east, governing the days of Jia and Yi, overseeing literary affairs and administering moral teachings with the virtue of wood. The White Tiger deity resides to the right and in the west, governing the days of Geng and Xin, overseeing military preparations and executing punishments and executions with the virtue of metal. (Note: The Azure Dragon is positioned to the left of the emperor, representing a minister of literature; the White Tiger is positioned to the right of the emperor, representing a military minister.) The Vermilion Bird deity soars before the palace gate, residing in the south and governing the days of Bing and Ding, overseeing memorials, accusations, advice, and literary affairs with the virtue of fire. The Black Tortoise deity attends to the emperor's throne, residing in the north and governing the days of Ren and Gui, overseeing strategies, planning, and cunning affairs with the virtue of water. (Note: The Vermilion Bird is positioned before the emperor, representing an advisory minister; the Black Tortoise is positioned behind the emperor, representing a strategist. The position of Zi corresponds to the emperor's throne, and the position of Wu corresponds to the palace gate.)

六神之設，各有攸司，吉凶善惡，以有而遷。（言所司各吉凶，凡雀司言，武司計，龍司生，虎司殺，勾司實，蛇司虛。）夫萬物之情，與類相親，親其所同恤也，非其類則不親，不親其所相惡也。以仁為體，不處殘刃之鄉，故龍避金爻也；以殺為威，當親禮讓之地，虎伏火爻也；明智則勝人之爭，水以制雀也；篤信則化物之狡，土以制武也。（青龍為仁，金克木則吉而不吉，白虎為殺，火克金則凶而不凶，元武為水智，能勝朱雀之爭，勾陳為土信，能制元武之狡，此復以物情推之而合也。）

The Six Spirits are established, each with its own duties; whether they bring good or bad fortune depends on the condition of the hexagram they are associated with. (Note: This refers to the nature of good and bad fortune associated with each spirit: Vermilion Bird governs speech and words, Black Tortoise governs schemes and strategies, Azure Dragon governs growth and vitality, White Tiger governs warfare and killing, Gou Chen governs truth and sincerity, and Teng Sha governs illusions and falsehoods.) All things in the world tend to be close to those of the same kind, for they care for each other; they are not close to those of different kinds, for they dislike each other. Azure Dragon is based on benevolence, and thus does not stay in places of warfare and killing, so Azure Dragon avoids the metal hexagram. White Tiger is based on killing, and thus should be close to places of courtesy and respect, so White Tiger is associated with the fire hexagram. Intelligence can overcome disputes, so water can subdue Vermilion Bird. Sincerity can resolve others' cunning, so earth can subdue Black Tortoise. (Note: Azure Dragon belongs to wood and represents benevolence; when metal overcomes wood, even something originally good becomes bad. White Tiger belongs to metal and represents killing; when fire overcomes metal, even something originally bad becomes good. Black Tortoise belongs to water and represents intelligence, which can overcome Vermilion Bird's disputes. Gou Chen belongs to earth and represents sincerity, which can subdue Black Tortoise's cunning. This is again using the nature of things to deduce and achieve harmony.)

故六神吉者，喜生、喜助、喜動、喜持世，六神凶者，宜制、宜化、宜散、宜逢空，復加於六親好惡而悔吝自昭。（以六神參於六親，則吉凶悔吝，昭然不爽。）其大六神將，以周正為法，而先天分位之龍起子，虎起午，朱雀以卯，出自離門，元武以酉，出自坎座，勾陳督文事而順遊，騰蛇由武備而分狩。（大六神法，因周正建子，以先天位分之，故青龍從先天坤位，則自子上順行，白虎從先天乾位，則自午上順行，朱雀從先天離位，則自卯上順行，玄武從先天坎位，則自酉上順行，勾陳黃帝之命，六神之宰，從亥順行，督從青龍而巡，騰蛇為游神，自白虎午上相分逆行以狩四方也。）

Therefore, the auspicious Six Spirits prefer to be generated, supported, activated, or held by the current; the inauspicious Six Spirits are better when they are restrained, transformed, dispersed, or fall into emptiness. Combining the preferences of the Six Spirits with those of the Six Relations, the signs of regret and difficulty become clear. (Note: By integrating the Six Spirits with the Six Relations, the good, bad, regret, and difficulty become clear and there will be no mistakes.) As for the "Great Six Spirits," they are based on the Zhou calendar, with the beginning of the year at Zi, and are arranged according to the Earlier Heaven positions: the Azure Dragon starts at Zi, the White Tiger at Wu, the Vermilion Bird at Mao, originating from the Li gate, the Black Tortoise at You, originating from the Kan seat; Gou Chen supervises literary affairs and proceeds in a clockwise manner, while Teng She, belonging to military preparedness, proceeds in a counterclockwise manner along different routes. (Note: The method of the Great Six Spirits follows the Zhou calendar with the beginning of the year at Zi, and they are arranged according to the Earlier Heaven positions: the Azure Dragon belongs to the Earlier Heaven Kun position, so it proceeds clockwise from Zi; the White Tiger belongs to the Earlier Heaven Qian position, so it proceeds clockwise from Wu; the Vermilion Bird belongs to the Earlier Heaven Li position, so it proceeds clockwise from Mao; the Black Tortoise belongs to the Earlier Heaven Kan position, so it proceeds clockwise from You. Gou Chen, appointed by the Yellow Emperor, is the leader of the Six Spirits, proceeding clockwise from Hai, following the Azure Dragon for inspection; Teng She, a mobile spirit, proceeds counterclockwise from Wu, the position of the White Tiger, to patrol the four directions.)

司日之將，法天五運，司月之神，行地六氣。（日建六神，皆起天干，月建六神，皆起地支。）猶有司時六神，其則如日，司貴六神，其則如星，凡星宿之光，不及於日月，時辰之力，不敵於春秋，故曰日月六神為要也。（時神亦起天干，貴人亦從貴人星而起。星宿之光不大，時辰之權不永，安能如日月六神乎？）

The general in charge of the day builder follows the "Five Movements" of heaven; the spirit in charge of the month builder operates according to the "Six Qi" of earth. Additionally, there are six spirits governing the hour, following the same rules as the day builder; and six spirits governing the nobleman follow the rules based on the star mansions. The light of the star mansions is not as bright as the sun and moon, and the power of the hour is not as strong as a season of spring and autumn. Therefore, the six spirits of day and month are most important. The spirits of the hour also start from the heavenly stems, while the nobleman spirits start from the nobleman stars. The light of the star mansions is not great, and the authority of the hour does not last long, how can they compare to the six spirits of day and month?

剛柔磨而卦立，上下蕩而易成，易章成而世應出矣。（易章謂乾為天，至雷澤歸妹之章。）蓋世應出於三才始備之際，非易成而後有也，然成易而有名焉。（世應事物之主宰，三畫始備三才，以四象生成八卦之時，則第三畫即三才始備之爻，因名之應；復以八生十六成八純之際，則第三畫乃純之第六畫，亦三才始備之爻，因名之世，然世六而應三者，以三成才而六成體也。以體言象，以世言法，故從世爻上下循環，則世應出於成卦之時，非有於易章之後也。）

When the hard and soft elements interact, the structure of the hexagrams is formed; when the upper and lower parts interact, the Way of the Book of Changes is established. Once the order of the eight palaces is arranged, the "World Line" and "Response Line" emerge. (Note: The term "Easy Chapter" refers to the sequence of hexagrams from "Qian (Heaven)" to "Gui Mei (Thunder泽)." ) The "World" and "Response" lines were already present when the three elements were first complete, not after the Book of Changes was completed. They were only named after the Book of Changes was completed. (Note: "World" and "Response" are the main elements of things. When the three lines are formed, they represent the three elements. When the eight trigrams are combined to form the sixteen hexagrams, the third line becomes the sixth line of the pure hexagram, which again represents the three elements. Therefore, it is called "Response." The "World" line is located at the sixth line and the "Response" line at the third line, because the three lines form the "elements" and the six lines form the "body." In terms of the body, it is the "image," and in terms of the world, it is the "method." Therefore, the World Line must be arranged through a cycle. This shows that the World and Response lines were formed at the time of the hexagram's creation, not after the order of the eight palaces was established.)

故八純六世，八生十六之因也；三應，四生八之由也。重之為六，故世居六；不重則三，故應居三，世猶身，應猶物也。（六者體象既成，專言之而為身，三者卦爻未備，概言之而為物也。）

Therefore, the eight pure trigrams take the sixth line as the world (shi), which is why the eight trigrams are combined into sixteen trigrams; they take the third line as the response (ying), which is why the four yao generate the eight trigrams. After combining trigrams, there are six lines, so the world resides in the sixth line; without combining trigrams, there are only three lines, so the response resides in the third line. The world is like the self, and the response is like external things. (Note: When there are six lines, the trigram's image is complete, so it can specifically be called 'shi'; when there are three lines, the trigram lines are not yet complete, so it can only generally be called 'wu'.)

順而行之，推而廣之，以易章而次北之，循環已終，逆順反止。（自乾六世，姤一世，遁二世，否三世，觀四世，剝五世，乃謂順行推廣，次第循環，至五而終；終而始，順而逆，故晉四世，大有三世，乃復還三才始備之爻，所以世應從此而止。）

Following the sequence, expanding outward, arranging each hexagram in the order of the eight palaces, the cycle continues until it reaches its end, then it turns from forward to reverse and stops. (Note: Qian is the sixth world line hexagram, Guo is the first, Dun the second, Po the third, Guan the fourth, and Bo the fifth, which is called forward expansion and sequential circulation, stopping at the fifth line; when it reaches the end, it turns back, changing from forward to reverse, so Jin is the fourth world line hexagram, Da You is the third world line hexagram—Da You's world position returns to the initial line of the three elements, and the method of arranging world and response lines stops here.)

至歸魂而變化之道復，及游魂而上下之理遷，皆非人力所能為也。（自八純六世三應，及歸魂三世六應，變化之道，於此以極，順逆之理，於此以終；自五世剝至四世晉，逆而不順，下而不上，恆常之理，於此以遷，皆有自然之道，故占者遇游魂主變，遇歸魂主復也。）

When the hexagram becomes a returning soul hexagram, the principle of change returns to its original position; when it becomes a wandering soul hexagram, the principle of upper and lower relations undergoes a shift — these are not things that human effort can arrange. (Note: From the six lines held by the main line in the eight pure hexagrams, with the third line as the responding line, to the returning soul hexagram where the third line holds the main line and the sixth line becomes the responding line, the principle of change reaches its limit, and the principles of progression and regression come to an end. From the fifth generation hexagram "Bao" changing to the fourth generation hexagram "Jin," it is a regression rather than progression, a descent rather than an ascent, and the constant principle undergoes a shift — all of this contains the natural way. Therefore, when a hexagram is a wandering soul hexagram, it indicates change; when it is a returning soul hexagram, it indicates return.)

五星降位，乾六世而起鎮星，土，萬物之母也；一世繼於太白，二世繼於太陰，太陰繼歲星，歲星繼熒惑，熒惑復繼鎮，而生生相續以循震坎艮坤巽離兌歸妹，而歲星終焉。（乾卦壬戌持世，坤卦癸酉持世，皆納干支之法，然五星二十八宿之持世，卜筮未考。漢京房以土鎮星降次於純乾六爻，土乃萬物之母，因以土星為始；）

The five planets are assigned to the yao positions: the Qian hexagram uses the sixth yao as the world position, starting with the "Zhen Xing" (Saturn), because earth is the mother of all things. The first world hexagram follows with "Tai Bai" (Jupiter), the second with "Tai Yin" (Saturn), then "Su Xing" (Jupiter), followed by "Ying Huo" (Mars), and then back to "Zhen Xing" (Saturn). This cycle continues through the hexagrams of Zhen, Kan, Gen, Kun, Xun, Li, and Dui, ending with the hexagram Guimei, which concludes with "Su Xing" (Jupiter). (Note: The Qian hexagram holds the world position at Renxu and the Kun hexagram at Guiyou, which are methods of the Najia system. As for how the five planets and the twenty-eight constellations hold the world position, divination texts have not established this. During the Han dynasty, Jing Fang assigned the "Zhen Xing" (Saturn) to the sixth yao of the pure Qian hexagram, since earth is the mother of all things, thus starting with Saturn.)

（土生金，則姤卦辛丑，降次太白；金生水，則遁卦丙午，降次太陰；水生木，則否卦乙卯，降次歲星；木生火，則觀之辛未，降次熒惑；火生土，則剝之丙子，復降次鎮星；土生金，則晉己酉，復降次太白；金生水，則大有甲辰，復降次太陰；水生木，則震之庚戌，降次歲星，生生不息。震宮生坎宮，坎宮生艮宮，艮宮生坤宮，坤宮生巽宮，巽宮生離宮，離宮生兌宮，及歸妹丁丑而歲星終焉。）

(Note: Earth produces metal, so the hexagram Gou with Xinchou as the world line is paired with the Bright White Star of Metal; Metal produces water, so the hexagram Duan with Bingwu as the world line is paired with the Black Moon Star of Water; Water produces wood, so the hexagram Pinyin with Yimao as the world line is paired with the Star of Wood; Wood produces fire, so the hexagram Guan with Xinwei as the world line is paired with the Fiery Mars Star; Fire produces earth, so the hexagram Bao with Bingzi as the world line is paired with the Earth Star; Earth produces metal, so the hexagram Jin with Jiyou as the world line is paired with the Bright White Star; Metal produces water, so the hexagram Dàyǒu with Jiachen as the world line is paired with the Black Moon Star; Water produces wood, so the hexagram Zhen with Gengxu as the world line is paired with the Star of Wood—thus the cycle continues endlessly. Further down, the Zhen palace produces the Kan palace, the Kan palace produces the Gen palace, the Gen palace produces the Kun palace, the Kun palace produces the Xun palace, the Xun palace produces the Li palace, the Li palace produces the Dui palace, until the hexagram Guimie with Dingchou as the world line ends with the Star of Wood. It is evident that the five stars are arranged in the order of the Five Phases' mutual generation, paired sequentially with each palace's world line.)

蓋不言水而言太陰者，太陰，水之精也；不言太陽，而言熒惑者，太陽，則日辰之權也，京子之傳，豈有謬乎？然五星災祥之現，現於特變者也。（日為君主，故不同列，而以熒惑代之，其吉凶之應，必以獨發，然後配事為驗。）

Why is it not called "Water Star" but "Tai Yin"? Because Tai Yin represents the essence of water. Why is it not called "Sun" but "Feng Huo"? Because the Sun governs the authority of the Day Branch and cannot be listed among the other stars. Is the teaching of Jing Fang wrong? However, the auspicious or ominous signs of the five stars only manifest in the case of "special change" — that is, when a single line is activated — and then they correspond to the situation being divined. (Note: The Sun is the sovereign and thus is not listed among the other stars, but is represented by Feng Huo instead. The auspicious or ominous effects of the five stars only appear when a single line is activated, and they are effective only when combined with the matter being divined.)

鎮星主安，則司城郭屋室土地泰康之事，而不可以越為；太白主兵，則司於戈矛威武刑殺絕滅憂喪之事，而不可以居，且其色光芒，其性鋒利。（土星特現，凡事皆吉，但只宜守信，不可妄為；金星特現，主兵喪，若值白虎官鬼有凶，臨青龍子孫無咎。）

The planet Zhèn Xīng (Saturn) represents stability, governing the safety and well-being of cities, houses, and land. However, one should not act beyond one's proper role. The planet Tàibái (Jupiter) is associated with weapons and warfare, governing military affairs, authority, punishment, destruction, and sorrow. It is not advisable to remain in a position for too long, and its color is sharp and cutting in nature. (Note: When Saturn appears alone, all matters are favorable, but one should only adhere to trust and proper conduct, avoiding reckless actions. When Jupiter appears alone, it indicates disaster and loss. If it also encounters White Tiger or Official Ghost, there will be danger. However, if it is accompanied by Azure Dragon or Children, there will be no mistake.)

熒惑火星，伏 不測，亦司文章之事，而他遇者凶，若見太陽，其光熄矣；太陰主慈慧，配聖母之德，惟司赦宥之事，若臨咸池，其德敗矣；歲星則主萬物，遇吉則吉，遇凶則凶。（火星唯司文章，餘皆凶，若遇日辰克之則無患，占宅與火鬼同發者，主回祿；水星特現，凡事消釋，咸池臨之，則主淫樂致凶也。）

The planet Mars, when hidden and difficult to detect, also governs matters of literature and writing; apart from literary affairs, encountering it in other matters indicates misfortune. If Mars meets the Sun, its brilliance is extinguished. The planet Venus, which governs compassion and wisdom, embodies the virtue of the Holy Mother, and is specifically associated with forgiveness and pardon; if it is accompanied by the 'Salty Pool' (Xianchi), this virtue is ruined. The planet Jupiter, representing the year star, generally governs all things, bringing good fortune if it meets good influences and misfortune if it meets bad ones. (Note: Mars only governs literary matters, and in other cases it indicates misfortune; if it is overcome by the Day Branch, there is no harm. When predicting the condition of a house, if Mars and the fiery official ghost are both active, it indicates a fire disaster. If Venus appears alone, all matters can be resolved; but if the Salty Pool is present, it indicates misfortune caused by indulgence in pleasures.)

經星聚世，參宿起乾，實沈晉地，乃乾之方，男從父，女從母，而例之，蓋天星各有所司也。（參星在實沈之分，晉地為中原之西北，故參星降起乾卦六爻，以乾震坎艮坤巽離兌為次，順布六十四卦之世爻，此京夫子之傳也。）

The twenty-eight star mansions (jing stars) are arranged around the World Line: the Three Stars mansion begins at the Qian trigram, because the Three Stars mansion belongs to the "Shi Shen" star division and corresponds to the state of Jin, which is located in the Northwest direction of the Qian trigram. The rest follow the same pattern—Yang trigrams follow the father trigram, Yin trigrams follow the mother trigram, and so on. This shows that each star mansion in the sky has its own governing trigram. (Note: The Three Stars mansion is in the territory of Shi Shen, and Jin is located in the Northwest of the Central Plains, so the Three Stars mansion is assigned to the sixth line of the Qian trigram. Then it proceeds in the order of Qian, Zhen, Kan, Gen, Kun, Xun, Li, Dui, filling the World Lines of all sixty-four trigrams. This is the teaching passed down by Jing Fang.)

有以乾巽角、坎離斗、艮坤奎、震兌井、八純閏歸魂之宿，先世應，而自外以布至內，則三百八十四爻，各有一星司之矣，然禍福之兆，入於主象而兆也。（以乾世爻起角星，應爻是亢星，五爻氐星，初爻房星，四爻心星，二爻尾星，此乃先世應而後自外以布至內也；其姤卦世爻起亢星，應爻是氐星，二爻房星，六爻心星，三爻尾星，五爻箕星之法是也；）

There is another method of arrangement: the乾宫 and 巽宫 start with Horn mansion, the 坎宫 and 离宫 start with Dipper mansion, the 艮宫 and 坤宫 start with Legs mansion, and the 震宫 and 兑宫 start with Well mansion; the host stars of the eight pure hexagrams and the returning soul hexagrams overlap (「闰」means repetition). When arranging, first place the World Line and Response Line, then proceed from the outer trigram to the inner trigram. In this way, each of the 64 hexagrams and 384 lines has a host star assigned. However, the signs of fortune and misfortune still depend on the image associated with the Useful God to form a meaningful omen. (Note: For the 乾 hexagram, the 世爻 starts with 角宿, the 应爻 is 亢宿, the fifth line is 氐宿, the first line is 房宿, the fourth line is 心宿, and the second line is 尾宿—this is the method of first placing the 世爻 and 应爻, then proceeding from the outer trigram to the inner trigram. Another example is the 姤 hexagram, which starts with 亢宿 at the 世爻, 氐宿 at the 应爻, 房宿 at the second line, 心宿 at the sixth line, and 尾宿 at the third line, using the same method.)

（大有世爻起斗星，坎卦世爻亦起斗星，歸妹世爻起角星，乾卦世爻亦起角星，此乃八純閏歸魂之宿也；然歸妹三爻角星，六爻亢星，初爻氐星，五爻房星，二爻心星，四爻尾星。蓋世應之星，八純歸魂相同，而餘星則異，此黃金策劉夫子之傳也。）

The hexagram Da You starts from the world line with the Dipper mansion, and the hexagram Kan also starts from the world line with the Dipper mansion; the hexagram Gui Mei starts from the world line with the Horn mansion, and the hexagram Qian also starts from the world line with the Horn mansion. This is the meaning that the star mansions of the eight pure hexagrams and the returning soul hexagrams overlap. However, in the hexagram Gui Mei, the third line is the Horn mansion, the sixth line is the Neck mansion, the first line is the Root mansion, the fifth line is the Room mansion, the second line is the Heart mansion, and the fourth line is the Tail mansion. It is evident that the stars corresponding to the world and response lines are the same between the eight pure hexagrams and the returning soul hexagrams, but the stars corresponding to the other lines differ. This is the transmission from Liu Bowen, the author of The Golden Strategies.

昏中為吉，旦中為凶，日纏其垣則善，月麗其次則祥，然曲盡傍通，存乎人爾。（昏中則星光故吉，旦中則星晦故凶，如今正月昏中乃胃星，二月中乃畢星，三井、四柳、五翌、六軫、七氐、八尾、九斗、十女、十一室、十二奎，遇此則吉，若日月臨之，用神復值於其上，則盡善矣。蓋堯時日短星昴，太陽出虛，今日短星畢，太陽出箕，天行日行有歲差，故今古不同，因略言之，然後世當隨時而定。）

At dusk, when the star mansion of Xing is in the south, it is auspicious; at dawn, when the star mansion of Xing is in the south, it is inauspicious. The star region traversed by the sun is favorable, and the star section accompanied by the moon is auspicious. As for how to fully understand its variations and apply it widely, that depends on human skill. (Note: At the exact middle of dusk, the stars are bright, hence auspicious; at the exact middle of dawn, the stars are dim, hence inauspicious. According to today's calendar: in the first lunar month, the star mansion at dusk is Wei; in the second month, Bi; in the third month, Jing; in the fourth month, Liu; in the fifth month, Yi; in the sixth month, Chen; in the seventh month, Di; in the eighth month, Wei; in the ninth month, Dou; in the tenth month, Nu; in the eleventh month, Shi; in the twelfth month, Kui. When these occur, it is auspicious. If the sun and moon also align with them, and the useful god is also in the same position, it is most complete. In the ancient time of Emperor Yao of the Xia dynasty, on the winter solstice, the star was Mao, and the sun rose from Xu. Now, on the winter solstice, the star is Bi, and the sun rises from Ji. The movement of celestial bodies and the path of the sun have precession, so they differ between ancient and modern times. Here only a brief example is given; later generations should determine them according to the time.)

是故隨官入墓、助鬼傷身、合處逢沖，此占世之凶徵也。（此三法皆從世爻而設，五星經星，又其次爾。）我求我得不可世空，彼有彼來豈宜應陷，破散有敗亡之象，動沖為更變之端，變進神，少而成多，化退神，厚而反薄，三合無而生有，三刑強而自敝。（進神如物之長，退神如物之消，世如空者，日月動爻，三合拱而扶之，則過旬而有，世如動者，日月變爻，三會而刑之，則終及於敝。）

Therefore, "following the official into the tomb," "helping the ghost to injure the body," and "union met with conflict" are three ominous signs when divining about oneself. (Note: these three methods are all based on the World Line.) If one is seeking something oneself or desires to obtain it, the World Line must not be empty; if the other party has something or intends to come, how can the Response Line be lost? When the World and Response Lines meet destruction or dispersion, it indicates failure and loss; when the World Line is attacked by a moving line, it signifies a change. If the line changes into an Advancing God, it means increasing from a small amount; if it transforms into a Retreating God, it means decreasing from a large amount; Triple Harmony can create something from nothing, while Triple Punishments cause the strong to fail themselves. (Note: Advancing God is like the growth of things, while Retreating God is like their reduction. If the World Line is empty, as long as the day, moon, and moving lines triple harmonize to support it, it will become existent after this ten-day period. If the World Line moves, and the day, moon, and changing lines triple conjoin to injure it, it will ultimately lead to ruin.)

若夫二勢相勝，二事相交，二意相疑，則重於生克。傳曰，一卦中間，主宰幕非乎世應，容可忽與？（彼我之勢，不宜應克世，而宜世克應，彼我之交，不宜世生應，而宜應生世。凡值人己之占，最重生克之勢。）

As for situations where two parties are competing, dealing with two matters, or suspecting each other, one should focus on the relationship of generation and control between the World Line and the Response Line. The ancients said: In a single hexagram, nothing dominates the entire situation more than the World and Response Lines, how can they be ignored? (Note: When discussing the strength of the two parties, it is not good if the Response Line controls the World Line, but rather if the World Line controls the Response Line; when discussing the interaction between the two parties, it is not good if the World Line generates the Response Line, but rather if the Response Line generates the World Line. In any divination involving two parties, the dynamic of generation and control between the World and Response Lines is most important.)

身法有二：由卦而立，謂之卦身，曰月卦；由世而立，謂之世身，曰身居何爻；世身之法，必備於爻，卦身之法，或闕於卦。（其法始於復姤，謂一陽一陰之世，則為子午月卦，二陽二陰之世，則為丑未月卦，三陽三陰之世，則為寅申月卦，四陽四陰之世，則為卯酉月卦，五陽五陰之世，則為辰戌月卦，六陽六陰之世，則為巳亥月卦，即卦身是也；如乾六陽之世，卦身在巳，坤六陰之世，卦身在亥之法。子午之世，謂一陽一陰，則世身在初爻，丑未之世，謂二陽二陰，則世身在二爻，餘以類推；如小畜子爻為世，故世身在初，大畜寅爻為世，故世身在三之類。）

There are two methods for determining "shen" (body): one is established by the hexagram itself, called "guashen" (hexagram body), also known as "yue gua" (month hexagram); the other is established by the world line, called "shishen" (world body), which refers to which line the "shen" falls on. The method of "shishen" is certain to find the "shen" among the six lines, while the method of "guashen" may not always be found within the hexagram. (Note: This method originates from the hexagrams "Fu" and "Gou": if the world line is one yang or one yin, the hexagram body is the zi month hexagram or the wu month hexagram; if it is two yangs or two yins, it is the chou month hexagram or the wei month hexagram; if it is three yangs or three yins, it is the yin month hexagram or the shen month hexagram; if it is four yangs or four yins, it is the mao month hexagram or the you month hexagram; if it is five yangs or five yins, it is the chen month hexagram or the xu month hexagram; if it is six yangs or six yins, it is the si month hexagram or the hai month hexagram—this is the hexagram body. For example, the hexagram Qian is six yang, so its hexagram body is si; the hexagram Kun is six yin, so its hexagram body is hai. As for the world body: if the world line is zi or wu (one yang and one yin), the world body is on the first line; if it is chou or wei (two yangs and two yins), the world body is on the second line, and so on. For example, in the hexagram Xiaoxu, if the zi line holds the world line, the world body is on the first line; in the hexagram Daxu, if the yin line holds the world line, the world body is on the third line.)

蓋卦身者，卦之體也，則象人心之用焉，靜則坦懷，合則適意，故見於卦，若體有所依，失其位，如心無所主。卦身者，事之主也，則兼彼己之用焉，己用則七，彼用亦三，故行人遇合當歸，謀望遇合可就。（卦身為卦根事主，合有得見得成之象。）

The Hexagram Body is the essence of a hexagram, symbolizing the function of the human mind: when it is calm, the mind is at ease; when it meets a harmonious condition, things go according to one's wishes. Therefore, when the Hexagram Body appears in the hexagram, it is like the body having a support; once it is out of place, it is as if the mind has lost its direction. The Hexagram Body is also the master of the matter being divined, encompassing the influences of both the self and the other party: seven parts belong to oneself, and three parts belong to the other. Therefore, when divining about a person's whereabouts, if the Hexagram Body meets a harmonious condition, the person is likely to return; when divining about endeavors, if the Hexagram Body meets a harmonious condition, the matter can be accomplished. (Note: The Hexagram Body is the fundamental element of a hexagram and the master of a particular matter; when it meets a harmonious condition, it indicates the possibility of seeing or achieving something.)

空破主猶豫進退之端，動沖應變更惶惑之義，不宜重見，則兩從之念生，最忌沖亡，則千慮之知失。（卦身若遇空破發動暗沖，主身心二三，一卦兩身有二心之象，動逢沖散有恍惚之嫌。）若夫世身之用，空主疑，動主亂，破主敗，沖主變，散主失也。（世身唯避此五者，然可參看，不當泥也，若世爻旺相，此何傷乎？）

If the hexagram body meets an empty or broken condition, it indicates hesitation and indecision, and being unable to advance or retreat properly. If the hexagram body is activated or is being冲 (collided with), it suggests uncertainty and lack of direction. The hexagram body should not appear twice, as having two will indicate a divided mind. It is most unfavorable if the hexagram body is冲 (collided with) and destroyed, leading to the loss of even careful consideration. (Note: If the hexagram body encounters emptiness, breakage, activation, or hidden collision, it indicates instability in mind and body; having two hexagram bodies in one chart suggests a divided mind; if the hexagram body is activated and also meets collision and dispersion, it suggests mental confusion.) As for the use of the world line (世爻): encountering emptiness indicates doubt, activation indicates disorder, encountering breakage indicates destruction, encountering collision indicates change, and encountering dispersion indicates loss. (Note: The world line should simply avoid these five conditions; however, it should only be considered and not rigidly followed— if the world line itself is prosperous and strong, then these conditions will not cause any harm.)

凡看二身，先宜無病，然後以六親六神星殺詳之，功名仕宦，喜文書官鬼青龍朱雀貴人臨之，而子孫勾陳為忌；財利經營，喜子孫妻財青龍天地財臨之，而鬼兄白虎為忌；獄訟喜坐子孫，而鬼侵為忌；憂患惡臨官鬼，而身空反安。（先賢身上臨官不見官，疑未當，凡憂疑損害，則反以身空為吉。）大抵吉凶之應，世身之吉凶不若卦身之重也，卦身之吉凶不若世爻之重也，學者辨之。（吉凶徵應，當以世爻先之，卦身次之，世身又次之。）

When examining the "body" of the hexagram and the "world line," first ensure that the body itself is free of defects. Then use the six relations, six spirits, stars, and evils to further analyze. For divination regarding official rank and career, it is favorable if the book of literature, official ghost, azure dragon, vermilion bird, and nobleman are attached to the body, while children and gou chen are considered unfavorable. For divination regarding wealth and business, it is favorable if children, wife's wealth, azure dragon, and heavenly wealth and earthly wealth are attached to the body, while official ghost, siblings, and white tiger are considered unfavorable. For divination regarding lawsuits, it is favorable if the body is occupied by children, while the invasion of official ghost is considered unfavorable. For divination regarding worries and troubles, the presence of official ghost on the body is most unfavorable, and at this time, the body爻 falling into void is actually safe. (Note: There is an old saying that "officialdom on the body does not show officialdom," which may not be accurate; in cases of worry, doubt, and harm, it is actually favorable if the body爻 falls into void.) In general, when discussing the verification of good and bad outcomes, the good and bad of the world line is less important than that of the hexagram body, and the good and bad of the hexagram body is less important than that of the world爻. Scholars should clearly distinguish these. (Note: When judging good and bad outcomes, the world爻 should be considered first, then the hexagram body, and finally the world line.)

間乃中間，複名離間，是世應內之中爻，間離賓主者也。（如乾四五為間，復姤二三為間。蓋世為主，應為賓，為此兩爻相隔也。）時而為忌，於舉動為阻滯，謀望為結礙，通問為斷絕，交與為離間，從事為誹謗，征戰為忽突，進取為擯隔，凡為我忌，宜靜不宜動也。（法曰：世應當中兩間爻，發動所求多阻隔是也，唯動則應焉。）

"Jian" refers to the middle lines between the World Line and the Response Line, also called the "line of separation." It indicates the two lines that lie between the World Line and the Response Line, separating the subject from the object. (Note: For example, in the Qian hexagram, if the World Line is at the sixth line and the Response Line is at the third line, the fourth and fifth lines are the Jian lines; in the Fu and Guo hexagrams, if the World Line is at the first line and the Response Line is at the fourth line, the second and third lines are the Jian lines. The World Line represents the subject, and the Response Line represents the object, and these two lines separate them.) The Jian lines can sometimes be the Hostile God: they cause obstruction in action, blockage in planning, interruption in communication, betrayal in relationships, slander in affairs, surprise attacks in warfare, and exclusion in advancement. Anything that is unfavorable, the Jian lines should remain still and not move. (Note: The mnemonic says, "The two middle lines between the World and Response Lines are the Jian lines; when they move, the desired outcome is obstructed," which means exactly this—only when they move does the effect occur.)

時而為用，如婚姻為媒妁，詞訟為中證，造作為匠工，家宅為窗牖，館席為從學，舟車為附載，胎產為收保，凡為我用，宜生助而不宜空破也。（生助有力，空破無功，近彼近我，占其所向。）然間值鬼爻，則憂生內地，如病居心腹，鬼犯明堂，修行而擾塵緣，處事而慍群小，值則已形，動則又甚。（間爻不宜臨鬼又動也。）

The intermediate line can sometimes be a useful element. In divination about marriage, it represents the matchmaker; in divination about lawsuits, it represents the mediator or witness; in divination about construction, it represents the craftsmen; in divination about the household, it represents doors and windows; in divination about teaching, it represents the students; in divination about travel by boat or carriage, it represents the fellow travelers; in divination about childbirth, it represents the midwife or caretaker. Whenever the intermediate line is useful to me, it should be supported and strengthened, not left empty or broken. (Note: Being supported and strengthened means it has power, while being left empty or broken means it is ineffective. Whether the intermediate line is close to the response line or the world line can show which side it is leaning towards.) However, if the intermediate line takes the form of an official ghost, troubles will arise internally: just like a disease in the heart or abdomen, or like ghosts invading the bright hall; for those practicing cultivation, they will be disturbed by worldly attachments; for those handling affairs, they will attract hatred from petty people. If the intermediate line takes the form of a ghost, the matter has already begun to show; once it is activated, the harm will be even greater. (Note: The intermediate line should especially avoid taking the form of an official ghost and being activated.)

夫身世前後之爻，而云未來已往，初四之爻而云左右為鄰，二五雲君臣之象，初上雲天地之分，三四雲門戶之司，重交雲隱現之事，諸爻有用，況間爻之處中乎。（如六爻身世，初為前而五為後，初爻身世，二為前而六為後，以其進為將來，退為已往也。四爻為左鄰前鄰，初爻為右鄰後鄰，蓋左與前同，右與後同也。五乃在上居中之爻，故曰君，二乃在下居中之爻，故曰臣，天地之大，不可以數拘，故有初上之名，而無一六六九之稱也。三四乃內外出入交接之爻，故曰門戶，交重乃陰陽之象，事已萌者為現，未萌者為隱，陽現而陰隱也。易雲占事知來，卦書重主已往之說，亦言已萌，而未言已過也。諸爻俱因象為用，況間爻備事物之象，其可遺乎？）

The lines before and after the body line and the world line are used to indicate the future and the past; the first line and the fourth line are used to represent the left neighbor and the right neighbor; the second line and the fifth line represent the minister and the sovereign; the first line and the top line represent the earth and the heaven; the third line and the fourth line represent the gate and the door. A strong yang line 'heavy' and a strong yin line 'intersecting' indicate the appearance and concealment of matters. Each line has its own use, and how much more so does the middle line between them? For example, if the body and world lines are in the sixth line, then the first line is considered 'before' and the fifth line 'after'; if the body and world lines are in the first line, then the second line is 'before' and the sixth line 'after'—because moving forward represents the future, and moving backward represents the past. The fourth line is both the left neighbor and the front neighbor, while the first line is both the right neighbor and the back neighbor. Left and front are synonymous, and right and back are synonymous. The fifth line is above and in the center, so it is called 'sovereign'; the second line is below and in the center, so it is called 'minister'. The vastness of heaven and earth cannot be confined by numbers, so only the terms 'first' and 'top' are used, not 'one', 'six', or 'nine'. The third and fourth lines are the points of entry and exit between inside and outside, so they are called 'gate and door'. 'Intersecting' and 'heavy' represent the yin and yang. Matters that have already begun to emerge are called 'appear', while those that have not yet begun are called 'conceal'. Yang represents 'appear' and yin represents 'conceal'. The Book of Changes says 'to foresee the future through divination', and the idea that 'heavy' represents the past in the Book of Changes merely means that the matter has already begun to emerge, not that it has already passed. Each line has its own symbolic meaning and use, and how much more so does the middle line, which encompasses the symbolic meanings of things, deserve attention?

老陰之為少陽曰變，老陽之為少陰曰化。蓋變者如物消而長，退而進，夜而晝也；化者猶物成而敗，上而下，中而晐也，變變化化之以名焉。（交為老陰，變而成單，六變七也；重為老陽，化而成拆，九化八也。）以七八九六言之，則有消長成敗進退晝夜之象；以喜忌言之，則有生克往來日月破敗之分也。（易以奇偶老少著象，卜則專以用神察變爻而定吉凶。）

When old yin transforms into young yang, it is called "change" (变); when old yang transforms into young yin, it is called "transformation" (化). "Change" is like things shifting from decline to growth, from retreat to progress, from night to day; "transformation" is like things shifting from success to failure, from high to low, from prosperity to decline — the terms "change" and "transformation" are established in this way. (Note: "交" refers to old yin, which changes into "单" (single), meaning six becomes seven; "重" refers to old yang, which transforms into "拆" (split), meaning nine becomes eight.) From the numbers seven, eight, nine, and six, there are images of decline and growth, success and failure, progress and retreat, day and night. From the perspective of favorable and unfavorable factors, there are distinctions of generation and overcoming, movement and stillness, and the conflict between day and moon, and success and failure. (Note: The Book of Changes uses odd and even, old and young to display hexagram images, while divination specifically uses the useful god to examine the changing lines, and determines fortune and misfortune accordingly.)

上下皆少，勿以暗動而言變，內外有老，勿以宗廟天爻而不之。（易云：老變而少不變，爻非六九，皆不變也。易有用九用六，則爻爻可變，豈以宗廟天爻而不變乎？俗傳暗動亦變，上爻雖動不變，皆誤也，特為正之。）

When all six lines are young yin or young yang, one should not say that they change merely because of "covert movement." Also, even if there are old yin or old yang within the inner and outer trigrams, one should not say that the top line does not change simply because it is in the position of the ancestral temple and heavenly position. (Note: The Book of Changes states that old lines change while young ones do not; any line that is not a six or a nine does not change. The Book of Changes mentions "use of nine" and "use of six," indicating that all lines may change. How then can the top line be considered unchanging just because it is in the position of the ancestral temple and heavenly position? It is a common misconception that "covert movement counts as change" and "the top line moves but does not change," both of which are incorrect. This passage is meant to correct such errors.)

夫占先求用神，用神衰旺，初觀動爻之喜忌，動爻衰旺，再觀變爻之喜忌。（若用爻衰，即觀動爻，來生則喜，來克則忌，動爻之衰旺，再觀其所變，如午建壬戌日占財，得困之坎，木死於午，亥子元神衰弱，本不為吉，不知亥化長生，元神反為有力，後果得利。）

When divining a hexagram, the first step is to identify the useful god (用神). Determine whether the useful god is weak or strong by looking at the moving line (动爻) and whether it is favorable or unfavorable to the useful god. Then, determine the strength or weakness of the moving line by examining the changing line (变爻) and whether it is favorable or unfavorable to the moving line. (Note: If the useful god is weak, look at the moving line: if it comes to generate the useful god, it is favorable; if it comes to control the useful god, it is unfavorable. The strength or weakness of the moving line also depends on what it changes into. For example, if one divines for wealth on a day of Renxu in the month of Wu, and gets the hexagram of Guan (困) changing to Kan (坎): wood dies in Wu, and the water of亥 and 子 is originally weak, which is not auspicious; however, the water of亥 changes into a place of growth (长生), making the origin god (元神) strong, and later indeed benefits were obtained.)

再觀他動爻之喜忌，再觀他動變爻之喜忌。（他動爻與他動變爻，是我喜者，喜其生旺，是我忌者，喜其衰囚，如未建壬申日占兄弟病，得同人之旅，卯爻元神生用，本無傷害，然申爻克我卯爻元神，後至酉月丁亥日，其病不治，此他動爻之喜忌也。如戌建庚戌日占官，得剝之漸，子動生卯，卯動生巳火官星，宜應升遷，誰知子化巳絕，不能生卯，卯化申絕，不能生巳，巳官入墓，後逢亥令解組，此他動變爻之喜忌也。）

Then look at the other moving lines' favor or harm to the useful god, and also consider the favor or harm of the changing lines from those other moving lines. (Note: Other moving lines and their changing lines, if they are what I favor, I hope they are strong and prosperous; if they are what I dislike, I hope they are weak and declining. For example, in the month of Wei and day of Renshen, asking about the illness of siblings, getting the hexagram Tongren changing to Lü: the wood element of the origin god generates the useful god, which is originally harmless; but the metal element of Shen is harmful to the wood origin god, so the illness becomes untreatable later in the month of You and day of Dinghai—this is the favor or harm brought by other moving lines. Another example: in the month of Xu and day of Gengxu, asking about an official position, getting the hexagram Bao changing to Jie: the water element moves and generates the wood element, the wood element moves and generates the fire official star, which should mean promotion; but the water element changes into fire and is in its decline, unable to generate the wood, the wood element changes into metal and is in its decline, unable to generate the fire, and the fire official star is in its tomb, so the person was dismissed in the month of Hai—this is the favor or harm brought by the changing lines of other moving lines.)

生生剋剋，當明中有破散而生不相續者，中有制伏而克不相繼者，中有暗動爻以綿其生者，故雖諸爻亂動，以用神求之，則一貫矣。（如申建酉日用財，而遇豐之萃，申亥卯動，生生於午矣，中有卯被酉散，不續其生，反親其克是也，酉月破卯亦然；設如寅建未日用官，遇臨之蠱，巳日酉動，生生來克於卯矣，中有丑被未散，而酉反被巳制，不續其克，反得其用是也，酉爻破散亦然；如戌建辰日用兄弟，而得乾之家人，寅午忌仇皆動，併力來克，中有戌爻暗動而綿其生也。）

Explaining the concept of successive generation and successive control, one must understand three situations: sometimes the middle link is broken or scattered, so the chain of generation cannot be connected; sometimes the middle link is subdued, so the chain of control cannot continue; sometimes another hidden moving line in the middle connects the chain, allowing the life qi to continue uninterrupted. Therefore, even if many lines are moving disorderly, as long as one focuses on the useful god, the entire hexagram can be understood clearly. (For example, in the case of the month of Shen and the day of You, with wealth as the useful god, the hexagram changes from Full to Accumulation: the lines of Shen, Hai, and Mao move, which could have generated successively to the fire of Wu; but the line of Mao wood is scattered by the metal of You, so this path of generation cannot be connected, and instead it becomes close to the one that controls it — the same principle applies if the line of Mao is broken by the month of You. Another example is the month of Yin and the day of Wei, with official ghost as the useful god, the hexagram changes from Approaching to Pestilence: the lines of Si and You move, which could have controlled successively to the wood of Mao; but the line of Chou earth is scattered by the earth of Wei, and the metal of You is restrained by the fire of Si, so this path of control cannot continue, and the useful god is instead used — the same principle applies if the line of You is broken or scattered. Another example is the month of Xu and the day of Chen, with siblings as the useful god, the hexagram changes from Heaven to Family: the忌神 and 仇神 lines of Yin and Wu move together to control; however, the line of Xu is moving secretly in the middle, continuing the life qi.)

用神變生而吉，變克而凶，易見之理也。用神絕而適逢動生，生爻又變，不可不察也。六爻皆動，則六爻皆察其變，變爻之力，豈不參於日月乎？（爻爻有變，爻爻當察，一以用忌元仇及洩氣參之。）

The useful god changing into a yao that generates me is auspicious, while changing into a yao that overcomes me is inauspicious, which is an obvious principle. If the useful god is originally in the绝 (terminal) position, and a moving line comes to generate it, but this generating moving line also changes into another yao, it is necessary to examine it carefully. If all six yao are moving, then each of the six yao should be examined according to their changing yao. Can the strength of the changing yao not be considered together with the day and month yao? (Note: Each yao has a changing yao, and each yao should be examined, all according to the useful god, hostile god, origin god, enemy god, and the god that disperses energy.)

雖然惟日月能制變爻，變爻未能制日月也，然日月克我，變爻來生，猶絕處逢生也，而變爻不能避於旬空月破，故變爻弗及日月也；動爻不能避於化沖變絕，故動爻弗及變爻也。卜筮之道，日月為重，動變次焉。（如亥日月用世爻，遇遁之乾，是日月克我，變寅生我，謂之絕處逢生，或在申月，或當辰旬，則所變寅木遭月破旬空，不能生矣。）

Although this is the case, only the day and month can control the changing line; the changing line cannot control the day and month. However, if the day and month come to overcome me, and there is a changing line that comes to support me, this is called "finding life in despair." But the changing line cannot avoid the旬空 or month breaker, so its strength is less than that of the day and month; the moving line cannot avoid being transformed into conflict or reaching its end, so its strength is also less than that of the changing line. In divination, the day and month are most important, while the moving and changing lines are secondary. (For example, if亥 is the day and month builder and the world line is used, and the hexagram becomes《遁》 changing into《乾》, this is when the day and month overcome me, but the changing line produces寅 wood to support me, which is called "finding life in despair." However, if it is exactly the month of申 or the旬 of甲辰, then the寅 wood produced by the change will meet the month breaker or旬空 and thus be unable to support me.)

雖然有爻變，有卦變，六合之卦，謀事必成，若化六沖，則無終也。伏吟反吟，生克墓絕，皆卦變也，容可忽乎？（義例俱詳後章。）夫卦變之中，且有互焉，互，交互也，中四爻之扭也，有變先以之成內，正成外，無變則以悔成內，貞成外者，何也？筮得其動，則易之情現乎動，故先之，不動則易之情，備在貞悔，故從之。（有變爻，即以變卦二三四爻為內卦，以本卦三四五爻為外卦；無變爻，即以二三四爻為內，扭悔一爻而成貞，以三四五爻為外，扭貞一爻而成悔。）

In addition, there is a distinction between 'yao bian' (line change) and 'gua bian' (hexagram change). If the primary hexagram is a Six Harmony hexagram, then the matter will surely succeed; but if it changes into a Six Clashes hexagram, the matter will start but not finish. 'Fu yin', 'fan yin', and the birth, overcoming, burial, and death of the entire hexagram all belong to hexagram change, how can they be ignored? (Note: the meanings and examples of these are detailed in the following chapters.) Among hexagram changes, there is also 'hu gua' (nuclear hexagram). 'Hu' means mutual exchange; it is formed by twisting the middle four lines together. When there is a moving line, use the middle four lines of the changing hexagram to form the inner trigram, and the middle four lines of the primary hexagram to form the outer trigram. When there is no moving line, take the lines of the outer trigram and twist them down to form the inner trigram, and take the lines of the inner trigram and twist them up to form the outer trigram. Why is it divided this way? Because when a moving line is present, the situation of the Book of Changes is revealed through the movement, so we first take the changing hexagram. When there is no moving line, the situation of the Book of Changes is complete within the primary hexagram's zhen and hui, so we rely on the primary hexagram. (Note: When there is a moving line, take the second, third, and fourth lines of the changing hexagram as the inner trigram, and the third, fourth, and fifth lines of the primary hexagram as the outer trigram; when there is no moving line, take the second, third, and fourth lines as the inner trigram—this is taking one line from the outer trigram and twisting it down to form the inner trigram; take the third, fourth, and fifth lines as the outer trigram—this is taking one line from the inner trigram and twisting it up to form the outer trigram.)

互之為法，因飛伏變卦之內無用神而後求也，取其二體配之六親，究生克於日月動爻之中，而吉凶見焉。（戊申日占子病得晉之剝，飛伏變象皆無用神，互比外見坎水為子，動爻生之，後至亥令而痊，若五月占坎子當破，甲寅旬占坎子當空，雖互見無用也。）故互象雖輕，理之所有，別傳所列對卦、交卦、反卦、倒卦之例者，均無取焉。（如天風姤與地雷復為對，如巽卦與睽卦為交，如屯卦與蒙卦為反，如訟卦與需卦為倒，此無當於義理也，皆刪之。）

The method of using the nuclear hexagram is employed only when the useful god cannot be found among the flying god, hidden god, and resulting hexagram. One should take the upper and lower parts of the nuclear hexagram and pair them with the six relations, then examine the relationships of generation and overcoming among the day, month, and moving line. Thus, the auspicious or inauspicious outcome becomes evident. (Note: On a Wushen day, someone consulted about his son's illness, obtaining the hexagram of "Progress" changing to "Splitting," and the flying image, hidden image, and resulting image all lacked the useful god. However, the outer trigram of the nuclear hexagram showed Kan water, which could be used as the god representing children, and there was a moving line that generated it. Later, when the month reached Hai, the illness was cured. But if the consultation was made in the fifth month, the Kan water representing children would be broken by the month; if it was made in the Jiayin ten-day period, the Kan water representing children would be empty. In such cases, even if the useful god appeared in the nuclear hexagram, it would be of no use.) Therefore, although the nuclear hexagram is of lesser importance, it is still a necessary method. As for other methods such as "opposite hexagram," "intersecting hexagram," "reverse hexagram," and "inverted hexagram" that are mentioned by other schools, they are all disregarded. (Note: For example, the hexagram of Heaven and Wind "Gou" is opposite to the hexagram of Earth and Thunder "Fu," the hexagram of "Zun" intersects with the hexagram of "Kui," the hexagram of "Zun" is opposite to the hexagram of "Meng," and the hexagram of "Song" is inverted with the hexagram of "Xu"—all of these are irrelevant to the principles, so they are all discarded.)

飛伏之法，意在用爻，筮而無用則求之，筮而有用亦察之。（飛伏，謂飛象無用神，而求伏象用神，然或飛象有用神而衰絕，亦察之伏中，如子建戊寅日占官得困之兌，飛象午官臨身為用，當子月無用矣，誰知世下巳官，伏神長生，孟春反應遷級也。）

The method of flying and hidden divination focuses on the useful god: if the useful god is not present in the hexagram, look for it among the hidden gods; even if the useful god is present in the hexagram, check the hidden gods as well. (Note: Flying and hidden refer to the flying trigrams, which are the six lines of the original hexagram. If the useful god is not present in the flying trigrams, look for it in the hidden trigrams. Sometimes, although the useful god is present in the flying trigrams, it may be weak or in decline, so it is still necessary to check the hidden trigrams. For example, in a divination for an official position on the day of Wuyin in the month of Zi, the hexagram is "Kun" changing to "Dui": the flying trigram has the fire official ghost as the subject line, but since it is the month of Zi, the fire is being attacked and is no longer useful. However, the hidden trigram has the fire official ghost beneath the world line, and the hidden trigram is in its growth phase, so in the following spring month of Yin, it actually indicates promotion.)

當先究飛上之用神有病無病，而後求伏下之用神有用無有，何謂之飛，變而遊於上下，何謂之伏，從而互於陰陽。（自十六變章循環遊於上下，游魂四世而出，歸魂三世而返，陰陽相互，前後相從，故天地雷風水火山澤互為飛伏，如乾伏坤，坤伏乾是也；由一世及五世，相從相包，故皆以本宮為伏，如姤遁否觀剝伏乾是也；）

One should first examine whether the useful god on the flying lines is sick or not, and then check whether the useful god on the hidden lines is useful or not. What is meant by 'flying'? It refers to the visible lines that move up and down with the changing of the hexagram. What is meant by 'hidden'? It refers to the lines that are concealed beneath, following the original trigram and interacting with yin and yang. (Note: From the section on 'Sixteen Changes,' we know that hexagrams cycle and move up and down. The wandering soul comes from the fourth generation hexagram, and the returning soul comes from the third generation hexagram returning. Yin and yang interrelate, and the hexagrams follow each other. Therefore, heaven and earth, thunder and wind, water and fire, mountain and marsh are mutually flying and hidden, such as Qian hidden in Kun and Kun hidden in Qian. As for the hexagrams from the first to the fifth generations, they are all following and encompassing each other, so they are all hidden by their original trigram hexagrams, such as Gu, Duan, Pǐ, Guān, and Bō, which are all hidden by Qian.)

（游魂游出他宮，變自五世，故外伏五世之外卦，從也，內伏兩儀之內卦，互也，如火地晉伏山天大畜，外從艮，內互乾之義。歸妹（魂？）歸入本宮，故內以兩儀之伏，外以本宮之伏，如火天大有伏天地否，內互伏坤，外從伏乾之義，他卦仿此。）

(Notes: A wandering hexagram (游魂卦) has moved out of its original palace, and it comes from the change of the fifth generation hexagram. Therefore, the outer trigram follows the outer trigram of the fifth generation hexagram, which is called "from" (从); the inner trigram hides in the trigram opposite to the original inner trigram, which is called "mutual" (互). For example, the hexagram Fire over Earth (晋) hides Mountain over Heaven (大畜): the outer trigram Li follows the outer trigram of the fifth generation hexagram (剥) which is Gen, and the inner trigram坤 is mutual with its opposite trigram Qian. A returning hexagram (归魂卦) returns to its original palace (the original text says "归妹", but according to the following text it should be "归魂"). Therefore, the inner trigram takes the hidden trigram opposite to the two principles, and the outer trigram takes the hidden trigram from its original palace. For example, the hexagram Fire over Heaven (大有) hides Heaven over Earth (否): the inner trigram Qian is mutual with its opposite trigram坤, and the outer trigram Li follows the outer trigram from its original palace Qian. The rest of the hexagrams are treated in the same way.)

其所謂專主者，乃世下爻也，動下爻也。動下伏爻，力不及世下伏爻之半矣；靜下伏爻，力又不及動下伏爻之半矣。（法云：六爻皆有飛伏神，惟有世下一爻為最要。蓋飛猶動也，吉凶悔吝生乎動，是以動下伏神亦有取爾。）

Among the hidden gods, the one that primarily governs the matter is the hidden god beneath the world line. The next in importance is the hidden god beneath a moving line. The power of a hidden god beneath a moving line is less than half that of a hidden god beneath the world line. The power of a hidden god beneath a static line is again less than half that of a hidden god beneath a moving line. (Note: In divination, each of the six lines has a flying god and a hidden god. Among them, the hidden god beneath the world line is most important. Flying is equivalent to movement, and fortune, misfortune, regret, and hardship arise from movement. Therefore, the hidden god beneath a moving line also has some significance.)

是以定吉凶者在乎時，分輕重者存乎力，有伏而出，有伏而不出，當研之也。（時謂日月也，力謂得日月生扶也。）所謂飛生之伏、飛助之伏、飛空之伏，及伏克飛，四者謂之出也。（飛來生伏，謂飛生之伏；飛伏比和，謂飛助之伏；飛值旬空，伏爻易出，謂飛空之伏，倘飛爻旬空而遇日沖，全實者不露，不全實者少露也；伏克飛爻，不拘飛破死墓，此四伏能出也。）

Therefore, determining good or bad fortune depends on the "time," and distinguishing importance depends on "force"; hidden gods may be able to emerge or not, and they should be carefully studied.the so-called "flying birth of hidden god," "flying assistance of hidden god," "flying emptiness of hidden god," and "hidden god overcoming flying god" are the four types that can emerge. (Note: When a flying爻 generates the hidden爻, it is called "flying birth of hidden god"; when the flying and hidden elements are harmonious, it is called "flying assistance of hidden god"; when the flying爻 is in the旬空 and the hidden爻 is easily revealed, it is called "flying emptiness of hidden god" — if the flying爻 is in the旬空 and also meets the day branch to冲, if the冲 completely fills the vacancy, it does not reveal; if not completely filled, it slightly reveals; when the hidden爻 overcomes the flying爻, regardless of whether the flying爻 is broken, dead, or in the墓, it can emerge. These four types of hidden gods can emerge.)

其有飛克之伏、飛破之伏、飛散之伏，及伏絕飛，四者謂之不出也，此皆以靜爻言也。（飛來克伏，謂飛克之伏；飛爻月破，謂飛破之伏；飛爻休沖為靜散，謂飛散之伏；伏爻絕於飛爻，雖飛生伏，伏克飛者，亦謂之伏絕飛，此四伏不能出也。）

There are also four types called 'unable to emerge': 'Flying Restriction of the Hidden God', 'Flying Break of the Hidden God', 'Flying Dispersal of the Hidden God', and 'Hidden God in Absolute Decline'. These four refer to static lines. (Note: When a flying line restrains the hidden god, it is called 'Flying Restriction of the Hidden God'; when a flying line is broken by the month, it is called 'Flying Break of the Hidden God'; when a flying line is weak and confined and is further dispersed by a clash, it is called 'Flying Dispersal of the Hidden God'; when the hidden god is in a state of absolute decline in the flying line, even if the flying line generates the hidden god or the hidden god restrains the flying line, it is still called 'Hidden God in Absolute Decline'. These four types of hidden gods cannot emerge.)

若世與動爻之下者，惟飛克伏、伏絕飛二端不出，餘皆得出也。獨伏生飛，動爻世下者出之半，靜則不出也；尚有伏爻空破，雖能出而實不出，如伏爻日月雖不出而同出也。（此言伏出之全半，伏爻自遇空破，猶物已敝，縱值莫起，若旺相空亡，過旬復出，若伏爻臨於日月，雖處四等不能出之伏，而日月高懸，勢同出也。）

If the hidden god is beneath the world line and the moving line, then only "Flying Overcomes Hidden" and "Hidden Dies Under Flying" cannot emerge, while the rest can. The case of "Hidden Generates Flying" is different: if the hidden god is beneath the moving line and the world line, it can only emerge half; if it is beneath the static line, it cannot emerge at all. Additionally, if the hidden line encounters emptiness or destruction, although it might seem to emerge, in reality it does not. However, if the hidden line is in conjunction with the day or month builder, even though it is in a situation where it cannot emerge, it is actually considered as having emerged. (Note: This discusses the full and half emergence of the hidden god. If the hidden line meets emptiness or destruction, it is like an object that is already broken, so even if it meets the value, it cannot rise. However, if the hidden line is prosperous and strong but meets emptiness, it can emerge in this term and then again in the next. If the hidden line is directly in conjunction with the day or month builder, even though it is in one of the four situations where it cannot emerge, the day and month are high and in authority, so its power is the same as if it had emerged.)

是故其一世下伏，其二動下伏，其三靜下伏，各有強弱，用既出矣，則所應災祥悔吝與飛神類焉。然而用伏不及飛，用日月懸虛，不及伏實也，學者辨之。

Therefore, the importance of hidden gods (伏神) is divided into three levels: the first is hidden beneath the world line (世爻), the second is hidden beneath a moving line (动爻), and the third is hidden beneath a static line (静爻), each with varying strength. Once a hidden god emerges and comes into play, the calamities, auspicious signs, regrets, and difficulties it brings are the same as those of a flying god (飞神). However, using a hidden god is ultimately less direct than using a flying god. Moreover, using the sun and moon, which are high and distant, and not substantial, as the useful god (用神) is less effective than using a real hidden god present within the hexagram. Scholars should clearly distinguish between these.

沖擊悖違，謂之反吟，神忒氣分，謂之伏吟，蓋六九之貞悔則是，七八之貞悔則非，唯動則變，變則反伏兆焉。（化沖曰反吟，化去曰伏吟，皆以卦有交重而成，彼靜配反伏者誤也。）

The original line and the changing line mutually clash and contradict each other, which is called 'reverse chant'; the changing line and the original line occupy the same position but have scattered energies, which is called 'hidden chant'. This only applies between the primary hexagram and the resulting hexagram formed by old yin (six) and old yang (nine). It does not apply between the primary and secondary hexagrams formed by young yang (seven) and young yin (eight). Only when a line moves does a change occur, and only with a change can the signs of reverse chant and hidden chant appear. (Note: A changing line that conflicts with another is called 'reverse chant', and a changing line that loses its energy is called 'hidden chant'. Both require the presence of old lines in the hexagram that interact and overlap to form these phenomena. Using a static hexagram to match reverse chant or hidden chant is incorrect.)

反吟視伏較重，然有卦反爻反之別，真偽輕重之分。（用地祿訣：戌亥乾，沖辰巳巽，未申坤，沖丑寅艮，卯震酉兌，子坎午離相沖也，如乾化巽，巽變乾，坎化離，離變坎，謙之剝，剝之謙，歸妹之隨，隨之歸妹，同人之渙，渙之同人，師之賁，賁之師，此內外反吟也，餘卦仿此；如大有之鼎，此內反吟也；如大過之恆，此外反吟也，餘卦仿此。）

Reverse Chant is heavier than Hidden Chant, but it must be divided into 'Trigram Reverse Chant' and 'Line Reverse Chant,' and also into true and false, light and heavy. (Note: To determine the direction using the 'Earth Wealth' mnemonic: Qian is at Xu and Hai, conflicting with Xun at Chen and Si; Kun is at Wei and Shen, conflicting with Gen at Chou and Yin; Zhen is at Mao, conflicting with Dui at You; Kan is at Zi, conflicting with Li at Wu. Therefore, when Qian changes to Xun or Xun changes to Qian, when Kan changes to Li or Li changes to Kan, when Qian is transformed into Bao or Bao into Qian, when Gui Mei changes into Su and Su into Gui Mei, when Tong Ren changes into Hun and Hun into Tong Ren, when Shi changes into Ben and Ben into Shi, these are all cases of full Reverse Chant in both inner and outer trigrams. Other hexagrams follow the same principle. For example, Da You changing into Ding is an inner trigram Reverse Chant; Da Guo changing into Heng is an outer trigram Reverse Chant; other cases follow the same pattern.)

日月從往，空破從來則非。（凡所得卦屬，或臨日月，所變卦屬，或值空破，是日月乃從所往，空破乃從所來，亦非真反吟也，如戌建或亥日，遇乾之巽，此日月從往，午建或甲寅旬遇離之坎，此空破從來之類是也。）

The sun and moon follow the side of "going," while the empty and broken follow the side of "coming," and this is not true reverse chant. (Note: Whenever the original hexagram's direction coincides with the day builder or month builder, and the transformed hexagram coincides with the empty or month breaker, this is called the sun and moon on the side of "going," and the empty and broken on the side of "coming," which does not count as true reverse chant. For example, if the divination is done in the month of戌 or on the day of亥 and the hexagram is乾 changing to巽 —乾 is located at戌 and亥, which is "sun and moon following the going side." Another example is if the divination is done in the month of午 or on the day of甲寅 and the hexagram is离 changing to坎 —坎 is located at子, which is opposed by午 month and empty in the甲寅旬, which is "empty and broken following the coming side." These all fall into this category.)

空破從往，日月從來則重。（凡卦值空破，而化反吟，卦變日月則凶，以先自壞復被沖也，如兌之震，遇卯日月，及在甲戌旬之類是也。）半從往半從來則輕，此所謂卦反也。（有一半值空破，一半值日月，則半凶而輕也，如未建坤之艮，或甲戌旬艮之坤類是也。）

In reverse, when the empty and broken are on the past side, and the sun and moon are on the new side, the weight is heavy. (Note: Whenever the primary hexagram is exactly empty and broken and transforms into a reverse chant, and the transformed hexagram coincides with the sun and moon, it indicates misfortune; because the original state is already broken, and it is further attacked. For example, when the hexagram of Dui transforms into Zhen and the卯 (Mao) is the day builder and month builder, or when the divination is in the Jiaxu decade (Dui is in You, and in the Jiaxu decade, Shen and You are empty), it belongs to this category.) If half is on the past side and half is on the new side, the weight is light. The above discussion refers to "hexagram reverse chant." (Note: When one of the internal and external components is empty and broken and the other is the day and month builders, then only half is ominous, and the weight is light. For example, when in the month of Wei, the hexagram of Kun transforms into Gen, or when in the Jiaxu decade, the hexagram of Gen transforms into Kun, it belongs to this category.)

爻反者，日月在動，空破在變則非。（此言爻神反吟，凡日月在動爻，或空破在變爻，非真反也，如巳化亥爻為反吟，倘遇甲子旬，及遇巳日月則非也。）空破在動，日月在變則重。（先空破而化日月則凶，如卯化酉爻，倘遇甲辰旬，及遇酉日月則凶是也，蓋日月如天，諸爻莫敢當，空破如病，諸爻莫能支爾。）

Regarding "Yao Reverse Chant": If the day or month falls on the moving line and the empty or broken falls on the changing line, it is not a true reverse chant. (Note: This refers to the reverse chant of yao shen. Whenever the day or month falls on the moving line, or the empty or broken falls on the changing line, it is not considered a true reverse. For example, if the巳 line changes to the亥 line, which is naturally a reverse chant, but if it coincides with the Jiazi decade (戌亥 empty) or if巳 is the day or month, it is not considered a true reverse chant.) Conversely, if the empty or broken falls on the moving line and the day or month falls on the changing line, the effect is stronger. (Note: If the original line is already empty or broken and changes to the day or month line, it indicates misfortune. For example, if the卯 line changes to the酉 line, and it coincides with the Jiachen decade (寅卯 empty) or if酉 is the day or month, it indicates misfortune. Because the day and month are like heaven, and all other lines dare not resist; the empty or broken is like illness, and all other lines cannot support it.)

動爻沖散，雖變空休亦重，此所謂爻反也。（若動爻與卦內動爻自相沖散，雖化旬空休囚之反吟，亦凶而無用也，如寅建甲子日占母病，得坤之巽，卦中巳父先與亥財沖散，化亥反吟，縱空而亦不救也，後驗，況休囚之爻乎。）

If the moving line has already been scattered by a clash before, then even if the reversed chant line produced is in the empty period or in a weak and confined state, its weight remains the same. The above discusses 'Yao Fan Yin' (reversed chant of lines). (Note: If the moving line clashes with another moving line within the hexagram, then even if the reversed chant line falls in the empty period or in a weak and confined state, it still indicates misfortune and is not usable. For example, in the month of寅 and on the day of甲子, someone consulted about their mother's illness and got the hexagram 《Kun》 changing to 《Xun》: the parents (represented by fire) in the hexagram were already scattered by the water (wife's wealth) of亥, and then the reversed chant line also produced亥 water, forming a reversed chant. Since the旬 of Jiazi has戌 and亥 as empty, even though the reversed亥 falls in the empty period, it could not save the situation — and indeed, it later came true. Moreover, the line itself is already in a weak and confined state.)

邦畿國祚，內反吟而社稷搖，外反吟而人民亂；出師征伐，內忌而外喜也；卜舊住，內卦現而有非常；遷居，外卦興而生不測；入宅，反吟在內，則居宅不寧，反吟在外，則諸人失利；與人斗者，內反而我受傷，外反而彼遭辱；緝捕，以內為亡，遇則我生事絆，以外為逃，逢則彼觸網羅；疾病，而主屬恰逢反吟者大凶。

Divination about the state and its territory: if the inner trigram shows reverse chant, the state will be unstable; if the outer trigram shows reverse chant, the people will be in turmoil. Divination about military campaigns: if the inner trigram shows reverse chant, it is unfavorable; if the outer trigram shows reverse chant, it is favorable. Divination about an old residence: if the inner trigram shows reverse chant, there will be unusual events in the family. Divination about moving to a new residence: if the outer trigram shows reverse chant, there will be unexpected troubles on the way. Divination about moving in: if reverse chant appears in the inner trigram, the new residence will not bring peace; if reverse chant appears in the outer trigram, the whole family will not benefit. Divination about disputes with others: if the inner trigram shows reverse chant, the side of the person asking the question will suffer injury; if the outer trigram shows reverse chant, the opposing side will be disgraced. Divination about capturing a fugitive: the inner trigram represents the side of the person who lost someone, and if the inner trigram shows reverse chant, there will be complications on our side; the outer trigram represents the side of the fugitive, and if the outer trigram shows reverse chant, the fugitive will fall into a trap. Divination about illness: if the trigram corresponding to the patient's original condition shows reverse chant, it is a major disaster.

（主屬即乾父坤母，震長男，巽長女，坎中男，離中女，艮少男，兌女是也。如寅建癸酉日，占長子病，遇震之兌，子遇長生，本主無事，兌乃反吟，後仲夥而卒，不論其用也；如坤艮皆土應相助，然寅申丑未相沖，有不利少男老母之象，不論其助也。大凡爻之反吟，用神遇之而凶，卦之反吟，有忌不忌。）

(Notes: The so-called "main belonging" refers to Qian as father, Kun as mother, Zhen as the eldest son, Xun as the eldest daughter, Kan as the middle son, Li as the middle daughter, Gen as the youngest son, and Dui as the youngest daughter. For example, if on a癸酉 day in the寅 month one divines about the illness of the eldest son, and the hexagram is Zhen changing to Dui: the son's爻 is exactly at the growth stage, which should mean no problem; but Zhen changing to Dui is a reverse chant, and later in the middle month the person died—this shows that at this time, it is unnecessary to consider the useful god. Another example: Kun and Gen both belong to earth, so they should support each other; but寅 and申 are in opposition, and丑 and未 are also in opposition, indicating an unfavorable situation for the youngest son and the old mother—this shows that at this time, it is unnecessary to consider their mutual support. In general, when a line is in reverse chant, it is凶 if the useful god is involved; when a hexagram is in reverse chant, some are to be avoided and some are not.)

伏吟之法，止以乾震交互而名也。夫以八卦言，則乾克震，以主屬言，則長男伏吟，以木言，則養戌生亥，各有輕重之戒。日月在卯，則震往不成咎，日月戌亥，則乾往不羅凶，亦有真偽之分也。（乾之所納，子寅辰午申戌，震納甲亦同，故謂之伏，然無卦爻之別，日月不可搖易，故分忒縱伏，弗成凶咎。）

The method of Hidden Chant is established by the mutual transformation between Qian and Zhen. From the perspective of the Eight Trigrams, Qian (Metal) overcomes Zhen (Wood). From the perspective of the main attributes, it is the Long Son who suffers from Hidden Chant. From the perspective of the Five Phases, Wood is nourished in Xu and grows in Hai, while Qian is located in Xu and Hai. Each has different prohibitions and cautions depending on the weight. If the sun and moon are in Mao (the original position of Zhen), then Zhen moving to Qian does not bring calamity. If the sun and moon are in Xu and Hai (the original position of Qian), then Qian moving to Zhen does not lead to misfortune. Thus,Hidden Chant also has true and false distinctions. (Note: The branches included in Qian are Zi, Yin, Chen, Wu, Shen, and Xu, and Zhen also includes these six branches, hence it is called '伏'. Unlike反吟, which also involves reversing the trigrams and lines, the authority of the sun and moon is unshakable. Therefore, even if the spiritual energy disperses to form伏吟, it does not result in misfortune.)

筮長男身命，得豫之否而後為君戮，以震受乾克也；筮老父疾病，得乾之震隨亡，以乾化神忒也。此外唯國事、征伐、住基三者忌之，俗傳八純為伏吟，未濟既濟為反吟者，豈通人之論哉。（吉凶生於動，動則變，而後反伏以分，古有化反吟伏吟，無配反吟伏吟也。）

Divining the fate of the eldest son, one gets the hexagram "Yù" changing to "Pǐ", and later this person is executed by the king. This is because the trigram Zhen (Thunder) wood is overcome by Qian (Heaven) metal. Divining the illness of the father, one gets the hexagram "Qián" changing to "Zhèn", and he dies soon after. This is because Qian transforms into Zhèn, causing the spirit to disperse. Apart from divining state affairs, military campaigns, and house foundations, only these three matters should be wary of Fu Yin. The common belief that the eight pure hexagrams are Fu Yin and "Weijì" and "Jìjì" are Fan Yin is not a comprehensive view. (Note: Good and bad fortune arise from movement; only when there is movement does change occur, and only after change can Fan Yin and Fu Yin be distinguished. The ancient method only recognizes Fan Yin and Fu Yin through transformation, not by matching two hexagrams.)

自他宮而入曰歸魂，自親宮而出曰游魂，是往返之卦也，吉凶大旨，不繫於斯，惟世為用者則參觀焉。（魂猶神也，歸遊之本，從世而來，因變以立。）我止欲久，游魂則不久，我行欲出，歸魂則不出，彼留可常，游魂則不常，彼往可必，歸魂則難必也。夫游魂之為象也，變遷而不恆，惶惑而不定；歸魂之為象也，忐忑而不正，拘泥而不行焉。（故先賢曰歸魂不出疆，游魂心不定。）

When a hexagram returns from another palace to its original palace, it is called "returning soul" (归魂), and when it moves out from its original palace to another, it is called "wandering soul" (游魂). These are two types of hexagrams that move in opposite directions. The overall fortune or misfortune does not depend on these, but when the World Line (世爻) is used as the Useful God (用神), it is necessary to refer to them. (Note: "Soul" here is equivalent to "god." The basis for "returning soul" and "wandering soul" comes from the World Line, established through changes in the hexagram.) If I intend to stay long, encountering a "wandering soul" indicates I will not stay long; if I plan to go out, encountering a "returning soul" suggests I will not be able to leave; if the other party wants to stay long, encountering a "wandering soul" means they will not stay long; if the other party says they will definitely come, encountering a "returning soul" makes it hard to be certain. The image of a "wandering soul" represents change and instability, confusion and lack of direction; the image of a "returning soul" represents anxiety and uncertainty, being stubborn and unwilling to act. (Note: Therefore, ancient sages said, "A returning soul does not cross borders, a wandering soul has an unsettled heart.")

於墳墓曰亡，於身形曰心，於疾病曰神，於神像曰靈；游魂主動而歸魂主靜，亦隨卦爻之喜忌而斷之，不可執也。（占墳墓，游魂則亡者未安，歸魂則亡者入室，京夫子所謂游魂歸魂為鬼易是也。）

This "hun" refers to the spirit of the deceased when talking about tombs, the mind and spirit of a person when talking about the body, the spirit in the context of illness, and the efficacy of a deity when talking about a statue. A wandering hun is active, while a returning hun is still; however, one must still judge according to the preferences and aversions indicated by the hexagram lines, and not be rigid in interpretation. (Note: When divining about tombs, if the reading indicates a wandering hun, it suggests the deceased has not yet settled in peace; if it indicates a returning hun, it suggests the deceased has already moved into the dwelling. The Master Jing Fang said, "Wandering hun and returning hun are related to ghosts and spirits," referring precisely to this.)

升，猶生也，長也，進也，來也；降，猶死也，消也，退也，往也。天地之間，惟陰陽之消長，六合之內，惟六氣之往來也。是故一陽升則六陰降，從復左旋於乾也；一陰長則六陽消，從姤右旋於坤也。（自震而履離兌以至於乾為左旋，自巽而履坎艮以至於坤為右旋，則乾兌離震巽坎艮坤為次而易立焉，詳見成卦篇。）

"Rise" means birth, growth, advancement, and coming; "fall" means death, decline, retreat, and going away. Between heaven and earth, there is only the waxing and waning of yin and yang, and within the Six Harmonies, there is only the movement of the six energies. Therefore, when one yang rises, the six yins descend, which is the left rotation from the Fu hexagram to the Qian hexagram; when one yin grows, the six yangs retreat, which is the right rotation from the Gou hexagram to the Kun hexagram. (Note: From Zhen through Li and Dui to Qian is left rotation; from Xun through Kan and Gen to Kun is right rotation. Thus, Qian, Dui, Li, Zhen, Xun, Kan, Gen, and Kun are arranged in order, and the Way of the Book of Changes is established, as detailed in the "Formation of Hexagrams" chapter.)

三才由此而備，萬物自斯而成，無不由乎四象六爻，上下往來之中，以復言之，其初為升爻，其上為降爻，若二月占之，則四爻陽為升，三爻陰是降也。蓋升降務以占時言，毋以卦體言也。（卦體升降，如復一陽升六陰降則是矣，然升降之法，取用占時，設如春分後占，乃四陽升，三陰降之時也，即以所占之卦，凡逢四爻為升爻，三爻為降爻，但四爻若屬陽爻，則為真升，三爻若屬陰爻，則為真降，反之則非。復卦可玩，餘皆仿此。）

The three elements are thus complete, and all things are generated from this. Nothing comes outside the movement of the four images and the six lines, up and down. Taking the hexagram "Fu" (Return) as an example, its first line is the rising line, and its top line is the falling line. However, if the divination is done in February, then the fourth line's yang should be considered the rising line, and the third line's yin the falling line. This shows that rising and falling must be determined according to the season at the time of divination, not just according to the structure of the hexagram. (Note: According to the structure of the hexagram, the rising and falling of "Fu" are correct, as one yang line rises and six yin lines fall. However, the method of rising and falling should be applied according to the time of divination. For instance, if divination is done after the spring equinox, when four yang lines are rising and three yin lines are falling, then regardless of the hexagram, the fourth line is considered the rising line and the third line the falling line. However, the fourth line must itself be a yang line to be considered a true rising line, and the third line must itself be a yin line to be considered a true falling line. The reverse is not valid. By carefully examining the hexagram "Fu," this becomes clear, and the same principle applies to other hexagrams.)

期日卦爻，以謂冬至法頤六四者，而震兌坎離，弗能均布其中，因莫於升降之外也。（其法以冬至日起山雷頤之六四，一日行一爻，一月行五卦，一年共六十卦，而震兌坎離，加於二至二分之時，弗能自然，故莫於升降之外，獨河洛變數理貴之，凡正月小過蒙益漸泰，二月需隨晉解大壯，三月豫訟蠱革夬，四月履師比小畜乾，五月大有家人井咸姤，六月鼎豐渙旅遁，七月同人節恆損否，八月巽萃大畜賁觀，九月歸妹無妄明夷困剝，十月艮既濟噬嗑大過坤，十一月未濟蹇頤中孚復，十二月屯謙睽升臨，如此序爾。）

Using hexagram lines to determine the time of occurrence, one method starts counting from the sixth line of the hexagram "Yi" (Nourishing) on the day of the Winter Solstice. However, the four main hexagrams, Zhen (Thunder), Dui (Lake), Kan (Water), and Li (Fire), cannot be evenly distributed within this system, so this approach ultimately remains confined to the principles of rising and falling. (Note: This method begins counting from the sixth line of the hexagram "Yi" (Nourishing) on the Winter Solstice, advancing one line per day, five hexagrams per month, and sixty hexagrams in a year. The hexagrams Zhen, Dui, Kan, and Li are added on the solstices and equinoxes, which do not naturally fit into the sequence. Therefore, it is said to remain within the framework of rising and falling, and only the school that values the changing numbers of the Yellow River Chart (He Tu) and the Luo Writing (Luoshu) pays attention to it. The order of the monthly hexagrams is: January - Xiao Guo, Meng, Yi, Jie, Tai; February - Xu, Sui, Jin, Jie, Da Zhuang; March - Yu, Song, Gu, Ge, Guai; April - Lu, Shi, Bi, Xiao Xu, Qian; May - Da You, Jia Ren, Jing, Yan, Gou; June - Ding, Feng, Hun, Lu, Duan; July - Tong Ren, Jie, Heng, Shen, Po; August - Xun, Cui, Da Xu, Ben, Guan; September - Gui Mei, Wu Wang, Ming Yi, Kun, Po; October - Gen, Ji Ji, Shi He, Da Guo, Kun; November - Wei Ji, Jian, Yi, Zhong Fu, Fu; December - Tun, Qian, Kui, Sheng, Lin - this is the order.)

蓋用神居升，則日大而月新，用神居降則日消而月削也。是故升降之法，兼參用神衰旺，亦未可執一而論也。（升降不及進退之力，又必參看用神旺相，升而更吉，用神休囚，降而更凶，不可執升降以定旺衰也。）

In general, if the useful god falls on the rising line, the matter being divined will grow day by day and change month by month. If the useful god falls on the declining line, the matter will diminish day by day and weaken month by month. Therefore, when applying the method of rising and declining, one must also consider the strength and weakness of the useful god, and not rely solely on one aspect. (Note: The power of rising and declining is less than that of advancing and retreating gods; moreover, one must refer to whether the useful god is prosperous and strong or weak and confined: if the useful god is prosperous and strong and occupies the rising line, it is even more favorable; if the useful god is weak and confined and occupies the declining line, it is even more unfavorable. One should not determine prosperity and decline solely based on rising and declining.)

吾聞天道一日一周，而黃道日不及天之一度，順輪而前者謂之進神，逆輪而後者謂之退神，是以亥變子而前進，未變辰而退後也。（進神右順行西，退神左逆行東。）同行之化，則有進退，異行之變，則惟生克。是以申變未而為生，丑變卯而為死，豈以進退言哉。（同行，五行同類論進退，不同類論生克。）

I have heard that the heavenly path completes one cycle in a day, while the sun travels one degree less along the Yellow Path each day compared to the celestial sphere. Those that move forward with the celestial sphere's rotation are called "Advancing God," and those that move backward against the celestial sphere's rotation are called "Retreating God." Therefore, the change from亥 to子 is forward movement, and the change from未 to辰 is backward movement. (Note: "Advancing God" moves rightward and clockwise toward the west, while "Retreating God" moves leftward and counterclockwise toward the east.) Only changes within the same Five Phases can be discussed in terms of advancement or retreat; changes between different Five Phases are only considered in terms of generation and overcoming. Therefore, when申 metal changes to未 earth, it is earth generating metal; when丑 earth changes to卯 wood, it is wood overcoming earth, and there is no discussion of advancement or retreat. (Note: "Same Five Phases" means that changes among the same type of Five Phases are discussed in terms of advancement or retreat, while changes among different types are discussed in terms of generation and overcoming.)

夫進神之法有三：一曰大進，二曰不進，三曰不能進。蓋動旺相而變日月，乘勢得位，謂之大進；動日月而變空破，無階無路，謂之不進；動破散而變日月，我位既失，何以得前，謂之不能進。（如午建甲戌日用官，得革之同人，未變戌者是大進，未已旺相，戌乃日建，此動相而變日也；卯建庚申日用父，得豐之革，申變酉者是不進，申乃日辰，酉已月破，此動日而變破也；申建癸卯日用子，得屯之節，寅變卯者是不能進，寅已月破，卯雖日辰，此動破而變日也。）

There are three types of "Advancing God": one is called "Great Advancement", the second is called "Not Advancing", and the third is called "Unable to Advance". If the moving line is itself prosperous and strong and transforms into the day or month line, and it is in a favorable position, it is called "Great Advancement". If the moving line is directly on the day or month line but transforms into a broken or destroyed line, with no way forward, it is called "Not Advancing". If the moving line has already been broken or dispersed and transforms into the day or month line, but its original position has already been lost, then how can it advance, it is called "Unable to Advance". For example, in the month of午 and day of Jiaxu, with the official ghost as the useful line, the change from《革》to《同人》is Great Advancement, as the earth of未 is strong in the month of午 and also the day stem, so the moving line is strong and transforms into the day stem. Another example is in the month of卯 and day of Gengshen, with the parents as the useful line, the change from《丰》to《革》is Not Advancing, as the metal of申 is the day stem, but the metal of酉 is broken by the month of卯. Another example is in the month of申 and day of Guimao, with the children as the useful line, the change from《屯》to《节》is Unable to Advance, as the wood of寅 has been broken by the month of申, and although the wood of卯 is the day stem, it is of no help, since the moving line was already broken before transforming into the day stem.

退神之法，亦有三：一曰實退，二曰不退，三曰不及退。蓋動休囚而變休囚，是乃從流忘返，謂之實退；動日月而變空破，我德克備，謂之不退；動破散而變日月，潰敗難收，諮嗟何及，安能退哉，謂之不及退。（如午建辛巳日用財，得兌之隨，卯爻休囚，化寅又休囚，是休囚而變休囚，乃為實退；寅建丙戌日用父，得乾之夬，戌乃日辰，物無可傷，雖化未空，亦不退也；申建癸卯日用兄弟，得兌之豐，酉已沖散，物不能扶，雖變申為月建，亦不及退也。）

There are three types of retreating god: one is called "real retreat," another is called "no retreat," and the third is called "inadequate retreat." When the moving line itself is weak and confined and transforms into another weak and confined line, it flows with the trend and does not return, which is called "real retreat." When the moving line itself is directly facing the day or month and transforms into an empty or broken line, although the line itself has complete virtue and strength, it is called "no retreat." When the moving line itself has already been broken and scattered and transforms into a line of the day or month, it is in a state of collapse that cannot be recovered, and there is no time to lament, let alone retreat, which is called "inadequate retreat." (For example, in the month of午 and day of辛巳, with wife wealth as the useful line, getting the trigram 兑 changing to 随, the卯 wood is weak and confined, and the transformed寅 wood is also weak and confined, which is a transformation from a weak and confined line to another weak and confined line, which is real retreat. Another example is in the month of寅 and day of丙戌, with parents as the useful line, getting the trigram 乾 changing to 夬, the戌 is the day branch and is not damaged, although the transformed 未 earth is empty, it is still considered no retreat. Another example is in the month of申 and day of癸卯, with siblings as the useful line, getting the trigram 兑 changing to 丰, the酉 metal has been broken by the卯 day, with nothing to support it, although the transformed 申 metal is the month builder, it is too late to retreat.)

凡進以成得，退以敗失，用神成敗，吉凶分焉；元忌旺衰，災祥見焉。化進有日昌之勢，乃功名得志，身命榮昌，嫁娶財求，往而遂意，若忌神遇之，則憂方大爾；化退有道消之嫌，然災禍漸弭，訟衰病退，寇賊無侵，若用神遇之，則未易得志也。（用神元神欲其進，忌神仇神欲其退。）故進而得日月生扶，其力愈盛，退而得日月制服，其氣愈衰，盛衰以時，從舍以類，而吉凶盡矣。（既審進退，兼參日月，而旺衰益見。）

Generally, "advancing" signifies achievement and gain, while "retreating" indicates failure and loss. The success or failure of the useful god determines clearly whether the outcome is auspicious or inauspicious. When the origin god and hostile god are strong or weak, the signs of fortune or misfortune become evident. When the advancing god is transformed into an advancing god, there is a gradually increasing trend of prosperity: for official rank, one will achieve success; for personal destiny, there will be flourishing; for marriage and wealth seeking, things will go smoothly. However, if the hostile god transforms into an advancing god, worries and troubles will increase. When the retreating god is transformed into a retreating god, there is a tendency of decline: disasters will gradually subside, lawsuits will weaken, illness will recede, and invaders will not come. However, if the useful god transforms into a retreating god, it will be difficult to achieve success. (Note: The useful god and origin god are desired to advance, while the hostile god and enemy god are desired to retreat.) Therefore, when the advancing god is further supported by the day and month, its strength becomes even greater; when the retreating god is further subdued by the day and month, its strength becomes even weaker. The strength and weakness depend on the season, and the selection and rejection are determined by the category, thus the auspicious and inauspicious outcomes are fully explained. (Note: After clearly understanding the advancing and retreating, further combining with the day and month will make the strength and weakness even more evident.)

易法之要，其在用爻，然當辨本無而有，本有而無之義，始為無惑。（俗學但以用爻上卦為有，不上卦為無，豈能通微刻驗。）本無而有者，其法有三：六爻無用而用藏伏爻，遇生扶於世動之下者，一也；伏受空破，或遭制克，而察日月臨用神之上者，二也；日月飛伏總無，而互卦變爻之間，用神一逢生旺，三也。（一飛無而伏有，一飛無而日月有，一飛伏日月無而互變有，飛重於伏，伏重於日月，變重於互也。）

The essence of divination using the Yi lies in the use of lines, but it is essential to distinguish between 'originally absent but calculated as present' and 'originally present but calculated as absent,' to avoid confusion. (Note: Common practitioners only consider the use line and upper trigram as 'present' and others as 'absent,' which cannot lead to subtle understanding or accurate prediction.) The situation where something 'originally absent but appears' has three cases: first, the useful god is not seen among the six lines, but is hidden in the hidden line, and is exactly under the world line or moving line and receives support; second, although the hidden god is affected by emptiness or restriction, the day builder and month builder are precisely on top of the useful god; third, there is no useful god in the day, month, flying god, or hidden god, but the useful god appears in the mutual hexagram and changing line and is in a favorable and vigorous state. (Note: The first case is when the flying god is absent but the hidden god is present, the second is when the flying god is absent but the day and month are present, and the third is when both the flying and hidden gods and the day and month are absent, but the mutual hexagram and changing line have the useful god. In terms of importance: the flying god is more important than the hidden god, the hidden god is more important than the day and month, and the changing line is more important than the mutual hexagram.)

本有而無者，其法亦三：用雖上卦，正值月破，一也；死絕無救，衰遇旬空，二也；發動交傷，日月互克，三也。（此皆用神受傷也，然當權其淺深輕重。）自無而有者，來事喜之，去事畏之；自有而無者，退事宜之，進事惡之。（專分用忌為好惡，各以類推得之。）

There are also three situations where something that was present becomes absent: first, the useful god is on the hexagram but is exactly at the month breaker; second, the useful god falls into a dead or绝 position without any rescue, and is weak, then meets the旬 empty; third, the useful god is activated but is injured from both sides, with the day builder and month builder attacking each other. (Note: these are all cases where the useful god is injured, but one must assess the depth and severity of the injury.) When something goes from absent to present, any matter that is desired becomes favorable, and any matter that is desired to leave becomes alarming. When something goes from present to absent, any matter that is desired to retreat becomes appropriate, and any matter that is desired to advance becomes unpleasant. (Note: the key is to distinguish which is the useful god and which is the hostile god, and then apply good and bad accordingly.)

自無而有者，功名榮祿，意外遭逢，財利子嗣，晚年忽遇，而官非災盜，亦起無端；自有而無者，反此推之。凡推用神，雖遇動現獨發，若不逢旺相及有制無救，均為無氣之占，學者審之。（本有而無，本無而有，皆非常占。蓋人事之變，鬼神之不測兩有之，非深思曲晰，未易得趨避之正也。）

From nothing to something: fame, honor, and official rank will unexpectedly come about, while wealth and descendants will suddenly be obtained in old age. Conversely, lawsuits, misfortunes, and thieves may arise without cause. When something changes from being present to absent, the opposite principle applies. In all cases of determining the useful god, even if it manifests and is unique, if it does not meet the conditions of prosperity and strength, or if it is restrained without relief, it is considered a "no energy" prediction. Scholars should examine this carefully. (Note: both the presence turning into absence and absence turning into presence belong to abnormal predictions. Human affairs change and the unpredictable nature of spirits both exist; without deep thought and careful discernment, it is difficult to obtain the correct understanding of seeking good fortune and avoiding misfortune.)

爻有生旺墓絕，卦亦有之，卦之為用，反勝於爻，蓋卦包爻外，大象既凶，而不及小吉也。（此專言卦體墓絕也。）卦莫凶於墓絕，或墓沖絕破，或值空亡，則非真矣；或本卦臨日月，亦非墓絕，如離變乾為墓絕，若午日月或甲子旬，是偽非真，若逢日月填實其乾，則為凶象矣。又有墓而不絕，絕而不墓，均非真也。（此辯墓絕真偽也，如墓絕遇空破非真，日月填實則真，墓絕一缺非是。）

Yao has growth, prosperity, entering the tomb, and reaching the end, and hexagrams also have these. However, the effect of the hexagram is more significant than that of a single yao, because the hexagram encompasses the yao. If the great image is already凶, it does not pay attention to the small good. (Note: This passage specifically discusses the tomb and end of the hexagram.) The hexagram has no more凶 than tomb and end. However, if the tomb is broken by a冲, or the end is destroyed by a破, or it is exactly in an empty position, then it is not a real tomb or end. If the primary hexagram is exactly on the day or month, it is also not considered tomb or end. For example, the hexagram Li changing to Qian is a tomb and end image — fire is in the tomb at Xu and reaches the end at Hai, and Qian is exactly at Xu and Hai. If the day or month is at Wu, or the divination is in the Jiazi decade (where Xu and Hai are empty), then it is false, not real; only when the day or month fills in the Xu and Hai where Qian resides does it become a凶 image. In addition, there are cases where only the tomb is entered without reaching the end, or only the end is reached without entering the tomb, and these are also not considered real tomb or end. (Note: This is distinguishing the authenticity of tomb and end: tomb and end encountered with empty or broken positions are not real, and only when the day or month fills in the positions are they real; if either tomb or end is missing, it is not considered.)

墓絕之用，唯國事、出師、身命、住基、疾病五者之忌也。國占豈曰靈長，師占我軍或潰，身命疾病，主屬而凶，守不利內，遷不利外也。（卦化墓絕，諸占不宜，而五者尤凶。）墓絕之外，空破當參，內卦空破，不利舊居，外卦空破，豈宜新宅，空謂之多虛，破謂之少氣，國事出師，皆非宜也。（空破稍輕於墓絕，唯疾病不忌。）

The use of墓绝 applies only to five matters: state affairs, military campaigns, personal fate, residential foundations, and illness. It is most inauspicious for these. When predicting the state's fortune, there is no talk of longevity; when predicting military campaigns, the army may suffer defeat; when predicting personal fate or illness, if the trigram representing the person encounters墓绝, it is ominous. For defending the old position, if the inner trigram is墓绝, it is unfavorable; for moving to a new place, if the outer trigram is墓绝, it is unfavorable. (Note: When a trigram transforms into墓绝, it is unsuitable for all kinds of divination, and especially dangerous for these five matters.) In addition to墓绝, one should also consider空 and破: if the inner trigram is空 or破, it is unfavorable for the old residence; if the outer trigram is空 or破, it is unsuitable for a new residence. 空 means something is empty and lacks substance, while破 means lacking strength and vitality. Both are unsuitable for predicting state affairs or military campaigns. (Note: 空 and破 are slightly less severe than墓绝, and are not avoided when predicting illness.)

是以八卦之化惟五，五行之化乃十二，是故坎化坤為克，水則養生，震化坎為生，木則言敗，此八卦五行之分者，類此推之。（唯五，金木水火土也；十二，長生沐浴冠帶臨官帝旺衰病死墓絕胎養也。）

Therefore, the changes between the eight trigrams are only discussed in terms of the five phases of generation and overcoming, while the changes within the five phases themselves involve twelve stages of birth and growth. Thus, when the trigram Kan changes into Kun, from the perspective of the eight trigrams, it is earth overcoming water; but from the perspective of the twelve stages of birth and growth, water in the position of Shen (the position of Kun) is actually in the stage of birth, and in the position of Wei it is in the stage of nourishment. When the trigram Zhen changes into Kan, from the perspective of the eight trigrams, it is water generating wood; but from the perspective of the twelve stages of birth and growth, wood in the position of Zi (the position of Kan) is actually in the stage of bathing and decline. This is the difference between the two systems of trigrams and the five phases. The rest can be inferred in the same way. (Note: The "five" refers to the generation and overcoming among the five elements: metal, wood, water, fire, and earth. The "twelve" refers to the twelve stages: birth, bathing, capping, officialdom, prosperity, decline, illness, death, tomb, extinction, fetus, and nourishment.)

夫五行以旺相休囚死之分，復有長生沐浴冠帶臨官帝旺衰病死墓絕胎養之義，而八卦豈無旺相胎沒死囚休廢之用哉，然以月令言毋以日時言也。（八卦旺相休廢之法，訣云：立春歸艮土，春分震木齊，立夏時當巽，夏至本尋離，立秋坤土主，秋分兌澤奇，立冬乾旺處，冬至坎方宜，當權八卦臨八節，逐卦循環細細推。）

The Five Phases have distinctions of prosperity, strength, rest, captivity, and death, as well as meanings of growth, bathing, capping, officialdom, prosperity, decline, illness, death, burial, separation, birth, and nourishment. Then, are the Eight Trigrams not also subject to the principles of prosperity, strength, birth, disappearance, death, captivity, rest, and decline? However, the prosperity and decline of the Eight Trigrams must be determined according to the month, not the day or hour. (Note: The method for determining the prosperity, strength, rest, and decline of the Eight Trigrams is summarized in a mnemonic: "At the beginning of spring, the earth returns to the艮earth; at the spring equinox, the震wood rises. At the beginning of summer, the巽wind prevails; at the summer solstice, the离fire is prominent. At the beginning of autumn, the坤earth dominates; at the autumn equinox, the兑lake is extraordinary. At the beginning of winter, the乾heaven is strong; at the winter solstice, the坎water is suitable. When the Eight Trigrams are in charge, they correspond to the eight solar terms, and each trigram follows a cycle, which should be carefully calculated.")

陽之生也，氣有十二，陰之生也，亦氣有十二，陽之候三十有六，陰之候亦三十有六，是以歲有七十二候也。（陽生候十二氣，如冬至小寒大寒立春雨水驚蟄春分清明穀雨立夏小滿芒種，陰生候十二氣，夏至小暑大暑立秋處暑白露秋分寒露霜降立冬小雪大雪，一氣三候，陰陽各三十有六，合得七十二候為歲。）

The six months when yang energy rises have twelve solar terms, and the six months when yin energy rises also have twelve solar terms. Yang has thirty-six signs, and yin also has thirty-six signs, so there are a total of seventy-two signs in a year. (Note: The twelve solar terms of yang are Winter Solstice, Minor Cold, Major Cold, Start of Spring, Rain Water, Awakening Insects, Spring Equinox, Clear and Bright, Grain Rain, Start of Summer, Minor Fullness, and Grain in Ear; the twelve solar terms of yin are Summer Solstice, Minor Heat, Major Heat, Start of Autumn, Limit of Heat, White Dew, Autumn Equinox, Cold Dew, Frost Descent, Start of Winter, Minor Snow, and Major Snow. Each solar term is divided into three signs. Yang and yin each have thirty-six signs, making a total of seventy-two signs in a year.)

冬至坎旺而艮相，春分震旺而巽相，夏至離旺而坤相，秋分兌旺而乾相，卦旺三氣，亦有一候之餘旺，支司六候，亦有一候之先司。（如立春艮旺，至春分後艮尚旺五日，未即廢也。支神主一月之權，如巳司六候，而未及巳五日，其巳已得氣，蓋餘寒兆暑之義。）

At the winter solstice, the Kan trigram is in command and the Gen trigram is in assistance; at the spring equinox, the Zhen trigram is in command and the Xun trigram is in assistance; at the summer solstice, the Li trigram is in command and the Kun trigram is in assistance; at the autumn equinox, the Dui trigram is in command and the Qian trigram is in assistance. One trigram in command governs three solar terms, and also has an additional five days of residual strength. One earthly branch governs six of the twenty-four solar terms, and also begins to take effect one solar term earlier. For example, after the beginning of spring, the Gen trigram is in command, but after the spring equinox, the Gen trigram continues to be in command for five more days, not immediately ceasing. The heavenly stem governing a month begins to take effect one solar term before the month begins. For instance, the巳 (Si) branch governs six solar terms, but five days before the Si month begins, the energy of Si has already started to take effect—this is the reason why the cold remains and the heat begins to appear.

夫一陰一陽，生子午之半者，南極北極之道，窮而復返也。（日行南極，冬至而還北，日行北極，夏至而還南；還北，則日輪之行舒，而日加長，還南，則日輪之行疾，而日漸短，惟二分日行赤道，乃得其中，故以冬至方旺於坎，夏至方旺於離，蓋震兌得東西之經，坎離得窮返之理，自然之妙也。）

One yin and one yang are born at the center of the Zi and the center of the Wu respectively. This illustrates the principle that the sun reaches the southernmost point, then turns northward after the winter solstice; it reaches the northernmost point, then turns southward after the summer solstice. When moving northward, the sun's movement becomes slower and daylight gradually increases; when moving southward, the sun's movement becomes faster and daylight gradually decreases. Only at the spring and autumn equinoxes does the sun travel along the equator, thus being exactly in the middle. Therefore, the energy of Kan (Water) is strongest at the winter solstice, and the energy of Li (Fire) is strongest at the summer solstice. The trigrams Zhen (Thunder) and Dui (Lake) embody the constant principles of east and west, while Kan (Water) and Li (Fire) embody the principle of reaching extremes and returning, which is a profound natural mystery.

故冬至始起於坎，而旺相胎沒死囚休廢，終止乎乾，則坎艮旺相三氣，謂旬空而弗空也，震巽胎沒三氣，謂囚而不囚也。（如冬至後坎旺艮相，丑建甲寅旬筮坎，則過旬弗空，復如丑建得震巽，則言胎沒之卦，而弗為克我者囚也。）

Therefore, starting from the winter solstice with the Kan trigram, the sequence proceeds in the order of prosperity, strength, fetal stage, decline, death, imprisonment, rest, and decay, continuing until the Qian trigram. After the winter solstice, the Kan and Gen trigrams are in the prosperous and strong positions, each governing three solar terms; even if they encounter an empty旬 (decade), they are considered not empty. The Zhen and Xun trigrams are in the fetal and decline positions, each also governing three solar terms; even if they are attacked, they are not considered truly imprisoned. (Note: For example, after the winter solstice, Kan is prosperous and Gen is strong. If during the Jiayin decade of the Chou month one draws the Kan trigram, it is not considered empty after this decade; similarly, if one draws the Zhen or Xun trigrams during the Chou month, since they are in the fetal and decline positions, they are not considered imprisoned even if there is an attacking god.)

蓋旺相胎沒，或當日之沖而不云沖，死囚休廢，或當日之建而不云建，此卦候不與爻神同也，然其所用獨以邦畿住宅為先要焉。（若震值旺，遇酉日而不為日破，仍論其旺相，坎值死，遇子日而不為日建，仍論其死囚，以卦候司四十五日，所概遠也。）

Therefore, when a hexagram is in the positions of prosperity, strength, infancy, or decline, even if it is directly opposed by the day branch, it is not considered broken. Similarly, when a hexagram is in the positions of death, captivity, rest, or decay, even if it is directly aligned with the day branch, it is not considered to receive the power of the day. This is the difference between hexagram conditions and yao spirits. However, the use of hexagram conditions is most important in divining matters related to the state's territory and residences. (Note: For example, if the Zhen hexagram is in its prosperous position, encountering the You day does not count as a day break, and it is still considered prosperous and strong. If the Kan hexagram is in its death position, encountering the Zi day does not count as the day's power, and it is still considered to be in death and captivity. This is because the condition of a hexagram governs a period of forty-five days, covering a much longer span than a single day.)

天干曰五運，地支曰六氣，是以能成四時而造萬物也。五運施之，六氣成之，運，施未形，氣，分有跡，是以渾天甲子，配才官父兄子於地支，而不及天干也。（幹以氣化，支以形化，卜重地支，亦有參用天干者。）

Heavenly Stems are called "Five Movements" and Earthly Branches are called "Six Qi." Only when the two are combined can they form the four seasons and create all things. The "Five Movements" operate above and spread out, while the "Six Qi" function below and take shape. The "Movement" has not yet taken form, while the "Qi" has already manifested. Therefore, the method of Holistic Heaven Stems assignment only assigns the five categories of wife-wealth, official-ghost, parents, siblings, and children to the Earthly Branches, not to the Heavenly Stems. (Note: Heavenly Stems are transformed by Qi, while Earthly Branches are transformed by form; divination primarily uses Earthly Branches, but sometimes also uses Heavenly Stems.)

然則天干無所用乎？聖人納甲，支干同納，幹以幹取，支以支求，卦無用爻，而遇動象上之天干，與日月之天干，亦合化而為用，但化用而逢日月動變生扶則有，克破則無。（如辛卯年丙申月丙子日，占子存亡，得觀之萃，以為子孫不現，乃應凶象，而不知丙辛化水，後及亥月甲辰日，乃申子辰會成水局，亥月值於所變之亥，子孫反得平安而歸，則五化之驗如此。）

So are the heavenly stems of no use? The sages used the method of incorporating both heavenly stems and earthly branches. When discussing the heavenly stems, one should refer to the heavenly stems; when discussing the earthly branches, one should refer to the earthly branches. If there is no useful line in the hexagram, but the heavenly stem incorporated by the moving line coincides with the heavenly stems of the day and month, and thus generates one of the five phases, it can also be considered as the useful god. However, such a "generated useful god" only counts as existing if it is supported by the day, month, moving line, or changing line; if it is overcome or destroyed, it is considered non-existent. (For example, in a divination about the survival of a son on a day with the stem Bingzi, month with Xinmao, and year with Bingshen, the hexagram of Guaan changing to Guaicui appears. At first glance, the line representing children is not present, suggesting a bad omen. However, the stem Bing combines with Xin to form water. Later, in the month of Hai and day Jiachen, the stems Shen, Zi, and Chen form a water trinity, and the month of Hai coincides with the changing line of Hai. The son eventually returns safely. This is how the verification of heavenly stem combination works.)

化用之吉，求名求利，意外可成，捕逃不獲而自見，索負失望而復全，避患化官，恐遭不測之殃，慮訟化鬼，倘犯無端之驚，此其象也。（幹化吉凶，俱當得之意外。）五化之法，亦有由來，五蟲之變化者，莫變化於龍，故經云逢龍則化也；五遁甲子，甲己化戊而成土也，乙庚化庚而成金也，丙辛化壬而成水也，丁壬化甲而成木也，戊癸化丙而成火也，龍陽物，五化皆陽也，故天干以運化成物，地支以氣變應事，干支豈可失一哉。（逢辰則化，如甲己遁丙寅，戊辰乃龍，因化土也，乙庚遁戊寅，庚辰乃龍，後仿此。）

When the heavenly stems transform and produce favorable results, seeking fame and fortune may unexpectedly succeed, capturing a fugitive who was thought to be unreachable, or recovering all debts that were once thought lost. Conversely, if one tries to avoid misfortune or danger and the transformation results in official ghosts, there may be unexpected calamities; if one worries about legal disputes and the transformation results in official ghosts, there may be unexpected shocks. This is the image of transformation through heavenly stems. (Note: The good or bad outcomes resulting from the harmonious transformation of heavenly stems are all unexpected.) The method of five harmonious transformations also has its origin: among the five categories of creatures, the dragon is the most changeable, so the classic says, "when encountering a dragon, transformation occurs." Using the five rat method to determine time: on days of Jia and Ji, the transformation reaches Wu Chen, so it transforms into earth; on days of Yi and Geng, the transformation reaches Geng Chen, so it transforms into metal; on days of Bing and Xin, the transformation reaches Ren Chen, so it transforms into water; on days of Ding and Ren, the transformation reaches Jiachen, so it transforms into wood; on days of Wu and Gui, the transformation reaches Bing Chen, so it transforms into fire. The dragon is a yang creature, so the five harmonious transformations all use yang stems. Therefore, heavenly stems use "movement" to nurture all things, while earthly branches use "energy" to respond to human affairs. How could heavenly stems and earthly branches be missing either? (Note: When encountering the position of Chen, transformation occurs. For example, on days of Jia and Ji, starting from the time of Bingyin, counting to Wu Chen, Chen is the dragon, so it transforms into earth; on days of Yi and Geng, starting from the time of Wuyin, counting to Geng Chen, Chen is the dragon, so it transforms into metal. The following follows the same pattern.)

一動為法，再動次之，日干為法，月干次之，六氣用常，五運用特。（特，獨發也，獨發與日干化合為要，然必因飛伏無用爻，而後求此法也，兩動，偶一用之，不可恃也。）

Using the method of stem transformation, only one line is considered the standard, while two lines are secondary. The day stem is the standard, and the month stem is secondary. The six earthly branches are used for ordinary divination, while the five stem movements are used for special divination. (Note: The term 'special' refers to a single line being activated. When a single line is activated and combines with the day stem, it is most important. However, this method should only be used when the required line cannot be found among the flying god or hidden god. If two lines are activated, it may be used occasionally, but should not be relied upon.)

夫蘊周天之用，司六氣之柄，繼寒暑，分春秋，惟太歲主之，有君道焉？（周天，謂黃道傳次十二神，繼三百六十五度二十四分二十五秒之數。六氣，陰陽六氣。）其權則大而久，靜而尊，若以定悔吝吉凶，則有其位而未親其司也。（其吉凶之應，生克沖合，皆不及日月，謂其尊而不親，高而難仰也。）

The "Great Year" encompasses the movement and transformation of the entire celestial cycle, holds the authority over the six energies, and connects the cold and heat seasons, dividing spring and autumn. All these are under the supervision of the "Great Year." It contains the principles of a sovereign. (Note: The term "zhou tian" refers to the twelve deities that follow one after another along the Yellow Path, continuing the measure of 365 degrees and 24 minutes and 25 seconds of the celestial degrees. The "six energies" refer to the six kinds of energies of yin and yang.) The Great Year has great power and longevity, being quiet and noble; however, when used to determine matters of regret, difficulty, good fortune, and misfortune, it is merely possessing that noble position without personally handling specific affairs. (Note: The Great Year's influence in matters of good and bad fortune, such as its generation, overcoming, conflict, and harmony with other elements, is less powerful than that of the day builder and month builder, hence it is noble yet distant, lofty and difficult to approach.)

是故與爻神沖，謂歲破而不破，與爻神合，謂歲援而不援，生而不即生，傷而不即傷，空則可空，破則可破。（太歲與爻神相沖，但名歲破，若克爻神，但名歲克，值鬼但名歲鬼，未即為凶，故太歲在旬空則空之，在月破則破之。）

Therefore, when the Tai Sui (Year God) conflicts with the yao shen (line god), it is only called "year break" but not actually breaking; when it harmonizes with the yao shen, it is only called "year support" but not actually coming to support. When it is said to generate, it does not immediately generate; when it is said to injure, it does not immediately injure. If the Tai Sui itself falls into the shen kong (decade void), it is still considered void; if it falls into the yue po (month breaker), it is still considered broken. (Note: When the Tai Sui conflicts with the yao shen, it is only called "year break"; when the Tai Sui overcomes the yao shen, it is only called "year overcoming"; when the Tai Sui is in the lin guan (officialdom) position, it is only called "year ghost" — none of these immediately result in misfortune. Therefore, if the Tai Sui encounters shen kong, it should be treated as void; if it encounters yue po, it should be treated as broken.)

國占而現，喜靜旺，忌破絕，無現則專論五爻，歲時降鬼而為海內殃，降福而為天下康。（太歲現為君象，不現，則但以五爻為朝廷，太歲值鬼，九州災厄，太歲值福，四海泰康。）

When divining state affairs, if the Tai Su (Yearly Sovereign) appears in the hexagram, it is favorable if it is quiet and strong, but unfavorable if it meets a broken or declining condition. If the Tai Su does not appear, then focus solely on the fifth line. If the Tai Su brings the official ghost, it signifies calamities throughout the four seas; if it brings the children and blessings, it signifies peace and prosperity across the land. (Note: If the Tai Su appears, it represents the sovereign; if it does not appear, then the fifth line alone represents the court. If the Tai Su meets the official ghost, there will be disasters in the nine provinces; if it meets the children and blessings, the whole land will be in peace and security.)

身命福持而生平安樂，家宅鬼會而歲月迍邅，仕宦則職崇臺閣，詞訟則事瀆憲司，事干朝廷，喜生合世爻，忌沖剋身象。（凡上疏面聖請封等事，皆喜太歲生合世爻，則上合君心，太歲沖身象，則憂嚴譴。）

Divining one's own life and destiny, if the sovereign year (太岁) is accompanied by the children (子孙) and the god of fortune (福神) holds the world line (世爻), then one's life will be peaceful and happy. Divining the household, if the sovereign year meets the official ghost (官鬼), then there will be difficulties and obstacles in the years ahead. Divining official positions, it indicates a high-ranking position in the government. Divining lawsuits, it suggests that the matter will reach the level of the judicial authorities. Whenever a matter involves the court, it is favorable if the sovereign year generates and harmonizes with the world line, but unfavorable if the sovereign year clashes and controls the life line (身爻). (Note: Whenever matters involve submitting petitions, meeting the emperor, or requesting titles, it is favorable if the sovereign year generates and harmonizes with the world line, as this aligns with the emperor's mind; if the sovereign year clashes with the life line, one should be concerned about facing severe criticism.)

夫天地變化，陰陽消長，往來寒暑，各有其時，謂之曰令，則五行萬物，皆從令而生殺，月將得無權乎？（記曰：月建乃萬卜之提綱；補遺曰：月將出令於三旬，往來咸服。蓋能令則為權，故令於水則寒，令於火則暑，令於春則生，令於秋則殺。）

Heaven and earth change, yin and yang increase and decrease, cold and heat come and go, each having its own season, which is called "command" or "order." The five phases and all things follow the seasonal orders to grow and perish. How could the month builder (month general) lack authority? The "Record" says, "The month builder is the main framework for all divination." The "Supplement" in The Complete Book of Divination says, "The month general issues commands within the thirty days of each month, and all things that come and go obey without question." To issue commands is to have authority: when the command applies to water, it becomes cold; when it applies to fire, it becomes hot; when it applies to spring, things flourish; when it applies to autumn, things wither.

凡爻神值此，破而不破，傷而不傷，卦中無而若有，爻內絕而不絕，動逢沖而不散，旬逢空而不陷，用神遇此而吉，忌神遇此而凶。（凡爻神若值月將，縱遇變沖動沖日沖歲沖，皆不為破，或動爻變（爻）日辰克之不為傷；倘卦中飛伏如無用神，而月建值用則有。忌神若動於卦內，則逾月而方斃，元神若動於卦內，則當月而呈祥。）

Whenever a line god is exactly in the month builder, even if it is broken, it is not considered broken, and even if it is injured, it is not considered injured; even if it is not present in the hexagram, it is considered present. If a line is in the absolute position, it is not considered absolute; if it is activated and meets a clash, it will not be scattered. If it is in the empty position during the ten-day cycle, it will not be trapped. If the useful god meets the month builder, it is auspicious; if the hostile god meets the month builder, it is inauspicious. (Note: Whenever a line god is exactly in the month builder, even if it is clashed by the changing line, the moving line, the day branch, or the heavenly stem of the year, it is not considered broken; even if it is conquered by the moving line, the changing line, or the day branch, it is not considered injured. If the hexagram does not contain the flying god or the hidden god of the useful god, and the month builder happens to be the useful god, then it is considered 'present'. If the hostile god is activated in the hexagram, it will take effect only after this month; if the origin god is activated in the hexagram, it will bring auspiciousness in this month.)

惟日辰能以相勝，後時能以相敵，蓋物窮則變，器滿則傾之義。（日月之力相較，若月剋日生，吉得十之八，日克月生，吉得十之七，日散月破而不相救也。夫用占後時，以後來得事之月為憑，如亥建丙寅日占考秩得萃，官臨月破，本不為吉，而在次年孟夏方考，反為月建官爻，得上上卷。）其為力也，能裁制旺相發動及變伏互之神，其為權也，歲君亦弗奪之。

Only the day branch can overcome the month builder, and later time periods can resist it; this is the principle that extremes lead to reversal and full vessels tip over. (Note: Comparing the power of the day and the month: if the month overcomes but the day supports, good fortune is obtained to eight-tenths; if the day overcomes but the month supports, good fortune is obtained to seven-tenths; if the day branch is conflicting and the month builder also breaks it, there is no way to save the situation. Using 'later time' to judge means taking the month when the matter actually occurs as the basis. For example, in the case of an inquiry about an official's rank on a day of Bingyin in the month of Hai, the hexagram obtained is 'Cui'. The official star is exactly at the month breaker, which is originally not auspicious; but since the examination is to be held in the next year's early summer, at that time the official element becomes the month builder, and the result is top grade.) The power of the month builder can control the prosperous and strong lines, the activated lines, the changing lines, the hidden gods, and the nuclear hexagrams. In terms of authority, even the year ruler cannot take it away.

夫周天包四時之成，立二至二分之節，蕩磨六氣之消長，非獨赤道如是焉，蓋日行黃道，晝夜之內，亦一周天，日主得無權歟？（赤道即天度也，天無形，以經星為形，陰陽寒暑，雖周天所包，而一晝夜之間，天一周，經星亦一周而縮，日行一周而又縮，日與月會，計二萬九千五百三十零五十九秒三微之數，以月猶不及日十三度七之一，所以日主之權，得中道而無所不賴也。）

The entire celestial cycle includes the completion of the four seasons, establishing the nodes of the solstices and equinoxes, and the waxing and waning of the six qi energies. This is not only true for the equator. The sun travels along the Yellow Path, completing a full celestial cycle within a single day and night. How could the Day Branch (the ruler of the day) lack authority? (Note: The equator represents the measure of the heavens. The heavens have no form, but they are made visible through the stars. Although yin and yang, cold and heat, are all included within the entire celestial cycle, within a single day and night, the heavens complete one rotation, and the stars also complete one rotation but slightly lag behind. The sun completes one rotation and lags even more. The sun and moon meet once every 29,530 days and 59.3 seconds, because the moon lags behind the sun by thirteen and seven-tenths degrees each day. Therefore, the authority of the Day Branch lies in the middle path, and everything depends on it.)

故日主所臨，莫能破之，莫能空之，莫能散之，如金如剛，孰之能傷，用神遇之，謂之盡善，忌動何憂，仇動何慮，惟月將則敵其所司，他時則奪其所持，屈伸之義如此。（用臨日主出現卦中，忌神仇神發動，皆不為害，月將亦不能克，惟日主為元神生用，若月將為忌克用，則奪其權十分之二；若得事他日，即以他日為主，如辰建甲寅日占會得師，午財生寅當得，而在癸亥日搖會，火絕於亥反不得也，此屈伸之義。）

Therefore, the line affected by the day branch is unbreakable, empty, or scattered; it is as firm as gold and stone, who could harm it? When the useful god meets the day branch, it is considered perfect. If the hostile god or enemy god is activated, there is nothing to worry about. Only the month builder can stand equal to it; on other days, it can take away the power it holds. This is the principle of flexing and extending. (Note: When the useful god is directly on the day branch and appears in the hexagram, the hostile and enemy gods do not cause harm, and the month builder does not affect it. However, if the day branch is the origin god of the useful god, and the month builder is the hostile god that controls the useful god, then it will lose two-tenths of its power. If the matter occurs on another day, that day is taken as the main one. For example, if the question is asked on the day of Jiayin in the month of Chen, and the hexagram obtained is the Hexagram of the Army: the fire wife wealth is born from the wood of Jiayin, which should be favorable; but the casting was done on the day of Guihai, where fire is extinguished by Hai, so it is not favorable—this is the meaning of flexing and extending.)

故與日月配爻象，月將則先從五法而後從十二法，日主則專務長生沐浴之法，是以日惟散，月惟破，日重絕，月重克，日有隨墓，月無助傷，占者寧不以日主為先也？（若以日月配爻象，用神投月將，則先論旺相休囚死，後論長生沐浴冠帶臨官帝旺衰病死墓絕胎養之法，如土爻用神，遇於巳月應相，其絕則輕，雖不可謂無絕，相與絕較，得相猶十之七，如遇申月其土則休，以生較休，得生猶十之七也。若日辰之生絕則獨重，金遇巳而生者十之九，土遇巳而絕者十之九，唯以長生十二法而定衰旺。）

Therefore, when using the day and month to match the hexagram images: the month builder first uses the five methods of prosperity, flourishing, rest, captivity, and death, and then uses the twelve long life methods. The day branch, however, exclusively uses the twelve methods of long life and bathing. Therefore, the day branch governs 'dispersion', while the month builder governs 'destruction'; the day branch focuses on 'extinction', while the month builder focuses on 'overcoming'. The day branch has the concept of 'following the tomb', but the month builder does not have the concept of 'assisting injury'. How could those who divinate not prioritize the day branch? (Note: Using the day and month to match the hexagram images: when the useful god is aligned with the month builder, first consider the five methods of prosperity, flourishing, rest, captivity, and death, then consider the twelve long life methods, namely long life, bathing, capping, officialdom, prosperity, decline, illness, death, tomb, extinction, birth, and nourishment. For example, if the earth hexagram is the useful god and it meets the month of si, according to the five methods it is 'flourishing', but according to the twelve long life methods, earth is extinct in si. Although it cannot be said it is not extinct, compared to 'flourishing' and 'extinction', 'flourishing' accounts for seven-tenths. Another example, if it meets the month of shen, earth is 'rest', but in shen, earth is long life; compared to 'rest' and 'long life', 'long life' accounts for seven-tenths. As for the birth and extinction of the day branch, their weight is even greater: metal meets the day of si and is long life, accounting for nine-tenths; earth meets the day of si and is extinction, also accounting for nine-tenths— the day branch exclusively uses the twelve long life methods to determine decline and prosperity.)

時，由四時之相推而成年也，辰，猶五星之次編周天也，以晝夜效寒暑，以朝暮譬春秋，按六氣成八刻，而呼吸之內，皆時辰所司也。（十二時為一日，三十日為一月，十二月為一年，三十年為一世，十二世為一運，三十運為一會，十二會為一元，計十二萬九千六百之數也。但時刻改於須臾，遷於呼吸，其權司只在一日之內爾。）

"Time" is formed by the successive transition of the four seasons into a year, and "Chen" is like the five stars arranged in order around the celestial sphere. Day and night imitate the cold and heat of the seasons, and morning and evening correspond to spring and autumn; according to the six energies, one hour consists of eight parts, and even the inhalation and exhalation between breaths are governed by time. (Note: Twelve hours make a day, thirty days make a month, twelve months make a year, thirty years make an era, twelve eras make a cycle, thirty cycles make a great period, and twelve great periods make a complete cycle, totaling 129,600 years. However, time changes in an instant and shifts with each breath, its authority being limited only to a single day.)

其要唯推長生十二法以應用神，然爻神與時沖合，則但有沖合之名，而無深中，能應日內之吉凶，弗應日外之休咎也。（如午建己巳日占臨產，得姤之鼎，胎空身動，理應當日申時可育，誰知亥子絕於巳日，且實其空，至次日申時方產，可見先求日而後求時也。）是故其為力曰近、曰輕、曰小、曰速，其為象曰卑幼，故傳曰：時辰司頃刻之權也。

The principle of using the hour is to apply the method of the twelve long life stages to the useful god. When the hexagram's spirit and the hour are in conflict or harmony, it is merely a name of conflict or harmony, and cannot deeply predict the fate. It can indicate good or bad fortune within a day, but not the fortune beyond a day. For example, if one divines about childbirth in the month of午 and on the day of Jisi, and gets the hexagram 姤 changing to 鼎, the胎爻 falls into the empty position while the body爻 becomes active. According to this, the delivery should happen at the申 hour of the same day. However, the water of亥 and 子 is cut off on the day of巳, and the day of巳 exactly fills that empty position, so the birth happens at the申 hour of the next day. This shows that we should first seek the day branch and then the hour. Therefore, the power of the hour is characterized by being close, light, small, and quick; the figures it represents are of the younger and inferior. Therefore, the old saying says that the hour governs the power of the moment.

物以時而消息，則五行之衰旺亦然。夫建為六氣之正，破為六氣之反，以用處正，名為月建，猶乘時而駕也；以用處反，名為月破，猶違時而戾也。（陽正陰反，陰正陽反，如巳月巳為六陽之正，則亥為六陰之反，於巳則得時，於亥則失時也。夫人生五行之中，不可違時，違時則困，是故君子審進退盈虛之理，兆如悔吝，寧守其困，卜如否臧，寧守其常，求如少遂，莫若待時，所謂居易以俟命也。若背而馳焉，躁而求焉，寧有幸乎？君子審於建破吉凶之象，而困亨之道得矣。）

All things grow and decline according to the seasons, just as the Five Phases also wax and wane. "Build" refers to the proper position of the six energies, while "Break" refers to their opposite position. When the Useful God falls in the proper position, it is called "Month Builder," like riding the right time. When the Useful God falls in the opposite position, it is called "Month Breaker," like going against the right time. (Note: The yang position as proper corresponds to the yin position as opposite, and the yin position as proper corresponds to the yang position as opposite. For example, in the month of巳,巳 is the proper position of the six yang energies, while亥 is the opposite position of the six yin energies. In巳, the timing is favorable, but in亥, it is unfavorable. People live within the Five Phases and should not go against the seasons. Going against the seasons leads to difficulties. Therefore, the gentleman examines the principles of advancement and retreat, fullness and emptiness: if the divination shows signs of regret or hardship, it is better to remain in a difficult situation; if the question indicates something unfavorable, it is better to maintain the usual course; if the desired outcome is difficult to achieve, it is better to wait for the right time—this is what the Doctrine of the Mean calls "residing in ease and waiting for destiny." If one insists on going against the natural order and acts hastily, where would there be luck? The gentleman clearly understands the auspicious and inauspicious signs of Month Builder and Month Breaker, and thus understands the principle that difficulty leads to success.)

是以生之不長，扶之不起，實如虛，有如無，為我援而無賴，為我忌而弗傷，在伏則不露，在變則不權，名之曰破，而無所施用也。（爻神若逢月破，縱日辰動象變爻生之，亦不能昌，縱在變爻，不能生克動爻，主在伏象，不能現為卦象，乃失時無為之物也。）

Therefore, the broken line by the month: it cannot grow even if it is nourished, and cannot be supported even if it is helped; it appears solid, but is actually empty; it seems to exist, but is actually equivalent to nothing. It cannot be a reliable helper to me, and even if it is a hostile god, it cannot harm me; it is hidden beneath and cannot emerge, or it falls on the changing line without power. Calling it "broken" means it is of no use. (Note: if the line god encounters the month break, even if it is supported by the day branch, the moving line, or the changing line, it cannot flourish; even if it itself is on the changing line, it cannot generate or control the moving line; if it is a hidden god, it cannot emerge as part of the hexagram. In summary, it is something that is out of its time and accomplishes nothing.)

唯值日則能實其破，後時則能補其過，若與鬼動，吉而不吉，凶而愈凶，以白虎殺神加臨爾。（大白虎為凶神，合官鬼動者，妄為肆暴，豈非殃乎？值日，如五月子日則謂實其破而不破，後來日辰遇子，亦謂實其破而不破，後來月建遇子，亦謂補其失而不破也。）

Only when the day branch matches the day of the divination can the broken aspect be filled, or one may wait for a later season to restore the loss. If the broken aspect is also activated together with the official ghost, then good things become bad and bad things become worse, because the white tiger, a great Inauspicious Spirit, joins in. (Note: The term "value day" refers to, for example, if someone divines in the fifth month and encounters the day of Zi, it is called filling the broken aspect and not considered broken. If later days also encounter Zi, it is also called filling the broken aspect and not considered broken. If later months also encounter Zi, it is called restoring the loss and not considered broken.)

空亡之法，輕重有別，或年空，或月空，或日空，或時空，未可概用，惟旬中空為重焉。（年月時空存其名，獨日辰旬空為真。年旬空偶一考之，如己亥生人，自筮壽命，於己未年寅建癸亥日得大畜，當推其七十戊申，乃甲辰旬空寅卯之類是也。）

The concept of void has different degrees of importance: there are year void, month void, day void, and time void, and they should not be treated as the same. Only the void of the ten-day period corresponding to the day branch is most significant. (Note: year void, month void, and time void are merely names without real meaning; only the void of the ten-day period related to the day branch is considered true void. The void of the year's ten-day period can occasionally be considered: for example, a person born in the Jihai year, when calculating their lifespan, if in the Jiwei year,寅month, Guihai day, the hexagram is The Great Accumulation, one should calculate that his seventy-year-old year is the Wushen year. Wushen belongs to the Jiachen ten-day period, whose void is in寅and卯, which is an example of this kind.)

旬空之法，當審建空、動空、填空、旺空、相空之義，半空、援空、安空之法。（月建值空，謂建空，猶不空，反有用也；動爻值空，謂動空，不惟不空，反為動也，若日辰來沖，又不為散，反為全動，以其空逢沖實而復動焉；）

Using the method of旬空, one must understand the principles of 「建空」, 「动空」, 「填空」, 「旺空」, and 「相空」, as well as the applications of 「半空」, 「援空」, and 「安空」. (Note: When the month builder (月建) is exactly in the empty position (空亡), it is called 「建空」, which is equivalent to not being empty, and actually useful; when a moving line (动爻) is exactly in the empty position, it is called 「动空」, which not only is not empty, but is considered as a true movement — if the day branch (日辰) comes to clash with it, it does not count as scattering the movement, but instead completes the movement, because an empty line (空爻) encountering a clash (冲) becomes filled (填实) and starts anew.)

（空爻遇沖為填空，若有旺相生扶，乃為填實，若遇休囚傷克，乃謂不全填實也；旺相之爻值空，為旺相空，必以日辰參之，若日辰亦生扶，乃謂真旺相空，若日辰克之，即為克空，若日辰洩其氣，即為半空，此皆空而有用也。半空即上文所言；動爻日辰來生空爻，乃謂援空；日月動爻皆不來克空爻，乃謂安空，此皆空而不死也。）

(Notes: When an empty line is confronted by a conflicting line, it is called "filling the void." If there is also a prosperous and strong energy to generate and support it, it is called "filled solidly." If it is exactly in a weak and confined state and is further harmed and restrained, it is called "filling but not solid." A prosperous and strong line falling into an empty state is called "prosperous and strong in emptiness," which must be referred to the day branch: if the day branch also generates and supports it, it is truly "prosperous and strong in emptiness"; if the day branch harms it, it becomes "harmful emptiness"; if the day branch disperses its energy, it becomes "half empty" — these are all cases of emptiness but still useful. "Half empty" refers to the one mentioned above. When the day or month or moving line generates an empty line, it is called "supporting the void"; when the day, month, and moving line do not harm the empty line, it is called "safe emptiness" — these are all cases of emptiness but not fatal.)

破空、絕空、真空、克空、傷空之戒，凡十有三法，此旬空之秘也，然後分好惡輕重而考其吉凶焉。（月破值空，謂破空；絕於月為絕空；春土夏金秋是木，三冬知火是真空，若辰戌丑未月，又以水為真空，蓋月建來克，便為真空。）

There are also several taboos called 'breaking the void,' 'absolute void,' 'complete void,' 'overcoming the void,' and 'injuring the void'; combined with the previous ones, they total thirteen methods, which are the essential secrets of the void in the ten-day cycle. After understanding this, one should distinguish between favorable and unfavorable factors and assess fortune and misfortune accordingly. (Note: When the void is broken by the month's breaking, it is called 'breaking the void'; when a heavenly stem is in its absolute state in the month's stem and also falls into the void, it is called 'absolute void.' The mnemonic says, 'In spring, the earth element is void; in summer, the metal element is void; in autumn, the wood element is void; and in the three winters, the fire element is void.' This means that when the earth element in spring, the metal element in summer, the wood element in autumn, or the fire element in winter falls into the void, it is considered a complete void. If it is in the months of辰, 戌, 丑, or 未 (earth months), then the water element falling into the void is considered a complete void. In summary, when an element is overcome by the month's builder and also falls into the void, it is called a complete void.)

（所以破絕真空，皆繫於月建之上，得一日辰或動爻來生，即成克空，輕於此也；如日辰動爻或一來克，即謂傷空，重於此也，是皆所戒之空爾。大抵旬空秘要，在日月動三象考求，日月為最，動爻次之，克倍生扶則重，生扶倍克則輕也。）

It can be seen that broken emptiness, absolute emptiness, and void all depend on the month builder. If either the day branch or the moving line can generate and support it, it turns into "overcoming emptiness," which is lighter than absolute emptiness. If either the day branch or the moving line can overcome it, it is called "injuring emptiness," which is heavier than absolute emptiness. These are all kinds of emptiness that should be avoided. In general, the key to the secret of旬空 lies in examining the day builder, month builder, and moving line. The day and month are most important, while the moving line is next. The strength of overcoming is heavier than that of generating and supporting, and the strength of generating and supporting is lighter than that of overcoming.

是以空於忌則吉，空於用則凶，故求事之成，財之得者，不可遇之；欲其來，求其有者，不可遇之；占久不可空，占在不可亡，此六者乃空於用也。（如謀望，世空，我求不遂，應空，彼意不偕之類。）凡事之將避焉，將棄焉，將脫焉，將絕焉，將欲其不在焉，此六者乃空於忌也。（如占避禍，鬼空則可避；如占脫役，鬼空則可脫之類。）

Therefore, if an empty position falls on the Hostile God, it is auspicious; if it falls on the Useful God, it is inauspicious. Therefore, if one wants to achieve something or obtain wealth, the Useful God must not be empty; if one wants people to come or things to be present, the Useful God must not be empty; if one is divining about long-term matters or whether people or things are still present, the Useful God must not be empty—these all belong to 'empty Useful God' (kong yu yong). (Note: For example, in divining about seeking opportunities, if the World Line falls empty, then one's request will not be fulfilled; if the Response Line falls empty, then the other party has no intention to cooperate.) All cases where one wants to avoid, to let go, to escape, to cut off, or to make something non-existent belong to 'empty Hostile God' (kong yu ji), and falling empty is actually favorable. (Note: For example, in divining about avoiding misfortune, if the Official Ghost falls empty, then one can escape; in divining about escaping from a servant, if the Official Ghost falls empty, one can escape from trouble.)

蓋空居變爻則無司，空在伏爻則不現。（變爻若空，不能生克動爻，故曰無司；伏神若空，不能透露卦象，故曰不現。）空居六親稱其用，空臨六神較其事。（六親謂財官父兄子，補遺曰：財空富而厚，官空貴而不榮，子空兒女必伶仃，父空屋室還衰敗，兄空則弟兄少力。法曰：青龍空亡懷虛喜，朱雀空亡訟自已，勾陳空亡田甚蕪，騰蛇空亡妖不起，白虎空亡喪服橐，元武空亡盜賊弭。）

If the void falls on the changing line, it has no effect; if the void falls on the hidden line, it cannot be revealed. (Note: When the changing line is void, it cannot influence or interact with the moving line, so it is called 'no authority'; when the hidden line is void, it cannot be expressed in the hexagram, so it is called 'not appearing'.) If the void falls on the six relations, its usefulness should be assessed according to the matter being divined; if the void falls on the six spirits, it should be compared according to the specific situation. (Note: The six relations refer to wealth, official ghost, parents, siblings, and children. The 'Supplement' says: 'If wealth is void, wealth is abundant and thick; if official ghost is void, status is high but not honored; if children are void, children will be lonely; if parents are void, the house will be in decline; if siblings are void, brothers and sisters will lack support.' The divination method also says: 'If the Azure Dragon is void, there is emptiness but joy; if the Vermilion Bird is void, disputes resolve themselves; if Gou Chen is void, fields are barren; if Teng Sha is void, demons do not arise; if the White Tiger is void, there is no loss of clothing; if the Black Tortoise is void, thieves are eliminated.')

世應空而分彼我之求，內外空而分新舊之基，間身空而分人己，陰陽空而分男女，出現伏藏空而分遠近，五行旬空之則，是學易之模範也。（中人強弱忌間空，禍己有無喜身空，男人陽空則弗出，女人陰空則防疾，非謂男女空而弗分陰陽也。近事忌出現空，遠事忌伏藏空，非謂出現空而伏藏不空也。）

The World Line and Response Line falling into voids are used to determine whether the inquiry is made by oneself or by another; the Inner Trigram and Outer Trigram falling into voids are used to distinguish between an old foundation and a new one; the Intermediate Line and the Body Line falling into voids are used to tell whether the matter concerns another person or oneself; the Yang Line and Yin Line falling into voids are used to determine whether the matter relates to a man or a woman; the emerging Line and the hidden Line falling into voids are used to discern whether the matter is near or distant. This system of the Five Phases' voids is the standard for studying the divination of the Book of Changes. (Note: To see whether an intermediary is effective, one should avoid the Intermediate Line falling into void; to see whether misfortune will fall upon oneself, one should welcome the Body Line falling into void. Men belong to Yang, so if a Yang Line falls into void, it indicates difficulty in moving forward; women belong to Yin, so if a Yin Line falls into void, one should be cautious of illness—this does not mean that whenever lines related to men and women fall into void, they are not distinguished between Yin and Yang. For recent matters, one should avoid the emerging Line falling into void; for distant matters, one should avoid the hidden Line falling into void—this does not mean that if the emerging Line is void or the hidden Line is void, they are not considered void.)

日沖安旺之爻為暗動，日沖靜衰之爻謂暗破，空爻遇沖謂之實，動爻遇沖謂之散，凡有四法，此日沖之要理也。（如辰建卯日，坤酉子孫，謂之暗動，即半動矣；如午建酉日，離卯父爻，謂之暗破，即半碎矣；如午建戊辰日，乾戌世空，謂之全實；亥建戊子日，艮午父空，謂之半實也。如動爻遇日辰相沖，苟非月建，則謂之散，及動化沖亦散，或他爻發動來沖，若彼強我弱皆散。夫散，猶空也，則全無矣，縱有生扶，不可救藥。）

When the day branch conflicts with a quiet and strong line, it is called "dark movement"; when the day branch conflicts with a quiet and weak line, it is called "dark destruction"; when an empty line meets a conflict, it is called "filling in"; when a moving line meets a conflict, it is called "dispersal." These are the four main principles regarding conflicts on the day branch. For example, in the month of Chen and the day of Mao, the metal child in the "Kun" hexagram is conflicted by Mao, which is called "dark movement," equivalent to half movement. In the month of Wu and the day of You, the wooden parent in the "Li" hexagram is conflicted by You, which is called "dark destruction," equivalent to half destruction. In the month of Wu and the day of Wuchen, the earth line in the "Qian" hexagram is empty and conflicted by Chen, called "full filling." In the month of Hai and the day of Wuzi, the fire parent in the "Gen" hexagram is empty and conflicted by Zi, called "half filling." When a moving line meets a conflict with the day branch, as long as it is not the month builder, it is called "dispersal." If a moving line transforms into a conflicting line, it is also considered dispersal. If another line moves to conflict, and the opposing line is strong while the self line is weak, it is also considered dispersal. "Dispersal" is similar to being empty, equivalent to having nothing at all. Even if there is support, it cannot save the situation.

其為墓沖、胎沖、克沖、絕沖，亦有四法，此日沖之分稱也。（辰戌丑未為墓沖，不論旺相休囚，靜遇為暗動，空遇為填實。子午卯酉為胎沖，旺相則靜為暗動，休囚則靜為半散，空為半實也。如子酉之日，來沖午卯，雖旺相亦為克沖，其吉但得十之七矣。寅申巳亥為絕沖，縱旺相，靜不能為暗動，空不能為全實，蓋絕沖與克沖同也。克沖有三，子酉之日為克沖少輕；申亥之日克沖，絕而又克，故重也；寅巳之日絕沖，又重於胎克沖爾。）

Under the influence of the day's冲 (clash), there are four classifications: 「墓冲」, 「胎冲」, 「克冲」, and 「绝冲」. These are the names of the different types of day clashes. (Note: The four墓 (burial) positions, which are 辰 (Chen), 戌 (Xu), 丑 (Chou), and 未 (Wei), when in conflict with each other, are called 墓冲. Whether the lines are prosperous and strong or weak and confined, if a static line encounters 墓冲, it is considered as covert movement; if an empty line encounters 墓冲, it is considered as filled. The four正 (correct) positions, which are 子 (Zi), 午 (Wu), 卯 (Mao), and 酉 (You), when in conflict with each other, are called 胎冲: if the line is prosperous and strong, encountering 胎冲 as a static line is considered as covert movement; if the line is weak and confined, encountering 胎冲 as a static line is considered as half-dispersed, and encountering it as an empty line is considered as half-filled. For example, if 子 (Zi) day or 酉 (You) day clashes with 午 (Wu) or 卯 (Mao), even if the line itself is prosperous and strong, it is still considered 「克冲」, and the good fortune is reduced to seven-tenths. The four生 (generative) positions, which are 寅 (Yin), 申 (Shen), 巳 (Si), and 亥 (Hai), when in conflict with each other, are called 绝冲: even if the line is prosperous and strong, a static line cannot become covert movement, and an empty line cannot be fully filled, because 绝冲 has the same nature as 克冲. There are three levels of 克冲: the 克冲 on 子 (Zi) day or 酉 (You) day is the lightest; the 克冲 on 申 (Shen) day or 亥 (Hai) day is both absolute and conflicting, so it is heavier; the 绝冲 on 寅 (Yin) day or 巳 (Si) day is even heavier than 胎冲 and 克冲.)

其暗動，或臨於元神，或臨於忌神，或臨於用神，各隨其處而用之，若仇忌兩發，而元神值暗動，猶得綿續生生也。然為吉凶之力則半，遲速之報則緩，災祥之應則暗，如萌如窟，若啟若擊，用而喜之，忌而惡之，其機如此。（暗動之力，不及動爻之力。）歲時之沖則不然，蓋年用遠而不言沖，時用近而不言破，是以日月之沖，非遠近之比爾。

An invisible movement of a line may sometimes be associated with the origin god, sometimes with the hostile god, and sometimes with the useful god, depending on its position. If both the enemy god and the hostile god are activated, and the origin god is invisibly moving, it can still continue the life qi. However, the power of an invisible movement is only half that of a true movement, and its effects are delayed and less clear, like a sprout about to emerge, or something hidden in a cave, like a flower about to open but not yet, or a strike about to happen but not yet. A useful god with an invisible movement is favorable, while a hostile god with an invisible movement is unfavorable, and this is the principle behind it. (Note: The power of an invisible movement is less than that of a true movement.) The conflict between the master year and the hour is different: the year's influence is too distant, so "conflict" is not discussed; the hour's influence is too close, so "breakage" is not discussed. This shows that the conflict between the day and the month is not comparable to the conflict between the year and the hour in terms of distance or closeness.

吾聞用神得令則吉，失令則凶，理之常也，然有當時後時之用，豈可執一而論哉。（得令失令，言其常也，事在後期，則勿執時令。）故占於此月之得，此日之得，則用神當時為吉；若彼月之得，彼日之得，則用神當於彼時之令吉焉。蓋夏月出而冬月入，水用為嘉，亥日問而巳日求，火用為善。（補遺曰：冬藏夏貨，宜巳午之財爻；秋放春收，喜卯寅之妻位。如寅建辛亥日占丁巳搖會，得節之中孚，巳財絕於亥日，兄動奪之，理不應得，然丁巳財當以丁巳日求之，而甲寅旬子兄值空，是日果應得會，可見遇時為卜筮之要。）

I have heard that if the useful god is in season, it brings good fortune; if it is out of season, it brings misfortune, which is a general principle. However, things may have their fulfillment in the present time or in a later time, so how can we rigidly stick to one point in our judgment? (Note: Whether something is in season or out of season refers to the general principle; if the matter occurs later, we should not rigidly adhere to the season of the time when the divination was made.) Therefore, if the desired outcome is obtained in this month or this day, we should consider the useful god as being in season at that time as auspicious. If the desired outcome is obtained in another month or another day, we should look at whether the useful god is in season at that particular time. For example, if goods are sold in summer and purchased in winter, water爻 is preferable; if the question is asked on a亥 day but the desired outcome is sought on a巳 day, then fire爻 is favorable. (Note: The "Supplement" says: "In winter, storing and in summer, selling goods, it is favorable to have wealth爻 in巳 and午; in autumn, releasing and in spring, harvesting, it is favorable to have wife爻 in卯 and寅." For instance, if on the day of辛亥 in the寅 month, one asks about the day of丁巳 and obtains the hexagram "Jie" changing to "Zhongfu," the fire wealth爻 is in the state of death on the亥 day, and there is also a brother爻 moving to take it away, so according to principle, it should not be obtained. However, the wealth爻 of丁巳 should be sought on the day of丁巳, and since丁巳 belongs to the甲寅 cycle, the water brother爻 is in the empty position of the cycle, and indeed, the matter was obtained on that day. This shows that "meeting the time" is the key to divination.)

夫用神得於此時之令，則失於彼時之司，得於彼時之司，則失於此時之令，吉凶相勝，可不深辯乎？若隨常之問，恆遠之求，即當以占時用神得令失令而定災祥，以其無時之可據也。

The useful god is often in command in one season and out of command in another; it is often in authority in one season and powerless in another. Good and bad outcomes are mutually opposing, how can we not carefully distinguish them? If it is merely a common matter asked casually or a long-term request without a fixed time, then we should still determine fortune and misfortune based on whether the useful god is in command or not at the time of the divination, because there is no other time point to refer to.

吉凶之應，鬼神之情，必兆以動而告我也，是以卜筮之道，求用象為樞機，而察動爻為情狀。惟一爻動而五爻之不動者，五爻動而一爻之不動者，事應之來，不驗於用神，而驗於卦象也。是以一爻獨發，其占九六，一爻獨靜，其占七八，則由志動而鬼神知，鬼神知而吉凶生，吉凶之生由於動，所以重於動而輕於用也。（大吉大凶，雖不繫於獨發獨靜之爻，然鬼神之情，常顯機於此。）

The manifestation of good or bad fortune, and the nature of ghosts and spirits, must be revealed through "movement" to show signs. Therefore, in divination, seeking the Useful God is the key, and observing the Moving Line is to understand its condition. However, in cases where only one line moves while the other five remain still, or all five lines move while only one remains still, the fulfillment of events often does not occur through the Useful God but through the卦象 (hexagram). Therefore, when one line alone moves, it is considered as the old yin or old yang (nine or six); when one line alone is still, it is considered as the young yin or young yang (seven or eight). When a person's mind moves, ghosts and spirits become aware; when they become aware, good or bad fortune arises. Since good or bad fortune originates from "movement," at this time, the Moving Line is given more importance than the Useful God. (Note: Although great good fortune or great misfortune is not determined by the single moving or still line, the nature of ghosts and spirits often reveals omens here.)

夫占事之法，不可舍用神而求動爻，間有事驗於動爻者，如占行人得甲子爻動而甲子日至，占病人得丙子爻發而丙子日亡，避火，遇甲午官興而是日遭回祿，求名，遇丙戌父動而是歲反登科。

The general method of divination requires that one not neglect the useful god and focus solely on the moving line. However, there are indeed cases where the matter should be determined by the moving line. For example, if one divines about a traveler and the line of Jiazi is activated, the traveler will arrive on the Jiazi day. If one divines about a sick person and the line of Bingzi is activated, the sick person will die on the Bingzi day. If one divines about a fire and the line of Jiawu, which represents the official ghost, is activated, a fire will occur that day. If one divines about official rank and the line of Bingxu, which represents the parents, is activated, the person will pass the examination that year.

（酉建甲子日卜子歸期，得夬之大過，月建子孫，是月應至，卯沖酉子，宜在丁卯日到，而當日甲子即歸。午建己巳日卜妻病，得大畜之小畜，月破妻爻化絕，應在當日即亡，後待丙子日而死。未建戊午日占家宅，得乾之小畜，本應火災，庚午壬午不應，至甲午日而回祿，以夏至後先壬而後甲也明。壬午年巳建甲戌日占功名得剝之晉，常法以子午卯酉鄉舉，後因鼎革，改丙戌而發鄉科。以上皆驗於獨發，故雖不離用爻，而亦不執用爻也。）

(Notes: On the day of Jiazi in the You month, divination was made about the return of the son, and the hexagram was "Gua" changing to "Da Guo": the son's line was exactly the month builder, so he should return this month; the卯 came to clash with the酉 metal of the son's line, which should have been on the day of Dingmao, but he returned on the day of Jiazi. On the day of Jisi in the Wu month, divination was made about the wife's illness, and the hexagram was "Da Xu" changing to "Xiao Xu": the wife's wealth line was broken by the month and turned into a dead line, which should have resulted in death on the same day, but she died on the day of Bingzi instead. On the day of Wuwu in the Wei month, divination was made about the family residence, and the hexagram was "Qian" changing to "Xiao Xu", which should have indicated a fire disaster, but the days of Gengwu and Renwu did not match, and the fire occurred on the day of Jiawu instead - this is because after the summer solstice, the order is first Ren and then Ji, so the reason is clear. On the day of Jiaxu in the Si month of the Renwu year, divination was made about official rank, and the hexagram was "Bo" changing to "Jin": according to the usual method, one should pass the examination in the years of Zi, Wu, Mao, and You, but later due to the change of dynasty, he passed the examination in the year of Bingxu instead. All these are examples of the response appearing on the unique line, so it is said that it does not leave the used line, nor does it rigidly rely on the used line.)

如求財遇否之臨而占八，乙卯日而得財。訪友遇遁之節而占七，壬申日而會友。尚有己巳之靜而應於他卯日者，亦或驗之也。靜而獨發，以值以合，動而獨靜，以值以沖，然必雜取用神忌神而當其爻象者則信無失矣。獨動獨靜之法，則猶古昔之占驗雲。（如寅建己亥日占求財，得否之臨，卯財長生，兄破不克妻爻，主應有財，不得於癸卯而得於乙卯者，日值干支財也；未建丙午日占訪友，得遁之節，應爻在壬申，是以壬申日遇；巳建乙丑日占子歸，得睽之咸，而應丁卯日至。蓋一爻之靜，不惟驗於相值，亦驗相沖；一爻之動，不惟應於相值，尤應相合，決日之秘，仍看用爻。）

For instance, if one seeks wealth and obtains the hexagram "Ge" changing to "Lin," and the "eight" line (the yin line of lesser yin) is considered, the wealth is obtained on the day of Yimao. If one seeks a friend and obtains the hexagram "Dun" changing to "Jie," and the "seven" line (the yang line of lesser yang) is considered, the friend is met on the day of Renshen. There are also cases where a static line that should have appeared on the day of Jisi actually appears on another day of卯, and it still comes true. If all lines in the hexagram are static except one, the date is determined by the day of the line or its matching day. If all lines are moving except one, the date is determined by the day of the line or its opposing day. However, it is essential to consider both the useful god and the hostile god, as well as the line's symbolic meaning, to ensure accuracy. This method of determining the date based on a single moving or static line continues to follow the ancient divination practices. (For example, if one divines for wealth on the day of Ji Hai in the month of寅, obtaining the hexagram "Ge" changing to "Lin": the wood line representing wealth is in the day of Hai, which is the day of birth for the wood element, while the siblings line is broken by the month and thus harms the wealth line, indicating that wealth can be obtained. The reason it should not be on the day of Guimao but on Yimao is because the day of Yimao matches the wealth element. Another example is if one divines for a friend on the day of Bingwu in the month of未, obtaining the hexagram "Dun" changing to "Jie": the response line receives the壬申, so the friend is met on the day of Renshen. Another example is if one divines for a son's return on the day of Yichou in the month of巳, obtaining the hexagram "Kui" changing to "Xian," the son returns on the day of Dingmao. This shows that a static line not only verifies on the day it matches but also on the day it opposes; a moving line not only verifies on the day it matches but especially on the day it harmonizes. The secret to determining the date still depends on the relevant line.)

或曰，獨發獨靜，止為吉凶告兆也。如求財遇財旺而有財，求官遇官旺而有官，行人遇用神生克而定其遲速，病人遇用神衰旺而決其死生，然後以獨發獨靜之爻定其時，則每有驗，此為論之中也。（獨發獨靜可以定時日、察事應，若遂以定吉凶，則須審用爻，不可執也。）

Some people say that the concepts of a single active element and a single still element are merely used to indicate omens of good or bad fortune. For instance, when seeking wealth and the wealth element is prosperous and strong, there will be wealth; when seeking official positions and the official element is prosperous and strong, there will be an official position; when predicting the arrival of a traveler, the timing and speed are determined by the relationship of the useful god; when predicting the condition of a sick person, the survival or death is determined by the strength or decline of the useful god. Then, the single active or single still element is used to determine the specific time of the event, and this method is often effective. This view is considered balanced. (Note: The concepts of a single active element and a single still element can be used to determine time and observe the fulfillment of events; however, if they are used directly to judge good or bad fortune, one must still examine the useful god and should not be rigidly adhered to.)

夫用神之兩現，將何主焉？必以其有傷無傷而定取舍也，舍其有傷，取其無傷，則可得一其主也。法所謂用得其用則吉，不得其用則凶，是故舍其無用而取其有用也，若兩求之，則吉凶不定矣。（傷謂旬空月破沖散克傷之類。）

The useful god appears twice in the hexagram; one should choose the main one based on whether it is injured or not. Discard the injured one and take the one that is not injured, thus establishing a single main god. In divination, it is said, "If the useful god is used, it brings good fortune; if not used, it brings misfortune." Therefore, discard the useless one and take the useful one; if both are taken, the fortune and misfortune cannot be determined clearly. (Note: "Injury" refers to things like the empty period, month breaker, dispersion by conflict, and being harmed by another.)

然一動一靜之用，猶有別焉，舍靜取動，以動為事之兆也。不能得用神于飛爻，而求用神於伏象者，舍飛從伏，必以日月動爻之扶挈用之。（飛用被傷，當索伏用，日月動與配，相生而從，相剋而舍。）

If among two appearances one is moving and the other is still, there is a distinction: one should abandon the still and take the moving, because "movement" is the sign of an event. If there is no suitable useful god on the flying line, one should look for it among the hidden lines, thus abandoning the flying line and following the hidden line, but it must be supported and assisted by the day, month, and moving line. (Note: if the useful god on the flying line is injured, one should seek the useful god among the hidden lines; then match it with the day, month, and moving line: those that mutually generate are used, while those that mutually control are abandoned.)

後時生旺死絕，亦以不傷之神為論，是故未丑為用，而丑空未實，而敗於丑月者，謂未實而丑破之也。（後來日期，取配無傷用神，不可並索，如亥建戊午日占脫貨，得大過，遇子月價貴，遇丑月價賤，是論丑破未，而不論建丑也。）

When using the later seasonal theory to determine the prosperity, decline, birth, and death of a heavenly stem, it is only the useful god that has not been harmed that is considered. Therefore, if both the earthy branch of You (丑) and Wei (未) appear as the useful god, and You is empty while Wei is real, then in the month of You (丑), things will go wrong, because Wei is real and the month of You (丑) directly conflicts with Wei. (Note: When calculating later dates, one should match the useful god that has not been harmed, not both together. For example, on a day of Wuwu (戊午) in the month of Hai (亥), if one is divining about a lost item, and the hexagram is Great Excess (大过), then in the month of Zi (子) the price is high, but in the month of You (丑) the price is low — this is based on the conflict between You and Wei, not based on You being the month builder.)

夫鬼神之於蓍不妄動、不徒現，必有所告也，是以卜男婚而兩官者，競相求也，卜女婚而兩財者，交相與也；詞訟兩官，則非一獄之事，失脫兩鬼，則是三同之偷；仕路兩官而再加署敕，考場兩父而複試文章。官主也，父頭也，營謀重之而繫兩頭兩主；妻財也，子福也，身命逢之而多福多財；憂害二鬼而戒內外之驚，理財二妻而得往來之息；子孫兩現而占嗣者，膝下有真假之嗣，弟兄兩現而占交者，座前有名實之友。（卦中用爻兩現，推之人事，必有其象，用則喜而忌宜稱也。）

The spirits and gods use the divination with the yarrow stalks to show people things, and they do not act without cause or appear without reason. They must have something to convey. Therefore, when a man's marriage is divined and two official ghosts appear, it indicates that someone else is competing for his hand in marriage. When a woman's marriage is divined and two wife's wealth lines appear, it means that there are two places offering their approval at the same time. When a lawsuit is divined and two official ghosts appear, there will be more than one case. When a lost item is divined and two official ghosts appear, it means that three people are involved in the theft. When a career path is divined and two official lines appear, there will be another appointment. When an examination is divined and two parent lines appear, there will be a second round of testing. The official ghosts are the main factors of affairs, and the parent lines are the heads of affairs. In matters of planning and scheming, both are important, and when both appear, it means that there are two heads and two main factors involved. The wife's wealth line represents wealth, and the children's line represents fortune. When both appear in a divination about one's life, it indicates much fortune and wealth. When there are two official ghosts in a divination about worries, one should be cautious of disturbances from both inside and outside. When there are two wife's wealth lines in a divination about finances, one can expect to gain interest from two different sources. When divining about children and two children's lines appear, there will be two children, one real and one not. When divining about friends and two siblings' lines appear, there will be two kinds of friends, one genuine and one not. (Note: When two lines appear in the hexagram, they must correspond to something in reality. If they are useful gods, it is good; if they are忌神, they should be considered as such.)

卜居官遇乃二氏之同居，營葬鬼遇乃二亡之合葬也；所以戒文書者，父重而有交章之論也，憂官鬼者，鬼重而有連綿之禍也，惡兄弟者，兄重而有繁興之費也；鬼伏鬼為新舊之病，官化官為起倒之詞。（兩現之象，最不易明，故詳列於此，因事求之。）

When divining about a residence and two officials appear, it indicates two families living in the same place; when divining about a burial and two ghosts appear, it suggests two deceased people being buried in the same grave. Therefore, one should be cautious about two documents appearing together, as the parents' lines overlap and there may be mutual accusations; one should be worried about two officials appearing, as overlapping officials bring continuous misfortunes; one should dislike two siblings appearing, as overlapping siblings lead to endless expenses. If another official is hidden beneath the official, it indicates both new and old illnesses occurring simultaneously; if an official transforms into another official, it suggests lawsuits that keep arising and subsiding without resolution. (Note: The image of two appearances is the most difficult to interpret, so it is listed in detail here. When encountering such situations, refer to them according to their categories.)

蓋兩現於飛伏者，則取較之，兩現於變互者，則勿取較也。其升觀二分之卦，八純二土之象，皆有成格，故無煩別論，亦以兩現之法為用云爾。（二分八純，卦有一定，及得於變互者，皆不同兩現之論。）

In general, when a hexagram appears in both the flying god and the hidden god, one should compare and choose between them; but when a hexagram appears in both the resulting hexagram and the nuclear hexagram, there is no need for comparison. As for hexagrams like 'Ascending' and 'Observing' where the internal and external parts are each divided in half, and the two layers of earth lines in the eight pure hexagrams, they each have their own established patterns, so there is no need for further discussion. Simply apply the method of two appearances. (Note: Hexagrams divided into two parts and the eight pure hexagrams have fixed forms; however, the two appearances derived from the resulting hexagram and the nuclear hexagram differ from the standard two appearances.)

天地萬物，始於無明，絕後而胎也。（無明，即釋氏所謂無明緣行，行緣識，識緣名色，十二因緣之類也；絕則無物，猶無明也；胎則有形，猶緣名色也。）三位而生，七位而旺，十位而死，十二位而終始焉。（法不以胎為始，而以長生為始者，以其未現形象也。長生法：金生巳，木生亥，火生寅，水土生申，以掌上順數可曉。）

All things in heaven and earth begin with "wu ming" (ignorance). After "jue" (cessation), "tai" (embryo) is formed. (Note: "wu ming" refers to the Buddhist twelve links of dependent origination, namely "wu ming yu hang, hang yu shi, shi yu ming se." "Jue" means nothingness, just like "wu ming"; "tai" means already formed, just like "yuan sheng ming se.") Counting from the position of the embryo, the third position is "chang sheng" (growth), the seventh is "di wang" (prosperity), the tenth is "si" (death), and the twelfth marks the end and the beginning again. (Note: This system does not take "tai" as the starting point but "chang sheng." This is because no form is yet visible in the embryo. The fixed rule for "chang sheng" is: metal is born in si, wood in hai, fire in yin, and water and earth in shen. Counting clockwise on the palm makes this clear.)

其所取用者，莫重於生絕，故金遇巳而不克，土遇巳而不生。（十二位取用，最重生絕二端，即五行生剋，不及生絕，故金遇巳而得生，土遇巳而言絕也。）

Among the twelve positions, the most important are "Growth" and "End". Therefore, when metal meets Si, it is not considered as being overcome by fire; when earth meets Si, it is not considered as being generated by fire. (Note: Among the twelve positions, the most important are Growth and End. The weight of the Five Phases' generation and overcoming is less than that of Growth and End. Therefore, when metal meets Si, it is only said to be in Growth; when earth meets Si, it is only said to be in End.)

臨官帝旺，用神乃昌，是故臨官則食祿，天元祿之所授也；帝旺則位中，將星之所立也。長生曰日辰，帝旺曰正旺，二者孰能勝之。（天元祿法：四位臨官，即為祿位，如甲木生於亥，順行四位，臨官在寅，是甲祿在寅 矣；乙木生於午，逆行四位，臨官在卯，是乙祿在卯矣；丙戊生寅，順行臨巳，是丙戊祿巳矣，餘仿此。將星之法，以中神為主，子午卯酉，正中位也，申子辰，子為將星，餘仿此。）

The useful god reaches its officialdom and prosperity to be considered flourishing. Officialdom is the place of receivingofficial stipend, granted by the heavenly origin禄. Prosperity is located in the four cardinal positions, being the position established by the general star. If the growth also meets the day branch, prosperity is called the main prosperity. Which of these two can be surpassed? (Note: The calculation of heavenly origin禄: from growth count to the fourth position is officialdom, which is the禄 position. For example, the growth of Jia wood is in Hai, counting forward four positions leads to寅, so the禄 of Jia is in寅; the growth of Yi wood is in Wu, counting backward four positions leads to卯, so the禄 of Yi is in卯; the growth of Bing and Wu is in寅, counting forward leads to巳, so the禄 of Bing and Wu is in巳, and so on for the rest. The calculation of the general star is based on the central god of the triple harmony formation: Zi, Wu, Mao, and You are the four cardinal positions. For example, in the Shen-Zi-Chen formation, Zi is the general star, and so on for the rest.)

若沐浴冠帶衰病胎養，則不勝五行之生克，病漸及於不神，養將需於有力，蓋見生吉而見克凶，是故水敗於酉為假敗，火胎於子為偽胎，木胎在酉，論克不論胎，金衰在戌，論生不論衰也。（此言十二位，唯長生臨官帝旺為重，餘位稍輕，還以五行生剋為斷。）

As for the positions of bathing, capping, decline, illness, conception, and nurturing, their influence is less significant compared to the five phases' generation and overcoming: those in the "illness" position gradually lose effectiveness, while those in the "nurturing" position still require external assistance. In summary, being born in the presence of a generating element is favorable, while being overcome is unfavorable. Therefore, water in酉 (Metal) is in the position of bathing, which is a decline, but since酉 metal generates water, it is a false decline; fire in子 (Water) is in the position of conception, but since子 water overcomes fire, it is a false conception; wood in酉 (Metal) is in the position of conception, but only the overcoming of wood by metal is considered, not its conception; metal in戌 (Earth) is in the position of decline, but only the generation of metal by earth is considered, not its decline. (Note: This means among the twelve positions, only the positions of birth, officialdom, and prosperity are considered important, while the others are less significant and still need to be judged according to the generation and overcoming of the five phases.)

死墓之法，臨死無救，則鄰死矣，臨死又克，則過死矣。絕亦如之。墓而有刑，如擊如發，墓而無沖，為匿為藏。（爻神投死日月變爻之上，或日月變爻內有一生之，則死而未死，絕而未絕也；既死又克，則為己死；無生無克，準克之半。凡用入墓，喜刑喜沖。）

The method of determining "death" and "burial": When a line is in its dead position and has no rescuer, it is nearly dead; if it is in the dead position and is further harmed, it is completely dead. Being in the "extinction" position is similar. If a line enters the burial position and meets a刑 (punishment), it is like being struck or awakened, and it can still emerge; if it enters the burial position without a冲 (collision), it remains hidden and concealed. (Note: When a line's god falls into the dead position of the day, moon, or changing line, if any of these elements can generate it, it is considered as dead but not completely dead, or extinct but not completely extinct; if it is in the dead position and is further harmed, it is considered completely dead; if neither generation nor harm occurs, it is calculated as half the harm. For the useful god entering the burial position, it is favorable to have punishment and collision.)

蓋用爻生絕於日辰之上者特重，生絕於月建之上者有分，夫月令也，日天也，輕重緩急不侔矣。（生絕月建，須兼論當生、所生、生我、克我、我克之法，日重而月輕也。）

Using a yao (line) to find growth or decline on the day branch carries particular weight; if found on the month builder, the significance is reduced. This is because the month builder governs the seasonal timing, while the day branch responds to the current heavenly conditions. The importance and urgency of the two are not the same. (Note: When discussing growth and decline on the month builder, one must also consider the relationships of being in season and strength, what I generate, what generates me, what controls me, and what I control. In summary, the day branch is more important than the month builder.)

伏爻生絕於飛，動爻生絕於變，其法猶類日也，然有真偽之辯焉。本卦動爻，難言生絕，故巳動傷金而生土，亥發火熄而木榮，有同體之觀焉。（動爻化出之變爻，伏神本位之飛爻，如空如破，則非生非絕矣，故曰真偽。卦爻一本專論生克，不當參以長生十二法也，故曰同體。）

The hidden line is considered to take growth or death in relation to the flying line, and the moving line is considered to take growth or death in relation to the changing line. The method is similar to that of the day branch, but just as with the day branch, one must distinguish between true and false. As for moving lines within the primary hexagram, it is not appropriate to discuss growth and death among them. Therefore, when the fire element in the fourth position moves, it is only said to injure metal and generate earth; when the water element in the second position moves, it is only said to extinguish fire and benefit wood. Since they are within the same hexagram, only the relationships of generation and destruction are considered, not the twelve stages of growth. (Note: If the changing line produced by the moving line or the flying line where the hidden line resides is exactly in an empty or broken state, then it is neither considered as growth nor death, so one must distinguish between true and false. Within the same hexagram, only the relationships of generation and destruction are considered, and the method of the twelve stages of growth should not be introduced, hence it is called "same body.")

卜筮之道，歸重支神，不分陰陽，同其生死，此其準也。若五行之家，析干支，分陰陽，則陽生陰死，陰死陽生，而長生亦異，蓋五行陰陽，皆投胎於母而後養焉。（丙為日，丁為月，皆投胎於子，自天開於子，而日月昭焉。日月即人物之仰依也，故先以火胎於子為法，養丑而生寅也。日出而作，日入而息，丙既生寅，人亦生寅也。陰陽不可同立，男女不可無別，丁寄生於酉，故下言祖母族撫之。蓋陽干有十二位之用，陰干惟重死生，必欲分求，但以陽順陰逆為法。）

Divination through卜 and 筮 places emphasis on the Earthly Branches, without distinguishing between yin and yang. Both yang and yin Heavenly Stems share the same cycle of birth and death, which is its principle. However, in the system of Five Phases used in命理, the Heavenly Stems and Earthly Branches are separated, as are yin and yang. Thus, the place of birth for a yang Heavenly Stem is precisely where a yin Heavenly Stem reaches its end, and where a yin Heavenly Stem reaches its end is precisely where a yang Heavenly Stem is born. Therefore, the positions of birth differ. This is because the Five Phases and yin and yang all first take form in the mother before receiving nourishment. (Note: Bing is the sun, Ding is the moon, both take form in Zi, because heaven begins in Zi and then the sun and moon shine brightly. The sun and moon are relied upon by people and all things, so the method of establishing the fire's embryo in Zi is first established: nourishment occurs in Chou, birth occurs in Yin. The sun rises and people work, the sun sets and people rest. Bing is born in Yin, so people are also born in Yin. However, yin and yang cannot coexist, and male and female must be distinguished. Therefore, Ding fire is寄托 in You. The following text refers to it as 'being raised by the maternal clan'. Generally, all twelve positions of the yang Heavenly Stems are used, while the yin Heavenly Stems only emphasize death and birth. If one insists on separating them, then the yang Heavenly Stems proceed in the order of the cycle, while the yin Heavenly Stems proceed in the reverse order.)

既分男女，男順而長生，女逆而寄生，以至臨官食祿之地，乃見其功。（蓋陰陽干支，至臨官而成功。丙臨官於巳，巳既有丙也，丁臨官在午，午即有丁也。）男既長大，應合婚姻，惟寅丙遠贅子辛之妻而養戊己者，戊之長生於寅，己之寄生於酉，皆曰祖母撫之，獨此附其姑，然五行或同位、或相間，窮理反經而道盡矣。

Since the distinction between male and female has been made, the male (yang stems) proceed in the order of the Five Phases to find their growth, while the female (yin stems) go in the reverse order to find their寄托 (dependent birth). This continues until they reach the officialdom and sustenance positions, where their functions become evident. (Note: Yin and yang stems achieve their completion only when they reach the officialdom position. For example, the officialdom of Bing fire is in Si, and Si contains Bing; the officialdom of Ding fire is in Wu, and Wu contains Ding.) When the male has grown up, he should marry. Only the Bing fire in寅 needs to marry the Xin metal female in Zi; meanwhile, the Wu earth is still nurtured in寅. Wu earth's growth is in寅, while Ji earth's dependent birth is in You, and both are said to be raised by the maternal grandmother's side, except Ji earth, which is attached to the maternal aunt. In general, the Five Phases may share the same position or be separated from each other. If these principles are thoroughly examined and then returned to the standard method, the underlying principles will be fully explained.

（丙既生寅而長大，理合擇配，丙合於辛，宜配辛女，當卯無辛，遠逆寄生於子之辛女，贅為夫婦，天之造物，非定有常。火生土而土胎子也，養於丑，故戊土生於寅，己土寄生於父娣丁長酉之姑，而各自成也。

The fire of Bing is born in the寅 position and grows strong, so it should choose a spouse. Bing combines with Xin, so it should marry a daughter of metal Xin. However, there is no Xin in the卯 position, so it has to go back to the子 position where Xin is temporarily residing and marry there, forming a couple. This shows that the creation of heaven does not follow fixed rules. Fire generates earth, and earth is born in the子 position and nurtured in the丑 position, so Wu earth is born in寅. Ji earth, on the other hand, resides temporarily in酉, which is where Ding fire is born. Ji earth relies on the protection of the aunt, Ding fire, and establishes itself independently.

戊既長大，宜合癸配，卯中癸水娶之。土生金而金胎於卯也，養於辰，庚金長生於巳，辛金寄生於子，則祖母之族而撫焉。庚既長大，合午乙為妻，金生水而水胎於午也，養於未，壬水長生於申，癸水寄生於卯。壬既長大，合酉丁為妻，水生林而木胎於酉也，養於戌，甲木長生於亥，乙木寄生於午。甲既長大，合子己為妻，木生火而火胎於子也，亥天地之終，子天地之始，己辛之女，皆是子而嫁贅，蓋男女皆自天生，五行或同位、或相間，窮其理而返諸常，可曲盡陰陽之道。

The earth element Wu (戊) is mature and should be paired with the water element Gui (癸), so it marries the hidden Gui water in the branch Mao (卯). Earth produces metal, and metal is born in Mao and nourished in Chen (辰). Therefore, the metal element Geng (庚) is born in Si (巳) and the metal element Xin (辛) is born in Zi (子), which indicates they are raised by their maternal relatives. When Geng metal matures, it marries the hidden wood element Yi (乙) in the branch Wu (午). Metal produces water, and water is born in Wu and nourished in Wei (未). Therefore, the water element Ren (壬) is born in Shen (申) and the water element Gui (癸) is born in Mao (卯). When Ren water matures, it marries the hidden fire element Ding (丁) in the branch You (酉). Water produces wood (the original text says 'Lin', which is likely a mistake for 'wood'), and wood is born in You and nourished in Xu (戌). Therefore, the wood element Jia (甲) is born in Hai (亥) and the wood element Yi (乙) is born in Wu (午). When Jia wood matures, it marries the hidden earth element Ji (己) in the branch Zi (子). Wood produces fire, and fire is born in Zi. Hai is the end of heaven and earth, and Zi is the beginning of heaven and earth; the two women Ji earth and Xin metal are both married or married into at the position Zi. This shows that both men and women are born from heaven. The five phases sometimes share the same position and sometimes alternate, so if one thoroughly investigates the principles within them and returns to the common principles, one can fully understand the way of yin and yang.

法曰：子中癸己更加辛，丑中己癸復陰金，寅品甲木兼丙戊，卯中乙木癸水臨，辰中戊土藏乙癸，巳中丙火戊加庚，午中丁火連乙己，未中己土亦逢丁，申內庚金坤壬水，酉內辛金丁己尋，戌中戊土辛丁位，亥中壬水甲木生，地支內有天干伏，天地人元仔細分。）

The following mnemonic lists the heavenly stems hidden within each of the twelve earthly branches: in Zi there are Gui water, Ji earth, and Xin metal; in Chou there are Ji earth, Gui water, and Yin metal; in Yin there is mainly Jia wood, along with Bing fire and Wu earth; in Mao there is Yi wood and Gui water; in Chen there is Wu earth, along with Yi wood and Gui water; in Si there is Bing fire, plus Wu earth and Geng metal; in Wu there is Ding fire, along with Yi wood and Ji earth; in Wei there is Ji earth, and also Ding fire; in Shen there is Geng metal and Ren water, and since Shen is also the position of Kun, it contains earth as well; in You there is Xin metal, along with Ding fire and Ji earth; in Xu there is Wu earth, plus Xin metal and Ding fire; in Hai there is Ren water, and Jia wood is born here. It is evident that each earthly branch contains hidden heavenly stems, and these hidden stems must be further divided into three levels: Tianyuan, Diyuan, and Renyuan, which must be carefully distinguished.

唯土之長生不一者，以地王起甲申，申中有坤，故土生於申，若分陰陽，則戊生於寅，己生於酉，而金木水火之內，皆不可以無土，始知土德之用，接續五行，分寄而旺，無往而不生者哉。（土神之生，不一其所，土神之位，相雜而處，所以五行不可無土也。）

Only the concept of the growth of earth is inconsistent: in ancient times, the Earth Emperor began at Jiashen, and since the position of Shen belongs to Kun, it is said that earth's growth is in Shen; but if we consider yin and yang separately, then the growth of Wu earth is in Yin and the growth of Ji earth is in You. In the directions of each of the other elements, gold, wood, water, and fire, there is also no place without earth. From this we can see that the function of the earth element is to connect the five phases, to be distributed among the four seasons and to be dominant in each season, and to be able to nurture all things wherever it goes. (Note: The place where the earth god's growth occurs is not unique, and the position where the earth god resides is mixed with the other five elements, so the five phases cannot do without earth.)

或曰陽為官，陰為鬼，復曰旺為官，衰為鬼，又曰官鬼為繫（擊？）爻，為制爻，大凡喜之為官，惡之為鬼，用之陽則官，用之陰則鬼，名異而用同也，卦不應無，亦不宜動。（官鬼不必以旺衰陰陽分，但用則為官，忌則為鬼，然官亦可凶，鬼亦可吉。）

Some say that a yang line is called "official" (官) and a yin line is called "ghost" (鬼). Others say that the prosperous and strong line is "official" and the weak one is "ghost." Still others say that "official ghost" (官鬼) is "attached line" (系爻), or "controlling line" (制爻). In general, when one likes it, it is called "official," and when one dislikes it, it is called "ghost." Taking its yang aspect makes it "official," and taking its yin aspect makes it "ghost"—different names but the same thing. This line should not be absent in the hexagram, but it should not also be activated. (Note: "official ghost" should not be divided according to prosperity and decline or yin and yang; it is called "official" when used and "ghost" when disliked; however, "official" may also carry misfortune, and "ghost" may also carry good fortune.)

動而逢沖，動而有制，動而無助，猶不動也。有而空，沖而散，化而沖，猶不有也。卦中雖無而伏於世爻動爻之下，變而臨於日建月建之上，則無猶不無也。（此辯其虛實強弱之分也。）空而動者，謂之半空，動而破者，謂之全凶。有云吉則不吉，凶則更凶，則以大白虎所臨也。（破本無為，因大白虎煞臨之，其凶愈甚。）

Official Ghosts may move but if they encounter a clash, are restrained, or lack external support, they are as if not moving. Although they exist, if they fall into emptiness, are dispersed by a clash, or transform into a clashing line, they are as if non-existent. If they are not visible on the卦 surface but are hidden beneath the World Line or a moving line, or if the changing line is directly under the Day Builder or Month Builder, then they are non-existent yet existent. (Note: This distinguishes between the reality, falsehood, strength, and weakness of the Official Ghosts.) If they fall into emptiness but then move, it is called "half empty." If they move but encounter a month breaker, it is entirely凶. Some say "good things are not good, and bad things become even worse," because a great White TigerInauspicious Sha is present above. (Note: The month breaker itself is usually inactive, but with the great White Tiger凶煞 present, the danger becomes even greater.)

其象在天為鬼神、為雷霆，在地為廟宇、社稷、廳衙、尸骨、妖邪、蟲蟻，在身為主張、權柄、魂魄、識見、疾病，在家為香火、主宰、宗祖、魘倒，在國為仇敵、亂臣，在任為爵級，在事為訟非、為祈禱、為夫媚、為阻滯束縛。（六親惟鬼爻為象最多，所謂體物不遺也。）故身命無鬼，謀望失主，處世無恆；功名無鬼，進取無成，升遷未遂；家宅無鬼，主無君德，耗散多端；謀望無鬼，事無主斷，關說徒勞也。（此言用鬼，鬼不宜無也。）

The image represented by the Official Ghost is: in heaven, it represents ghosts and spirits, thunder and lightning; on earth, it represents temples, ancestral shrines, government offices, corpses, demons, and insects; in the human body, it represents authority, power, soul and spirit, perception, and illness; in the family, it represents incense and offerings, the family head, ancestors, and nightmares; in the state, it represents enemies and traitors; in the officialdom, it represents rank and position; in matters, it represents lawsuits and disputes, prayers, the husband, and obstacles and restraints. (Note: Among the Six Relations, only the Official Ghost has the most varied representations, as it is said to "comprehend all things without omission.") Therefore, when divining one's fate and there is no Official Ghost, there is no central focus in planning matters, and one lacks a consistent way of dealing with the world; when divining about official rank and there is no Official Ghost, one cannot achieve success or promotion; when divining about the family and there is no Official Ghost, the family head lacks authority and virtue, and there are many losses and expenses; when divining about aspirations and there is no Official Ghost, matters lack someone to decide them, and even if there is an intermediary, it is in vain. (Note: This explains that when the Official Ghost is used as the Useful God, it is undesirable to have no Official Ghost.)

疾病無鬼，須看用爻，用傷則祈禱無靈，用強則不禳而愈；婚姻無鬼，須分男女，女佔有少寡之嫌，男占則我非其匹；求財無鬼，須分主客，同本而權落他人，空拳而我無遭遇也；自逃則易以潛身，捕逃則難於覓跡，失物則勿以誣人，禱祀而神不降，請託而言不從，事以類推也。（此言無鬼，各有吉凶之辯也。）

When divining about illness and there is no official ghost, one should look at the useful god: if the useful god is injured, prayers will not be effective; if the useful god is strong and healthy, the illness can be cured without any rituals or remedies. When divining about marriage and there is no official ghost, one should distinguish between male and female: if the woman is the one consulting, there is a suspicion of being young and widowed; if the man is the one consulting, it means he is not worthy of her. When divining about seeking wealth and there is no official ghost, one should distinguish between the host and the guest: if the business is based on one's own resources, the authority will be in the hands of others; if one seeks help without any resources, one will miss the opportunity. Additionally, if someone is missing and there is no ghost, it is easy for them to hide; if capturing a fugitive and there is no ghost, it is difficult to find their trail; if something is lost and there is no ghost, one should not blame others; if praying and there is no ghost, the gods will not descend; if making a request and there is no ghost, no one will listen. Other cases can be similarly inferred. (Note: This discusses the different auspicious and inauspicious outcomes when there is no official ghost.)

故官鬼者，事之主也，禍之端也，出入行藏，貴乎靜而勿動，興詞構難，畏其動而即成。蓋凡防害及身，喜其無鬼，求事益己，利在有官，學者辯之。

Therefore, the Official Ghost is both the master of affairs and the beginning of calamity. For matters concerning movement, going out, or staying put, it is favorable if it remains quiet and still. However, for matters involving disputes or grievances, it is dangerous if it becomes active, as this confirms the matter. In summary, those who wish to prevent calamity should prefer a hexagram without the Official Ghost. Those seeking benefits for themselves should find it advantageous to have the Official present. Scholars should distinguish these clearly.

用爻屬木，申日占而絕，水爻動而生，因名絕生，猶窮地而遇援也。蓋絕生之法有五：用神受日月之克，遇動爻之生，一也；受動爻之克，遇變爻之生，一也；受變爻之克，遇動爻之生，一也；伏用受日月之克，遇飛爻動爻之生，一也；伏用受飛爻動爻之克，遇日月之生，一也。此五者皆謂之絕處逢生也。

The useful god's line belongs to wood, and on the day of Shen, wood is in its dead state. However, a water line in the hexagram moves and comes to nourish the wood. This is called "deadness giving birth," like encountering help when in a desperate situation. There are five situations of "finding life in despair": the first is when the useful god is overcome by the day or month, but a moving line comes to nourish it; the second is when the useful god is overcome by a moving line, but a changing line comes to nourish it; the third is when the useful god is overcome by a changing line, but a moving line comes to nourish it; the fourth is when the hidden useful god is overcome by the day or month, but a flying line or moving line comes to nourish it; the fifth is when the hidden useful god is overcome by a flying line or moving line, but the day or month comes to nourish it. These five situations are all called "finding life in despair."

其不能生者有三：用神自受破散，不能生者一；飛爻動爻生我者受破散，不能生者二；變爻生我者受破絕，不能生者三。忌神亦以此參之。身命世絕而逢生，雖困必亨，雖夭必壽；文科重父，武試重官，遇之者幾落孫山，終登龍虎；男婚用財，女姻用鬼，遇之者後成泰晉，始則參辰。

There are three situations where something cannot be revived: first, the useful god itself has been broken or scattered, and cannot be saved; second, the flying line or moving line that comes to benefit me has been broken or scattered, and cannot be activated; third, the changing line that comes to benefit me has been broken or cut off, and cannot be formed. The same method applies to hostile gods. When predicting one's life, if the world line is in an absolute state but meets a beneficial condition, although it may be temporarily difficult, it will eventually be prosperous, seeming like a premature death but ultimately leading to a long life. For literary exams, the parents line is important; for military exams, the official ghost line is important. If the useful god is in an absolute state but meets a beneficial condition, it seems like it will fail, but ultimately it will achieve success. For a man predicting marriage, the wealth line is the useful god; for a woman predicting marriage, the official ghost line is the useful god. If the useful god is in an absolute state but meets a beneficial condition, it seems like the stars Canopus and Antares will never meet, but eventually they will become allied through marriage.

鬼為我病，病退復進，用乃病身，危而得安；訟而又訟，官鬼遇日月之生，憂而不憂，子孫逢動變之助；出行世遇者安，行人應遇者還；占仁宦因眾罰而增秩，占貨財將虧折而居贏；捕逃而應逢，如魚脫網，修道而世值，如龍飛天。（名，謂官爻遇之；利，謂財爻遇之。）

The official ghost is the root of my illness; when the official ghost is in a dead place but then revives, the illness recedes but may return again. The useful god represents the patient himself; when the useful god is in a dead place but then revives, danger can turn into safety. Litigation follows one after another, because the official ghost gains strength from the sun and moon. Originally worried, there is no need to worry anymore, because the children's line is assisted by a moving and changing line. When divining about travel, if the world line is in a dead place but then revives, it indicates safety. When divining about a traveler, if the response line is in a dead place but then revives, it means the traveler will return. When divining about an official, he may be punished along with others but end up promoted. When divining about goods and wealth, it seems like a loss but ends up as a profit. When divining about capturing a fugitive, if the response line is in a dead place but then revives, it means the fish has escaped the net. When divining about spiritual cultivation, if the world line is in a dead place but then revives, it means the dragon soars to the sky. (Note: When talking about 'reputation', it refers to the official line reviving from a dead place; when talking about 'profit', it refers to the wealth line reviving from a dead place.)

內卦遇之，家宅衰而將旺，外卦遇之，人口減而復增。內為邦畿，外為政事，蓋國猶家占。其為吉也，猶旱遇雨；其為凶也，如火復炎。然唯日月之絕為真絕，日月之生為真生，又不可不知也。

The inner trigram shows a situation where something is at a dead end but then regains vitality, indicating that the family situation changes from decline to prosperity. The outer trigram shows a situation where something is at a dead end but then regains vitality, meaning that the population decreases but then increases again. When divining about a country, the inner trigram represents territory, and the outer trigram represents government affairs. The principles for divining about a country and a family are the same. If the situation of being at a dead end and then regaining vitality falls on the auspicious side, it is like encountering rain after a long drought; if it falls on the inauspicious side, it is like a fire dying out and then reigniting. However, only the absolute dead end caused by the sun and moon is considered true death, and only the true vitality given by the sun and moon is considered true life. This point must not be overlooked.

聞之和則合，擊則沖，合主事之成，沖主事之敗，吉則宜合，凶則宜沖。筮得六沖，其名卦沖，無往而不散也，言多亂，事多變，行多違，謀多阻也。筮化六沖，其名變沖，占事主無後也，約婚而不終，結義而不信，營求而不遂也。卦沖謂之前沖，變沖謂之後沖，倘前六合而後六沖，又其甚已。（卦沖有三：正卦沖，之卦沖，合處逢沖也。）

I have heard that harmony means "he" and collision means "chong." Harmony signifies the completion of affairs, while collision signifies their failure. If the matter is auspicious, harmony is favorable; if it is inauspicious, collision is favorable. If the hexagram is six chong, called "gu chong," whatever the matter will be scattered: speech is disorderly, affairs change often, actions are obstructed, and plans face difficulties. If the original hexagram transforms into a hexagram of six chong, called "bian chong," the matter will have no conclusion: engagements cannot be completed, mutual oaths are not kept, and efforts to achieve goals are not fulfilled. If the original hexagram is six chong, it is called "qian chong," and if the transformed hexagram is six chong, it is called "hou chong." If the original is six he and the transformed is six chong, the situation becomes even worse. (Note: There are three types of gu chong: original hexagram six chong, transformed hexagram six chong, and harmony meeting collision.)

前合後沖，始繁華而終憔悴；前沖後合，初更張而卒和調；前合後合，夥伴契而訟獄纏，始終結而不解；前沖後沖，謀望難而官非散，親疏背而不從。爻沖有五：日沖則動，空沖則實，動沖則散，化沖則失，自沖則敗也。爻合有四：靜合為起，動合為絆，化合為援，自合為好也。（化沖，巳動化亥也；自沖，卦中子午兩動也，亦論強弱。化合自合，反是而推。）

Before the lines are in harmony and after they clash, the initial prosperity eventually leads to sorrow; before the lines clash and after they harmonize, the initial disorder eventually leads to peace; before the lines are in harmony and after they are in harmony, partners may be in agreement but still face legal disputes, remaining entangled throughout; before the lines clash and after they clash, plans fail and lawsuits resolve themselves, while close and distant people turn away and refuse to listen. The conflict of lines has five types: if the day branch conflicts with a static line, the static line covertly moves; if an empty line is conflicted, it becomes filled; if a moving line is conflicted, it is dispersed; if a moving line transforms into a conflicting line, it is lost; if two lines in the hexagram conflict with each other, it results in failure. The harmony of lines has four types: if a static line meets harmony, it rises and becomes useful; if a moving line meets harmony, it is hindered; if a moving line transforms into a harmonious line, it gains support; if two lines in the hexagram harmonize with each other, they become friendly. (Note:所谓「化冲」, for example, if the巳 line moves and transforms into the亥 line;所谓「自冲」, for example, if two lines in the hexagram, such as子 and午, move and conflict with each other, the strength of both lines must be considered. The principles for化合 and 自合 are the opposite.)

獨夫六合遇日辰沖害於世應之上者，其名合沖，猶功之幾成而敗，財之既得而失，婚之幾從而違，謀之幾就而變，不可居也。不言沖合者，既敗不可成，既解不可交，既失不可得也，即得之亦他應也。（如午建丙子日，占婚得兌之節，卦雖六沖，其日月合世應，變成六合，以為始悖而終就，及後二家皆得偕，此占不成，故不貴也。）且有爻之合處逢沖者，財鬼沖害忌婚姻，父官沖害忌功名，子妻沖害忌謀生，然而視世應沖害者則稍輕矣，故合處逢沖，前賢專主世應也。

The hexagram of Six Harmony alone, when the day branch also clashes and harms the World and Response Lines, is called "harmony followed by clash." This is like when achievements are about to be completed but fail, when wealth is about to be obtained but is lost, when marriage is about to be agreed upon but changes, or when plans are about to be completed but change; it is an omen of being unable to settle. Why is it not called "clash followed by harmony"? Because once something has failed, it cannot be restored; once something has dispersed, it cannot be reunited; once something has been lost, it cannot be regained; even if it is obtained, it would be in another place. (For example, if one divines about marriage on the day of Bingzi in the month of Wu, and gets the hexagram of Dui changing to Jie: although the primary hexagram is a six clash, the day and month harmonize with the World and Response Lines, and the changing hexagram becomes a six harmony. Originally, it was thought that the situation would first be in conflict and then harmonize. However, later both families chose other partners, and this divination did not come true, so this method of interpretation is not reliable.) There is also the case of a single line of harmony followed by clash: if the Wealth or Official Ghost lines are harmed by a clash, it is unfavorable for marriage; if the Parents or Official Ghost lines are harmed by a clash, it is unfavorable for fame; if the Children or Wealth lines are harmed by a clash, it is unfavorable for earning a living. However, these are less serious than when the World and Response Lines are harmed, so when discussing harmony followed by clash, ancient scholars mainly focused on the World and Response Lines.

夫隨墓有五：一曰命墓，二曰世墓，三曰化爻墓，四曰卦身墓，五曰世身墓，此五者有輕重之分也。（本命臨鬼而墓於日為命墓，世爻臨鬼而墓於日為世墓，或命世、及卦身世身臨鬼而化入墓爻為化爻墓，卦身臨鬼墓於日，世身臨鬼墓於日為身墓也。）

There are five types of "following the ghost into the tomb": the first is the native's own heavenly stem entering the tomb, the second is the world line entering the tomb, the third is the transformed line entering the tomb, the fourth is the hexagram body entering the tomb, and the fifth is the world body entering the tomb, each with different degrees of importance. (Note: When the native's earthly branch is in the officialdom of the official ghost and is buried by the day branch, it is called "birth tomb"; when the world line is in the officialdom of the official ghost and is buried by the day branch, it is called "world tomb"; when the native's heavenly stem, world line, hexagram body, and world body are in the officialdom of the official ghost and transform into the tomb line, it is called "transformed line tomb"; when the hexagram body is in the officialdom of the official ghost and is buried by the day branch, or the world body is in the officialdom of the official ghost and is buried by the day branch, it is called "body tomb.")

命之隨鬼入墓，乃為大凶，謂鬼命並現也，若現於日月變伏之位而非矣。（命墓必命乘鬼同現一爻始真，若臨日月變伏，皆非也。）世之隨鬼入墓，自占者凶，代占者忌，視命墓少間爾。（世墓自占代占皆忌，如巳建癸未日占寅命妻病，得大畜之蒙，乃妻命墓而世亦隨墓，後五月妻亡，夫亦繼亡，所謂代占者忌爾。）

The native's spirit is buried with the official ghost, which is a great misfortune, referring to the official ghost and the native's spirit appearing together in one line. If they only appear in the positions of the day, month, changing line, or hidden god, it does not count. (Note: The burial of the native's spirit must be accompanied by the official ghost appearing in the same line to be considered genuine; if it appears in the positions of the day, month, changing line, or hidden god, it does not count.) When the world line is buried with the official ghost, it is a misfortune for self-reading, and it is also to be avoided when reading for others, only slightly less severe than the native's spirit being buried. (Note: The burial of the world line is to be avoided whether reading for oneself or for others. For example, in the month of巳 and day of癸未, if one is reading about the illness of a wife whose native is寅, and the hexagram is《大畜》changing to《蒙》, the wife's native is buried, and the world line is also buried. Later in the fifth month, the wife died, and the husband followed shortly after—this is why it is to be avoided even when reading for others.)

化爻隨鬼入墓，與命墓世墓無差等，而有真偽，火官戌墓，辰日沖而成偽，戌月實而作真，戌空自偽，戌破非真。（化爻墓須分真偽。）卦身之墓，現於卦者是，世身之墓，空於世者非，此二者惟占訟詞、獄禁、疾病、憂疑、戶役、動作、潛逃、投充、齋戒之事忌之，然遇鬼旺則凶，官衰則減，視世墓化墓則輕爾。（卦身因卦而成，故有身則是，世身因世而起，故世空則非，蓋大小身墓，有忌有不忌也。）

When a changing爻 follows the official ghost into its墓, it should be compared with the墓 of the fate and the world line. However, one must distinguish between true and false墓. For official ghosts of fire nature, the墓 is戌. If on a day of辰, it will冲戌 and become a false墓. If it is the month of戌, then戌 is real and becomes a true墓. If戌 is in an empty position, it is naturally false. If戌 is broken by the month, it is not considered true. (Note: The墓 of a changing爻 must be clearly distinguished as true or false.) The墓 of the hexagram body must be present within the hexagram itself to be considered. The墓 of the world line, if the world line is in an empty position, is not considered. These two types of墓 are only considered unfavorable in matters such as lawsuits, imprisonment, illness, worries, household duties, starting projects, fleeing, joining the army, fasting and observing vows. Moreover, if the official ghost is strong, it brings misfortune; if it is weak, the effect is lessened. Compared to the墓 of the world line and the changing爻's墓, it is generally lighter. (Note: The hexagram body depends on the hexagram, so it must be present within the hexagram. The world line depends on the world line, so if the world line is in an empty position, it is not considered. Therefore, the墓 of the large body and the small body may be unfavorable or not, depending on the situation.)

且夫月破旬空之鬼，而臨本命世爻之墓，官非災病，見空破而垂斃，斃而又墓，故為凶占；若避患、憂害、防非，見空破而禍消，禍消而隨墓何凶也。（事已及身，空破隨墓最忌；事未及身而先事憂防，則空破隨墓非忌。）

If the official ghost is located in the墓地 (grave) of the subject's own star or the world line, and it is either the month breaker or the ten-day void, then if the divination concerns lawsuits, calamities, or illness, seeing the void or the month breaker indicates that the person is already on the verge of death, and then entering the grave is extremely ominous, thus indicating a凶占 (auspicious omen). However, if the divination concerns avoiding calamities, worrying about harm, or guarding against troubles, then encountering the void or the month breaker signifies the resolution of the trouble. Once the trouble has been resolved, following the official ghost into the grave brings no further danger. (Note: If the trouble has already occurred, it is most inauspicious to encounter the void or the month breaker followed by entering the grave. If the trouble has not yet occurred and is merely a concern or precaution, then encountering the void or the month breaker followed by entering the grave is not considered inauspicious.)

夫身命逢之，一世應多災疾；婚姻遇此，中途定見刑傷，占分男女命墓也。（不論世鬼，不拘空破，女命墓戒娶，男命墓戒嫁。）求官履仕途而不反，出行登平道而遭屯，行人病於他鄉，產婦厄於暗室，公役有桎梏之辱，興造有妨犯之凶，偷關逾險而蹈網羅，出族謀差而受羈紲。（隨墓統忌，若興造偷逾，空破稍可。）

When divining about one's own life and fate and encountering the situation of being followed by a ghost into the tomb, there will be many calamities and illnesses throughout one's life. When divining about marriage and encountering this situation, there will certainly be injuries and accidents in the middle of the process. Here, it is necessary to distinguish whether it is the husband's true birth year that enters the tomb or the wife's true birth year that enters the tomb. (Note: Regardless of whether the world line is accompanied by a ghost or not, and regardless of whether it is empty or broken: if the wife's true birth year enters the tomb, one should avoid marriage; if the husband's true birth year enters the tomb, one should avoid marriage.) When divining about seeking official positions, once entering the official path, one will not be able to return. When divining about travel, even walking on flat roads will encounter dangers. When divining about a person who is away, he will fall ill in a foreign place. When divining about a pregnant woman, she will face difficulties in the delivery room. When serving as a public servant, one will suffer the humiliation of being shackled and locked. When starting construction projects, there will be disasters from offending Inauspicious Sha. When attempting to cross borders or冒险 climbing mountains, one will fall into a trap. When leaving one's clan to seek employment elsewhere, one will suffer the hardship of being detained. (Note: In these matters, encountering the tomb is generally to be avoided; if it involves construction or crossing borders, encountering an empty or broken situation is somewhat more acceptable.)

求財被溺於狹邪之地，占穴或犯夫古塚之尸。（二者只言世墓。）蓋凡以官鬼為忌神者，遇之不祥，空破稍輕；以身命為先務者，遇之亦不祥，而空破反重。此皆以日辰化爻之墓為法，他不同論雲。

When divining about seeking wealth, it indicates being involved in the pleasures of the brothels and the willows, leading to financial loss; when divining about a tomb, it suggests disturbing the remains of ancient graves. (Note: These two statements refer specifically to the World Line entering the墓.) In general, for any divination where the Official Ghost is the Hostile God, encountering the Official Ghost entering the墓 is inauspicious, but if it meets the Empty Break, it is somewhat lighter. For any divination where the body and life are the main focus, encountering the same situation is also inauspicious, and if it meets the Empty Break, it is even more severe. All these are based on the墓 formed by the Day Branch and the transformed爻; other situations cannot be generalized.

助鬼傷身，以世爻受鬼克，而鬼長生於日，是為引禍以自害。世亦稱身，實世而非身也。夫世爻，卦之宰也，占之主也，問者之身也，故曰傷身。然官鬼遇空破者弗能傷，世爻逢旺相者弗能傷。

The phrase "assisting the official ghost to injure oneself" refers to the world line being attacked by the official ghost, and this official ghost gaining strength through the day branch. This is like bringing disaster upon oneself. Here, "self" refers to the world line, specifically the world line rather than the hexagram body or the world body. The world line is the main element of the hexagram, the central subject of the divination, and represents the person seeking the divination. Therefore, it is called "injuring oneself." However, if the official ghost is empty or broken, it cannot harm the person. If the world line itself is strong and prosperous, it cannot be harmed either.

雖曰長生，臨於歲月動變之位者則非；雖長生於日，而巳日之巽，申日之革則非；雖曰助鬼，而午日之坎，酉日之離則非。是以前賢舉申日之離，寅日之咸，亥日之泰者為法。（五行大生謂之真生，巽鬼革鬼非大生，坎鬼離鬼非長生，所以有間。）

Although it is called growth (长生), if it only appears in the positions of the year stem, the month builder, the moving line, or the changing line, it is not considered valid; although it is said to be growth on the day branch, if on a巳 day the Ghost of the Trigram 《巽》 is present, or on a申 day the Ghost of the Trigram 《革》 is present, it is also not considered valid; although it is said to be assisting the ghost, if on a午 day the Ghost of the Trigram 《坎》 is present, or on a酉 day the Ghost of the Trigram 《离》 is present, it is still not considered valid. Therefore, previous scholars cited examples such as on a申 day with the Trigram 《离》, on a寅 day with the Trigram 《咸》, and on a亥 day with the Trigram 《泰》 as standard cases. (Note: Only the proper growth according to the Five Phases is called true growth; the Ghosts of the Trigrams 《巽》 and 《革》 are not proper examples of growth, and the Ghosts of the Trigrams 《坎》 and 《离》 also do not count as growth, hence they are different.)

占身命者認禍為福，比匪為良，因財喪身，貪色亡命，妻妾不賢而歸夫咎，奴僕肆逆而累主殃。（以財為利，以鬼為害，天下之害皆伏於利，理固然也。）國占為奸臣聚斂，為宦官專恣；師占為將病防刺，及自兵之叛；占家者主人貪利忘害，求益遭損，鬼臨雀起非，臨武被劫，臨虎見喪，臨蛇而驚；娶婦則主婦不賢；收僕則主僕懷叛。若女占夫而官星為用者，遇之反吉也；占官驟升，占武即發。（大抵用官吉而用財凶，世爻尤凶也。）

When divining about one's own life and fate, if the official ghost harms the self, one will mistake misfortune for good fortune and villains for good friends. One may lose one's life for greed of wealth and lose one's life for lust. If the wife or concubine is unvirtuous, it will bring misfortune upon the husband. If the servant is rebellious, it will bring disaster upon the master. (Note: Wealth is beneficial, but the official ghost is harmful; all calamities are hidden within benefits, which is a common truth.) When divining about state affairs, it indicates the gathering of corrupt ministers and eunuchs gaining power. When divining about military affairs, it suggests the commander falling ill, the need to guard against assassination, and the possibility of soldiers rebelling. When divining about the household, it indicates the master being greedy for profit and forgetting harm, seeking benefit but suffering loss. If the official ghost is associated with the Vermilion Bird, there will be disputes. If associated with the Black Tortoise, there will be robbery. If associated with the White Tiger, there will be funerals. If associated with the Teng Snake (Tengshe), there will be fright. Marriage divination indicates an unvirtuous wife. Hiring servants indicates servants with rebellious intentions. However, if a woman divines about her husband and the official star is used as the useful god, encountering it is actually auspicious. Divining about official positions indicates sudden promotion, and divining about military positions indicates immediate success. (Note: Generally speaking, using the official as the useful god is auspicious, using wealth as the useful god is inauspicious, especially when it harms the world line, which is the most dangerous.)

占訟有重責之憂，占失有再偷之慮；投軍脫役，魚為餌鉤，昧事修方，步遭荊棘；求財有妄求之害，出行有行險之虞；離塵修戒，障業未除，公役參房，杖笞難免；占監獄囹圄之災未滿，占疾病枕蓆之患未離；奉神神怒，安靈靈哭，占怪怪真，占夢夢實；避禍禍必臨，防害害必至。總之以鬼為忌者，助傷固凶，即以官為用者，亦嫌其克世，靜遲動速，旺大衰小，惟空破散則吉也。

Divination on lawsuits indicates the worry of being severely punished; divination on lost items suggests the fear of being stolen from again; enlisting in the army or escaping from service is like a fish biting the hook; acting against one's conscience or moving in an improper direction for construction brings immediate obstacles; seeking wealth leads to reckless pursuit; traveling involves danger; becoming a monk and observing vows does not fully remove karmic obstacles; serving in public duties or appearing before officials inevitably leads to caning or punishment; divination on prison indicates that prison troubles have not yet ended; divination on illness shows that bedridden illness has not yet passed; worshiping deities will provoke their anger, and calming spirits will make them weep; divination on strange occurrences indicates that the strange events are real; divination on dreams shows that the dreams are fulfilled; wanting to avoid misfortune leads to misfortune arriving; wanting to prevent harm leads to harm coming. In summary, whenever the official ghost is considered a hostile god, it harms the body and is definitely dangerous; even when the official ghost is considered a useful god, it is still unfavorable because it harms the world line. When the official ghost is still, the outcome is slow; when it moves, the outcome is quick; when it is strong, the matter is big; when it is weak, the matter is small; only when it meets an empty, broken, or scattered condition is it favorable.

何謂之局？物有始終，故謂之局也；何謂之會？物必有麗，故謂之會也。（生乃物之始，藏乃物之終，既成始終，故謂之局，如卯木生亥墓未，為木局是也，若亥卯未而會，物必有麗也。）夫局會有成不成之分，當明化不化之義，然後得局會之秘也。中神主也，失其主則不能會，傷其中則不能局。是以火神局會，以午為要，午不失傷，即寅戌失一而亦局會也。傷其始者，局會之力小，傷其終者，局會之力存，終始不傷。局會之力大矣。（始失長生故力小，終失墓藏故力猶存，得三位皆全，其力更大。午會為火，寅戌雖會，而土木本質，則不隨火變也。）

What is meant by "局"? Since things have a beginning and an end, it is called a "局". What is meant by "会"? Since things must have something to rely on, it is called a "会". (Note: "长生" is the beginning of a thing, and "入墓" is its end; since there is both a beginning and an end, it is called "局". For example, the wood element is born in "亥" and dies in "未", so "亥、卯、未" forms a wood "局". When "亥、卯、未" three branches come together, it is the thing having something to rely on.) A "三合局" can be formed or not formed, and one must understand the principle of "化与不化" to grasp the secret of "局" and "会". In a "三合", the central element is the main one; if the main element is lost, the "会" cannot be formed, and if the central element is injured, the "局" cannot be formed. Therefore, in a fire "局", "午" is crucial. As long as "午" is not displaced or injured, even if "寅" or "戌" is missing, it still counts as a "局" and "会". If the element that starts the "长生" is injured, the power of the "局" and "会" is weak; if the element that ends in "墓库" is injured, the power of the "局" and "会" is still present; if neither the beginning nor the end is injured, the power of the "局" and "会" is strong. (Note: If the "长生" is missing, the power is weak; if the "墓藏" is missing, the power is still present; if all three are present, the power is greater. "午" forms fire, while "寅" and "戌" although participating, are essentially wood and earth, and do not change with fire.)

局會有三：一曰動會，二曰變會，三曰伏會，則必由日月而懸之也。動會者，周流六虛而皆會也；變會者，交重一爻而相會也；伏會者，發動飛爻而相挈也。（凡局必得日月有一在局，始成動會，如寅建戊戌日，用官得乾之既濟是也；變會如戌建甲寅日，用官得遁之乾是也；伏會如卯建戊寅日，用父得大畜之離是也。）

There are three types of formations: first, "dynamic harmony" (动会), second, "changing harmony" (变会), and third, "hidden harmony" (伏会). All of them must have either the day builder or the month builder present within the formation to be valid. Dynamic harmony occurs when the six lines of the primary hexagram harmonize with each other. Changing harmony happens when a changing line, derived from a爻 that transforms, harmonizes with the primary hexagram. Hidden harmony occurs when a flying line activates and lifts up the hidden god below to harmonize. (Note: Any triple harmony formation must have either the day or the month builder within the formation to be considered valid. For example, in the case of dynamic harmony, if the official ghost is used, and the month is寅 and the day is戊戌, the hexagram changes from Qian to Ji Ji. For changing harmony, if the official ghost is used, and the month is戌 and the day is甲寅, the hexagram changes from遁 to Qian. For hidden harmony, if the parents are used, and the month is卯 and the day is戊寅, the hexagram changes from Da Xu to Li.)

變失始者其局假，伏得生者其局真。是故子變辰者非，午伏寅者是也。日月懸之，懸始吉而懸終凶也。是故申月懸子則是，戌月懸午則非也。（如戌建己酉日，用官得謙之泰，以戌月午變寅爻當成火局，然寅值空，乃失其始，戌月懸午，是墓非生，則此火局休囚，不成會矣。如申建甲辰日，用財得履之睽，子伏申下，財乃長生，申為月建，謂之懸始，則水局旺相，故成會爾，餘仿此。）蓋局會之道雖紛，而生克之理若一，故失中乃失主，失始乃失生，失終乃失墓，則輕重昭矣。

If the initial growth god is missing in the changing hexagram, the entire structure is false; if the hidden god is exactly in the position of growth, then the structure is true. Therefore, if the son line only produces the earth line and lacks the metal line, it does not form a complete structure. However, if the fire line is hidden under the wood line (which is the birth position of fire), then it forms a complete structure. The sun and moon are located within the structure; if they are located at the position of growth, it is auspicious, but if they are located at the position of storage, it is inauspicious. Therefore, if in the month of monkey (申) the water structure is located at the position of monkey, it is correct; but if in the month of dog (戌) the fire structure is located at the position of dog, it is incorrect. (Note: For example, on the day of Jiyou in the month of dog (戌), with official ghost as the main element, the hexagram changes from 'Modesty' to 'Peace'. In the month of dog, the fire line produces the wood line, which should form a fire structure. However, since the wood line is in the empty position of the ten-day cycle, it loses the initial growth god, and the position of the month of dog is the storage position of fire rather than the birth position. Therefore, this fire structure is weak and not formed. Another example is on the day of Jiachen in the month of monkey (申), with wealth as the main element, the hexagram changes from 'Following' to 'Strife'. The water line is hidden under the metal line, and the water wealth is exactly at the position of growth. The month of monkey is also the position of the month builder, which is called 'suspended beginning'. Therefore, the water structure is strong and formed. The rest can be inferred similarly.) In summary, although the theory of structures is complex, the principles of generation and overcoming remain consistent: losing the central god means losing the master, losing the growth god means losing the source of life, and losing the storage position means losing the concealment—thus, the importance and severity are clearly defined.

擬議之三而後刑，故曰三刑，非實有三也。夫刑同殺，故曰西曹，由西而始也。三刑之法，以金局之神，而巡西方之位，所謂巳酉丑而乘申酉戌也。金木水火，五行之順也，西北東南，四方之次也，以金木火水之正，而刑西北東南之邪，則亥卯未而乘亥子丑，申子辰而乘寅卯辰，寅午戌而乘巳午未矣。乘則刑之，上下相對，循環相加，此三刑之立法也。

The term "three punishments" (三刑) comes from the fact that it takes three attempts before the punishment is carried out, hence the name. However, it does not actually involve three separate punishments. "Xing" (刑) and "Sha" (杀) are of the same category, so it is also called "Xi Cao" (西曹), meaning the western office, because punishment originates from the west's severe and killing nature. The arrangement of the three punishments involves placing the three branches of the triple harmony (三合) on the three western positions. Specifically, the branches of the metal triple harmony (巳, 酉, 丑) are placed on the positions of Shen, You, and Xu. The five elements follow the order of metal, wood, water, and fire, while the four cardinal directions are arranged as west, north, east, and south. Using the four main trigrams (金局, 木局, 火局, 水局) to punish the evil in the west, north, east, and south, the branches of Hai, Mao, Wei are placed on Hai, Zi, Chou, the branches of Shen, Zi, Chen are placed on Yin, Mao, Chen, and the branches of Yin, Wu, Xu are placed on Si, Wu, Wei. Whenever the branches are placed on these positions, they form a punishment, with the upper and lower positions facing each other, and the cycle continues. This is the principle behind the three punishments.

孟黨孟刑，仲黨仲刑，季黨季刑，以故有寅巳申、丑戌未、卯子、子卯、辰午酉亥之名也。於是乎，有金剛火強，自刑其方，水局刑木，木局刑水之議。苟曰必三始刑，則卯子子卯之無禮刑，辰午酉亥之自刑，豈必三也？是故三刑之名，不可以三泥也。（孟黨寅巳申亥，仲黨卯午酉子，季黨辰未戌丑。）

The punishments of the three positions, namely the punishments of the first position (孟位), the second position (仲位), and the third position (季位), give rise to the names of the three punishments. These include the combinations of寅 with巳 and申, 丑 with戌 and未, 卯 with子, 子 with卯, and the self-punishments of 辰, 午, 酉, and 亥. From this, there are further statements such as "the metal is strong and self-punishes its own direction" and "the water group punishes the wood group, and the wood group punishes the water group." If one insists that three branches must be present to constitute a punishment, then the mutual punishments between卯 and子, and between子 and卯, known as "punishment of impropriety," and the self-punishments of 辰, 午, 酉, and 亥, would also require three branches? Therefore, the term "three punishments" should not be taken literally as referring to the number three. (Note: The first position includes寅, 巳, 申, and 亥; the second position includes卯, 午, 酉, and 子; the third position includes辰, 未, 戌, and 丑.)

三刑之法，墓亦賴之，刑則墓開，刑而兼沖，其力更大。（夫墓得刑沖，猶鎖得鑰，故曰墓開，然不及沖，故刑而不沖者輕，刑而兼沖者重，酉建庚申日，用財得困之兌是謂真刑。）夫刑之為象，於物若斃，於心若憂，於事若漓，猶退神之例，而不及旬空月破之凶也。身命遇之，恐骨肉之相殘；婚姻遇之，懼門第之相壓；宦憂內喪，病防帶疾；官克世而問訟，五克世而問疏，若世刑而大凶也。（身命，謂世及用爻遇之，男娶謂財、女嫁謂官遇之。）

The method of three punishments involves the爻 that has entered a tomb, which also depends on this: one punishment opens the tomb; if there is punishment and also a clash, the effect is stronger. (Note: when a爻 that has entered a tomb is both punished and clashed with, it is like a lock being matched with a key, so it is called "tomb opened"; however, punishment is less powerful than a clash, so if there is only punishment without a clash, the effect is light, but if there is both punishment and clash, the effect is heavy. In the case of a酉 month and庚申 day, with wife's wealth as the main element, and the hexagram changing from《困》to《兑》, this is called true punishment.) The imagery of punishment: in things it resembles decay, in the mind it resembles worry, in affairs it resembles thinness, similar to the example of "retreating god," but not as凶 as旬空 or month breaker. When asking about one's own life and fate and encountering punishment, one should fear family members harming each other; when asking about marriage and encountering punishment, one should fear mutual conflict between the two families; those in official positions should worry about family loss, and sick people should be cautious of disability. If the official ghost controls the world line and the question is about a lawsuit, or the fifth line controls the world line and the question is about a petition, and at this time the world line also encounters punishment, it is a great凶. (Note: when referring to one's own life and fate encountering punishment, it means the world line and the main element line encountering punishment; for a man marrying, it refers to the wife's wealth line encountering punishment; for a woman getting married, it refers to the official ghost line encountering punishment.)

夫害者，奪吾之好為害也，上下四方曰六，故名六害，舉天地之內而言也。相合曰好，相沖曰奪，相惡曰害，是故沖吾之合，則猶奪吾之好，吾故惡之，而與相害也。故子合丑而未沖，所以子未為害爾，六合則有六沖，六沖則有六害，此六害之立法也。（古亦稱穿心六害。）

The concept of "harm" refers to the loss of what I like. The combination of above, below, and the four directions is called "six," hence it is called "six harms," referring to the entire universe. When two elements are in harmony, it is called "good"; when they are in opposition, it is called "taking away"; when they are in conflict, it is called "harm." If the harmonious element is destroyed by the opposing element, it is equivalent to losing what I like, and thus I come to dislike it, resulting in a harmful relationship. Therefore, since Zi and Chou are harmonious, and Wu (future) conflicts with Chou, Zi and Wei become harmful. There is six harmony, hence six conflicts; there is six conflicts, hence six harms—this is the principle of six harms. (Note: In ancient times, this was also referred to as "heart-piercing six harms.")

然有生害、有克害，其為象也，心惡而面好，外悅而內仇，此相生之害也。我克彼者，我強而彼弱，志相惡爾；彼克我者，彼剛而我柔，力被制爾。然亦不及六沖之甚也，然亦必兼合沖生克而考之。三刑六害，當別用爻，非以卦象云爾。（大抵六害重克害，克害重用爻世爻，及應克世，若姤恆小畜益卦，雖存六害之名，當察其用而權之。）

Harm can be divided into 'harm through generation' and 'harm through overcoming'. The image taken is: the heart dislikes but the face shows friendliness, the exterior shows joy but the interior harbors hatred—this is harm through generation. If I overcome the other, that means I am strong and he is weak, and there is only mutual dislike in will; if the other overcomes me, that means he is strong and I am weak, and I am controlled in strength. However, harm is still less severe than six clashes, and it must be examined together with combination, clash, generation, and overcoming. Three punishments and six harms should be distinguished according to which useful god they fall on, not just in terms of the entire hexagram. (Note: Generally speaking, among the six harms, harm through overcoming is more serious; among harm through overcoming, the ones falling on the useful god, world line, or response line overcoming the world line are most important. Hexagrams like Gu, Heng, Xiao Xu, and Yi, although named as having six harms, should still be examined according to the useful god and considered accordingly.)

神宿之法，災祥非一，吉凶之驗，別演乃殊。有以天象列星而入易者，有以人事占星而入易者，然要無不出乎干支陰陽生克衰旺之情，或年或季或月或日或時或局之例，以辯其有用無用，輕力重力焉。其有星之名，而無所本者不敢列也。（天象，如角亢房，二十八經星也，如木火土金水，五緯星也，如貪狼巨門，九曜星也；人事，如天喜天醫天廚天獄之類是也。雖星煞雜陳，各有所本，否則俗傳無驗也。）

The system of divine stars and mansions covers various aspects of fortune and misfortune, and the manifestation of good or bad outcomes varies according to different methods of divination. Some incorporate actual celestial stars into the divination of the Book of Changes, while others introduce names of stars used in human affairs into the Book of Changes. In the end, all these methods are based on the relationships of heavenly stems and earthly branches, yin and yang, generation, overcoming, decline, and strength. They may be calculated according to years, seasons, months, days, hours, or triple harmony formations, to determine which are useful, which are not, which are strong, and which are weak. Any star name without a documented origin will not be included in this book. (Note: Celestial phenomena include constellations such as Jiao, Kang, Fang, etc., the twenty-eight mansions, and the five visible planets of wood, fire, earth, metal, and water, as well as the nine luminaries such as Tān láng and Jù mén. Human affairs include names such as Heavenly Joy, Heavenly Doctor, Heavenly Kitchen, and Heavenly Prison. Although star and煞 (malevolent stars) are mixed together, each has its origin; those without origin are merely popular but ineffective.)

如經星入易，乾之上九降參，又降鎮星，唯歲時身命之占用之；九曜之立，曰貪狼，曰巨門，曰祿存，曰文昌，曰廉貞，曰武曲，曰破軍，曰左輔，曰右弼是也，唯婚姻才貌墳塋屋宅之占用之。（法曰：月月常加戌，時時起破軍，破軍前兩位，世俗少知聞。兩位，即左輔右弼也，斗柄即破軍。如寅建午時占，以戌加寅起至午時在戌，以戌上為破軍，亥是左輔，子是右弼也。）紫微垣以危室之分起子也，天市垣以尾箕之分起寅也，太微垣以翼軫之分起巳也，唯造化之占用之，此天象立星之略也。（三垣皆以正月起順行。）

For example, introducing the twenty-eight mansions into the divination of the Book of Changes: the upper ninth line of the Qian trigram corresponds to the Three Stars mansion and also to the planet Zhèn Xīng, and it is only used when divining the years and destinies or when divining one's own life and fate. The nine luminaries are Tan Wang, Ju Men, Lu Cun, Wen Chang, Lian Zhen, Wu Qu, Po Jun, Zuo Fu, and You Bi, and they are only used when divining marriage, appearance and beauty, tombs, and houses. (Note: the mnemonic says 'the month always adds Wu, and the hour starts with Po Jun. Po Jun is two positions before, which is little known by the common people.' The two positions refer to Zuo Fu and You Bi; the handle of the Big Dipper is Po Jun. For example, if divining on the first month of the寅 and the fifth hour, place Wu on the寅 and count forward to the fifth hour, which falls on Wu, so Wu is Po Jun,亥 is Zuo Fu, and 子 is You Bi.) The Purple微垣 follows the division of the危 and 室 mansions starting from 子, the Heavenly Market垣 follows the division of the尾 and 犁 mansions starting from 寅, and the Tai Wei垣 follows the division of the翼 and 轸 mansions starting from 巳, and they are only used when divining creation and transformation. The above is a general overview of the celestial establishment of stars. (Note: all three enclosures start from the first month and proceed in order.)

天德之星，正月起亥而順行，蓋天之德澤，從天門而降，亥為天門，因以名之。天干天德寅建在丁，卯建在申，蓋人事天功，陰陽相助也。（天德正月起亥順行，干德法曰：正丁二申宮，三壬四辛同，五亥六甲上，七癸八寅從，九丙十居乙，子巳丑庚逢。）

The star called Heavenly Virtue begins at the亥 (Hai) position in the first lunar month and proceeds in order. This is because the virtue of Heaven descends from the Heavenly Gate, and亥 (Hai) is the Heavenly Gate, hence the name. As for the Heavenly Virtue associated with the Heavenly Stems: in the寅 (Yin) month it is at丁 (Ding), and in the卯 (Mao) month it is at申 (Shen)—this reflects the assistance of Heaven's grace in human affairs, where yin and yang support each other. (Note: Heavenly Virtue begins at亥 (Hai) in the first month and proceeds in order. The mnemonic for Heavenly Virtue of the Heavenly Stems is: "In the first month it is at Ding, in the second at Shen, in the third at Ren, in the fourth at Xin, in the fifth at Hai, in the sixth at Jia, in the seventh at Gui, in the eighth at Yin, in the ninth at Bing, in the tenth at Yi.")

（天德即天道，陰陽兩互，撫祐八荒，孟季保生墓之人元，四正用陽貴之協力。故寅內人元丙，天與丁助之，卯內人元癸，天與陽貴坤中壬水助之，辰內人元癸，天與壬助之，巳內庚，天與辛，午內乙，天與陽貴乾中甲木助之，未內乙，天與甲也，餘六位仿此。歷日所載，坤乾艮巽，即申亥寅巳爾，其土德周遍，故不列天德也，此法用天干，如寅建丁亥子孫發動，以丁為天德也，利用防非。）

(Notes: Heavenly Virtue refers to the heavenly way, which combines yin and yang to protect all directions. For the first and third positions, the hidden heavenly stem in each branch is matched with its growth and storage to form a pair. For the four cardinal directions, the assistance comes from the power of the nobleman. For example, the hidden heavenly stem in寅 is丙, and heaven uses丁 to assist it; the hidden heavenly stem in卯 is癸, and heaven uses the nobleman from the坤 position, which is壬 water, to assist it; the hidden heavenly stem in辰 is癸, and heaven uses壬 to assist it; the hidden heavenly stem in巳 is庚, and heaven uses辛 to assist it; the hidden heavenly stem in午 is乙, and heaven uses the nobleman from the乾 position, which is甲 wood, to assist it; the hidden heavenly stem in未 is乙, and heaven uses甲 to assist it. The remaining six positions follow the same pattern. The records in the calendar refer to坤,乾,艮,巽, which are actually申,亥,寅,巳. Earth's virtue pervades all directions, so it is not listed separately as Heavenly Virtue. This method uses heavenly stems: for example, if the子孙爻 is activated on a day of丁亥 in the寅 month, then丁 is considered Heavenly Virtue, and it is suitable to use it for preventing disputes.)

月德自未而順行，未為廣寒宮，太陰之府，是以始之。天干月德寅午戌建而舉丙，亥卯未建而舉甲，巳酉丑月德在庚，申子辰月德在壬，太陰之德，亦其助也，蓋以午丁而丙助，卯乙而甲扶焉。（古法以子為帝座，午為端門，卯為雷門，酉為佛境，亥為天門，巳為地戶，申為神門，寅為鬼路，辰為天羅，戌為地網，丑為黃泉殺，未為廣寒宮也，四德俱主福廕，能逃刑免難。）

The Monthly Virtue begins from the position of Wei and proceeds in a clockwise direction, because Wei is the dwelling place of the Broad Cold Palace and the Taiyin Moon. The Heavenly Stems associated with the Monthly Virtue are as follows: for months of Yin, Wu, and Xu, the Monthly Virtue is Bing; for months of Hai, Mao, and Wei, the Monthly Virtue is Jia; for months of Si, You, and Chou, the Monthly Virtue is Geng; and for months of Shen, Zi, and Chen, the Monthly Virtue is Ren. This is also the virtue of Taiyin assisting: in the month of Wu, the person's original element is Ding, so Bing is used to assist; in the month of Mao, the person's original element is Yi, so Jia is used to support. (Note: According to ancient methods, Zi is the Imperial Seat, Wu is the Gate of the End, Mao is the Gate of Thunder, You is the Buddha's Realm, Hai is the Heaven's Gate, Si is the Earth's Gate, Shen is the Gate of the Divine, Yin is the Ghost's Path, Chen is the Heavenly Net, Xu is the Earth's Net, Chou is the Yellow Hell's Evil, and Wei is the Broad Cold Palace. Heavenly Virtue, Monthly Virtue, and the other four virtues all govern blessings and can help avoid punishment and difficulties.)

天乙貴人，有陰陽之別，陽貴始自天王立甲子而順求之，陰貴始自地王起甲申而逆求之。貴人之用，不犯對於君王，貴人之行，不踐入於羅網。甲合己而在子，己以子為陽貴；乙合庚而在丑，庚以丑為陽貴；丙合辛而在寅，辛以寅為陽貴；丁合壬而在卯，壬以卯為陽貴；辰為天羅，逾而不入；戊合癸而在巳，癸以巳為陽貴；午為端門，越而弗對；己合甲而在未，甲以未為陽貴；庚合乙而在申，乙以申為陽貴；辛合丙而在酉，丙以酉為陽貴；配為地網弗履；壬合丁而在亥，丁以亥為陽貴；子為帝座弗犯；癸合戊而在丑，戊以丑為陽貴，陰貴亦然。

The Heavenly Stem and Earthly Branch system is used to determine the positions of the Nobleman (贵人). The Nobleman has two systems: the Yang Nobleman and the Yin Nobleman. The Yang Nobleman is calculated by starting from the Heavenly Stem Jia (甲) and the Earthly Branch Zi (子) during the ancient era, and proceeding in order. The Yin Nobleman is calculated by starting from the Earthly Branch Shen (申) and the Heavenly Stem Jia (甲) during the era of the Earth Emperor, and proceeding in reverse. There are two prohibitions when using the Nobleman: one must not face directly the position of the Emperor, and one must not enter the area of the Heavenly Net and Earthly Net. The method for calculating the Yang Nobleman is as follows: Jia (甲) combines with Ji (己), and Jia is at the position of Zi (子), so Ji (己) takes Zi (子) as the Yang Nobleman. Yi (乙) combines with Geng (庚), and Yi is at the position of Chou (丑), so Geng (庚) takes Chou (丑) as the Yang Nobleman. Bing (丙) combines with Xin (辛), and Bing is at the position of Yin (寅), so Xin (辛) takes Yin (寅) as the Yang Nobleman. Ding (丁) combines with Ren (壬), and Ding is at the position of Mao (卯), so Ren (壬) takes Mao (卯) as the Yang Nobleman. Chen (辰) is the Heavenly Net, so it is skipped. Wu (戊) combines with Gui (癸), and Wu is at the position of Si (巳), so Gui (癸) takes Si (巳) as the Yang Nobleman. Wu (午) is the Gate of the End, so it is skipped. Ji (己) combines with Jia (甲), and Ji is at the position of Wei (未), so Jia (甲) takes Wei (未) as the Yang Nobleman. Geng (庚) combines with Yi (乙), and Geng is at the position of Shen (申), so Yi (乙) takes Shen (申) as the Yang Nobleman. Xin (辛) combines with Bing (丙), and Xin is at the position of You (酉), so Bing (丙) takes You (酉) as the Yang Nobleman. Xu (戌) is the Earthly Net (the original text says '配', which is likely a mistake for '戌'), so it is skipped. Ren (壬) combines with Ding (丁), and Ren is at the position of Hai (亥), so Ding (丁) takes Hai (亥) as the Yang Nobleman. Zi (子) is the Imperial Seat, so it is not approached. Gui (癸) combines with Wu (戊), and Gui is at the position of Chou (丑), so Wu (戊) takes Chou (丑) as the Yang Nobleman. The method for calculating the Yin Nobleman follows the same pattern.

（法曰：甲羊戊庚牛，乙猴巳鼠頭，丙雞丁豬走，壬兔癸蛇游，六辛騎猛虎，陽貴用斯求。甲牛戊庚羊，乙鼠巳猴鄉，丙雞丁豬位，壬蛇癸兔藏，六辛乘駿馬，陰貴用心詳。六壬數，巳至戌用陽，亥至辰用陰，未當。當以子至巳用陽，午至亥用陰，易筮不分陰陽。）

(Note: The formula for Yang Guì is "Jia sheep Wu Wu cow, Yi monkey Si rat head, Bing chicken Ding pig walk, Ren rabbit Gui snake tour, six Xin ride fierce tiger, Yang Guì use this to seek." - Jia Guì is in Wei, Wu and Wu Guì are in Chou, Yi Guì is in Shen, Ji Guì is in Zi, Bing Guì is in You, Ding Guì is in Hai, Ren Guì is in Mao, Gui Guì is in Si, and Xin Guì is in Yin. The formula for Yin Guì is "Jia cow Wu Wu sheep, Yi rat Si monkey village, Bing chicken Ding pig position, Ren snake Gui rabbit hidden, six Xin ride swift horse, Yin Guì use this to examine carefully." In the system of Da Liu Ren, Yang Guì is used from the hour of Si to Xu, and Yin Guì is used from the hour of Hai to Chen, which is inappropriate; it should be Yang Guì used from the hour of Zi to Si, and Yin Guì used from the hour of Wu to Hai. As for divination using the Book of Changes, it does not distinguish between Yin and Yang, and uses a single set.)

福星貴人，即食神星也。甲之五遁，丙為食神，故寅為福；乙之五遁，丁為食神，丑亥為福星也。（法曰：甲虎乙豬牛，丙同犬鼠遊，丁雞戊猴走，己羊庚馬頭，辛蛇癸逐兔，壬日占龍樓。）天廚貴人，祿上生祿，是為天廚。甲之五遁，祿於丙寅，寅上之丙，復祿於巳，故甲以巳為天廚；癸之五遁，祿於壬子，子上之壬，復祿於亥，故癸以亥為天廚也。（法曰：甲丁蛇位號天廚，丙鼠壬雞癸伴豬，乙戊辛干皆向馬，己猴庚虎福神殊。右二星主祿食。）

The star of Good Fortune and Nobleman is the Food God star. For Jia, using the Five Rats method, Bing is Jia's Food God, and since Bing is in Yin, Jia uses Yin as the star of Good Fortune. For Yi, using the Five Rats method, Ding is Yi's Food God, and since Ding falls in Chou or Hai, Yi uses Chou or Hai as the star of Good Fortune. (Note: The mnemonic says "Jia's Good Fortune is in Yin, Yi's is in Hai and Chou, Bing's is in Xu and Zi, Ding's is in You, Wu's is in Shen, Ji's is in Wei, Geng's is in Wu, Xin's is in Si, Gui's is in Mao, and Ren's is in Chen.") The star of Heavenly Kitchen is based on the meaning of "the birth of禄 on the禄." For Jia, using the Five Rats method, the禄 is in Bingyin; the Bing in Yin has its禄 in Si, so Jia uses Si as the Heavenly Kitchen. For Gui, using the Five Rats method, the禄 is in Renzi; the Ren in Zi has its禄 in Hai, so Gui uses Hai as the Heavenly Kitchen. (Note: The mnemonic says "Jia and Ding's Heavenly Kitchen is in Si, Bing's is in Zi, Ren's is in You, Gui's is in Hai, Yi, Wu, and Xin's is in Wu, Ji's is in Shen, Geng's is in Yin. Both stars relate to salary and food.")

天元祿者，臨官則食祿。甲木生亥，臨官於寅，乙木生午，臨官於卯，丙戊生於寅，臨官於巳，丁己生於酉，臨官在午，陰陽順逆，各以類推。（天元祿法：從臨官而得，四位臨官，即名祿位，如甲木生亥，順行四位，臨官在寅，故甲祿在寅；如乙木生午，逆行四位，臨官在卯，故乙祿在卯之類。）

"The heavenly stem's official position" refers to the "Lingguan" position among the twelve long lives, and reaching Lingguan means receiving a salary. For Jia wood, the long life is in Hai, and the Lingguan is in Yin; for Yi wood, the long life is in Wu, and the Lingguan is in Mao; for Bing and Wu wood, the long life is in Yin, and the Lingguan is in Si; for Ding and Ji wood, the long life is in You, and the Lingguan is in Wu. Yang stems proceed in order, while Yin stems proceed in reverse, and the rest follow the same pattern. (Note: The heavenly stem's salary comes from Lingguan: counting from the long life to the fourth position is Lingguan, which is the salary position. For example, Jia wood's long life is in Hai, and counting forward four positions leads to Lingguan in Yin, so Jia's salary is in Yin; Yi wood's long life is in Wu, and counting backward four positions leads to Lingguan in Mao, so Yi's salary is in Mao, and the rest follow the same example.)

天地財，遁甲以戊己為五馬六財，而戊己坐辰巳之上，故正月以辰為天財，巳為地財，順而終之，乃天地財也。（馬，即財也，法曰：正七起龍蛇，二八馬羊家，三九循申酉，四十犬豕牙，子午鼠牛索，丑未寅卯查，遁甲因戊己，問利自當沙。）

In the system of Qimen Dunjia, the two principles Wu and Ji are referred to as the "Five Horses and Six Currencies." Since Wu and Ji are located on the positions Chen and Si respectively, in the first lunar month, Chen is considered the heavenly currency and Si the earthly currency. Subsequently, the positions progress in order each month, forming the concept of heavenly and earthly currencies. (Note: Here, "horse" refers to currency. The mnemonic states: "In the first and seventh months, the dragon and snake are in Chen and Si; in the second and eighth months, the horse and sheep are in Wu and Wei; in the third and ninth months, the horse and sheep are in Shen and You; in the fourth and tenth months, the dog and pig are in Xu and Hai; in the fifth and eleventh months, the rat and ox are in Zi and Chou; in the sixth and twelfth months, the rat and ox are in Yin and Mao." This sequence originates from Wu and Ji in Qimen Dunjia, and when seeking information about wealth, one should refer to these positions.)

文章德業，必臨官設政，三歲後而吾道始昌，因曰文昌。甲祿在寅，逾三位而巳是也。辛則不然，逾三位而當子，子為帝座，弗敢犯之，物不可盈，藏於文庫，是以辛以戌為文昌也。（法曰：甲蛇乙馬號文昌，丁己尋雞辛犬方，庚豬癸兔壬從虎，丙戊揚猴最吉祥。蓋火墓在戌，離為文明，故曰文庫；金墓於丑，金為兵革，故曰武庫也。）

The cultivation of virtue and accomplishments in writing must first reach the stage of managing affairs and governing properly. Only after three years will one's own views begin to be widely accepted, hence it is called "Wen Chang" (literary virtue). For Jia (甲), the禄 (favorable position) is in寅 (Chen), and moving three positions further leads to巳 (Si), which is Jia's Wen Chang. However, for Xin (辛), it is different: from Xin's禄 in酉 (You), moving three positions leads to子 (Zi), which is the position of the Emperor's seat and thus cannot be violated. Also, because things should not be overly full, it is concealed in the repository of literature, so Xin's Wen Chang is in戌 (Xu). (Note: The mnemonic says "Jia's Wen Chang is in Si, Yi's in Wu, Ding and Ji's in You, Xin's in Xu, Geng's in Hai, Gui's in Mao, Ren's in Yin, and Bing and Wu's in Shen." The fire墓 (burial place) is in Xu, and since fire represents civilization, Xu is called "Wen Ku" (literary repository); the metal墓 is in Chou, and since metal relates to military affairs, Chou is called "Wu Ku" (military repository).)

位中居尊，謂之將星，故亥卯未，將星在卯，而攀辰鞍，駕巳馬，馬前六害，以警蹕也，害前華蓋，備旌幡也，將後七神，甲士後勁也，而劫煞災煞天煞地煞年煞月煞亡人煞，以名焉。是以華蓋為首星，劫煞為尾星，而將衛在中也。（將星法起中神，子午卯酉，正中位也，故亥卯未，將星在卯，辰為攀鞍，巳為駕馬，馬前為六害午也，害前為華蓋未也，將後為七煞，自申至寅七位是也。）

The most esteemed among those in the triple harmony is called "General Star" (将星). Therefore, in the triple harmony of Hai-Mao-Wei (亥卯未), the General Star is at Mao. The next position after Mao is Chen, called "Mounting the Horse" (攀鞍), and the next is Si, called "Post Horse" (驿马). The position before the horse is Wu, called "Six Harm" (六害), symbolizing the warning procession. The position before the harm is Wei, called "Crown Cloud" (华盖), symbolizing banners and flags. Seven positions after the General Star are the seven evils, like soldiers at the rear, named respectively Robbery Star (劫煞), Disaster Star (灾煞), Heaven Evil (天煞), Earth Evil (地煞), Year Evil (年煞), Month Evil (月煞), and Death God Star (亡神煞). Therefore, Crown Cloud is the first star in this sequence, Robbery Star is the last, and the General Star and its attendants are in the middle. (Note: The General Star starts from the central deity of the triple harmony: Zi, Wu, Mao, You are the four central positions. Therefore, in the triple harmony of Hai-Mao-Wei, the General Star is at Mao. Chen is Mounting the Horse, Si is Post Horse. The position before the horse is Wu, called Six Harm. The position before the harm is Wei, called Crown Cloud. Seven positions after the General Star, counting from Shen to Yin, make up the seven evils.)

天馬，即乾馬也，正月午始，循環行之，此星惟利升遷之卜。驛馬亦從將星而推也，如寅午戌，將星在午，則以未為攀鞍，申為駕馬矣，行人要星也。（正月用乾四爻為天馬，二月五爻申，循環用之。法曰：正七還騎馬，二八向猴申，三九須從犬，四十鼠相侵，五十一當寅上，六十二定歸辰。天馬文人用上，喪病者嗔，蓋病者馬向天遊，是上喪服也。驛馬法曰：寅午戌馬居申，亥卯未馬在巳，申子辰成居寅，巳酉丑馬在亥。）

The Heavenly Horse is the horse of the Qian hexagram, starting from the hour of Wu in the first lunar month and proceeding in a cyclic manner each month; this star is beneficial only for matters of promotion. The Post Horse is derived from the general star: for example, in the Yin-Wu-Xu trinity, the general star is at Wu, so Wei is the climbing saddle and Shen is the Post Horse—it is a crucial star for travelers. (Note: In the first lunar month, the fourth line of the Qian hexagram, which is Wu, is the Heavenly Horse; in the second lunar month, the fifth line, which is Shen, is used, and so on in a cyclic manner. There is a mnemonic: "In the first and seventh months, the horse is at Wu, in the second and eighth at Shen, in the third and ninth at Xu, in the fourth and tenth at Zi, in the fifth and eleventh at Yin, in the sixth and twelfth at Chen." The Heavenly Horse is favorable for scholars but is unfavorable for matters of death or illness; encountering the horse in a sick person's chart indicates "traveling toward heaven," which is a sign of mourning. The mnemonic for the Post Horse states: "In the Yin-Wu-Xu trinity, the horse is at Shen; in the Hai-Mao-Wei trinity, the horse is at Si; in the Shen-Zi-Chen trinity, the horse is at Yin; in the Si-You-Chou trinity, the horse is at Hai.")

且天喜之為星也，孟春建寅，則喜在戌，仲春建卯，則喜在亥，季春建辰，則喜在子，蓋以成為喜也。喜神之用，遁甲所專。遁甲者，拒庚而藏甲也。惟丙丁制之，故甲己五遁得丙寅，則喜神在寅也，乙庚五遁得丙戌，則喜神在戌矣。（成喜之法，寅到戌而成，卯至亥而成，辰至子而成也，餘可類推。法曰：春戌夏丑為天喜，秋辰冬未三三指。喜神法曰：甲己東北乙庚乾，丙辛獨位向坤言，丁壬二日離宮上，戊癸東南喜事連。若喜神位值子孫動者，出行順利，其他動止亦宜向之也。）

Now regarding the star of Heavenly Joy: In the first lunar month, the Heavenly Joy is in the hour of Xu; in the second lunar month, it is in the hour of Hai; in the third lunar month, it is in the hour of Zi. This is based on the meaning of "achieving success as joy." As for the use of the "Joy God," it comes from the art of Dun Jia. The term "Dun Jia" refers to hiding the Jia stem by avoiding the Geng metal, and only the Bing and Ding stems can control Geng. Therefore, on Jia and Ji days, the five rats'遁 (Dun) method leads to Bingyin, and the Joy God is in the hour of Yin; on Yi and Geng days, the five rats'遁 method leads to Bingxu, and the Joy God is in the hour of Xu. (Note: The calculation for "achieving joy" is: counting from Yin to Xu is considered complete, from Mao to Hai is considered complete, from Chen to Zi is considered complete, and so on. The mnemonic says, "In spring, the Heavenly Joy is in Xu; in summer, it is in Chou; in autumn, it is in Chen; in winter, it is in Wei." The Joy God mnemonic says, "On Jia and Ji days, the Joy God is in the Northeast; on Yi and Geng days, it is in the Heaven; on Bing and Xin days, it is alone in the Earth; on Ding and Ren days, it is in the Fire; on Wu and Gui days, it is in the Southeast, and joyous events are connected." If the position of the Joy God coincides with the movement of the children's爻, then traveling will be smooth; other activities and movements should also face that direction.)

天赦，與人更新也。作歷之初，首於冬至 甲子，故冬至甲子為天赦；春首戊寅，夏至甲午，秋首戊申，刑罪之占，得逢解網也。天解春以寅，夏以巳，秋以申，冬以亥。蓋水絕於申，寅能破之，是為天解。（先王以二至及春秋首日，大赦天下，故後世以是日為天赦。天解，凡以絕為我難，沖則天去我難也。）

" Heavenly Pardon " gives a person an opportunity for self-reform. At the beginning of the calendar, the start was set as the Jiazi day of the winter solstice, so the winter solstice on Jiazi day is considered Heavenly Pardon. In addition, the Wuyin day after the beginning of spring, the Jiawu day of summer solstice, and the Wushen day after the beginning of autumn are also counted as Heavenly Pardon. When encountering punishment or guilt in divination, it is like the law net being released. "Heavenly Release" occurs in the寅 (Yin) during spring, in the巳 (Si) during summer, in the申 (Shen) during autumn, and in the亥 (Hai) during winter: water is exhausted at申 (Shen), and寅 (Yin) can break through申 (Shen), so寅 (Yin) is the Heavenly Release for spring. (Note: Former kings pardoned the people on the winter solstice, summer solstice, beginning of spring, and beginning of autumn, so later generations fixed these days as Heavenly Pardon. The principle of Heavenly Release is: whenever there is "exhaustion," it is my difficulty, and using "conflict" to break through it is the heavens helping me resolve my difficulties.)

月解，太陰也，自戌而輝，行南周天之半，以照北極，故九十月在午，正二月在申也。剪刈根萌，則息非宜。喝散，春木根萌在亥，巳能刈之，是為喝散。（月解法，九十月午，子丑月未，正二月申，三四月酉，五六月戌，七八月亥。兩月一位，謂上施下仰，九十月午者，午施子仰也。午自亥極，施仰乃見。沖斷生根為喝散，夏火生寅，用申沖寅，秋多生巳，用亥沖巳。法曰：春巳夏居申，秋豬冬到寅是也。）

"The Moon's Release" is based on the image of the Moon, which is associated with the Yin. The Moon begins to shine from the戌 position, travels through the southern half of the celestial circle to illuminate the North Pole. Therefore, the Moon's Release occurs at午 in September and October, and at申 in January and February. As for cutting the roots and sprouts of plants, this is detrimental to their growth: this is called "Scattering by Drinking." In spring, the roots and sprouts of wood are in亥 (where wood begins to grow), and巳 can break them, which is called Scattering by Drinking. (Note: The arrangement of the Moon's Release is that September and October are at午, November and December at未, January and February at申, March and April at酉, May and June at戌, July and August at亥. Two months share one position, reflecting the idea of upper giving and lower receiving; saying September and October are at午 means that午 is above giving and子 is below receiving. When午 moves from the亥 position to the extreme, the giving and receiving become apparent. Breaking the root of growth is called Scattering by Drinking: summer fire begins to grow in寅, so申 is used to冲寅; autumn metal begins to grow in巳, so亥 is used to冲巳. The mnemonic says 'In spring it is巳, in summer it is申, in autumn it is亥, in winter it is寅.' )

天醫，上帝之司，救療之神也。本在遁甲，相丙而御庚，即丁神也。好生為心，故不踐於寂滅之地，乃更位焉。週歲而復命，始歲而復化。活曜，上帝命司生之神也，因隨帝而出於震焉，為胎育子息之占。（以五虎遁，正月甲遁覓丁神，得丁卯丁丑，故正月以丁卯為天醫，餘丁丑；二月乙遁得丁亥，三月丙遁得丁酉，乃弗居而易丑，故三月則以丁丑為天醫。夫酉為佛境，乃寂滅日沉之地，故弗居；四月丁遁得丁未，五月戊遁得丁巳，六月己遁復得丁卯，餘丁丑，七月庚遁復得丁亥，八月辛遁復得丁酉，違酉從丑，九月壬遁復得丁未，十月癸遁復得丁巳，十一月甲遁復得丁卯，十二月乙遁復得丁亥終焉，還命上帝，歲復如是也。

The "Heavenly Doctor" is a deity under the dominion of the Supreme Deity, responsible for healing. It originates from the art of Dun Jia, where the "Ding" deity assists the "Bing" fire and resists the "Geng" metal. The Heavenly Doctor is devoted to preserving life, so it refuses to stay in places of emptiness and death. Whenever it encounters such a place, it changes its position. After completing a cycle in one year, it returns to report to the Supreme Deity and starts the cycle again the following year. The "Living Radiance" is a deity assigned by the Supreme Deity to oversee childbirth. It emerges with the statement "The Emperor arises from the Thunder Trigram," and is used to predict pregnancy and offspring. (Note: Using the Five Tiger遁 method, start with the "Dun" in the first month on the "Jia" stem, and search for the "Ding" deity, arriving at "Dingmao" and "Dingchou," so the "Heavenly Doctor" in the first month is "Dingmao," with "Dingchou" as an alternative. In the second month, starting with the "Ding" on the "Yi" stem leads to "Dinghai." In the third month, starting with the "Ding" on the "Bing" stem leads to "Dingyou," but since it refuses to stay in "You," it uses "Dingchou" instead, so the "Heavenly Doctor" in the third month is "Dingchou" — "You" is the realm of the Buddha, a place of emptiness and death, so it avoids it. In the fourth month, starting with the "Ding" on the "Ding" stem leads to "Dingwei." In the fifth month, starting with the "Ding" on the "Wu" stem leads to "Dingsi." In the sixth month, starting with the "Ding" on the "Ji" stem leads to "Dingmao" (with "Dingchou" as an alternative). In the seventh month, starting with the "Ding" on the "Geng" stem leads to "Dinghai." In the eighth month, starting with the "Ding" on the "Xin" stem leads to "Dingyou," but since it avoids "You," it uses "Dingchou." In the ninth month, starting with the "Ding" on the "Ren" stem leads to "Dingwei." In the tenth month, starting with the "Ding" on the "Gui" stem leads to "Dingsi." In the eleventh month, starting with the "Ding" on the "Jia" stem leads to "Dingmao." In the twelfth month, starting with the "Ding" on the "Yi" stem leads to "Dinghai," and then it returns to report to the Supreme Deity, repeating the same cycle the following year.)

發微通書，以天喜為天醫誤矣。法曰：天醫正卯二豬臨，三月隨牛四未尋，五蛇六兔七居亥，八丑九羊十巳存，十一再來尋卯上，十二亥上作醫人。活曜法，正月從卯順行。）

The "Fa Wei Tong Shu" equates Heavenly Joy with Heavenly Doctor, which is incorrect. The mnemonic says: "Heavenly Doctor appears in the second month at Mao, second month at Hai, third month at Chou, fourth month at Wei, fifth month at Si, sixth month at Mao, seventh month at Hai, eighth month at Chou, ninth month at Wei, tenth month at Si, eleventh month at Mao, and twelfth month at Hai." Specifically, in the first month it is at Mao, second month at Hai, third month at Chou, fourth month at Wei, fifth month at Si, sixth month at Mao, seventh month at Hai, eighth month at Chou, ninth month at Wei, tenth month at Si, eleventh month at Mao, and twelfth month at Hai. The arrangement of active stars starts from Mao in the first month and proceeds in order.

雷火之煞，大利功名，蓋雷能動物，即長生也。寅午戌月起於寅，申子辰月起於申，是以立之，震為旌旗煞，故起卯，逆征四圉是謂旌旗。（草木萌生，雷霆動驚，蓋震之德，能普化萬物也。其法正寅二亥，三申四巳，循環三復是焉。然網羅同之。上天之為心，惟惟以生道殺物，是名網羅萬物也，獨捕叛用之。旌旗春卯夏子秋酉冬子。）

The "Thunder and Fire Harm" is highly beneficial for official rank, because thunder can shake all things, which is the meaning of growth. Its arrangement is: in the months of Yin, Wu, and Xu, it starts from Yin; in the months of Shen, Zi, and Chen, it starts from Shen. The "Banner and Flag Harm" is based on the trigram Zhen, so it starts from Mao, and moves backward to conquer the four borders. Hence it is called "Banner and Flag Harm." (Note: The virtue of Zhen is that grass and trees sprout, and thunder shakes, which can universally cultivate all things. Its arrangement is: in the first month it is in Yin, in the second month in Hai, in the third month in Shen, in the fourth month in Si, and it cycles through the year three times. The arrangement of "Net and Snare Harm" is the same. Heaven's intention is merely to kill things through the way of growth, so it is called "Net and Snare All Things," specifically used for divining the capture of rebels. The "Banner and Flag Harm" is in Mao in spring, in Zi in summer, in You in autumn, and in Zi in winter.)

天耳天目，以子坎為耳垂，以午離為目眥，目視上，故始天門，從亥申巳寅為次。耳聽下，故始地戶，從巳寅亥申為次。耳目司視聽，故動而音信當至。耳目本吉宿，以用則將迎而成，故逆行焉。（以四季行四位，春巳夏寅秋亥冬申天耳也，春亥夏申秋巳冬寅天目也。）

The stars "Heavenly Ear" and "Heavenly Eye": The position of the ear is based on the position of the Zi (Water) trigram, which corresponds to the坎 (Kan) hexagram, and the position of the eye is based on the position of the Wu (Fire) trigram, which corresponds to the离 (Li) hexagram. The eyes look upward, so the Heavenly Eye starts from the Heaven Gate (Hai) and follows the sequence of Hai, Shen, Si, and Yin. The ears listen downward, so the Heavenly Ear starts from the Earth Gate (Si) and follows the sequence of Si, Yin, Hai, and Shen. Since the ears and eyes are responsible for hearing and seeing, their movement indicates that messages and sounds will arrive. The ears and eyes are originally auspicious stars, and their use implies welcoming and achieving success, hence the sequence is reversed. (Note: According to the four seasons, the Heavenly Ear is in Si in spring, Yin in summer, Hai in autumn, and Shen in winter; the Heavenly Eye is in Hai in spring, Shen in summer, Si in autumn, and Yin in winter.)

天罡煞，寅卯辰巳之謂也，因生求生，謂生作而得生息，亦漁獵之吉神也。天犬吉而順戌，犬獵益宜之。天豬天鼠天牛，凶而逆亥子丑，牧養忌之。（以寅午戌月為火局，火生於寅，是謂生而起也，二卯三辰四巳，巳酉丑為金局金生於巳，是得生而已也，復寅而三重之，則周一歲矣。天犬正月從戌順行，豬鼠牛正月從亥子丑逆行也，豬忌畜豕，鼠忌養蠶，牛忌牧犢，嫌值鬼同發。）

The "Heavenly Gang" refers to the positions of Yin, Mao, Chen, and Si, based on the concept of "seeking life through creation," meaning that through endeavors one gains sustenance. It is also a favorable deity for hunting and fishing. "Heavenly Dog" is auspicious, starting from Xu and moving in a clockwise direction, making it most suitable for hunting. "Heavenly Pig," "Heavenly Rat," and "Heavenly Ox" are inauspicious, starting from Hai, Zi, and Chou respectively and moving counterclockwise. These are to be avoided in livestock breeding. (Note: Yin, Wu, Xu form the Fire trinity, with Fire's growth beginning at Yin. Then comes Mao in February, Chen in March, and Si in April. Si, You, and Chou form the Metal trinity, with Metal's growth beginning at Si, ending at Si. The cycle then returns to Yin, repeating three times a year, thus completing the cycle. "Heavenly Dog" starts from Xu in January and moves clockwise; "Heavenly Pig," "Heavenly Rat," and "Heavenly Ox" start from Hai, Zi, and Chou in January and move counterclockwise—Heavenly Pig is unfavorable for raising pigs, Heavenly Rat is unfavorable for raising silkworms, and Heavenly Ox is unfavorable for raising young cattle, especially when it coincides with the Official Ghost in the same position.)

大騰蛇之別號曰勾陳煞，以其將相沖中王也。暗金以每季藏金局，故巳酉丑為暗金。破碎謂金庫在丑，以金局自悖逆而出之，四輪複數之，則失藏聚，是名破碎，為家國之多耗也。（正月自辰起逆行，專務驚滯暗金以巳酉丑，自正月四輪複數是也，亦名紅紗，產婦之忌。破碎以丑酉巳，自丑月起四輪復靈乃破碎也。丑為金庫，故始之。法曰：辰戌丑未月在丑，寅申巳亥月在酉，子午卯酉月在蛇，逆破如何財順有。）

The Great Serpent is also called "Gou Chen Sha", because it brings military conflict and invades the central ruler. "Dark Metal Sha" is named so because it hides the metal formation in each season, thus taking Si, You, and Chou as dark metal. "Fragmentation Sha" refers to the fact that the metal storehouse is in Chou, and when the metal formation is reversed, counting through the four positions repeatedly, it loses the meaning of collection and storage, hence called fragmentation, which indicates that families and states often suffer from loss and dispersion. (Note: The Great Serpent starts from Chen in the first month and moves backward, mainly governing fear and stagnation. "Dark Metal" takes Si, You, and Chou, starting from Chen in the first month, counting through the four positions repeatedly, also known as "Red Silk," which is most忌 for childbirth. "Fragmentation" takes Chou, You, and Si, starting from Chou in the Chou month, counting through the four positions repeatedly; since Chou is the metal storehouse, it starts from Chou. The mnemonic says, "In the months of Chen, Xu, Chou, and Wei, it is in Chou; in the months of Yin, Shen, Si, and Hai, it is in You; in the months of Zi, Wu, Mao, and You, it is in Si" — "Si" refers to the Snake; "Fragmentation" takes the reverse direction, while wealth is obtained by moving forward.)

月破曰耗，大耗而小耗隨之，季廢為荒蕪，月廢為月空，空衰為月煞。（正月起申順行為大耗，起未順行為小耗，荒蕪之法，春巳酉丑，夏辰申子，秋卯未亥，冬寅午戌。月空之法，寅午戌月壬廢為月空。月煞之法，壬水衰於丑，故丑為月煞，亥卯未月庚廢戌煞，申子辰月丙廢未煞，巳酉丑月甲廢辰煞，歷日可考。）

The "Month Breaker" is also called "Hao" (Consumption), with a "Great Hao" and a "Minor Hao" following it. The position wasted in a season is called "Wuhu" (Wasteland), and the stem wasted in a month is called "Yuekong" (Monthly Void). The position where the "Yuekong" stem declines is called "Yuesha" (Monthly Sha). (Note: In the first month, the "Great Hao" starts from Shen and proceeds in order, while the "Minor Hao" starts from Wei and proceeds in order. The arrangement of "Wuhu" is: in spring it is Si, You, Chou; in summer it is Chen, Shen, Zi; in autumn it is Mao, Wei, Hai; in winter it is Yin, Wu, Xu. The arrangement of "Yuekong" is: in the month of Yin, Wu, Xu, the water stem Ren is wasted, so Ren is the "Yuekong". The arrangement of "Yuesha" is: the water stem Ren declines in Chou, so Chou is the "Yuesha"; in the month of Hai, Mao, Wei, the metal stem Geng is wasted and Xu is the "Yuesha"; in the month of Shen, Zi, Chen, the fire stem Bing is wasted and Wei is the "Yuesha"; in the month of Si, You, Chou, the wood stem Ji is wasted and Chen is the "Yuesha". These can be checked in the almanacs.)

物滿而破，破而後開，天賊之義也；隨賊而吠，天狗也，其義欲除之、執之、收之。春之天賊，辰滿酉破寅開也，秋之天賊，戌滿卯破申開也。未坤之府，丑能擊之，故地賊出丑而逆行焉。巳為雙女宮，本熒惑之神也，天燭由此而順行焉。天火即火所胎也，蓋火神順鑑四域，歲三復焉。（法曰：正龍二雞三虎鄉，四羊五鼠六蛇藏，七犬八兔九猴位，十牛子馬丑豬忙，是天賊也。天狗隨之沖擊也。地賊，謂穿窬之輩也。法曰：天燭正月起蛇宮，蕩蕩順行數至龍，主火災也。天火，以寅午戌月火局胎於子。四域，子午卯酉四正也，五九月又起子，故一歲三復。）

When things are full, they must break, and only after breaking do they open. This is the meaning of "Heavenly Thief." Following the Heavenly Thief is "Heavenly Dog," which signifies the idea of removing, capturing, and dealing with it. In spring, the Heavenly Thief is: Chen represents fullness, You represents breaking, and Yin represents opening. In autumn, the Heavenly Thief is: Xu represents fullness, Mao represents breaking, and Shen represents opening. Wei is the residence of the Earthly Mother (Kun), and Chou can attack it, so the "Earthly Thief" starts from Chou and moves in reverse. Si is the dwelling of the two female deities, originally belonging to the planet Mars (Fenghuo), so the "Heavenly Candle" begins at Si and moves forward. "Heavenly Fire" refers to the position where fire is born, and the fire deity successively illuminates the four cardinal directions, completing the cycle three times a year. (Note: The mnemonic says "The first month is in Chen, the second in You, the third in Yin, the fourth in Wei, the fifth in Zi, the sixth in Si, the seventh in Xu, the eighth in Mao, the ninth in Shen, the tenth in Chou, the eleventh in Wu, the twelfth in Hai," which is the Heavenly Thief; Heavenly Dog follows it to attack. The term "Earthly Thief" refers to a thief who breaks through walls and roofs. Another saying is "Heavenly Candle starts at the Snake's Palace in the first month, moving forward to count to the Dragon," which indicates fire disasters. "Heavenly Fire" takes the fire trinity of Yin, Wu, and Xu, which are born in Zi. The four cardinal directions refer to Zi, Wu, Mao, and You. In May and September, the cycle starts again from Zi, so the cycle repeats three times a year.)

天官符即臨官之位也，以年局臨官於中宮起寅巳申亥，進三位而復退起中宮，順行九宮，若與鬼動，則成詞訟之凶。陽生曰生氣，陰生曰死氣，以陽主生而陰主殺也。五子遁七位之庚午，上庚克甲為官符，是以從午起官符，隨死氣順行為死氣官符也。春寅歲之始也，法艮卦寅官持世，乃為錘門官符，下而反覆是也。

"The Heavenly Official Symbol" refers to the position of Officialdom. According to the triple harmony formation of the current year, the branch of Officialdom is placed in the Central Palace and then counted from the positions of寅, 巳, 申, and 亥. From there, move forward three positions and return to the Central Palace, then proceed through the nine palaces in order. If this symbol moves in conjunction with the Official Ghost, it becomes a凶 of lawsuits. The qi generated by yang is called "Life Qi," and the qi generated by yin is called "Death Qi," because yang represents life and yin represents destruction. Using the five rat calculation method, the seventh position is Gengwu. Geng metal overcomes Jia wood, so it is called Official Symbol; therefore, starting from午, the Official Symbol follows the Death Qi in sequence. In spring, when the month is寅, which is the beginning of the year, the image of the mountain hexagram with寅 wood Official Ghost holding the world is taken, which is called "Hammer Gate Official Symbol," and it is repeatedly arranged from top to bottom.

（以相指一節起坎宮一白，二節坤宮二黑，三節震宮三碧，四節巽宮四綠，君指四節為中宮五黃，無名指四節為乾宮六白，三節兌宮七赤，二節艮宮八白，一節離宮九紫，乃外九宮也。

(Notes: To arrange the nine palaces using the knuckle positions on the hand: the first section of the index finger corresponds to the Kan Palace (one white), the second section to the Kun Palace (two black), the third section to the Zhen Palace (three green), and the fourth section to the Xun Palace (four green); the fourth section of the middle finger corresponds to the Central Palace (five yellow); the fourth section of the ring finger corresponds to the Qian Palace (six white), the third section to the Dui Palace (seven red), the second section to the Gen Palace (eight white), and the first section to the Li Palace (nine purple)—this is the method for arranging the outer nine palaces.)

如子年乃水局臨官於亥入中宮，即十月在中宮順行，即十一月在乾，十二月在兌，進三復退，即是本年，正月入中宮，二月乾，三月兌，四月艮，五月離，六坎，七坤，八震，九巽，乃終。設如七月占，若鬼動坤宮，為天官符也，此從年起，生氣正月從子順行，死氣及官符從午順行，歲始若蘇未起，有錘門之意。用艮卦自上而下，法曰：正七慮行村，二八鼠當門，三九居戌位，四十弄猴猻，五十一騎馬走，六十二跳龍門。）

For example, in the year of Zi (the Rat), the water trigram's officialdom is in Hai (the Pig). Therefore, Hai is included in the central palace, meaning the tenth month is in the central palace. Then it proceeds in order: the eleventh month is in the Qian palace, the twelfth month is in the Dui palace. Moving forward three positions and then returning, this is the method of arrangement for the year. The first month enters the central palace, the second month enters the Qian palace, the third month enters the Dui palace, the fourth month enters the Gen palace, the fifth month enters the Li palace, the sixth month enters the Kan palace, the seventh month enters the Kun palace, the eighth month enters the Zhen palace, the ninth month enters the Xun palace, and so on. If one divines in the seventh month and the official ghost is active in the Kun palace, it is called the heavenly official symbol. This system starts from the year's sovereign. The life qi begins from Zi in the first month and proceeds in order. The death qi and official symbols begin from Wu and proceed in order. The beginning of the year is like the time when all things are about to revive but have not yet, hence the term 'hammer gate,' which refers to the Gen trigram, pushing down from above. The mnemonic says, 'In the first and seventh months, the concern is in the village; in the second and eighth months, the mouse is at the gate; in the third and ninth months, the position is at Xu; in the fourth and tenth months, the monkey is playing; in the fifth and eleventh months, the horse is riding; in the sixth and twelfth months, the dragon is leaping through the龙门.'

絕止足履，則憂禁怕天獄，寅午戌月絕於亥，巳酉丑月絕於寅，是為天獄。逆踐於地網，為地獄煞也。坎為血卦，丑為刃庫，血因刃上，故正三五七九鼠月，以丑寅卯辰巳午為血刃，刃相對，偶襲奇，複名血忌，血因忌上，故二四六八十臘月，以未申酉戌亥子為血忌。羊刃縱前之利器，勢同荷戈，祿前一位，妻奴所畏。

"Jue" stops movement, so those who fear being confined or imprisoned fear encountering "Heavenly Prison" ("Tian Yu"): in the months of Yin-Wu-Xu (Fire triad), fire is in its "Jue" state in the hour of Hai; in the months of Si-You-Chou (Metal triad), metal is in its "Jue" state in the hour of Yin. This is called "Heavenly Prison." Conversely, stepping into the position of "Earth Net" is called "Hell煞" ("Di Wang"). Kan represents the blood hexagram, and Chou represents the repository of blades. Blood comes from the blade, so in the months of Yang (positive) - the first, third, fifth, seventh, ninth, and eleventh months - the positions of Chou, Yin, Mao, Chen, Si, and Wu are called "Blood Blades" ("Xue Ren"). When blades face each other, even months follow odd months, and this is called "Blood Taboo" ("Xue Ji"); blood comes from the taboo, so in the months of Yin (negative) - the second, fourth, sixth, eighth, tenth, and twelfth months - the positions of Wei, Shen, You, Xu, Hai, and Zi are called "Blood Taboo." "Yang Ren" (Sheep Blade) is a sharp weapon placed before the "Lü" (favorable position), its momentum is like holding a spear and a halberd. It is located one position before the "Lü," and both wife and servants fear it.

（絕為天獄，如申子辰水局絕巳之類，法曰：正月逢亥二月申，三月隨蛇四月寅，五月循環絕於亥，周而復始定其神。戌為地網，故地獄自正月起戌逆行，法曰：正牛二未三寅虎，四猴五兔六雞災，七辰八戌九月巳，十豬子馬丑鼠來。

(Note: "绝" means heaven prison, for example, the water triple combination of Shen-Zi-Chen is imprisoned in Si. The mnemonic says, "In the first month, it meets Hai; in the second month, Shen; in the third month, it follows Sha; in the fourth month, Yin. In the fifth month, it cycles and is imprisoned in Hai, and it repeats in a cycle to determine the deity." Xu is the earth net, so the hell evil starts from Xu in the first month and moves backward. The mnemonic says, "In the first month, Ox; in the second month, Wei; in the third month,寅 (Tiger); in the fourth month, Hou (Monkey); in the fifth month, Yu (Rabbit); in the sixth month, Ji (Rooster); in the seventh month, Chen; in the eighth month, Xu; in the ninth month, Si; in the tenth month, Zhu (Pig); Zi (Rat) and Ma (Horse) in Chou (Ox)." )

血忌之星同血刃。針炙占之定不偕，祿前一位為羊刃，如甲祿在寅，則右順卯為羊刃，乙祿到卯，則左逆寅為羊刃，丙戊祿巳，則右順午為羊刃，丁己祿午，則左逆巳為羊刃。法曰：乙逢寅動當為刃，辛見申搖豈不凶，丁己忌巳癸憂亥，兄弟相加偶必重。近世不分陰陽順逆，概以祿前一位為刃，至有誤認乙祿到卯，辰為羊刃之說，特為正之。）

The Blood Taboo star is of the same type as the Blood Blade. When it appears in divination related to acupuncture, it indicates an unfavorable outcome. The position before the禄 (favorable position) is the羊刃 (shearing knife). For Jia, the禄 is in寅, moving right in sequence,卯 is the羊刃; for Yi, the禄 is in卯, moving left in sequence,寅 is the羊刃; for Bing and Wu, the禄 is in巳, moving right in sequence,午 is the羊刃; for Ding and Ji, the禄 is in午, moving left in sequence,巳 is the羊刃. The mnemonic says, "When Yi meets寅, it becomes the刃; when Xin meets申, it shakes and brings misfortune; when Ding and Ji meet巳, and when Gui meets亥, there is worry. Siblings added together indicate repeated occurrences." Modern people do not distinguish between yin and yang or forward and reverse sequences, and generally take the position before the禄 as the刃, even mistakenly believing that when Yi's禄 is in卯 or辰, it is the羊刃. Here, this is specially corrected.

陽陷於陰曰陰煞，正月起坎之初爻，循環上下，是避害之要也。死而折之，名曰折煞，故寅午戌以酉為折，申子辰以卯為折也。方養未幾，即受暴折，春木養戌，而辰折之，是名浴盆煞。咸池煞者，別名桃花，蓋以沐浴為桃花，沐浴敗垢，淫汙敗德，因以名之。

Yang is harmed by Yin, called "Yin Sha." In the first month, it starts from the first line of the Kan trigram and proceeds upward in a cycle, which is the key to avoiding harm. If one is already in the dead position and then suffers further destruction, it is called "Zhe Sha." Therefore, in the fire trinity of Yin-Wu-Xu, the position of You is Zhe; in the water trinity of Shen-Zi-Chen, the position of Mao is Zhe. When one reaches the "Yang" position but is soon destroyed, for example, in spring when wood is in the position of Xu but is destroyed by Chen, this is called "Yu Pen Sha." "Xian Chi Sha" is also known as "Tao Hua," because it takes the position of "Bathing" from the twelve long lives; bathing is a place for washing away dirt, which is associated with lust and moral failure, hence the name.

（君子為小人之陷曰陰煞，若帶鬼動，當防害也。法以正七寅、二八辰、三九午、四十申、五十一戌、六十二子，即習重坎之象也。以火局死於酉，水局死於卯，如二六十月午為折煞，巳酉丑月子為看煞，如火養在丑，為未暴折是也。法曰：春辰夏未秋逢戌，冬季推來在丑神，蓋以摧尸煞同，亦暴折之義也，小兒忌之。

Note: When a gentleman is harmed by a petty person, it is called Yin Sha; if it is accompanied by Official Ghost, one should be cautious of harm. The arrangement is that in January and July, it is in寅; in February and August, it is in辰; in March and September, it is in午; in April and October, it is in申; in May and November, it is in戌; in June and December, it is in子, which is the image of a double Kan. The breaking of the煞 is taken from the fire element, which dies in酉, and the water element, which dies in卯. For example, in the months of February, June, and October, the breaking of the煞 is午; in the months of巳,酉, and丑, the breaking of the煞 is子. Also, for example, if the fire is in the nurturing phase in丑, and the future冲丑, it is a sudden breaking. The Bath Tub煞 formula says "In spring it is辰, in summer it is未, in autumn it is戌, and in winter it is丑"; it is the same as the "Crumbling Corpse煞", also meaning sudden breaking, which is most dangerous for children.

咸池煞以寅午戌月火局沐浴於卯，亥卯未月木局沐浴於子，求曰：寅午戌，兔從卯裡出，亥卯未，鼠子當頭忌，申子辰，雞叫亂人偷，巳酉丑，躍馬南方來。）

The Salty PoolInauspicious Sha is determined by the Bathing position of the Triple Harmony Formation. For the Fire Triple Harmony (Yin-Wu-Xu), the Bathing position is Mao; for the Wood Triple Harmony (Hai-Mao-Wei), it is Zi. The mnemonic says, "Yin-Wu-Xu, the rabbit emerges from Mao; Hai-Mao-Wei, the rat and child are at the head and should be avoided; Shen-Zi-Chen, the rooster crows and disturbs thieves; Si-You-Chou, the horse leaps from the south." This means that during the Yin-Wu-Xu month, the Salty Pool is in Mao; during the Hai-Mao-Wei month, it is in Zi; during the Shen-Zi-Chen month, it is in You; and during the Si-You-Chou month, it is in Wu.

衰而憔悴，反覆悲泣，是名天哭，當墓曰喪門，扣墓曰弔客喪車，以絕位為亡人，所乘者，乃喪車也。蓋冬水以巳絕，乘午為喪車。五墓者，即墓神也，故春木墓未，夏火墓戌。三坵者，疊土墓上，故春以丑為坵，取第三位之土，故曰三；五者，五行墓也。（憔悴謂衰也，寅午戌月，火局衰在未，巳酉丑月，金局衰在戌，三復悲泣，故正未二申三酉四戌，五復未而再三，因名天哭。以寅午戌月墓戌，亥卯未月墓未，申子辰月墓辰，巳酉丑月墓丑，如正月戌為喪門，則辰為弔客。沖象扣也，法曰：喪車春雞夏鼠來，秋卯冬午好安排，二法皆忌疾病。以土沖土曰疊，自未戌數丑日第三，法曰：丑辰未戌三坵煞，羊犬牛龍五墓尋。）

A person who is in a state of decline and sorrow, weeping repeatedly, is called "Heavenly Lament." The position that is exactly the tomb is called "Funeral Gate," and the one that attacks the tomb is called "Guest of Mourning." As for "Funeral Cart," it refers to the position of absolute decline as the deceased, and the cart that the deceased rode upon is the funeral cart. In winter, water reaches its absolute decline at Si, and when it is placed on Wu, it becomes the funeral cart. "Five Tombs" refer to the tomb spirits, so in spring, the tomb of wood is at Wei, and in summer, the tomb of fire is at Xu. "Three Mounds" refer to adding another layer of earth on top of the tomb, so in spring, Chou is the mound, and counting from the tomb position to the third position is the earth, hence called "Three." "Five" refers to the five phases' tombs. (Note: "憔悴" means decline. In the months of Yin-Wu-Xu (Fire triad), the decline of fire is at Wei; in the months of Si-You-Chou (Metal triad), the decline of metal is at Xu. Weeping should be repeated three times, so in the first month, it is at Wei, the second month at Shen, the third month at You, the fourth month at Xu, and the fifth month returns to Wei, thus forming three cycles, hence called "Heavenly Lament." "Funeral Gate" takes the triple harmony tomb position: in the months of Yin-Wu-Xu (Fire triad), the tomb is at Xu; in the months of Hai-Mao-Wei (Wood triad), the tomb is at Wei; in the months of Shen-Zi-Chen (Water triad), the tomb is at Chen; and in the months of Si-You-Chou (Metal triad), the tomb is at Chou. If in the first month, Xu is the Funeral Gate, then Chen is the Guest of Mourning—"扣" means to clash. The mnemonic for "Funeral Cart" says "In spring, the chicken comes; in summer, the rat comes; in autumn, the Mao comes; in winter, the Wu comes, and it is well arranged." Both "Funeral Gate" and "Guest of Mourning" are to be avoided when predicting illness. When earth clashes with earth, it is called "Stacking." Counting from Wei to Chou, it is the third position, so the mnemonic says "Chou, Chen, Wei, Xu are the three mounds, and the five tombs can be found by searching for Chou, Xu, Wei, and Xu."

近前曰孤，近後曰寡，而孤寡之煞以傳，寅卯辰月，巳孤丑寡也。前阻曰關，後絕曰鎖，而關鎖之法以立，申酉戌月，亥關鎖也。（失聚失類，如無依倚，巳丑，前後非類也。法曰：寅卯辰，巳孤丑寡，巳午未，申孤辰寡，申酉戌，亥孤未寡，亥子丑，寅孤戌寡，若男前女後之意。阻絕其前後曰關鎖，法曰：春關牛與蛇，夏鎖龍猴嗟，秋忌羊豬位，冬犬虎交加。）

The one closer to the front is called "gu," and the one closer to the back is called "gua." The term "gu gua sha" (solitary and isolated evil spirits) is passed down in this way: during the three months of Yin-Mao-Chen (spring quarter), Si is "gu" and Chou is "gua." When the front is blocked, it is called "guan," and when the back is cut off, it is called "suo." The method of "guan suo" (block and cut off) is established as follows: during the three months of Shen-You-Xu (autumn quarter), Hai is "gu" and Wei is "suo." (Note: losing the company of one's kind and having no support leads to being solitary and isolated. Si and Chou are one before and one after, neither of which is of the same kind as Yin-Mao-Chen. The mnemonic says "Yin-Mao-Chen, Si is gu and Chou is gua; Si-Wu-Wei, Shen is gu and Chen is gua; Shen-You-Xu, Hai is gu and Wei is gua; Hai-Zi-Chou, Yin is gu and Xu is gua," which implies the meaning of male in front and female behind. When both front and back are blocked, it is called "guan suo." The mnemonic says "In spring, the ox and snake are blocked; in summer, the dragon and monkey are cut off; in autumn, the sheep and pig are forbidden; in winter, the dog and tiger are combined.")

自春建而妄行，不由徑，不從道，遊行四方，往必敗矣，故名往亡。夫寅而卯，徑也，不從而巳，非道也；自卯而辰，自辰而巳，徑也，不從而午，而未，非道也，行者之戒也。以子丑寅，而歸孟仲季，非時也。非時而歸，所以忌也，故歸忌名之。絕路空，遇水則路絕，甲己五遁，壬癸加申酉，故申酉為絕路。震仰孟像舟，木絕於申為覆舟煞，舟絕則覆，故自申起而順為覆舟，沖舟為浪，故自寅起而順為白浪。

Starting from the month builder in spring, if one travels recklessly without taking the small path or following the main road, wandering around aimlessly, it will surely lead to failure, hence called "Going to Death." For example, from寅 to卯 is the small path, but if one does not take it and goes directly to巳, it is not the right way; from卯 to辰 and from辰 to巳 are the small paths, but if one does not take them and goes directly to午 or未, it is also not the right way—this is a taboo for travelers. As for using the months of子, 丑, and寅 and returning to the positions of孟, 仲, and季, this is out of season; returning home out of season is therefore forbidden, hence called "Return Taboo." "Absolute path emptiness" refers to encountering water causing the road to be cut off: on Jia and Ji days, the five rats' method is used, with Ren and Gui exactly added on申 and酉, so申 and酉 are considered absolute paths. The Zhen trigram, which resembles an overturned basin, is like a boat, and wood is exhausted at申, hence called "capsizing boat evil"; when a boat reaches an absolute path, it will capsize, so starting from申 and proceeding in order is called "capsizing boat." The waves that attack the boat are the waves, so starting from寅 and proceeding in order is called "white waves."

（正月起寅順行，則二月當行於卯，乃越徑妄行，直遊巳申亥而返卯，復不由徑，直遊午酉子而返辰，復不由徑，直遊未戌丑而窮焉。往亡法曰：正寅二巳三申位，四豬五兔六馬悲，七雞八鼠九辰忌，十羊子犬丑牛危。

In the first lunar month, the sequence starts from寅 and proceeds in order. In the second month, it should reach卯, but instead it takes a wrong path, wandering all the way to巳,申, and亥 before returning to卯. Again, it does not follow the correct path, going directly to午,酉, and子 before returning to辰. Once more, it deviates from the proper route, proceeding to未,戌, and丑 until it reaches the end. The mnemonic for "Going to Death" states: "In the first month it is寅, in the second巳, in the third申, in the fourth亥, in the fifth卯, in the sixth午, in the seventh酉, in the eighth子, in the ninth辰, in the tenth未, in the eleventh戌, and in the twelfth丑."

子丑寅，是天地人三才，蓋子月當子而反孟寅，丑月當丑而反仲子，寅月當寅而反季丑，為非時歸忌，後三巡亦然。法曰：寅申巳亥牛相犯，子午卯酉虎相攻，辰戌丑未須防鼠，爻逢歸忌路途凶。絕路空法曰：甲己申酉最為愁，乙庚午未不須籌，丙辛辰巳何勞問，丁壬寅卯一場憂，戊癸子丑高堂坐，如犯空亡莫遠遊。木絕申為覆舟，正月從申順行，寅沖申為白浪，正月從寅順行。）

The trine of Heaven, Earth, and Humanity is represented by Zi, Chou, and Yin. Zi month should be in Zi, but it instead returns to Yin, the beginning of the first season; Chou month should be in Chou, but it instead returns to Zi, the middle of the second season; Yin month should be in Yin, but it instead returns to Chou, the end of the third season. This is called "return taboo" or "归忌," and it recurs every three months in a similar pattern. The mnemonic says, "Yin, Shen, Si, Hai months are afflicted by cattle; Zi, Wu, Mao, You months are attacked by tigers; Chen, Xu, Chou, Wei months should beware of rats; when lines encounter return taboo, the journey is dangerous." Specifically, in Yin, Shen, Si, and Hai months, the return taboo falls on Chou; in Zi, Wu, Mao, and You months, it falls on Yin; and in Chen, Xu, Chou, and Wei months, it falls on Zi. The mnemonic about absolute emptiness and void states, "Jia and Ji months are most worrying in Shen and You; Yi and Geng months are not worth worrying about in Wu and Wei; Bing and Xin months are not worth considering in Chen and Si; Ding and Ren months are a source of worry in Yin and Mao; Wu and Gui months are most favorable in Zi and Chou; if one encounters absolute emptiness, one should not travel far." Wood is extinguished in Shen, leading to a shipwreck, and the sequence starts from Shen in the first month and proceeds in order. Yin and Shen are opposing forces, leading to white waves, and the sequence starts from Yin in the first month and proceeds in order.

鶴神自天而降，始踐於艮，奇門甲子坎局，巳酉艮局，因從巳酉下地，循環八方，四維六日而更，四正五日而遷，第四十五日上天而居於房北，復五日而入房中，合衍母之數也；復二日遷南，先陰後陽，合少陰之數也；復三日而遷西，合少陽之數也；復一日而遷東，合太陽之數也；復四日而遷中宮，合太陰之數也；戊申居中，然後甲子周矣，若鬼搖是宮出行是戒。（鶴神，即游神也。）

The "Crane God" descends from heaven and first lands in the Gen position. According to the principles of Qi Men, Jia Zi belongs to the Kan sector, and Si and You belong to the Gen sector. Therefore, the Crane God descends from Si and You to the ground, touring the eight directions in a cycle: the four cardinal directions,乾,坤,艮, and 巽, each stay for six days before moving on; the four primary directions, Zi, Wu, Mao, and You, each stay for five days before moving on. On the forty-fifth day, it ascends to the north of Fang Su. After five days, it enters the center of Fang Su, which corresponds to the great derived number fifty. After two days, it moves to the south, first yin then yang, corresponding to the number two of the lesser yin. After three days, it moves to the west, corresponding to the number three of the lesser yang. After one day, it moves to the east, corresponding to the number one of the sun. After four days, it enters the Central Palace, corresponding to the number four of the great yin. On the Wushen day, it resides in the Central Palace, and then one Jia Zi cycle is completed. If the Official Ghost is active in the same palace as the Crane God, traveling should be avoided. (Note: The Crane God is the same as the wandering deity.)

五符者，即天符也，設政而受天符，天符之前十一神，天曹地符風伯雷公雨師風雲堂符國印天關地匣天賊也。（以陰陽祿起五符，陽順陰逆，周行十二位，蓋以甲祿在寅為法，寅乃五符，墓前陳部曲，部曲即天曹也。未及三位，而復錫符焉，故天符為金輿，地符為玉輦，風伯乃巽位，雷雨雲神驄驅之。未九位而錫大命，乃堂符國印也。亥為天關，子為地匣，置武庫以徵不仁，故終天賊，又名陀羅星，弗誤於滿破開之天賊也。此從日起。）

The "Five Symbols" refer to the Heavenly Talisman: those who are entrusted with governing the state and following the principles of heaven receive the Heavenly Talisman. Before the Heavenly Talisman there are eleven deities in sequence: Heavenly Court, Earthly Symbol, Wind God, Thunder God, Rain God, Wind and Cloud, Hall Symbol, National Seal, Heavenly Gate, Earthly Chest, and Heavenly Thief. (Note: The Five Symbols are calculated using the yin and yang禄 (fate). For yang stems, the sequence proceeds in the order of the twelve branches; for yin stems, it proceeds in reverse. For example, if the stem Jia (甲) has its禄 in寅 (Yin), then寅 is the Five Symbol. Before the tomb, the部曲 (troops) are arranged, and部曲 refers to the Heavenly Court. If the sequence does not reach three positions, another symbol is granted, so the Heavenly Talisman is the Golden Chariot, and the Earthly Symbol is the Jade Palanquin. The Wind God is at the position of Xun (巽), and the gods of thunder, rain, and clouds move through this position. If the sequence does not reach nine positions, the great mandate is issued, which is the Hall Symbol and the National Seal.亥 (Hai) is the Heavenly Gate, and子 (Zi) is the Earthly Chest. A military arsenal is set up to suppress the unrighteous, so the last position is the Heavenly Thief, which is also known as the Tolo Star. Do not confuse this with the previous Heavenly Thief known as "Full, Break, and Open." This system is based on the Day Branch.)

罡魁之將有十二，體辰戌而用巳亥，天罡太乙勝光小吉傳送從魁河魁登明神后大吉功曹太沖也。罡魁臨鬼動，禍患暴作，罡主訟而魁主盜也。（天罡正月起巳順行，河魁正月起亥順行，餘十將不司卦內吉凶，故不詳註。）

The system of "Heavenly Gang" and "River Chief" includes twelve generals: their original positions are in the Earthly Branches of Chen and Xu, but when used, they start from Si and Hai. They are in sequence: Heavenly Gang, Taiyi, Shengguang, Xiaojí, Chuan Song, Congkui, River Chief, Dengming, Shenhou, Dají, Gongcao, and Taichong. If Heavenly Gang or River Chief are in the position of Official Ghost and act, calamity will suddenly occur: Heavenly Gang signifies lawsuits, and River Chief signifies theft. (Note: Heavenly Gang starts from Si in the first month and proceeds in order; River Chief starts from Hai in the first month and proceeds in order; the other ten generals are not detailed because their presence in the hexagram does not necessarily indicate good or bad fortune.)

太歲之神，始作甲子，陰陽相扶，吉星居焉，偏黨好惡凶星立焉。寅為鬼路，故十二年喪門以寅為始。申為神門，故十二年白虎以申為始焉，飛廉附之。蓋克我者為官鬼，子受辰克，故十二年以辰起官符，且居五位，五鬼附之。歲之沖曰歲破，欄杆附之。戌亦克子，三合喪門，故名弔客，天狗附之。巳為六陽之終，亥為六陰之極，故巳始死符，亥始病符也。陰之扶陽，天之造物，故三元四利，十二年以丑起太陽，卯起太陰，未起龍德，酉起福德，順行為法也。

The deity of the Tai Su is established through the creation of the Jiazi cycle. Yin and yang support each other, and auspicious stars occupy their positions. When partial favor is shown, malevolent stars are established accordingly. The year of Yin is the path of ghosts, so the "Sangmen" (Funeral Gate) cycles every twelve years starting from Yin. The year of Shen is the gate of deities, so the "Baihu" (White Tiger) cycles every twelve years starting from Shen, with "Feilian" (Flying廉) attached to Baihu. The one that overcomes me is the "Guan Gui" (Official Ghost). The water of Zi is overcome by the earth of Chen, so the "Guan Fu" (Official Symbol) cycles every twelve years starting from Chen, and it is the fifth in this sequence, with "Wu Gui" (Five Ghosts) attached to Guan Fu. The one that conflicts with the Tai Su is called "Su Po" (Year Break), with "Langan" (Rail Fence) attached to Su Po. The earth of Xu also overcomes the water of Zi, and it forms a triple harmony with Sangmen, so it is called "Diao Ke" (Funeral Guest), with "Tian Gou" (Heavenly Dog) attached to Diao Ke. Si is the end of the six yangs, and Hai is the extreme of the six yins, so "Si Fu" (Death Symbol) starts from Si, and "Bing Fu" (Disease Symbol) starts from Hai. Yin supporting yang is the intention of heaven in creating things. Therefore, the system of "San Yuan Si Li" (Three Yuan Four Benefits) cycles every twelve years, starting from Chou for the sun, Mao for the moon, Wei for Long De, and You for Fu De, all arranged in order.

（四利三元法：一太歲，二太陽，三喪門，四太陰，五官符，六死符，七歲破，八龍德，九白虎，十福德，十一吊客，十二病符，此從年起也。三元謂上元中元下元也。四利謂四吉星，太陽、太陰、龍德、福德也。巳亥宮無吉宿，以陽終陰極也，其附四凶，非在三元舊序。又有月上飛廉，正月從申逆行，月上五鬼，正月從寅逆行之法，飛廉因白虎亦起申，五鬼因鬼路亦起寅。）

(Notes: The order of the four beneficial stars and three yuan is: one Tai Su, two Tai Yang, three Sang Men, four Tai Yin, five Guan Fu, six Si Fu, seven Sui Po, eight Long De, nine Bai Hu, ten Fu De, eleven Diao Ke, twelve Bing Fu. This sequence starts from the Tai Su year. The 'three yuan' refer to the upper yuan, middle yuan, and lower yuan; the 'four beneficial stars' refer to four auspicious stars, namely Tai Yang, Tai Yin, Long De, and Fu De. The Si and Hai mansions do not have auspicious stars, because one is the end of yang and the other is the extreme of yin; the four malevolent stars attached to them are not included in the original order of the three yuan. There is also 'month flying Lian', which starts from Shen and moves in reverse order in January; 'month five ghosts', which starts from Yin and moves in reverse order in January. Flying Lian follows Bai Hu, so it also starts from Shen; five ghosts follow the ghost path, so they also start from Yin.)

古人名星之始，或因事而著，或依義而成，或像象而立，必有所本，其無本而妄傳者，于吉凶無驗，雖多不述也。大凡吉星之行多順，凶星之行多逆，地支之星以月為憑，天干之星以日為主，年星雖列，遠而較輕，時星間陳，叟而易逝，唯日月之用尊焉。占星之法，多視其類，非類則弗親也，各伺其動，不動則不伺也。然必以用神為主而星輔之，吉以益其吉，凶以甚其凶，而後無偏泥之誚焉，學者辨之。

In ancient times, when stars were given names, some were named due to certain events, some based on particular meanings, and others established by taking certain images, each having its own basis. Those without basis and spread carelessly do not correspond to fortune or misfortune, although their names are numerous, this book does not mention them. Generally speaking, auspicious stars mostly move in the order of the Earthly Branches, while inauspicious stars mostly move in the reverse order. Stars derived from the Earthly Branches are determined by the Month Builder, and those derived from the Heavenly Stems are determined by the Day Branch. Stars derived from the year are also listed, but they are distant and of lesser importance. Stars derived from the hour are occasionally mentioned, as they appear and disappear quickly. Only the methods using the day and the month are most important. In star divination, one should mainly look at whether the star corresponds to the matter being divined; if they are not of the same kind, they are not harmonious. Also, each star must be activated; if it is not moving, there is no need to observe it. In summary, one must take the Useful God as the main focus and the stars and evils as auxiliary: auspicious stars make auspicious matters even more auspicious, while inauspicious stars make inauspicious matters even more inauspicious, thus avoiding criticism of being overly rigid and narrow-minded. Scholars should clearly distinguish these.

以爻而取占應者，謂之用神；以卦而取占應者，謂之卦驗，卦驗專於卦而不專於爻也。（以卦名而斷吉凶，昔賢所譏，然古又有以卦義斷而驗者，不可違也。）婚姻忌三沖，則不索用神之衰旺；邦畿征伐忌內反伏吟，而不憑子官；遷居忌外反伏吟，而不憑鬼靜；占病主屬化墓絕者，雖用旺而凶，此皆先卦而後爻也。（五者尤為專忌，卜者常泥於用神而失之。）

Determining the verification through the lines is called "useful god"; determining the verification through the hexagram is called "hexagram verification" — hexagram verification focuses solely on the hexagram and not on the lines. (Note: Deciding good or bad fortune solely based on the hexagram name is something predecessors have criticized; however, there were indeed instances in ancient times where decisions based on the meaning of the hexagram were accurate, so this should not be disregarded.) Divination for marriage should avoid the hexagram of six clashes; once encountering six clashes, there is no need to check the prosperity and strength of the useful god. Divination for national territory and military campaigns should avoid inner trigram reverse chant and hidden chant; once encountering these, there is no need to check whether the sons or officials are calm. Divination for moving house should avoid outer trigram reverse chant and hidden chant; once encountering these, there is no need to check whether the officials are calm. Divination for illness, if the hexagram representing the patient's own nature turns into a state of burial and decline, even if the useful god is prosperous and strong, it still indicates misfortune. All these cases should first look at the hexagram, then at the lines. (Note: These five cases are especially specific taboos; those who divinate often become overly focused on the useful god and overlook these.)

是故筮晴雨者，得乾離則晴，得坎兌則雨；非此，然後察父母子孫以為晦霽也。筮墳塋者，遇巽風坎水，乃為大凶，以其犯風水而沖也；獨秋後占地得坤，春前占山得艮，反為吉兆；蠱有蟲蟻，井有水泉，明夷有伏尸；非此，然後索世爻福神以為凶吉也。（風水最忌六沖，若卜平地，秋後三氣得坤卦，卜山地，春前一氣得艮卦，反吉，弗論六沖。）

Therefore, when predicting weather, if the hexagram is Qian or Li, it indicates clear weather; if it is Kan or Dui, it indicates rain. If it is not one of these hexagrams, then one should look at the parents' line and children's line to determine whether it is sunny or rainy. When divining about a burial site, if the hexagram is Xun (wind) or Kan (water), it is extremely凶, because it involves wind and water conflicting; however, if it is a flat land and the hexagram is Kun after the autumn equinox, or if it is a mountainous area and the hexagram is Gen before the beginning of spring, it is actually a good omen. In addition, Gu indicates the presence of insects and ants, Jing indicates the presence of water springs, and Mingyi indicates the presence of hidden corpses. If it is not one of these hexagrams, then one should search for the world line and the children's fortune god to determine good or bad fortune. (Note: In geomancy, the six clashes are most to be avoided; however, if it is flat land and the hexagram is Kun within three solar terms after the autumn equinox, or if it is mountainous land and the hexagram is Gen within one solar term before the beginning of spring, it is actually favorable and the six clashes do not need to be considered.)

出師征伐，遇明夷有覆軍之敗，遇坎蹇困防汔地之囿，若此者，不復論子官也；求財遇萃曰虧本；出行遇節艮坎明夷曰不吉；獄訟遇大壯與夬曰得理，遇坎蹇明夷曰有囹圄；筮病，遇明夷既濟豐節而土鬼獨發曰死。（推之京房萃為缺數，餘卦皆昔賢所驗。）

When going to war, encountering the hexagram "Brightening of the Sun" indicates a complete defeat of the army; encountering "Water", "Obstruction", or "Difficulty" warns of being trapped in dry land and surrounded. In such situations, there is no need to consider children or officials. When seeking wealth and encountering "Cohesion", it indicates loss; when traveling and encountering "Restraint", "Obstruction", "Water", or "Brightening of the Sun", it is inauspicious. In legal matters, encountering "Great Strength" or "Finalizing" indicates that the person has the right side; encountering "Water", "Obstruction", or "Brightening of the Sun" indicates possible imprisonment. When divining about illness and encountering "Brightening of the Sun", "Final Completion", "Great Wealth", or "Restraint", with the official ghost representing earth appearing alone, it indicates death. (Note: The indication of loss from "Cohesion" comes from Jing Fang's "Cohesion represents deficiency"; the other hexagrams have been verified by predecessors.)

筮婚姻咸恆節泰者吉，變沖不吉，睽革解離者凶，化合亦凶。後嗣有無，昔筮大畜而得子，筮蒙而得子，筮渙而得孕，曰腹內懷人也，筮大有同人，及乾與剝而有雙胎，曰丙戊兩胎於子也。（昔商瞿將如齊，四十未嗣，夫子蓍之，得大畜九三，後有五丈夫子；周易蒙訓為童蒙，補遺雲渙腹中懷人。以上諸卦，皆憑卦斷而不及爻用，前賢往有成驗。）

Divination for marriage, if the hexagrams are 《Xian》, 《Heng》, 《Jie》, and 《Tai》, is considered auspicious, but if they transform into the Six Clashes, it is not auspicious. If the hexagrams are 《Kui》, 《Ge》, 《Jie》, and 《Li》, it is considered inauspicious, even if they transform into the Six Harmony. Divination for having children: in the past, those who got the hexagram 《Da Xu》 had children, those who got 《Meng》 had children, and those who got 《Huan》 became pregnant, said to be 'having someone in the womb'. Those who got 《Da You》, 《Tong Ren》, 《Qian》, and 《Bao》 had twins, said to be the heavenly stems Bing and Wu born in the Zi position. (Note: In the past, Shang Qu took a trip to the state of Qi, and at forty had no children. Confucius cast the yarrow stalks for him and got the hexagram 《Da Xu》 at line Nine in the Third. Later he had five sons. The hexagram 《Meng》 is interpreted as 'childish ignorance' in the Zhou Changes. The 《Bu Yi》 says that 《Huan》 indicates having someone in the womb. All these examples are based on the hexagrams and not on the lines or the Useful Gods, and previous sages have verified them repeatedly.)

且有因卦象而取義，因卦義而利用者。如筮國得否泰，則君子小人可知，得損益，則豐荒可見；筮道業，得艮復咸無妄而成心學；筮儒業，得賁旅坤離而煥文章；筮科第，得乾震而魁黃甲；上疏，豈宜屯蹇，面聖，最喜晉升。（夫子自筮得旅，筮賁而憂文勝，坤離為文章，震乾得第，皆舊傳也。）

There are also instances where meanings are derived from the images of the hexagrams and then used accordingly. For example, when divining state affairs, if the hexagram is 《否》 or 《泰》, one can discern whether the path of the gentleman is flourishing or the path of the petty person is prevailing. If the hexagram is 《损》 or 《益》, one can see whether the harvest is abundant or meager. When divining spiritual cultivation, if the hexagram is 《艮》, 《复》, 《咸》, or 《无妄》, one can achieve progress in the study of the mind and character. When divining scholarly pursuits, if the hexagram is 《贲》, 《旅》, 《坤》, or 《离》, one's writings will flourish. When divining about academic success, if the hexagram is 《乾》 or 《震》, one is likely to achieve the top rank. When submitting a memorial to the court, 《屯》 and 《蹇》 indicate suitable times. When appearing before the emperor, 《晋》 and 《升》 are most favorable. (Note: Confucius himself cast a divination and obtained 《旅》, and once obtained 《贲》 and was worried about the excess of words over substance; 《坤》 and 《离》 indicate literary success, while 《震》 and 《乾》 indicate achieving high rank in exams—these are all traditional interpretations from the past.)

如噬嗑之日中為市，而宜於賈肆，渙之木在水上，而利於江河；離以佃魚，隨以駕馬，益以農田，睽以鋤亂；如艮離咸蠱，占蠶而有收，噬嗑鼎頤，占畜而主烹；占起造以大壯為吉，占父母病以大過為凶；防火得離，防盜得坎，防非得噬嗑與訟，防害得明夷小過與損，皆卦忌所列也。（右卦亦舊傳所載，時有徵驗，然兼察用象更確。）

For example, the hexagram "Shihe" takes the image of "the market at noon," which is favorable for opening a shop and engaging in business; "Huan" takes the image of wood floating on water, which is favorable for traveling by river or boat; "Li" is suitable for hunting and fishing, "Sui" for driving chariots and using horses, "Yi" for farming in the fields, and "Kui" for removing calamities and disturbances. Hexagrams such as "Gen," "Li," "Xian," and "Gu" are favorable for raising silkworms and indicate a good harvest; "Shihe," "Ding," and "Yi" are unfavorable for raising livestock, as they indicate slaughter and cooking. For initiating new projects, "Da Zhuang" is auspicious; for the illness of parents, "Da Guo" is inauspicious. To prevent fires, refer to "Li"; to prevent theft, refer to "Kan"; to avoid disputes, refer to "Shihe" and "Song"; to prevent damage, refer to "Mingyi," "Xiao Guo," and "Sun"—these are all listed among the inauspicious hexagrams. (Note: These hexagram examples are also recorded in traditional sources and have been verified over time; however, considering the images of the useful gods provides more accurate interpretations.)

且有古史所記占驗者，如觀之否，而媯育嗣於姜，歸妹之睽，而晉依秦婚而復國。（陳敬仲奔齊，後大為田氏，晉公女為秦穆夫人，後依秦而復晉。）困之大過而夫隕，不利室家；出師遇復而射目，不利應敵。（陳文子言夫從風，風隕，不利娶婦；崔氏後敗，射目，晉伐楚也。）

There are also examples of divination recorded in ancient historical texts. For instance, the change from the hexagram "Observing the Auguries" to "Opposition" indicates that the Gui clan of the state of Chen took root and flourished in the state of Qi; the change from "Marriage by Capture" to "Strife" suggests that the state of Jin restored its rule through marriage alliances with the state of Qin. (Note: Chen Jingzhong fled to Qi, and his descendants later became the Tian clan; a Jin princess married King Mu of Qin, and later a Jin prince relied on Qin's support to restore the state.) The change from "Impediment" to "Great Excess" indicates that the husband would die, which is unfavorable for marriage; going to war and obtaining the hexagram "Returning" shows an omen of "shooting the eye," which is unfavorable for facing the enemy. (Note: Chen Wenzǐ said that a husband is like the wind, and if the wind falls, he dies, which is unfavorable for marriage, and later the Cui clan indeed declined; the "shooting the eye" refers to the campaign against Chu by Jin.)

屯之比而得名，屯之豫而得國，遇蠱而敵敗，遇泰而謀成。（畢萬筮仕於晉，得屯之比，見左傳。晉公子重耳，筮適秦而得屯之豫，秦伯伐晉得蠱，晉公子復國得泰，右卦聊述舊聞，然與金錢筮義，斷亦少殊，不宜執一而斷也。）

The hexagram Zun changes to Bi and brings about fame and success, Zun changes to Yu and leads to the attainment of the state, encountering Gu results in the defeat of the enemy, and encountering Tai leads to the success of plans. (Note: Bi Wan in the state of Jin consulted the oracle and obtained Zun changing to Bi, as recorded in the Zuo Zhuan. The prince Chong'er of Jin consulted the oracle about going to the state of Qin and obtained Zun changing to Yu; when the Duke of Qin attacked Jin, the oracle showed Gu; and when the prince Chong'er restored the state, the oracle showed Tai. These examples are merely historical records; however, they differ somewhat from the principles of the money oracle method, and one should not rigidly adhere to a single interpretation.)

又有以德以位，配蓍而昌，失德逆天，得吉而亡者。子儀應乾五之大人，晦庵守天山之肥遁（？），宋祖筮離而違方，明宗得乾而復國，南蒯得坤之六五而反敗，志逆天也；穆姜筮艮之八二而兆凶，戒失德也。（古人亦有筮吉得凶之事，德不足以配蓍也。先師星元，於出妻者得泰而言凶，勸之終合；瞽於健訟者得豫，戒勿終訟，不聽而凶，泰豫本吉，而筮者志凶，則吉凶反應，此亦足為占者之戒也。）

There is another situation: those who are virtuous and hold a proper position are prosperous when they receive the yarrow stalk divination; those who lose virtue and go against heaven, even if they receive a favorable hexagram, will ultimately perish. Guo Ziyi corresponded to the image of "favorable to see the great man" in the line Nine in the Fifth of the Hexagram Qian; Zhu Xi observed the meaning of "retreating in comfort" in the Hexagram Duan (Mountain over Heaven), though the old version had a question mark in the margin. Song Taizu received the Hexagram Li (Fire) but violated the direction; Hou Tang Mingzong received the Hexagram Qian and regained his country. Nan Kuan received the line Six in the Fifth of the Hexagram Kun, which is originally a favorable line, but he failed because his will was against heaven; Mu Jiang received the line Eighty-Two of the Hexagram Gen (Mountain), and the omen was ominous, warning her of her loss of virtue. (Note: There are also cases where people receive favorable hexagrams but encounter misfortune, because their virtue does not match the hexagram. My master Xing Yuan once encountered a man who was about to divorce his wife and received the Hexagram Tai (Peace), but he predicted misfortune and advised him to eventually reconcile; I myself encountered a man who was good at lawsuits and received the Hexagram Yu (Joy), and I warned him not to pursue the case to the end, but he did not listen and indeed suffered misfortune. The Hexagrams Tai and Yu are originally favorable, but since the person's will was evil, the fortune reversed, and this serves as a warning for diviners.)

卜筮之道，因象以見吉凶；吉凶之見，因事以兆趨避；趨避之兆，乃係用神；用神所繫，殊途而同歸，萬變而一致。辨之不詳，而吉凶趨避，不得其正矣。（此言卜筮大法，以用神為本。）用神之法，或以卦，或以爻，或以內外，或以世應，或以五行六親而考，或以八卦六神而占，然後以年月日時經之，飛伏互變緯之，旺相建生空破散絕進退刑害消息之，大抵舍靜求動，舍衰求旺，舍病而求不病，而吉凶之輕重遲速應矣。（此言用神不一，止執六親者不廣也。）

Divination and fortune-telling rely on the hexagram's image to indicate good or bad fortune; once good or bad fortune is clear, it is further determined by specific events to indicate whether to approach or avoid them. The signs of approaching or avoiding depend entirely on the useful god. Although the method of selecting the useful god varies, all paths lead to the same conclusion. If the distinction is not made carefully, the correct interpretation of good or bad fortune and whether to approach or avoid will not be obtained. (Note: This explains the fundamental principle of divination, which centers on the useful god.) The method of selecting the useful god includes taking it from the entire hexagram, from a single line, from the inner and outer trigrams, from the world and response lines, or by examining the five phases and the six relations. It also includes using the eight trigrams and six spirits for divination. Then, using the year, month, day, and hour as the main threads, and the flying, hidden, mutual, and transformed lines as the cross threads, one further weighs the influence of prosperity and strength, the day's foundation, growth, the empty period, the month breaker, dispersal, being at the end of its cycle, the advancing god, the retreating god, punishment, and harm. The general principle is: to abandon stillness and choose movement, to abandon decline and choose prosperity, to abandon the diseased and choose the healthy. In this way, the lightness or severity, and the speed or slowness of good or bad fortune are all correctly determined. (Note: This explains that there are multiple ways to select the useful god, and those who rigidly adhere to only one method of the six relations are too narrow-minded.)

其法先辨卦後辨爻，卦有卦用，爻有爻用。卦用有八：一內外，二沖合，三反伏，四墓絕，五歸遊，六卦候，七卦義，八卦驗。何謂內外？如占家而內為人，外為宅，內宜守，外宜遷也。何謂沖合？如三沖之卦，天人不交，始終不協，六合之卦，賢親夾輔，人事順成也。

The order of selection is first to distinguish the trigrams, then the lines: trigrams have their own usage, and lines have their own usage. The usage of trigrams includes eight aspects: first, internal and external trigrams, second, conflict and harmony, third, reverse chant and hidden chant, fourth,墓绝 (mùjué), fifth, returning soul and wandering soul, sixth, trigram timing, seventh, trigram meaning, and eighth, trigram verification. What is internal and external? For example, when divining about a family residence, the internal trigram represents people, and the external trigram represents the residence; if the internal trigram is strong, it is suitable for maintaining the status quo; if the external trigram is strong, it is suitable for moving. What is conflict and harmony? For example, a trigram of six conflicts indicates that heaven and people do not connect, and there is always no coordination; a trigram of six harmony means that virtuous and close people are on both sides to assist, and human affairs proceed smoothly and are achieved.

何謂反伏？反吟而心反事悖，伏吟而神忒氣分，唯國占師占人宅之忌也。何謂墓絕？如震化坤，木墓未而絕申，離化乾，火墓戌而絕亥，唯國占師占身命住基疾病之凶也。何謂歸遊？歸魂主不出，游魂主無定也。何謂卦候？候逢旺相，不以日沖為破，卦值死囚，不以日建而興，唯邦畿人宅之占也。

What is reverse chant and hidden chant? When reverse chant occurs, people's hearts turn away and affairs go against expectations; when hidden chant occurs, the spirit is lost and vital energy is scattered. These are only considered ominous when divining state affairs, military matters, population, and residences. What is墓绝 (mù jué)? For example, when the trigram Zhen changes to Kun, wood is buried in Wei and dies in Shen; when the trigram Li changes to Qian, fire is buried in Xu and dies in Hai. These are only considered ominous when divining state affairs, military matters, personal fate, residential foundations, and diseases. What is returning soul and wandering soul? Returning soul indicates the person does not leave home, while wandering soul indicates the mind is unsettled. What is trigram condition? When a trigram is in its prosperous and strong phase, it does not become broken even if the day branch conflicts; when a trigram is in its dead or imprisoned phase, it does not become revitalized even if the day master supports it. This is used only when divining territory and residences.

何謂卦義？如筮晴雨喜乾離之晴，占墳塋畏風水之卦也。何謂卦驗？如筮渙而言腹內懷人，噬嗑而言日中為市也，此卦用也。故用有取於卦者，先卦而後爻也。（此專重卦體論也。卦候所司者遠，故不以日為興廢，如震當旺相，雖值酉日而震不破，坎當死囚，雖遇子日而坎仍死也。）

What is meant by "卦义"? For example, when predicting weather, the hexagrams 乾 (Heaven) and 离 (Fire) indicate clear weather; when predicting grave sites, one fears hexagrams related to wind and water. What is meant by "卦验"? For example, if the hexagram 涣 (Dispersing) appears, it indicates someone is in the abdomen; if 噬嗑 (Breaking the Bones) appears, it indicates a market at noon. All these are applications of the hexagrams. Therefore, whenever one takes the "useful god" from the hexagram, one should first examine the hexagram and then the lines. (Note: This section specifically discusses the hexagram itself. The time period covered by the hexagram is long, so it is not determined by the strength of a single day: for example, the hexagram 震 (Thunder) is in its prosperous and strong phase, so even if it meets the酉 (Metal) day, it is not considered broken; the hexagram 坎 (Water) is in its dead and imprisoned phase, so even if it meets the子 (Water) day, it remains dead.)

次辯爻，爻用有六：一世應，二兩身，三六親，四六神，五爻位，六變互。何謂世應？世本應末，世主應人，成卦之主宰也。何謂兩身？一卦身，二世身，卦身較重也。何謂六親？財官父兄子，用之各有主也。何謂六神？龍雀勾蛇虎武，忌之各有司也。何謂爻位？如初為地，上為天，五為君，二為臣，因事有屬也。何謂變互？動則觀其變，靜則占其互，因用而求也，此爻用也。故用有取於爻者，舍卦而從爻也。（此專重爻象論也。）

Next, distinguish the lines. The lines have six aspects: first, the world and response lines; second, the two 'bodies'; third, the six relations; fourth, the six spirits; fifth, the line positions; sixth, the resulting and nuclear hexagrams. What is the world and response? The world represents the self, the response represents others; they are the main elements of the hexagram. What are the two bodies? One is the hexagram body, the other is the world body, with the hexagram body being more important. What are the six relations? They are wife and wealth, official ghost, parents, siblings, and children, each with its own focus when used. What are the six spirits? They are azure dragon, vermilion bird, gou chen, teng she, white tiger, and black tortoise, each with its own function when there is a taboo. What is the line position? For example, the first line is earth, the top line is heaven, the fifth line is the ruler, the second line is the minister; each line corresponds to different matters according to the subject of the divination. What are the resulting and nuclear hexagrams? If a line moves, look at its resulting hexagram; if a line is still, look at its nuclear hexagram; take them according to the need. All of these are the uses of the lines. Therefore, whenever the useful god is taken from the lines, the hexagram is abandoned and the lines are followed. (Note: This section specifically discusses the line aspects.)

然成卦之主，世應為重，其忌亦有十：有空、有破、有絕、有散、有墓、有動、有合沖、有隨墓、有助傷、有升降進退，空則無成，破則多敗，絕則多困，散則全失，墓則難舉，動則多變，合沖則將成而敗，隨墓訟病之惡地，助傷災患之凶徵，進升如火之始燃，退降如木之方落，此其象也。故事須我成必以世，官以官成，文以文成，而世空則不成；事因人得必以應，財以財得，文以文得，而應空則不得。故用有取於世應者，舍卦爻用象而從世應也。（此言世應為卦主，故又詳其所忌。）

However, the main governing factors in divination remain the World Line and the Response Line, which have ten taboos: encountering emptiness, encountering destruction, encountering decline, encountering dispersion, entering a tomb, being activated, meeting a conflict at a conjunction, following a ghost into a tomb, assisting a ghost to injure the self, and ascending or descending with advancing or retreating gods. Encountering emptiness means the matter will not succeed; encountering destruction means there will be many failures; encountering decline means there will be much hardship; encountering dispersion means everything will be completely empty; entering a tomb means it is difficult to recover; being activated means there will be many unexpected events; meeting a conflict at a conjunction means something that is about to be completed will fail; following a ghost into a tomb is an evil place for lawsuits and illness; assisting a ghost to injure the self is a凶兆 of calamity; transforming into an advancing god or being in an ascending line is like fire just lit; transforming into a retreating god or being in a descending line is like leaves just falling off—these are their respective images. Therefore, for matters that must be accomplished by oneself, one must look at the World Line: for official matters, the official line must accomplish them; for written matters, the document line must accomplish them; if the World Line is empty, the matter will not be accomplished. For matters that must be obtained from others, one must look at the Response Line: for wealth, the wealth line must obtain it; for written matters, the document line must obtain it; if the Response Line is empty, the matter will not be obtained. Therefore, for all matters that use the World and Response Lines, one should ignore the卦象 and爻象 and focus solely on the World and Response Lines. (Note: This is saying that the World and Response Lines are the main elements of a hexagram, so their taboos are listed in detail.)

若萬類之求，六親為用，用不可勝紀也，各以其類求之，有用神則必有忌神，忌則喜靜、喜衰、喜制；有用神必有元神，元則喜動、喜旺、喜生。故六親之中，官鬼多凶，然有無鬼無氣之嫌，父母為勞，然有無父無頭之喻；六親之中，財福為吉，亦為求名之惡客，兄弟無功，亦為子福之元神，此六親用也。故用有取於六親者，亦略世應而從六親也。（此言六親為用主，故須明其元忌。）

For all inquiries concerning myriad things and phenomena, the Six Relations are used as the Useful Gods. The methods of application are numerous and countless, and each is determined according to the category of the matter. Whenever there is a Useful God, there must also be a Hostile God. The Hostile God prefers to be quiet, prefers to be weak, and prefers to be restrained. Whenever there is a Useful God, there must also be an Origin God. The Origin God prefers to be active, prefers to be prosperous and strong, and prefers to receive support. Therefore, among the Six Relations, Official Ghosts mostly indicate misfortune, yet if there are no ghosts in the hexagram, there is a suspicion of "no energy." Parents indicate toil, yet if there are no parents, there is an implication of "no order." Among the Six Relations, Wife and Wealth and Children are originally auspicious deities, but for someone seeking official rank, they can become harmful. Brothers, originally without merit, are yet the Origin Gods of Children's auspicious deities. These are the methods of using the Six Relations. Therefore, whenever one takes the Six Relations as the main reference, the World and Response Lines are considered secondary. (Note: This means that the Six Relations are the main focus for taking the Useful Gods, so it is essential to clarify their Origin Gods and Hostile Gods.)

是以察鬼神之情，莫親於動變，變能克動象，動不能生變象，動能生本卦之靜爻，變不能克本卦之靜爻。變爻空破死絕，動爻不受其生克矣；動爻空破死絕，變爻生則救而克愈凶矣。唯一爻獨發，尤貴知微。此動變之當察也。（此言用爻之後，動變為重，變爻止與本動爻為生克，近泛及本卦靜爻者非。）

Therefore, to understand the nature of ghosts and spirits, there is nothing more close than the moving line and the changing line. The changing line can overcome the moving line, but the moving line cannot generate the changing line. The moving line can generate the static line of the primary hexagram, but the changing line cannot overcome the static line of the primary hexagram. If the changing line meets an empty, broken, dead, or extinct condition, the moving line is not affected by it; if the moving line meets an empty, broken, dead, or extinct condition, the changing line coming to generate it is a rescue, but the changing line coming to overcome it is even more dangerous. Especially when only one line is active, it is particularly important to observe subtle signs. This is the key point to carefully examine the moving and changing lines. (Note: This refers to the fact that after determining the lines, the moving and changing lines are most important; the changing line only interacts with its corresponding moving line in terms of generation and overcoming, and recently some people have mistakenly extended this interaction to the static lines of the primary hexagram.)

搜用神之方，莫備于飛伏。伏克飛者出，飛生伏者得，飛克伏者滅，伏生飛者沒，飛伏比和者拔，飛神空者易推，伏神空破死絕者不舉，而出不出分焉。是以伏神滅沒者雖臨日月而不取也，飛神破散，伏神雖生旺而無功也。先用世下伏，次動下伏，次靜下伏，此飛伏之當搜也。（此言用爻之求，飛伏為詳，雖臨日月不取，止用虛懸日月也。此滅沒破散，言其靜也。）

The method of searching for the Useful God is more comprehensive than seeking the Flying and Hidden Gods. If the Hidden God overcomes the Flying God, it can emerge; if the Flying God generates the Hidden God, it can be obtained; if the Flying God overcomes the Hidden God, the Hidden God is destroyed; if the Hidden God generates the Flying God, the Hidden God is drained away; if the Flying and Hidden Gods share the same Five Phases, the Hidden God can be promoted. If the Flying God falls into an empty position, the Hidden God is easily revealed; if the Hidden God itself meets an empty, broken, dead, or critical position, it cannot rise. The difference between "emerging" and "not emerging" lies here. Therefore, if the Hidden God has already been destroyed or drained away, even if it is directly under the Sun or Moon, it is not taken. If the Flying God has already been broken or scattered, even if the Hidden God is strong and flourishing, it will be ineffective. The order for taking the Hidden God is first to take the Hidden God under the World Line, then the Hidden God under the Moving Line, and finally the Hidden God under the Static Line. This is where the Flying and Hidden Gods should be sought. (Note: This refers to seeking the Useful God by thoroughly examining the Flying and Hidden Gods. The phrase "though under the Sun or Moon, it is not taken" means that at this time, the Sun or Moon can only be used in a virtual way. The terms "destroyed," "drained away," "broken," and "scattered" all refer to the Static Line.)

定旺衰之權，莫專於日月。日月之象，為君主、為將令，爻神孰能忤之，故雖旺動世應之爻，莫不咸服其化。日月克之，動變生之，雲貪生而忘克；動變克之，日月生之，如被溺而得援。日建不受三旬之破，月建不落一旬之空，化克破而無傷，化空退而不礙。故月建以旺相休囚死之法為主，須知金生之內有克，土絕之內有生也；日將以長生十二法參之。月沖破，日沖散，月重克，日重絕，日有隨墓助傷，而月則無也，故日尤親。此日月之當權也。（此言旺衰專憑日月，月重旺相休囚死五法，日重長生帝旺墓絕也。）

The authority to determine prosperity and decline is none more decisive than the day and month. The images of the day and month are like a sovereign and a general's orders; which line dares to defy them? Therefore, even a line that is prosperous and strong in the world and response lines must obey their nurturing. When the day or month comes to overcome it, but the moving line or changing line comes to support it, this is called "desiring support rather than overcoming." When the moving line or changing line comes to overcome it, but the day or month comes to support it, it is like being rescued from drowning. The day branch is not affected by the void of any ten-day period, and the month branch does not fall into the void of any ten-day period. Even if the day or month line transforms into an overcoming or void line, it remains unharmed; even if it transforms into a void or retreat line, there is no obstruction. Therefore, the month branch mainly uses the five methods of prosperity, strength, decline, weakness, and death. However, one must know that metal, although born in巳, contains fire overcoming it; earth, although in the state of death in巳, contains fire supporting it. The day branch must be examined using the twelve stages of growth. The month branch focuses on breaking, while the day branch focuses on decline. The day branch has the concepts of "following the tomb" and "assisting injury," but the month branch does not. Therefore, the day branch is more immediate. This is the place where the day and month hold authority. (Note: This refers to the determination of prosperity and decline relying solely on the day and month: the month branch mainly uses the five methods of prosperity, strength, decline, weakness, and death, while the day branch mainly uses growth, prosperity, tomb, and decline.)

於是而辨其合沖，有卦爻之分，卦六沖，始即沖也；合處逢沖，沖其中也；合處變沖，沖其後也。若爻合而沖，成而解也，爻沖而合，戰而和也，動合而絆，靜合而起也。故合法有三：有生合、克合、刑合，蓋生合吉而克合凶，刑次之。

Next we need to distinguish between harmony and conflict, here there is a distinction between the hexagram and the line. If the entire hexagram is in six conflicts, it is a conflict from the beginning; if harmony is met with conflict, the conflict occurs in the middle; if a hexagram of six harmonies transforms into six conflicts, the conflict comes later. As for individual lines: if harmony comes first and then conflict, it means something has already formed and then dissolves; if conflict comes first and then harmony, it means conflict first and then reconciliation; a moving line encountering harmony is hindered, while a static line encountering harmony is lifted up. There are three types of harmony: harmonizing by generation, harmonizing by overcoming, and harmonizing by punishment. Harmonizing by generation is auspicious, harmonizing by overcoming is inauspicious, and harmonizing by punishment is neutral.

沖法有五：相扶而沖者謂之暗動，一也；相絕而沖者謂之散，不及暗動，二也；相胎而沖者，我克為動，克我為散，三也；胎絕之沖，旺相為動，休囚為散，四也；暗沖之散，勝動沖之散，動散無暗散敝，五也。暗動之象，吉凶禍福，隱然而來；暗散之象，吉凶禍福，默然而去也。自沖有三：謂卦內動爻自相沖也，力相敵者皆散，一也；臨日月不散，二也；一旺一衰，則衰散而旺動，三也。此合沖之當分也。（此言合沖輕重，沖法尤詳日沖本篇。）

There are five ways of conflict: the first is when two lines support each other yet conflict, called "covert movement"; the second is when two lines are in a state of mutual absence and conflict, called "dispersion," which is less powerful than covert movement; the third is when conflict occurs at the fetal position, and if I overcome it, it becomes movement, but if it overcomes me, it becomes dispersion; the fourth is when conflict occurs between the fetal and absolute positions, and if the line is strong and prosperous, it becomes movement, but if it is weak and confined, it becomes dispersion; the fifth is when dispersion is caused by covert conflict, which is more complete than dispersion caused by conflicting lines—conflicting lines still retain some strength, but covert dispersion completely undermines. The appearance of covert movement brings good or bad fortune secretly; the appearance of covert dispersion sees good or bad fortune quietly leave. "Self-conflict" has three situations: when two moving lines within the hexagram conflict with each other—equal strength leads to mutual destruction, this is the first; if one of them is close to the day or month, it does not disperse, this is the second; if one is strong and the other is weak, the weak one disperses while the strong one moves, this is the third. These are the distinctions to be made regarding combination and conflict. (Note: This passage discusses the severity of conflict; the use of conflict is more thoroughly explained in the previous chapter "The Day of Conflict.")

於是而辨其月破旬空。旬空之法有八：月破而空，謂之壞空，一也；月克而空，謂之全空，二也；月生日克，日生月克，謂之克空，三也；無生無克，謂之安空，四也；日月獨生，謂之半空，五也；日月生扶，謂之旺相空，旬內空而旬外實，六也；日沖則實，動空則實，月建臨之則實，皆謂之填實空，七也；動空而遭破，縱動無功，空沖而遇絕散，雖沖不力，八也。

Next we need to distinguish between month breaker and ten-day void. There are eight types of ten-day void: the first is when the month breaker also falls into void, called 'bad void'; the second is when it is overcome by the month builder and falls into void, called 'complete void'; the third is when the moon generates but the day overcomes, or the day generates but the moon overcomes, called 'overcoming void'; the fourth is when there is neither generation nor overcoming, called 'safe void'; the fifth is when only one of the day or moon comes to generate, called 'half void'; the sixth is when both the day and moon come to generate and support, called 'prosperous and strong void', which is void within this ten-day period but becomes real outside of it; the seventh is when it is filled by the day branch's opposition, or when the void is activated and filled by opposition, or when the month builder is present, all called 'filled void'; the eighth is when the void is activated but is then broken, so even if it is activated, it is ineffective, or when the void meets opposition but also meets decline and dispersion, so even though it is opposed, it is powerless.

若伏藏之空，陰陽之空，旬首旬尾之空，數學所有，然非所深論也。月破之法有三：破臨鬼動而凶，破臨動沖而無，一也；臨日不破，二也；遇時不破，三也。此空破之當分也。（此言空破深淺，遇時月破之爻，及後值月而不破也。）

As for the cases where the hidden god falls into an empty position, or where yao (lines) are empty due to being yin or yang, or where the beginning or end of a ten-day period is empty, although numerological schools all have these terms, they are not worth discussing in depth. There are three situations regarding the month breaker: first, if the month breaker line is attached to the official ghost and becomes active, it is considered凶 (unfavorable); if it is a moving line and is being冲 (conflicted), it is as if there is no break. Second, if the month breaker line is directly attached to the day branch, it is not considered a break. Third, if it meets the appropriate season, it is also not considered a break. These are the distinctions between empty and broken positions. (Note: This is discussing the depth of empty and broken positions.所谓「遇时」 refers to when the month breaker line later arrives at the month when it is in its own governing position, thus not being considered a break.)

於是而參之刑害局化。刑害之法，仍權於五行之生克為輕重，子卯之刑，刑輕而生重也；酉戌之害，生深而害淺也。蓋刑為恥辱，害為怨離也。局化之法，局用其中支，化重其日干，故我遇破空絕散，是雲徒合，有寅戌而無午，是名假局。六氣用常，五運用特，爻幹不發，則無運本，日干不合，則無化因。此刑害局化之難執也。（此言刑害局化四法，參用而不可執也。）

Next we need to consider the aspects of punishment, harm, triple harmony formation, and the harmonization of heavenly stems. Punishment and harm should still be weighed according to the principles of the Five Phases: for instance, the punishment of Zi (water) on Mao (wood) is light, as water nourishes wood; while the harm of You (metal) on Xu (earth) is shallow, as Xu earth generates You metal. Punishment brings disgrace, while harm brings resentment and discord. As for triple harmony formation and harmonization of heavenly stems, the triple harmony formation takes its central stem as the main factor, while harmonization of heavenly stems is most important when the day stem is involved. Therefore, if this line encounters destruction, emptiness, decline, or dispersion, even if there is a harmonization, it is merely a 'formal harmonization'; only when there is寅 (Yang Wood) and 戌 (Earth Dog) but not 午 (Yang Fire) is it called a 'false formation'. The six earthly branches' qi are used for ordinary divination, while the five heavenly stems' movements are used for special divination. If the heavenly stem on the line does not activate, there is no fundamental movement; if the day stem does not harmonize with it, there is no reason for harmonization. These are the aspects of punishment, harm, formation, and harmonization that cannot be rigidly applied. (Note: This means that the four methods of punishment, harm, formation, and harmonization should be used in combination, not rigidly followed.)

於是而參之六神星煞。六神之用，必以六親為本，子孫駕青龍而稱慶，玄武失官鬼而非偷。星煞吉凶，必以爻神為本，貴人見而官文兩陷，未遂凌雲，子孫空而天喜乍臨，豈皆夢日。此六神星煞之難泥也。（此言六神星煞，參看而不當泥也。）

When considering the Six Spirits and the stars and evils, their application must be based on the Six Relations: children'line riding the Azure Dragon can bring good fortune, but the Black Tortoise without the Official Ghost does not indicate theft. The fortune or misfortune of the stars and evils also depends on the line spirit: even if the Nobleman appears, if the Official and Document Yao both fall, one cannot rise quickly; if the children'line is empty but Heavenly Joy is exactly on the person, it does not necessarily mean good fortune on the day of the dream. These are the aspects where the Six Spirits and stars and evils should not be rigidly applied. (Note: This means the Six Spirits and stars and evils should only be considered, not rigidly applied.)

合而論之，則用神為獨重，嘗總其吉凶輕重而辨之，蓋十有八法焉：一曰日神，二曰月將，言用臨日月也；三曰旺，日月之扶也；四曰相，日月之生也；五曰生，生言貪生忘克，轉轉來生也；六曰變生，七曰動生，變生親而動生疏也；八曰安，無傷而無洩也；八者用神全吉之象也。

In summary, the useful god is most important. I once summarized the good and bad effects of the useful god into eighteen methods. The first is called "Day God," the second is called "Month General," referring to the useful god being directly aligned with the day builder and month builder. The third is "Strength," meaning the useful god is supported by the same elements as the day and month. The fourth is "Phase," meaning the useful god is generated by the day and month. The fifth is "Birth," meaning the useful god is born through a chain of supportive lines. The sixth is "Changed Birth," the seventh is "Moving Birth," where the changed line provides closer support and the moving line provides more distant support. The eighth is "Safety," meaning the useful god is neither harmed nor drained. These eight represent the complete favorable conditions for the useful god.

九曰有玷，或日克而月生，或月克而日生，吉之半也；十曰旺相空，吉之又半也；十一曰安空，有生無克，求多不得而未至喪也，此用神半吉之象也。

The ninth is called "Defiled," which occurs when the day branch overcomes and the month builder supports, or when the month builder overcomes and the day branch supports; the good fortune is only half present. The tenth is called "Prosperous and Strong Void," where good fortune is reduced by half again. The eleventh is called "Secure Void," where there is support but no overcoming, and the desired outcome is mostly unattained, yet not entirely lost. These three are signs of the useful god being half good.

十二曰洩氣，謂日月動爻皆洩用神之氣，物不生矣，重於安空，有生僅全，有克乃沒；十三曰死氣，雖不遇空破，而日月動爻或一再克之，而無明暗之生，亦重於安空也；十四曰日破，日月克傷，時令休囚，爻神被沖，破其半矣，又重於死氣也；十五曰月破，破而尚存其質也；十六曰克空，日月動爻克之且空，是無救也；十七曰竟無，謂日月飛伏變互，皆不得其用神，又重於克空矣；十八曰散，謂動逢日神變動之沖而散，雖救之無從，是謂大凶，此用神凶陷之象也。本此而精研之，而後吉凶之輕重無惑矣。（此看用神十八法，最為卜筮之要，唯竟無若當時相，及一象來生，猶勝於死氣。）

The twelfth is called "Leaking Qi," meaning the day, month, and moving line all drain the qi of the useful god, preventing things from growing, and it is heavier than an empty position. If there is still some support, it can be preserved, but if it is further attacked, it will be overwhelmed. The thirteenth is called "Death Qi," which means although it is not empty or broken, there is one or two places among the day, month, and moving line that attack it, and there is no clear or hidden support, making it heavier than an empty position. The fourteenth is called "Day Break," meaning the day and month attack and injure it, the season weakens it, and the line god is attacked by the day branch, so it is already half broken, making it heavier than Death Qi. The fifteenth is called "Month Break," meaning although it is broken, its form still exists. The sixteenth is called "Being Attacked and Empty," meaning it is attacked by the day, month, and moving line and falls into an empty position, which is incurable. The seventeenth is called "Complete Absence," meaning the useful god cannot be found among the day, month, flying, hidden, changing, and mutual lines, making it heavier than being attacked and empty. The eighteenth is called "Scattering," meaning the moving line is attacked and scattered by the day branch or changing line, making it impossible to save, which is a great misfortune. These are the signs of the useful god being in a bad position. By carefully studying these eighteen methods, one will no longer be confused about the light and heavy aspects of fortune and misfortune. (Note: This set of eighteen methods for examining the useful god is the most essential in divination. Among these, the case of "Complete Absence" is special; if the missing useful god coincides with the current season's phase or is supported by another sign, it can be better than "Death Qi.")

明於此而吉凶之占，刻期而定矣。刻期之法，卦無用而值日成，爻忌動而填用滅，主象空而沖可獲，用爻旺而墓乃收，絕逢生而出焉，衰遇扶而成矣。（此定日刻期之秘。忌神動而用避之，佳其避也，後用值填實，反宜慎之。）

With these principles understood, the exact date for fortune or misfortune can be determined. The rules for setting a specific date are as follows: if the hexagram does not contain the useful god, the matter should be settled on the day when the useful god is in charge; if the hostile god is active and the useful god is absent, the matter will fail on the day when the useful god is filled in; if the useful god is the main element but is absent, the matter can be achieved on the day when the absence is countered; if the useful element is strong and prosperous, the matter will be completed on the day when it enters its tomb; if the useful element is at its decline, the matter will succeed on the day when it meets a supportive element; if the useful element is weak, the matter will be achieved on the day when it receives support. (Note: This is the secret for determining the exact time. When the hostile god is active and the useful god is absent, take the day when the useful god is absent as the time; later, when the useful god is filled in, one should be cautious.)

明於此而先聖之旨，無遁情矣。先聖之旨，未索其善而先索其不善，未搜其利而先搜其不利。蓋既無其不善，而後索其善而善之，既無其不利，而後搜其利而利之，此卜筮之秘也。瞽以涼德，不幸而盲於目，幸從師友得聞聖賢之遺書，竭神明之通變，敢自惜其一得，而使微言遂成絕學乎？唯後之學易者，毋以小道忽也。（此總看卦爻用象大法也。）

With this understanding, the original intention of the ancient sages in establishing divination is now clear. The original intention of the sages was: not to first seek its good aspects, but to first examine its bad ones; not to first search for its advantages, but to first look for its disadvantages. Only after confirming there are no bad aspects, then seek the good ones and handle them properly; only after confirming there are no disadvantages, then search for the advantages and accomplish them—this is the secret key to divination. I, this blind person, have shallow virtue and unfortunately lost my sight, but fortunately I have heard from my teachers and friends about the writings of the sages, and have used all my mental effort to understand their transformations. How could I be unwilling to share this small insight, allowing these subtle words to become a lost art? I only hope future learners of the Book of Changes will not treat it as a minor path and thus neglect it. (Note: This is a general discussion on observing the hexagrams, lines, and taking the symbolic meanings.)

（內詳遷都建廟擇後立儲改制享國諸問）為國之要，必以進忠良，為萬民之福，故福爻不可失也；必以退奸宄，去四海之疾，故鬼象不可動也。（凡國占皆喜福臨，而惡鬼動，此其大象也。）是以內為邦畿，外為人民，卦宮安旺而國祚長，爻象合和而宗社久；沖莫見於正之，合莫被於破害，則天下和平，而國家奠安矣。（次觀旺衰動靜合沖。）

The main concerns in governing a state include promoting loyal and virtuous officials, which brings blessings to the people, so the fortune line of children should not be missing; and expelling corrupt ministers, which removes illness from the four seas, so the image of official ghosts should not be activated. (Note: In divination concerning state affairs, it is favorable to have children occupying the lines and unfavorable to have official ghosts activated, this is the general principle.) The inner trigram represents the country's territory, and the outer trigram represents the people. If the trigram palace is stable and prosperous, the state's fortune will be long-lasting; if the lines are harmonious, the ancestral temples and state altars will endure. If there is no conflict in the four cardinal directions, and no destruction or harm occurs, then the world will be at peace and the state will be secure. (Note: Next, one should consider the waxing and waning, movement and stillness, harmony and conflict.)

皇陛親占，以世爻為主象，宜臨日月生扶；臣下筮國，以九五當尊位，忌隨墓空破。親占而應合世者，後德著於樛木；臣占而二持福者，母儀冠於掖庭。（臣子占五為君，二為後，故云。）

When the emperor himself divines, the World Line is the main focus, and it is favorable for the Day Builder or Month Builder to be present or to generate and support it. When a minister divines matters concerning the state, the Fifth Line represents the sovereign's position, and it is undesirable for it to be accompanied by ghosts, to enter the tomb, or to encounter emptiness or destruction. If the Response Line and the World Line are in harmony when the emperor himself divines, it signifies the virtue of the empress, as described in the Book of Songs, the poem "Twining Vines." When a minister divines state affairs, and the Second Line has the Children god, it indicates the virtue of the imperial concubines surpassing all others in the palace. (Note: When a minister divines state affairs, the Fifth Line represents the sovereign, and the Second Line represents the empress, hence the explanation.)

推之爻位，初為國本，二為士人，三乃萬方之守牧，四為九州之屏藩，上為宗廟之爻，俱惡鬼而喜福，喜安旺而惡動搖。推之六親，鬼者，國之患也，又為巨寇；福者，國之儲也，又為良臣；財者，國之賦也，又為閽寺；兄弟者，國之聚斂也，又為宗支；父母者，山川城郭也，又為詔令。（觀其所臨所屬，如鬼動乾宮，西北有事，福臨三位，守牧得人之類。）

From the position of the lines: the first line represents the foundation of the country, the second line represents the scholar-officials, the third line represents the local governors, the fourth line represents the ministers who guard the nine provinces, and the top line represents the line of the ancestral temple. These all dislike the official ghost and like the children, and they prefer stability and prosperity while disliking instability. From the six relations: the official ghost represents the country's calamity and also the great thieves; the children represent the crown prince and also the virtuous ministers; the wife and wealth represent the country's taxes and also the eunuchs; the brothers represent the country's accumulation of wealth and also the collateral branches of the royal family; the parents represent the mountains and rivers, cities and walls, and also the imperial edicts and documents. (Note: one must look at which palace it is in and which element it belongs to. For example, if the official ghost is in the Qian palace, there will be affairs in the northwest; if the children are in the third line, the local governor will be competent. Such cases should be examined in this way.)

是以鬼空內而無內釁，鬼發外而有外攘，近五而防佞（？）臣，附三而戒酷吏，患在二而士橫，患在初而民困。虎官不發於金鄉，則無干戈，武鬼不揚於水地，則無泛潦；如火鬼騰蛇，歲憂火患，土官朱雀，年慮蝗災。（凡鬼發內外、何宮、何位、何屬，皆宜慎之，幹蠱防奸，廟算當豫也。）

Therefore, if the Official Ghost is in the inner trigram and falls into emptiness, there will be no internal turmoil; if the Official Ghost is active in the outer trigram, there will be external troubles. If the Official Ghost is near the fifth line, one should beware of sycophants; if it is attached to the third line, one should be cautious of harsh officials; if the calamity is on the second line, then scholars will act recklessly; if the calamity is on the first line, then common people will suffer hardship. If the White Tiger Official Ghost does not arise in the metal position, there will be no warfare; if the Black Tortoise Official Ghost does not manifest in the water position, there will be no flooding. If the fire-type Official Ghost is accompanied by the Teng Snake (Tengsha), there will be concern for fires in the year; if the earth-type Official Ghost is accompanied by the Vermilion Bird, there will be worry about locust plagues. (Note: Whenever the Official Ghost is active, one should carefully consider whether it is in the inner or outer trigram, which palace it is in, which line it occupies, and which element it belongs to; to rectify corrupt governance, one must guard against villains, and the court should prepare in advance.)

子孫遇木而旺相，歲稔桑麻，妻財遇土而興隆，年豐田野，父母值巳午而見，當啟文明；子在青龍，則文士彬彬，子臨白虎，則武功烈烈；動朱雀，善彈劾之章，搖元武，懿宮闈之德；勾陳得田畯之喜，騰蛇籍使臣之力。（凡福臨五行六親六神，俱是禎應，故福搖元武，亦為後宮之美。）

The Son and Grandson爻 belongs to Wood and is prosperous and strong, indicating an abundant harvest of mulberry and flax in that year; the Wealth爻 belongs to Earth and is flourishing, indicating a bountiful harvest in the fields; when the Parents爻 is at巳 or 午, it shows the flourishing of education and culture. If the Son and Grandson爻 is associated with the Azure Dragon, it signifies that scholars are polite and refined; if it is associated with the White Tiger, it indicates great military prowess. If the Son and Grandson爻 is associated with the Vermilion Bird and is active, it indicates the ability to petition and impeach officials; if it is associated with the Black Tortoise and is active, it indicates the virtue and beauty of the imperial court. If the Son and Grandson爻 is associated with the Gou Chen, it signifies the joy of agricultural officials and farmers; if it is associated with the Teng Snake, it indicates the assistance of envoys and ministers. (Note: Whenever the Son and Grandson福神 is associated with various Five Phases, Six Relations, and Six Spirits, it indicates auspicious signs; thus, when the Son and Grandson is associated with the Black Tortoise and is active, it also signifies the beauty of the imperial court.)

如問遷都，猶遷居也，當以外旺為憑，鬼興為忌。如問建廟，猶奉靈也，當以三沖六壞鬼動鬼疾鬼克為忌。（遷都建廟，皆忌貞沖、悔沖、合處逢沖之例。六爻太廟所屬，故不可破散，鬼為太靈，故不可鬼動、鬼空、鬼散，及鬼克世也。）

If the question is about moving the capital, it is treated the same as asking about moving residence. The outer trigram's prosperity and strength should be used as a basis, and the movement of the official ghost should be considered an omen of bad fortune. If the question is about building a temple, it is treated the same as asking about worshipping spirits. The six clashes, damage to the top line, movement of the official ghost, the official ghost being in a weak state, and the official ghost attacking the world line should all be considered as bad omens. (Note: Both moving the capital and building a temple should avoid the situations of six clashes in the primary hexagram, six clashes in the resulting hexagram, and the conjunction meeting a clash. The top line represents the ancestral temple, so it should not be broken or scattered. The official ghost represents the spirits being worshipped, so the official ghost should not be active, should not be in a void, should not be clashed with, and should not attack the world line.)

擇後猶婚姻也，財在何宮，當應何所。（如財在中爻，當得晉女，財在內卦，當應本鄉。）立儲喜子孫跨於日月，改制憂官鬼發於強梁。若占享國幾何，以歲為紀，有歲則一位一元，再之亦一位一元，然必考其本宮之旺衰、鬼象之動靜，方可推而定也。（歲司年曆國祚，如己亥年，得丁亥太歲，有六元之運，又以內卦參之，鬼動權之，方可推也。）

Selecting a queen and divining marriage follow the same principles: if the wife's wealth line is in a particular palace, the location should correspond to that palace. For example, if the wife's wealth line is in the middle line, it indicates a woman from the state of Jin; if it is in the inner trigram, it indicates the native land. Choosing a successor is favorable when the children's line spans the approach day and the month builder. Changing the system brings worry if the official ghost line is active and strong. When divining the length of a dynasty's rule, take the heavenly stem as the main reference: if the heavenly stem appears in the hexagram, it counts as one unit; if it appears again, it counts as another unit. However, one must also examine the strength and decline of the palace and the activity of the official ghost line to determine the outcome. For example, the heavenly stem governs the year and the state's fortune. If in a year of Jihai, the hexagram contains Dinghai as the heavenly stem, it indicates six units of fortune; further analysis of the inner trigram and the activity of the official ghost line is needed to determine the outcome.

聞之先賢曰：以正得國，以德守國者常；以力得國，以暴守國者不常。天命之矣，寧俟筮哉？且天授之學者仁知，人授之學者象數，安能以人授之學，測天命之微？唯述舊聞，以備昭格，占者慎之。

I have heard from previous sages that those who gain a country by following the right path and maintain it through virtue will have a long-lasting national destiny, while those who seize a country by force and rule it with cruelty will not have a long-lasting national destiny. This is determined by heaven's mandate, so why bother with divination? Moreover, the knowledge bestowed by heaven is benevolence and wisdom, while the knowledge passed down by people is only about images and numbers. How can one use human knowledge to measure the subtle essence of heaven's mandate? I merely record what I have heard before, to serve as a means of revealing the connection between heaven and humanity. Those who practice divination should be cautious.

（內詳立營攻守水陸遲速遣將用計拜將用間問守問戰問款問降時日防守防刺行刺內應火攻因糧討戰沿剿求援求濟救援守城敵來被困等問）國事之大，莫大於用兵，古聖王慎之，蓋盡人力以應天功，亦嘗謀於蓍而作外也。出師之要，先分彼我，形成主客，專以世應為憑。統論安攘，則以福鬼而斷，世為我，應為敵，喜世強而制應；福為兵，鬼為寇，宜於旺而克官，廟算勝負於是見矣。

This chapter details various military inquiries such as establishing camps, attack and defense, naval and land battles, speed of advancing troops, selecting generals, using strategies, appointing generals, employing spies, questioning about defense, battle, negotiation, accepting surrender, choosing auspicious days, defense, preventing assassination, carrying out assassinations, inside agents, fire attacks, gathering supplies locally, demanding battle, eliminating enemies along the way, seeking aid, requesting supplies, rescue operations, defending a city, enemy attacks, and being surrounded. There is no greater matter for a nation than military action, and ancient sage kings approached it with great caution: they exhausted human effort to complement heavenly fortune, and also used the yarrow stalks to plan military campaigns. The essentials of going to war begin with distinguishing friend from foe and determining the main and secondary forces, relying primarily on the World Line and the Response Line. In general discussions about internal stability and external defense, the Children and Official Ghost lines are used to determine outcomes: the World Line represents our side, the Response Line represents the enemy side, and it is favorable if the World Line is strong and can control the Response Line; the Children represent our troops, and the Official Ghost represents the enemy, so it is good if the Children are prosperous and strong and can overcome the Official Ghost. The court's prediction of victory or defeat is revealed through these considerations.

（兵占先觀世應，世克應則勝，應克世則負，世應比和則勝歲等；世生應者我怯，應生世者彼讓。復考子孫為我兵，旺相發動則勇往，休囚空破則不摒（？）；鬼為彼賊，旺相強梁，休囚披靡。如世壞，雖克應動子孫，亦曵甲而歸；若應壞，雖克世動官鬼，亦奪旗而返。）

When divining about military affairs, first examine the World Line and the Response Line: if the World Line overcomes the Response Line, then I will win; if the Response Line overcomes the World Line, then I will lose; if the World and Response Lines are harmonious, then both sides are evenly matched. If the World Line generates the Response Line, it indicates my side is timid; if the Response Line generates the World Line, it means the enemy is retreating. Then examine the Children Line—Children represent my army. If the Children Line is prosperous and strong and active, then my troops will advance bravely; if it is weak, empty, broken, or in decline, they will be unable to hold out. The Official Ghost represents the enemy. If the Official Ghost is prosperous and strong, it is fierce and powerful; if it is weak and in decline, it will be disorganized and溃散. If the World Line is already damaged, even if the World Line overcomes the Response Line and the Children Line is active, we can only return in defeat with broken armor; if the Response Line is already damaged, even if the Response Line overcomes the World Line and the Official Ghost is active, my army can still capture the flag and return victorious.

如問立營下寨，安危憑鬼，而內外毋墓絕反伏空破，犯則麾幕不安；兩象毋沖擊，犯則將士離心，不可次舍。（筮兵次舍，最忌鬼搖，恐為敵人劫掠。最惡內卦犯疾，及六沖，上下乖離。）

If asking about setting up a camp, safety depends on the Official Ghost line; at the same time, neither the inner nor outer trigrams should have墓 (burial), 绝 (end), Reverse Chant (reverse chant), Hidden Chant (hidden chant), 空 (void), or 破 (ruin). If these are violated, the headquarters will not be peaceful; the World and Response lines should not clash either, as this causes the soldiers to lose unity and makes it unsuitable for encampment. (Note: When divining about military encampment, the most dangerous situation is when the Official Ghost line is active, as it indicates the risk of enemy attack; the worst is when the inner trigram has disease or the Six Clashes trigrams, which indicate discord between the upper and lower parts.)

問城攻守，兵行水陸，戰利遲速，及遣將用計，意在必勝，皆以世應占之。若朝廷拜將，及擇人用間者，乃三軍之大任，必仁勇達變，當以賓應辨也。（六占皆論勝負，惟忌世壞及應克世，而隨官入墓、助鬼傷身，主有覆軍之敗。惟用間不同，類於囑託，應爻空破散絕，機謀洩漏；應爻克沖世位，乃反奸之徒。君蓍任將，亦如用間之法。蓋古之用兵，莫大於求將，莫難於用間，或內結骨肉，或誼兼師友，故用賓應也。）

When asking about attacking or defending a city, advancing troops by water or land, the timing of battle, and the appointment of generals and the use of strategies, all matters aimed at certain victory, the World and Response Lines are used for divination. As for the court appointing a general or selecting people to act as spies, these are major responsibilities of the entire army, requiring a person who is both benevolent and brave, and skilled in adapting to circumstances. In such cases, the Response Line, which represents guests, is used to distinguish. (Note: The previous six types of divination questions are all about determining victory or defeat, and they are only to be avoided when the World Line is damaged or the Response Line overcomes the World Line. If further complications arise, such as the ghost being buried or assisting the ghost to injure the body, it indicates a complete defeat of the entire army. However, the use of spies is different, as it is like entrusting someone with a task: if the Response Line is empty, broken, scattered, or cut off, the plan will be exposed. If the Response Line overcomes or conflicts with the World Line, the person is a double agent. When the king divines the appointment of a general, the method is the same as that used for spies. In ancient times, military campaigns had nothing more important than seeking a capable general, and nothing more difficult than using spies. Spies may be closely related to the inner circle, or have a relationship of both friendship and mentorship, so the Response Line, which represents guests, is used.)

問守問戰，當以勝負分彼我；問款問降，當以忠奸察應爻。時日利戰，得時而我利，防守無虞，鬼動而來侵。應克世為蠶食也。（得應壞世克應，則成百戰百勝之功，世壞應克世，則忍三戰三怯之恥。敵降於己，己款於敵，皆察應爻真偽，忌應克世。若卜日時之占，如用兵於秋時，則利金爻持世，出師於亥日，則利火爻屬應也。）

When asking about defense or battle, one should determine friend or foe based on victory or defeat; when asking about peace talks or surrender, one should examine loyalty or treachery by looking at the Response Line. To determine if a particular day is favorable for battle, if our side has the favorable season, it is advantageous; to determine if defense is secure, if the Official Ghost moves, it indicates the enemy is about to attack. If the Response Line overcomes the World Line, it means we are being gradually eroded by the enemy. (Note: If the Response Line is already broken and the World Line overcomes it, it can lead to a hundred victories; if the World Line is already broken and the Response Line overcomes it, it means suffering three defeats in three battles. When the enemy surrenders or we seek peace, we must examine the authenticity of the Response Line, and it is unfavorable if the Response Line overcomes the World Line. If the divination is about a specific day, for example, using troops in autumn, it is favorable if the Metal Line holds the World Line; if the battle begins on the亥 day, it is favorable if the Response Line belongs to fire—since亥 water can overcome fire.)

防刺鬼為刺客也，惡其動；行剌應為所剌也，好其疾。（若隨墓助傷，防剌大凶，鬼動鬼克世亦凶，惟空破為吉。行剌應壞敵人數盡，可以得志，或世壞隨墓助傷，敵人雖滅，我亦隨亡，或鬼興而世旺，敵雖剌我，我數未終也。吉內藏凶，凶中有吉，辨之。）

When divining about prevention against an assassination, the Official Ghost represents the assassin, and it is most undesirable when it is activated. When divining about oneself going to commit an assassination, the Response Line represents the person to be attacked, and it is most favorable if that line is ill. (Note: If the Official Ghost is in the墓 (burial) or assists the ghost to injure the self, the divination about prevention against an assassination is very凶 (unfavorable). If the Official Ghost is activated or if the Official Ghost overcomes the World Line, it is also凶. Only when the Official Ghost is in the空亡 (void) and meets the破 (break) is it favorable. For the divination about committing an assassination, if the Response Line is damaged, it indicates that the enemy's fate is exhausted and the plan can succeed. If the World Line is also damaged and meets the墓 or assists in injury, it means that although the enemy is destroyed, I will also die. If the Official Ghost is strong and the World Line is also strong, it means that although the enemy comes to attack me, my fate has not yet ended. Favorable situations may contain danger, and dangerous situations may contain favorable elements; one must carefully distinguish them.)

用應如用間，用火如用計，鬼動則謀敗焉。因糧於敵，截餉於途，財旺則計得焉。（內應可任，法如用間，但不可鬼動，則功未成而先敗；用火法如用計，務在勝負，然水火為民害之大者，亦忌鬼動，或謀洩流禍。）

Divination for internal agents follows the same method as employing spies; divination for fire attacks follows the same method as using strategies—when the official ghost moves, the plan will be exposed. Divination for seizing grain directly from the enemy or intercepting supplies on the way depends on the prosperity and strength of the wealth trigram, which indicates the success of the plan. (Note: Whether to employ an internal agent is judged the same way as using spies, but the official ghost must not be activated, otherwise the matter will fail before it is accomplished. Fire attacks follow the same method as strategies, focusing on victory or defeat; however, fire and water are the most harmful methods to the people, so the official ghost must not be activated, otherwise the plan will be leaked and cause endless disasters.)

蓋或寇有地而用應，寇無地而用鬼。是以兩軍對迎，法世應之克生，四野剿除，度鬼福之強弱也。（若據城郭，成兩軍之勢，則考世應生克虛實以為勝負。如流寇無定，必四向剿滅之，則論福鬼強弱。）

In general, if the enemy has a fixed territory, use the Response Line; if they do not have a fixed territory, use the Official Ghost. Therefore, when two armies face each other, one should refer to the mutual generation and control between the World Line and the Response Line; when pursuing scattered bandits across the land, one should assess the strength of the Official Ghost and the Children. (Note: If the enemy occupies a city and forms a confrontation, one should examine the generation and control between the World Line and the Response Line to determine the outcome; if the bandits are mobile and require pursuit from all directions, then one should consider the strength of the Official Ghost and the Children.)

飛檄求援，應疾則為不援，克世則為不軌。上書求濟，六沖五疑，君象沖剋世爻，則不允濟。同仇相援，則如用師也。（應空破散，則無周急之情；應克世爻，非惟不援，尚有他奸也。五爻空破散絕，謂之五疑，蓋五爻為君，克沖世爻，恐逆耳不允。彼困我救，斷如用師。）

A proclamation is sent to friendly forces for help; if the Response Line is afflicted, it means they will not come to rescue. If the Response Line overcomes the World Line, it indicates the other party has ulterior motives. When submitting a petition to the court for aid, if there is a Six Clashes, or if the Fifth Line is suspicious, or if the ruler's line clashes with the World Line, the request will not be approved. When uniting against a common enemy to rescue others, the method of interpretation is the same as when predicting military campaigns. (Note: If the Response Line is empty, broken, scattered, or terminated, it shows no intention to assist in times of crisis; if the Response Line overcomes the World Line, not only will they not come to help, but they may also have wicked intentions. If the Fifth Line is empty, broken, scattered, or terminated, it is called 'Five Doubts'; the Fifth Line represents the ruler, and if it overcomes or clashes with the World Line, the petition is likely to be unpleasant and not approved. When others are in trouble and I go to rescue them, the method of interpretation is the same as when predicting military campaigns.)

筮城慮破，鬼動鬼克則危。筮敵來期，應克應動則速。筮軍被困，世墓世傷則凶也。（若患破城，不拘父母，反專官鬼，發動克世則危。）故兵法不一，象理非二，凡主帥空而中軍折，賊首空而敵人逃。生我之動爻，喜有援兵，克我之動爻，惡其助敵。猶有彼雖敗而不能勝彼，謂其有生也，己雖傷而不能害己，謂我有扶也。全盛而衰，將靡而起，進退反覆，存乎神爾。（主帥謂世，賊首謂應，全盛而衰，謂動沖，將靡而起，謂絕生。）

When divining whether a city will be attacked and breached, if the Official Ghost line is active and it overcomes the World Line, then danger is imminent. When divining the time when the enemy will arrive, if the Response Line overcomes the World Line and is active, then the enemy will come quickly. When divining whether our forces are surrounded, if the World Line is in a墓 (buried state) or is injured, then it is ominous. (Note: When worrying about the city being breached, do not focus on the Parents line, but rather concentrate on the Official Ghost line; if the Official Ghost line is active and overcomes the World Line, the city is in danger.) Therefore, although military strategies may have many aspects, the principles of divination remain consistent: if the general's line is empty, the central army suffers losses; if the enemy leader's line is empty, the enemy will retreat. A moving line that generates and supports me is favorable as it represents reinforcements; a moving line that overcomes me is unfavorable as it aids the enemy. There are also cases where the enemy has already been defeated, yet I cannot defeat them, because they have other supporting lines; or when I have already been injured, yet I am not harmed, because I have other supporting lines. Originally in full strength, it turns to decline; originally about to fail, it yet revives. Alternating advances and retreats, unpredictable, all depend on the subtle skill of the diviner. (Note: The general refers to the World Line, and the enemy leader refers to the Response Line; 'full strength turning to decline' refers to being overcome by a moving line, 'about to fail yet reviving' refers to being rescued from a critical situation.)

惟鬼不可得時勢，恐其害成，不可遇長生，恐其難滅，不可臨胎養，恐其方興，不可暗動，兼伏鬼克世，恐其謀剌，不可上下克世，恐其內應外通。（上下鬼克世，即內外鬼也。）

The official ghost line must not be in a strong position, for it may become harmful; it must not meet the growth position, for it may be difficult to eliminate; it must not be in the positions of infancy or nurturing, for it may be on the rise; it must not be in covert movement, nor must there be hidden official ghosts that harm the main line, for the enemy may plot an attack; furthermore, it must not have both the upper and lower official ghosts harming the main line, for there may be internal support and external collusion. (Note:所谓上下官鬼克世 refers to having an official ghost in both the inner trigram and the outer trigram.)

欲視賊人之布何策，用何兵，進何道，我將何以應之，何以克之，何以取之，俱驗五行八卦消息而已。故鬼動內而防間謀，鬼發外而慮野戰，鬼動乾宮，伏兵於廟，官興巽卦，匿從於林，坤鬼是戒納降，震鬼非當卻叛，艮忌岡陵之困，離憂市井之攻，兌毋信其說口，坎毋聽其誘語也。（此言八卦取象，蓋鬼之所現，即敵之所謀，坤順鬼動，其降非真，震振鬼搖，卻叛必變，兌為口、為悅，則說言必詐，坎為耳、為陷，則卑辭必謀也。其餘類推。）

To know what strategy the enemy is using, what troops they are deploying, and which path they are taking, and to determine how to respond, how to gain the upper hand, and how to capture them, one must rely on the messages conveyed by the Five Phases and the Eight Trigrams. If the Official Ghost is active within the Inner Trigram, one should be cautious of espionage; if it is active in the Outer Trigram, one should consider warfare outside the territory. If the Official Ghost is active in the Qian Trigram, the enemy is likely setting an ambush near the ancestral temple; if it is active in the Xun Trigram, the enemy is hiding among the woods. If the Official Ghost is in the Kun Trigram, one should be wary of accepting surrenders, as they may not be genuine; if it is in the Zhen Trigram, one should not rush to repel the rebels, as they may return. If the Official Ghost is in the Gen Trigram, one should be cautious of being trapped on a hill; if it is in the Li Trigram, one should worry about the towns and markets being attacked; if it is in the Dui Trigram, one should not easily believe the enemy's words; if it is in the Kan Trigram, one should not trust the enemy's enticing words. (Note: This discusses the symbolic meanings of the Eight Trigrams. Where the Official Ghost is active in a particular Trigram, the enemy is likely planning there: Kun represents softness and order, so if the Official Ghost is active in the Kun Trigram, surrender is not genuine; Zhen represents movement and vibration, so if the Official Ghost is active in the Zhen Trigram, the rebels may retreat but return later; Dui represents speech and joy, so if the Official Ghost is active in the Dui Trigram, words will be deceptive; Kan represents hearing and danger, so if the Official Ghost is active in the Kan Trigram, there will be hidden schemes behind polite words. The rest can be inferred similarly.)

火鬼動，非劫寨而謀於縱火，水鬼動，非水淹而計於囊沙；金為流矢之凶，木為膠舟之詐，款為平原之戰；起於離而南來，發於坎而北犯；艮坤敵出於山阜，震巽寇自於豐木；乾以老弱騙吾軍士之心，兌以子女惑吾兵卒之志也。（復言八卦及五行取義，或云木有生兵，土有坑陷。夫敵進退布策，惟深心測度官鬼情形，取象取義，可得之矣。）

The fire official ghost indicates either an attack on the enemy's camp or a plan to set fires; the water official ghost indicates either flooding the enemy or using sandbags to block water. The metal official ghost signifies the use of arrows and violence, while the wood official ghost indicates deceptive tactics involving the assembly of boats. The earth official ghost signifies a battle on flat terrain. If the official ghost arises from the fire trigram, the enemy comes from the south; if it arises from the water trigram, the enemy attacks from the north. If it arises from the mountain trigram or the earth trigram, the enemy emerges from hills and ridges. If it arises from the thunder trigram or the wind trigram, the enemy comes from dense forests. If it arises from the heaven trigram, the enemy uses old and weak soldiers to deceive our troops; if it arises from the lake trigram, the enemy uses women to entice our soldiers. (Note: This passage explains the meanings of the eight trigrams and the five phases. Some people say wood represents hidden troops and earth represents pits and traps. In any case, the enemy's movements and strategies can be understood by carefully examining the official ghost, taking its image and meaning into account.)

子孫動水，則利於水戰，福神動火，則利於火攻，土以炮石勝，金以弓矢勝，木以舟車勝也。子動坤宮，屯兵相助，福興震卦，壯士來歸，乾為丈人之良謀，艮為少年之秘計，坎當外示其弱，離當內示其虛，兌當餙以卑詞，巽當勇於趨進，皆發子孫，而取勝也。（兵占福臨皆吉，或屬五行，或現何宮，各以象推。）

The sons and daughters' hexagram belongs to water and moves, which is favorable for water warfare; if it belongs to fire and moves, it is favorable for fire attacks; if it belongs to earth, victory is achieved through artillery and stones; if it belongs to metal, victory is achieved through bows and arrows; if it belongs to wood, victory is achieved through ships and carriages. When the sons and daughters move in the Kun hexagram, there are troops stationed to assist; when they move in the Zhen hexagram, there are brave men coming to join. The Qian hexagram represents the wise strategies of the elderly and experienced; the Gen hexagram represents the strange strategies of young people; the Kan hexagram is suitable for showing weakness externally; the Li hexagram is suitable for showing weakness internally; the Dui hexagram is suitable for using humble words to cover up; the Xun hexagram is suitable for bravely advancing—these are all signs of victory achieved through the movement of the sons and daughters. (Note: In divination concerning military affairs, when the sons and daughters are on the hexagram, it is favorable; as for which of the five elements it belongs to and which hexagram it is in, each should be interpreted according to its corresponding image.)

然父母為彼我之機關，妻財為彼我之兵甲，弟兄為彼我之埋伏，鬼為賊眾，子為將士，考生克衰旺以分美惡也。（兵占六親之分如此，父母為計策，亦為軍師。）是以鬼臨吉神，縱吉而不吉，福居凶煞，縱凶而不凶。且有子化官者叛，官化子者降，飛伏官而隨減隨起，內外子而屢戰屢捷。陽為正兵，陰為奇兵，子孫官鬼以別其利也。合則結，沖則絕，靜應守，動應攻。常問決策在人，成謀在天。蓋筮蓍之從，鬼神之情，喜直而惡曲，輔仁而伐暴，占者鑑之。

In addition, the parents line represents the strategic center for both sides, the wife and wealth line represents the military forces and supplies for both sides, the siblings line represents hidden troops for both sides, the official ghost line represents the enemy forces, and the children line represents our own soldiers. By examining their generation, overcoming, decline, and strength, we can determine their good or bad nature. (Note: In divination related to military affairs, the distribution of the six relations is as follows: parents represent strategies and also represent military advisors.) Therefore, if the official ghost line is accompanied by a favorable deity, even if it is favorable, it is not favorable; if the children line is in an Inauspicious Sha position, even if it is unfavorable, it is not unfavorable. Also, if the children line transforms into the official ghost line, it indicates a rebellion within our army; if the official ghost line transforms into the children line, it indicates the enemy's surrender. If the official ghost line is in both the flying and hidden trigrams, it indicates the enemy's forces fluctuating in strength. If both the outer and inner trigrams contain the children line, it indicates repeated victories. A yang line represents regular troops, while a yin line represents surprise troops, and we use the children and official ghost lines to determine who will gain the advantage. When lines are in conjunction, they gather strength; when they are in conflict, they break apart. If the response line is still, it is suitable for defense; if the response line is active, it is suitable for attack. It is often said: decisions depend on people, while the success of plans depends on heaven. The will of the divination follows the emotions of spirits and deities, which always favor righteousness and oppose wickedness, supporting the benevolent and punishing the tyrannical. The diviner should take this as a guide.

（內詳占雷占風占霧占雪占水占冰六問）晴雨之占，不可以自試其術而輕瀆鬼神，如亢旱而求雨，霪雨而祈晴，心切民瘼，聖賢來告矣。凡有所占，發宜分請，卜晴者，法以子孫為日月，蓋日月照臨萬寶以成，故取財元也，或當於發動、現於旺相、值於日月，則天將霽矣。（分請謂意在祈晴，意在祈雨，晴以子孫為用，雨以父母為用，則易辯也。）

This chapter details six topics: divining thunder, wind, mist, snow, water, and ice. When divining about weather, one must not treat the art of divination lightly or disrespect the spirits. For example, in times of great drought seeking rain or prolonged rain seeking clear skies, the intention should be solely for the suffering of the people. Only then will the spirits of the sages come to reveal the signs. When setting up a hexagram, one must clearly define the question. When divining about clear weather, take the Children Line (children爻) to represent the sun and moon, since the sun and moon illuminate all things and enable growth, and the Children Line is the origin god of Wealth (wealth). If the Children Line is active, or prosperous and strong, or coincides with the day or month builder, the sky will clear. (Note:所谓「分请」means to first determine whether the intention is to seek clear weather or rain. Seeking clear weather uses子孙爻 as the useful god, while seeking rain uses父母爻 as the useful god, making it easier to distinguish.)

卜雨者，法以父母為天地，蓋天地閉而日月掩，父動子傷，故取子忌也。父母旺動而雨速，衰動而雨小，沖散將雨復晴，暗動雨將作，月破作而無雨，化克將止，化子孫雨中日月，化兄弟雨後風生，化鬼則雷雨並至，化父則霪霖更作也。（祈晴察子象，亦同此推之，不出旺衰動靜合沖而斷也。）

Divination for rain takes the parents'爻 to represent heaven and earth, because when heaven and earth are blocked, the sun and moon are obscured. If the parents'爻 moves, the children's爻 is harmed, so the children's爻 is considered the hostile god. If the parents'爻 is prosperous and strong and moves, rain comes quickly; if it is weak and moves, the rain is light; if it is scattered by a clash, the rain will stop and the sky will clear; if it moves covertly, rain is about to come; if it meets the month breaker, clouds form but no rain falls; if it is transformed into a爻 that controls it, the rain will stop; if it is transformed into the children's爻, sun and moon appear in the rain; if it is transformed into the siblings'爻, wind arises after the rain; if it is transformed into the official ghost's爻, thunder and rain come together; if it is transformed into the parents'爻, continuous rain will resume. (Note: When divining for clear weather, observe the children's爻 in the same way, and the analysis remains within the scope of prosperity and decline, movement and stillness, and conjunction and clash.)

古人常以水為雨，火為日，陰為晦，陽為霽，世為地，應為天，未為盡善，必察子父臨水火陰陽世應之位，而後定焉。若執而言之，則夏必多晴，冬必多雨，甲申午空不晴，甲寅子空不雨哉？是以夏火父動而雨霖，冬水子興而日出，不可惑也。（此言父母子孫為重，水火陰陽不能泥也。如午建辛卯日占晴，得睽之未濟，雨至己酉日方霽，則可法矣。）

Ancient people often took the water line as rain and the fire line as sun, took the yin line as cloudy and the yang line as clear weather, and took the world line as earth and the response line as heaven. These statements are not complete. One must observe whether the parents or children are present in the positions of water and fire, yin and yang, and the world and response lines before making a judgment. If one rigidly adheres to those statements, would it not mean that summer is always sunny and winter is always rainy? For example, in the Jiashen period, if the wu line is empty, it cannot be sunny, and in the Jiayin period, if the zi line is empty, it cannot be rainy? In reality, during summer, the fire nature parents may still cause continuous rain, and during winter, the water nature children may still cause sunshine. One should not be misled by those statements. (Note: This refers to the importance of parents and children, and one should not be rigid about water, fire, yin, and yang. For example, on the day of Xinmao in the month of Wu, if one divines about the weather and gets the hexagram Kui changing to Weiji, and it rains continuously until the day of Jiyou, this can be taken as a standard case.)

雖云父雨子晴，而有卦象合沖之法，則不拘於二者。是故得乾離者，日月照於九天，得坎兌者，滂沱遍於四野，此從卦斷也。夫六合則云迎而雨降，六沖則晦散而日升；先沖後合，晝晴而夜雨，先合後沖，朝晦而午霽，此從合沖斷也。故從合沖斷，則用神為輕，從卦象斷，則合沖又輕，不可不知也。（此言卦象及沖合為重，父母子孫不能執也。如申建甲寅日，占雨得旅，次日大雨，卦雖無父，因六合而乙卯值父故也。）

Although parents represent rain and children represent clear weather, there are other methods of interpretation based on the trigrams and the concepts of harmony and clashes, which are not limited to these two. Therefore, if one obtains the trigrams Qian and Li, it indicates that the sun and moon shine upon the nine heavens; if one obtains the trigrams Kan and Dui, it signifies that heavy rain spreads across the four directions — this is interpreting based on the trigrams. If the trigram is of Six Harmony, then clouds gather and rain falls; if the trigram is of Six Clashes, then the dark clouds disperse and the sun appears. If there is first a clash followed by harmony, then it is sunny during the day and rainy at night; if there is first harmony followed by a clash, then it is cloudy in the morning and clear by noon — this is interpreting based on harmony and clashes. Therefore, once interpretation is based on harmony and clashes, the useful god becomes lighter; once interpretation is based on the trigrams, harmony and clashes become even lighter. This point must not be overlooked. (Note: This refers to the importance of trigrams and harmony and clashes, and the need not to rigidly rely on parents and children. For example, if on a day of the month of Shen with a day of Jiayin, one divines rain and obtains the trigram Lü, it rains heavily the next day; although the trigram does not contain the parents' line, it is because of the Six Harmony that the next day, which is Yimao, coincides with the parents' position.)

天地之鬼神曰雷霆，以官鬼像之；天地之呼吸曰風雲，以兄弟像之；生育我者天地，以父母像之；滋百果草木之生者日月，以子孫像之；收天地之陰晦者虹霓，以妻財像之。（鬼神為雷霆，則雹同推，兄弟為風雲，則沙同推。）

The spirits and deities in heaven and earth are thunder and lightning, symbolized by official ghost; the breathing of heaven and earth is wind and clouds, symbolized by siblings; the ones who gave birth to me are heaven and earth, symbolized by parents; the ones that nourish the growth of all fruits and plants are the sun and moon, symbolized by children; and the ones that gather the dim and dark energies of heaven and earth are the rainbow and mist, symbolized by wealth. (Note: Official ghost also governs hail; siblings also govern sand and dust.)

筮風有無，惟以兄弟之衰旺；筮風順逆，當以比肩之克生。霧以比肩，雪以父母，喜而求諸有，忌而求諸無，兼攝他事，又以義起。（如子建丙申日，客來憂雪，得無妄之否，是日不雪，客至。乃用卜行人，應克世故來也，若以父動為雪則惑。大抵用神在占者意之所重。）

If there is no wind, only look at the strength and weakness of the siblings line; if asking about whether the wind is favorable, look at the generation and control of the siblings line. For fog, use the siblings line; for snow, use the parents line. If you hope for it, ask for its appearance; if you fear it, ask for its absence. If a single hexagram is used to ask about other matters, then establish a different god according to the meaning. (For example, in the month of Zi with the day of Bingshen, someone is worried about snow when a guest is coming, and the hexagram is "Wu Wang" changing to "Pu". On that day, there was no snow, and the guest arrived. This hexagram was used to predict the arrival of the guest, with the responding line controlling the world line, hence the person arrived; if one rigidly used the parents line as snow, it would be confusing. Generally, the god should be chosen based on what the questioner values most.)

冰與水，駕舟者常占，若父旺動，水平行而長驅；如父破空，冰連結而不進，蓋舟車以父為用也。（冰水無阻，舟車易進，冰水有阻，舟車難前，故反以父母為用。如占久晴害田，久雨害蠶，則財福為用，餘以類推。）

Ice and water are commonly divined in matters concerning travel by boat. If the parents' hexagram is prosperous and strong and becomes active, the water surface is calm and allows for smooth sailing. However, if the parents' hexagram is broken or empty, the river freezes and movement is impossible. In divination related to boats and vehicles, the parents' hexagram is considered the useful god. (Note: When ice and water flow smoothly, boats and vehicles can move easily; when ice and water are blocked, boats and vehicles find it difficult to advance. Therefore, in this case, the parents' hexagram is taken as the useful god. For example, when divining about prolonged drought harming crops or prolonged rain harming silkworms, the wife's wealth and children's hexagrams are considered the useful gods, and so on.)

叩天何日雨者，父母逢生遇沖所值之期也；何日晴者，子孫當見之神也。而占法或以月卜，或以日卜，或以旬卜，或以時卜，不可溷也。如巳爻子孫，巳日晴，而後巳日雨者，故宜分請，問天道者，當如是也。（當見，謂干支皆值也。如庚辰年，瞽初遊武林，黴雨不止，午建甲申日，顧觀察憂民禾，命占晴，得漸之渙，申動子孫，當日不霽，及丙申日子孫當見，而後大晴。然卦內無財，秋成應飢，蓋其屬意占晴，意在秋成，故無財亦驗爾。天道渺茫，晴雨非遍，常有河北霽而河南晦者，是以占所占之地，禱所禱之期，分請之法，宜如是也。）

To inquire about a day when it will rain, look for the day when the parents'爻 is supported and meets a clash; to inquire about a day when it will clear, look for the day when the children's爻 appears. Divination can be done by month, by day, by ten-day period, or by hour, and should not be confused. For example, if the children's爻 is the巳爻, then on the巳 day it may clear, but on the next巳 day it may rain again. Therefore, the question must be clearly defined. When asking about the weather, it should be done in this way. (Note: The term '当见' refers to when both the heavenly stem and earthly branch are at their proper time. For example, in the year of Gengchen, when I first arrived in Hangzhou, the plum rain did not stop. On the day of Jiashen in the month of Wu, Governor Gu worried about the farmers' crops and asked me to divinate about clearing weather, and got the hexagram 'Gradual' changing to 'Dispersing'. The申爻, which represents the children, was active, but that day did not clear. It only cleared on the day of Bingshen when both the heavenly stem and earthly branch of the children were at their proper time. However, the hexagram did not contain the wealth爻, indicating a poor harvest in autumn. He was primarily concerned about clearing weather, but his real intention was about the autumn harvest, so the absence of the wealth爻 still accurately predicted the outcome. The weather is unpredictable, and rain or clear skies do not affect all areas equally; sometimes the Yellow River north is clear while the south of the river is rainy. Therefore, when divining about a specific place and a specific period, the method of '分请' should be applied in this way.)

（內詳豐荒田蠶兵凶疾疫水旱分野諸事）歲之成熟為豐，時之安平為泰，夫豐所謂天施地育、物阜民饒，故取用以財，蓋萬物以財為象也。是以財有氣而五穀登，財無病而百果結。（占豐歉以財，占治亂以鬼，此歲占大象也。）財實火木，利春夏之耕，財值水金，宜秋冬之樹植。子空則蠶婦徒勞，財陷則農夫失望。（以時以象言之，子為蠶，田為財也。）

This chapter details matters such as good and bad years, farmland and sericulture, military disasters in bad years, diseases and epidemics, floods and droughts, and the territories of various states and regions. A good harvest is called "Feng," and a peaceful time is called "Tai." So-called "Feng" refers to heaven providing and earth nurturing, with abundant resources and prosperity for the people. Therefore, the wife's wealth is taken as the useful god, because all things are symbolized by wife's wealth. If the wife's wealth is strong, then the five grains will be abundant; if the wife's wealth is healthy, then all fruits will bear fruit. (Note: When predicting the harvest, use the wife's wealth; when predicting the state of the world, use the official ghost. This is the general principle of predicting the year's affairs.) The wife's wealth belongs to fire and wood and is substantial, which is favorable for spring and summer farming; the wife's wealth is associated with water and metal, which is suitable for autumn and winter planting. If the children are empty, then the women who raise silkworms will waste their efforts; if the wife's wealth is trapped, then the farmers will be disappointed. (Note: This refers to the timing and hexagram images: children represent silkworms, and the produce in the fields represent the wife's wealth.)

夫鬼為時之禍患也，宜靜不宜動，動則四方多難；最不利於金官，恐干戈滿地；亦不宜於土鬼，防瘟疫流行。水為淹沒之災，木為桑麻之難，火為焦枯之患，及炎火之憂也。動兼騰蛇，非妖興閭里，則痘損嬰兒；動兼勾陳，非螟蝗害稼，則土地多荒；動兼白虎，非兵革頓起，則虎豹來遊；動兼青龍，寒曝失時，而花果謝實；動兼朱雀，主流言橫議，而民口難防；動兼元武，主雀耗鼠損，而弭盜無術。是以五行六神，皆不可值鬼動也。（龍本屬吉，鬼擾起凶也。）

Official Ghosts represent the calamities of the year and are favorable when still and unfavorable when active. Once they move, difficulties arise in all directions. The most unfavorable are those of the Metal type, which may lead to widespread warfare; the Earth type should be avoided as well, as they may cause the spread of epidemics. Water type Official Ghosts indicate disasters from flooding, while Wood type bring harm to crops and mulberry trees. Fire type Official Ghosts signify drought and fire disasters. When Official Ghosts move and are accompanied by the Snake, either supernatural disturbances occur in the village or smallpox kills infants. If accompanied by Gou Chen, either locusts and pests destroy crops or large areas of farmland are abandoned. If accompanied by the White Tiger, either war breaks out suddenly or tigers and leopards appear. If accompanied by the Azure Dragon, there will be irregular weather and failure of fruits and flowers. If accompanied by the Vermilion Bird, there will be widespread gossip and difficult to control. If accompanied by the Black Tortoise, there will be bird pecking, rat biting, and thieves that cannot be stopped. It is evident that neither the Five Phases nor the Six Spirits should be active together with Official Ghosts. (Note: The Azure Dragon is originally a favorable deity, but it becomes harmful when disturbed by Official Ghosts.)

財化鬼者，薄於西成；鬼化財者，難於東作；官化子者，則有致治之政；子化官者，則有兆亂之機。（鬼化財，雖難於東作而有收，不如化鬼之甚也。）若筮天下則豐歉不均，所以動於巳而楚荒，搖於震而東亂也。（乾分冀州，坎分幽州，艮分青州，震分兗州，巽分徐州，離分揚州，坤分荊州，兌分雍州，中為豫州也。蓋中宮附入坤分，如九星天禽，附入天芮之意也。子分齊，丑分吳，寅分燕，卯分宋，辰分鄭，巳分楚，午分周，未分秦，申分晉，酉分趙，戌分魯，亥分魏也。蓋鬼動是分，則是地多難，其所在所臨之官爻，亦有小厄，但靜則不甚爾。）

The wife's wealth transforms into official ghost, indicating a poor harvest in autumn; the official ghost transforms into wife's wealth, suggesting difficulty in spring plowing; the official ghost transforms into children, indicating good governance; the children transform into official ghost, indicating signs of disorder. (Note: when official ghost transforms into wife's wealth in spring, although plowing is difficult, there will eventually be a harvest, unlike when wife's wealth transforms into official ghost, which is more severe.) If the divination concerns the whole country, the abundance and scarcity of different regions are not equal: thus, if official ghost moves to the position of Si, the land of Chu will be barren; if it moves to the Zhen palace, there will be disturbances in the east. (Note: the regions correspond to the trigrams: Qian corresponds to Jiuzhou, Kan to Youzhou, Gen to Qingzhou, Zhen to Yanzhou, Xun to Xuzhou, Li to Yangzhou, Kun to Jingzhou, Dui to Yongzhou, and the central palace corresponds to Yuzhou, just as the celestial stems' Tianqin star is attached to Tianrui. The branches correspond to: Zi to Qi, Chou to Wu, Yin to Yan, Mao to Song, Chen to Zheng, Si to Chu, Wu to Zhou, Wei to Qin, Shen to Jin, You to Zhao, Xu to Lu, Hai to Wei. When official ghost moves to a certain region, that place will face more difficulties; the area where it is located or where it rests will also have minor calamities, but when official ghost is still, the effects are not so severe.)

是以鬼從初而物殺，鬼從二而民瘼，鬼從上而天怒，鬼從三而吏苛，於五君憂，於四臣辱，其法惟以財實為豐穰，鬼動為荒亂，其義如此。（鬼動是位，妖作是處，雖靜不凶，亦有小疾。）

Therefore, if the official ghost is in the first line, all things suffer harm; in the second line, the people suffer hardship; in the top line, heaven is enraged; in the third line, officials are harsh; in the fifth line, the sovereign has worry; in the fourth line, ministers suffer disgrace. The general principle is simply this: if the wealth line is full, there is a harvest; if the official ghost moves, there is chaos and disorder—this is the principle. (Note: wherever the official ghost moves, calamity occurs there; even if the official ghost is still, there may still be minor illness or misfortune in that area.)

（謂我身受命於天也，此宜有專問，則授命如響。內詳壽夭富貴道業妻子趨避大限小限之法）告聖賢曰：我生成敗得失亨困何如，即世爻不可病也。世爻不病，則成而不敗，得而不失，亨而不困矣，故曰：世乃平生之本也。（一生成敗，獨世主張，無休囚傷退，謂之無疾，有空破散絕謂之有病，若父子夫婦弟兄請占，當分用神。）

The "body and life" refers to my physical form being entrusted by heaven. When divining about one's body and life, it is best to focus on a single matter, so that the divine signs will be as clear and accurate as an echo. This chapter details methods for predicting longevity and death, wealth and poverty, spiritual attainment, spouse, auspicious and inauspicious events, and both major and minor life limits. When praying to the sages, one might ask: how will my life's success and failure, gains and losses, smoothness and difficulties unfold? The key lies in the World Line not being diseased. If the World Line is not diseased, then success without failure, gain without loss, smoothness without difficulty, thus the World Line is the foundation of one's life. (Note: the success or failure of one's entire life is determined by the World Line. If the World Line is not weak and confined, not injured, and not retreating, it is called "without illness"; if it is empty, broken, scattered, or cut off, it is called "with illness." If divining for parents, children, spouse, or siblings, then other useful gods must be distinguished.)

隨官入墓、助鬼傷身，常防病患；伏吟反吟，化居墓絕，難免迍邅；正沖悔沖，合處逢沖，終多得失，此平生之概也。若有專筮，則有特告焉。筮曰：壽夭何如，則破散空沖定之夭，日月旺相定之壽。旬空限絕，天剋地沖，是其考終也；推而深之，雖日月可知也。自占憑世，六親憑用，舊專執父母為壽者非也。

If the world line is accompanied by the ghost and enters the tomb, helping the ghost to injure the body, one should often be cautious of illness; if it encounters reverse chant, hidden chant, or transforms into the tomb or decline, one is inevitably faced with difficulties and obstacles; if the primary hexagram shows six clashes, the resulting hexagram shows six clashes, or if a conjunction meets a clash, one's life will ultimately involve much gain and loss. This is a general overview of one's life. If there is a specific question, the divine will give a specific indication. When asking about the length of life: if the world line meets destruction, dispersion, emptiness, or clash, it is judged as a short life; if it receives the support of the day builder and month builder and is prosperous and strong, it is judged as a long life. When reaching the year of the term empty, or the limit of the absolute, and when the heavenly stem is attacked and the earthly branch is clashed, that year will be the time of death. Further analysis can even determine the month and day. When one uses the world line for oneself, and uses the respective useful gods for the six relations, the old saying that parents' lines are exclusively the source of life is incorrect.

（旬空，謂後來年旬空，限絕，謂後來行絕限。如戊子生人，丁丑寅建辛亥日，占自壽得師，世爻絕亥生寅，其壽未已，及戊子年孟秋令寢，乃甲申旬空午，子歲破午，十年後行午限絕亥，庚申又破寅生，是以終也。餘仿此。）

(Note: The term "旬空" refers to a year falling within a period of emptiness; "限绝" refers to reaching a limit where something comes to an end. For example, a person born in the year Wuzi, when on the day Xinhai of the month Yin in the year Dingchou, divining about their own lifespan, obtains the hexagram "The Army": the world line is in the state of "绝" (end) at亥 and "长生" (growth) at寅, indicating that their lifespan has not yet ended. When they reach the year Wuzi in the early autumn, they are ill and unable to move, at that time it is the Jiashen period, and the yao of午 is in the period of emptiness; the year Zi then冲破 (breaks)午; ten years later, when they reach the limit of午, they die at亥; in the year Gengshen, the position of寅, which was their growth, is again broken. Thus their life ends. The rest follows the same pattern.)

筮曰：我能貴乎，官父貴之本也。以學而得名者，必父爻之高明；以功而得名者，必官象之昌隆；以位而卜其祿之尊卑，以會而卜其成之歲月，以八卦為方隅，以五行為司屬，以六神為班列。金為兵刑，水主河海，土主稅賦，火主禮儀，木主考工；乾為西北，巽為東南；三為守牧，五為臺省；龍為文翰，虎為武衛，雀為言路，元為水利，陳為地土，蛇為使節，生旺則得，死墓則失，而官制代更，則隨義而起也。

Can I attain wealth and honor? The official ghost and the parents represent the foundation of status. Those who achieve fame through scholarship must have the parents'爻 high and enlightened; those who achieve fame through meritorious service must have the official ghost's image flourishing. The height of the爻 determines the rank of salary, while the triple harmony determines the year and month of achieving fame. Using the eight trigrams to determine direction, the five phases to determine official duties, and the six spirits to determine rank. Metal governs military and criminal affairs, water governs rivers, seas, and transportation, earth governs taxation, fire governs rituals, and wood governs examination, craftsmanship, and construction. Qian is in the northwest, Xun is in the southeast; the third line represents county and prefectural officials, and the fifth line represents important government positions. The azure dragon governs literary affairs, the white tiger governs military defense, the vermilion bird governs advisory officials and speech, the black tortoise governs water conservancy, Gou Chen governs land and fields, and Teng She governs envoys. If these lines are strong and flourishing, success is attained; if they are dead or in墓, failure occurs. As for the official system, which changes through the ages, it should be interpreted according to its meaning.

（以文章取進，則專用父母，貢舉亦然；以事例擢拔，專用官鬼，從武襲爵亦然。官立四五之位則顯，文臨當現之年則第，官值生旺之歲則拜，五行為司，八宮為方，六神為職，六爻為級。）

Those who gain official positions through academic merit rely solely on the parents' line; those who attain positions through seniority and achievements rely solely on the official ghost line. Officials who inherit titles through military service also depend on the official ghost line. If the official line is positioned on the fourth or fifth line, success is achieved. If the document line is present in the current year, success in exams is attained. If the official line is in a favorable and vigorous state during the year, appointment is received. In summary, the five elements determine the official position, the eight palaces determine the direction, the six spirits determine the duty, and the six lines determine the rank.

筮曰：我能富乎，財福富之本也。生平之揮霍者財，旺則有餘；生平之安樂者福，強則多慶，惟有財而無福者富而憂，有福而無財者貧而樂，然必以身受之，故世爻不可傷也。（問富貴先看世象生旺，世空無成，世破不享，世散絕則不終也。）

Can I become wealthy? Wealth and children are the foundations of prosperity. One's daily expenses depend on wealth; if wealth is prosperous and strong, there will be enough. One's happiness depends on children and the gods of fortune; if the gods of fortune are strong, there will be more joy and celebration. Having wealth but no fortune leads to wealth with much worry; having fortune but no wealth leads to poverty with contentment. However, all these must be experienced by oneself, so the World Line must not be harmed. (Note: When asking about wealth and status, first check if the World Line is strong and flourishing: if the World Line falls into an empty position, nothing will be accomplished; if the World Line meets a breaking aspect, one will not enjoy the benefits; if the World Line meets a dispersing or ending aspect, one will not have a good ending.)

且問道而忌六沖，問妻而忌財陷，皆不可以世空也。問子而忌子虛，旺相則多，休囚則少，空散則刑，克沖則暴，帶吉神而賢良，加凶神而頑劣，跨身世而邁種，登日月而昌榮，占弟兄者亦如之。（若世爻被子孫沖剋，則男女忤逆。凡問父母更有兄弟否，則視兄弟，其他皆卜子孫。）

In addition, when asking about the practice of cultivation, one should avoid the Six Clashes. When asking about marriage, one should avoid the Wealth爻 falling into emptiness. Both situations are equally unacceptable when the World Line falls into emptiness. When asking about children, one should avoid the Children爻 being empty: if the Children爻 is prosperous and strong, there will be many children; if it is weak and confined, there will be few children; if it falls into emptiness or is clashed and scattered, there will be punishments and conflicts. If the Children爻 is controlled or clashed, the children will be fierce and cruel. If the Children爻 is accompanied by auspicious spirits, the children will be virtuous and excellent; if accompanied by malevolent spirits, the children will be stubborn and mischievous. If the Children爻 is across the body爻 and the World Line, the children will be outstanding. If the Children爻 is adjacent to the Day Builder or the Month Builder, the children will be prosperous and distinguished. The same method applies when asking about siblings. (Note: If the World Line is clashed and controlled by the Children爻, the children will be disrespectful. When asking whether there are still brothers among the parents, one should look at the Siblings爻; for other inquiries about descendants, one should look at the Children爻.)

如問趨避，則福為我所趨，鬼為我所避。官鬼克世者不以貴言也，火鬼克身而憂焚，水官傷世而患溺，帶白虎則避兵凶，加元武則防盜賊，雖青龍亦恐惑於酒色也。所以鬼屬之物不可食，鬼發之宮不可適。丑鬼戒牛，卯鬼戒兔，戌為瘋犬，午為狂驢；鬼發兌而毋妮少婦，鬼發乾而毋老僧，鬼發雀符而防官非之擾，鬼發陳蛇而招輕諾之凶；發於離而目翳，發於震而足跂，於金則病肺，於火則病血；鬼發游魂而莫近於新所，鬼發歸魂而莫還於舊鄉。生合世之方宜往，克沖世之方宜回，生合之人可交，克沖之人宜遠也。（以五行六神八宮諸星及十二支所屬鬼動，近取諸身，遠取諸物，而趨避得矣。）

When asking about seeking good fortune and avoiding misfortune: the Children and Blessing God is the one I should approach, while the Official Ghost is the one I should avoid. When the Official Ghost overcomes the World Line, it cannot be considered as a sign of wealth and honor. If the Official Ghost of fire nature overcomes the body, there is worry of fire disaster; if the Official Ghost of water nature harms the World Line, there is danger of drowning. If the Official Ghost is accompanied by the White Tiger, one should avoid military disaster; if it is accompanied by the Black Tortoise, one should beware of thieves. Even if it is accompanied by the Azure Dragon, one should fear being tempted by alcohol and lust. Therefore, things associated with the Official Ghost should not be eaten, and the direction where the Official Ghost is active should not be visited. The Official Ghost in the丑 (ox) position warns against cattle, in卯 (rabbit) warns against rabbits, in戌 (dog) warns against mad dogs, in午 (horse) warns against wild donkeys. If the Official Ghost is active in the兑 (Lake) trigram, one should not get close to young women; if it is active in the乾 (Heaven) trigram, one should not get close to old monks. If the Official Ghost is accompanied by the Vermilion Bird or Heavenly Talisman, one should beware of legal disputes and troubles. If it is accompanied by Gou Chen or Teng Sha, one may suffer from easily making promises and getting into trouble. If it is active in the离 (Fire) trigram, one should beware of eye disease; if it is active in the震 (Thunder) trigram, one should beware of foot illness. If it belongs to metal, the illness is in the lungs; if it belongs to fire, the illness is in the blood. If the Official Ghost is active in the wandering soul hexagram, one should not go near new places; if it is active in the returning soul hexagram, one should not return to old hometowns. Directions that generate and harmonize with the World Line are suitable to go, while directions that overcome or conflict with the World Line should be avoided. People who generate and harmonize with me can be associated with, while those who overcome or conflict with me should be kept away from. (Note: According to the Five Phases, Six Spirits, Eight Palaces, various stars, and the twelve earthly branches, one can determine where the Official Ghost is active. Nearby positions are associated with the human body, while distant ones are associated with external objects. Thus, the way of seeking good fortune and avoiding misfortune becomes clear.)

夫艮發子爻，利修身于山谷，乾興福象，宜砥節於朝堂。巽求花果之財，震覓舟航之息，兌以酒食之資，坤以莊田之益。動於木上，應守業於桑麻，搖於水中，宜治生於江海，火向爐煆之肆，金趨玉石之門，而土惟誠信耕耘可也。常謂虎財宜屠，雀財宜優，龍財宜樂，麟財宜技，蛇財宜商，武財宜肆。無財而有官者，技善巫醫，無官而有財者，運宜商賈。（福乃財之源，財乃利之主，故財福所適八宮六神五屬，皆為資生之處、功業之鄉。如子發乾宮，殿折庭諍，亦無禍也，不可以子動傷官為言，若專問仕途，仍復為忌。）

The son's hexagram in the Gen palace moves, which is suitable for cultivating oneself in mountain valleys; the son's hexagram in the Qian palace rises, which is suitable for refining one's character on the court. The wife's wealth hexagram in the Xun palace seeks profit from fruits and vegetables; in the Zhen palace, it seeks profit from boat transportation; in the Dui palace, it relies on profit from wine and food businesses; in the Kun palace, it relies on profits from farmland. If the wife's wealth hexagram moves in the wood hexagram, one should remain in the business of mulberry and hemp; if it moves in the water hexagram, one should seek livelihood on rivers and seas; if it belongs to fire, one should go to metalworking shops; if it belongs to metal, one should go to shops dealing in pearls, jade, and ornaments; if it belongs to earth, one should only be suitable for honest farming. It is often said: if the wife's wealth hexagram is accompanied by the White Tiger, one should become a butcher; if it is accompanied by the Vermilion Bird, one should become a performer; if it is accompanied by the Azure Dragon, one should become a musician; if it is accompanied by the Gou Chen (Qilin), one should become a craftsman; if it is accompanied by the Teng Sha, one should become a merchant; if it is accompanied by the Yuan Wu, one should open a shop. If the hexagram has no wealth but has an official, one should be suitable for becoming a witch or doctor; if it has no official but has wealth, one should be suitable for becoming a merchant. (Note: the son is the source of the wife's wealth, and the wife's wealth is the master of wealth. Therefore, the eight palaces, six spirits, and five elements associated with wealth and fortune are all places for cultivating life and sites for achieving success. For example, if the son's hexagram moves in the Qian palace, it is suitable for debating and advising in the palace, and there will be no misfortune, so one should not generally say that the movement of the son's hexagram harms the official. If one specifically asks about official positions, then it should still be avoided.)

世臨子孫者，恬澹寬和，宜僧宜道；世臨官鬼者，英雄勇悍，宜武宜文；世臨父母者，是謂生我於勞；世臨妻財者，是謂溺我以豫；世臨兄弟者，是謂義利相勝也。（父母為勞碌之神，故像操持；妻財為饒豫之像，故戒驕溺；弟兄以義相親，以利相疏，占者義利持中，否則主貧也。）

When the World Line is in the position of Children, the nature is tranquil, gentle, and harmonious, suitable for becoming a monk or Taoist priest. When the World Line is in the position of Official Ghost, the person is brave and strong, suitable for both literary and military pursuits. When the World Line is in the position of Parents, one sustains oneself through hard work. When the World Line is in the position of Wealth, one is indulged in ease and comfort. When the World Line is in the position of Siblings, there is a struggle between righteousness and profit. (Note: Parents symbolize toil and effort, thus representing diligence. Wealth represents abundance and ease, thus one should beware of arrogance and indulgence. Siblings are united by righteousness but divided by profit. The diviner should maintain balance between righteousness and profit; otherwise, poverty is indicated.)

世折於木者，修仁以植之；世崩於土者，立信以培之；世空而安者，莫若離塵；世空而動者，莫若奮志；動而沖散戒驕盈，動而生扶善結納。（此勉人遷善之法。蓋五行具五常，木仁金義火禮水智土信是也。設如木爻持世，或遇空破散絕，謂於仁有虧，非夭即疾，苟能修仁以植其木，則夭疾可延也。其他類推。）

When the World Line is broken by wood, one should cultivate benevolence to nurture it; when the World Line is collapsed by earth, one should establish integrity to strengthen it; when the World Line is empty and still, it is better to leave the world and seek seclusion; when the World Line is empty but active, it is better to strive with determination; when the World Line is active but meets a clash, one should beware of arrogance; when the World Line is active and receives support, it is suitable to widely cultivate good connections. (Note: This is a method to encourage people to improve their virtues. The Five Phases correspond to the Five Constants: wood represents benevolence, metal represents righteousness, fire represents propriety, water represents wisdom, and earth represents trust. For example, if a wood element holds the World Line and encounters emptiness, destruction, dispersion, or decline, it indicates a deficiency in benevolence, which may result in illness or premature death; if one cultivates benevolence to nurture this wood, the illness or premature death can be postponed. The same logic applies to the other elements.)

無父母曰孤而依，無子孫曰獨而繼，無妻財而有子孫者孕於他婦，無父母而有弟兄者胞於異母。官坐世者夫綱整，財坐應者妻德備，卦空破而出寒微，宮旺相而產豪富，官父伏而有氣者，成名於暮年，財福藏而無傷者，起家於晚歲。（無六親，此言其大象，或傷於前，或損於後，不可執也。）

In a hexagram without the parents line, it indicates an orphan who must rely on others; without the children line, it suggests no descendants and the need for adoption. If there is no wife and wealth line but there is the children line, the child was born from another woman. If there is no parents line but there is the siblings line, it indicates the child is from a different mother. If the official ghost line is on the world line, the husband has discipline and order. If the wife and wealth line is on the response line, the wife has virtue. If the entire hexagram is empty or broken, it suggests a humble birth; if the hexagram's palace is prosperous and strong, it indicates being born into a wealthy family. If the official and parents lines are hidden but have vitality, there will be fame in old age; if the wife and wealth lines are hidden but not harmed, there will be prosperity in old age. (Note: When it says 'lack of a certain six relation,' it refers only to general indications: it could be due to previous injury or later loss, and should not be taken too literally.)

兩官者兼御之官，兩父者再試之第，兩身者再立之基，兩財者再婚之約，兩子孫者男女嫡庶，兩弟兄者手足同異也。（其詳備兩現章中。）變官而登日月之上，則是意外之官，變財而入旺相之中，則非望內之財也。動克世而多尤，動生世而多助；進神則禍福愈彰，退神則吉凶漸已；用神遇絕生者，先困後亨，用神遇有無者，始華終悴。（此言吉凶徵勝之道，卦無官鬼，非善求名，若變有日月官爻，當應特遇爵祿；世財逢絕，生平失利，如或長生，則先敗而後成。蓋動生世，好我者多，動克世，惡我者眾。）

Two official ghosts indicate an official holding two positions; two parents suggest the need for another examination to succeed; two body lines mean establishing a new family business; two wife and wealth lines indicate the need for remarriage; two children lines mean having both legitimate and illegitimate children; two siblings lines mean having both full-blooded and half-brothers and sisters. (See "Two Appearances Chapter" for details.) If a changing line produces an official ghost that appears on the day or month builder, it indicates an unexpected official position; if a changing line produces a wife and wealth line that appears in a prosperous and strong position, it indicates unexpected wealth. If a moving line harms the world line, there will be many grievances; if a moving line supports the world line, there will be much help. If a changing line becomes an advancing god, good and bad fortune will become more evident; if a changing line becomes a retreating god, good and bad fortune will gradually subside. If the useful god is in a state of death but then revives, it indicates initial hardship followed by success; if the useful god changes from existence to non-existence, it indicates initial prosperity followed by decline. (This discusses the waxing and waning of good and bad fortune.) If there are no official ghosts in the hexagram, it is unfavorable for seeking official positions; if a changing line produces an official line that appears on the day or month builder, it indicates an unexpected official rank or honor. If the wife and wealth line on the world line is in a state of death, one will have a lifetime of misfortune; if it meets the long life position, it indicates initial failure followed by success. If a moving line supports the world line, those who like me are many; if a moving line harms the world line, those who dislike me are many.

猶有犯六害而手足參商，犯三刑而骨肉仇敵；貴人文昌天喜天祿及諸星有吉，亦必因吉而後求之，羊刃天賊官符天獄及諸星有凶，亦必因凶而後索之。語云：八卦成例，五行先之，六親隨之，六神象之，諸星輔相之。吉凶相稱，扶陽抑陰，遏惡揚善，而後可以筮趨避之驗也。

There are also: if the hexagram is afflicted by the Six Harmful Relationships, siblings will be estranged; if afflicted by the Three Punishments, family members will become enemies. The Nobleman, Wen Chang, Heavenly Joy, Heavenly禄, and various auspicious stars must first be identified when the hexagram shows an auspicious sign; the Sheep Blade, Heavenly Thief, Official Symbol, Heavenly Prison, and various malevolent stars must first be identified when the hexagram shows an inauspicious sign. It is said: the Eight Trigrams establish the framework, the Five Phases come first, followed by the Six Relations, the Six Spirits are taken as symbols, and all the stars support this. By weighing both auspicious and inauspicious signs, supporting the Yang and restraining the Yin, suppressing evil and promoting goodness, then the divination regarding favorable and unfavorable outcomes will be effective.

（此言星煞吉凶，若用神得地，然後以吉星符之，用神失位，然後以凶星象之。如丙戌子建戊申日，戊午生人，占身得小過之艮，世命投墓，本主壽夭，其午上有天賊元武羊刃大白虎之臨，後戊子季秋為賊所殺，可見因其凶而像之也。倘或身命求貴，官臨日月，而同白虎羊刃，則應太阿可握，兵衡可操矣。故曰：六神像之，諸星輔相之，法宜如此。）

(Note: This is about the auspicious and inauspicious effects of stars. If the useful god is in a favorable position, then use auspicious stars to confirm it; if the useful god is in an unfavorable position, then use inauspicious stars to take their meaning. For example, in the year of Bingxu, month of Zi, day of Wushen, a person born in the year of Wuwu asks about his destiny and gets the hexagram Xiao Guo changing to Gen. The world line and his own destiny are both in the墓 (grave), indicating a short life. Moreover, there is also the Heavenly Thief, Black Tortoise, Sheep Blade, and Great White Tiger on the Yuang爻, and later in the autumn of the year Wuzi, he was killed by bandits. This shows that inauspicious stars are used to take their meaning because the hexagram is already inauspicious. Conversely, if one is asking about gaining wealth and the official line is directly on the day and month and also brings the White Tiger and Sheep Blade, then it indicates holding a sword and commanding military power. Therefore, it is said that 'six spirits take their meaning, and many stars assist,' and this is how they should be used.)

大限自貞之初爻，以順巡乎悔之初爻，悔之初爻以順巡至乎伏之初爻，伏之初爻以順巡乎貞之初爻，陰陽之數，九變乃還，故九十復歸貞初，三世再始；無變從互，去閏從時。有言胎元體骨之別，乃謂初生，筮而以告也。

The great limit begins from the first line of the primary hexagram (Zhen), proceeding in order to the first line of the resulting hexagram (Hui); then from the first line of the resulting hexagram, proceeding in order to the first line of the hidden hexagram; and then from the first line of the hidden hexagram, proceeding in order back to the first line of the primary hexagram. According to the numbers of yin and yang, after nine changes it returns to its original position, so at the age of ninety it returns to the first line of the primary hexagram, starting the third cycle anew. If there is no resulting hexagram, then the nuclear hexagram is used; the leap month is not counted, and the calculation is based solely on the solar terms. Some people mention the distinction between "taiyuan" and "tigegu," which refers to the divination at the moment of an infant's birth.

年五十而筮之，則所往成敗利鈍以歷，吉凶何求？易雲占事知來，則必以所筮日時而始推初爻也，其吉凶以空破為危，沖散為戒，遇用為得，會忌為失，生合則順，克沖則逆。五年中加以小限齊之，是筮之日而始發於世爻，順而上下，周而循環，一年一位，其吉凶亦法式於大限。而再以歲齊之，其吉凶以虛而喜實，絕而喜生，無而喜見如此。

If one divines at the age of fifty, having already experienced the successes and failures of the past, what need is there to seek fortune or misfortune? The Book of Changes says, "Divination reveals what is to come," so one must calculate from the day and hour of the divination, starting from the first line. The predicted fortune or misfortune: encountering emptiness or destruction indicates danger, encountering conflict or dispersion should be regarded with caution. Encountering the useful god signifies gain, encountering the hostile god signifies loss. Receiving support or harmony indicates smoothness, while being overcome or conflicted indicates adversity. The major period spans five years per line, and the minor period is used to verify it: the minor period begins from the day of the divination, starting from the world line, moving up and down in sequence, cycling continuously, one line per year, and its fortune or misfortune is judged in the same way as the major period. Furthermore, the current year's heavenly stem is used to verify it: the predicted fortune or misfortune is judged by the principle that emptiness is favorable if it is filled, absence is favorable if it is encountered, and extinction is favorable if it is reborn.

（法曰：大限五年一位，始自初爻，小限一載一位，起自世爻，彌月嬰兒，筮用此例，其餘少壯，皆以所筮之日時，起大限小限於初爻世爻也。無變用互，從時，以占時節氣為準，如今占驚蟄，則以來年驚蟄為一年也，閏不算。易之所謂占事知來，不占往也。

Note: The method of divination states that for a major limit of five years, each year is represented by one line, starting from the first line; for a minor limit of one year, each year is represented by one line, starting from the world line. For a baby at full moon, this example is used. For others in their youth and adulthood, the starting point is based on the day and time of the divination. The major limit begins with the first line, and the minor limit begins with the world line. If there is no changing hexagram, the nuclear hexagram is used. The term "from the time" refers to the solar term at the time of the divination: for example, if one divines on the day of Awakening of Insects, then the next Awakening of Insects is considered one year, and leap months are not counted. This is what the Book of Changes refers to as "divining events to know the future," not the past.

大限以小限參之，小限以歲月參之，虛宜實，絕宜生，無宜見而已。大小之限，俱忌空破散絕克沖及忌神之地，宜日月旺相生合及元神之鄉。如己丑寅建庚午日，己巳命占貴，得損之剝，卯官發見，當第辛卯，然大限巳文書化未兄弟，小限三年在子，是歲失利；後甲午榜，大限在卯，小限亦在卯，乃元神之鄉，其年中式，餘仿此。蓋大限、小限、流年，必先考流年之用忌，次詳大限之休咎，復索小限之吉凶，其輕重有等級，占者審之。）

The great limit should be referred to in conjunction with the small limit, and the small limit should be considered together with the current year's month builder. Basically, what is empty should be filled, what is cut off should meet with something that can generate it, and what is absent should be seen. Both the great limit and the small limit should avoid falling into places of emptiness, destruction, dispersion, cut-off, conflict, or the presence of hostile gods. They should instead fall into areas where the sun and moon are prosperous and strong, where they generate and harmonize with others, and where the origin god is present. For example, in the year of Jichou, month of Yin, day of Gengwu, a person born in the year of Jisi asks about his official status and gets the hexagram "Loss" changing into "Splitting." The wood official element is activated, which according to theory should have occurred in the year of Xinmao. However, the great limit is at Si, and the official element is transformed into the earth element of the brother, which is in the third year of the small limit. That year he failed the examination. Later, in the year of Jiawu, he passed the examination, as the great limit was at Mao and the small limit was also at Mao, which was the origin god's territory. The same principle applies to other cases. In general, when examining the great limit, small limit, and current year, one must first investigate the useful and hostile gods in the current year, then carefully examine the fortune and misfortune of the great limit, and finally determine the good or bad fortune of the small limit. The importance of these three factors varies, and the diviner should clearly discern their significance.

蓋其限同也，其占殊也，是以筮上而用於父母，伯叔同焉；筮下而用於子孫，甥侄同焉；筮室家而用於妻財，僕妾同焉；筮手足而用於弟兄，宗娣同焉。丈夫用官，良朋用應，而不可錯審也。用神是定，造化乃分，然筮者無僥倖之心，無固必之意，而後神告之矣。

The method of calculation is the same, but the subjects being divined differ. When divining about elders, the Parents' Line is used; uncles and cousins also use the Parents' Line. When divining about younger generations, the Children's Line is used; nephews and cousins also use the Children's Line. When divining about a spouse, the Wealth Line is used; servants and concubines also use the Wealth Line. When divining about brothers, the Brothers' Line is used; sisters in the same clan also use the Brothers' Line. When divining about a husband, the Official Ghost Line is used; when divining about a close friend, the Response Line is used—these must not be confused. Once the Useful God is determined, the differentiation of fate becomes clear. However, the person divining must have noby chance (侥幸 means侥幸, which is a term for侥幸, but here it's better translated as "侥幸" as it's a specific term) mentality and no fixed desire to obtain a certain result, then the divine will reveal the answer to him.

聖人作易，以前民用，使天下知吉凶，而為趨避也。故雖聖哲，不廢蓍龜，然占者須分遠近，或筮三年，或筮今歲，皆以世爻為本，故世爻旺者身安，鬼爻靜者災息，隨官入墓、助鬼傷身，則訟起而疾作也，反吟伏吟、化居墓絕，大病將至也。此年運之要也。（反吟伏吟墓絕，當察主屬，若身繫長男，伏吟則惡，身屬中女，反吟則凶之類，非是皆不忌也。）

The sage composed the Book of Changes to establish teachings before the people's daily lives, so that all under heaven may know fortune and misfortune and understand what to avoid. Therefore, even the wise do not abandon divination with yarrow stalks or tortoise shells. However, those who cast divination should distinguish between near and distant matters: some divinate for the next three years, others only for this year, all taking the World Line as the foundation. If the World Line is prosperous and strong, the body is safe and healthy; if the Official Ghost is quiet, calamities cease. If the World Line follows the Ghost into its tomb or assists the Ghost in harming the body, lawsuits and illness will arise. If it meets reverse chant, hidden chant, or transforms into a tomb or dead end, serious illness will come. These are the key points in divining the yearly fortune. (Note: reverse chant, hidden chant, and tomb or dead end should also be examined according to the person's own hexagram: for example, if the person belongs to the Elder Son, encountering hidden chant is bad; if the person belongs to the Middle Daughter, encountering reverse chant is ominous. If not belonging to these situations, they should not be universally avoided.)

且世空有謀而虛望，世破無故而致災，動則勞，靜則逸，沖為行未舉而先疑，散為事未成而隨敗，旺相則事每順成，休囚則往多淹滯。（年運占法，實係世爻，若日月生扶，旺相安靜則吉，空破散絕，休囚發動則少安也。）

In addition, if the World Line falls into an empty position, although there may be plans, they are all in vain; if the World Line is broken, misfortune may occur without cause. If the World Line is activated, there will be much toil; if it is quiet, there will be ease. If it is confronted, the matter has not even begun but suspicion arises beforehand; if it is scattered, the matter has not yet been completed and it collapses immediately. If the World Line is prosperous and strong, the matter usually proceeds smoothly and is achieved; if it is weak and confined, there will be many delays in proceeding. (Note: When divining for annual fortune, it is actually based on the World Line: if the World Line is supported by the sun and moon, prosperous and strong while being quiet, it is auspicious; if it encounters emptiness, breakage, scattering, or termination, or if it is weak and confined while activated, there will be little peace.)

猶有得坎艮而忌出行，得屯蹇而忌拜疏，得井而難遷，得遁而不進，得姤而毋耽女色，得無妄而毋事妄求，得小過而毋留怨於小人，得兌而毋縱其口，則占者之戒也，然必因鬼動而推之。（此以卦象趨避，然必兼鬼爻發動，若鬼靜則莫將卦名推禍福也。蓋官鬼為年運之忌神，謂不宜老，世爻為年運之用神，謂不宜病。）

There are also the following: if the hexagram is 《Kan》 or 《Gen》, one should avoid traveling far; if it is 《Zun》 or 《Jian》, one should avoid submitting petitions or making recommendations; if it is 《Jing》, it is difficult to move; if it is 《Dun》, one should not strive for advancement; if it is 《Gou》, one should not indulge in female pleasures; if it is 《Wu Wang》, one should not make reckless attempts for gain; if it is 《Xiao Guo》, one should not foster resentment with petty people; if it is 《Dui》, one should not indulge in speech. These are all warnings for the diviner. However, these must be combined with the movement of the official ghost. (Note: This uses the hexagram to determine what to avoid, but it must be combined with the movement of the official ghost; if the official ghost is still, one should not judge fortune and misfortune solely based on the hexagram name. In summary, the official ghost is the忌神 of the year's fortune, and it should not be strong; the world line is the用神 of the year's fortune, and it should not be sick.)

然鬼發之宮，及鬼發之爻，亦有戒也。動於坤，則老母、土田、文章、坵墓、大輿，而緣於禍；動於坎，則江河、叢棘、盜賊、酒食、心病、耳痛，而兆諸殃；動於震，則舟車、旌旗、仙道、長子、尚武、宿怒，而生其咎；乾常應朝庭、寺院、西北、乘馬、折輿之憂；巽常應風姨、悍婦、園林、利賂、雞鵝之病；艮為童稚、墳塚、閽寺、狗齧、虎驚之由；是以目昏、腹大、戈兵、甲冑、南行而受患者，起之離；花柳、輕狂、師尼邪惑、以言而取怨者，起之兌也。伸八卦之象，像萬類之形，而趨避兆矣。（此以廣八卦為禍福趨避之象，餘可引而申之。）

The Official Ghost (官鬼) when activated in a particular trigram and line carries specific warnings. If it moves in the Earth trigram (坤宫), misfortune relates to the mother, land, documents, tombs, and large carts. If it moves in the Water trigram (坎宫), calamity is indicated by rivers, brambles, thieves, alcohol, heart disease, and ear pain. If it moves in the Thunder trigram (震宫), misfortune arises from boats and carts, banners, immortals, the eldest son, martial affairs, and old grievances. The Heaven trigram (乾宫) usually relates to the court, temples, the northwest, and worries about riding horses or overturned carts. The Wind trigram (巽宫) usually relates to wind disasters, fierce wives, gardens, bribes, and illness in chickens and geese. The Mountain trigram (艮宫) relates to children, tombs, gatekeepers, dog bites, and tiger disturbances. Blurred vision, bloating, weapons, armor, and troubles encountered while traveling south originate from the Fire trigram (离宫). Prostitution, reckless behavior, deception by monks and nuns, and disputes caused by words originate from the Lake trigram (兑宫). By extending the images of the Eight Trigrams, one can take the forms of all things as references, thus revealing signs of approaching fortune or misfortune. (Note: This passage expands the use of the Eight Trigrams as symbols of fortune and misfortune; other cases can be similarly inferred.)

以六神而分龍喜、虎喪、雀非、武盜、蛇驚、勾滯之別，以六爻而分老長幼之等。蓋鬼動於五，父不安，動於初，子不寧也。（龍曰喜，虎曰喪，雀曰非，武曰盜，騰蛇虛浮，勾陳遲滯也。初子二妻三弟兄，四母五父上祖也。）

Using the Six Spirits to determine the nature of affairs: the Azure Dragon signifies joy, the White Tiger signifies mourning, the Vermilion Bird signifies disputes, the Black Tortoise signifies theft, the Coiling Snake signifies fear and alarm, and the Gou Chen signifies delay. Using the six lines to distinguish the order of age and status: if the Official Ghost moves on the fifth line, the father is unsettled; if it moves on the first line, the children are restless. (Note: the Azure Dragon represents joy, the White Tiger represents mourning, the Vermilion Bird represents disputes, the Black Tortoise represents theft, the Coiling Snake signifies something uncertain or illusory, and the Gou Chen signifies delay. The positions of the lines are: the first line represents children, the second line represents the wife, the third line represents siblings, the fourth line represents the mother, the fifth line represents the father, and the top line represents the ancestors.)

以六親之化，而分父母、兄弟、妻子之疾，及為我難。蓋弟兄化鬼而鶺鴿飛，鬼化子孫而麟趾戚，鬼化財而牝雞鳴晨，財化鬼而孤雄啼夜也。（子孫化鬼，卑幼兆災，鬼化弟兄，手足召禍，鬼化父母，憂及尊長，父母化鬼，患發文書也。此重獨發。）

By using the changes of the Six Relations, we can determine whether the parents, siblings, or wife is ill, or who brings me misfortune. If siblings change into official ghost, it indicates the brothers are in danger, like the oriole taking flight. If official ghost changes into children, it suggests the children are suffering, like the qilizi (a mythical creature) experiencing sorrow. If official ghost changes into wife's wealth, it indicates the wife is causing trouble, like a hen crowing at dawn. If wife's wealth changes into official ghost, it suggests a lonely rooster crying at night, indicating the loss of a spouse. (Note: If children change into official ghost, the younger generation suffers; if official ghost changes into siblings, the brothers and sisters face misfortune; if official ghost changes into parents, the elders are affected; if parents change into official ghost, the trouble comes from documents. These all focus on the single active line.)

以世應分彼我，以傍間為連勾，以陰陽為現在將來，以旺衰為大小，以星煞為事端，此避凶之道也。（世鬼自己之禍，應鬼他累之禍，傍間鬼勾連之禍，陽現陰隱，旺大衰小，星煞以符其事，如桃花，則婦人之禍，若天賊，則穿窬之害也。他以類詳。）

Using the World and Response Lines to distinguish between self and others, using the adjacent lines to see if one is involved, using yin and yang to differentiate between present and future, using strength and decline to judge the magnitude of the matter, and using stars and malevolent influences to determine the nature of the event — this is the way to avoid misfortune. (Note: If the Official Ghost is in the World Line, the misfortune is self-inflicted; if in the Response Line, it is due to being implicated by others; if in the adjacent lines, it is due to being drawn into the matter. Yang lines indicate open matters, while Yin lines indicate hidden matters. Strength indicates a major matter, while decline indicates a minor one. Stars and malevolent influences are used to confirm the nature of the event: for example, if accompanied by the Flower Star, it indicates a woman-related issue; if accompanied by the Heavenly Thief, it indicates a thief's mischief. Other cases are similarly interpreted.)

夫官文靜旺，宜以求名，財福生扶，宜以問利，子旺貴人，誕兒跨灶，應財生世，得婦齊眉。蓋爻神得地，鬼象不興，此趨吉之道也。（世既旺矣，鬼既靜矣，然後索卦爻上下，或何象持世應、臨日月、居發動、分生克，以為吉可趨也。）

Official Ghosts and文书 lines are quiet and prosperous, which is favorable for seeking official rank; Wealth and Children lines receiving support are favorable for asking about wealth. If Children are prosperous and accompanied by a Nobleman, the son will surpass the father. If the Wealth line on the Response position generates the World Line, one can marry a virtuous wife who is respectful and harmonious. In summary, each yao spirit is in its proper position, and the Official Ghosts do not move, which is the way to seek good fortune. (Note: When the World Line is prosperous and the Official Ghosts are still, then examine the upper and lower six yao lines: see which yao holds the World and the Response positions, whether they are adjacent to the sun or moon, whether they are active, and how they interact in terms of generation and overcoming, thus determining which aspect is favorable to pursue.)

大抵年運之占，避凶為先，趨吉為次，故吉欲其自無而有，則必年運之生旺用神也；凶欲其自有而無，則必年運之制伏忌神也。以吉忌推衰旺，以歲月合世爻，巳世逢亥月而遭迍，酉世逢辰年而得濟，乃其法也。審此，而吉凶趨避之道，思過半矣。（如時下乏嗣，年運內逢子生，當歲即孕；時下構訟，年運內逢官鬼墓絕，其詞乃滅；如卦中有元官之發，年運內值歲而方見；如世爻落空，年運少利，後值太歲，是年諸事可圖也。先求避凶，後求趨吉，一動一靜，不可忽也。）

In general, when divining one's yearly fortune, the priority is to avoid misfortune and then to seek good fortune. To transform an absence of good fortune into presence, the year's fortune must generate and strengthen the useful god. To transform an existing misfortune into absence, the year's fortune must control and subdue the hostile god. Using the useful and hostile gods to determine their strength and decline, and using the flow year and month builder to match the world line: if the巳爻 holds the world line and meets the亥 month, it will face difficulties; if the酉爻 holds the world line and meets the辰 year, it will require assistance—this is the principle. Once this is clearly understood, one will have grasped most of the methods for seeking good fortune and avoiding misfortune. (For example, if one currently has no children, and the year's fortune brings about the Children and it is strengthened, one may become pregnant that year; if one is currently involved in a lawsuit, and the year's fortune brings the官鬼 into a tomb or a dead end, the lawsuit will be resolved; another example is when the官爻's origin god is activated in the hexagram, one must wait until the year's fortune coincides with that particular zodiac year to see results; another example is when the world line falls into an empty position, the year's fortune will be less favorable, but once the later zodiac year fills that position, all matters can be pursued. First seek to avoid misfortune, then seek to gain good fortune; both action and stillness must not be neglected.)

（內詳新舊居還舊合新共居創造興修年月匠工廟宇道場公署館地蠶室倉棧賈肆等問）日之所作，夜之所息，出入無不由中，當先求其安，後擇其利，故官鬼於居為殃害、為妖孽、為火盜、為官喪，動則有其事也。已住之居卜內卦，未住之居卜外卦，不遇正沖悔沖合沖、反吟伏吟、墓絕空破，而逢旺相胎沒之卦則吉。卦司氣象，氣象旺而家業昌，鬼司禍殃，禍殃作而門戶警。（卜居之法，先察卦臨旺相，後問福財。）

This chapter details various questions concerning new and old residences, returning to an old home, combining new and old dwellings, living with others, building, renovating, selecting a favorable year and month, hiring craftsmen, temples, monasteries, government offices, guesthouses, silk-rearing rooms, granaries, warehouses, and shops. During the day you work here, at night you rest here, and you enter and exit through here, so first you require it to be stable, then you choose its benefits. In the divination of dwellings, the official ghost represents calamities, demons, fires, thefts, lawsuits, and deaths; when it becomes active, these things occur. A house that is already occupied is divined by the inner trigram, while an unoccupied house is divined by the outer trigram; if it does not encounter six clashes in the primary hexagram or the resulting hexagram, or clashes in the harmonious positions, or reverse chant and hidden chant, or墓, 绝, 空, 破, and if the hexagram structure is in a prosperous, strong, fetal, or hidden state, it is auspicious. The hexagram structure represents the weather conditions; when the weather is strong, the family business flourishes; the official ghost represents calamities; when calamities occur, the household becomes unsettled. (Note: The method of divining dwellings first examines whether the hexagram is prosperous and strong, then asks about children and wealth.)

如鬼動於火，天垂熒惑之殃，鬼動於水，地受橫流之害；雀非武盜，蛇怪虎喪。在世則主人少安，在應則宅毋失利。蓋以鬼動何爻，而兆禍之報也。（五行所司，木鬼主風波，土鬼主瘟疫，金鬼主兵喪。六神所司，青龍鬼為喜偽，勾陳鬼為田荒。六爻所司，初井二灶三床蓆，四為門戶，五為路為人，六為棟宇牆壁。鬼若動此，禍則從之。）

When the official ghost moves on a fire line, it indicates heaven sending the planet Mars, and there should be concern about fire disasters; when it moves on a water line, it signifies the earth suffering from floods. If the official ghost is associated with the Vermilion Bird, it indicates disputes; if associated with the Black Tortoise, it indicates theft; if associated with the Serpent, it indicates strange occurrences; if associated with the White Tiger, it indicates mourning. If the official ghost is in the world line, the person will not have peace; if in the response line, the house will not bring benefit. In summary, observe which line the official ghost moves on, and it will indicate the corresponding misfortune. (Note: The five elements indicate: wood official ghosts signify disturbances, earth official ghosts signify epidemics, and metal official ghosts signify military disasters and mourning. The six spirits indicate: azure dragon official ghosts signify false happiness, and gou chen official ghosts signify barren fields. The six lines indicate: the first line represents a well, the second line a stove, the third line a bed, the fourth line a door, the fifth line roads and people, and the top line the roof and walls. When the official ghost moves on a particular line, the corresponding misfortune follows.)

卜基之形，父母旺而房屋寬，官鬼實而廳堂整，妻財豐而倉廚盈，子孫破而廊廂損，兄弟陷而牆垣傾，世應空而邨鄉冷。（父母覆庇，屋之象也；官鬼賓客，廳之象也；妻財飲食，廚之象也；子孫卑小，披之象也；兄弟護衛，廝之象也。）

Divination on the form of a dwelling: If the parents' line is prosperous and strong, the house is spacious. If the official ghost line is full, the hall is neat. If the wealth line is abundant, the storehouses and kitchen are full. If the children's line is broken, the corridors and side rooms are damaged. If the siblings' line is fallen, the walls and fences are ruined. If both the world and response lines are empty, the village is cold and deserted. (Note: Parents represent protection, symbolizing the house; official ghosts represent guests, symbolizing the hall; wealth represents food, symbolizing the kitchen; children are small, symbolizing the shed; siblings represent protection, symbolizing the corridor and servants' quarters.)

舊居久否，三沖及游魂、世動世空而難為長策；新居吉否，三沖鬼動、外卦病傷而未是喬遷。復還舊居，雖未並而占內卦，會合新居，雖已就而卜外爻。（沖則不長，遊則不定，空則不處，動則不留也。外卦病傷，如反伏吟、卦墓絕也。舊居重還，亦占內卦，新居雖得，亦察外卦。）

Divining whether to stay in an old residence: encountering the Six Clashes, wandering souls, or the World Line moving or falling into emptiness indicates it is not a long-term solution. Divining whether a new residence is auspicious: encountering the Six Clashes, the Official Ghost moving, or the Outer Trigram being sick or injured suggests it is not yet the right time to move. If returning to the old residence, even if not yet moved back, the Inner Trigram is used; if moving to the new residence, even if already arranged, the Outer Trigram is used. (Note: encountering a clash means staying will not be long, wandering souls indicate instability, falling into emptiness means unable to stay, and movement means unable to remain.所谓 outer trigram being sick or injured refers to reverse chant, hidden chant, or the trigram being in a state of burial or decline. Returning to the old residence still uses the Inner Trigram, and even if the new residence has been secured, the Outer Trigram still needs to be examined.)

與人共居，應空破而不我顧，應沖剋而非我從，貞悔合沖，朝入室而暮操戈之人也。（親人共居，屬在用神，他人共居，屬在應爻。）卜創造，利在安久，亦忌三沖。內衰而鬼動也，卜興修防有妨礙，官克世而犯陰陽，鬼值動而起災咎。選擇年月，鬼動以為忌，克世以為凶。匠工，應壞為拙，克世為詐，六沖則不終也。（造作興修，皆忌鬼發。）

Living together with someone: if the response line is empty and broken, the other person is unwilling to take care of me; if the response line clashes and controls, that person is unwilling to be in harmony with me; if the primary hexagram shows six harmony but the resulting hexagram shows six clashes, it indicates someone who lives together in the same room in the morning but fights with a sword at night. (Note: When living with relatives, look at each person's useful god; when living with outsiders, look at the response line.) When predicting the construction of a house, stability and longevity are important, so six clashes are also to be avoided, as well as a weak inner trigram with the official ghost activated. When predicting the commencement of construction and repairs, one should be cautious of obstacles: if the official ghost controls the world line, it indicates violation of yin and yang taboos, and if the official ghost moves, disaster will occur. When selecting a year or month, the activation of the official ghost is to be avoided, and the official ghost controlling the world line is ominous. When hiring craftsmen, if the response line is ruined, the craftsmanship is poor; if the response line controls the world line, the person is deceitful; if six clashes occur, the work will not be completed. (Note: Both construction and renovation should avoid the activation of the official ghost.)

卜居廟宇，專忌鬼發；占建道場，專喜福興；占興公署，官旺而爵遷，世空而解仕。卜館地重文書，鬼動不可；占蠶室重子孫，官空是宜；占倉棧、優場、浴室、賈肆者，專務於財，無他求也。是故居求安，事求順，謀求濟，所以鬼發則不安，卦反則不順，用失則不濟，此卜居之法也。（卦反者，如三沖反伏墓絕空破之類。用失者，如心之所求，為財用財，為官用官之類。）

Divination about living in a temple should particularly avoid the movement of the official ghost line; divination about building a temple should especially favor the prosperity of the children and fortune lines; divination about constructing an official office should focus on the prosperity and strength of the official ghost line for promotion, and the world line falling into emptiness indicates dismissal. Divination about a place for teaching students should emphasize the document line, and the movement of the official ghost line is unfavorable; divination about a silk-rearing house should emphasize the children line, and the emptiness of the official ghost line is appropriate; divination about granaries, theaters, bathhouses, and shops should focus solely on the wealth line, with no other needs. In summary, for residence, seek safety; for affairs, seek smoothness; for planning, seek success: the movement of the official ghost line causes unrest, a reversed卦 (divination) indicates unsmoothness, and the loss of the useful god line leads to failure—this is the principle of divination about dwellings. (Note:所谓「卦反」refers to six clashes, reverse chant, hidden chant, burial, and destruction;所谓「用失」means that what one desires in the mind should be represented by the corresponding line—seeking wealth uses the wealth line, seeking officialdom uses the official ghost line, and the loss of the useful god line leads to failure.)

（內詳地師覓地定穴壽地停厝安靈合附買地賣地托守修培選日諸問）古之卜地，以安親之遺體，而非有他求，然一體之感，安危亦應後裔，所以子孫為祭祀，而不可衰也，世為主穴，而不可虛也。斯二者，地理之要也。（喜子孫遇日月旺相則喜，逢空破散絕則凶。復以世爻實而不虛，旺而不病，始可言善。蓋空非真，散是風、蟻、沙、水，破為傷損，沖經開鑿 ，臨鬼為古墓也。）

This chapter details various aspects related to geomancy, such as the work of geomancers, searching for burial sites, determining the best location, pre-selecting a burial ground for the living, stopping the body in a coffin, placing the soul, burying together or in succession, buying or selling land, entrusting someone to guard the site, repairing and maintaining the land, and choosing auspicious days. In ancient times, people used divination to select burial grounds to place the remains of their ancestors, without any other intentions. However, since the bloodline is connected, the safety and well-being of the ancestors also affect their descendants. Therefore, the "Children" line represents worship and should not be weak; the "World Line" represents the burial site and should not be empty. These two are key points in geomancy. (Note: It is favorable if the "Children" line receives the sun and moon and is prosperous and strong; it is unfavorable if it encounters emptiness, destruction, dispersion, or decline. The "World Line" should be solid and not empty, prosperous without illness, before it can be considered good. Falling into emptiness indicates an untrue burial site; being conflicted or scattered suggests the presence of wind, ants, sand, or water. Encountering destruction indicates damage; being conflicted means the site has been previously dug. Encountering the "Official Ghost" indicates an existing ancient tomb.)

是故巽為風，坎為水，乾為石，兌為沙，離為蟻，蠱為蟲，井為泉，明夷為伏尸，此八者，風水之卦忌也，雖世與子孫皆旺，不能為吉。且墳以久為利，墓以安為臧，所以貞悔遇沖，合處逢沖，大則洪泛陵夷，小則遷移更改，隨官入墓，忌有古塚，皆不用也。（以世隨鬼入墓，屬土尤甚，右卦忌、爻忌，雖世實子旺不用也。）

Therefore, the hexagrams 《Xun》representing wind, 《Kan》representing water, 《Qian》representing stone, 《Dui》representing sand, 《Li》representing ants, 《Gu》representing insects, 《Jing》representing spring water, and 《Mingyi》representing hidden corpses are considered unfavorable in geomantic divination. Even if the World Line and the Children are prosperous and strong, it cannot be considered auspicious. Moreover, a tomb is beneficial if it can last long, and a grave is good if it is stable. Therefore, if the Primary Hexagram and the Resulting Hexagram encounter a clash, or if a conjunction is disrupted, major consequences may include floods and the leveling of tombs, while minor ones may require relocation or reconstruction of the tomb. If the World Line follows the Official Ghost into a burial place, it is especially inauspicious if the Official Ghost belongs to earth. All these hexagram prohibitions and爻 prohibitions are not to be used even if the World Line is strong and the Children are prosperous and strong.

是故卜地之秘，不遇卦忌，不遇三沖，不遇世墓，世爻實而子孫旺者，盡善矣、盡美矣。子孫旺而官文得地者貴，子孫旺而財得地者富，子孫旺而遇帝旺者多男，子孫旺而遇長生者多壽，子孫旺而遇羊刃白虎者出武夫，子孫破者出殘疾，子孫空者出僧道，子孫絕者覆宗嗣，子孫散者主生離，子孫休囚，而帶孤神寡宿者出四煢，子孫休囚，而帶元武咸池者出滛奔，子孫受傷於外卦及游魂者，主暴死他鄉，子孫壞而帶刃虎及金鬼獨發者主戮，壞而及水火獨發者，主水災火厄，壞而帶符獄武賊者主盜訟。（此專察子孫衰旺，定其吉凶。）

Therefore, the secret to divining a burial site is: avoiding taboo in the hexagram, avoiding the Six Clashes, avoiding the World Line entering a墓 (burial), and having the World Line strong with the Children line prosperous and strong — this is perfect. If the Children line is prosperous and the Official Ghost and文书 (document) lines are in their proper positions, it indicates the emergence of nobility. If the Children line is prosperous and the Wealth line is in its proper position, it indicates wealth. If the Children line is prosperous and meets the Prosperity position, it indicates many male descendants. If the Children line is prosperous and meets the Growth position, it indicates long life. If the Children line is prosperous and meets the Sheep's Horn and White Tiger, it indicates the emergence of warriors. If the Children line is broken, it indicates people with disabilities. If the Children line is empty, it indicates monks and Taoists. If the Children line is at its end, it indicates the extinction of the family line. If the Children line is scattered, it indicates separation among family members. If the Children line is weak and accompanied by the Lonely Star and the Solitary Host, it indicates the presence of the widowed, the unmarried, the orphaned, and the elderly. If the Children line is weak and accompanied by the Black Tortoise and the Salty Pool, it indicates illicit relationships. If the Children line is injured in the Outer Trigram or in a Wandering Ghost Trigram, it indicates a sudden death away from home. If the Children line is ruined and accompanied by the Sheep's Horn, the White Tiger, and the metal Official Ghost which is prominent, it indicates being killed. If the Children line is ruined and meets the Water line or the Fire line alone, it indicates water disaster or fire calamity. If the Children line is ruined and accompanied by the Official Symbol, the Heavenly Prison, the Black Tortoise, and the Heavenly Thief, it indicates theft and lawsuits. (Note: This passage specifically determines fortune and misfortune based on the prosperity and decline of the Children line.)

卜地之形，青龍空而左凹，白虎動而右凸，元武陷而後虛，朱雀沖而前雜，間爻旺而明堂寬，上爻空而水口缺，勾陳實而來龍端，騰蛇沖而去路裂，應克世而案山高，應值空而印心側。（以六神、六爻、世應分形勢，以旺崇、衰卑、空虛、破碎、散亂、絕傷、沖損、動昂、合和、生世為助、克世為欺、坐鬼為尸。）

Divining the terrain of a burial site: if the Azure Dragon is empty, the left side is low and sunken; if the White Tiger is active, the right side is elevated; if the Black Tortoise is weakened, the rear is empty; if the Vermilion Bird is conflicting, the front is chaotic. If the intermediate line is prosperous and strong, the Bright Hall is wide; if the top line is empty, the water mouth is missing. If Gou Chen is full, the coming dragon is straight; if the Teng Snake is conflicting, the going path is broken. If the response line conquers the world line, the case mountain is too high; if the response line is empty, the heart of the mountain is biased. (Note: use the Six Spirits, Six Lines, and World and Response Lines to discern the terrain—prosperous means high, declining means low, empty means empty, broken means fragmented, scattered means chaotic, terminal means injured, conflicting means damaged, active means elevated, and harmonious means smooth. If something supports the world line, it is helpful; if it conquers the world line, it is oppressive. If the Official Ghost is present, there are remains underground.)

舊傳二為穴，乃地中爻也，蛇為穴，處穴之物也，此非通訟，故專以世為主穴者，則變而不窮，於是乎。金官持世，穴礙石崗，水官持世，穴入泉渠，木官持世，穴發竹木，火官持世，穴伏蛇蟲，土官持世，穴亂墳塚，必此以子孫失位而云也，旺則不泥，雖臨亦輕。蓋以六獸六爻占其形，世占其穴，子占其福定矣。（二爻為穴，只有寅辰午亥丑巳卯，而十二支不全，巳曰蛇必在初爻，惟其不化，故法以世為穴，以其能變通也。鬼在世為穴病，若子孫日月旺相，則不拘焉，謂其可修補爾。大抵神與爻，考其形勢，世與福，考其真偽。）

The old view took the second line as the location of the穴 (site), because it is the central line; and also took the Teng Snake (coiling snake) as the穴, because the snake is an animal that dwells in the穴. These two views are not comprehensive, so this book specifically takes the World Line (world line) as the main symbol of the穴, allowing for infinite variations. Thus: if the official ghost (官鬼) of metal nature holds the world line, the穴 is blocked by a stone ridge; if the official ghost of water nature holds the world line, the穴 is submerged in a stream; if the official ghost of wood nature holds the world line, there are trees and bamboo growing in the穴; if the official ghost of fire nature holds the world line, there are snakes and insects hidden in the穴; if the official ghost of earth nature holds the world line, the穴 is messy with old tombs. However, these statements are only applicable when the Children (children) are in a weak position; if the Children are strong, there is no need to be rigid, even if the official ghost is present on the world line, it is considered light. In summary, using the six spirits and the six lines to examine the terrain, using the world line to examine the site, and using the Children to examine the blessings, the situation can be determined. (Note: Taking the second line as the穴, the twelve branches only appear in寅 (Tiger), 辰 (Dragon), 午 (Horse), 亥 (Pig), 丑 (Ox), 巳 (Snake), and 卯 (Rabbit), which are not complete; 巳 (Snake) must be in the first line, which is fixed. Therefore, this book establishes the principle of taking the world line as the穴, because it allows for flexibility. If the official ghost is on the world line, it indicates a problem with the穴; if the Children are strong due to the influence of the sun and moon, there is no need to be rigid, meaning it can still be corrected. Generally, the six spirits and the lines are used to examine the terrain, while the world line and the Children are used to examine authenticity.)

卜地師美惡，先重其學，應不可破空，後重其心，應不可克世。父母旺而應爻虛，博覽長而眼力短也。卜得地有無，有父母而有，無父母而無，及世不可空，空則有而不遇也。卜在何方，察所屬之方，火南而水北；在何處，察所居之宮，艮山坤野，巽園坎沼；在何時，父母實而世合之期也。

Divining the quality of a风水 master: first consider his knowledge, the Response Line should not be broken or empty; then consider his intentions, the Response Line should not overcome the World Line. If the Parents Line is strong but the Response Line is empty, this indicates he has read many books but lacks practical insight. Divining whether a burial site can be found: if the hexagram contains the Parents Line, there is a site; if not, there is none; at the same time, the World Line should not be empty, for if it is, although the site exists, it will not be encountered. Determining the direction of the land, look at the direction of the Parents Line—fire is in the south, water is in the north. Determining where the land is, look at the hexagram's palace—Gen represents mountain, Kun represents plain, Xun represents garden, Kan represents pond. Divining when the land will be obtained, look at the period when the Parents Line becomes solid and combines with the World Line.

（覓地以世陷父空為戒，何方何所何時皆宜分卜。設或並祝，如瞽丁亥寅建丁未日，為父母覓地得否，世空不遇，及後辛卯五月始得，九月葬於朱村，驗其卯歲實世，未附西南，五月合未得之，建戌葬之，互漸內得艮，未在坤，山足平原之所也。復如癸巳歲戌建癸丑日，筮有地遇大畜，本歲不得，至來春正月，就地於南山，亦午父居艮，實寅世之徵。）

(Notes: When seeking a burial site, one should avoid the situation where the World Line falls into emptiness and the Parents' Line is empty. If asking about direction, location, or time, it is best to separate the questions. If all are asked together, for example, on Dinghai year, Yin month, Dingwei day, I sought land for my parents and obtained the Hexagram of "Obstruction": the World Line was empty, and at that time I did not find it. It was not until Xinmao year, fifth month, that I found it, and in the ninth month I buried it in Zhu Village. Verified by the Hexagram: the year of Maos (the second month) filled the World Line, the Wei Line was located in the Southwest, the fifth month coincided with Wei and thus obtained the land, and the burial took place in the month of Xu. The Inner Trigram of the Interchange Hexagram "Gradual Progress" is Gen (Mountain), and Wei is in the position of Kun (Earth), which exactly corresponds to a flat land at the foot of a mountain. Another example: on Guisi year, Xu month, Guichou day, I asked whether there was land available, and obtained the Hexagram of "Great Accumulation": I did not find land that year, but in the following year's first month, I fixed the land in Nan Mountain. This was also verified by the presence of the Parents' Line of Wu Fire in the position of Gen (Mountain), and the filling of the Yin Wood World Line.)

占穴上下，當以世爻推之，占穴吉凶，亦以子孫為斷。（世在初二地穴宜下，世在三四人穴宜中，世在五六天穴宜上。）占六親壽地，各以用爻，旺相為吉，而惡鬼動。若占地之臧否，仍以世爻子孫斷之。厝柩於地，寄棺於廟，安靈於家，並靈喜怒，其法一也，惟亡者安而生者樂，則官鬼忌動空破，喜寧靜生合，不可克世，而為吾災害也。助鬼傷身，隨官入墓，及正沖合沖變沖者，則不問官鬼如何，而直言不吉。若合葬傍埋，吉凶取用，同於地理。

When determining the height of a burial site, use the World Line (世爻) to judge; when assessing the fortune or misfortune of a burial site, still rely on the Children爻 (子孙爻) for the judgment. (Note: If the World Line is in the first or second line, it belongs to the earth burial site and should be buried lower; if it is in the third or fourth line, it belongs to the human burial site and should be buried at a moderate height; if it is in the fifth or top line, it belongs to the heavenly burial site and should be buried higher.) When preparing a good burial site for relatives in advance, each person should use their own relevant line, and prosperity and strength (旺相) are favorable, while the Official Ghost (官鬼) being activated is to be avoided. If the question is about the inherent good or bad quality of the land itself, still use the World Line and the Children爻 for the judgment. Whether temporarily placing the coffin on the ground, keeping the coffin in the temple, placing the spirit tablet in the home, or checking if the spirits are pleased, the method is the same: only seeking the peace of the deceased and the happiness of the living. Therefore, the Official Ghost should be avoided if it is activated or empty and broken, and it is favorable if it is quiet and harmonious, especially if it does not harm the World Line. If there is assistance to the Official Ghost causing harm to the body, following the Official Ghost into the grave, or if the primary hexagram has Six Clashes (六冲), or if the harmonious line is clashed with, or if it transforms into Six Clashes, then there is no need to consider the Official Ghost further; it should be directly judged as unfavorable. As for joint burial or side burial, the method of selection and judgment of fortune and misfortune is the same as in geomancy.

買地同謀望，賣地同脫貨，托守同用人，改作裒益。選擇年月，意在得吉，則世旺子興，意在避凶，則官克鬼動。（買地，遇正沖合沖，及卦無官鬼、空世應者不就。賣地以財為用，托守以應為憑。改作修方，如值助傷隨墓，官克世爻動者毋修。）

When divining about buying land, it follows the same principles as divining about seeking opportunities. When divining about selling land, it follows the same principles as divining about letting go of goods. When divining about entrusting someone to guard property, it follows the same principles as divining about occupying someone. When divining about rebuilding or repairing, one should consider whether it brings gain or loss. When divining about choosing a favorable year or month, if the intention is to seek good fortune, one should look at whether the world line is strong and the children line is flourishing. If the intention is to avoid misfortune, one should look at whether the official ghost line is attacking the world line or is active. (Note: If buying land encounters the primary hexagram with six clashes, or if the hexagram has a harmonious relationship that is clashed, or if the official ghost and world and response lines are empty, the transaction will not proceed. When selling land, the wealth line is the useful god. When entrusting someone to guard property, the response line is the basis. For rebuilding or repairing, if it encounters assistance to the official ghost, injury to the body, following the official ghost into burial, or if the official ghost attacks the world line and is active, then one should not proceed with the work.)

且夫坤艮之占，隨時而凶吉，用爻之法，隨事而變遷。故常以塋墓為千百年之大事，男女命之相關，卜者以誠，斷者宜慎，若謀人之成穴，破人之吉地，地理得而天心怒，鬼神所不告也。（風水以六沖為戒，然春前占山之艮，秋後占地之坤，不可例言凶也。）

The divination of the hexagrams 坤 and 艮 should be determined according to the seasonal changes, distinguishing between auspicious and inauspicious outcomes. The method of selecting lines also varies according to the specific matter being divined. A burial site is a major matter spanning hundreds of years, affecting the fate of all family members, so the person seeking divination must be sincere, and the one interpreting must be cautious. If one attempts to take advantage of another's existing burial site or destroys another's auspicious land, then even if the geography is favorable, heaven's will will be angered, and the spirits will not give any warning. (Note: Fengshui prohibits the six clashes; however, if during the period before the Beginning of Spring one divines mountain land and obtains the hexagram 艮, or during the period after the Beginning of Autumn one divines flat land and obtains the hexagram 坤, it is not appropriate to universally judge it as inauspicious.)

家宅，一家之趨避也，莫不以安為樂，以順為道，故官鬼戒其動也。夫克我為鬼為難，動則難作，所以象像而為禍也。是以水鬼動而遠河川，土鬼動而莫堵宅，金鬼動而慎刀針，木鬼動而徒種植，火鬼動而防回祿；武鬼發而戒亡財，白虎為喪服之憂，朱雀為訟詞之慮，騰蛇現怪異之端，勾陳起土田之釁。惟青龍利爵級文章，不利胎產，及進丁口也。（青龍吉神，以同鬼發故不利，恐害生於喜爾。）

Divination for the family residence is about ensuring the whole family avoids misfortune and seeks good fortune, desiring peace and smoothness. Therefore, one must be cautious when the official ghost (官鬼) is activated. What harms me is the ghost, which represents difficulty; when it moves, difficulty arises. Each type of ghost manifests as a disaster according to its nature. If the water-type official ghost is activated, one should avoid rivers and streams; if the earth-type official ghost is activated, one should not build walls or block houses; if the metal-type official ghost is activated, one should be careful with knives and needles; if the wood-type official ghost is activated, one should only focus on planting and cultivation; if the fire-type official ghost is activated, one should be cautious of fires. If the official ghost is associated with the Black Tortoise (元武), one should be careful of losing money; if associated with the White Tiger (白虎), there may be mourning; if associated with the Vermilion Bird (朱雀), there may be legal disputes; if associated with the Snake (腾蛇), strange phenomena may occur; if associated with the Earth Dog (勾陈), there may be disputes over land and property. Only when associated with the Azure Dragon (青龙), it is favorable for rank and literary achievements, but not favorable for childbirth and adding to the family. (Note: The Azure Dragon is originally a favorable deity, but because it is activated together with the official ghost, it becomes unfavorable, fearing that good fortune may bring about harm.)

動於坤艮，墳墓有疑，搖於兌乾，天神弗喜，震巽禍育於舟楫，官槨停家，坎離患生於耳目，並灶失所。（此言鬼動八宮之象。震為棺，巽為槨，鬼動是宮，則應停棺寄槨之不安；坎為井，離為灶，鬼動是宮，則應井灶之不利，餘可類推。）

The Official Ghost moves in the Kun palace and Gen palace, indicating suspicious matters concerning graves; if it moves in the Dui palace and Qian palace, the heavenly spirits are displeased; if it moves in the Zhen palace and Xun palace, misfortunes occur on boats or there are coffins stored at home; if it moves in the Kan palace and Li palace, calamities arise from the ears and eyes, or the well and stove are improperly placed. (Note: This discusses the symbolic meanings when the Official Ghost moves in the eight palaces. Zhen represents a coffin, Xun represents a outer coffin, so if the Official Ghost moves in these two palaces, it indicates unrest from storing coffins and outer coffins. Kan represents a well, Li represents a stove, so if the Official Ghost moves in these two palaces, it indicates problems with the well and stove. The rest can be inferred similarly.)

丑喪耕牛，午失良馬，巳酉為蛇雞之怪，人常齒目之災；卯申為喪柩之凶，家主肝肺之病；子為鼫鼠舞庭堂，而家不祥；亥為神漿躭、口腹，而主亡德；雀飛戌上，有狂犬齧足之慮；武入未中，有烹羊亡賂之嘆；寅戒山林，有驚狼虎；辰休動作，恐犯社壇。（此言十二支鬼動之象，申為凶喪，卯為靈柩，鬼動是爻，則喪柩之礙；雀乃是非，武乃失脫，臨鬼動於戌未之爻，則犬羊緣禍也。）

The official ghost in the丑爻 indicates the loss of a plough ox; in the午爻, the loss of a fine horse; in the巳 and酉爻, there are snakes and chickens causing disturbances, and people often suffer from dental and eye ailments; in the卯 and申爻, there is the凶丧 of a coffin, and the household head suffers from liver and lung diseases; in the子爻, there is a鼫鼠 running around in the hall, bringing misfortune to the family; in the亥爻, there is drowning in wine and food, indicating moral decay. If the Vermilion Bird flies to the戌爻, one should be cautious of a mad dog biting the feet; if the Black Tortoise enters the未爻, there is the sorrow of slaughtering a sheep as a gift and losing property without reason; in the寅爻, one should avoid entering the mountains and forests, fearing encountering tigers and wolves; in the辰爻, one should not break ground for construction, fearing the disturbance of the earth altar. (Note: This discusses the symbolic meanings of the official ghost moving on the twelve earthly branches.申 represents凶丧, and卯 represents a coffin, so when the official ghost moves on these two branches, there is an obstruction of the coffin; the Vermilion Bird signifies disputes, and the Black Tortoise signifies loss, so when they move on the official ghost in the戌 and未 branches, misfortunes arise from dogs and sheep.)

又有鬼動於二老六子，而定其災也。（乾為父，坤為母，震為長男，巽為長女，坎為中男，離為中女，艮為少男，兌為少女，如鬼動、鬼化及變爻鬼現，在坤為老母之災，在震為長男之疾，變爻如革之咸，丙辰鬼入少男，當病幼子也。）

You can also determine which person is affected by misfortune by looking at which of the eight trigrams the official ghost (官鬼) is active in, among the two elders (乾 and 坤) and the six sons. (Note: 乾 represents the father, 坤 the mother, 震 the eldest son, 巽 the eldest daughter, 坎 the middle son, 离 the middle daughter, 艮 the youngest son, and 兑 the youngest daughter. If the official ghost moves, transforms, or appears on a changing line, then if it is in 坤, the mother is affected; if in 震, the eldest son is ill. For example, in the case of the changing from 革 to 咸, the official ghost 丙辰 falls into the position of 艮, the youngest son, indicating that the youngest son is ill.)

又有乾首、坤腹、震足、巽股而定其病所也，有乾馬、坤牛而定其亡畜也。（近取諸身，遠取諸物，鬼動是宮，乃為是厄，坎耳離目、艮手兌口，身之象也；震龍巽雞，豕坎離雉，艮狗兌羊，物之象也，若能引申，亦猶如是。）

One can determine the affected body part by associating乾 with the head, 坤 with the abdomen, 震 with the feet, and 巽 with the thighs. One can also determine which animal has died by associating乾 with a horse and 坤 with a cow. (Note: Close associations are made with the human body, while distant ones are made with external objects: if 官鬼 moves to a particular trigram, that area is in danger. 坎 represents the ear, 离 represents the eye, 艮 represents the hand, and 兑 represents the mouth, these are bodily associations; 震 represents a dragon, 巽 represents a chicken, 坎 represents a pig, 离 represents a pheasant, 艮 represents a dog, and 兑 represents a sheep, these are associations with animals. By extending this reasoning, other associations can be handled in the same way.)

又有離南坎北，而定其凶方也。（鬼動乾宮，莫行西北，官興巽卦，毋往東南，兌鬼凶西，震鬼禍東，坤西南，艮東北之謂，鬼搖是宮，則為是方之咎。）又有上老下幼、五父二妻、四母三弟，而六爻分其不利也。（如上爻鬼，老者不安；初爻鬼，少者不寧；五為父，四為母，動鬼多災；二為妻妾之未康，三為手足之致疾爾。）

You can also determine which direction is inauspicious by using the principle that Li (Fire) represents the South and Kan (Water) represents the North. (Note: If the Official Ghost moves in the Qian (Heaven) trigram, avoid going to the Northwest; if the Official Ghost is active in the Xun (Wind) trigram, avoid going to the Southeast; if the Official Ghost is present in the Dui (Lake) trigram, the West is inauspicious; if the Official Ghost is present in the Zhen (Thunder) trigram, the East is dangerous; Kun (Earth) governs the Southwest, and Gen (Mountain) governs the Northeast. If the Official Ghost moves in any of these trigrams, the corresponding direction will bring misfortune.) You can also use the six lines of the hexagram to identify who is affected. (Note: If the top line has the Official Ghost, the elderly will be unsettled; if the first line has the Official Ghost, the children will be disturbed; the fifth line represents the father and the fourth line represents the mother, so if the Official Ghost moves in these lines, there will be more disasters; the second line indicates the wife or concubine is not well, and the third line indicates the brothers are sick.)

又有世五為宅長，應二為宅母，而宣其災祥也。此五行、六神、八宮、十二支及六爻之義也。（世為夫，應為婦，五為宅長，二為宅母，鬼若臨而動之，及空破散絕，則知其災；福若居而搖之，及日月旺相，則知其慶。）

You can also indicate the fortune or misfortune of the husband and wife by using the World Line and the Fifth Line to represent the head of the family, and the Response Line and the Second Line to represent the wife. The above is the method of interpreting the meaning based on the Five Phases, Six Spirits, Eight Trigrams, Twelve Earthly Branches, and Six Lines. (Note: The World Line represents the husband, and the Response Line represents the wife; the Fifth Line represents the head of the family, and the Second Line represents the wife. If the Official Ghosts are present above them and become active, or if they encounter emptiness, destruction, dispersion, or decline, it indicates misfortune. If the Children and Blessing Spirits are present above them and become active, or if they are supported by the sun and moon and are prosperous and strong, it indicates good fortune.)

隨官入墓、助鬼傷身，謂其主難；伏吟、反吟、墓絕，謂其所屬人之難。何命臨鬼，何命隨墓，何爻空破，何象動散，何命化對，何用傷害，則其為之災。（凡隨墓助傷，皆世爻之病，故曰主人有難；反伏墓絕，巽化反吟，長女之災，乾化伏吟，老父之病，故曰所屬之人有難。臨鬼，如巳鬼蛇命者有難；命墓，如寅卯鬼墓未，則虎兔命者有殃；空破，如五爻空為父病，二爻破為妻厄；動散，如子爻動鼠命不祥，六爻散僕丁不利；化對，如未爻化鬼，羊命者厄，寅鬼沖申，猴命者疾；傷害，如子孫受傷，則卑幼迍邅，父母被害，則尊長憂厄，或斷其何人之咎，而使知趨避。）

When the official ghost enters its tomb and assists the ghost to injure the body, the head of the family is in trouble; when reverse chant, hidden chant, or tomb and decline occur, it indicates which family member is in trouble. Whose native is afflicted by the official ghost, whose native is accompanied by the ghost entering its tomb, which line is empty or broken, which image is activated and scattered, whose native is transformed into a conflicting line, and which useful god is injured — that is who is facing misfortune. (Note: All cases involving tomb and assistance are problems of the world line, hence the head of the family is in trouble. Reverse chant, hidden chant, and tomb and decline: if the trigram of wind (Xun) transforms into reverse chant, it indicates disaster for the eldest daughter; if the trigram of heaven (Qian) transforms into hidden chant, it indicates illness for the eldest father, hence the specific family member is in trouble. 'Afflicting the official ghost' refers to, for example, the line of巳 (snake) being the official ghost, which indicates trouble for those born under the snake; 'native in tomb' refers to, for example, the official ghost of寅 (tiger) and卯 (rabbit) being in the tomb of未 (goat), which indicates trouble for those born under the tiger or rabbit; 'empty and broken' refers to, for example, the fifth line being empty indicating illness for the father, and the second line being broken indicating misfortune for the wife; 'activated and scattered' refers to, for example, the line of子 (rat) being activated and scattered, indicating bad luck for those born under the rat, and the top line being scattered indicating trouble for the servant; 'transformed into conflicting line' refers to, for example, the line of未 (goat) transforming into the official ghost, indicating trouble for those born under the goat, and the line of寅 (tiger) being in conflict with申 (monkey), indicating illness for those born under the monkey; 'injury' refers to, for example, the children being injured indicating hardship for the younger generation, and the parents being harmed indicating worry for the elders. Based on these, determine who is in trouble, so that they may know what to avoid.)

子孫化鬼而卑幼病，妻財化鬼而妻妾災，父母化鬼為長上之憂，弟兄化鬼為手足之忌，自筮而世爻化鬼、代占而應爻化鬼，皆所戒也。豈惟鬼動，化鬼亦戒焉；豈惟鬼化，而鬼入之宮亦戒焉。所以艮鬼由離，而少男抱恙，乾鬼入巽，而長女生殃。

If the Children change into the Official Ghost, the younger generation will be sick; if the Wealth changes into the Official Ghost, the wife or concubine will suffer misfortune; if the Parents change into the Official Ghost, there will be worries about elders; if the Siblings change into the Official Ghost, there will be troubles among brothers and sisters. If one divines for oneself and the World Line changes into the Official Ghost, or if one divines for others and the Response Line changes into the Official Ghost, both situations should be avoided. Therefore, not only should the movement of the Official Ghost be avoided, but also the transformation into the Official Ghost should be avoided; not only should the transformation into the Official Ghost be avoided, but also the palace into which the Official Ghost enters should be avoided. Hence, if the Official Ghost in the Mountain Palace comes from the Fire Palace, the young man will be ill; if the Official Ghost in the Heaven Palace enters the Wind Palace, the elder woman will suffer disaster.

豈惟鬼入之宮如此，而鬼臨之爻亦戒焉，所以龍樂虎喪、雀非武失、勾田騰怪，及世爻位，雖不鬼動，若鬼臨之，遇生旺時，則其禍亦見，但不及動與持世之力爾。夫六神之為將，雖不鬼臨，若發動持世，遇生旺之時，亦兆吉凶。月建六神力參之。（大小六神，吉凶類應，不惟值鬼，若發動，若持世，後遇生旺之時，乃見其事端。而大六神與相殊者，謂事端應於值月合月之時，兆禍福大而緩，不可執一而失權。如大元武在戌動，當應卯丑之盜。）

Not only should one be cautious about the palace where the official ghost (官鬼) resides, but also the爻 where the official ghost is located. Therefore, the Azure Dragon (青龙) signifies joy and happiness, the White Tiger (白虎) signifies mourning and loss, the Vermilion Bird (朱雀) signifies disputes and conflicts, the Black Tortoise (元武) signifies loss and theft, the Gou Chen signifies land and property, and the Shen Snake signifies strange and supernatural occurrences. Also, the position of the World Line (世爻): even if the official ghost does not activate, as long as it is located on top of a爻, once it reaches its flourishing period, misfortune will manifest, though its power will be less than when it is activated or holds the World Line. As for the Six Spirits (六神), even if they are not adjacent to the official ghost, once they are activated or hold the World Line, when they reach their flourishing period, they will still indicate good or bad fortune. The Six Spirits indicated by the Month Builder (月建) should also be considered together. (Note: The good and bad fortune associated with the Great Six Spirits and the Small Six Spirits are similar, and it is not necessary for them to be adjacent to the official ghost; as long as they are activated or hold the World Line, when they reach their flourishing period, events will manifest. The difference between the Great Six Spirits and the Small Six Spirits is that the events they indicate occur during the month they are in or when they harmonize with the month, and the fortune or misfortune they indicate is greater but comes more slowly; one should not be rigid and lose balance. For example, if the Great Black Tortoise is activated on the戌 position, it should indicate theft incidents in the卯 month or the丑 month.)

豈惟六神，亦稽星煞，天火天燭主火，天賊地賊主盜，官符天獄主訟獄，喪門主喪，天喜主喜，貴人主貴，文昌主文，天廚主祿，咸池主酒色，血刃主血疾，折煞主趺蹼，驛馬主行，怪爻主怪之等。故吉事之星宜其動，宜其持世，宜其附用爻；凶事之星忌其動，忌其持世，忌其臨鬼爻，事見當月，而吉凶可推也。（當月，如酉動天賊，是卯酉之期，法曰：怪爻季是兩頭居，仲月還須二五知，四孟謂當從人起，動為有也靜無之。左傳怪由人興，故孟月始人爻，併發則應。）

Not only should the Six Spirits be considered, but also the stars and malevolent influences: Heavenly Fire and Heavenly Candle indicate fire disasters, Heavenly Thief and Earthly Thief indicate theft, Official Symbol and Heavenly Prison indicate lawsuits and imprisonment,丧门 indicates funeral matters, Heavenly Joy indicates joyous events, Nobleman indicates wealth and honor, Wen Chang indicates literary reputation, Heavenly Kitchen indicates salary, Salty Pool indicates indulgence in wine and sex, Blood Blade indicates blood diseases, Broken Harm indicates falling or injury, Post Horse indicates travel, and Strange Trigrams indicate strange occurrences. Therefore, stars that indicate good fortune should be active, should hold the main line, and should be attached to the useful line; stars that indicate bad fortune should be avoided if they are active, should be avoided if they hold the main line, and should be avoided if they appear on the Official Ghost line. The outcome of events can be determined based on the month they are in charge of. (Note: The term 'when the month is in charge' refers to, for example, if the You trigram is active and accompanied by Heavenly Thief, then it should be in the Yin month or the You month. The method of divination says: 'Strange Trigrams are in the two ends in the third month, in the second and fifth lines in the second month, and start from the person line in the first month; if the line is active, there will be strange occurrences, if the line is still, there will be none.' The Zuo Zhuan says that strange occurrences are caused by people, so in the first month, the person line is used as the starting point, and if two lines are active, the prediction will be accurate.)

卦無父母，不免堂上之憂，卦無子孫，不免膝下之戚，卦無妻財，不免臣妾之患，卦無弟兄，不免手足之寒，卦無官鬼，則不免謀事無成，而臨財多耗也。而六親空破散，世應空破散同推爾。（用神無位，猶用神有病也，故與空破散同，即空破散皆謂有病，所以世應有病，則宅父宅母之患。大抵筮家宅者，用為諸人，因其有病而言疾，鬼為諸禍，因其有動而言殃。）

In a hexagram, if there is no parent line, it is inevitable that the elder in the family will have worries; if there is no child line, it is inevitable that there will be sorrow in the family; if there is no wealth line, it is inevitable that the wife, concubine, or servants will have troubles; if there is no sibling line, it is inevitable that the brothers or sisters will be in hardship; if there is no official ghost line, it is inevitable that affairs will not succeed, and even keeping wealth will lead to loss. If the six relations fall into emptiness, encounter destruction, or are scattered, and the world and response lines also fall into emptiness, encounter destruction, or are scattered, they are all treated in the same way. (Note: If the useful god is not present in the hexagram, it is equivalent to the useful god being ill, so it is discussed together with emptiness, destruction, and scattering; emptiness, destruction, and scattering are all considered as illness, so if the world and response lines are ill, it means the head of the family or the wife will have troubles. Generally, when divining about the family, the useful god represents each family member, and because it is ill, it is said that someone is sick; the official ghost represents various misfortunes, and because it is active, it is said that there will be some calamity.)

有或為功名而筮家宅，當戒世空以索官爻，蓋家宅惡鬼，功名喜官，又參之人事也。故為興作而筮家宅，則以修方占之，為兵寇而筮家宅，則以避兵占之，為妖怪而筮家宅，則以巫祟占之，為盜逃而筮家宅，則以逃亡占之，為遷徒而筮家宅，則以卜居占之，為疾病而筮家宅，則以用神占之，為子而筮，則以子言，為貧而筮，則以財言，為出入而筮，則以出入言，為育植而筮，則以財福言，為不孝而筮，則以孝悌言，事類固紛，頭緒非一，隨其所事而參之。

If someone seeks to obtain official rank and fame by divining the family dwelling, they should avoid the World Line falling into an empty position and instead search for the Official Ghost爻. Because when divining the family dwelling, the Official Ghost is disliked, but when seeking official rank, the Official Ghost is desired. Therefore, one must refer to specific circumstances to determine. Thus: when divining the family dwelling for starting a construction project, one should use the "Repairing the Direction" method; when divining the family dwelling for military disaster or banditry, one should use the "Avoiding Soldiers" method; when divining the family dwelling for strange phenomena or supernatural events, one should use the "Witchcraft and Ghosts" method; when divining the family dwelling for theft or escape, one should use the "Escape" method; when divining the family dwelling for moving house, one should use the "Choosing a Residence" method; when divining the family dwelling for illness, one should use the individual's Useful God; when divining for descendants, one should examine the Children爻; when divining for poverty, one should examine the Wealth爻; when divining for going out or coming in, one should examine matters of going out and coming in; when divining for planting or raising livestock, one should examine the Wealth and Fortune爻; when divining for unfilial sons, one should examine the principles of filial piety and fraternal duty. Although the categories of matters are numerous and the threads are many, one should always refer to the specific question being asked to make a judgment.

有言家宅，將以陰陽二居，並筮於其中，則以內為宅，外為人，初為基，上為墓，其卦爻戒反伏墓絕空破，及鬼動搖於宮象，然基墓之占，終當專筮也。（鬼爻動內，宅室之災，鬼爻動外，人丁之咎，發初基不安，發六墓不寧也。）

Some people say that when divining about a house, one can combine the divination of a yang house and a yin house into one hexagram: take the inner trigram as the house and the outer trigram as the people, the first line as the foundation and the top line as the tomb. One should be cautious of reverse chant, hidden chant,墓,绝,空,破 in the hexagram lines, as well as the official ghost moving in each palace and image. However, the divination of the foundation and the tomb should ultimately be done separately in another hexagram. (Note: if the official ghost moves within the inner trigram, it indicates disaster to the house; if it moves within the outer trigram, it indicates misfortune to the people; if it moves on the first line, the foundation is unstable; if it moves on the top line, the tomb is restless.)

家之所概，井灶、門戶、道路、屋宇、廳堂、倉庫、廂廊、牆廝之屬，空可實之，破可補之，動可改之，沖可合之，此趨避之小也。（父母屋宇，官鬼廳堂，弟兄牆廝，妻財倉庫，子孫廊廂，蓋空可以實其處，破可以補其所，動可以改其方，沖可以連其間，凡人事可挽回者，皆吉凶之小。若夫吉凶之大，丁口、消長，利名、官災、火盜、憂喜、育植，與求等事，皆以子為福，鬼為禍，則順天命之祥休也。）

The things included in a household are: wells, stoves, gates, paths, houses, halls, granaries, corridors, and walls. If something is missing, it can be filled in; if it is broken, it can be repaired; if it is moving, its position can be changed; if it is split, it can be joined together. These belong to minor matters of fortune and misfortune. (Note: Parents represent the house, Officials and Ghosts represent the hall, Siblings represent the walls, Wealth represents the granary, and Children represent the corridors. If something is missing, fill in that place; if it is broken, repair that building; if it is moving, change that direction; if it is split, connect the middle. All things that can be corrected by human effort belong to minor matters of fortune and misfortune. As for major matters of fortune and misfortune—such as changes in population, fame and fortune, legal troubles, fires and thefts, joys and sorrows, childbirth and cultivation, and matters of request—all depend on Children for good fortune and Officials and Ghosts for misfortune. These can only be accepted as fate.)

家之所概，內外旺相，而生者興，內外休囚，而克者敗，反伏空破墓絕者滅門，世應日月旺相生合而帶吉神者昌，子孫旺而後裔賢，妻財旺而生業起，官鬼空而香火微，父動勤勞，兄動累比，貞悔合沖及游魂歸魂，而往返之念多，世身動空，而行止之志惑。（人克宅吉，宅克人凶。空，如甲申旬空離是也；破，如夏至月破坎是也。貞悔六沖，合處逢沖，及游魂歸魂五者，心憧憧也。世身空動，懷進退不果也。蓋空主退，動主進爾。）

In terms of the entire family home: if the inner and outer trigrams are prosperous and strong and mutually generating, the family will flourish; if the inner and outer trigrams are weak and confined and mutually controlling, the family will decline; encountering reverse chant, hidden chant, emptiness, month breaker, tomb, or extinction will lead to family ruin; if the world line and response line receive the support of the sun and moon, are prosperous and strong, and are harmonized with auspicious spirits, the family will thrive. If the line of children is strong, the descendants will be capable; if the line of wealth is strong, the family business will flourish; if the official ghost line is empty, the family's lineage will decline; if the parents line is active, it indicates hard work; if the siblings line is active, it indicates being dragged down by peers. If the primary hexagram and resulting hexagram both have six clashes, or if a harmonized position encounters a clash, or if it is a wandering soul or returning soul, it indicates indecision and uncertainty in mind; if the world line or body line is empty or active, then the decision on movement or stillness is uncertain. (Note: When a person overcomes the home, it is auspicious; when the home overcomes a person, it is inauspicious.所谓空, for example, the trigram of fire is empty in the Jiashen decade; 所谓破, for example, the trigram of water is month breaker after the summer solstice. The five situations of primary hexagram six clashes, resulting hexagram six clashes, harmonized position encountering clash, wandering soul, and returning soul all indicate uncertainty in mind. If the world line or body line is empty and active, it indicates hesitation in decision-making—emptiness indicates retreat, activity indicates advancement.)

木逢鬼虎發，而有寄喪；逢金克世，而有飛訟；雀武交加，而有訟盜踵至；發於兌巽，而婦女生言；勾陳財陷恐退田；騰蛇兄動恐博戲；元武咸池搖陰宮與官鬼持世者，溺妓亡家；青龍天喜父母文昌，與貴人動生世者，崇文華國；福德持世動乾加華蓋者，積善之室；父母旺相帶青龍持世者，堂構之隆也。（木為棺槨，鬼為亡，虎為喪，三者相併而動，故云有柩停家，若鬼虎雀並金而動克世者，亦云凶橫詞訟相干也。）

The wood爻 is on the official ghost and together with the white tiger, indicating there is a temporarily stored coffin at home; the metal爻 has the official ghost attacking the world, suggesting a sudden lawsuit; the vermilion bird and black tortoise are combined, indicating lawsuits and theft will follow one after another; the official ghost is active in the dui and xun trigrams, implying gossip among women. The hook Chen is on the wife's wealth but the wife's wealth is falling, suggesting the possibility of losing land; the tan she is on the siblings and the siblings are active, indicating the possibility of gambling. The black tortoise and salty pool are moving in the yin trigram and together with the official ghost holding the world, indicating getting involved in brothels and ruining the family; the azure dragon, heavenly joy, parents, cultural virtue and nobleman are all active and supporting the world, indicating a preference for education and glory for the country; the children and fortune virtue hold the world, moving in the qian trigram and with the huagai, indicating a family of accumulated virtue; the parents爻 is prosperous and strong with the azure dragon holding the world, indicating the family's business and structure are flourishing. (Note: Wood represents the coffin, the official ghost represents the deceased, and the white tiger represents funeral affairs; these three together being active indicate there is a coffin at home; if the official ghost, white tiger and vermilion bird are all active on the metal爻 and attack the world, it indicates a lawsuit from a fierce person.)

財，家之業也，木司織，火司冶，水司漁，土司耕，金司釜也。子孫跨世子孝，克世子逆；妻財駕世妻能，克世妻悍；父母克沖，孝而不豫；弟兄生合，友而且恭；六爻伐世，則臣尊而主卑；一四前後來侵，裡鄰不眭；同白虎來攻，常加暴事，應與兄來擊我，或朋儔之累；應與財來欺我，或戚黨之嫌；內鬼外鬼並起，有開門揖盜之人；暗鬼伏鬼齊彰，有同舟敵國之事；惟卦寧世實，或生世爻發，而有人援天祐也。（四爻為左鄰前鄰，一爻為右鄰後鄰，又有世前爻為前左鄰，世後爻為後右鄰，若來克世，主不悅於己，如同虎鬼克世，主橫逆加身。暗鬼，謂暗動克世；伏鬼，謂鬼伏露克世；世實，謂世逢日月旺相。）

The wife's wealth represents the family's property: if it belongs to wood, it signifies the textile industry; if to fire, the metalworking industry; if to water, the fishing industry; if to earth, the farming industry; if to metal, the industry of cooking and utensils. If the sons' line is across the world line, the son is filial; if the sons' line overcomes the world line, the son is rebellious. If the wife's wealth is on top of the world line, the wife is capable; if the wife's wealth overcomes the world line, the wife is strong-willed and domineering. If the parents' line overcomes and conflicts with the world line, although filial, the parents are not happy; if the brothers' line generates and harmonizes with the world line, there is both friendship and respect. If the top line overcomes the world line, it indicates that the subordinate is superior and the family head is weak; if the first line and the fourth line attack from front and back, it means that the neighbors are not harmonious; if they also come together with the white tiger to attack, there is often sudden trouble. If the response line and the brothers' line attack me, it means friends cause trouble; if the response line and the wife's wealth line attack me, it means there is a quarrel with the in-laws. If the official ghost lines in the inner and outer trigrams both rise, there is someone in the family who brings in enemies; if the secretly moving official ghost and the hidden official ghost both appear, there is a situation of being in the same boat but actually being enemies. Only when the hexagram is peaceful and the world line is strong, or when a line that generates the world line moves, does it mean that there is help from others and heavenly protection. (Note: the fourth line is the left neighbor and also the front neighbor, and the first line is the right neighbor and also the back neighbor; the line before the world line is the front-left neighbor, and the line after the world line is the back-right neighbor. If these lines attack the world line, it means they are dissatisfied with me; if they attack together with the white tiger and the official ghost, it means sudden trouble comes.所谓 'dark ghost' refers to the official ghost secretly moving and overcoming the world line;所谓 'hidden ghost' refers to the hidden official ghost appearing and overcoming the world line;所谓 'world line in strength' refers to the world line being in the prosperous and strong condition of the sun and moon.)

世投他外，我附於人，應歸親內，人趨於我。兩官一家二宰，兩父一宅二居，兩財有異業，兩弟有良朋，兩福有成才養子也。虎吼應象而妻黨喪，龍躍傍爻而庶房喜，世財應官為贅妻，世子應鬼為贅婿，應財外現為遠娶，應子內財為他繼。

The world line falls into another trigram outside the outer trigram, indicating that I will rely on someone else. The response line returns to the inner trigram's original palace, meaning others will come to rely on me. Two official ghosts indicate two household heads in the same family. Two parents mean the family is divided into two parts. Two wealth lines suggest another source of property. Two siblings mean another good friend. Two children mean adopted sons can also become talented. The white tiger roaring on the response line indicates mourning in the wife's family. The azure dragon leaping on an adjacent line indicates joy in the branch of the wife's family. If the world line is wealth and the response line is official ghost, it means marrying into another family. If the world line is children and the response line is official ghost, it means a daughter-in-law coming to live with the family. If the wealth line is on the response line and outside the outer trigram, it means marrying someone from a distant place. If the response line is children and the inner trigram has wealth, it means adopting a child from another family.

雞犬豬羊牛馬，鋤犁釜甑舟車，畜宜有氣，物宜無壞。鵝鴨附於雞，猿貓附於犬，魚豬鹿羊，駱牛騾馬也。動而生則增，破而克則減，空則無，遇旺則胎也。巳子利育蠶之室，午財利販馬之家，父母旺而舟車固，木財旺而犁鋤新，金爻克而釜甑破，火爻二而灶非一，水爻塞而瀆未疏，金爻發而聞鐘鼓之聲，木襲（龍？）興而有臺榭之起，土化土而有鑿闢之工，父化父而有經文之典。

In the household, chickens, dogs, pigs, sheep, cattle, and horses, as well as farming tools like hoes, plows, pots, steamers, boats, and carts: animals should have vitality, and tools should remain intact. Geese and ducks are considered similar to chickens, while monkeys and cats are similar to dogs; fish are similar to pigs, deer to sheep, camels to cattle, and mules to horses. When the corresponding line is activated and receives a beneficial influence, the number of offspring increases. If it is broken or overcome, the number decreases. If it is empty, there is nothing. If it is strong, there is pregnancy. The line of children is favorable for those who raise silkworms, and the line of wealth is favorable for those who trade horses. When the parents' line is strong, boats and carts are sturdy. When the wood-type wealth is strong, hoes and plows are new. When the metal line is overcome, pots and steamers are damaged. When there are two fire lines, there are more than one stove. When the water line is blocked, ditches are not clear. When the metal line is activated, one can hear the sound of bells and drums. When the wood line is activated, there is the construction of platforms and pavilions. When the earth line transforms into earth, there is work involving excavation. When the parents' line transforms into parents, there is business involving documents and classics.

且夫合於財為櫃，合於世應為閂，合於間為窗，沖於父為梯，父化父為樓，居六為園，居三為壙，鬼墓為靈，初爻財墓為藏金，鬼墓為伏尸，水克火而灶基溼，金克木而神座裂，土克水而地窨泥，木克土而牆堵缺也。

Further explanation: The line that combines with the Wealth is the cabinet, the line that combines with the World and Response Lines is the door latch, the line that combines with the间爻 is the window, and the line that conflicts with the Parents is the ladder; parents transforming into parents is a building; parents occupying the top line is a garden, and occupying the third line is a grave; official ghosts entering the墓 is the spirit tablet. The wife财 line in the first line entering the墓 is buried gold and silver, and the official ghost line in the first line entering the墓 is buried corpses. Water overcoming fire causes the stove base to be damp, metal overcoming wood causes the shrine to crack, earth overcoming water causes the cellar to be muddy, and wood overcoming earth causes the walls to have cracks.

（財為物，合包財之爻者為櫃，如節申爻乃櫃也。世應為主宰若閂，閂鎖合之爻乃為門閂，如大有酉爻乃閂也。間爻之合乃窗，如泰子寅爻為窗也。若日辰沖合本象即是，不必求他，如巳日乾卦，午間申爻為窗之類。凡父爻之沖為梯，如坎寅爻是也。父母所居，六為郊野，乃象園，三為壼，乃象壙，化父乃象樓也。鬼墓，如姤戌爻為靈也。財墓，初爻否之未象是也。鬼墓，升之丑象是也。若未日賁之鬼墓，戌日節之財墓皆然。）大抵家宅之要，務丁口之寧休，官災火盜之情形，氣象消長，利名得失，憂喜育植與求，及男女長幼。日有時行之事，則子福宜近，鬼禍宜遠，此卜筮之大法也，斯為得其旨矣。

The key points in divining a household involve the peace of the inhabitants, the occurrence of legal troubles, theft, the rise or decline of the family's fortune, gains and losses in fame and wealth, joys and sorrows, the cultivation of crops and the success of endeavors, and the fortune of each individual, both male and female, young and old. Daily affairs are always present, but in general, the children's fortune deity should be near and the official ghost, which represents misfortune, should be far away. This is the great principle of divination. If one can follow this, they have grasped its essence.

（內詳贅婿配僕倩媒納妾沖喜去留就姻擇地成否聘儀妨害年地雜婚十三問）克我為官，像夫為男子，我克為財，像婦為女人，官男財女，定理也。男占女婚，妻財為要，女占男姻，官鬼為先，雖父母弟兄朋友為之卜，亦以財婦而官夫也。所以官爻旺相，女家之吉占，財象興隆，男子之良配；官空絕，而婦擇夫者多寡，財破散，而夫擇婦者終鰥。

This chapter details thirteen topics concerning marriage: recruiting a son-in-law, marrying servants, hiring a matchmaker, taking a concubine, celebrating a wedding to dispel bad luck, deciding on staying or leaving, finalizing the marriage, choosing a location, success or failure, dowry, obstacles, years and places, and miscellaneous marriages. The official ghost (官鬼) is what controls me, symbolizing the husband or man; what I control is the wife's wealth (妻财), symbolizing the wife or woman. The official represents the male, and wealth represents the female, which is a fixed principle. When a man divines about marriage, the wife's wealth is the key; when a woman divines about marriage, the official ghost comes first. Even if parents, siblings, or friends divinate on their behalf, the wife's wealth still represents the female side, and the official ghost represents the male side. Therefore, if the official爻 is prosperous and strong, it is a good omen for the female side; if the wealth爻 is flourishing, it indicates a good match for the male. If the official爻 is in decline or empty, the woman is likely to become a widow; if the wealth爻 is broken or scattered, the man will eventually be a widower.

貞卦逢沖，初已難成；悔沖合沖，後終分拆。三沖之象，離散悖逆，雖財官備而非吉占。隨官入墓，謂之不壽；助鬼傷身，謂之不賢。（如男家占女，女命隨墓，女家占男，男命隨墓是也，其他不論。）若咸恆節泰為吉，惟合沖變沖而不宜，睽革解離為凶，雖用備化合而不吉。（如咸恆節泰，若不遇合沖變沖，雖財官衰陷，隨鬼助傷，皆不為凶，所謂用神未勝於卦驗也。）

When the primary hexagram encounters the six clashes, it is difficult to succeed from the beginning; if the resulting hexagram also encounters the six clashes or the harmonious relationship is disrupted by clashes, eventually they will part ways. All images of the six clashes indicate dispersion and disorder. Even if the wealth and official signs are complete, it is not a favorable omen. If the soul is buried with the ghost, it indicates a short lifespan; if it assists the ghost and harms the body, it indicates lack of virtue. (Note: For example, if a man's divination about a woman's fate shows that the woman's birth hexagram is buried with the ghost, or if a woman's divination about a man's fate shows that the man's birth hexagram is buried with the ghost, this refers to such a situation, other cases are not considered.) If the hexagram is "Xian," "Heng," "Jie," or "Tai," it is favorable, but it is not suitable for the harmonious relationship to be disrupted by clashes or to transform into the six clashes. If the hexagram is "Kui," "Ge," "Jie," or "Li," it is unfavorable, even if the useful god is complete and transforms into the six harmonies, it is still not favorable. (Note: For example, "Xian," "Heng," "Jie," and "Tai," as long as they do not encounter the harmonious relationship being disrupted by clashes or transform into the six clashes, even if the wealth and official signs are weak, fall into decline, or are buried with the ghost and assist the ghost to harm the body, it is not considered unfavorable—this is called the useful god being less effective than the hexagram's indication.)

以應定其門閭，以間分其媒妁。（男占則以應為女家，女占則以應為男家，坐青龍積善之室，居貴人遊宦之家；旺相富豪，休囚貧乏，空散有疑惑而無主張，破絕少殷勤而多冷落。陰爻發動，畫斷自於女人，陽象交重，孚信從於男子。生世者親親相悅，克世者彼彼相索也。近世間爻，為我信之媒，近應間爻，為彼信之妁，空散則不得力，破絕則不為情，生助克欺，彼我皆然也。獨發動有變更難易之作爾。）

To judge the family status of the other party, use the Response Line. To distinguish the matchmakers of both sides, use the Intermediate Line. (Note: If the male is the one divining, the Response Line represents the female's family; if the female is the one divining, the Response Line represents the male's family. If the Response Line is occupied by the Azure Dragon, it indicates a family of accumulated virtue; if it is occupied by the Nobleman, it indicates a family of officials. If the Response Line is prosperous and strong, it indicates wealth and status; if it is weak and confined, it indicates poverty. If the Response Line falls into an empty, conflicting, or scattered position, the other party is doubtful and lacks determination. If it meets the Break or the End, the other party is cold and not very attentive. If a Yin Line is activated, the decision is made by the female side; if a Yang Line is repeated, the decision is based on the male's integrity. If the Response Line generates the World Line, both families are affectionate and harmonious; if the Response Line overcomes the World Line, the other party is demanding and greedy. The Intermediate Line close to the World Line is a reliable matchmaker on our side; the Intermediate Line close to the Response Line is a reliable matchmaker on the other side. If the Intermediate Line falls into an empty, conflicting, or scattered position, it is ineffective; if it meets the Break or the End, it is not sincere. If it generates or supports, it is helpful; if it overcomes, it is deceitful, and this applies to both sides. If the Intermediate Line is alone activated, there will be changes and fluctuating actions.)

以八卦而推容貌。（男占女，以財所居之卦宮，如財在乾，儀容端正，質性聰明，有丈夫之風，謂配天德也；財在坤，體貌穩重，氣度含洪，有母后之賢，謂符地德也；震雷之性，動而有威，巽風之體，變而好勝；坎多志巧，離多激烈；艮為端篤，工於針鏤，兌為悅柔，善於言語。女占男，以官所居之卦宮，若官居乾，其人從容敬慎，性直而貌壯；用神在坤，其人和悅卑謙，言實而行樸；震好激揚，常抱英雄之志，巽好貪慕，屢專貨利之求；坎之智識藏乎內，官疾者短於忠信，離之聰明現乎外，官實者長於文章；艮有技才，其行戒於轉石，兌有異巧，其言流於懸河。蓋六子之性有短長，二老之德無偏倚，更以用爻衰旺參之，旺從其長，衰見其短也。）

Using the Eight Trigrams to judge the appearance of the other person. (Note: When a man divines about a woman, he looks at the trigram where the Wealth trigram is located. If the Wealth trigram is in Qian, the person has a dignified appearance and is intelligent, with a masculine bearing, which is in harmony with Heavenly Virtue. If the Wealth trigram is in Kun, the person has a steady appearance and a broad-minded demeanor, with the virtue of a motherly figure, which is in harmony with Earthly Virtue. If the Wealth trigram is in Zhen, it is like the nature of thunder, and when it moves, it carries authority. If the Wealth trigram is in Xun, it is like the nature of wind, and the person is changeable and ambitious. If the Wealth trigram is in Kan, the person is full of cleverness and cunning thoughts. If the Wealth trigram is in Li, the person has a fiery and passionate nature. If the Wealth trigram is in Gen, the person is upright and sincere, skilled in needlework and carving. If the Wealth trigram is in Dui, the person is gentle and pleasing, and skilled in speech. When a woman divines about a man, she looks at the trigram where the Official Ghost trigram is located. If the Official Ghost trigram is in Qian, the person is composed, respectful, and upright, with a strong appearance. If the Official Ghost trigram is in Kun, the person is amiable, humble, and honest in speech, and straightforward in action. If the Official Ghost trigram is in Zhen, the person is eager for action and often has heroic aspirations. If the Official Ghost trigram is in Xun, the person is greedy and often fixates on profit. If the Official Ghost trigram is in Kan, the person has hidden wisdom, but if the Official Ghost爻 is sickly, the person lacks loyalty and trustworthiness. If the Official Ghost trigram is in Li, the person is intelligent and clear-minded, and if the Official Ghost爻 is strong, the person excels in literature. If the Official Ghost trigram is in Gen, the person has talent in skills, but in action, one should be cautious, like a stone rolling repeatedly. If the Official Ghost trigram is in Dui, the person is ingenious and skilled in speech, with a flowing and eloquent manner. In summary, each of the six sons' trigrams has its own strengths and weaknesses, while the trigrams Qian and Kun, the two elders, have balanced virtues. Further consider the strength and weakness of the used trigram: when strong, it shows its strengths; when weak, it reveals its weaknesses.)

以六神而察才情。（補遺曰：財值青龍，形骸秀麗，蛇臨妻位，情性虛浮，白虎乃悖逆之星，元武是風流之宿，朱雀巧辭饒舌，勾陳持重寡言，此言男占女也。官位青龍，情性文巧，蛇臨鬼象，言行虛訛，白虎乃武勇之夫，元武為奸雄之性，勾陳敦純多技，朱雀辭辨能書，此言女占男也。然亦必考用神為先，而後繫焉。如官旺臨元武，則為傑士，官絕臨玄武，則為奸人，餘仿此。）

Using the Six Spirits to examine the other person's talents. (Note: According to "Supplement," if the Wealth trigram is in the position of the Azure Dragon, the appearance is elegant and graceful; if the Snake is in the position of Wealth, the nature is fickle and unreliable; the White Tiger represents rebelliousness, and the Black Tortoise represents a roguish character; the Vermilion Bird is eloquent and talkative, while the Gou Chen is cautious and reserved—this applies when a man is divining a woman. If the Official trigram is in the position of the Azure Dragon, the nature is refined and clever; if the Snake is in the position of the Official Ghost, the words and actions are insincere; the White Tiger represents a brave and martial man, and the Black Tortoise represents a cunning and ambitious character; the Gou Chen is honest and practical with many skills, while the Vermilion Bird is good at debate and skilled in writing documents—this applies when a woman is divining a man. However, it is still necessary to first examine the Useful God, and then consider the Six Spirits. For example, if the Official trigram is strong and in the position of the Black Tortoise, it indicates a heroic person; if the Official trigram is in decline and in the position of the Black Tortoise, it indicates a deceitful person. Other cases can be similarly inferred.)

以五行而觀德行，諸宿而驗行藏，則用象無遺矣。（金偏剛殺，木遂慈祥，水務智勇，火好文章，土持誠信。用神實者，備是五常，用神損者，反是五德也，諸宿亦然。用神登馬，旺相勤趨，休囚遊蕩也；用神隨羊，日月英雄，空破暴橫也；破軍為疾，文昌為美，廉貞為戾，貪狼為巧，武曲為丑，巨門祿存庸，左輔右弼為純，咸池為淫，天觸為癍，天喜為賢，陀羅為悍，蓋皆以用神虛實為言也。大抵嫁娶吉凶，主於財官，男女妍嬌，主於卦象神宿，其用如此。）

Using the Five Phases to assess the moral character of the other person, and employing various star mansions to examine their conduct, this method ensures no omissions. (Note: Those belonging to the Metal element tend to be fierce and severe, those of Wood are gentle and kind, those of Water are intelligent and brave, those of Fire are fond of literature, and those of Earth are steadfast in integrity. If the Useful God is strong, all five virtues are present; if the Useful God is weakened, all five virtues are reversed. The same applies to various star mansions: if the Useful God carries the Post Horse, when it is prosperous and strong, it indicates diligence and activity; when it is weak and confined, it suggests aimless wandering. If the Useful God carries the Sheep Knife, with the assistance of the Sun and Moon, it becomes a hero; if it meets an empty or broken condition, it becomes a violent person. The Broken Army indicates disability, the Wen Chang star indicates beauty, the Lian Zhen star indicates stubbornness, the Tan Wang star indicates cleverness, the Wu Qu star indicates an ugly appearance, the Ju Men and Lu Cun stars indicate mediocrity, the Zuo Fu and You Bi stars indicate sincerity, the Xian Chi star indicates licentiousness, the Tian Chu star indicates scars, the Tian Xi star indicates virtue, and the Duo Luo star indicates ferocity. All these should be determined based on whether the Useful God is strong or weak. In general, the fortune of marriage is determined by the wealth and official positions in the hexagram, while the beauty or ugliness of the male and female is determined by the hexagram image and the auspicious or inauspicious star mansions. This is the method of application.)

然父母不可淪也，子孫不可溺也，妻財不可搖也，官鬼不可沒也，世應不可空也，比福不可動也，夫婦不可二也，陰陽不可悖也。（父母為主婚人，男占女無父母，則叔伯主婚，女占男無父母，則禮文澹薄；子孫陷則艱嗣，官鬼空則難成，妻財動公姑參差，男女皆同也。世空我有退心，應空彼無從志，破散動沖亦主變。男占女逢二官，或疑復許；女占男遇二財，或恐再求。財化財，官化官，俱為夫婦有二。男占女，宜世陽應陽，世升應降；女占男，宜世陰應陽，世降應升，反之則為陰陽相背。以上諸義，雖非婚姻吉凶之主，然見此象，亦應人事。）

In addition, the parents' line must not be lost, the children's line must not be submerged, the wealth line must not be disturbed, the official ghost line must not be hidden, and the world and response lines must not fall into emptiness. Siblings and children must not be activated, and the lines representing husband and wife must not appear twice. Yin and yang must not be reversed. (Notes: The parents represent the person arranging the marriage. If the husband is seeking the wife and the hexagram lacks the parents' line, the uncle or cousin will arrange the marriage; if the wife is seeking the husband and the hexagram lacks the parents' line, the ceremony will be simple. If the children's line is submerged, it indicates difficulty in having children. If the official ghost line is empty, the marriage will not succeed. If the wealth line is activated, there will be conflict with the parents-in-law—this applies to both parties. If the world line is empty, it indicates my reluctance; if the response line is empty, it indicates the other party's lack of interest. If there is a break, dispersion, activation, or conflict, these all indicate change. If the husband is seeking the wife and there are two official ghost lines, it suggests hesitation followed by agreement; if the wife is seeking the husband and there are two wealth lines, it suggests the other party may seek someone else. If the wealth line transforms into wealth or the official ghost line transforms into official ghost, it indicates that there will be two people involved in the marriage. When the husband is seeking the wife, it is favorable if the world line is yang and the world line is in the rising position while the response line is in the descending position. When the wife is seeking the husband, it is favorable if the world line is yin and the response line is yang, with the world line in the descending position and the response line in the rising position. The reverse indicates yin and yang being reversed. These factors are not the main determinants of marital fortune, but when these images appear, they correspond to actual events.)

夫贅婿，同於斷嗣，則用於子孫，空散非衰老之託，破絕非成立之人，旺實為賢，動沖不定也。配僕，同於取奴，則用於妻財，是以拱合生扶，忠誠效力，散空破絕，偷惰難親，命墓三沖，皆不我助也。倩媒，同於託人，則用於應，而沖不能合，克世則有所私也。（以應爻為所託，故空則不力，破則不專，旺相為我則重，休囚助己則輕，沖世為誤事，克世為存欲，合處逢沖，成而復解。此數者，央媒之戒也。）

When a daughter-in-law is married in, it is treated the same as divining about continuing the family line, using the Children line. If the Children line is in an empty position, or is conflicting or scattered, then it cannot take care of the old age; if it meets destruction or is in a dead position, then the person is not one who can establish a family; if it is prosperous and strong, then it is a capable person; if it is activated but is conflicting, then the mind is unstable. When matching a servant, it is treated the same as divining about buying a servant, using the Wealth line. If the Wealth line is supported by a harmonious combination or is generating, then the person is loyal and helpful; if it meets scattering, emptiness, destruction, or a dead position, then the person is lazy and indifferent and hard to get close to; if the person's own destiny is in a tomb or meets the Six Clashes, then the person is unwilling to help. When asking a媒人 (matchmaker), it is treated the same as divining about entrusting someone to do something, using the Response Line. If the Response Line is conflicting, then the matter cannot be settled; if the Response Line is overcoming the World Line, then the person has private interests. (Note: The Response Line represents the person being entrusted. If it is in an empty position, then it does not exert effort; if it meets destruction, then it is not focused. If it is prosperous and supportive, then it has more weight; if it is weak and supportive, then it has less power. If the Response Line conflicts with the World Line, then the matter will be handled badly; if it overcomes the World Line, then there is private desire; if a harmonious combination meets a conflict, then it is settled but then scattered. These are the taboos when asking for a matchmaker.)

若納妾，視其所重，重賢用財，重嗣用子。沖喜則兼詳六親，為長用父，為幼用子。或不諧而問去留，生合可留，克世宜去，命隨鬼墓者夭，貞沖合沖者散。（人心去而不留，勢同覆水，留則變生，筮者宜正告也。）

If one is considering taking a妾, one should look at what is valued: if it is about virtue and kindness, use the Wealth line; if it is about offspring, use the Children line. If the marriage is for a celebration to bring joy, one should consider the six relations: for a celebration for elders, use the Parents line; for a celebration for a child, use the Children line. If a couple is not in harmony and asks about staying or leaving, if the response line generates and harmonizes with the world line, they can stay; if it harms the world line, it is better to send them away. If the original fate follows the ghost into the tomb, it will lead to death. If the primary hexagram shows six clashes or if the harmonious position meets a clash, it will ultimately result in separation. (Note: if the heart has already left and is forced to stay, it is like spilled water that cannot be recovered; forcing someone to stay may lead to troubles, and the person interpreting the divination should truthfully inform them.)

就婚是家，卦沖應壞，不可相依，克世游魂，豈為久處。擇是地結姻，則同婚姻占，若問安寧，則忌鬼發。婚姻從違猶謀望，不可失財官。禮儀厚薄猶饋資，不可忽財應。（若男占女，無財不成，女占男，無官不就。貞合沖，世應空，謀事所忌也。應旺財旺，其禮則豐，應敝財敝，其儀則菲。）

When divining about getting married at a particular place, if the hexagram meets the Six Clashes and the Response Line is ruined, it is not advisable to rely on it. If the Response Line overcomes the World Line and it is a wandering soul hexagram, it is not suitable for a long stay. When choosing this place for marriage, follow the method used for divining marriage. If asking whether it is safe to stay there, avoid the Official Ghost being activated. Whether the marriage can be arranged follows the same principle as divining for aspirations. Do not lose the Wealth Line and Official Line. The amount of the dowry follows the same principle as divining for gifts and wealth. Do not neglect the Wealth Line and the Response Line. (Note: When a man divines about a woman, if there is no Wealth Line, the marriage cannot be arranged; when a woman divines about a man, if there is no Official Line, the marriage cannot be arranged. If the Primary Hexagram is in Six Harmony but the harmonious position meets the Clash, and the World and Response Lines fall into emptiness, these are all unfavorable for planning matters. If the Response Line is strong and the Wealth Line is strong, the dowry will be generous; if the Response Line is weak and the Wealth Line is weak, the dowry will be meager.)

娶疑妨害，用神旺相，則我人之福，財神空破，則此婦之刑。（占用有二，如娶婦為父母病，疑婦妨害，得父母旺，則父母之福，非其妨也；娶媳為夫妻病，疑媳妨害，得妻財旺，則媳婦之良，非其刑也。）

When marrying and doubting whether the new wife will harm or afflict the family, if the useful god is prosperous and strong, then the family members are blessed; if the wife's wealth爻 is empty or broken, then it is the wife who will be afflicted. (Note: here the useful god has two layers. For example, if the parents are sick and one marries a wife, doubting that the new wife will harm the family, if the parents'爻 is prosperous and strong, then the parents are blessed, not the new wife causing harm; if the son and his wife are sick and one marries a daughter-in-law, doubting that the daughter-in-law will cause harm, if the wife's wealth爻 is prosperous and strong, then the daughter-in-law is virtuous, not causing harm.)

何地，男官女財，卦宮為遠近。何年，生合年月為遲速。來求乎，應病則不來。來辭乎，應實則不辭。（用神在內則近，在外則遠，坎北離南，震東兌西，親宮本處，他卦別鄉之類，用神長生帝旺，空填破實之期。若吉凶之大，仍看財官。）

When asking about where the other person is, the woman looks at the official line and the man looks at the wealth line. The distance is determined by the hexagram's palace where the line is located. When asking about the year of marriage, the speed is determined by the year and month when the useful god meets a source or a harmonious combination. When asking if the other person will come to propose, if the response line is in a poor condition, they will not come. When asking if the other person will break off the engagement, if the response line is strong, they will not break it off. (Note: If the useful god is in the inner trigram, it is near; if in the outer trigram, it is far. Kan represents the north, Li the south, Zhen the east, and Dui the west. Being in the native palace means being in the local area, while being in another hexagram means being in another place. To determine the time of response, take the time when the useful god reaches growth or prosperity, or the time when it falls empty but becomes filled or when it is broken but becomes solid. As for the overall fortune and misfortune, still look at the wealth and official lines.)

娶離婦，謀強婚，婦妓女，雖曰同占，而以害患為憂。欲再適、遂私約，雖曰同占，而以阻攔為戒，俱忌鬼應克世，以及隨、助、動官也。（此同避患，以官鬼為忌。）是故婚姻為人道之始，正家之本，筮者以敬，告者以誠，一言而關吉凶離合，吾嘗慎之。

Marriage with a divorced woman, attempting to forcefully marry, or marrying a courtesan, although these cases follow the same general rules as ordinary marriage divination, should be regarded with concern for attracting misfortune and suffering. A woman wishing to remarry or fulfill a secret agreement, although also following the same general rules, should be cautious of obstacles. These situations all involve the Hostile God (hostile god) and the Response Line (response line) overcoming the世 (present situation), as well as the accompanying ghost entering its tomb, assisting the ghost to injure the body, and the official ghost being activated. (Note: These cases follow the same principles as divination for avoiding misfortune, with the official ghost considered the忌神.) Marriage is the beginning of human relationships and the foundation of a proper family, so those seeking divination should approach it with reverence, and those interpreting the divination should do so honestly. A single statement can determine fortune or misfortune, success or failure, and I have always been extremely cautious about this.

（內詳虛實胎安母安防墮產期男女穩婆乳母寄乳產地易育求嗣諸問）胎產人道之大，子孫繼世之本，故以子孫為用。筮胎虛實，專重子孫，唯卜母孕，則憑弟兄，其他長幼尊卑，代身而祝者，皆以子孫為用也。未胎而占孕，重青龍天喜之動；間月而占，則獨求子孫，旺相生扶則成胎，空破散絕則非孕。（未間月而筮，如青龍天喜動，雖子孫伏，亦斷有孕；已間月而筮，若子孫空，雖青龍天喜動，亦斷無孕，蓋子孫但以有為喜，神宿必以動為喜。總言未間專重龍喜，已間獨重子孫。）

This chapter details various aspects of pregnancy, including the truth or falsehood of conception, the safety of the fetus, the mother's condition, prevention of miscarriage, the time of delivery, the gender of the child, the role of the midwife, the wet nurse, breastfeeding, the child's birthplace, whether the child will be easy to raise, and the desire for children. Pregnancy and childbirth are major matters in human relationships, and children are the foundation for continuing the family line, so the grandson's line is used as the main element. When predicting the truth or falsehood of conception, the grandson's line is emphasized; only when predicting the mother's pregnancy does the sibling's line matter; for all other cases, regardless of whether it is for an elder, younger, superior, or inferior, the grandson's line is used as the main element. If one has not yet conceived and is predicting whether they are pregnant, the emphasis is on whether the Azure Dragon and Heavenly Joy are activated; if one predicts after a month has passed since the last menstrual period, the focus is on the grandson's line: if it is strong and supported, then conception has occurred; if it is empty, broken, scattered, or at its end, then it is not a pregnancy. (Note: If the menstrual period has not yet stopped and one comes to predict, even if the grandson's line is hidden and the Azure Dragon and Heavenly Joy are activated, it is predicted as a pregnancy. However, if the menstrual period has stopped for a month and one comes to predict, even if the grandson's line is empty and the Azure Dragon and Heavenly Joy are activated, it is predicted as not a pregnancy. This is because the grandson's line only needs to be present to be considered favorable, while the star mansions and divine signs must be active to be considered favorable. In summary: if the menstrual period has not yet stopped, the emphasis is on the Azure Dragon and Heavenly Joy; if the menstrual period has stopped, the emphasis is on the grandson's line.)

或筮胎安，亦重子孫，不空不破則成人，若絕若沖難足月。筮產母身安，鬼動則災生，用傷則病作，臨官入墓，須防抱病猝亡，助鬼傷身，惟恐帶胎同喪。如出遊求身安，用旺鬼靜則喜，求胎安，則忌卦沖胎空虎動也。（胎安重子爻，母安忌鬼發，及用旺為喜。如占母孕，則父母為用，他人代求，則妻財為用，皆忌本命隨官入墓。產母自問，並忌助鬼傷身。出遊，有為身為胎兩義。）

Divination on whether a pregnancy is stable should focus on the children's hexagram. If it does not fall into an empty position and is not broken, the child can be born and grow up. If it reaches the state of decline or is confronted by a clash, it may not reach full term. Divination on the safety of the mother: if the official ghost hexagram is active, there will be disaster; if the useful god is injured, she will fall ill. If her own hexagram follows the official ghost into the tomb, she should beware of sudden illness and death. If the official ghost harms her body, there is fear that both the fetus and the mother may die. If someone is away from home and seeks safety, the favorable condition is when the useful god is strong and the official ghost is quiet. For seeking fetal safety, one should avoid the hexagram of six clashes, the fetal hexagram falling into an empty position, and the white tiger hexagram being active. (Note: Divination on fetal safety focuses on the children's hexagram, while divination on maternal safety should avoid the activation of the official ghost and prefer a strong and prosperous useful god. If divining about a woman's pregnancy, the parents' hexagram is used as the useful god; if someone else is seeking on her behalf, the wife's wealth hexagram is used as the useful god; both should avoid the situation where the mother's hexagram follows the official ghost into the tomb. If the mother herself asks the question, one should also avoid the situation where the official ghost harms her body. Divination for someone away from home has two meanings: for her own safety and for the fetus's safety.)

如問墮胎，合沖、前沖、後沖、胎空、胎破、虎動必犯其厄，然亦察之子象，子孫堅固，雖遇此而不傷，子孫破克，雖不遇此而難保。（卦沖則不締結，胎壞則不堅固，虎動乃為血神，三者有一，當應墮漏，若子孫日月旺相，雖見其兆，終不喪胎，如申建辛亥日，占孕得兌之困，敗血三日後復完胎。故子孫為要。）

If the question is about whether there will be a miscarriage: if the combined elements meet a clash, the primary hexagram shows six clashes, the resulting hexagram shows six clashes, the胎爻 falls into an empty position, the胎爻 meets a breaking element, and the White Tiger is activated, then it is certain to encounter this misfortune. However, one should also examine the image of the children: if the children are strong and solid, even if these conditions are met, the fetus will not be harmed; if the children are broken or attacked, even without encountering these conditions, the fetus will not be retained. (Note: if the hexagram meets six clashes, the fetal formation is unstable; if the胎爻 is ruined, the fetus is not solid; if the White Tiger is activated, it indicates the blood deity is in command. If any of these three conditions occur, a miscarriage or fetal leakage is expected. However, if the children are prosperous and strong due to the influence of the sun and moon, even if these signs appear, the fetus will ultimately be retained. For example, if someone asks about pregnancy in the month of Shen on the day of Xinhai, and the hexagram is《Dui》changing to《Kun》, they experienced bleeding for three days, but the fetus was retained afterwards. Therefore, the children are the key factor.)

故占產期遲速，卦沖、胎破、虎搖，日當產矣。胎值旬空之時，世值胎養之日，子遇長生之辰，如子無而遇有，空而遇補，破而遇實，墓而遇沖，較量輕重，以定其期，定時亦然，此概占也。如限期而卜產，則但以卦沖胎沖虎搖者，定其當產。

Therefore, to predict the speed of childbirth: if the hexagram meets the Six Clashes, the fetal line is broken, and the White Tiger moves, then childbirth will occur on that day. Additionally, when the fetal line is in the旬空 period, the world line reaches the day of胎养, the children line meets the day of Growth, or the children line changes from non-existent to existent, from empty to filled, from broken to solid, or enters the墓 and is then冲, weighing these factors can determine the delivery date; determining the exact time is similar. This is a general prediction. If a specific time frame is used to predict childbirth, then only rely on the hexagram meeting the Six Clashes, the fetal line being冲, and the White Tiger moving to determine the exact time of childbirth.

（或以月分，或以旬分，但卦沖胎疾虎動，則是月是旬當產。復以日時定之，倘概筮何時，則以卦沖胎疾虎動為近，否則為遠；而以世爻胎養、空補、破實、絕生、墓沖、無有之日時定之，及胎值旬空者，否則為遠之考也。如申建丁未日，占產得艮，三日巳酉戌時則育，此世胎養之應也。人占夫占，皆從此論。唯產母自占，則以子孫為重，如午建甲寅日，自筮身孕得大過，後庚午日產，應子孫值日，此以子孫為法也。墓而遇沖，火子戌日，逢辰而誕是焉。或曰產婦以財分，嬰兒以子分，日時以世分，概占如此，若獨筮期，當專用子。）

If the divination is based on the month or the ten-day period, as long as the hexagram indicates six clashes, the fetal line is ill, or the white tiger is activated, that month or ten-day period is considered the time of childbirth. Then the day and hour are determined more precisely. If the question is general about when the child will be born, use the hexagram's clash, the ill fetal line, or the activated white tiger as the near time, otherwise it is far off. Then use the world line's position in the fetal and nurturing stages, or when it falls into an empty position and is supplemented, or when it is broken and becomes solid, or when it is in a dead position and encounters a birth, or when it is buried and meets a clash, or when it goes from non-existence to existence to determine the exact day and hour. If the fetal line is in an empty position during the ten-day period, it is still considered in this way, otherwise it is considered far off. For example, if the divination is made on the day of Dingwei in the month of Shen, and the hexagram is the mountain (Gen), the child is born on the third day at酉 or戌 hour. This corresponds to the world line's position in the fetal and nurturing stage. When someone else divines on behalf of the pregnant woman or the husband divines, the same method is used. However, when the pregnant woman herself divines, the children are emphasized. For example, if the divination is made on the day of Jiayin in the month of Wu, and the hexagram is the great excess (Da Guo), the child is born on the day of Gengwu, which corresponds to the children's day. This is based on the children. The term 'entering a tomb and encountering a clash' refers to a situation where the fire nature children are buried on the day of Xu, and the child is born when the day of Chen clashes with the tomb. Some people also say that for a pregnant woman, the wife's wealth is considered, for the infant, the children are considered, and for the day and hour, the world line is considered. This is the general method. If the divination is specifically about the time of childbirth, then the children should be used exclusively.

如定男女，先以卦之陰包陽者為男，陽包陰者為女，坎離自包同焉；其次以動爻陰變陽者為男，陽變陰者為女，子為宰主，爻分等次；其三非包非動而安靜者，則以子孫屬陽為男，屬陰為女，陰陽並現，輕重相持，飛伏皆空，單拆定義。蓋有出外而家內已生者獨舉子孫屬陰陽而定之，不以卦包動變言也。占母以弟兄而言，代身亦舉子孫而決之。

As for determining the gender: first, look at the structure of the hexagram — if a yin line contains a yang line, it indicates a male child, and if a yang line contains a yin line, it indicates a female child. The hexagrams Kan (Water) and Li (Fire) themselves embody the patterns of yin containing yang and yang containing yin, following the same principle. Second, examine the moving line — if a yin line changes to a yang line, it indicates a male child, and if a yang line changes to a yin line, it indicates a female child; among these, the line of children (子孙爻) is the main indicator, and each line should be considered in order of priority. Third, if the hexagram does not belong to the category of yin containing yang or yang containing yin, and there are no moving lines, but all lines are still, then look at the line of children (子孙爻): if it is yang, it indicates a male child; if it is yin, it indicates a female child. If both yin and yang lines of children are present, then weigh their importance. If both the flying god (飞神) and hidden god (伏神) are absent, then use the images of "single" (单) and "broken" (拆) to determine. Additionally, if a person is away from home but the child has already been born at home, then determine the gender solely based on the yin or yang of the line of children, without considering the hexagram's containment or changes. When divining about a mother's childbirth, use the line of brothers (兄弟爻); when divining on behalf of someone else, still use the line of children (子孙爻) to make the determination.

（欲定男女，其法有三：一曰卦包，二曰動變，三曰子屬，如坎大過小過咸恆，謂之陰包陽，離頤中孚益損，謂之陽包陰，謙豫履小畜升萃無妄大畜則非。卦包之後，則考動爻，變陽為男，變陰為女，若二爻動則主上爻，三爻動則主中爻，四五爻皆動，則主陰陽屬多之爻，六爻動及陰陽等動，則主內卦變爻，或中有子動者，竟取子孫變，以定男女也。

There are three methods to determine the gender: first, by the outer trigram, second, by the moving and changing lines, and third, by the lineage. For example, the hexagrams Kan, Da Guo, Xiao Guo, Xian, and Heng are called yin trigrams enclosing yang trigrams; the hexagrams Li, Yi, Zhong Fu, Yi, and Sun are called yang trigrams enclosing yin trigrams; hexagrams like Qian, Yu, Li, Xiao Xu, Sheng, Cui, Wu Wang, and Da Xu are not counted. After determining the outer trigram, examine the moving lines: if a changing line produces a yang line, it indicates a male; if it produces a yin line, it indicates a female. If two lines move together, take the upper one as the main line; if three lines move together, take the middle one as the main line; if four or five lines move, take the line with the majority of yin or yang lines as the main line; if all six lines move or the number of yin and yang lines are equal, take the changing line of the inner trigram as the main line. If the lineage line moves, directly determine the gender based on the changing of the lineage line.

動變之後，卦靜則考子孫，陽男陰女定之；如或兩現，舍其疾而用其不疾；如或飛無而伏復空，則以伏神子孫單拆而分男女，不可因空破而他求也。如戌建戊辰日，占男女得歸妹，亥子屬陽值空，後應生男不育。常有兩現子孫，皆屬旺相，及大有乾剝同人，乃應雙胎。海底眼：兩爻旺相喜神扶，必是雙胎天賜與。夫陰陽相包，男女成胎之時也，動變者，磨蕩化育之功也，故先泥子孫者非是。出外而家內已生，專務子孫屬陰陽，蓋物既生成，當考形體，豈以卦包動變而言之哉。）

After passing through the layer of movement and change, if the hexagram is entirely still, then we examine the sons and daughters' lines. If the sons and daughters are of yang, it indicates a male child; if of yin, it indicates a female child. If there are two sons and daughters present, we discard the one that is in a weak state and use the one that is strong. If there is no flying god and the hidden god also falls into an empty position, we use the hidden god's sons and daughters to determine whether it is a single or split birth, and we should not seek elsewhere just because it is empty. For example, if someone asks about having children on the day of Wu Chen and the month of Xu, and gets the hexagram of Gui Mei, the sons and daughters lines are of yang and are in the empty position of the ten-day cycle. Later, they indeed gave birth to a boy, but could not raise him. There are also cases where two sons and daughters appear together and are both strong and prosperous, and when the hexagram is Da You, Qian, Bao, or Tong Ren, it indicates a twin birth. The "Underwater Eye" says, "When two lines are strong and the auspicious god supports, it is certainly a twin birth given by heaven." We should understand that yin and yang interpenetrate, referring to the time when the male and female conceive; movement and change refer to the process of transformation and cultivation. Therefore, it is wrong to focus too early on the sons and daughters' lines. If a person is away and the child has already been born at home, we should only look at the yin and yang of the sons and daughters, because the fetus has already taken shape, and we should examine its form, not the hexagram's interpenetration and movement and change.

穩婆好惡，察應與財，空破無能，旺生得力，然切戒應爻克子，恐妨我之兒，應爻克財，恐害我之妻，不獨占而帶觀之。夫占近應之間爻，自占近世之間爻，及或五爻，亦不可克妻克子，而空破也。（財為婦人，應為所用之人，蓋收生以護子妻，應爻不宜值父兄也；產內兼問，若間五破空，沖剋財子，則曰化婆有犯。）

To determine the quality of a midwife, examine the Response Line and the Wealth Line. If they fall in an empty or broken position, the midwife lacks ability. If they are prosperous and strong, they are effective. However, one must be cautious about the Response Line clashing with the Children Line, as this may harm the child; also, if the Response Line clashes with the Wealth Line, it may harm the mother. This does not need to be considered separately; it can be examined together in a childbirth divination. If divining for someone else, look at the intermediate line near the Response Line; if divining for oneself, look at the intermediate line near the World Line, and sometimes also the Fifth Line. These lines should not clash with the Wealth or Children Lines, nor should they fall in an empty or broken position. (Note: The Wealth Line represents the mother, and the Response Line represents the hired person. Midwifery is to protect both mother and child, so the Response Line should not be the Parents or Siblings Lines. When asking about this together in a childbirth divination, if the intermediate line or the Fifth Line is broken or empty and clashes with the Wealth or Children Lines, it indicates that the midwife may be harmful.)

乳母好惡，察財與應，空破多病，生旺無殃，最忌合沖卦沖，不能終始其哺，應爻克沖子位，不免妨犯其兒，卦無亥子，後乳將少，而兒缺食也，坤艮宮之無亥子者，尤甚焉。然應克世而有難意，應值鬼而有機謀，應咸池而好酒色，應元武而喜竊偷，然所占若吉，未為大害。寄乳於人，當以子身為重，喜其生扶旺相，不宜空破絕沖，命隨鬼墓，子喪他家，卦遇鬼搖，兒病外室，不可寄乳也。寄乳而問乳母之吉凶，如擇乳母之法。（問乳母則論財應，問寄乳則重子孫，來乳去乳，好惡同義。）

To determine the quality of a wet nurse, examine the wife's wealth line and the response line: if they fall into an empty or broken position, the nurse is likely to be sickly; if they receive support and are strong, there will be no disaster. Most dangerous are when the response line is in conflict with the primary hexagram's six clashes, meaning the nurse will not be able to feed the child continuously. If the response line clashes with the children's position, there will be harm to the child. If the hexagram lacks the water lines of亥 or子, the milk will be insufficient, and the child will not get enough to eat. If the hexagram is from the坤 or艮 trigrams and also lacks亥 or子, the situation is even worse. Additionally, if the response line controls the world line, the nurse may cause trouble; if the response line is associated with the official ghost, the nurse has ulterior motives; if the response line includes the salty pool, the nurse enjoys drinking and indulgence; if the response line includes the black tortoise, the nurse likes stealing. However, if the overall hexagram is favorable, these factors are not major concerns. When asking about sending the child to be nursed, focus on the children's line: it is favorable if it receives support and is strong, and unfavorable if it is empty, broken, in decline, or in conflict. If the child's birth star is buried by the official ghost, the child will die in another family; if the official ghost line is active in the hexagram, the child will be sick outside the home—these two situations are not suitable for sending the child to be nursed. When both asking about the wet nurse and the act of sending the child for nursing, the method is the same as selecting a wet nurse. (Note: When asking about the wet nurse, focus on the wife's wealth and response lines; when asking about sending the child for nursing, focus on the children's line; whether the wet nurse comes to the home or the child is sent out, the assessment of good or bad is the same.)

產地安危，最嫌鬼動，財福兩象，不宜一傷。（卜地而產，惟用旺鬼寧為善，命隨鬼墓大忌之。）若生後而問易育，喜子孫旺相，防疾忌官鬼交重，及命隨鬼墓也。（用旺稚子有根，鬼靜則嬰兒無疾。）

To determine if the place for giving birth is safe, the greatest concern is the movement of the official ghost. The wife's wealth and children' s signs should not be harmed. (Note: Choosing a place for giving birth should focus on the useful god being strong and the official ghost being calm; if the native's destiny is buried by the official ghost, it is a major problem.) After the child is born, to assess whether the child is easy to raise, we look for the children' s sign being strong and prosperous. To prevent illness, we should avoid the official ghost being heavily active and the native's destiny being buried by the official ghost. (Note: A strong useful god indicates a good foundation for the infant, and a calm official ghost means the infant will be healthy.)

若乏嗣而求子，獨索子孫，旺相生扶，得之速也，伏藏安靜，得之遲也，空破散絕，未之有焉；然不可世空，乃吾身之不能，問妻應空，問妾財空，是妻妾之身不育也。何年可得子，子孫胎養生時兆萌矣。何婦可生，弟兄所屬命姓，子現於外者，利於外生，子伏於內者，利於內育，子現元武咸池，及非世應之位，應於侍嫘外遇。蓋子嗣有無，雖有定命，惟盛德能立命焉，占者勉之。

If one is childless and seeks a child, one should focus on the Children Line. If it is prosperous and supported, one will have a child quickly; if it is hidden and quiet, one will have a child later; if it meets emptiness, destruction, dispersion, or decline, then there will be no child. However, the world line should not also be empty, as that indicates the person's own inability to bear children. If the response line is empty when asking about a wife, or the wealth line is empty when asking about a concubine, then the wife or concubine cannot bear children. To ask about the year when a child will be born, look for the time when the Offspring Yao enters the stages of Conception, Nurture, and Growth. To ask which branch of the family will have a child, examine the Chinese zodiac animal and surname associated with the brothers' line. If the Children is in the outer trigram, it is favorable for having a child outside the family; if it is hidden in the inner trigram, it is favorable for raising a child at home. If the Children is accompanied by Black Tortoise and Salty Pool but is not in the position of the world or response lines, then the child is likely from a servant or an affair. Although the presence or absence of children is determined by fate, those with great virtue can establish their own destiny. The person seeking the divination should strive to do good.

（楚中商人王氏者，四十乏嗣，癸未卯建辛未日，卜嗣得否，言其無子，以陰功勸之，後果輕財好施；及乙酉鼎革，有感力行善事，丁亥仲春甲申日來杭復卜後嗣得萃，子遇長生，許得二子，彼曰：前言無後言有何也？予曰：公必樹德矣，彼頷之而去；及子寅年連生二男，豈非盛德格天之報，如影隨形乎？學易者，當勉人為善，求嗣者，當法之以造命也。）

There was a merchant named Wang from Chu who was forty years old but had no children. On the day of Guiwei in the month of Mao of the year Guiwei, he consulted about having children and received the Hexagram of "Obstruction." I told him he would not have a son and advised him to accumulate Yin Virtue. Later, he indeed became generous and gave freely. In the year Yiyou, when the dynasty changed, he felt even more moved and made great efforts to do good deeds. On the day of Jiashen in the middle of spring of the year Dinghai, he went to Hangzhou again to consult about having children and received the Hexagram of "Cohesion." The line representing his children met the condition of Growth, so I told him he would have two sons. He asked, "Earlier you said I would not have a son, but now you say I will. Why is this?" I replied, "You must have accumulated virtue." He nodded and left. Indeed, in the years of Zi and Yin, he gave birth to two sons. Is this not the result of great virtue affecting heaven and earth, like a shadow following the body? Those who study the Book of Changes should encourage people to do good, and those seeking descendants should follow this example to create their own destiny.

（內詳繼養撫養收養投養入繼諸問）撫養有二：我有子而欲繼養於人，最忌三沖，為有初鮮終之象，非長幼之寡恩，是上下之逆德；命隨鬼墓，往必病焉；子孫爻壞，去必喪焉。此三者，不可繼也。（繼是家者，子孫旺為康寧，卦爻合為孝慈。）我無子而欲撫人之子，則以子孫為用，福神之旺，能慎終於華首，子爻生我，善養老於衰顏，三沖則無始終，空散則無成立，命墓則有夭折，此三者不可撫也。僧道受徒，朋友立孤，亦同此義。

This chapter details questions concerning adoption, foster care, and taking in orphans, including cases where someone is taken in by another family. Foster care can be divided into two types. The first is when I have a son and wish to give him away for adoption: it is most inauspicious if there is a Six Clashes, which indicates an incomplete or failed arrangement, either due to the elder being unkind or the younger being disrespectful. If the person's own destiny is followed by a ghost and enters the grave, the child will surely fall ill; if the line of descendants is weak, the child will surely die. If any of these three conditions are present, adoption should not be considered. (Note: If the child is adopted into a family where the line of descendants is strong and prosperous, and the hexagrams and lines are harmonious, then the child will be healthy and filial.) The second case is when I have no son and wish to take in another child: the line of descendants is the useful god. If the line of descendants is a fortunate god that is strong and prosperous, it can support me until old age; if the line of descendants generates the world line, it can take care of me in my old age. If there is a Six Clashes, the arrangement will be incomplete; if the lines fall into emptiness, clash, or scatter, the arrangement will not be established; if the person's own destiny enters the grave, there will be a risk of early death. If any of these three conditions are present, fostering should not be considered. The same principles apply to monks and Taoists taking disciples, or friends taking in orphans.

尚有衰老無倚，弱幼無歸，雌單無養，壯貧無賴，我欲收養者，皆以應克世爻為戒。婦女用財，長上用父，卑幼用子，遠宗近表，亦用於應，皆莫克世，及用遭空破散，是其自濡於溺，而我濟無功也。三沖者，先膠漆而後冰炭，助傷者，朝琴瑟而暮干戈，所以戒也。應動多南北之心，應退多去來之志，歸魂常思舊所，游魂每念新鄉。（應克世，則恩多成怨，用被壞，則勞而無功。）

There are also cases such as old age with no support, young weakness with no place to return, a single woman without care, and poverty in youth with no support. I wish to adopt them, but I must avoid the situation where the response line overcomes the world line. When adopting women, use the wealth line; when adopting elders, use the parents line; when adopting younger people, use the children line. For distant relatives and close relatives, also use the response line. These lines must not overcome the world line. If the useful god is broken, empty, or scattered, it means that the person is already sinking in water, and even if I try to save him, I cannot succeed. When encountering six clashes, it means first being close as glue and lacquer, then becoming as cold as ice and arsenic; when encountering assistance to the ghost and harming the body, it means that in the morning they are harmonious as zithers and flutes, but by night they fight like weapons. Therefore, one must be cautious. If the response line moves, the person has a desire to go here and there; if the response line is the retreating god, the person has a wish to go and return; if it is a returning soul hexagram, the person often misses the old home; if it is a wandering soul hexagram, the person always thinks of the new place. (Note: When the response line overcomes the world line, giving help often turns into resentment; when the useful god is damaged, it is a waste of effort with no result.)

夫應克世，而駕鬼動者為甚。武鬼動而揖盜，雀鬼動而戒非，騰蛇生連蔓之憂，白虎兆亡命之禍，天燭以火失事，咸池以淫亂心。因害而避，因利而趨，在生克之間也。（應爻帶鬼克世，其凶尤甚，復視其與何神何宿來克來生，如官文龍貴生世，益我以榮，財福生世，益我以利，克世反視，縱青龍亦以奸昧為。）

The response line is attacking the world line and is accompanied by the official ghost, which is particularly harmful. If the black tortoise official ghost is activated, it signifies inviting trouble. If the vermilion bird official ghost is activated, one should be cautious of verbal disputes and gossip. The coiled snake indicates worries that will spread and cause complications. The white tiger indicates a disaster of death or misfortune. The heavenly candle is associated with fire and leads to accidents, while the salty pool is related to lust and causes confusion. One should avoid harm and seek advantage based on the relationships of generation and overcoming. (Note: When the response line, carrying the official ghost, attacks the world line, the danger is especially severe; one must also consider what deities and star mansions accompany this attack. For example, if the official line or the official document line generates the world line with the azure dragon or the nobleman, it brings honor. If the wealth line or the children line generates the world line, it brings wealth. If the response line overcomes the world line, then even if it is the azure dragon, it should be regarded as matters of deceit and secrecy.)

又有我孤貧而筮投養於人者，用神克世，而莫我顧也，三沖無久惜之情，四病有興盡之憎，則不可歸也。（凡言四病，即空破散絕，占投養者，當戒是三也。）又有彼乏嗣，而入繼於人者，有義繼利繼之分。繼義世旺我往而昌，世壞我入而困也；繼利則財壞無得，應空無望也。三沖不睦，游魂不一，鬼動而訟。繼成若謀事，繼爭如奪缺，是以卦沖合沖，世空應空，鬼失財失，不能成也，應爻克世，不勝奪也。

There is also the case where someone is poor and lonely and seeks to rely on another for support: if the useful god is strong and overcomes the world line, the other person will not take care of me; if there is a six clash, there will be no lasting affection; if the useful god has the four evils, the relationship will end when the interest fades — thus it is not advisable to rely on someone. (Note: the four evils refer to emptiness, destruction, dispersion, and extinction; when divining about taking in someone for support, one should avoid these.) When the other person has no children and I am to be adopted into their family, there are two types: 'success through righteousness' and 'success through benefit'. For success through righteousness: if the world line is prosperous and strong, then I will flourish; if the world line is weak and ruined, then I will be in hardship. For success through benefit: if the wealth line is ruined, I will not gain anything; if the response line is empty, there is no hope. If there is a six clash, there will be discord between the two; if there is a wandering soul, there will be lack of unity in mind; if the official ghost is active, there will be disputes. Striving for adoption is similar to striving for a position; competing for the right of succession is similar to competing for an official post: thus, if the primary hexagram has a six clash, or if the harmonious position meets a clash, or if the world line is empty, or if the response line is empty, or if the official ghost is misplaced, or if the wealth line is misplaced, it will not succeed; if the response line overcomes the world line, then I will not be able to compete with others.

（內詳見痘趨避疏密出期何人大象六問）夫痘疹亦天災也，是名天花，亦名聖瘡，動關童命，敢忽神筮？未花而問，以鬼為信，蓋鬼空根芽未萌，鬼靜氣機未動，鬼散雖流行而不及也。破靜而甲不拆，破動而病或殊，鬼絕則未生花也。（以鬼為病，問痘即痘也。月破非應有痘，鬼動是當有病，乃或癍麻瘡毒，未為正痘，故曰病殊。）

This chapter details six questions: whether there will be a measles outbreak, whether to avoid or not, the density of the outbreak, the time of outbreak, who will be affected, and the overall fortune. Measles is also a natural disaster, known as "smallpox" or "saint's sore," and it often threatens the lives of children, so how can we lightly use divination? If one asks before the outbreak, the official ghost爻 is used as a reference: if the official ghost is in an empty position, the disease has not yet begun; if the official ghost is still, the disease has not yet started; if the official ghost is scattered by a conflicting爻, even if the epidemic is spreading, it will not affect. If the official ghost is still during the month break, the measles will not break out; if the official ghost is broken and active, the illness may be something else; if the official ghost is at its end, then measles will not break out. (Note: The official ghost represents the disease when asking about measles. If the official ghost is broken, there will be a disease; however, it may be something else such as rashes, measles, or boils, not the actual smallpox, hence it is said "different illness.")

鬼動將見，鬼沖將開，鬼旺將起，當月當日，則是月是日而出也。（官鬼值日月當見，如丑建乙卯日，佔有花得履之同人，當日見標，復一人亦占履之睽，及次年二月始痘，蓋卯鬼發動故應速，卯鬼安靜故應遲。）

Official Ghost moves, the smallpox will appear; Official Ghost is opposed, the smallpox will break out; Official Ghost is prosperous and strong, the smallpox will start. It is exactly during a certain month and day, so it will break out in that month and day. (Note: If Official Ghost coincides with the day builder and month builder, the smallpox will appear. For example, if someone asks on the day of Yimao in the month of Chou whether they will get smallpox, and the hexagram is "Lu" changing to "Tongren," they will see the smallpox mark that day; another person also asks, and gets "Lu" changing to "Kui," but the smallpox appears in February of the next year — the first hexagram has the wood Official Ghost moving, so the response is quick, while the second hexagram has the wood Official Ghost quiet, so the response is delayed.)

當歲而索鬼象之得失，有二而考一爻之虛實。（官鬼若值太歲，或遇空破休囚，則言未出，後雖日月會同，亦未可言有，如己亥年辰建辛未日，佔有痘得同人，亥鬼旬空，終歲康寧，則不可以太歲為鬼而當年應痘也。如卦有兩鬼，一空一動，則以其動，一強一弱，則以其強，皆應當出，乃謂考一爻虛實爾。）

To determine whether there will be smallpox in the current year, one should examine the strength and weakness of the official ghost (官鬼). If there are two official ghosts in the hexagram, one should investigate the reality of one of the lines. For example, if the official ghost is exactly the year's heavenly stem and is also in an empty position, broken, or weak and confined, then it is said that there will be no smallpox that year; even if the sun and moon later join it, it cannot be considered as having smallpox. For instance, in the year Jihai, during the month of Chen on the day of Xinwei, one divined whether there would be smallpox and obtained the hexagram of Tongren. The亥 water official ghost was exactly in the旬空, so that year remained safe — this shows that one cannot simply conclude that smallpox will occur just because the official ghost is the year's heavenly stem. Another example: if there are two official ghosts in the hexagram, one empty and one moving, then one should take the moving one; if one is strong and the other is weak, then one should take the strong one, and both cases are considered as indicating that smallpox will occur. This is called examining the reality of one line.

世由己招，應由人召，內為本鄉之行災，外為他處之流禍。往避而得痘，游魂鬼搖，來歸而不得痘，歸魂鬼靜。伏鬼有氣者亦見也。（官鬼動，而天花開矣，在世則為特發，在應則為纏染，在六爻童僕起根，在三爻弟兄繼種，內為本境，外為他鄉，游魂為往，歸魂為來。蓋鬼空於內，本境無事，鬼空於外，他鄉可避；鬼動歸魂，回家有痘，鬼空游魂，往外得免也。大抵鬼爻旺相，雖伏亦萌，鬼爻休囚，雖現亦息。）

If the official ghost is in the world line, it is something the person has brought upon themselves; if it is in the response line, it is something passed on by others; if it is in the inner trigram, it indicates a local epidemic; if it is in the outer trigram, it indicates a disaster from elsewhere. If someone wants to leave to avoid it but still gets smallpox, it is a ghostly wandering hexagram with the official ghost moving; if they return home and do not get smallpox, it is a returning soul hexagram with the official ghost calm. If the hidden official ghost has energy, smallpox will still appear. (Note: When the official ghost moves, smallpox breaks out. If it is in the world line, it is a case of self-infection; if it is in the response line, it is an infection from others; if it is in the top line, the servant or child gets smallpox first; if it is in the third line, the siblings get it next. The inner trigram represents the local area, while the outer trigram represents another place. A ghostly wandering hexagram indicates going out, while a returning soul hexagram indicates coming back. If the official ghost falls in the inner trigram and is empty, there will be no local problems; if it falls in the outer trigram and is empty, going to another place can avoid the problem. If the official ghost moves and the hexagram is a returning soul, returning home will result in smallpox; if the official ghost is empty and the hexagram is a ghostly wandering, going out can avoid it. Generally, if the official ghost is prosperous and strong, even if it is hidden, it will still manifest; if the official ghost is weak and confined, even if it is visible, it will subside.)

占花疏密，詢鬼旺衰，以八卦而分手足，以六爻而定身形，以五行而著顏色，乾首坤腹，五脢二腓，金白火赤可類也。（蓋鬼為痘，若臨日月旺相生扶，花必綢密，如值空破休囚死絕，痘必疏朗。凡鬼動何宮，則定花叢何處，如不動，審旺何爻，如發艮宮手臂密，如動兌宮口頰多，坎離上身，震巽下身；旺在初爻，先有於足，旺在六爻，始發於面，五爻胸背，二爻腿膝，三四腰股心腹。

To determine whether the sores are sparse or dense, one should examine the strength and decline of the Official Ghost. Using the Eight Trigrams to distinguish between upper and lower body parts, the Six Lines to determine specific body locations, and the Five Phases to show the color of the sores: Qian represents the head, Kun represents the abdomen, the fifth line represents the back, the second line represents the lower leg. Metal corresponds to white, fire corresponds to red, and so on. (Note: The Official Ghost represents the sores. If it is on the day or month, prosperous and supported, the sores will be dense; if it is empty, broken, weak, dead, or in decline, the sores will be sparse. If the Official Ghost moves to a particular trigram, the sores will appear densely in that area. If it does not move, look at which line it is strong in. For example, if it is in the Gen trigram, the sores will be dense on the arms; if it moves to the Dui trigram, the sores will be numerous on the face. Kan and Li represent the upper body, Zhen and Xun represent the lower body. If it is strong in the first line, the sores will first appear on the feet; if strong in the top line, the sores will first appear on the face; the fifth line represents the chest and back, the second line represents the legs and knees, and the third and fourth lines represent the waist, hips, and chest and abdomen.)

火鬼發其色紅紫，金鬼動其色虛白，水鬼發其色黑陷，木為雜細，土為腫大。然必論用神生死，而後定之吉凶，故水鬼動而主象旺者，痘見黑釘，後復收功。然痘症多變，設遇用象破空，或值何鬼發動，則變此症而喪，如未建甲辰日，占子痘得屯之革，於戊申日乃變脾病而不治，餘仿此。）

The official ghost of fire nature causes red and purple痘 symptoms; the official ghost of metal nature causes pale and white痘 symptoms; the official ghost of water nature causes black and sunken痘 symptoms; the official ghost of wood nature causes small and mixed痘 particles; the official ghost of earth nature causes swollen痘 particles. However, one must first consider the prosperity and strength of the useful god, then determine the fortune or misfortune: thus, if the official ghost of water nature is active and in a prosperous and strong state, although black疔 appears, it can still recover. But痘 symptoms change in many ways; if the useful god meets a breaking or empty condition, or if a particular official ghost is just active, it can change into another illness and lead to death. For example, on the day of Jiachen in the month of Wei, consulting about the son's痘, the hexagram is "Zun" changing to "Ge", and on the day of Wushen, it turns into spleen disease which is untreatable. Other cases can be similarly inferred.

如問痘見何人，鬼當本命，鬼化卦宮者應之。考六親之化鬼，及鬼化之六親，則痘是人也，然亦必鬼旺動而發焉。（一家之內，以官鬼值何人本命，則曰是人有痘。又鬼動艮宮，則曰少男，鬼化離象，則曰中女，財爻化鬼，則曰奴僕，鬼象化子，則曰孩提，大抵務於鬼爻旺動而言也。）

If the question is about who will get smallpox, the official ghost (官鬼) should be determined as belonging to someone's birth year or the hexagram's trigram that the official ghost transforms into, indicating that the person represented by that trigram will be the one to get smallpox. Further examination is needed to see which of the six relations (六亲) generates the official ghost and which relation the official ghost transforms into; the person corresponding to that relation is the one who will get smallpox. However, this only occurs when the official ghost is prosperous and strong (旺相) and active (发动). (Note: Within a family, if the official ghost corresponds to someone's birth year, that person is said to have smallpox. For example, if the official ghost moves in the Gen trigram (艮宫), it refers to the young male; if the official ghost transforms into the Li trigram (离象), it refers to the middle-aged female; if the wife's wealth (妻财)爻 transforms into the official ghost, it refers to the servant; if the official ghost transforms into the children (子孙), it refers to the child. In general, these interpretations are only valid when the official ghost is prosperous and strong and active.)

如問孩童何時見痘，當官鬼之年月日，及生旺官鬼之年月日則痘也。上下鬼而填其虛，變伏鬼而實其質。（遠近分卜，問何歲則以年計，問何時則以月計，先以填實，次以生旺年月斷之。若卦有兩鬼，或一空一實，反以填補空鬼為期；卦無一官，或伏爻變爻有者，當以變伏之鬼所值為期也。）

If asking about when a child will get smallpox, it will occur during the year, month, and day when the official ghost is in charge, as well as during the years, months, and days when the official ghost is strong and active. If there are two official ghosts in the upper and lower positions, take the time when the empty one is filled. If the official ghost is in a changing line or a hidden line, take the time when its essence is filled. (Note: Distant and near periods should be considered separately: if asking about a particular year, calculate according to the year; if asking about a specific time, calculate according to the month. First determine the time when the empty one is filled, then use the strong and active year and month to make the judgment. If there are two official ghosts in the hexagram, one empty and one filled, the time when the empty one is filled is taken as the period. If there are no official ghosts in the hexagram, but there are in the changing lines or hidden lines, then the time when the official ghost in the changing or hidden line is in charge is taken as the period.)

既痘而筮大象之吉凶，七日之內，三沖是戒，謂花未開而先謝也。卦屬反伏墓絕，與命隨鬼墓，雖用旺難治，四忌之外，再考用神。蓋鬼旺而用旺花叢而根固，乃吉，鬼壞而用壞，花悴而根枯，乃凶。生旺用神之日，為有成時，當沖鬼象之辰，為有變期也。大抵感不感務乎鬼，害不害務乎用，鬼化鬼者痘後痍，交加動者，瘄痘相參也。（此專務用爻而言吉凶，不復論鬼衰旺。若用爻有生扶救助，鬼旺無非花密，鬼爻填實沖動，無非防變，鬼化鬼及用化鬼，無非痘後餘毒，交加鬼發，或別病相乘而已，未至大害也。）

After the appearance of the rash, to determine the overall fortune: within the first seven days, one must strictly avoid the Six Clashes. This is because the rash has not yet broken open but has already started to fade. If the hexagram belongs to Reverse Chant, Hidden Chant,墓 (burial), or绝 (decline), or if the personal destiny is accompanied by the Official Ghost into burial, even if the Useful God is prosperous and strong, it is difficult to recover. In addition to these four taboos, we should examine the Useful God: if the Official Ghost is strong and the Useful God is also strong, it indicates a dense rash with firm roots, which is favorable; if the Official Ghost is weak and the Useful God is also weak, it indicates a withered rash with a withered root, which is unfavorable. The day when the Useful God is in a state of birth and strength is the day when the rash will form a blister and recover. The day when the Official Ghost is disturbed is the day when the condition is likely to change. In general, whether one is infected depends on the Official Ghost, and whether one is in danger depends on the Useful God. If the Official Ghost transforms into another Official Ghost, there will be residual sores after the rash; if the Official Ghost combines with another yao, it indicates a mixture of measles and smallpox. (Note: This passage discusses fortune based solely on the Useful God, without considering the strength or weakness of the Official Ghost. As long as the Useful God is supported and assisted, the strength of the Official Ghost merely indicates a dense rash, and the disturbance of the Official Ghost merely indicates the need for caution. The transformation of the Official Ghost into another Official Ghost or the Useful God transforming into the Official Ghost merely indicates residual toxins after the rash, and the combination of the Official Ghost with other yao merely indicates another illness multiplying, none of which will cause serious harm.)

（內詳症候防疫真假成疾養病避暑六問）夫死生有命，不可禱也，疾病在人，不可忽也，慎於未病，君子之道也。既疾，可不筮其吉凶而調劑之？命隨鬼墓，不治之疾也。（如戌建甲辰日占子病，生年己亥，得同人，卦中子孫旺相，六爻安靜，病應不死，然亥命隨官入墓，法主大凶。後其疾不死，未半年溺水而亡。）

This chapter details six topics: symptoms, prevention, authenticity, whether a chronic illness will develop, treatment, and avoiding summer heat. Life and death are determined by heaven's decree and cannot be obtained through prayer; however, when illness occurs in a person, it should not be taken lightly. Being cautious before illness strikes is the way of a gentleman. If one is already ill, how can one not consult about good or bad fortune and use that to guide treatment? If the person's destiny follows the official ghost into the grave, it is an incurable illness. (Note: For example, on a day of Jiachen in the month of Xu, consulting about the illness of a son born in Jihai year, the hexagram obtained is 'Tongren' (Union). In the hexagram, the children are prosperous and strong, and all six lines are quiet, which suggests the illness should not be fatal. However, the person's destiny (Jihai) follows the official ghost into the grave, which according to the method indicates great misfortune. Later, he indeed did not die from the illness, but within half a year he drowned in water.)

卦屬反伏墓絕，亦不治也，即能治亦成疾矣。病未久者，三沖而愈，病已久者，三沖而亡，此三者不論用神衰旺也。外此，則專重用神矣，如遇動散、月破、克空、日破、受傷無援、脫氣者危，遇日月動變有一能救者，危而復安。

If the hexagram belongs to reverse chant, hidden chant, burial, or extinction, it is not advisable to treat; even if it can be treated, there will be lingering chronic illness. For diseases that have not been present for long, encountering six clashes is beneficial; but for long-standing diseases, encountering six clashes leads to death. The above three situations do not consider the strength or weakness of the useful god. Apart from these, the focus is on the useful god: if the useful god moves and is scattered, broken by the month, attacked and falls empty, broken by the day, injured without support, or drained and exhausted, it is dangerous; if among the day builder, month builder, moving line, or changing line there is one that can save it, then danger turns into safety.

（動散，如卯建丙寅日，占子病得漸之觀是也；月破，如癸卯歲卯建壬子日，占予妻病得離，遂亡本月是也；克空，如酉建丁未日，占父病得未濟是也；日破，如戌建辛酉日，占夫病得漸是也；受傷無援，如子建戊子日，占弟兄得鼎之旅，一占弟兄得離，皆為受傷無援；脫氣，如戌建戊辰日，占己病得萃之訟，乃為脫氣。以上七法繫大凶，得日月動變有一能救者，則反觀之。）

(Notes: "Moving Dispersal" refers to a situation like when one asks about the illness of a son on the day of Bingyin in the month of Mao, and the hexagram obtained is "Gradual" changing to "Observation." "Month Breaker" refers to a situation like when one asks about the illness of one's wife in the year of Guimao, month of Mao, day of Renzi, and the hexagram obtained is "Fire" (Li), and the wife died in that month. "Overcoming the Void" refers to a situation like when one asks about the illness of one's father in the month of You, day of Dingwei, and the hexagram obtained is "Non-Completion." "Day Break" refers to a situation like when one asks about the illness of one's husband in the month of Xu, day of Xinyou, and the hexagram obtained is "Gradual." "Injury without Support" refers to a situation like when one asks about the illness of a brother in the month of Zi, day of Wuzi, and the hexagram obtained is "Tripod" changing to "Traveler"; there was another instance when one asked about a brother and obtained the hexagram "Fire," both cases belong to injury without support. "Depletion of Vitality" refers to a situation like when one asks about one's own illness in the month of Xu, day of Wuchen, and the hexagram obtained is "Cessation" changing to "Contention," which is depletion of vitality. The above cases all belong to major misfortune; if any of the day, month, moving line, or changing line can save the situation, it should be viewed in reverse.)

考之占驗，四滅沒不死，十卦不死，無鬼無財不死，身空命空不死，凶煞不死，則其所以死者，必用神死則死，用神生則生爾。（滅沒，春需蒙，夏觀蠱，秋剝節，冬旅臨是也。十卦，明夷觀賁大畜豐同人蠱夬需臨是也。凶煞，三坵五墓喪車之類。

From actual divination experiences, it can be examined that the so-called "four disappearances" do not necessarily mean death, and the "ten hexagrams" do not necessarily mean death. The absence of official ghost and wealth in the hexagram does not necessarily mean death. If the spirit line falls into the void or the native's destiny falls into the void, it does not necessarily mean death. Encountering凶煞 does not necessarily mean death. The only thing that truly determines life and death is the useful god: if the useful god dies, then death occurs; if the useful god is alive, then life occurs. (Note: The so-called "four disappearances" refer to receiving the hexagrams "Need" and "Meng" in spring, "Guan" and "Gu" in summer, "Bo" and "Jie" in autumn, and "Lv" and "Lin" in winter. The so-called "ten hexagrams" refer to "Mingyi," "Guan," "Ben," "Da Xu," "Feng," "Tong Ren," "Gu," "Gua," "Need," and "Lin." The so-called "Inauspicious Sha" refer to San Qiu, Wu Mu, Sang Che, and similar elements.)

如占父病，六月得觀，何從而死？用居日月，卦無財鬼，何凶？蓋用壞無鬼，雖禱不祐，用旺無鬼，不祈亦康，無財用絕，天祿已終，無財用旺，飲食少進爾。甲子旬空亥，則亥命不可問病，寅月破申，則申命不可占疾乎。故應不為戒，身空，有世爻卦身可憑，本命不現，有變卦伏爻可取。大抵專務用爻，以定生死安危，誠得易旨也。神煞尤輕。）

For example, if one divines about a father's illness in June and gets the hexagram "Observing," why would one conclude he is going to die? The useful god is in the day builder and month builder, and the hexagram does not contain wealth or official ghost, so where is the danger? One must know: if the useful god is ruined and the hexagram has no official ghost, then prayers will not bring protection; if the useful god is prosperous and strong but the hexagram has no official ghost, then recovery will happen without prayer. If the hexagram lacks wealth and the useful god is in decline, it means heaven's grace has ended; if the hexagram lacks wealth but the useful god is prosperous and strong, then the person will just eat less. How can someone born in the亥 (Boar) be excluded from asking about illness just because the亥爻 (Boar line) is empty in the Jiazi (甲子) ten-day period? How can someone born in the申 (Monkey) be excluded from divining illness just because the申爻 (Monkey line) is broken in the寅 (Tiger) month? Clearly, these are not things to be overly concerned about. If the body line is empty, there is still the world line and the hexagram body to rely on; if the native's fate is not in the hexagram, there are still the resulting hexagram and hidden lines to use. In the end, only by using the useful line to determine life and death, safety and danger, can one truly grasp the essence of divination in the Book of Changes; the weight of deities and omens is especially light.

常試土鬼獨發，而禱於疾病者，九死一生，或曰用有氣，則禱土以回生，用無援，則開墓以葬死，良可信也。（天元賦曰：土煞俱興，定作黃泉之客；補遺云：夏論土爻臨鬼動，多凶少吉禍難禳。大抵東南土薄，有犯土忌，禳土得生者，十有六七，西北土厚，不畏土禁，所以祈而無功也。）

I often test this: when the earth deity and official ghost are both active and the patient prays for help, the chances of survival are often very low. Some people say that if the useful god has strength, praying to the earth deity can bring back the patient's life; but if the useful god has no support, it is like opening the tomb to bury the dead — these words are indeed credible. (Note: The "Heavenly Origin Assignment" says, "When earth and ghost are both active, it is certain to become a guest of the Yellow Spring (i.e., death)." The "Supplement" says, "In summer, when the earth element is afflicted by the ghost, there are more dangers than good omens, and calamities are hard to avert." Generally speaking, in the southeast region, the soil layer is thin, so if the taboo of breaking ground is truly violated, the chances of being saved by appeasing the earth deity are about six or seven out of ten. In the northwest region, the soil layer is thick, so they are naturally not afraid of the taboo of breaking ground, and thus prayers for appeasement are ineffective.)

游魂歸魂，保於旅而不保於家，震巽坤艮，危於老而不危於少，女終男窮，非宜壯年之問也。（遊往歸來，病於客旅，道途不忌；震為棺，巽為槨，艮為塚，坤為墓，衰年大忌，有備更凶；未濟歸妹，壯歲非宜。然亦兼用神而參。）

The two types of divination charts, 'you hun' and 'gui hun', protect those who are away from home but not those who stay at home; the four trigrams 'Zhen', 'Xun', 'Kun', and 'Gen' are dangerous for the elderly but not for the young; the hexagrams 'Wei Ji' and 'Gui Mei' indicate that the female path has ended and the male path has reached its limit, and they are not suitable for middle-aged people to inquire about illness. (Note: 'You hun' indicates departure, and 'Gui hun' indicates return. Those who are ill during a journey are not discouraged by these two types of hexagrams. 'Zhen' represents a coffin, 'Xun' a outer coffin, 'Gen' a grave, and 'Kun' a tomb. These are particularly dangerous for the elderly; if a coffin is already prepared at home, it becomes even more ominous. 'Wei Ji' and 'Gui Mei' are unsuitable for middle-aged people. However, these should still be considered together with the 'yong shen' for a comprehensive judgment.)

忌神搖矣，元神動焉，謂之二生也；元神動矣，仇神搖焉，謂之兩病也；忌仇動矣，元神暗搖，生之道也；無忌動矣，用神明壞，死之途也。

The Hostile God moves while the Origin God also activates, which is called "two generations" — the Origin God both dispels the energy of the Hostile God and supports the Useful God, creating two beneficial effects; when the Origin God activates and the Enemy God also moves, this is called "two illnesses" — the Origin God is being restrained and the Useful God loses support, resulting in two problems. If both the Hostile God and Enemy God move, but the Origin God covertly activates to rescue, that is a living path; if there is no movement from the Hostile God, but the Useful God clearly deteriorates, that is a dead path.

（如未建丙申日，占母病得同人之噬嗑，申乃忌神，本來克卯，亥乃元神，動洩忌神之氣，而生卯木用爻，是為二生；卯建乙卯日，占妻病得同人之咸，子動生財，本謂元神助我，卯木仇神相剋戌爻，更多一病也；如未建壬寅日，占夫病得同人之既濟，兄子皆動，傷官應篤，寅申沖財，暗發生亥，後病得起；如卯建丙寅日，占子身得坤之損，卦有父兄發動，木來救子，然酉金明受日絕月破，所以不能救也。餘仿此。）

(For example, on a day of Bingshen (丙申) in the month of Wei (未), divining about the mother's illness, the hexagram "Tongren" changes to "Shike": the metal of Shen is a hostile god, originally overcoming the wood of Mao, the useful god; the water of Hai moves, both dispelling the energy of the hostile metal and supporting the useful wood, which is called "two supports." Another example, on a day of Yimao (乙卯) in the month of Mao (卯), divining about the wife's illness, the hexagram "Tongren" changes to "Xian": the water of Zi moves, supporting the wealth, which is the origin god helping; but the wood of Mao is an enemy god, also overcoming the earth of Xu, adding another problem. Another example, on a day of RENYIN (壬寅) in the month of Wei (未), divining about the husband's illness, the hexagram "Tongren" changes to "Ji Ji": the siblings and children move, injuring the official line, indicating a serious illness; but the conflict between Yin and Shen, and the covert movement of wealth supporting the water of Hai, later the illness improves. Another example, on a day of BINGYIN (丙寅) in the month of Mao (卯), divining about the son's body, the hexagram "Kun" changes to "Sun": the parents and siblings move, originally wood supporting the children; but the metal of You is clearly in the day's position at its decline and broken by the month's position, so the support fails. Other cases follow the same pattern.)

飛爻之用神絕，伏爻之用神生，非危也；內卦之用神亡，外卦之用神存，非危也；卦爻之用神無，日月之用神有，非危也。（如寅建丙寅日，占弟兄得乾之需，申飛用爻，日破月破，而不知酉伏戌下，火生土而土生金，故曰非危也；如辰建辛卯日，占子身得未濟，外未雖旬空，內辰當月建，後愈；如午建戊寅日，占妻身得既濟，卦內雖無用爻，月午日寅，元用並現，當月病癒。）

If the useful god on the flying line is in a state of decline, but the useful god on the hidden line is supported, it is not dangerous; if the useful god in the inner trigram has already died, but the useful god in the outer trigram still exists, it is not dangerous; if there is no useful god in the hexagram lines, but the day branch and month branch are the useful gods, it is also not dangerous. For example, in a case of illness of siblings divined on the day of Bingyin in the month of Yin, the hexagram is Qian changing to Xu. The flying line is Shen metal, which is broken by the day and the month. However, the hidden line is You metal under Xu earth, and fire generates earth, which in turn generates metal, so it is not dangerous. Another example is a case of a son's illness divined on the day of Xinmao in the month of Chen, the hexagram is Wei Ji. Although the outer trigram Wei earth is in the旬空, the inner trigram Chen earth is exactly the month builder, and the illness was later cured. Another example is a case of a wife's illness divined on the day of Wuyin in the month of Wu, the hexagram is Ji Ji. Although there is no useful line in the hexagram, the month builder is Wu and the day branch is Yin, the origin god and the useful god are both present, and the illness was cured by the month.

猶有日月動爻克用，是謂不救，而用爻得化生扶，非危也。日月動爻，與用神不生不克，而用神化克則危矣。故曰用神有一生則生，有一死則死。（此言用神化生化克為最要法，然變爻亦宜無病，乃真有救，如未建甲辰日，占子身得咸之蹇，日月克用大凶，而用化兄弟長生，是乃不死；戌建戊申日，占父身得艮之蠱，用爻獨發當生，以化絕於亥遂不救。）

There is also the case where the day, month, and moving line all come to restrain the useful god, which should be without salvation, but if the useful god transforms into a line that generates and supports, it is not dangerous. Conversely, if the day, month, and moving line neither generate nor restrain the useful god, but the useful god transforms into a line that restrains it, then it is dangerous. Therefore, it is said that as long as the useful god has one place of generation, it can be generated; as long as it has one place of death, it will die. (Note: This refers to the transformation of the useful god into a generating or restraining line being the most important method; however, the transformed line itself must also be healthy to be truly salvaged. For example, in a divination about a son's body on the day of Jiachen and month of Wei, with the hexagram Xian changing to Jian: the day and month both restrain the useful god, which is a great凶; but the useful god transforms into a sibling line and attains growth, so it did not die. Another example is a divination about a father's body on the day of Wushen and month of Xu, with the hexagram Gen changing to Gu: the useful line alone is active and should have vitality, but it transforms into Hai and is in the state of absolute decline, and ultimately did not recover.)

卦無用神，雲謂凶兆，然得元神動則不死，以其趨生也。忌神動而用神伏反吉，以其避克也，雖然，亦必得日月之救焉。（如酉建戊申日，占妻身得睽之損，卦無用爻，本非吉兆，喜得子孫發動，及冬病癒，是謂趨生也；如亥建甲申日，亦占妻身，得姤之升，忌神發動，本是凶兆，喜用神不現，伏於月建之下，後交子月壬辰日，病勢漸解。蓋申子辰會水局，忌神合為元神，是謂避克也。）

In a hexagram, if the useful god is not present, it is usually considered an ominous sign; however, if the origin god is activated, it will not lead to death, because the useful god has a way to survive. If the hostile god is activated while the useful god is hidden, it can actually be favorable, because the useful god avoids being harmed. Nevertheless, it is still necessary for the day and month to provide assistance. For example, if someone asks about their wife's health on a day with the stem Wu and the branch Shen, in the month of You, and the hexagram is Kui changing to Shen, the hexagram lacks the useful line, which is not a good sign. Fortunately, the children line is activated, and the illness will improve by winter — this is called 'seeking life'. Another example is when someone asks about their wife's health on a day with the stem Jiashen, in the month of Hai, and the hexagram is Gou changing to Sheng. The hostile god is activated, which is an ominous sign. Fortunately, the useful god is not visible but hidden under the month builder, and later on the day with the stem Ren and the branch Chen, the illness gradually improves — because Shen, Zi, and Chen form a water trinity, the hostile god actually combines with the origin god, which is called 'avoiding harm'.

如問危時，其法有三：當鬼之日月其休乎，占父母則非，一也；忌仇之神躍，用神之爻潛，見用神則休，二也；用神月破，危於是月，用神日破，危於是日，用神失氣，危於是時，用神亡援，危於是期，三也。

If you want to know when danger occurs, there are three methods: first, the day or month when the official ghost is in charge is most dangerous, except when divining about parents; second, if the hostile god and enemy god are active while the useful god is hidden, then danger arises when the useful god appears; third, if the useful god is broken by the month, danger occurs in that month; if broken by the day, danger occurs on that day; if losing its energy, danger occurs in that hour; if losing support, danger occurs in that period.

（凡病遇官鬼所值之日月當凶，惟占父母不論者，蓋以官鬼為元神也。忌神仇神皆動，用神潛伏避克，遇用神值日月之時，出而受仇忌之傷，所以當凶。日破月破，越是月日而解，用神失氣，謂用神受克絕之時，用神亡援，謂元神遭破散之際，皆所以當凶爾。

When illness occurs and the Official Ghost is in charge of the day or month, it is considered ominous; however, when divining about parents, this rule does not apply, because for parents, the Official Ghost is actually the Origin God. When both the Hostile God and Enemy God are active, the Useful God remains hidden and avoids being attacked; but when the Useful God is in charge of the day or month, it comes out and is harmed by the Hostile and Enemy Gods, hence it is ominous. The Day Break and Month Break are only resolved after that particular day or month has passed. The term "Useful God losing its energy" refers to when the Useful God is being overcome or is in a state of decline; the term "Useful God losing support" refers to when the Origin God is being broken or dispersed—these are all ominous times.

如寅建庚子日，占子病得夬之革，酉金絕寅死子，其疾不療，後壬寅日症變，甲寅日乃絕，謂值獨發甲寅鬼也。巳建戊午日，占子病得小過之大壯，及癸亥日而亡，因亥月破更凶，是謂忌仇動用神潛伏，及亥日出現，則受傷矣，假或申月占此，過亥子日後，所伏用神得月長生，其病可痊。

For example, on a day of Gengzi in the Year of Yin month, divining about a son's illness, the hexagram is Guai changing to Ge: the metal element, which is the useful god, is in its state of extinction in the month of Yin and death in the day of Gengzi, so the illness cannot be cured; later, on the day of Renyin, the symptoms changed, and on the day of Jiayin, the son died — this exactly corresponds to the official ghost in the hexagram Jiayin. Another example is on the day of Wuwu in the month of Si, divining about a son's illness, the hexagram is Xiao Guo changing to Da Zhuang, and the son died on the day of Guihai: because Hai coincides with the month breaker, it became even more dangerous. This is when the hostile and enemy gods are activated while the useful god is hidden; when the day of Hai arrives and the useful god appears, it is injured. If this hexagram had been divined in the month of Shen, after the days of Hai and Zi, the hidden useful god would receive the support of the month builder and the growth of the useful god, and the illness could be cured.

子建甲寅日，占父身得乾之同人，忌動當凶，次日節變小寒，丑月土旺，至下歲孟春方絕，木旺土虛，用神失氣爾。子建己未日，占自身得未濟之睽，世遇月破，其病不治，寅動生午似可救，而不知次日庚申，沖散元神，是夕遂卒。大抵破壞元神之日，生助忌神之期皆凶。）

For example, on a day of Jiayin in the month of Zi, divining about the father's health, the hexagram Qian changes to Tongren: the忌神 is active and should be ominous, but on the next day, after the start of Xiaohan, entering the month of Chou where earth is strong, until the next spring when wood becomes strong and earth weakens, the用神 finally loses its strength and dies. Another example is on a day of Jiwei in the month of Zi, divining about one's own health, the hexagram Weijie changes to Kui: the world line is exactly at the month breaker, indicating the illness cannot be cured; within the hexagram, the寅 wood is active and generates the午 fire, seemingly able to help, but not knowing that the next day is Gengshen, which disrupts the Origin God, and the person died that night. In general, days that destroy the Origin God and periods that assist the Hostile God are all ominous.

如問安日，其法有六：用神困矣，得生而病康；用神空矣，得實而病癒；用神破散，逾日月而可保；墓開而疾退；鬼制而患消；用現而身起也。此六者，病安之辰也。（凡用休囚，病退於生扶之日，用爻空陷，病退於填補之期，用爻破散，病退於逾是破散之時，用爻墓，病退於開墓，用爻潛，病退於現起，子孫值日，疾患漸安，惟占夫占官不論。大抵子孫值日，醫藥效而禱祈靈，官鬼司辰，災患變而神思困也。）

If one asks on which day the illness will improve, there are six methods: if the useful god is weak, the illness will improve on the day it is supported; if the useful god is empty, the illness will be cured on the day it is filled; if the useful god is broken, the illness will be cured after that period of time; if the useful god is in the tomb, the illness will subside on the day the tomb is opened; if the official ghost is controlled, the illness will be eliminated on that day; and if the useful god emerges from concealment, the person will be able to get up on that day. These six are all the times when the illness will subside. (Note: whenever the useful god is weak and confined, the illness will subside on the day it is supported; if the used line is empty and hidden, the illness will subside on the day it is filled; if the used line is broken, the illness will subside after the time of breaking; if the used line is in the tomb, the illness will subside on the day the tomb is opened; if the used line is concealed, the illness will subside on the day it appears. When the children are on duty, the illness gradually improves—this does not apply when divining about the husband or official position. Generally, when the children are on duty, medicine is effective and prayers are answered; when the official ghost is on duty, disasters occur and the person's spirit is exhausted.)

夫筮己疾，世乃用神，隨墓助傷，墓絕反伏，雖旺，而遇一則凶；筮人疾，應乃用神，隨墓反伏墓絕，雖生，而一不可遇也。用神之法，主雖少而用父母，僕雖老而用妻財，宗雖五服而用尊卑，表雖三黨而用賓應，仕雖密而用官，師雖疏而用父。（宗姓雖五服之遠，稱叔用父，稱侄用子也；表姓雖以三黨之近，占必以應為用，惟岳父母、舅父母，則用父爻也；凡占現任雖密，不用應而用官；凡占師傅雖疏，不用應而用父。）

When divining one's own illness, the World Line is the Useful God. If the World Line meets any of the following: following the Official Ghost into the tomb, assisting the Official Ghost to injure the body, being in the tomb, in the绝 position, or encountering Reverse Chant or Hidden Chant, even if the World Line is prosperous and strong, it is still dangerous. When divining another person's illness, the Response Line is the Useful God. If the Response Line meets any of the following: following the Official Ghost into the tomb, Reverse Chant, Hidden Chant, being in the tomb, or in the绝 position, even if the Response Line is supported, it is still dangerous. The principle for selecting the Useful God is: even if the person is young, the Parents Line is still used; even if the servant is old, the Wealth Line is still used; even if a relative is beyond the five generations, the Parents or Children Line is still selected according to hierarchy; even if a relative is close within the three parties, the Response Line is still used as the guest; even if an official is close, the Official Ghost is still used; even if a teacher is distant, the Parents Line is still used. (Note: For relatives even beyond the five generations, if called uncle, the Parents Line is used; if called nephew, the Children Line is used. For relatives by marriage, even if they belong to the father's side, mother's side, or wife's side, which are the three close parties, the Response Line is still used as the Useful God during divination; only the in-laws and maternal uncles use the Parents Line. When divining a current official, even if the relationship is close, the Response Line is not used but the Official Ghost is used; when divining a teacher, even if the relationship is distant, the Response Line is not used but the Parents Line is used.)

卜婦人者，姑姨姊妹之外，皆推同類，用妻財也；卜同輩者，宗弟兄之外，皆為異本，用應爻也。（凡婦人稱類多，姑姨之親，亦看父母，姊妹之從，同推弟兄，此外皆用財爻；稱弟兄而非宗服者，是不同本，皆用應也。）

When divining about a woman, apart from maternal aunts, paternal aunts, and sisters, all others are considered of the same category and should use the Wealth Line. When divining about peers, apart from those of the same clan, all others are considered of different origins and should use the Response Line. (Note: For a woman's relatives, maternal aunts and paternal aunts are considered under the Parents Line; sisters are considered under the Siblings Line; all other cases use the Wealth Line. If someone is referred to as a brother or a sibling but is not within the clan's mourning system, they are considered of different origins and should use the Response Line.)

臣占其君，用九五，宗人之臣，代君而用也；君占其臣，用應爻，為吾輔也。於閽寺則用財矣，將占其卒用子孫，以制鬼也，於師弟誼用子矣。用神之法，卜筮屢誤，告於聖賢，不可不審也。（凡臣占君，不分貴戚異姓黎庶，皆以九五為用；宗人之官，占其本主，則從朝廷長幼為用，如太子臣占太子，則以朝廷之儲君用子，皇弟兄之臣占皇弟兄，以朝廷枝葉用弟兄，太后臣占太后，以朝廷占用父母也，餘仿此。筮家用神，常有兩惑，致吉凶不驗，故詳之，他用亦推此。）

When a subject divines about the sovereign, the fifth line is used. If a subordinate of a royal family or王府 (princely court) divines about their master, they should take the master's position in the court hierarchy to determine the useful god. When the sovereign divines about a subject, the response line is used, because the subject is his assistant; if divining about a eunuch, the wife and wealth line is used. When a general divines about soldiers, the children line is used, because children can control the official ghost; the relationship between teacher and student also uses the children line. The method of selecting the useful god is often misunderstood in divination, so when consulting the sages, one must be cautious. (Note: Whenever a subject divines about the sovereign, regardless of whether he is a relative by marriage, a foreign surname, or a commoner, the fifth line is always used as the useful god. If a subordinate of a royal family or王府 divines about their master, they should determine the useful god based on the master's position in the court hierarchy: for example, if a subordinate of the crown prince divines about the crown prince, they should use the children line as the useful god, representing the position of the crown prince as the heir apparent; if a subordinate of the emperor's brother divines about him, they should use the siblings line as the useful god, representing the position of the emperor's brother as a branch of the royal family; if a subordinate of the empress dowager divines about her, they should use the parents line as the useful god, representing the position of the empress dowager as a senior figure in the court. Other cases can be similarly inferred. Diviners often make mistakes in these two types of situations, leading to inaccurate predictions of good or bad fortune, so this is explained in detail here; other methods of selecting the useful god should also be inferred in the same way.)

夫鬼者，病之源也，祟之狀也，是以鬼旺而重，鬼衰而輕，鬼動患驟而變，鬼合災染而纏，鬼散而痾將解，鬼空而病未真。日破月破，以分其半成也，在內在外，以分其表裡也，居變居伏，以分其新舊也。（問有，病半成，問無，病半解，內裡外表，變新伏舊之義。）

Official Ghost represents the origin of illness and the form of malevolent influences. Therefore, when the Official Ghost is strong, the illness is severe; when it is weak, the illness is mild. If the Official Ghost is activated, the illness comes suddenly and changes frequently. If the Official Ghost is combined with another, the illness is prolonged and contagious. If the Official Ghost is scattered by a conflicting line, the illness is about to resolve. If the Official Ghost falls into an empty position, the illness is not genuine. When the Official Ghost is broken by the day or month, it indicates that the illness is half-formed. Whether the Official Ghost is in the inner trigram or outer trigram determines whether the illness is internal or external. If the Official Ghost is in the changing line or hidden line, it indicates whether the illness is new or old. (Note: When asking about illness, encountering a broken line means the illness is half-formed; when asking about recovery, encountering a broken line means the illness is half-resolved. The inner trigram represents internal conditions, while the outer trigram represents external conditions. The changing line indicates a new illness, while the hidden line indicates an old illness.)

流於六爻，以分其一身也，搖於八宮，以分其四體也，屬於五行，以分其五臟也，現於六神，以分其七情也。（卜筮元龜：鬼在初爻兩足傷，二爻雙腿患非常，三爻腰股常輕軟，四爻心腹及胸堂，五爻臟腑司喉咽，六爻頭上患為算戧（？）。黃金策：乾為頭兮坤為腹，巽為腰兮震為足，兌為口兮艮為背，坎為耳兮離為目。

The Official Ghost spreads across the six lines, used to distinguish upper and lower body parts; movement in the eight palaces is used to distinguish limbs and torso; the Five Phases to which it belongs are used to distinguish the five internal organs; and the six spirits that appear are used to distinguish the seven emotions. (Note: The "卜筮元龟" says: The Official Ghost in the first line indicates injury to the feet, in the second line indicates illness in both legs, in the third line indicates weakness in the waist and hips, in the fourth line indicates illness in the heart, abdomen, and chest, in the fifth line indicates illness in the internal organs and throat, and in the top line indicates illness in the head— the last sentence has questionable wording. The "黄金策" says: Qian represents the head, Kun represents the abdomen, Xun represents the waist, Zhen represents the feet, Dui represents the mouth, Gen represents the back, Kan represents the ears, and Li represents the eyes.)

海底眼：喉病金兮木四枝，風邪疼痛起黃形，辰戌胃胸生嘔逆，丑為肚腹未為脾，火動熱極三焦咳，血腥眼目及瘡痍，水鬼發寒因冷得，洩瀉虛勞耳腎衰。有為火鬼病於心、小腸命三焦，水鬼病於腎膀胱，金鬼病於肺大腸，木鬼病於肝膽，土鬼病於脾胃也。解云：虎自兵喪哀痛由，龍貪酒色愛風流，憂愁思慮居元武，夾帶懷胎謂值勾，腦（惱）怒焦煩朱雀噪，驚惶恐怖伴蛇游。）

The "Eye at the Bottom of the Sea" says: Metal corresponds to throat ailments, Wood to limb disorders, and wind pathogenic factors cause pain with a yellow complexion. The hours of Chen and Xu relate to the stomach and chest, leading to vomiting and reversal of qi. The hour of Chou relates to the abdomen, and the hour of Wei relates to the spleen. When fire is active, it causes extreme heat, resulting in coughing, blood disorders, eye diseases, and sores. When the water official ghost is active, it causes illness from cold exposure, leading to diarrhea, exhaustion, deafness, and kidney decline. There is also a classification according to internal organs: the fire official ghost affects the heart, small intestine, and triple burner; the water official ghost affects the kidney and bladder; the metal official ghost affects the lungs and large intestine; the wood official ghost affects the liver and gallbladder; and the earth official ghost affects the spleen and stomach. There is also a mnemonic explaining the six spirits: the White Tiger signifies disaster, death, sorrow, and grief; the Azure Dragon signifies indulgence in wine and lust; worry and thoughtfulness belong to the Black Tortoise; carrying a pregnancy is associated with Gou Chen; anger and frustration are caused by the Vermilion Bird's noise; and fear and terror are due to the coexistence of the Teng Snake (Teng Sha).

來於世者病由己，來於應者病由人，來於間者中內之病也。鬼伏何神，緣何事而萌病，何神化鬼，因何事而兆疾。蓋父母劬勞也，妻財飲食也，子孫淫樂也，兄弟氣怒也，官鬼邪妖也。初筮之防疾也，用壞病起，鬼發病作。時災之行，專用於鬼，發動疫擾其室，惟修省以俟。何命犯鬼，是天禍也，何神化鬼，是人作也，鬼化何人，是流災也。隨墓助傷，大凶可畏。

The official ghost comes from the world line, meaning the illness is self-inflicted; if it comes from the response line, the illness is brought by others; if it comes from the intermediate line, it is contracted by a third party. If the official ghost is hidden under a certain god, the illness will arise from that matter; if a certain god transforms into the official ghost, the illness will be a sign of that matter. Parents indicate worry, wife and wealth indicate diet, children indicate indulgence, siblings indicate anger, and official ghost indicates evil influences. If one has not yet fallen ill but wants to predict illness, the useful god being damaged will lead to illness, and the official ghost being activated will cause the illness to break out. In cases of epidemic disease, focus solely on the official ghost: if the official ghost is activated, the epidemic will affect the family, and one must only wait by self-cultivation and self-restraint. If one's birth chart is afflicted by the official ghost, it is a heavenly calamity; if a certain god transforms into the official ghost, it is man-made. If the official ghost transforms into the line representing another, it is a contagious disease spreading to that person. If it also meets with the official ghost entering its tomb and assisting the official ghost to injure the body, it is a great danger.

病從何起，蓋吉凶生乎動者也，鬼從爻動，乃察其鬼，蓋鬼為禍也；鬼爻獨發，乃考其官，蓋獨發有專也。卦象安靜，乃察其外，蓋祟孽由外入也；卦如無鬼，乃考伏鬼之飛爻。（動爻為起病之方，如離卦卯動，病自東來；若鬼同爻動，則以鬼爻為起病之方，如離卦亥卯皆動，病由西北來也。若鬼獨發，索其動於何宮，則是方招禍，如離亥獨發，病自南始。若六爻俱靜，當考外卦，如離象之靜，從南地纏染。惟卦無官鬼，則以伏鬼上飛爻為方，如補遺言：家人西北蒙災之由或卦有官，而動爻多者，先索忌爻之方，無忌則考外卦也。）

The origin of illness is determined by the "movement" in the divination. Therefore, if the official ghost (官鬼) moves together with another line, we should examine that official ghost, as it is the source of misfortune. If the official ghost moves alone, we should investigate that line, as it is the main cause. If all lines are still, we should examine the outer trigram, as the evil influence comes from outside. If there is no official ghost in the hexagram, we should examine the flying line above the hidden official ghost. (Note: The position of the moving line indicates the direction from which the illness originates: for example, if the line of the trigram "Fire" (离) at the卯 position moves, the illness comes from the east. If the official ghost moves together with another line, we should take the position of the official ghost as the direction of the illness: for example, if both the亥 and卯 lines move in the "Fire" trigram, the illness comes from the northwest. If the official ghost moves alone, we should find out which palace it moves in; that direction is where misfortune originates: for example, if the亥 line moves alone in the "Fire" trigram, the illness begins from the south. If all six lines are still, we should examine the outer trigram: for example, if the "Fire" trigram is still, the illness comes from the south. Only when there is no official ghost in the hexagram do we determine the direction based on the flying line above the hidden official ghost, as mentioned in the "Supplement." If there is an official ghost in the hexagram and multiple lines move, we should first find the direction of the Hostile God (hostile god) line; if there is no Hostile God, we should examine the outer trigram.)

是以乾兌鬼興，而禍因寺廟，艮坤官發，而患繫丘陵；坎離南北，震巽園林；木鬼砍伐之由，金鬼刀兵之恐，土鬼開闢之妨，水為江河，而火為城市也；武因酒色風寒，龍為謳吟歌舞，雀為鬥爭氣怒，虎為哭泣哀喪，蛇自驚來，而勾自跌起也。

Therefore, if the official ghost is active in the Qian or Dui trigrams, calamities arise from temples; if active in the Gen or Kun trigrams, calamities are associated with hills and burial grounds; if in the Kan trigram, it relates to the north; if in the Li trigram, it relates to the south; if in the Zhen or Xun trigrams, it relates to gardens. Wood-type official ghosts arise from cutting down trees; metal-type official ghosts indicate fear from weapons; earth-type official ghosts indicate obstacles from breaking ground; water-type official ghosts relate to rivers and lakes; fire-type official ghosts relate to cities. If the official ghost is in the Black Tortoise, calamities result from alcohol or sexual indulgence or exposure to cold and wind; if in the Azure Dragon, they result from singing and dancing; if in the Vermilion Bird, they result from disputes and anger; if in the White Tiger, they result from crying and mourning; if in the Snake, they result from fright; if in the Gou Chen, they result from falling or stumbling.

（如未建癸卯日，占身病得乾之小畜，世旺日克，但難愈而不死；鬼發乾宮，其人入市謁親不遇，路見僧友聚語，陡值馬觸而踐其股乃病，蓋乾為僧，勾陳為跌，午官為馬，若執於寺院，則未然也。如寅建丁卯日，占己病得節之臨，世遇長生，卯月病癒；武鬼動於坎宮，其人捕魚致疾，若必曰坎為江河，則未然也。

(Note: For example, on a癸卯 day in the month of 未, divining one's illness, the hexagram is 乾 changing to 小畜: the world line is prosperous and strong but is overcome by the day branch, so the illness is difficult to cure but not fatal. The official ghost appears in the Qian trigram - the person went to visit relatives in the city but did not meet them, met a friend who was a monk on the way, and was suddenly knocked down by a horse and injured his leg. Qian represents the monk, Gou Chen represents falling, and the fire official ghost represents the horse; if one insists on interpreting "Qian as a temple," the divination would be wrong. Another example: on a丁卯 day in the month of 寅, divining one's illness, the hexagram is 节 changing to 临: the world line meets the long life, and by the卯 month the illness is cured. The water official ghost moves in the Kan trigram - the person got sick from fishing; if one insists on interpreting "Kan as a river," the divination would be wrong.)

酉建己酉日，占父病得歸妹之解，鬼爻獨發，是父母元神，亥日即愈；而火鬼騰蛇，在館聞火大驚致疾，若必曰火鬼城市，乾兌寺廟，則未然也。是日有占子病，亦得歸妹之師，子爻伏，得日月生，雖危不死，及冬而愈；己午兩鬼皆動，上鬼值青龍咸池，病由酒色而犯，若必曰震巽園林，則亦未然。毋執一，唯理之當，及人心之靈善推爾。）

For example, on a Jiyou day in the You month, someone consulted about his father's illness and obtained the hexagram "Guimei" changing to "Jie": the official ghost is alone and active, and since the official ghost represents the origin god of the parents, the illness will be cured by the亥 day. The fire nature official ghost is accompanied by the snake, indicating that he was greatly startled by hearing of a fire in the temple and thus fell ill. If one insists on saying "fire ghosts represent cities" and "Qian and Dui represent temples," then the interpretation would be wrong. On the same day, another person consulted about his son's illness and also obtained the hexagram "Guimei" changing to "Shi": the son's爻 is hidden but is supported by the sun and moon, so although dangerous, he will not die, and will recover in winter. In the hexagram, two official ghosts,巳 and午, are active. The upper official ghost is accompanied by the azure dragon and salty pool, indicating that the illness was caused by indulgence in wine and women. If one insists on saying "Zhen and Xun represent gardens," the interpretation would also be wrong. This shows that one should not be rigid in one's views, but instead rely on reason and the clarity of the mind to make proper inferences.

有問症發是真，蓋鬼實則是，鬼虛則非也。有筮患其成疾，隨墓助傷，已成疾矣；用神若壞，其疾奚能療乎？卜養病於外者，隨墓助傷，世折鬼動不可也。避暑於此者，亦由是也。（官鬼空破散絕謂之虛，旺相生扶謂之實，用神空破絕散則成疾，旺相生扶則不成疾。）

Someone asks whether the symptoms they have are real illness: if the official ghost is strong, it is real; if the official ghost is weak, it is not. Someone asks whether they will suffer from a chronic illness: if the official ghost enters its tomb, or helps the official ghost to injure the body, then it has already become a chronic illness; if the useful god is also ruined, how can the illness be cured? If one divines about going to another place to recover, encountering the official ghost entering its tomb, helping the official ghost to injure the body, the world line being broken, and the official ghost moving, then one should not go. The same applies if one wants to go somewhere to escape the heat. (Note: When the official ghost meets void, broken, scattered, or dead, it is called 'virtual'; when it is prosperous and strong with support, it is called 'real'. If the useful god meets void, broken, dead, or scattered, it will become a chronic illness; if it is prosperous and strong with support, it will not become a chronic illness.)

故鬼動為致禍之由，福動為遠災之要，福神可趨，禍神可避。是以發坎則莫貪於酒食，發兌則莫迷於欲色，震忌登舟，巽忌入園，乾不可以好僧室，艮不可以悅山居，坤弗食牛，離因嗜炙也。（若子孫發動於是宮，則此處利福，與前反視。乾利僧堂坤利田，坎宜江海艮宜山，離樂文章兌嗜酒，震喜舟車巽囿園。）

Therefore, when the Official Ghost moves, it is the beginning of misfortune, while when the Children move, it is the key to avoiding calamity: deities of fortune can be approached, and deities of misfortune can be avoided. If the Official Ghost arises in the Kan palace, one should not indulge in alcohol and food; if it arises in the Dui palace, one should not be fascinated by female beauty; if it arises in the Zhen palace, one should avoid going on boats; if it arises in the Xun palace, one should avoid entering gardens; if it arises in the Qian palace, one should not love to visit monasteries; if it arises in the Gen palace, one should not enjoy living in mountains; if it arises in the Kun palace, one should not eat beef; if it arises in the Li palace, it is due to a fondness for grilled food. (Note: if the Children move in these palaces, then those places are actually beneficial, contrary to the above: the Qian palace is favorable for monasteries, the Kun palace is favorable for farmland, the Kan palace is suitable for rivers and seas, the Gen palace is suitable for mountains and forests, the Li palace is favorable for scholarly pursuits, the Dui palace is favorable for drinking, the Zhen palace is favorable for traveling by boat and carriage, and the Xun palace is favorable for gardens.)

猶有占父病而鬼動於坤，其母隨之而疾，占子病而鬼化於巽，其女繼之而災，則爻變之鬼亦然也。所以疾病之章，不離乎用爻鬼象。（何宮鬼動，及鬼變何宮，則言其人亦防災病。如寅建辛酉日，占女身得巽之渙，子遇長生，其女不死；然鬼動化入坎宮，甲寅旬中坎空，中男相繼而病，及甲申旬化午子空，中男反亡；卯建丙辰日，占次女痘，得革之咸，月建子孫，次女無事；然內化艮，丙辰官鬼居少男宮，其後少男亦痘。蓋占疾病，生死憑於用爻，趨避變易救治之門，皆係鬼爻詳察。）

There is also the case where if the official ghost moves in the Kun palace, the father's illness is indicated, and the mother will also be affected; if the official ghost appears in a son's divination and transforms into the Xun palace, the daughter will also suffer. The same applies to the official ghost's transformation. Therefore, in the chapter on illness, the use of lines and the image of the official ghost is always essential. (Note: If the official ghost moves into a certain palace or transforms into a certain palace, the person represented by that palace should be cautious of illness. For example, on a day of Xin You in the寅 month, divining about a daughter's health, the hexagram is 《Xun》 transforming into 《Huan》: the children's line meets the growth stage, so the daughter will not die; but if the official ghost moves and transforms into the Kan palace, in the Jiayin decade, the water in the Kan palace is empty, so the middle son will get sick; in the Jiashen decade, the transformed wu line and zi line are empty, and the middle son dies. Another example: on a day of Bing Chen in the卯 month, divining about the second daughter having smallpox, the hexagram is 《Ge》 transforming into 《Xian》: the children's line is exactly the month builder, so the second daughter is safe; but the inner trigram transforms into Gen, and the official ghost falls into the young son's palace, and later the younger son also gets smallpox. Thus, the determination of life and death in divination of illness depends on the used line; while the direction of avoidance, change, and treatment is entirely based on the official ghost line, which must be carefully examined.)

（內詳占藥占醫治病用藥往醫行道六問）聞之稱賢曰：達則願為良相，不達則願為良醫。君子以之行志，人子教其須知，吉凶從違，可不慎與？凡占醫藥，以子孫為用，臨日月為上，旺相次之，休囚為下，空破散絕為庸醫也。

This chapter details six topics: divination about medicine, divination about doctors, treating illness, using medicine, going out to see patients, and practicing medicine. I have heard people say: when one is successful, he wishes to be a good minister; when not successful, he wishes to be a good doctor. The gentleman uses the way of medicine to realize his aspirations, and as a son, one should also understand some medical principles. Then how can one not take the matters of good and bad, compliance and deviation seriously? When divining about medicine, the Grandson爻 is taken as the useful god. If the Grandson is close to the day, month builder, it is the best; if it is prosperous and strong, it is next; if it is weak and confined, it is the worst; if it meets empty, broken, scattered, or end, then it is a mediocre doctor.

無子而藥不良，強官而病不治；子強官弱，烈日銷冰，子弱官強，鉛刀攻玉，財動鬼靜，子動無功也。伏鬼根不除，化鬼病傳（轉？）變，空鬼老醫藥。世鬼興隆，則吾病曲折，應鬼旺相，則彼藥蹺蹊。（當審子官強弱，如鬼值日月，雖子遇生扶，亦未盡善，必較子可服鬼，方是吉占。鬼空避子，藥不中病，故云老也。世鬼病難速愈，應鬼醫詐難信。）

In the hexagram, if there are no children lines, the medicine will not be effective; if the official ghost is strong, the illness will not be cured. If the children are strong and the official ghost is weak, it is like the sun melting ice; if the children are weak and the official ghost is strong, it is like using a lead knife to cut jade. If the wealth line is active and the official ghost is quiet, even if the children are active, they will be ineffective. If the official ghost is hidden, the root of the illness cannot be removed; if the official ghost transforms into another official ghost, the illness will change; if the official ghost falls into an empty position, the medicine is old and ineffective. If the official ghost is strong on the world line, the illness will have many twists and turns; if the official ghost is strong on the response line, the medicine from the other side may be suspicious. (Note: One must examine the strength of the children and the official ghost. If the official ghost is exactly at the day or month, even if the children are supported, it is not entirely good. One must compare whether the children can control the official ghost to consider it a good omen. If the official ghost falls into an empty position and avoids the children, the medicine is not suitable, so it is called 'old'. If the world line is occupied by the official ghost, the illness will not recover quickly; if the response line is occupied by the official ghost, the doctor is untrustworthy.)

夫應指醫人，非占克效，是故應空不得遇，應破不得專，應散則識見反惑，應克世則好利多詐，世應沖則絕續不終也。占藥水子旺宜湯，土子旺宜丸，火灸、金針、木末、以為像。火鬼喜涼藥，木鬼喜風藥，土脾、金肺、水腎，以為像。占醫也，考子孫之屬，木東金西，乾僧坤婦，以為像。

The Response Line represents the doctor, not the effectiveness of treatment. If the Response Line is empty, the doctor cannot be obtained; if it is broken, the doctor is not focused; if it is scattered, the doctor's judgment becomes confused; if it overcomes the World Line, the doctor is greedy for profit and often deceitful; if the World and Response Lines oppose each other, the treatment is intermittent and incomplete. To determine the type of medicine to use: if the Children Line of the Water type is strong, use decoctions; if the Children Line of the Earth type is strong, use pills; Fire type is treated with moxibustion, Metal type with acupuncture, and Wood type with powders—these are all based on their respective categories. For the Official Ghost of the Fire type, use cooling medicines; for the Official Ghost of the Wood type, use wind-dispersing medicines; Earth corresponds to the spleen, Metal to the lung, and Water to the kidney, also based on their respective categories. To determine the doctor, examine the nature of the Children Line: if it is Wood, it is in the east; if it is Metal, it is in the west;乾 represents a monk, and坤 represents a woman, all based on their respective categories.

（子為藥而鬼為病，卜用何藥，卜是何病，則用此法，若卜是藥吉凶，用子孫衰旺，無執子孫屬土，宜用丸藥。如卯建辛酉日，占醫得離之賁，未土子爻，真空四敗，焉能丸藥有功？卜筮宜用何方何人，則用此法，若獨占則用子孫，設問僧醫，得乾而子空，豈可言吉？）

(Notes: Children represent medicine, and Official Ghost represents illness. If you are asking what medicine to use and what illness it is, use the method mentioned above. If you are asking whether this medicine is auspicious or not, look at the strength and weakness of the Children爻, without rigidly following "if Children belong to earth, then pill medicine should be used." For example, on a day of Xinyou with a month of卯, if you consult a doctor and get the hexagram Li changing to Ben, the earth element Children爻 is empty and surrounded by losses, how can pill medicine be effective? If you are asking which formula to use or which person to consult, use the method mentioned above. If you are asking about the doctor themselves, use the Children爻. Suppose you are asking whether a monk can practice medicine, and you get the hexagram Qian with the Children爻 falling empty, how can it be auspicious?)

醫問疾可療乎，以應為先務，蓋應為病人，應壞隨墓，其病不治；若占六親，仍以用神為斷。醫問是藥奏功乎，亦以子孫為用，福強鬼弱而奏效也，子虛鬼實而無功。（亦如占藥。）

When a doctor asks if a disease can be cured, they first look at the response line, as it represents the patient. If the response line is weak, or if it is taken by the official ghost and buried, the illness cannot be cured. If the doctor is divining about a relative, then each person's useful god should be used for the judgment. When a doctor asks if a medicine will work, they use the children line as the useful god: if the children line is strong and the official ghost is weak, the medicine will work; if the children line is weak and the official ghost is strong, the medicine will be ineffective. (Note: This is the same as divining about medicine.)

醫問往醫利乎，則以世應而推，應克世者寡情，爻無財者薄贈，空有欺志，破無專心，散、沖無終。醫問道行，財官強而利名遂，故醫藥不精，不足以利物，求醫不慎，不足以療生，己弗誤人，亦弗自誤也。

A doctor asks whether it is beneficial to make house calls, and uses the World and Response Lines to interpret: if the Response Line overcomes the World Line, it indicates the patient lacks sincerity; if there is no Wealth Line in the hexagram, the payment will be meager; if the Response Line falls into an empty position, it suggests the patient is being dishonest; if the Response Line is broken, it means the patient is not focused; if the Response Line is scattered or conflicting, the treatment will be incomplete. When a doctor asks about his own practice, if both the Wealth and Official Ghost Lines are strong, he will achieve both reputation and profit. Therefore, without refined medical skills, one cannot benefit others; without careful seeking of medical help, one cannot heal oneself—neither harming others nor oneself.

古之祀祭，非其主不尸，鬼非其類不馨，故無越祭、無瀆祀也。後世乃以有祟而禳福而祈者，而鬼神繁興矣，雖然，吉有神相，凶有鬼憑，史傳所載，非盡誣也。欲知鬼神情狀，則亦以筮而得之。夫天神地祗，則以官鬼而類其象，象而像之，其不外乎二儀、四象、五行、八卦，及六神、諸星以形之，有無以度之，上下以位之。索其鬼神之性，鬼神之司，及鬼神所由成，而可推矣。（性，索其鬼神生前偏好之性；司，索其鬼神上帝命司何事；成，索其以何因緣而成鬼神也。）

Ancient people performed sacrifices only to the proper deities, and spirits of different clans did not come to partake in the offerings. Therefore, there were no improper sacrifices or disrespectful rites. However, later generations, because of supernatural disturbances, would perform exorcisms, and for seeking blessings, would make prayers, thus leading to a proliferation of names for spirits and deities. Although this is the case, good fortune is accompanied by divine assistance, and misfortune is caused by malevolent spirits. The records in historical texts are not entirely false. To understand the nature of spirits and deities, one can also use divination with hexagrams. Heavenly deities and earth spirits are both classified and symbolized by the official ghost line. The basis for these symbols comes from the two principles, the four images, the five phases, and the eight trigrams. Then, using the six spirits and various stars, they take form. Using presence and absence to measure, and using upper and lower positions to determine location. Based on this, one can search for the nature of spirits and deities, their duties, and the reasons why they became spirits and deities, thus enabling prediction. (Note: "Nature" refers to the preferences of the person in life; "Duty" refers to what the heavenly emperor commands them to oversee; "Formation" refers to the reasons for their becoming spirits and deities.)

夫官鬼之爻屬陽，則陽神也，屬陰，則陰神也。（官鬼屬陰，如王母、大悲、水母、太山、天妃、陳周、聖妃、蠶母、子母、催生、太君、娘娘之屬，亦當因地、因人、因事而考之，此則舉其略爾。蓋有神同而名異，曰因地，如在北為子母娘娘，在南為太君娘娘；男女相別曰因神，為何事曰因事，如問蠶，得陰官乃蠶母也。）屬金，則武神也。（官鬼屬金，如天將、關帝、伍公、嶽王、元壇、總官、七煞、金剛、傷司、喪煞之屬，蓋方隅有稱元帥將軍金甲之神，及威武鬥勇成神者，皆可類推。）

The Official Ghost line belongs to the Yang, meaning a Yang spirit; if it belongs to the Yin, it means a Yin spirit. (Note: When the Official Ghost belongs to the Yin, such as the Queen Mother, Great Compassionate Guanyin, Water Mother, Mount Tai Lady, Heavenly妃, Chen Lady, Zhou Lady, Saint妃, Silkworm Mother, Mother and Child, Childbearing Lady, Grand Lady, and similar figures, one must consider the place, the person, and the matter. Here only the main points are mentioned. The same spirit may have different names in different regions, which is called 'because of the place'. For example, in the north it is called the Mother and Child Lady, and in the south it is called the Grand Lady. Dividing into male and female spirits is called 'because of the spirit'. Asking about a particular matter is called 'because of the matter'. For example, if one asks about raising silkworms and gets a Yin Official Ghost, it refers to the Silkworm Mother.) If the Official Ghost belongs to metal, it is a martial spirit. (Note: When the Official Ghost belongs to metal, such as the Heavenly General, Guan Di, Wu Zixu, Yue Wang, Zhao Yuantan, the Overall Commander, the Seven Evils, the Jade Soldier, the Wounding Officer, the Death Evil, and similar figures, all spirits in different regions called generals, commanders, or golden armor spirits, as well as those who became deities due to their martial prowess and bravery, can be similarly categorized.)

屬水，則河海江神也。（官鬼屬水，如普陀、真武、雲臺、北斗、海神、龍王、河神、大王、楊將、施相、天妃、晏公、祠山、周王、汪公、水母、水聖、井神、池神、水傷神之屬，及由水成神可類。蓋九河百川，方隅各有所司之神，黎庶尊稱，各有相別，隨占人之民俗土風，以五行八卦、六神諸星，象而像之，則射的矣。大抵水火之神，靈顯者多，無能細陳，方隅各異，猶若漕河尊大王，東海尊天妃，南河尊周王，洞庭尊湘妃，鄱陽小姑，長江楊四將軍，各有所分也。）

The Official Ghost belongs to the Water element, representing the deities of rivers, lakes, and seas. (Note: Deities associated with water, such as Putuo Guanyin, Zhenwu, Yuntai, Beidou, sea gods, dragon kings, river gods, Great Kings, Yang General, Shixianggong, Tianfei, Yangu, Cishan Zhangwang, Zhou Wang, Wanggong, water mothers, water saints, well gods, pool gods, and spirits of those who died in water, as well as any deity formed from water, all fall into this category. There are deities governing every river and stream, and each region has its own patron deity, with different local names. When divining, one should follow the local customs of the person seeking divination, using the Five Phases, Eight Trigrams, Six Spirits, and the myriad stars to take appropriate symbolic references, in order to accurately match the situation. Generally, water and fire deities are the most responsive and prominent, but it is impossible to list them all, and they vary from place to place. For example, the Grand Canal worships Jinlong Dawang, the East Sea worships Tianfei, the South River worships Zhou Wang, Dongting Lake worships Xiangfei, Poyang Lake worships Xiaogu, and the Yangtze River worships Yang Si General, each with its own domain.)

屬木，則文神也，及倚草附木之妖也。（官鬼屬木，如東嶽、家堂、山神、樹神、五聖、園神、九良、茶筵、三茅、九天、魯班、花神、三郎、道君、文昌、南木神之屬，及方隅有憑依山木、樹木、器皿成神者，皆可類推。）屬火，則火神也，生育雷電之司也。（官鬼屬火，如離神、電神、南斗、火雷、韋陀、元壇、華光、五神、五赫、三煞、灶神、旗纛 、爐神、炮神、香火、南堂、利市、生育神之屬，及由火成神可類。）

The Official Ghost belongs to the Wood element and represents the literary deity as well as spirits that dwell upon plants and trees. (Note: Official Ghosts that belong to the Wood element, such as the Eastern Peak God, household shrine deity, mountain god, tree god, Five Saints, garden god, Nine Virtuous Stars, tea deity, Three Maos Immortals, the Mysterious Lady of the Ninth Heaven, Lu Ban, flower deity, Third Son God, Daojun, Wen Chang deity, and the Southern Wood God, as well as any deities formed by relying on mountains, forests, trees, or vessels, can be similarly categorized.) The Official Ghost that belongs to the Fire element represents the Fire deity and is also associated with childbirth and lightning. (Note: Official Ghosts that belong to the Fire element, such as the Fire deity, Thunder and Lightning deity, Southern Dipper, Fire and Thunder deity, Wei Tu, Zhao Yuantan, Hua Guang, Five Gods, Five He, Three Evil Spirits, Kitchen God, banner and standard deity, furnace deity, cannon deity, incense and fire deity, Southern Hall deity, Prosperity deity, and Childbirth deity, as well as any deities formed through fire, are classified under this category.)

屬土，則土神也，及山川社稷之司也。（官鬼屬土，如地祗、太歲、城隍、社稷、土神、廟神、宅神、伽藍、皮腸、當境、本家土地之屬，及由地方功勣為神俱是。蓋土部神靈、聖號、曹名非一，有飛遊、作犯、斫伐、墳墓、坑廝、金神、吟神、伏尸、騰蛇、天曹土諸稱，當以八宮、六神、諸星，配合辨別，若白虎土官，乃斷金神七煞。大凡西北土厚，惟知有地祗，東南土薄，故多土曹之號也。所以因人、因地、因事、通變多端爾。）

Official Ghost belongs to the Earth element, meaning it is the Earth deity, and it governs mountains, rivers, and the state's temples and ancestral shrines. (Note: Official Ghosts that belong to the Earth element include earth deities, the Supreme Year God, city guardians, state temples, earth deities, temple deities, household deities, Buddhist temples, intestinal deities, local earth deities, and family earth deities, as well as any deities who have become gods due to their contributions to the local area. There are many names for deities related to the Earth element, such as flying earth deities, offending earth deities, cutting earth deities, tomb earth deities, pit earth deities, metal deities, singing deities, corpse deities, coiling snakes, and heavenly court earth deities. These should be distinguished by combining the Eight Palaces, Six Spirits, and various stars. For example, if the White Tiger is associated with an Earth-type Official Ghost, it is interpreted as the Golden God Seven Harmful Stars. Generally, the Earth layer is thick in the Northwest, so there is only awareness of earth deities there; in the Southeast, the Earth layer is thin, so there are more names for earth deities. There are many ways to adapt according to people, places, and events.)

生前好勇之鬼，言其性故屬金，或亡於干戈鋒鏑之下，及病喪於喉、肺、義、利，言其成鬼，故金類之。成鬼而能有善，上帝命其所司，若位於西方，權於秋令，主於兵事，則金象而考也。（此察鬼神所由來。金鬼，其鬼必生前好勇，以性言之，其鬼亡於刀兵；以成鬼神言之，其神所司何事，或水或火或土或金或木；以所司屬言之，如關岳神勇義屬金，七煞喪煞，體金司煞屬金也。遁甲七煞乃庚，是謂體金。）

A ghost that was brave in life, in terms of its nature, belongs to the metal element; or it died by weapons and arrows, or died of illness in the throat or lungs, or died for righteousness or for profit. In terms of the reason for its becoming a ghost, it also belongs to the metal element. After becoming a ghost, if it performs good deeds, the Heavenly Emperor will assign it a position. If its position is in the west, governing the autumn season and military affairs, then it should be examined according to the characteristics of metal. (Note: This passage discusses the origin of ghosts and spirits. Metal element ghosts: in terms of nature, the ghost was certainly brave in life; in terms of becoming a ghost, it died by weapons; in terms of its position, the god's domain may be water, fire, earth, metal, or wood. For example, Guan帝 and Yue Wang are brave and value righteousness, so they belong to metal; seven calamities and death ghosts have their essence as metal and their domain as calamity, so they also belong to metal— in the art of qimen dunjia, seven calamities is geng metal, which is called 'body metal'.)

生前謀利於水，或亡於江海風波湯滷之中，及病喪於腰、腎、茶、酒，凡司河泊舟楫，則水象而考也。（凡出身顯聖，亦可推之，則變化無窮矣。大慈顯道南海，三官生受龍神，仿此。）生前陶情花鄉，立業桑麻，或亡於笞杖樹木之下，喪於捆縛、瘋癲，凡司栽植砍伐，則木象而考也。（凡兩可不能一見，當審累重，如南木神應水官者，體木司水也。）

In life, those who rely on water for profit, or die in the waves of rivers and seas, or in boiling soup and brine, or die from kidney diseases, or from tea and wine, or those who are in charge of rivers, boats, and ferries, should be examined according to the water element. (Note: The origin and manifestation of all deities can also be deduced in this way, with infinite variations. For example, Guanyin appeared in the southern sea, and the Three Officials were originally appointed as dragon gods, all fall into this category.) In life, those who are attached to flowers and trees, or who work with mulberry and hemp, or die under lashes and sticks, or under trees, or die from being bound or from madness, or those who are in charge of planting and cutting, should be examined according to the wood element. (Note: When there are two possibilities and only one can be chosen, one should examine which aspect is more significant. For example, the southern wood deity should be associated with the water element official ghost, because the essence is wood but the function is water.)

生為爐煅之事，死於烈焰瘡痍，血衂胎產，凡司鼎釜孕育，則火象而考也。（宜推而廣之，五行六神諸星配之。）生前土技農耕，死於瘟疫脾胃土石之難，凡司動作，則土象而考也。（惟靈顯東南。）

If someone was engaged in metalworking or furnace operations during their lifetime and died from fire, wounds, blood loss, nosebleeds, or childbirth-related issues, or was involved in matters related to cooking vessels and reproduction, then the fire element should be used for examination. (Note: These should also be extended to consider the Five Phases, Six Spirits, and various stars.) If someone was engaged in earth-related crafts or agriculture during their lifetime and died from plague, spleen and stomach diseases, or earth-related disasters, or was involved in matters related to construction and labor, then the earth element should be used for examination. (Note: These deities are particularly effective in the Southeast region.)

法有以動為鬼，陽男陰女之分，午南子北之來，一動一鬼，三動三鬼，爻以鬼皆動，則以鬼屬之方為方，鬼屬之數為數也。（鬼靜爻動考動爻，鬼動爻動考鬼爻，動與爻計，鬼與數計，如鬼動值土，斷五鬼也。）

There is another method in which the moving line is considered as the official ghost: a yang line represents a male ghost, and a yin line represents a female ghost. If the moving line is in the position of Wu (午), the ghost comes from the south; if it is in the position of Zi (子), the ghost comes from the north. One moving line represents one ghost, and three moving lines represent three ghosts. If all the lines along with the official ghost line are moving, then the direction is determined by the direction of the official ghost line, and the number is determined by the number of the official ghost line's five phases. (Note: If the official ghost line is still and other lines are moving, then examine the moving lines; if the official ghost line is moving and other lines are also moving, then examine the official ghost line. The number of ghosts is counted according to the moving lines, while the number of ghosts is calculated according to the five phases number of the official ghost line: for example, if the official ghost line moves and belongs to earth, it is interpreted as five ghosts.)

鬼爻發動，考之宮也，卦爻俱靜，求之外也，無鬼索伏，考之飛爻，伏鬼若空，務之修德也。（鬼爻獨發，以八宮考鬼，爻與鬼皆靜，以外卦考鬼，鬼爻隱伏，以鬼上飛爻考鬼，鬼伏復空，乃無鬼祟，惟修德而已。此專考鬼，非斷神也。）

When the official ghost line moves, refer to the trigram it is in to seek the ghost; if all six lines are still, refer to the outer trigram; if there is no official ghost in the hexagram, search for the hidden official ghost and then examine the flying line above it; if the hidden official ghost also falls into an empty position, then there is no ghostly presence, and one should only strive to cultivate virtue. (Note: If the official ghost alone moves, use the eight trigram palaces to determine the ghost; if both the line and the official ghost are still, use the outer trigram to determine the ghost; if the official ghost is hidden, use the flying line above it to determine the ghost; if the official ghost is both hidden and empty, it means there is no ghostly presence, and one should only cultivate virtue. This passage specifically discusses determining the 'ghost,' not the 'spirit.')

夫一官鬼而專於五行，二官鬼而專於六神，動官鬼而專八卦，亂官鬼而專諸星，世官鬼而專六爻也。（卦有一官，以五行像之。卦有二官，以六神像之，如下臨白虎，則曰武神，上臨青龍，則曰樹神也。卦有動鬼，以八宮像之，如鬼動乾，則曰天神，如鬼動坤，則曰地祗也。卦爻亂動，或中有官動，以何星臨官像之。此專斷神也。）

When there is only one official ghost in the hexagram, use the Five Phases to take the image. When there are two official ghosts, use the Six Spirits to take the image. When the official ghost is active, use the Eight Trigrams to take the image. When all lines are in motion, use the images of the various stars. If the official ghost is on the world line, use the position of the six lines to take the image. (Note: If there is only one official line in the hexagram, use the Five Phases to take the image. If there are two official lines, use the Six Spirits to take the image: for example, if the one below is accompanied by the White Tiger, it is called the Martial Spirit; if the one above is accompanied by the Azure Dragon, it is called the Tree Spirit. If the official ghost is active, use the Eight Trigrams to take the image: for example, if the official ghost moves in the Qian trigram, it is called the Heavenly Spirit; if it moves in the Kun trigram, it is called the Earthly Spirit. If all six lines are in motion, or if there is an active official line, look at which star is present on the official line to take the image. This passage specifically discusses the interpretation of 'spirits'.)

神鬼有殊，考求無二，是故官動乎乾，謂幹天神，謂沖寺廟，父老僧人之鬼，王侯都廈之靈也。動乎坤，謂瀆地祗，謂妨墳墓，母嫗之鬼，后妃之神也。震東方也，九天之神，道之宗，蠶桑舟車之司也，辱身折足之鬼，雷火部之威靈也。巽東南也，其司風波鎮海之神也，花果園林之祟，長婦女之魄也。坎北方也，在天為北斗，在地為北極，百川四海恆河之靈，其廣大也；蓋天下水火之神，確乎其不可易也。離火德也，於星熒惑，於士庶曰香火，於家曰灶，於骨肉曰中女之鬼也。艮為山神，為五嶽，為荒塚，及童兒之鬼也。兌為西方，釋之宗也，咒咀之孽，尸祝之誑，師尼之鬼，酒色之邪也。（言官鬼獨發，卦爻皆靜，以八宮象斷如此。）

Although spirits and ghosts are different, the method of investigation is the same. If the official ghost moves in the Qian trigram, it may be offending heaven gods or colliding with temples; it could also be the ghost of a father or elder, a monk, or the spirit of a king or large mansion. If it moves in the Kun trigan, it may be disrespecting earth deities or disturbing tombs; it could also be the ghost of a mother or old woman, or the spirit of a queen. Zhen is in the east, governing heavenly gods, Daoist sects, sericulture and transportation; its ghost is the spirit of someone who died from humiliation or broken legs, while its god is the powerful spirits of thunder and fire. Xun is in the southeast, governing waves and sea gods; its malevolent spirits come from orchards and gardens, and its souls are those of the eldest daughter-in-law. Kan is in the north, representing the Big Dipper in heaven and the North Pole on earth, it is the spirit of all rivers, seas, and the Ganges, vast and boundless; the water and fire gods throughout the world are most certain and unchangeable. Li belongs to the virtue of fire, in the stars it is the planet Mars, in the homes of commoners and officials it is the family altar fire, in the home it is the kitchen god, and in family relations it is the ghost of the middle daughter. Gen represents mountain gods, the five sacred mountains, old tombs, and also the ghost of children. Dui is in the west, representing the Buddhist sect; its malevolent forces come from curses, its deceptions come from witches and shamans, its ghosts are monks and nuns, and its evils are related to wine and lust. (Note: This refers to when the official ghost is active alone and all other lines are still, using the images of the eight trigrams to interpret, as explained above.)

初爻井祟，井中之鬼，司居之神也；二爻灶祟，灶下之亡，司境邑之神也；三爻家堂之祟，閨壼之鬼，司都郡橋埠之神也；四爻門戶之祟，關隘之神；五爻道路之祟，王侯之神；六爻墳墓之祟，慈悲之尊，奴僕之亡也。世於初者，家神也，世於二者，土神也，世於三，為園神，世於四，為五神，世於上，為山神也。（言卦得一鬼，現在何爻，及世鬼居何象，以六爻象斷如此。）

The official ghost in the first line represents the ghost above the well or the ghost inside the well, and may also refer to the deity governing the dwelling; in the second line, it represents the ghost above the stove or the ghost beneath the stove, and may also refer to the deity governing a district or town; in the third line, it represents the ghost of the family shrine or the ghost within the inner chamber, and may also refer to the deity governing a city, bridge, or ferry; in the fourth line, it represents the ghost at the gate or the deity at a pass; in the fifth line, it represents the ghost on the road or the deity of kings and princes; in the top line, it represents the ghost of the tomb or the compassionate deity, and may also refer to the spirits of servants. The world line in the first line represents the household deity; in the second line, the earth deity; in the third line, the garden deity; in the fourth line, the five deities; in the top line, the mountain deity. (Note: This refers to the case where there is only one official ghost in the hexagram. It is determined by which line the official ghost is in, and by the image of the world line, using the six-line imagery to interpret the meaning.)

青龍之為象也，司喜慶財利之神，東方聖賢，文班之師相，為桃李之妖，胎產之鬼也。朱雀亦離神也，司詞訟、紏善惡，掌交易，主生育，狩端門，權中鼎，或言語之幹天曹，或囹圄之妄冤鬼也。勾陳一土神也，司禾黍，主社稷，為工巧之亡，折跌之鬼也。騰蛇屬火，黃帝之左右也，為妖邪怪異之擾，飛遊砍伐之神，繩結驚狂之鬼也。白虎為金甲之神，為喪服之祟，兵凶虎橫，稱呼元帥者像焉。北方元武，強梁之神，盜賊之鬼，河井之亡，妓女之魄也。（卦得二鬼，上臨何神，下臨何神，以六神像斷如此。）

The Azure Dragon represents a deity in charge of joy, celebration, wealth, and profit, and is considered a sage and statesman from the east, among the officials. Its demon is the spirit of peach and plum trees, and its ghost is the soul of those who died in childbirth. The Vermilion Bird is also a deity of the southern trigram, responsible for lawsuits, investigating good and evil, managing trade, overseeing childbirth, guarding the gate, and controlling the central authority. It may refer to a deity offended by words in heaven or a wronged ghost who died in prison. Gou Chen is a deity of the earth, in charge of grain and the state. Its soul is that of a skilled craftsman, and its ghost is the soul of someone who died from a fall. The Coiling Snake belongs to the fire element, and is a close attendant of the Yellow Emperor. It governs disturbances caused by supernatural forces, and is a deity of wandering, cutting, and chopping. Its ghost is the soul of someone who died by hanging or from shock. The White Tiger is a deity of the metal element, governing mourning and calamity, and representing war and tiger-like dangers. Any general who is called a general takes this deity as a symbol. The Black Tortoise, located in the north, is a fierce and powerful deity, and the ghost of thieves. It is the soul of those who drowned in rivers or wells, and also the soul of courtesans. (Note: This refers to when there are two official ghosts in the hexagram. Look at what the upper one is connected to and what the lower one is connected to, and use the six deities to determine the meaning, as explained.)

父母為祖先，妻財為臣妾，兄弟為手足之纏，子孫為兒女之孽，世是本宗，應是異姓。（六親有動，則以六親像斷如此。惟化鬼及獨發者尤甚。世，本家鬼也，應，他姓亡也。）犯亥子，則天將斗神可禱也；犯巳午，則火德財神可禳也；樹神東嶽，乃寅卯之官，佛氏喪車，乃申酉之象；辰戌為處處之土神，丑未為家家之地鬼。（十二支神值鬼，則以十二支像斷如此。）

The Parents line represents ancestors, the Wealth line represents servants and concubines, the Siblings line signifies family conflicts, and the Children line indicates the misfortunes of offspring. The World line is the ghost of the family, and the Response line is the spirit of a person from another family. (Note: When any of the Six Relations are activated, use their symbolic meanings to interpret the situation. This is especially accurate when an Official Ghost is transformed or when a line is activated alone. The World line is the ghost of the family, and the Response line is the spirit of a person from another family.) If an Official Ghost is involved with the branches亥 or 子, one should pray to the Heavenly General and the gods of the Big Dipper. If it is involved with巳 or 午, one should appease the Fire Deity and the Wealth God. The tree spirits and the god of Mount Tai are associated with the branches寅 and 卯. Buddhist deities and funeral chariots are linked to the branches申 and 酉. The earth spirits are associated with the branches辰 and 戌, while the local spirits are connected to the branches丑 and 未. (Note: When an Official Ghost is associated with a particular branch, use the symbolic meanings of the twelve branches to interpret the situation. This is how it is done.)

猶有官鬼現於貴人者，冠冕之神也；天喜者，利市吉慶之神也；喪門，喪服神也；天火、火德，天觸、灶司、天賊，強梁劫奪之亡；天獄，笞杖徒流之鬼；官符主訟，羊刃司兵，驛馬為商旅之冤，天河為覺溺之屈；華蓋，僧道也，咸池，娼妓也，暗金，產婦也，血衂，血鬼也；太歲，土德；刀針，斬絞傷也，坵墓，墳塋之咎，喪車，棺槨之殃，折煞，折跌之鬼；飛廉，游神，將星，武神，天醫，醫神，天馬，馬踏；浴盆，嬰童之溺，摧尸，伏尸之禍，孤神，絕嗣之鬼；太陰月德，受福於王母，太陽天德，賴祐於上帝也。（鬼值何宿，則以諸星像斷如此。天河水庫，乃天之浩府，故正自辰逐月順行，刀針金宿，正月當自乾起，故始亥順行也。餘詳諸星章內。）

In addition, when the official ghost appears on the nobleman's star, it represents the god of scholars and officials; when it appears on the heavenly joy, it represents a deity of prosperous and auspicious events; when it appears on the mourning gate, it represents the god of mourning attire; when it appears on the heavenly fire, it represents the deity of fire; when it appears on the heavenly touch, the kitchen god, and the heavenly thief, it represents the spirits of those who died violently and were robbed; when it appears on the heavenly prison, it represents the spirits of those who were punished with caning, bastinado, or corporal punishment. The official symbol indicates legal disputes, the ram indicates weapons, the post horse indicates wrongful deaths of merchants and travelers, the heavenly river indicates wrongful deaths by drowning; the lotus cap represents monks and Taoists, the salty pool represents prostitutes, the hidden metal represents women in childbirth, and blood nose represents spirits killed by bloodshed. The year's master represents the deity of earth; the knife and needle represent deaths by beheading or hanging, the grave represents the curse of burial sites, the funeral carriage represents the curse of coffins, and the broken calamity represents spirits who died from falling or breaking bones. The flying廉 represents wandering spirits, the general star represents a martial deity, the heavenly doctor represents the deity of medicine, and the heavenly horse represents those killed by horses. The bath tub represents drowned infants, the corpse destroyer represents the curse of corpses, the lonely spirit represents the ghost of childless people; the dark moon and monthly virtue represent receiving blessings from the Queen Mother, while the bright sun and heavenly virtue represent relying on the protection of the Supreme Deity. (Note: When the official ghost is associated with a particular star mansion, use the images of all the stars to interpret it in this way. The heavenly river belongs to the water mansion, representing the vast repository of heaven, so in the first month it starts from the辰 and proceeds in order each month. The knife and needle belong to the metal mansion, and in the first month they start from the乾 position, proceeding in order from亥. The rest can be found in the chapter on all the stars.)

夫四穹之內，無處而非鬼神，然有方隅風俗之所尊，地水火風之所司，或顯一鄉，或徵一國，難以繁陳。語謂千古而上，未有之神何所知，千古而下，再成之神何所擬。察鬼神者，但以五行八宮，變化而像之，以為後學之範，雖今古可通也。必實指鬼神而泥之，則誣矣。大抵神多為祐，鬼多為祟，蓋災病之來，多因自孽，若不洗心悔過，以除孽本，徒聚巫陳牲以媚鬼神，鬼神未必享也。況炰殺生命，以祈我之命，是益重其孽也。故曰：祭祀莫善於解禳，解禳莫善於修身，此之謂也。吾於鬼神章，獸三致戒云。

All over the world, there are no places without ghosts and spirits; however, the customs and deities revered vary from place to place, and the ones presiding over earth, water, fire, and wind also differ. Some spirits manifest only in a single village, while others are effective throughout a country. It is impossible to describe them all in detail. Some people say: How can we know about deities that have not appeared since ancient times? How can we compare with deities that are newly established in the future? Therefore, those who study ghosts and spirits use the changes of the Five Phases and the Eight Trigrams as a standard for later learners, thus making it possible to understand both past and present. If one insists on identifying a specific ghost or spirit and being overly precise about it, that would be close to falsehood. Generally speaking, spirits mostly protect and benefit people, while ghosts mostly cause trouble. Illnesses and misfortunes mostly come from one's own wrongdoing. If one does not sincerely repent and remove the root of wrongdoing, but instead merely gathers witches and priests, offers sacrifices and animals, trying to please ghosts and spirits, the ghosts and spirits may not come to accept the offerings. Moreover, killing living creatures to pray for one's own life only increases one's sins. Therefore, it is said that worship is not as good as removing evil influences, and removing evil influences is not as good as self-cultivation—this is exactly the meaning. In my "Chapter on Ghosts and Spirits," I have repeatedly emphasized this warning.

（內詳九流百工何業成業執役業牙丹爐符咒修養九問）君子以習其學，百工以肄其業，學儒者，文爻實而聲名振，世體空而德業迂。從九流者，官鬼備而人慕，妻財旺而利豐，從百工者，以財為用也。（學能庇身，故父母為文書，官鬼為聲譽道望，妻財為利息，財官兩備，其業必豐。）

This chapter details nine topics: the nine streams of knowledge, the hundred trades, the nature of one's profession, the establishment of a career, serving as a public official, acting as a broker, alchemy, talismans and spells, and cultivation. A gentleman studies learning, while artisans practice their skills. Those who study literature and Confucianism will achieve fame if their document line is full, but if the world line is empty, their moral achievements will be difficult to realize. Those engaged in the nine streams of knowledge will be respected if the official ghost line is complete, and will gain substantial profits if the wealth line is prosperous. Those engaged in the hundred trades will take the wealth line as their useful god. (Note: knowledge protects oneself, so parents represent documents, official ghosts represent reputation and virtue, and wealth represents profit; when both wealth and official ghosts are present, the career will certainly flourish.)

如百工未業而筮何從，得金財而利金玉之工，水財而利水澤之技，火財為機織裁剪陶鎔，土財為農田泥土砂石，木財為花園樵采桑麻。財發坎而利於豕酒，妻突離而宜於陶爐，震巽為舟車轉運之謀，乾兌為玩好敲槌之事，艮喜樵夫，坤樂農父也。（以財值何屬、財動何宮斷之，玩好為寶貝金玉，敲槌為銅鐵工也。）

If one has not yet decided on a profession and seeks to determine what to pursue, a hexagram indicating a metal nature of wife's wealth is favorable for metal and jade craftsmanship; a water nature of wife's wealth is favorable for techniques related to water and marshes; a fire nature of wife's wealth is suitable for weaving, tailoring, pottery, and metal casting; a earth nature of wife's wealth is suitable for farming, soil, sand, and stone industries; a wood nature of wife's wealth is suitable for gardens, gathering firewood, and mulberry and hemp cultivation. If wife's wealth is activated in the Kan trigram, it is favorable for raising pigs and brewing wine; if wife's wealth suddenly appears in the Li trigram, it is suitable for kilns, furnaces, and metalworking; if in the Zhen trigram or Xun trigram, it is suitable for transportation and trade by boat and cart; if in the Qian trigram or Dui trigram, it is suitable for dealing with treasures and hammering work; if in the Gen trigram, it is favorable to be a woodcutter; if in the Kun trigram, it is pleasant to be a farmer. (Note: Determine based on which of the five elements the wife's wealth belongs to and which trigram it is active in. The term 'treasures' refers to jewels and precious metals, and 'hammering' refers to blacksmithing and metalworking.)

天醫為醫，驛馬為商，貴人為役，天罡為漁，朱雀為優，白虎為屠，青龍為翰，騰蛇為戲，勾陳為匠，元武為幕，以財旺宜趨，財衰宜避也。（以財值諸星六神符之，役，隸卒也，幕，幕賓也。旺財所值，是業能興，衰財所臨，此業不發，倘卦無財爻，則以子孫為財元神，動離宜陶，並雀宜優也。）

The wife's wealth indicates the appropriate occupation. If it is accompanied by Heavenly Doctor, it is suitable for medicine. If accompanied by Post Horse, it is suitable for commerce. If accompanied by Nobleman, it is suitable for serving in the government office. If accompanied by Heavenly Gang, it is suitable for fishing. If accompanied by Vermilion Bird, it is suitable for acting. If accompanied by White Tiger, it is suitable for butchery. If accompanied by Azure Dragon, it is suitable for literary work. If accompanied by Snake, it is suitable for variety performance. If accompanied by Gou Chen, it is suitable for craftsmanship. If accompanied by Black Tortoise, it is suitable for advisory roles. When the wife's wealth is strong, one should go towards that industry. When the wife's wealth is weak, one should avoid it. (Note: The stars and six spirits corresponding to the wife's wealth are used for verification. The term '役' refers to government subordinates, and '幕' refers to guests in a military tent. Industries corresponding to strong wife's wealth will flourish, while those corresponding to weak wife's wealth will not prosper. If the wife's wealth is not present in the hexagram, use the children as the origin god of wealth: if the children move to the fire palace, it is suitable for pottery and metalworking; if they also accompany Vermilion Bird, it is suitable for acting.)

成業者，世空則無成，卦六沖而有半途之廢。執役者，財官旺則利歸其室，官克世而有樸作之憂。業牙者，財官旺則客集其門，應象空而有張羅之嘆。學丹爐而用財，學符咒而用官，學修養而用世，此則有別，其他百藝，皆以財為用也。（符咒求靈通，故用官，修養求長生，故用世，其他工巧技能，專以資身立家，故執妻財為用。）蓋問業在於趨利，因業之利而辨諸用，則用神隨業而移，吉凶昭焉。

To determine if one can achieve a career, if the World Line falls into an empty position, success is not possible. If the hexagram encounters the Six Clashes, the endeavor will be abandoned halfway. For someone working as a constable, if both Wealth and Official Ghost are strong, benefits will return to the individual, but if the Official Ghost overcomes the World Line, there is a risk of being punished. For someone running a business, if both Wealth and Official Ghost are strong, merchants will come in abundance, but if the Response Line is empty, one will only end up sighing in frustration. Those studying alchemy use the Wealth Line, those studying spells and incantations use the Official Ghost Line, and those studying cultivation use the World Line—each has its own focus. For other skills, the Wealth Line is used as the Useful God. (Note: Spells and incantations seek to be effective and divine, so the Official Ghost is used; cultivation seeks longevity, so the World Line is used; other skills are for sustaining life and establishing a family, so the Wealth Line is used as the Useful God.) In summary, when asking about a profession, the goal is to seek profit, so identify the Useful God based on the benefits of the profession: the Useful God varies with the profession, and thus, fortune and misfortune become clear.

（內詳性經專經著書詩畫參禪明傳演法修譜八問）古人受書，經學尚焉，此義理之源，亦科名之藉，故官文兩旺，而名榮經術，世空而白首無成。概問何經，則以五行分之，金為春秋，以其義也，土為易，以其信也，火為禮，以其文明也，木為詩，以其被樂也，水為書，以其出雒也。雖然，概問不如專筮之明，考其官文旺實，並臨歲月，而遇擢可期。（概筮，以文書屬何爻，旺則宜趨，衰則宜避。專筮，惟官文喜旺，世爻忌空。）

This chapter details eight categories of inquiry: which classic to study, specializing in one classic, writing books, poetry and painting, meditation, explaining the teachings of sages, practicing magic, and compiling family genealogies. In ancient times, people who studied and practiced the classics placed great emphasis on the study of the classics. The classics were both the source of moral principles and the basis for academic success in the imperial examinations. Therefore, if the official and document divination signs are strong, one can achieve fame through scholarly learning. If the world line is empty, one will remain unaccomplished in old age. If a general question is asked about which classic to study, it is divided according to the Five Phases: metal corresponds to the Spring and Autumn Annals, because it emphasizes righteousness; earth corresponds to the Book of Changes, because it emphasizes trust; fire corresponds to the Rites, because it represents civilization; wood corresponds to the Book of Poetry, because it can be played on musical instruments; and water corresponds to the Book of Documents, because it originates from the Luo River. However, general inquiry is less clear than focusing on a single classic: examine whether the official and document divination signs are prosperous and strong, and whether they are combined with the Taiyuan and Yuejian. Then one can expect to be selected and appointed. (Note: In general inquiry, look at which divination sign the document belongs to: if it is strong, it is favorable to pursue; if it is weak, it is advisable to avoid. In specific inquiry about a single classic, only the prosperity of the official and document divination signs is favored, and the empty world line is to be avoided.)

夫筮改經，猶卜求名，父官旺而名成，世爻空而不遇。治經經成，著書書成，文與世象，不宜一空。筆耕書傭、賣文賣畫，父與財爻，喜其兩得。欲參宗禪之奧，戒六沖而世空。欲述古今之文，明聖賢之傳，忌世空而文陷。欲演天書之秘，亦戒世空六沖，文陷而道偽，官旺而名高。欲修祖宗之譜，父旺而流芳，世空六沖不成也。蓋學而求道，在乎成身，則六沖世空為戒；學而求進，在於成名，則象文爻宜旺。占者審之。

Divination for changing or studying other classics is treated the same as divination for seeking official rank: if both parents and official ghost are prosperous and strong, then success is achieved; if the world line falls into emptiness, then there is no opportunity. Divination for whether studying classics can be successful or whether writing a book can be completed requires that both the document line and the world line should not fall into emptiness. For those who live by writing or copying books, or by selling writings and paintings, it is favorable if both the parents line and the wealth line are present. If one wants to explore the profound meaning of Chan Buddhism, one should avoid six clashes and the world line falling into emptiness. If one wants to write about ancient and modern literature and explain the teachings of sages, one should avoid the world line falling into emptiness and the document line being trapped. If one wants to practice secret methods of heavenly scriptures, one should also avoid the world line falling into emptiness and six clashes: if the document line is trapped, then the transmitted doctrine is false; if the official line is prosperous and strong, then one's reputation is high. If one wants to compile ancestral family records, a strong parents line brings fame to future generations, while the world line falling into emptiness or encountering six clashes prevents the task from being completed. In summary, for studying to achieve self-realization, one should avoid six clashes and the world line falling into emptiness; for studying to seek advancement and fame, one should ensure the document line is prosperous and strong. The diviner should examine clearly.

（內詳附學相資同坐館安蒙讀寄讀成師邀遊訪遇九問）親師擇友，學業所尚，故以文書為用爻，不宜休囚，休囚有伴食之譏；不宜空破，空破無師資之益；不宜散絕，散絕多作徹之嫌。且三沖來往，難收一歲之功，游魂改移，定有二家之志。

This chapter details nine questions: whether students are attached to learning, mutual support, studying together in the same school, whether the school premises are stable, whether young students can read, whether they can study elsewhere, whether they can find a teacher, whether inviting the teacher to travel together, and whether they can meet the teacher. Closely relating to teachers and choosing good friends is most important for academic pursuits, so the document's lines are used as the useful god. The document lines should not be weak and confined, as that would bring the criticism of "holding an office without doing any work"; they should not fall into emptiness and be broken, as that would prevent gaining benefits from a teacher; they should not be in conflict or at the end of their cycle, as that would suggest the possibility of abandoning the school midway. If the six clashes appear, there will be constant coming and going, and no results will be achieved within a year. If the ghost line hexagram appears, the teacher will have to move, and it is certain that another family will be seeking him.

是以文書居日月之上，則師嚴而道尊，成人有德。臨旺相生扶，則循循而善誘，名實兼收。動衰變旺，先惰而後勤，動旺變衰，先嚴而後敝。父化退而倦勸，父化進而克振，父化父而殊經，父化財而賈儒也。父化官則有顯貴之交，父化兄則有追隨之友，父化子孫則高閒好道，多物外之心，旺而克世，學問有責成之功，衰而克世，館餐有求全之意。兄弟動多爭主,子孫動多附從，官動高名，財動重利。

Therefore, when the document line is located above the day builder and month builder, it signifies the dignity of the teacher's role and the ability to cultivate virtue in others. When the document line is prosperous and strong and receives support, it indicates a patient and effective teaching style, achieving both reputation and practical results. When the document line becomes weak and transforms into a strong line, it suggests initial laziness followed by diligence; when it is strong and transforms into a weak line, it indicates initial strictness followed by relaxation. When the parent line transforms into a retreating god, it suggests weariness in teaching; when it transforms into an advancing god, it indicates the ability to inspire. When the parent line transforms into another parent line, it indicates that the teacher handles multiple texts; when it transforms into wife and wealth, it suggests a Confucian merchant who both teaches and engages in commerce. When the parent line transforms into official ghost, it indicates the teacher has connections with the powerful; when it transforms into siblings, it suggests the presence of companions; when it transforms into children, it indicates the teacher is aloof, enjoys esoteric studies, and has a detached attitude towards worldly matters. When the document line is prosperous and strong and overcomes the world line, it indicates that the teacher has a supervisory and nurturing role in scholarship; when the document line is weak and overcomes the world line, it indicates the teacher is overly meticulous about food and lodging in the study. When the siblings line is activated, it suggests disputes over the household affairs; when the children line is activated, it suggests the presence of students joining; when the official ghost line is activated, it indicates the teacher has a high reputation; when the wife and wealth line is activated, it indicates the teacher values wealth and profit.

唯父為子而延師，然後以應為西席，以世為東家。應生世者，主賓相成，應克世者，遊從不易，應空其意不留，應動其心不一，應破散其體不寧，而世動世空，則吾心先倦。然進德修業，必係文書，故父母之爻，不可一病，故應爻旺而父爻衰，不受切磋之益。（自占場父為用，父占兼應為詳。蓋應乃師之身體，父乃師之德業也。）

When a father hires a teacher for his son, the Response Line represents the teacher (xi xi) and the World Line represents the host (dong jia). If the Response Line generates the World Line, it indicates that the teacher and the host can work well together. If the Response Line overcomes the World Line, it suggests that the teacher and the host may have difficulty getting along. If the Response Line is empty, it means the teacher has no intention of staying long. If the Response Line is active, it indicates the teacher's mind is unsettled. If the Response Line is broken and scattered, it suggests the teacher's body is unwell. Meanwhile, if the World Line is active or empty, it means I myself am tired. However, the progress of moral cultivation and learning ultimately depends on the Document Line. Therefore, the Parents Line must have no faults at all. If the Response Line is strong and the Parents Line is weak, it means there will be no benefit from mutual discussion and refinement. (Note: When a student divines for himself, the Parents Line is used. When a father divines for his son, both the Response Line and the Parents Line are considered for a more complete analysis. Because the Response Line represents the teacher as a person, and the Parents Line represents the teacher's knowledge and virtue.)

父母為師，尊其道也，世應主賓，言其體也，賢愚優劣，專察父爻，若百工學藝，技而非道，專憑應象，唯六合及應旺生世為吉。是故應空其技不精，應破散其制作不備，應墓絕其藝不巧也。應克世而多役使需求，三沖而不能久處。（道貴博學專用文，技貴異巧專用應。）

Taking the parents' line as the teacher signifies respecting the teachings passed down; taking the world and response lines as host and guest refers to the human body. The wisdom and skill of the teacher is judged solely by the parents' line. If one is learning practical skills or crafts, it belongs to technique rather than doctrine, so it depends solely on the response line. Favorable signs are when the response line is in a harmonious hexagram and is strong, prosperous, and generates the world line. If the response line is empty, the skill is not refined; if it is broken or scattered, the work is incomplete; if it is buried or in decline, the craftsmanship is not skillful. If the response line overcomes the world line, the teacher employs many apprentices and demands much; if it meets the six clashes, the teacher cannot stay long. (Note: Seeking doctrine values broad learning, so the文书爻 (document line) is used exclusively; learning skills values ingenuity and skill, so the response line is used exclusively.)

卜附學者，以學為先，亦看文書，忌三沖父陷；兄動克世，則學友輕狂，應爻克世，則主家重利。卜相資者，友而非師，則看應象，喜六合生身，惡三沖剋世，喜生扶旺相，忌空破散絕。若同坐有功，館地有益，又看文書。館地之安，世爻毋空破散絕，而鬼象莫之交重，則安寧可居，而隨墓助傷，亦有災咎也。

Divining about taking a position in someone else's private school, the priority is knowledge, and also examine the document line. Avoid six clashes and the parents line falling. If the siblings line moves and overcomes the world line, it indicates classmates being reckless. If the response line overcomes the world line, it suggests the host family values money. Divining about mutual support among classmates, they are friends rather than teachers, so examine the response line: prefer six harmony that supports me, avoid six clashes that overcome the world line; prefer it to be supported, prosperous, and strong, avoid it encountering emptiness, destruction, dispersion, or decline. If asking whether being in the same school is beneficial or whether this school is advantageous, still examine the document line. Whether the school is stable: the world line does not encounter emptiness, destruction, dispersion, or decline, and the official ghost image does not repeatedly move, then it is peaceful and suitable to stay; if encountering following the ghost into burial or assisting the ghost to injure oneself, there will still be misfortune.

若蒙讀之安，惟取子孫旺相，而鬼動命墓不宜也。附親遠學，離鄉寄讀，及入學諏吉，皆同此占，兼看文書之旺衰也。延師成否，貞沖合沖，世空應空，及無官而不成。邀師遠遊，父占應壞而不從，子占父壞而師不諾也。訪師遇乎，指其人也，應空六沖，則不得其門也。生我者親，成我者師，可不慎乎？

If asking about whether a young student is safe while studying, focus on the prosperity and strength of the Children's Line. If the Official Ghost moves or the native's destiny is in the tomb, it is not advisable. When seeking to rely on relatives for distant study, or when sending a child away to study, and when choosing a lucky day for enrollment, all use this method of divination, while also considering the strength and decline of the文书 line. To divinate whether a teacher can be hired: if the Primary Hexagram shows Six Clashes, if the conjunction is broken by a clash, if the World Line is empty, or if the Response Line is empty, or if there is no Official Ghost in the hexagram, the hiring will not succeed. To divinate whether a teacher can be invited to travel far away: if the father is the one asking, and the Response Line is weak, the teacher will not go; if the student is the one asking, and the Parents' Line is weak, the teacher will not agree. To divinate whether one can meet a teacher—this refers to the person in question: if the Response Line is empty or encounters Six Clashes, one will not find the teacher's door. Those who give birth to me are the parents, those who help me are the teachers, how can we not be careful?

（內詳何地何時就館開館附學代館辭館薦館攘館選刻卜徒幕館商館十三問）問館有無成否，喜六合生世，惡三沖應空。問館何地，以應為方，在坎兌而近水，在震巽而入林，在坤艮為山野，在離為城市，在乾為大都靈宮也。應居父母，則詩書禮樂之家，應居官鬼，則仕宦史胥之宅，居妻財為商賈，居兄弟為同儕，居子孫則清閒道德之門也。以陰陽而分男女之延，以內外而分遠近之請，以游魂歸魂而分本土他境，以六神分景色，諸星為人事也。問得館何時，實世生世合世，則其期也。

This chapter details thirteen topics: where the school is located, when it opens, whether it is attached to another school, whether it is a substitute teacher, whether it is a farewell, whether it is recommended, whether it is a competition, selecting texts and carving books, choosing students, a military academy, and a merchant's school. To ask about whether there is a position as a tutor and whether it will succeed, one should favor the Six Harmony and avoid the Six Clashes and an empty Response Line. To ask about the location of the school, use the Response Line to determine the direction: if it is in the Kan trigram, it is near water; if in the Dui trigram, it is near a lake; if in the Zhen trigram, it is in the woods; if in the Xun trigram, it is in the forest; if in the Kun trigram, it is in the mountains and fields; if in the Li trigram, it is in the city; if in the Qian trigram, it is in a big city or a temple. If the Response Line is the Parents, it is a family of scholars and gentlemen; if it is the Official Ghost, it is a family of officials or government clerks; if it is the Wealth, it is a merchant's family; if it is the Siblings, it is a family of peers; if it is the Children, it is a quiet and virtuous household. Use yin and yang to determine whether it is for a male or female tutor, use the inner and outer trigrams to determine the distance, use the wandering soul and returning soul to determine whether it is in the native land or another place, use the Six Spirits to observe the surrounding scenery, and use the multitude of stars to observe human affairs. To ask about when one can obtain a position, the time when the World Line is filled, generates, or harmonizes with the World Line is the time when the result will occur.

（應帶青龍，其地在長林豐草，元武其家在水畔池傍，朱雀鬧市煙村，白虎荒鄉僻境，勾陳近於田野故塋，騰蛇依於往來工藝舟車也。貴人為宦，驛馬為商，華蓋為僧，天財為賈，天豬為屠，餘以類求。）

If the response line is accompanied by the Azure Dragon, the place is among thick woods and rich grass; if accompanied by the Black Tortoise, the residence is by water and ponds; if accompanied by the Vermilion Bird, it is in a bustling market or a village with dense smoke from cooking fires; if accompanied by the White Tiger, it is in a remote and desolate countryside; if accompanied by Gou Chen, it is near old tombs in the fields; if accompanied by the Snake, it is near the homes of traveling craftsmen or by roads and rivers. If the response line is accompanied by the Nobleman, it is an official's residence; if accompanied by the Post Horse, it is a merchant's dwelling; if accompanied by the Celestial Cover, it is a monk's abode; if accompanied by the Celestial Wealth, it is a shopkeeper's home; if accompanied by the Celestial Pig, it is a butcher's place. Others should be interpreted according to their respective categories.

既延而問就館之吉，三沖則硯席難終，財陷則束脩未腆，應空無尊道之志，克世有慢師之嫌，應破散絕有怠學之心，唯六合財旺應生為吉。館已定矣，如我處而身安心定乎，則隨墓助傷，不可犯也，世用空破散絕，不可遇也，官鬼不可動也，動則以五行八宮、六神諸星詳之。游魂不久，三沖不定。

A person who has already accepted a position as a tutor is asking if it is auspicious. If the卦 shows six clashes, the teacher-student relationship may not end well. If the wealth line is in decline, the salary will be meager. If the response line is empty, it indicates the family does not value education or respect the teacher. If the response line overcomes the world line, there is a sign of disrespect towards the teacher. If the response line is broken, scattered, or in decline, it suggests the student lacks diligence. Only when the six harmonies are present, the wealth line is prosperous and strong, and the response line supports the world line is it considered auspicious. Since the position is already secured, I now ask if the place where I will live is stable. If the official ghost line is in the tomb or assists the ghost to injure the body, it is not advisable. If the world line and the useful god line are empty, broken, scattered, or in decline, it is also not advisable. The official ghost must not be activated; if it does, it should be examined in detail according to the five elements, eight palaces, six spirits, and all the stars. If the卦 is a wandering soul卦, the stay will be short. If it shows six clashes, the decision to stay or leave will be uncertain.

（鬼靜無戒，鬼動有忌，艮由童僕產禍，兌由婦女生言，乾坤防老翁嫗之憎，震巽慎小工技之讒，坎驚盜，離驚火，八宮之約舉也。金喪，火非，土病，水失，木折，咸池淫，天賊盜，官符訟，驛馬遷，五行諸星之約舉也。六神亦然，元武遺亡，朱雀毀謗，龍敗事於嗜酒，虎失利於兵喪，勾陳趄諮遁悶，騰蛇浮燥驚惶。）

If the official ghost is still, there is no need for vigilance; if it moves, there are things to be cautious about. If the official ghost is in the Gen palace, misfortune comes from servants; if it is in the Dui palace, gossip comes from women; if it is in the Qian or Kun palace, beware of old men and women's hatred; if it is in the Zhen or Xun palace, be cautious of slander from small craftsmen; if it is in the Kan palace, there will be theft; if it is in the Li palace, there will be fire. This is the summary of the eight palaces. If it belongs to metal, it indicates death; if it belongs to fire, it indicates disputes; if it belongs to earth, it indicates illness; if it belongs to water, it indicates loss; if it belongs to wood, it indicates broken bones. If it is accompanied by the Salty Pool, it indicates immorality; if it is accompanied by the Heavenly Thief, it indicates theft; if it is accompanied by the Official Symbol, it indicates litigation; if it is accompanied by the Post Horse, it indicates movement. This is the summary of the five phases and the stars. The six spirits are also like this: the Black Tortoise indicates loss; the Vermilion Bird indicates defamation; the Azure Dragon causes failure due to excessive drinking; the White Tiger causes loss due to war and death; the Gou Chen indicates hesitation and difficulty in moving forward; the Shen Snake indicates restlessness and anxiety.

設帳來從乎，應空則負笈無徒，財虛則館榖不盛。問附來者，同於設帳。問代席者，同於成館。若筮辭館，以應為主人，應克世而不從，應空散破絕而不遂；主不從雖六沖不能解，主不遂雖游魂安可辭，惟應實及不克世者，可以去也。筮薦館，類於仗托，貞沖應壞則不力，克世則不忠。筮攘館，猶於奪婚，應破散空，彼謀不遂，克世而為其所奪也。

He who sets up a private school to teach students should ask whether anyone will come to study. If the response line is empty, there will be no students carrying books. If the wealth line is weak, the income from the school will be insufficient. If asking whether someone will join as an assistant, it is the same as setting up a school. If asking about taking over someone else's school, it is the same as asking about establishing a school. If divining about leaving a school, the response line represents the host family. If the response line overcomes the present line, the host family will not agree. If the response line is empty, scattered, broken, or in a state of decline, the matter will not succeed. If the host family does not agree, even if the hexagram meets the six clashes, it cannot be resolved. If the matter does not succeed, even if the hexagram is a wandering soul hexagram, it cannot be abandoned. Only when the response line is strong and does not overcome the present line can one leave. Divining about recommending someone to take a position as a teacher is similar to divining about entrusting someone to do a task. If the primary hexagram is the six clashes or the response line is in a bad condition, the person will not make an effort. If the response line overcomes the present line, the person will not be loyal. Divining about competing for someone else's position as a teacher is similar to divining about competing for a marriage. If the response line is broken, scattered, or empty, the opponent's plan will fail. If the response line overcomes the present line, the position will be taken away by the opponent.

有問選文刻書，其用有二：名用父母，利用妻財。卜徒好惡，其用亦二：三教誼同父子，故用子孫；百工業以求利，故憑應象；然執贄之後，有子孫應象之分，束脩未行，則皆從應象，此三教百工同也；應克世而其人矯罔，應空破散而其人下劣，三沖而無恆心，財空而無禮幣。

Someone asks about selecting articles for compilation and printing books: there are two aspects to consider — seeking fame uses the parents line, and seeking profit uses the wife and wealth line. When divining the quality of a disciple, there are also two aspects: the teacher-student relationship in Confucianism, Buddhism, and Taoism is like father and son, so the children line is used; for craftsmen and artisans, it is for profit, so the response line is used. However, this distinction between the children line and the response line only applies after the拜师 ceremony has been performed; before the束脩 is given, the response line is used for both — Confucianism, Buddhism, and Taoism as well as the craftsmen are treated the same. If the response line is harmed by the world line, the person is deceitful and dishonest; if the response line is empty, broken, or scattered, the person has poor character; if it meets the six clashes, the person lacks perseverance; if the wife and wealth line is empty, the person does not prepare gifts.

若筮館於衙幕，及同業於富豪，財官世應，喜其生合，忌彼空沖。若筮遇於何地，則不以應而財，財生之方，財動之宮，乃可圖也，財屬五行，乃其象也。六神諸星參之。（財動論宮，如財動乾宮，宜趨西北；財靜論生，如財屬金爻，利涉東南；妻財臨水，遇魚鹽之業、江海之濱，妻財臨木，遇花果之行、山林之所，土覓田野，火覓城市，金覓玉石；武水龍木，虎兵雀市，蛇商勾醫；天醫醫使，華蓋僧從，皆以財考也。納人之請，世應為先，服人之事，財利為務。）

If the divination indicates working in an official office or partnering with a wealthy person, then examine the Wealth, Official Ghost, and World and Response Lines: they should be mutually generating or harmonious, and avoid situations where they are empty or conflicting. If the divination is about where to seek opportunities, then do not focus on the Response Line but on the Wealth: the direction where the Wealth is generated and the hexagram palace where the Wealth is active are the favorable places. Determine the Five Phases of the Wealth, and take the corresponding imagery. Also consider the Six Spirits and the stars. (Note: If the Wealth is active, determine which palace it is in, for example, if the Wealth moves into the Heaven palace, then the northwest is favorable. If the Wealth is still, determine where it is generated, for example, if the Wealth belongs to metal, then the southeast is favorable. If the Wealth is associated with water, consider occupations related to fish and salt, or locations by rivers and seas; if associated with wood, consider flower and fruit businesses or mountainous areas; if associated with earth, go to fields; if associated with fire, go to cities; if associated with metal, go to jade and gem businesses. If accompanied by the Black Tortoise, go to water areas; if accompanied by the Azure Dragon, go to forests; if accompanied by the White Tiger, approach military affairs; if accompanied by the Vermilion Bird, go to bustling markets; if accompanied by the Coiling Snake, follow merchants; if accompanied by the Gou Chen, approach medical practitioners; if accompanied by the Heavenly Doctor, it indicates a position as a medical official; if accompanied by the Celestial Cover, it suggests accompanying monks or Taoists. All these should be examined through the Wealth. In general, when someone comes to hire me, the World and Response Lines are primary; when I go to serve others, the wealth is most important.)

（內詳發年考時發案收試補廩廷試武試封蔭投麾從軍委署草野求名仕途大象升信升時是期升方是地是官筮官補官援例久任身安薦獎開復上書獻策條陳慮參防後大計告養履危揭參交代雜職裁缺公議國務四十問）國家以文章取士，則凡大小試，皆以文書為用，故父母喜日月旺相，惡破散絕空，飛而無助，虛抱經綸，伏而有填，定升廊廟，安鄉遇克，將飛而墜，絕處逢生，已棄復收，象凶而吉者遇其時，象得而失者違其令也。唯文書臨建臨破，不同此例。得名在我，世不可空，主試在公，官不可失。

This chapter details forty topics including the year of rising to fame, examination dates, the announcement of results, the selection of outstanding candidates, the appointment of government stipend student, the palace examination, military examinations, petitions for official titles and hereditary privileges, joining the military, being temporarily appointed, the quest for fame by commoners, the overall trend in official careers, news of promotion, the timing of promotion, the direction and location of promotion, the office held, divination of official rank, filling of official positions, following precedent for official appointments, long tenure, safety in office, recommendations and commendations, restoration of former posts, submitting petitions, offering strategies, presenting memorials, worries about being accused, preventive measures after the fact, periodic evaluations, taking leave to care for parents, facing dangers, being exposed and accused, handing over duties, miscellaneous positions, removal of posts, public discussion, and state affairs. Since the state selects officials based on literary merit, all examinations, large or small, use the Document Yao as the useful god. The parents line are favorable when they receive the support of the day and month and are prosperous and strong; they are unfavorable when they encounter destruction, dispersion, decline, or emptiness. If the parents line appear in the hexagram but lack support, it indicates a person with great ability but without opportunity; if the parents line are hidden but later become filled, it certainly leads to a high official position. If the parents line are in their proper position but are attacked, it means a talent that is about to rise but first falls; if the parents line are in decline but then revive, it means someone who was discarded but later taken back. If the hexagram is inauspicious but the outcome is auspicious, it is due to a favorable time; if the hexagram is auspicious but the outcome is bad, it is due to violating the time. Only when the Document Yao is exactly on the month builder or exactly on the month breaker does this rule not apply. Achieving success depends on oneself, so the world line should not be empty; the examination is conducted by the government, so the official line should not be displaced.

（求名者，以父母為用爻，官備世實則吉。飛而無助，如未建辛日，得漸是也；伏而有填，如午建戊午日，得大畜是也；安鄉受克，如亥建甲寅日，得乾是也；絕處逢生，如申建乙巳日，得震之隨是也；遇其時，如卯建丁亥日，占秋試得大過之井是也；違其令，如寅建辛亥日，占春試得師之坤是也。遇時，謂考期官文值月建，違令，謂考期官文值月破。若文書以象學業，今值月建，後逢月破不壞，今值月破，後值月建不全。）

(Note: For seeking fame and success, the parents' line is considered the useful god. If the official line is complete and the world line is strong, it is auspicious. 'Flying without support' refers to a situation like when on a day of the month of Wei with the day of Xin, the hexagram is 'Gradual'. 'Hidden but filled' refers to a situation like when on a day of the month of Wu with the day of Wuwu, the hexagram is 'Great Accumulation'. 'Being secure but being attacked' refers to a situation like when on a day of the month of Hai with the day of Jiayin, the hexagram is 'Qian'. 'Dying in the end but being reborn' refers to a situation like when on a day of the month of Shen with the day of Yisi, the hexagram is 'Zhen' changing to 'Following'. 'Meeting the right time' refers to a situation like when on a day of the month of Mao with the day of Dinghai, one divines about the autumn examination and the hexagram is 'Great Excess' changing to 'Well'. 'Violating the command' refers to a situation like when on a day of the month of Yin with the day of Xinhai, one divines about the spring examination and the hexagram is 'Military' changing to 'Kun'.所谓 'meeting the right time' means that when the examination date arrives, the official line and the document line are exactly in the month builder.所谓 'violating the command' means that when the examination date arrives, the official line and the document line are exactly in the month breaker. If the document line represents academic performance: if it is currently in the month builder, even if it later meets the month breaker, it will not be harmful; if it is currently in the month breaker, even if it later meets the month builder, it cannot be completely successful.)

有謂六沖不吉，曰否，或應阻其考也。有謂合處逢沖不吉，曰否，或臨試而值變也。有謂悔沖不吉，曰否，或慮得名而有事也。有謂隨墓助傷不吉，曰否，或名成而疾病驚惶相纏也。有謂二分不吉，曰否，或求名而兩適兩就也。有謂兄動不吉，無非奪標之嫌，子動傷官，無非囑託之輩，財動克父，無非賄賂之夫，唯在官文兩強，仍可得志。科舉古占，得乾震則吉，乾天震雷，以應元首聲名，然皆憑於父搖官發，化變飛騰，若父失官空，寧辭渝落也。（已以八者，求名雖不宜見，若得官文旺備，或先阻礙，而後成名。）

Some people say that when the Six Clashes appear, it is not auspicious. In fact, this is not necessarily the case; it may simply mean that there could be obstacles preventing the outcome. Some say that when a conjunction is followed by a clash, it is not auspicious. In fact, this is not necessarily the case; it may simply mean that something unexpected happens at the time of the examination. Some say that when the resulting hexagram involves the Six Clashes, it is not auspicious. In fact, this is not necessarily the case; it may simply mean that after achieving success, there may be other troubles. Some say that when a ghost enters a grave or helps the ghost to harm the body, it is not auspicious. In fact, this is not necessarily the case; it may simply mean that although success is achieved, illness and anxiety accompany it. Some say that when the hexagram is divided into internal and external parts, it is not auspicious. In fact, this is not necessarily the case; it may simply mean that when seeking a position, there are two possible places to go and both are acceptable. Some say that when siblings are active, it is not auspicious; this is merely indicating that someone may compete for the position. Some say that when children are active and the official star is involved, it is not auspicious; this is merely indicating that someone may request a favor. Some say that when wealth is active and it harms the parents, it is not auspicious; this is merely indicating that someone may offer a bribe. As long as the official star and the official document star are strong, one can still achieve success. According to ancient methods of divining for the imperial examination, receiving the hexagrams of Qian and Zhen is auspicious: Qian represents Heaven and Zhen represents Thunder, indicating the position of the sovereign and the fame of the name. However, all these depend on the movement of the parents, the activation of the official star, and the transformation and movement of the changing hexagram. If the parents lose their position and the official star falls empty, one will still inevitably fail. (Note: The above eight points, although not desired when seeking a name, are not necessarily bad if the official star and the official document star are both strong and prosperous; it is merely that there will be initial obstacles, followed by eventual success.)

是故拔元拔首，父母建於日月，補增補廩，妻財並於豐隆。世居父旺，曾經揣摹之成，應坐父興，當賴風簮（？）之助。動衰變旺，喜後勁之文，動旺變衰，惜強弩之末。進神則上其名，退神則下其等。爻爻相助，文章粲於斗牛，象象來生，姓氏懸如日月。兩官兩父，旺則連登，衰則再試也。猝病懷憂，誠是隨官入墓，越規受恐，寧非助鬼傷身。父壞而帶騰蛇，近憂降辱，財動而臨白虎，遠應丁憂。衰居龍雀，長詩字而短文章，廢坐勾元，隳誦讀而耽酒色。世投月破，恐病阻試期，身犯旬空，忌心慵塵務。有氣有傷，小有瑕庛之戾，無根無倚，大嫌荒謬之篇。

Therefore, to select the top candidate, the parents' hexagram must be in the proper position of the day's builder and the month's builder; to add new students to the broad category and to the廪膳 category, the wealth hexagram must be in a prosperous place. If the parents' hexagram is strong and in the world line, it indicates personal effort and study; if the parents' hexagram is strong and in the response line, it indicates reliance on others' recommendations. When the parents' hexagram turns from decline to prosperity, it is favorable as the writings are strong; when it turns from prosperity to decline, it is regrettable as it is like a strong bow at the end of its strength. If it transforms into an advancing god, the rank rises; if it transforms into a retreating god, the rank falls. If all hexagrams assist, the writings shine like the star of the Bull; if all images support, the name is high like the sun and moon. Two official hexagrams and two parents' hexagrams: if they are strong and prosperous, they will be consecutively successful; if they are weak, they will need to take the exam again. Suddenly falling ill and being anxious is indeed being led into the grave; violating rules and being startled is not just helping the ghost but harming oneself. If the parents' hexagram is damaged and accompanied by the snake, there is near worry of being demoted; if the wealth hexagram is active and accompanied by the white tiger, it indicates distant mourning and mourning period. If the parents' hexagram is slightly damaged but has some strength, it is only a minor flaw in the writings; if the parents' hexagram has no root and no support, there is a great suspicion of nonsense in the writings.

如筮發跡何年，官衰補助其官，父衰補助其父，兩現而強其弱，一伏而露其藏，實世而是其時也。（如父旺官衰，以助官之歲為期，官旺父衰，以補文之年為發。官文兩現，若有一衰，則生助所弱之爻，如酉建壬戌日得革，丑年發甲是也。官文一伏，後遇露其藏，如亥建乙卯日得旅，而辛卯發科是也。既問第而復問年，或世空當應實世爻之歲。）

If you are divining the year of success, if the official line is weak, take the year that supports the official line; if the parents line is weak, take the year that supports the parents line; if both lines are present but one is strong and the other weak, take the year that strengthens the weaker one; if one line is hidden, take the year it becomes visible; if the world line is empty, take the year that fills the world line. (Note: if the parents are strong and the official line is weak, take the year that supports the official line; if the official line is strong and the parents are weak, take the year that supports the documents. If both the official line and the documents are present and one is weak, take the year that supports the weaker one, for example, in the month of You and day of Renxu with the hexagram of Change, the person passed the first class examination in the year of Chou. If either the official line or the documents is hidden, take the year when it becomes visible, for example, in the month of Hai and day of Yimao with the hexagram of Travel, the person passed the examination in the year of Xinmao. If both the question of passing the examination and the year are asked, and the world line is empty, the result should be in the year that fills the world line.)

筮考何時，維司官鬼，發案何時，兼詳父爻，收試遺生，專依繫象，空散無憐才之心，破絕少廣羅之量，最忌克世，慮有殺刑。（凡按考獨視官，發案掛榜，並視官文。繫象即官爻也，帶病不收，克世即怒。）有糧可補，世空財壞嫌無，允廩可幫，鬼克官亡嫌駁。成乎，同於謀事，攘乎，類於奪物也。（官空破而及克世爻，是文宗不允，指是缺而能成，貞合沖、世應空、財官失，則不就。憂人來攘、頂名寄籍同類，應不克世，無相奪也。）

When divining the time of an exam, only the official ghost line is considered. When divining the time of the announcement of results, both the official ghost line and the parents line should be taken into account. When divining whether candidates who were not selected will be admitted, focus solely on the official ghost line. If the official ghost line is empty or scattered, it indicates the examiner lacks compassion. If the official ghost line is broken or in a state of decline, it suggests the examiner is not willing to accept many candidates. The most dangerous situation is when the official ghost line is harmed by the world line, which indicates the possibility of being punished. (Note: When divining about exams, only the official ghost line is considered. When announcing results, both the official ghost line and the official document line should be considered. The term "systematic image" refers to the official ghost line. If the official ghost line is sickly, the candidate will not be admitted. If the official ghost line harms the world line, it indicates the examiner is angry.) To divinate whether there are quota positions available for supplementation: if the world line is empty or the wealth line is ruined, it suggests there are no available positions. To divinate whether the supplementation will be approved: if the official ghost line harms the world line or the official ghost line is lost, it suggests the application will be rejected. To divinate whether the supplementation will be successful, it follows the same pattern as divining about matters. To divinate whether someone else will take the position, it follows the same pattern as divining about theft or competition. (Note: If the official ghost line is empty, broken, or harms the world line, it indicates that the examination authority will not approve. If divining whether a specific position can be filled: if the primary hexagram has六合 (Six Harmony) but the harmonious position is conflicting, the world line and response line are empty, or the wealth and official ghost lines are misplaced, the position cannot be filled. If worried about others taking the position or using someone else's name and place of origin, as long as the response line does not harm the world line, no one will take it.)

廷試擢第，專以官鬼旺相為要，日月並見而掄元，時令旺相而高第。世不宜空，文不宜陷，官爻旺而歲五生，利見召對之榮，文鬼壞而隨三墓，憂有不測之辱也。最嫌子動，為卑我品秩，復忌兄搖，為奪吾上第。官伏動扶，疑得位而未任，卦沖世破，恐臨試而不前，官絕遇生，偶逢新例之擢，父衰得助，復有考選之榮。（此以官鬼為甲第，父母為對策，歲五，即歲群五爻，三墓，即命墓世墓身墓也。）

The ranking in the palace examination depends mainly on the prosperity and strength of the official ghost line: if the official ghost line is supported by both the day builder and the month builder, it will win the top position; if it is in its prime season and prosperous, it will rank highly. The world line should not be empty, and the document line should not be buried. If the official ghost line is prosperous and strong, and both the year builder and the fifth line support it, there will be honor of being summoned for the examination. If the document line and the official ghost line are ruined and follow the three graves, there will be worry of unexpected disgrace. It is most disliked if the children line is activated, as it will lower the rank; also, it is forbidden if the siblings line is activated, as it will take away the high rank. If the official ghost line is hidden but supported by a moving line, it is suspected to have obtained the position but not yet taken office; if the hexagram meets the six clashes and the world line meets the broken line, it is feared that the examinee will not be able to take the exam. If the official ghost line is in decline but receives support, it is an accidental opportunity to be promoted by a new regulation; if the parents line is weak but receives support, there will be honor from another examination. (Note: Here, the official ghost represents the rank, and the parents represent the examination essay. The term 'sui wu' refers to the year builder and the fifth line; the term 'san mu' refers to the birth star entering the grave, the world line entering the grave, and the self line entering the grave.)

武試貴乎官，英雄得錄用也，世不空而父不陷，便利虎閨。請蔭請封，戒五爻之傷世，及官鬼之克身。父乃玉牒，不可破空，世是謀躬，不可虛陷。（如為父母子妻，則世空不忌。）投麾效力，貞沖鬼動則不錄，官爻空破散絕則不用，為名則官旺為佳，為利則財官並重，世不可病，官不可克。入伍從軍，以身命為要，世象強良，冒鋒鏑而成功，官爻旺相，拔行伍而拜爵，官爻克世、助傷隨墓，弗宜見之。署篆委鎮者，筮成類謀差，世應空、貞合沖，及官不可病，筮利同服役，官壞財虛，徒勞馳驟，官來克世，且慮 釁生。

In the examination for military officials, the official ghost line is crucial, as it represents the image of a hero being appointed; as long as the world line does not fall into emptiness and the parents line is not in decline, it is favorable for the military examination. When requesting a title or an official position through recommendation or hereditary privilege, one should avoid the fifth line harming the world line, and the official ghost line attacking the self. The parents line represents the official documents and seals, so it should not be broken or empty; the world line represents one's own plans, so it should not be empty or in decline. (Note: If one is seeking a title or position for parents, children, or spouse, then the world line falling into emptiness is not a concern.) When serving in the military and striving to make contributions, if the primary hexagram shows six clashes and the official ghost line is active, one will not be appointed; if the official line is in emptiness, broken, scattered, or in decline, one will not be appointed. If one seeks fame, the official line should be strong and prosperous; if one seeks actual benefits, both the wealth and official lines should be strong. The world line should not be in poor condition, and the official line should not be attacked. When joining the military and serving, the self's condition is crucial: if the world line is strong and healthy, one can bravely face danger and achieve merit; if the official line is strong and prosperous, one can be promoted from the ranks and receive a title. If the official line attacks the world line, or if it assists the ghost line and harms the self, or if it follows the ghost line into a tomb, these are all unfavorable. When acting as an official or being entrusted to govern, determining whether one can succeed is similar to seeking a position: the world and response lines should not be empty, the primary hexagram should not be in six harmony but then have a clash, and the official line should not be in poor condition. When determining if there is benefit or not, it is similar to seeking a position: if the official line is damaged and the wealth line is weak, then one is just running around in vain; if the official line attacks the world line, one should also worry about troubles arising.

匹夫好勇而筮曰：吾生平功名何如？若官旺則有特授之官，世空則成妄想之咎，隨官入墓，助鬼傷身，則戒覆家亡軀之禍，當勉於守正也。（後世用才無方，亦備此占。）

A common man who is brave and comes to seek divination asks: How will my official rank and achievements in life be? If the official line is prosperous and strong, there is a chance of being specially appointed to an official position; if the world line falls into emptiness, then it is just a fantasy; if it meets the situation of following the ghost into the tomb or assisting the ghost to harm the body, one should be cautious of calamities that may lead to the destruction of the family and personal ruin. One should strive to maintain righteousness. (Note: Later generations employ people without strict restrictions, so this divination is also provided for such cases.)

既食祿於天家，而筮仕途，皆以官為用神，喜居日月，人仰照臨，喜居旺相，物沾時雨，喜值生扶拱合，如倚長城而馳康莊，忌值破空散絕，空則失職，破則敗事，絕則解任，散則削籍矣。子孫動而防公議，別衰旺以定重輕，兄弟發而減傣糧，分喜忌以言凶吉。長生官而知宦境之遠達，帝旺臨官而知仕路之升遷，衰墓死絕，而知官道之否，進神則升爵升階，退神則降祿降級。變墓絕而動生扶，日月克而動變生，皆為安象。洩氣動而元神靜，升信杳然，元神發而用象搖，遷音乃至。

Once one has received salary from the court, the official line is used as the useful god in divination regarding official career. It is favorable if the official line is in the position of the day builder or the month builder, like the people looking up to the illumination of the sun and moon. It is favorable if the official line is strong and vigorous, like all things receiving timely rain. It is favorable if the official line is supported by generation, assistance, mutual support, or union, like relying on the Great Wall to travel smoothly on a broad road. It is unfavorable if the official line meets broken, empty, scattered, or absolute positions: being empty means losing duty, meeting broken means failure in affairs, meeting absolute means being dismissed, and being scattered means being stripped of official status. If the line of children is activated, one should be cautious of public criticism and impeachment, with the severity determined by the decline or strength. If the line of siblings is activated, one should reduce salary, with fortune or misfortune determined by preference and aversion. If the official line is in the position of growth, it indicates a promising official career; if it is in the position of prosperity or officialdom, it indicates promotion in official career; if it is in the position of decline, tomb, death, or absolute, it indicates obstruction in official career. If the official line transforms into an advancing god, it indicates promotion in rank and title; if it transforms into a retreating god, it indicates reduction in salary and rank. Even if the official line transforms into a tomb or absolute position but is supported by an activated line, or even if it is overcome by the day or month but is supported by an activated or transforming line, it is considered a stable situation. If a line that drains the official line's energy is activated while the origin god is quiet, the news of promotion will be absent; if the origin god is activated and the useful god is also activated, the news of promotion will arrive.

（子乃官之忌神，動則克官，若官旺子衰，或有小過；或子旺官衰，乃受其禍。兄弟非官鬼所忌，但嫌克官之元神，應見罰傣降級之憂。爻得官鬼獨旺，不用元神，亦當順利升擢。卦中或遇子財皆動，官得三象貪生，反屬大吉。）

The children are the hostile gods of the official ghost; once they move, they will overcome the official. If the official is strong and the children are weak, there will only be a minor mistake; but if the children are strong and the official is weak, then the children will bring trouble. Brothers are not inherently hostile to the official ghost, but they are disliked because they overcome the official's origin god, the wealth. This indicates worries about reduced salary and demotion. If the official ghost alone is strong, it does not need the support of the origin god to achieve promotion smoothly. If both the children and the wealth move in the hexagram, the official will receive the support of the children generating the wealth and the wealth generating the official, resulting in a layered mutual generation. In this case, the official will forget the harm and focus on the benefit, leading to great good fortune.

自占世爻，蓋不可空，空則當升而未遷，有位而無司，在任而居閒，帶罪而立功也，他占則否。隨官入墓，助鬼傷身，仕宦之所忌也，衰旺皆凶。六合六沖，非仕宦之所忌，沖而旺相，三月之淹，合而休囚，五年之滯。猶有晉升為吉，屯蹇為凶，亦不可遺也。（凡占晉升屯蹇四象，值言吉凶，無論官鬼。）

When divining for oneself, the World Line should not fall into an empty position. An empty position indicates that one should be promoted but is not, holds an official position without actual duties, is in office but has nothing to do, or is trying to redeem past mistakes. If divining for others, this is not a concern. Being led into the tomb by the Official Ghost and assisting the Official Ghost to injure oneself are the greatest taboos for officials, regardless of whether the condition is prosperous or weak. The Six Harmony and Six Clashes are not inherently taboo for official positions. If a clash occurs while the condition is prosperous and strong, it only causes stagnation for three months; if a harmony occurs while the condition is weak and confined, it may cause stagnation for five years. Additionally, the hexagrams "Jin" and "Sheng" are auspicious, while "Zun" and "Jian" are inauspicious. This point should not be overlooked. (Note: Whenever divining about official positions and encountering the hexagrams "Jin," "Sheng," "Zun," and "Jian," one should directly judge the fortune as auspicious or inauspicious without further consideration of the Official Ghost.)

問升遷，卜得日月之官，則超遷也，得旺相之官，則平升也，得休囚之官，則未轉也。旺相而動尤速也，休囚而靜更遲也。遇空失望，遇破阻謀，遇散枉求，遇絕難始，遇世空而弗遂其占也。毋謂官伏，得助亦升，毋謂子動，得日月亦升，毋謂沖合，得交重亦升，毋謂隨助，得旺相亦升。（專考官爻，代占不忌世空。）

When asking about promotion, if the official sign is the same as the day builder and month builder, it indicates a promotion beyond one's rank. If the official sign is prosperous and strong, it means a promotion at the same level. If the official sign is weak and confined, it suggests no promotion. If the official sign is prosperous and active, the promotion is especially fast. If the official sign is weak and inactive, the promotion is slower. If the official sign is empty, there is disappointment. If it is broken, there are obstacles in planning. If it is scattered, there is no result. If it is at its end, it is difficult to start. If the world line is empty, the prediction does not come true. Do not think that a hidden official sign means no promotion—promotion is still possible with support. Do not think that the children sign being active prevents promotion—the official sign with the sun and moon can still promote. Do not think that encountering a clash or combination prevents promotion—the official sign with multiple activations can still promote. Do not think that following the ghost into the tomb or helping the ghost to injure oneself prevents promotion—the official sign being prosperous can still promote. (Note: This passage focuses on the official sign; when predicting for others, the empty world line is not a concern.)

其升何時，值月為法，逢生旺而會推，遇扶助而高擢。再筮是期，世實官崇，非復他日也。（如兩官一強一弱，其弱值月則升，如亥建壬戌日，占遷得豐，季冬始升是也。一官必求值月，可以占驗，如長生臨官，得官有氣，亦可升遷，生助之月亦然，而不若值月為最，長生次之。）

To determine when someone will be promoted, one should refer to the official line (官爻) in relation to the month. If the official line is in a favorable or strong month, it indicates being recommended or promoted together. If it is in a supportive month, it suggests being elevated quickly. If a specific day is further considered, as long as the world line (世爻) is strong and the official line is powerful, there is no need to wait for another day. (Note: If there are two official lines, one strong and one weak, the promotion occurs when the weak one is in the month. For example, if a divination is done on a Renxu day in the亥 month, resulting in the卦 of 丰, the promotion happens by the end of winter. If there is only one official line, it must be in the month for the prediction to be accurate. If the official line is in the long growth (长生) or officialdom (临官) position and has vitality, promotion is also possible. Months that support the official line are also favorable, but they are not as accurate as the month when the official line is present. The long growth position is the next best.)

其升何方，官屬為法，屬金而當升任於西土，屬木而當治事於東方，屬水而當齊民於北海，屬土而當秉政於中央，屬火而當為化於南隅也。（不拘官爻衰旺，及十二支神，大略以五行分之多驗，如戌建戊申日，占何方得革，以支神言，則以丑官東北，未官西南，後應擢河南中土，其他仿此。）

When asking about the direction to which one is promoted, one should refer to the Five Phases of the official element. If the official element belongs to metal, one should be promoted to the west; if it belongs to wood, one should govern the east; if it belongs to water, one should manage people in the north; if it belongs to earth, one should govern from the center; if it belongs to fire, one should exert influence in the south. (Note: One need not be concerned with the decline or strength of the official element, nor with the twelve earthly branches. It is most accurate to roughly divide according to the Five Phases. For example, if one divines on the day of Wu Shen and the month of Xu, and receives the卦 of Change, and if the official element is the earth branch Chou (丑), it would be in the northeast, or Wei (未), in the southwest; but later he was promoted to Henan, which is the central earth. Other cases can be similarly inferred.)

若獨發離宮，關南柱石，單搖坎卦，塞北屏藩。其在巽也，興教化於東南，其在乾也，立功名於西北。兌當隴蜀，震偏齊魯，艮行遼薊之漠，坤來秦晉之疆也。（凡獨發，則以八宮斷方數，其他則以五行斷地利也，舉天下而言之，弗拘鄉、任。）

If the official element arises alone in the Li hexagram, it indicates a minister who is a pillar in the southern region; if it arises alone in the Kan hexagram, it indicates a defensive barrier in the northern frontier. If it arises alone in the Xun hexagram, it indicates going to the southeast to promote education and moral teachings; if it arises alone in the Qian hexagram, it indicates establishing fame and reputation in the northwest. If it arises alone in the Dui hexagram, it indicates moving to the regions of Long and Shu; if it arises alone in the Zhen hexagram, it indicates being located in the areas of Qi and Lu; if it arises alone in the Gen hexagram, it indicates traveling to the border areas of Liao and Ji; if it arises alone in the Kun hexagram, it indicates going to the border regions of Qin and Jin. (Note: Whenever the official element arises alone, the eight hexagrams are used to determine the direction; in other cases, the Five Phases are used to determine the geographical advantage. This is referring to the whole country, not limited to one's hometown or current location.)

一世官則以禽宿為分野，一伏官則以飛神為地方，然占官而不占世也，既仕以官為象，而不執世。（卦中一爻官鬼復居世上，當用演禽二十八宿分屬、何處、祿仕是也，如亥建戊寅日，卜升方得同人，亥官居世，京房降宿危星，後擢齊地分野。卦內無官，當求伏官之上飛神，以為任所是也，如酉建乙巳日，占升方得頤，丙戌世伏己酉官，後擢西北，餘仿此。）

If the official ghost爻 is exactly on the world line爻, use the division of the twenty-eight constellations to determine the place; if the official ghost爻 is hidden, use the flying god above it to determine the place. However, in this case, what is being divined is the official position rather than the world line: once one has an official position, use the official ghost爻 to take the image, without being rigidly attached to the world line爻. (Note: If there is only one official ghost爻 in the hexagram and it is exactly on the world line爻, use the method of the twenty-eight constellations to determine where one should be appointed. For example, on a day of Wuyin in the month of Hai, asking about promotion, the hexagram is 'Tongren': the water official ghost爻 is on the world line. According to Jing Fang's method, it belongs to the constellation of Wei, and later he was indeed promoted to the territory corresponding to Qi. If there is no official ghost爻 in the hexagram, seek the flying god above the hidden official ghost爻 to determine the place of appointment. For example, on a day of Yisi in the month of You, asking about promotion, the hexagram is 'Yi': the world line爻 is Bingxu with a hidden Jiyou official ghost爻 beneath it, and later he was promoted to the northwest. The rest follows the same pattern.)

歸魂屢復舊任，游魂嘗履新途。六沖伏藏則遠，六合出現則近，內近地而外遠方，初接壤而六邊鄙也。（凡卦中只一官爻，在內為近，在外為遠，初爻近，六爻遠，餘爻類推之。若遇內外兩官，則考其卦，游魂六沖伏藏應遠，歸魂六合出現應近。蓋一官以內外分遠近，兩官以卦象分遐邇。）

If the hexagram is a returning soul hexagram, it often indicates returning to the old position; if it is a wandering soul hexagram, it usually means taking a new path. If the hexagram meets the Six Clashes and the official line is hidden, the position will be far away; if it meets the Six Harmony and the official line appears, the position will be near. If the official line is in the inner trigram, it is near; if it is in the outer trigram, it is far. If it is in the first line, it is adjacent; if it is in the top line, it is remote. (Note: If there is only one official line in the hexagram, the one in the inner trigram is near, and the one in the outer trigram is far; the first line is closest, the top line is farthest, and the other lines follow this pattern. If there are official lines in both the inner and outer trigrams, then examine the hexagram structure: if it is a wandering soul hexagram, the Six Clashes, and the official line is hidden, the position will be far away; if it is a returning soul hexagram, the Six Harmony, and the official line appears, the position will be near. Thus, with one official line, the distance is determined by whether it is in the inner or outer trigram; with two official lines, the distance is determined by the hexagram structure.)

有指而筮得是地乎，貞沖合沖、官壞世空，則非食祿之方。有卜考選升調，而筮得是官乎，世實官旺，則為應拜之職。（考職選官，升任調缺，或指是地是官，而筮同此法。）

If someone specifies a place to ask whether it is the right place: if the primary hexagram shows six clashes, or if the harmonious relationship is broken by a clash, or if the official line is weakened and the world line is empty, then it is not a place of prosperity. If someone asks whether it is the right official position regarding an examination, appointment, promotion, or transfer, and specifies a particular position: if the world line is strong and the official line is prosperous and strong, then it is the position that should be appointed. (Note: this method applies to cases involving examinations, appointments, promotions, transfers, or specifying a particular place and position.)

概占當得何官，則專察官爻，以八卦而別其屬之部曹。（乾為天官，古稱冢宰，木天之臣，屬朝廷禁內雜職，及廄馬之司。坎為冬官，古稱司空，總河總漕之務，司臺諫，屬天下之水利者。艮為閽寺，司晨門之吏，防禦備衛之僚，治獄禁，屬礦藏寶庫錢局之類也。震為春官，古稱宗伯，師傅太子東宮，或總試總裁，及司宗廟祭祀禮樂文章之官也。巽為天使，及司上林，奉命申四方者，上差之僚佐也。離為夏官，古稱司馬，專耳目之權、糾彈之事，一為端門之輔，修史之文明也。坤為地官，古稱司徒，司天下農事，有土之官也，疆場社稷之任，母后之內臣爾。兌為秋官，古稱司寇，司言語，職刑罰，通章疏，主上膳之事也。）

In general, to determine what official position one is destined for, one should specifically examine the official position line, using the Eight Trigrams to determine which department it belongs to. (Note: Qian represents the Heavenly Official, also known as the Grand Minister, which is the Ministry of Personnel, a close official to the court, also responsible for miscellaneous duties within the palace and the management of horses. Kan represents the Winter Official, also known as the Minister of Works, which is the Ministry of Works, responsible for overall river management and transportation, and also oversees the imperial censors; all duties related to water conservancy throughout the country fall under its jurisdiction. Gen represents the Gatekeepers, who are officials in charge of the palace gates and security, also assistants in defense and punishment, managing prisons, mines, treasuries, and coinage. Zhen represents the Spring Official, also known as the Minister of Rites, which is the Ministry of Rites, serving as the tutor to the crown prince, or as the chief examiner, and is responsible for the management of ancestral temples, rituals, music, and literature. Xun represents the Imperial Envoy, also in charge of the Imperial Garden, serving as those who convey imperial orders to all directions, belonging to the category of senior officials assigned on special missions. Li represents the Summer Official, also known as the Minister of War, which is the Ministry of War, specifically in charge of intelligence and the supervision and investigation of officials, and can also serve as an assistant at the gate of the palace or as a civil official responsible for historical records. Kun represents the Earth Official, also known as the Minister of People, which is the Ministry of Revenue, responsible for all agricultural affairs throughout the country, being an official related to land, and bearing the responsibility of border defense and the state's well-being, and can also refer to officials within the imperial harem. Dui represents the Autumn Official, also known as the Minister of Justice, which is the Ministry of Justice, responsible for speech, punishment, and the handling of memorials and petitions, and also oversees the imperial kitchen affairs.)

以六爻而辨其位之高卑。（凡官在初爻為散缺，一為本鄉官守。在二爻為縣邑，一為諫議大臣、相國學士。在三爻為守牧，一為三司首領，及大衙門隨從之官。在四爻為司道，一為九卿六曹，及近君之臣也。五乃君象，非臣所居，惟代天巡狩之官，及欽命欽差者當之。六爻為貴戚之鄉，及宗廟功勳之臣、高尚之士、輔相王府之官、四圍之股肱也。武途封職，其義相類。）

Using the six lines of the hexagram to determine the rank of official positions. (Note: The official line in the first line indicates a position of leisure or a local official in one's own hometown. In the second line, it represents a county official, which can also be a court advisor, prime minister, or scholar. In the third line, it signifies a prefectural or provincial governor, which can also be the head of the three departments or a subordinate official in a major government office. In the fourth line, it represents a regional official, which can also be a high-ranking minister in the nine ministries or a close attendant to the emperor. The fifth line represents the imperial position, which is not occupied by a common official; only those who act as imperial inspectors or are specially appointed by the emperor can hold this rank. The top line represents the noble family's territory, as well as officials of great merit in the ancestral temple, virtuous scholars, officials assisting the王府, and key ministers surrounding the court. The principles for granting military ranks are similar to these.)

以五行而分其官之職掌。（凡金官必司兵事，或執刑衡。木官必司工務、禮樂苑囿、車輿舟楫，及桑麻、製造之事。水官必司江淮河海，及水利鹽務、稅餉漕儲。火官必司文章、參劾、祭祀，及冶鑄、喉舌之權。土官必司土地農田、社稷邊疆，及陵寢、屯守之柄也。）

Using the Five Phases to determine the responsibilities of an official. (Note: A metal official must be in charge of military affairs or hold the authority of punishment and measurement. A wood official must oversee construction, rituals and music, gardens, carriages and boats, as well as mulberry and hemp cultivation and manufacturing. A water official must manage the rivers and seas, water conservancy, salt production, taxation, and the storage and transportation of grain. A fire official must be responsible for literature, impeachment, worship, and metallurgy, as well as the power of speech and diplomacy. A soil official must oversee land and farmland, state shrines and borders, tombs, and the authority of garrisoning and defense.)

以六神諸監，而參考其官之政事。（青龍則其政清耀，文章詩賦清花之府也。朱雀則其政剖斷，諫議善惡，折辨是非，言路之官也。勾陳則其政田土，興教勸農，治寇保民，一方之牧也。騰蛇則其政傳宣，往來馳驟，浮沉體察，差遣之利也。白虎則其政威武，掌生殺之權，秉軍旅之事，刑罰之宰也。元武則其政水利，司捕司謀之象也。文昌為翰林，官符為有司，天馬為欽差，天獄為禁吏，斗木獬，巡方之官也，尾火虎，兵權之主也，星日為馬，聖傳之司也，亢金龍，文章之相也。大抵五行六爻八宮為經，六神諸星為緯以參之。）

Using the Six Spirits and various stars and malevolent influences to refer to the official's governance. (Note: If the official's爻 is accompanied by the Azure Dragon, the official's affairs are refined and illustrious, belonging to the office of literary composition and poetry, a clear and important position. If accompanied by the Vermilion Bird, the official's affairs involve judgment, advice on good and evil, and discerning right from wrong, which is the office of the speech and remonstrance. If accompanied by Gou Chen, the official's affairs concern land and fields, promoting education and moral teachings, encouraging agriculture and sericulture, suppressing bandits and protecting the people, which is the position of a local governor. If accompanied by the Snake, the official's affairs involve communication and transmission, traveling back and forth, understanding the situation above and below, and benefiting from being assigned duties. If accompanied by the White Tiger, the official's affairs involve military might, holding power over life and death, and managing military affairs, which is the office of administering punishment. If accompanied by the Black Tortoise, the official's affairs concern water management, and also represent the management of arrests and military strategy. If accompanied by the Wen Chang star, it is the position of the Hanlin Academy; if accompanied by the Official Symbol, it is the position of the administrative office; if accompanied by the Heavenly Horse, it is the position of an imperial envoy; if accompanied by the Heavenly Prison, it is the position of a jailer. The Star of the Wood Tortoise is the official who tours the regions; the Tail of the Fire Tiger is the official who holds military power; the Star Day Horse is the official who conveys the imperial commands; the Azure Dragon of the Celestial Dragon is the official of literary affairs. In general, the Five Phases, the Six Lines, and the Eight Palaces form the main framework, while the Six Spirits and the various stars form the cross threads, which are to be examined together.)

日月以像之，世應以度之，君臣以位之，是故獨發論宮，一爻論位，兩現而求諸屬，俱無而考諸伏與變，伏占飛神，變占八宮，伏變這法，亦可離位屬也。欲知當世之官守，以象求之，雖代有更名，理不遠矣。（凡官臨日月建，若非社稷之臣，定是直節科道之官。官爻持世為正印，臨應為左右之職。五爻為君，非御史而當寵幸之臣；二爻為大臣，為宰相，而為國家之儀表。官爻獨發，但論八宮，官爻一位，但論六爻，官爻兩現，但論所屬，卦無官鬼，則求伏上飛神，以位屬辨之，卦有動象，則求所變官爻，以八宮別之。）

Confirm with the day and month, measure with the world and response lines, and arrange according to the positions of officials and ministers. Therefore: if there is only one official line, it is considered according to the hexagram's palace; if there is only one official line, it is considered according to the position of the line; if two official lines appear together, seek their corresponding five phases; if there are no official lines in the hexagram, examine the hidden god and the changing line—the hidden god is considered according to the flying god above it, and the changing line is considered according to the eight palaces it transforms into. The methods of hidden god and changing line can also be examined separately from the positions of the lines and the five phases. To know the current titles of officials, use these images to seek them; although the names of official positions have changed through the ages, the principles remain similar. (Note: If an official line is on the day or month builder, it is not a high-ranking official but rather a straightforward and bold official in the censors' office. If an official line holds the world position, it is a real official position; if it is on the response line, it is a deputy position. The fifth line represents the ruler, which is either a censor or a favored official; the second line represents a senior minister or prime minister, who is the model of the country. If there is only one official line, it is considered according to the eight palaces; if there is only one official line, it is considered according to the position of the six lines; if two official lines appear, it is considered according to their corresponding five phases; if there are no official lines in the hexagram, seek the flying god above the hidden god and use the positions and five phases to distinguish; if there is a moving line, seek the official line it transforms into and use the eight palaces to distinguish.)

補官起服、援例納粟，戒世空而反遁也。圖差代役、選缺參房，問成乎，沖不利謀也，世不利空也，官不利壞也，問財則不利財虛，問辱則不利官克世也。或筮久任乎，三沖游魂則不久，官壞而罷職，世空而解組，官克世而參謫。或筮履任身安乎，隨墓助傷，及任乃病，世破鬼發，臨政抱災也。（久任以官為官，身安以官為病，卜筮用爻，妙在變爾。）

When considering appointments, serving out a term and then being reinstated, or following examples to make contributions, one should be cautious if the World Line falls into an empty position, which may lead to retreat. If asking about the possibility of getting a post, acting as a substitute for someone else, applying for a position, or visiting an official office, if the outcome is whether it can be achieved: encountering a clash is unfavorable for planning, the World Line being empty is unfavorable, and the Official Ghost being damaged is also unfavorable. If asking about money, it is unfavorable if the Wealth Line is weak. If asking about whether one will be insulted, it is unfavorable if the Official Ghost overpowers the World Line. If asking about whether one can hold a position for a long time: encountering the Six Clashes or a wandering soul卦 indicates a short tenure; if the Official Ghost is damaged, one will be dismissed from office; if the World Line is empty, one will be relieved of duties; if the Official Ghost overpowers the World Line, one will be impeached and demoted. If asking about whether one's health will be safe after taking up a post: encountering the Official Ghost entering its tomb or assisting the Official Ghost to injure the body indicates illness upon taking up the post; if the World Line is broken and the Official Ghost is activated, one will face misfortune during governance. (Note: When predicting a long tenure, the Official Ghost represents the official position; when predicting health, the Official Ghost represents illness—divination uses lines flexibly according to the situation, which is the beauty of divination.)

求薦獎，而遇官文破壞，恐薦賢之不力，鬼象克世，慮獎餙之非真。世值空亡，求榮不遂，望擢難遷。謫官開復，亦同此推。（民間坊匾、旌表、冠帶、衣巾、鄉賢、鄉飲等事同類。）面聖上書，叩閽獻策，遁不可遇也。見六沖而上下睽隔，受五克而披君逆鱗，五位傷而忠言逆耳。若條陳於將相，喜官興而忌克世也。（五克謂五爻克世，五位，謂五爻空破絕散也。）

Seeking recommendation and promotion, if the official line or the document line is damaged, it is likely that those recommending virtuous people will not exert effort. If the official ghost line harms the world line, there is concern that the reward and commendation are not sincere. If the world line is in the state of empty亡, seeking honor will not be achieved and promotion will be difficult. For an official who has been demoted seeking reinstatement, the same reasoning applies. (Note: Seeking things like牌坊匾额,旌表,冠带,衣巾,乡贤名分, and乡饮酒礼 in the folk context all fall under the same category.) Submitting a memorial to the emperor or appealing directly to the throne to present strategies, if the《遁》hexagram appears, it is not auspicious. Encountering the six clashes indicates a separation between superiors and subordinates; being harmed by the fifth line signifies offending the emperor's anger; the fifth line being injured represents advice that is contrary to the emperor's will. If making suggestions to ministers or high officials, it is favorable for the official line to be strong and unfavorable if it harms the world line. (Note: The term 'five line harm' refers to the fifth line being in an empty, broken, absolute, or scattered state.)

夫在任而防參罰，惡子動而好官興，世空則離任。離任而慮後患，好子動而惡官興，世空則無事。大計之問，求官鬼之無瑕，索世爻之有氣，官臨日月生扶，定膺卓意廉能之選，子孫動而有降職之憂，兄弟搖而有罰傣之議，兼逢官破，致仕還鄉。養親給假，告病休官，若官克世而被惡，官爻破絕空散，誰明高蹈之懷，世象隨墓助傷，反受風塵之縛。任亂地而求身安，隨墓助傷、世窮鬼發非祥，任危邦而求爵顯，官隆世實則吉。（設如治河防決，忌鬼動鬼克，抽稅徵商，忌應空財壞。考卷有瑕用父母，徵徭無用妻財，在占者志此用此，志彼用彼也。）

When in office and fearing being impeached or punished: evil is when the children' s line is activated, good is when the official ghost line is strong; if the world line falls empty, one will have to resign. If already resigned and worrying about future consequences: good is when the children' s line is activated, evil is when the official ghost line is strong; if the world line falls empty, there will be no trouble. When divining about a major assessment: the official ghost line should be flawless and the world line should have strength; if the official line is on the day or month and receives support, one will certainly be selected as outstanding and clean. If the children' s line is activated, there is worry of demotion; if the siblings line is activated, there is talk of penalty on salary; if the official line also meets the month break, one must retire and return home. When divining about requesting leave to care for parents, or resigning due to illness: if the official line overcomes the world line, one will be disliked by superiors; if the official line is broken, in decline, falls empty, or is scattered, who can understand my desire to retire and live in seclusion? If the world line meets the official line entering the grave, assisting the official line to injure the body, one will still be tied down by worldly affairs. When serving in a chaotic place and seeking safety: encountering the official line entering the grave, assisting the official line to injure the body, or the world line being poor while the official line is activated, are all inauspicious. When serving in a dangerous country and seeking promotion: if the official line is strong and the world line is full, it is auspicious. (Note: For example, in managing a river to prevent a breach, one should avoid the official ghost line being activated or overcoming the world line; in levying taxes and collecting commerce, one should avoid the response line falling empty or the wealth line being ruined. If there are flaws in the exam paper, use the parents line; if there is no result in conscripting labor, use the wealth line. In short, whichever aspect the diviner focuses on, use the corresponding useful god.)

凡公揭參疏，猶詞訟也，先占上意從違，次考應爻生克。何時交代，官鬼墓絕、子孫生值以為期；何時官來，毋拘士庶僚役，官鬼生旺以為實。覓人代署，應空誰為代之，或從官，或從人，用爻當晰也。（官來，指其爵也，人代，指其人也，用爻微細如此。）

Whenever someone publicly reports a case or submits a memorial to impeach someone, it is similar to divining a lawsuit. First, determine whether the superior's opinion will be approved or rejected. Then examine the response line and its interactions of generation and destruction. If the question is about when the official will resign, use the day when the official ghost enters its tomb or reaches its end, and when the children line receives support. If the question is about when a new official will take office, regardless of whether the person seeking the divination is a scholar, commoner, or colleague, use the time when the official ghost is strong and flourishing as the actual time. If looking for someone to take over the official position, if the response line is empty, there will be no one to replace you. Here, either the official line or the human affairs line is used as the response line, and the useful god must be clearly distinguished. (Note: Asking about 'official coming' refers to the position, while asking about 'person taking over' refers to the person—this level of distinction in selecting the useful god is very precise.)

太醫、僧綱、道紀，所喜惟官旺財備，所戒乃鬼克世空，以及隨助也。）（凡占雜職皆同此。）衙門裁革，止察官爻，公議短長，惟求鬼象，國務行止，專從五位也。（官旺則不裁。公議將行之事，鬼破則中止。興革損益，得君命為行止，五爻克世，則不行也。）

Divination for positions such as the Imperial Medical Office, Buddhist Patriarchate, and Taoist Records Office: what is favorable is the official line being prosperous and strong, and the wealth line being complete. What is to be avoided is the official ghost overcoming the world line, the world line falling into emptiness, following the ghost into burial, and assisting the ghost to injure the body. (Note: this applies to divination for all miscellaneous official positions.) Divination for whether a government office will be abolished: only examine the official line. Divination for the merits and demerits of public opinion: only seek the image of the official ghost. Divination for whether state affairs will proceed or be halted: focus solely on the fifth line. (Note: if the official line is prosperous and strong, the office will not be abolished. If the official ghost meets the breaking line, the matter will be halted. For matters of promoting benefits and removing evils, or adjusting systems, the decision depends on the imperial decree; if the fifth line overcomes the world line, the matter will not proceed.)

古之治國者，莫難於知人，知人善任，而庶事有濟，況於營家治生者乎？任僕以財為用，任人以應為尊，三沖則鮮克有終，克世則中懷不利。任長以父，任幼以子，任士以福，任臣以應，因其任而為用也。以生世為忠良，克世為奸惡，空則無能，或不為我力，散則無心，或不從我用，破不一向，絕不先勞也，縱生世而不得其力。任文以父，任賈以財，任畜牧以子孫，任交遊以兄弟，而應象皆不可病。蓋應為根本，藝為枝葉，應空破，雖父旺而不文。

In ancient times, governing a country was most difficult when it came to knowing people. Only when one could recognize people's abilities and assign them appropriately could things be accomplished. How much more so for those managing their households or making a living? When employing servants, the wife's wealth line is the useful god. When employing outsiders, the response line is most important. If there is a six clash, few can have a good ending. If the useful god overcomes the world line, that person is harmful to me. When employing elders, use the parents line; when employing younger people, use the children line; when employing scholars, use the children line; when employing subordinates, use the response line—choose the useful god according to the person's status. If the useful god generates the world line, that person is loyal and virtuous. If the useful god overcomes the world line, that person is deceitful and wicked. If the useful god is empty, that person is incapable or unwilling to exert effort. If the useful god is scattered by a clash, that person is indifferent or does not obey. If the useful god is broken, that person lacks determination. If the useful god is in a state of decline, that person is unwilling to exert effort first—these situations even if the useful god generates the world line, the person's actual strength cannot be obtained. When employing scholars, use the parents line; when employing merchants, use the wife's wealth line; when employing those who raise livestock, use the children line; when employing those who travel and socialize, use the siblings line. The response line is fundamental, while skills are like branches. If the response line is empty or broken, even if the parents line is strong, that person cannot be competent in literary matters.

六親之推，父母為才能，弟兄為詭詐，子孫為善良，妻財為術技，官鬼為強梁也。先忠後侫者，子化官，先奸後義者，鬼化財也。（必因生克，而後言吉凶。）六神之推，帶青龍而生，則得彈鋏之賢，隨青龍而克，則惟藏刀之詐。虎生世者，剛而直，虎克世者，勇而暴。雀生世者，辯而忠，雀克世者，侫而奸。武生世者，智而敏，武克世者，巧而賊。騰蛇生克，分損益之虛浮，勾陳克生，分善不善之遲滯也。（若來生世，雖凶亦吉，如來克世，雖吉為凶。）

From the Six Relations: the Parents'爻 indicates someone with ability, the Brothers'爻 indicates someone cunning, the Children'爻 indicates someone kind, the Wealth'爻 indicates someone with skills, and the Official Ghost'爻 indicates someone domineering. If the Children'爻 transforms into the Official Ghost'爻, it indicates someone who starts loyal but later becomes deceitful. If the Official Ghost'爻 transforms into the Wealth'爻, it indicates someone who starts deceitful but later becomes righteous. (Note: it is also necessary to combine with the relationships of generation and overcoming before determining fortune or misfortune.) From the Six Spirits: if the Useful God is supported by the Azure Dragon and generates the World Line, it indicates obtaining a virtuous person like Feng Xuan, who recommended himself by playing the zither. If the Useful God is supported by the Azure Dragon and overcomes the World Line, it indicates a deceitful person who is cunning behind a smiling face. If the White Tiger generates the World Line, the person is strong and upright; if the White Tiger overcomes the World Line, the person is brave but fierce. If the Vermilion Bird generates the World Line, the person is eloquent and loyal; if the Vermilion Bird overcomes the World Line, the person is eloquent but deceitful. If the Black Tortoise generates the World Line, the person is intelligent and quick; if the Black Tortoise overcomes the World Line, the person is crafty and sly. The relationship of the Teng Snake (Winding Snake) between generation and overcoming distinguishes whether the result is beneficial or harmful, and whether the person is superficial. The relationship of the Gou Chen (Hook Star) between generation and overcoming distinguishes whether the person is virtuous or not, and whether the person is slow and dull. (Note: if a spirit generates the World Line, even if it is a凶神 (malevolent spirit), it is favorable; if it overcomes the World Line, even if it is a吉神 (benevolent spirit), it is unfavorable.)

動於八宮，則察八宮之情，坐於五行，則推五行之性，星煞詳之，衰旺考之，則人之賢不肖，可藉蓍而得也。（八宮專論獨發，五行六神諸星，惟論用爻所值，如動於乾，生世為剛健，克世為驕恣；發於坤，生世為柔順，克世為阿逢；在震，生世為正直，克世為暴戾；在巽，生世為伶俐，克世為風從；在坎，生世為智巧，克世為奸險；在離，生世為明識，克世為浮燥；在艮，生世為篤實，克世為疑滯；在兌，生世為和悅，克世為諂侫。

The Useful God (用神) moving in which palace should be examined in that palace's nature; sitting in which Five Phases (五行) should be analyzed according to that Five Phases' characteristics. Then, carefully reviewing the stars and evils, and examining the decline or strength, one can know whether a person is virtuous or not through the divination with the yarrow stalks (蓍卦). (Note: The eight palaces focus on the unique爻 that is expressed; the Five Phases, Six Spirits (六神), and various stars are only considered according to the爻 that the Useful God occupies. For example, if the Useful God moves in the Qian Palace (乾宫): supporting the world (生世) indicates strength and integrity, while overcoming the world (克世) indicates arrogance. If it is in the Kun Palace (坤宫): supporting the world indicates gentleness and compliance, while overcoming the world indicates flattery. In the Zhen Palace (震宫): supporting the world indicates righteousness, while overcoming the world indicates brutality. In the Xun Palace (巽宫): supporting the world indicates cleverness, while overcoming the world indicates being fickle. In the Kan Palace (坎宫): supporting the world indicates wisdom, while overcoming the world indicates cunning. In the Li Palace (离宫): supporting the world indicates clarity, while overcoming the world indicates restlessness. In the Gen Palace (艮宫): supporting the world indicates sincerity, while overcoming the world indicates suspicion and hesitation. In the Dui Palace (兑宫): supporting the world indicates harmony and joy, while overcoming the world indicates flattery.)

水之為賢曰智，為不肖曰賊；火之為賢曰急，為不肖曰縱；木之為賢曰慈，為不肖曰懦；金之為賢曰剛毅，為不肖曰強橫；土之為賢曰敦信，為不肖曰愚蠢也。驛馬之生也，勤於趨走，克也，數於往來；天財之生也，善於生息，克也，善於貪攘；官符之生也，長於智謀，克也，長於訟斗；咸池之生也，能於工技，克也，溺於酒色。生世，則有益於己而為賢，克世，則有損於己而為不肖。

Those belonging to the Water element have the advantage of being intelligent, but the disadvantage of being阴贼 (scheming and secretive); those belonging to the Fire element have the advantage of being agile, but the disadvantage of being unrestrained; those belonging to the Wood element have the advantage of being kind and generous, but the disadvantage of being weak; those belonging to the Metal element have the advantage of being resolute and strong-willed, but the disadvantage of being domineering; those belonging to the Earth element have the advantage of being sincere and trustworthy, but the disadvantage of being dull. If a person is born with the Post Horse (驿马) aspect, they are diligent in travel; if it overcomes the person, they are fickle and changeable. If a person is born with the Heavenly Wealth (天财) aspect, they are good at managing and increasing wealth; if it overcomes the person, they are greedy and plundering. If a person is born with the Official Seal (官符) aspect, they are skilled in strategy; if it overcomes the person, they are prone to litigation and disputes. If a person is born with the Salty Pool (咸池) aspect, they are skilled in craftsmanship; if it overcomes the person, they are addicted to alcohol and lust. In summary, being born with an aspect that benefits oneself is virtuous, while being overcome by an aspect that harms oneself is base.

（內詳喜怒害助測物）事多蒙昧，跡涉嫌疑，人心之誠偽喜怒，物象之有無完缺，善筮者，亦可以意得之。故筮誠偽者，專察用象，疏則用應，親察六親。用空則不實，用破散則非真，用絕則其習不堅，用動則其操不篤。化於生扶子孫，善而可親，化於克沖官鬼，惡而宜避。測人喜怒，用神沖剋世爻，則怨惡相加，空散破絕，則憂喜無實；居白虎而生世，怒而不遷，居青龍而克世，喜不相及；卦沖而爻生，外怒而內悅，卦合而爻克，先喜而後嗔。喜怒之占，生克為重，沖合為輕。

This chapter details various questions such as joy and anger, whether something is harmful or helpful, and measuring objects. Matters are often ambiguous and unclear, with actions involving suspicion. The sincerity or deceit of people's emotions, and the presence or absence of things, can be discerned by skilled diviners through the meaning of the hexagram. Therefore, when judging a person's sincerity or deceit, one should examine the image of the useful god (用神). For those with distant relationships, the response line (应爻) is used; for those with close relationships, the six relations (六亲) are considered. If the useful god falls into the empty position (空), it indicates insincerity. If the useful god is broken (破) or scattered (散), it shows lack of genuine intent. If the useful god is in the absolute decline (绝), it suggests weak moral integrity. If the useful god is active (发动), it indicates instability. If the useful god transforms into a爻 that generates and supports (生扶) or relates to children (子孙), the person is kind and approachable. If it transforms into a爻 that clashes and controls (克冲) the official ghost (官鬼), the person is dangerous and should be avoided. When measuring a person's joy and anger, if the useful god clashes or controls the world line (世爻), it indicates hostility towards oneself. If the useful god is empty, broken, scattered, or in decline, then joy and sorrow are not genuine. If the useful god is in the white tiger (白虎) and generates the world line, it means anger but not directed at oneself. If it is in the azure dragon (青龙) and controls the world line, it means joy but not for oneself. If the hexagram encounters six clashes (六冲) and the爻 generates oneself, it means external anger but internal joy. If the hexagram encounters six harmony (六合) and the爻 controls oneself, it means initial joy followed by anger. When judging joy and anger, the emphasis is on generation and control, while clash and harmony are secondary.

筮為我害乎，克世者是，筮為我助乎，生世者是，然逢空破散絕，則損益咸虛。測物有象，父像文書，財像珍寶，鬼像妖孽，子孫像飛走之物，兄弟像工力之事。有無完缺，以用神衰旺、虛實、破散斷之，則物無遁情矣。

To determine if someone is harmful to you, look for the one that controls the World Line. To determine if someone is helping you, look for the one that generates the World Line. However, if it is in an empty, broken, scattered, or extinct state, then whether it harms or benefits you becomes meaningless. When measuring objects, each has its own symbolic meaning: the Parents' Line represents documents, the Wealth Line represents treasures, the Official Ghost Line represents strange creatures, the Children's Line represents birds and animals, and the Siblings' Line represents man-made objects. As for the presence, completeness, or absence of an object, it is determined by the strength, reality, or brokenness of the Useful God. In this way, objects cannot hide from interpretation.

（內詳僱工倩人去惡防奪防非防病諸問）凡占收僱，三沖不久。收僕備驅役之使，財為用神，是以財神空，身雖從而心不向，財神破散，輕疾病而重喪亡，財神絕衰，不得其用，財神旺而生合世身者，此手足以奉腹心，財神旺而克沖世者，此幹僕而加弱主。故未收而占臧否，止忌三沖財病，雖克不嫌；已收而占去留，亦忌三沖財動，克世當去。（未收之時，財疲生世，吉而不吉，財健克世，凶而不凶。已收之後，如問忠奸去留，克世則負己，生世則盡公，豈能執吉神克世不凶乎？）

This chapter details various questions such as employing servants, hiring people, dismissing bad servants, preventing being robbed, avoiding causing trouble, and preventing illness. When predicting the hiring and keeping of servants, if six clashes appear, it indicates the employment will not last long. When purchasing a servant for service, the wife's wealth is the useful god. If the wife's wealth falls into emptiness, the person may come but will not be loyal; if the wife's wealth meets destruction, it may cause minor illness or serious death; if the wife's wealth is in decline, it will be of no use. If the wife's wealth is prosperous and strong and generates and harmonizes with the world line and body line, it indicates a loyal and devoted servant. If the wife's wealth is prosperous and strong but clashes with the world line, it indicates a capable servant who oppresses a weak master. Therefore, when predicting before hiring, only six clashes and the wife's wealth being in poor condition should be avoided, even if it controls the world line, it is not a problem. When predicting after hiring whether to keep or dismiss, the same applies: avoid six clashes and the wife's wealth being active, and if the wife's wealth controls the world line, it is time to dismiss. (Note: Before hiring, if the wife's wealth is weak but generates the world line, it seems good but is actually not; if the wife's wealth is strong and controls the world line, it seems bad but is actually not. After hiring, if asking about loyalty or whether to keep or dismiss, controlling the world line means being unfaithful, and generating the world line means being loyal. How can we rigidly follow the idea that a good god controlling the world line is not bad?)

察其性情，專於用象，金剛、火強、水智、木仁、土信也。青龍能文，朱雀能言，白虎暴戾而元武奸，勾陳遲鈍而騰蛇浮也。八宮辨之，諸星配之。（用爻獨發而論也，在乾志高，在坤性順，震直巽奸，坎暗離明，艮訥兌侫也。角有蛟志，尾有虎性，奎有狼心，星有驥德也。隨生克衰旺，而言吉凶。）

Observe his nature by looking at the images formed by the lines: if it belongs to the metal element, it is strong and resolute; if it belongs to fire, it is fierce and powerful; if it belongs to water, it is intelligent and resourceful; if it belongs to wood, it is benevolent and kind; if it belongs to earth, it is trustworthy and loyal. Those with the image of Qinglong are eloquent; those with Zhuque are talkative; those with Baihu are fierce and cruel; those with Yuanwu are cunning and deceitful; those with Gouchen are dull and slow; those with Tengshe are restless and impulsive. Then use the eight palaces to distinguish and the constellations to match. (Note: This refers to the case where a single line is used. If the line is in the Qian palace, the ambition is high; if in the Kun palace, the nature is gentle and compliant; if in the Zhen palace, it is upright; if in the Xun palace, it is cunning; if in the Kan palace, it is dark and secretive; if in the Li palace, it is bright and open; if in the Gen palace, it is dull and slow; if in the Dui palace, it is flattering and sycophantic. Those with Juxu have the ambition of a dragon; those with Weixu have the nature of a tiger or wolf; those with Kuixu have the heart of a wolf; those with Xingxu have the virtue of a swift horse. Then determine fortune and misfortune according to the generation, overcoming, decline, and strength of the elements.)

游魂用空者，則有逃亡之變，歸魂用破者，則有回贖之嫌。二父二官，事或兩頭之繫，三刑三破，身常四體之災。世空我疑，間動防阻也。（三破，謂歲月日之破。）僱倩人工，則應為用神，應破絕則不能美其終，應空散而不能謀其始，三沖無定，克世無良。倩蠶織之婦，婦女從財，財不可壞，僱倩從應，應不可病。應來克世，恐害吾事，合沖變沖，不可久留，八純六沖，不可暫用也。欲其去，應克世而不去，欲其來，應受阻而弗來。人可信矣，不為奪乎，應克世而被爭；人可用矣，不受非乎，官動官克而被訟；人可用矣，不有病乎，命墓、應壞、鬼動而患病。

When a divination shows a ghostly phase and the useful god falls into an empty position, the servant may run away; when it shows a returning phase and the useful god meets a break, there is a suspicion that he might be reclaimed by the original owner. The divination has two parents and two official ghosts, suggesting the matter may involve two sides; encountering three punishments and three breaks indicates that the person may suffer from injuries to his limbs. The world line falling into an empty position shows my own doubt, and the intermediate line moving suggests someone may interfere. (Note: "three breaks" refers to the break of the year stem, the month builder, and the day branch.) When hiring craftsmen, take the response line as the useful god: if the response line meets a break and is in a state of decline, he cannot complete the task; if the response line falls into an empty position and is scattered, he cannot even start; if it meets six clashes, his staying or leaving is uncertain; if the response line overcomes the world line, the person is unreliable. For women engaged in silk reeling and weaving: women are represented by the wealth line, and the wealth line must not be damaged; hiring is represented by the response line, and the response line must not be in a bad condition. If the response line overcomes the world line, it may harm my affairs; if there is a clash at the combination or it produces six clashes, the person will not stay long; if it is an eight pure hexagram or a six clash hexagram, even temporary use is impossible. If you want to send him away, and the response line overcomes the world line, he will not leave; if you want to call him in, and the response line is blocked, he will not come. Is this person reliable? If the response line overcomes the world line, he will be contested. Is this person suitable to use? If the official ghost moves and overcomes the world line, he will get into legal trouble. Is this person suitable to use? If his birth stem is buried, the response line is in a bad condition, and the official ghost moves, he will get sick.

（內詳干謁囤積賈肆托本寄貨公門博戲借貸覓物訂會巫醫優娼工技緣募迎客脫產行險索逋奪報發伏造作脫置諸問）凡趨利之占，皆以妻財為用，因事而求，偶兼他象，是故干謁宜官，財官不可喪氣，商旅忌鬼，官鬼豈宜交重。（行商若財爻旺相，或鬼動不值雀武蛇虎，亦為有利，倘妻財空破，即應訟盜驚災。）

This chapter details various matters such as petitioning officials, stockpiling goods, opening shops, seeking partners for business, consignment of goods, seeking profit through official channels, gambling, lending and borrowing, searching for lost items, forming partnerships, divination and medicine, entertainers and prostitutes, craftsmen and skills, fundraising through begging, welcoming merchants, selling off property, taking risks for profit, collecting debts, competing for rewards, uncovering hidden treasures, using others to create things, and selling or acquiring goods. In all divinations concerning profit, the wife's wealth (妻财) is considered the useful god (用神). Depending on the specific matter being divined, other yao (lines) may occasionally be used as well. Therefore, when petitioning officials or powerful people, the official ghost (官爻) should be used, and both the wealth and official ghost lines should not be in a weak or unfavorable state. For merchants, the official ghost should be avoided, and the official ghost should not be overly active. (Note: If the wife's wealth is prosperous and strong, even if the official ghost is active without the presence of the Vermilion Bird (朱雀), Black Tortoise (元武), Flying Snake (腾蛇), or White Tiger (白虎), it is still considered favorable. However, if the wife's wealth is empty or broken, the outcome should be related to lawsuits, theft, fear, or misfortune.)

囤積審脫時衰旺，養育種植類之。脫於春者，宜木象之乘財，售於冬者，惡火爻之為用。（當考所筮之時，亦宜財神有生扶，無破壞，後復遇時，方得厚利，倘占時原屬破散，失救援，縱後遇時，亦利薄也。）財審有蒂，遇時則芳，財神無根，遇時亦常。脫地有定則考時，脫時無定則隨占。（如賈肆之業，止論時下占財衰旺，不可以後來日時為應。）

When storing goods, one should examine the strength and decline of the appropriate time for selling; the same applies to breeding and planting. If selling in spring, it is favorable for the wealth element to be in the wood aspect; if selling in winter, it is unfavorable for the fire element to act as the useful god. (Note: One should also examine the current situation of the divination: the wealth element should be supported and not destroyed. Only when it meets the right time later can one gain substantial profit. If the wealth element was already broken and without support at the time of divination, even if it meets the right time later, the profit will be small.) If the wealth element has a root, it will flourish when the right time comes; if the wealth element has no root, it will be ordinary even when the right time comes. If the place for selling is already determined, then examine the time; if the time is not determined, then refer to the time of the divination. (Note: For those running shops or businesses, only the current strength and decline of the wealth element at the time of divination should be considered, not future days.)

賈肆之問，亦利久長；托本寄貨之問，又利始終。故三沖有始而無終，應爻破散，先忠而後侫，應爻空絕，先親而後疏，應爻克世，懷叵測而侵沒也。四者有一，縱財無克破，亦弗用之。（凡占業得財神旺相，如無夥伴，雖遇三沖，但不久而亦有利可為，惟托寄遇沖，斷無終始，財雖旺相，不可行也。）

Divination for business ventures should emphasize longevity; for those relying on capital investment or consignment sales, it is even more important to have a beginning and an end. Therefore, encountering the Six Clashes indicates a beginning without an end; if the Response Line is broken, the person starts loyal but later becomes deceitful; if the Response Line falls into an empty position and is at its end, the relationship starts close but later becomes distant; if the Response Line overcomes the ruler, it suggests a hidden intention to take advantage. If any of these four situations occur, even if the Wealth line is not harmed or broken, it should not be used. (Note: If a divination for business shows the Wealth line being prosperous and strong, and there is no partner involved, even if the Six Clashes occur, the business may not last long but still be profitable; however, for those relying on capital investment or consignment sales, encountering the Six Clashes definitely means a beginning without an end, and even if the Wealth line is strong, it should not be used.)

趨利公門，當控官心喜怒，求財博戲，須詳應象克生。（官鬼空破，乃官不重也，若克世主有刑責，故財雖旺不吉。應爻克世，乃彼勝我也，財雖旺必先贏後輸。）借貸戒應空，是謂虛諾；覓物忌世空，是謂難得也。畋獵如之。（買貨若遇世空，妻財雖有在卦，亦主難買。）復觀所求，當分其用，飛走之靈，不用財而用子孫，衣服舟車之具，不用財而用父母。

Going to the government office to seek profit, one must understand the official's preferences and anger; gambling for wealth requires careful examination of the response line's generation and destruction. (Note: If the official ghost falls into an empty position and is broken, it indicates that the official holds little weight; if it overcomes the world line, it signifies legal punishment, so even if the wife's wealth is strong, it is not auspicious. If the response line overcomes the world line, it means the other side will win, so even if the wife's wealth is strong, one will first win and then lose.) Divination about loans should avoid the response line falling into an empty position, which indicates empty promises; divination about searching for lost items should avoid the world line falling into an empty position, which means it will be difficult to obtain; hunting is similar. (Note: If buying goods encounters the world line falling into an empty position, even if the wife's wealth is present in the hexagram, it indicates difficulty in obtaining the goods.) Now consider what is being sought, and determine the useful god accordingly: for things like birds and animals, the wife's wealth is not used, but the children are used; for items like clothing and vehicles, the wife's wealth is not used, but the parents are used.

訂會類於謀事，貞合沖則不聚，世應空則不會，財官陷則不成也，為人說合亦然。若筮得會，財當日月可獲也；若筮有終，三沖應壞克世非良也。（財當日月，如酉建丁酉日，占庚子日搖會，得水地比，果獲之是也。再如寅建乙卯日，占何時得會，遇豐之離，其後午月方獲，是財當月也。餘仿此。）

Establishing a society (a form of mutual funding among people called "hui") is similar to divining about planning matters. If the primary hexagram shows Six Harmony (Six Harmony) but the harmonious position meets a clash, the gathering will not come together. If the world and response lines are empty, the society will not be formed. If the wealth line and official line are in decline, the matter will not succeed. This also applies when helping others to arrange such a society. If the divination is about whether one can join the society, the wealth line being aligned with the day builder or month builder indicates success. If the divination is about whether the society can be completed, encountering six clashes and the response line being damaged and overcoming the world line is unfavorable. (Note: The phrase "wealth on day and month" refers to situations like when on a Dingyou day in the month of You, one divines about a Gengzi day and gets the hexagram Water Earth "Comparison," which indeed results in success. Another example is when on a Yimao day in the month of Yin, one divines about when to join and gets the hexagram "Great Illumination" changing to "Fire" — later, in the month of Wu, they joined, because the wealth line was aligned with the month builder. Other cases can be similarly inferred.)

巫醫之利也貴名譽，官鬼為專；優娼之利也貴皷舞，亦官鬼為務。工技之於人事也貴情好，忌應克世；僧道之於緣募也貴悅從，惡應爻空。行次迎客，彼空誰來；脫產求交，應空誰與也，交有所指，則同謀事矣。（或兼用官，或兼用應，而財神不可脫也。）

The profit of witches and doctors relies on reputation, and they focus on the Official Ghost. The profit of actors and courtesans relies on inspiring people's emotions, and they also focus on the Official Ghost. Artisans and craftsmen deal with people, and their value lies in good relationships; they should avoid the Response Line overcoming the Present Line. Monks and Taoist priests collect alms and raise funds, and their value lies in people's willingness to give generously; they should avoid the Response Line falling empty. Merchants on the road welcoming customers, if the Response Line falls empty, who will come? When selling property and seeking a transaction, if the Response Line falls empty, who will take it? If the transaction has a clear object, it is the same as divining for a matter. (Note: These may use the Official Line and the Response Line together, but Wealth is always involved.)

若行險求財，此非營生之本，未言其利，行明其害也。動傷隨墓而害大，應克世而途遇強梁，官克世而路遭羅網，鬼爻發動，虎臥當道。欲往何哉，加元武為寇盜之凶，加朱雀為鬥爭之患，勾陳為攔阻之人，騰蛇為風波之駭，白虎為災疾之危，惟青龍可以凶而吉也。（非分之求，凶多吉少，常身家俱殉，故有戒詞。）

Going against the natural order to seek wealth is not a proper way to make a living; before discussing its benefits, we must first explain its harms. If the moving line injures the body, or if one follows the official ghost into a tomb, the harm is great. If the response line overcomes the main line, one will meet strong adversaries on the way; if the official line overcomes the main line, one will face legal troubles; if the official ghost line moves, it means a tiger is in charge—where can one go then? If the official ghost is combined with the black tortoise, it indicates fierce bandits; if combined with the vermilion bird, it means disputes; if combined with the hook star, it means someone will block the way; if combined with the wind snake, it means unexpected disturbances; if combined with the white tiger, it means danger of illness or misfortune; only when combined with the azure dragon can misfortune turn into good fortune. (Note: seeking wealth in improper ways brings more misfortune than good, often leading to the destruction of one's family and property, hence this warning is established.)

索逋者，應克世為負心，奪報者，兄爻動為攘光。脫者宜動，留者宜靜，發伏藏者宜伏而現，假造作者宜變而建。（發伏，如開礦淘沙取藏之類。假造作，如木匠土工針線機織之類。財臨變爻，復值日月建為吉。）

When pursuing debts, if the response line overcomes the world line, it indicates the debtor is unfaithful. In disputes over rewards, if the siblings line is activated, it suggests someone has taken the credit. If you wish to let go, it is favorable to take action; if you wish to keep, it is favorable to remain still. When uncovering hidden treasures, it is favorable for them to emerge from concealment. When relying on others to accomplish tasks, it is favorable for them to be established through transformation. (Note: "Emergence from concealment" refers to activities such as mining, sifting sand, or retrieving buried items. "Relying on others' work" refers to tasks like carpentry, masonry, sewing, or weaving. If the wealth line is associated with a changing line and coincides with the day builder or month builder, it is auspicious.)

財逢合而當遇，財逢沖而當起，貨人宜衰則易買，貨出宜旺則得價，財逢生旺當徵貴，財逢衰病當徵賤也。（此言貨價貴賤，收發之宜。）財爻絕，得生則脫，財爻空，得填則獲，財爻破，得補則復，財爻無，見時而得，財爻旺，墓庫而收，財爻衰，得旺則長也。化進神者日增，化退神者日減，利厚者財化生，利薄者妻化克也。（此言財爻生克補救之法。）

The wealth element encountering harmony indicates it can be encountered; the wealth element encountering conflict indicates it can be activated. Buying goods is suitable when the wealth element is weak, as weak wealth is easier to acquire; selling goods is suitable when the wealth element is strong, as strong wealth can be sold at a higher price. When the wealth element is prosperous and strong, it should be collected at a high price; when the wealth element is weak and sickly, it should be collected at a low price. When the wealth element reaches its decline, it can only be released with the help of a supportive element; when the wealth element falls into emptiness, it can only be obtained by filling it up; when the wealth element is broken, it can only be restored by replenishment. If the wealth element is not present in the hexagram, one must wait until it becomes valuable to obtain it. When the wealth element is prosperous and strong, it can only be held until it reaches the storage phase; when the wealth element is weak, one must wait until it turns strong to see growth. When the wealth element transforms into the advancing god, it increases daily; when it transforms into the retreating god, it decreases daily. Gaining substantial profit occurs when the wealth element is generated by a yao that benefits me; gaining minimal profit occurs when the wealth element is generated by a yao that harms me. (Note: This discusses the fluctuation of prices for goods and the appropriate timing for buying and selling.) When the wealth element reaches its decline, it can only be released with the help of a supportive element; when the wealth element falls into emptiness, it can only be obtained by filling it up; when the wealth element is broken, it can only be restored by replenishment. If the wealth element is not present in the hexagram, one must wait until it becomes valuable to obtain it. When the wealth element is prosperous and strong, it can only be held until it reaches the storage phase; when the wealth element is weak, one must wait until it turns strong to see growth. When the wealth element transforms into the advancing god, it increases daily; when it transforms into the retreating god, it decreases daily. Gaining substantial profit occurs when the wealth element is generated by a yao that benefits me; gaining minimal profit occurs when the wealth element is generated by a yao that harms me. (Note: This discusses the interactions of the wealth element with other elements and methods of correction.)

游魂財旺宜行，歸魂財衰宜止，六沖宜改圖而得利，六合宜需守而生財。坐世遂本地之求，居應稱他鄉之脫，現於間爻，中途反生息也。（此言脫貨之利。）財衰於內，買宜近鄉，財休於外，置宜遠所。衰而旺，其價先屈而後伸，旺而變衰，其物先金而後土也。卦無財而財且衰，價賤而不得買，卦無財而財且旺，價貴而不能買，惟現而衰，滿心得置，疊而旺，遂意得脫。（此言置貨之宜。）

When a divination shows a ghostly trigram and the wealth line is strong, it is suitable to travel; when it shows a returning trigram and the wealth line is weak, it is advisable to stop. When encountering six clashes, one should change plans to gain benefit, but when encountering six harmonies, one should wait patiently to gain wealth. If the wealth line is on the world line, one should seek profit locally; if it is on the response line, one should go to another place to make transactions; if it appears in the intermediate line, one can gain profit during the journey. (Note: This refers to the benefit of selling goods.) If the wealth line is weak within the inner trigram, it is better to buy goods nearby; if it is weak in the outer trigram, it is better to purchase goods from afar. If the wealth line first weakens and then strengthens, the price will first be low and then high; if it first strengthens and then weakens, the goods will first be very expensive and then very cheap. If there is no wealth line in the divination and the wealth line is weak, the price may be low but one cannot buy; if there is no wealth line in the divination but the wealth line is strong, the price may be high but one cannot afford it; only when the wealth line appears and is weak can one buy with satisfaction; only when the wealth line appears multiple times and is strong can one sell with satisfaction. (Note: This refers to the suitability of purchasing goods.)

脫貨何為吉方，財生之處也，獨發求宮，重見求屬。置貨何為吉方，世生之所而已。（此言置脫吉方。）問何貨為善，無是法也，當分類占之，間有筮焉。財旺則以妻財所屬，財病則以子孫所屬，五行六神而考也。類金者玉石像焉，類水者魚鹽像焉，類火者陶冶像焉，類木者百果像焉，類土者五穀像焉。青龍木利，喜慶為用也，白虎金利，喪屠為用也，元武水利，酒食為用也，朱雀火利，市肆為用也，騰蛇土利，出入為用也，勾陳人事之利，農田為用也。有指而求，無自妄也。（問者意屬何類，然後以象像之，萬弗自逞聰明，以妄言語而誤趨避也。）

When selling goods, the favorable direction is where the Wealth line (妻财) is supported. If the Wealth line appears alone, seek the direction of the hexagram it belongs to. If the Wealth line appears twice, seek the direction according to its Five Phases. When purchasing goods, the favorable direction is where the World Line (世爻) is supported. To determine which goods to trade, there is no fixed method; one should classify and divinate accordingly. Occasionally, it is possible to determine: if the Wealth line is prosperous and strong, determine according to the Five Phases it belongs to. If the Wealth line is weak, determine according to the Children line (子孙). Then examine the Five Phases and Six Spirits. For metal, take the image of jade and stone; for water, take the image of fish and salt; for fire, take the image of pottery and metalworking; for wood, take the image of fruits; for earth, take the image of grains. The Azure Dragon (青龙) belongs to wood and signifies benefits from celebrations; the White Tiger (白虎) belongs to metal and signifies benefits from funerals and slaughter; the Black Tortoise (元武) belongs to water and signifies benefits from food and drink; the Vermilion Bird (朱雀) belongs to fire and signifies benefits from markets; the Coiling Snake (腾蛇) belongs to earth and signifies benefits from transportation and trade; the Gou Chen (勾陈) signifies benefits from human affairs, using farmland as the reference. One must have a clear intention before seeking guidance; one must not make arbitrary statements. (Note: First ask the person seeking divination which category they are interested in, then take the corresponding image; never be overconfident and make incorrect judgments that may mislead others.)

夫子孫生我財，喜有而有喜無，官鬼耗我財，吉安而不喜搖，兄弟克我財，喜靜而不喜動，父母為辛勞，喜抑而不喜揚。凡益財者宜其動，損財者宜其靜也。（此言六親喜忌。）傳言得萃，而經營折本，當為占者之戒云。（京子傳，以萃數缺無補，因戒占求財，興販尤忌。）

The Children can generate my Wealth, so I rejoice at its presence and do not rejoice at its absence; the Official Ghost consumes my Wealth, so I prefer its stability and do not rejoice at its movement; the Siblings harms my Wealth, so I prefer its stillness and do not rejoice at its activity; the Parents represent toil, so I prefer their suppression and do not rejoice at their prominence. Whatever can increase wealth should be active, and whatever can diminish wealth should be still. (Note: This discusses the preferences and aversions of the Six Relations.) It is said that if the《萃》hexagram is divined and business suffers a loss, it should serve as a warning to the diviner. (Note: According to Jing Fang's tradition, the《萃》hexagram indicates a lack that cannot be compensated, thus warning those seeking wealth, especially those involved in trade, to be cautious.)

（內詳種植召耕佃田耕牛蠶利葉價諸問）田之用財，言其耕得也，桑之用子，言其育利也，是故占西成之稔，財實則豐，財虛則荒也。所以五穀熟，為財爻之有助，百果成，為妻象之無傷。卦驗得豐，古稱大有。

This chapter details questions regarding planting, hiring people to farm, renting land, oxen for plowing, raising silkworms, and the price of mulberry leaves. When divining about land, the wife's wealth line is used, referring to the income from farming. When divining about mulberry trees, the children line is used, referring to the profit from raising silkworms. Therefore, to divinate the abundance or scarcity of autumn harvests: if the wife's wealth line is strong, there will be a bountiful harvest; if the wife's wealth line is weak, there will be a poor harvest. The ripening of five grains indicates that the wife's wealth line has support; the bearing of a hundred fruits indicates that the wife's wealth line has not been harmed. According to the divination from the hexagram, if the hexagram is 丰 (Prosperous), it is called a great harvest.

夫官鬼天殃也，殃不宜作，作則為稼穡之害矣。是故火鬼動，而司亢旱，水鬼發，而司淹沒，土司蟻，金司蝗，木司風，而及萎秕也。初爻田也，二爻種也，三爻為秧，四爻為苗，五為穀子，上為耕夫，鬼發於是，則為是災。鬼發初而田原瘠，鬼發二而種復植，三爻鬼動而荑稗欺，四爻鬼發而蟲蠹疾；風雨阻其結也，五象鬼興，病厄困其力也，六爻鬼作。

Official Ghosts are calamities sent down by Heaven, which should not be allowed to manifest. Once they do, they become a disaster for crops. If the Official Ghost of fire is activated, it indicates severe drought; if the Official Ghost of water is activated, it indicates flooding; if the Official Ghost of earth is activated, it indicates ant infestation; if the Official Ghost of metal is activated, it indicates locust plague; if the Official Ghost of wood is activated, it indicates strong winds, leading to withered crops and empty grains. The first line represents the field, the second line represents the seeds, the third line represents the seedlings, the fourth line represents the plants, the fifth line represents the grain ears, and the top line represents the farmer. When the Official Ghost is activated on a particular line, it causes disaster in that particular area. If the Official Ghost is activated on the first line, the field is already barren; if on the second line, the seeds need to be replanted; if on the third line, weeds suppress the crops; if on the fourth line, pests cause disaster; if on the fifth line, wind and rain hinder the grain from maturing; if on the top line, illness and misfortune hinder human labor.

若夫稻宜早晚，種宜蔬果麻豆，皆察財象逢時。春樹而秋收者，金財之宜，夏植而冬遂者，水財之利也。召人之耕，應為彼，財為息也。應爻空破散絕，則荒吾田，財爻空破散絕，則薄我息，克世則負己，三沖而無恆，惟應生合而財旺相，則得上農之助。若耘人之田，惟以財為利。筮耕牛，五爻、子爻不可病也，鬼爻不可動也，爻屬、生屬不可入鬼也。（病謂破空，生屬即丑爻也，爻屬，五為牛也，值鬼有病。）

As for rice, it is divided into early and late rice, and crops are divided into vegetables, fruits, hemp, and beans. We must examine whether the wife and wealth line (妻财) is timely. For crops planted in spring and harvested in autumn, the metal type of wife and wealth is suitable; for crops planted in summer and harvested in winter, the water type of wife and wealth is beneficial. If people are invited to till the land, the response line (应爻) represents that person, and the wife and wealth line represents the harvest. If the response line is empty, broken, scattered, or at its end, that person will let my land become fallow. If the wife and wealth line is empty, broken, scattered, or at its end, my harvest will be poor. If the response line overcomes the world line (世爻), that person will betray me; if the response line meets six clashes (六冲), that person lacks perseverance. Only when the response line generates and harmonizes with the world line and the wife and wealth line is prosperous and strong, will I get the help of an excellent farmer. If you are farming for someone else, then only the wife and wealth line is considered as profit. For divining about a plough ox, the fifth line and the children line (子孙爻) must not be in a bad condition, the official ghost line (官鬼爻) must not be active, and the line representing the ox and its zodiac sign must not fall into the official ghost line. (Note: "being in a bad condition" refers to being empty and broken; "birth and zodiac" refers to the ox's zodiac sign, which is the ox (丑爻); "line's zodiac" refers to the fifth line representing the ox — if it falls into the official ghost line, it is considered in a bad condition.)

是故蠶以子為用，實則多獲，虛則少成，蓋子孫空破，而憂筐簇之虛，福德生扶，而喜結繅之實。筮坎兌者，雖子旺而徒勞，筮艮離蠱咸者，雖子衰而倍常也。官鬼蠶之病也，病不可發，或現於卦，或現於爻，或現於五屬，或現於六神，因事以趨，隨事以避。是以坤艮之鬼，其室不宜，乾兌之鬼，其釜不利，巽震驚風雷之暴，坎離恐水火之殃也。

Rearing silkworms uses the Children as the Useful God: if the Children are strong, the harvest is abundant; if the Children are weak, the harvest is small. If the Children fall into vacancy and are broken, there will be worry about empty silkworm baskets and clusters. If the Children receive support and generation, there will be joy in a rich cocooning and silk production. If the divination shows the Kan and Dui hexagrams, the Children may be strong but the result is still in vain. If the divination shows the Gen, Li, Gu, and Xian hexagrams, the Children may be weak but the harvest can still be doubled. The Official Ghost is the illness of the silkworm; the illness must not be activated. It may appear in the hexagram structure, or in a particular line, or in the Five Phases, or in the Six Spirits. One should go towards or avoid according to what is indicated. Therefore, if the Official Ghost appears in the Kun or Gen trigrams, the silkworm house is not suitable; if it appears in the Qian or Dui trigrams, the pot for boiling cocoons is not favorable; if it appears in the Xun or Zhen trigrams, there is fear of wind and thunder disasters; if it appears in the Kan or Li trigrams, there is fear of water and fire calamities.

初爻之鬼，病在種也，上爻之鬼，病在繭也，二為箱，蠶細之時也，五為筐，蠶大之日也，鬼發於是，豈無變乎？三爻人也，四爻葉，鬼發於是，豈非人困而葉悴乎？（何宮何爻，鬼動益甚。）

The official ghost in the first line affects the silkworm eggs; the official ghost in the top line affects the silkworm cocoons; the second line represents the silkworm rearing box, which is when the silkworms are still small; the fifth line represents the silkworm basket, which is when the silkworms have grown larger—how can there not be trouble when the official ghost appears in these lines? The third line represents people, and the fourth line represents mulberry leaves—when the official ghost appears in these two lines, is it not the case that people are in distress and the mulberry leaves wither? (Note: When the official ghost moves in a particular palace and line, the harm is even greater.)

水傷溼曰青，金傷飢曰白，火傷熱曰焦，木傷風曰折，土傷氣曰黃，鬼發於是，則有是病。（此釋鬼限五行之義，青謂溼青，白謂亮白，焦謂細小，折謂軟死，黃謂痿黃也。）龍不可以聞歌唱，雀不可以見喧譁，虎不可以動悲泣，武不可以觸穢汙，勾陳不可以徒箱筐，騰蛇不可以歷傾覆。（此釋鬼現六神之義，如鬼現支神，則巳有蛇游，子有鼠舞，午為蟻食，酉為雞啄，亦以戒焉。）

When the official ghost is associated with water, it harms the silkworms by dampness, causing them to turn green; when associated with metal, it harms them by starvation, causing them to turn white; when associated with fire, it harms them by heat, causing them to wither and shrink; when associated with wood, it harms them by wind, causing them to break; when associated with earth, it harms them by stuffiness, causing them to turn yellow. The illness that the official ghost brings depends on which of the five phases it is associated with. (Note: This explains the meaning of the five phases associated with the official ghost: "green" refers to turning green due to dampness, "white" refers to turning white, "withered" refers to becoming small, "broken" refers to dying soft, and "yellow" refers to turning yellow and withered.) If the official ghost is accompanied by the azure dragon, singing should not be heard in the silkworm house; if accompanied by the vermilion bird, loud noises should not be heard; if accompanied by the white tiger, crying should not be heard; if accompanied by the black tortoise, contact with filth should be avoided; if accompanied by the hook star, the silkworm boxes and baskets should not be left empty; if accompanied by the coiling snake, one should avoid experiencing overturning or falling. (Note: This explains the meaning of the six spirits associated with the official ghost. For example, if the official ghost appears in the earthly branch of Si, there will be snakes moving around; if it appears in Zi, there will be mice running around; if it appears in Wu, there will be ants eating the silkworms; if it appears in You, there will be chickens pecking at them; all of these should be avoided.)

復求得利者，專用妻財，復求同育、更種、買蠶、育所，專用子孫。（蠶財，以財為用，同育、更種、買蠶、育處，皆以子孫為用。）夫桑葉貨物也，是故財爻旺相，其貴如金，財爻休囚，其賤如土。蓋金土之貴賤，亦隨日月時而移也，月以月計，日以日計，時以時計，亦隨其占而考也，財旺於內，貴賣於近，財旺於變，貴於後也。（概占何時貴賤，以財旺之時為貴，財衰之時為賤。若計限時日月而卜，直以財旺為貴，財衰為賤也。遲早貴賤，以財旺之日月為貴，財衰之日月為賤。）

In addition, when seeking benefits from raising silkworms, the Wealth line is used exclusively. When seeking partnership in raising silkworms, exchanging silkworm eggs, buying silkworms, or searching for a place to raise silkworms, the Children line is used exclusively. (Note: The profit from silkworms is determined by the Wealth line; partnership, exchanging eggs, buying silkworms, and finding a place to raise silkworms are all determined by the Children line.) Mulberry leaves are goods, so when the Wealth line is prosperous and strong, the price of leaves is as valuable as gold; when the Wealth line is weak and confined, the price of leaves is as cheap as mud. This fluctuation of price also changes according to the year, month, day, and hour. If the question is asked about the month, calculate according to the month; if about the day, calculate according to the day; if about the hour, calculate according to the hour. It also depends on the specific question asked. When the Wealth line is strong within the inner trigram, the price is high nearby; when the Wealth line is strong in the changing line, the price is high later. (Note: If asking generally about the time of high or low prices, use the time when the Wealth line is prosperous and strong as high and the time when it is weak and confined as low. If the question is specifically about a particular time, day, or month, directly use the time when the Wealth line is strong as high and the time when it is weak as low. As for the high or low prices in the morning or evening, also use the days and months when the Wealth line is strong as high and the days and months when it is weak as low.)

葉可盡與，子孫旺而葉盡，葉可餘與，妻財豐而葉餘。（問葉可能盡，蓋子旺蠶好，則葉可能食盡。蠶食外尚有葉多乎，財旺則是年桑葉茂盛，故應有餘也。）

Can all the mulberry leaves be fed to the silkworms? If the children are prosperous and strong, then the leaves can be completely fed. After feeding them, will there be any leftover leaves? If wealth is abundant, then there will be surplus leaves. (Note: Asking whether all the leaves can be consumed by the silkworms — if the children are prosperous, the silkworms are healthy, and the leaves can be fully eaten. Asking whether there will be leftover leaves after the silkworms have eaten — if wealth is abundant, the mulberry leaves will be plentiful that year, so there will be leftovers.)

夫禽獸之物，以子孫為屬者，以其蓄利之源也。或用於財，或用於子，其法有二：蓋求物身命則用子，以物取利則用財。卦屬爻屬生屬，而載於五行者察之，官鬼之神，是為物之災也，白虎之煞，是為物之屠也，畜養之筮忌之。（官鬼為疾，白虎為刀砧，並忌。）

Animals and beasts are governed by the Children, because they are the source of sustenance and profit. There are two methods of using them: if one seeks the life of the animal itself, use the Children; if one relies on the animal for profit, use the Wealth. Additionally, one must examine the hexagram's palace, the position of the line, and the animal's zodiac sign. All elements within the Five Phases should be considered. The Official Ghost is the spirit of disease for livestock, and the White Tiger is the Inauspicious Sha representing the knife and chopping block - both are to be avoided in divination concerning livestock. (Note: The Official Ghost represents disease, and the White Tiger represents the knife and chopping block, both of which are to be avoided.)

是故牧馬牧牛，鬼不可動於乾坤之宮，鬼不可入於五六之爻，鬼不可現於丑午之位，然後考子孫之衰旺，而白虎無拘，蓋耕牛廄馬，縱病而弗屠也。雞鴨鳥鵝之屬，則以子孫為物身，旺肥衰瘠，空散則亡，破絕則死也。初爻是其位也，酉是其命也，皆忌鬼犯；虎為其宰，鬼為其疾，皆不可動。（此言畜禽消長肥瘠。若販雞哺鴨，求財當以財神為用。）

Therefore, when raising horses and cattle: the official ghost should not be active in the Qian palace or the Kun palace, since Qian represents horses and Kun represents cattle; it should not appear in the fifth or sixth lines; it should not be present in the positions of Chou or Wu. If these are all passed, then examine the prosperity and decline of the children. As for the White Tiger, there is no need to be cautious, because even if the ox or horse falls ill, they will not be slaughtered. For chickens, ducks, birds, and geese, the children represent their bodies: if the children are strong, they are fat; if they are weak, they are thin; if they are empty, scattered, or conflicting, they will be lost; if they meet the breaking or the end, they will die. The first line represents their position, You is their native destiny, and both should avoid the official ghost. The White Tiger is the one that slaughters them, and the official ghost represents their illness; both should not be activated. (Note: This refers to the increase or decrease in weight of domestic fowl. If raising chickens or ducks for profit, then the wife's wealth should be the useful god.)

貓犬彘豕羊鹿者，莫不以鬼依二三四爻、寅午未戌亥之位為凶，發於坎兌艮之宮為不利，而子孫喜旺、白虎喜寧也。（二爻貓犬，三爻彘豕，四爻羊鹿，寅貓午鹿之屬是也。）

Cats, dogs, pigs, sheep, and deer are considered凶 when the official ghost is in the second, third, or fourth lines or in the positions of寅, 午, 未, 戌, and 亥. It is also unfavorable when the official ghost is in the坎, 兑, or 艮 trigrams. The children are favorable when they are prosperous and strong, and the white tiger is favorable when it is calm. (Note: The second line governs cats and dogs, the third line governs pigs, and the fourth line governs sheep and deer; 寅 belongs to cats, 午 belongs to deer, and so on.)

夫鬼守於亥者魚必消，困於申者猴死，所以養魚而信以財考，養黃鳥鬥蟲而信以利求，畜牝而今以息問也，當復計其時爾。（不惟以財為用，復當考其獲利之時，如夏畜秋斗則喜金財。）是故卜禽獸之肥瘠死生者，專物之身而言也，務用子孫；若以禽獸之畜養而待趨利者，專人之得而言也，因曰務用妻財。）

The official ghost is at the亥 position, so the fish will certainly die; being confined at the申 position, the monkey will die. Therefore, when keeping fish, one must examine the wife's wealth. Raising yellow birds, fighting insects, or breeding livestock is done for profit, and these require consideration of the favorable time for gain. (Note: Not only should the wife's wealth be used as the useful god, but also the timing of profit should be considered, for example, raising fish in summer and fighting them in autumn favors the metal type of wife's wealth.) When divining the fatness, death, or health of animals themselves, one must focus on the nature of the animal, and use the children as the useful god. However, when raising animals for profit, one is concerned with human gain, and thus must use the wife's wealth as the useful god.

（內詳寄戶投圖歸甲清漏交納散派違限諸問）立戶成丁，置業歸產，止畏徵科之累也，故官鬼為徭役，不可動、不可克，動煩而克累也；不可隨墓助傷，隨助有飛差突派也。惟鬼靜福興，而安居樂業。

This chapter details matters such as registering names for household registration, entering the register of households, assigning to the original household, investigating tax evasion, paying taxes, levies, and delays. Establishing a household and registering as a male adult, and buying property and registering it under one's household, are feared only for the burden of taxation and corvée. Therefore, the official ghost represents corvée service: it must not be activated, must not be overcome — once it is activated, there will be disturbances; once it is overcome, there will be burdens. It must not be accompanied by the ghost into the grave or assist the ghost in harming the body, for that would bring unexpected officials and sudden levies. Only when the official ghost is peaceful and the children are prosperous can one live in peace and prosperity.

或筮寄戶，或筮投圖，專察應象，應空不容，克世多累，世空無成，三沖不久。並分丁產，收回圖甲，清漏糧賦，皆以助傷隨墓為惡，鬼動克世為凶。交納易乎，官克世而難也，散派難乎，世克應而易也，違限安乎，鬼動官克而危也。

Divination about a person being registered under another household or being placed under a certain household registration: focus on the Response Line. If the Response Line is empty, the household will not accept them. If the Response Line overcomes the World Line, there will be much trouble later. If the World Line is empty, the matter will not be completed. If there is a Six Clashes, the registration will not last long. Matters such as dividing households, reclaiming the household registration, and checking unpaid taxes and grain are considered harmful if they cause the Official Ghost to injure the body or lead to the Official Ghost entering the grave. If the Official Ghost is activated or overcomes the World Line, it is considered凶 (unfavorable). Asking about the ease of paying taxes: if the Official Ghost overcomes the World Line, it will be difficult. Asking about the difficulty of being assigned a burden: if the World Line overcomes the Response Line, it will be easy. Asking about the consequences of being overdue: if the Official Ghost is activated or overcomes the World Line, it will be dangerous.

（內詳謀差頂役脫役助役卸役訟役避役防患諸問）役有不同，有我求之役，有官派之役，有利之役，有不利之役，皆役於官也。故喜忌皆用官爻，求而有利者以役為利，則財旺官備為吉，以官壞克世為凶。

This chapter details various matters such as seeking positions, taking someone else's place, avoiding service, helping those serving, removing service obligations, fighting legal battles over service, evading service, and prevention. There are many different types of service: some are sought voluntarily, some are assigned by the authorities, some are profitable, and some are unprofitable and harmful—yet all are subject to the authority. Therefore, both favorable and unfavorable factors are determined by the official element. If one voluntarily seeks a profitable service, treating the service as a source of profit, then it is auspicious if the wealth element is strong and the official element is complete, but inauspicious if the official element is weakened and harms the self.

凡鹽漕河賦之差，吏胥吏卒之輩，官能榮之，故官不可空也，官能辱之，故官不可克也，官能利之，故財不可無也。隨官入墓，助鬼傷身，為公門之大忌焉。筮謀差之成，貞沖、合沖、世空、官失，為不就也。頂役之成，世空、應空、貞沖、合沖、官失，而不偕也。

Whenever dealing with matters such as salt administration, grain transport, river works, and taxation, as well as officials and subordinate officers: officials can bring honor, so the official line should not be empty; officials can also bring disgrace, so the official line should not be harmed by the world line; officials can also bring profit, so the wealth line should not be missing. As for the situations where the ghost line enters the tomb or assists the ghost to injure the body, these are major taboos in serving in government offices. When predicting whether one can secure a position: if the primary hexagram shows six clashes, the harmonious line is clashed, the world line is empty, or the official line is misplaced, the matter will not succeed. When predicting whether one can take over another's position: if the world line is empty, the response line is empty, the primary hexagram shows six clashes, the harmonious line is clashed, or the official line is misplaced, the matter will not be feasible.

派而不利者，以役為害，是以問役輕重，官克世而役加，官持日月旺相，役必多、徭必苛也，休囚則少，空散則免也。破分動靜，動有而靜無也；隨墓助傷，亦應大凶，得逢空破，反為得免。脫役除名，官克而不宥，官空破散，嫌釋我無主，官臨旺相，忌制我方疆。故凡官不可克、不可極、不可沒也。（極，謂極旺，沒，謂失沒。補遺云：官鬼克身難脫役，子孫持世易除名。）

If the task is assigned but there is no profit, then the officials are regarded as a curse. So when asking about the severity of the task: if the official爻 (officer) controls the world爻 (world), the task becomes heavier; if the official爻 is in the proper position of the day builder and month builder and is prosperous and strong, the task will be numerous and the corvée will be harsh; if the official爻 is weak and confined, the task will be few, and if it is scattered or empty, it can be avoided. If the official爻 meets a breaking, it should be considered whether it is active or still: if it is active, the task remains; if it is still, the task disappears. If it meets the ghost entering the tomb, assisting the ghost to injure the body, it will be very dangerous; but if it meets both empty and breaking at the same time, it can be avoided. When divining about escaping the task or removing the name from the register: if the official爻 controls the world爻, it will not be lenient; if the official爻 is empty, meets a breaking, or is scattered, it is feared that there is no one to take charge when releasing me; if the official爻 is prosperous and strong, it is disliked because it suppresses my side. Therefore, the official爻 should not control the world爻, should not be overly prosperous, and should not be completely lost. (Note: "极" means extremely prosperous, and "没" means lost and unseen. The "Supplement" says: "If the official ghost controls the body, it is hard to escape the task; if the children hold the world, it is easy to remove the name.")

若求人助役，,須應生世，如應空破散者無助。若覓人卸役，須世克應，如應空官克者無門。若訟官得理，克世非宜，如官空破散者無益。蓋公以官，而私以應也。（私處求應生，公斷戒官克，應空誰相憐，應克孰為力。）卜潛蹤避役乎，鬼旺則役來，鬼克世則捕我矣。卜當役防患乎，官動官克則多累矣，唯卦靜而子動，二占之吉也。（避役防患，皆喜子忌官。）

If you are asking someone to help you with a task, the Response Line should generate the World Line; if the Response Line is empty, meets a break, or is scattered, you will not get help. If you are seeking someone to take your place in a duty, the World Line should overcome the Response Line; if the Response Line is empty, the Official Ghost Line overcomes the World Line, then there is no way to get help. If you go to the authorities to plead your case, the Official Ghost Line overcoming the World Line is not suitable; if the Official Ghost Line is empty, meets a break, or is scattered, it also brings no benefit. In summary, when dealing with official matters, look at the Official Ghost Line; when dealing with private matters, look at the Response Line. (Note: When seeking help privately, the Response Line should generate the World Line; when dealing with official judgments, be cautious of the Official Ghost Line overcoming the World Line. If the Response Line is empty, who will pity me? If the Response Line overcomes the World Line, who will be willing to help me?) When predicting hiding one's whereabouts to avoid duties, if the Official Ghost is prosperous and strong, the authorities will find you; if the Official Ghost overcomes the World Line, they will arrest you. When predicting having already taken on a duty and trying to prevent future problems, if the Official Ghost is active and overcomes the World Line, you will face more troubles; only when the卦 is still and the Children Line is active will both predictions be favorable. (Note: Avoiding duties and preventing future problems both favor the Children Line and dislike the Official Ghost Line.)

大抵役而趨利好財官，役而免害惡鬼旺，及動官克世。避役而喜失其鬼，謀役脫役，而不喜失其鬼，用神無執一也。（謀役脫役，無鬼難為主焉。）

In general, those who regard serving as a constable as a means to gain benefits prefer both the wealth爻 and official ghost爻 to be prosperous and strong. Those who merely seek to avoid harm dislike the official ghost being prosperous and strong, or the official ghost being active and overcoming the world爻. When avoiding service as a constable, it is favorable for the official ghost to be absent from the hexagram; however, when seeking to take on or escape service as a constable, it is unfavorable for the official ghost to be absent. This shows that selecting the useful god cannot be rigidly fixed. (Note: When seeking to take on or escape service as a constable and the hexagram lacks the official ghost, there is no one to take charge.)

人事分合，或以義合，或以勢分，已分而欲合，向合而求分。主於自為，皆以世為用，主於為人，則以所主之人為用，旺相生扶則吉，破空散絕無成。以世為主者，忌助傷，以人為主者，忌命墓，此其大象也。（專務用旺。）

Human relationships involve separation and union: some unite due to sentiment, others part due to circumstances; some who have already separated wish to reunite, and some who were once united now wish to part. Those centered on oneself use the World Line; those centered on another use the line representing that person. If the Useful God is prosperous and strong with support, it is auspicious; if it meets destruction, emptiness, dispersion, or is at its end, the matter will not succeed. For those centered on the World Line, one should avoid aiding the ghost or harming the body; for those centered on another, one should avoid the person's birth year entering the tomb—this is the general principle. (Note: In summary, the key is to focus on the Useful God being prosperous and strong.)

是以為己而分合，則世為之主，為手足而分合，則弟兄為之主，為卑幼而分合，則子孫為之主，為臣妾而分合，則妻財為之主，以主象無傷，財福生旺，而為啟家之吉。既分合而占所事之利鈍，則各以用象占之，如居則同宅占，如業則同財占。大抵分事求勝，勝無忌動，合事欲和，和則戒變，所以變於朱雀陰官，而言生中冓，變於元武陽官，而隙開暗欺，故君子宜廣其心也。

Therefore, when dividing the family or forming a partnership for one's own benefit, the World Line is the main focus; when considering division or union among siblings, the Siblings line is the main focus; when considering division or union among descendants, the Children line is the main focus; and when considering division or union among wives, concubines, or servants, the Wealth line is the main focus. As long as the main element is not harmed and the Wealth and Children lines are strong and flourishing, it indicates a favorable beginning for establishing a family business. After division or union, if one wishes to know the success or failure of specific matters, each should be divined according to its respective use: if asking about a residence, follow the method of divining the family home; if asking about property, follow the method of divining wealth. In general, dividing the family requires seeking an advantageous position, and seeking an advantageous position does not fear a moving line; forming a partnership requires seeking harmony, and seeking harmony should avoid change. Therefore, if an unfavorable official ghost is associated with the Vermilion Bird, it indicates domestic scandals; if an unfavorable official ghost is associated with the Black Tortoise, it indicates disputes and being secretly deceived. Therefore, gentlemen should broaden their minds.

出納之交，兼參人己，我與人曰出，我受人曰納，問彼棄亦為出，問彼受亦為納也。是以我業當出，卦沖財壞而毋留，我屋當出，卦沖鬼動內壞而非我居，其貨當出，卦沖財旺而及時，當納而反是。

The transaction of giving and receiving should be considered from both perspectives: when I give something, it is called "out," and when I receive something, it is called "in." Asking whether the other party is willing to let go is also called "out," and asking whether the other party is willing to accept is also called "in." Therefore, whether my property should be sold: if the hexagram encounters the Six Clashes and the Wealth trigram is weak, it is not advisable to keep it. Whether my house should be sold: if the hexagram encounters the Six Clashes, the Official Ghost is active, and the Inner Trigram is weak, then it is not a place I should live in. Whether my goods should be sold: if the hexagram encounters the Six Clashes and the Wealth trigram is strong, then it is an appropriate time. When it is time for "in," we look at it in reverse.

筮彼屋脫否，應實父完則脫。彼業與貨脫否，應實財完則脫。筮彼納否，貞沖、應動、應壞則不納也。欲納其物而無禍者，類防訟也，欲納其物而無爭者，戒應克也。（隨墓助傷、鬼動官克謂有禍，應克世謂有爭。）

To determine if the other party is willing to sell their house: if the response line is strong and the parents line is intact, they are willing to sell. To determine if the other party is willing to sell their property and goods: if the response line is strong and the wealth line is intact, they are willing to sell. To determine if the other party is willing to accept something: if the primary hexagram shows six clashes, the response line is active, and the response line is weak, they are not willing to accept. If one wishes to accept something without causing trouble, it is similar to a divination on litigation. If one wishes to accept something without causing a dispute, one should be cautious of the response line overcoming the present line. (Note: encountering the ghost entering the tomb, assisting the ghost to injure the body, the ghost line being active, and the ghost line overcoming the present line is called having trouble; the response line overcoming the present line is called having a dispute.)

欲脫其產，而圖更置者，世空父壞則不得也，欲脫其貨而財不耗者，財實則不散也。筮送物求納，六沖、應動、應壞則不納也，財化退而不納財貨，子化退而不納牲禽，若應克世者，空破則怒麾，靜實則罄，收而不報也。（父母退不受書文，官鬼退不受圖像，兄弟退不受雙對物也。）大抵出利交重，不嫌用壞，納利用變，卦喜靜生，此出納之分也。

If one wants to sell property and buy new property: if the World Line falls into emptiness and the Parents Line is ruined, then the transaction cannot be completed. If one wants to sell goods without loss: if the Wealth Line is strong, then there will be no loss. When asking if a gift will be accepted: if there is a Six Clashes, the Response Line is active, or the Response Line is ruined, then the person will not accept it. If the Wealth Line turns into a Retreating God, then the gift will not be accepted; if the Children Line turns into a Retreating God, then animals and birds will not be accepted. If the Response Line overcomes the World Line: if the Response Line is empty or broken, it means the person is angry and will send it away; if the Response Line is quiet and strong, it means the item is accepted but no return is given. (Note: if the Parents Line turns into a Retreating God, letters and documents are not accepted; if the Official Ghost Line turns into a Retreating God, images are not accepted; if the Siblings Line turns into a Retreating God, pairs of things are not accepted.) In general: when dealing with selling for profit, it is good if the lines in the hexagram are active and overlapping, and it is not a problem if the Useful God is ruined; when dealing with receiving for profit, the Useful God should change, and the hexagram should prefer quietness and support. This is the difference between 'outgoing' and 'receiving'.

（內詳劫質存亡還期諸問）有質而取，何用揲筮，事在季世，物情難測，則卜吉而往，先審用爻。人以六親，物隨用象，凡舟車房屋服御之物多用父，凡土田貨貝寶玩之具多用財，凡禽獸生動之類多用子孫。平交取質，應克世而有攘心，貞合沖、世應空而無成事，官虛、用壞豈得全歸。

This chapter details questions regarding hostage-taking, the survival of the hostage, and the date of return. If there is already collateral to retrieve, why would one need to consult a divination? It is only because in the later generations human feelings are unpredictable, so one should first consult for good fortune and first examine the useful lines. People are taken according to the six relations, and objects are taken according to their respective symbolic representations: vessels, vehicles, houses, and clothing mostly use the parents' line, fields, money, and treasures mostly use the wife and wealth line, and living animals mostly use the children's line. In ordinary dealings to retrieve collateral: if the response line overcomes the world line, the other party has the intention to appropriate; if the primary hexagram forms six harmony but the harmonious position meets conflict, and the world and response lines fall into emptiness, the matter will not succeed; if the official line is weak and the useful god is ruined, how can the collateral be retrieved intact?

若驅擄劫質，又異平交，先考用象，安危，後察官應生克。鬼興而難脫虎穴，隨助而或陷泥犁，故人物存亡察用神而可見，來歸時日，用生扶而有期。大抵信質情兼交與，故忌克世，劫質勢比蒙難，最喜官空，此其分也。

If someone is captured and held as a hostage, it is different from a normal trade: first examine the situation to determine whether it is safe or dangerous, then look at the relationship between the official ghost line and the response line. If the official ghost is strong, it will be difficult to escape; if it is further supported by the ghost entering its tomb or assisting the ghost to harm the person, it may lead to a fatal situation. The survival or loss of people and things can be understood by looking at the useful god; the time when they can return is when the useful god receives support and assistance. In general, when using credit and trust as collateral, and there is still some connection, it is undesirable for the response line to overcome the world line; when captured as a hostage, the situation is similar to a crisis, so the best is for the official line to be empty — this is the difference between the two situations.

（內詳井灶床壽具雜物奉公託人諸問）器用之設，成家所需，而備物之大有三：一曰井，二曰灶，三曰床，此飲食居處所關，不可忽也。故筮之者，以爻位為用，以官鬼為災，以三沖為不久。井之位曰初爻，以其穴地也；灶之位曰二爻，以其中饋也；床之位曰三爻，以其人事也。皆不可克世，謂其犯吾，皆不可受傷，謂其失利，皆不可依鬼，謂其生難，皆不可動官，謂其作禍也，井之開閉，灶之修作，床之安造，犯此而凶，值福而吉。

This chapter details matters such as wells, stoves, beds, coffins and other furnishings, as well as items for public use or entrusted to others. The acquisition of tools and utensils is essential for establishing a household. The most significant of these are three: the well, the stove, and the bed—these relate to food and daily living, and must not be neglected. When divining these, the lines are used as the useful gods, the official ghosts as calamities, and the six clashes as indicating something not lasting. The well is located in the first line, as it is dug from the ground; the stove is in the second line, as it relates to the middle kitchen and food; the bed is in the third line, as it concerns human affairs. These three lines must not be harmed, as harm indicates loss; must not be in conflict with the current line, as conflict indicates a violation; must not be associated with the official ghost, as association indicates difficulty; and must not have the official ghost active, as an active official ghost indicates trouble. Digging or sealing a well, repairing or building a stove, installing or making a bed, if these are done improperly, will bring misfortune; but if the children's god is present, it will bring good fortune.

若置壽具占喜忌，宜用旺鬼安。占妨犯魘倒，忌鬼克鬼動、隨墓助傷。如筮舟車，喜久喜利喜安，而忌卦沖財壞也。置鋤犁網罟者，惟以利也，專之以財。占戲具者，備美用父，取利用財。置炮矢者，意在傷人，專之以世應。備物置用以物而推，衣餙多用父母，儀像則用官爻。奉公置造，官壞世空，及鬼克世者，不善其功。託人置造，應壞財虛，及應克世者，不得其用也。

If divining the auspiciousness or inauspiciousness of purchasing a coffin or funeral goods, it is favorable if the useful god is prosperous and strong, and the official ghost is quiet. If divining about whether there will be conflicts or offenses leading to nightmares, falls, or accidents, it is unfavorable if the official ghost overcomes the world line, the official ghost is active, or if one follows the ghost into the grave, or if the ghost harms the body. When divining about purchasing boats or vehicles, it is favorable if they are durable, beneficial, and safe, but unfavorable if the hexagram encounters the six clashes, or if the wealth line is ruined. When purchasing farming tools, nets, and traps, which are for profit, it is best to focus on the wealth line. When purchasing theatrical props, if the goal is to have them complete and exquisite, use the parents line; if the goal is to gain profit, use the wealth line. When purchasing firecrackers and bows and arrows, which are meant to harm people, focus solely on the world and response lines. In general, when preparing any item, use the corresponding line according to the item: clothing and ornaments mostly use the parents line, while gods and ceremonial equipment use the official line. When preparing items for the government, if the official line is ruined, the world line is empty, or the official ghost overcomes the world line, the task will not be well done. When entrusting someone else to prepare items, if the response line is ruined, the wealth line is weak, or the response line overcomes the world line, the result will not be suitable.

（內附囑託）夫謀事在人，營求不一，皆物交物而成也。故六沖則不交，合而沖，則將交而，應空散，則彼心不附，世空散，則我意先慵，唯世應破絕，猶得其半，官鬼失而謀無主，此五者之忌也。（破絕有形，空散無跡。）故自力可成，莫觀其應，因人成事，莫觀其世。止問成否，但忌空沖，兼問吉凶，並求用旺，謀文用父，謀利用財，釋患用子。（占己謀不論應，占彼謀不論世。問成占謀，問吉凶占用。）

This chapter includes a divination request. Matters depend on people, and the types of requests vary. In general, both sides must connect for things to succeed. Therefore, if there is a six clash, the connection cannot be made. If there is first a combination and then a clash, it means the connection is about to be made but then changes. If the response line is empty or scattered, the other party is unwilling to comply. If the world line is empty or scattered, I myself become lazy. Only when the world and response lines meet a broken condition and are in a state of decline can half of the matter be achieved. If the official line is out of position, the matter lacks a main force. These five are all to be avoided. (Note: Broken conditions and decline can be seen clearly, but being empty or scattered has no trace.) Therefore, if something can be achieved by one's own strength, there is no need to look at the response line; if something depends on others, there is no need to look at the world line. If the question is only about success or failure, then only being empty or in a clash should be avoided. If both success/failure and fortune or misfortune are asked, then the useful god's prosperity and strength should also be considered. For matters concerning documents, use the parents; for matters concerning wealth, use the wife and wealth; for seeking relief from troubles, use the children. (Note: When divining one's own matters, do not consider the response line; when divining others' matters, do not consider the world line. To ask about success or failure, look at the image of the matter; to ask about fortune or misfortune, look at the useful god.)

筮囑託者，隨所用神，或用官，或用應，或用六親，皆忌空，空則不力，皆忌破，破則無功，皆忌六沖克世，則疑阻生釁，隨墓助鬼，則不利公廷。旺衰以分其力之大小，合沖以定其情之向背，化進則勇於事，化退則倦於行，五行六神以斷其情性，然勿主吉凶也。（金堅直，木從容，水曲折，火燥烈，土誠信，龍和，虎勇，雀再三，武婉轉，勾端實，蛇纏綿，此五行六神從生旺言也，空破反之。）

When divining about entrusting someone else to do a task, choose the Useful God according to the nature of the task: it may be the Official Line, the Response Line, or the Line of the Six Relations. All of them are disliked if they fall into emptiness, as emptiness means they will not exert effort; they are also disliked if they meet the breaking, as breaking means no success; they are also disliked if they meet the Six Clashes or being overcome by the World Line, as this causes doubts and mutual resentment; if they enter the tomb with the ghost or assist the ghost to injure the body, it is unfavorable for official matters. Use the strength and decline to determine the extent of their effort, and use the combination and clash to determine their attitude towards the matter. If it transforms into the Advancing God, they will be eager to take responsibility; if it transforms into the Retreating God, they will be lazy in action. Further use the Five Phases and Six Spirits to judge their character, but do not use these to judge fortune or misfortune. (Note: Those belonging to metal are firm and upright, those belonging to wood are composed, those belonging to water are winding, those belonging to fire are impetuous, and those belonging to earth are trustworthy; the Azure Dragon is gentle, the White Tiger is brave, the Vermilion Bird speaks repeatedly, the Black Tortoise is subtle, the Gou Chen is upright and solid, and the Teng She is entangled and unresolved. This refers to the flourishing and decline of the Five Phases and Six Spirits; if they meet emptiness or breaking, they should be viewed in reverse.)

蓋凡謀事之來者，法以謀望而並求用神，謀事之去者，法以謀望而不求用神。求於己者世，求於人者應，有交忌沖，無交不忌沖，惟官鬼乃謀之主也，俱不可失焉。蓋凡專問囑託則重體，專問所謀則重用，問囑託而兼求用神者，體用兩全，事無不吉。然囑託體病，雖用得位無成。故本占為得，不可貳也。

When seeking to accomplish something, if the matter is meant to come to me, the method is to use the divination for seeking and at the same time seek the useful god. If the matter is meant to go away, the method is to use the divination for seeking without needing to seek the useful god separately. If the matter is about oneself, look at the world line; if it is about someone else, look at the response line. Matters with involvement should avoid being in conflict, while those without involvement do not need to avoid conflict. The official ghost is the master of the matter being sought, and it must not be lost regardless of the situation. If specifically asking about a request or favor, focus on the "body" — the person entrusted with the task; if specifically asking about the matter itself, focus on the "useful god" — the desired outcome. If asking about both a request and the matter, then both body and useful god are considered, and the outcome will be favorable. However, if the person entrusted with the task is in poor condition, even if the useful god is in the right position, the matter will not succeed. Therefore, it is best to focus on one matter when divining, and not to be involved in two things at once.

（內詳同行成行求事利方筮風關隘旅寓諸問）不虞之備，君子所戒，行路之難，自　紀之，是故風波盜賊、疾病訟非之患，皆以官鬼為大忌，鬼爻安靜，利四海之翱翔，官鬼交重，幾半途之顛蹶。武鬼發而憂盜賊，雀鬼發而備訟非；虎鬼動生疾病，蛇鬼動驚風波；勾陳鬼發，而不可刻期，青龍鬼發，而不可溺豫也。車馬之禍者，鬼發乾震也，風波之患者，鬼發巽坎也；艮鬼防患于山間，坤鬼避凶於野外，離鬼戒心於市肆，兌鬼留意於庵祠。

Precaution against unexpected events is something a gentleman should be cautious about; the difficulties of traveling have been recorded since ancient times (the original text is missing one character here). Therefore, calamities such as storms, thieves, illness, and lawsuits are all considered major evils, with the official ghost being the main concern. If the official ghost is calm, it is favorable for traveling throughout the world; but if the official ghost is active and intense, it often leads to accidents halfway. If the official ghost in the Yuanwu position is active, one should worry about thieves; if the official ghost in the Zhuque position is active, one should be cautious of lawsuits and disputes; if the official ghost in the Baihu position is active, illness may occur; if the official ghost in the Tengshe position is active, one should be alarmed by storms; if the official ghost in the Gouchen position is active, the travel schedule cannot be fixed; if the official ghost in the Qinglong position is active, one should not indulge in comfort and ease. Accidents involving vehicles and horses occur when the official ghost is active in the Qian palace and the Zhen palace; storm-related dangers occur when the official ghost is active in the Xun palace and the Kan palace. If the Gen palace has the official ghost, one should be cautious of dangers in mountainous areas; if the Kun palace has the official ghost, one should avoid dangers in the wild; if the Li palace has the official ghost, one should be careful in towns and cities; if the Dui palace has the official ghost, one should be attentive to temples, shrines, and monasteries.

水鬼不宜舟楫，木鬼不宜車輿，土鬼不宜步擔，金不宜兵，火不宜爨。午驢，酉酒，木東，金西也。咸池為婦女之患，劫煞為謔騙之欺，耳目為音信之訛，天賊為竊偷之害也。凡動一鬼，主應一禍，所以出行無鬼，而言永臧也。（鬼動五行，則有五行之忌，鬼動支神，則有方屬之凶。故午官為驢馬之跌，木鬼為舟船之風，鬼動諸星，亦有是戒也，惟無鬼無慮爾。）

Water-type official ghost is not suitable for boat travel, wood-type official ghost is not suitable for riding in a carriage, earth-type official ghost is not suitable for walking and carrying burdens, metal-type is not suitable for being near weapons, and fire-type is not suitable for being near cooking fires. If the official ghost is in the position of Wu, one should beware of donkeys and horses; if it is in the position of You, one should beware of drinking alcohol. Those belonging to wood should beware of the east, and those belonging to metal should beware of the west. If accompanied by the Salty Pool, it indicates trouble with women; if accompanied by Robbery Sha, it indicates being mocked or deceived by others; if accompanied by Heavenly Ear and Heavenly Eye, it indicates false news; if accompanied by Heavenly Thief, it indicates theft. Whenever an official ghost moves, it brings about a corresponding misfortune. Therefore, when divining for travel, a卦 without an official ghost is always safe. (Note: If the official ghost moves in a particular Five Phase, there is a corresponding taboo for that phase; if it moves in a particular branch, there is a corresponding danger for that direction. Therefore, if the Wu position has an official ghost, there is danger of donkeys and horses falling; if the wood-type official ghost is present, there is danger of a boat encountering strong winds; if the official ghost is accompanied by various stars and calamities, there are corresponding taboos for each. Only when there is no official ghost in the卦 is there nothing to worry about.)

於是而察用象，自筮世不可病，卜人用不可傷，空則諸謀無成，破則一身染疾，絕則愆期，散則他適，世墓者不出，化退者不行，靜而沖者，被邀而遊，動而合者，被絆而留，游魂多不定之遊，歸魂難越境之步也。（投墓、化退、靜沖、動合，皆指世爻。游魂行遠，歸魂行近，或以心志言也。）

Then examine the useful signs: when one divines for oneself, the world line should not be in a bad condition; when one divines for others, the useful god should not be harmed. If the line falls into emptiness, all plans will fail. If it meets destruction, the person will fall ill. If it reaches extinction, the time will be missed. If it is scattered, the person will go elsewhere. If the world line enters a tomb, the person cannot go out. If the world line transforms into a retreating god, the person cannot leave. If the world line is quiet but is attacked, it means the person is invited to go out. If the world line is active but meets a combination, it means the person is detained and stays behind. If the divination shows a ghostly line, it indicates wandering and instability. If it shows a returning line, it suggests difficulty in traveling far. (Note: entering a tomb, transforming into a retreating god, being quiet but attacked, and being active but meeting a combination all refer to the world line. A ghostly line indicates traveling far, while a returning line indicates traveling near, sometimes referring to the mind's intention.)

世隨官墓，則阻滯之事生，世持弟兄，則伴侶之朋至，世畜妻財，而有齎糧，世會父母，而有裹囊，世坐子孫，而遠近亨途。昔傳明夷節艮坎四卦，為出行之戒，今列隨墓助傷，二象為傷外之憂，雖用疆鬼靜亦忌焉。（釋六親持世之義，並四卦二象，慎不可犯。）

When the world line is accompanied by the official ghost and enters the tomb, obstacles will arise. If the world line is accompanied by siblings, there will be companions to travel with. If the world line carries wealth, there will be funds and food. If the world line is connected to parents, there will be luggage and belongings. If the world line is seated on children, then all paths, near or far, will be smooth. Traditionally, the four hexagrams Mingyi, Jie, Gen, and Kan are considered taboo for travel. Now, two more patterns, namely the official ghost entering the tomb and assisting the ghost to injure the body, are added as warnings for injuries while traveling. Even if the useful god is strong and the official ghost is quiet, these should still be avoided. (Note: This explains the meaning of the world line being accompanied by the six relations; adding these four hexagrams and two patterns, one must be cautious not to violate them.)

於是而筮同行之良者，以應為用，來克來沖，不可與同；且空散無顧我之情，破絕有悖謀之惡，同於親屬，則求用象，同而筮安，靗世索鬼。於是而筮我出成否，壞世不出，虛鬼不出，墓退、歸魂不出；筮同行之出成否，貞合沖則不偕，世應病則不偕，官鬼失則不偕。筮行時，則用為出行之身，動則逢生，靜則逢沖，壞則逢補，其期可定也。

Then to divinate whether to travel with others, take the Response Line as the Useful God: if the Response Line is剋 or 冲, it is not advisable to travel with him; if the Response Line is empty or scattered, he does not have the care for me; if the Response Line is broken or in decline, he has the intention to break the promise. If the person traveling with me is a relative, then seek each person's own Useful God; if divining whether it is safe to travel together, look at the World Line and the Official Ghost. Then to divinate whether I myself can go: if the World Line is ruined, I cannot go; if the Official Ghost is weak, I cannot go; if the World Line is in the墓, or transforms into the Retreating God, or receives the Returning Soul Hexagram, I cannot go. To divinate whether the person I travel with can go together: if the Primary Hexagram shows Six Harmony but the position of the union is 冲, they do not go together; if the World and Response Lines are in a state of illness, they do not go together; if the Official Ghost is out of position, they do not go together. To divinate the time to depart: take the Useful God as the representative of travel; if the Useful God is active, the time is when it receives a beneficial influence; if it is still, the time is when it is 冲; if it is ruined, the time is when it is replenished—the time of action is thus determined.

於是而筮求事者，亦察用爻，求事於科第，則考諸文書；求事於升遷，則考諸官鬼，而毋世空也；求事於尋訪，考諸用爻；求事於貨利，考諸財象，蓋耑於事而不耑於出行也。於是求事，而筮方隅之利者，則察子孫當生旺之方。出行而筮趨避之時者，則避官鬼當日月之期。

Then, when divining about matters outside the home, one should examine the relevant yao: for seeking academic success, one examines the yao related to documents; for seeking promotion, one examines the official ghost yao, and the world line yao must not be empty. For seeking a person, one examines the relevant yao for that person; for matters of wealth, one examines the wife and wealth yao. At this time, the divination is focused solely on the specific matter, not on the journey itself. When divining about which direction is favorable for an undertaking, one examines the direction where the children yao is in a flourishing state. When divining about favorable or unfavorable days for travel, one avoids the days when the official ghost yao coincides with the day builder or month builder.

於是而筮遇風，則察兄弟，克世則逆，生世則順，實而大，強而狂，弱而小，虛而息也；夫日，天也，日生則天順，兄克則風逆。筮有風不戒乎，則察鬼象，動有覆舟之禍，靜無折帆之殃，而世爻生旺者無咎。（順逆務於弟兄而日參之，兄生日克，其風橫順，兄剋日生，其風橫逆。）

Then to determine whether there will be wind, examine the brothers' line: if brothers overcome the world line, it indicates against the wind; if brothers generate the world line, it indicates with the wind; if brothers are strong and full, the wind is strong; if brothers are strong and vigorous, the wind is fierce; if brothers are weak, the wind is light; if brothers are empty or exhausted, there is no wind. The day branch represents heaven: if the day branch generates the world line, the heaven is favorable, and the wind is with the direction; if the brothers overcome the world line, the wind is against the direction. To determine whether to be cautious when there is wind, examine the official ghost's image: if the official ghost is active, there may be a disaster of capsizing a boat; if the official ghost is still, there will be no disaster of breaking the sail. If the world line is strong and vigorous, there will be no misfortune. (Note: the direction of the wind mainly depends on the brothers' line, and the day branch is used to combine with it: if brothers generate the world line and the day branch overcomes the world line, the wind is cross but favorable; if brothers overcome the world line and the day branch generates the world line, the wind is cross but unfavorable.)

於是而筮關隘，亦察鬼爻，應克世者，定多阻隔，官克世者，必犯羈徵；子旺官空，遊行如意，越境販挾，皆同此占。於是而筮旅寓之安，世壞疾生，鬼動寇至；世身生旺，即次之寧，龍福合扶，遭逢之慶。

Then divining passage through checkpoints, one also examines the Official Ghost line: if the Response line overcomes the World line, there will certainly be much obstruction; if the Official Ghost overcomes the World line, one will certainly be detained and taxed. If the Children line is prosperous and strong while the Official Ghost is empty, then the journey will proceed smoothly. For crossing borders and smuggling goods, this method is used. Then divining whether an inn or lodging is secure: if the World line is ruined, illness will occur; if the Official Ghost is activated, there will be bandits; if the World line and the body line are strong and flourishing, staying there will be safe; if the Azure Dragon and the Children line also come to support and harmonize with it, one will also encounter joyful events.

（內詳旅約途會安危存亡利鈍音信諸問）行者未還，卜筮偕至，親用六親，疏用應象，用爻無病而來歸，用爻克世而速至，此其大象也。若用逢空破散絕，不特歸期杳然，亦主行人災病；若別見無傷之用，則從無傷斷之。（用爻遇此四者，行人必阻，若他爻飛伏之間，別有用神得令，亦可言歸。如戌建癸酉日，占弟兄得夬，三爻兄弟月破，因有阻事，而未爻兄弟無病，後遇丁丑，沖動未爻，其弟乃還。又如子建庚寅日，妻占夫得困之兌，午官空破，應夫未還，然巳官伏寅下長生於日，獨發足爻，是日乃至。故別有用爻在飛伏間，亦可取驗。）

This chapter details questions about travel agreements, meetings on the way, safety, survival, smoothness or obstacles, and news. If a person has left and hasn't returned, one should divinate to find out when he will return. For close relations, use the Six Relations to determine the Useful God; for distant relations, use the Response Line. If the Useful God line is unimpaired, the person will return; if the line is in conflict with the World Line, he will return quickly—this is the general principle. If the Useful God encounters emptiness, destruction, dispersion, or decline, not only will the return date be uncertain, but the traveler will also suffer illness or misfortune. If another Useful God appears elsewhere without harm, then use that one to make the judgment. (Note: If the Useful God encounters these four conditions, the traveler will certainly face obstacles; but if there is another Useful God in another line or between hidden and manifest lines that is in good condition, it can still be used to determine his return. For example, in the month of戌 on the day of癸酉, asking about siblings, the卦 is《夬》: the third line's siblings are broken by the month, hence encountering obstacles; but the siblings on the sixth line are unharmed, and on the day of Dingchou, the sixth line is disturbed, so the brother returns. Another example: in the month of子 on the day of Gengyin, a wife asks about her husband, the卦 changes from《困》to《兑》: the official line of午 fire is both empty and broken, indicating the husband has not returned; but the official line of巳 fire is hidden under寅 wood and gains strength on the day branch, and the first line is alone and active, so the husband arrives that day. This shows that even if another Useful God exists in hidden or manifest lines, it can still be used to verify the outcome.)

故用逢暗動，而鄉心發矣，用值交重，而舟車發矣，動臨日月，是日月當返矣；動化退神，班馬而不進，動化進神，望雲而疾馳；靜逢合有結伴之還，動逢合有攀轅之阻；沖化沖者，心改易於別途，游魂化游魂者，志徘徊於他國也。

Therefore, when a line is activated and meets the condition of covert movement, it indicates that the longing for home has already begun; when a line intersects and triggers movement, it means that the journey has already started; when a line is activated and coincides with the day or month builder, it signifies returning on that day or in that month. When a line is activated and transforms into a retreating god, it suggests hesitating to move forward; when activated and transforming into an advancing god, it indicates a desire to return home and hastening forward. When a line is still and meets a harmonious connection, it means joining company and returning together; when activated and meeting a harmonious connection, it indicates being detained and encountering obstacles. If the primary hexagram meets a clash and transforms into another clash, it suggests changing one's mind and taking a different path; if a wandering soul hexagram transforms into another wandering soul hexagram, it indicates lingering in a foreign land.

如概筮歸期，先求用象無傷，世克用而未來，用克世而速至，比和雲緩，相生雲遲；用虛以實至，破以補至，絕以生至，無以有至，衰以旺至也。（巳建己酉日，概占僕來何辰，得剝之旅，世生用不能即到，卯財發動，寅財旬空，後及甲寅日乃至，是空以實來也。辰建甲辰日，占弟兄得大有，世生用主來遲，後應乙卯日到，乃靜以沖來也。辰建戊寅日，占弟兄得困，用克世當速，然酉爻旬空，當應申酉日到，然而次日乙卯，沖實用神，是辰乃至，此又以生克辨遲速也。）

If making a general prediction about a return date, first check if the useful god is not injured. If the world line is strong and controls the useful god, the person will not come back soon; if the useful god controls the world line, the person will come back quickly; if the world and response lines are harmonious, the person will come back a bit later; if they mutually generate, the person will come back even later. If the useful god is empty, wait until the day it is filled; if it is broken, wait until the day it is repaired; if it is in the state of extinction, wait until the day it is nourished; if the useful god is not present in the hexagram, wait until the day it appears; if it is weak, wait until it becomes strong. (Note: For example, in the month of巳 and on the day of己酉, making a general prediction about when a servant will return, the hexagram is《Peeling》 changing to《Traveling》: the world line generates the useful god, so the person cannot come back immediately; the wood妻财 is activated, but the寅 wood妻财 is in the旬空, so the person arrives on the day of甲寅 — this is when the empty line is filled. Another example: in the month of辰 and on the day of甲辰, predicting about brothers, the hexagram is《Great Possession》: the world line generates the useful god, indicating a late arrival, and later it was fulfilled on the day of乙卯 — this is when the static line is activated. Another example: in the month of辰 and on the day of戊寅, predicting about brothers, the hexagram is《Trouble》: the useful god controls the world line, which should indicate a quick arrival, but the酉 line is in the旬空, so it should have arrived on the day of申 or酉; however, on the next day, the卯 wood冲 the useful god, so the person arrived on the day of辰 — this is another case where the relationship of generation and control determines the speed of arrival.)

用之動者，三合而來，用之暗興，六合而返，用處靜者，遇沖而旋，用之墓者，得開而晤也。地發，彼方就道，足發，當日乃還，門戶動，此處逢迎也。動速靜遲，古今之大義，沖疏合親，卜筮之常理，游魂出，歸魂入，卦爻之定象也。卦身合月合日，是歡迎之會，卦爻獨發獨靜，亦突見之期。（凡得歸象，先要用爻無病則驗。不拘旅卜家卜，凡歸人則準歸魂，遊人則準游魂。獨發者，如坤之復，未日行人乃至，獨靜者，如巽之噬嗑，卯日行人乃至，若臨用神，更為驗占。）

When a line is activated, the person returns on the day of Triple Harmony; when a line moves covertly, the person returns on the day of Six Harmony; when a line is still, the person returns on the day of conflict; when a line enters the tomb, the person appears on the day the tomb opens. The first line represents the position of departure, and when it moves, the person has just started on the way; the second line represents the foot position, and when it moves, the person arrives that day; the third and fourth lines represent the gate position, and when they move, the person is met here. Movement indicates speed, stillness indicates slowness, which is a common understanding throughout history; conflict indicates distance, harmony indicates closeness, which is a regular principle in divination; the wandering soul indicates departure, and the returning soul indicates arrival, which are fixed images of the hexagram lines. When the hexagram body aligns with the month builder and the day builder, it signifies a joyful meeting; when there is a single activated or still line within the hexagram, it also indicates a sudden meeting. (Note: Whenever taking the image of returning, the line must be healthy to be accurate. Whether the divination is about someone on a journey or at home, if the question is about a returning person, use the returning soul; if the question is about someone traveling, use the wandering soul. An example of a single activated line is when the hexagram changes from Kūn to Fù, and the traveler arrives on the day of Wèi. An example of a single still line is when the hexagram changes from Xùn to Shìkē, and the traveler arrives on the day of Mǎo. If the line in question is the useful god, the divination will be even more accurate.)

如限期而筮，或以年，或以月，或以旬，或以日，世克用而遲，世用相生而緩，世應比和、用克世而速也。限期之筮，神告尤親。（限期而占，用神破空散絕則不至，世克用則不至。用神堅固，然後以克世為速，比和次之，半限可至；用生世則次之，世生用又次之，及限方來。）

If a specific time limit is set for divination—whether by year, month, decan, or day—the World Line (世爻) overcoming the Useful God (用爻) will be delayed, while the World Line and Useful God being mutually beneficial (相生) will be slower. However, if the World and Response Lines (世应) are harmonious or the Useful God overcomes the World Line, the result will come quickly. When a time limit is set, the divine signs are particularly clear. (Note: When a time limit is set, if the Useful God is broken, fallen, scattered, or in a state of decline, it will not arrive. If the World Line overcomes the Useful God, it will also not arrive. Only when the Useful God is strong can it overcome the World Line, which is the fastest, followed by mutual harmony (比和), which arrives within half the time limit; if the Useful God generates the World Line, it comes next, and if the World Line generates the Useful God, it is the slowest, arriving only when the time limit is fully reached.)

行旅之約，應壞而爽信也，惟不空不散、不破不絕，必如期而至。問遲速，則如行人之斷焉。中途之會，六沖而不見也；應空不信，縱信而殊途；世空不待，縱待而背路。如卜日時來，以實應為法，見以實世為法，卦身合時為法。（以六沖世應空為戒，世應不病，則卦身合日相遇，世應病，則實世應之日相遇。）

A date during a journey: if the Response Line is damaged, he will break his promise; as long as the Response Line is not empty, not scattered, not broken, and not in its terminal state, he will certainly arrive on time. To determine the speed, use the method for predicting travel. As for meeting halfway: if Six Clashes occur, they will not meet; if the Response Line is empty, he will not keep his promise, even if he does, he will take another path; if the World Line is empty, I will not wait, even if I do wait, I will miss the path. If asking about the day or time they can meet: if he comes, take the day that fills the Response Line as the standard; if I see him, take the day that fills the World Line as the standard; it can also be determined by the Hexagram Body matching the time. (Note: be cautious of Six Clashes and the emptiness of the World and Response Lines. If the World and Response Lines are healthy, they will meet on the day the Hexagram Body aligns with the day; if the World and Response Lines are unhealthy, they will meet on the day the World and Response Lines are filled.)

蓋筮行者之來否，則以虛實言，行者之遲速，則以生克言，行者之安危，則以用象言，而官鬼為之眚也。隨鬼反伏墓絕，旅人之凶兆也，各以用象定之。水鬼動者，風浪驚心，金鬼發者，兵戈奪氣，火為飛延之事，木為舟楫之累，土為步擔之欺、濟用之阻也。元武細人也，騰蛇匪朋也，青龍良伴也，白虎為災，勾陳為阻，朱雀為非也。

In summary, to determine whether a traveler will come or not, one relies on the reality or absence of the useful god; to determine how fast or slow he comes, one looks at the generation and overcoming relationships; to determine his safety or danger, one examines the symbolic meaning of the useful god—official ghosts represent his misfortunes. If the official ghost enters the tomb, or if there is reverse chant, hidden chant, tomb, or end, these are all ominous signs for a traveler, and each should be interpreted according to the symbolic meaning of the useful god. If the official ghost of the water type is active, it indicates wind and waves causing anxiety; if the official ghost of the metal type is active, it indicates conflict and loss of spirit; if the official ghost of the fire type is active, it indicates fire spreading; if the official ghost of the wood type is active, it indicates difficulties with boats and ships; if the official ghost of the earth type is active, it indicates deception by porters carrying burdens and obstacles in providing funds or assistance. If the official ghost is accompanied by the black tortoise, it indicates small people; if accompanied by the coiling snake, it indicates friends of bandits; if accompanied by the azure dragon, it indicates good companions; if accompanied by the white tiger, it indicates disaster; if accompanied by the hook star, it indicates obstruction; if accompanied by the vermilion bird, it indicates disputes.

用化鬼者，恐涉於非徑，鬼化用者，恐陷於泥途。兌鬼咸池，樂酒色而忘返，坎官驛馬，飄江海而難歸；乾鬼惑於琳宮，巽官耽於逐利，離淹市井，震病舟輿，坤艮阻山野之象也。若筮久客之存亡，專用而不專鬼也。用神存則存，用神亡則亡，存謂有本，亡謂無根，三忌果真，乃作他鄉之鬼。（犯三忌則亡，一曰命墓，二曰反伏墓絕，三曰空破絕散是也。）

The useful god transforming into official ghost suggests he may have taken a wrong path; the official ghost transforming into the useful god suggests he may be stuck in a difficult situation. The official ghost in the Dui palace accompanied by Salty Pool indicates a desire for alcohol and women, forgetting to return home. The official ghost in the Kan palace accompanied by Post Horse indicates drifting on rivers and seas, unable to return. The official ghost in the Qian palace suggests being misled by temples and monasteries; the official ghost in the Xun palace suggests being obsessed with profit. The Li palace indicates lingering in the marketplace, the Zhen palace indicates illness from travel, and the Kun and Gen palaces indicate being blocked by mountains and wilderness. If one is divining whether a long-term traveler is alive or dead, focus solely on the useful god rather than the official ghost: if the useful god is present, he is alive; if the useful god is gone, he is dead.the so-called 'present' means it has its root, and 'gone' means it has no root. If the three taboos are indeed confirmed, then it means he has become a ghost in a foreign land. (Note: Committing the three taboos leads to death: first, the birth star entering the tomb; second, reverse chant, hidden chant, tomb, and end; third, empty, broken, end, and scattered.)

筮行者在是地乎，求用爻之有也，動則他趨，空則別處，散猶空，沖猶動也。行者仕乎，官旺則仕，官空未仕也。行者娶乎，財現則娶，用病未婚也。行者得利乎，喜財神之旺也。行者他適乎，忌用象之囚也，受阻不他如，受病不更往。曾有遇乎，六沖不遂其求，用空不稱其志也。

To determine if a person is somewhere specific: check if the useful god (用神) is present. If the useful god moves, he has already gone elsewhere; if the useful god is absent, he is somewhere else. If the useful god is scattered or is in conflict, it is equivalent to being absent. To determine if he has taken an official position: if the official god (官爻) is prosperous and strong, he has taken office; if the official god is absent, he has not yet taken office. To determine if he has married: if the wife and wealth (妻财) is present, he has married; if the useful god is in poor condition, he has not yet married. To determine if he has gained profit: if the wife and wealth is prosperous and strong. To determine if he will go elsewhere: if the useful god is in a state of imprisonment or death, he will go elsewhere; if the useful god is obstructed, he will not go; if the useful god is in poor condition, he will not go again. To determine if he has encountered the matter he is seeking: if there is a six clash (六冲), the matter will not be fulfilled; if the useful god is absent, it will not be satisfactory.

如筮音信，專察父爻，父病無書，旺動將至，受沖被拆，化空乃遺；並於朱雀則速，並於勾陳則遲，並於青龍則吉，並於白虎則凶，騰蛇為泛愕之詞，元武為幽秘之語。占彼寄書乎，先用而後父，用殆不書，父虛無信。書寄有財乎，先用而後財，用空無寄，財空無物也。信之有無，以空以動，書之到日，以合以生。大凡行者之吉凶，疏以應象，親以用象。行者之得失，得以用爻，求以事爻。

Divination about messages involves focusing on the parents' line. If the parents' line is sickly, there is no message. If the parents' line is prosperous and strong and active, the message will arrive soon. If the parents' line is being冲 (conflicted), the message has been tampered with. If the parents' line is empty, the message has been lost on the way. If the parents' line is accompanied by the Vermilion Bird, the message comes quickly. If accompanied by Gou Chen, it comes slowly. If accompanied by the Azure Dragon, it is a good message. If accompanied by the White Tiger, it is a bad message. If accompanied by the Teng Snake (Flying Snake), it is vague and alarming. If accompanied by the Black Tortoise, it is secret. To divinate whether someone has sent a message, first look at the useful god, then the parents' line. If the useful god is in danger, he is too busy to write. If the parents' line is weak, there is no message. To divinate whether the message includes money or goods, first look at the useful god, then the wife's wealth line. If the useful god is empty, there is no carrying. If the wife's wealth line is empty, there is nothing. The presence or absence of a message is determined by whether it is empty or active. The day the message arrives is determined by meeting or being born with another line. Generally, for divination about a traveler's fortune, if the relationship is distant, look at the response line. If the relationship is close, look at the useful line. For divination about a traveler's gains and losses, look at the useful line for what he has gained, and the line representing the matter for what he seeks.

（內詳僱覓夫占及舟楫宜忌）舟車致遠，筮有戒心，故欲其有利，先求無患。凡舟車之誤、災疾之擾、盜賊之虞，莫不以鬼動為戒，助傷世病，不宜自身之適，命墓用壞，豈利他人之行。（先忌鬼興，次察用象。）

This chapter details the favorable and unfavorable factors concerning hiring boats and carriages, employing laborers, and the auspiciousness of traveling by boat. Although boats and carriages can reach distant places, when divining, one should maintain a cautious attitude: wishing for benefit, one should first seek to avoid harm. Any mishaps of boats and carriages, disturbances from illness, or hidden dangers from thieves are all to be guarded against by the movement of the official ghost. If the official ghost is assisted and causes harm to the body, or if the world line is ill, it is not advisable to go out oneself. If the personal destiny is buried or the useful god is ruined, it is also unfavorable for others to travel. (Note: First avoid the movement of the official ghost, then examine the useful signs.)

木鬼交重，弗恃舟車之利，午官發動，無樂驢馬之馳。跌也，折煞並之而興；劫也，賊武因之而動；爭也，朱雀與之而翔；驚也，騰蛇同之而張。惟官鬼安寧，用神旺相，則舟車騾馬，所適而安。（釋鬼動之義，縱鬼動青龍，恐致禍於旅舍，鬼動勾陳，恐遇阻於道途，鬼動白虎，恐受驚於兵革也。）

When the official ghost (官鬼) is activated along with the wood nature, one should not expect the convenience of boats and carriages; when the fire official ghost is activated, one should not expect the joy of swift movement of donkeys and horses. Accidents involving falling or being knocked down occur when the official ghost and the breaking evil (折煞) are both active; theft happens when the official ghost is joined by the heavenly thief (天贼) and the black tortoise (元武); disputes arise when the official ghost is accompanied by the vermilion bird (朱雀); and fear or alarm occurs when the official ghost is joined by the coiling snake (腾蛇). Only when the official ghost is at rest and the useful god (用神) is prosperous and strong, can one travel by boat, carriage, or riding a donkey or horse without danger. (Note: This explains the meaning of the official ghost being activated. Even if the official ghost is activated with the azure dragon (青龙), an accident may occur in an inn; if the official ghost is activated with the hook star (勾陈), there may be obstruction on the way; if the official ghost is activated with the white tiger (白虎), one may be startled by military disaster.)

故覓舟車，世空父壞則少，覓騾馬，世空子壞則難。舟車完善歟，父壞而敝，騾馬壯健歟，子旺而良。卜舟車之來載，應壞父破則無期，卜騾成之來迎，應動子興而疾至。（舟車屬父，騾馬驢屬子，應為舟子僕伕，旺良衰敝，靜遲動速。）

Therefore, if one is hiring a boat or carriage: if the World Line is empty and the Parents' Line is ruined, there will be few available; if one is hiring a donkey or horse: if the World Line is empty and the Children's Line is ruined, it will be difficult to hire. Are the boat or carriage in good condition? If the Parents' Line is ruined, they are broken down. Are the donkey or horse strong and healthy? If the Children's Line is prosperous and strong, then the animal is good. Divining about using a boat or carriage to carry goods: if the Response Line is ruined and the Parents' Line meets a break, there will be no fixed time. Divining about using a donkey or horse to welcome someone: if the Response Line is active and the Children's Line is prosperous, then they will arrive quickly. (Note: boats and carriages belong to the Parents' Line, while donkeys and horses belong to the Children's Line; the Response Line represents the boatman or laborer, and if it is prosperous and strong, it is good; if weak, it is poor; if quiet, it is slow; if active, it is fast.)

若舟子僕伕之筮，官差用官，私僱用應，最宜生世旺財，豈宜克身應陷。如筮水陸平安，亦唯憑官福動靜。（關津留難，官差搔擾，盜賊竊發，均察鬼爻，衰靜則無事。）大抵所乘之利鈍，考父母與子孫，所歷之安危，察用神與官鬼二者而已。（此宦遊作客，舟子僕伕，所同占也。）

If divining about a boatman or a laborer, the official ghost爻 is used for those assigned by the government, and the response爻 is used for those hired privately; it is most favorable if the useful god is generated by the subject and the wealth爻 is prosperous and strong, which would prevent it from harming the subject or the response爻 from being in decline. If divining about the safety of water or land routes, it depends only on the movement of the official ghost and the children爻. (Note: obstacles, official harassment, and bandit attacks are all indicated by the official ghost爻; if the official ghost is weak and still, there will be no incident.) In general, the quality of the means of transportation is assessed by the parents and children爻, and the safety of the route is determined by the useful god and the official ghost—these are the only two factors to consider. (Note: this method applies to all situations such as official travel, being away from home, boatmen, and laborers.)

唯舟楫之用廣，則加詳焉。父母，船體也，兄弟，船之跳篙也，妻財，船之物用也，官鬼，船之魘倒也，子孫，船之輔從也。自初至上，船之段落也。世，船之主也，應，船之宰也，間，船之役也，皆不可並於鬼而動焉，亦不可從於鬼而化焉，犯則征凶。（此言六親、六位、世應、間爻之象，並於鬼動，是何爻神，即為有忌，從於鬼化，是何象位，即為有災。）

Only the boat has the most widespread use, so it needs to be explained in more detail. Parents represent the boat's body, siblings are the oars and gangplanks used to row the boat, wife's wealth represents the objects on the boat, official ghosts represent the ghosts and nightmares on the boat, and children represent the helpers who accompany the boat. From the first line to the top line, they represent different parts of the boat's body. The world line represents the boat owner, the response line represents the helmsman, and the intermediate line represents the miscellaneous laborers on the boat. These lines must not be combined with official ghosts and must not be transformed following official ghosts — if they do, it will result in misfortune. (Note: This explains the symbolic representations of the six relations, the six lines, the world and response lines, and the intermediate line. If a line is combined with official ghosts, the corresponding line indicates the place of concern; if a line is transformed following official ghosts, the corresponding image and position indicate the place of disaster.)

火鬼有紅光之患，水鬼有白浪之殃，金鬼觸崚峋之石，病在釘錨，木鬼犯家堂之神，疾在蓬櫓，土鬼擱壅淺之河，患在灰泥也。（此言五行臨鬼發如此。）朱雀前神也，司之於頭，有詞訟則飛，元武后神也，司之於尾，有盜賊則擺；風從虎，司之於帆，有災禍而後動，雲從龍，司之於舵，有喜慶而後揚；騰蛇繩索，報驚恐之災祥，勾陳房倉，兆遲留之得失。（此言六神臨鬼發如此。）

The fire official ghost brings about problems related to firelight; the water official ghost brings about calamities from white waves; the metal official ghost requires encountering jagged rocks, with problems arising from iron nails and anchors; the wood official ghost offends the household gods, with problems arising from the ship's sail and oar; the earth official ghost causes the ship to run aground in silted rivers, with problems arising from mud and sand. (This refers to the situation when the five elements' official ghosts are activated.) The Vermilion Bird is the god of the front, governing the bow of the ship, and it rises when there is litigation; the Black Tortoise is the god of the rear, governing the stern of the ship, and it moves when there is theft. Wind follows the tiger, and the White Tiger governs the sails, which move only after disaster; clouds follow the dragon, and the Azure Dragon governs the rudder, which rises only after good fortune. The Snake governs ropes, reporting omens of fear and alarm; the Gou Chen governs the hold, indicating gains and losses from delays. (This refers to the situation when the six spirits' official ghosts are activated.)

附舟寄貨，以應為用，克世則侵漁多費，六沖有半道之變，應壞無一力之倚，君子避之。（附舟類交與，忌應病克世。）是以買舟而居，猶占宅也，船主用人，猶僱倩也，役夫投船，猶事人也，投麾廕庇，猶公役也，防犯差役，猶避訟也，問何鬼神，猶求祟也。（各推其類斷而斷。）

When using someone else's boat to transport goods, the Response Line is taken as the Useful God. If the Response Line overcomes the Present Line, the goods will be stolen or there will be extra expenses; if encountering Six Clashes, there will be unexpected troubles on the way; if the Response Line is weak, there will be no reliable support at all—gentlemen should avoid such situations. (Note: Using a boat with others is similar to cooperation, so it is unfavorable if the Response Line is weak or if it overcomes the Present Line.) Therefore: buying a boat for residence is similar to divining a house; the boat owner hiring people is similar to divining employment; the boatman relying on the boat owner is similar to divining a person involved in an affair; seeking protection under a large and famous boat is similar to divining official duties; guarding against official demands for service is similar to divining avoidance of litigation; asking about supernatural interference is similar to divining supernatural forces. (Note: Each case should be interpreted according to its category.)

考魘倒以官鬼當臨之處，求趨避以官鬼當月之期，越江海慎坎艮之戒，而稱利涉矣。（官鬼在六，其魘在頭，官鬼在初，其魘在稍，官鬼在間，其魘在中，三四爻亦中倉也，官鬼當日，安以危戒，子孫當日，險以夷戒，唯艮坎二義，江海大凶。

To examine the places on a ship where ghosts and nightmares may occur, look at the line where the official ghost (官鬼) falls. To determine favorable or unfavorable days for crossing, look at the month when the official ghost is active. When crossing rivers or seas, one must strictly follow the warnings of the Kan (坎) and Gen (艮) hexagrams, only then can it be considered "favorable for crossing great rivers" (利涉大川). (Note: If the official ghost is on the top line, the ghostly presence is at the bow of the ship; if on the first line, it is at the stern; if on the middle line, it is in the middle of the ship—lines three and four are also considered the central cabin. On the day when the official ghost is active, even if things seem safe, one should remain cautious. On the day when the children (子孙) are active, even if circumstances are dangerous, safety can be ensured. However, the principles of the Kan and Gen hexagrams indicate that traveling by river or sea is extremely dangerous.)

（內詳雜修及差委僱工）橫流之害，古傳所紀，故防河而治築，同於防患, 不泥水象，專察官爻。故鬼旺、鬼克、鬼動、隨墓、助傷，筮水患則未決當泱，已決未息也；筮堤防，則未成難築，已成當潰也。故堤岸之筮，父母為用，旺相則固，空破則傾。經始而何時成功，喜實世實父之期。刻期而筮是時成功，忌六沖世空父壞之象，此其概也。若大官奉勅、小官奉命、吏民奉差，官爻不可病，並沖剋世位。

This chapter details various types of engineering projects and the appointment and employment of workers. The harm caused by floods has been recorded in ancient texts; therefore, the prevention of river floods and the construction of dikes are treated similarly in divination: one should not be rigidly bound by the image of the water line, but should focus on the official ghost line. Thus, if the official ghost is prosperous and strong, the official ghost controls the world line, the official ghost is active, or the official ghost enters the tomb or assists the ghost to injure the body, then in divination about water disasters, it indicates that a breach that has not yet occurred is about to occur, and a breach that has already occurred cannot be calmed. In divination about dikes, it indicates that a dike that has not yet been built is difficult to build, and a dike that has already been built is about to break. Therefore, when divining about embankments, the parents line is considered the useful god: if the parents are prosperous and strong, the embankment is solid, but if the parents fall into emptiness and are broken, the embankment will collapse. After the project has started, if one asks when it will be completed, one should be pleased with the time when the world line and the parents line are filled. If one is asked whether the project can be completed by a specific date, one should avoid the signs of six clashes, the world line falling into emptiness, and the parents line being ruined. This is a general principle. As for high officials receiving imperial orders, lower officials receiving orders, and common people being assigned to supervise the workers, the official line must not be sick or clash with the world position.

若官吏因河工而筮利鈍，則反以官為重，官旺世實則紀錄升薦，官傷世空，及隨墓助傷，則罪戾降責。若民夫苦役而筮吉凶，則以官為忌，旺動克世，勞苦無期，命墓助傷，憂虞不測。故凡修塘、修坪、修閘、修圩，及治路、治水、興營城堡者，皆以父為用爻，世實父旺面成。如憂妨犯，及苦徭役者，皆以鬼為忌象，旺動克世，及隨助而凶。凡筮差委僱工，皆以應為用，應旺實則有成，克世則無良，六沖則難成也。

If officials are divining the success or failure of river works, they should focus on the official ghost line: if the official ghost is strong and the world line is solid, they will be rewarded and promoted; if the official ghost is injured, the world line is empty, or if they follow the ghost into the tomb or assist the ghost to injure themselves, they will be punished and demoted. If common laborers are divining the fortune or misfortune due to labor service, the official ghost is considered a Hostile God: if the official ghost is prosperous and active and attacks the world line, the labor will never end; if their own destiny is in the tomb or they assist the ghost to injure themselves, there will be unexpected dangers. Therefore, any project such as building dikes, repairing embankments, constructing water gates, building polders, building roads, managing water, or building castles, should take the parents as the useful god; only when the world line is solid and the parents are prosperous can the project be completed. If there is concern about violating taboos or suffering from labor service, the official ghost is considered a忌象; if the official ghost is strong and active and attacks the world line, or if they follow the ghost into the tomb or assist the ghost to injure themselves, it will be ominous. Any divination regarding appointments or hiring labor should take the response line as the useful god: if the response line is strong and solid, the matter will succeed; if the response line attacks the world line, the person is untrustworthy; if it meets the six clashes, it will be difficult to succeed.

（內詳遁地成捕人誘同遊不遺訟逃許覓責人喪節反噬私害將逃逃安存亡為僧求名自歸恩撫十八問）女子小人，古稱難養，若其盜逃，同於叛主，法所難寬也。捕逃之占，唯世克應則易獲，應空則深澗之逃，應克世則負隅之逝，六沖則交臂而失，世空則裹足不前，此四者，未知能獲也。（六沖、世空、應空，及應克世，四者如一不犯，則可擒矣。）

This chapter details eighteen questions regarding where someone has fled, whether they can be captured, whether they were lured by others, whether they fled with someone else, whether lost property can still be found, whether they fled due to a lawsuit, whether someone promised to search for them, whether someone else is assigned to look for them, whether a woman has lost her chastity, whether they will turn against others, whether they are harmed secretly, whether they are about to flee, whether they will be safe after fleeing, their survival or death, becoming a monk, seeking fame outside, returning by themselves, or being comforted with kindness. Ancient people said that women and small people are hard to raise; if they steal or run away, it is as bad as betraying their master, and it is difficult to forgive them under law. When divining about capturing a fugitive, only when the World Line is strong and overcomes the Response Line can they be easily captured. If the Response Line falls into an empty position, it means they have fled to a deep mountain stream; if the Response Line overcomes the World Line, it means they are fleeing defiantly; if there is a Six Clashes, it means they have just missed each other; if the World Line falls into an empty position, it means the person is unwilling to move forward. If any of these four situations occur, it is unknown whether they can be captured. (Note: If none of the four situations—Six Clashes, World Line falling into an empty position, Response Line falling into an empty position, or Response Line overcoming the World Line—occur, then they can be captured.)

逃人悖內而向外也，故以外卦為所逃之方。坎水為外，則在北方，或江河之側、漁父之家、盜賊之林；離火在外，則在南方，或爐冶之傍、市肆之中，文學藝術之輿。震於樹木舟船車輿砍伐之屬，巽於花園薪草桑麻婦女之類，艮是山嶽岩石樵獵之所依，兌以池沼庵尼酒食之所賴。乾為寺廟都下城垣之近，驢馬驅馳，坤為社稷墳墓郊野田園之邇，耕牧追隨也。

A person who has fled is abandoning his home and moving outward, so the outer trigram indicates the direction he has fled to. If the outer trigram is Kan water, he is in the north, or near rivers and lakes, among fishermen or thieves. If the outer trigram is Li fire, he is in the south, or near forges and workshops, in towns or markets, or among scholars and performers. Zhen represents trees, boats, carts, and activities like cutting wood; Xun represents gardens, firewood, mulberry and hemp, and women. Gen represents mountains, rocks, and the dwellings of woodcutters and hunters; Dui represents ponds, monasteries and nunneries, and households that rely on wine and food. Qian is found near temples, cities, and city walls, or accompanying donkeys and horses; Kun is found near altars, tombs, fields, and farmlands, or following those who till the soil and herd animals.

（此言八卦居外之象，言之所傳者淺，象之所示者深，然因其象而測之，亦難執一也。如子建辛丑日，有占婢逃得節，外坎宜匿水側酒家，而不知已墮於井。如巳建甲辰日，卜子亡得泰，外坤宜藏寡婦之室，而不知相遇於岳家。夫井，水也，岳家，亦外姻也，其可實指乎？然亦不離其象爾。學易者，當以己之靈機，而深研極索也。）

(Notes: This is about the imagery of the outer trigram of the eight trigrams. The text conveys shallow meaning, but the trigrams show profound symbolism. However, relying solely on the image for divination is difficult and one should not be rigid. For example, in the month of Zi with the day of Xinchou, someone consulted about a servant girl running away and got the卦 of "Jie" (Restraint): the outer trigram is Kan (Water). According to the image, she should be hiding by the water or near an inn. But in reality, she had jumped into a well. Another example: in the month of Si with the day of Jiachen, someone consulted about a son leaving home and got the卦 of "Tai" (Prosperity): the outer trigram is Kun (Earth). According to the image, he should be hiding in a widow's house. But in reality, he was found at his father-in-law's house. A well is also water, and the father-in-law's house is also an external relationship. How can one point this out specifically? Yet ultimately, it does not depart from the image. Those who study the Book of Changes should use their own intuition to deeply explore its meaning.)

蓋六爻靜而求外卦，一爻動而求獨發，言逃人之心，成謀於是也。故官鬼動而投士宦，子孫動而投僧道，妻財動而投婦女，或傭於商賈，兄弟動而黨間遊，或逐行伍，父母動而棲技藝，或附舟車；青龍跡於良善書禮喜慶之家，朱雀踐於優伶字畫鬧誼之次，騰蛇樂於賭博浮蕩跳梁之場，白虎匿於屠宰哀喪行伍之內，元武迷於盜賊酒食花柳之門，勾陳藏於鄉莊墳墓之間，及修砌穿鑿之群，而進退傍徨、淹留恐懼，卜捕叛，則觸公差也。（此以獨發之爻為方，臨於六親、六神 之象如此。蓋元武之神，利逃不利捕，勾陳之將，利捕不利逃，故曰觸見公差。）

If all six lines are still, then refer to the outer trigram; if one line is active alone, then refer to that active line. This means the thoughts of the person who has run away are fixed in that place. If the official ghost line is active, he is seeking refuge with officials or scholars; if the children line is active, he is seeking refuge with monks or Taoists; if the wealth line is active, he is seeking refuge with women or working for merchants; if the siblings line is active, he is mingling among wanderers or joining the army; if the parents line is active, he is staying with craftsmen or traveling by boat or cart. If the line is accompanied by the azure dragon, he is found in the homes of virtuous and well-mannered people, or those with celebrations; if accompanied by the vermilion bird, he is found in places of performers, calligraphy and paintings, or noisy areas; if accompanied by the coiling snake, he is found in gambling, dissolute, or disorderly places; if accompanied by the white tiger, he is hidden in places of butchering, funerals, or military camps; if accompanied by the black tortoise, he is lost in the doors of thieves, drinking, and brothels; if accompanied by the hook star, he is hidden in villages, graveyards, or among workers building walls or digging earth, hesitating and fearful. If you are divining the capture of a runaway, then he is likely to be caught by the authorities. (Note: This refers to determining the direction based on the active line, then observing the images of the six relations and six spirits. The black tortoise spirit is favorable for escape but unfavorable for capture, while the hook star general is favorable for capture but unfavorable for escape, hence the saying 'caught by the authorities'.)

蓋亂動而求用爻之在何宮，雜用而求用爻之在何卦，用伏而求飛，用二而求親，伏無而求應也。（自占外卦以下，皆陳逃人之方，設如卦爻亂動，當求用爻居於何宮，在乾以乾斷，在坤以坤斷，若用神雜於爻神亂動，當求用神化入何宮，化坎以坎斷，化離以離斷也。苟或亂動而卦爻無用神，當求所伏用爻之上飛神之方是也，倘或伏無用爻，然後以應象占其所居之宮，在震巽則以震巽斷，在艮兌則以艮兌斷是也。其有用爻兩現，一用動則以其所化之宮，兩用皆動皆靜，則以其出現為親伏藏為疏也，偶皆伏藏，則以外卦之用占方，庶幾乎得有歸一之法。）

If the six lines are all moving chaotically, then look for the useful line in which palace it is located; if the useful line is mixed among the chaotic lines, then look for the palace into which the useful line transforms; if the useful line is hidden, then look for the flying line above it; if the useful line appears twice, choose the one that is closer; if there is no useful line in the hidden lines, then use the response line's palace to determine its location. (Note: From the section "Self-consultation looking at the outer trigram" onwards, the discussion concerns the direction of a missing person. Suppose the lines are chaotic, then look for the useful line in which palace it is located: if it is in Qian, then interpret according to Qian; if it is in Kun, then interpret according to Kun. If the useful line is also mixed among the chaotic lines, then look for the palace into which the useful line transforms: if it transforms into Kan, interpret according to Kan; if it transforms into Li, interpret according to Li. If the lines are chaotic and there is no useful line in the hexagram, then look for the palace of the flying line above the hidden useful line. If there is no useful line in the hidden lines, then use the palace of the response line to determine its location: if it is in Zhen or Xun, interpret according to Zhen or Xun; if it is in Gen or Dui, interpret according to Gen or Dui. If the useful line appears twice and one of them moves, choose the one it transforms into; if both move or both are still, take the one that appears as closer and the hidden one as farther. If both are hidden, then use the image of the outer trigram to determine the direction—this method can generally lead to a single conclusion.)

世亡應逃，內亡外逃，蓋不可主而可兼也。親人之逃，專之於用，他人之逃，專之於應，故父子兄弟夫婦男女以親合，雖悖親而務用，友朋師徒奴僕鄰交以義合，已背義而務應，不可惑也。（傳云：世為亡兮應為失，外為逃失內為亡。所以宜世克應、內克外也，然亦非主斷，如世克應而應空，其何從而得獲也？常占主僕之訟，用世應而驗，則友朋以下，用應可推。）

The World Line represents a lost family member, and the Response Line represents someone who has run away; the Inner Trigram represents the loss, and the Outer Trigram represents the escape. These cannot be used as the main determination, but should be considered together. When a relative runs away, their own Useful God should be used; when a stranger runs away, the Response Line should be used. Because father-son, brothers, husband-wife, and male and female relationships are based on family affection, even though they have turned their backs on family, their own Useful Gods should still be used. Friends, teachers and students, servants, and neighbors are based on mutual sentiment, and since they have turned their backs on righteousness, the Response Line should be used. This point must not be ambiguous. (Note: Previous commentators said, "The World represents loss and the Response represents loss, the Outer represents escape and the Inner represents loss," so it is appropriate for the World to overcome the Response and the Inner to overcome the Outer. However, this is not the main determination. If the World overcomes the Response but the Response Line falls into an empty position, from where can one find the person? I often use the World and Response Lines in cases of disputes between master and servant, and they are accurate. Therefore, for relationships below friends, using the Response Line can be similarly inferred.)

間有遇諸於途者，六沖是也；間有不意而擒者，六合是也；間有自還者，歸魂是也；間有去久而來者，化合是也；間有來而復去者，化沖是也；遊而歸者心收，歸而遊者志蕩。然亦必其用神不克世、不空亡，而後可也。（用實生世，終有會期，用爻克世，卒無見日。）

Sometimes one meets by chance on the way, which is called encountering the Six Clashes; sometimes one unexpectedly captures someone, which is called encountering the Six Harmony; sometimes the person comes back by himself, which is called the Returning Soul Hexagram; sometimes he goes away for a long time and then returns, which is called the transformed harmonious line; sometimes he returns but then leaves again, which is called the transformed conflicting line. When the wandering soul transforms into the returning soul, it indicates his mind has become calm; when the returning soul transforms into the wandering soul, it indicates his mind has once again become restless. However, these interpretations are only valid when the Useful God does not overcome the World and does not fall into the void. (Note: When the Useful God is strong and supports the World, there will eventually be a meeting; but if the Useful Line overcomes the World, one will never see him again.)

卜遁此地，專索用爻，用如動沖，則非留於是處，用若空破，則未及於是方，弗往求之。占成捕何時，世生應克之期，若六親之逃而歸，則反以用神生旺而現，世爻旺合而見，卦身合而遇也。蓋我仇，用敗，我親，用旺，不同論也。（為仇惡於己，則俟彼敗之時而可獲，故喜應克；為親於我，則求用神生旺，與世身相合而來也。）

To determine if he is hiding somewhere, focus on the use line: if the use line is activated or is being冲 (conflicted), then he is not staying in that place; if the use line is empty and broken, then he has not yet reached that direction — there is no need to search there. To find out when he can be caught: when the world line receives support and the response line is being restrained. If the six relations have fled and you are waiting for him to return, then look the other way: when the use god is strong and flourishing and appears, when the world line is strong and harmonizes with it, and when the hexagram body harmonizes with it, then you will meet him. It is clear that when he is considered an enemy, the use god is taken as being weak, and when he is considered a relative, the use god is taken as being strong. The methods of analysis differ in these two cases. (Note: If he is an enemy, he can be caught when he is declining, so it is favorable for the response line to be restrained; if he is a relative, you seek the use god to be strong and flourishing, and for it to harmonize with the world line and the body line, so that he will return.)

是人誘與，應克世而被誘也，彼同遊與，應用備而比行也。（即應克世，而空破散絕亦非，應用一病亦非，如卯建丙辰日，占僕與友同行，得否，卯財持世，戌應暗興，後果同行都下。）

Is the person being lured away by someone else? If the response line is in conflict with the world line, then it indicates being lured away. Is the person traveling with someone else? If the response line and the use line are both present, then it indicates traveling together. (Note: Even if the response line is in conflict with the world line, if it also meets the conditions of being empty, broken, scattered, or at its end, it does not count. Also, if either the response line or the use line is afflicted, it does not count. For example, in the month of卯 and on the day of丙辰, someone asked about a servant and a friend traveling together, and the hexagram obtained was 《否》. The wife wealth line was卯 wood holding the world line, and the戌 earth was the response line with covert movement. Later, they indeed went to the capital together.)

盜逃不遺，財爻失所而不可復有也。訟逃有益，官鬼莫無，蓋空散不為我而遘求，破絕不終事而停息，隨墓助傷，及官克世者，猶抱薪而救火也；非是，然後以捕逃之法斷焉。（詳見詞訟篇內，關犯章斷。）許為我覓，則以應象虛實言之。若責人覓逃，則用捕逃之法。（責成是人尋還逃者，戒世應空、應克世，及六沖也。）

Can the stolen property of an escaped servant be recovered? If the wealth line is out of place, it will never be recovered. When divining about a lawsuit concerning an escaped person, the卦 must not lack the official ghost line. If the official ghost line is empty and scattered, the authorities will not investigate further; if the official ghost line is broken and in a state of decline, the case will be abandoned before it is resolved. If the official ghost line enters the tomb, assists the ghost, injures the body, or overcomes the world line, it is like trying to put out a fire with firewood. If none of these situations apply, then use the method of capturing an escaped person to judge. (Note: See the section on "关犯" in the "Lawsuit Chapter" for more details.) If someone promises to help find the person, judge based on the truth or falsehood of the response line. If someone is specifically assigned to search for the escaped person, use the method of capturing an escaped person. (Note: When assigning someone to find the escaped person, be cautious of the world and response lines being empty, the response line overcoming the world line, and the six clashes.)

婦逃喪節與，財實未苟也。不群匪黨而反噬與，隨墓助傷、官克鬼動，後必羅其害也。不生私害與，助鬼傷身，及應克世者，卒有犯上弒長之逆也。未逃而筮其將逃與，用克世而萌叛心，用空破而無實事。（專問其將逃，忌用實克世，則逃，用空破不成，若兼問挽留為益，又喜用實。）

Divination about whether a woman who has run away has been unfaithful: if the Wealth line is strong, then there has been no unfaithfulness. Divination about whether he will associate with wicked people and turn against me: if the Official Ghost enters the tomb, assists the ghost to injure the body, the Official Ghost overcomes the world line, or the Official Ghost is active, he will certainly cause harm later. Divination about whether he will secretly harm me: if the ghost assists to injure the body or the response line overcomes the world line, there will eventually be rebellious actions against superiors and elders. Divination about whether he will run away if he has not yet left: if the line overcomes the world line, he has already formed a rebellious mind; if the line is empty and meets the breaking line, he will not run away. (Note: specifically asking whether he will run away in the future, it is forbidden for the line to be strong and overcome the world line—then he will run away; if the line is empty and meets the breaking line, he will not run away. If asking simultaneously whether it is beneficial to retain him, then a strong line is preferred.)

親人逃而安乎，命墓鬼動，有窮途日墓之憂，用實卦安，有即次無虞之好；卜其存亡，獨以用神生壞而斷也。為僧道乎，用病而無成。求名利乎，用實而有得。不尋自歸者，用壞而忘歸，用克世而終身之叛也。逃歸復留，同於收僱，迴心恩撫，同於用人。（用爻克世，叛恨不歸，用象破空，飄流難返，惟用實生世，終得自來，復留恩撫，忌三沖財壞。）故捕逃者，以世克應為主，以世生應克之期而得。捕盜者，以子克官為法，以子孫當日月之期而獲。蓋逃以應為象，盜以鬼為象，此次辨也。

When divining whether a relative who has run away is safe, if the person's destiny is in the tomb and the official ghost is active, there is worry of being at a dead end and unable to proceed. If the useful god is strong and the hexagram is peaceful, there is hope of settling down and being safe. When divining about his life or death, only the condition of the useful god determines whether he lives or dies. When divining whether he will become a monk or a Taoist, if the useful god is sick, he cannot become one. When divining whether he will gain fame or fortune while away, if the useful god is strong, he will gain something. When divining whether he will return without searching, if the useful god is weak, it means he has forgotten to return; if the useful god overcomes the world line, it means he will never return. Whether he stays after returning depends on the same principles as when employing a servant. If he changes his mind and I show him kindness, it is similar to employing someone. (Note: If the useful god overcomes the world line, it means he has resentment and will not return; if the useful god is broken or empty, it means he is drifting and cannot return. Only when the useful god is strong and supports the world line will he eventually return. As for keeping him or showing him kindness, one should avoid six clashes and the failure of wealth.) Therefore, to catch an escaped person, the main focus is on the world line overcoming the response line, and he should be caught when the world line is strong and the response line is weakened. To catch a thief, the main focus is on children overcoming the official ghost, and he should be caught when the children are on the day or month builder. Because escape is divined by the response line, while theft is divined by the official ghost — this is the difference between the two.

（內詳鬥訟鬥獲奪人擒人來鬥諸問）私鬥角勝，善良所戒，或不得已而應之。彼我之勢，止憑世應，不從六親。（世己應人，勝負察世應強弱而已，事至訟斗，骨肉如仇讐，即六親皆用世應。）應克世而逢敗，彼勝而折，世克應而逢敗，我勝而虧，應生世而人伏，世生應而己降，比和兩釋，出師一理。（敗謂空破散絕及受日月剋制。）

This chapter details questions regarding fights and disputes, including the outcomes of fights, taking from others, capturing people, and the other party coming to fight. Private fights to win are something virtuous people avoid, though sometimes one must fight when forced. The situation between both parties is determined by the World Line and the Response Line, not by the Six Relations. (Note: The World Line represents me, the Response Line represents the other person, and the outcome of victory or defeat is determined by the strength of the World Line and the Response Line. When disputes escalate to fighting, even family members become like enemies, so even among the Six Relations, the World Line and the Response Line are used.) If the Response Line overcomes the World Line but the Response Line itself is weak, the opponent may win but will suffer losses. If the World Line overcomes the Response Line but the World Line itself is weak, I may win but will still suffer losses. If the Response Line generates the World Line, the opponent will yield. If the World Line generates the Response Line, I will admit defeat. If the World Line and the Response Line are harmonious, both sides will stop fighting. This is similar to divining military campaigns. (Note: The term 'defeat' refers to falling empty, encountering destruction, being scattered, being in a state of decline, or being controlled by the Day Builder or Month Builder.)

斗而涉訟乎，鬼爻是司。斗而有獲乎，財爻以辯。斗以奪人，應克難歸。斗以擒人，用現可得。筮彼來鬥乎，應空應破而不前。占何日利斗乎，世生應克而得勝。應發五而要於路，應發三而斗於門。（應動何爻，則從此地相擊，初為鄉黨，六為郊野，二為庭內，四為戶外也。）

Will a fight lead to legal trouble? It is governed by the Official Ghost line. Will there be gains from the fight? It is determined by the Wealth line. If the fight is to recover a person, and the Response line overcomes the World line, it will be difficult to recover the person. If the fight is to capture someone, and the line is active, they can be captured. To determine if the other party will come to fight, if the Response line is empty or broken, they will not come. To determine a favorable day for the fight, if the World line is supported and the Response line is overcome, that day will be victorious. If the Response line moves on the fifth line, they will intercept on the way; if it moves on the third line, they will meet at the door. (Note: Where the Response line moves, the fight occurs there: the first line is in the village, the top line is in the outskirts, the second line is within the courtyard, and the fourth line is outside the gate.)

動坎而斗於澤畔，動離而斗於市井，乾兌寺廟，坤艮山野，震巽林木之下；元武暗剌，朱雀明諍，青龍笑刀之謀，白虎怒戈之取，勾結其怨，蛇連其黨；子孫有少助，父母有老隨，兄以群隊，財以婦女，鬼以法術之詐。兵者，不得已而用，況於鄉鄰之斗乎？筮者慎之。

The Response Line moves in the Water and Marsh trigram, indicating a fight by a water body; if it moves in the Fire trigram, it indicates a fight in the marketplace; if it moves in the Heaven or Lake trigrams, it indicates a temple; if it moves in the Earth or Mountain trigrams, it indicates a mountainous area; if it moves in the Thunder or Wind trigrams, it indicates under trees. If accompanied by the Black Tortoise, it indicates secret assassination; if accompanied by the Vermilion Bird, it indicates open argument; if accompanied by the Azure Dragon, it indicates a plot hidden behind smiles; if accompanied by the White Tiger, it indicates anger and the use of weapons to seize; if accompanied by Gou Chen, it indicates disputes over old grudges; if accompanied by Teng She, it indicates linking with accomplices. If the Children line moves, there are young helpers; if the Parents line moves, there are older followers; if the Siblings line moves, it indicates a group; if the Wealth line moves, it involves women; if the Official Ghost line moves, it indicates the use of magic or deception. Weapons are only used when absolutely necessary, and certainly not for fights between neighbors. Those who cast the divination should be cautious.

（內詳審期終訟興詞憂訟訟師用人允駁回關遢訟請卷夤緣禁責離獄息訟雜問五事官問二事）人有窒於中，因忿而訟，訟則受命於上，故以官爻生克為勝負，不以世應強弱分曲折焉。官來生世，易雪我冤，鬼來克世，難伸我屈，不生不克，無辱無榮。然我訟而喜官旺相，忌值破空，彼訟而好鬼破空，惡居旺相，亦以生克參之也。（勝負專察官爻，莫執世應。結訟分彼己，則官爻分喜忌，然生世衰旺俱吉，克世衰旺俱凶。）

This chapter details various aspects such as the date of trial, case resolution, filing of lawsuits, disputes, litigation lawyers, personnel appointments, approval and rejection, official correspondence, delayed cases, requesting case files, seeking favor through connections, detention and punishment, release from prison, and cessation of disputes. It also includes five miscellaneous questions and two inquiries about officials. When people have grievances, they may resort to litigation due to anger and resentment. Since litigation involves following the authority, the outcome is determined by the relationship of generation and overcoming between the official ghost line and the world line, not by the strength of the world and response lines. If the official ghost line generates the world line, my injustice will be cleared up easily; if the official ghost line overcomes the world line, my grievances will be difficult to express. If neither generates nor overcomes, there will be neither disgrace nor honor. However, when I sue others, I prefer the official ghost line to be prosperous and strong, and I dislike it to be broken, fallen, or empty. When others sue me, I prefer the official ghost line to be broken, fallen, or empty, and I dislike it to be prosperous and strong—this should be considered together with the principles of generation and overcoming. (Note: The outcome should be determined solely by the official ghost line, not by the world and response lines. The resolution of disputes should be considered from both sides, and the favorable or unfavorable aspects of the official ghost line will vary accordingly; however, an official ghost line that generates the world line is auspicious regardless of its strength, while an official ghost line that overcomes the world line is inauspicious regardless of its strength.)

先發者，不憂官之在世，而喜官之在應；後發者，不喜官之在應，而憂官之在世，相生尤吉，相剋愈凶，此世應之辨生克也。（以世應生克分勝負者，此則論之，如世爻值鬼，本不為勝，若克應爻，是官為我而責彼乃吉；應爻坐鬼，理應我贏，倘克世位，是官悅彼而攘己乃凶。總言生克，先官鬼而後世應也。）

The party who initiates the complaint does not fear the official ghost in the world line, but rather prefers it in the response line. The party who responds to the complaint does not like the official ghost in the response line, but rather fears it in the world line. If they mutually generate, it is more favorable; if they mutually control, it is more unfavorable—this is how we distinguish between generation and control based on the world and response lines. (Note: When using the generation and control between the world and response lines to determine victory or defeat, follow this principle. For example, if the official ghost is on the world line, it is not considered a victory; but if it controls the response line, it means the official authority is punishing the other party on my behalf, which is favorable. If the official ghost is on the response line, it would normally indicate a victory; but if it controls the world line, it means the official authority is favoring the other party and infringing upon me, which is unfavorable. In summary, when discussing generation and control, first look at the official ghost, then at the world and response lines.)

官鬼生應，彼得理也，官鬼克應，彼失利也，官鬼空散，訟不成也，官鬼破絕，詞不終也，官生世應，兩宥之寬，官克世應，兩敗之辱也。（既論官爻生世克世，此言生應克應，勝負明矣。）

The Official Ghost supports the Response Line, meaning the other party has the justification; the Official Ghost overcomes the Response Line, meaning the other party suffers a loss; if the Official Ghost falls into an empty position and is scattered, the lawsuit does not proceed; if the Official Ghost meets its destruction and reaches its decline, the case cannot be concluded; if the Official Ghost simultaneously supports both the Sovereign Line and the Response Line, both parties will be leniently treated; if the Official Ghost simultaneously overcomes both the Sovereign Line and the Response Line, both parties will suffer blame and disgrace. (Note: Previously, we discussed the Official爻 supporting and overcoming the Sovereign, here we discuss supporting and overcoming the Response, thus the outcome of victory or defeat becomes clear.)

鬼位三傳，事幹臺憲，官興二間，情屬牽連。長生為經年之訟，帝旺乃折獄之期。動鬼變鬼，而權案更三，上官下官，而衙門非一。搖於世應，而忿志未休，伏於主賓，而領根不息。化進神者，下而上，小而大也，化退神者，急而緩，重而輕也。

If the official ghost is on the year, month, or day, the matter involves the court of remonstrance and examination. If the official ghost is active on the two middle lines, the case involves others. If the official ghost meets the growth, it indicates a lawsuit from the previous year; if it meets prosperity, it indicates the date when the case will be decided. If the official ghost moves and transforms into another official ghost, the case will be overturned repeatedly. If there are officials above and below, it indicates that the case involves more than one official office. If the official ghost moves on the world and response lines, it indicates that the two parties still have unresolved anger. If the official ghost is hidden beneath the world line or response line, it indicates that the root of the lawsuit remains. If the official ghost transforms into an advancing god, the case will escalate from lower to higher levels and from minor to major. If it transforms into a retreating god, the case will ease from urgent to slow and from serious to mild.

（此章專言官鬼，若官在年月日之上，其訟或幹三法及上司；官在間爻發動，恐囚牽連，或傍觀相累。官爻倘遇日月長生，則事必經年屢月，臨官帝旺，即得三尺剖斷，旬空月破，則終兩姓交和。鬼動化鬼，非一官審問，官復見官，是疊舉訟詞。官動應爻，彼有再控之心，官動世爻，我有重告之志。鬼伏世應動爻生扶之下，則訟根未斷，惟滅沒之伏，則無興也。）

(Note: This chapter specifically discusses official ghosts. If the official ghost is in the year, month, or day position, litigation may involve the three judicial departments and higher authorities. If the official ghost in the intermediate line moves, it may involve others or cause trouble for bystanders. If the official line meets the growth of the day or month, the case will definitely drag on for a year or several months; if it meets officialdom or prosperity, the case can be resolved according to law; if it meets the empty period or month breaker, the two parties will eventually reconcile. If the official ghost moves and transforms into another official ghost, it indicates that more than one official will be involved in the investigation; if there is another official on top of the official, it means repeated complaints. If the official ghost moves in the response line, it means the other party still has the intention to complain again; if the official ghost moves in the world line, it means I still have the intention to complain again. If the official ghost is hidden beneath the world and response lines and is supported by a moving line, the root of the dispute has not been cut off; only those hidden gods that have completely disappeared will not arise again.)

大壯為得理，明夷為禁，坎為獄，無問生克，占訟之忌也。六沖曰戰鬥，得官空而冰釋，六合曰處和，見官旺而株牽也。（三卦為訟宜忌。官空六沖，反易散息，官旺六合，反難調停，蓋先官鬼而後沖合也，即合沖變沖同義。）

The hexagram Da Zhuang indicates gaining the right principle, Ming Yi indicates being confined, and Kan indicates imprisonment. When these three hexagrams appear, there is no need to consider generation and overcoming; they are all unfavorable for litigation. Six Clashes are called "battle," but if the official element is empty, it may easily dissipate and resolve. Six Harmony is called "reconciliation," but if the official element is prosperous and strong, it may lead to further complications. (Note: These three hexagrams indicate favorable and unfavorable conditions for litigation. If the official element is empty and meets Six Clashes, it may easily subside and resolve; if the official element is prosperous and strong and meets Six Harmony, it may be difficult to mediate. This shows that we should first consider the official ghost and then the clashes and harmonies. When harmony meets clashes or transforms into a clash element, it is all the same principle.)

隨官入墓為囹圄桎梏之刑，助鬼傷身乃罪罰鞭笞之辱，二者與官鬼克世，凡有幹於公門之役者皆忌也。（不特詞訟，凡事幹衙門官長，悉忌此三者。）骨肉忿爭，主僕構逆，六親之誼已絕，故從應不從親。然既訟於官，亦先論官而後論應。（有云內肉相訟，止占世應，然既訟於官，則勝負又繫於官，不繫於應。）

If the ghost line enters the tomb, it indicates punishment in prison and imprisonment; if the ghost line harms the body, it signifies punishment by beating and humiliation. These two situations combined with the ghost line overcoming the world line, all such divination inquiries related to official matters should be avoided. (Note: Not only lawsuits, but any matter involving government officials or superiors should avoid these three situations.) When family members quarrel or masters and servants have conflicts, the relationships among the six relations have been severed, so the response line is taken instead of the lines of the six relations. However, since the case has been brought to court, the official line should still be considered first, followed by the response line. (Note: Some people say that family disputes should only consider the world and response lines; but since the case has gone to court, the outcome depends on the official line, not the response line.)

夫子孫為解釋之神，喜其持世，則刑罰何加，羅網自脫，當於交重，罪罰蠲除，當於日月，冤情昭雪，孰比其吉焉。父母為詞狀關提之用，不可壞，壞則不從，不可再，再則不一，不可破，破則無始，不可空，空則無終，我舉宜動，彼舉宜靜。妻財為賄賂之神，喜其持世，則情奪理而居勝，惟動有行賄之費。弟兄為黨證干連之象，獨發而多費，間發而多人，持世則干眾，動應則鼓謀，克世則有私擊之虞，傍搖有公舉之論，是象一無益於訟，不現仍（？）傷。獨官鬼為獄訟之用神也，是非曲直與奪勝負總司之，小大之獄，皆生吉而克凶，不可忽也。是故六神，因官生克而別喜怒，諸星亦因官生克而辨吉凶，皆不可離於是矣。

The Children are the gods that remove calamities; it is auspicious if they are in the current line. Then punishment will not fall upon you, and the net will naturally be removed. If they are activated together, punishment will be waived. If they are exactly in the day or month builder, the case will be cleared. What could be more auspicious than this? The Parents are the gods representing the official documents and summoning papers. They must not be destroyed, for if they are, the documents will not be followed. They must not appear twice, for if they do, the documents will be inconsistent. They must not be broken, for if they are, the case will start without cause. They must not be empty, for if they are, the case will end without resolution. When I file a lawsuit, it is auspicious if the Parents are activated. When others file a lawsuit against me, it is auspicious if the Parents are quiet. The Wife and Wealth are the gods representing bribes; it is auspicious if they are in the current line. Then personal connections will prevail over reason, but if they are activated, there will be expenses involved. The Brothers represent accomplices, witnesses, and related parties. If they are alone, there will be more expenses. If the intermediate line is activated, there will be more people involved. If they are in the current line, many people will be affected. If they are in the response line, the other party will conspire. If they overcome the current line, there is a risk of being secretly attacked. If they are shaking around, there will be public opinion. This aspect is entirely unhelpful in lawsuits, and its absence is better than its presence. Only the Official Ghost is the god used in lawsuits. It governs the right and wrong, and the outcome of the case. Whether the case is big or small, if it generates the current line, it is auspicious; if it overcomes the current line, it is inauspicious. It must not be neglected. Therefore, the six spirits should be divided into favorable and unfavorable based on the relationship with the Official Ghost, and all stars and malevolent influences should be judged as auspicious or inauspicious based on the relationship with the Official Ghost. All of this depends on this principle.

（此言六親之象，各有所司，大抵子財持世而吉，官鬼獨重。凡六神諸星，非以動為凶也，若臨官鬼發動，然後形其凶吉，其來生世，雖凶弗凶，如白虎騰蛇、天牛地獄皆不為忌；其來克世，則朱雀為申詳，勾陳為囹圄，白虎為杖責，騰蛇為枷鎖，青龍為罰贖之善，元武為詳判之重，天獄為囹圄之厄，驛馬為流徒之愆，羊刃為剌配之屬。）

The six relations each have their own characteristics and governing aspects. Generally speaking, if the children or wealth aspects are in the current position, it is considered auspicious. However, the official ghost is of utmost importance. All the six spirits and various stars and evils are not necessarily ominous when they appear; their effects become evident only when they interact with the official ghost. If they generate the current position, even if they are harmful, their effect is not severe, such as white tiger, entangled snake, heaven bull, and hell, which are not to be feared. If they overcome the current position, then the vermilion bird indicates detailed official reports, the gou chen indicates imprisonment, the white tiger indicates corporal punishment, the entangled snake indicates shackles, the azure dragon indicates lighter penalties such as fines and redemption, the black tortoise indicates severe judgment, the heaven prison indicates being imprisoned, the post horse indicates exile, and the ram indicates tattooing and military service.

是故世應察彼己之情，亦不可寘而弗論也。應空彼不欲諍，或將遁也，世空我不好競，或懷怯也。官克應而應空，如荷弓而射魚，官生世而世空，如操笱而搏狸。應破彼有天殃之降，世破我憂人疾之纏。求衰旺則強弱可稱，考生克則剛柔可較，其為用如此，此其大象也。（官克應當應彼輸，然應空彼避其鋒，官生世當應我贏，然世空我失其機。應若月破，彼必有他禍相報，世如月破，我有別事之累。旺為疆，衰為弱，以力言之，應克世為彼剛，世生應為我柔，惟世克應、應生世是反之，所謂世應為用如此。）

Therefore, the World and Response Lines are used to examine the situation between the self and the other, and they should not be neglected. If the Response Line is empty, the other party does not want to fight or may try to avoid; if the World Line is empty, I am not willing to compete or may feel timid. If the Official Line overcomes the Response Line but the Response Line is empty, it is like holding a bow to shoot fish; if the Official Line generates the World Line but the World Line is empty, it is like holding a fish trap to catch a cat. If the Response Line meets the Month Breaker, the other party will suffer from heaven's punishment; if the World Line meets the Month Breaker, I will worry about illness. By seeking prosperity and decline, we can measure strength and weakness; if the candidate overcomes, we can compare hardness and softness—this is how the World and Response Lines are used, this is a general idea. (Note: If the Official Line overcomes the Response Line, the other should lose; but if the Response Line is empty, the other avoids the confrontation. If the Official Line generates the World Line, I should win; but if the World Line is empty, I miss the opportunity. If the Response Line meets the Month Breaker, the other will surely face some misfortune; if the World Line meets the Month Breaker, I will be troubled by other matters. Prosperity means strength, decline means weakness, this refers to power; if the Response Line overcomes the World Line, the other is strong and I am weak; if the World Line generates the Response Line, I am strong and the other is weak. This is how the World and Response Lines are used.)

何日斷獄，當於日月之官。何時終訟，當於墓絕之鬼。別勝何日，則以世生應克為良，釋免何時，則以子孫填值為宥。（以官長生為訟始，臨官帝旺為審決，死墓絕為散訟時也。凡問見官何日為勝，則以世爻逢生、應爻遇克為勝，世爻遇克、應爻逢生為不勝。欲官釋免，則以子孫填值之日、官鬼制伏之辰，定能赦宥。）

On which day is a case decided? When the official ghost is in the day or month builder. When does a lawsuit end? When the official ghost enters the grave or reaches the end. How to determine a winning day? When the world line receives support and the response line is overcome. When can one be released from punishment? When the children fill the day and the official ghost is subdued. (Note: The beginning of a lawsuit is when the official line is in growth, officialdom, and prosperity represent the trial. Death, grave, and end signify the dispersal of the lawsuit. If one asks about the day to win a case, then when the world line is supported and the response line is overcome, it is a victory. When the world line is overcome and the response line is supported, it is a loss. If one seeks release from the authorities, then on the day when the children fill the day and the official ghost is subdued, one will surely be pardoned.)

有問興詞勝負吉凶，亦屬於官。興詞準行，喜官動實而惡其破空也，官克世者，控告無門，父爻空破，批行失意。憂訟來侵，占同防戒，惟官不作，及不克世，弗遇隨助，何患相加，縱應克世，有謀亦已也。（問準詞，官爻空破散絕，及克世不准，執行不論文書。若上告批下衙門，父母如遇空破，雖官鬼動實，縱準而不批是衙門也。如告親提，官克世為不從，或有兩官，常有批下僚者。）

Someone asks about the success or failure and fortune or misfortune of submitting a petition. It is governed by the official ghost line. Whether the petition can be approved depends on the official ghost line being active and strong; if it is broken or empty, it is not favorable. If the official ghost line overcomes the world line, then the petition has no way to be submitted. If the parents line is empty and broken, the official document received will not meet one's intention. If one is worried about being accused by others, the method of divination is the same as that of divination for prevention and caution: as long as the official ghost line is not active, does not overcome the world line, and is not accompanied by the official ghost entering the tomb or assisting the official ghost to harm the body, there is nothing to fear from misfortune. Even if the response line overcomes the world line, if the other party has plans, they will give up on their schemes. (Note: When asking whether the petition will be approved, if the official ghost line is empty, broken, scattered, or in a state of decline, or if it overcomes the world line, it is not approved — here the question is only about whether the petition will be approved, not about the document. If one files a petition upwards and it is sent down to a lower office, if the parents line is empty or broken, even if the official ghost line is active and strong, although it is approved, it will not be sent to this office. If the petition is about requesting a personal inspection, then if the official ghost line overcomes the world line, it will not be granted. Sometimes there are two official ghost lines in the hexagram, which often means the matter is sent to a subordinate official for handling.)

訟師美惡，詢諸父母，日月旺相，善移生死之文，發動生扶，能轉是非之筆；若值破空，安能取勝，隨助官克，乃以自戕。幹證保歇，趨使抱告，皆以應爻為用，克世為忌，破絕不忠，空散不力，六沖生背叛之心，而隨助官傷，反為我害。（訟師用文書，奔走用應，應視其有用，故不可破空，無欺為良，故不可克世，一心為美，故不可六沖，用於公所取勝，故不可隨墓助傷、官克世爾。）

Is a讼师 good or bad? Ask about the parents line: if the parents are at the day builder and month builder and are prosperous and strong, they are good at changing the verdict of life and death; if they are activated and receive support, they can turn the judgment of right and wrong. If they meet destruction, emptiness, or decline, how can they win? If they meet following the ghost into the tomb, helping the ghost to injure the body, or the official line controls the world line, they will actually harm themselves. Those who act as witnesses, guarantors, intermediaries, runners, or those who act on one's behalf all use the response line as the useful god: they should avoid it controlling the world line; if it meets destruction or is at its end, it will be unfaithful; if it falls empty or is scattered, it will not exert effort; if it meets the six clashes, it will produce a rebellious heart; if it also meets following the ghost into the tomb, helping the ghost to injure the body, or the official line controls the world line, it will become a source of harm. (Note: A讼师 is someone who writes documents for me, so the parents line is used; those who run errands use the response line. The response line should be effective, so it should not meet destruction or emptiness; it should not deceive me, so it should not control the world line; it should be loyal, so it should not meet the six clashes; it should win for me in the court, so it should not meet following the ghost into the tomb, helping the ghost to injure the body, or the official line controlling the world line.)

招詳允乎，官病不允，官動不納，六沖上下不信，烏能允乎。招詳能駁乎，官克世而不從駁，破絕則已，空散則消，烏能駁乎。惟官動實，則駁矣，復部允駁，亦猶是也，復疏允駁，易官用五也。（此就筮者之意為斷，復疏，則以五爻為用，如上占法。）住提回關停詞遢訟，喜官之無，而惡官之有也，鬼發則不能停遢，鬼克則不能住回，惟子動而鬼靜，則受無事之福矣。鼠牙復舉，祗緣助鬼傷身，株蔓重牽，端惡隨官入墓，不可不戒也。（大抵以官鬼安靜破空為吉，發動克世為凶。）

Can a confession document be approved? If the official line is weak, it won't be approved. If the official line is active, it won't be accepted. If there is a clash of six lines, there is mutual distrust between the upper and lower parts—how can it be accurate? Can a confession document be rejected? If the official line overcomes the world line, others won't follow my opinion to reject it. If the official line is broken or in a state of decline, it has already been abandoned. If it falls into emptiness and is scattered, it will resolve itself—how can it be rejected? Only when the official line is active and strong can it be rejected. If another request is made to the higher authorities for approval or rejection, it is the same. If a memorial is submitted to the court for approval or rejection, then the fifth line replaces the official line. (Note: This depends on the intention of the person asking the question. When submitting a memorial for review, the fifth line is used as the useful god, and the rest is judged according to the above method.) Stopping detention, recalling official documents, halting lawsuits, and delaying legal cases all prefer the hexagram without an official ghost. They are bad when the hexagram contains an official ghost. If the official ghost is active, it cannot be stopped or delayed. If the official ghost overcomes the world line, it cannot be stopped or recalled. Only when the children line is active and the official ghost is quiet can one enjoy peace. Disputes over small matters are reignited because they help the official ghost and harm the body. Unnecessary connections and entanglements are caused by the official ghost entering its tomb—this must be avoided. (Note: Generally, it is good when the official ghost is quiet, broken, or in emptiness, and bad when it is active and overcomes the world line.)

請卷者，文書為用也。上下請提，破絕不允請，空散不從提，制爻克世，提請俱違。（請提文卷，皆係父母，考其虛實以定吉凶，復以官爻不克世，及無破空，方得順爾請提。）夤緣囑託，意在聽從，六沖則逆其意，而或見嗔，官克則逆其耳，而或有欲，若空若破，無力無功，如旺如生，有情有意。如托私人，應不可壞，不可六沖，克世有損無成，若問官倩，亦同前斷。（問官從否看官象，問人可托看應象，俱忌克世六沖。）

Call for the case files, treating the official documents as the Useful God. Requesting to review the case with superiors or subordinates: if the Useful God is broken and in decline, the case files will not be approved; if it falls into emptiness or is scattered, the review will not be granted; if there is a controlling line that attacks the present line, then both the request and the review will fall into emptiness. (Note: All documents related to requesting case files belong to the Parents line; examine its reality to determine fortune or misfortune. Also, if the official line does not attack the present line, is not broken, and is not in emptiness, then the request will proceed smoothly.) Seeking favor through connections, intending to have others comply: if there is a Six Clashes, it will go against their will, possibly leading to criticism; if the official line attacks the present line, it will go against their ears, possibly indicating they have other intentions; if it falls into emptiness and is broken, there will be no strength or success; if it is prosperous and strong, they will be willing and helpful. If the request is made to a private individual, the Response Line must not be damaged, must not be in Six Clashes, and must not attack the present line, otherwise there will be loss without success. If asking someone in government to handle the matter on your behalf, the same principles apply. (Note: When asking if the government will comply, examine the official line; when asking if someone can be entrusted, examine the Response Line. Both should avoid attacking the present line and Six Clashes.)

憂禁憂責，官旺動而克世為難免。離獄息訟，皆忌官爻克世，息訟官不可動，離獄官不可無，求六親離獄，則兼用無傷。（離獄鬼壞鬼空，亦不能出。求六親，兼看六親生旺則出。）遠關人犯，事繫於官，而亦兼捕逃也。（關犯若官克鬼壞，為彼地官吏不我用情，六沖世應空，及應克世，其犯難捕，皆不能來。）

Worrying about being imprisoned or punished: if the official ghost line is prosperous and strong and attacks the world line, it is inevitable. When divining about being released from prison or ceasing litigation, the official ghost line should not attack the world line. In ceasing litigation, the official ghost line should not be active; in being released from prison, the official ghost line should not be absent. If seeking release for another person's line, one must also check whether that person's useful god is not harmed. (Note: when being released from prison, if the official ghost is ruined or empty, one cannot be released. When seeking release for another person, one must also check whether the line of that person is strong and prosperous, then one can be released.) When apprehending someone far away, the matter depends on the official ghost line, and also uses the method of capturing a fugitive. (Note: when apprehending someone, if the official ghost attacks the world line, the official ghost is ruined, it means the officials on the other side are not giving way; if there is six clashes, the world and response lines are empty, and the response line attacks the world line, the prisoner will be difficult to capture and will not come.)

伸訟奪婚，亦繫於官，而兼防奪婚也。（索婚官克鬼壞，公論不允，應克世為彼奪去，財壞不能歸來，俱莫能成就。）以訟取財，仗官為力，而兼用索逋也。（取財官克鬼壞，官不相為也，即為矣，若財壞亦難求。）力綿扳役，仗官為力，而兼用彼助也。（扳役官克鬼壞，官不聽也，即聽矣，若應克世及應空財壞，則亦莫能助我。）招雪複名，仗官為力，而兼用我得也，所以用爻相兼為法者，有是五也。（復缺，官克鬼克，官不從也，即從矣，如遇世空則莫亦能復。）

When contesting a lawsuit to recover a stolen marriage contract, it is also related to the official ghost line, and the method to prevent someone from taking the marriage is also used. (Note: When reclaiming the marriage contract, if the official ghost line overcomes the world line and the official ghost is weakened, it is considered unjust; if the response line overcomes the world line, it means the other party has taken the marriage; if the wealth line is weakened, it means the person cannot be retrieved — all these result in failure.) When using lawsuits to recover money, relying on the power of the government, and also using debt collection methods. (Note: When recovering money, if the official ghost line overcomes the world line and the official ghost is weakened, it means the government will not help; even if they do, if the wealth line is weakened, it is difficult to recover the money.) When one's strength is weak and one involves others to share the burden of duties, relying on the power of the government, and also using the method of seeking help from others. (Note: When involving others for duties, if the official ghost line overcomes the world line and the official ghost is weakened, it means the government will not listen; even if they do, if the response line overcomes the world line, the response line is empty, or the wealth line is weakened, that person will not be able to help.) When confessing and seeking to clear one's name and restore one's original position and name, relying on the power of the government, and also using the method of "having something gained." When two lines are used together, these are the five situations. (Note: When restoring a position, if the official ghost line overcomes the world line and the official ghost is overcome, it means the government will not comply; even if they do, if the world line is empty, restoration will not be possible.)

大罪不死，在用神之旺相，大害不絕，在主象之生扶。若行險陷人，鬼神所怒，雖鬼靜爻安，當直告其凶。（或有既定重罪，占其生死，刑定不復論官，專看用神，有救無事。六親困獄，防有欲害者，若主象生扶，大數未盡，奚能害哉。或占行險陷人，以官鬼發動克世為戒，倘有卜者，當直言其凶，雖得鬼靜，或天奪其鑑，而故益其疾，必致大禍，占者寧不戒之。）

If someone commits a great crime but does not die, it is because the useful god is prosperous and strong. If someone suffers a great harm but does not die, it is because the main image receives support and assistance. If someone sets traps to harm others, it is something that angers the spirits. Even if the official ghost is quiet and the six relations are peaceful, one should still tell him directly that it is凶 (auspicious). (Note: In some cases, when the crime is already determined and the matter of life and death is being divined, once the punishment is fixed, there is no need to discuss the official爻 (line). Instead, focus on the useful god: if there is a rescue, there will be no problem. If the six relations are trapped in a prison, be cautious of someone wanting to harm him. If the main image receives support and assistance, his fate is not yet exhausted, so who can harm him? If the divination is about setting traps to harm others, then one should be cautious of the official ghost moving to overcome the present situation. If someone comes to consult about such matters, one should directly tell him it is凶 (auspicious). Even if the divination shows the official ghost is quiet, it may be that heaven has taken away his ability to reflect and intentionally worsened his illness, leading to great disaster. The diviner must certainly be cautious.)

居官緣事，占官占訟二分，在宦憂議，部覆部議一理，伸訴里甲，私評用應，涉訟用官也。（凡有當仕心懷事累，占法有二：一曰無累官乎，則官旺世實為吉；一曰不累我乎，則官克鬼動為凶。或佔有事及部，問曰部議重輕，則官克鬼動為忌；問曰部議與官無害，則以官旺世實為喜，復疏亦然。斯二者常或相背，當詳其問神之旨，祝云為官，祝云為累，其吉凶乃定矣。伸里甲，一謂其公處，故應克世有曲，應壞無斷，六沖不終；一謂其成訟，故官克鬼動，定幹有司，二者亦隨其占而斷也。）

When an official is involved in a case due to official duties, divination is divided into two types: "Divination on Official Matters" and "Divination on Litigation." If an official is worried about being dealt with by his department, "Departmental Response" and "Departmental Discussion" mean the same thing. When appealing to the local magistrate, private dispute resolution uses the Response Line, but if it escalates to litigation, the Official Ghost Line is used. (Note: For officials who are anxious about matters, there are two types of divination: one is asking "Will I be implicated in my position?" In this case, a strong Official Line and a solid World Line are auspicious; the other is asking "Will I be implicated personally?" In this case, if the Official Ghost Line overcomes the World Line or the Official Ghost Line is active, it is inauspicious. If the matter is reported to the department and the question is "What is the severity of the department's decision?" then the Official Ghost Line overcoming the World Line or the Official Ghost Line being active is unfavorable; if the question is "Will the department's decision affect my position?" then a strong Official Line and a solid World Line are favorable—this applies similarly to submitting a memorial. These two situations are often opposite, so one must carefully ask the intention of the person consulting the divination: is he praying for his position or for being implicated? Only then can the fortune be determined. When appealing to the local magistrate, there are also two meanings: one is seeking a fair judgment, so if the Response Line overcomes the World Line, it means my case is wrong, if the Response Line is damaged, the case cannot be decided, and if there is a Six Clash, the matter will end without resolution; the other is that it will eventually lead to litigation, so if the Official Ghost Line overcomes the World Line or the Official Ghost Line is active, it will definitely escalate to official litigation—these two situations are also determined according to the nature of the divination.)

大凡訟內之用爻，莫離於官鬼，官鬼之取舍，則因事而求之。是故行喜動，止喜靜，避喜空，解喜衰，息喜絕也。求為我力，則不可無，憂為我難，則不可有，事事惡其傷己，一一好其生世，以像形事，以事配義，吉凶得矣。然健訟破家，不可長也，易曰不永所事，聖人之戒深矣。（詞訟同用官爻，而有喜忌之分，明於事義，而吉凶不爽矣。然三褫其服，眾訟成師，不祥之氣，由此而長也，占者戒之。）

In all lawsuits, the use of lines in the hexagram cannot be separated from the official ghost. The selection of the official ghost depends on the specific matter. Therefore: if you want to promote something, you welcome its activation; if you want to stop something, you welcome its stillness; if you want to avoid something, you welcome its emptiness; if you want to resolve something, you welcome its decline; if you want to calm something, you welcome its extinction. If you need it to help you, it must be present; if you fear it causing you trouble, it must not be present. Anything that harms you is to be avoided, while anything that benefits you is to be welcomed. Using the hexagram to represent the matter and matching the matter with the principles will lead to understanding of fortune and misfortune. However, frequent lawsuits will ruin the family, and this should not be continued. The Book of Changes says, "Do not prolong the matter." The warning from the sage is profound. (Note: In lawsuits, the official line is used, but there are distinctions of favor and disfavor. If the principles are understood clearly, fortune and misfortune will not be mistaken. However, "three times they stripped his clothes" and the public engaging in lawsuits is like waging war, which breeds ill omens—diviners should take heed of this.)

（內詳覆露見獲是彼是我起贓訟盜諸問）失物之占，各以用象，貨物用財，禽獸用子，舟車衣服用父母，儀像用官鬼，此用象當分也。（失物各以用爻像之，或衣服匿珍寶於中，則用財不用父，又當以輕重權之，餘以類推。）筮盜者，則察鬼象，伏鬼為隱賊，動鬼為明賊，陽男陰女，內為內而外為外也，暗動暗人而明出，旺多衰少，完巧而缺拙也，內外鬼而連結，貞悔鬼而交通。（貞悔，指世應也。凡遇世應內外之鬼，有連結交通之謀。）

This chapter details the various aspects of lost items, such as whether they are hidden or exposed, whether they can be recovered, whether they were stolen by someone else or lost by oneself, the process of recovering lost property, and reporting theft. When divining about lost items, different elements are used according to their symbolic representations: goods are represented by the Wealth line, animals by the Children line, vehicles and clothing by the Parents line, and deities or ceremonial equipment by the Official Ghost line. This is the distinction in using these symbols. (Note: Lost items are determined by the relevant line; if valuable items are hidden inside clothing, the Wealth line is used instead of the Parents line, and the importance should be weighed accordingly, with similar reasoning applied to other cases.) When divining about thieves, one examines the Official Ghost line: if the Official Ghost is hidden, it indicates a thief operating in secret; if the Official Ghost is active, it indicates a thief committing theft openly. A yang line represents a male thief, while a yin line represents a female thief. If the Official Ghost is in the inner trigram, it indicates an internal thief; if it is in the outer trigram, it indicates an external thief. Covert movement signifies someone who appears to act openly but is actually acting secretly. If the Official Ghost is prosperous and strong, there are more thieves; if it is weak, there are fewer thieves. If the Official Ghost is intact, the thief is skillful; if it is damaged, the thief is clumsy. If both inner and outer trigrams contain the Official Ghost, it indicates collusion between internal and external thieves. If both the World and Response lines contain the Official Ghost, it indicates communication and coordination between the two parties. (Note: "Zhen Hui" refers to the World and Response lines. If both the World and Response lines contain the Official Ghost, there is a plot of collusion and coordination.)

以五行之屬，而度其情形。（金鬼乃穿鑿添（？）撟而入，木鬼乃鋤挖鑽縮而進，火鬼乃飛騰跳躍而來，水鬼乃隱伏闇昧而至，土鬼乃雜酒筵匿池塘而偷也。）以八宮之鬼，而別其方隅。（動於何宮，則以何方來也，暗動亦然。如鬼爻安靜，則水鬼為北，火鬼為南，兩鬼論外，伏鬼論飛方也。鬼生之方，則窩贓之處，財伏何地，是藏物之所。）

According to the Five Phases associated with the Official Ghost, we can infer the circumstances of the crime. (Note: Metal Official Ghosts enter by breaking through walls and digging through objects — the original text here has a doubtful character; Wood Official Ghosts enter by digging and drilling holes; Fire Official Ghosts come by leaping over eaves; Water Official Ghosts approach stealthily from the dark; Earth Official Ghosts mix in with banquets or hide by the ponds.) According to the eight palaces to which the Official Ghost belongs, we can determine the direction from which the thief comes. (Note: If the Official Ghost moves in a particular palace, it comes from that direction, even if it is a covert movement. If the Official Ghost is still, then the Water Official Ghost comes from the north, and the Fire Official Ghost comes from the south. If there are two Official Ghosts, take the one from the outer trigram. If the Official Ghost is hidden, take the direction of the Flying God. The direction that generates the Official Ghost is where the stolen goods are hidden; the location where the Wealth is hidden is where the stolen items are concealed.)

以六神之司，而別其狀貌。（青龍為少俊，白虎為狂勇，朱雀為巧辨之夫，元武為計謀之賊，勾陳似端篤而不良，騰蛇竟虛浮而不實，蹤跡莫可測也。）何時覆露，鬼爻敗絕之期。何日見獲，財爻生旺之辰也。物匿何處，審其方也，用伏而察飛爻，用飛而察親宮，用悔而察貞爻，用二而察主爻也。（財伏論飛神之方，財現論本宮之方，變財論動爻之方，兩財論世爻、卦身、世身、內卦為主爻。飛伏變象無財，是無蹤也，何複方其方哉。）

According to the characteristics of each of the six spirits, we can distinguish the appearance of the thief. (Note: The Azure Dragon represents a young and handsome person, the White Tiger represents a fierce and bold person, the Vermilion Bird represents a person who is eloquent and persuasive, the Black Tortoise represents a thief who is cunning and strategic, the Gou Chen appears upright and sincere but is actually wicked, and the Teng Sha is fickle and unreliable, with elusive traces.) When will the hidden become visible? At the time when the Official Ghost is in decline. On which day can the thief be found? At the time when the Wealth is strong and flourishing. Where are the directions hidden? We must examine the direction: if the Useful God is hidden, we should look at the Flying God; if the Useful God appears, we should look at the native hexagram's trigram; if the Useful God appears in the resulting hexagram, we should look at the line of the primary hexagram; if the Useful God appears twice, we should look at the main line. (Note: If the Wealth is hidden, we should consider the direction of the Flying God; if the Wealth appears, we should consider the direction of the native hexagram's trigram; if the Wealth is produced in the resulting hexagram, we should consider the direction of the moving line; if there are two instances of Wealth, we should take the World Line, the Hexagram Body, the World Body, and the inner trigram as the main line. If none of the Flying, Hidden, or Resulting images contain the Wealth, then there is no trace, and there is no need to consider direction.)

分其所也，用在初爻地與井，用在上爻墳與野，二索於灶，三索於房。四索於門，五索於道，在應索閨閣之中，在世索近身之器，在內索內，在外索外也。（財爻出現安靜，然後以世應內外及六爻考之。）化父變父，及飛是父者，當覓以篋櫃，是財者，當覓以貨物，是兄者，當覓以牆垣，是鬼者，當覓以香火，是子者，當覓以廊廂庵寺之所也。（此必以用伏之飛、用化之爻、化用之象則論，其他則否也。）

The location of the use line is divided as follows: if the use line is on the first line, it is underground or by a well; if on the top line, it is in a graveyard or the outskirts; if on the second line, it is by the kitchen; if on the third line, it is in the bedroom; if on the fourth line, it is by the door; if on the fifth line, it is on the road. If it is on the response line, it is in the inner room or private chamber; if on the world line, it is in the personal belongings. If it is in the inner trigram, it is inside the house; if in the outer trigram, it is outside the house. (Note: the wife and wealth line must appear and be still before using the positions of the world and response lines, inner and outer trigrams, and the six lines for investigation.) If the use line transforms into parents, becomes parents, or the flying line is parents, then it should be searched in chests and cabinets. If it is wife and wealth, then it should be searched in goods. If it is siblings, then it should be searched by the walls. If it is official ghost, then it should be searched at the incense and spirit altar. If it is children, then it should be searched in corridors, side rooms, monasteries, and temples. (Note: this must be based on the flying line that covers the use line, the transformed line of the use line, and the image formed by the transformation of the use line; other situations should not be interpreted this way.)

是彼盜與，應克世而是盜。是我遺與，世受衰敗而自遺也。（應不克世，非此人也，世不受損，非干我誤也。）起贓擒盜，子旺有制，鬼動為凶，助傷官克隨墓，則賊橫而反噬也。訟官索物，務用其鬼，生世而理，官病財空官克世，則徒勞而自辱也。大易慢藏有戒，擊柝致嚴，君子貴先事而慎也。（擒盜喜子旺克鬼，訟盜喜官實財旺，反是而凶。）

Is it stolen by someone else? If the response line overcomes the world line, it indicates theft. Is it lost by oneself? If the world line is weakened, it suggests self-loss. (Note: If the response line does not overcome the world line, it is not the person's doing; if the world line is not damaged, it is not due to one's carelessness.) To find the stolen goods and capture the thief: if the children are prosperous and strong, they can control the official ghost; if the official ghost is active, it is dangerous. If the official ghost is assisted and harms the body, or if the official line overcomes the world line, or if the official ghost enters the tomb, then the thief is rampant and bites back. When reporting to the authorities to recover lost property: one must use its official ghost. If the official line generates the world line, there is a case. If the official line is sick, the wife's wealth is empty, or the official line overcomes the world line, it is a waste of effort and self-embarrassment. The Book of Changes warns against "slow storage invites theft" and emphasizes "heavy doors and beating of the tongs" — gentlemen should be cautious beforehand. (Note: Capturing the thief is favorable when the children are strong and overcome the official ghost; reporting the thief is favorable when the official line is strong and the wife's wealth is prosperous; the reverse is ominous.)

（內詳彼報彼詛誓神防蠱諸問）怨毒於人甚矣，不能伸於人，而求伸於神，亦人情之常也。鬼神之告，專用官爻。官克應者，將行罰惡之誅，官克世者，不受不臣之訴，隨官入墓，戢火年焚，助鬼傷身，倒戈自滅，是以神聰不我聰，為空散故，神明不我明，為破絕故，非神聽之或違，多膚訴之不實。

This chapter details questions such as seeking divine retribution, being cursed by others, making vows to deities, and preventing others from using蛊. When people have deep hatred towards each other and cannot seek justice in the human world, they turn to deities to seek justice, which is a natural human reaction. When appealing to spirits, the official line is primarily used. If the official line overcomes the response line, it indicates that the deity will soon carry out punishment; if the official line overcomes the world line, it means the deity will not accept this improper appeal. If encountering the situation of spirits entering the tomb, it signifies that the fire of suppression will burn oneself; if encountering assistance from spirits causing harm, it means turning weapons against oneself and inviting destruction. Therefore, although the deity is wise, it does not listen to our appeals, because the official line is empty and scattered; although the deity is clear-sighted, it does not clarify our situation, because the official line meets the broken and is in a state of decline. This is not due to the deity's partiality, but mostly because our appeals are shallow and not truthful.

報之速者，六九也，報之遲者，七八也，報之暗者，沖擊也，報之輕者，休囚也。應受月破，天將亡之，應受旬空，神奪其魄，應受散絕，惡貫之盈，應隨鬼墓，天網之密。（應克破受其罰，鬼臨生旺是其期。）

Responses that come quickly are caused by the movement of old yin and old yang, "six and nine"; those that come slowly are due to the stillness of young yang and young yin, "seven and eight". Responses that occur in secret are triggered by impact; light responses are when the line is weak and powerless. If the response line is broken by the month, heaven is about to destroy him. If the response line is empty in the ten-day period, the spirit has taken his soul. If the response line is scattered and extinct, his evil deeds have reached their peak. If the response line follows the official ghost into the tomb, the heavenly net is tight and there is nowhere to escape. (Note: When the response line is attacked or broken, he is being punished; when the official ghost is in a strong and flourishing state, it is the time of the response.)

筮彼咒詛，猶避禍之占也，鬼動神怒，官克害成，隨墓助傷，而天亡我。惟子孫旺而官鬼衰，則直在我，而神鑑之。筮誓廟，鬼靜乃安，官動克世、隨墓助傷，定受背盟之罰。筮防蠱，子世無憂，官動世病、隨墓助傷，應遭埋蠱之毒，鬼禍奸人，神無曲庇，筮者審之。

Divination about someone cursing me is the same as divination about avoiding misfortune: if the official ghost is active, it indicates divine anger; if the official ghost overcomes the world line, it means the harm is real. If the official ghost enters its tomb, or if it is assisted to injure the body, then heaven is about to destroy me. Only when the children are strong and the official ghost is weak does it mean that the reason is on my side and the divine beings are observing. If one takes an oath in the temple, peace comes only when the official ghost is quiet; if the official ghost is active and overcomes the world line, or if the official ghost enters its tomb or injures the body, one must suffer the punishment of breaking an oath. Divination about preventing someone from using poison: if the children are in the world line, there is no worry; if the official ghost is active, the world line is sick, the official ghost enters its tomb, or the official ghost injures the body, one will be poisoned by the poison. The divine beings punish the wicked, and the divine beings will not act unjustly or protect the guilty—those divining should examine carefully.

（內詳停厝舉殯奉神撤像辨塚辨骸六問）侍神者，謂安神於家，奉先於廟，以安神靈，而庇人宅。奉而安，猶人事之寧休，奉而感應，猶人事之遂求。故侍神之筮，大忌三沖鬼動，主神不安，亦嫌克世，主人不寧，空則無降格之誠，破則有怨恫之慮，散絕則精爽難憑，隨墓助傷，則災害並至。

This chapter details six topics: stopping the coffin, holding the funeral, setting up the ancestral tablets, removing the ancestral tablets, identifying the burial site, and recognizing the remains. The term "serving the gods" refers to placing the shrine in the home and honoring the ancestors in the temple, so that the deities can rest peacefully and protect the family. When the worship is properly conducted, it is like human affairs being free from disturbance; when the worship brings a response, it is like human wishes being fulfilled. Therefore, divination regarding serving the gods most fears the "three clashes"—that is, when the hexagram meets the Six Clashes and the official ghost is activated, which indicates the deities are unsettled. It is also unfavorable if the official ghost overcomes the present situation, which suggests unrest among people. If the official ghost falls into the empty position, there is no sincerity in the deities descending; if it meets the breaking position, there is a worry of the deities being resentful; if it is scattered or at the end, the deities' essence becomes difficult to rely upon; if it meets the ghost entering the tomb or assisting the ghost to harm the body, calamities will come together.

故鬼爻既安，而後徵祥，福興而人丁盛，財旺而積貯饒，臨祿貴而有官爵之慶。鬼爻不安，即以致戾，白虎動而病喪，騰蛇動而驚擾，雀武動而有訟盜之虞也。世空缺我躬之禮，應空疏人事之虔，內外官，而有人已之聖像，變伏鬼，而有新舊之神儀，游魂自此遷彼，歸魂自彼遷此也。猶有六爻克鬼，僕役慢神，鬼生二爻，神祐妾婦也。欲其神之神者，莫神於克誠，欲其先之安者，莫安於克孝。

After the official ghost has become peaceful, we then look for auspicious signs: if the children are flourishing, the family will be prosperous; if the wealth is prosperous and strong, the household will be rich. If the official ghost is accompanied by the nobleman and the lucky god, there will be a celebration of official rank. If the official ghost is not peaceful, misfortune will come: the white tiger moving indicates illness and death, the coiled snake moving indicates disturbance, and the vermilion bird and black tortoise moving indicate lawsuits and theft. If the world line is empty, it shows that my own propriety is lacking; if the response line is empty, it shows that others' reverence is insufficient. If both the inner and outer trigrams have the official ghost, it means that others' sacred images and one's own sacred images are placed side by side. If the official ghost has a changing line and a hidden god, it means there are two sets of divine positions and images, old and new. A wandering soul hexagram indicates moving from one place to another, while a returning soul hexagram indicates moving from another place to here. If the top line overcomes the official ghost, it means servants are neglecting the gods; if the official ghost generates the second line, it means the gods are protecting the wife and concubine. To make the gods appear, nothing is more effective than sincerity; to make the ancestors peaceful, nothing is more secure than filial piety.

推之停棺厝柩，必求其亡魄之安，亦以官鬼為用。是以卦象三沖，則死者不寧，而生者不福；鬼動亡魄搖而人心蕩，克世福機息而禍兆萌，空則先靈不欲，破則先靈不悅，散則先靈不集於是也。惟卦合官靜，始為盡善，若隨墓助傷，乃為大凶。

When it comes to stopping the coffin and burying the corpse, one must seek the peace of the deceased's soul and spirit, using the official ghost as the useful god. Therefore, if the hexagram encounters six clashes, the deceased will not be at peace and the living will not receive blessings; if the official ghost is active, the spirit of the deceased will be disturbed and people's hearts will be unsettled; if the official ghost overcomes the world, the opportunity for good fortune will cease and signs of misfortune will arise; if the official ghost falls into emptiness, it indicates that the spirits of the ancestors are unwilling; if it meets the breaking hexagram, it means the spirits of the ancestors are unhappy; if it is scattered, it means the spirits of the ancestors do not wish to gather here. Only when the hexagram meets the six harmonies and the official ghost is calm can it be considered perfect; but if it meets the situation where the ghost enters the tomb or assists the ghost to harm the body, it will be extremely凶.

舉殯何如，不戒沖也，惟以亡靈之悅，故弗宜克世鬼動，年命順利，故弗宜隨墓助傷。故鬼病雖財神福神，動而不吉，鬼安，雖父兄忌象，動而不凶也。故未奉而筮當奉，已奉而筮當撤，亦猶是也。（舉殯出宅，是離其親，故沖不戒，出而安，父兄動不凶，出而不安，財福動不吉。）若迷而筮塚墓骸骨之真偽者，則以六親之用爻辨，不以官鬼辨也。

When determining whether to hold a funeral, there is no need to avoid the Six Clashes. The main concern is to make the deceased happy, so it is not advisable for the Official Ghost to overcome the present or to be active. The main concern is also to ensure the deceased's life is smooth, so it is not advisable for the deceased to enter the grave or for the Official Ghost to harm the body. Therefore, when the Official Ghost is ill, even if the Wealth or Children, which are auspicious deities, are active, it is not auspicious; when the Official Ghost is peaceful, even if the Parents or Siblings, which are inauspicious signs, are active, it is not inauspicious. Therefore, whether to hold the funeral before the body is placed in the tomb or whether to remove the body after it has been placed in the tomb is based on the same principle. (Note: Holding the funeral and leaving the house is parting from relatives, so the Six Clashes are not avoided. If the funeral is peaceful after it is held, even if the Parents or Siblings are active, it is not inauspicious; if the funeral is not peaceful after it is held, even if the Wealth or Children are active, it is not auspicious.) If there is uncertainty about the authenticity of the grave or the remains, use the爻 of the Six Relations to distinguish, not the Official Ghost.

（內詳神降卜祟卜鬼求福諸問）凡延高僧懴誦道術禳災，下至巫祝之用，所占無指，則用子象，所占有指，皆察應爻。空破散絕，則浮偽難親，生扶安旺，則真誠可仗；進勤而退怠，動則心多往來。故應臨父母則道高，臨子孫則德備，臨財而具威儀，臨官而格鬼神，臨兄弟而左右助法；臨龍善而虎惡，勾重而蛇輕，雀辨而武訥；上卦為高，下卦為卑，喜其庇身，豈宜克也。

This chapter details questions such as the appearance of divine beings, what object is causing trouble, whether it is a ghost, and seeking blessings. Whether one consults a high monk for repentance and recitation, a Taoist priest for ritual to dispel calamities, or even a shaman: if the subject of the divination is not specified, use the image of children; if it is specified, examine the response line. If the response line is empty, broken, scattered, or in a state of decline, the person is boastful and unreliable; if it is supported and strong, the person is sincere and trustworthy. If it transforms into an advancing god, the person is diligent; if it transforms into a retreating god, the person is lazy; if it moves, it indicates the person's mind is unstable. Therefore, if the response line is associated with parents, the person has high spiritual cultivation; if associated with children, the person has complete virtue; if associated with wealth, the person has proper conduct; if associated with official ghosts, the person can communicate with spirits; if associated with siblings, there are people on both sides helping him perform rituals. If accompanied by the azure dragon, it is good; if accompanied by the white tiger, it is bad; if accompanied by gou chen, it is steady; if accompanied by teng she, it is light-hearted; if accompanied by zhu que, it is eloquent; if accompanied by yuan wu, it is reserved. The upper trigram represents a superior person, while the lower trigram represents an inferior one. The main point is to have it protect me, not to have it harm the world.

卜曰明神降乎，鬼空則不降，鬼破則不喜，鬼散則不留，鬼動則鑑，鬼克則罰，隨墓助傷則禍也，惟鬼靜為善。卜其為祟乎，鬼動則是。卜其是是鬼乎，空破散絕則非。求神邀福，子象旺而福來。求神祐病，用爻旺而病去。祈壽祈名，祈財祈子，各以用爻而推。夫卜道行之真繫於應象，察鬼神之應，繫於官爻。淫祀諂神，有道所戒，況妖巫鬼史，妄言禍福哉，君子慎之。

When asking if the divine will descend, if the official ghost is in an empty position, it will not descend; if it meets a breaking situation, it will not be pleased; if it is scattered, it will not stay; if it is activated, it comes to inspect; if it overcomes the world, it comes to punish; if it meets the ghost entering the tomb or assisting the ghost to injure the body, it brings calamity. Only when the official ghost is quiet is it good. When asking if it is the ghost causing trouble, if the official ghost is activated, it is. When asking if it is this particular ghost, if the official ghost is in an empty position, meets a breaking situation, is scattered, or is in a dead position, it is not. When praying for blessings, if the children' s line is prosperous and strong, blessings will come; when praying for protection of the sick, if the line is prosperous and strong, the illness will leave. For prayers for longevity, official position, wealth, or children, each should be judged according to their respective lines. In summary, the truth or falsehood of a diviner's skill depends on the response line, and thesympathetic response of ghosts and spirits depends on the official line. Widespread worship and flattery of ghosts and spirits are forbidden to virtuous people, let alone charlatans and witches who falsely speak of good and bad fortune. The gentleman should be cautious.

（內詳何怪驅置怪息有妖是怪五問）禍福之來，機必先兆，或徵於夢寐，或見於物變，筮之者，莫不以子孫為福，官鬼為禍。然吉凶悔吝生乎動，鬼動而禍隨，若空散則非真，破絕則無害；若動，雖破亦凶，若隨助，雖靜亦凶，若旺相猶動，若克世猶動，而終不及動也。（以隨助、鬼動為首戒，鬼克鬼旺次之，而鬼遇空散絕，或怪或夢，皆不成凶也。）

This chapter details five questions: what kind of ghost is involved, whether it can be driven away, whether it can be ignored, when the strange occurrences will subside, and whether there is a demon in the house. Misfortune and blessings in the future will first show signs: either in dreams or through changes in physical objects. When divining such matters, children represent blessings and official ghosts represent misfortune. However, good or bad fortune arises from action: if the official ghost moves, misfortune follows; if the official ghost is scattered or falls empty, it is not real, and if it meets destruction or reaches its end, there is no harm. But once the official ghost moves, even if it meets destruction, it is still dangerous; if it enters the tomb with the ghost or helps the ghost to harm the body, even if it is quiet, it is still dangerous. If the official ghost is prosperous and strong, it is like it is moving, and if it harms the present, it is like it is moving, but it is still not as dangerous as real movement. (Note: The first thing to avoid is when the official ghost enters the tomb with the ghost or helps the ghost to harm the body, followed by when the official ghost harms the present or is prosperous and strong; if the official ghost meets falling empty, being scattered, or reaching its end, then whether there is a ghost or a dream, it will not be dangerous.)

然則動其凶乎，主何應也，青龍為哀樂之計，朱雀為詞訟之牽，白虎為丁口之喪，元武為盜賊之警，勾陳為土田之禍、墳墓之幹，騰蛇為連累之殃、驚憂之恐。木因樹藝而機災，金緣刀斧而生疾，火有焚燒之難，水為波浪之沉，土有瘟疫之眚也。以八宮而分所避之方，以諸星而分所趨之事。

Then, if the Official Ghost is activated, it indicates ominous events. It governs matters that will come to fruition. If accompanied by the Azure Dragon, it signifies troubles related to sorrow and joy. If accompanied by the Vermilion Bird, it indicates lawsuits involving others. If accompanied by the White Tiger, it suggests loss of life among people. If accompanied by the Black Tortoise, it warns of theft. If accompanied by the Gou Chen, it relates to land disputes and matters concerning graves. If accompanied by the Shen Snake, it indicates being implicated in others' troubles and sudden fears. An Official Ghost of wooden nature causes calamity due to planting trees or planting wood. An Official Ghost of metal nature causes illness due to weapons like axes and saws. An Official Ghost of fire nature brings about the danger of fire. An Official Ghost of water nature brings about dangers of floods and drowning. An Official Ghost of earth nature brings about epidemics. Furthermore, according to the eight palaces, one should determine the direction to avoid. According to various stars and malevolent influences, one should determine what to pursue or avoid.

（乾兌不可以西行，震巽不可以東去，坎離蒙水火之厄，坤艮招產業之非也。驛成不可以途行，咸池不可以女色，天喜戒遊婚娶之家，喪門忌投縞素之室，天獄鬼動，猝防刑獄之殃，地賊官興，忽犯穿窬之盜，浴盆憂損嬰兒，喪車慮妨骨肉也，其他類推。）

The Trigrams Qian and Dui should not move westward, Zhen and Xun should not go eastward, Li and Kan should beware of water and fire calamities, Kun and Gen should be cautious of disputes concerning property. When Post Horse meets an Inauspicious Sha, one should not travel. When Salty Pool is present, one should avoid proximity to women. When Heavenly Joy occurs, one should refrain from attending weddings. One should avoid entering homes where there are funeral matters. When天狱 and Official Ghost are active together, one should beware of sudden legal troubles. When地贼 and Official Ghost are active together, one should be cautious of unexpected thieves breaking through walls or holes. The bath tub Inauspicious Sha may cause injury to infants, and the funeral carriage Inauspicious Sha may lead to harm to family members; other similar interpretations should be applied accordingly.

以六親而分所屬之迍，是以化父母，而堂上少康，變妻財，而閨中多故，入子孫，而丁幼瘡痍，之兄弟，而門穡瑣括，化官鬼，而災禍相乘也。持世，禍由己召，臨應，患自人招，游魂不可出，歸魂不可入，內為內禍，外為外殃。（八宮諸星六親由鬼動而言。）

When the Six Relations are divided, the corresponding troubles can be identified: if the Official Ghost transforms into Parents, the respected elders at home will be unsettled; if it transforms into Wealth, there will be many troubles in the household; if it transforms into Children, the young children may suffer illness; if it transforms into Siblings, the family will face minor difficulties and financial strain; if it transforms into Official Ghost again, misfortunes will follow one after another. If the Official Ghost holds the current line, the disaster is self-inflicted; if the Official Ghost is in the responding line, the trouble comes from others. A wandering soul hexagram indicates one should not go out, while a returning soul hexagram indicates one should not move in. If the trouble is within the inner trigram, it is a family disaster; if it is in the outer trigram, it is an external calamity. (Note: the Eight Palaces, various stars and evils, and the Six Relations are all discussed in relation to the movement of the Official Ghost.)

其應祥也，父母貴人動，主進文章，子孫青龍動，主進金帛，妻財天喜動，主進臣妾，兄弟六合動，主得良朋也。（若鬼爻靜休，遇有此動，始徵其祥。）獨點何怪，則用鬼爻，陽為物怪，陰為鬼怪。鬼生何方，從斯現也，鬼屬何云，從斯象也，鬼屬何神，從斯物也，鬼化化鬼，從斯類也，而吉凶不屬焉。

As for auspicious signs: if the parents and nobleman move together, it indicates advancement in official documents and fame; if the children and azure dragon move together, it indicates gain of wealth; if the wealth and heavenly joy move together, it indicates the arrival of a wife, concubine, or servant; if the siblings and six harmony move together, it indicates the acquisition of good friends. (Note: these auspicious signs are only valid if the official ghost is quiet and weak.) If a single indication points to a strange occurrence, use the official ghost line: a yang line indicates a physical monster, while a yin line indicates a ghostly monster. The monster appears from the direction where the official ghost receives its strength; the monster takes the nature of the official ghost's element; the monster corresponds to the type of the official ghost's divine influence; and the monster is determined by the transformation of the official ghost or the line that transforms into the official ghost—these distinctions are only for categorization and have no relation to fortune or misfortune.

（凡問是何怪，此則不占怪爻，當占鬼象，若鬼屬陽，於象有形為物怪，乃精妖也；若鬼屬陰，於象無形為鬼怪，乃障孽也。如金鬼長生在巳，或起東南，或從土出，木鬼或出沒自水，水鬼或搬弄其金，火鬼其怪屬火，或常顯紅光，土鬼其怪屬土，或常飛沙石；鬼居龍蛇，常如龍蛇變化，鬼居朱雀，空虛若有聲，鬼居勾陳，牆垣若有人，白虎血光，元武穢氣也。父母化鬼，先靈不安，鬼化父母，樑棟不吉，子孫變化，兒童之鬼‘禽獸之精，妻財變化，臣妾之亡、寶藏之祟，兄弟為壁堵匿妖，官鬼為香火懷怒也，其吉凶弗繫於此。）

When asking about what kind of ghost or spirit it is, one should not focus on the ghostly lines but rather on the image of the official ghost. If the official ghost is yang, it has a physical form and represents a supernatural creature, such as a spirit or demon. If the official ghost is yin, it has no physical form and represents a ghostly spirit, such as a karmic obstacle. For example, if the official ghost of metal is in the long life position of si, the ghost may appear in the southeast or emerge from the earth. If the official ghost of wood is in the long life position of si, the ghost may appear from the water. If the official ghost of water is in the long life position of si, the ghost may move metal objects. If the official ghost of fire is in the long life position of si, the ghost is associated with fire and may often emit red light. If the official ghost of earth is in the long life position of si, the ghost is associated with earth and may often cause sand and stones to fly. If the official ghost is accompanied by the azure dragon or the coiling snake, the ghost often changes like a dragon or snake. If accompanied by the vermilion bird, there may be voices in the air. If accompanied by the gourd heaven, there may be shadows by the walls. If accompanied by the white tiger, there may be bloodshed. If accompanied by the black tortoise, there may be foul smells. If the parents transform into the official ghost, it indicates that the spirits of the ancestors are restless. If the official ghost transforms into the parents, it indicates that the beams and pillars of the house are not auspicious. If the children transform, it indicates the ghosts of children or the spirits of animals. If the wealth transforms, it indicates the spirits of the wife, concubine, servants, or treasures causing trouble. If the siblings transform, it indicates hidden spirits in the walls. If the official ghost is associated with the incense and fire altar, it indicates that the spirits at the altar are angry. Their fortune or misfortune is not determined by this.

驅之何如，官動鬼旺克世，不可驅也。置之何如，鬼靜無克，置之可也。何時怪息，鬼墓絕之期也。此室有妖乎、有鬼乎，鬼虛則無，鬼實則有，隨墓助傷則害人，官動鬼克則暴厲也，筮是妖是鬼，亦同此占。（所占不一，皆以鬼辨。）吾聞日明星晦，邪不勝正，占者正心修德，而妖孽自消矣，何惑於怪與夢哉。

Should we drive it away? If the official ghost is active and strong enough to overcome the world, then it should not be driven away. Can we ignore it? If the official ghost is quiet and does not overcome the world, then it can be left alone. When will strange events subside? When the official ghost enters its tomb and reaches its decline. Are there spirits or ghosts in this house? If the official ghost is empty, there are none; if the official ghost is real, there are. If the ghost is assisted, it will harm people. If the official ghost is active and overcomes the world, it will be fierce and violent. To determine whether it is a demon or a ghost, use the same method. (Note: Different questions are all resolved by using the official ghost.) I have heard that when the sun and star shine, the light becomes dim, and evil cannot overcome righteousness. Those who divinate should maintain a sincere heart and cultivate virtue, and demons will naturally dissipate. Why should we be confused by strange occurrences and dreams?

（內詳防訟防火防盜防疫防毒諸問）吾聞禍福相倚伏者也，先機之戒，君子所慎，故應為人也，鬼為害也。應克鬼克，殃必作焉，隨墓助傷，禍之大者，惟子動而有排難之人，世空而無受禍之地，察其虛實而定之。（以鬼為害，動則害作，旺大衰小，如應克世，及官克世，本為害將切我，若得破空絕散，謂之無實害也，故曰虛實而定。）憂害而有指，則兼應爻，憂害而無指，則專鬼象，出往而憂害，鬼應克世，皆不可往也。（無所指，則不必論應爻，私行苟免，而鬼應俱不可克世也。）

I have heard that misfortune and blessing are interdependent, and it is the duty of a gentleman to be cautious in preventing them. Therefore, the Response Line represents people, and the Official Ghost represents harm: if the Response Line overcomes the World Line or the Official Ghost overcomes the World Line, calamity will certainly occur. If the Official Ghost enters its tomb, or if it assists the Official Ghost to injure the body, this is the greatest misfortune. Only when the Children are activated can there be someone to resolve difficulties, and when the World Line is empty, there is no place where harm will occur—this must be determined by examining its reality. (Note: When the Official Ghost represents harm, it causes harm once it moves; when it is strong, the harm is great; when it is weak, the harm is small. If the Response Line overcomes the World Line or the Official Ghost overcomes the World Line, it is indeed that misfortune is about to affect the person. However, if it meets the condition of being broken, falling empty, being in a dead end, or being scattered, it is called no real harm, so it is said that one must determine according to reality.) When the feared harm has a specific target, one should also examine the Response Line; if it does not have a specific target, one should focus solely on the image of the Official Ghost. If one is traveling outside and fears being harmed, and if the Official Ghost or the Response Line overcomes the World Line, one must not go. (Note: If there is no specific target, there is no need to consider the Response Line. When going out secretly for safety, neither the Official Ghost nor the Response Line should overcome the World Line.)

概言防害，以鬼為端。以言語音信而產禍者，朱雀之鬼發也；以婚姻淫樂而兆殃者，青龍之鬼發也；勾陳為工巧之由，騰蛇為虛誣之害，元武為真盜之謀，白虎為假命之連也；木鬼者，戒入深木，地鬼者，防立巖牆；金毋往來於行伍，火毋行坐於窯壙，水毋跳躍於舟船也；坎為水難，毋執弓輪，離為火災，毋食蟹鱉，震有舟車之寇，巽有婦女之奸；乾兌為僧室庵堂，或重寶旨酒而淫心，坤艮為郊野山林，或以老嫗妖童而惑意也。（此專言鬼臨六神、五行、八宮如此。）

In general, all harmful influences originate from the Official Ghost. If misfortune arises from speech, sound, or messages, it is due to the Official Ghost influenced by the Vermilion Bird. If calamity comes from marriage or indulgence, it is due to the Official Ghost influenced by the Azure Dragon. The Gou Chen is associated with construction and craftsmanship, the Teng Sha with false accusations, the Yuan Wu with actual thieves, and the Bai Hu with being falsely accused of murder. For wood-type Official Ghosts, one should avoid deep forests; for earth-type (originally "ground ghosts"), one should avoid standing near high walls; for metal-type Official Ghosts, one should avoid moving among soldiers; for fire-type Official Ghosts, one should avoid sitting or walking near stoves or pits; for water-type Official Ghosts, one should avoid jumping on boats. The Kan trigram signifies water-related dangers, so one should avoid holding bows or wheels; the Li trigram signifies fire, so one should avoid eating crabs or turtles; the Zhen trigram indicates danger from bandits on boats or carts; the Xun trigram signifies women's infidelity. The Qian and Dui trigrams relate to monasteries and temples, possibly leading to lustful thoughts due to valuable treasures or fine wine. The Kun and Gen trigrams relate to fields and mountains, possibly leading to being deceived by old women or mischievous boys. (Note: This passage specifically discusses the situations where the Official Ghost is associated with the Six Spirits, the Five Elements, and the Eight Palaces.)

若夫防訟之占，專務官鬼，或云應克世而有訟心，如官爻空，而無主訟也。鬼克謂之訟侵，鬼動謂之訟起。（應克世為挾怨懷仇，若官不克世，鬼爻安靜，亦無訟也。）

As for divination concerning litigation, it mainly relies on the Official Ghost line. Some say that if the Response Line overcomes the World Line, it indicates that the other party has the intention to sue; but if the Official Line is empty, there will be no one to initiate the lawsuit. When the Official Ghost overcomes the World Line, it is called litigation affecting me; when the Official Ghost is active, it means the litigation has already begun. (Note: If the Response Line overcomes the World Line, it means the other party is harboring resentment and hatred; but if the Official Line does not overcome the World Line and the Official Ghost is quiet, litigation will not occur.)

防火、防盜，皆為人之害也，子動則吉，鬼動則凶，然亦必以官鬼為先務也。暗動者，火非天災，而盜非大寇；動而沖者安，破而動者凶，鬼動而克世者，有焦爛網羅之厄也。始自何方，八卦求之，發於何時，生旺考之，息於何時，墓絕司之。（坎北離南，震東兌西之謂。如火鬼，寅午戌月為生旺，如水鬼，辰巳月為墓絕。）

Preventing fire and theft are both harms imposed upon me. If the children move, it is auspicious; if the official ghost moves, it is inauspicious, but the official ghost is always the primary concern. If the official ghost moves covertly, fire is not a natural disaster and theft is not by a major thief. If the official ghost moves but is opposed, it is safe; if it moves and is also broken by the month, then it is inauspicious. If the official ghost moves and overcomes the world, there will be danger of fire or being caught by thieves. To determine the origin, use the eight trigrams. To find when it arises, examine its birth and prosperity. To determine when it ceases, look at its burial and decline. (Note: Kan is in the north, Li in the south, Zhen in the east, and Dui in the west, etc. For example, a fire official ghost is prosperous in the Yin-Wu-Xu months; a water official ghost is in burial and decline in the Chen and Si months.)

夫憂災疫之流，世旺鬼安，天災不及。憂藥毒之慮，世實鬼靜，則彼計難行。（若占人毒我虛實，則忌應克世、官克世、隨墓助傷，則彼欲密謀也。）

Worrying about disaster or epidemic spreading: if the World Line is prosperous and strong, and the Official Ghost is quiet, then natural disasters will not affect me. Worrying about being poisoned by someone: if the World Line is full and the Official Ghost is quiet, the other person's scheme will not succeed. (Note: if divining whether someone is really planning to poison me, it is unfavorable if the Response Line overcomes the World Line, or the Official Line overcomes the World Line, or if the Ghost enters the tomb or helps the Ghost to injure the body—that indicates he is really plotting to harm me.)

（內詳避地兵侵兵來避荒訟避人害兵害謀害諸問）明哲保身，賢者避地，況涉末流，可不審處。大抵福神得位，則隨地桃源，鬼象繁興，則彌天荊棘，隨官入墓，仰干城而罹兔罝，助鬼傷身，輕同舟而逢敵國，鬼空鬼散，王道蕩平，鬼破鬼休，天心厭亂。故鬼旺而能靜，雖崑火已逼，而玉石能全。唯鬼破而動，謂虎煞相隨，而豺狼當道，此大象也。（唯大白虎與月破同位，蓋官鬼為兵，白虎為煞，故雖月破更兆其凶。）

A wise person knows how to protect himself, and a virtuous person in times of chaos moves to a safer place. Especially in the end times, how can one not be cautious in choosing where to go? In general, if the children's fortune god is in a favorable position, then everywhere becomes a paradise; but if the official ghost signs are active, then everywhere is full of thorns. If the official ghost enters its tomb, it means relying on a capable general only to fall into a rabbit trap; if the official ghost helps to injure, it means fellow travelers turn into enemies. If the official ghost is scattered and empty, it signifies the end of the king's way; if the official ghost meets the month breaker and becomes weak and confined, it means heaven is tired of chaos. Therefore, even if the official ghost is strong but remains calm, even if the fire of Kun冈 is close, jade can still be preserved. But if the official ghost meets the month breaker and becomes active, then the white tiger evil spirit follows, and wolves block the path. This is a general summary. (Note: This refers to the case where the white tiger and the month breaker are in the same position. The official ghost represents soldiers, and the white tiger represents evil spirits. Therefore, even if the month breaker is present, it becomes even more凶.)

筮何方趨避，專忌鬼方，喜臨子地。筮是地避兵，唯以鬼靜為良，尤忌世爻化鬼。（忌鬼方，喜子地，如巳午子孫宜南方，申酉官忌西也。世化鬼爻，此地將來恐生不測，若所化之鬼，得空破散絕無事，若卦中無鬼，最為寧靜。）

When divining the direction to go or avoid, one should particularly avoid the direction where the Official Ghost is located, and prefer the direction where the Children are located. When divining whether a certain place can be used to avoid soldiers, it is best if the Official Ghost is quiet, especially avoiding the direction where the World Line transforms into the Official Ghost. (Note: Avoiding the direction of the Official Ghost and preferring the direction of the Children, for example, if巳 and午 are the Children, it is suitable to go south; if申 and酉 are the Official Ghost, it is advisable to avoid going west. If the World Line transforms into the Official Ghost, it indicates that there may be unforeseen troubles in that place; if the transformed Official Ghost falls into an empty position, meets the breaking, is scattered, or is in the state of decline, there will be no problem. If the卦 does not contain the Official Ghost at all, it is the most peaceful.)

兵來侵乎，無鬼元侵，鬼靜無害，或隨墓，或助傷，或發動克世，如火之燎原，當求早避；若旺相安靜，震鄰之恐，隨助空散，履危而安。兵由是來乎，無鬼無兵，旺多衰少，破或分行，散來復去，動來則速，暗動悄行。（當審其虛實動靜生克而斷之，蓋吉內有凶，凶內有吉，凡筮皆然也。）

Will the army come to attack? If there is no official ghost in the hexagram, there is originally no army to invade. If the official ghost is quiet, there is no harm. If the official ghost enters its tomb, or helps the ghost to injure the self, or if the official ghost becomes active and overcomes the world, it is like a wild fire spreading widely, and one should avoid it early. If the official ghost is prosperous and strong but quiet, it is only the fear caused by nearby thunder. If the official ghost enters its tomb, helps the ghost to injure the self, yet it falls empty and is scattered, then it is dangerous but ultimately safe. From which direction will the army come? If there is no official ghost, there is no army. If the official ghost is strong, there are many soldiers; if it is weak, there are few. If it meets the breaking phase, it will come from several directions. If it is scattered, it will come and then go away. If it becomes active, it will come quickly. If it moves covertly, it will come quietly. (Note: One should examine its reality and falsehood, its movement and stillness, and its generation and overcoming to make a judgment. In all divination, good fortune may contain misfortune, and misfortune may contain good fortune.)

如因荒而避，則察財爻，避荒投熟，以財旺則可安生，不以官鬼言也。如因訟而避，因盜而避，因羅網而避，因計陷而避，皆以鬼為禍，而子為福也。空與靜，正離塗炭之危，動而克，反入虎狼之穴，世空我無受禍之地，子發天有降祐之方，唯助傷隨墓者，則莫逃於數也。（鬼忌克世，子喜持世，鬼宜靜，子宜動。）

If one flees due to a year of famine, then examine the wife and wealth line: moving from a barren place to a fertile area, if the wife and wealth line is prosperous and strong, one can find a place to live and survive without needing to consider the official ghost. If one flees due to legal troubles, bandits, a net, or being陷害 by others, then the official ghost is considered a calamity and the children are considered a blessing: if the official ghost is empty or quiet, it signifies escaping from danger; if the official ghost moves and conquers the world line, it means entering a dangerous situation. If the world line is empty, there is no place to suffer calamity; if the children move, heaven provides a way to receive blessings. However, if the ghost helps the ghost to injure the body or follows the ghost into the grave, then one cannot escape fate. (Note: The official ghost should not conquer the world line, and the children should hold the world line; the official ghost should be quiet, and the children should be active.)

避居此地，有人害否，應克世而起謀心，助傷身而陷不測，鬼動而犯群凶，福搖而多善侶。避從是路，有人害否，亦同此占。（二者卦靜福興，所履而安。）有問兵之為何害也，鬼克以屬，鬼動以化而言之。蓋變父母而毀房屋，變子孫而擄子弟，變妻財而淫婦女，變官鬼而召群凶，變兄弟而斥財貨也。火鬼焚燒，水鬼淹溺，金鬼恣殺戮之慘，木鬼擾桑麻之務，土鬼屯山嶽之毒。（以鬼居五行之屬，化六親之分而推之。）

If you have moved to this place, is there someone who will harm you? The response line is in conflict with the world line, indicating that someone has formed the intention to harm; assisting the official ghost injures the body, meaning you will encounter unexpected dangers; the official ghost is active, meaning you will confront a group of villains; the children line is moving, meaning you will meet many kind companions. If you escape along this road, is there someone who will harm you? It is also judged by the same method. (Note: Both situations require the hexagram to be calm and the children line to be prosperous, ensuring safety wherever you go.) Someone asks specifically about military disasters: look at which line the official ghost is attacking, what type it belongs to, and what it transforms into. If the official ghost transforms into parents, it indicates destruction of houses; if it transforms into children, it indicates abduction of children; if it transforms into wealth, it indicates rape of women; if it transforms into official ghost, it indicates the arrival of a group of villains; if it transforms into siblings, it indicates robbery of property. A fire-type official ghost indicates burning, a water-type official ghost indicates drowning, a metal-type official ghost indicates brutal killing, a wood-type official ghost indicates disturbance of farming and sericulture, and a soil-type official ghost indicates occupation of mountains and poisoning. (Note: Determine based on the five elements of the official ghost's residence and the different six relations it transforms into.)

有問人之生何謀也，以應察其情，以鬼察其害焉。青龍為舟敵之險，朱雀為文巧之辭，白虎以武勇而怯人，元武以淫邪而誘己，騰蛇以邀結，勾陳以牽累也。鬼內內害，鬼外外害。乾鬼以僧害，坎鬼以盜害，兌鬼以酒害，震鬼以杖害，離鬼以火害，艮狗巽雞，坤將嫗為害也。（應得彼情，鬼察我害，以六神臨應察其奸，以八卦動鬼見其害，鬼居六爻為郊野害，五爻為道路害，三四為門戶害，初二為鄰里害。）

Someone asks about a person's schemes: use the response line to examine his mood, and use the official ghost to examine the harm he brings me. If the six spirits are accompanied by the azure dragon, it indicates hidden dangers in shared circumstances. If accompanied by the vermilion bird, it suggests eloquent but deceptive words. If accompanied by the white tiger, it indicates intimidation through strength. If accompanied by the black tortoise, it suggests seduction through immorality. If accompanied by the coiling snake, it indicates collusion. If accompanied by the hook star, it suggests entanglement and burden. The official ghost within the inner trigram indicates internal harm, while outside the outer trigram indicates external harm. The official ghost in the qian trigram indicates harm from monks, in the kan trigram from thieves, in the dui trigram from alcohol, in the zhen trigram from sticks and rods, in the li trigram from fire; in the gen trigram from dogs, in the xun trigram from chickens, and in the kun trigram from an old woman. (Note: use the response line to understand the other's situation, and the official ghost to examine the harm I suffer. Use the six spirits accompanying the response line to detect his deceit, and the moving official ghost according to the eight trigrams to see his harmful actions. The official ghost in the top line indicates harm from the outskirts, in the fifth line from the roads, in the third and fourth lines from the gate, and in the first and second lines from the neighborhood.)

（內詳擇師傳法主持綱紀募緣法會齋戒七問）孔孟之道，以五倫為體，以經世為用，困亨夷險，有各盡之道，何以筮為。若棄家入道，拔俗修真，愛網難除，至人難遇，自是大丈夫事，豈同流俗人之筮？然道有道緣，業有業障，亦常於筮而得之。（割愛離塵，一念萬年，何用筮耶？然所處安危，擇師邪正，亦賴聖賢告我。）

This chapter details seven topics: choosing a teacher, transmitting the teachings, maintaining the lineage, establishing discipline, raising funds, holding rituals, and observing fasting and vows. The teachings of Confucius and Mencius take the five relationships as their foundation and the governance of the world as their application; whether in hardship or success, in safety or peril, each has its own way to fulfill the Way, so why consult divination? As for abandoning family to pursue the Dao, transcending worldly concerns to cultivate true nature, the web of affection is hard to cut, and the sage is hard to meet; this is naturally the matter for great men, how could it be the same as the divination of ordinary people? However, the Dao has its own缘分 (fate or karmic connection), and actions have their own obstacles; these are often known through divination. (Note: To cut off affection and leave the worldly life, one thought can be worth a thousand years; why use divination? Yet the safety or danger one is in, and the righteousness or wrongness of choosing a teacher, still depend on the guidance of sages.)

何名道緣，福神是也。何名業緣，繫爻是也，故子孫持世而道成，官鬼交重而障重。而世不可病也，病於破，多疾多災，修落傍門；病於散絕，自暴自棄，心慵半路；隨墓助傷，則身陷泥犁之地。世生世旺，則心開日月之光，此其大象也。（專忌鬼動，及世爻破、散、絕為三戒，世動亦主不寧。）

What is called a spiritual connection? It is the Children's Blessing Deity. What is called karmic connection? It is the binding trigram. Therefore, if the Children's trigram holds the World Line, the path of Dao can be achieved. If Official Ghost trigrams overlap heavily, the obstacles of karma are severe. The World Line must not be in a diseased state: if it is broken, there will be many illnesses and misfortunes, and the practice will fall into wrong paths; if it is scattered or at its end, one will become self-abandoning and lose heart halfway; if it is accompanied by the Official Ghost entering the tomb or assisting the Official Ghost to harm the body, then one will be condemned to the hell of Nelim. When the World Line is supported or prosperous, the mind will shine with the light of the sun and moon. This is a general explanation. (Note: It is especially forbidden for the Official Ghost to be active, and for the World Line to be broken, scattered, or at its end. Also, the activation of the World Line indicates mental unrest.)

然世空有喜惡之辨也，三沖有宜忌之分也，出家而三沖世空，為超然物外，如孤鶴橫空。求道而三沖世空為塵務攖心，如困魚失水。（卜出世，三沖謂解網，世空謂無掛礙，若卜入道，則空無成也。）何年道成，世臨日月之期。何地法隆，世臨生合之地，亂動非清修之象，游魂無戒定之心。（道業成身，專憑世位，世病、亂動、游魂俱忌。）

However, the world line falling into an empty position has both good and bad implications. The "three clashes" or encountering the six clashes in the hexagram also have both favorable and unfavorable aspects: if one is divining about leaving the world and encounters the six clashes with the world line in an empty position, it signifies detachment from worldly matters, like a solitary heron soaring in the sky; if one is divining about seeking the Dao and encounters the six clashes with the world line in an empty position, it indicates being entangled in worldly affairs, like a trapped fish losing its water. (Note: If divining about leaving the world, the six clashes signify breaking free from constraints, and the world line in an empty position signifies no attachments; if divining about entering the Dao, an empty world line signifies achieving nothing.) In which year can the Dao be attained? In the year when the world line is in the position of the day master or the month master. In which place will the path flourish? In the place where the world line receives support and harmony. A chaotic movement of the six lines is not a sign of pure cultivation, and a wandering soul hexagram indicates a lack of mindfulness and discipline. (Note: The attainment of the Dao depends on oneself, relying solely on the position of the world line; a sick world line, chaotic movement of the six lines, or a wandering soul hexagram should all be avoided.)

刻期取證，指日還丹，世空則無成，六沖則多阻，世病則九仞井棄，鬼發則一丈魔高。唯世旺福興，而丹成悟徹。（止問求道，世空、世病、六沖、鬼動為四戒。）故擇師，同師占也，父臨日月為名師，世空恐吾不能受教。受徒傳法，同繼嗣也，子逢生旺為法器，命墓恐彼不能傳持。（雲遊同出行，然有訪道求利之別，各兼用象。）

When seeking verification within a specific time frame and pointing to a particular day for the attainment of the elixir, if the world line is empty, the matter will not succeed. If it meets the six clashes, there will be many obstacles. If the world line is sickly, it is like digging a well nine feet deep and then abandoning it. If the official ghost is activated, it means that the higher the spiritual attainment, the greater the obstacles. Only when the world line is prosperous and strong, and the children's line is flourishing, can the elixir be completed and enlightenment achieved. (Note: When seeking the path, the four prohibitions are: the world line being empty, the world line being sickly, the six clashes, and the official ghost being activated.) Therefore, choosing a teacher is similar to divining the master: if the parents' line is in the correct position of the day builder or month builder, it is a master. If the world line is empty, it is likely that I myself cannot be taught. Taking a disciple and transmitting the teaching is similar to divining the successor: if the children's line is born and thriving, it is a material for cultivation; if his birth star is buried, it is likely he cannot inherit and sustain the tradition. (Note: Cloud traveling is similar to divining travel, but there is a difference between seeking the path and seeking profit; each should be considered with their respective symbolic meanings.)

過此以往，應緣倡道，遂多名利之求矣。住持如占宅也，三沖鬼動而當退。綱紀如筮仕也，世空官壞而無成。募緣同求財也，應空財陷而徒往。法會如設館也，應空鬼動而多損。筮持齋戒，專務用神，自占以世為本，用旺鬼靜則始終不渝，三沖用壞，則半途改轍。（若筮開齋破戒，當無吉占，世壞鬼動尤凶，戒之而已。）

Beyond this, following the path of preaching according to circumstances often leads to seeking fame and fortune. Being a abbot is like divining a house: if six clashes occur and the official ghost moves, one should retreat. Managing discipline is like divining a career path: if the world line is empty and the official line is ruined, there will be no success. Soliciting support and resources is like divining wealth: if the response line is empty and the wealth line is trapped, one will have a fruitless journey. Holding a religious ceremony is like divining the establishment of a school to teach disciples: if the response line is empty and the official ghost moves, there will be much loss. Divining about keeping a fast and observing precepts should focus on the useful god: when one divines for oneself, the world line is the basis; if the useful line is prosperous and strong and the official ghost is quiet, one remains consistent; if six clashes occur and the useful line is ruined, one should change direction halfway. (Note: if divining about breaking the fast and violating precepts, there is no auspicious divination to begin with; if the world line is ruined and the official ghost moves, it is especially凶— one should abandon it.)

夫金木，釋道也，升降，成敗也。（西方屬金，乃肅殺之地，故以釋氏像之，況自西來，當屬乾兌申酉，所以金爻及乾兌之宮，福動則吉，鬼動則凶。東方屬木，乃化育之所，故以道宗像之，且行東土，當屬震巽寅卯，故以木爻及震巽之宮，官動為惡，子動為善也。卦有升降之爻，如八月得升，則世是升爻，八月得泰，則世是降爻，秋分後四陰升而三陽降之由也。世居升爻，可以入聖謂之成，世居降爻，不能越凡謂之敗，然無病則吉，有病則凶。）

Gold and wood represent Buddhism and Taoism respectively; rising wands and falling wands represent success and failure. (Note: The West belongs to gold, which is a place of severity and killing, so it is used to symbolize Buddhism; moreover, Buddhism comes from the West, so it belongs to Qian and Dui trigrams and the years of Shen and You. Therefore, when the gold wands and Qian and Dui trigrams are activated, the children are auspicious and the officials and ghosts are inauspicious. The East belongs to wood, which is a place of transformation and nurturing, so it is used to symbolize Taoism; moreover, Taoism is practiced in the East, so it belongs to Zhen and Xun trigrams and the years of Yin and Mao. Therefore, when the wood wands and Zhen and Xun trigrams are activated, the officials and ghosts are evil and the children are good. In a hexagram, rising and falling wands are present: for example, if the eighth month has the hexagram of Rising, the world line is the rising wand; if the eighth month has the hexagram of Tai, the world line is the falling wand—this is because after the autumn equinox, four yin lines rise and three yang lines descend. When the world line is on the rising wand, it can reach sainthood, called success; when the world line is on the falling wand, it cannot transcend the mundane, called failure. However, if there is no illness, it is auspicious; if there is illness, it is inauspicious.)

子官，善惡也，父母搖而得典策之譽，兄弟動而犯貪嗔之戒，妻財發而有縈家之心。（子孫動，夙有善恨，或因緣福德之隆，或高賢徒眾之侍。官鬼動，原有惡孽，或災障之纏，或調達之擾。父母帶吉神動，則我書文後得名譽；帶凶神動，主法嗣多聚散也。弟兄吉動，當遇良朋善友，但道風清苦；凶動，常多貪嗔之累。妻財吉動，道供盈餘；凶動，婦女纏絆。）

The descendants represent good, and the officials and ghosts represent evil. If the parents move, they bring reputation from classics and writings; if the siblings move, they involve transgressions of greed and anger; if the wife and wealth move, there will be attachment to family. (Note: If descendants move, it indicates past good roots, or deep virtue and fortune, or the presence of virtuous disciples. If officials and ghosts move, it indicates existing evil karma, or being entangled by calamities, or disturbed by wicked people like Tieda. If parents move with auspicious spirits, my writings will gain reputation in the future; if they move with inauspicious spirits, it indicates uncertainty in the lineage. If siblings move with auspicious spirits, one will meet good friends and virtuous companions, but the path will be simple and austere; if they move with inauspicious spirits, there will be frequent burdens of greed and anger. If wife and wealth move with auspicious spirits, the monastery's offerings will be sufficient; if they move with inauspicious spirits, one will be troubled by women.)

騰蛇塵障不除，勾陳夙緣不斷，白虎元武，災盜之由，朱雀青龍，才名之士，蓋必因鬼動而云凶，福動而云吉也。（如朱雀搖鬼為是非，動福為名譽之類。）惟得復咸艮無妄而安寧者，修行之吉占也。孔孟之學，幾成功名之捷徑，自姚江而後，道風妙然，若有豪豪傑之士，起繼絕學明聖道，亦以此章占之。（四易專釋心學，大抵三教必以正心為根，筮修行得此者，不拘福鬼沖合，直言其吉也，然安靜如之變動復非爾。聖學無求道者，故道業止詳二氏，三教道同占同也。）

The serpent is a sign of obstructed dust and unresolved matters; Gou Chen signifies unbroken karmic ties. White Tiger and Black Tortoise indicate the origin of calamities and thieves. Vermilion Bird and Azure Dragon represent talented and renowned individuals. One must consider the movement of Official Ghosts to predict misfortune and the movement of Children to predict good fortune. (Note: For instance, if Vermilion Bird moves and interacts with Official Ghosts, it indicates disputes; if it moves and interacts with Children, it indicates reputation.) Only when the hexagram is in the states of Fu, Xian, Gen, and Wuwang and the structure is peaceful, is it a favorable omen for cultivation. The teachings of Confucius and Mencius have almost become a shortcut for seeking official rank; since the time of Wang Yangming of the Yaojiang school, the spirit of the Way has become quiet. If a heroic person arises to continue the lost learning and clarify the sacred path, he may use this chapter for divination. (Note: These four hexagrams specifically discuss the school of mind. Generally, the three teachings all take cultivating the mind as the fundamental. When divining cultivation, if one gets these hexagrams, regardless of whether Children or Official Ghosts are in conflict or harmony, it is directly considered favorable; however, this is only true if the hexagram structure is peaceful. If there is movement, it is different. The study of the sage has no concept of 'seeking the Way'; therefore, 'Way' is only elaborately discussed in Buddhism and Taoism. The Way of the three teachings is the same, and the method of divination is also the same.)

國朝程良玉撰。良玉字元如，歙縣人。是書所論，皆以錢代蓍之法。自序稱五歲喪明，究心卜筮，初作筮類五十篇，康熙己卯適楚，遇枯匏老人得其秘旨，因增定為九十章。然皆術家常論，無他妙旨，至家宅章以六爻兼斷六親榮枯得喪，如兄弟旺則劫財，父母旺則克子，官爻旺則災病，其說謬固難通，所論鬼神諸星兩章，穿鑿支離，尤無理解，婚姻章內不根五行生剋，不究用神衰旺，惟據卦名之美惡而論，則更乖謬矣。

This book was written by Cheng Liangyu of the present dynasty. His name is Yuanru, from Xixian county. The discussions in this book are all about the method of using coins instead of yarrow stalks for divination. In his preface, he said that he became blind at the age of five and devoted himself to the study of divination. Initially, he composed fifty chapters of "Shi Le" (Divination Categories). In the Ji Mao year of the Kangxi era, he went to the area of Chu and met an old man named Ku Pao, from whom he received the secret teachings, and thus expanded his work into ninety chapters. However, the content he discussed were common remarks among diviners, with no profound insights. As for the chapter on "Family House," it uses all six lines of the hexagram along with the six relations to determine the prosperity or decline of each element, for example, if siblings are strong, they will steal wealth; if parents are strong, they will harm children; if officials are strong, there will be illness or misfortune. Such statements are absurd and hard to understand. The two chapters discussing ghosts and spirits and various stars and malevolent influences are full of forced interpretations and are especially unreasonable. The chapter on "Marriage" does not rely on the generation and overcoming relationships of the five phases, nor does it examine the decline or strength of the useful god, but instead judges based solely on the quality of the hexagram name, which is even more absurd. (Note: This passage is a summary written by the editors of the Siku Quanshu, appended at the end of the book, not the original text by Cheng Liangyu.)