The year and hour (with the assigned stem and branch but without additional commentary)

陰暗晴暑，天道之常，水旱兵災，年時之變。欲決禍福於一年，須審吉凶於八卦。初觀萬物，莫居死絕之鄉；次察群黎，吉在旺生之地。三言府縣官僚，兄弟則徵科必迫；四論朝廷宰相，沖身則巡警無私。五為君上之爻，六為昊天之位。應亦為天，克世則天心不順；

Darkness, clear weather, and heat are the normal conditions of heaven; floods, droughts, and wars are the changes in the year's harvest. To determine the fortune and misfortune of the whole year, one must carefully examine the auspicious and inauspicious signs in the six lines of the eight trigrams. When divining for a year, each line is assigned a specific function: the first line examines all things and production, and it is most dangerous if it is in the dead or critical position; the second line examines the people, and it is auspicious if it is in the flourishing or generating position; the third line refers to officials at the level of prefectures and counties, and if this line is associated with 'brothers', taxation and collection will be oppressive; the fourth line discusses the ministers of the court, and if this line conflicts with the hexagram body, then inspection and supervision will be impartial; the fifth line represents the sovereign, and the top line represents heaven. The response line also represents heaven, and if it comes to overcome the present line, it indicates that heaven's will is not in harmony.

世還為地，逢空則人物多災。太歲逢兄乘旺，有溫州之大颶，流年值鬼帶刑，成漢寢之轟雷。發動妻財，旱若成湯之日；交重父母，澇如堯帝之時。猛烈火官回祿，興災於熙應；汪洋水鬼元冥，作禍於江淮。尤怕屬金，四海干戈如鼎沸，更嫌值土，千門瘟疫若符同。逢朱雀而化福爻，財動則旱蝗相繼；遇勾陳而加世位，兄興則饑饉相仍。莽興盜起，由玄武之當官；宋殄異多，因螣蛇之御世。

The World Line represents the earth; when it falls into Kongwang, people and things are prone to many calamities. If the year's stem is associated with "Brothers" and is strong, there may be great typhoons like those in Wenzhou; if the current year's trigram is associated with "Officials and Ghosts" and is accompanied by punishment, there may be strange occurrences like the thunder striking the ancestral temples of the Han dynasty. If "Wife's Wealth" is activated, drought occurs like in the time of King Tang of Shang; if "Parents" are repeated, floods occur like in the time of Emperor Yao of Tang. Officials and Ghosts belong to fire and are fierce in nature, which leads to disasters caused by the fire god Huilu; the fire disasters during the time of Xiying were caused by this. Officials and Ghosts belong to water and have a vast momentum, which leads to disasters caused by the water god Xuanming; the Jianghuai region has been repeatedly affected by this. Officials and Ghosts especially fear being associated with metal; once associated with metal, there will be warfare across the four seas like boiling cauldrons; it is even more undesirable if it is associated with earth; once associated with earth, there will be widespread plague, with every household infected like being under a magical spell. If Officials and Ghosts are associated with Vermilion Bird and transform into "Children," and "Wife's Wealth" is activated, drought and locust plagues will follow one after another; if Officials and Ghosts meet Gou Chen and are placed on the World Line, and "Brothers" are activated, there will be continuous famine. The chaotic situations like Wang Mang's usurpation of the throne and the rise of bandits were caused by Xuanwu being associated with Officials and Ghosts. The many strange occurrences in the Song dynasty were due to Tengshe being on the World Line.

若在乾宮，天鼓兩鳴於元末；如當震卦，雷霆獨異於國初。艮主山崩，臨應則宋都有五石之隕；坤為地震，帶刑則懷仁有二所之崩。坎化父爻，雨血雨毛兼雨土；巽連兄弟，風紅風黑及風旋。日生黑子，宋恭帝驚離象之反常；沼起白龍，唐玄宗遭兌金之變異。發動空亡，乃驗天書之詐；居臨內卦，定成黑眚之妖。

If an ominous phenomenon occurs in a particular palace, it should correspond to a specific strange occurrence. If it falls in the Palace of Heaven (乾), it indicates a heavenly change like the double thunderclaps in the last years of the Yuan dynasty; if it falls in the Trigram of Thunder (震), it indicates an unusual phenomenon like the singular thunder in the early years of the founding of the dynasty. The Trigram of Mountain (艮) signifies mountain collapse; if it is in the response line, there was an incident in the capital city of the Song dynasty where five stones fell from the sky. The Trigram of Earth (坤) signifies an earthquake; if it also involves punishment, there was an incident in the place of Huairen where two places collapsed. If the Trigram of Water (坎) produces the 'parents' line, there will be blood, hair, or soil falling from the sky; if the Trigram of Wind (巽) is connected to the 'brothers' line, there will be red winds, black winds, or whirlwinds. The appearance of a black sun spot is an ominous sign of the abnormal Trigram of Fire (离) during the time of Emperor Gong of Song; the sudden appearance of a white dragon in a pond is a sign of the abnormal Trigram of Metal (兑) during the time of Emperor Xuanzong of Tang. If these lines of ominous phenomena are activated but fall into the empty palace (空亡), they should be attributed to fabricated frauds like forged heavenly scriptures; if they are located within the inner trigram, they will certainly correspond to妖异 like black omens.

欲知天變於何方，須究地支而分野。身持福德，其年必獲休祥；世受刑傷，世歲多遭驚怪。年豐歲稔，財福生旺而無傷；冬暖夏涼，水火休囚而莫助。他宮傷克，外國侵凌。本卦休囚，國家衰替。陰陽相合，必須雨順風調；兄鬼皆亡，必主民安國泰。唯明天道，能知萬象之森羅。識透玄機，奚啻一年之休咎。

To determine where a heavenly change occurs, one must refer to the territories associated with the earthly branches: each of the twelve branches governs a specific region. If an omen belongs to a particular branch, the calamity or auspicious event will occur in that region. If the hexagram body holds fortune and virtue, which corresponds to 'sons and grandsons,' the year will be marked by good fortune and auspicious signs. If the world line suffers injury or damage, the year will be filled with strange and alarming events. A bountiful harvest occurs because 'spouse wealth' and 'sons and grandsons' are strong and not harmed. A mild winter and cool summer happen because the water and fire lines are weak and not supported. If a line from another hexagram harms or controls the main hexagram, it indicates foreign invasion. If the main hexagram is weak and confined, it signifies a decline in national strength. When yin and yang lines are in harmony, the weather will be favorable and the seasons will be in balance. If 'brothers' and 'officials and spirits' are not present in the hexagram, the people will be peaceful and the country will be prosperous. Only by understanding the heavenly way can one comprehend the order of all phenomena; once one grasps the profound mysteries, one's ability to predict the fortune or misfortune of a year is just the beginning.

君怒則臣忠，共濟明良之會；國泰則民樂，當推禍福之原。雖天地尚知其始終，況國家豈能無興廢？本宮旺相，周文王創八百年之基；大象休囚，秦始皇遺二世主之禍。九五逢陽，當遇仁明之主；四爻值福，必多忠義之臣。歲克衰宮，玉樹後庭花欲謝；年傷弱世，鼎湖龍去不多時。世臨沐浴合妻財，夫差戀西施而亡國；應帶咸池臨九五，武后革唐命而為周。游魂遇空，虞舜南巡不返；歸魂帶煞，始皇返國亡身。子發逢空，張子房起歸山之計；將星被害，嶽武穆抱籲天之冤。

The sovereign will accept advice and be willing to be angry, only then will ministers dare to be loyal. When the sovereign is wise and the ministers are virtuous, a great era is formed. When the country is peaceful, the people can be happy. Therefore, we must investigate the roots of misfortune and blessing. Heaven and earth have a beginning and an end, and how could a country not have rise and decline? When the main palace is prosperous and strong, it is like King Wen of Zhou establishing a foundation for an eight hundred year dynasty. When the overall image is weak and confined, it is like the First Emperor of Qin who only passed the throne to the second generation before leaving a country in ruin. The position of nine in the fifth meets a yang line, indicating a benevolent and wise ruler. The fourth line meets the line of descendants, meaning there will be many loyal and righteous ministers in the court. The current year's star overcomes a weak palace, which is like the scene of Chen Houzhu's "Zhu Shu Hou Ting Hua" being sung to its end. The current year's star harms the weak world line, which is the omen of the Yellow Emperor riding a dragon away from the Dinghu Lake and the king's short life. The world line meets the line of bathing and combines with the line of wife and wealth, like King Fu Chai of Wu being obsessed with Xi Shi and leading to the country's downfall. The response line carries Xianchi and meets the position of nine in the fifth, like Wu Zetian overthrowing the Tang dynasty and establishing the Zhou dynasty. A wandering soul hexagram meeting Kongwang is like Yu Shun's southern tour to Cangwu and never returning. A returning soul hexagram withInauspicious Sha is like the First Emperor of Qin dying on his eastern tour. The line of descendants is activated but falls empty, like Zhang Liang, after achieving his success, making an excuse to return to the mountains. The general star is harmed, like Yue Fei being wrongfully accused and dying while crying out to heaven.

應旺生合世爻，聖主得椒房之助；日辰拱扶子位，東宮攝天子之權。世克福爻，唐玄宗有殺兒之事；子傷君位，隋楊廣有弒父之心。一卦無孫，宋仁宗有絕嗣之嘆，四爻克子，秦扶蘇中趙高之謀。身值動官，唐太宗禁庭蹀血；世安空弟，周泰伯讓國逃荊。凶神生合世神，玄宗信林甫之佞；君位傷克四位，商紂害比干之忠。離宮變入坎宮帶凶殺，而徽欽亡身於漠北；乾象化為巽象有吉曜，而孫劉鼎足於東南。國之治亂興衰，卦理推詳剖決。

The Response Line is prosperous and strong and generates and harmonises with the World Line, indicating a wise ruler receiving support from his concubines. The Day Branch supports the position of "Offspring," suggesting the Eastern Palace Crown Prince temporarily assumes the throne. However, if the World Line instead attacks the Offspring, it is like Emperor Xuanzong of Tang killing his son. If the Offspring harms the ruler's position, it is like Yang Guang, the usurper of the Sui Dynasty, harboring thoughts of killing his father. If the hexagram lacks the Offspring, it is like Emperor Renzong of Song, who ruled the country but lamented the absence of an heir. If the Fourth Line harms the Offspring, it is like Prince Fusu of Qin falling victim to Zhao Gao's deceit. If the Hexagram Body is associated with the activated "Official Ghost," it is like Emperor Taizong of Tang being killed by bloodshed within the palace. If the World Line is still and the "Brother" is absent, it is like King Tai Bo of the Zhou Dynasty, the eldest son, abdicating the throne and fleeing to the Jiangnan region. If malevolent spirits generate and harmonise with the World Line, it is like Emperor Xuanzong of Tang believing the treachery of Li Linfu. If the ruler's position harms the Fourth Line, it is like King Zhou of Shang killing the loyal minister Bi Gan. When the "Li" hexagram transforms into the "Kan" hexagram with malevolent elements, it corresponds to Emperor Huizong and Emperor Qinzong dying in the northern deserts. When the "Qian" hexagram transforms into the "Xun" hexagram with auspicious stars, it corresponds to Sun Quan and Liu Bei standing together in the southeast. The rise and fall of a nation can all be understood through these hexagram principles.

醫不執方，兵不執法，堪推大將之才能；謀事在人，成事在天，當究先師之妙論。觀世應之旺衰，以決兩家之勝負；將福官之強弱，以分彼我之軍師。（世為我，應為彼。世旺克應則勝，應旺克世則負。子孫為我之將軍，官鬼為彼之敵帥。）父母興隆，立望旌旗之蔽野；金爻空動，側聽金鼓之喧天。（父母為旌旗，旺動主兵起，金空動則聞金鼓聲。金空則響，故也。）

A good physician does not rigidly follow established formulas, and a capable general does not blindly adhere to military strategies. From this we can infer the talents of a great general. Planning depends on people, but success or failure depends on heaven. Therefore, we should study the profound insights of predecessors. When divining a battle, first examine the strength and weakness of the World Line and the Response Line to determine the outcome between the two armies. Then compare the strength of "Offspring" and "Officials and Ghosts" to distinguish between our own general and the enemy's commander. The reason for using these elements is that the World Line represents our side, and the Response Line represents the enemy. If the World Line is strong and overcomes the Response Line, we will win; if the Response Line is strong and overcomes the World Line, we will lose. The "Offspring" represents our general, and the "Officials and Ghosts" represent the enemy's commander. When the "Parents" line is strong, one can see banners blocking the fields — the "Parents" symbolize banners. If the "Parents" line is strong and active, it indicates the mobilization of troops. If the "Metal" line is empty but active, one can hear the sound of gongs and drums — an empty "Metal" line produces sound, hence the sound of gongs and drums.

財力糧草之本根，兄乃伏兵之形勢。（財為糧草，旺多衰少，空為無糧。兄為伏兵，又為奪糧之神，不宜旺動。）木興扶世，濟川宜駕乎輕舟；火旺生身，立寨必安於勝地。（木為舟揖，若動來生扶世身或水爻與子孫動，宜乘舟決戰以取勝；火為營寨，若旺動生扶世身，結寨必得形勝之地。）父母興持，主帥無寬仁之德；子孫得地，將軍有決勝之才。（父母持世動，乃主帥不恤士卒，上下離心，若帶兄弟凶神，須防自變。子孫持世身旺動，將軍必決勝千里外。）

"The wife's wealth" represents the fundamental resources of provisions, while "brothers" indicate the situation of hidden troops. If the wealth爻 is strong, there will be abundant supplies; if it is weak, there will be few supplies; if it falls into emptiness, there will be no supplies. Brothers mainly indicate hidden troops and are also the spirits that seize supplies, so it is not advisable for them to be strong and active. If the wood爻 rises to support the sovereign, crossing the river should involve a light boat—wood represents boats and rafts; if the wood爻 moves to support the sovereign's body, or if the water爻 moves together with the sons爻, it is suitable to fight by boat and achieve victory. If the fire爻 is strong and supports the sovereign, the camp must be established in a strategic and dangerous location—fire represents camps; if the fire爻 is strong and moves to support the sovereign's body, setting up a camp will certainly allow control of a favorable position. If the parents爻 is strong and holds the sovereign, the commander will lack compassion and benevolence: when the parents爻 holds the sovereign and moves, it indicates the commander does not care for his soldiers and there is discord among the ranks; if it is accompanied byInauspicious Spirit such as brothers, one must also be cautious of internal disturbances. If the sons爻 is in a favorable position, the general will have the ability to win decisively: if the sons爻 holds the sovereign and is strong and active, the commander will certainly be able to win decisively from a distance.

水爻克子子孫強，韓信背水陣而陳餘被斬；（卦中水爻動及世持水爻，或動出水爻克傷子孫，若子孫旺相，得日辰月建生扶或子孫旺動，則可效韓信背水陣，死中求生而反勝。）陰象持兄兄克應，李朔雪夜走而元濟遭擒。（兄為伏兵，如在內象旺動、克應，乃我伏兵；克世是他伏兵。若兄在陽象，宜日間伏；兄在陰象，宜夜間伏，如唐憲宗朝李朔，雪夜銜枚而走，搗蔡城以擒吳元濟也。）

The water element yao is attacking the sons, but the sons themselves are strong and prosperous. In such a case, we can emulate Han Xin's strategy of setting up an army by the water and defeating Chen Yu. When the water yao is active in the hexagram, or the world line holds the water element, or the moving yao transforms into the water element to attack and harm the sons, this is generally unfavorable. However, if the sons are prosperous and strong, and also receive support from the day branch or the month builder, or if the sons themselves are active and strong, they can turn a desperate situation into a favorable one, transforming defeat into victory. If a yao of the yin type holds the brothers, and the brothers attack the response line, this is like Li Sun's surprise night attack that captured Wu Yuanji. The brothers represent hidden troops: if they are strong and active within the inner trigram and attack the response line, they are our hidden forces; if they attack the world line instead, they are the enemy's hidden forces. If the brothers fall on a yang yao, it is suitable to set up ambushes during the day; if they fall on a yin yao, it is suitable to set up ambushes at night—Li Sun indeed took advantage of a snow-covered night to move silently and directly attacked Cai Prefecture, capturing Wu Yuanji.

世持子而被傷，可效周亞夫堅壁不戰；（世持子孫，將必有才能可以克敵。若父動克，宜且固守以避其鋒，不利速戰。如漢景帝時七國反，帝使周亞夫屯細柳以攻之，中夜軍驚擾亂至帳下，亞夫堅臥不起，深溝高壘，數日乃定，遂破七國之兵。)應臨官而遭克，當如司馬懿固壘休兵。（應持官旺相，彼將才能我難與敵。雖卦有子孫發動，終不能大勝。如三國時司馬懿自料才能不如孔明，甘受巾幗之辱，堅壘不戰。）

The world line holds the grandson, indicating that our main general has the talent to defeat the enemy. However, if the parent爻 moves to restrain the grandson, it is advisable to temporarily hold our position and avoid direct confrontation, as quick battle is not favorable. During the reign of Emperor Jing of Han, there was a rebellion by seven states. Emperor Jing sent Zhou Yafu to驻军 at Xiliu to suppress the rebellion. At night, there was disturbance in the military camp that reached the general's tent, but Zhou Yafu remained undisturbed, continuing to fortify his position. After several days, the army's morale stabilized, and eventually, the seven states were defeated. If the response line holds the official ghost and is prosperous and strong, it indicates that the enemy general is highly capable, and it is difficult to compete directly. At this time, even if the grandson爻 moves, it will not lead to a great victory. In the Three Kingdoms period, Sima Yi knew his talent was inferior to Zhuge Liang and willingly endured the humiliation of receiving women's silk headscarves, choosing instead to hold his position and avoid battle.

世持衰福得生扶，王翦以六十萬眾而勝楚；（世身雖持子孫衰弱，亦難勝敵。若得月建日辰生扶，可效始皇時王翦以六十萬眾卒成勝楚之功。）卦有眾官臨旺子，謝玄以八千精兵而破秦。（卦有官鬼，父母雖多而安靜、休囚，子孫雖少而當權、旺動，此乃寡勝眾之象，如晉謝玄、劉牢之以八千兵渡江，破秦王符堅九十萬眾。）

The world line holds the子孙 (sons) which are weak, yet they receive support and assistance, which represents the situation where Wang Jian led sixty thousand troops to conquer Chu. Although the sons are weak and unable to overcome the enemy on their own, once they receive support from the month builder and the day branch, they can emulate Wang Jian of the Qin Dynasty, mobilizing the entire country's forces of sixty thousand to finally achieve the conquest of Chu. In the hexagram, although there are many officials and ghosts, the sons are strong and in authority, which represents the situation where Xie Xuan defeated the Former Qin with an army of only eight thousand. In the hexagram, although there are many officials and parents, they are all quiet and weak; the sons, though only one, are in authority and strong. This is exactly the image of achieving victory with a small force against a large one. During the Eastern Jin Dynasty, Xie Xuan and Liu Laozi led an army of only eight thousand across the river to defeat Fu Jian's army of ninety thousand, which is precisely the meaning of this.

兩子合世扶身，李郭同心而興唐室；（子孫為將，世為國君。若卦中有兩子旺動生扶世身，主國有二將合謀勝敵之兆。如唐李光弼、郭子儀二人同心，以忠義自勵，終能靖亂復興唐室。）二福刑沖化絕，鍾鄧互隙而喪身家。（若有二子爻生旺變動、相沖，相刑、兩化入死墓絕空，雖勝敵將，必爭權專寵相殘害之兆，如晉鍾會、鄧艾領兵平蜀，蜀平而嫌隙互生，乃至自相屠戮、身家俱喪。）

Two generations of子孙 (offspring) joining the world line and supporting the main line indicate the image of Li Guangbi and Guo Ziyi working together to restore the Tang dynasty. 子孙 represents generals, and the world line represents the king; if two 子孙 are active and strong in the hexagram and support the main line, it signifies the country gaining two great generals who work in harmony and plan together to defeat the enemy. During the Tang dynasty, Li Guangbi and Guo Ziyi were sincere with each other, each motivating themselves with loyalty and righteousness, and finally pacified the chaos and revived the Tang dynasty. However, if the two 子孙 lines mutually punish and clash and transform into the绝 (decline) position, it indicates the image of Zhong Hui and Deng Ai being suspicious of each other and losing both their lives and families. If the two 子孙 lines are both active and strong, yet they clash and punish each other, or both transform into death,墓 (burial),绝, or 空 (void), then even though they defeat the enemy generals, they will certainly cause self-destruction due to fighting for power and favor. During the Jin dynasty, Zhong Hui and Deng Ai led armies to pacify Shu. Once Shu was conquered, their suspicions arose, and they eventually killed each other, resulting in the loss of both their lives and families.

子化死爻，曹操喪師於赤壁；（子孫為我軍卒，若動入死墓空絕，應又克世或鬼父動傷身世，必致三軍喪命，損兵折將之兆，如曹操誇水軍八十萬眾，乘勢襲吳，而為周瑜、黃蓋火攻所敗。）世逢絕地，項羽自刎於烏江。（世乃一國之君，三軍之師，最宜旺相剋應為吉，若被應爻刑沖剋害而世又休囚，及動入死墓空絕，主將必然不利。如項羽百戰百勝，而一朝兵散，羞見江東父老，自刎烏江。）

The子孙 changes into a dead line, which is the image of Cao Cao's defeat at Chibi. The子孙 represents our troops; if it initiates and falls into death,墓, emptiness, or绝, and the应爻 also attacks the世, or if官鬼 and父母 activate and harm the世 and the body, it will certainly result in the complete defeat of the army and loss of soldiers and generals. Cao Cao boasted of eighty thousand naval troops and attacked Wu with the advantage, but he was defeated by Zhou Yu and Huang Gai's fire attack, which is exactly this image. If theWorld Line falls into绝, it is the image of Xiang Yu's suicide at the Wu River. TheWorld Line is both the king of a country and the commander of the army, and it is most suitable to be prosperous and strong while controlling the应; if it is attacked by theResponse Line through punishment, clash, or harm, and the世 is weak and confined, or if it initiates and falls into death,墓, emptiness, or绝, the commander will certainly suffer misfortune. Xiang Yu was undefeated in a hundred battles, but in one moment of defeat, his soldiers scattered, and he was ashamed to face the people of Jiangdong, eventually committing suicide at the Wu River.

水鬼克身，秦苻堅有淝水之敗；（水鬼旺動傷克身世，敵兵必得舟揖渡江之利，如秦苻堅以投鞭斷流之眾，而竟敗於謝玄八千渡江之兵。）火官持世，漢高祖遇平城之圍。（火爻帶鬼，賊寨必近，若火鬼持世，須防困圍。若得子孫旺動，雖被圍得勝。如田單之下齊城。若子衰官旺，必致困圍。如漢高祖被匈奴圍於平城，七日乃解。）

The official ghost of the water element is attacking the self, indicating the omen of Fu Jian's defeat at the Battle of Feishui. When the water ghost is strong and harms the self and the world, it shows that the enemy has gained the advantage of crossing the river by boat. Former Qin's Fu Jian boasted that his troops were so numerous that they could stop the river with their whips, yet he was defeated by Xie Xuan's eight thousand men crossing the river. The official ghost of the fire element holding the world indicates the omen of Han Gaozu being surrounded at Bingsheng City. A fire hexagram with the official ghost suggests the enemy's camps are already close; if the fire ghost also holds the world, one must beware of being surrounded. At this time, if the descendants are strong and active, even though surrounded, victory is possible, as in Tian Dan's situation where he was trapped but eventually recovered the city of Qi. If the descendants are weak and the official ghost is strong, then one will certainly be trapped in a tight siege—Han Gaozu was surrounded by the Xiongnu at Bingsheng City for seven days before being relieved, which matches this omen.

應官克世卦無財，張睢陽食盡而斃。（應持鬼克世卦又無財，乃是食盡死亡之象。如張巡被圍睢陽城。）世鬼興隆生合應，呂文煥無援而降。（旺鬼持世乃困圍之象。卦又無財，子孫又弱，世又生合應爻，乃兵少食盡降敵之兆。宋呂文煥守襄陽，元兵圍之甚久，賈似道隱蔽不援，城中食盡遂降。）

The response line holds the official ghost, which comes to attack the world line, and the hexagram lacks the wife's wealth. This is the image of Zhang Xun being besieged in Suzhuyang, running out of food and dying. Wealth represents food supplies; without wealth, it means the fire is out, so it is interpreted as dying from starvation. The official ghost on the world line is strong, and the world line goes to generate and harmonise with the response line, which is the image of Lü Wenhuan surrendering without support. A strong official ghost on the world line already indicates a surrounded situation, and the hexagram also lacks the wife's wealth, with the sons also weak. The world line goes to generate and harmonise with the response line, forming the omen of few soldiers, exhausted supplies, and opening the city to surrender. General Lü Wenhuan was defending Xiangyang, and the Yuan army besieged the city for a long time. Jia Sidao concealed the situation and did not send reinforcements, leading to the city running out of food, and they had to surrender.

外宮子動化絕爻，李陵所以降虜。（子在外宮動而被應克世，是我軍遠征，初雖見勝，終必有敗。又化絕爻不免降虜。如漢武時李陵之事。）內卦福興生合應，樂毅所以背燕。（內卦子孫動而反生合應爻，傷克身世，是我將卒有背主降敵之兆。如燕將樂毅背燕投趙。）

The outer trigram's descendants move and transform into the terminal line, indicating the image of Li Ling's surrender to the Xiongnu. The descendants in the outer trigram moving signify that our army is far away on a campaign, initially able to win. But once the responding line turns to overcome the sovereign, the defeat is inevitable, and further transforming into the terminal line means certain surrender to the enemy. During Emperor Wu of Han's time, Li Ling led a lone force deep into enemy territory and eventually surrendered to the Xiongnu, which is exactly this image. When the inner trigram's descendants move and generate and harmonise with the responding line, it indicates the image of Yue Yi's betrayal of Yan. The descendants in the inner trigram, originally meant to protect the country, instead generate and harmonise with the responding line and harm the sovereign and self, indicating that our soldiers have turned their backs on their lord and surrendered to the enemy. Yue Yi later left Yan to join Zhao, which is precisely this meaning.

鬼雖衰而遇生扶，勿追窮寇。（官爻雖衰，若遇動爻日辰生扶拱合，是敵兵雖少必有救援。）子雖旺而遭剋制，毋急興師。（子孫雖旺若被父母日辰動爻克害，彼必有計不可急攻，攻之必被摧折，雖不大敗亦損軍威。宜緩圖之。）

The official ghost, though weak, meets support and assistance, so one should not pursue the remaining enemy. The official ghost represents the enemy; although it is weak, if there is a moving line or day branch that generates or supports it, it indicates that although the enemy's forces are few, they have another source of reinforcement. Pursuing them forcefully will surely lead to an ambush. The sons and grandsons, although strong, are being restrained, so one should not rush to send troops. The sons and grandsons represent our generals; even if they are strong and prosperous, if they are restricted by the parents, day branch, or moving line, it means the enemy has another strategy. One should not attack rashly; doing so will result in setbacks. Even if it does not lead to a great defeat, it will still damage the military prestige. Therefore, one should calmly and gradually plan the strategy.

鬼爻暗動傷身，吳王被專諸之刺。（官爻雖靜而被日辰沖動旺克害身世，必若吳王被專諸之刺。若鬼暗動而被世克或子動來救，則如荊何刺秦王不中，而反自被誅。）子化官爻克世，張飛遭范張之誅。（子孫化官生合應而克害身世，乃是我兵卒謀殺主帥，而欲降敵之象。如後漢張飛素不恤士卒，一日被範強、張達梟首帳下，順流而投孫權也。）

The official ghost secretly moves and harms the hexagram body, which is the image of King Wu being assassinated by Zuan Zhu. The official ghost was originally still, but was stirred up by the day branch, and became strong enough to harm the body and the world line. This is the image of an assassination carried out secretly and successfully. Conversely, if the official ghost although secretly moves is overcome by the world line, or if there is a son line that moves to save, it is like Jing Ke's attempt to assassinate King Qin failing, and Jing Ke himself being executed. If the son line transforms into the official ghost to harm the world line, it is the image of Zhang Fei being killed by Fan Qiang and Zhang Da. When the son line transforms into the official ghost, and goes on to generate and harmonise with the response line, but in turn harms the world line and the body, it is the image of my side's soldiers plotting to kill the commander, with the intention of surrendering to the enemy. Zhang Fei of the Later Han dynasty usually did not care for his soldiers. One day, he was beheaded by his subordinate generals Fan Qiang and Zhang Da in his tent, and then surrendered to Sun Quan, which exactly corresponds to this image.

要識用兵之利器，五行卦象並推詳。（土為炮石，金為刀箭，水木為舟，火為營寨，又乾兌為刀，震巽為弓馬火槍，坤為野戰類。若此象有克應之神，宜用此器以克敵；應爻官父在此象克世，宜反防敵人用此器。）仁智勇器之將豈越於此？攻守克敵用兵當審於時。

To identify the weapons used in warfare, one must consider both the Five Phases and the hexagram images. In terms of the Five Phases: earth represents cannonballs, metal represents swords and arrows, water and wood represent ships and boats, and fire represents camps. In terms of hexagrams: Qian and Dui represent swords, Zhen and Xun represent bows, horses, firearms, and Kun represents open-field battles. If among these images there is an element that can overcome the Response Line, then the corresponding weapon should be used to defeat the enemy. If the Response Line's official ghost or parent falls upon these images and overcomes the world line, then one should be cautious of the enemy using these weapons against us. A general who possesses benevolence, wisdom, courage, and skill in using weapons, how could his abilities be beyond this scope? In times of attack and defense, to overcome the enemy, military actions must always examine the right moment.

乾坤定位，人物肇生，感陰陽而化育，分智愚於濁清。即富且壽世爻旺相更無傷；非夭即貧，身位休囚兼受制。（人生一世貧賤高低，合為何等人物。但看世爻為主。若世爻旺相日辰動爻生扶合助，而不來刑沖剋害者，乃為上吉，必主其人富貴有福壽；若世爻休囚無氣而被日辰動爻剋制，主其人非貧即夭，無福壽無造化人也。）世居空位，終身作事無成；（凡占身命，大忌世身空亡，主一生作事無成，多謀少遂，難立家計。）

Heaven and Earth have already been established, and only then did human beings and all things begin to take shape. By feeling the two energies of yin and yang, they were transformed and nurtured. Those who received the clear qi became wise, while those who received the turbid qi became foolish. Those who are both rich and long-lived have a World Line that is prosperous and strong, with no harm or conflict. Those who are either short-lived or poor have a position that is weak and confined, and are further restricted. When divining one's fate, to determine a person's status in life, whether he is of high or low rank, and what kind of person he is, we mainly rely on the World Line. If the World Line is prosperous and strong, and is supported and assisted by the Day Branch and the Moving Line, without any punishment, clash, or harm, this is an excellent hexagram, which will surely indicate that the person will be wealthy and prosperous with a long life. If the World Line is weak and confined, and is instead restricted by the Day Branch and the Moving Line, then the person will either be poor or die young, and will not have fortune or good fortune. If the World Line is in the position of Kongwang, then throughout his life, he will not achieve what he sets out to do. When divining one's fate, the most dangerous situation is when both the World Line and the Hexagram Body fall into Kongwang. Falling into Kongwang means that throughout his life, he will plan a lot but achieve little, and it will be difficult to establish a family business.

身入墓爻，到老求謀多戾。（如世身入墓，主其人如醉如痴，不伶不俐，動靜行藏必不響快，雖有所為亦皆不稱心也。）卦宮衰弱根基淺，爻象豐隆命運高。（卦有大象旺衰，有爻象旺衰。如占身命，得大象旺亦好，可許他根基壯實，更得六爻中身世在吉地，乃是十全造化。然卦宮旺相，不如爻象旺相，蓋人之根源繫於卦，命之吉凶繫於爻，故卦宮無氣根基薄，爻相得時有氣，命運必高。如立春節艮旺震相巽胎離沒坤死兌囚乾休坎廢類。大抵旺勝相胎、沒勝休囚也。）

The hexagram body falling into the墓爻 indicates that seeking success in old age will be full of obstacles. Those whose world line and hexagram body are in the墓 position often appear confused and dull, their actions not smooth or efficient. Even if they achieve something, they will not be satisfied. A weak hexagram palace indicates a shallow foundation, while rich爻 signs suggest a strong destiny. A hexagram has both the overall prosperity and decline of its grand image and the prosperity and decline of each individual line. When predicting one's life, a strong grand image is good, indicating a solid foundation. However, if among the six lines, the world line and hexagram body also fall into favorable positions, then it is a perfect fortune. Nevertheless, the prosperity of the hexagram palace is still less significant than the prosperity of the lines, because a person's origin is tied to the hexagram, while their life's fortune is determined by the lines. A weak hexagram palace only means a shallow foundation, but if the lines are timely and vital, the destiny will certainly be strong. Prosperity and decline are determined by the seasons. For example, after the Beginning of Spring, the艮 hexagram is prosperous, the震 is in decline, the巽 is in the fetal stage, the离 is in decline, the坤 is in death, the兑 is in captivity, the乾 is in rest, and the坎 is in failure. Generally, prosperity surpasses decline and the fetal stage, and decline surpasses rest and captivity.

若問成家，嫌六沖之為卦；（凡遇六沖卦，必主其人作事有始無終。前卦六沖，前三十年生涯澹泊；後卦六沖，三十年後家業凋零，前後六沖則一生苦楚不能發達。）欲知創業，喜六合之成爻。（占身命得六合卦，主其人春風和氣，交遊必善，謀事多遂，基業開拓。如前合前亨，後合後遂，前後皆合、主一身通達萬事如心。）

If the question is about whether one can establish a family and career, a hexagram showing six clashes is unfavorable. Whenever a hexagram indicates six clashes, it signifies that the person tends to start things but fail to complete them. If the primary hexagram shows six clashes, the first thirty years of life will be uneventful and lack prosperity; if the resulting hexagram also shows six clashes, the latter thirty years will see the decline of family and business; if both the primary and resulting hexagrams show six clashes, then the person will live a life of hardship and never achieve success. If the question is about whether one can start a business, a hexagram showing six harmonies is favorable. If the hexagram of one's destiny shows six harmonies, it indicates that the person is kind and approachable, has a wide circle of friends who are good, and can achieve most of their goals. If the primary hexagram shows harmony, the first half of life will be smooth; if the resulting hexagram also shows harmony, the latter half will be favorable; if both the primary and resulting hexagrams show harmony, then the person will have success in all aspects of life and everything will go according to their wishes.

動身自旺，獨力撐持；（如世爻不遇動爻日辰而生扶，而自強、自旺、得時發動者，其人必白手成家，無人幫助。）衰世遇扶，因人創立。（若世爻無氣而遇日月動爻生扶，必遇好人提拔成家，不能自權自立也。）日時合助，一生偏得小人心；歲月克沖，半世未沾君子德。（如世身遇年月日時生扶拱合，主上得貴人親愛，下得小人忠敬。如見刑沖剋害，則官府欺凌，小人謗毀。一曰：父來合得父之蔭，兄來克受兄之累。餘可類推。）

When the world line moves and is itself prosperous and strong, it indicates a life that is independently supported. If the world line does not receive support from other moving lines or the day branch, and relies solely on its own timing, strength, and vitality to act, such a person must have started from nothing and received no help from others. When the world line is weak but receives support, it means the person has risen to success through the help of others. If the world line has no strength at all but is supported by the day branch, the month builder, or a moving line, it indicates that the person has succeeded due to the promotion of a good person, but cannot make decisions on their own or establish themselves independently. If the day and hour branches combine with and support the world line, the person will be able to gain the loyalty of subordinates throughout their life; however, if the sovereign and the month builder clash or control the world line, they will not receive the favor of superiors for half their life. If the world line and hexagram body receive support and combination from the year, month, day, or hour, they will be able to gain the favor and protection of superiors and have loyal servants beneath them. If they instead suffer from punishment, clash, or harm, it means they will face oppression from officials above and slander from petty people below. There is also a saying: if the parent line combines with the world line, it indicates receiving the protection of ancestors; if the brother line controls the world line, it indicates being burdened by brothers. The rest follows the same pattern.

遇龍子而無氣，總清高亦是寒儒；（青龍、子孫持世身，必然立志高遠，不慕功名富貴。如邵康節陶淵明輩，子孫即無氣，亦絕俗超眾之寒士也。）逢虎妻而旺強，雖鄙俗偏為富客。（白虎臨旺財持世，其人雖不知禮義，然必家道殷實。如李澄蕭寵之徒是。旺財有制伏，亦粗知文墨，勉強向上之流，不可以頑俗論。）

When both the "Azure Dragon" and the子孙 (offspring) are present in the world line and the hexagram body but are weak, even if the person is refined, they can only be a poor scholar. Those who have both the Azure Dragon and the子孙 in the world line and the hexagram body are destined for lofty aspirations, not seeking fame or wealth, like Shao Yong and Tao Yuanming. However, if the子孙 are weak, they can only be a reclusive scholar who is poor but virtuous. When the "White Tiger" and the wife's wealth are present with the wealth爻 strong, the person may be vulgar but is a wealthy man. Those with the White Tiger on a strong wealth爻 in the world line may not be very refined in manners, but their family is certainly prosperous, like Li Cheng and Xiao Cheng. If the strong wealth爻 is restrained by another element, they may have some knowledge of literature and are striving to improve themselves, and should not be regarded as merely crude and vulgar.

父母持身，辛勤勞碌；鬼爻持世，疾病纏綿。遇兄則財莫能聚；見子則身不犯刑。（占身不可見父兄官鬼持世。如遇父則克傷子，一生不得安逸。鬼為殃禍，遇之則一身疾病纏身，或主帶疾，或常招官訟，若貴人見之不以此斷。至兄乃剋剝破敗阻滯之神，世或逢之，主克妻妾，破耗多端，一生不聚財物。惟遇子孫則克官鬼，主一生官刑不犯，安閒自在，衣祿豐盈。大怕休囚，唯貴人不宜犯之。）

When the 'Parents' hexagram holds the world line, a person's life is marked by hard work and toil; when the 'Officials and Ghosts' hexagram holds the world line, one's life is plagued by illness and suffering. If the 'Brothers' hexagram holds the world line, wealth is difficult to retain; if the 'Descendants' hexagram holds the world line, one is unlikely to face legal troubles. In divination concerning one's life, it is most unfavorable for the 'Parents', 'Brothers', or 'Officials and Ghosts' hexagrams to hold the world line: when the 'Parents' hexagram holds the world line, it tends to harm the 'Descendants', leading to a life of constant unrest; the 'Officials and Ghosts' hexagram is inherently associated with calamity and misfortune, and when it holds the world line, it may result in illness, disability, or frequent legal troubles, although this is not the case for those in official positions; the 'Brothers' hexagram represents destruction, loss, and obstruction, and if the world line is occupied by it, it indicates marital discord and financial loss, making it difficult to accumulate wealth. Only when the 'Descendants' hexagram holds the world line can it overcome the 'Officials and Ghosts', leading to a life free from legal troubles, peace and comfort, and sufficient food and clothing; however, it is most feared when the 'Descendants' hexagram is weak and powerless, and for those holding official positions, it is actually not advisable for the 'Descendants' hexagram to hold the world line.

祿薄而遇殺沖，奔走於東西道路；（占身以財為祿，若臨死絕無氣爻則祿薄，而世爻又被惡殺沖動，無一爻吉神救助，此乃至下之命，必主東奔西逐，丐食於街衢者。若世爻動而逢沖，或無沖而世爻衰弱，空動，化出惡殺回頭沖剋世，無助。而殺無制者亦然。）福輕而逢凶制，寄食於南北人家。（子爻若遇死墓絕空則福輕，而世爻更被凶神剋制，或世動而被日辰動爻合往，此為受制於人之象。占身遇之，必主其人倚靠富家，寄食於他人也。）

The person's fortune is weak and further damaged by violent forces, leading to a life of constant movement between east and west. In divination for one's life and destiny, "wife and wealth" represents the fortune. If the wealth line is in a dead or exhausted state without vitality, the fortune becomes thin. If the world line is further disturbed by evil forces, and there is no good deity to save the situation, this is the worst possible fate, inevitably leading to a life of constant travel, even to the point of begging on the streets. If the world line moves and meets a clash, or if the world line is weak, moves and falls into emptiness, or transforms into evil forces that clash back with the world line, and there is no one to help or control the evil forces, the interpretation remains the same. The fortune is already slight and further restrained by evil deities, so the person can only rely on the generosity of others in the north and south. If the "offspring" line is in a dead, buried, exhausted, or empty state, the fortune is even lighter. If the world line is further controlled by evil forces, or if the world line moves but is captured by the day branch or moving line, these are all signs of being controlled by others. When this appears in a divination for one's life and destiny, it indicates that the person must depend on the wealthy and live at the mercy of others.

子死妻空，絕俗離塵之輩；（占身以福為子，財為妻，二爻若臨死墓絕空之地，乃是刑妻喪子之兆。小兒見之，必絕俗離塵出家輩也；僧道見之，反為吉兆，必無俗累之牽惹矣。）貴臨祿到，出將入相之人。（卦中貴人祿馬旺臨身世，而官鬼父母又來扶助，或月建日辰生合，必是將相之兆，富貴非常之人。）

The son and daughter爻 fall into the dead place, and the wife and wealth爻 fall into the empty place, indicating a person destined to cut off worldly ties and become a monk or hermit. In divination of one's life, the son and daughter爻 represent children, and the wife and wealth爻 represent the spouse. If both of these lines fall into the dead, tomb, end, or empty positions, it is a sign of punishment for the wife and loss of children. If a child receives this pattern, it is likely to become a monk or hermit; if a monk or hermit receives it, it is a good omen, indicating no more worldly troubles. If the nobleman star is present and the official horse arrives, it indicates a person who will hold high office. In the hexagram, if the Tianyi Nobleman and the official horse are prosperous and strong in the person's position, and the official ghost and parents come to support, or if the month builder and day branch generate and harmonize with them, it is certainly a sign of becoming a general or minister, with extraordinary wealth and status.

朱雀與福德臨身合應，乃梨園子弟；（子孫乃喜悅之人，朱雀又主言語，若同臨身世主象，其人必然乖巧。若生合應爻，是合歡於他人之象，故為梨園子弟之兆，不然亦是伶俐人也。若應生合或被日辰動爻來破者，或世應刑沖剋害者勿以此斷。）白虎同父爻持世逢金，則柳市屠人。（父母屬金而帶白虎持世者，必是屠豬殺馬之輩，蓋白虎主喪亡，金為刀劍，而父母又傷克子孫之神，子孫又為六畜，故為宰殺之象，而加之畜類以屠夫斷。若父母有制或子孫旺相發動，或在空避之地，勿以此斷。）

The Vermilion Bird and Fortune Virtue both appear on the Hexagram Body and harmonize with the Response Line, indicating a performer in the music and drama industry. The子孙 (offspring) are gods of joy, and the Vermilion Bird governs speech and sound. When both the Vermilion Bird and Fortune Virtue are present on the Hexagram Body and the World Line, it shows a person who is clever and quick-witted. Furthermore, if they harmonize with the Response Line, it signifies a desire to please others, so the person is judged to be a performer. At the very least, they are a clever person. However, if the Response Line instead harmonizes with them, or if this harmony is broken by the Day Branch or a Moving Line, or if there is inherent punishment, clash, or conflict between the World and Response Lines, then this interpretation does not hold. The White Tiger and the Parents both hold the World Line and belong to the Metal element, indicating a butcher in the marketplace. Those with the Parents belonging to Metal and the White Tiger holding the World Line are often those who slaughter pigs and horses. The White Tiger governs death and loss, and Metal represents weapons like swords and knives. The Parents are gods that harm the Offspring, and the Offspring represent livestock. Together, this forms the image of slaughtering animals, so the person is judged to be a butcher. However, if the Parents are restrained, or if the Offspring are strong and active, or if the Offspring are hidden in Kongwang (void), then this interpretation does not hold.

世加玄武官爻，必然樑上君子；身帶勾陳父母，定為野外農夫。（玄武主盜賊之事，而加官鬼臨身，乃樑上君子，穿窬之人也。勾陳職專田土，而加父母，勤苦之神，持世者，乃耕種耘耨之兆也。）財福司權，榮華有日；官兄秉政，破敗無常。（以上人物雖有高下不同，然莫不喜財福而惡兄鬼者。若得財福二爻得時旺相發動，縱是下等之命，一時淹蹇，終須發達。若見官兄當權旺動，雖上等之命，一時亨利，亦有破敗貧窮之時。卻看在何限中便知何年發達，何年破敗也。其中有救無救，當自融通活變。）

The World Line combined with 'Black Tortoise' and 'Officialdom' indicates a thief who steals from the roof; the Hexagram Body combined with 'Gou Chen' and 'Parents' indicates a farmer working in the fields. 'Black Tortoise' governs theft, and when it joins 'Officialdom' and is on the body, it signifies a thief who climbs walls and breaks through roofs. 'Gou Chen' governs land, and when it joins 'Parents', the hardworking deity, and is on the body, it indicates the sign of working the fields all year round. 'Wife's Wealth' and 'Children' being in control mean that prosperity will eventually come; 'Officialdom' and 'Brothers' being in power mean that decline will be unpredictable. The people described above may differ in status, but none of them do not like wealth and blessings and dislike brothers and officials. If the 'Wealth' and 'Blessings' lines are timely and strong and become active, even if one is originally of low status and temporarily in difficulty, eventually success will come; if 'Officialdom' and 'Brothers' are in power and active, even if one is originally of high status and temporarily prosperous, eventually there will be days of decline and poverty. Now look at which limit they fall into, and one can know which year will bring success and which year will bring decline; as for whether there is a remedy or not, one must understand and adapt oneself.

運至中年，凶殺幸無折挫；時當晚景，惡星尤怕攻沖。（人命有三限，每一爻管五年，初二三爻共十五年，外三爻亦管十五年，共三十年。支卦六爻亦管三十年。正卦內三爻十五年為早限；正卦外三爻十五年與支卦內三爻十五年為中限；支卦外三爻為末限，變卦為支卦。凶殺惡星即是官鬼兄弟刑沖剋害之類，早限遇之則早年欠順，中限遇之則中歲災殃，末限遇之則晚景迍邅，老無結局。若子孫等吉神在正卦內三爻得時旺動，主蔭下得意；在正卦外三爻見三十年前福如秋月；在支卦內三爻見，則三十年後財若春潮；至支卦外三爻見，則晚景榮華康寧壽考。又如早限有惡星，末限有吉星者，必初年蹇滯，老景亨通也。餘仿此。要知吉凶之事，依五類推斷，如逢官爻生扶合助，主貴人提拔，或子孫來刑沖剋害，則有僧道相干之事也，宜通變。若六爻安靜，則當再占一卦以斷之。或以不動之卦乾化坤、艮化震之類者非。）

When one reaches middle age, it is fortunate that noInauspicious Sha (evil killing stars) come to cause obstacles; however, in old age, the greatest fear is that evil stars return to attack and clash. A person's destiny is divided into three periods, each governed by one line of the hexagram, corresponding to five years. The three lines within the primary hexagram cover fifteen years, and the three lines outside the primary hexagram also cover fifteen years, totaling thirty years. The lines of the changing hexagram govern another thirty years. Specifically, the three lines within the primary hexagram cover the early period; the fifteen years of the three lines outside the primary hexagram plus the fifteen years of the three lines within the changing hexagram cover the middle period; and the three lines outside the changing hexagram cover the later period. The changing hexagram is referred to as the branch hexagram. The凶杀 (evil killing stars) and恶星 (evil stars) refer to official ghosts, brothers, and matters of punishment, clash, and control. If these appear in the early period, one will face difficulties in youth; if they appear in the middle period, one will suffer misfortunes in middle age; if they appear in the later period, one's old age will be difficult and without a place to return. Conversely, if the auspicious spirits such as descendants appear in the three lines within the primary hexagram and are timely, active, and strong, it indicates that one will be content under the protection of parents in early years; if they appear in the three lines outside the primary hexagram, one will enjoy prosperity like autumn moon before the age of thirty; if they appear in the three lines within the changing hexagram, one will experience a surge of wealth after thirty; and if they appear in the three lines outside the changing hexagram, one will enjoy honor, health, and a long life in old age. For example, if there are evil stars in the early period but auspicious stars in the later period, it means that one will face difficulties in youth but enjoy prosperity in old age. The same logic applies to other situations. To determine the specific matters involved, one should analyze the five categories of the six relations. For instance, if the official ghost is supported and assisted, it indicates that one will receive help from a nobleman; if the descendants clash, control, or harm, it suggests involvement with monks or Taoists, and one should be flexible and adaptable. If all six lines are quiet and there is no basis for judgment, one should consult another hexagram to decide. As for the idea of including hexagrams such as Qian transforming Kun or Gen transforming Zhen, which do not move, it is not advisable.

正內不利，李密髫齔迍邅；（正卦內三爻乃初限，若逢官鬼凶神克戰者，主童年多病，如李密九歲方能行，蓋幼年多疾故也。）支卦有扶，馬援耆頤矍鑠。（支卦外三爻乃末限，若有吉神合助，必然老年康健，如馬援年六十二披甲上馬也。）一卦和同，張公藝家門雍睦；（如占身得六爻安靜，無沖破克害，反相生合，則主其人家門歡好，如張公藝九世同居，上和下睦也。）

The three lines within the primary hexagram are unfavorable, just as Li Mi had many illnesses in his childhood and moved with difficulty. The three lines within the primary hexagram represent the early years of life. If malevolent spirits such as officials and ghosts are present here and clash, it indicates many illnesses in childhood. Li Mi, a Jin dynasty person, could walk only at nine years old, precisely because of his illness in childhood. The resulting hexagram receives support, just as Ma Yuan remained vigorous even in old age. The three lines outside the resulting hexagram represent the later years. If auspicious spirits are present here and assist, one will certainly remain healthy in old age. Ma Yuan, a Han dynasty general, was still able to wear armor and ride a horse at sixty-two, which is exactly this situation. The hexagram above and below are harmonious, just as Zhang Gongyi's family was united and harmonious. If the six lines of the hexagram are quiet, without conflict or harm, and instead mutually generate and harmonize, it indicates that the family is harmonious and happy. Like Zhang Gongyi of the Tang dynasty, who lived with his family for nine generations without any discord between the upper and lower generations.

六爻攻擊，司馬氏骨肉相殘。（若六爻亂動卦又沖剋，或三刑六害者，必主親情不和，骨肉相殘，如晉司馬氏八王樹兵，俱遭誅殺屠戮也。）閔子騫孝孚內外，父獲生身；（占身命以父爻為生我之親，若世能生合此爻，必然能孝於父母，如閔子騫類也。）孔夫子友于家邦，兄同世合。（若世爻兄弟相生合，其人必內和兄弟，外信朋友，如孔夫子類。兄爻在本宮內象，以兄弟言在他宮外象，以朋友言，看內外以別親疏，全在通變。）

Six爻 mutually attack each other, just like the Sima clan's internal strife. If the six lines are chaotic, and the hexagram contains both conflicts and克制, or forms the three punishments and six harms, it will surely indicate discord among family members and mutual destruction among relatives. During the Jin dynasty, the Sima clan's eight princes each controlled their own armies, and in the end, they all met their demise, which is exactly this pattern. Min Ziqian's filial piety was sincere both inside and outside, because the parents' line was supported by the world line. In divination about one's life, the 'parents' line represents one's parents. If the world line can generate or harmonize with the parents' line, the person will certainly be filial to their parents, like Min Ziqian. Confucius' fraternal love extended to his country and state, because the brothers' line was harmonized with the world line. Those whose world line is in harmony with the 'brothers' line will have harmonious relations with their brothers at home and be trusted by friends outside. Like Confucius, they will have such qualities. If the brothers' line is in the inner trigram, it is considered as close brothers; if it is in the outer trigram, it is considered as friends. The distinction between close and distant relations depends on whether they are inside or outside the trigram, and this should be flexibly interpreted.

世應相生，漢鮑宣娶桓氏少君為婦；（世是一身之本，應為百歲之妻，若見相生相合，必然夫唱婦隨。）悔貞相剋，唐郭曖尚昇平公主為妻。（世為貞，應為悔，若見相沖相剋，必然琴瑟不調。）箕踞鼓盆歌，世傷應位；（世持虎蛇乘旺發動刑害應爻，應又臨無氣之地，必主克妻，如春秋時莊周妻死，猶箕踞鼓盆而歌。）河東獅子吼，應制世爻。（應爻剋制世爻，乃是牝雞晨鳴之象，其人必憑妻言語。如宋陳季常河東獅子吼，東坡所戲言也。）

The World Line and Response Line are mutually supportive, just as Ban Xuan of the Han dynasty married a young wife named Huan Shaojun, and their relationship was harmonious. The World Line represents one's own foundation, while the Response Line symbolizes a wife who shares a long life. If these two lines are supportive and harmonious, the husband and wife will be in harmony. However, if the Regret Hexagram and the贞 Hexagram are in conflict, it is like Guo Wu of the Tang dynasty married Princess Shengping and often had disputes. The Inner Hexagram is the贞, and the Outer Hexagram is the Regret; if the two lines are in conflict and mutual control, the couple will not be in harmony. For example, Zhuang Zhou sat cross-legged and sang songs after his wife's death, which indicates that the World Line has harmed the Response position. If the World Line carries the White Tiger and the Snake and is strong enough to punish or harm the Response Line, and the Response Line is in a weak position, it will definitely lead to the wife being harmed. In the Spring and Autumn period, Zhuang Zhou sang songs with a clay pot after his wife's death, which is exactly this situation. When the Response Line controls the World Line, it is like a hen taking the place of a rooster to crow. The person will always follow his wife's decisions. In the Song dynasty, Chen Jichang feared his wife, and Su Dongpo jokingly called her the "River East Lion's Roar."

世值凶而應克，願聽雞鳴；（若應雖來克世，而世爻自帶刑害及兄官，虎蛇等凶神者，則是彼來救我之失、去我之病，非有所傷於我，主其人必有賢妻，如齊哀公荒怠慢政得陳賢妃，有夙夜警戒相成之道，故詩有雞鳴篇。）身帶吉而子扶，喜聞鶴和。（世帶吉神旺動，子孫又來生扶者，主有賢子共成事業，以濟其美，易云：鳴鶴在陰，其子和之。）

The world line already carries a凶 element, and the response line comes to克 it, which actually brings good fortune in the form of a wife's early morning call. Although the response line克 the world line, the world line itself is already burdened with刑 and害, and is accompanied by brothers, officials, and凶 spirits like White Tiger and Teng Snake. Therefore, this克 is actually helping to correct mistakes and remove the root of illness, and does not really harm, instead indicating the presence of a virtuous wife. The Duke of Qi was indulgent in his affairs, but was fortunate to have a virtuous queen from the state of Chen who constantly warned and advised him, leading to their joint achievements. The poem "Chicken Crowing" from the Book of Songs describes exactly this situation. If the hexagram body carries auspicious spirits and the descendants come to support, then it is joyful to hear the sound of a crane and the harmonious voice of a son. If the world line carries auspicious spirits and is strong and active, and the descendants come to support, it indicates the presence of a virtuous son and father working together to achieve success and enhance its beauty. The Book of Changes, Zhongfou, says "A crane calls in the shade, its offspring respond in harmony," which perfectly matches this image.

福遇旺，而任王育子皆賢；（占身以福為子孫，若旺相不空及無傷害者，主有賢子，如任遙之子昉，王渾之子戎，見稱於阮籍諸賢。）子化兄，而房杜生兒不肖。（若子孫動變兄鬼者，其子必不肖，蓋兄弟乃破敗之神故也。李英公常曰：房杜平生辛苦，然生子不肖。）伯道無兒，蓋為子臨空位；卜商哭子，皆因父帶刑爻。（凡問子孫不宜父母發動，若子臨空地，必主無子，如鄧伯道棄子而不生，非有傷也。唯父帶刑害虎蛇等惡神動克子孫，休囚不空者，然後克之，如子夏哭子喪明也，若父有制其庶幾。）

The "offspring" element is prosperous and strong, just as the sons of the Ren family and the Wang family were all virtuous. In divination for one's own life, the "offspring" represents children. If the "offspring" is prosperous and strong, not empty, and not harmed, it indicates having virtuous sons. The son of Ren Fang, a descendant of Ren Yao, and the son of Wang Hong, a descendant of Wang Hun, both received praise from famous scholars like Ruan Ji. If the "offspring" transforms into "brother," it is like the sons of Fang Xianlang and Du Ruishi who were not talented. If the "offspring" becomes "brother" or "official ghost," then the son will certainly be unremarkable, because "brother" is a spirit of decline. Tang dynasty general Li Ji once lamented: Fang and Du, two great men, spent their lives in hardship, yet their sons were not capable. Deng Boyue had no sons because the "offspring" element was in an empty position; Bo Shang lost his sight after mourning his son because the "parents" element was afflicted by punishment. When asking about descendants, it is not advisable for the "parents" element to be active. If the "offspring" is in an empty position, it definitely indicates no children, as in Deng You's case, who abandoned his son and had no descendants later in life, which was not due to being harmed or afflicted, but simply because it was empty. Only when the "parents" element is active with punishment, harm, white tiger, and other evil spirits, and the "offspring" is weak and not empty, does it truly mean the child is harmed or killed—like when Zi Xia mourned his son and became blind. If there is another controlling element, there is still hope.

父如值木，竇君生丹桂五枝芳；（若問子多少,當以五行生成數論之。若父爻屬木，則子孫屬土，土數五，主有五子，如竇燕山生儀、儼、稱、僖、侃類。）鬼或依金，田氏列紫荊三本茂。（論兄弟與子孫同，且如鬼爻屬金，則兄弟屬木矣。有兄弟三人，如田真，田廣、田慶。）

If the parent's yao belongs to wood, it indicates that the person has five sons like the five sons of Dou Yujuan, who all achieved success in the imperial examinations. When asking about the number of children, the generating numbers of the Five Phases are used to determine it. If the parent's yao is wood, then the children's yao is earth, and the generating number of earth is five, indicating five sons. During the Five Dynasties period, Dou Yujuan had five sons: Yi, Yan, Cheng, Xi, and Kan, all of whom passed the imperial examinations. If the official ghost yao belongs to metal, it indicates that the person has three brothers like the three brothers of Tian family, who all flourished together. The method of determining the number of brothers is the same as that for children: if the official ghost yao is metal, then the brothers' yao is wood, and the generating number of wood is three, indicating three brothers. During the Han dynasty, Tian Zhen, Tian Guang, and Tian Qing were three brothers. When they divided their family property, the purple jing tree in front of their courtyard withered. When they reunited, the purple jing tree bloomed again.

兄持金旺，喜看荀氏之八龍；弟倚水強，驚睹陵公之雙璧。（六親類固當以生成數推之，然不可不別衰旺。逢生旺則當倍加，遇死絕則當減半。故兄持金旺，則有兄弟八人，蓋金數四，倍則八，荀淑子八龍似之。若臨水旺相，則是二人，蓋水數一，倍則二也，陸暐與弟陸恭之雙璧是也。他仿此。若旺相而有制，衰死而有扶，又當以本數斷。若旺爻空動亦以本數斷。不旺不衰而空動，則減半斷之，更宜活變細察。）

The brother's hexagram belongs to metal and is strong, so it prefers to see eight brothers like the eight dragons of the Xun family; if the brother's hexagram relies on water to be strong, it will be startled by two brothers like the twin jewels of the Lu family. Although the number of the six relations should be calculated according to the generating numbers of the five phases, it is also necessary to consider their decline and strength. When encountering a favorable and strong condition, the number doubles; when encountering a dead or exhausted condition, the number is halved. Therefore, if the brother's hexagram belongs to metal and is strong, the metal number is four, and doubling it gives eight people, just like the eight sons of Xun Shu, who are known as the eight dragons; if the brother's hexagram belongs to water and is prosperous and strong, the water number is one, and doubling it gives two people, just like Lu Wei and his brother Lu Gong, who are called the twin jewels. The rest can be inferred in the same way. If the prosperous and strong condition is further restrained, or if the declining or dead condition is further supported, then the original number should still be used for the judgment. If a strong hexagram moves but falls into an empty position, it should still be judged by the original number. If it is neither strong nor weak but moves and falls into an empty position, then it should be halved for the judgment. In summary, one must look at it flexibly and examine it carefully.

至若爻逢重迭，必現在以推詳。（若卦中只有一位，可以五行數推，苟重迭太多，則可即以其數斷之。且如六月丙辰日卜得損之大畜卦，卦中元有兩爻兄弟，六三又化兄弟，日辰月建又是兄弟，共有五重兄弟，則斷五人也。若日辰月建不繫兄弟，則以三兄弟推，宜通變也。）

When a line appears more than once in a hexagram, one should use the actual number of repetitions to analyze it. If the hexagram originally contains only one instance of a particular six relation, then the Five Phases numbers are used for calculation. However, if there are multiple repetitions, one should simply use the actual number of occurrences for the judgment. For example, if on the sixth month and Bingchen day, one draws the hexagram of "Loss" changing into "Great Accumulation," and the original hexagram already has two brothers' lines, with the sixth line also transforming into a brother, and both the day branch and the month builder belong to the brother category, then the total becomes five brothers, and the judgment is made based on five people. But if the day branch and month builder do not belong to the brother category, then only three brothers are considered. Here, the most important thing is to be flexible and adaptable.

財動初爻，令伯克親於早歲；（財動則傷父母，如在初爻，則早年見克，如李密生六月其父即喪。）兄興六位，張瞻喪偶於中年。（兄動則克妻財，如居六位，中年必如張瞻之克妻也。）化父生身，柴榮拜郭威為父；（卦有父母，又化出父母來生合世身者，其人必重拜父母，身為他人子，如五季時柴世宗之於周太祖也。）化孫合世，石勒養季龍為兒。（卦有子又化出子，世身去相生合者，主其人必有螟蛉之子，如晉時後趙石勒子石季龍是。然子孫化出而繫外宮則是，繫於本宮則非也。）

The wife's wealth moves in the first line, just as Li Mi lost his father at a young age. When wealth moves, it harms the parents; if it moves in the first line, it indicates early hardship from the parents. Li Mi was only six months old when his father died. Brothers move in the sixth line, just as Zhang Zhan lost his wife in middle age. When brothers move, they harm the wife's wealth; if they move in the sixth line, it indicates a loss of spouse in middle age. When the hexagram produces parents to harmonize with the subject and self, it is like Chai Rong regarded Guo Wei as his father. If the hexagram already has parents' lines and another parent is produced to harmonize with the subject and self, the person must adopt a new father and become someone else's son. Chai Shi Zong, the later ruler of the Zhou dynasty, regarded Guo Wei as his father, which is exactly this situation. When the hexagram produces descendants to harmonize with the subject, it is like Shi Le adopted Shi Jilong as his son. If the hexagram already has descendants and another descendant is produced, and the subject harmonizes with it, the person must have an adopted son, as Shi Jilong, the adopted son of Shi Le of the Later Zhao dynasty, was. However, the produced descendants must belong to another palace; if they still belong to the same palace, this interpretation does not apply.

世陰父亦陰，賈似道母非正室；（父與世皆屬陰者，必是偏生庶出，如宋賈似道也。）身旺官亦旺，陳仲舉器不凡庸。（卦中官爻旺相，世身亦旺相，又逢貴人祿馬文書生合世爻者，必主日金榜標名，龍門跳躍，如陳仲舉為不凡之器，欲斷官職依後功名類推。）化子合財，唐朝明皇有祿山之子；（子從化出，乃螟蛉子也。若與財爻相合或與應爻相合，必與妻妾有情，如安祿山之於楊貴妃也。）內兄合應，陳伯常有孺子之兄。（兄爻在內卦，乃兄弟非朋友也。若與應爻或財爻相合，其妻必與兄弟相通，如陳平之盜嫂也。）

The world line is yin and represents the parents, just as the mother of Jia Shidao was not the official wife. When both the world line and the parents are yin, they must be from a concubine or a secondary wife, as was the case with Jia Shidao in the Song dynasty. If the hexagram body is strong and the official ghost is also strong, it is like Chen Fan, who was considered an extraordinary person. When the official ghost is strong and the world line and hexagram body are also strong, and there are noblemen,禄马, and documents lines that generate and harmonize with the world line, it indicates that the person will achieve success in the imperial examination and pass the golden gate. Chen Fan was recognized as an extraordinary talent in his youth, which matches this pattern. If one wishes to determine the specific official position, one can refer to the section on seeking fame. When the子孙 is transformed to harmonize with the wife's wealth, it is like Emperor Xuanzong of Tang having An Lu Shan as a foster son. The transformed子孙 represents a foster son; if it harmonizes with the wealth line or the response line, it indicates that this son has an improper relationship with the master's wife or concubine, as was the case with An Lu Shan and Yang Guifei. When the brothers in the inner trigram harmonize with the response line, it is like Chen Ping being accused of having an improper relationship with his嫂. Brothers in the inner trigram refer to real brothers, not friends; if they harmonize with the response line or the wealth line, it indicates that the wife has an improper relationship with the brother, as was the case with Chen Ping's accusation of stealing his嫂 during the early Han dynasty.

（以下皆斷婦人身命）應帶勾陳兼值福，盂德耀復產於斯時；（勾陳主黑丑，子孫主賢淑，故應爻旺相臨之而無損傷者，其妻必如孟光，貌雖不揚而其德則美也。）財臨玄武更逢刑，楊太真重生於今日。（玄武淫亂之神，若臨財爻，必不貞潔，更加三刑六害，如楊貴妃汙穢尤甚。）

The following statements are all about judging the fortune of a wife. If the response line carries "Gou Chen" and also meets the子孙 (offspring), it indicates a virtuous wife reborn in modern times, like Meng Guang. "Gou Chen" signifies dark skin and an unattractive appearance, while 子孙 represents virtue and kindness. Therefore, if the response line is prosperous and strong and meets these two elements without any damage, the wife will certainly be like Meng Guang from the Eastern Han dynasty—though her appearance may not be outstanding, her virtue is extremely beautiful. If the wife's wealth element meets "Xuan Wu" and encounters punishment, it indicates a person like Yang Yuhuan reborn in modern times. "Xuan Wu" is the god of licentiousness; when it meets the wealth element, the person is certainly unchaste. Adding the three punishments and six harms, it becomes even more corrupt and immoral like Yang Yuhuan.

合多而眾殺爭持，乃許子和之錢樹；（卦中有合諸事吉，唯婦人女子見之主澆浮淫佚，春心蕩漾，不能堅閨門之守，更加玄武三刑六害臨持財爻者，乃娼妓之兆，如許子和為妓，臨死謂其母曰：錢樹子倒矣。蓋為娼宿客得錢如樹之能生錢也。）官眾而諸凶皆避，如隋煬帝之採花。（凡遇卦中有鬼，日辰月建是鬼，或又化出太過生合財爻而財爻不臨玄武等凶神者，必主其婦重婚再醮。如隋煬帝西苑剪採為花，色渝則易之以新者，喻婦人夫死則再嫁也。若本卦鬼爻不受刑沖剋害，而鬼爻反來沖剋財爻者，乃是生離活別之兆，非夫死再嫁也。）

When there are too many harmonies and numerousInauspicious Sha (evil spirits) contend for control, it indicates a woman like Xu Zihe, who is like a money tree. If a hexagram contains harmony, affairs tend to proceed smoothly; however, if it concerns a woman, it may indicate fickleness and unrestrained behavior, with a restless heart and inability to remain chaste. If further combined with the presence of Xuanwu (Black Tortoise) and the Three Punishments (San Xing) and Six Harmful Influences (Liu Hai) affecting the wealth line, it signifies a descent into prostitution. Xu Zihe, a courtesan in the Tang Dynasty, told her mother as she was dying: "Your money tree has fallen." This was because she earned money by entertaining guests, like a tree that produces money, hence the name. When there are many official spirits (官鬼) and all otherInauspicious Spirit (evil spirits) avoid them, it represents the scene of Emperor Yang of Sui indulging in picking flowers in the West苑 (Western苑). If the primary hexagram already contains official spirits, and the day branch and month builder are also official spirits, or if they transform into official spirits, and there are too many of them, all coming to harmonize with the wealth line, and the wealth line does not involve Xuanwu or otherInauspicious Spirit, it indicates that the woman will remarry or have a second marriage. Emperor Yang of Sui, who used to cut colored silk into flowers in the West苑, constantly replacing the faded ones, exactly symbolizes a woman who remarries after her husband's death. However, if the official spirits in the primary hexagram are not subjected to punishment, clash, or control, but instead the official spirits clash with the wealth line, it indicates a living separation, not remarriage after the husband's death.

白虎刑臨，武后淫而且悍；（白虎及強暴之神，婦人見之必然兇悍，更加刑害臨財爻，必如武則天兇悍且淫也。）青龍福到，孟母淑而又慈。（青龍乃喜悅慈祥之神，子孫又清吉之神，若財臨青龍化子，或子臨青龍動來生助者，必主其婦慈祥愷悌，淑善賢德如孟母也。）

The White Tiger brings punishment to the wealth爻, indicating a woman like Wu Zetian, who is both淫 and fierce. The White Tiger is the god of violence and brutality; seeing it in a woman's hexagram indicates a fierce and harsh nature. If punishment and harm also accompany the wealth爻, it is like Wu Zetian, who was both fierce and licentious. The Azure Dragon accompanying the sons爻 represents a woman like Meng Mother, who is both virtuous and kind. The Azure Dragon is the god of joy and compassion, while the sons爻 is the symbol of righteousness and good fortune. If the wealth爻 is accompanied by the Azure Dragon and produces the sons爻, or if the sons爻, accompanied by the Azure Dragon, comes to support the wealth爻, it indicates a woman who is gentle, easygoing, virtuous, and moral, like Meng Mother.

逢龍而化敗兄，漢蔡琰聰明而失節；（財遇青龍本屬聰明，但不宜化出兄爻及敗爻，皆主不貞潔，如伯鍇女蔡琰，文章絕冠當時，失節胡虜。或化出刑爻、病爻、害爻及玄武等同，臨者亦然。）化子而生身世，魯伯姬賢德而無疵。（財動化出子孫，主合世身者，必有懿德，如魯莊公夫人伯姬，言行皆善，無疵可議，見賞於《春秋》。凡占妻當以財爻為主，不可論應爻世爻等作其身也。）

The wealth line encountering the azure dragon but transforming into the defeat god or the brother line indicates a situation like Cai Yan, who was very intelligent but lost her virtue. The wealth line meeting the azure dragon usually signifies wisdom, but it is not favorable for it to transform into the brother line or the bathing defeat line. If it does, it suggests lack of faithfulness. Cai Yan, the daughter of Cai Yong, was exceptionally talented in literature, yet she fell into the hands of the Xiongnu and lost her chastity. If the wealth line transforms into the punishment line, the illness line, the harm line, or is accompanied by the black tortoise, the interpretation remains the same. If the wealth line transforms into the son line and then generates and harmonizes with the world line and the hexagram body, it is like Lu Bo Ji, who was virtuous and without flaw. When the wealth line moves and transforms into the son line, and this son line generates and harmonizes with the world line and the hexagram body, the wife must possess great virtue, like Bo Ji, the wife of Lu Zang Gong, who was both virtuous in her words and deeds, and was highly praised in the Spring and Autumn Annals. In all divinations concerning a wife, the wealth line should be the main focus, and the response line or the world line should not be used to represent her directly.

合而遇空，竇二女不辱於盜賊；（卦中若遇化爻動來相合，或帶咸池玄武動來克合，本非佳兆，若得財爻在空避之，是彼欲淫我而我不願之象，如唐奉天竇氏二女，被盜劫之而投崖，寧死不受辱也。）靜而沖動，卓文君投奔於相如。（卦中咸池玄武刑害等殺臨持財爻，若得休囚不動或落空亡，庶幾無事。或被日辰動爻沖之，則如卓文君被相如以琴挑之，欲心因動，不免至夜而亡奔相如，後當壚賣酒。）

There is a conjunction but the wealth line falls exactly into the empty position, indicating that the two daughters of the Dou family were not defiled by thieves. If there is a changing line in the hexagram that moves to join the wealth line, or if the wealth line is accompanied by 'Xianchi' or 'Black Tortoise' and attacks or joins it, this is not a good omen; but if the wealth line is actually hidden in the empty position, it shows that someone wanted to defile the person but they refused. In the Tang Dynasty, the two daughters of the Fengtian Dou family were kidnapped by bandits, but they preferred to jump off a cliff rather than be defiled, which is exactly this situation. When the wealth line is originally still but is moved, it represents Zhuo Wenjun running away with Sima Xiangru at night. If in the hexagram, 'Xianchi', 'Black Tortoise', and punishments and harms are attached to the wealth line, as long as the wealth line is weak, still, or in the empty position, there will be little trouble; but once it is disturbed by the day branch or a moving line, it is like Zhuo Wenjun being attracted by Sima Xiangru's music, feeling a strong emotion and unable to resist, so she left that night and later sold wine by the roadside.

福引刑爻發動，衛共姜作誓於柏舟；（子帶刑旺動，必主剋夫，然子乃貞潔之神，遇此等爻而財不值凶者，主守節之象，如衛共姜作柏舟詩，以死自誓也。）身遭化鬼克刑，班婕妤感傷乎秋扇。（卦中原有官與身世相生合，又化官卻來剋制身世及財爻，占法以動爻為始，變爻為終，主先親愛後棄絕之象。如漢班姬於武帝，始親愛後疏絕，所以見秋扇而傷感，作詞以寓其悽楚之思。）

The爻 representing子孙 is activated and accompanied by a刑, which corresponds to the story of Lady Gong Jiang of the State of Wei making the vow in the poem "Bai Zhou." Although子孙 with刑 usually indicates the ability to overcome a husband,子孙 is also a deity representing chastity. When such a爻 is activated and is strong, and the wealth爻 is not afflicted by凶, it indicates a situation of maintaining chastity. The early death of the son of the State of Wei, Gong Bo, led his wife Gong Jiang to compose the poem "Bai Zhou" to vow to herself not to remarry. When the Hexagram Body is transformed into an official ghost爻 that causes刑, it corresponds to Ban Jieyu's sorrow over the autumn fan. Originally, the official ghost爻 in the hexagram was in harmony with the body and the situation, but later it transformed into another official ghost爻 that restrained the body and the wealth爻. In divination, the activated爻 represents the beginning of an event, and the transformed爻 represents its conclusion. Therefore, it indicates first being favored and then being abandoned. Ban Jieyu was deeply favored when she first entered the palace, but later she became distant and lost her favor. Seeing the autumn fan discarded, she felt sorrow and wrote a poem to express her grief.

二鬼爭權水父沖，錢玉蓮逢汝權於江滸；（卦中若有二鬼發動，俱來生合財爻，又遇水父來刑沖剋害，而財爻在空避之者，必有兩夫爭權之象，父母逼勒之兆。而已有守節之操，故入於空，如孫汝權之於玉蓮類也。）六爻競合陰財動，秦弱蘭遇陶谷於郵亭。（男帶合則俊秀聰明，女帶合則澆浮淫佚，若六合卦而財爻又屬陰者，不動猶可，動則淫濫無恥，如秦弱蘭遇陶學士也。）

Two official spirits are competing for power, and there is also a water parent that clashes, which represents Qian Yulian meeting Sun Ruquan by the river. If there are two official spirits both activated in the hexagram, both coming to generate and harmonize with the wealth爻, and if a water parent爻 also clashes and harms, while the wealth爻 happens to be in Kongwang, this indicates the image of two men vying for marriage and parents forcing the marriage; the wealth爻 entering Kongwang shows the woman's determination to remain chaste, hence she avoids it—this is exactly the situation in the play where Sun Ruquan forces Qian Yulian to marry, and Yulian jumps into the river. When six lines compete to form harmony and the negative wealth爻 is activated, this represents Qin Ruolan meeting Tao Gu at the post station. A man's hexagram with harmony indicates a handsome and intelligent man; a woman's hexagram with harmony, however, suggests light-heartedness and promiscuity. If the hexagram forms Six Harmony and the wealth爻 is negative, it is not so bad when it is still, but once it moves, it leads to shameless behavior, as in the case of Qin Ruolan's meeting with Tao Xuesi at the post station.

鬼弱而未獲生扶，朱淑真良人遇蠢；（凡看女人身命以鬼為夫星，不宜空亡，空則難為夫主，又不宜動，動則難為兄弟；亦不宜衰弱，弱則招夫不肖不能發福，若衰弱而無一生扶合助，兼帶勾陳螣蛇等凶神者，必如朱淑真之夫，愚蒙不正，人物侏儒，因有斷腸之詩。）官強而又連龍福，吳孟子夫主賢明。（若鬼爻旺相，更逢青龍福德、祿馬貴人等吉神，主有貴顯賢明之夫，如吳孟子得魯昭公為夫也。若衰而逢助，亦主有賢明之夫。）

The official ghost is weak and lacks support, which is like Zhu Shuzhen marrying a foolish husband. When examining a woman's fate, the official ghost represents her husband. The husband's star should not fall into the empty and lost position, as that indicates difficulty in finding a husband; it should not be activated, as activation brings harm to brothers; and it should not be weak, as weakness indicates marrying an unsuitable man who cannot achieve success. If the official ghost is weak and receives no support or assistance, and is accompanied byInauspicious Spirit such as Gou Chen and Teng She, then it is certain that the husband will be foolish and unscrupulous, with an unattractive appearance, leading the woman to write sorrowful poetry, as was the case with the Song dynasty female poet Zhu Shuzhen. If the official ghost is strong and connected with the Azure Dragon and the descendants, it is like Wu Mengzi marrying a virtuous husband. When the official ghost is strong and supported by the Azure Dragon, virtue, and auspicious spirits such as禄马 and Nobleman, it indicates a noble and wise husband, like Wu Mengzi marrying Duke Zhuang of Lu. Even if the official ghost is originally weak, as long as there is other support, it still indicates a virtuous husband.

若卜嬰孩之造化，乃將福德為用爻。（所喜者兄弟，大要興隆；所忌者父母，最嫌旺動。小兒造化不過卜其生長難易，若富貴貧賤固未暇論，故專以子孫一爻為主。若父母動，則來傷克，故忌；兄弟動，則來扶持故喜，蓋有生扶則易養。）隨官入墓，未為有子有孫；助鬼傷身，不免多災多病。（卦中若見世身隨官入墓者，必死，故曰未為有子有孫。若遇鬼傷克世身、刑沖主象者，必然多病。更逢財爻助之，大凶之兆。若鬼持世臨身亦主多病。）

If you are divining the fate of an infant, you should take the "ancestors" line as the useful god. The reason is that when divining about a child, the main concern is whether it is easy to raise, and matters of wealth, poverty, and social status are not yet relevant. Therefore, the focus is solely on the "ancestors" line. In this context, the presence of "brothers" is favorable, and the more prosperous they are, the better—since brothers belong to the same category, their movement brings support to the ancestors, and with generation and support, it becomes easier to raise the child. The presence of "parents" is unfavorable, especially if they are strong and active—when the parents move, they harm the ancestors. If the world line and hexagram body follow the official ghost into the tomb, it is impossible to have children or descendants. If the world line and hexagram body follow the official ghost into the tomb, the person is certain to die, so there is no need to hope for descendants. If the official ghost harms the world line and hexagram body, and there are signs of punishment and clash, the child will certainly be sick; if the wealth line also supports the official ghost, it is a very ominous sign. If the official ghost holds the world line and is present in the body, it also indicates many illnesses.

胎連官鬼，曾輕落地之關；（卦中胎爻臨鬼，或化出鬼爻，或鬼來沖剋者，必此兒生時絕而復甦，俗所謂落地關也。）子帶貴人，自有登天之日。（子爻若帶祿馬貴人，主此子他日必能顯貴，頭角崢嶸。）遇令星，如風搖干；逢絕地，似雨傾花。（凡遇凶神克戰，若得子孫得地健旺，則必無事，雖見小悔猶微風搖干，必不能傷；若在死絕之地，決難生養，一有克戰，則如驟雨傾花，鮮不殘敗。）

The胎爻 is connected to the官鬼, indicating that this child once experienced the critical moment of birth. In the hexagram, if the胎爻 is adjacent to the官鬼 or transforms into the官鬼, or if the官鬼 clashes and controls it, this child must have been born with a moment of apparent death followed by revival. The common phrase "落地关" refers to this situation. TheChildren Line is accompanied by a nobleman, suggesting that the child will eventually achieve success. If the子孙 is accompanied by "禄马" and "贵人," it indicates that this child will certainly attain high status and show remarkable talent from a young age. If the子孙 encounters the current star, even ifInauspicious Spirit attacks, it is like a gentle breeze shaking a tree; but if the子孙 is in a state of decline, it is like a sudden rainstorm causing flowers to fall. WheneverInauspicious Spirit attacks or confronts, as long as the子孙 is strong and in a favorable position, there will be no major problems. Even if there are some minor setbacks, they are like a gentle wind shaking the trunk, which cannot harm the tree. However, if the子孙 is in a state of death or decline, it is already difficult to nurture, and if it meets with attacks, it is like a heavy rainstorm causing flowers to wither, and few survive without damage.

子孫化鬼，孝殤十月入冥途；祿貴臨爻，拜住童年登相位。（子化出鬼，乃九死一生之兆，如漢殤帝生才十月即死也。子化出鬼而貴人祿馬交臨，子又旺相，異日必貴，如元拜住年十四即為相。蓋子逢凶而化鬼，謂身化為鬼，故凶；子逢吉而化官，謂身化為官，故吉。）

When the子孙 changes into the official ghost, it is like the Han殇 Emperor who died at only ten months old; when the nobleman and the禄 and马 are present on the line, it is like Bayu of the Yuan dynasty who became prime minister at a young age. The change of子孙 into official ghost is a sign of great danger, as the Han殇 Emperor died when he was only ten months old. However, the same change of子孙 into official ghost, if the nobleman and the禄 and马 are present together, and the子孙 itself is prosperous and strong, then in the future it will surely lead to high status and honor—like Bayu of the Yuan dynasty who became prime minister at the age of fourteen. The difference lies in this: when the子孙 meets a凶 and changes into the ghost, it is as if the子孙 itself becomes the ghost, hence the凶; when the子孙 meets a吉 and changes into the official, it is as if the子孙 itself becomes the official, hence the吉.

凶殺來攢震卦，李令伯至九歲而能行；（震為足，若遇官鬼凶神刑剋，行必遲，如李令伯九歲方能行，蓋為凶神纏擾於足也。）吉神皆聚乾宮，白居易未週歲而識字。（乾為八卦首，於五行屬金，其數則一，又純陽之象。陽主上達，金主聰明，一則數之始也，若遇龍德及子孫在此宮者，必然幼敏。如白樂天生七月便識之無二字。）

TheInauspicious Sha gather in the《震》trigram, just as Li Mi did not walk until he was nine years old. The《震》trigram represents the feet in the human body. If official ghosts andInauspicious Spirit are here and impose punishment, walking will be delayed; Li Mi's feet were bound byInauspicious Spirit until he was nine. The吉神 are all gathered in the《乾》trigram, just as Bai Ju yi could recognize characters before he was one year old. The《乾》trigram is the first among the eight trigrams, belongs to the metal element, and its number is one. It is also the image of pure yang. Yang signifies upward movement and smoothness, while metal signifies intelligence and sharpness. The number one is the beginning of numbers. If「青龙」and「天德」along with the sons and daughters are all located in this trigram, the child will certainly be intelligent from an early age—Bai Ju yi could recognize characters at seven months old, without needing two characters.

八純頑劣，晉食我狼子野心；（八純卦六爻相沖，小兒見之必主頑劣性悍，如晉叔向子食我，心野不馴，猶豺狼之子也。）六合聰明，唐李白錦心繡口。（大抵六合卦必然陰陽相半，小兒遇之聰明智慧，他日文字當有擲地金聲之妙，如太白文才也。）

The eight pure hexagrams indicate a stubborn and fierce nature, like the son of Shuxiang of the Jin state, Shi Wo, who had a wolf-like heart. When a child obtains one of the eight pure hexagrams, it signifies a nature that is stubborn and fierce. Shi Wo, the son of Shuxiang, had a wild and untamable disposition, and ancient people called him the son of a wolf and a tiger. Obtaining the hexagram of the Six Harmonies indicates intelligence, like Li Bai of the Tang dynasty, who had a brilliant mind and eloquent speech. The hexagram of the Six Harmonies generally has half yin lines and half yang lines; when a child encounters this hexagram, they are intelligent and resourceful, and in the future, their writings will have a resounding quality like jade or stone, as was Li Bai's talent.

陽宮陽象，后稷所以歧嶷；（陽主高明，有上述之象，從天數也。占小兒而得純陽卦，子孫又屬陽，必如后稷生於姜嫄，克歧而克嶷也，見《詩．大雅》。）陰卦陰爻，晉帝所以戇呆。（陰主卑汙，有下達之象，法地故也。占小兒得陰宮卦，子孫又屬陰，主痴愚，如惠帝聞蛙聲而曰為公為私，見飢人而曰何不食肉糜，故史以戇呆譏之。）

The yang palace is paired with the yang image, so Hou Ji showed extraordinary intelligence from a young age. Yang represents high and bright, symbolizing upward movement and connection, following the pattern of heaven. If a child's divination shows a pure yang hexagram, and his descendants also belong to yang lines, this child will certainly be like Hou Ji, who was intelligent from a young age. The Book of Poetry, the Great Odes, describes him as having extraordinary wisdom. The yin hexagram is paired with yin lines, so Emperor Huizong of Jin was foolish. Yiny represents low and humble, symbolizing downward stagnation, following the pattern of earth. If a child's divination shows a yin hexagram, and his descendants also belong to yin lines, it indicates foolishness. Emperor Huizong of Jin once heard frogs croaking and asked whether the frogs were calling for the state or for private individuals. When he heard of people dying of starvation, he asked why they did not eat meat porridge. Historians thus criticized him as foolish.

龍父扶身，效藏燈於祖瑩；（青龍為吉神，父母為詩書學館，若臨身世或動來生合世身福德者，主此兒好學，如祖瑩八歲耽書，父母恐其成疾禁之，乃密藏火，待父母寢後，復燃燈讀之也。）歲君值福，希投筆於班超。（歲君，乃天子爻君象也，子孫臨之，此兒必志大，如漢班超，為兒時嘗投筆嘆曰：“大丈夫當立功異國，安能久事筆硯！”後出使西域，果應萬里封侯。）

The Azure Dragon supports the Hexagram Body along with the parents, indicating this child will emulate Zu Ying by hiding a lamp and studying at night. The Azure Dragon is a favorable deity, and the parents represent the study hall for learning poetry and literature. If they appear in the person's or family's position, or if they activate to harmonize with the descendant and the person's own position, it suggests the child is studious. Zu Ying from the Northern Wei Dynasty was eight years old and loved reading so much that his parents feared he would harm his health and forbade him. He then secretly hid the firewood and lit a lamp to study hard after his parents had gone to sleep. The year's master's line is on the descendant, suggesting this child may become like Ban Chao, who gave up his pen to join the military. The year's master is the line representing the sovereign, symbolizing the ruler; if the descendant is on top of it, the child's ambitions will be great. Ban Chao from the Han Dynasty once threw his brush and sighed, saying a man should achieve great deeds in distant lands, not spend his life writing. Later, he indeed went to the Western Regions and achieved the rank of a marquis in the distant land.

官鬼無傷，曹彬取印終封爵；（歲君值福固有大志，然卦中官鬼受制或落空亡，則志雖大而終莫能遂，官鬼無傷斯能稱意，如曹彬週歲時提戈取印，後出將入相，終封貴爵也。）父身有氣，車胤囊螢卒顯名。（龍父扶身固知好學，然身世主象及父母官鬼臨死絕地，則徒取辛勤，必父身有氣方有成望，如車胤勤學，卒以成業也。）

The official ghost is not injured, so this child will be like Cao Bin who grabbed the military weapons and seal during his first birthday and eventually received a noble title. Although the sovereign star being with the sons' hexagram indicates a great ambition, if the official ghost in the hexagram is subdued or falls into kongwang, even with great aspirations, they will never be realized; only when the official ghost is intact and uninjured can one achieve their desires. In the Song Dynasty, Cao Bin grabbed military weapons and the seal during his first birthday, later becoming a general and minister, and eventually received a prominent title. The parents' hexagram and the hexagram body both have strength, so this child will be like Che Yin who read by the light of fireflies in a bag, eventually achieving fame. Although the azure dragon parents supporting the body indicates a love for learning, if the body's main image and the parents and official ghost all fall into death and decay, then all the hard work will be in vain; only when the parents and the hexagram body both have strength can one hope for success. In the Jin Dynasty, Che Yin was poor and had no oil for lighting, so he used a silk bag to collect fireflies to read by at night, eventually achieving academic success.

金爻動合，啼必無聲；（五行中惟金有聲，且入之五臟肺主聲，肺屬金，故人聲以金爻取之，若被沖起或落空亡，聲必響亮，惟動而合住，則啼哭無聲也。）父母靜沖，兒須缺乳。（乳以子孫定之，若旺相有氣乳必多。休囚無氣乳必少。最怕父動或靜而逢沖，定須缺乳，克子故也。）

When the metal yao is activated but is restrained by a combination, the infant's crying will be silent. Among the Five Phases, only metal can produce sound. In the human body, the lungs are responsible for sound, and the lungs belong to metal, so the sound of a person is determined by the metal yao. If the metal yao is stirred up by a conflict or falls into kongwang, the crying will be loud. However, if the metal yao is activated but restrained by a combination, the crying will be silent. The yao representing the parents, although still, if it is conflicted, the child will lack milk. Milk is determined by the 'son' yao: if the son yao is prosperous and strong, there will be plenty of milk; if it is weak and confined, there will be little milk. The most dangerous situation is when the parents yao is activated, or the parents yao, although still, is conflicted. A conflict is like activation, and the parents yao will overcome the son yao, leading to a lack of milk.

用旺兒肥終易養，主衰兒弱必難為。（子孫旺相，殺莫能傷，其兒必肥，故易養；子孫休囚敵殺之氣無備，必多災悔，不惟羸瘦亦且難養。）身臨父母，莫逃鞠養之辛勤；（父母持世兒必多災，故鞠育之勞所以不免。父母為辛勤勞苦之神，故為小兒之惡殺也。）世遇子孫，終見劬勞之報效。（子孫持世兒必孝順故劬勞之恩必然報效。蓋子孫為主象臨於世者，以其有親親之義也。）

If the useful god is prosperous and strong, the child will be healthy and easy to raise; if the main image is weak and confined, the child will be thin and weak, and it will be difficult to raise. If the descendants are prosperous and strong, they can resist harmful influences, so the child will certainly be healthy and easy to raise; if the descendants are weak and confined, they cannot resist harmful influences, leading to many illnesses. Not only will the child be thin and weak, but it will also be difficult to grow up. If the hexagram body is on the parents, the parents will inevitably have to endure the hardship of raising the child. If the parents are the current line, the child will certainly have many troubles, and the parents will naturally have to endure the hardship of raising the child. The parents' line is originally a hardworking god, so in child divination it is considered an evil influence. If the current line meets the descendants, eventually the children will repay the parents' hard work. If the descendants are the current line, the child will certainly be filial, and the parents' hardships will eventually be repaid, because the descendants are both the main image and the current line, which signifies the affection between family members.

若問榮枯，全在六親之決斷；要知壽夭，須憑三限以推詳。（六親中財福為吉，兄鬼為凶，三限正限正卦管三十年為初限，互卦管三十年為中限，再以互卦又互一卦為末限，亦管三十年。人生壽夭須有定數，不看三限則難取決。如正卦有凶神來克戰，則壽止三十年前；如正卦無凶殺，而互卦見凶殺克戰，則壽止於六十歲；內正互皆無凶殺，其壽必在六旬外，宜以互卦再互一卦推之。若凶殺不動，則看世爻死絕之年斷之，庶無差謬。）合理至微，雖難細述；易爻有準，自在變通。

If one wants to know the prosperity and decline throughout one's life, it all depends on the Six Relations to determine; to know the length of one's life, one must rely on the three periods to examine. Among the Six Relations, wife and wealth and sons are considered auspicious, while brothers and officials and ghosts are considered inauspicious. The three periods are divided as follows: the Primary Hexagram governs the first thirty years, the Nuclear Hexagram governs the next thirty years, and then another Hexagram derived from the Nuclear Hexagram governs the final thirty years. A person's lifespan is determined by fate, and without considering the three periods, it is difficult to decide. For example, if there is a凶神 (malevolent spirit) in the Primary Hexagram that attacks or conflicts, one's lifespan will end before thirty years; if there is noInauspicious Sha (malevolent killing force) in the Primary Hexagram but there is one in the Nuclear Hexagram that attacks or conflicts, one's lifespan will end before sixty years; if neither the Primary nor the Nuclear Hexagram has凶杀, one's lifespan will certainly exceed sixty years, and then one should use the Hexagram derived from the Nuclear Hexagram to determine further. If theInauspicious Sha (malevolent killing force) remains unchanged throughout, then one should look at the year when the World Line reaches the death or extinction position to determine the lifespan, which is generally accurate. The principles involved are very subtle and detailed, and it is difficult to explain them all; fortunately, the hexagrams and lines have their own rules, and everything depends on how people apply them in different situations.