Do not add the ritual for divination with yarrow stalks.

（後周易傳義，寫以私加，而欲審詳其儀者也。）

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

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

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

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

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

從鑑明斷私加之

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

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

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

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

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

（從鬼谷斷，重加之輅，洛故□車，又慮何格之切。）

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

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

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

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

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

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

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

單單見單初一曰乾，折單見折坎居二象，折折見單次三曰震，單折見折艮為四等。

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

單單見折次五曰巽，單折見單離卦六看，折折見折次七曰坤，折單見單兌終八門。

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

乾三連，坤六斷，震仰盂，艮覆碗，離中虛，坎中滿，兌上缺，巽下斷。

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

凡占先看內卦是何卦，然後看其旺廢。大抵旺相則吉，休廢終是無成。

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

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

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

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

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

甲與己合，乙與庚合，丙與辛合，丁與壬合，戊與癸合。

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

子丑合，午未合，辰酉合，卯戌合，寅亥合，巳申合。

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

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

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

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

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

常以世為我，應為他人。世若克應我吉，應若克世我凶。內卦克外吉，外卦克內凶。

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

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

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

宮姓屬土，商姓屬金，角姓屬木，徵姓屬火，羽姓屬水。

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

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

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

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

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

八卦配五行，水火木金土，（乾兌屬金，震巽屬木，離屬火，坎屬水，坤艮屬土。）

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

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

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

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

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

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

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

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

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

比和為兄弟，蓋因同類取。（如金宮見申酉爻，此爻動，忌妻妾疾病。）

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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