The First of the Six Spirits School

年建天符，月建直符，日建傳符，時辰直事。青龍木神，朱雀火神，勾陳土神，螣蛇土神，白虎金神，玄武水神。

The Six Spirits School's general principles begin by establishing the names of four levels of time: the annual master is called "Yearly Builder and Heavenly Talisman," the monthly master is called "Monthly Builder and Direct Symbol," the daily master is called "Daily Builder and Transmitted Symbol," and the hourly master is called "Hourly Direct Matter." The year governs the entire year, the month governs a single month, the day governs a single day, and the hour governs the present moment. These four levels proceed from distant to near, gradually narrowing down. Then determine the Five Phases of the Six Spirits: the Azure Dragon belongs to Wood, the Vermilion Bird belongs to Fire, the Gou Chen belongs to Earth, the Boa Snake also belongs to Earth, the White Tiger belongs to Metal, and the Black Tortoise belongs to Water. Each of the Six Spirits, according to their respective Five Phases, has strength and decline, and each presides over a particular aspect of human affairs. The examples of years, months, and days mentioned later must be matched with these two sets of names.

如子年占卦，內有子爻動或持世方斷。

For example, when divining a hexagram in the year of Zi, it is necessary for the hexagram to contain a Zi water line that is active or for the Zi water line to be the ruler (世) in order to apply the method of "Year's Heavenly Talisman (年建天符)". If the hexagram does not contain the earthly branch of the current year at all, or if it does appear but is not active and is not the ruler, then this method cannot be used. This is a prerequisite for using the method of the sovereign year (太岁). The following entries under "Heavenly Talisman holding a certain deity (天符持某神)" all rely on this condition.

天符持木神。歲內有官職進益之喜。天馬並，同眾喜事。驛馬並，自己有喜。福德並，家中進益。在內象內喜，在外進外財喜。

If the yao of the current year's Tai Su is accompanied by the Qinglong, which represents the wood deity, there will be good news within a year, such as promotion in official position and increase in family business. If it is also accompanied by the Tian Ma, the good fortune will be shared by many people. If accompanied by the Yi Ma, the good fortune will be personal, often indicating promotion or success in distant travel. If accompanied by the Fu De, which is the Son and Daughter yao, there will be an increase in family members and wealth. If this yao falls within the inner trigram, the good news will come from within the family. If it falls within the outer trigram, the good news will come from outside. The same Tai Su yao, depending on the accompanying deities and whether it is in the inner or outer trigram, will differentiate the size and source of the good fortune.

持火神。君子有加官進職文字之喜。並凶，家分離，火驚恐，傷廚事。持土神。並吉，主進田產，加官喜事。並凶反此，官事勾連，田產散亡。

When the hexagram of the current year's sovereign (太岁) falls on the Vermilion Bird (朱雀), which is the fire deity: it indicates that the current official will have good fortune, such as promotion and honor in official matters, due to the Vermilion Bird's association with documents and communications. However, if it is combined with malevolent deities, it may lead to family discord, fires, fear, or accidents in the kitchen area. If the hexagram of the current year's sovereign falls on Gou Chen or Tan Sha, which are earth deities: when combined with benevolent deities, it signifies good fortune such as acquiring land and promotion in rank; but when combined with malevolent deities, it results in the opposite, such as continuous legal troubles and loss of property. Thus, the six deities themselves do not inherently bring good or bad fortune; it all depends on whether they are combined with benevolent or malevolent deities.

持金神。並吉，主道路遠行吉。並凶，悲憂愁慘，挫志損神，血光喪服。

If the hexagram of the Tai Sui (Year God) falls on the White Tiger, which is a metal deity: when it is combined with a beneficial deity, it indicates smooth travel and success in going out and traveling. The White Tiger originally governs movement and travel, and when combined with a good deity, it transforms into favorable conditions for action. However, when combined with an evil deity, it leads to sorrow and grief throughout the year, with setbacks in aspirations, exhaustion of spirit, and even incidents involving bloodshed or mourning attire. The White Tiger, being of metal, represents severity and killing; it is the deity that differs most between good and bad fortune. Therefore, when making a judgment, one must carefully examine which deity it is combined with.

持水神。並吉，主進舟船，並酒之財。並凶，則主盜賊，船水之厄難。更取氣象消息，重主過去，交主未來。動克世應斷之，不動不克不折。貴人及應舉人見天符大吉，常人小人見之反不利。

The line representing the current year's ruler (Tai Su) if it is on the Black Tortoise (Xuan Wu), which is associated with water: if it is accompanied by auspicious deities, it indicates gaining wealth through boats, ships, or alcohol and other goods; if it is accompanied by inauspicious deities, it suggests theft, loss, or danger from drowning or capsizing. In addition, one must also consider the prosperity and decline of the hexagram's energy: if the moving line is 'heavy' (old yang), the matter it indicates has already passed; if it is 'change' (old yin), the matter is yet to come. In summary, one should judge based on whether the Tai Su line is activated and controls the World Line and Response Line; if it is neither activated nor controlling, there is no need to make a judgment. Finally, this should be considered differently for different people: officials and those taking exams will find it a great blessing to encounter the Heavenly Talisman; however, ordinary people or those of low status encountering it will be disadvantageous, as the energy of the current year's ruler is powerful and only those of appropriate status can bear it.

每月月建爻動方斷。前是定局，後是吉凶斷例。

The system of "Month Builder Direct Symbol" requires that the yao (line) corresponding to the month's Month Builder be activated within the hexagram in order to make a judgment. Below is a table of fixed positions, listing the earthly branches where the Six Spirits fall each month. After the table, there are examples of auspicious and inauspicious interpretations, explaining the different matters each spirit governs when it falls within the inner or outer trigram. The order of first the table and then the examples is the standard format of this system.

正　二　三　四　五　六　七　八　九　十　十一　十二 青龍　寅　卯　辰　巳　午　未　申　酉　戌　亥　子　丑 白虎　申　酉　戌　亥　子　丑　寅　卯　辰　巳　午　未 朱雀　巳　午　未　申　酉　戌　亥　子　丑　寅　卯　辰 玄武　亥　子　丑　寅　卯　辰　巳　午　未　申　酉　戌 勾陳　丑　寅　卯　辰　巳　午　未　申　酉　戌　亥　子 螣蛇　辰　卯　寅　丑　子　亥　戌　酉　申　未　午　巳

This table shows the fixed positions of the Six Spirits according to the lunar months. The horizontal rows represent the months from January to December, and the vertical columns represent the Six Spirits. The method of reading and using this table is as follows: The Azure Dragon (Qinglong) is located at the same branch as the month's builder (Yuejian). For example, in the first month (January), the builder is寅 (Yin), so the Azure Dragon is also at寅 (Yin). The White Tiger (Baihu) is located at the branch that is opposite to the month's builder, which is called the "Month Breaker" (Yuepo). For example, in the first month (January), the builder is寅 (Yin), so the White Tiger is at申 (Shen), since寅 and申 are opposite. The Vermilion Bird (Zhulong) is located three branches ahead of the month's builder. For example, in the first month (January), the builder is寅 (Yin), so the Vermilion Bird is at巳 (Si). The Black Tortoise (Xuanwu) is located three branches behind the month's builder. For example, in the first month (January), the builder is寅 (Yin), so the Black Tortoise is at亥 (Hai). The Gou Chen is located at the branch immediately before the month's builder. For example, in the first month (January), the builder is寅 (Yin), so Gou Chen is at丑 (Chou). The Gou Chen then moves forward one branch each month. A song mentions "the Black Tortoise is three behind," but this does not match the arrangement in this table, so we follow the table instead, noting the difference. The Snake (Tengshe) moves backward: in the first month (January), it is at辰 (Chen), then in the second month (February) it moves to卯 (Mao), in the third month (March) to寅 (Yin), and so on, moving backward each month until the twelfth month (December), when it is at巳 (Si). When divining, look at the branch of the moving line (Dongyao) in the hexagram and determine which of the Six Spirits it falls under for that month. Then use that spirit to interpret the matter.

月建青龍在內象，月內有婚姻進人口之喜。在外象，求官進職吉。破為白虎，月內有人疾，陰女陽男。子孫兄弟父母妻財，並可預斷之。若帶殺同鬼，孝服。外象遠路行人之事。

The Moon Builder's Azure Dragon, if located in the Inner Trigram, indicates there will be happy events such as marriage or the addition of new family members in the family during this month. If it is located in the Outer Trigram, it is favorable for seeking official positions and career advancement, indicating smooth promotion. The position of the Month Breaker is the White Tiger. If the White Tiger is activated, there will be illness in the family during this month. To determine whether the sick person is male or female, look at the yin and yang of the line—yin line indicates a female, yang line indicates a male. Then check which of the Six Relations the line belongs to—whether it is Children, Siblings, Parents, or Wealth. This will allow prediction of which generation the sick person belongs to. If the White Tiger also bringsInauspicious Sha (fate of death) and is in the same position as the Official Ghost, it is not just illness but also indicates mourning and wearing of mourning clothes. If the White Tiger is located in the Outer Trigram, it indicates matters concerning someone who is away from home.

前三朱雀。在內官事口舌事，在外文書之喜。後三玄武。在內陰私伏匿，在外象盜賊失脫之事。後三勾陳。在內象爭訟嫉妒，在外象田宅勾留。

The Month Builder (月建) three positions ahead is the Vermilion Bird (朱雀). If the Vermilion Bird falls in the Inner Trigram (内卦), it indicates disputes and quarrels within the family. If it falls in the Outer Trigram (外卦), it signifies good news from outside, such as recommendations, official notices, or letters. The Month Builder three positions behind is the Black Tortoise (玄武). If the Black Tortoise falls in the Inner Trigram, it suggests hidden affairs or secret matters within the family, or someone hiding. If it falls in the Outer Trigram, it indicates theft, loss, or disappearance. Gou Chen also says it is three positions after the Month Builder (according to the fixed table, it is actually one position before the Month Builder, but there is a discrepancy here). If Gou Chen falls in the Inner Trigram, it indicates disputes and mutual accusations within the family, along with jealousy. If it falls in the Outer Trigram, it suggests involvement in land or property matters. Each of the three deities divides into Inner and Outer, with Inner Trigram representing the family and Outer Trigram representing others and external affairs.

螣蛇。進在辰月，不虛驚遁廁，怪獸驚恐，在外象非橫災。右爻動或克世應斷之，不動不克不斷。交未來，重過去，吉凶可見。

The spirit of Tan She moves according to the fixed chart, starting from the Chen position in the first month and retreating month by month. This sentence has some missing or incorrect characters. The general meaning is that when Tan She is on a line, it indicates sudden fright and strange occurrences: being startled without cause, hiding in secluded places to avoid trouble, and being frightened by strange animals or objects. If Tan She is on the outer trigram, it indicates unexpected misfortunes coming from outside. All these points must be considered with the premise that the lines on the right must be active, or active and capable of overcoming the World Line and the Response Line, in order to make a judgment. If they are not active and do not overcome, then no conclusion should be drawn. As for the timing of the outcome, look at whether the moving line is "jiao" or "chong" — "jiao" means old yin, indicating future events; "chong" means old yang, indicating past events. In this way, both good and bad outcomes, as well as their speed, can be understood.

建前後二位，禍福相同。子與丑同，寅與卯同，辰與巳同，午與未同，申與酉同，戌與亥同。

The two branches adjacent to the Month Builder are considered to govern the same fortune and misfortune as the Month Builder itself, and can be treated together. The specific pairings are: Zi and Chou are considered together, Yin and Mao are considered together, Chen and Si are considered together, Wu and Wei are considered together, Shen and You are considered together, and Xu and Hai are considered together. The twelve branches are paired in pairs with similar energies: Zi and Chou both belong to the northern water and earth, Yin and Mao both belong to the eastern wood, Chen and Si belong to wood and fire, Wu and Wei both belong to the southern fire and earth, Shen and You both belong to the western metal, and Xu and Hai belong to metal and water. Therefore, even if the branch of the Month Builder is not directly present in the hexagram, if one of its paired branches is present, it can still be interpreted according to the principle of the Month Builder's direct symbol for determining fortune and misfortune.

如子日占，子爻動，定應在今日。

For example, if on a day of the branch Zi (Water), a line representing Zi Water is activated in the hexagram, then the matter being divined will definitely come to fruition on that day. The day branch is the closest layer for determining the time of fulfillment; the year indicates one year, the month indicates one month, but the day branch brings it down to the present moment. If the moving line in the hexagram shares the same branch as the day of divination, the matter will be resolved on that very day.

卦爻　甲乙　丙丁　戊　己　庚辛　壬癸 上爻　玄武　青龍　朱雀　勾陳　鰧蛇　白虎 五爻　白虎　玄武　青龍　朱雀　勾陳　鰧蛇 四爻　鰧蛇　白虎　玄武　青龍　朱雀　勾陳 三爻　勾陳　鰧蛇　白虎　玄武　青龍　朱雀 二爻　朱雀　勾陳　鰧蛇　白虎　玄武　青龍 初爻　青龍　朱雀　勾陳　鰧蛇　白虎　玄武

This method arranges the Six Spirits according to the Heavenly Stem of the day on the six lines of the hexagram, commonly known as "starting the Six Spirits." The vertical lines are read from bottom to top, representing the First Line to the Top Line. The horizontal rows represent six groups of Heavenly Stems. The order of the Six Spirits is fixed and unchanging, always proceeding from Azure Dragon, Vermilion Bird, Gou Chen, Teng Sha, White Tiger, and Black Tortoise, starting from the First Line and moving upward. The difference lies only in which spirit begins the sequence. On Jia and Yi days, the sequence starts with Azure Dragon on the First Line; on Bing and Ding days, it starts with Vermilion Bird; on Wu days, it starts with Gou Chen; on Ji days, it starts with Teng Sha; on Geng and Xin days, it starts with White Tiger; and on Ren and Gui days, it starts with Black Tortoise. Once the starting spirit is determined, the remaining five spirits follow in order upward until the Top Line, filling all six positions. Therefore, when consulting the table, one simply needs to locate the column corresponding to the day's Heavenly Stem and read from bottom to top to determine which spirit is associated with each line. Once the Six Spirits are placed, any movement, holding the line, or being affected by a trigram must be considered together with the spirit associated with that line. Azure Dragon signifies joy and celebration, Vermilion Bird signifies disputes and written matters, Gou Chen signifies land and property issues, Teng Sha signifies false alarms and strange occurrences, White Tiger signifies illness and mourning, and Black Tortoise signifies secrecy and theft.

青龍內搖多喜慶，（注：青龍在內三爻動，主家中有婚姻喜慶之事。春寅卯爻為旺相。）

The Azure Dragon is active within the inner trigram, indicating many joyful events. The original commentary states that when the Azure Dragon falls on the first, second, or third lines of the inner trigram and becomes active, it signifies marital happiness within the family. The Azure Dragon belongs to the wood element, so when it is active in spring or on the wood lines of寅 or卯, it is prosperous and strong, resulting in more genuine and significant joy. The inner trigram represents the family's internal affairs, so this interpretation pertains to domestic happiness.

白虎內驚憂疾病，（注：白虎，金神。或在水爻上來，是水為白虎，入墓，占疾大凶。如庚辛日卜得乾卦，甲子水動，是水為白虎，化為辛丑土，內見巽，水墓在辰，又曰白虎金神，名兩重入墓，必見死亡。他皆仿此。秋申酉爻上動，為旺相尤凶，休囚吉。）

The White Tiger in the inner trigram indicates fear and illness. The original commentary says: the White Tiger is a metal deity. If it falls on a water line, then that water line is considered as the White Tiger; if that water line is also in itsStorage, then the divination regarding illness is extremely dangerous. For example, on a day of Geng or Xin, if the乾卦 is obtained, the White Tiger starts from the first line. The first line is Jiazi, which belongs to water. This water line is activated, so it is called "water as the White Tiger." It transforms into Xinchou earth, and within the卦 there is the巽 wood. TheStorage of water is in Chen, while theStorage of metal, which is the White Tiger itself, is in Chou. Thus, both water and metal are in theirStorage, called "two layers entering the墓库," which definitely indicates death. Other situations should be analyzed in the same way. Since the White Tiger belongs to metal, when it is activated in autumn or on the lines of Shen or You (metal), it is prosperous and strong, causing even greater calamity. If it encounters weak and confined conditions, it will not lead to disaster.

朱雀飛揚口舌驚，（注：朱雀，火神。亦有氣為朱雀者，附亥子爻，文字無氣，口舌亦無喜。夏巳午上動為旺相。）玄武內搖憂遠路。（注：玄武內搖，主陰私走失。冬亥子爻上動為旺相。）

The Vermilion Bird is active and restless, indicating disputes and verbal conflicts. The original commentary says: The Vermilion Bird is the god of fire, so we must check whether it has strength; if the Vermilion Bird is attached to the Water trigrams of亥 or子, water overcomes fire and the fire has no strength, then matters concerning documents will not succeed, and disputes will not arise, resulting in both sides being left empty-handed. The Vermilion Bird belongs to fire, so it is prosperous and strong in summer, and when it is on the fire trigrams of巳 or午, it is considered prosperous. If the Black Tortoise is active within the inner trigram, there is worry about distant travel. The original commentary says: The Black Tortoise being active within the trigram indicates there may be hidden private affairs within the family or people going missing. The Black Tortoise belongs to water, so it is prosperous and strong in winter, and when it is on the water trigrams of亥 or子, it is considered prosperous. These two deities, one representing fire and the other water, one governing open disputes and the other hidden losses, each becomes strong when they are in their respective elements.

殺陰內動憂亡歿，鰧蛇內搖怪驚卒，（注：殺陰例：正午、二巳、三辰、四卯、五寅、六丑、七子、八亥、九戌、十酉、十一申、十二未。已上逐月下。螣蛇附之爻動者，其家定主有怪異事，惟受官大吉也。）

TheInauspicious Spirit "kill the Yin" when activated within the inner trigram indicates concern for loss or death; the "Teng She" snake when activated within the inner trigram signifies sudden strange and frightening events. The original commentary lists the fixed monthly positions of "kill the Yin": in the first month it is in Wu, second in Si, third in Chen, fourth in Mao, fifth in Yin, sixth in Chou, seventh in Zi, eighth in Hai, ninth in Xu, tenth in You, eleventh in Shen, and twelfth in Wei—each month it moves back one position, following the reverse movement of the month builder. Any line in the hexagram that contains this earthly branch is considered to have "kill the Yin" on it. If "Teng She" is attached to this line and activated, there will certainly be strange occurrences in the family; however, if this appears in a divination concerning official appointments, it is actually very auspicious, as the strange energy used in the official path turns into authority.

大殺內居主傷亡，勾陳臨之言告述。（注：大殺例：正戌、二巳、三午、四未、五寅、六卯、七辰、八亥、九子、十丑、十一申、十二酉。勾陳附之，主有喪亡事。推拜官受職吉，殺爻相生相剋凶。勾陳土從辰戌丑未爻各旺相，向寅卯爻上吉，囚死。）

The "Great Killer" located in the inner trigram indicates injury or death. If Gou Chen is on this line, it suggests someone will bring a lawsuit or accusation. The original annotation lists the monthly positions of the Great Killer: in the first month it is in Xu, in the second in Si, in the third in Wu, in the fourth in Wei, in the fifth in Yin, in the sixth in Mao, in the seventh in Chen, in the eighth in Hai, in the ninth in Zi, in the tenth in Chou, in the eleventh in Shen, and in the twelfth in You. If Gou Chen is attached to the line of the Great Killer, it indicates loss or death; however, when calculating appointments or official positions, encountering it is favorable. Additionally, one should examine whether the killer line and the useful god are in mutual generation or mutual control, with mutual control being harmful. Since Gou Chen belongs to earth, it is prosperous and strong when it falls on the earth lines of Chen, Xu, Chou, and Wei. These lines have sufficient energy to bring about good or bad outcomes. If it falls on the wood lines of Yin and Mao, wood controls earth and Gou Chen is restrained, which is favorable for divination, because at this time Gou Chen is in a state of captivity and weakness.

日下大殺更推詳，甲乙豬兮丙丁羊，戊己犬處庚辛虎，父母子孫逢此殺，必定悲號入內堂。（注：甲乙亥，丙丁未，戊己戌，庚辛寅，壬癸巳。此殺推占病忌，爻動方斷。）

On the day of divination, the big killer (大杀) determined by the heavenly stem must be further carefully calculated. The rhyme says: on Jia or Yi day, the big killer is in the pig (亥); on Bing or Ding day, it is in the sheep (未); on Wu or Ji day, it is in the dog (戌); on Geng or Xin day, it is in the tiger (寅); the rhyme does not mention Ren or Gui days, but the original note adds that on Ren or Gui days, the big killer is in the snake (巳). If thisInauspicious Sha appears on the parents' line or the children's line, there will certainly be crying heard inside the hall, indicating the death of an elder or a child. The original note explains the usage: this killer is specifically used as a taboo in divination about illness, and it must be that the line is activated before a judgment can be made; if it is not activated, it is not considered. The previous section "大杀日下数" follows the same method and can be referred to for comparison.

白虎外搖憂遠遊，（白虎外動，主有遠行之事。）朱雀爻驚他自憂，（朱雀外動，主外來口舌。逢吉，有文字之喜。）

The White Tiger moves in the outer trigram, indicating worry about a long journey. The original commentary says: When the White Tiger moves in the outer trigram, it signifies an event involving leaving home, because the White Tiger governs roads and travel, and in the outer trigram, it relates to being on the way. If the Vermilion Bird's line is disturbed, it indicates that the person themselves is troubled. The original commentary says: When the Vermilion Bird moves in the outer trigram, it suggests disputes or conflicts from outside; if this line also meets a favorable deity, it is not about disputes but rather good news related to documents or correspondence. The outer trigram governs others and external matters, so when the same deity appears in both inner and outer trigrams, the manifestations differ accordingly.

勾陳發動言謀證，（勾陳外動，主外事勾留。）玄武須云損失愁。（玄武從土爻上來，主有損財盜賊事。）

Gou Chen moves, indicating matters involving deliberation and verification. The original commentary says: When Gou Chen moves in the outer trigram, it signifies external affairs causing entanglement, delay, and indecision. Xuan Wu moving suggests worry about loss. The original commentary says: If Xuan Wu arises from the earth trigram, earth controls water and Xuan Wu belongs to water, at this time it instead indicates financial loss and theft. Gou Chen signifies continuous entanglement, while Xuan Wu indicates hidden loss. Both are disturbances from external matters governed by the outer trigram.

青龍外言官職會，（青龍外動，主有外喜，或拜官受職喜。）鰧蛇故云憂在外，（螣蛇外動，主他事。喜是他喜，凶是他凶，吉凶必定自外而來也。）

The Azure Dragon is in the outer trigram, indicating matters related to official positions and appointments. The original commentary says: When the Azure Dragon moves externally, it signifies coming good fortune from outside, or the joy of being appointed to an official post. The Boa Snake, however, indicates worry from outside. The original commentary says: When the Boa Snake moves externally, it refers to matters concerning others; joy is someone else's joy, misfortune is someone else's misfortune. Whether good or bad, it certainly comes from outside and has nothing to do with one's own home affairs. This clearly defines the distinction between inner and outer trigrams: the inner trigram concerns one's own family and home, while the outer trigram concerns matters outside, relating to others.

大殺動須六畜災，（大殺例見前節注。外動主其六畜有損。）殺陰動須修福位。（殺陰例見前注。推拜官受職吉。）

When the Great Kill (Da Sha) is activated, one should be cautious about losses to livestock. The original commentary states: the monthly rules for determining the Great Kill are explained in the previous section. When it is activated in the outer trigram, it indicates losses to cattle, horses, pigs, sheep, chickens, and dogs in the household. When the Yin aspect of the Kill is activated, one should accumulate virtue and fortune. The original commentary states: the rules for determining the Yin aspect of the Kill are also explained in the previous commentary; when it is activated, it is appropriate to perform good deeds to appease it. However, if one calculates an official appointment or taking office and encounters it, it is considered auspicious. Internal activation indicates personal death, while external activation indicates disaster to livestock. The sameInauspicious Sha (evil killing) falling in different positions leads to different levels of severity.

青龍旺相有欣恰，朱雀文書並口舌，鰧蛇驚怪火光飛，玄武旺相防盜賊。

This passage discusses the general roles of the Six Spirits after they receive energy. The Azure Dragon, when prosperous and strong, governs matters of joy and satisfaction, including marriage and wealth. The Vermilion Bird, when energized, primarily oversees official documents and information, but also involves disputes and conflicts; if auspicious, it relates to documents, but if adverse, it leads to disputes. The Boa Snake, when energized, governs unexpected fears and strange occurrences, as well as the image of fire spreading rapidly, because the Boa Snake resembles a flying snake that flickers and moves unpredictably. The Black Tortoise, when prosperous and strong, is concerned with preventing theft and robbery. Each of the four spirits acts according to its inherent nature; when its energy is strong, the corresponding affairs will manifest clearly, but when its energy is weak, the effects will be minor.

白虎旺相兵喪事，休囚死絕卻為吉，勾陳旺相鬥訟凶，囚死兵傷自投擲。

The White Tiger is凶 when it is prosperous and strong, indicating matters of warfare and death; conversely, if the White Tiger is weak and confined, its凶 energy is fully released, turning into good fortune. The Gou Chen is凶 when it is prosperous and strong, indicating disputes and litigation; if the Gou Chen is in a weak or dying state, it signifies injury from weapons or self-inflicted injuries from falling or stumbling. Thus,凶 spirits are not always feared when they are strong: the White Tiger becomes good when it is weak, while the Gou Chen, even when weak, still brings injury. These two cannot be treated the same way; they must be remembered separately.

殺陰旺相憂囚繫，大殺臨之相□滯，六神皆盡法其例，旺論朱雀□財弊。

When the killing star and the yin star are prosperous and strong, one should worry about imprisonment and legal troubles; if the great killing star is on the line, matters will be entangled and difficult to resolve—this sentence is missing one character, so it is kept as it is without correction. The methods of interpreting the six spirits are all inferred according to the above examples, and each case can be compared accordingly. The last sentence is also missing one character, and its general meaning is: when discussing prosperity, take the Vermilion Bird as an example. The Vermilion Bird belongs to fire and is prosperous, often leading to problems with wealth, such as losing money due to documents and contracts, or spending money due to disputes and arguments. The whole passage combines the six spirits with the killing star and the great killing star, showing the general principle of determining the severity based on prosperity and decline.

白虎臨財損病憂，玄武臨財憂盜制，青龍臨財即吉慶，鰧蛇臨財主遺失。

This passage specifically discusses the different implications of the Six Spirits (Liushen) appearing on the Wealth (Qicai) hexagram. When the White Tiger (Baohu) is on the Wealth hexagram, it indicates loss of wealth and worry about illness caused by financial matters. When the Black Tortoise (Xuanwu) is on the Wealth hexagram, there is concern about theft or robbery of property. When the Azure Dragon (Qinglong) is on the Wealth hexagram, it signifies good fortune, indicating gain of wealth and the success of marriage. When the Snake (Tengshe) is on the Wealth hexagram, it suggests that property is lost or scattered and cannot be found. The same Wealth hexagram, when accompanied by different Spirits, may lead to gathering or dispersing, fortune or misfortune, clearly distinct. This is precisely where the Six Yin (Liuxin) serve as the body and the Six Spirits serve as the method in hexagram divination.

勾陳臨財遇勾留，若不爭財相嫉妒，但能依此與人占，萬事吉凶無一失。

Gou Chen is over the wealth爻, indicating that money is being detained or hindered, with debts not being repaid and funds not flowing smoothly. Even if the dispute is not about money, there must be someone envying or resenting the situation. As long as one can judge according to the above points when divining for others, there will be no mistakes in predicting the fortune or misfortune of any matter. The last two sentences are the concluding remarks of the Six Spirits school. The author is confident that this method is thorough and reliable, and the reader can apply it accordingly.

欲知卜者來何意，先看旺相休囚氣，旺相婚姻宜官職，休囚爭財官退位。（注：春艮震，夏巽離，秋坤兌，冬乾坎。凡占卜必先看八卦休旺之氣者，蓋休生之卦，乃占卜之提綱也。故內外俱在旺相者，大則求官，次則嫁娶，出類而知。凡在公在私，經常有隧者皆是也。如內外休囚者，則反此。）

To know what the person seeking the divination is really after, first examine whether the hexagram's energy is prosperous and strong (旺相) or weak and confined (休囚). If the hexagram's energy is prosperous and strong, the person's intention is likely related to marriage or seeking an official position or other matters of advancement. If the hexagram's energy is weak and confined, the person's intention is likely related to competing for wealth or facing the loss of an official position or other matters of decline. The original commentary says: in spring, the hexagrams of Gen (艮) and Zhen (震) are considered prosperous and strong; in summer, the hexagrams of Xun (巽) and Li (离) are considered prosperous and strong; in autumn, the hexagrams of Kun (坤) and Dui (兑) are considered prosperous and strong; in winter, the hexagrams of Qian (乾) and Kan (坎) are considered prosperous and strong. In all divinations, one must first examine the prosperity or decline of the eight trigrams, because the prosperity or decline of the hexagram's energy is the overall framework of divination. Therefore, if both the inner and outer hexagrams are prosperous and strong, the matter is likely about seeking an official position, and secondarily about marriage, and so on, according to the categories. If both the inner and outer hexagrams are weak and confined, then the opposite is true; the matter is certainly about retreat, failure, or loss. This method is called "推来情" (deducing the person's intention), which is used to infer the person's purpose before they even open their mouth.

身居世上欲行遊，鬼更當門官病忌，（注：鬼在第三四爻是也。子午為世身在初，丑未為世身在二，寅申為世身在三，卯酉為世身在四，辰戌為世身在五，巳亥為世身在六。又法：只取驛馬動為斷。驛馬例：申子辰馬居寅，寅午戌馬居申，亥卯未馬在巳，巳酉丑馬在亥。）

The line representing the person's body is located on the line representing the world, indicating that the person intends to travel far. The official ghost line is also in the position of the gate, so divination regarding official matters and illness should be avoided. The original commentary explains: "When the official ghost is in the position of the gate," it refers to the official ghost being in the third or fourth lines. The third and fourth lines are at the intersection of inner and outer, similar to the gate. To determine the position of the body line, look at the earthly branch of the world line: if the world line is Zi or Wu, the body line is in the first line; if it is Chou or Wei, the body line is in the second line; if it is Yin or Shen, the body line is in the third line; if it is Mao or You, the body line is in the fourth line; if it is Chen or Xu, the body line is in the fifth line; if it is Si or Hai, the body line is in the sixth line. There is another method that does not use the body line, but instead uses the movement of the post horse to determine whether the person is going out or staying. The rule for determining the post horse is: for the water trinity of Shen, Zi, and Chen, the post horse is in Yin; for the fire trinity of Yin, Wu, and Shen, the post horse is in Shen; for the wood trinity of Hai, Mao, and Wei, the post horse is in Si; for the metal trinity of Si, You, and Chou, the post horse is in Hai. When the post horse moves, it indicates movement and relocation.

胎沒懷胎犯鬼神，陰私逃避失財人。（注：胎沒二卦，春巽離，夏坤兌，秋乾坎，冬艮震。值者多是占孕病，鬼神為祟，或逃竄，或失財。凡囚死之卦，必占官司囚繫事，並犯疾厄及親戚喪亡。）

When the hexagram energy falls on the 'Tāi' (fetus) and 'Mò' (buried) levels, the inquiry is mostly about pregnancy, or about offending ghosts and spirits; there are also cases about secret matters, fleeing or hiding, or losing money. The original commentary says: the 'Tāi' and 'Mò' levels of hexagram energy correspond to the trigrams of Xùn (Wind) and Lí (Fire) in spring, Kūn (Earth) and Duì (Lake) in summer, Qián (Heaven) and Kǎn (Water) in autumn, and Gèn (Mountain) and Zhèn (Thunder) in winter — these are exactly two positions behind the currently prosperous trigrams. When a hexagram falls on these two levels, it is mostly about pregnancy, illness, or supernatural interference, or someone fleeing, or losing property. As for hexagram energy falling on the 'Qiú' (captivity) and 'Sǐ' (death) levels, it must be about legal disputes or imprisonment, along with illness, misfortune, and the death of relatives. The previous section of the eight levels of hexagram energy — 'Wàngxiāng Tāi Mò Sǐ Xiū Qiú Fèi' — has now become the basis for determining the nature of the inquiry.

外發胎生人覓己，內動旺相己求人，日月合生從吉說，若知刑害則凶陳。（注：世爻與月建及日辰相生相合者，則從吉說。如世爻與月建日辰相刑害，則凶。外不求覓，不可不審。）

The outer trigram, when activated and located in the state of fetal or generative energy, indicates that someone else is seeking me. The inner trigram, when activated and located in prosperous and strong energy, indicates that I am seeking someone else. Then examine the relationship between the world line and the day branch and month builder: if they are mutually generating or harmonious, it is considered auspicious; if there is mutual conflict or harm, it is considered inauspicious. The original commentary clarifies: if the world line is mutually generating or harmonious with the month builder and day branch, it is considered auspicious; if there is mutual conflict or harm, it is considered inauspicious. As for whether the outer trigram is indeed someone seeking me, it must be carefully examined and not hastily decided. The inner trigram represents oneself, and the outer trigram represents others. The one that moves first indicates who initiates the request, which is the key to determining whether someone is seeking another or vice versa.

身在財鄉欲覓財，亦憂父母及妻災，變入空亡奴婢走，定知生死占新來。（注：財爻持世，或在他爻動，主妻妾災及憂父母。如空亡帶殺，主喪亡事。凡財爻動憂父母，父母爻動憂子孫，子孫爻動憂官事，官鬼爻動憂兄弟，兄弟爻動憂失財及妻妾。蓋取五行相剋之義。）

The subject's own爻 is on the wealth爻, indicating that the person is seeking wealth. However, it also suggests concern for the parents and wife. When the wealth爻 changes and falls into an empty position, it indicates servants or slaves may run away. From this, one can also determine whether the matter is about life or death, or whether it is something that has recently occurred. The original commentary explains: if the wealth爻 holds the world position or moves from another爻, it indicates that the wife or concubine may suffer misfortune and the parents may have worries. If the wealth爻 also falls into an empty position and is accompanied byInauspicious Sha, it indicates a matter of loss or death. The general rule is: when the wealth爻 moves, there is worry about the parents; when the parents爻 moves, there is worry about the children; when the children爻 moves, there is worry about official matters; when the official ghost爻 moves, there is worry about brothers; and when the brothers爻 moves, there is worry about losing wealth and suffering misfortune with the wife or concubine. This sequence of worries is based on the principle of mutual control among the Five Phases, where the one that is controlled is the one that is worried about.

日辰生卦及其世，多占父母及其身，卦與世爻生日者，應卜妻財及子孫。卦與世爻同剋日，必須六畜及婚姻，卦世與日無相剋，盡占塚墓兄弟親。

Again, we determine the nature of the question by considering the relationship between the day branch, the hexagram, and the world line. If the day branch is generated by both the hexagram and the world line, the person is likely asking about their parents or themselves. Conversely, if the hexagram and the world line both generate the day branch, the question concerns wealth or children. If both the hexagram and the world line control the day branch, the question is about livestock or marriage, since wealth represents both spouse and livestock, and what is controlled by me is considered wealth. If there is neither generation nor control between the hexagram, the world line, and the day branch, the question is about ancestral graves or matters concerning brothers and relatives. These four lines treat the day branch as one end of the matter and the world line as the other, determining the category of the question based on the direction of their relationships, complementing the previous method of determining the nature of the question through the hexagram's energy.

日克世爻占喪事，並占怪異及相論，游魂世應日相剋，卜心無定為他人。（注：若生克斷決甚驗，惟游魂卦主心不定。卦者，即所主之月卦也。如乾乃四月之卦，姤乃五月卦之類也。）

The day branch is reversed to control the world line. The person is asking about a funeral, along with strange occurrences and disputes between people. If the divination result is a ghostly soul hexagram, and the world line and response line also conflict with the day branch, then the person asking the question is uncertain in their mind or is asking on behalf of someone else. The original commentary says: using the principles of generation and control to interpret the divination is very effective; however, the ghostly soul hexagram indicates a wandering and indecisive mind. Here, the term "hexagram" refers to the hexagram corresponding to the month, such as the hexagram Qian corresponds to the fourth month, and the hexagram Gou corresponds to the fifth month. When determining the relationship of generation and control involving the day branch, one must also consider the hexagram of the month.

世應日月破並刑，官災盜賊死亡驚，若不人與相爭事，卻有亡賊哭泣聲。（注：凡世應居月破月刑，來刑本日者，定有官司、盜賊、死亡、驚恐，故也。或公訟喧爭事，或失財、孝服、悲泣聲。更看有無刑殺，洞林曰：世應三刑並殺陰，十死一生也。）

If the World Line and Response Line are attacked by the Day Branch and Month Builder, and also suffer from mutual punishment, it indicates official disputes, theft, death, and fear. If it is not about disputes with others, there will be sounds of loss and crying. The original commentary explains: whenever the World Line and Response Line are in the position of Month Breaker or Month Punishment, and they attack the day of the divination, there will certainly be lawsuits, theft, death, and fear. It may involve disputes in public offices, loss of property, mourning, and sorrow. One should also check whether there are mutual punishments and killing elements in the hexagram. Guo Pu of the Jin dynasty in his book "Donglin" said: if the World Line and Response Line commit triple punishments and are combined with killing elements, it is a dangerous situation with a one in ten chance of survival. This is the most dangerous part of the entire chapter. When divining about illness or lawsuits, one must be especially cautious.

應來克世人謀己，世動克應己謀人，旺相與生官作礙，休囚帶殺鬼相侵。（注：所言相剋者，即相剋相害也。又彼此相剋害，亦當視爻休旺。如克害旺相，而帶官鬼官符者，即公訟也。如克害之爻休囚，帶殺諸死符，病即主病也。）

The Response Line overcoming the World Line indicates that someone else is scheming against me; the World Line moving to overcome the Response Line suggests that I am scheming against others. If the yao that mutually control each other are prosperous and strong and receive support, they become obstacles from the authorities; if they are weak and confined and accompanied byInauspicious Sha, they indicate ghostly disturbances. The original commentary says: here, the term 'mutual control' also refers to mutual harm. When there is mutual control and mutual harm, we should also consider the prosperity and decline of the yao. If the yao that mutually control and harm are prosperous and strong, and accompanied by official ghosts and official symbols, it indicates legal disputes; if the yao that mutually control and harm are weak and confined, and accompanied byInauspicious Sha and various death symbols, it indicates illness, not legal disputes. The same mutual control, when strong, leads to disputes, and when weak, leads to illness. The distinction lies entirely in the prosperity and decline of the yao.

陰世月前事未至，陽爻月後事先過，但能仔細尋其意，卦中何事不包羅。（占法：陰主未來，陽主過去。假令十月坤宮得初六五爻動，□子陰爻持世，而在月建之前，主未來。如十月得臨卦，九二爻動，是丁卯陽爻，在月未建之後，此則已往。更以六神變動推之，無不應矣。）

The world line is a yin line and the branch it is on comes before the month builder, indicating that the matter has not yet arrived; the world line is a yang line and the branch it is on comes after the month builder, indicating that the matter has already passed. As long as one carefully examines the meaning, what else can be included in the hexagram? The original commentary explains the method of divination: yin represents the future, yang represents the past. For example, if one divines in the tenth month and obtains the hexagram of the Earth (Kun) palace, the first line and the fifth line move. The first line of the Kun palace takes the water of the zi branch, which is a yin line holding the world line. The zi branch comes before the month builder of the tenth month (which is hai), so it indicates a matter yet to come. The original text here is missing one character, which is retained as is. Another example is when one divines the hexagram of Approaching (Lin) in the tenth month, and the second line moves. This is the yang line of dingmao. The卯 branch comes after the month builder of the tenth month (the original text mistakenly says 'month not built' instead of 'month builder'), indicating a matter that has already passed. When combined with the movement of the six spirits, there is nothing that does not come true.

父母爻為印，財爻為綬。占求官任所有無章內二節。

When divining about official positions, the parents' hexagram is considered as the official seal, and the wife's wealth hexagram is regarded as the sash for the seal. Together, these two hexagrams form the 'seal and sash,' which serves as the credential for holding an official post. These two sentences originally come from the section 'Divining About Seeking an Official Position' and are introduced here in advance to serve as a foundation for the following discussion. This is because the hexagram generated by the month's hexagram, whether it generates or controls, is used to determine the seal and sash, which are examples to be discussed in this chapter.

爻在卦前言未來，爻在卦後言過去，六爻先以卦為身，然後看其爻發處。（注：聖人作易，逆觀未來，順考以往。假令遁卦，第二陰爻為世，即是六月卦也。月建未，未屬土。壬午火為印綬，或官職、或病疾。午在未之後，言已往也。合在巳，午前四月，五壬申金，為月卦所生之爻，土生金爻帶兄弟為應，萬事和合，喜悅之事。申在未前，為未來事。合申酉年七八月應。他並仿此。壬申壬午丙申兄弟備遁中也。）

When the earthly branch of the moving line comes before the earthly branch of the month's trigram, it indicates future events; when it comes after, it indicates past events. When casting the six lines, first take the month represented by the hexagram as the entire hexagram itself, then determine which line is moving. The original commentary says: The sage composed the Book of Changes, using it to foresee the future in reverse and to examine the past in sequence. For example, in the hexagram of Retreat, the second line is yin and holds the world line. It is the hexagram of June, with the month's trigram at 'Wei' (earth), which belongs to earth. In the hexagram, the line 'Renwu' (fire) is born by 'Wei' (earth), which is the source of the earth, thus it is considered as a seal, which may indicate official position or illness. 'Wu' (noon) comes after 'Wei', so it refers to past events, and its fulfillment is expected in 'Si' (fourth month), which is before 'Wu'. The fifth line 'Renshen' (metal) is the line generated by the month's trigram 'Wei' (earth), as earth generates metal. This metal line is accompanied by siblings, indicating harmony in all matters and joyful events. 'Shen' (seven) comes before 'Wei', so it refers to future events, and its fulfillment is expected in the years of 'Shen' and 'You' or in July and August. The rest are all similar. The original commentary's last sentence says that 'Renshen', 'Renwu', 'Bingshen', and the lines of siblings are all present in the hexagram of Retreat, which is exactly the example taken from this hexagram.

欲知其事合有之，細相六爻卦體推，太歲沖身以月斷，月卦沖歲以日期。（四沖：子午卯酉，寅申巳亥，辰戌丑未。假合子以午為沖，卯見酉為沖，歲沖以月期，月沖以日期也。）

To determine whether an affair should happen or can succeed, one must carefully examine the six lines of the hexagram and the structure of the卦. If the branch of the year's stem conflicts with the personal line, the time of response is determined by the month. If the branch of the month's hexagram conflicts with the year's stem, the time of response is determined by the day. The original commentary lists the pairs of conflict: Zi and Wu, Mao and You, Yin and Shen, Si and Hai, Chen and Xu, Chou and Wei — the text refers to them as "four conflicts," but they actually form six pairs. For example, Zi conflicts with Wu, and Mao conflicts with You. In general, if the year's stem conflicts, the time of response is determined by the month; if the month's hexagram conflicts, the time of response is determined by the day. The larger the conflicting line, the coarser the unit of time for the response; the smaller the conflicting line, the finer the unit. This is a general rule for determining the time of response throughout the entire text, and this chapter concludes here.