Chapter 26: The Chapter on Empty Decades

甲子旬中戌亥空　甲戌旬中申酉空　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 何謂旬空？如甲子至癸酉日為一旬，此十日之內，並無戌亥，以爻逢戌亥為空亡，又名旬空，餘仿此。旬空之法，諸書論太煩，有真空、假空、動空、沖空、填空、無故自空、有散而空、墓空、絕空、害空、安空、破空。野鶴曰：旺不為空，動不為空，有日建動爻生扶者不為空，動而化空、伏而旺相皆不為空。月破為空。有卦不動為空，爻反伏而被克為空，真空為空，真空即春土、夏金、秋木、三冬逢火是真空。

The sixty Jiazi cycles are divided into six ten-day periods called "shen." Each shen consists of ten days, with the ten heavenly stems paired with the twelve earthly branches. Since there are only ten stems and twelve branches, two branches are left out in each shen, and these two branches are called "shen kong." The mnemonic is: in the Jiazi shen, the branches Xu and Hai are empty; in the Jiaxu shen, the branches Shen and You are empty; in the Jiashen shen, the branches Wu and Wei are empty; in the Jiawu shen, the branches Chen and Si are empty; in the Jiachen shen, the branches Yin and Mao are empty; in the Jiayin shen, the branches Zi and Chou are empty. What is shen kong? For example, from the Jiazi day to the Guiyou day is one shen. In these ten days, the branches Xu and Hai do not appear, so if a line in the hexagram falls on Xu or Hai, it is called empty, also known as shen kong. The same applies to the other shens. In the past, different schools explained shen kong in a very complicated way, distinguishing many categories such as "true empty," "false empty," "moving empty," "conflict empty," "filling empty," "empty by accident," "scattered empty," "buried empty," "extinct empty," "harmful empty," "safe empty," and "broken empty." The Wild Crane Elder simplified these into a few statements: if a line is strong, it is not empty; if a line is moving, it is not empty; if a line is supported by the day master or the moving line, it is not empty; if a line is activated and changes to an empty line, or if a hidden line is strong, it is not empty. Only a few cases are truly considered empty: if a line is broken by the month, it is empty; if a line is quiet and unmoving in the hexagram, it is empty; if a line is reversed and is attacked, it is empty; and "true empty" is also considered empty.the so-called true empty refers to the earth line in spring, the metal line in summer, the wood line in autumn, and the fire line in the third month of winter—these lines are already weak and confined, and if they also fall into shen kong, then they are completely empty.

夫余初學卜，凡遇旬空，無法而斷，欲以之為到底全空，卻又應乎填實之日，而不空以之為不空，卻有到底全空。後得多占之法，凡遇旬空，命之再占，卦吉者許之出旬而不空，卦得凶者許之空矣。

The Wild Crane Elder once said: When I first started learning divination, I found it difficult to interpret when a period was empty. If I treated it as completely empty, it often turned out to be fulfilled on the day it was filled; if I treated it as not empty, there were times when it was indeed entirely empty. Later, I discovered the method of "divining multiple times." Whenever I was uncertain about an empty period, I would ask him to divinate again. If the next divination was favorable, I would consider that he would not be empty beyond that period; if the next divination was unfavorable, I would conclude that it was truly empty all along. By combining the results of two divinations, the problem of empty periods was finally resolved.

如辰月乙卯日占求財得家人之賁。 兄弟卯木′　兄弟寅木′ 子孫巳火′應　動　父母子水″ 妻財未土″　妻財戌土″應 父母亥水′　父母亥水′ 妻財丑土″世　妻財丑土″ 兄弟卯木′　兄弟卯木′世 斷曰：丑財持世遇旬空，雖有巳火之生，巳火又化回頭之克，不能生丑土之財，此財既無生扶當主難求。或又因三月之丑土財爻有氣，古法有氣不為空，不敢竟斷，命之再占。

This is a real divination case involving two hexagrams. On the day of Yimao (乙卯) in the month of Chen (辰), the person sought fortune. The first hexagram drawn was Jia Ren (风火家人) changing to Bi (山火贲). The primary hexagram, from top to bottom, is: the top line is brothers in the wood of卯 (卯木), the fifth line is children in the fire of巳 (巳火), which is the response line and is active, the fourth line is wealth in the earth of未 (未土), the third line is parents in the water of亥 (亥水), the second line is wealth in the earth of丑 (丑土), which is the world line, and the first line is brothers in the wood of卯 (卯木). The active line is the fire of巳 (巳火), which changes to parents in the water of子 (子水). The Wild Crane Elder interpreted: the wealth in the earth of丑 (丑土) holds the world line, but it is in the旬空 (a period of emptiness). Although the fire of巳 (巳火) in the fifth line is active and can generate the earth, it changes to water of子 (子水), which turns back to control the fire. The fire itself is in trouble and cannot generate the wealth in the earth of丑 (丑土). Since the useful god has no support, this fortune is difficult to obtain. However, at that time it was the month of Chen (辰), when the earth was in command, so the wealth in the earth of丑 (丑土) had strength. According to old methods, "when there is strength, it is not empty," so he did not conclude it as a definite loss, and advised the person to cast another hexagram.

又得暌之損： 父母巳火′　官鬼寅木′應 兄弟未土″　妻財子水″ 子孫酉金′世　動　兄弟戌土″ 兄弟丑土″　兄弟丑土″世 官鬼卯木′　官鬼卯木′ 父母巳火′應　父母巳火′ 因得此卦合前卦而決之，竟斷曰：財無氣矣，不必勞心。彼問：何故？余曰：前卦丑則雖則空而有氣，後卦子水財空伏於五爻未土之下，伏而又空，空而被克，知其無財而無疑也，後果全無。

The second hexagram drawn is Kui (Fire Lake) changing to Sun (Mountain Lake). The primary hexagram, from top to bottom, is: the top line is parents in fire, the fifth line is siblings in earth, the fourth line is children in metal (the world line, which is active), the third line is siblings in earth, the second line is official ghost in wood, and the first line is parents in fire (the response line). In this hexagram, there is no wealth line, so the useful god is not present. The Wild Crane Elder combined both hexagrams to interpret: the wealth has no vitality, so there is no need to think further about it. The person who asked the question inquired about the reason. The Wild Crane Elder said: in the previous hexagram, although the earth wealth line was missing, it still had the influence of the month. In this hexagram, the wealth line is water, which not only is missing but is also hidden beneath the earth line in the fifth position. It is hidden and missing, and the earth above it is also suppressing the water (earth controls water). When comparing both hexagrams, the absence of wealth is clear. Later, indeed, nothing was received.

又如子月辛亥日占遠行求財得大畜。 官鬼寅木′　官鬼寅木′ 妻財子水″應　妻財子水″應 兄弟戌土″　兄弟戌土″ 兄弟辰土′　兄弟辰土′ 官鬼寅木′世　官鬼寅木′世 妻財子水′　妻財子水′ 斷曰：世逢寅木，子月亥日俱作財神而生世，有喜。應爻為地頭，世應相生，乃全美之卦，獨因世值旬空，若依古法斷者，無故自空大凶之兆，故許之而遠去始能求財耶，命之再占。

Another example of a real divination case involving the combination of two hexagrams. In the month of Zi (rat) on the day of Xinhai (辛亥), someone asked about traveling far to seek wealth. He first cast the hexagram Da Xu (山天大畜), with all six lines still. From top to bottom, the lines were: the top line was the official ghost of寅 wood, the fifth line was the wife's wealth of子 water (the response line), the fourth line was the brother of戌 earth, the third line was the brother of辰 earth, the second line was the official ghost of寅 wood (the world line), and the first line was the wife's wealth of子 water. The Wild Crane Elder interpreted it, saying: the world line is寅 wood, and both the month builder of Zi month and the day branch of Xinhai day are water, which in the primary hexagram serve as the wealth god. Water generates wood, so there is a double generation of wealth supporting the world line, which is a good omen. The response line represents the destination, and since the world and response lines generate each other, it indicates harmony between the person and the place, making it a perfect hexagram. However, the world line is exactly in the旬空 (decade void), which according to old methods is called "no reason for being empty," a major凶 omen. The question remains: should he be allowed to travel and seek wealth, or not? Uncertain, he was asked to cast another hexagram.

又得明夷之豐： 父母酉金″　官鬼戌土″ 兄弟亥水″　父母申金″世 官鬼丑土″世　動　妻財午火′ 兄弟亥水′　兄弟亥水′ 官鬼丑土″　官鬼丑土″應 子孫卯木′應　子孫卯木′ 斷曰：此卦與前卦相同，此行大有財發。斷得世爻丑土化午火回頭相生，目下月破，行到此頭已出月矣，出月而不為破，開春寅卯月，以前卦決者乃世爻出空之月也，逢子亥財生，滿心如願。彼曰：去得成否？余曰：甲寅日世爻出空之日，準行無疑，果於乙卯日起程，後到彼地，寅卯月間，諸事順心，滿載而歸。

The second hexagram emerged as Earth Fire Ming Yi transforming into Thunder Fire Feng. The primary hexagram, from top to bottom, is: the top line is parents in酉 metal, the fifth line is siblings in亥 water, the fourth line is official ghost in丑 earth (the world line, which is active), the third line is siblings in亥 water, the second line is official ghost in丑 earth, and the first line is children in卯 wood (the response line); the moving line of丑 earth transforms into wife wealth in午 fire. The Wild Crane Elder interpreted: this hexagram has the same meaning as the previous one, indicating a great fortune in wealth. The world line of丑 earth is active and transforms into午 fire, which gives back to the earth line (fire generates earth), indicating support. At present, the丑 earth is affected by the子 month, causing it to be broken, but once he moves to that place, having left the month, it will no longer be considered broken. As for the time of gaining wealth, it will be in the寅 month and卯 month of spring — according to the previous hexagram, these are the months when the world line of寅 wood is out of its旬 empty period, and also when子 water and亥 water, two sources of wealth, come to support the world line, ensuring everything goes as desired. The person asked: will this journey succeed? The answer was: on the day ofJiayin, the world line is out of its empty period, and leaving on that day is certain. Later, he indeed started onYimao day, arrived at that place, and during the寅 and卯 months, everything went smoothly, and he returned with a full load.

野鶴曰：多占之法，能消許多疑惑，不然只以前卦決斷者，無故自空，如入深淵大凶。實則旺財生世，腰纏萬貫之徵。許之去耶？阻之勿去耶？李我平曰：空亡之說，鬼神不測之妙，似有又無，似無又有，實有到底全空，又有填實不空，此以多占兩卦合而決之。真為洩盡鬼神之機也，天地這理論，皆從空而生。謂之懸空以待用，凡占遇空，不可即以為空也，然又有中空之日，實空之時，事在一旬之外，許其出空之日而應之，若占遠之大事，尚無定期，非旬可以定者，大象不吉，乃可謂到底空也。大象若吉，太歲月建又可填之，然又不如多占兩卦，實為妙法。

The Wild Crane Elder once said: Using multiple divination methods can eliminate many doubts. If one only relies on the first hexagram, the World Line is empty for no reason, which would be a great danger as if falling into a deep abyss; but in reality, it is a sign of wealth and prosperity. Should you allow him to go or prevent him from going? The commentator Li Woping noted: The concept of empty positions is precisely the subtle and mysterious aspect of the supernatural — seeming to exist yet not existing, seeming to not exist yet existing; there are cases where it is truly empty, and cases where it becomes filled after some time. The Wild Crane Elder used two additional hexagrams to cross-reference and make a decision, truly revealing the hidden mechanisms of the supernatural. The principles of heaven and earth all arise from the concept of "empty." It is said that an empty position is left hanging for future use. When a hexagram encounters an empty position, one should not immediately conclude it is empty. However, one must distinguish between cases where the empty position is filled in the middle of the process and cases where it is truly empty. If the matter is beyond a ten-day period, it may be expected to manifest on the day when the empty position is filled. If the matter is long-term and has no fixed time, it cannot be confined within a ten-day period. In such cases, one should look at the overall pattern — if the overall pattern is not auspicious, one may say it is truly empty; if the overall pattern is auspicious, the year and month can fill the empty position. Although this is the case, it is still better to cross-reference with two additional hexagrams. This is truly the most effective method.

長生、沐浴、冠帶、臨官、帝旺、衰、病、死、墓、絕、胎、養。餘得驗者，只驗生旺墓絕，其餘不驗，不必用之。 金長生在巳　旺在酉　墓在丑　絕在寅 木長生在亥　旺在卯　墓在來　絕在申 土水長生在申　旺在子　墓在辰　絕在巳 且如主事爻屬木，若在亥日占卦即主事爻長生於亥日。若在卯日占卦，木旺於卯。若在未日占卦，木墓於未。若在申日占卦，木絕於申，其餘仿此。又如主事爻屬木，動而變出亥水者，謂之化長生，動而變出卯木者謂之化旺，動而變出未土者謂之化墓，動而變出申金者謂之化絕，餘仿此。

The names of the twelve palaces for the Five Phases are: Longsheng (Growth), Muyu (Bathing), Guandai (Capping), Lin'guan (Officialdom), Diwang (Prosperity), Shuai (Decline), Bing (Illness), Si (Death), Mu (Burial), Jue (Cessation), Tai (Fetus), and Yang (Nourishment). The Wild Crane Elder said that among these twelve, he found only Longsheng, D iwang, Mu, and Jue to be effective, while the other eight were not reliable and should not be used. The allocation for these four is: Metal is Longsheng in Si, D iwang in You, Mu in Chou, and Jue in Yin; Wood is Longsheng in Hai, D iwang in Mao, Mu in Wei, and Jue in Shen; Earth and Water share the same palace, both Longsheng in Shen, D iwang in Zi, Mu in Chen, and Jue in Si. There are two methods of application. The first is to look at the day branch: for example, if the main subject's line belongs to Wood, and the divination is done on Hai day, then this line is Longsheng on Hai day; if on Mao day, Wood is D iwang on Mao day; if on Wei day, Wood is Mu on Wei day; if on Shen day, Wood is Jue on Shen day. The second is to look at the changing line: again taking Wood as the main subject's line, if it moves and changes into Hai Water, it is called 'Hua Longsheng'; if it changes into Mao Wood, it is called 'Hua D iwang'; if it changes into Wei Earth, it is called 'Hua Mu'; if it changes into Shen Metal, it is called 'Hua Jue'. The other Five Phases are applied in the same way.

覺子曰：金雖長生在巳，且宜金爻旺相，或日月動爻生扶，再遇巳日占卦，或是卦中動出巳爻，或是金爻動而化出巳火，皆謂長生。倘若金爻休囚無氣，再遇巳午火多者，烈火煎金，論克不論生也。金爻雖墓於丑土，若得未土沖動，或卦中土多生金，論生不論墓也。土爻雖絕於巳，必須休囚無氣，又逢巳爻謂之絕。若土爻旺相，或得日月動爻生扶，再遇巳爻，巳火反能生土，論生不論絕也。巳爻雖長生於寅，倘日月動爻及變出之爻又逢申金者，謂之三刑，論刑不論生也。古以土爻長生在申，又曰土長生在寅，無處考證，餘以天時考之，常見土臨父母。有申日雨者，亦有子日雨者；又見土臨子孫，有申日晴者，亦有子日晴者。故知土長生於申，旺於子，實知土寄生於申而無疑也。

Li Wenhui (pen name: Juezi) added: Although metal is long-lived in Si, it still needs the metal line itself to be prosperous and strong, or to be supported by the day branch, month builder, or moving line. Only then, if on a Si day or if the Si line appears in the hexagram or the metal line moves and transforms into Si fire, can it be considered as long-lived. If the metal line is weak and confined, and there are many fire lines in the hexagram, such as Si or Wu fire, it would be a case of fierce fire roasting metal, and we should consider it as arestrain (restraining) rather than a generating relationship. Although metal is buried in Chou earth, if Chou earth is disturbed by Wei earth or if there are many earth lines in the hexagram that generate metal, we should consider it as a generating relationship rather than a burial. Although earth is at its decline in Si, it must be that the earth line is weak and confined, and then encountering the Si line would be considered as decline. If the earth line is strong and prosperous, or supported by the day, month, or moving line, and then encounters the Si line, the Si fire would instead generate the earth, so we should consider it as a generating relationship rather than a decline. Although fire is long-lived in Yin, if the day branch, month builder, moving line, or changing line contains Shen metal, and Yin, Si, and Shen form the three punishments, we should consider it as punishment rather than generation. As for the long-lived position of earth, ancient people have said it is in Shen, and others have said it is in Yin, but there is no conclusive evidence. I have examined this through heavenly phenomena: commonly, earth lines serve as parents (parents represent rain), and there are cases of rain on Shen days and also on Zi days. Also, earth lines serve as children (children represent clear weather), and there are cases of clear weather on Shen days and also on Zi days. From this, we can conclude that earth is long-lived in Shen and at its peak in Zi, and earth shares the same palace with water and is born in Shen, which is without doubt.

曾於午月已卯日占妻病得震之豐： 妻財戌土″世　動　子孫巳火′ 官鬼申金″　妻財未土″世 子孫午火′　官鬼酉金′ 妻財辰土″應　妻財辰土″ 兄弟寅木″　兄弟寅木″應 父母子水′　父母子水′ 辰土財爻為用神，近病逢沖即愈，許之當愈於辰日，不然酉日必愈，後因連日昏沉，竟於子日起床，許辰日愈者，辰土逢值之日也。許酉日者，辰與酉合動而逢合之日也，今愈子日辰土財爻旺於子也。

This is a real divination case. On the day of Ji Mao in the Wu month, someone consulted about his wife's illness, and the hexagram cast was Zhen (Hexagram 51) changing to Feng (Hexagram 55). The primary hexagram, from top to bottom, is: the top line is the wife's wealth, Xu earth (the world line, which is active), the fifth line is the official ghost, Shen metal, the fourth line is the child, Wu fire, the third line is the wife's wealth, Chen earth (the response line), the second line is the brother, Yin wood, and the first line is the parent, Zi water. The moving line, Xu earth, changes into the child, Si fire. In divining about the wife, the wife's wealth is the useful god. Since there are two instances of wealth in the hexagram, the third line, Chen earth, is selected. Zhen (Hexagram 51) is a hexagram of six clashes. A new illness encountering a clash should recover, so the Wild Crane Elder first predicted that she would recover on the day of Chen. Otherwise, she would recover on the day of You. But she remained unconscious for several days and only woke up on the day of Zi. Looking back, predicting the day of Chen was based on the useful god being active on that day. Predicting the day of You was based on the combination of Chen and You, and the moving line meeting a combination on that day. However, the actual recovery was on the day of Zi, because earth's growth is in Shen and its prosperity is in Zi—so the wealth line, Chen earth, was at its peak on Zi. This hexagram exactly confirms the theory that earth and water share the same palace and are mutually dependent.

李我平曰：生旺墓絕之論，金生在巳，木生在亥，水生在申，火生在寅，四大長生，理之正也。惟土寄生，未得關入。法云：火土長生在寅。知子上是胞胎，此即土寄生於寅。今五行家戌土生寅己土生酉。易冒雖曰：唯土之長生不一，山中有坤土生於申，若分陰陽，則戌土生寅已土生寅，實未得其據。此專以天時考證者土長生於申，萬古之不易也。

The commentator Li Woping says: Discussing birth, prosperity, burial, decline and exhaustion, the long life of metal is in Si, wood in Hai, water in Shen, and fire in Yin, these four long lives are the correct principles and there is no dispute. Only the question of where the earth is born has never had a definite conclusion. Some ancient texts say that fire and earth share the same long life in Yin, saying that earth is in Zi position as a fetus, thus placing earth's birth in Yin. Now, those who discuss the Five Phases have a distinction, saying that Wu earth is born in Yin and Ji earth in You. "Yi Mao" also says that the long life of earth is not confined to one position; mountainous earth is born in Shen. If we distinguish yin and yang, Wu earth is born in Yin and Ji earth is born in Yin. These statements all lack supporting evidence. Only this book uses heavenly phenomena to verify, determining that earth is born in Shen, which is the unchanging conclusion for all time.

後值分門各類當用字眼，恐其煩絮，不便全寫，只用題頭即如後有用神宜旺，不可指定旺於四時，但得用神臨日月、或遇日月動爻變爻生扶、或用爻遇長生逢帝旺，皆謂之旺。用神化吉：凡用神元神動化回頭生、化長生、化帝旺、化扶助、化日月皆為化吉。用神化凶：凡用神原神動化回頭克、化絕、化墓、化空、化鬼、化退神皆為化凶。

Later chapters will use some fixed expressions. To avoid repetition, I will explain these terms once here. For example, when the text says "the useful god should be strong," it does not mean only the season when the useful god is in its prime. As long as the useful god is exactly on the day branch or the month builder, or receives support from the day branch, month builder, moving line, or changing line, or meets the growth or prosperity of the useful god, it is considered strong.the so-called "the useful god transforms into good" refers to when the useful god or origin god is activated, and the resulting line supports it, or transforms into growth, prosperity, support, or the day branch or month builder. These are called transforming into good.the so-called "the useful god transforms into bad" refers to when the useful god or origin god is activated, and the resulting line harms it, or transforms into decline, burial, emptiness, official ghost, or retreating god. These are called transforming into bad.

歲君：即當年太歲。歲五即卦中第五爻為太歲。五位：卦中第五位為君位。易經曰：九五之尊。身即世爻。古以身為卦身、身世，余試之不驗，後遇身者，即以之為世，非卦身，世身。三墓即用爻入日墓、入動墓、動而化墓，非古法之世墓、身墓、命墓。主象即定事吉凶之爻。古法以卦中世爻為主象，又名主事爻。即如占父母兄弟則卦中父母爻兄弟爻為主事爻，餘仿此。老陰而成少陽謂之變，老陽而成少陰謂之化。古以變如物消亡而後長出，退而又進。化如物之生成而後敗，進而又退。余試之不驗。化進神、化生旺，雖化亦為吉。變鬼、變克，雖變亦為凶。各章所言變即是化，化即是變。

The term "sui jun" refers to the current year's Tai Sui; the book mentions "sui wu," which means the fifth line of the hexagram is exactly the Tai Sui. "Wu wei" refers to the fifth line of the hexagram, which is the position of the ruler, as the Zhou Yi's Qian hexagram discusses "jiu wu zhi zun," which is exactly this position. In the book, the term "shen" always refers to the world line—old methods established separate terms such as "gua shen" and "shi shen," but the Wild Crane Elder found these ineffective, so in the following text, whenever the term "shen" appears, it should be understood as the world line, not the hexagram body or the world body. "San mu" refers to three types of burial: the used line entering the day branch's burial, entering the moving line's burial, and self-initiated transformation into burial, not the old method's terms of world burial, body burial, and birth year burial. "Zhu xiang" refers to the line that determines the fortune or misfortune of the matter; old methods called the world line "zhu xiang" and also "zhu shi yao"; this book determines it based on the subject being divined, for example, when divining about parents, the parent line is the main line, when divining about siblings, the sibling line is the main line, and so on. As for "bian" and "hua": an old yin line transforming into a young yang line is called "bian," and an old yang line transforming into a young yin line is called "hua." Old interpretations said "bian" resembles something dying and then regrowing, which is retreat with progress; "hua" resembles something being created and then decaying, which is progress with decline. The Wild Crane Elder tested these and found them not accurate. His view is that if a line transforms into an advancing god or into a prosperous and vital line, even though it is called "hua," it is auspicious; if a line transforms into an official ghost or into a line that harms the god, even though it is called "bian," it is inauspicious. Therefore, in this book, the terms "bian" and "hua" are used interchangeably, and no distinction is made between them.

靜而逢值逢沖：如主事爻臨子水不動，後逢子日午日而應之，餘仿此。動而逢合逢值：如主事爻臨子水發動，後遇丑日子日而應之，餘仿此。太旺者逢墓逢沖：如主事爻臨午火，又遇巳火午月日占卦，或卦中巳午爻太多，後逢亥子日應之，又有戌日應之乃火入墓也，餘仿此。衰絕者，遇生遇旺：如主事爻屬金，占卦於巳午月日，即是休囚無氣，後逢土月日或至秋令當時，則旺矣！餘仿此。

This chapter mainly discusses "the time of response," which refers to the day or month when an event will occur. The first rule is that a static line should respond on the day it is valued or on the day it is in conflict: for example, if the main line is water of the zodiac sign zi and is still, then it should respond on the zi day (the day it is valued) or the wu day (the day it is in conflict), and so on. The second rule is that a moving line should respond on the day it is harmonized or on the day it is valued: for example, if the main line is water of the zodiac sign zi and is moving, then it should respond on the chou day (the day it is harmonized) or the zi day (the day it is valued), and so on. The third rule is that a very strong line should respond when it enters its burial or is in conflict: for example, if the main line is fire of the zodiac sign wu, and it is in the month of si or wu, or on the day of si or wu, or if there are too many si and wu lines in the hexagram, making the fire extremely strong, then it should respond on the xia day or the zi day (when water comes to clash and control), or on the xu day, because fire is buried in xu, and so on. The fourth rule is that a weak and declining line should respond when it receives support or turns strong: for example, if the main line is metal, but the divination is done in the month of si or wu, or on the day of si or wu, when fire is strong and metal is weak, which is a state of being weak and confined, then it should wait until the earth month or earth day (when earth supports metal) or until autumn when metal is in its season, when it becomes strong again, and so on.

入三墓俱喜沖開：如主事爻臨午火，假使火墓於戌，後逢辰日則應之，餘仿此。遇六合亦宜相擊：如主事爻與月作合，或動而化合，吉凶必待沖開之月日應之。即如主象臨子，與丑作合，後逢午未日應之是也，餘仿此。月破喜填：如子月占，主事爻臨午火，乃為月破。後逢未日應之，謂之破而逢合。又有逢午月應之，填實之月，則不破矣！餘仿此。

Rule five: Any matter involving the three graves prefers a clash to open the storage. For example, if the main element is午 fire, and fire is buried in戌, then it should respond on the day of辰, as辰 and戌 clash, opening the storage, thus causing the matter to move. The same applies to other cases. Rule six: When encountering the Six Harmony, one should also wait for a clash. If the main element harmonizes with the month builder, or if it moves and produces a harmonizing element, it is bound by the harmony, so both good and bad outcomes should wait until the month or day when the clash occurs. For example, if the main element is子 water, which harmonizes with丑 earth, then it should respond on the day of午 or未 (as午 clashes with子 and未 clashes with丑). The same applies to other cases. Rule seven: The month breaker prefers to be filled. For example, if the卦 is cast in the month of子, and the main element is午 fire, the clash between子 and午 makes it a month breaker. Later, it should respond on the day of未, because午 and未 harmonize, called 'breaking met with harmony'. There is also a possibility of responding in the month of午, as that is the filling month, and once filled, it is no longer considered a break. The same applies to other cases.

旬空最愛填沖：詳空亡論章。大象吉而受克，須待克神受克：如用神臨辰土，得日月動爻生扶，乃為大象吉也。倘被寅卯克害，後逢申酉日沖剋克神則吉，餘仿此。大象凶而受克，須防克者逢生：即如前說，用神臨辰土，既無日月動爻生扶，乃為大象凶也。再逢寅卯剋制者，後逢寅卯亥日，則凶。餘仿此。元神來助來扶，貴看用神衰旺，忌神來沖剋，須觀元氣興衰。化進神、逢值逢合：如申動酉，乃為進神，為福為禍，有應申月日者，有應巳月日者，餘仿此。化退神、忌值忌沖：如酉化申，乃為退神，為凶為吉，有應申月日者，有應寅日月者，餘仿此。問有應於獨發獨靜：詳獨發章。問有應於變爻動爻：如爻臨戌土，變出酉金，其吉凶有戌日應者，有酉日應者，餘仿此。

Rule 8: The旬空 prefers to be filled or be in conflict. See the previous chapter on旬空. Rule 9: When the great image is originally auspicious but the useful god is being restrained, one should wait until the god that restrains it is itself restrained. For example, if the useful god is the earth of the辰, and it is supported by the day branch, month builder, and moving line, this is a favorable great image. But if it is restrained by the wood of寅 or卯, then one should wait until the metal of申 or酉 comes to restrain寅 or卯, at that time it will turn auspicious. Other cases follow the same pattern. Rule 10: When the great image is originally inauspicious and the useful god is being restrained, one should be cautious as the god that restrains it may instead be supported. Still using the example of the useful god being the earth of辰, if it is not supported by the day branch, month builder, or moving line, this is an inauspicious great image. If it is further restrained by寅 or卯, then on the day of寅,卯, or亥 (water of亥 supports wood, making wood stronger), the inauspicious event will occur. Other cases follow the same pattern. Rule 11: When the origin god comes to assist or support, the key is to look at the strength and weakness of the useful god itself. When the hostile god comes to restrain, the key is to look at the strength and weakness of the origin god. Rule 12: When a change into an advancing god occurs, it should be on the day or the day of the combination. For example, if the metal of申 moves and changes into the metal of酉, it is an advancing god. Whether it brings fortune or misfortune, it should be on the day of申 or the day of巳 (since巳 and申 combine), other cases follow the same pattern. Rule 13: When a change into a retreating god occurs, one should avoid the day of the change and the day of conflict. For example, if the metal of酉 changes into the metal of申, it is a retreating god. Whether it is auspicious or inauspicious, it should be on the day of申 or the day of寅, other cases follow the same pattern. Rule 14: When the occurrence is on a single active or single still line, see the later chapter on独发. Rule 15: When the occurrence is on a changing line or a moving line: for example, if a line is the earth of戌 and changes into the metal of酉, then the auspicious or inauspicious event should occur on the day of戌 or the day of酉, other cases follow the same pattern.

勿謂爻之不驗，遠近當分：遠事定之以年月，近事應之於日時。再問有占遠應近，占近應遠，占月應年，占日應時，亦所當知。倘遇卦之不明，再占是一法。卦有恍惚者，再占一卦，不可妄斷。世空元動，須待元神逢值。如甲辰旬，占求財，得困之坎，主亥日得財，餘仿此。世衰元靜，必然是元氣逢沖。如秋占圖謀，得困卦後逢巳日成事，餘仿此。

In the final few points, do not easily say that the hexagram and lines do not come true; the nearness or farness of the fulfillment should be clearly understood. When divining long-term matters, use years and months to determine the time; when divining immediate matters, the fulfillment should be on the day or hour. There are also cases where long-term matters come true in the near term, and short-term matters come true in the distant term. There are also instances where the fulfillment was expected in the month but comes in the year, or expected in the day but comes in the hour. These situations should be clearly understood in one's mind. If the hexagram is unclear, another divination is a method—when a hexagram is vague, another hexagram can be cast for reference, and one should not make arbitrary judgments. There are also two lines: "When the world line is empty and the origin god is active, one must wait for the origin god to meet its value." For example, when divining for wealth in the Jiachen decade, one gets the hexagram Zheshui Kun changing to Kan water, with the world line falling empty and the origin god active, then the fulfillment should be on the day of Hai (the day when the origin god is in value), and similar cases follow. "When the world line is declining and the origin god is still, it must be that the vital energy meets its conflict." For example, when divining for matters in autumn, one gets the hexagram Zheshui Kun, with the world line declining and the origin god still, then one must wait for the day when the origin god is activated, and later the fulfillment comes on the day of Si, and similar cases follow.

游魂卦為各宮之第七卦，如乾宮中之火地晉，坤宮中之水天需。歸魂卦為各宮之第八卦，如乾宮中之火天大有，坤宮中之水地比。古以游魂行千里，我行此事而欲久者，游魂而不能久，心無定向，遷改不常。占身命無安家樂業之所，占行人遊遍他鄉。占出行，行無定止。占家宅，遷變不常，占墳塋，亡靈不能安妥。野鶴曰：須以用神為主，然後以此參之，若舍用神執此而斷者，謬也。古以歸魂不出疆，諸事拘泥不行，與游魂卦相反而斷之，可也。野鶴曰：亦須以用神為主。

The "Yóu Hún Guà" (Wandering Soul Hexagram) is the seventh hexagram in each of the eight trigrams' sections, such as Jin (Fire in Earth) in the Qian (Heaven) trigram section and Bi (Water in Earth) in the Kun (Earth) trigram section. The "Guī Hún Guà" (Returning Soul Hexagram) is the eighth hexagram in each section, such as Da You (Fire in Heaven) in the Qian trigram section and Bi (Water in Earth) in the Kun trigram section. Old interpretations say that the Yóu Hún Guà signifies "traveling a thousand miles": if one intends to do something for a long time but draws the Yóu Hún Guà, the matter will not last long, the mind is unsettled, and there is constant change. When divining one's fate, there is no place to settle down; when divining a person who has left home, they wander elsewhere; when divining travel, the destination is uncertain; when divining a house, there is constant moving; when divining a burial site, the spirit cannot rest peacefully. The Wild Crane Elder said: these can only be considered as references; divining a hexagram still requires focusing on the Useful God (Yong Shen). First look at the Useful God, then use the meaning of the Yóu Hún Guà as a reference. If one ignores the Useful God and relies solely on the Yóu Hún Guà, then the divination would be wrong. Old interpretations also say that the Guī Hún Guà signifies "not crossing borders," with matters being restricted and unable to proceed, which is the opposite of the Yóu Hún Guà. By comparing these two, one can make a judgment. The Wild Crane Elder still emphasized that the Guī Hún Guà also requires focusing on the Useful God as the main factor.

野鶴老人著，楚江李坦我平鑑定，湖南李文輝覺子增刪，男婿陳文吉茂生、茹芝山秀仝校。

This volume was compiled by the Wild Crane Elder, reviewed by Chujiang person Li Tan (style name Woping), revised by Hunan person Li Wenhui (courtesy name Juezǐ), and proofread by Li Wenhui's two sons-in-law Chen Wenji Maosheng and Ru Zhishan Xiushou. "Reviewing" refers to verifying the correctness of the entire text, "revising" means removing errors from previous interpretations and adding personal experiences from divination, which is also the reason this book is named The Revised and Added Book of Divination.

正申、二酉、三戌，四亥、五子、六丑、七寅、八卯、九辰，十巳、十一午、十二未，月建沖之為月破，逐月之破日是也。諸書皆以用神臨月破如悖時也，即是枯根木，逢生生之不起，逢傷更傷者重，雖現於卦，有跡如無，伏於卦中，終莫透露，雖有日辰之生，亦不能生，動而作忌神者不能為害，作變爻者不能傷克動爻。

In the first lunar month, the "Month Breaker" is Shen; in the second month, You; in the third month, Xu; in the fourth month, Hai; in the fifth month, Zi; in the sixth month, Chou; in the seventh month, Yin; in the eighth month, Mao; in the ninth month, Chen; in the tenth month, Si; in the eleventh month, Wu; in the twelfth month, Wei. Any earthly branch that is in opposition to the "Month Builder" of that month is called the "Month Breaker." For example, in the first month, the Month Builder is Yin, and Yin and Shen are opposing, so Shen is the Month Breaker for the first month. The same logic applies to the other months. The day when this earthly branch appears is called the "Breaking Day" of that month. All divination books state that if the "Useful God" falls on the Month Breaker, it is like a person not encountering favorable times, or like a tree whose roots have already withered; even if other lines come to nourish it, they cannot support it, and if other lines harm it, the harm is especially severe. Such a line, although clearly present in the hexagram, is as if it is not there; if it is hidden within the hexagram, it will never be revealed. Even if the day branch comes to nourish it, it cannot nourish it. If it acts as the "Hostile God," it cannot harm people. If it becomes a "Changing Line," it cannot harm the "Moving Line."

野鶴曰：餘得其驗，動則能傷於爻，變則能傷於動，何也？神兆機於動。事之無吉無凶則不動矣，既動則有禍福之基，目下雖破，出月則不破，今日雖破，實破之日則不破，合之日則不破，近應日遠應年月。惟而不動又無日辰動爻生助者則到底而破矣。

The Wild Crane Elder explained: I have personally tested and found that the old interpretations differ. The Month Breaker line, when it moves, can still harm other lines. Even when it becomes a Changing Line, it can still harm the moving line that it changes. Why? Because "the divine signs arise from movement," the divine intention is revealed through the movement of the lines. If an event is neither auspicious nor inauspicious, the hexagram lines would not move. Once they move, they already contain the roots of fortune or misfortune. Although it may seem broken now, it will not be broken after this month. Although it may seem broken today, it will not be broken on the day of "real breaking" (the day when the branch is filled). It will also not be broken on the day it combines with another. The nearer the time of fulfillment, the more it is indicated by the day; the farther, by the year or month. Only those lines that are both broken by the Month Breaker, remain still, and receive no support from the Day Branch moving lines are truly broken and ultimately useless.

如亥月已丑日占將來有官否。得兌化訟卦 父母未土″世　動　父母戌土′ 兄弟酉金′　兄弟申金′ 子孫亥水′　官鬼午火′世 父母丑土″應　官鬼午火″ 妻財卯木′　父母辰土′ 官鬼巳火′　動　妻財寅木″應 此卦官動而生世，世動化進神，雖然有官之象，但官逢月破，世遇旬空，然空者猶月日辰相沖，沖空則實不為空矣，而破者又無日辰動爻之生，占以日建亦生不起，況無日建動爻以生乎？餘疑之即無所用，何故動而生世？命之再占，又得出水地比卦。

This is a real divination case. On the day of Jichou in the month of Hai, the person asked about whether he would be appointed to an official position in the future. The hexagram drawn was Dui (Hexagram 58) changing to Song (Hexagram 6). The primary hexagram, from top to bottom, is as follows: the top line is the parent's earth (the world line, which is active and changes to the parent's earth of Xu), the fifth line is the brother's metal (changing to the brother's metal of Shen), the fourth line is the child's water (changing to the official ghost's fire, which becomes the world line of the resulting hexagram), the third line is the parent's earth (the response line, changing to the official ghost's fire), the second line is the wife's wealth of wood (changing to the parent's earth of Chen), and the first line is the official ghost's fire (which is active and changes to the wife's wealth of wood, which becomes the response line of the resulting hexagram). In this hexagram, the official ghost is active and comes to generate the world line, and the world line itself is active and generates an advancing god, which indeed shows a sign of obtaining an official position. However, the first line's fire official star is exactly in the month of Hai, and there is a conflict between Hai and Si, so the official star is in the month breaker. The world line's earth is also in the旬空 (decade void). When a line that is in the旬空 is attacked by the month builder and the day branch, the void becomes real. Therefore, it is not considered void. However, the official star that is in the month breaker has no support from the day branch or the active line. Even if there is the day builder, it cannot support it. Moreover, there is no day builder or active line in the hexagram to support it. The Wild Crane Elder therefore doubted: since the line that is in the month breaker is of no use, why is it active and generating the world line? He then asked the person to divinate again, and the hexagram obtained was Bi (Hexagram 8).

妻財子水″應　妻財子水″應 兄弟戌土′　兄弟戌土′ 子孫申金″　子孫申金″ 官鬼卯木″世　官鬼卯木″世 父母巳火″　父母巳火″ 兄弟未土″　兄弟未土″ 斷曰：命若無官，官不得生世持世，今即前卦動官相生，後得官臨世位，食祿王家終須有日。彼問：應在何年？余曰：前卦官臨月破，定於實破之年，果於巳年承襲長房世職，若以月破，百無所用，霄壤之隔也。

The following hexagram is Water over Earth, Hexagram 8, with all six lines still. From top to bottom: the top line is the wife's wealth in the water element (response line), the fifth line is the brother in the earth element, the fourth line is the son in the metal element, the third line is the official ghost in the wood element (world line), the second line is the parent in the fire element, and the first line is the brother in the earth element. The Wild Crane Elder explained: if a person's destiny does not have an official star, the official star will not come to generate the world line, nor will it sit on the world line. Now in the previous hexagram, the official star was active and generated, and in the following hexagram, the official star is directly on the world position, indicating that the day of receiving the imperial salary is certain. The person asked which year it would be. The answer was: the official star in the previous hexagram is at the month breaker, so it is fixed in the year of 'real breaking' — when the breaking line reaches the year of its own branch, the breaking becomes filled. Later, he indeed inherited the head of the family's position in the year of巳, which exactly corresponds to the fire element official star in the previous hexagram. If we were to treat the month breaker as entirely useless, the result of the divination would be completely different from reality.

又如辰月戊子日占父何日歸得乾之夬 父母戌土′世　動　父母未土″ 兄弟申金′　兄弟酉金′世 官鬼午火′　子孫亥水′ 父母辰土′應　父母辰土′ 妻財寅木′　妻財寅木′應 子孫子水′　子孫子水′ 父母持世，破而化空，既無日生，又無動助，以古法斷者，作用神而無氣，其父不能歸也。餘不以此論之，竟斷朱雀臨父動而持世，卯日有信，午未日必歸，果於卯日得信，乙未日到家，應卯日得信者，破而逢合之日也。應未日歸者，父化未土旬空出空之日到也。古訣用神之論謂之動逢月破，我位既失，化月建，為退之不及。此卦父爻破而動而化空，競退以歸家。

For example, on a day of Wuzi (戊子) in the month of Chen (辰), someone asked about the day their father would return home. They cast the hexagram Qian (乾) changing to Guai (泽天夬). The primary hexagram, from top to bottom, is: the top line is parents戌土 (the world line, which moves and changes to parents未土), the fifth line is brothers申金 (changing to brothers酉金, which becomes the world line of the resulting hexagram), the fourth line is official ghost午火 (changing to children亥水), the third line is parents辰土 (the response line), the second line is wife wealth寅木 (in the resulting hexagram it is the response), and the first line is children子水. In divining about the father, the parents line is the useful god. The useful god is exactly holding the world line:戌土 is broken by the month (月破) because it is in the month of Chen; the moving line changes to未土, which is in the旬空. There is no day branch to generate it, nor any moving line to support it. According to the old method, the useful god has no strength, so the father will not return. However, the Wild Crane Elder did not interpret it this way. He said that the戌 line is accompanied by the Vermilion Bird (朱雀), which governs messages. The parents line, which is accompanied by the Vermilion Bird and is moving and holding the world line, predicted that there would be a message on the day of Mao (卯) and the father would definitely return on the days of Wu (午) or Wei (未). Later, the message was indeed received on the day of Mao, and the father arrived on the day of Yiwei (乙未). The reason for receiving the message on the day of Mao is that Mao and戌 are in harmony, and the broken line is effective on the day of harmony. The reason for returning on the day of Wei is that the parents line changed to未土, which was in the旬空, and on the day it came out of the旬空, the person arrived. The old rules say that if the useful god is activated and meets the month breaker, its original position is lost. The change from戌 to未 is called 'retreating god' (退神), and it is also said that changing to the month builder is only 'retreating but not enough' (退之不及). However, in this hexagram, the parents line was broken, activated, and changed to the旬空, yet it still returned home.

又如午月癸卯日占後遇功名 官鬼寅木′世　官鬼卯木′ 妻財子水″　動　父母巳火′ 兄弟戌土″　兄弟未土″世 子孫申金′應　動　官鬼卯木″ 父母午火″　父母巳火″ 兄弟辰土″　兄弟未土″應 斷曰：寅木官星持世被申金動爻克，今年七月必有凶。彼曰：看因何事。余曰：應動而克世，必有仇家。又問：礙於功名否。余曰：若非子水動爻，去位必矣，幸有子孫接續相生，降級離任而不免耳。

For example, on a Guimao day in the month of Wu, someone asked about his future official rank. The hexagram, from top to bottom, was: the top line was the official ghost yin wood (the world line, changing to official ghost卯 wood), the fifth line was the wife's wealth zi water (moving, changing to parents si fire), the fourth line was the brother xu earth (changing to brother wei earth, as the world line of the changing hexagram), the third line was the son shen metal (the response line, moving, changing to official ghost卯 wood), the second line was the parents wu fire (changing to parents si fire), and the first line was the brother chen earth (changing to brother wei earth, as the response line of the changing hexagram). The Wild Crane Elder interpreted: the yin wood official star is sitting on the world line, but it is being overcome by the moving third line shen metal. There will certainly be misfortune in July this year. The person asked what kind of misfortune. The answer was: the response line is moving to overcome the world line, which means he has attracted an enemy. Another question was asked: does this affect his official rank? The answer was: if there were no moving zi water on the fifth line, he would certainly lose his position; fortunately, shen metal generates zi water, and zi water generates yin wood, forming a continuous chain of mutual generation, thus only a demotion and resignation will occur, and this level cannot be avoided.

次日，有幕客知易理而問曰：既知子水，接續相生，卜書有云，忌神與原神同動，官與世爻得兩生也，今冬高升之兆，如何反說離任。余曰：子水破而化空，卜書有曰：雖有如無，作原神而無用，餘因不依古法，而斷神兆機於動，動必有因，所以斷之降級而已。若在冬至月，始有此驗，倘在他月，子水而未實破，還不可知。果於七月，成大非，冬至月事結降級調用。餘彼時，已往他省，復來呼喚，至彼而又卜之。

On the next day, a clerk who understood the principles of the I Ching came to ask: Since you know that the water of Zi is in the middle continuing the cycle of mutual generation, the divination books say that when the hostile god and the origin god both become active, the official star and the world line are both supported, and this winter is indeed a sign of promotion. So why do you say that he should resign? The Wild Crane Elder replied: The water of Zi is being冲 (conflicted) in the month of Wu, which is called month breaker. The resulting fire of Si falls into the旬空 (empty period), and the divination books say that such a line 「though present, as if not」, so even as the origin god, it cannot take effect. I did not follow the old method of interpretation because 「the divine signs arise from movement」—since the line has moved, there must be a reason for its movement. Therefore, I only predicted a demotion. Moreover, the outcome will be clear in the month of Winter Solstice (the month of Zi), when the water of Zi will fill the break. If it were in another month, the water of Zi has not yet filled the break, so the prediction is still uncertain. Later, in July, there was a big incident, and by the month of Winter Solstice, the case was settled, and he was demoted and reassigned. At that time, the Wild Crane Elder had already gone to another province, and the master sent someone to invite him again. When he arrived there, he cast another divination.

寅月丙辰日占得地澤臨 子孫酉金″　子孫酉金″ 妻財亥水″應　妻財亥水″應 兄弟丑土″　兄弟丑土″ 兄弟丑土″　兄弟丑土″ 官鬼卯木′世　官鬼卯木′世 父母巳火′　父母巳火′ 余曰：聞得士民保留，鞏蒙不必，待子年仍以原品起用，知易理幕客在坐，問曰：九五亥水生官，如何不允。余曰：被日克，將來子年亥水旺也，又合前卦，五爻子水值太歲而不破，起用無疑。

On a day of Bingchen (丙辰) in the month of Yin (寅), a divination was made using the hexagram Lin (地泽临), with all six lines quiet. The top line is the grandson in酉 gold, the fifth line is the wife's wealth in亥 water (the response line), the fourth line is the brother in丑 earth, the third line is the brother in丑 earth, the second line is the official ghost in卯 wood (the world line), and the first line is the parents in巳 fire. The Wild Crane Elder said: I have heard that local people are petitioning to retain the official, but it is likely not approved. The original text says 「巩蒙不必」, but there are some errors and omissions. It will be until the year of Zi (子) that he will be reinstated at his original rank. A court official who understands the principles of the Yi asked: Since the fifth line of the hexagram,亥 water, generates the official star,卯 wood, why is the petition not approved? The answer was: The亥 water is being restrained by the辰 earth of the Bingchen day, so it is currently weak. However, by the year of Zi, water will be strong and in its season, so the亥 water will gain strength. Combined with the previous hexagram, the fifth line of the previous hexagram was Zi water, which will be the year's sovereign in the year of Zi. Therefore, it will no longer be a breaking force, and the official's reinstatement is certain.

果於甲子年巳月仍以原品起用專補兩任，卯年而開督府。餘勸離榮，公曰：何也？余曰：仍以前卦決。因申金克世，子雖動臨破化空，不能生世生官，所以成非構怨。及子月雖則實破，其力尚輕，雖不至於削職，猶有降級之事。值子年乃實破之年也，值太歲是以當權起用。明年辰戌是子水入墓之年，太歲克去子水，申金仍復克世。有克無生，較昔年之禍更甚，不聽，果於辰年三月，條陳雖留萬世芳名，而得罪解往矣。士之辨日破者乃因破而動，勿以此斷。

Later indeed, he was appointed again in the Jiazi year and the Si month, and was successively appointed to two actual posts. By the Mao year, he became the governor-general. The Wild Crane Elder, however, advised him to retire while still in power. The official asked why. The elder replied that it was still decided by the previous hexagram. In the previous hexagram, the Sheng metal was defeating the World Line, and the Zi water, although activated, was also subject to the Month Breaker and transformed into a旬空, so it could neither support the World Line nor the official position, hence causing disputes and accumulating resentment. By the Si month, although the Zi water had filled the Breaker, its strength was still weak, so he would not be dismissed from office, only demoted. It was not until the Zi year that the real Breaker year came, and with the authority of the year's ruler, he could be appointed again. The next year, the Chen year, would be the year when Zi water was buried (water is buried in Chen), and the year's ruler, earth, would defeat the Zi water, so Sheng metal would again turn back to defeat the World Line, with defeat but no support, which would be even worse than the previous disaster. He did not listen, and later indeed, in the Chen year's third month, he was implicated in an official report, although his name was left for posterity, he was punished and sent away. The above discussion on the Month Breaker refers to the yao that is activated by the Breaker; the quiet and unmoving Breaker yao should not be interpreted in this way.

李我平曰：易冒之論，月破動作忌神而無害，動作元神而無用，動逢日辰生之而不起，曰百無所用之卦也。易林補遺亦曰：如臨月破之爻，不拘衰旺，更作凶推，逢生不受，遇克能招，亦謂雖有而如無也，觀此艮之觀卦，占時而值月破，不能接續相生，勾訟士庭，值月建以填宮，其力尚輕，猶有降罰之事，值太歲而當權仍以原品而起用，至辰而入墓禍匪輕，平生凶吉，關乎一爻月破，豈可謂之有亦如無，毫無所用耶？

Li Woping says: The "Easy Venture" discusses the month breaker, stating that when it is activated as a hostile god, it cannot harm people, and when it is activated as the origin god, it cannot take effect. When it is activated and meets the day branch to generate, it cannot generate. In the end, it is a single line that is of no use at all. The "Supplements to the Forest of Changes" also says: any line encountering the month breaker, regardless of its strength or weakness, is treated as凶 (evil), and it cannot receive benefits from being generated, but it can be harmed by being overcome. This is the same meaning as "though there is, it is as if there is none." However, looking at the above hexagram (originally "Gèn Zhī Guān Guà"), when the water of the Zi branch was exactly the month breaker during the divination, it could not continue to generate, leading to disputes and legal proceedings. When the Zi water was filled in the month of Zi, its strength was still weak, resulting in only a demotion. When the Zi water was the year's master in the year of Zi, it was restored to its original rank. When the Zi water entered its tomb in the year of Chen, the misfortune became serious. A person's fortune and misfortune for half a lifetime depends entirely on this line of the month breaker. How can it be said that "though there is, it is as if there is none" and be of no use at all?

若用神不現，即以日月為用神，倘日月非用神者，則於宮首卦尋之，因本宮首卦，父子財官六親俱全之故耳，假令占得天風姤卦 父母戌土′ 兄弟申金′ 官鬼午火′應 兄弟酉金′ 子孫亥水′ 父母丑土″世

In any hexagram where the useful god is not present, first examine the day branch and the month builder: if the day or month is exactly the required six relation, then use the day or month as the useful god. If the day and month are not the useful god, then look within the first hexagram of the same trigram (the eight pure hexagrams), because the first hexagram contains all six relations: parents, children, wealth, official ghost. For example, when the hexagram is Gou (Heaven and Wind), from top to bottom it is: top line parents戌 earth, fifth line siblings申 metal, fourth line official ghost午 fire (response line), third line siblings酉 metal, second line children亥 water, first line parents丑 earth (world line).

若占妻財，取財爻為神，用此姤卦以寅卯木爻為妻財，今六爻無寅卯，即是用神不上卦，如於寅卯月占者，則以日月為用神，倘非寅卯月，須在宮首卦，乾為天卦內尋之。乾宮首卦乾為天。 父母戌土′世 兄弟申金′ 官鬼午火′ 父母辰土′應 妻財寅木′ 子孫子水′

If the divination is about the wife or about wealth, then the wife and wealth line is taken as the useful god. The Gou hexagram belongs to the Qian palace, and in the Qian palace, wood is considered the wife and wealth. Therefore, one should look for the wood of寅 and卯. However, in the current six-line divination, there are no寅 or卯, which is called "the useful god is not in the hexagram." If the divination is done in the month of寅 or卯, then the month builder is taken as the useful god. If not, then one should look for it in the first hexagram of the palace, which is Qian as Heaven. The Qian as Heaven hexagram, from top to bottom, is: the top line is parents戌 earth (world line), the fifth line is brothers申 metal, the fourth line is official ghost午 fire, the third line is parents辰 earth (response line), the second line is wife and wealth寅 wood, and the first line is sons子 water.

此卦寅木妻財在二爻，即以此寅木伏於姤卦亥水之下，姤卦二爻之亥水即為飛神，寅木妻財即為伏神，亥水而生寅木，謂之飛來生伏得長生，此用神不現，尋得伏神而遇生扶有用，亦為用神，便作吉斷，餘仿此。又如占得天山遁 父母戌土′　父母戌土′ 兄弟申金′應　兄弟申金′應 官鬼午火′　官鬼午火′ 兄弟申金′　兄弟申金′ 官鬼午火″世　官鬼午火″世 父母辰土″　父母辰土″

In the hexagram Qian (Heaven), the wife and wealth (妻财) of the wood element,寅 (Yin), is placed in the second line. This寅 wood is then placed beneath the second line of the hexagram Gou (Encounter), which is the water element亥 (Hai). The亥 water in the second line of Gou is called the "Flying God" (飞神), and the寅 wood wife and wealth hidden beneath it is called the "Hidden God" (伏神). The亥 water generates the寅 wood, which is called "Flying God generating Hidden God" (飞来生伏). The Hidden God thus receives growth (长生). In such a case, even though the useful god (用神) is not present in the hexagram, if the Hidden God can be found and the Hidden God is supported and generated by others, it can still be used as the useful god, and thus a favorable outcome can be predicted. The same principle applies to other similar situations. For example, in the hexagram Tian Shan Dun (Heaven Mountain Retreat), from top to bottom, the lines are: the top line is parents戌 (Xu) earth, the fifth line is siblings申 (Shen) metal (response line), the fourth line is official ghost午 (Wu) fire, the third line is siblings申 (Shen) metal, the second line is official ghost午 (Wu) fire (world line), and the first line is parents辰 (Chen) earth.

如占子孫，取子孫為用神，此係乾宮卦，水為子孫，今六爻並無亥水，亦是子孫不現，倘在亥子月日占者，即以月日為用神，若非亥子月日亦在乾為天卦內尋之，乾為天初爻之子水子孫以伏於遁卦初爻辰土之下，辰土即是飛神，子水便是伏神，此乃飛來克伏，謂之飛克，伏神遭克害，名為伏神受制，有用亦無用矣，即作凶推，餘仿此。

If divining about children, take the "Children" line as the "Useful God." The hexagram Tian Shan Dun (Heaven over Mountain) belongs to the Qian (Heaven) trigram group. In the Qian trigram group, water is considered the "Children." Now, in the six-line divination, there is no亥 water, so the "Children" line is not present in the hexagram. If the divination is done during the month of Hai or Zi, or on a day of Hai or Zi, then use the day and month as the "Useful God." If not during these months or days, then still look for the "Children" within the hexagram Qian (Heaven). In the first line of the hexagram Qian (Heaven), the water (子) representing the "Children" is hidden beneath the first line of the hexagram Dun (Dun), which is the earth (辰). The earth is the "Flying God," and the water is the "Hidden God." Earth controls water, which is called "Flying God controls Hidden God," or simply "Flying Control." Since the "Hidden God" is controlled, it is called "Hidden God being restrained." Even if it is useful, it becomes useless, and thus the interpretation is considered ominous. The same logic applies to other cases.

伏神有用者有六：伏神得日月生者一也；伏神旺相者二也；伏神得飛神生者三也；伏神得動爻生者四；伏神得遇日月動爻沖剋飛神者五也；伏神得遇飛神空破休囚墓絕者六也。黃金策曰：空下伏神，易於引撥，此論近理，但有不獨飛神空亡而伏神得出，但得飛神臨破休囚入墓而伏神皆易出也，何也？飛神逢破墓衰空，雖有若無，所以伏神易於出現。此六皆有用之伏神也，雖曰不現亦如現矣。

The six situations in which a hidden god (伏神) can be effective are: first, when the hidden god is supported by the day branch or month builder; second, when the hidden god itself is prosperous and strong; third, when the hidden god is supported by the flying god (飞神) that is above it; fourth, when the hidden god is supported by a moving line within the hexagram; fifth, when the day or month or a moving line clashes and controls the flying god, thus removing the obstruction; sixth, when the flying god itself is empty, broken, weak, buried, or at its decline, so it cannot suppress the hidden god below. The Golden Strategies say, "When the hidden god is in an empty position, it is easy to rise," meaning that when the flying god is empty, the hidden god can easily emerge. This is reasonable; but there are more than just the flying god being empty. If the flying god meets the month breaker, is weak, buried, or at its decline, the hidden god can also emerge. Why? Because once the flying god is broken, buried, weak, or empty, it becomes ineffective, and thus cannot suppress the hidden god below, allowing the hidden god to naturally appear. These six situations are all effective for the hidden god. Although they are not considered as forming a hexagram, they are as effective as having a hexagram.

又伏神終不得出者有五。伏神休囚無氣者一也；伏神被日月沖剋者二也；伏神被旺相之飛神克者三也；伏神墓絕於日月飛爻者四也；伏神伏囚值空月破者五也。此五者乃無用之伏神也，雖有如無，終不能出。黃金策曰：伏居空地，事於心違。餘得驗者，非此論也。凡用神旺相而遇旬空，出空之日則出矣。

In reverse, there are five situations where the hidden god (伏神) will ultimately not emerge: first, when the hidden god is weak and confined without vitality; second, when the hidden god is clashed and controlled by the day branch or the month builder; third, when the hidden god is overcome by the prosperous and strong flying god; fourth, when the hidden god meets its burial or its dead end in the day or month or flying爻; fifth, when the hidden god is both hidden and weak, and also falls into the empty period or month break. These five are useless hidden gods, though they exist, they are as if they do not, and will never come to the surface. The Golden Strategies also say, "The hidden god resides in an empty place, and things go against the heart's wish," meaning that when the hidden god falls into an empty place, things will not go as desired. However, according to the personal trials and experiences of the Wild Crane Elder, this is not the case—when the useful god itself is prosperous and strong, it may temporarily fall into an empty period, but on the day it comes out of the empty period, it will naturally emerge.

如卯月壬辰日占候文書何日得領，得山火賁卦 官鬼寅木′ 妻財子水″ 兄弟戌土″應 妻財亥水′ 父母午火/兄弟丑土″ 官鬼卯木′世 午火父母為用神，空而伏於二爻丑土之下，壓住難出，許甲午日出空必得，果得於甲午日。

This is a real divination case. On the day of Renchen in the second month, the person consulted about when they would receive an official document, and the hexagram cast was Mountain Fire Bi, with all six lines quiet. The top line was the Official Ghost of寅wood, the fifth line was the Wealth of子water, the fourth line was the Siblings of戌earth (the Response Line), the third line was the Wealth of亥water, the second line was the Siblings of丑earth (with the Parents of午fire hidden beneath it), and the first line was the Official Ghost of卯wood (the World Line). In divination concerning official documents, the Parents line is considered the Useful God. However, the Parents line was not present in the hexagram, but was hidden beneath the second line of丑earth, and was also in the旬空, being suppressed by the丑earth. The Wild Crane Elder then predicted that the document would definitely be received on the day of Jiawu when the旬空 cleared. Later, the person indeed received the document on the day of Jiawu.

又酉月丙辰日占子病。得地風升 官鬼酉金″ 父母亥水″ 子孫午火/妻財丑土″世 官鬼酉金′ 父母亥水′ 妻財丑土″應 黃金策曰：空下伏神，易於引撥，此卦午火子孫伏於丑土之下，丑土旬空伏易出，許午日子孫出現必愈，果於午日起床。

For example, on a day of Bingchen (丙辰) in the month of You (酉), someone asked about their son's illness, and the hexagram drawn was Sheng (地风升), with all six lines quiet. The top line was the Official Ghost of You metal, the fifth line was the Parents of Hai water, the fourth line was the Wealth of Chou earth (the World Line, with the Children of Wu fire hidden beneath it), the third line was the Official Ghost of You metal, the second line was the Parents of Hai water, and the first line was the Wealth of Chou earth (the Response Line). The Golden Strategies say, "When the hidden god is under an empty line, it is easy for it to emerge." In this divination, the Children爻 is taken as the Useful God. The Wu fire Children is directly hidden beneath the Chou earth of the fourth line, and Chou earth is exactly in the旬空 (decade void). Since the flying god is empty, the hidden god is easy to emerge. The Wild Crane Elder predicted that the son's illness would surely recover on the day of Wu (午), when the Children爻 appears. Later, indeed, on the day of Wu, the son was able to get out of bed.

以上用神不現，皆在本宮首卦尋之，古法又有凡得八純首卦用神若值空破，又在他宮尋之，比如占得乾為天內有用神空破衰絕者，往坤宮尋之，謂之乾坤來往互換，易林補遺又以歸魂卦取離宮第四卦也。野鶴曰：何必如此？用神衰敗則禍福已知矣，為何不再占一卦合斷？餘於用神不現，即有伏神亦不用之，再占兩卦用神必現。

The above discusses the case where the useful god does not appear in the hexagram, and one should look for the hidden god within the original hexagram's first trigram. An old method also states that whenever an eight-pure hexagram is cast, if the useful god is found to be in an empty or broken state, one should look for it in another hexagram group. For example, if the hexagram is Qian (Heaven) over Qian (Heaven), and the useful god is empty or broken, one should look for it in the Kun (Earth) group, called "Heaven and Earth exchanging with each other." The Supplements to the Forest of Changes also mention that for a returning soul hexagram, one should take the fourth hexagram of the Li (Fire) group. The Wild Crane Elder says: why go through all these complications? If the useful god has already declined, the fortune and misfortune are already clear, so why not simply cast another hexagram to combine with it for interpretation? When I encounter a case where the useful god does not appear in the hexagram, even if there is a hidden god, I do not use it, but instead cast two more hexagrams, and the useful god will certainly appear.

一日到一宅上見醫者滿座。卯月丙辰日占父病得地雷復卦 子孫酉金″ 妻財亥水″ 兄弟丑土″應 兄弟辰土″ 官鬼寅木″ 妻財子水′世 父母用神不現，明知巳火父母伏於二爻寅木之下，旺木以生巳火，飛來生伏，必愈之症，不以此斷，令再卜之，占得山澤損。

One day, I visited a family and saw that the house was full of invited doctors. The divination was done on the day of Bingchen (丙辰) in the month of Mao (卯), concerning the father's illness. The hexagram drawn was Fu (地雷复), with all six lines quiet. The top line was the son's yin metal, the fifth line was the wife's wealth water, the fourth line was the brother's earth (the response line), the third line was the brother's earth, the second line was the official ghost wood, and the first line was the wife's wealth water (the world line). For the father's case, the parents' line was taken as the useful god, but it was not present in the hexagram. The Wild Crane Elder knew that the parents' line, which was the fire of Si (巳), was actually hidden beneath the wood of Yin (寅) on the second line. In the month of Mao, the wood was strong, and the strong wood generated the fire of Si, which was a case of "flying birth to hidden." According to this interpretation, the illness was definitely curable. However, he did not want to make a definite conclusion, and asked the family to cast another hexagram, which resulted in Sun (山泽损).

官鬼寅木′應　官鬼寅木′應 妻財子水″　妻財子水″ 兄弟戌土″　兄弟戌土″ 兄弟丑土″世　兄弟丑土″世 官鬼卯木′　官鬼卯木′ 父母巳火′　父母巳火′ 巳火父母明現於初爻，春占木旺火相，斷之即愈，彼因病勢甚危，伊猶未決，次子又占，得漸之巽。

The hexagram Sun (Hexagram 41) from top to bottom is: top line official ghost寅wood (response line), fifth line wife wealth子water, fourth line siblings戌earth, third line siblings丑earth (world line), second line official ghost卯wood, first line parents巳fire. In this hexagram, the parents爻巳fire is clearly on the first line. In spring, when wood is strong and fire is in harmony, the parents爻 has strength and vitality, indicating immediate recovery. However, because the illness was very severe, the family still felt uneasy. Therefore, the second son cast another hexagram, obtaining Jian (Hexagram 53) changing to Xun (Hexagram 57).

官鬼卯木′應　官鬼卯木′世 父母巳火′　父母巳火′ 兄弟未土″　兄弟未土″ 子孫申金′世　子孫酉金′應 父母午火″　動　妻財亥水′ 兄弟辰土″　兄弟丑土″ 餘疑曰：兩卦俱當即愈，如何此卦亥水回頭克父母，忽而悟曰：是也，前兩卦巳火旺不受傷克，乃應目前之愈，此卦亥水克父，今冬難延，即到前令自占，此卦竟於前卦相同，再請夫人卜之，又得此卦。

The Wild Crane Elder expressed doubt: the first two hexagrams indicated immediate recovery, but in this hexagram, the parents' fire at the fifth line is activated and transformed into water, which turns back to harm the parents. Suddenly he realized: in the first two hexagrams, the fire at the fourth line was prosperous and strong and not harmed, indicating immediate improvement; in this hexagram, the water harms the parents, indicating difficulty to endure this winter. He then went to the patient and asked him to cast a hexagram, which turned out to be the same; he then asked the patient's wife to cast one, and it was also the same.

餘連見此卦，毛骨松然，有神乎？無神乎？占父亥水回頭克父，自占病亥水克世，妻占夫亥水剋夫，三卦雷同，同如一手推出，今冬之危，扁鵲亦難為矣，餘且不言，只以前卦斷目前之愈，問請醫曰：卦中不得見，列位各見何如？曰：病勢甚險，遂公議一方，對症便好，不然只看陰功德行耳，內有一位冷笑不言，餘請問姓，答曰，姓壽，因私問曰：此公之祥，何如？彼曰：我可治之，不服我藥，奈何。

The Wild Crane Elder kept seeing the same hexagram repeatedly, and he felt a chill down his spine: does the world have gods or not? When his son divined about his father, it showed亥 water returning to克 the father's line; when the patient divined himself, it showed亥 water克 the world line; when his wife divined about her husband, it showed亥 water克 the husband's line—three hexagrams all coming from the same source, exactly the same. This winter's ordeal is something even a reborn Bianque could not reverse. He did not say it out loud, but instead used the first hexagram to predict that things would soon improve. Then he turned to the other doctors present and asked: the hexagram is still not clear to me, what are your opinions? The doctors said: the condition is very dangerous, and they agreed on a formula, saying that if it is appropriate, it would work; otherwise, it would only depend on the family's accumulated good deeds. Among them, one person just laughed coldly without speaking. The Wild Crane Elder asked him his surname, and he replied that he was surnamed Shou. The Wild Crane Elder then privately asked him: what is the fortune of this old gentleman? The doctor surnamed Shou said: I can treat him, but he refuses to take my medicine, what can be done?

餘暗囑其子曰：太翁之病，須用姓壽者治之。次早壽姓來謝，餘問將來何如？壽曰：目下不妨，今冬難保。余曰：公言與數相合，真神醫也。果絕於亥月，餘之不取伏神，多占幾卦以決禍福而更穩。即知目前之生，又知將來之死，非多占之力耶？

The Wild Crane Elder secretly told the patient's son: Grandfather's illness must be treated by the doctor named Shou. The next morning, Doctor Shou came to thank him. The Wild Crane Elder asked him about the future, and Doctor Shou said: It is not serious now, but he will not survive the winter. The Wild Crane Elder said: Your words match the divination exactly; you are indeed a divine doctor. Later, he indeed passed away in the month of Hai. This shows that I do not need to take the hidden god, but instead divinate several hexagrams to determine fortune and misfortune, which is more reliable: knowing that the condition can improve now, and also knowing that it will eventually lead to death, this is precisely the benefit of divining several hexagrams.

李我平曰：古法用伏神雖有驗，然伏神之衰旺休囚刑沖剋害月破旬空亦有難於把握者，此謂多占兩卦又有用神，真秘法也，以此之秘，急欲傳世，真婆心也。或曰：多占兩卦，雖有詩言，不敢再三，然亦有再占者，何為秘訣？余曰：既知再占，何故用神不現而尋伏神，伏神無用又尋互卦，互之不得又尋於化，況易冒變互章中所存占驗，非惟牽強且錯誤頗多。

Li Woping said: The old method of using the hidden god, although sometimes effective, has many difficult situations to grasp, such as the hidden god's decline, weakness, and being confined, as well as being punished, clashed with, and controlled. The method proposed by the Wild Crane Elder, "divining two hexagrams and the useful god will naturally appear," is indeed a secret technique. He urgently wanted to pass this secret technique to the world, showing genuine concern. Someone asked: Although there is an old saying that "one should not divinate again," but people who divinate again are already existing, so what is this considered a secret? I answered: If one already knows that one can divinate again, then why, when the useful god does not appear in the hexagram, does one go searching for the hidden god? If the hidden god is not useful, then why search for the nuclear hexagram? If the nuclear hexagram cannot be found, then why search for the changing line? Moreover, the divination cases collected in the "Changing and Mutual Hexagrams" section of "Yi Mai" are not only forced but also contain many errors.

有子月戊寅日占官得困之兌卦 父母未土″　父母未土″世 兄弟酉金′　兄弟酉金′ 子孫亥水′應　子孫亥水′ 官鬼午火″　父母丑土″應 父母辰土′　妻財卯木′ 妻財寅木″世　動　官鬼巳火′ 彼斷曰：飛爻午之官已臨破矣，巳官伏神長生於寅，至孟春必得升遷。余斷之：黃金策曰，飛爻變爻俱無用神者，始尋伏神。此卦初爻寅木變出巳火官星，孟春官遇長生，且財爻獨發亦生官矣。不曰變出之官而曰伏神者，何也？幸次卦伏神變爻皆巳火也。倘後人遇他卦，亦執此為法，用變爻乎？用神乎？非傳世教人之法而不取也。

In The Golden Strategies there is an example: On the day of Wu Yin in the month of Zi, someone asked about an official position, and obtained the hexagram Kun (泽水困) changing into Dui (兑为泽). From top to bottom, the lines are: the top line is parents in the earth (which in the changing hexagram is the world line), the fifth line is siblings in the metal, the fourth line is children in the water (the response line), the third line is official ghost in the fire (which in the changing hexagram becomes parents in the earth, the response of the changing hexagram), the second line is parents in the earth (which changes into wealth in the wood), and the first line is wealth in the wood (the world line, which is active, changing into official ghost in the fire). The book interpreted this as: the flying line of the fire official star has already reached its decline, and the fire official star is the hidden god, with its growth in the wood. By the beginning of spring, promotion is certain. Li Woping commented: The Golden Strategies clearly states that the useful god must be sought in the flying lines and changing lines, and only then is the hidden god considered. In this hexagram, the first line of the wood clearly changes into the fire official star. The beginning of spring is the growth of the official star, and moreover, the wealth line is alone and supports the official star. Why is it not considered as the changing official star, but instead called the hidden god? It is merely a coincidence that the hidden god and the changing line are both the fire. If later generations encounter other hexagrams and follow this method, should they use the changing lines or the hidden god? This is not a reliable method to teach others, so it is not adopted.

觀於化章中之占驗更為可笑，有辛卯年丙申子日占存亡 妻財卯木′　動　父母未土″ 官鬼巳火′　兄弟酉金′應 父母未土″世　動　子孫亥水′ 妻財卯木″　妻財卯木″ 官鬼巳火″　官鬼巳火″世 父母未土″應　父母未土″ 彼斷曰：水為子孫不現，卻得丙月辛年，丙辛化水，後至亥月甲辰日申子辰合成水局，亥月而歸。余斷曰：世爻未土發動化出亥水子孫，是亥月即見子也，世與子孫亥卯未三合成局，明明父子相逢，何故而取於化？即使卦中亥水不現，子水日建亦作用神，疊疊用神而不取，左支右吾，以取於化，是誤後人，非教後人也。

In the "Changes Chapter" of the "Yi Mao," there are more ridiculous examples of divination. One case is as follows: On the day of Zi in the year Xin Mao and month Bing Shen, a person asked about their survival. The hexagram, from top to bottom, is: the top line is the wife's wealth (Mao wood), which moves and transforms into the parents (Wei earth); the fifth line is the official ghost (Si fire), which transforms into the siblings (You metal), being the response of the transformed hexagram; the fourth line is the parents (Wei earth), which is the world line and moves, transforming into the children (Hai water); the third line is the wife's wealth (Mao wood); the second line is the official ghost (Si fire), which is the world in the transformed hexagram; the first line is the parents (Wei earth), which is the response line. The book concludes: water is the children, but it is not present in the hexagram. However, the heavenly stem of the year is Xin and the heavenly stem of the month is Bing, so Bing and Xin form water. Later, when it reaches the month of Hai and the day of Jiachen, the triple harmony of Shen, Zi, and Chen forms a water trinity, and the person returns in the month of Hai. Li Woping comments: the world line is Wei earth, which clearly transforms into Hai water, the children. Therefore, in the month of Hai, the son is naturally visible. The Wei earth of the world line, the Hai water it transforms into, and the Mao wood in the hexagram form the triple harmony of Hai, Mao, and Wei, so the meeting of father and son is clearly before us. Why go to the trouble of using heavenly stem harmony? Even if the water in the hexagram is not present, the day stem Zi water can be used as the useful god. All the layers are already useful gods, yet they are not taken, and instead they go to the trouble of using heavenly stem and earthly branch harmony, which is misleading later generations, not teaching them.