Chapter Sixty-Nine: Divination on Disease and Auspiciousness or Misfortune

（以用神為主，元神為憑。）疾病須求用象興，元神旺動定為亨，忌神切莫交重位，日月將來配克生，動看變爻知去就，無尋伏象覺虧盈。

This chapter discusses the auspiciousness and inauspiciousness of illness, taking "Useful God" as the main focus and "Origin God" as the basis. When divining illness, one must seek the prosperity and strength of the "Useful God"; if the "Origin God" is prosperous and strong and becomes active, the illness will certainly be favorable and smooth. Most importantly, the "Hostile God" must not be activated as a heavy line. One should also combine the "Day Branch" and "Month Builder" to see whether they are restraining or supporting. If the "Useful God" becomes active, one should examine the "Changing Line" it produces to understand the direction of the illness; if the "Useful God" is not present in the hexagram, one should look for its "Hidden God" to discern the balance and imbalance.

凡占疾病專看用爻，卦中若得用爻有氣元神發動、忌神安靜，便主無妨。忌神忌動，如元神同發者，轉助用爻，病反得詳。卦內元神不動，閒神況值休囚，更逢月建或日辰相剋，也主傾危。用象雖臨弱地，如逢日月生扶，決然無咎。用如安靜，不必細詳，用若交重須推變化，變出生扶，則吉；變成墓絕，則凶。卦中如無用象，當察伏神，更推日月，日月又無主象，伏神又被刑傷，再查互卦。互中體用二爻亦無用神者，方言無救。主卦雖無用象，倘然伏出無傷，決難損命。伏出縱遭刑剋，遠查日月並互卦之中有一用爻，亦無害也。又論用爻上卦正值旬空，卻看病之遠近，暴病逢空可救，久病逢空必死。雖值空亡，還分衰旺。空如旺相，縱然久病也無妨。空若休囚，但遇日沖亦不死。倘若立時空又值旬空，不拘遠近之病，無不傾亡。用爻雖不落空，如臨月破必致傷身。

In divination for illness, one should focus on the "Useful God": if the "Useful God" has strength in the hexagram, the "Origin God" is active, and the "Hostile God" is quiet, then there is no harm. The "Hostile God" is usually considered harmful when active, but if the "Origin God" is also active and supports the "Useful God", the illness will improve. If the "Origin God" is not active and other miscellaneous lines are weak, and then the "Month Builder" or "Day Branch" comes to harm it, it indicates danger. Even if the "Useful God" is in a weak position, if it is supported by the day or month, there will be no fault. If the "Useful God" is quiet, there is no need for further discussion; if it is active as the main line, one must consider its transformation: if it transforms into a supporting line, it is auspicious; if it transforms into a "Mourning" or "Death" position, it is inauspicious. If the hexagram does not contain the "Useful God", one should look for the "Hidden God" and then consider the day and month; if the "Useful God" is not found in the day or month, and the "Hidden God" is harmed, one should check the "Nuclear Hexagram"; if the "Useful God" is still not found in the "Nuclear Hexagram"’s subject and useful lines, then it is said to have no salvation. Even if the primary hexagram does not contain the "Useful God", if the "Hidden God" is revealed and not harmed, it will certainly not cause death; if the "Hidden God" is revealed but harmed, as long as there is still a "Useful God" found in the day, month, or "Nuclear Hexagram", there will be no harm. Further, if the "Useful God" is on the hexagram but is in "Ten Empty" position, one should consider whether the illness is new or old: an acute illness encountering "Ten Empty" can be treated; a chronic illness encountering "Ten Empty" will certainly result in death. Even if it is in "Empty" position, one should also consider its strength and weakness: if it is in "Empty" but strong, even a long-term illness will be fine; if it is in "Empty" but weak, as long as the "Day Branch" comes to conflict, it will not necessarily result in death. If the "Useful God" is empty at the time and also meets "Ten Empty", regardless of whether the illness is new or old, it will certainly lead to death. Even if the "Useful God" is not in "Empty", if it is in "Month Breaker" position, it will certainly harm the body.

用爻有氣元神動，忌神縱發不須驚。主象休囚加克破，體雖無恙也遭傾。用神旺相逢扶助，病縱臨危反主生。占病，得用爻旺相元神又動，日月縱來相傷永不受克，忌神雖發，亦不為殃。主象若值休囚，元神又靜，忌神況值交重、或被月建日辰伐用，身雖小病，後必傷軀。用象如臨旺地又遇生扶，決有起死回生之兆。

When the Useful God has strength and the Origin God is active, even if the Hostile God is active, there is no need to be alarmed; if the Useful God is weak and confined and is further attacked or destroyed, the body may be fine now but will be in danger later; if the Useful God is prosperous and strong and receives support, even if the illness is critical, it may lead to recovery. When predicting illness, if the Useful God is prosperous and the Origin God is active, even if the day and month branches attack, the Useful God will never be harmed, and the Hostile God, although active, cannot cause harm. If the Useful God is weak and inactive, and the Origin God is also still, especially if the Hostile God is active as the main爻 or if the Month Builder and Day Branch attack the Useful God, then although the illness may be minor now, it will definitely harm the body later. If the Useful God is in a strong position and receives support, it clearly indicates a sign of recovery from death.

忌變生而用變克，分毫之疾恐傷刑，用之旺者忌之絕，沉重之災即刻輕，如此定之留萬古，何須海外再求明。休把卦名推禍福，莫將神煞決憂禎，空身空命皆非忌，無鬼無財豈足憑。疾病卦中忌神旺動又變生扶，主象衰搖化成死絕，元神又之克破，豈有救哉？用神雖居衰位，化出帝旺長生，又逢扶助忌神雖動而化為克傷死絕之鄉，不能制用，病雖沉重，旦夕可安，如此推之並無差謬。

The "hostile god" changes to generate and support, while the "useful god" changes to be harmed and injured; even if it is only a minor illness, there is still a risk of suffering punishment. If the "useful god" is in its prosperous and strong state while the "hostile god" enters its "extinction," even the heaviest illness will immediately ease. By using this method to determine the outcome, it can be passed down for generations, so why go to the overseas to seek more knowledgeable people? Do not use the name of the hexagram to predict fortune and misfortune, nor use divine stars and ominous signs to decide good and bad fortune. If the "body element" falls into vacancy or the native's destiny falls into vacancy, it is not something to be worried about. If the hexagram has no "official ghost" or no "wealth," where can one rely on it? When predicting illness, if the "hostile god" is prosperous and active and changes to generate and support, while the "useful god" is weak and moves, changing into death and extinction, and the "origin god" is further harmed and broken, what can be saved? On the contrary, if the "useful god" is in a weak position but changes into "prosperity" and "growth," and is supported by other elements, while the "hostile god" is active but changes into a place of harm and extinction, unable to restrain the "useful god," then even though the illness is severe, it will eventually be safe. By using this method to deduce, there will be no mistakes.

其中有論卦名者，切不可也。經云易卦淵源論五行陰陽之理，本生生可憐愚昧無知識顛倒陰陽論卦名，今有人論神煞者亦非也。經云易卦陰陽在變通五行生剋妙無窮，時人不辨陰陽理，神煞將來定吉凶。假令子占父病，父爻旺相，墓門煞或大煞又動，用爻有氣，豈能死乎？又如夫占妻病，財爻無氣父兄皆動，縱得月解天醫同發，用既遭傷，豈不死推？故此五行為重，神煞難憑，星家專忌本命空亡，此非正道。且如甲子旬占，空當戌亥，寰中萬萬屬豬屬犬生人，豈皆命絕？

Some people use the names of hexagrams to make judgments, but this is absolutely wrong. The old saying goes: The origin of the hexagrams of the Book of Changes lies in the principles of the Five Phases and yin and yang, which are ever-renewing and continuous. Alas, the ignorant and foolish people have reversed yin and yang, yet they use the names of hexagrams to judge. Now again, some people focus solely on divine omens and sha, which is also wrong. Another old saying says: The yin and yang of the hexagrams of the Book of Changes lie entirely in their flexibility and adaptability; the mysteries of the generation and overcoming of the Five Phases are endless. However, the present people do not clarify the principles of yin and yang, but instead bring out divine omens and sha to determine fortune and misfortune. For example, if a son is divining his father's illness, and the 'parents' line is prosperous and strong, even if 'mournful gate sha' or 'great sha' is activated, as long as the 'useful god' has vitality, how could the father die? Or take the case of a husband divining his wife's illness, if the 'wealth' line is weak and the 'parents' and 'siblings' lines are activated, even if 'month release' and 'heavenly doctor' and other auspicious deities are also activated, since the 'useful god' has already been harmed, would it not still be a death sentence? Therefore, the fundamental lies in the generation and overcoming of the Five Phases, and divine omens are unreliable. Astrologers particularly avoid the native's birth star falling into 'empty void', which is also not the correct way. For example, when divining a hexagram in the Jiazi decade, 'empty void' falls on Xu and Hai. Does that mean that millions of people born in the year of the pig and dog are all doomed?

前人又言病人無鬼必死，豈無驗乎？天玄賦中雖曰占病無鬼必無叩告之門，乃天年命盡也，其病不瘳。且如兄占弟病，鬼乃忌神，豈宜在卦？又如父占子病，鬼作仇人，焉可用之？若據理上論病只取用爻旺衰生克，便決存亡。凡卦無鬼不過無神祟耳，豈就作天年命盡乎？況今屢試無官之卦，未必死也。又辨無財者理更差誤，財爻雖為飲食，無者不過目今飲食不食，焉能喪命？只有夫占妻、主占僕看，惟忌財空，其餘占者皆不忌。

Earlier writers also said that if a sick person's hexagram lacks the "Official Ghost," death is certain. But is there no occasion when this statement proves false? The "Heavenly Mystery Treatise" mentions that when there is no "Official Ghost" in a divination about illness, there is no place to appeal to the gods, meaning that the person's natural lifespan has ended and the illness cannot be cured. However, this must be considered in different situations. For example, if an older brother is divining his younger brother's illness, the "Official Ghost" is actually the "Hostile God," so how can it appear in the hexagram? Or if a father is divining his son's illness, the "Official Ghost" is the "Enemy God" that harms the "Children," so how can it be used as a beneficial element? If we follow the correct method of divining illness, we should only consider the strength and interactions of the "Useful God." The absence of the "Official Ghost" in a hexagram merely means there are no supernatural forces causing trouble, so how can it be used to conclude that the person's natural life has ended? Moreover, in many trials, hexagrams without the "Official Ghost" do not necessarily mean death. As for the argument that the absence of the "Wealth" element is ominous, this reasoning is even more incorrect. Although the "Wealth" element relates to food, its absence merely means the person cannot eat for now, not that they will die. Only in cases where a husband divines his wife's illness or a master divines his servant's illness is the absence of the "Wealth" element considered ominous. In all other cases, it is not a concern.

又云惟有六沖分緩急，病源卻要自斟量，初災遇此當全瘥，久病逢之命必傷，合處逢沖同此意，不憑主象弱和強，更論土爻臨鬼動，爻凶少吉禍難禳。病得六沖化沖、合處逢沖，皆要審其遠近重輕，如暴病來占，朝夕即當痊癒。若久病占之，用象雖然旺相，也主身亡。又論近病逢沖則愈，重病逢沖則死。卦縱不沖，用爻亦旺，凡遇財鬼動者，萬可言死。惟占尊長，鬼為元神，動則祈讓可療。

A rhyme also says: only when the hexagram is of "Six Clashes" should one distinguish between the new and old, urgent and mild nature of the illness, and the patient should himself consider the source of the illness. If a newly developed illness meets the "Six Clashes" hexagram, it can be cured; but if a long-standing illness meets the "Six Clashes" hexagram, the patient's life is certainly endangered. When the "Six Harmony" changes into the "Six Clashes", the principle is the same, and one does not need to rely on the strength of the "Useful God" to judge. Furthermore, if the earth element line is in the position of "Official Ghost" and becomes active, the hexagram lines are mostly凶 and few吉, and misfortunes are hard to avert. When divining about illness, if the hexagram is of "Six Clashes", or if it changes from harmony to clash, or if harmony meets clash, one should examine whether the illness is new or old, and whether it is severe or mild. If it is an acute illness that suddenly appears, it can be cured within a day or two; but if it is a long-term illness, even if the "Useful God" is strong and prosperous, it will lead to death. Therefore, it is said that a recent illness meeting "Six Clashes" will recover, while a serious illness meeting "Six Clashes" will result in death. Even if the hexagram is not of "Six Clashes" and the "Useful God" is still strong and prosperous, if the "Wealth" and "Official Ghost" lines become active, it is mostly a death omen; except when divining about the illness of a superior, where the "Official Ghost" is the "Origin God", and its activation is actually a good sign indicating the possibility of prayer, exorcism, and treatment.

疾病生克論之一：百病重輕，不出五行生死；萬民生死，難逃八卦興衰。且如水為主象，畏土縱金；卦中土靜火興，不須畏忌。爻內火安土動，卻不為祥。怕逢巳午二時喜遇木金二字。又如火土皆動，見木反凶，得酉申而助水疑此病以方痊。假令金藏土下，飛能生伏為佳，如木爻安靜日忌卯寅，若木象交重時憂亥子，正所謂逢金則吉，遇水則凶。復將土作用神，卦見水木火爻三動，不作凶推，當從吉斷。時遇午申，土得生扶則吉，日逢卯巳，土臨死絕則囚。又論火是用爻，獨逢水發日遇戌辰丑未，水遭土克無妨，一見酉申當命盡，但求寅卯必身安。若用居衰木化入金鄉，卦無亥子父興，必難救度，查何日逢金，便決何時作殯。倘若金空亦非此斷，節產亥子，命亦回生，細究何爻動靜，便知那日存亡。其中有貪生忘克，救處遭傷、盈虛卻要精詳，豈可尋常概論？

The first point is about the five phases' generation and overcoming in the context of illness. The severity of all diseases cannot escape the life and death of the five phases; the survival or demise of the people cannot avoid the rise and fall of the eight trigrams. For example, if water is the "useful god," it fears earth to overcome it but welcomes metal to generate it. If in the hexagram the earth is still and fire is active, fire generating earth is usually dangerous, but since the earth is not moving, there is no need to fear it. Conversely, if in the line the fire is still and the earth is active, that is not good. This situation should be feared when there is strong fire in the巳 or 午 positions, but it is favorable to see wood or metal. Wood can drain water and control earth, while metal can generate water. Another example is when fire and earth are both active; seeing wood is actually dangerous (as wood generates fire and assists earth), but getting metal in the 申 or 酉 positions to generate water can lead to recovery. Suppose metal is hidden beneath the earth line; if the "flying god" can generate the "hidden god," it is a good sign. If the wood line is still, it is feared to meet the寅 or 卯 days (as strong wood will overcome earth and drain water). If the wood line is active as a heavy line, then one should worry about the亥 or 子 hours. This is exactly what is meant by the saying that encountering metal is auspicious and encountering water is ominous. Now considering earth as the "useful god": if in the hexagram the water, wood, and fire lines are all active, it is not considered ominous, but rather auspicious (as fire generates earth). If the time is 午 or 申, earth receiving generation and support is favorable; if the day is 卯 or 巳, earth is in a dead or dying position and thus in trouble. Now considering fire as the "useful god": if only the water line is active, and the day is 戌, 辰, 丑, or 未, water is overcome by earth and thus there is no harm. But once the 申 or 酉 metal is seen to generate water, it is a fatal outcome; only the 寅 or 卯 wood can generate fire, ensuring safety. If the "useful god" is in a weak wood position and transforms into the metal territory (metal overcomes wood), and the hexagram has no亥 or 子 water lines or "parents" lines to rescue it, it is definitely difficult to save. Checking which day meets metal can determine which day the funeral should be held. However, if that metal is in "empty" position, it cannot be judged this way; if it is again joined by亥 or 子 water to continue generating wood, the life can be saved. Carefully examining which line moves and which remains still, one can determine whether a day is for survival or death. There are also various changes such as "preferring to be saved rather than to overcome" and the rescuing line being harmed. The waxing and waning must be carefully observed, and cannot be treated as ordinary cases.

占自己病斷之二：自卜身宮疾病臨，先憑世象次憑身，怕逢月破旬空內，喜見生扶拱合親。克世之爻為忌客，來生之象作元神，隨官入墓災難瘥，助鬼傷身命必沉。自占己病，專看世，爻若臨月故不拘新舊之病命亦難全。世若落空當明緩急，急症堪醫，舊病不救。若空中有氣，目下無妨後來難保。世象不臨旬空月破，又看旺衰，世若休囚卻被動爻相剋、或遭日月來傷，或變為死絕，毫無救助之爻，豈不天年命盡？世縱休囚，若得動爻生助，或逢日月扶持、或化為有氣，縱臨危而不死。世若旺相雖無生助之爻，亦無所害。凡克世者名曰忌象，宜靜不宜動，生世者名曰元神，宜旺不宜空。占他人之病，身世隨官入墓，不必忌之，命隨鬼入墓即凶矣！惟獨自占身世，命隨鬼入墓者命不回生，其中助鬼傷身理亦同也。又看卦身，若墓絕子月建或墓絕於變爻，決無救矣！

The second point is self-divination regarding one's own illness. When one divines their own illness, they should first look at the "World Line" and then the "Body Line." What is feared is when these lines fall within the "Month Breaker" or "Decade Void." What is welcomed is when there are signs of support, generation, and harmony. Those that come to harm the "World Line" are called "Hostile Gods," while those that come to support the "World Line" are called "Origin Gods." If the "World Line" forms "Following the Official into the Grave," the illness will not heal. If it forms "Assisting the Official to Harm the Body," the life will be in great danger. When self-divining one's illness, focus on the "World Line." If this line is broken by the "Month Builder," then regardless of whether the illness is new or old, life is in danger. If the "World Line" falls into the "Void," one must distinguish between urgency and delay—urgent illness may still be treated, but old illness is hard to save. If the "World Line" is in the "Void" but still has some vitality, it is fine for now, but future dangers cannot be guaranteed. If the "World Line" does not fall into the "Decade Void" or "Month Breaker," then look at its strength. If the "World Line" is weak and is attacked by the "Moving Line," or harmed by the day or month, or transforms into a dead or exhausted state, and there is no supporting line in the hexagram, is it not a sign of the end of life? Even if the "World Line" is weak, as long as it is supported by the "Moving Line," or receives help from the day or month, or transforms into a vital line, even if the illness is critical, death will not occur. If the "World Line" is strong and prosperous, even without supporting lines, there will be no harm. All lines that harm the "World Line" are called "Hostile Gods," which should remain still and not move. All lines that support the "World Line" are called "Origin Gods," which should be strong and not in the void. When divining another's illness, the "Body Line" and "World Line" following the "Official Ghost" into the grave is not necessarily bad, but only when the person's own line follows the "Official Ghost" into the grave is it dangerous. When self-divining one's own illness, if the person's own line follows the "Official Ghost" into the grave, life cannot be saved; the principle of "Assisting the Official to Harm the Body" is the same. In addition, one should also look at the "Hexagram Body." If the "Hexagram Body" is buried or exhausted within the month, or is buried or exhausted in the transformed line, then there is certainly no way to save the situation.

占他人病斷之三：代問他人看應爻，若臨月破最難逃，遇沖遇克身難救，逢旺逢生病必消，生應元神宜發動，克他忌象怕重交，卦身有氣還須吉，應位逢官禍必招。代卜他人之病，應作用爻，如臨月破旬空其命難保。應如衰弱亦遭動象或日月來傷、或應變為墓絕，便主凶危。應縱休囚，若得變為生旺、或動爻及日月相扶，命還有救。凡生應之爻是元神而宜動，克應之象乃忌客而宜空。鬼臨應上病必難痊。次察卦身，亦不可臨於月破，又不可成墓絕之鄉。卦身或墓、或絕於月建之中，皆為凶兆也。

Thirdly, when divining for someone else's illness, one should look at the 'Response Line'. If it is afflicted by 'Month Breaker', it is difficult to escape the illness; if it is in conflict or being overcome, the life is hard to save; if it is strong and supported, the illness will surely subside. The 'Origin God' that generates the 'Response Line' should be activated, while the 'Hostile God' that overcomes the 'Response Line' should be avoided, especially if it is a heavy line. If the 'Hexagram Body' has vitality, it is still favorable. If the 'Response Line' is occupied by 'Official Ghost', misfortune is certain to come. When divining for someone else's illness, treat the 'Response Line' as the 'Useful God'. If it is afflicted by 'Month Breaker' or 'Decade Void', the life is in danger; if the 'Response Line' is weak and is attacked by moving lines or the day and month, or if the 'Response Line' is in a state of burial or decline, it indicates danger. Even if the 'Response Line' is weak, if it changes to a state of growth and strength, or is supported by moving lines or the day and month, there is still hope for recovery. The 'Origin God' that generates the 'Response Line' should be activated, while the 'Hostile God' that overcomes the 'Response Line' should be left empty. If 'Official Ghost' is on the 'Response Line', the illness will certainly not heal. Next, examine the 'Hexagram Body'; it should not be afflicted by 'Month Breaker' or fall into a state of burial or decline. If the 'Hexagram Body' is buried or in decline within the month's builder, it is a bad omen. The reason for taking the 'Response Line' as the focus when divining for someone else's illness is that 'World' belongs to oneself and 'Response' belongs to others. Since the divination is not about one's own body, the 'Response Line' should be regarded as the body of the patient. The rest of the methods for determining the effects of generation and overcoming, and the timing of events, are the same as when divining for oneself.

占何日病退雲之四：凡卜病人何日瘥，用臨生旺體當安，元神值日災須減，忌象遭傷病必痊，助鬼傷身逢福解，隨官入墓見沖歡，若然主象臨其絕，且待生時免禍愆。占病何日得痊，須推主象。卦中元神旺相，忌客休囚得無用爻者，便取用爻值日而安卦中，如有用爻而衰弱者，方取生旺之期。倘若用爻重重太旺者，反喜入墓之時，如不太旺又取元神值日，忌神若動，須逢沖剋忌神之日，方得安康。若逢助鬼傷身又利子孫值日。隨官入墓，還求沖墓之辰。用象如臨絕地逢生，必主乎寧。

The fourth point is about predicting the day when illness will subside. When divining the day a sick person will recover: if the "Useful God" (用神) is in a prosperous and strong position, the body will be safe; if the "Origin God" (元神) is on the day, the illness will decrease; if the "Hostile God" (忌神) is controlled or harmed, the illness will certainly be cured; if it forms "Assisting the Evil to Harm the Body" (助鬼伤身), then the day when the "Children" (子孙, a lucky god) is present will be beneficial; if it forms "Following the Official into the Storage" (随官入墓), then the day when the storage is opened by a clash will bring good news; if the "Useful God" is exactly in the "End" (绝) position, one must wait for the day when it meets a prosperous and strong position to avoid misfortune. When predicting the day of recovery from illness, one must examine the "Useful God": if the "Origin God" is strong and prosperous, and the "Hostile God" is weak and confined, but the "Useful God" is not present in the hexagram, then the day when the "Useful God" is present will be the day of recovery; if the "Useful God" is present but weak, then one should take the day when it is strong and prosperous. If the "Useful God" appears multiple times and is too strong, it is actually favorable when it enters the storage; if it is not too strong, then one should take the day when the "Origin God" is present. If the "Hostile God" is activated, one must wait until the day when it is clashed with or controlled to achieve health. If it forms "Assisting the Evil to Harm the Body," then the day when the "Children" is present is favorable. If it forms "Following the Official into the Storage," one must also wait for the day when the storage is opened. If the "Useful God" is in the "End" position, one must wait for the day when it meets a prosperous position, which will certainly bring safety.

占何日病凶雲之五：病者來占凶日詳，用爻無氣更遭傷，忌爻那日逢生助，便主身危立孝堂。忌神旺動仇人發，用神失位反無妨，變怕日辰臨用地，若還捱過免悽惶，元神被克災加重，忌客逢生定受殃，月破用爻天命止，縱然旺相也須亡。

The fifth point is to determine on which day the illness will worsen. When a patient consults about an ominous day, it must be examined carefully: if the Useful God lacks strength and is harmed, and the Hostile God appears on a day that receives support and growth, that day will be critical, and the family should prepare a mourning hall. If the Hostile God is prosperous and active, and the Enemy God is also active, yet the Useful God is not present in the hexagram, there may be temporary safety; however, one should fear that when the Day Branch reaches the location associated with the Useful God, it will be brought out and subjected to harm. If it can survive that day, then there will be no further distress. If the Origin God is harmed, the disaster will intensify; if the Hostile God receives growth, the person will certainly suffer. If the Useful God encounters the Month Breaker, the lifespan will end, even if it appears prosperous, death is inevitable.

論病何日見凶，不過看用爻生克，用如無氣被日辰克者為凶，忌動用衰甚日再生忌神者死。又論卦中元神不發，忌神興仇神皆動，獨無用爻，日前無事，待後用神值日難以迴避，定入黃泉。倘若忌神仇神興元神同發，亦無主象，候至用爻值日反主無妨，復陳卦內用象既衰，全賴元神相救，能憂忌客來傷，日辰剋制元神，災當沉重。忌象如逢生旺之時定成凶咎。主象如逢月破，不拘衰旺，命必歸陰。

Discussing when a disease turns dangerous on a particular day is simply about the relationship between the "Useful God" and the other elements. If the "Useful God" has no strength and is further weakened by the "Day Branch," it is dangerous. If the "Hostile God" becomes active and the "Useful God" is weak, then on the day that supports the "Hostile God," the person will die. Also, if the "Origin God" does not become active, the "Hostile God" is strong and the "Enemy God" also becomes active, and the "Useful God" is not present in the hexagram, there will be no immediate danger, but when the "Useful God" appears on its day, it is unavoidable and the person will surely die. However, if both the "Hostile God" and "Enemy God" are strong but the "Origin God" also becomes active, and the "Useful God" is still missing from the hexagram, then on the day the "Useful God" appears, there will be no harm. Moreover, if the "Useful God" is already weak and relies on the "Origin God" to save it, it is already vulnerable to the "Hostile God." If the "Day Branch" then further weakens the "Origin God," the disaster will be severe. If the "Hostile God" is in a strong and flourishing period, it will certainly bring misfortune. If the "Useful God" is affected by the "Month Breaker," regardless of whether it appears weak or strong, the person's life will surely end.

且如子占父病，五月甲子日，占得觀之益卦，此卦父爻化居旺地，又帶青龍貴人，本為吉象，豈知父臨月破，後至乙亥日，元神絕而忌神生，果然父喪。又如妻占夫病，三月甲子旬丁卯日，卜得渙之垢卦，所嫌仇神忌神皆動，獨無用爻，又鬼伏仇爻之下，又值旬空，毫無救。挨至乙亥日用爻透出，免受忌神來傷，夫果死也。

For example: A son divines his father's illness on the fifth month, on the day of Jiazi, and obtains the hexagram "Observing" changing into "Benefit." In this hexagram, the line representing "parents" has transformed into a strong position, and is accompanied by "Azure Dragon" and "Nobleman," which is a favorable omen. However, the "parents" line is exactly afflicted by "Month Breaker." On the day of Yihai, the "Origin God" enters its decline while the "Hostile God" becomes strong, and the father indeed passed away. Another example: A wife divines her husband's illness on the third month, on the day of Jiazi, during the period of Dingmao, and obtains the hexagram "Dispersing" changing into "Meeting." The hexagram is unfavorable because both the "Enemy God" and "Hostile God" are active, and the "Useful God" is not present in the hexagram. The "Official Ghost" is hidden beneath the "Enemy God" line, and it is also in "Ten-Thousand Empty," with no assistance. On the day of Yihai, the "Useful God" becomes visible, and it was thought that the "Hostile God" would not harm, but the husband still died.

假令弟占兄病，十月戊辰日，卜得剝初二三爻皆動，卻本卦無兄弟，所喜申金兄弟伏在世爻用爻透出果應病痊。又如父占子病，五月甲午旬癸卯日，占得萃卦上六爻動，此卦子孫太弱，父母相而又動，雖受卯日相傷，又逢月建扶起，父又化為進氣能克用爻，雖有元神暗動又值立時空不能相救，後至丙午日忌象叨生，此男果死。

For example, if a younger brother divines about his older brother's illness, on the day of Wu Chen in the tenth month, the hexagram "Splitting" is obtained, with the first, second, and third lines all activated. However, the original hexagram does not contain a "Siblings" line. Fortunately, the "Siblings" line in the form of Shen metal is hidden beneath the "World Line." Later, this "Useful God" becomes visible, and indeed the illness was cured. Another example is when a father divines about his son's illness, on the day of Gui Mao in the fifth month of the Jiawu decade, the hexagram "Cessation" is obtained with the sixth line at the top activated. In this hexagram, the "Children" line is very weak, while the "Parents" line receives the energy of the month and is also activated. Although the "Parents" line is harmed by the Gui Mao day, it is supported by the month's energy, and it transforms into an increasing force, sufficient to control the "Useful God." Although there is an "Origin God" moving covertly in the hexagram, it coincides with the "Empty" condition at that time and cannot provide help. On the day of Bing Wu, the "Hostile God" is strengthened, and the boy indeed died.

又如夫占妻病，三月甲戌旬庚辰日，卜得師卦九二上六爻動，此卦青龍財爻持世，兄弟又不交重，鬼又化出財來，本為佳兆，豈知土官發動，書云更論土爻臨鬼動，多凶少吉禍難讓，果應五月庚申日，官遇長生月建又扶土鬼，此鬼太剛死而可驗。

For example, a husband divining about his wife's illness, on the day of Gengchen in the third month of the Jiaxu decade, he drew the hexagram "The Army" with the second line and the top line activated. In this hexagram, the "Azure Dragon" is accompanied by "Wealth" and is located on the "World Line," while "Siblings" are not activated as the main line. "Official Ghost" also transforms into "Wealth." This is originally a good omen. However, the activated "Official Ghost" is of earth nature, and the book says, "Further consider the earth element 'Official Ghost' moving, mostly misfortune and few good outcomes." Indeed, it came true on the day of Gengshen in the fifth month: the "Official Ghost" encountered "Growth," and the "Month Builder" also supported the earth nature "Official Ghost." This "Official Ghost" was too strong, and thus the wife's death was confirmed.

又如父占女久遠病，七月甲寅旬癸亥日，卜得艮卦安靜，此卦用爻臨月建，忌神又不興似無凶兆，豈知卦犯六沖，經云初災遇此當瘵瘥，久病逢之命必傷，果應在子月戊午日，用象死於月建，敗於日辰，其女死也。又母占子病，九月甲子旬辛未日，卜得歸妹卦安靜，此卦六爻無子，雖伏出亥水子孫在四爻之下，又落空亡，世上父母又被日辰沖動本絕卦也，豈知互出水火既濟取互體坎水配成兌卦，子孫此乃無中生有也。惟互出之爻，再不受日月並動爻傷克，此子果應亥月戊子日，用值旺鄉，病全脫體。

For example, a father divines for his daughter's long illness. On the day of Guihai in the Jiayin decade of the seventh month, the hexagram Gen is obtained with all six lines still. In this hexagram, the 'useful god' is on the month builder, and the 'hostile god' is not strong. At first glance, there seems no ominous sign. But the hexagram is afflicted by 'six clashes'. According to the divination rules, initial illness meets this and should recover, but long-term illness meets it and will surely cause death. Indeed, the daughter died on the day of Wuzi in the month of Zi. On that day, the 'useful god' died in the month builder and failed in the day branch. Another example is a mother divining for her son's illness. On the day of Xinwei in the Jiazi decade of the ninth month, the hexagram Gui Mei is obtained with all six lines still. In this hexagram, there is no 'children' among the six lines. Though there is亥 water 'children' hidden under the fourth line, it is in 'empty death'. The 'world line' 'parents' are also disturbed by the day branch. This is a hopeless hexagram. But by taking the 'nuclear hexagram', we get the hexagram Ji Ji (Hexagram 63). The yao of Kan water in the nuclear hexagram combines with Dui, and 'children' appear out of nowhere. Any yao revealed in the nuclear hexagram is no longer affected by the day and month branches or moving lines. The child indeed recovered on the day of Wuzi in the month of Hai. On that day, the 'useful god' was in its strong position, and the illness was fully cured. These two cases, one death and one recovery, clearly show that diagnosing illness cannot rely only on the surface. In the first case, the 'useful god' was in its strong position but was destroyed by the hexagram's 'six clashes'. In the second case, there was no 'useful god' among the six lines, but it was saved by the 'nuclear hexagram'. This shows that the path of selecting the 'useful god' must be thoroughly searched, and the prediction should be based on the strength, decline, birth and death of the 'useful god'.

凡占父母及家主尊長之類，取父母為用神，官鬼為元神，妻財為忌神、子孫為仇神、兄弟為洩氣。凡占兄弟朋友之類，兄弟為用神，父母為元神，官鬼為忌神，妻財為仇神，子孫為洩氣。凡占子孫卑幼之類，子孫為用神，兄弟為元神，父母為忌神，官鬼為仇神，妻財為洩氣。凡占妻妾、弟婦子室奴婢之類，妻財為用神，子孫為元神，兄弟為忌神，父母為仇神，官鬼為洩氣。凡占夫主、官員之類，官鬼為用神，妻財為元神，子孫為忌神，兄弟為仇神，父母為洩氣。占自己取世為用爻，生世者為元神，克世者為忌神。占他人取應為用爻，生應者為元神，克應者為忌神。此法非惟占病，凡看卦，無不用之。

When divining about parents or the family head and elders, take 'Parents' as the 'Useful God', 'Official Ghost' as the 'Origin God', 'Wealth' as the 'Hostile God', 'Children' as the 'Enemy God', and 'Siblings' as the 'Leaking Qi' line. When divining about siblings or friends, take 'Siblings' as the 'Useful God', 'Parents' as the 'Origin God', 'Official Ghost' as the 'Hostile God', 'Wealth' as the 'Enemy God', and 'Children' as the 'Leaking Qi' line. When divining about children or younger generations, take 'Children' as the 'Useful God', 'Siblings' as the 'Origin God', 'Parents' as the 'Hostile God', 'Official Ghost' as the 'Enemy God', and 'Wealth' as the 'Leaking Qi' line. When divining about spouses, younger wives, daughter-in-laws, or servants, take 'Wealth' as the 'Useful God', 'Children' as the 'Origin God', 'Siblings' as the 'Hostile God', 'Parents' as the 'Enemy God', and 'Official Ghost' as the 'Leaking Qi' line. When divining about a husband or an official, take 'Official Ghost' as the 'Useful God', 'Wealth' as the 'Origin God', 'Children' as the 'Hostile God', 'Siblings' as the 'Enemy God', and 'Parents' as the 'Leaking Qi' line. When divining about oneself, take the 'World Line' as the 'Useful God', the line that generates the 'World Line' as the 'Origin God', and the line that controls the 'World Line' as the 'Hostile God'. When divining about others, take the 'Response Line' as the 'Useful God', the line that generates the 'Response Line' as the 'Origin God', and the line that controls the 'Response Line' as the 'Hostile God'. This method of selecting the 'Useful God' is not only used for divining illness, but for all divination. In summary, these five categories are essentially a cycle of the Five Phases' generation and control around the 'Useful God': the line that generates the 'Useful God' is called the 'Origin God', the line that controls the 'Useful God' is called the 'Hostile God', the line that generates the 'Hostile God' is called the 'Enemy God', and the line that is generated by the 'Useful God' and consumes its energy is called 'Leaking Qi'. Once this relationship is clearly understood, no matter what the subject of divination is, the 'Useful God' can be determined immediately.

（以福神為主，用象為憑。）身處災生相貌殘，鬼興鬼動定纏綿，隨官入墓終難脫，助鬼傷身永不痊，世受官傷成痼疾，子孫一動立時安。凡占帶疾不帶疾，最嫌官鬼興隆，官如旺相，病必纏身，縱不旺相，發動亦然。若值隨官入墓、或助鬼傷身，必成痼疾。鬼克世爻亦難脫體。若得子孫旺相、或發動、或持世、或臨日月，病得離身。

This chapter discusses whether a calamity or illness is persistent or can be resolved, with the "Children" (Fuxing) as the main focus and the "Useful God" as the basis. If there is a calamity on the body, leading to physical deformity, as long as the "Official Ghost" is strong and active, the illness will certainly persist. If it becomes "following the Official Ghost into the tomb," it will be impossible to escape. If it becomes "assisting the Ghost to injure the body," it will never heal. If the "World Line" is harmed by the "Official Ghost," a chronic illness will result. Once the "Children" become active, the illness will immediately subside. When divining whether there is a disability, the most feared situation is the "Official Ghost" being strong. If the "Official Ghost" is prosperous and strong, the illness will certainly persist. Even if it is not strong, as long as it is active, the result will be the same. If it encounters "following the Official Ghost into the tomb" or "assisting the Ghost to injure the body," it will definitely result in a chronic illness. If the "Official Ghost" overcomes the "World Line," the illness will also be difficult to escape. If the "Children" are strong and prosperous, or if they are active, or if they are located on the "World Line," or if they are on the "Day Branch" or "Month Builder," the illness can be removed from the body.

六沖旦夕災殃散，無鬼終須病不纏，鬼若空亡無疾厄，忌神旺發患多年，鬼化福神他日解，用象興隆禍不幹。六沖之卦，此患易消，合處逢沖後來方解。鬼不上卦及落空亡，永無殃疾。縱有鬼象，若變福神，目下雖凶，後當解脫。雖憑官鬼，亦要看用爻，用值旬空月破，病亦難痊。土象休囚，更被忌神發動，豈不成凶？用爻縱弱，如逢動出元神，雖有此災，決非損壽。用父若得興隆，官鬼又居衰地，始雖見病終不成殃。

When a hexagram encounters the "Six Clashes," calamities will dissipate quickly within a day or two. If the hexagram does not contain "Official Ghost," illness will not afflict the person. If "Official Ghost" falls into "Empty Void," there will be no illness. If "Hostile God" is strong and active, the illness will last for many years. If "Official Ghost" transforms into "Children" (a blessing deity), the illness will eventually be resolved. If the "Useful God" is strong, misfortune will not interfere. Hexagrams with "Six Clashes" usually indicate that illness is easily resolved. However, if there is "Harmony followed by Clash," the resolution will come later. If "Official Ghost" is not present in the hexagram or falls into "Empty Void," there will be no illness. Even if "Official Ghost" is present in the hexagram, as long as it transforms into "Children," although there may be immediate danger, the illness will eventually be resolved. Although the main focus is on "Official Ghost," the "Useful God" should also be considered. If the "Useful God" is in "Ten-Day Void" or "Month Breaker," the illness will be difficult to cure. If the "Useful God" (for example, earth爻) is weak and is attacked by the "Hostile God," how can it not be dangerous? Even if the "Useful God" is weak, if the "Origin God" is activated, although there is this calamity, it will not result in loss of life. If "Parents" are considered the "Useful God" and are strong, while "Official Ghost" is in a weak position, there may be initial illness, but it will not become a major disaster.

（以用爻為主，福德為憑。）天行酷暑，豈無避暑之方。人染患災，亦有卻災之所。悟道擇清閒之處，修真訪幽僻之居。四者皆宜子動，諸般各忌官興，占己世爻休墓絕，問他用體怕空亡。凡占避暑、養病悟道、修真等事，皆宜福德交重，各忌官爻發動。占自己，以世爻為主，卜他人，以應象為憑。若問親人，當推用象，如臨旺相、或遇生扶，卻災得脫、悟道得成。用神如遇月破旬空、或臨墓絕，不惟無福，反惹非殃。

This chapter discusses divination for seeking places to escape the heat and avoid disasters, with the "Useful God" as the main focus and the "Children" (Fortune Virtue) as the basis. When the weather is extremely hot, there must be a place to escape the heat; when people fall ill, there must be a place to remove the disaster. To understand the great way, one should choose a quiet and comfortable place; to cultivate and refine one's nature, one should visit a secluded and remote dwelling. These four matters are all suitable when the "Children" (Fortune Virtue) is activated and should avoid the activation of the "Official Ghost." When divining about oneself, the "World Line" should not be in the墓 (grave) or 绝 (extinction); when asking about others, the "Useful God" should not fall into 空亡 (void). For all matters concerning escaping the heat, recovering from illness, understanding the Dao, and cultivating truth, the activation of the "Children" (Fortune Virtue) is most important, and the activation of the "Official Ghost" should be avoided. When divining about oneself, the "World Line" is the main focus; when divining about others, the "Response Line" is the basis. If asking about relatives, one should examine each person's "Useful God." If the "Useful God" is prosperous and strong, or receives support and generation, then one can escape disaster and achieve understanding of the Dao. However, if the "Useful God" encounters Month Breaker (month breaker), 旬空 (decade void), or is in a墓绝 (grave/extinction) position, there will be no fortune, and instead, misfortune will arise.

子孫發動好參禪，修心得道。官鬼交重難避暑，養病反凶。子孫旺相或發動者，參禪打坐無不成功，避暑卻災必如其願。官鬼交重或旺相者，心欲求安，反遭不測。父母扶身宜投書館，福神生世利到僧堂。父母生世，宜往文墨之所及尊長之家。子孫生世，利居僧道之門、並卑幼之處。兄弟生世，宜到弟兄朋友之家，妻財生世，當往妻族友僕隸下人之寓。官鬼生世，偏宜宦宅安身。

When the 'Children' line is activated, it is suitable for meditation and cultivating the mind, which can lead to enlightenment; when the 'Official Ghost' line is activated as a heavy line, even avoiding summer heat is difficult, and seeking recovery from illness may lead to worsening conditions. If the 'Children' line is prosperous or activated, meditation and sitting in stillness will certainly succeed, and avoiding disasters through summer retreats will certainly bring satisfaction. However, if the 'Official Ghost' line is activated as a heavy line or is prosperous, the more one tries to seek safety, the more unexpected troubles will arise. When the 'Parents' line supports the 'Body Line', it is advisable to seek the company of scholars and study halls; when the 'Children' line (a divine blessing) generates the 'World Line', it is beneficial to reside in monasteries and temples. Specifically, when the 'Parents' line generates the 'World Line', it is advisable to go to places of scholarly learning and the homes of elders; when the 'Children' line generates the 'World Line', it is beneficial to reside in the dwellings of monks and Taoists and among young children; when the 'Brothers' line generates the 'World Line', it is advisable to visit the homes of brothers and friends; when the 'Wealth' line generates the 'World Line', one should go to the homes of one's wife's relatives, friends, and servants; when the 'Official Ghost' line generates the 'World Line', it is most suitable to settle in the homes of officials and government officials.

一卦皆安，方是修行之路。六爻盡破，豈為養靜之窩？用爻旺者遇青龍，宜行此地。豈象興而加白虎，弗往其家。諸爻俱卜隨寓而安，一卦六沖，往返不定。用爻有氣，更值青龍，利有攸往。忌象交重，又臨白虎，此處休行。

If all six lines of a hexagram are still, this is the way of cultivation; if all six lines are broken, how can it be considered a place for quietness? If the "Useful God" is prosperous and strong and meets the "Azure Dragon," it is suitable to go there; if the "Hostile God" arises and is accompanied by the "White Tiger," one should not go to that household. If all lines are still, one can live comfortably anywhere; if the hexagram is "Six Clashes," then one will be constantly moving, uncertain about staying or leaving. If the "Useful God" has strength and meets the "Azure Dragon," going there will certainly be beneficial; if the "Hostile God" is active as the main line and is accompanied by the "White Tiger," then this place should not be visited.

動見騰蛇，還愁驚恐。交逢驛馬，更慮奔馳。武值鬼爻興，失財欠利。雀臨兄象動，繞舌不寧。騰蛇動，倘遇驚惶。驛馬臨兄鬼動，不利遊行。驛馬動，臨財福，千里皆安。鬼臨玄武交重，必遭失脫。雀值兄爻發動，是非當謹。

When the moving line encounters "Tengshe," one should worry about fright, fear, and anxiety; when the moving line meets "Yimash" (Post Horse), one should be more concerned about travel and toil. If "Xuanshu" (Black Tortoise) is on the "Guan Gui" (Official Ghost) line and activates, there will be financial loss without gain. If "Zhuque" (Vermilion Bird) is on the "Xiongdi" (Siblings) line and activates, there will be disputes and unrest. When "Tengshe" activates, one is likely to encounter frightening events. If "Yimash" is on the "Xiongdi" or "Guan Gui" lines and activates, it is unfavorable for long journeys. If "Yimash" activates and is on the "Qicai" (Wealth) or "Zisun" (Children) lines, then the journey will be safe. If "Guan Gui" is on the "Xuanshu" line and activates as the main line, there will certainly be loss. If "Zhuque" is on the "Xiongdi" line and activates, one should be especially cautious about disputes and verbal conflicts.

艮卦有官休登山嶺，坎宮見鬼莫往江湖。在震，則正東惹禍，臨幹，則西北招殃。兌中財變官爻，色迷尤忌。巽內兄之鬼象，風患難防。艮宮鬼動，忌行東北，莫往山林。坎卦鬼搖，北方不利，水池非宜。震鬼莫居船內，並忌東行。乾宮西北為凶，莫遊廟宇。兌宮鬼動，必有鬧非。若財變官爻，毋貪美色。巽卦鬼興及兄化鬼者，皆恐冒風。離宮鬼動，慮見火驚。坤卦鬼興，莫居墓側。

The "Official Ghost" in the "Gentle Mountain" hexagram warns against climbing mountains or crossing hills; the "Official Ghost" in the "Water" trigram advises against going near rivers or lakes. If the "Official Ghost" is in the "Thunder" trigram, it brings trouble in the east; if it is in the "Heaven" trigram, it brings misfortune in the northwest. In the "Lake" trigram, when "Wealth" transforms into "Official Ghost," one should especially avoid indulging in lust; in the "Wind" trigram, when "Siblings" transforms into "Official Ghost," one should beware of wind-related ailments. When the "Official Ghost" is active in the "Gentle Mountain" trigram, one should avoid traveling northeast and should not enter forests; when the "Official Ghost" is active in the "Water" trigram, the north is unfavorable, and one should not go near ponds. If the "Official Ghost" is present in the "Thunder" trigram, one should not stay inside a boat and should avoid traveling east; when the "Official Ghost" is active in the "Heaven" trigram, the northwest is dangerous, and one should not visit temples. When the "Official Ghost" is active in the "Lake" trigram, there will be disputes and conflicts; if "Wealth" transforms into "Official Ghost," one must avoid lustful desires. When the "Official Ghost" is active in the "Wind" trigram or when "Siblings" transforms into "Official Ghost," one is likely to suffer from wind-related illnesses. When the "Official Ghost" is active in the "Fire" trigram, one should be cautious of fire and possible fright; when the "Official Ghost" is active in the "Earth" trigram, one should not live near cemeteries.

主合咸池，休貪美色，用沖華蓋、或華蓋克用爻、或鬼臨華蓋動，皆恐僧道之門惹禍，如卻災避暑去，則成凶，惟有悟道修行，反成正果。又看世在內卦興親宮，宜居在邇。世臨他官興外卦，利在遐方。內卦旺，本境如心。外卦旺，他鄉遂意。

The Useful God combines with the Salty Pool, so one should not indulge in lust; if the Useful God is in conflict with the Huagai, or if Huagai overcomes the Useful God, or if the Official Ghost is accompanied by Huagai and acts, it is feared that one may bring trouble into the path of monks and Taoists. If one goes there to avoid misfortune or for cooling off, it will result in misfortune; only if one goes there for enlightenment and cultivation can one achieve a successful outcome. Additionally, one should look at the position of the World Line: if the World Line is in the inner trigram and is strong in its native palace, it is suitable to live nearby; if the World Line is in another palace and the outer trigram, it is favorable to go to a distant place. If the inner trigram is strong, living in one's native place will be satisfactory; if the outer trigram is strong, going to a foreign place will be satisfactory.

（以子孫為主，應象為憑。）子為藥劑應為醫，福德交重病必驅，鬼旺福災病不治，官衰子旺患能除，應空只恐人難遇，子陷還愁藥不宜。凡卜求醫，子為用象，子如發動，藥奏神功。其中官鬼太旺，子值休囚此災不愈。官如衰弱福值興隆，更得應克世爻、或外傷內卦，必遇盧醫，災無不瘥。如內克外、及世克應、子孫旺相，還可。子再休囚，藥無效驗，月將傷官鏟有餘。鬼若遇生財或動，子孫縱發作空虛。

This chapter discusses divination for those seeking medical treatment. The main focus is on the "Children" (子孙) as the main "Useful God" (用神), and the "Response Line" (应爻) as the basis. "Children" symbolizes medicine, while "Response Line" symbolizes the doctor. If "Children" (Fortune Virtue) is active as a heavy line, the illness will definitely be cured. If "Official Ghost" (官鬼) is strong and "Children" suffers, the illness cannot be healed. If "Official Ghost" is weak and "Children" is strong, the patient will recover. If "Response Line" is empty, there is fear of not finding a suitable doctor; if "Children" is in a weak state, there is worry about the medicine being ineffective. When divining for medical treatment, "Children" is considered the "Useful God." If "Children" is active, the medicine will be highly effective. If "Official Ghost" is too strong and "Children" is weak, the illness cannot be cured. If "Official Ghost" is weak and "Children" is strong, and if "Response Line" overcomes "World Line" or the outer trigram harms the inner trigram, it is certain to meet a great physician like Lu Buwei or Bian Que, and the illness will surely be cured. If it is the inner trigram overcoming the outer trigram, or "World Line" overcoming "Response Line," as long as "Children" is strong, it is still acceptable. If "Children" is weak and lacks vitality, the medicine will not be effective. If "Month Builder" (月建) can harm and overcome "Official Ghost," its strength is sufficient. If "Official Ghost" meets "Wealth" (妻财) to be generated, or if "Wealth" is active and generates "Official Ghost," then even if "Children" is active, it will be empty.

父如發動，藥力全空。父與兄弟同發，子賴兄生，其藥有效。若得月建、或日辰剋制官爻，如逢岐伯。倘或鬼臨日月、或鬼持世卦，雖有子藥亦無功。又如子財併發，官伏財扶，豈能治病？財子縱發，卦無鬼或鬼空，仍復有效。凡論醫藥，若得子孫上卦，官父兩安，應不空亡，方其效也。

If the "Parents"爻 moves, it will overcome the "Children"爻, and the medicine will be ineffective. If both the "Parents" and "Siblings" move, the "Children" will be supported by the "Siblings" and the medicine will still work. If the "Official Ghost" is restrained by the "Month Builder" or the "Day Branch," it is as if encountering a famous physician like Qibo. However, if the "Official Ghost" is on the "Day Branch" or "Month Builder," or if the "Official Ghost" is on the "World Line," then even though the "Children" are present in the hexagram, the medicine will not work. For example, if both the "Children" and "Wealth" move, but the "Official Ghost" is hidden beneath the "Wealth" and receives support from it, how can the illness be cured? But even if both the "Wealth" and "Children" move, as long as the hexagram does not contain the "Official Ghost" or the "Official Ghost" is empty, the medicine will still be effective. When discussing medicine, it is necessary for the "Children" to be in the upper trigram, and for both the "Official Ghost" and "Parents" to be still and unmoving, and for the "Response Line" to not fall into "Empty Death," then the medicine will take effect.

（以子孫為主，世應為憑。）應為病者世為醫，子為藥效鬼為災，鬼強子弱殃難解，福旺官柔病漸衰，應上坐官真疾病，身中帶福妙醫才。醫人來卜，反把應為病體，世乃自身，子為藥效，鬼作災殃，官旺子衰或官搖子靜，病決難醫。子動官靜、或子旺官柔，藥無不效，應若臨官，病真莫療。世如值福，治病能痊。

This chapter discusses a physician's self-divination to determine whether a patient can be cured. The main focus is on the "Children" (子孙) as the Useful God (用神), with the "World Line" (世爻) and "Response Line" (应爻) as the basis. The "Response Line" represents the patient, while the "World Line" represents the physician. The "Children" symbolize the effectiveness of the medicine, and the "Official Ghost" (官鬼) represents the illness. If the "Official Ghost" is strong and the "Children" are weak, the illness is difficult to cure. Conversely, if the "Children" (Fortune Virtue) are strong and the "Official Ghost" is weak, the illness gradually declines. If the "Official Ghost" is seated on the "Response Line," it indicates a real illness; if the "Children" are present within the "World Line," it suggests the physician's skill is excellent. When a physician divines, he reverses the roles, taking the "Response Line" as the patient's body, the "World Line" as himself, the "Children" as the medicine's effectiveness, and the "Official Ghost" as the illness. If the "Official Ghost" is strong and the "Children" are weak, or if the "Official Ghost" moves while the "Children" are still, the illness is definitely incurable. However, if the "Children" move while the "Official Ghost" is still, or if the "Children" are strong and the "Official Ghost" is weak, the medicine will surely take effect. If the "Response Line" is occupied by the "Official Ghost," it indicates a genuine illness that is hard to cure; if the "World Line" is occupied by the "Children," then the illness can be cured.

世如克應災當瘥，應若生身實主諧，子動兄安財靜旺，仙丹妙劑獲多財。應空他不迎吾救，世陷吾非治彼災。世克應爻、或內克外卦，能療其災。應如生世及外生內爻、或卦逢六合，有為而來主賓相得。妻財旺相，子值交重，鬼靜兄安，藥且靈而利倍得。應值空亡，彼必無心就我。世居空地己心悚懶，醫恐不成。

The World Line爻 if it overcomes the Response Line爻, indicates the patient's illness can be cured; if the Response Line爻 generates the World Line爻 (the body), it actually signifies harmony between the doctor and the patient. If the Children爻 is active, the Siblings爻 is quiet, and the Wealth爻 is still but strong, then it is like a miraculous medicine, and the patient will also offer generous compensation. If the Response Line爻 falls into an empty position, it means the patient is unwilling to seek treatment. If the World Line爻 is in a weak position, it suggests the doctor is unable to treat the patient's illness. If the World Line爻 overcomes the Response Line爻, or if the Inner Trigram overcomes the Outer Trigram, the patient's illness can be cured. If the Response Line爻 generates the World Line爻, or if the Outer Trigram generates the Inner Trigram, or if the hexagram meets the Six Harmony, it indicates the patient has sincere intentions and there is mutual understanding between the doctor and the patient. If the Wealth爻 is prosperous and strong, and the Children爻 is the main line, while the Official Ghost爻 is quiet and the Siblings爻 is still, the medicine will be effective and the reward will be doubled. If the Response Line爻 is in an empty position, the patient definitely has no intention of seeking treatment. If the World Line爻 is in an empty position, the doctor may feel timid and lazy, and the illness may not be cured.

兄動倘遭同輩阻，財空休望謝金來，六沖豈得終其事，官化官憂病復乖，應克世身兄雀動，反遭非訟莫開懷。兄弟發動或克世爻，必被同袍霸佔。木若逢空，藥金莫望。六沖之卦，醫不始終。鬼化鬼爻、或卦有二官皆動，病復變病，豈能治之。應如克世、兄動財空又加雀噪，非惟求謝，反惹閒非。

The "Siblings" line is activated, indicating possible obstruction from competitors; if "Wealth" falls into an empty position, do not expect to receive any payment. When the hexagram encounters "Six Clashes," the matter cannot be carried through to completion. If "Official Ghost" transforms into another "Official Ghost" or if two "Official Ghost" lines are activated, it suggests the illness will return after seeming to be cured, making treatment ineffective. If the "Response Line" overcomes the "World Line" and "Body Line," and "Siblings" and "Vermilion Bird" are activated, it will bring about disputes and legal troubles, so do not be too optimistic. If "Siblings" are activated or overcome the "World Line," the patient will surely be taken by other physicians. If "Wealth" falls into an empty position, there is no hope of receiving payment for medicine or gifts. In a hexagram of "Six Clashes," the treatment will not be completed. If "Official Ghost" transforms into another "Official Ghost" or if two "Official Ghost" lines are activated, the illness will return after seeming to be cured, making it hard to treat. If the "Response Line" overcomes the "World Line," and "Siblings" are activated while "Wealth" is in an empty position, along with the noisy "Vermilion Bird," not only will payment not be received, but unnecessary disputes will arise.

（以官鬼動爻為主，五行六獸為憑。）凡論神司，須憑官鬼，不值旬空或旺或衰皆作祟，但臨卦上若動若靜，概為神仙推。鬼值五行，次察官臨六獸，再查病源緩急，便知何祟為殃。若卜神司，當推官鬼，鬼若空亡及不上卦，決無鬼祟，不可妄言。鬼若不空，不拘衰旺動靜，皆作神司。若發動或持世；神力狷狂，犯宜急禱。又看鬼臨何爻何獸，方言何鬼何神，六獸五行開列於後。

This chapter searches for and determines the supernatural spirits causing trouble, taking the "Official Ghost" line as the main focus, and using the Five Phases and the Six Spirits (Six Beasts) as references. When discussing the spirits governing destiny, one must rely on the "Official Ghost" line: as long as it does not fall into "Ten Empty" (旬空), regardless of its strength or decline, it is considered to be causing trouble; as long as it appears in the hexagram, regardless of whether it is moving or still, it should be treated as a spirit. First, check which of the Five Phases the "Official Ghost" belongs to, then examine which of the Six Spirits it is associated with, and finally assess the urgency of the illness, thus determining what kind of ghost is causing harm. When divining about supernatural interference, one should focus on the "Official Ghost": if the "Official Ghost" falls into "Ten Empty" or does not appear in the hexagram, there is certainly no supernatural interference, and one must not make false claims. If the "Official Ghost" does not fall into "Ten Empty," regardless of its strength, decline, movement, or stillness, it should be regarded as a spirit. If it moves or is associated with the "World Line" (世爻), its power becomes especially strong, and one should urgently pray to avoid its influence. Additionally, one must observe which line and which of the Six Beasts the "Official Ghost" is associated with, in order to determine what kind of ghost or spirit it is. The matching of the Six Spirits with the Five Phases is listed below.

金為刀下之魂，喘敕橫亡之鬼，緩則關公總管，急則喪部傷司，青龍為漢壽亭侯。朱雀乃金都元帥。陳蛇雲七煞，白虎曰喪殃。玄武則曹堂西府。退送，則病體安康。金鬼，土刀槍傷死鬼、喘敕鬼、橫亡鬼，症之緩者，宜禱關爺並總管。病之急者，必酬喪殺並傷神。帶青龍，則云長公之有礙。臨朱雀，相金元七之為災。帶勾陳騰蛇，為七煞土。帶白虎，為喪煞及傷司。帶玄武，為水傷水道之類。

The metal nature of 'Official Ghost' signifies the spirits of those who died by knife or spear wounds, those who died from severe breathing difficulties, and those who died violently. For a slow-developing illness, one should pray to Guan Yu and the Chief Officer God; for a sudden and severe illness, one must offer sacrifices to the Funeral Ghost and the Injury God. If accompanied by 'Azure Dragon', it indicates Guan Yu is causing trouble; if accompanied by 'Vermilion Bird', it signifies the disaster of the Golden Capital General. If accompanied by 'Gou Chen' and 'Teng She', it belongs to the Seven Evil Stars; if accompanied by 'White Tiger', it indicates the Funeral Ghost and the Injury God; if accompanied by 'Black Tortoise', it refers to the spirits of drowning or water-related injuries. By sending away these spirits, the body will recover health. The 'Official Ghost' of metal nature signifies the spirits of those who died from wounds by weapons, those who died from breathing difficulties, and those who died violently. For a slow-developing illness, one should pray to Guan Di and the Chief Officer God; for a sudden and severe illness, one must offer sacrifices to the Funeral Ghost and the Injury God. If accompanied by 'Azure Dragon', it indicates Guan Yun Chang is causing trouble; if accompanied by 'Vermilion Bird', it signifies the disaster of the Golden Capital General; if accompanied by 'Gou Chen' and 'Teng She', it belongs to the Seven Evil Stars; if accompanied by 'White Tiger', it indicates the Funeral Ghost and the Injury God; if accompanied by 'Black Tortoise', it refers to the spirits of drowning or water-related injuries.

木乃杖責之魂，瘋疾懸樑之鬼，緩則山神五聖，急則東兵家堂。白虎同宮，門外謝傷追鑼鼓。青龍共位，堂前酬原品笙蕭。勾陳則九良星煞。騰蛇則樹聖山神。雀武為草野三郎，祭虞必災非統汝。木鬼主刑責加析鬼、瘋疾鬼、縊死鬼、症之緩者必犯山神土地及五聖尊神。症之急者，必幹東嶽並家堂眾神。帶白虎，速酬大小傷司。帶青龍，宜賽枷鎖之原、及禱喜慶之神。帶勾陳有犯九良星。土帶騰蛇，若非山神，必是樹上之神，又為作犯土。帶朱雀或帶玄武，皆為草野三郎。

The wood nature "Official Ghost" signifies the spirits of those who died from being beaten with sticks, mad spirits, and those who committed suicide by hanging. If the illness is slow, it is due to offending the mountain god, the land deity, and the five sacred deities; if the illness is urgent, it is due to the involvement of the Eastern Peak Great Emperor and the household ancestral spirits. If accompanied by "White Tiger," one should beat drums and gongs outside the door to appease the offended spirits; if accompanied by "Azure Dragon," one should play the sheng and xiao in the hall to fulfill vows and pray to the joyful deities. If accompanied by "Gou Chen," it is the offense to the Nine Virtuous Stars; if accompanied by "Teng She," it is either the mountain god or a tree spirit, or possibly an offense from breaking ground. If accompanied by "Zhu Que" or "Xuan Wu," they are all the wild spirits known as the three rascals. After performing worship and appeasement, the calamity will no longer persist. The "Official Ghost" of wood nature represents the spirits of those who died from being beaten with sticks, mad spirits, and those who hanged themselves. If the condition is slow, it must be due to offending the mountain god, the land deity, and the five sacred deities; if the condition is urgent, it must be due to the involvement of the Eastern Peak Great Emperor and the household ancestral spirits. If accompanied by "White Tiger," one should quickly appease the spirits of all injuries; if accompanied by "Azure Dragon," it is appropriate to fulfill vows of releasing shackles and pray to the deities of joy; if accompanied by "Gou Chen," it is an offense to the Nine Virtuous Stars; if accompanied by "Teng She," if it is not the mountain god, it must be a tree spirit, or possibly an offense from breaking ground; if accompanied by "Zhu Que" or "Xuan Wu," they are all the wild spirits known as the three rascals.

水曰投河奔井之魂、服卣腰疼之鬼，緩則水仙施相，急則河太金龍。陽龍斷雲臺法主、亦犯蕭公。陰龍推南海慈尊、又沖杜氏。玄武為佑聖真君。朱雀恐江河許原。遇陳蛇斷為坑廁。逢白虎論作水傷。水鬼主溺死鬼、腰疼鬼、服卣死鬼。症之緩者，則為火仙五聖及鎮海施相公。症之急者，犯水中河太、或曹三並金龍四大王。陽鬼值青龍，乃三官大帝及五聖之神。陰鬼值青龍，為觀世音及杜氏夫人。鬼帶玄武，為北極真君。帶朱雀，水池上許願心。帶勾陳或騰蛇，便曰水口作犯上。如水鬼化兄、或水兄化鬼又帶陳蛇者，便是坑廁土神。鬼臨白虎，須求水部傷司。

Water-related "Official Ghost" indicates the spirits of those who died by drowning, jumping into wells, or poisoning, as well as those who died from kidney pain. For slow-developing illnesses, it refers to the Water Deity and Zhun Xianggong; for acute illnesses, it refers to the River God and Jinlong Dawang. If a Yang爻 carries "Azure Dragon," it is interpreted as YunTai FaZhu, or possibly offending Xiao Gong. If a Yin爻 carries "Azure Dragon," it is interpreted as Nanshaiguan Yin, or possibly offending Du Shi FuRen. Carrying "Black Tortoise" indicates Yousheng Zhenjun; carrying "Vermilion Bird" suggests making vows by a river. If "Gou Chen" or "Tengshe" are present, it refers to the god of latrines. Water-related "Official Ghost" indicates the spirits of those who died by drowning, from kidney pain, or by poisoning. For slow-developing illnesses, it refers to the Five Water Deities and Zhun Xianggong; for acute illnesses, it refers to offending the River God or Cao San and Jinlong Dawang. If a Yang爻's "Official Ghost" carries "Azure Dragon," it refers to the Three Officials and Five Saints; if a Yin爻's "Official Ghost" carries "Azure Dragon," it refers to Guanshiyin and Du Shi FuRen. If "Official Ghost" carries "Black Tortoise," it refers to Beijingshen; if it carries "Vermilion Bird," it suggests making vows by a pond. If it carries "Gou Chen" or "Tengshe," it indicates offending at the water mouth. If water-related "Official Ghost" transforms into "Siblings," or water-related "Siblings" transforms into "Official Ghost," and carries "Gou Chen" or "Tengshe," it refers to the god of latrines. If "Official Ghost" is accompanied by "White Tiger," one should pray to the Water Department Injury Office.

火是毒瘡癆之魂，帶血焚燒之鬼，緩則東廚香願，急則陸相華山。青龍犯五福之星，陳蛇動三煞之土，白虎玄壇加橫鬼。玄武南堂共水神。朱雀華光司命並酬口原方寧。火鬼主瘡毒鬼、癆怯鬼、帶血鬼、燒死鬼、心疼鬼、症之緩者，宜謝灶神並香願。症之急者，亦有輕重之分：輕病宜酬陸引，陸相即是南堂；重病宜拜華山，華山即五福大神。帶青龍亦為五福。帶勾陳或騰蛇皆為三煞土。帶白虎為趙玄壇及痴癲鬼。帶玄武為南堂及水神。帶朱雀為華光，華光乃五顯靈官，又為司命，即是灶神。

The nature of fire is associated with "Official Ghost" (官鬼), which represents the spirits of those who died from toxic sores, tuberculosis, and other wasting diseases, as well as ghosts with blood, those burned to death, and those who died from heart pain. If the condition is slow, it is due to the will of the Kitchen God and the incense offering; if the condition is urgent, it is due to the deity Lu Xianggong and the Great God of Huashan. If accompanied by "Azure Dragon" (青龙), it indicates a conflict with the Five Blessings Stars. If accompanied by "Gou Chen" (勾陈) or "Tengshe" (腾蛇), it indicates disturbance of the Three Harmful Earths. If accompanied by "White Tiger" (白虎), it indicates Zhao Xuantan and ghosts of sudden death. If accompanied by "Xuanwu" (玄武), it indicates the South Hall God and water deities. If accompanied by "Zhuque" (朱雀), it indicates Huaguang and the Director of Destiny, who is also known as the Kitchen God. The "Official Ghost" associated with fire represents the ghosts of sores, tuberculosis, blood, burned deaths, and heart pain. If the condition is slow, it is appropriate to offer thanks to the Kitchen God and return the incense offering. If the condition is urgent, it should be divided into light and severe cases: for light illness, offer thanks to Lu Xianggong, who is the South Hall God; for severe illness, one should worship Huashan, who is the Great God of Five Blessings. Being accompanied by "Azure Dragon" is also associated with the Five Blessings; being accompanied by "Gou Chen" or "Tengshe" is associated with the Three Harmful Earths; being accompanied by "White Tiger" is associated with Zhao Xuantan and ghosts of sudden death; being accompanied by "Xuanwu" is associated with the South Hall God and water deities; being accompanied by "Zhuque" is associated with Huaguang, who is also known as the Five Manifest Deities, or the Director of Destiny, who is also the Kitchen God.

土言瘟疫之魂、膨脹虛黃之鬼，緩則廟神土府，急則賢聖城隍。青龍為素土，勾陳曰土皇，白虎金神忌，玄武坑廁妨，騰蛇當作犯兼求本境之神，朱雀合天曹並謝飛遊之土。土鬼主瘟疫鬼、膨脹鬼、黃病鬼，症之緩者，為廟內之神、大為土神。症之急者，為五方賢聖、又為城隍。帶青龍為正上宜素誥。帶勾陳為土皇，卻宜中奏。帶白虎為金神，即七煞上帶玄武為水口作犯上，若鬼化兄、或兄化鬼，便為坑廁。土帶騰蛇為作犯，土又為騰蛇上亦為當方上殺神祠。帶朱雀為飛土。若在乾兌二卦，便作天曹，縱不在乾兌卦中，如帶天咒或地咒或負結煞亦是天曹土，天咒煞云：正二鼠來三四酉，五六馬頭七猴走八雞九犬，十逢豬子兔丑鼠，為天咒。地咒煞正月從卯上順行十二位，負結煞云：正二豬虧三四牛，五六其星向兔遊，七八蛇宮九十未，十一十二酉中求。

The earth nature "Official Ghost" signifies the ghosts of plague, those who die from distension of the abdomen, and those with jaundice. For slow-developing illnesses, they are the temple gods and the Earth Office; for sudden and severe illnesses, they are the five directions' virtuous sages and the city guardian deity. If accompanied by "Azure Dragon," it indicates pure and clean earth; if accompanied by "Gou Chen," it refers to the Earth Emperor. If accompanied by "White Tiger," one should avoid the Metal God; if accompanied by "Black Tortoise," one should be cautious of pits and latrines. If accompanied by "Teng She," it indicates breaking ground and committing offenses, and one should pray to the local deity. If accompanied by "Zhu Que," it is suitable for the heavenly court, and one should offer thanks to the flying and wandering earth spirits. The earth nature "Official Ghost" signifies the ghosts of plague, distension, and jaundice. For slow-developing symptoms, they are the gods in the temple, generally belonging to the earth gods; for sudden and severe symptoms, they are the five directions' virtuous sages and the city guardian deity. If accompanied by "Azure Dragon," it is the proper earth, suitable for using simple vegetarian offerings and official documents. If accompanied by "Gou Chen," it refers to the Earth Emperor, suitable for submitting petitions. If accompanied by "White Tiger," it refers to the Metal God, which is the seven calamitous earths. If accompanied by "Black Tortoise," it refers to the movement of water mouths and breaking ground, committing offenses. If "Official Ghost" transforms into "Siblings" or "Siblings" transforms into "Official Ghost," it refers to the gods of pits and latrines. If the earth is accompanied by "Teng She," it indicates breaking ground and committing offenses, and also refers to the killing deity temple of the local area. If accompanied by "Zhu Que," it refers to flying earth. If it also falls in the hexagrams "Qian" and "Dui," it is considered heavenly court earth. Even if it does not fall in the hexagrams "Qian" and "Dui," as long as it carries "Heavenly Curse," "Earthly Curse," or "Fu Jie Sha," it is considered heavenly court earth. The "Heavenly Curse Sha" mnemonic states: in January and February, it is in Zi; in March and April, it is in You; in May and June, it is in Wu; in July, it is in Shen; in August, it is in You; in September, it is in Xu; in October, it is in Hai; in November, it is in Mao; in December, it is in Chou. The "Earthly Curse Sha" starts from Mao in January and proceeds through the twelve positions in order. The "Fu Jie Sha" mnemonic states: in January and February, it is in Hai; in March and April, it is in Chou; in May and June, it is in Mao; in July and August, it is in Si; in September and October, it is in Wei; in November and December, it is in You.

看鬼臨何卦何爻而發動，知那處犯神犯煞以干連。官居坎位北方侵，或興水口。鬼到離宮南向礙，或動灶前。艮主山林或遭東北。坤成墳墓或值西南。幹為西北，兌為西、或犯天曹修寺觀。巽作東南。震作東，或伐樹林並起造。六鬼必造牆作墓。五官必砌路修街。四象斷門欄、或興工於簷下，三爻推房內、或動犯於橋樑。二乃修廚作灶。初為穿井開溝。在世則本宅興修，在應則對門墾掘。臨門爻，窗開不便。化兄弟，坑造不通。

By observing which trigram and line the "Official Ghost" is on, one can determine where it is conflicting with divine omens and causing trouble. If the "Official Ghost" is in the trigram Kan, it indicates disturbance from the north or construction at the water outlet; if it is in the trigram Li, it suggests obstruction from the south or earthwork at the kitchen area; if it is in the trigram Gen, it indicates disturbance in the northeast; if it is in the trigram Kun, it suggests disturbance in the southwest; if it is in the trigram Qian, it indicates disturbance in the northwest; if it is in the trigram Dui, it indicates disturbance in the due west, or conflict with heavenly officials or construction of temples and monasteries; if it is in the trigram Xun, it indicates disturbance in the southeast; if it is in the trigram Zhen, it indicates disturbance in the due east, or cutting down trees and starting construction. If the "Official Ghost" is on the sixth line, it indicates building walls or repairing tombs; if it is on the fifth line, it indicates paving roads and repairing streets; if it is on the fourth line, it indicates doors and gateways or construction under the eaves; if it is on the third line, it indicates inside the house or disturbance at bridges; if it is on the second line, it indicates repairing kitchens and building stoves; if it is on the first line, it indicates digging wells and making ditches. If the "Official Ghost" is on the "World Line," it indicates construction on one's own house; if it is on the "Response Line," it indicates excavation on the neighbor's property. If it is near the door line, it indicates an unsuitable window opening; if it is transformed into "Siblings," it indicates an improperly constructed toilet.

以上所言，皆論上鬼逐一開明，不必再注。亥作天門及張壬之擾害。帶青龍之象，宜叩三元。子為北斗兼河伯以為殃。加玄武之爻當酬聖帝。丑言牛觸之魂，寅是虎傷之鬼，卯禳東嶽，辰謝龍王，巳推火德尊星、蛇傷之鬼，午斷金槍教主、馬踏之魂，未曰伽藍，申雲元帥，酉命雌雄二煞，戌逢惡犬傷人亥鬼為張壬，即祠山大帝。外鬼帶青龍，為三官大帝；內鬼帶青龍，為水仙五聖。子鬼為北斗、又為河伯水官，在外帶玄武，為驛帝，在內帶玄武，為水傷。丑鬼為土神，又為土傷之鬼。寅鬼為東嶽、又為虎傷之鬼。卯鬼亦為東嶽，辰鬼土神、又為龍王。巳鬼為火德星君並蠶室、又為蛇傷之鬼。午鬼為金槍教主，即五顯靈官、並馬傷之鬼。未鬼為土神，又為伽藍土地，申鬼為元帥將軍之職並傷司，又有寺觀中所犯之神。酉鬼為佛象並喪煞、又為少女。戌鬼為土神，又為犬傷之鬼。

The above explanations deal with each type of official ghost in turn, and no further commentary is needed. Now, we will discuss them according to the earthly branches: The亥爻 is the heavenly gate, and it also involves the disturbance of the壬 (Cishan Great Emperor). If it carries the image of the Azure Dragon, it is advisable to worship the Three Officials Great Emperor. The子爻 is associated with the北斗 and the river god, and if it carries the Black Tortoise, it should offer thanks to the True Wu Holy Emperor. The丑爻 is associated with the soul of someone killed by a cow. The寅爻 is associated with the ghost of someone killed by a tiger. The卯爻 requires the exorcism of the Eastern Peak. The辰爻 requires offering thanks to the Dragon King. The巳爻 is associated with the Fire Virtue Star Lord and the ghost of someone bitten by a snake. The午爻 is associated with the Golden Gun Teachings Master and the soul of someone killed by a horse. The未爻 is associated with the Bodhi Land. The申爻 is associated with the position of general and the office of injury, as well as the deities offended in temples and monasteries. The酉爻 is associated with Buddha images and the funeral evil, and also with young women. The戌爻 is associated with the earth god and the ghost of someone injured by a dog. The official ghost of the亥爻 is Zhang Ren, who is also the Cishan Great Emperor. If the outer trigram carries the Azure Dragon, it refers to the Three Officials Great Emperor; if the inner trigram carries the Azure Dragon, it refers to the Five Water Immortal Saints. The official ghost of the子爻 is the北斗 and also the river god. If the outer trigram carries the Black Tortoise, it refers to the驿帝; if the inner trigram carries the Black Tortoise, it refers to those who died in water. The official ghost of the丑爻 is the earth god and also the ghost of earth injury. The official ghost of the寅爻 is the Eastern Peak and also the ghost of tiger injury. The official ghost of the卯爻 is also the Eastern Peak. The official ghost of the辰爻 is the earth god and also the Dragon King. The official ghost of the巳爻 is the Fire Virtue Star Lord and the god of the蚕室, as well as the ghost of snake injury. The official ghost of the午爻 is the Golden Gun Teachings Master, also known as the Five Manifesting Holy Officials, and the ghost of horse injury. The official ghost of the未爻 is the earth god and also the Bodhi Land. The official ghost of the申爻 is the position of general and the office of injury, as well as the deities offended in temples and monasteries. The official ghost of the酉爻 is Buddha images and funeral evil, and also young women. The official ghost of the戌爻 is the earth god and also the ghost of dog injury.

六乃上倉至聖、墳墓之神。五為中界至尊、路途之鬼。四推簷外傷朝門前魍魎。三斷鬼在六爻，為上蒼素原、並墳墓土神、或遠方之鬼。鬼在五爻為中界至尊、即東嶽也，又為欄路五聖、並五路大神、或倒路之鬼。鬼在四爻為大小傷神、並在右儀門將軍、又為門前之鬼。鬼在三爻，為家堂並郡王，即府城隍，又為床婆弟兄鬼，及房內鬼、橋上鬼。鬼在二爻為縣城隍並灶神，又為夫妻等鬼、廚下鬼。鬼在初爻，為土地並井泉童子，並井前之鬼，如無井即土鬼。

When considering the lines in order, the sixth line represents the highest heaven and the spirits of graves; the fifth line represents the supreme authority in the middle realm and the ghosts of the road; the fourth line represents the spirits causing distress outside the eaves and the ghosts in front of the gate; the third line has a different interpretation. "Official Ghost" in the sixth line refers to the heavenly will, the spirits of graves, or distant ghosts; in the fifth line, it refers to the supreme authority in the middle realm, that is, the Eastern Mountain Emperor, as well as the five saints and five great gods blocking the way, or ghosts who died by the roadside; in the fourth line, it refers to spirits causing distress and the generals at the side doors, as well as the ghosts in front of the gate; in the third line, it refers to the family shrine and the city guardian deity (i.e., the city's earth god), as well as the ghosts of the wife and siblings, and the ghosts inside the room and on the bridge; in the second line, it refers to the county guardian deity and the kitchen god, as well as the ghosts of the spouse and others in the kitchen; in the first line, it refers to the land god and the well child, as well as the ghosts in front of the well, and if there is no well at home, it is considered the earth ghost. This order of assigning deities to the lines goes from top to bottom, from far to near: the top line is the farthest and most exalted, belonging to heaven and graves; the bottom line is the nearest and most humble, belonging to the well and earth. According to this, the hierarchy of deities and the distance of misfortunes become clear at a glance.

官臨世上，注開六象之神。鬼值空中，莫斷片殃之祟。鬼值初爻持世，家堂作禍，鬼值二世，上氣為實、並社壇作祟。鬼值三世，犯橋道中之鬼，若非橋道，即是園中花木之精。鬼值四世，犯五道亦有師王佛實之災。五世無鬼不言。鬼值六世，山神為害，及星宿降災。六爻內鬼雖持世，空則不言。

When "Official Ghost" is on "World Line," one should refer to the six lines of the hexagram to identify which deity is involved. If "Official Ghost" falls on "Empty Wasteland," there should be no mention of any ghostly disturbances. If "Official Ghost" is on the first line and coincides with "World Line," it indicates trouble from the family shrine. If on the second line, it suggests solidification of earth spirits and disturbances at the shrine. If on the third line, it implies conflict with ghosts on bridges or roads, or if not on bridges or roads, then it may be spirits in the garden's flowers and trees. If on the fourth line, it indicates conflict with the five paths, and possibly disasters related to temples, monks, or Buddhist affairs. If there is no "Official Ghost" on the fifth line, there is no need to mention it. If "Official Ghost" is on the sixth line, it suggests harm from mountain spirits and disasters from star mansions. Even if "Official Ghost" is on "World Line" among the six lines, if it falls on "Empty Wasteland," it should not be considered.

青龍財子化官爻，福神相照。兌雀文書之鬼象，前願相催。青龍若臨財武臨福化出官爻，必是福神見咎。福神者，大則五福及茶延，小則五聖及五路。凡判鬼神，須審病源輕重，重則大神，輕則小祟。復看朱雀臨父母變出鬼爻，必是先年許下之願。若居兌卦，又犯天曹。

The Azure Dragon is over the Wealth and Children, and transforms into the Official Ghost, indicating the blessing deity is overseeing; the Vermilion Bird in the Dui trigram is over the Parents (documents) and transforms into the Official Ghost, meaning a promise made in the past is now being demanded. If the Azure Dragon is over the Wealth and the Black Tortoise is over the Children, and both transform into the Official Ghost, it certainly indicates the blessing deity has brought blame. The so-called blessing deity includes the Five Blessing Deities and the Tea Banquet Deities, and smaller ones are the Five Saints and the Five Path Deities. When judging ghosts and deities, one must first examine the severity of the illness: a serious illness is caused by a great deity, while a mild illness is caused by a minor spirit. If the Vermilion Bird is over the Parents and transforms into the Official Ghost, it means a promise made in the past has not been fulfilled; if it falls in the Dui trigram, it also indicates a violation of the heavenly court.

父母內興，方斷祠堂之宗相；椿萱外動，可言外族之高親。財動內宮，必妻魂而妾魄；妻搖外卦，非奴僕即情人。兄興為手足之親、相知之輩；福動乃兒孫之鬼，僧道之靈。父在內卦及親宮動者，便曰本宗之尊長。父居外卦及他宮動者，乃言外姓之尊親。財臨內卦或親宮動者，必先亡之妻妾。財值他宮及外卦動者，若非奴僕，必恩愛之情人。兄弟動者，或昆弟或姨妹或朋友之魂。子孫動者，為兒女為侄為婿，又為僧道之魂。

The "Parents" line rising within the inner trigram indicates the ancestral spirits of the same clan; if the "Parents" line moves in the outer trigram, it refers to respected relatives from another clan. The "Wealth" line moving within the inner trigram signifies the spirits of a deceased wife or concubine; if the "Wealth" line moves in the outer trigram, it is either a servant or a former lover. The "Siblings" line rising indicates the spirits of brothers and sisters or close friends. The "Children" (Fortune Virtue) line moving refers to the spirits of children, nephews, sons-in-law, or monks and Taoist priests. If the "Parents" line rises within the inner trigram or its own trigram, it refers to respected elders of the same clan; if it rises in the outer trigram or another trigram, it refers to respected relatives from another clan. If the "Wealth" line is present within the inner trigram or its own trigram, it signifies the spirits of a deceased wife or concubine; if it moves in another trigram or the outer trigram, it is either a servant or a former lover. The "Siblings" line moving indicates the spirits of brothers, cousins, or close friends. The "Children" line moving refers to the spirits of children, nephews, sons-in-law, or monks and Taoist priests.

卦有動爻，病有鬼魅。且如三爻動，則三魂，四象興而四鬼。若定陰陽，重單是男交折女。如分方向，卯動東方酉動西。凡推兒官，專看動爻，一爻動則一魂。兩爻動，則兩鬼。欲分男女，須看陰陽。重則為男交則為女。要知鬼食葷素，惟有子孫及青龍爻動者，皆宜素祭，其餘爻動，概合葷素。要知鬼在何方，卻看動臨何象。且如子爻動，正北方之鬼，丑爻動，東北方之鬼，其餘仿此。

When there is a moving line in the hexagram, there are ghosts in the illness. For example, if three lines move, there are three spirits; if four lines move, there are four ghosts. To determine the gender of the ghosts, look at the yin and yang of the lines: "Heavy" lines and "Single" lines belong to yang and are male, while "Crossed" lines and "Split" lines belong to yin and are female. To determine the direction, if the卯 line moves, it is the East; if the酉 line moves, it is the West. To determine how many ghosts there are, look only at the moving lines: one moving line means one ghost, two moving lines mean two ghosts. To determine the gender, again look at the yin and yang: "Heavy" lines are male, "Crossed" lines are female. To determine whether the ghost is offered meat or vegetarian food, only when the "Children" line or the "Azure Dragon" line moves, vegetarian food is appropriate; for all other lines, both meat and vegetarian food are acceptable. To determine the direction of the ghost, look at the branch of the moving line. For example, if the子 line moves, it is a ghost from the North; if the丑 line moves, it is a ghost from the Northeast; and so on.

卦靜當尋外象，無官另看伏神。鬼上飛爻，其方又定。卦無動爻，只取外卦。且如外屬乾宮，則病從西北。外臨坤卦，則禍起西南。六爻內有鬼者，如此看之。內外皆無官鬼，又不取外卦為憑，另尋鬼伏何爻之下，鬼上飛神定其所向。假令卜得頤卦安靜，鬼伏三爻之下，便取飛神庚辰上，辰者，東南之向，斷必無差。又如訟卦安靜，鬼亦伏在三爻午火之下，便曰南方，伏鬼再空，莫言禍祟。

If the hexagram is quiet, one should look for the official ghost in the outer trigram. If there is no official ghost in the hexagram, then one should look for the hidden god. The flying god that is over the official ghost determines the direction. If there is no moving line in the hexagram, only the outer trigram is considered. For example, if the outer trigram belongs to the Qian trigram, the illness comes from the northwest. If the outer trigram is the Kun trigram, the disaster arises from the southwest. This is the method when the official ghost is present within the six lines of the hexagram. If neither the inner nor the outer trigram contains the official ghost, then one should not rely on the outer trigram, but instead search for where the official ghost is hidden beneath a particular line. The direction is determined by the flying god that is over it. For example, if the Yi hexagram has all six lines quiet and the official ghost is hidden beneath the third line, one should take the flying god Gengchen into account. Since Chen belongs to the southeast direction, the conclusion is certain. Another example is the Song hexagram, which is quiet, and the official ghost is hidden beneath the third line, which is the Wu fire line. In this case, the direction is said to be the south. If the hidden official ghost falls into the empty void, there is no need to mention any calamity.

細查何象臨官，便議何神作祟，請禱則福無不至，祈禳則禍無不消，今作此篇切為卻災而度命，恐人妄斷，恆憂好殺而費財，萬不可輕言，一一還須細論，將六獸端配五行決諸神，終無一誤詳其的確，方判無私。

Carefully determine which type of line is associated with "Official Ghost," and based on that decide which spirit is causing trouble. Sincerely pray, and blessings will surely come; devoutly perform rituals to ward off evils, and misfortunes will surely be dispelled. Now I write this passage earnestly to eliminate disasters and prolong life; I fear that some may rashly make judgments, and often worry that people may unnecessarily slaughter animals and waste money. Therefore, one must never speak lightly, and each point must be carefully considered. Properly match the "Six Spirits" with the Five Phases, and thus determine the various spirits, ensuring none is mistaken. Only after thoroughly examining the matter can the judgment be considered fair and impartial.