One of the methods for determining the presence of a ghost in the eight palaces.

鬼發乾宮廟內神，原因西北方來，誤犯寺觀或廟內神司，舊許上蒼素原或天燈、香願、經卷、斗齊之類，已逝椿庭並老故之魂，頭風之鬼。坎宮鬼動北方來，水部神司定作災，溺死耳聾同擾害，中男為耗豈能諧。坎宮鬼動，禍在北方，水路神司並家內中男作耗，亦有耳聾之鬼、瀹死之魂。坎在外三爻又為北斗，又加玄武亦作玄天上帝。

The trigram Qian in the "Official Ghost" position indicates a deity in a temple; the calamity comes from the northwest, mostly due to unintentionally offending a temple or shrine deity, or perhaps failing to fulfill a vow made to heaven, such as a simple wish, a lantern offering, incense offering, reciting scriptures, or a ritual for star worship and Taoist ceremonies. It also signifies the soul of a deceased father or an elderly person who has died, as well as the ghost of a headache. When the trigram Kan has the "Official Ghost" position, the calamity comes from the north, indicating that the deity of the water department is causing trouble; the ghosts of those drowned and the ghosts of the deaf will disturb, and the second son in the family will suffer, how can there be harmony? When the trigram Kan has the "Official Ghost" position, the calamity is in the north, indicating that the deity of the water route and the second son in the family are causing trouble, along with the ghosts of the deaf and the souls of those drowned. If the trigram Kan appears in the upper three lines of the outer trigram, it also refers to the Big Dipper; adding "Black Tortoise" can also be interpreted as the deity of the Celestial Emperor.

艮卦官興東北方，山神五聖少男當，地氏土府方隅犯，手指皆為瘡爛鼻亡。艮宮鬼動，東北方來，冒犯土神、五聖並山神、土地為殃，亦有家內少男及臂瘡手折指爛鼻等鬼。震鬼東方犯九天，三茅東嶽樹神幹，杖傷之魂舟中鬼，折足之魂其長男。震宮鬼動，禍在東方，宜叩九天。九天者，雷祀大帝，即王樞經也。又犯三茅真君及東嶽尊神、及樹頭神聖，亦有長男為祟、或天嗔、或責斃兼折足、駕舟等鬼。

The "Official Ghost" in the "Gen" hexagram arises in the Northeast direction, indicating mountain spirits, the Five Sages, and the young son (younger son) in the family being affected; it may also involve offending the earth deities, the Earth Office, and a particular direction, leading to ailments such as finger sores, ulcers, and nasal diseases, possibly resulting in death. The "Official Ghost" in the "Gen" palace is activated from the Northeast, bringing calamity from that direction, due to offending the earth god, the Five Sages, mountain spirits, and land deities, which causes misfortune. It may also affect the younger son in the family, or result in sores on the arms, broken hands, finger ulcers, and nasal diseases caused by ghosts. The "Official Ghost" in the "Zhen" palace is activated in the East, offending the Nine Heavens, involving the Three Mao True Kings, the Eastern Peak Great Emperor, and tree spirits; it may also involve the souls of those who died from being beaten, ghosts on a boat, and souls who broke their feet, affecting the eldest son. The "Official Ghost" in the "Zhen" palace is activated in the East, bringing calamity from the East, and it is advisable to worship the Nine Heavens. The Nine Heavens refer to the Thunder God, also known as the Great Emperor of Thunder worshiped in the "Yu Shu Jing." It also involves offending the Three Mao True Kings, the Eastern Peak Supreme God, and the tree deity; there may also be the eldest son causing trouble, or being punished by heaven, or dying from being beaten, along with ghosts of those who broke their feet and ghosts on a boat.

巽主東南施相尊，園林神道亦生嗔，路衝腿折腰跎鬼，縊死麻瘋長女魂。巽宮鬼動，病患東南，有幹鎮海施相公、花園樹木神道、並長女及縊死、瘋疾腿折腰跎等鬼。離家鬼發，起南方火部諸神司命王、目疾焚燒亡二鬼、速酬中女及焚香。離宮鬼動，神撤南方有犯，南斗六司、火德星君、五顯靈官、香頭灶神之類，更有中女並眼盲火燒之類。

The Wind trigram governs the southeast direction, and the deity worshipped there is Master Shi Xianggong. The spirit path in the garden may also become angry. It also presides over ghosts causing leg fractures and hunchbacks, as well as the soul of a long daughter who died from hanging or leprosy. When the 'Official Ghost' in the Wind trigram is activated, the illness is in the southeast direction, involving Master Shi Xianggong, the spirit path in the garden, the long daughter, and ghosts related to hanging, madness, leg fractures, and hunchbacks. When the 'Official Ghost' in the Fire trigram is activated, the misfortune arises from the south, involving deities of fire and the King of Destiny. It also involves ghosts causing eye diseases and deaths by fire, and one should quickly offer thanks and perform incense offerings for the second daughter. When the 'Official Ghost' in the Fire trigram is activated, it is due to a conflict in the southern direction, involving the Six Stars of the Southern Dipper, the Deity of Fire, the Five Manifest Spirits, the Kitchen God, and also the second daughter in the family, along with ghosts related to blindness and fire injuries.

坤鬼西南犯土皇、或因墳墓有相妨。臉黃腹脹身亡鬼老嫗他魂及母娘。坤宮鬼動，西南犯土不寧、或墳墓上並已故萱堂及老陰人、兼虛黃鼓脹之鬼。兌卦西方鬼，缺唇祝巫少女共傷，神佛天口許何曾賽，更中仇家咒咀心。兌宮鬼動，禍染正西，會許佛天之類，亦犯傷神並少女、兼缺唇師巫等鬼。加朱雀動，若非自己罰誓心，是他人咒咀天曹。

The "Official Ghost" in the Kun hexagram is located in the southwest and conflicts with the Earth Emperor, possibly due to disturbances from a tomb, causing obstruction. It also signifies ghosts with yellow faces and swollen bellies, as well as the spirits of old women and deceased mothers. When the "Official Ghost" in the Kun hexagram is activated, it indicates disturbance from digging in the southwest or issues related to a tomb, involving the deceased mother and old women, along with ghosts characterized by yellowing and swelling. The Dui hexagram represents the ghost of the west, associated with people who have cleft lips, witches, and young girls who are injured. It also refers to vows made to gods and Buddhas that have not been fulfilled, and possibly being cursed by enemies. When the "Official Ghost" in the Dui hexagram is activated, it affects the west, involving vows made to heaven and gods, conflicting with the spirits of young girls and witches, along with ghosts of cleft-lipped individuals. If the "Al雀" is involved, it suggests either having made a deadly oath oneself or being cursed by someone towards the heavenly court.

金爻值鬼犯西傷，總管喪神七煞妨，張相金罡刀下鬼，葉神鍾師武安王。鬼值金爻為煞，更有西傷，即五道也。葉神即九卓也。鍾師即鍾將軍。武安王即關公。張相即六五相公並金神七煞、金元七總管及寺內金剛、自刎之鬼，鎖條之願。

The golden line carries the 'Official Ghost,' which is conflicting with the West Wounding God. The Chief Officer, the Funeral Spirit, and the Seven Harmful Stars all cause obstruction. It also involves Zhang Xianggong, the Golden Star, the ghost killed by a blade, as well as Ye Shen, Zhong Shi, and Wu An Wang. The 'Official Ghost' falling on the golden line is aInauspicious Sha, and there is also the so-called 'West Wounding,' which refers to the Five Roads God. Ye Shen is also known as Jiuzhuo, Zhong Shi is Zhong General, and Wu An Wang is Guan Gong. Additionally, there are the Golden God Seven Harmful Stars, the Golden Yuan Seven Chief Officers, and the iron men in the temple, the ghost who committed suicide, and those who made vows to lock chains but have not fulfilled them.

木鬼，茶廷枷鎖當船神、草野及家堂蕭公東嶽、懸樑鬼、樹聖山神共九良。鬼值木爻為茶延、草野家堂、東嶽樹神、山神、舟中神、枷鎖原心九良星煞。蕭公即五聖。懸樑即縊死鬼也。水鬼，觀音興武天龍王，北斗又三元祠山杜氏金龍四河太曹堂並水仙、施相晏公兼宋相落水亡靈坑井泉。鬼值水爻，為觀世音、三官驛帝、北斗龍王、祠山大帝、金龍四大王、水仙五聖、杜氏夫人、河太曹三、施相公、宋相公、晏公坑廁主、井泉童子、徐大將軍、河伯水官並瀹死亡魂。

The 'Official Ghost' on the Wood line represents the gods of tea gatherings, the wish for imprisonment, the gods of ships, the wild man of the fields, the household gods, the general Xiao Gong, the Eastern Mountain God, the ghost of hanging oneself, the tree spirit, the mountain spirit, and the nine evil stars. When 'Official Ghost' falls on the Wood line, it refers to the tea gathering, the wild man of the fields, the household gods, the Eastern Mountain God, the tree spirit, the mountain spirit, the gods of ships, the wish for imprisonment, and the nine evil stars. Xiao Gong is also known as the Five Saints, and hanging oneself refers to the ghost of suicide. The 'Official Ghost' on the Water line represents the master of sound, the True Martial King, the Heavenly Dragon King, the Big Dipper, the Three Officials, the Master of the Temple Mountain, Madame Du, the Four Great Kings of the Golden Dragon, the River God, the Cao Hall, as well as the water deity, Master Shi, Master Yan, Master Song, and the drowned souls and the gods of pits, wells, and springs. When 'Official Ghost' falls on the Water line, it refers to Guanyin, the Three Officials and Temple Emperor, the Big Dipper Dragon King, the Master of the Temple Mountain, the Four Great Kings of the Golden Dragon, the five saints of the water deity, Madame Du, the River God and Cao Hall, Master Shi, Master Song, Master Yan, the master of pits and wells, the child of the well, General Xu, the River Official, and the drowned souls.

火鬼，玄壇五福祠南堂五頭灶、東廚蕭堂香原焚燒鬼，熒惑星君三煞司。鬼值火爻，為趙玄壇、五福大神、五顯靈官、火德星君、銀神三煞、天燈香願，南堂五聖、灶神併火燒鬼。土鬼，城隍社廟神、五方賢聖上皇尊、皮腸大王瘟疫鬼、土地騰蛇太歲君。鬼值土爻，為城隍土殼神祠廟中神道、五方賢聖、土皇土地太歲、騰蛇、皮腸大王並瘟疫鬼。此論五行神所屬，還將六獸入官尋，輕重較量同此看，切莫胡言判鬼神。

The 'Official Ghost' on the fire line represents Zhao Xuantan, the Temple of Five Blessings, the Southern Hall, the Five Stoves, the Eastern Kitchen God, the Xiao Hall, incense vows, and ghosts burned to death, as well as the planet Flaming Mars and the offices of the Three Evils. When 'Official Ghost' falls on the fire line, it refers to Zhao Xuantan, the Great God of Five Blessings, the Five Manifest Spirits, the Star God of Fire, the Silver God of the Three Evils, the Heaven Lamp Incense Vow, the Five Saints of the Southern Hall, the Kitchen God, and ghosts burned by fire. The 'Official Ghost' on the earth line represents the City God, the Temple of the Village God, the Five Directions' Virtuous Saints, the Supreme Earth God, the Great King of Pig Intestine, ghosts of plague, and the land deity, the snake spirit, and the Year God. When 'Official Ghost' falls on the earth line, it refers to the City God, the deities in the land temple, the Five Directions' Virtuous Saints, the Supreme Earth God, the land deity, the Year God, the snake spirit, the Great King of Pig Intestine, and ghosts of plague. The above is based on the Five Phases to determine the归属 of deities, and the 'Six Spirits' should also be matched with 'Official Ghost' for further investigation; the severity of illness should also be assessed in this way, and one must not make arbitrary judgments about ghosts and spirits.

青龍東嶽及家堂，五福茶筵花煞妨，蕭公五路花枷原，三官產婦海龍王。鬼值青龍，為東嶽、家堂、茶筵、花煞、五聖、龍王、三官大帝、五路尊神，並枷鎖願心產亡之鬼。朱雀城隍草野求，華光總管廣靈侯，天曹司命囹圄鬼，舊許金錢未答酬。鬼值朱雀，為城隍、草野總管天曹華光即五顯靈官，廣靈侯即南堂陸太君，司令即灶神，並舊欠願心牢中之鬼。

The "Official Ghost" on the "Azure Dragon" presides over the Eastern Peak Great Emperor and the household deities, with the Five Blessings, tea banquet, and flower calamity all causing disturbances; it also involves Xiao Gong, the Five Roads deities, flower vows and binding vows, as well as the Three Officials Great Emperor, women who died in childbirth, and the Sea Dragon King. When the "Official Ghost" is on the "Azure Dragon," it refers to the Eastern Peak Great Emperor, household deities, tea banquet, flower calamity, the Five Saints, Dragon King, the Three Officials Great Emperor, the Five Roads deities, and those who made vows of binding and have not fulfilled them, as well as the ghosts of those who died in childbirth. The "Official Ghost" on the "Vermilion Bird" requires appeals to the City God and the wild spirits; it also involves Hua Guang, the supervisor, Guangling Marquis, as well as the heavenly court, the Director of Destiny, and the ghosts in prison, mostly those who made unpaid monetary vows in the past. When the "Official Ghost" is on the "Vermilion Bird," it refers to the City God, the wild spirits, the supervisor, the heavenly court, Hua Guang (i.e., the Five Manifest Spirits), Guangling Marquis (i.e., Nan Tang Lu Taijun), the Director of Destiny (i.e., the Kitchen God), and those who have unpaid vows and the ghosts in prison.

勾陳值鬼細推詳，必犯承天后土皇，跌死傷亡隨體現，止蒼賢聖降洪殃。鬼值勾陳，為土皇並五方賢聖，跌死之鬼。騰蛇妖怪卻臨門，作犯方隅皇社神，或斷騰蛇墳墓土，產亡縊死二靈魂。鬼值騰蛇為妖怪，並作犯上。又為騰蛇土當方土地里社之神、及產亡、縊死二鬼。

The "Official Ghost" on "Gou Chen" must be carefully examined, for it certainly involves a conflict with the Heavenly Empress and the Earth Sovereign; ghosts of falling to death and injuries will then appear, and the heavens along with the five directions' sages will bring great calamity. When "Official Ghost" is on "Gou Chen," it refers to the Earth Sovereign and the five directions' sages, as well as the ghosts of falling to death. The "Official Ghost" on "Teng Sha" indicates the appearance of demons, or a violation of the earth in a certain direction that offends the heavenly gods and the earth deities; it can also be interpreted as the soil of Teng Sha, burial grounds, and is connected to the spirits of infant deaths and hanging deaths. When "Official Ghost" is on "Teng Sha," it signifies demons and an act of violating the earth; it also refers to the soil of Teng Sha, the local land deity and village shrine gods, as well as the spirits of infant deaths and hanging deaths.

白虎西臺大小傷，金神五道葉神堂，雌雄二煞玄壇將，刀劍傷身虎咬亡。鬼值白虎，為傷司五道喪煞。趙玄壇金神即七煞也，葉神即九卓也，並刀傷虎傷之鬼。玄武採山同聖帝，伏尸坑廁井神臺，曹堂杜氏加河太，溺水穿齋二鬼來。鬼值玄武，為聖帝曹三河太伏尸坑廁土井泉童子、杜氏夫人。採山即草野三郎、並瀹死竊盜二鬼。然定六神諸聖位，還須八卦五行排，誰爻臨鬼詳端的，莫累人間虛費財。

The "White Tiger" position's "Official Ghost" governs the western tower's minor and major injuries, the golden spirit, the five paths, the leaf spirit hall, as well as the male and female two evils, the general of XuanTan, and the souls who died from being cut by weapons or bitten by tigers. When "Official Ghost" is associated with "White Tiger," it refers to the injury department, the five paths, and the funeral evil. The golden spirit under XuanTan is the seventh evil, the leaf spirit is the ninth evil, along with the ghosts of injuries from weapons and tiger bites. The "Official Ghost" at the "Black Tortoise" position governs the mountain spirit of gathering, the sacred emperor Zhenwu, as well as the positions of buried corpses, pits, and well spirits; it also involves the Cao Hall, Du Lady, and He Tai, along with drowned ghosts and ghosts who violated the斋 (a ritual purification). When "Official Ghost" is associated with "Black Tortoise," it refers to the sacred emperor Zhenwu, Cao San, He Tai, buried corpses, pits, the earth spirits of wells, Du Lady, and the gathering mountain, which is also known as Cao Ye Sanlang. It also includes two types of ghosts: those drowned and those who stole. However, to determine the order of the various spirits associated with the "Six Spirits," one must use the Eight Trigrams and the Five Phases for arrangement. It is essential to carefully examine which line is associated with "Official Ghost" to avoid unnecessary expenses and troubles for others.

凡居卦下論陰陽，定興官爻細審詳，上值青龍天喜位，決然花煞有相妨。凡看神司，須推官鬼，屬陽則男傷，屬陰則女鬼，看臨何星何煞，便知何祟為殃。鬼值青龍天喜，可言花煞之神，天喜起例，正月從戌上順行十二位也。

When interpreting a hexagram, first determine the yin and yang of each line. Then carefully examine the 'Official Ghost' line. If the 'Official Ghost' line is occupied by 'Azure Dragon' and 'Heavenly Joy', it indicates the presence of a flower calamity causing harm. When considering supernatural influences, focus on the 'Official Ghost': if it is a yang line, it represents a male ghost causing harm; if it is a yin line, it represents a female ghost. Further examine which star or calamity it is associated with, to determine the specific ghostly influence. If the 'Official Ghost' is occupied by 'Azure Dragon' and 'Heavenly Joy', it can be concluded as a flower calamity spirit. The starting point for 'Heavenly Joy' is the戌 position in the first month, and it progresses in order through the twelve positions each month.

如逢白虎喪門照，卦中值此犯喪殃。喪門起例：正月戌、二月未、三月辰、四月丑、五月又到戌，只此四位周而復始。鬼臨白虎喪門者，便言喪煞為殃。天火天燭同朱雀，五顯靈官及灶皇。天火起例，正月子、二月卯、三月午、四月酉，只此四位周而復始。又天燭煞云：天燭正月起蛇宮，蕩蕩順行數至龍，卦內值時逢發動，作福祈禳也大凶。此煞即大朱雀也，如臨官鬼，即犯五顯靈官、灶神為祟。

If "White Tiger" and "Sāngmén" are present in the hexagram, it indicates a conflict with calamity. "Sāngmén" is calculated as follows: in the first month it is in Xu, in the second month in Wei, in the third month in Chen, in the fourth month in Chou, and in the fifth month it returns to Xu, repeating these four positions. When "Official Ghost" is accompanied by "White Tiger" and also carries "Sāngmén," it is said that the calamity of death is present. "Heavenly Fire" and "Heavenly Candle" together with "Vermilion Bird" indicate the interference of the Five Manifest Officials and the Kitchen God. "Heavenly Fire" is calculated as follows: in the first month it is in Zi, in the second month in Mao, in the third month in Wu, and in the fourth month in You, repeating these four positions. The formula for "Heavenly Candle" states: "Heavenly Candle" starts from Si in the first month and proceeds in sequence until it reaches Chen. If this appears in the hexagram and is activated, even performing rituals for good fortune will result in great misfortune. This is the great Vermilion Bird. If it appears on "Official Ghost," it indicates a conflict with the Five Manifest Officials and the Kitchen God, causing disturbances.

天賊天盜加玄武，採山草野水三郎。天賊星云：正龍二雞三虎鄉，四羊五鼠六蛇藏，七犬八兔九猴位，十牛子馬丑豬忙。又天盜煞起例：正月亥、二月寅、三月巳、四月申，只此四位，周而復始。玄武官爻臨天賊星或臨天盜煞，便為草野三郎。

"The Heavenly Thief" and "Heavenly Robber" combined with "Black Tortoise" indicate the spirit of the mountain, the wild fields, and the water god known as Sanlang. The mnemonic for "Heavenly Thief Star" states: in the first month it is in the辰 (Chen) position, in the second month in the酉 (You) position, in the third month in the寅 (Yin) position, in the fourth month in the未 (Wei) position, in the fifth month in the子 (Zi) position, in the sixth month in the巳 (Si) position, in the seventh month in the戌 (Xu) position, in the eighth month in the卯 (Mao) position, in the ninth month in the申 (Shen) position, in the tenth month in the丑 (Chou) position, in the eleventh month in the午 (Wu) position, and in the twelfth month in the亥 (Hai) position. The starting point for "Heavenly Robber" is: in the first month it is in the亥 (Hai) position, in the second month in the寅 (Yin) position, in the third month in the巳 (Si) position, and in the fourth month in the申 (Shen) position, repeating these four positions cyclically. If the "Official Ghost" line on the "Black Tortoise" is influenced by the "Heavenly Thief Star" or the "Heavenly Robber," it is interpreted as the spirit of the wild fields, Sanlang."

喪門弔客陳蛇位，伏尸土禁不為良。喪門開在篇首，弔客起例：正月辰、二月丑、三月戌、四月未，只此四位輪之。勾陳官鬼或騰蛇官鬼，又臨喪門或逢弔客，皆主伏尸土也。沐浴咸池玄武動，杜氏夫人發禍殃。沐浴起例：正月卯、二月子、三月酉、四月午，只此四位輪之，咸池煞：正月卯、二月子、三月酉、四月午，亦此四位輪之。玄武鬼爻如帶咸池沐浴，即為杜氏夫人也。

The presence of 'Sangmen' and 'Diaoke' in the positions of 'Gouchen' and 'Tengsha' indicates the occurrence of corpses and earth prohibitions, both of which are unfavorable. The calculation method for 'Sangmen' has already been listed earlier in this section. The calculation method for 'Diaoke' is: in the first month it is in Chen, in the second month in Chou, in the third month in Xu, and in the fourth month in Wei, rotating among these four positions. If 'Official Ghost' appears on 'Gouchen' or 'Tengsha', and also coincides with 'Sangmen' or meets 'Diaoke', it indicates the occurrence of corpses and earth prohibitions. When 'Bathing', 'Xianchi', and 'Xuanwu' are activated together, it signifies the descent of calamity from the Du Lady. The calculation method for 'Bathing' is: in the first month it is in Mao, in the second month in Zi, in the third month in You, and in the fourth month in Wu, rotating among these four positions. 'Xianchi' also follows the same pattern: in the first month it is in Mao, in the second month in Zi, in the third month in You, and in the fourth month in Wu, rotating among these four positions. If the 'Official Ghost' on 'Xuanwu' is accompanied by 'Xianchi' or 'Bathing', it indicates the Du Lady.

折煞勾陳加驛馬，街妨跌死橫傷亡。折煞起例：正月酉、二月午、三月卯、四月子只此四位周而復始。又驛馬起例：正月申、二月巳、三月寅、四月亥，亦此四位輪之。鬼帶勾陳又臨折煞、並卦內驛馬發動，必犯途中跌死傷亡。

The combination of 'Zhe Sha' and 'Gou Chen' along with 'Yi Ma' indicates disturbances in the marketplace, potentially leading to accidents or sudden injuries. 'Zhe Sha' follows a cycle: in the first month it is in You, the second in Wu, the third in Mao, and the fourth in Zi, repeating these four positions. 'Yi Ma' also follows a cycle: in the first month it is in Shen, the second in Si, the third in Yin, and the fourth in Hai, repeating these four positions. When 'Guan Gui' is accompanied by 'Gou Chen' and is also influenced by 'Zhe Sha', and 'Yi Ma' is active within the hexagram, it indicates a conflict with the spirits of those who died by accident or injury while traveling.

官臨玄武天河煞，井中溺鬼作災殃。天河煞起例：正月從辰上起，順行十二位。玄武官爻又帶天河煞者，必是井中瀹死之鬼，不然必江河溺死者。朱雀官符為總管，刀砧羊刃是西傷。官符起例：正月從午上起，順行十二位。又刀砧煞起例；正月從午上起，順行十二位。羊刃煞起例：甲日在卯，乙日在辰，丙戊日在午，丁己日在未，庚日在酉，辛日在戌，壬日在子，癸日在丑，鬼臨朱雀更值官符，便言總管作祟，鬼帶刀砧或逢羊刃，即是傷司。

The "Official Ghost" (官鬼) falling on the "Black Tortoise" (玄武) and accompanied by the "Heavenly River Evil" (天河煞) indicates a ghost of someone drowned in a well causing calamity. The "Heavenly River Evil" is calculated starting from the Chen position in the first lunar month, proceeding through the twelve positions in order. When the "Official Ghost" falls on the "Black Tortoise" and is accompanied by the "Heavenly River Evil," it must be the ghost of someone drowned in a well, otherwise it must be the ghost of someone drowned in a river or stream. The "Vermilion Bird" (朱雀) accompanied by the "Official Symbol" (官符) indicates the presence of a superior official deity. The "Knife砧" and "Goat Blade" (羊刃) signify western injuries. The "Official Symbol" is calculated starting from the Wu position in the first lunar month, proceeding through the twelve positions in order. The "Knife砧 Evil" is also calculated starting from the Wu position in the first lunar month, proceeding through the twelve positions in order. The "Goat Blade Evil" is calculated as follows: on the Jia day, it falls on the Mao position; on the Yi day, it falls on the Chen position; on the Bing and Wu days, it falls on the Wu position; on the Ding and Ji days, it falls on the Wei position; on the Geng day, it falls on the You position; on the Xin day, it falls on the Xu position; on the Ren day, it falls on the Zi position; and on the Gui day, it falls on the Chou position. When the "Official Ghost" falls on the "Vermilion Bird" and coincides with the "Official Symbol," it is said to be the superior official causing trouble. When the "Official Ghost" is accompanied by the "Knife砧" or meets the "Goat Blade," it indicates the presence of the deity of injury. Clearly, it is the same "Official Ghost," but when combined with different deities and evils, it points to different supernatural entities: water evils belong to water, metal evils belong to metal. One must combine the "Six Spirits," the Five Phases, and the star evils to accurately determine the cause.

太歲黃旌祈后土，貴人天喜謝蕭堂。太歲者，即年如也。黃旌星起例：正月戌、二月未、三月辰、四月丑，只此四位輪。又天乙貴人云：甲戊庚牛羊，乙己鼠猴鄉，丙丁豬雞位，壬癸蛇兔藏，六辛逢馬虎，此是貴人方。天喜星已列篇前，鬼值太歲若帶黃旌，即為后土。后土者，土皇也。又論官臨貴人或臨天喜，便是蕭堂五聖。

The "Tai Sui" (Yearly Sovereign) accompanied by the "Huang Jing Star" (Yellow Banner Star) requires prayers to the Earth Deity. When the "Guiren" (Nobleman) is accompanied by the "Tianxi" (Heavenly Joy), offerings should be made to Xiao Tang. The "Tai Sui" refers to the branch of the current year. The "Huang Jing Star" follows a cycle: in the first month it is in Xu, in the second month in Wei, in the third month in Chen, and in the fourth month in Chou, rotating among these four positions. The mnemonic for "Tianyi Guiren" (Heavenly Ethical Nobleman) states: on days of Jia and Wu, the nobleman is in Chou and Wei; on days of Yi and Ji, in Zi and Shen; on days of Bing and Ding, in Hai and You; on days of Ren and Gui, in Si and Mao; on days of Xin, in Wu and Yin. These are the positions of the nobleman. The "Tianxi Star" is listed earlier in this section. If the "Guan Gui" (Official Ghost) is in the position of the "Tai Sui" and also accompanied by the "Huang Jing Star," it refers to the Earth Deity, also known as the Earth Emperor. Further, if the "Guan Gui" is in the position of the "Guiren" or the "Tianxi," it refers to the Xiao Tang Five Sages.

三丘五墓墳前土，暗金羊刃產中亡。三丘五墓煞云：春丑，夏辰，秋即未，三冬逢戍是三丘。卻興五墓對宮取，病人作福也難留。又暗金煞云：寅申巳亥巳來防，子午卯酉酉相妨，辰戌丑未丑位是，暗金產婦最難當，羊刃已其在前。鬼值三丘或臨五墓，便為墳墓。土鬼帶暗金煞或值羊刃星，層口是產亡帶血之鬼也。

"The Three Hills and Five Tombs" govern the soil in front of the tomb, while "Dark Metal" and "Goat Blade" govern the ghosts causing death during childbirth. The mnemonic for "Three Hills and Five Tombs" states: in spring it is in the Ox (Chou), in summer in the Dragon (Chen), in autumn in the Goat (Wei), and in winter in the Dog (Xu). These are the "Three Hills"; the "Five Tombs" take the opposite positions of the "Three Hills." If a patient encounters these, even with prayers and rituals for good fortune, it is difficult to save their life. The mnemonic for "Dark Metal" states: in the years and months of the Tiger (Yin), Monkey (You), Snake (Si), and Rooster (You), one should beware of the Snake (Si); in the years and months of the Rat (Zi), Horse (Wu), Rabbit (Mao), and Rooster (You), one should beware of the Rooster (You); in the years and months of the Dragon (Chen), Dog (Xu), Ox (Chou), and Pig (Xu), one should beware of the Ox (Chou). "Dark Metal" is especially difficult for产妇 to resist. The calculation for "Goat Blade" has already been listed earlier. When "Official Ghost" meets "Three Hills" or is in "Five Tombs," it is interpreted as the soil of the tomb. If the soil nature of "Official Ghost" is accompanied by "Dark Metal" or meets "Goat Blade Star," it is mostly the ghost causing death during childbirth with blood.

沖對年庚為撞命，流年逢鬼歲君當。撞對者，有天對地沖之辨。天對者，甲庚、乙辛、丙壬、丁癸是也。地沖者，子午、丑未、寅申、卯酉、辰戌、巳亥是也。假如病人丙子生，卦中壬午鬼動，正所謂天對地沖，此乃真撞命上也。又如庚午鬼地沖大不對，乃傍撞命上也，餘偕仿此。設若天對地不沖，非是撞命之淪。如鬼值年建，當言太歲上也。

The "Official Ghost" (官鬼) conflicting with the patient's birth year stem and branch is called "colliding with destiny" (撞命). If the "Official Ghost" corresponds to the current year's branch, it should be interpreted as the sovereign year (太岁). The term "colliding" (撞对) has two distinctions: one is the confrontation of heavenly stems, which includes Jia and Geng, Yi and Xin, Bing and Ren, Ding and Gui; the other is the opposition of earthly branches, which includes Zi and Wu, Chou and Wei, Yin and Shen, Mao and You, Chen and Xu, Si and Hai. For example, if a patient was born in Bingzi (丙子) and the "Official Ghost" in Renwu (壬午) is activated in the hexagram, this is both a confrontation of heavenly stems and an opposition of earthly branches, which is the true "colliding with destiny." Another example is Gengwu (庚午) "Official Ghost," where although the earthly branches oppose, the heavenly stems do not confront, thus it is considered a secondary collision (旁撞). The same logic applies to other cases. If the heavenly stems confront but the earthly branches do not oppose, it does not fall under the category of "colliding with destiny." If the "Official Ghost" exactly matches the current year's branch, it should be interpreted as the sovereign year.

華蓋僧魂並道者，咸池妓女及邪娘。華蓋起例：正月戌、二月未、三月辰、四月丑，只此四位，周而復始。咸池煞開在前，官臨華蓋乃為僧道之魂。鬼值咸池，即是邪淫之鬼。天刑牢獄中鬼。劫煞刀砧自刎傷。天刑起例：正月從辰上起，逆行十二位。天獄煞云：正月逢亥二月申，三月龍蛇四月寅，五月循環又到亥，周而復始定其神。劫煞興天獄煞同。刀砧煞亦列在前：鬼值天刑煞，必犯責死之鬼，如臨天獄殺，乃牢中之鬼，鬼臨劫殺或刀砧煞，必定自刎而亡。

The "Huagai" indicates the spirits of monks and Taoist priests, while "Xianchi" indicates the spirits of courtesans and women engaged in immoral acts. The calculation for "Huagai" starts at the Xu position in the first month, then moves to Wei in the second month, Chen in the third, and Chou in the fourth, repeating in a cycle. The calculation for "Xianchi Sha" has already been listed earlier. When "Guan Gui" is associated with "Huagai," it refers to the spirits of monks and Taoists; when "Guan Gui" is associated with "Xianchi," it refers to spirits of immoral women. "Tianxing" indicates the spirits of those who died in prison, while "Jie Sha" and "Daozhen" indicate the spirits of those who committed suicide by cutting their own throats. The calculation for "Tianxing" starts at the Chen position in the first month and proceeds in reverse order through the twelve positions. The mnemonic for "Tianyu Sha" states that in the first month it falls on Hai, in the second on Shen, in the third on Chen, in the fourth on Yin, and in the fifth it cycles back to Hai, repeating in a cycle. The calculation for "Jie Sha" is the same as for "Tianyu Sha," and "Daozhen Sha" has already been listed earlier. When "Guan Gui" is associated with "Tianxing Sha," it indicates the spirit of someone who died from being beaten; if associated with "Tianyu Sha," it indicates the spirit of someone who died in prison; when "Guan Gui" is associated with "Jie Sha" or "Daozhen Sha," it indicates the spirit of someone who committed suicide by cutting their own throat.

此是玄機真妙訣，千金不換亂傳揚。古之正人蓋同天下，今時邪祟各按本方，此章繫苕城新著，其別郡神司不同，凡吳下人，可依此斷，如他方問卜，還宜另詳。

These are the true secret formulas from the玄机, invaluable and not to be exchanged for a thousand gold pieces; they must not be transmitted carelessly. In ancient times, the righteous deities were largely the same throughout the world, but nowadays, the evil spirits vary according to local customs. This chapter was newly written in the town of Shaocheng (Huzhou). The deities worshipped in other prefectures and states are different: those from the Wu region can follow this method for divination; however, if someone from elsewhere comes to seek divination, they should be examined in more detail.

凡人疾病占問鬼神，術人妄判神司，病家聽信宰殺，傾有限之家資，病未必愈，造來生之惡業，卜亦難逃。且如瘟疫，繫上帝之了剌降，雖日時行亦不善而降殃，但當合門齊素虔請戒僧持通連經，自得消解。或童男禮拜亦可迪吉。又如虐疾或有鬼邪，依通書之狀式設灶神而可遣。胎產乃九天聖母所持，延道而誦玉樞經可致臨盆之廢。怪病或倚草附木之妖，擇僧而念觀音經，自是弭災之法。冤業相尋，梁皇職可以解，除亡魂出現，地藏經乃能超度。火殃若降，擇火閉日或火收日，延道誦火德經，火乍汝矣！

When people fall ill and consult spirits, if the practitioner carelessly determines which spirit is causing the illness, the patient may believe it and slaughter animals, spend all their limited resources, and the illness may not be cured, but instead create bad karma for the next life—this sin will also fall upon the person who cast the divination. For example, an epidemic is actually the plague gas sent by heaven; although it spreads according to the seasons, it is also due to people's wrongdoing that calamity comes. As long as the whole family eats vegetarian food and sincerely invite monks who observe precepts to chant scriptures, it can naturally be resolved, or by having a young boy pray, it can bring good fortune. For malaria, it may be due to spirits clinging to the body; by setting up a ritual for the Kitchen God according to the calendar, the spirits can be driven away. For childbirth, it is overseen by the Holy Mother of the Nine Heavens; inviting a Taoist priest to chant the "Jade Pivot Sutra" can ensure a smooth delivery. For strange illnesses caused by plants or trees taking form and attaching to the body, selecting a monk to chant the "Guanyin Sutra" is a method to eliminate disasters. For past-life karmic debts coming to纠缠, the "Liang Huang Bao Chan" ceremony can resolve it; for the souls of the deceased appearing to cause trouble, the "Dizang Sutra" is needed for liberation. If a fire calamity is to come, choosing the "Fire Closure Day" or "Fire Collection Day," and inviting a Taoist priest to chant the "Fire Deity Sutra," the fire disaster will leave you.

精魅所臨，大則告天師而請法，小則誦真武經而驅遣。症患膈噎者，惟施食淡口，能超餓鬼。之途屠宰索命者，獨戒殺放生可免，旁生之趣，又若妄罰誓願，忤犯天曹，須設齋祭舊而勾消。若貧難酬願，可將天曹對疏，叩城隍而回繳，或富家向許豬羊牛願後，若貧窮可作粉牲錢馬，到天庫地庫除消亦可。

If supernatural spirits or demons are attached, for major cases one should report to the heavenly master and invite ritual ceremonies, while for minor cases one can recite the "True Martial Sutra" to drive them away. For those suffering from a condition called yedie, only by giving alms of food and eating light and simple food can one liberate the beings of the hungry ghosts. For animals that have been slaughtered and come to claim their lives, only by refraining from killing and releasing living beings can one avoid the karmic consequences of the animal realm. Similarly, if one has made reckless vows or committed offenses against the heavenly officials, one must set up a vegetarian feast and perform rituals to fulfill the original vows in order to cancel the offense. If one is poor and unable to fulfill the vows, one can write a petition to the heavenly officials, praying to the city god to return the vows on one's behalf. Additionally, for wealthy families who had previously vowed to sacrifice pigs, sheep, or cattle but later fell into poverty, they can substitute these with clay-made animals and paper money and paper horses, and send them to the heavenly and earthly treasuries to eliminate the vows, which is also acceptable.

杜絕興工動作告土。須按其方隅設壇，無力粉圓可齋殷太歲。商賈江湖誦三官經，而可保士子功名，持玉皇經而虔祝藥師佛祈當世之延年，金剛經作來生之福利。禱求嗣續，則建梓童清壇保安，嬰幼須念大洞尊經，至如水火不通或拆橋斷路而招譴、左右癱瘓或大秤小斗而生災。士庶覆宗蓋為毀平冢墓軍民絕嗣皆因起滅，社壇非求神而可除，惟改修而可解，若藝侮神明，須皈依三寶或能求散。浸占祠宇惟修復，故剎方得安全，易卦類萬物之情因不悉備卜筮通神明之德，自可參詳。

To prevent calamities caused by starting construction and breaking ground, one should offer sacrifices to the earth deity. The altar should be set up according to the direction in which the offense was committed. If one cannot provide offerings, a dough ball can be used as a substitute to pray to the Supreme Lord of the Year. Travelers and merchants can recite the Sutra of the Three Officials to ensure safety. Scholars seeking success in their studies should hold the Sutra of the Jade Emperor and pray sincerely. Those seeking longevity in this life should pray to the Medicine Buddha, while those seeking blessings in the next life should recite the Diamond Sutra. For seeking offspring, one should establish a pure altar for the God of the Imperial Examination. To protect infants, one must recite the Great Void Sutra. As for cases where water and fire channels are blocked, or bridges are destroyed and roads are cut off, resulting in divine punishment; or if one suffers from paralysis on one side of the body, or causes disaster by using false weights and measures; or if a scholar or common person's family is destroyed because of desecrating someone else's tomb; or if soldiers and civilians lose their descendants due to malicious intent—these are not things that can be removed by praying to gods. Only by changing one's ways and doing good deeds can these be resolved. If one has previously offended the gods, one should take refuge in the Triple Gem of Buddhism, perhaps thereby being able to dispel the calamity. If one has previously encroached upon temples, the only way to attain safety is to restore the old temple. The hexagrams of the Zhou Changes compare with the feelings of all things, and it is impossible to list them all. Divination can communicate the virtues of the divine, and the principles within can be carefully studied.

（以應爻為主，福德為憑。）迎僧接道招賢者，卻看何人立應中。人生世間，有念佛行善因果法緣、或祈福壽、或職悔業根，如修齋設法、如鍊度書符，皆欲利益存亡，不無迎接僧道，而僧人有慈惠降龍道士，有法靈伏虎，皆以宣揚梵語，禮誦經文，必能扶綱而植紀，始可入聖以超凡。若請延不善，迎接非賢，則亂壇兆而淆葷壇，瀆醮筵，以親汙積，是無感應，徒設衷誠。占卦但看應爻，便識休咎。

This chapter discusses the divination of whether the monks or Taoist priests invited are virtuous or not, focusing on the "Response Line" as the main indicator and using the "Children" (Fortune Virtue) as the basis. When inviting monks, receiving Taoist priests, or welcoming virtuous people, one should look at which line is positioned at the "Response Line." In life, some people recite scriptures and do good deeds, creating karmic connections; others pray for longevity and blessings, or repent for past wrongdoings. For example, holding vegetarian feasts, performing rituals to liberate souls, or writing talismans and invoking divine methods are all intended to benefit both the living and the deceased, and inevitably require the invitation of monks or Taoist priests. Among monks, there are those with compassion who can subdue dragons, and among Taoists, those with supernatural power who can control tigers. They chant Buddhist hymns and recite scriptures, which can uphold moral standards and enable people to progress from ordinary to saintly. If the wrong people are invited, and the ones brought in are not virtuous, it will disrupt the ritual site, mix sacred and profane elements, and desecrate the altar, resulting in filth and no response, thus rendering the sincere efforts futile. Divination only needs to examine the "Response Line" to discern fortune or misfortune.

福德在時真戒行，父官居者法精通。謂如子孫在應，決是受戒之善士，有行之真人。父母臨之者，必法術精專。官鬼臨之者，必神鬼欽伏。兄爻值此多奸偽，財象臨渠好利營。供佛，賴僧之慈因以盜助。迎真籍道之法力以贊參。兄弟應值則奸欺而偽妄，多阻誤而廢更。妻財監其人貪婪圖利，好色營財，乃鄙入蠍葷，非通天撤地之流也。

The "Response Line" indicates the nature of the person being divined. If the "Response Line" is "Children" (Fortune Virtue), the person is truly virtuous and has a strict moral conduct. If it is "Parents" or "Official Ghost," the person is skilled in spiritual practices. This means: when "Children" appears in the "Response Line," the person is certainly a virtuous person who has taken vows and is a true practitioner; when "Parents" is in the "Response Line," the person is certainly highly skilled in spiritual techniques; when "Official Ghost" is in the "Response Line," the person is so respected that even spirits and ghosts are in awe. If "Siblings" is in the "Response Line," the person is often deceitful and hypocritical; if "Wealth" is in the "Response Line," the person is fond of seeking profit and engaging in business. Offering worship to the Buddha relies on the compassion of monks to assist, while welcoming the true should be supported by the spiritual power of Daoists for worship and cultivation. If "Siblings" is in the "Response Line," the person is cunning, deceitful, and dishonest, often causing delays and changing plans midway. If "Wealth" is in the "Response Line," the person is greedy for profit, lustful, and greedy for wealth, being a contemptible person who does not avoid worldly pleasures and is not qualified to be a sage who can understand the heavens and the earth.

惡輩子孫臨白虎，善人福德帶青龍。子孫乃僧道也，白虎貼守，其心不勝凶險立行匪凡善良。福德即子孫也，青龍衛護，欺人機有慈善，宅心恆存德行。神天不納因官絕，僧道無緣為六沖。道場善事，必一誠感格。如官爻值緣人徒爾叩天而天不受，僧有善緣而凡人因無緣法，蓋緣卦值並沖道多緣法，而齋主為沒因緣良為爻生沖激，故六沖不用也。

The 'Children' line encountering the 'White Tiger' indicates wicked people, while the 'Children' (Fortune Virtue) accompanied by the 'Azure Dragon' signifies virtuous individuals. The 'Children' represent monks and Taoist priests; when they are adjacent to the 'White Tiger', their hearts are fierce and their actions are not benevolent. The 'Fortune Virtue' or 'Children' being protected by the 'Azure Dragon' suggests that the person is kind and often holds virtuous intentions. The heavens do not accept their prayers because the 'Official Ghost' line is in the 'Absolute' position; the lack of connection with monks and Taoists is due to the 'Six Clashes' in the hexagram. To perform good deeds and rituals, one must have sincere intentions to communicate with the heavens. If the 'Official Ghost' line is in the 'Absolute' position, the person's prayers will go unanswered. Although monks may have good connections, ordinary people lack the necessary spiritual affinity. Generally, when a hexagram encounters 'Six Clashes', although there are many spiritual practices, the main person lacks the connection. This is because the lines conflict and clash, so the 'Six Clashes' hexagram should not be used.

子破誦經宣若誑，應空禮懺拜如風。子孫用神主我家之事，誦經宣偈全要琳琅諷念，若逢沖破則徒誦之而為誑語矣！僧道應位為占主之用神，金經實偈誠敬宣揚。如遇被沖，則枉念之而成虛文矣！應空則袈裟贍禮何益？無子則鶴憋懺禮徒然。

The "Children" line is broken, and reciting scriptures and chanting mantras becomes like lying; the "Response Line" is empty, and bowing to the Buddha and confessing sins is like knocking one's head against the wind. The "Children" line, as the "Useful God," governs matters concerning my family. Reciting scriptures and chanting mantras must be clear and sincere, with heartfelt recitation. If the "Children" line is broken, it is in vain, and becomes false speech. The "Response Line" of the monks' dwelling represents the "Useful God" of the household being divined. The scriptures and mantras, like gold and jade, should be sincerely proclaimed. If the "Response Line" is broken, it is also in vain, becoming empty words. If the "Response Line" is empty, then what use is a monk in saffron robes bowing in reverence? If the hexagram lacks the "Children" line, then the道士's ritual confession and bowing is also in vain.

鬼空設舊無因果，子旺修齊有大功。官爻主設醮之場，無鬼則無因無果，鬼煞臨齋壇之事。官空，則何德何功。子乘旺，齋壇功德無虧。福德權醮，主功程有力。福化鬼爻官克世，非惟作福反遭凶。設齋修善，福動化鬼，則求親而疏矣！作福祈恩，官來克世，是求榮而反辱矣！諂之而不蒙福媚之而反見遭用人感應，用意昭孚天神，感格天理昭回，豈可褻瀆不加謹慎乎？

The "Official Ghost" falling into vacancy means that the old vows and rituals set up have no cause and no result; when the "Children" are prosperous and strong, the purification and solemnity of the ritual will bring great merit. The "Official Ghost" line governs the altar for offerings: if the hexagram lacks the "Official Ghost," there is no cause and no result, because the affairs of spirits are precisely on the altar; if the "Official Ghost" falls into vacancy, there can be no talk of virtue or merit. When the "Children" are strong and flourishing, the merit of the altar is not lacking; when the "Children" (Fortune Virtue) preside over the ritual, the practices will naturally be effective. If the "Children" transform into the "Official Ghost," or if the "Official Ghost" comes to afflict the "World Line," then not only will the act of doing good not succeed, but it will instead lead to misfortune. When setting up a ritual for merit and the "Children" line is activated but transforms into the "Official Ghost," one intends to draw near to the divine but ends up distant; when performing rituals for seeking blessings and the "Official Ghost" afflicts the "World Line," one intends to seek honor but ends up suffering disgrace. Flattering the divine without receiving blessings, pleasing the divine only to suffer misfortune—people must understand the principle of mutual response, and their intentions must be clear and sincere. The divine beings' response is governed by natural order, so how can one be careless and disrespectful without caution?

（以福神為主，用象為憑。）因災酬願尋福德，凶吉還須辨用爻。人身五臟，天氣六經調攝者安，違和者病，然染災而星辰不順，則祈禱之。因罹患而祟鬼為殃則酬謝之。許願當還賽神攸利，惟子卦無凶，尋福德占爻則吉。又當辨用爻之失令得令，能俾卜者之鄒眉開眉。

This chapter discusses divination for fulfilling vows and removing calamities, with "children" (a deity of fortune) as the main focus and "useful god" as the basis. When calamities occur, one should seek the "children" line; however, to determine good or bad fortune, one must also discern the "useful god." The human body has five internal organs, which respond to the heavenly qi and the flow of the six meridians. Proper regulation leads to health, while imbalance causes illness. If one feels the stars are not harmonious due to illness, one should pray; if one knows ghosts are causing harm due to sickness, one should offer thanks. Vows made should be fulfilled, and rituals for deities and prayers for fortune bring benefits. As long as the "children" (fortune and virtue) line is in command in the hexagram, there will be no danger. Divination by seeking the "children" line brings good fortune. Additionally, one should determine whether the "useful god" is in command or not, so that the person seeking divination can change from worry to relief.

用弱忌興災未退，忌衰用旺患能消。謂我所占之人為用，而用休囚薄弱，其勢危矣！而所忌之爻為害，而害如動興，作誰抵敵哉？災愆未退，厄患未解也。忌神若衰弱，則病症可消。用爻如旺相，則災疾立愈。父興克子洪恩淺，財動生官邪魅招。父母動能克子，縱有天恩亦薄劣難承。財爻興則生官，豈無鬼邪之張揚作禍？世旺子強官受制，祭神之後別無妖。世為我也，旺則病必安痊。子為福也，強則壓制鬼祟，意謂此強餘必弱，福旺鬼將除，賽神之後保平安，解厄罷時無青咎，禳之則吉請禱無殃。

The "Useful God" is weak while the "Hostile God" is strong, and disaster has not yet receded; when the "Hostile God" is weak and the "Useful God" is strong, the illness can be eliminated. The person being divined is represented by the "Useful God": if the "Useful God" is weak and in decline, the situation becomes dangerous; the "Hostile God" that comes to attack it is the harmful爻, and if this harmful爻 becomes active and strong, who can resist it? That means the disaster has not yet passed and the hardship has not been resolved. If the "Hostile God" is weak, the illness can be cured; if the "Useful God" is strong and prosperous, the illness will immediately recover. If the "Parents" rise to attack the "Children," Heavenly Grace is shallow; if the "Wealth"爻 becomes active and generates the "Official Ghost," it will invite malevolent spirits. If the "Parents"爻 becomes active and attacks the "Children," even with heavenly grace it is slight and hard to bear; if the "Wealth"爻 is strong, it supports the "Official Ghost," how can there be no ghosts and spirits causing trouble? When the "World Line" is strong and the "Children" are powerful while the "Official Ghost" is restrained, after worshiping the gods there will be no more demons. The "World Line" represents myself; if it is strong and prosperous, the illness must surely recover. The "Children" represent blessings; if they are strong, they can suppress ghosts and spirits. This means that when one is strong, the other must be weak. If the "Children" are strong, the "Official Ghost" will be eliminated. After worshiping the gods, safety can be ensured. After resolving the hardship, there will be no more misfortune. Rituals for appeasement bring good fortune, and prayers bring no harm.

（以官爻為主，子象為憑。）凡安香火眾神天，侍奉祠堂列祖先。隨身香火，家庭供之以安，治世福神，家堂奉之以位，此生成之，迎賴陰空得護持者，然我生必有治宗祖請之以入家廟，我後必有嗣。祖先安之而居祠堂，子孫承之而春秋祭祀，照穆列而遠近追思，乃誠之至，孝之竭也。

This chapter deals with establishing the positions of deities. The "Official Ghost" line serves as the main focus, while the image of "Children" provides the basis. Any act of burning incense, worshipping various heavenly deities, or serving ancestors in a family temple falls under this chapter. Carrying incense with you or placing it at home for safety, and setting up altars for protective deities in the family hall, all reflect receiving the virtues of heaven and earth and relying on unseen protection. All people have ancestors, so they should invite their spirit tablets into the family temple. After death, they will have descendants who place the ancestors in a clan temple, allowing the children to continue the tradition of spring and autumn worship, arranging the ancestors in order of seniority and proximity, and remembering all the forebears—this is the ultimate sincerity and the complete expression of filial piety.

供義高真諸上聖，一應還將官鬼看。上而伸者為神明，下而屈者為陰鬼。上聖高真即是神司，遍曾祖同推官鬼。不絕不空神久在，不沖不動聖常安。官鬼不絕，乃香火不絕。香火不空，則承祀不空。官若不沖，坐永堂而位亦常存。鬼如不動，安神先而祭之如在。

The high true saints who embody great righteousness are all regarded through the "Official Ghost" line. The spiritual energy extending upward belongs to the divine, while the energy bending downward belongs to the阴鬼 (ghostly spirits). The high true saints and the divine officials are the divine authorities, and together with the ancestors of past generations, they are all interpreted through the "Official Ghost." If the "Official Ghost" does not enter the "绝" (terminal) position or fall into emptiness, the divine spirits will remain in their positions for a long time. If the "Official Ghost" is not affected by a clash or activated, the sacred spirits will remain secure and peaceful. If the "Official Ghost" does not enter the "绝" position, the incense and offerings will not cease; if the incense and offerings do not fall into emptiness, the continuity of worship will not be interrupted. If the "Official Ghost" is not affected by a clash, the divine position on the hall will remain eternal; if the "Official Ghost" is not activated, the worship of the divine spirits and ancestors will be as if the spirits are present above.

在位靜安方是福，神柢不降卦無官。官如靜，則神聖安。鬼若空，則神不在。若夫祈禱神柢而不降臨管攝，因無官鬼主難。若乃叩請神明而不御臨張主，為無官鬼主司。若還福德臨爻上，天賜佳祥永百年。卦爻若得子孫出現旺相，神天必賜祥瑞，是福德加臨而子孫長吉。

The divine positions must be settled and calm to bring good fortune; the deities will not descend if the hexagram lacks the "Official Ghost." If the "Official Ghost" is calm, the divine beings will be at ease; if the "Official Ghost" is absent, the deities will not be present. As for prayers not being answered by the deities, it is because there is no "Official Ghost" to take charge; similarly, when appeals are not heeded by the divine, it is due to the absence of the "Official Ghost" to oversee. If the "Children" (Fortune and Virtue) appear on the line, heaven will bestow auspicious signs, ensuring peace for a hundred years. If the "Children" appear in the hexagram and are prosperous and strong, the heavens will surely grant blessings, which is the addition of fortune and virtue, ensuring long-term good fortune for descendants.

子象空無誰獲慶，財爻靜旺進田園。子孫空亡，則阿誰承厭？福神不現，則若為承歡？財爻靜旺則穩主並園。財遇生扶必田連阡陌。兄興妻患傷財物，父動鬼災損畜蠶。兄動而傷克妻財，非病而何？兄興則剝削財物囊匱乏。子當避父之威，父動傷兒，若父爻一怒，則子位受害矣！福乃滋牲，父動主傷六畜。子為春蠶，父興則損三蠶。

The "Children" hexagram falls into the empty position, so who will inherit the joy? The "Wealth" hexagram is quiet but strong, indicating gains in the fields and gardens. When "Children" falls into "Empty Wasteland," there will be no one to carry on the family lineage; if the "Children" (Fuxin, the God of Blessing) does not appear, who will bring happiness to the parents? When the "Wealth" hexagram is still and strong, the family's fields and gardens will be secure; if the "Wealth" hexagram is further supported, the fields will stretch continuously. If "Siblings" rise, the wife will be ill and property will be damaged; if "Parents" move, ghosts and spirits will cause disasters, and livestock and sericulture will suffer. When "Siblings" move to harm "Wealth," the wife will certainly fall ill; when "Siblings" are strong, they will take away wealth, leaving the purse empty. The son should avoid the father's authority; when the "Parents" hexagram moves, it harms the "Children," and when the "Parents" are angry, the "Children" position suffers. The "Children" hexagram represents productive livestock, and when the "Parents" hexagram moves, it harms all six animals; the "Children" also represent spring silkworms, and when the "Parents" hexagram rises, the silkworms of the three seasons will be damaged.

鬼克世宮殃疊疊，官生身位福綿綿。兄賊陰害世爻而患災不一，官爻護生世位則庸福綿綿。六沖此向安非吉，六合其方奉有緣。六沖者，內外之神安之，豈得為吉？六合者，上下之位奉之，似有宿緣。白虎值官災不淺，青龍坐鬼利無旁。官爻雖是香火，然值白虎則神煞不利，而官亦遂為禍殃矣！鬼位未必災愆，而值青龍則神隨為錫之利益矣！而陰陽之位安如磐石，禍福之效捷丁鼓桴出入賴以扶持，止行仗而保佑。

The "Official Ghost" overcomes the "World Line," resulting in successive calamities; the "Official Ghost" generates and supports the "Body Line," leading to continuous blessings. "Siblings" secretly harm the "World Line," bringing about multiple misfortunes; if the "Official Ghost" protects and supports the "World Line," then ordinary blessings will last long. When the hexagram encounters "Six Clashes," it is not auspicious to settle the mind in that direction; when it encounters "Six Harmony," it is appropriate to worship in that direction as if there is a prior connection. "Six Clashes" refer to the interaction between the inner and outer hexagrams, and in such a hexagram, where can settling the mind be considered auspicious? "Six Harmony" refers to the mutual harmony between the upper and lower lines, and in such a hexagram, worshiping seems as if there is an existing karmic bond. If "White Tiger" is accompanied by "Official Ghost," the calamity is profound; if "Azure Dragon" is seated with "Official Ghost," the benefits are boundless. Although the "Official Ghost" line represents the incense offering, if it is associated with "White Tiger," the divine spirits are unfavorable, and the "Official Ghost" becomes a calamity; however, if the "Official Ghost" position is not necessarily associated with misfortune, once it is linked with "Azure Dragon," the divine spirits bestow benefits. In this way, the yin and yang divine positions are stable as a rock, and the manifestation of fortune and misfortune is swift as a drumbeat. All movements and stillness depend on the support of the divine.

（以子孫為主，身世為憑。）停棺寄槨兼更座，舉殯除靈事必同，財福二爻宜旺相，兄官兩象怕交重。大雨錢情事申而雨能出殯，人哀愍舟助而可舉棺或停棺，因擇地尋墳、或寄樞在制中贖屋移座，非為貧也。除靈適服關歟，事有數般，疑須一決，且如財爻福爻皆生財獲福，二爻固宜旺相，至若兄象官象咸破耗，官災兩象最怕興隆。

This chapter discusses the divination of stopping the coffin, holding the funeral, and related matters, with "children" as the main focus, and "self line" and "world line" as the basis. The methods for interpreting the stopping of the coffin, temporarily placing the coffin, changing the position of the coffin, holding the funeral, and removing the ancestral tablet are all the same: the "wealth" and "children" lines should be prosperous and strong, while the "siblings" and "official ghost" lines should not be activated, as they are considered heavy elements. When there is heavy rain, people's feelings connect, and the funeral can be held once the rain stops. If people are moved by sorrow and help each other, the coffin can be carried out. Some need to stop the coffin because they are still choosing a burial site; others place the coffin temporarily during the mourning period or move the coffin due to buying a house or changing the position, not necessarily because of poverty. Removing the ancestral tablet and changing mourning clothes are related, and there are several situations involved. All doubts must be resolved by a single divination. For example, the "wealth" line represents gaining wealth, and the "children" line represents receiving blessings, so these two lines naturally should be prosperous and strong. However, the "siblings" line represents loss, and the "official ghost" line represents disaster, so these two lines should be avoided from being strong.

鬼興克世般般惡，官靜生身事事通，復推用象生身吉，倘來克世禍重重。鬼興而能克世，在服孝之中更作凶論，諸事忌之則住，官靜又乃扶身猶遭喪之際還作吉推，百凡行之則吉，用象生身者，行無不善。用來克世者，向無不凶。

The Official Ghost rises and overcomes the World Line, leading to all things being unfavorable; the Official Ghost being still and generating the Body Line results in everything going smoothly. Now consider the Useful God: if it generates the Body Line, it is auspicious; but if it overcomes the World Line, misfortunes will be numerous. When the Official Ghost rises and overcomes the World Line, during mourning periods it should be considered ominous, and all matters should be avoided and postponed; when the Official Ghost is still and supports the Body Line, even during mourning, it can be considered auspicious, and all actions will be favorable. If the Useful God generates the Body Line, anything done is appropriate; if the Useful God overcomes the World Line, going in any direction will be inauspicious.

安靈寄樞宜相合，微席除旌喜六沖，逢沖不可停喪樞，擇服辭靈庶免凶。如卜設魂靈宜合而靜，占寄棺槨，爻穩乃安六親座旌值卦沖而除之則吉。五服魂席葉爻散而撤之無妨。一切喪事逢沖散而切不可停，大凡孝堂見激剝而斷不可寢。卦動而釋服乃宜，爻交而辭靈則可。雖曰孝無終始，寄棺撤席有不得已而行之，若乃趨吉避凶舉殯停喪，取理長則就之也。至如衰侄染墨，軍旅敢不遵依詔命，套情朝廷豈可違悖？

Setting up the spirit tablet and storing the coffin should be done when the Six Harmony is favorable; removing the mourning banners and the altar should be done when the Six Clashes are favorable. If the Six Clashes appear, the coffin should not be left to rest, but rather a suitable day should be chosen to end mourning and bid farewell to the spirit, in order to avoid misfortune. When setting up the spirit tablet, the hexagram should be harmonious and calm; when storing the coffin, the hexagram position should be stable for peace. As for the spirit seats of the six relations and the mourning banners, if the hexagram is in conflict and they are removed, it is auspicious; for the mourning clothes and soul seats of the five mourning ranks, if the hexagram is scattered and they are removed, it is also acceptable. In all funeral matters, if the hexagram shows conflict and dispersion, the spirit should not be left to rest any longer. In general, if the hall of mourning shows signs of agitation and disruption, it is definitely not suitable to keep the spirit there for long. When the hexagram lines move, it is appropriate to remove the mourning clothes; when the hexagram lines change, it is time to bid farewell to the spirit. Although filial piety has no beginning or end, storing the coffin and removing the altar are sometimes unavoidable; but if we are considering avoiding misfortune and seeking auspiciousness, whether to hold a funeral or to stop mourning, we should choose the longer and more appropriate course. As for those in mourning being recalled to duty by the court, and wearing mourning clothes to go to war, how could they not obey the imperial decree in the military? The established precedent of the court recalling officials from mourning is not something that can be violated.

（以動爻為主，騰蛇官鬼為憑。）怪慮不詳，誰識將來之事故。夢憂不測，難知未兆之情由。欲決否藏，還憑易卦。吉凶未應，朕兆先形。或夜裡有微、呈夢中有見，致心主疑惑，須卦象搜求。吉則因子孫發動，宅靜人安。凶則逢官鬼興隆，殃臻禍至。子孫動，人口平安，家庭寧靜。官鬼發，則宅眷屯，門蘭蕭索。

This chapter discusses thesympathetic response between strange occurrences and dream omens, with the moving line as the main focus, and "Tengshe" and "Guan Gui" as the basis. When strange phenomena appear and cause worry about misfortune, who can foresee future changes? When dreams occur and one is anxious about their meaning, it is hard to understand the reasons behind them before they manifest. To determine fortune or misfortune, one must rely on the Yi Jing. Before fortune or misfortune manifests, signs already appear: perhaps a slight strange phenomenon at night, or a vision in a dream, causing confusion. One must seek answers from the hexagram. Good fortune comes when "Zi Sun" moves, indicating family peace and safety; misfortune arises when "Guan Gui" is strong, leading to continuous calamities. When "Zi Sun" moves, the family is safe and the household is peaceful; when "Guan Gui" moves, the family suffers and the home is bleak.

官臨空絕，事假情虛。鬼值交重，怪真夢實。但看誰爻帶鬼，便知何事臨門。官空則無怪，反絕則情虛。鬼動則夢準，官發則怪靈。又如鬼爻帶煞而動，便知何事何方。土父則慮染時災，火象則倘遭回祿，木乃蠶桑之損，水為波浪之驚，刀傷斧割為金神，損畜喪丁因虎獸。土鬼疔染瘟瘴大興，倘逢加祿，木損桑苗，水瀹波險，刀割斧傷憑金神發現，人亡畜損懼白虎咆哮。

If the 'Official Ghost' falls into 'Empty' or is in 'Absolute' condition, strange events are false and the situation is illusory; but when the 'Official Ghost' becomes active as the main line, strange occurrences become real and dreams come true. By observing which line carries the 'Official Ghost', one can know what event is about to occur. If the 'Official Ghost' falls into 'Empty', there will be no strange occurrences; if it is in 'Absolute', the situation is illusory. When the 'Official Ghost' becomes active, dreams are fulfilled, and strange occurrences are verified. For example, if the 'Official Ghost' line carriesInauspicious Sha (malevolent stars) and becomes active, one can know what event and in which direction it occurs. If the 'Official Ghost' or 'Parents' have earth qualities, one should consider the risk of epidemic diseases. If they have fire qualities, one should consider the risk of fire. If they have wood qualities, one should consider damage to mulberry trees and silkworms. If they have water qualities, one should consider drowning and dangerous waves. If there is a knife or axe injury, it is due to the metal god. If there is damage to livestock or loss of people, it is due to tigers or beasts. Earth quality 'Official Ghost' indicates boils and epidemics, and if it is further supported by beneficial stars and luck, the situation becomes worse. Wood quality indicates damage to mulberry trees. Water quality indicates drowning and dangerous waves. Knife or axe injuries are indicated by the metal god. Loss of people and livestock is feared when the 'White Tiger' roars.

逢龍則喜處生悲，遇雀則詩中起訟，武防盜賊及扳陷之情，蛇被虛驚並牽連之事，勾陳之煞忌行動土之方，天喜之星勿往結婚之所。青龍值鬼，必樂極生悲。朱雀臨官，文書涉訟。玄武興防盜情害，及騰蛇主夢怪驚牽。勾陳鬼發，因動土爭田開掘方禁。天喜官加犯喜筵酒肆婚姻事情。

When "Official Ghost" meets "Azure Dragon," it is a case of joy turning to sorrow. If "Official Ghost" meets "Vermilion Bird," it indicates disputes arising from documents or letters. If "Official Ghost" is accompanied by "Black Tortoise," there is a risk of theft or being falsely implicated. If "Official Ghost" is accompanied by "Teng Snake," one should beware of false alarms and being involved in others' troubles. If "Official Ghost" is associated with "Gou Chen," one should avoid the direction where earth is broken. If "Official Ghost" is accompanied by "Heavenly Joy," one should not go to places where weddings are held. When "Azure Dragon" is associated with "Official Ghost," it means joy turning to sorrow. When "Vermilion Bird" is associated with "Official Ghost," it indicates disputes arising from documents. If "Black Tortoise" is active, there is a risk of theft or being falsely implicated. If "Teng Snake" is present, one should beware of strange dreams and being involved in others' troubles. If "Gou Chen" is associated with "Official Ghost," it indicates violations due to breaking ground, disputes over land, or excavation that offend directional taboos. If "Heavenly Joy" is combined with "Official Ghost," it indicates a conflict with wedding feasts and marriage-related matters.

驛馬同宮休出境，咸池共位莫貪花，官傷世體主人災，鬼克應家妻妾患。驛馬勿走跳路途，咸池戒奸貪姿色。世爻為家主，最怕鬼傷應位，是妻孥尤嫌鬼克。復看何爻化鬼方，推那命遭屯。父象化成，椿萱不泰。財爻雙出，眷屬難安。鬼化鬼爻，災未消而訟至。官連妻位禍將滅以財生。官變子孫，始見凶而終見吉。子之官鬼，先招祥以後招殃。

If "Official Ghost" and "Post Horse" are in the same palace, one should not travel far; if "Official Ghost" and "Salty Pool" are in the same position, one should not indulge in lust. When "Official Ghost" injures the "World Line," the owner will suffer misfortune; when "Official Ghost" overcomes the "Response Line," the wife or concubine will be ill. If "Post Horse" is accompanied by "Official Ghost," one should not travel on the road; if "Salty Pool" is accompanied by "Official Ghost," one should avoid lustful desires. The "World Line" represents the head of the family and is most afraid of being injured by "Official Ghost"; the "Response Line" represents the wife and children and is especially to be feared from being overcome by "Official Ghost." Now look at which line produces "Official Ghost," and determine which person's destiny will be troubled. If "Parents" transform into "Official Ghost," the parents will be unsettled; if "Wealth" transforms into "Official Ghost," the family will be uneasy; if "Official Ghost" transforms into "Official Ghost," disaster has not yet passed and litigation will come again; if "Official Ghost" successively transforms into "Wealth," misfortune will be eliminated and one will be saved through wealth; if "Official Ghost" transforms into "Children," one will first see misfortune and then good fortune; if "Children" transform into "Official Ghost," one will first encounter good fortune and then suffer misfortune.

何象化官，知何人受患。何爻變鬼，即知何屬遭殃。父化鬼，主禍在椿萱。官化財，該災當妻僕。鬼化鬼爻，災生而又訟。官之財象，禍退而有財，官變福，初凶後吉。子化鬼先利後殃。世帶福神，能免萬千之咎。卦無鬼煞，並無毫忽之愆。子孫持世，則事事亨通。鬼煞空無，則常常康泰。

If a yao transforms into "Official Ghost," it indicates the person who will suffer. If a yao becomes "Official Ghost," it shows which zodiac sign will be affected. If "Parents" transform into "Official Ghost," the disaster will affect the parents. If "Official Ghost" transforms into "Wealth," the disaster will affect the wife and servants. If "Official Ghost" transforms into "Official Ghost," after the disaster there will be disputes. If "Official Ghost" transforms into "Wealth," the disaster will be removed and wealth will return. If "Official Ghost" transforms into "Children" (Fortune Virtue), initially it will be dangerous but later it will be favorable. If "Children" transform into "Official Ghost," initially there will be benefits but later there will be misfortune. If the "World Line" is accompanied by "Children" (Fortune God), it can avoid countless misfortunes. If the hexagram does not contain "Official Ghost" as aInauspicious Sha, there will be no faults at all. If "Children" is on the "World Line," everything will go smoothly. If the ghost evil falls into the empty position or is not in the hexagram, there will be long-term health and well-being.

青龍父母值身搖，文墨光華之兆。白虎弟兄臨世動，家資破耗之憂。身值父母青龍，文章高顯。世臨白虎兄弟，資耗憂驚。龍居財福有生扶，門添喜氣。貴坐官文無克破，體沐恩光。門欄添喜氣，決是青龍臨財福之爻，更逢生旺，家宅顯榮必有貴居，父母之位不遇刑傷。事有百端，理歸一字。世有萬端事緒，卦憑一理而推。道明法正何慮怪情搜隱索微，難逃毫忽。

The term "Qinglong" accompanied by "Fu Mu" (Parents) and affecting the "Shen Yao" (Body Line) and moving indicates a sign of literary excellence and prominent success. "Baihu" (White Tiger) accompanied by "Xiongxi" (Siblings) and affecting the "Shi Yao" (World Line) and activating suggests worries about the loss of family wealth. If the "Shen Yao" is occupied by "Fu Mu" and accompanied by "Qinglong," it signifies high literary achievement. If the "Shi Yao" is affected by "Baihu" and "Xiongx" (Siblings), it indicates financial loss and alarm. When "Qinglong" is located on "Qi Cai" (Wealth) and "Zi Sun" (Children) and provides support, the family will gain joy. When "Guiren" (Nobleman) is seated on "Guan Gui" (Official Ghost) and "Fu Mu" without being harmed, the person receives grace and honor. The family gaining joy is certainly indicated by "Qinglong" affecting the "Qi Cai" and "Zi Sun" lines, and encountering a favorable and strong position. The family achieving honor and prominence is certainly due to the "Fu Mu" position not being harmed. Matters have countless aspects, but the principle is one. All worldly affairs, when interpreted through the hexagram, rely on one principle. If the principle is clear and the method is correct, why worry about strange occurrences? Searching for the subtle, nothing can escape detection.