Supplements to the Forest of Changes: Prefatory Remarks

旺相則吉凶來速，休囚則禍福行遲。吉凶二字臨生臨旺方來，故旺相而速。休囚之爻目前未發，待後生旺之日言見。吉凶遠則取月，近則取日，活變推之永無差錯。動則有變有更，空則無憂無喜。凡爻動必有改更，山動則自己之變，應動則他人之變，財動不聚，鬼動不寧，父動費力，兄動不成。子爻若動不利功名。凡爻神休囚空者，此同卦無此爻也，吉不為喜，凶不成憂。

When a line is prosperous and strong, good or bad fortune comes quickly; when a line is weak and confined, good or bad fortune comes slowly. Good or bad fortune arrives only when the line reaches the stage of growth or prosperity, so prosperity brings quick results. A weak line cannot show immediate effects; it must wait until a future day when it becomes strong before the outcome is clear. For distant predictions, use the month; for near ones, use the day. Flexible calculation ensures accuracy. Once a line moves, it brings change. If a line falls into emptiness, there is neither worry nor joy. Any moving line brings change: if the world line moves, it indicates change on one's own side; if the response line moves, it indicates change on the other side. If the wealth line moves, wealth does not accumulate; if the ghost line moves, the household is restless; if the parents line moves, things require much effort; if the siblings line moves, matters fail; if the children line moves, it is unfavorable for official rank. If a line is both weak and empty, it is as if the line does not exist in the hexagram: good fortune is not worth rejoicing over, and bad fortune does not need to be worried about.

長生與帝旺，遠日興隆。冠帶興臨官，近時茂盛。用爻值長生帝旺之中，並不受他爻傷克，非管一時之吉兆，尤關遠歲之亨通，忌神遇此過不可當。冠帶臨官二位。遠則主三四月之吉凶，近則主三四日之禍福。

When a yao is seated on the position of Changsheng (Growth) or Diwang (Prosperity), it indicates long-term prosperity in the future. If a yao is seated on the position of Guandai (Capping) or Lin'guan (Officialdom), it suggests prosperity in the near term. If a yao is in the position of Changsheng or Diwang and is not harmed or restrained by other yao, it signifies not just a temporary good omen but also smoothness and success over a long period. Conversely, if the Hostile God is seated on these two positions, the harm it brings is difficult to resist. The positions of Guandai and Lin'guan have slightly less power: distant ones indicate good or bad fortune within three or four months, while near ones indicate fortune or misfortune within three or four days.

衰病半凶之禍，受克全凶。胎養半吉之祥，得生全吉。自古成功者退故為衰，初洩氣時故為病，此二爻不可便為凶兆也，如再得生扶者，復有用處，比旺相同，如遭剋制便為不祥。論五行之氣，旺而衰，衰而病，病而死，死而基，墓而絕，絕而復轉為胎，胎既成而為養，養後又起長生，此乃周而復始之道也。胎養二爻相近長生，故有半吉。細辨胎不如養，養力更加，如再得扶助者，與長生彷彿也，如逢克破仍不為祥。

Using a yao in a position of decline or illness brings only half of misfortune; if it is further harmed by being overcome, it becomes fully disastrous. A yao in the position of fetal development or nurturing brings half of good fortune; if it receives support, it becomes fully favorable. Since ancient times, achievements are followed by retirement, so it is called 'decline'; at the beginning of losing strength, it is called 'illness'. These two positions should not be immediately judged as ominous signs. If they receive support and assistance, they still remain useful, similar to being in a prosperous and strong state; only when they are overcome does it become an omen of misfortune. Regarding the circulation of the Five Phases' energies: when something is at its peak it declines, then it becomes ill, then dies, then enters a tomb, then reaches extinction, and when it reaches the end it turns into fetal development, then becomes nurturing, and after nurturing it regenerates into growth. This is the principle of continuous cycles. The positions of fetal development and nurturing are close to growth, so they are considered half good. In detail, fetal development is less favorable than nurturing, and nurturing has stronger power. If it receives further support, it is almost like growth; but if it encounters overcoming or destruction, it still does not count as auspicious.

墓庫但逢沖破，若動若興。死絕不遇生扶，如無如陷。凡爻神入墓者，便曰暗藏，吉凶未應。其墓如得沖開透出，此象猶如不墓者也，且如問出行？戌日占得既濟之屯卦，正是世變入墓。經云：遠行世墓身難動，豈知戌日沖開辰墓，透出水爻，故當日中時得行也。

When a yao (line) is in the墓 (burial), it only regains its power and becomes active again when it is broken by a冲 (clash). A yao that is in death or decline will be as if it is not present in the hexagram if it does not receive support and generation. Any yao that enters the墓 is called 'dark concealment', and its auspicious or inauspicious effects will not manifest immediately. However, if the墓 is broken and the yao emerges, it is as if it had never entered the墓. For example, when asking about travel on a戌 day, the hexagram is the Ji Ji (Final Completion) changing to the Tun (Sprouting) hexagram. The world line changes into the墓, and the classic says 'a long journey with the world line in the墓 makes movement difficult'. But in this case, the day of the divination is戌 earth, which clashes with the辰 earth墓, breaking it open and allowing the water yao to emerge. Therefore, the person actually departed that afternoon.

死絕二爻各有分辨，死處還輕，絕中尤重，死象救而還易，絕爻生起尤難。救死不論陰陽，三象扶助回生。救絕須得寅申巳亥之爻，遇之有用。且如問借物？丙子日卜得否之遁卦，此卦財爻發動持世，所嫌化絕在申，故未能得，雖有當日水難生絕木，直待丁亥日才遇絕處逢生，方得入手。死絕之象若不遇生扶者，比同無此爻也。

The concepts of death and extinction are distinct: death is relatively light, while extinction is particularly severe. A dying situation can still be rescued, but an extinct situation is much harder to revive. To save a 'death' situation, there is no need to distinguish between yin and yang; as long as there is a sign of generation and support, it can be revived. However, to save an 'extinction' situation, one must have the four long-life trigrams of寅, 申, 巳, and 亥. Only when these are present can the situation be helped. For example, if someone asks to borrow something on a Bingzi day and gets the Guai hex changing to Dun, the wealth trigram is active and holds the world, but it changes to the extinct position of Shengin. Therefore, the item was not borrowed at that time. Although the day has Zi water, the water cannot generate the already extinct wood. It was only on a Dinghai day, when the wood was long-lived in Hai, that the situation of extinction was revived and the item was obtained. If the images of death and extinction are not supported by generation and support, they are as if they do not exist in the hexagram.

土至酉中金至午，遇敗而無成。火臨兔上水臨雞，反生而有力。沐浴之爻又為敗論，總是一爻內有分辨，其中逢生為沐浴，遇克為敗，且如金臨午地金被火傷，豈為沐浴乃為真敗也。又如水土敗於酉內又不同，土到酉而洩氣本曰敗鄉，水行酉地逢生，當云沐浴，餘皆仿此。

Earthly Branches are associated with the Five Phases. When Earth reaches You (Chicken) or Metal reaches Wu (Horse), they both meet the "failure" position and achieve nothing. However, when Fire is in Mao (Rabbit) or Water is in You (Chicken), they are instead born and strong. The position of "Bathing" can also be called the "failure" position. Although it is the same position, it should be distinguished: if it is a place where something is born, it is called "Bathing"; if it is a place where something is overcome, it is called "failure." For example, when Metal is in Wu (Horse), Metal is harmed by Fire, so it is not "Bathing," but real "failure." Similarly, when both Earth and Water are in You (Chicken), they are both considered "failure," but the situations are different: Earth in You is weakened by release of energy, so it is naturally called "failure"; Water in You is supported by Metal, so it should be called "Bathing." The rest of the Five Phases follow the same principle.

土逢巳絕不可言生，金遇巳生終難言克，此憑日月變爻而斷，非因世應動象而推。巳爻持世必傷金，巳象動興能助土。土爻臨巳日、巳月或變出巳爻，皆為絕論。又如卦內巳爻持世或動出交重，便言生土之功亦非絕也。又論金變巳爻，乃是自身化入長生，豈云傷克。但若卦中巳動能伐其金，永不作長生也。

The earth element on the Si position is originally in a state of death, so it cannot be considered as being born; the metal element on the Si position is originally in a state of growth, so it cannot be said to be overcome. This distinction must be determined by the day branch, the month builder, and the changing line, not by the world line, the response line, and the moving line. If the Si line holds the world line, it will certainly overcome the metal; if the Si line moves and becomes active, it can instead support the earth. When the earth line meets the Si day, Si month, or transforms into the Si line, it is considered as 'death'; however, if the Si line holds the world line or moves and becomes active, it is said to have the function of supporting the earth and is not considered as death. Moreover, if the metal transforms into the Si line, it is itself transforming into the growth position, how can it be considered as being overcome? But if there is another Si line in the hexagram that moves and overcomes the metal, then it can never be considered as growth.

墓庫曰藏，有刑破沖開之法。空亡日陷，有補虛填實之方。凡用爻入墓便曰暗藏，若遇刑沖即為開局。且如丑月戌日妻占天病，卜得革之困卦，此用官為主象，未土正臨月破，丑土變入辰墓，此二官皆非吉也，幸得戌日沖開辰墓透出丑官，後至申日病即愈也。凡爻值空亡便為落陷，若變為相沖或得日辰沖者，皆為補虛填實，不為空也。倘若月建來沖，名為月破，正所謂空而又空也。

When a yao enters the tomb, it is called "concealment." There are methods to open the tomb, such as using punishment, breaking, or conflict. When a yao falls into the empty (kong) state, it is called "falling into emptiness." There are methods to restore its function, such as supplementing the empty and filling the void. Whenever a yao is in the tomb, it is called hidden concealment. Once it meets punishment or conflict, the tomb is opened. For example, in a case where the wife is asking about her husband's illness on a day of the earth branch戌 in the month of丑, the divination shows the卦 of Change and the卦 of困. Here, the official ghost is the useful god. The earth branch未 official ghost is directly broken by the month builder, and the earth branch丑 official ghost enters the tomb of earth branch辰. Both official ghosts are not auspicious. Fortunately, the day branch戌 earth branch conflicts with the tomb of辰, thus opening the tomb and revealing the earth branch丑 official ghost. Later, on the day of申, the illness was cured. When a yao is in the empty state, it is called falling into emptiness. If it changes into a yao that conflicts with itself, or if the day branch conflicts with it, these are considered supplementing the empty and filling the void, and it is not considered empty. However, if the conflicting yao is the month builder, it is called month break, which is exactly what is called empty on top of empty.

陷叨月將生來，非為全陷；空被提綱克去，乃是真空。旺相之爻過旬方用，休囚之象到底無功，伏藏值此猶輕，出現臨之更惡。凡論空亡者，有輕重真假大不相同也，當詳月令，便見假真。若得月建生扶，只為半空，如土空正二三月，各有所辨，正月土空，寅內暗藏丙火土得絲毫生氣不作真空。又論土逢三月正當旺地，豈作空亡，雖空，主一旬不利，過後還原。惟獨土臨二月，木能克土，乃是真空，餘月仿此。如空臨旺相之鄉，旬內斷不為吉，旬外便不為空。惟獨月破之爻，縱然旺相亦藏之內，乃他宮之象，此禍尤輕，若出見空亡親卦之爻，其凶愈甚。

When a yao falls into an empty position but is supported by the month builder, it is not entirely fallen into a pit; if the empty yao is overcome by the month builder, then it is a complete vacuum. A prosperous yao that falls into an empty position can still be used after the current ten-day period; a weak yao that falls into an empty position has no real use. A hidden yao that falls into an empty position is less severe, while an appearing yao that falls into an empty position is more dangerous. When discussing empty positions, their severity and authenticity vary greatly, and one must carefully examine the monthly command to determine their true nature. If the month builder supports and generates the yao, it is only half empty. For example, if the earth yao falls into an empty position, it varies depending on the month: in the first month, earth is empty but the寅 (Yin) contains hidden 丙 (Bing) fire, so earth still gets some life qi and is not a complete vacuum; in the third month, earth is in its prosperous position, so it cannot be considered empty, although it is empty, it only indicates unfavorable conditions for the current ten-day period, and after that it returns to normal; only in the second month, when earth is empty and wood is in command and can overcome earth, it is a complete vacuum. Other months follow the same pattern. If an empty yao falls into a prosperous and strong position, it will not be favorable within the current ten-day period, but after that period it is no longer considered empty; however, if the yao meets the month breaker, even if it is prosperous and strong, it cannot be saved. An empty yao that is hidden belongs to another palace and the harm is less severe; if the yao that appears in the native palace falls into an empty position, the danger is even greater.

陷元神而最多坎坷，亡忌客而永沒屯壇。空亡亦有可用不用之分，如值用神元神者，斷為凶兆，若臨仇神忌客者，反而無虞。男空則遠行不利，女空則近日多殃。凡男子占，值空者，不宜出境，若出外謀事不成，反遭疏失，如女人遇者，旦夕必有災殃亦不宜出門也。

The Origin God falling into the void indicates many difficulties and obstacles; the Hostile God falling into the void, on the contrary, brings no trouble. The void can be either useful or not useful: if the Useful God or the Origin God falls into the void, it is a凶兆 (auspicious omen); if the Enemy God or the Hostile God falls into the void, it is actually favorable. When a man's divination shows the void, it is not good for long journeys; when a woman's divination shows the void, there will be disasters soon. Generally, if a man's divination shows the Useful God in the void, he should not travel; going out to pursue affairs will not succeed and may even lead to accidents. If a woman's divination shows the Useful God in the void, she will surely face disasters soon and should also avoid going out.

財空富而不厚，官空貴而不榮，子空兒女必伶仃，父空屋室還衰敗。兄空則弟兄少力，間空則媒保無能。六親值空皆不宜也，妻財落陷，妻無相夫道，僕無助主之情，資財不聚，諸利無收，官鬼如空，功名不顯謀事不成。夫主寡情，牙人少力。子空則兒多不育，後代調零，生涯不久，賊寇難擒。父空則上人不佑，房宇蕭條，舟車虧損，文事難園，兄空則弟兄少力，朋友無情。惟間爻為中為保為媒，空則皆無力也。

When theWealth is empty, although rich, it is not abundant; when theOfficial Ghost is empty, although noble, it is not illustrious; when theChildren is empty, children will certainly be lonely; when theParents is empty, the house will show decline; when theSiblings is empty, brothers cannot help; when the间爻 is empty, matchmakers and intermediaries are of no use. The emptiness of the Six Relations is not a good omen. WhenWealth is in a bad position, the wife lacks virtue to support her husband, servants lack loyalty to their master, wealth does not accumulate, and various benefits cannot be obtained; whenOfficial Ghost is empty, fame and status are not prominent, affairs do not succeed, the husband is unfeeling, and mediators are ineffective; whenChildren is empty, children are difficult to raise, descendants are few, livelihood is hard to sustain, and capturing thieves is difficult; whenParents is empty, elders cannot provide protection, the house is desolate, travel and transportation suffer losses, and documents cannot be completed; whenSiblings is empty, brothers are not helpful, and friends are unfeeling. As for the间爻, it represents mediators, guarantors, and matchmakers; when it is empty, none of them can be of use.

陷勾陳而田非久遠，空玄武而盜不侵欺，蛇空閒夢假妖邪，龍陷虛胎非喜戾，雀避則訟非不起，虎虛則喪孝無干。青龍空，喜星未照。朱雀空，訟事不成。勾陳空，田墳皆不久。騰蛇空，怪夢總無疑。白虎空，悲喪不作。玄下空，奸盜潛形。

Gou Chen falls into emptiness, meaning land property cannot last long; Xuan Wu falls into emptiness, meaning thieves will not bother; Teng Sha falls into emptiness, meaning dreams are idle dreams and supernatural evils are false; Qing Long falls into a trap, meaning pregnancy ends in nothingness and joy is not real joy; Zhu Que avoids, meaning lawsuits will not arise; Bai Hu falls into emptiness, meaning mourning and funeral clothes are not relevant. Qing Long falls into emptiness, meaning the star of celebration does not shine; Zhu Que falls into emptiness, meaning lawsuits will not happen; Gou Chen falls into emptiness, meaning land and burial grounds cannot last long; Teng Sha falls into emptiness, meaning strange dreams need not be doubted; Bai Hu falls into emptiness, meaning sorrowful events will not occur; Xuan Wu falls into emptiness, meaning villains and thieves will hide their traces.

內卦若臨空宅，休居異地。外宮如犯遷移，勿往他圖。內宮為現住之方，空須莫住。外卦乃未居之地，陷不宜遷。不測之災遇者，身還可救。綿延之疾逢之，命不回生。旬內得病者，用若逢空，蓋因空而有病，豈斷傷身。惟久遠之災，主象若臨空地，決不再生也。

The inner trigram falling into an empty position indicates that the current residence has some deficiency, and there is no need to move to another place. If the outer trigram also falls into an empty position and the matter concerns moving, then one should not seek to move elsewhere. The inner trigram represents the current place of residence; if it falls into an empty position, one should not stay there. The outer trigram represents the place one is considering moving to; if it falls into an empty position, moving is not advisable. If a sudden illness occurs and the useful god falls into an empty position, the body can still be saved. However, if a long-term illness occurs and the useful god falls into an empty position, the life is difficult to save. If the illness was recently acquired within this旬, and the useful god falls into an empty position, it is precisely because of the emptiness that the illness manifests, so how can it be concluded as causing harm to the body? Only in the case of a long-lasting illness, if the useful god falls into an empty position, there is no hope of recovery.

空世則己心疏懶，空應則他意徘徊。凡占以世為我，應為他，皆不宜空。世空，則自己無心作事。應空，則他意睽違。空中動出不為空，墓內摧開非入墓。凡發動之爻，切不可作旬空而斷。沖門墓庫，定不為入墓而推。凡值旬空或臨月破，吉不能合生於物，凶不能沖剋於神。凶者旬空之殺，當辨興衰。

When the World Line falls into a旬空, it indicates that the person lacks motivation and does not want to take action; when the Response Line falls into a旬空, it suggests that the other party is hesitant and uncertain. In divination, the World Line represents oneself and the Response Line represents the other party; both should not fall into a旬空. If the World Line is empty, it means the person has no intention to act; if the Response Line is empty, it means the other party's intention is turning away. If an empty line is activated, it is no longer considered empty; if a line that has entered theStorage is broken by a冲, it is no longer considered to be in theStorage. Any activated line should not be interpreted based on旬空; anyStorage that has been broken by a冲 should not be interpreted as being in theStorage. If a line is in旬空 or under the influence ofMonth Breaker, even a beneficial deity cannot go to support or generate other lines, and even a harmful deity cannot go to attack or overcome other lines. As for theInauspicious Sha of旬空, it should also be judged based on the prosperity and decline of the line itself.

惡者月破之神，無分生克。卦內空亡及月破之爻，永不能生扶他象，又不剋制他人，沖合亦然。空亡又不受他爻生克。用爻空者為凶，又看旺相者輕，休囚者重，如臨月破之爻，不拘衰旺概作凶推。縱有動爻日主來生，不能扶起，逢生不受，遇克能招，故此爻毫無所用。

The worst is the Month Breaker. It cannot even generate or overcome anything. If a line falls in the void or meets the Month Breaker, it can neither generate nor overcome other lines, nor does it work for conflict or union; lines that fall in the void are also not affected by other lines. A line falling in the void is considered凶 (unfavorable), but it also depends on whether it is prosperous or weak. A prosperous line is less harmful, while a weak line is more harmful. If a line meets the Month Breaker, regardless of whether it is strong or weak, it is always considered凶 (unfavorable). Even if there is a moving line or the day branch that supports it, it cannot be supported, the support it should receive does not reach it, and the overcoming it should face cannot be avoided. Therefore, such a line is of no use.

事事宜空中之有氣，般般忌合處亡逢沖。空亡之爻若臨旺相、或得日月扶持、或變為生，便為有氣，凡事可成。六合之卦若被日辰沖世或沖應、或沖用爻、或變為六沖，皆為合處逢沖之象，諸般遇此蓋不為佳，惟獨月建之爻不能沖散。

In matters, people prefer that the empty lines still have some vitality. They avoid situations where harmony is met with conflict. If an empty line is actually strong and prosperous, or is supported by the day branch or the month builder, or transforms into a line that benefits itself, it is called having vitality, and things can still be accomplished. If a hexagram of harmony is conflicted with the world line, the response line, or the useful line, or transforms into a hexagram of six conflicts, it is considered the image of "harmony met with conflict," which is not favorable for various matters. However, if the line is in the month builder's position, even if it is conflicted, it will not scatter.

逢合雖凶而易就，遇沖縱吉似以難成。六合之卦，爻中縱有凶神事當不吉，也有成就之時。凡遇六沖，卦中縱有吉神用爻得地，雖曰吉祥，始終不就。合被沖開，無絲毫之力；絕逢生起，有數倍之功。合處逢沖者，永不相合也。非惟不合，見沖反凶。凡爻遇絕者卻，凡卦無此象也；若得動爻及變爻或日辰生起，便為絕處逢生，比在卦不絕之爻，其功愈大，用神遇之最吉，忌神遇之最凶。

When the Six Harmony appears, the hexagram may be unfavorable but the matter will easily succeed; when the Six Clashes appear, the hexagram may be favorable but the matter will ultimately fail. In a hexagram with Six Harmony, even if there areInauspicious Spirit (unfavorable spirits) among the lines, the matter is originally supposed to be unfavorable, but there will always be a time for success. In a hexagram with Six Clashes, even if there are吉神 (favorable spirits) and the useful line is in a favorable position, although it seems auspicious, the matter will still not succeed. When the harmonious relationship is broken by the clash, the harmony has no effect at all; when a line that has reached its end is revived by a generating element, its effectiveness becomes several times greater. What is meant by "harmony met with clash" is that the harmony can never be formed; not only can it not be formed, but the clash turns it into something harmful. When a line reaches its end, it is as if that line does not exist in the hexagram; if it is revived by a moving line, a changing line, or the day branch, it is called "revival at the end," and its effectiveness is greater than a line that was not at its end in the hexagram: the useful god meets the most favorable condition, while the hostile god meets the most unfavorable condition.

三合三刑亦有假真之論，六穿六合豈無生克之分？水會申辰，無鼠牙而不取，木成亥卯，少羊角以無妨。凡成局者便為三合，亦育可成不成之間，三合之局取中字為主，前一字生而主發，後一字墓而主藏，主象有發有藏，故為三合。其中有發而不藏者，事當有始無終，但有墓而無生者，事必先難後易。且如水局之論，用子為主，生於申，墓於辰，若得三字歸完真三合也，如有申子二象無辰字者，雖成水局而少收藏。又如有子辰而缺申字者，亦成水局，嫌少根源。

Triple Harmony and Three Punishments also have true and false distinctions. Can Six Harm and Six Harmony not have differences in generating and overcoming? The water element circle requires the combination of Shen, Zi, and Chen; if Zi, the rat, is missing, it cannot be formed. The wood element circle requires the combination of Hai, Mao, and Wei; even if Wei, the sheep, is missing, it is still acceptable. Any three branches that form a circle are called Triple Harmony, and there is a distinction between those that can be formed and those that cannot. In Triple Harmony, the middle character is the main one, the first character is the place of growth, which signifies origin; the last character is the storage place, which signifies collection. The Useful God has both origin and collection, so it is called Triple Harmony. If there is only origin and no collection, the matter will have a beginning but no end; if there is only collection and no origin, the matter will certainly be difficult at first and easy later. Taking the water circle as an example, the main character is Zi, the place of growth is Shen, and the storage place is Chen: only when all three characters are present is it a true Triple Harmony. If only Shen and Zi are present but Chen is missing, although a water circle is formed, the collection is missing. If only Zi and Chen are present but Shen is missing, it is still considered a circle, but it lacks the origin.

故先難後易也，若有申辰二爻獨無子字，水象既無，焉能成局？又如木局無卯字者不成，有亥卯無未字也可合，有卯未無亥字亦成合，但缺一字者斷為半吉，若得三字皆全方為全美，火金二局皆同。凡用爻值三合者，見貴謀事、嫁娶、求財、科甲、田蠶諸般逐意也。

Therefore, it is first difficult and then easy. If only the yao for Shen and Chen are present but the Zi is missing, the essence of water is not there, so the formation cannot be complete. Similarly, if the Wood formation lacks the Mao, it is incomplete. However, if there is Hai and Mao but no Wei, it can still form a triple harmony; if there is Mao and Wei but no Hai, it is also considered as forming a triple harmony. But if only one character is missing, it can only be considered as half good, and only when all three characters are present is it considered perfect. The principles for the Fire and Metal formations are the same. Whenever the yao form a triple harmony, matters such as meeting a nobleman, planning affairs, marriage, seeking wealth, taking exams, and farming will all go smoothly.

寅巳申三全為煞，丑戌未一缺非刑。三刑者，必得三字全而為刑，如缺一字不為刑也。譬如用在寅爻變為巳地，或卦中申動、或申日年占，便為煞。又如有戌未而無丑、或有丑戌而無未，缺一字者豈得為刑？又論刑之起例，刑者乃是四局而刑四類，木能刑水；水又刑木。唯金剛火強自刑其方，且如亥卯木局能刑亥子丑水類，其中亥刑亥、卯刑子、未刑丑是也。申子辰能刑寅卯辰，申刑寅，子刑卯，辰刑辰是也。寅午戌就刑巳午未，故此寅刑巳、午刑午、戌刑未是也。巳酉丑又當刑申酉戌，巳刑申、酉刑酉、丑刑戌是也。

The three punishments (三刑) are formed only when the three characters of Yin, Si, and Shen are all present; if any one is missing, it does not count as punishment. The three punishments must have all three characters complete to form the punishment; if any one is missing, it is not considered a punishment. For example, if the useful god is on the Yin line and changes to the Si position, and the hexagram also has the Shen line active, or if the divination is done on a day, year, or month of Shen, this is called a harmful influence (煞). Another example: if only Wu and Wei are present but not Chou, or only Chou and Wu are present but not Wei, how can it be considered a punishment if one character is missing? Now, regarding the origin of the three punishments: punishment is based on the four triple harmony formations (三合局) to punish the four types of earthly branches. The wood formation punishes the water type, the water formation punishes the wood type, but the metal and fire formations are strong and punish their own type. For example, the wood formation (Hai, Mao, Wei) punishes the water formation (Hai, Zi, Chou), which means Hai punishes Hai, Mao punishes Zi, and Wei punishes Chou. The water formation (Shen, Zi, Chen) punishes the wood formation (Yin, Mao, Chen), which means Shen punishes Yin, Zi punishes Mao, and Chen punishes Chen. The fire formation (Yin, Wu, Xu) punishes the earth formation (Si, Wu, Wei), which means Yin punishes Si, Wu punishes Wu, and Xu punishes Wei. The metal formation (Si, You, Xu) punishes the earth formation (Shen, You, Xu), which means Si punishes Shen, You punishes You, and Xu punishes Xu. From this, we can see that Hai, Chen, Wu, and You each punish themselves, which is called self-punishment (自刑); all other branches are punished in pairs and do not go beyond the scope of these four formations.

用辰卯害本為殃，用亥申穿非作禍。穿心者，即是六害也。且如主象在辰化出卯地、或卯日占之，害中加克乃主大凶，用子見未相同。又如用臨未位見子來穿，穿中帶旺，故為半凶。亥為用象申字來穿，此論長生非為六害，毫不成凶。用丑見午，用酉見戌皆得生氣，無害於事。又如用申見亥，本來洩我之氣，豈不為穿？用寅見巳，洩氣又加刑兆，其凶愈甚。用巳見寅，叨生無忌，雖不作福亦不為殃，一見申來，此是三刑帶害，其禍倍加。

The useful god located in Chen is harmed by the arrival of Mao, which brings disaster; however, if the useful god is in Hai and Shen comes to harm it, it does not result in misfortune. The term 'piercing through the heart' refers to the six harms. For example, if the useful god is in Chen and Mao appears, or if the day is Mao and the harm is accompanied by arestrain (overcoming), it indicates great misfortune; the same applies if the useful god is in Zi and Wei appears. Another example is when the useful god is in Wei and Zi appears to pierce it; if the piercing is accompanied by a strong and flourishing qi, it is only half harmful. If the useful god is in Hai and Shen pierces it, this is a relationship of generation where Shen gives birth to the long life of Hai, so it cannot be considered as the six harms, and there is no harm at all. If the useful god is in Chou and Wu appears, or if the useful god is in You and Xu appears, these are cases of receiving life qi, and there is no harm. For example, if the useful god is in Shen and Hai appears, Hai naturally drains the qi of Shen metal, so how can it not be considered as piercing? If the useful god is in Yin and Si appears, it both drains qi and adds signs of punishment, making the danger even greater. If the useful god is in Si and Yin appears, Yin wood generates Si fire, and there is no restraint, so although it does not add fortune, it also does not bring disaster; but if Shen appears again, it becomes three punishments combined with harm, and misfortune is doubled.

此等爻辭何以為之六害，合處逢沖故成害也，正所謂得恩未結，離間乘之，且如子與丑合，未來沖，丑子被穿心，或見午來沖，子即丑補穿心，各官細察六害皆同。六害者，害物傷象之神也，正是冤家之煞，仇敵之星，凡事逢之無不為害。

These yao positions are called the six harms because they are exactly where "harmony meets conflict," resulting in harm: just like affection has not yet formed, someone takes advantage of the situation to create discord. For example, Zi and Chou are naturally in harmony, but if a future position conflicts with Chou, the harmony between Zi and Chou is broken; if Wu conflicts with Zi, the harmony between Zi and Chou is also broken. Everyone must carefully observe, for the principle of the six harms is the same. The six harms are spirits that damage things and injure images, they are exactly the spirits of enemies and the stars of foes; whenever something encounters them, it inevitably suffers harm.

用戌卯合被克而反凶，用酉辰諧叨生而果吉。戌為主象，見卯合合中帶克，還成半凶。用子見丑相同，又如卯是用爻，遇戌來合我必欺他，當為吉也，復論酉為主象，合見辰來，金賴土生必獲無窮之福。用寅見亥，用未見午者同。又如土居午上，合見未來，終嫌洩氣之爻，乃為半吉。復論用申巳合。斷作長生，豈云相剋？一見寅爻，乃是三刑之煞毫無合氣，此禍大凶。用巳見申無寅為合，雖合稍嫌刑兆，半作吉祥，以上諸爻概論。地支相合再得天干又合者，此是天地合德，非此壽常之合，受恩非渚享福無旁，見傷不傷也。

The useful god located in Xu and combining with Mao, the combination involves the wood of Mao overcoming the earth of Xu, resulting in half bad fortune; the useful god located in You and combining with Chen, the earth supports the metal, resulting in good fortune. When the useful god is in Xu and meets Mao to combine, the wood of Mao overcomes the earth of Xu, resulting in half bad fortune; when the useful god is in Zi and meets Chou to combine, it is the same. Conversely, when the useful god is in Mao and meets Xu to combine, the earth is overcome by the metal, the metal is dominant, and it is considered good fortune. Again, when the useful god is in You and meets Chen to combine, the metal is supported by the earth, resulting in endless blessings; when the useful god is in Yin and meets Hai, or when the useful god is in Wei and meets Wu, the principle is the same. For example, when the earth爻 is in Wu position and meets future Zi to combine, it is still considered to be leaking energy, resulting in half good fortune. Further, when the useful god is in Shen and combines with Si fire, Si is the long life of Shen, how can it be considered as mutual control? However, once the寅爻 appears, it becomes the triple punishment of寅, Si, and Shen, the combined energy disappears, resulting in great misfortune. When the useful god is in Si and meets Shen to combine, as long as the chart does not contain寅, it is a pure combination, although slightly involving punishment, it can be considered half good fortune. The above principles apply to all these lines. If the earth branches combine and the heavenly stems also combine, this is called "heaven and earth combining in virtue," which is not an ordinary combination, receiving deep favor and enjoying boundless blessings, even if it meets overcoming, it will not be harmed.

合處帶生，百事見之皆事悅。害中加克，千般犯此盡憂屯。刑則骨肉傷殘，穿則親鄰不睦。六合咸稱吉象，若問遣人出獄以非宜。六沖各駭凶爻，如占散訟脫災而反利。六合之卦事事皆祥，惟有出妻遣僕撇友辭親離祖分居出監脫鎖，遇之反被牽連未能遽解花得，合處逢沖便能消散，六沖之卦，雖曰凶爻亦有宜用之處，凡占散訟脫災諸般離別，逢之便得如心，終無連累。

In the case of mutual harmony, there is also mutual generation, and all kinds of matters meet with joy; in the case of mutual harm, there is also mutual control, and all sorts of affairs lead to worry and difficulty. If there is a conflict, family members may suffer injury; if there is a rupture, relatives and neighbors may become discordant. The Six Harmony is generally considered a favorable omen, but if one asks about dismissing servants or escaping from prison, it is actually inappropriate. The Six Clashes are generally feared as an ominous sign, but if one divines about resolving disputes or eliminating calamities, it is actually beneficial. The hexagram of Six Harmony brings good fortune in all matters, except for matters such as divorcing one's wife, dismissing servants, cutting off ties, leaving home, separating from ancestors, or escaping from prison, which, when encountered, lead to complications and difficulty to resolve; at such times, if there is a combination of harmony and clash, the matter may be resolved. Although the hexagram of Six Clashes is considered an ominous sign, it also has its appropriate uses: whenever one divines about concluding legal cases, escaping from disasters, or various matters of separation, encountering it brings satisfaction and ultimately no complications.

青龍才福為祥，破之不吉。白虎兄官為咎，用之不凶。青龍妻才子孫貴人、天喜、祿馬、天醫等象、咸作吉推，如臨月破旬空或被動爻及變爻傷克，便不吉也。白虎兄弟官鬼朱雀勾陳羊刃天地傳殺之類，本作凶推，惟白虎利於生產，朱雀利於文書，勾陳利於田土，羊刃用在兵權，問手足須觀兄弟，占仕宦必用官爻，孕育卦中胎若逆生者，必要天地傳殺動則以逆化順，以上諸象各有所宜。

The Azure Dragon combined with Wealth and Children indicates a favorable omen, but if it meets the Month Breaker, it becomes unfavorable. The White Tiger combined with Siblings and Official Ghost is usually an ill omen, but if it is the appropriate deity for the situation, it does not become凶. The Azure Dragon, Wealth, Children, Nobleman, Heavenly Joy,禄马, and Heavenly Doctor all indicate favorable outcomes; however, if they meet the Month Breaker, the Tenure Void, or are harmed by the Moving Line or Changing Line, they become unfavorable. The White Tiger, Siblings, Official Ghost, Vermilion Bird, Gou Chen, Sheep Blade, and the killing forces transmitted by Heaven and Earth are generally considered unfavorable; however, the White Tiger is favorable for childbirth, the Vermilion Bird is favorable for documents, Gou Chen is favorable for land and property, and the Sheep Blade is useful for military power. When asking about siblings, one must look at the Siblings Line; when asking about official positions and promotions, one must use the Official Ghost Line. In a divination about pregnancy, if the fetal line is inverted, then the killing forces transmitted by Heaven and Earth must be activated to turn the unfavorable into favorable. All these signs have their respective appropriate contexts.

日建豈為月破，月建非作旬空。凡月破之爻決無解救，惟獨日主臨之，不為月破。且如正月申日，二月酉日，占者不犯也。旬內空亡亦有全空、半空者出。陽日遇陽爻、陰日逢陰象，皆作全空。陽日逢陰、陰日逢陽者，皆作半空。惟月建之爻，永不落旬中之空也。且如四月甲午旬占者，巳爻不空也。

The yao that is on the day branch is not considered as month breaker, and the yao that is on the month builder is not considered as旬 empty. Any yao that meets the month breaker has no way to be saved, but if it is also the day branch, it is not considered as month breaker. For example, if a divination is done in the first month on the day of Shen, or in the second month on the day of You, even though they are in the position of month breaker, since they are the day branch, they are not considered as breaking the month. The emptyness within the ten-day period is divided into full empty and half empty: if a yang day meets a yang yao or a yin day meets a yin yao, it is considered as full empty; if a yang day meets a yin yao or a yin day meets a yang yao, it is considered as half empty. Only the yao that is exactly on the month builder will never fall into the emptyness. For example, if a divination is done in the fourth month within the Jiawu ten-day period, the fire of Si is exactly the month builder, so it is not considered as empty.

卦靜逢沖為動，爻安遇合為和。動處見沖為戰征而散，動中加合因羈絆而遲。凡沖者有二：有日辰沖，有動爻沖。若日辰沖，不拘衰旺。動爻沖卻辨三：衰旺相善能沖休囚，休囚不能沖旺相。又云空逢沖則實，靜逢沖則動，動逢沖則散，惟日月二爻從動逢沖決不散也。自古旺相見沖則發。休囚見沖則散。安靜之爻逢合最能迷逗橢傲。若占脫卸之事，最喜用爻發動，又被日辰或變爻合住動爻者，反遭羈絆事必遲延。且如子占父來，甲戌日占得垢之乾卦，初爻父母帶青龍發動又臨世上，理應當日回來，豈知變爻合住用神，故未能到，直待壬午日沖破子合，方得歸家。

When a line in the hexagram is quiet and is being冲 (conflicted), it is considered as moving. If a quiet line meets a harmonious connection, it is called 和顺 (harmonious). When a moving line meets a conflict, it is like a battle resulting in dispersion; when a moving line meets a harmonious connection, it is like being hindered and delayed. There are two types of conflict: one is when the day branch 冲 (conflicts) with it, and the other is when a moving line conflicts with it. Conflicts caused by the day branch affect all lines regardless of their strength or weakness; conflicts caused by a moving line require consideration of their strength and weakness. A strong and prosperous line can conflict with a weak and confined line, but a weak and confined line cannot conflict with a strong and prosperous line. It is also said that an empty line encountering a conflict becomes filled, a quiet line encountering a conflict becomes active, and a moving line encountering a conflict results in dispersion. However, the lines influenced by the day branch or the month builder are exceptions; even if they are moving and encounter a conflict, they do not disperse. From ancient times, a strong and prosperous line encountering a conflict becomes more vigorous, while a weak and confined line encountering a conflict becomes scattered. A quiet line encountering a harmonious connection is most likely to be entangled and delayed. If the matter is about letting go or shedding something, it is most favorable for the useful god to be active. However, if a moving line is hindered by the day branch or a changing line, it will be obstructed, and the matter will be delayed. For example, a son asks when his father will return, and on a Jiaxu day, he draws the Gou hexagram changing to the Qian hexagram. The first line, representing the parents, is active with the Azure Dragon and also occupies the world line. According to this, the father should return on the same day. But the changing line has restrained the useful god, so the father did not return. It was only on the Renwu day when the conflict broke the restraint that the father returned home.

用旺有絆持，雖遇凶星難作禍。主衰無救，助縱逢吉曜那為佳。凡占卦，先推用象，次察元神，若臨旺相或遇生扶便言吉斷，縱有凶星惡煞，雖以為殃。象若值休囚又無生助者，豈得如心，有天喜青龍貴人吉曜同宮，終非為福。

The useful god is prosperous and strong with support, so even if a凶 star appears, it will not cause harm. If the useful god is weak and without support, even if good stars are present, it is not considered favorable. When interpreting a divination, first determine the useful god, then examine the origin god. If the useful god is prosperous and strong, or receives support, it is considered favorable, and even if凶 stars are present, they will not cause trouble. If the useful god is weak and without support, how can it be satisfactory? Even if good stars like Heavenly Joy, Azure Dragon, and Nobleman are in the same line, they cannot bring good fortune.

身後世後及重爻皆為已往，身前世前兼交位各主未來。月卦之爻與世爻同看，爻在身世之後，便為已往，若在身世之前，便斷將來。又云重主過去，交主未來。游魂宜出外，歸魂利返鄉。游魂之卦最利遷移、並遠出更改等事。若游魂又化游魂，更後復當更改。歸魂之象最利返鄉復舊，不宜出外遷更。

If a yao falls after the hexagram body and the world line, or if it is a 'heavy' yao (old yang), it indicates something that has already passed. If a yao falls before the hexagram body and the world line, or if it is a 'crossing' yao (old yin), it indicates something that will happen in the future. The yao of the month's hexagram body should be considered together with the world line: if the yao is after both the body and the world line, it is interpreted as past events; if it is before both, it is interpreted as future events. Another view is that heavy yao indicates the past, and crossing yao indicates the future. A wandering soul hexagram is favorable for going out, while a returning soul hexagram is favorable for returning home. A wandering soul hexagram is most suitable for matters involving moving, traveling far, or changing; if a wandering soul hexagram changes into another wandering soul hexagram, it indicates that after a change, another change is needed. A returning soul hexagram is most suitable for returning home and restoring old things, and is not favorable for going out, moving, or changing.

內為體，外為用，逢生雲吉，克雲凶、動為速，靜為遲，見合曰成，沖曰散。論卦，內三爻為體，外三爻為用。又云主卦為體，變卦為用。凡諸般爻象逢生則吉，遇克則凶。動則急速，靜則遲延。六合則利成利就，六沖則宜散宜分。

The inner trigram is the "subject," and the outer trigram is the "object": if the subject is helped by the object, it brings good fortune; if the subject is harmed by the object, it brings misfortune. If the trigrams are active, the response comes quickly; if they are still, the response comes slowly. If there is a harmonious connection, the matter will succeed; if there is a clash, the matter will be dispersed. When interpreting the hexagram, the inner three lines represent the subject, and the outer three lines represent the object. There is another view that the primary hexagram is the subject and the resulting hexagram is the object. For all the line images, if they are helped, it brings good fortune; if they are harmed, it brings misfortune. If the lines are active, the response comes quickly; if they are still, the response comes slowly. Harmony among the six trigrams is favorable for success, while clashes among the six trigrams are favorable for dispersion. The "subject" refers to the main matter, and the "object" refers to the aspect that the subject interacts with or acts upon. The relationship of generation and control between the subject and the object determines whether the matter benefits or harms me.

生主發，墓主藏，伏斷將來，飛斷往事，陰主邪，陽主正，衰相稀少，旺相繁多。一應爻辭遇長生則起發，入墓庫則收藏，伏神管將來之事，飛神主過去之情，陰乃幽僻之爻，陽乃剛明之象，萬物旺相主多，休囚主少，空絕主無。

Longevity indicates generation, while storage indicates concealment; the hidden god determines future events, and the flying god determines past circumstances; yin lines represent sinister and obscure phenomena, while yang lines represent upright and bright phenomena; decline and weakness indicate scarcity, while prosperity and strength indicate abundance. Whenever a line encounters longevity, it begins to grow and develop; when it enters storage, it becomes concealed and hidden. The hidden god governs future matters, while the flying god governs past situations. Yin lines symbolize dark and secluded conditions, while yang lines symbolize strong and bright conditions. Whatever is prosperous and strong will be numerous, while what is weak and confined will be scarce, and when it falls into emptiness or extinction, it will be nonexistent.

事有大小始終緩急，各審其因。卦開前後飛伏正之，概詳其理。初求內外三爻為飛為正為前卦，次化陰陽二象為變為之為後爻，卦靜無之方取互，世空無主卻憑身。凡占下之卦即是初求內外三爻，此卦其名有三：一名飛卦、一名正卦、一名前卦，總歸是主卦也。凡有動爻即當變也，變出之卦亦有三呼：一名主卦，亦名之卦、亦名後卦，總歸是變入也。若六爻皆不動者，即無之變，方取互卦，以定吉凶。一以定二卦之法言之，將主卦除去初爻六爻，卻把二三四爻為內卦，三四五爻為外卦。三配成互卦，若爻動取互又不同也，變卦二三四為內主卦，三四五為外。且如觀之否互艮是也。

Things have different sizes, beginnings and endings, and varying degrees of urgency; each should be examined carefully for its origin. A hexagram has a previous hexagram and a subsequent hexagram, flying gods and hidden gods, and the main hexagram; all these should be thoroughly investigated. The first three lines of the inner and outer trigrams, when first cast, are called the flying hexagram, the main hexagram, and the previous hexagram. The next, derived from old yin and old yang, are called the changing hexagram, the hexagram of movement, and the subsequent hexagram. If the hexagram is still and there is no changing hexagram, then the nuclear hexagram is used. If the world line is empty and has no master, then the hexagram body is used. Whenever a hexagram is cast, the first three lines of the inner and outer trigrams are called three names: one is the flying hexagram, one is the main hexagram, and one is the previous hexagram, all of which are the primary hexagram. Whenever there is a moving line, it changes, and the hexagram that results from the change also has three names: one is the main hexagram, one is the hexagram of movement, and one is the subsequent hexagram, all of which are the changing hexagram. If none of the six lines move and there is no changing hexagram, then the nuclear hexagram is used to determine fortune and misfortune. As for the method of taking the nuclear hexagram: remove the first and sixth lines of the primary hexagram, and use the second, third, and fourth lines as the inner trigram, and the third, fourth, and fifth lines as the outer trigram, thus forming the nuclear hexagram. If there is a moving line in the hexagram, the method of taking the nuclear hexagram is different; one should use the second, third, and fourth lines of the changing hexagram as the inner trigram, and the third, fourth, and fifth lines as the outer trigram. For example, when the hexagram of observation changes into the hexagram of negation, the nuclear hexagram produced is the hexagram of mountain.

主卦內身爻有二：有卦之身，有世之身，二者大不同也。卦之身，月卦是也。世之身，子午持世身居初之類是也。凡卦身之身，用之為重。世之身，司事還輕。世若不空不破，不須論身伏之爻。世或空亡，禍福方憑身位。

In the primary hexagram, there are two types of hexagram body: one is the hexagram body, and the other is the world line body, which are quite different. The hexagram body is the monthly hexagram body; the world line body is calculated according to rules such as "when the heavenly stems are Zi and Wu, the world line body is in the first line." The hexagram body is of greatest importance, while the world line body is of lesser significance. If the world line is neither empty nor broken, there is no need to consider the hexagram body further; however, if the world line is empty, then the fortune and misfortune should be judged based on the position of the hexagram body.

之卦內之盈虧，變爻已定。互卦中之悔吝，禮用為先。看之卦之法，所重變爻，不變之爻雖分吉凶。且如觀之艮卦，轉取三爻才化絕、五爻鬼化克為重，其除四爻俱不論也。又看互卦之法，並不取十二支為用，但取體用。如干兌金、震巽木、坤艮土、坎水、離火，取入本宮配成六親，以明禍福。惟互卦體用二爻自能生克，永不受本卦動爻來傷。

In the changing hexagram, the gains and losses are determined by the moving line; in the nuclear hexagram, the worries and troubles are assessed first by the subject and used hexagrams. When examining the changing hexagram, the emphasis is on the moving line, while the unchanging lines, although they also indicate good or bad fortune, are not given much attention. For example, in the hexagram of Observing, which changes into the hexagram of Stillness, the emphasis is placed on the third line, which represents wealth, transforming into a dead position, and the fifth line, which represents official ghost, transforming out to harm me. The fourth line is not considered. When examining the nuclear hexagram, the twelve earthly branches are not used. Instead, the five elements of the subject and used hexagrams are taken:乾 and 兑 belong to metal, 震 and 巽 belong to wood, 坤 and 艮 belong to earth, 坎 belongs to water, and 离 belongs to fire. These elements are matched within the original hexagram to form the six relations, thereby indicating fortune and misfortune. The subject and used lines in the nuclear hexagram can generate or overcome each other, but they are never harmed by the moving lines of the original hexagram.

且如父占子病，八月丁巳日，卜得晉卦安靜，此卦六爻無子，兼看親宮子水伏於初爻土下，又值空亡，日月二爻更無主象，必須互出水山蹇，取外卦坎水配為本宮子孫方為有救，又取內卦艮土配作晉卦父母，子被父傷，後果死也。又如夫占妻病，六月丙午日，卜得睽卦安靜，此卦六位無才，親宮子水伏在未土之下，伏被飛傷又無用處，況日月之中皆無才象，本無救也。再看互出既濟，取外卦坎水配為艮內妻才，縱有月建忌神，不能傷克，至戊申日才遇長生，病果愈也。

For example, a father consulted about his son's illness on the day of Dingsi in August, drawing the Hexagram of Progress. All six lines were quiet. In this hexagram, there were no children's lines. Looking at the children's line in the native's palace, it was hidden under the earth element in the first line and was also in an empty position. There was no useful god in the day branch and month builder. Therefore, we had to take the mutual hexagram, which produced the hexagram of Obstruction. Using the outer trigram of water to match the native's children's line, it was considered to have a remedy. The inner trigram of earth was matched with the parents in the hexagram of Progress. The children were harmed by the parents, and later the child indeed died. Another example: a husband consulted about his wife's illness on the day of Bingwu in June, drawing the Hexagram of Estrangement. All six lines were quiet. There were no wealth lines in the six lines. The native's children's line of water was hidden under the earth element in the position of Wei, and the hidden god was harmed by the flying god, so it was of no use. Moreover, there was no wealth sign in the day branch and month builder, so it was originally without a remedy. Then looking at the mutual hexagram, it produced the hexagram of Completion. Using the outer trigram of water to match the wealth line of the mountain palace, even with the month builder's hostile god, it could not harm it. On the day of Wushen, the wealth line met the growth, and the illness was indeed cured.

細觀伏象之興衰，當察飛動靜，遠推年月，近看日時。飛伏並年月日時，已注在前此故不具。此篇概論總綱，後具分門開類。此一章總淪與衰動靜，決環中得失榮枯，人間事變多端，數語豈能悉，具故分門數次第開詳，正所謂天生事業，無不收藏，學者須要一字精微萬無漏洩。

One must carefully examine the rise and fall of the hidden god, while also observing the movement and stillness of the flying god. For distant matters, one should look back to the year and month; for near matters, one should observe the day and hour. The application of both flying and hidden gods, along with the year, month, day, and hour, has already been explained in previous sections, so it will not be repeated here. This chapter presents the general outline of the entire book, with detailed classifications and explanations coming later. This section discusses the prosperity and decline, movement and stillness, to determine gains and losses, success and failure in the hexagram. Human affairs are complex and varied; a few words cannot cover everything. Therefore, they must be classified and explained in order. It is said that all kinds of worldly matters are included in this book; scholars must carefully think through each word to avoid any omission.

(占雨，取父母為主，水象為憑。占晴，取子孫為主，火象為憑。)欲識天時晴與陰，子孫父母定其真，次查水火陰陽理，動靜與衰變化尋。此四句乃天時之大旨也。子位交重晴升升，父爻發動雨沉沉。子孫為日月，若不受他爻刑剋，又不臨月破旬空，如居身世，雖不動亦主晴明，旺動則外遠大晴，衰動則時下小晴。值日，主一日之晴；值月，主月內之晴，又加父動宜辨興衰，父旺子衰決非晴齊。父衰子旺，原主光明，若兄弟再動又助子威，天必久晴兼主風發，子化子或化兄，皆主久晴。化才，後主陰晦。化鬼，後主天變。化父，即變雨也。

To divinate about rain, focus on the parents' line and use the water line as a reference; to divinate about clear weather, focus on the children's line and use the fire line as a reference. To know whether the weather will be clear or cloudy, first determine the truth of the situation by looking at the children's and parents' lines. Then check the water and fire lines along with the principles of yin and yang. Further, seek information from the movement, strength, and changes of the lines. These four lines of verse are the general principle for divining the weather. The following points all expand upon this. If the children's line is heavily active, the weather will be clear all the way; if the parents' line is active, the weather will be cloudy and rainy. The children's line represents the sun and moon. As long as it is not harmed by other lines, and it does not meet the month breaker or the ten-day void, even if it is on the subject line or the world line without being active, it indicates clear weather. If it is strong and active, it indicates prolonged clear weather; if it is weak and active, it indicates brief clear weather. If the children's line is on the day branch, it indicates clear weather for one day; if it is on the month branch, it indicates clear weather for one month. If the parents' line is also active, distinguish between their strength and weakness: if the parents are strong and the children are weak, the weather will not be clear; if the parents are weak and the children are strong, the weather will be bright. If the siblings' line is also active and supports the children, the weather will be clear for a long time, and there will be wind. If the children's line transforms into another children's line or into the siblings' line, it indicates prolonged clear weather; if it transforms into the wealth line, the weather will turn cloudy; if it transforms into the official ghost line, the weather will change; if it transforms into the parents' line, the weather will turn rainy.

父母者，為雨也，如無傷克及不空亡，若臨身世雖不動天時已變。旺動則大雨，衰動則細雨。值日，則一日之雨，值水，則月內之雨。才如同動卻看重輕，父衰才旺，縱雨不多，父旺才衰，淋漓未止，鬼又動此雨倍加。若父化父，雨必連綿。父化鬼，雨未止而添雷。父化兄，則風雨交作。父化才或化子者，雨變晴天。

The Parents' hexagram represents rain. If it is not harmed or restrained, and not in an empty state, even if it is on the self-hexagram or the world line without activation, the weather is already changing. When prosperous and strong, it indicates heavy rain; when weak, it indicates light rain. If it is the day branch, it indicates rain for one day; if it is the month builder, it indicates rain for one month. If the Wealth hexagram also activates, compare the strength of the two: if the Parents are weak and the Wealth is strong, even though it rains, it will not be much; if the Parents are strong and the Wealth is weak, the rain will be continuous. If the Official Ghost also activates, the rain will be even heavier. If the Parents transform into Parents, the rain will be continuous; if they transform into the Official Ghost, the rain will not stop and thunder will follow; if they transform into Siblings, there will be both wind and rain; if they transform into Wealth or Children, the rain will clear up.

雨逢水動晴逢火，晴見陽多雨見陰。天時原以水為雨，火為晴。水動，則有雨水。化水或化金，其雨轉盛而連綿。化土，雖雨不多。化木，雨後生風。化火則變而為晴矣。火爻動則晴，火化火，晴能久遠。如化木，晴久生風。化土，日後起浮雲。化水，晴變為雨。又以陽為晴、陰為雨，純陽水靜則久晴，純陰火靜則久雨。陽化陰即晴變雨，陰化陽即雨變晴。

If it is going to rain, look at the water trigram; if it is going to be clear, look at the fire trigram. A trigram with many yang lines indicates clear weather, while one with many yin lines indicates rain. In divination for weather, water represents rain and fire represents clear weather. When the water trigram moves, there will be rain: if it transforms into water or metal, the rain will be heavy and continuous; if it transforms into earth, the rain will be light; if it transforms into wood, there will be wind after the rain; if it transforms into fire, the weather will turn clear. When the fire trigram moves, the weather will be clear: if it transforms into fire, the clear weather will last long; if it transforms into wood, after a long period of clear weather, there will be wind; if it transforms into earth, there will be floating clouds later; if it transforms into water, the clear weather will turn into rain again. In addition, yang represents clear weather and yin represents rain: if a pure yang hexagram has the water trigram still, it indicates prolonged clear weather; if a pure yin hexagram has the fire trigram still, it indicates prolonged rain; if a yang trigram transforms into a yin trigram, the weather turns from clear to rainy; if a yin trigram transforms into a yang trigram, the weather turns from rainy to clear.

卦遇幹離朱雀動，九天紅日照乾坤。問陰晴，以外卦為主，內卦為次，先推外卦，可別晴陰。凡水火二爻及朱雀玄武，皆管目前晴雨。惟內外卦體能期久遠天時。外卦若屬干與離象，必主久晴。朱雀動又主晴明。

The hexagram shows Qian and Li, with the Vermilion Bird also activated, indicating a grand clear sky with the red sun shining over Heaven and Earth. When asking about clear or rainy weather, the outer trigram is primary and the inner trigram secondary. First examine the outer trigram to determine whether it is clear or cloudy. All lines related to water and fire, as well as the Vermilion Bird and Black Tortoise, only indicate the immediate weather conditions. Only the structure of the inner and outer trigrams can predict long-term weather. If the outer trigram belongs to Qian or Li, it definitely indicates prolonged clear weather. The activation of the Vermilion Bird also indicates clear weather.

爻逢坎兌加玄武，四野淋漓水滿村。外卦者臨坎兌二象，必然入雨。若化出幹離，雨即變晴之兆。又論玄武爻，定有雨意。震野鬼興雷灌耳，坎家父動雨驚心。官鬼為雷為冰雹，若在震宮動，其雷愈大。再加白虎，雷必傷人。鬼居坎內發者匣為冰雹。土鬼交重又臨世位，必見黃沙。如父動坎宮終見傾盆之雨。

The outer trigram encountering Kan and Dui, combined with the presence of Xuanwu, indicates a scene of widespread rain, flooding villages. If the outer trigram is Kan or Dui, rain is certain. If it changes into Qian or Li, it signifies that the rain will turn to clear weather. Moreover, the hexagram associated with Xuanwu will certainly carry the intention of rain. If the official ghost in the Zhen trigram becomes active, there will be thunder heard clearly. If the parents in the Kan trigram become active, there will be a sudden heavy downpour. The official ghost governs thunder and hail; if it becomes active in the Zhen trigram, the thunder will be louder. If White Tiger is added, thunder will surely harm people. If the official ghost becomes active in the Kan trigram, it indicates hail. If the earth trigram official ghost and the earth trigram parents both become active and are on the world line, there will certainly be yellow sand and haze. If the parents become active in the Kan trigram, it will ultimately result in a heavy rainstorm.

巽宮兄發為風報，坤艮兄搖起煙雲。兄弟為風、為霧、為露、為雲，在巽宮動者，其風異狂。在艮動，則與雲勢。坤內動，則煙霧迷空。若在幹離則為霜為露。六沖，霧散清光透；六合，雲迷雨便臨。卦值六沖，定主雲消霧散，縱動水爻，終無大雨。爻逢六合，雨意將成，再加水搖，雨當即至。縱有火動，決不久晴，若得合處逢沖，便為晴論。

The trigram Xun (Wind) represents wind, mist, dew, and clouds. When the siblings爻 in the Xun trigram move, it indicates a sign of strong winds. If the siblings爻 in the Kun (Earth) or Gen (Mountain) trigrams move, then clouds and mist will rise. Siblings爻 symbolize wind, mist, dew, and clouds: if they move in the Xun trigram, the wind is especially fierce; if they move in the Gen trigram, clouds gather; if they move in the Kun trigram, mist fills the sky; if they move in the Qian (Heaven) or Li (Fire) trigrams, it turns into frost or dew. If the hexagram encounters six clashes, the clouds and mist disperse, and sunlight appears; if the hexagram encounters six harmony, the clouds remain thick, and rain comes. If the hexagram meets six clashes, clouds and mist will definitely disperse, even if the water爻 moves, it will not result in heavy rain. If the hexagram meets six harmony, rain is imminent, and if the water爻 also moves, rain will arrive immediately. Even if the fire爻 moves, it will not last long without rain. If there is both harmony and clashes, then it should still be interpreted as clear weather.

應克世爻晴可望，世爻克應雨將傾。世爻為地，應爻為天，又以內卦為地，外卦為天，故此應克世者晴，世克應者雨。世若逢空亦無雨至，應如空者，天不逐人，祈晴不晴，祈雨不雨，內外相剋亦然。

The Response Line controls the World Line, indicating clear weather; the World Line controlling the Response Line suggests heavy rain. The World Line represents the earth, and the Response Line represents the sky; also, the Inner Trigram represents the earth, and the Outer Trigram represents the sky. Therefore, when the Response Line controls the World Line, the weather is clear, and when the World Line controls the Response Line, heavy rain is expected. If the World Line is in an empty state, there will be no rain; if the Response Line is in an empty state, the sky does not respond to human wishes, resulting in neither clear weather nor rain. The principle of mutual control between the Inner and Outer Trigrams is the same.

鬼變文書雷致雨，兄之福德見風晴。鬼為雷，父為雨，鬼變父者，必先雷而後雨。兄為風，子為日，兄化子者，待風發而天晴。又雲雨變晴天父變才，坎之離象步清街，陰化陽爻水化火，後卦逢沖雲漸開。父母化才，及坎之離卦，陰化陽、水化火、或化出六沖，皆為雨變晴天也。

Official Ghost transforms into Parents and Documents, indicating thunder first then rain; Siblings transform into Children and Virtue, meaning wind first then clear weather. Official Ghost represents thunder, Parents represent rain, so when Official Ghost transforms into Parents, it certainly means thunder first then rain; Siblings represent wind, Children represent sun, so when Siblings transform into Children, it means after the wind blows, the sky clears. There is also a verse that says: rain turning into clear weather occurs when Parents transform into Wealth, when the Kan hexagram transforms into the Li hexagram, one can walk on clean streets, when Yin lines transform into Yang lines, and Water lines transform into Fire lines, and the transformed later hexagram meets the Six Clashes, the clouds gradually disperse. Whenever Parents transform into Wealth, or the Kan hexagram transforms into the Li hexagram, Yin transforms into Yang, Water transforms into Fire, or a hexagram with the Six Clashes appears, these are all signs of rain turning into clear weather.

晴天變雨離之坎，子化文書水沒臺，陽變陰宮火變水，之成六合雨將來。離卦變坎、及子孫化父、陽變陰火化水，或化成六合者，皆是晴天變雨也。久雨但占何日止，當壽那日制文書。應來剋日天收雨，日月光華子值時。久雨占晴，須得妻才當道、或子孫值日，便主晴明，又論應為天界，如來剋日者，又為晴陰。久晴又卜誰朝雨，父母相臨足可知，父靜見沖天定變，應爻生日細詳思。久晴占雨，須得父母值日、或沖動父爻，雨皆可望，又看應臨那日，便察雨來，學者自宜通變。

When the Li (Fire) trigram changes to Kan (Water) trigram, and the Children line transforms into the Parents line, indicating documents, it signifies that water will flood the pavilion, meaning rain is coming. When a Yang line changes to a Yin line, or a Fire line changes to a Water line, and the resulting trigram becomes the Six Harmony trigram, rain will come. Whenever the Li trigram changes to the Kan trigram, or the Children line transforms into the Parents line, or Yang changes to Yin, Fire changes to Water, or the trigram becomes the Six Harmony trigram, these are all signs that clear weather will turn to rain. To predict when rain will stop after prolonged rain, look for the day that can control the Parents line representing documents. If the Response line comes to control the Day Branch, the sky will stop raining. When the sun and moon shine brightly again, it particularly corresponds to the time when the Children line is in charge. To predict clear weather after prolonged rain, the Wealth line must be in charge or the Children line must be on the day, which indicates clear weather. Moreover, the Response line represents the heavens, and if the Response line comes to control the Day Branch, it is also a sign of clearing weather. To predict rain after prolonged clear weather, look at which day the Parents line is on; that day will indicate when the rain will come. If the Parents line is quiet and is being affected by a conflicting force, the sky will definitely change. The day when the Response line supports the Day Branch should also be carefully considered. To predict rain after prolonged clear weather, the Parents line must be on the day or the Parents line must be affected by a conflicting force and move covertly, then rain is expected. Also, look at which day the Response line is on to determine when the rain will come. Scholars should flexibly apply these principles to make predictions.