The Complete Book of Divination, Revised by Talk Yi Hall

是書雖有舊本，然雜亂無序。今木坊敦請百愚姚先生刪繁補缺，迴異他書，上可以闡先聖之玄機，次可以探諸家之秘旨。讀者幸毋忽焉。金閶翁少麓梓行。

This book, although previously circulated in old printed editions, was unfortunately disordered and lacked coherence. Now, the bookshop has earnestly invited Mr. Yao Jilong, who goes by the courtesy name "Baiyu," to reorganize it. He has removed redundant and repetitive parts and supplemented the missing and incomplete content, making it distinctly different from other similar divination books in the market. It is sufficient for the reader to understand the subtle intentions of the ancient sages in creating divination methods, and also capable of revealing the unspoken techniques used by various schools throughout history to predict fortune and misfortune. Readers should not treat this book lightly. This book was published and printed by the bookshop owner, Wang Shaolu, from the Jinhuang area (now the Changgong Gate region of Suzhou).

芝山。卜筮之理，前知之理也。卜世三十，卜季八百，周有前知也。嚴君平日閱數人，百鈔自養，閒肆講老子，漢有前知也。吳範催孫權起兵生擒黃祖，吳有前知也。郭璞授青囊書，洞陰陽之機。淳于智令夏侯藻慟哭，百家人屋崩不死。晉有前知也。

The compiler is identified as "Zhi Mountain." The principle of divination is essentially the knowledge of future events in advance. When the Zhou dynasty established its capital, they consulted divination and received a prophecy that the dynasty would last thirty generations and eight hundred years, and this prophecy later came true, indicating that the Zhou dynasty had the ability to foresee future events. During the Han dynasty, Yan Junping set up a stall in Chengdu for divination, only receiving a few people each day, and once he earned enough to support himself, he would stop and spend his spare time explaining the "Laozi," showing that the Han dynasty also had the ability to foresee future events. In the Three Kingdoms period, Wu Guo's Wu Fan strongly advised Sun Quan to launch an attack, predicting that this campaign would certainly capture the governor of Jiangxia, Huang Zu, and this prediction later proved accurate, indicating that the Wu kingdom also had the ability to foresee future events. In the Jin dynasty, Guo Pu received the transmission of the "Qingang Book," gaining profound insight into the secrets of yin and yang and the workings of nature; Chen Yunzhi told Xiahou Zao to return home and weep loudly, and as a result, the house collapsed but all the family members survived unharmed, showing that the Jin dynasty also had the ability to foresee future events.

顏□來卜婦云：登高看二水洞洞，惟聞人聲不見形。婦人云：昨汲井胎中有聲。果然。郭□周得河中正云：三字□時月正圓，一麾浞此出□□。時中正初及第。八月十五日，果授知□誥，改秦州。晉魏有前知也。

There was a diviner named Yan who divined for a woman. His interpretation was: "Climb high and look at two water caves; only hear human voices but do not see forms." The woman then remembered that the day before, while drawing water, she heard a sound inside the well, which matched the diviner's interpretation. Another diviner named Guo predicted for someone named Zhongzheng from the river region. His interpretation was: "Three characters □ when the moon is full, one banner □ this will emerge □ □." At that time, Zhongzheng had just passed the imperial examination. On the fifteenth day of the eighth lunar month, when the moon was full, he indeed received an appointment to manage imperial edicts, and was soon transferred to Qinzhou. This kind of premonition was already practiced during the Jin and Wei dynasties. The original text was written in cursive script, with many characters difficult to identify; the original book used spaces to indicate missing characters, here they are all represented as "□" without any speculative supplementation.

李淳風見赤黑二馬入河，人問二馬何先起。有人筮得離卦，云：離為火，火赤色，赤馬先起。李曰：嘗未然，煙先發，黑馬先起。果然。邵康節觀友人園中牡丹，占之花尚敗於午三刻，俄一馬逸至，踐損眾花。唐宋有前知也。元之範疇，湯通玄，國朝之翟祥。沈景晹，周仲高，皆前知也。

In the Tang dynasty, Li Chunfeng saw two horses, one red and one black, go down into a river. A bystander asked him which horse would come ashore first. Someone cast a hexagram and got the hexagram Li (Fire). It was said that Li belongs to fire, and fire is red, so the red horse would come ashore first. However, Li Chunfeng said it might not be so. He said that fire first produces smoke, and smoke is black, so the black horse would come ashore first. Indeed, the black horse was the first to come ashore. In the Song dynasty, Shao Yong was in a friend's garden admiring peonies. He cast a hexagram and predicted that the flowers would be destroyed by noon on the next day. Soon afterwards, a horse broke free from its tether and ran into the garden, trampling all the flowers. This shows that the ability to foresee events existed in the Tang and Song dynasties. In the Yuan dynasty, Cao Fang and Tang Tongxuan, and in the Ming dynasty, Zhai Xiang, Shen Jingxian, and Zhou Zhonggao, were also people who could foresee the future.

象姚夫百愚之篡修《卜筮全書》，大要以京房易論為主，以青囊經書輔之，精□矣。而極其明頭。玄奧全而極生簡易。潛心研究之下，直令宇宙生心，造化在手。其為斯世新人計，詳且密全。非考古證今，緣此測彼，因往知來者，孰能興於此。

Now looking at the compilation of the "Complete Book of Divination" by Yao Baiyu, its framework mainly follows the principles of the Najia system from the Han dynasty school of Jing Fang, and it uses classic texts on geomancy such as the "Qingang Jing" as auxiliary references for verification. This can be considered very meticulous. The entire book is well-organized; although the principles it discusses are extremely profound and subtle, their practical applications are very simple and easy to implement. As long as readers are willing to study diligently, they can internalize the cosmos and grasp the workings of nature. He thought of the future generations studying the Yi Jing, and his work is both detailed and comprehensive. Without someone who can investigate ancient methods, verify current events, infer one thing from another, and predict the future from the past, who could compile such a book.

將見百愚聲鑑，占夫平郭璞諸家，相接式。百愚制述。□怪牒神經，金繩玉策□書，相流播。百愚行藏，偕高人隱士，弘道濟時，潛身利物，相不朽。第書已壽梨，只恐雷雨雲霧中，上事攝六丁神，追□□□□。即青丘元老，不孤秘護，索百愚希耄，一朝如隗。抄書版索精易者，指點屋下之金，如袁□得異人授畫□盟鏡之驗。令人有至誠如神之感。因敘之。

It is foreseeable that Yao Baiyu's reputation and discernment will continue the tradition of former masters of divination such as Guo Pu; the book he has compiled will also circulate and spread like secret scriptures recording supernatural phenomena and precious texts sealed with golden ropes and jade sticks. His origins and conduct will be associated with reclusive sages, promoting righteousness to relieve the times' difficulties and concealing himself for the benefit of all things, thus achieving immortality. However, since this book has already been printed and carved into blocks, there is fear that the Six Ding Immortal Soldiers sent down from heaven amidst thunder, rain, clouds and mist might retrieve it. If the elder sages in the area of Qingqiu were willing to share their hidden treasures and protect it, and if people sought it from Yao Baiyu, then when he reaches old age and is honored as King Yan Zhao honored Guo Wei, he could search for those skilled in the Yi Jing to transmit the knowledge. This would be like pointing out gold buried under a house, or like the Yuan family acquiring the art of drawing talismans and mirrors from a mysterious person, making one truly feel the meaning of the phrase "sincerity is as powerful as a deity." Therefore, I have written this preface for it.

明第十七主思宗帝三年也。至寶曆十三年，百三十四年也。崇禎庚午夏四月既望，東吳顧宗孟書於蘭玉居中。

At the time, it was the third year of the reign of Emperor Sizong (Chongzhen) of the Ming dynasty, 134 years after the 13th year of the Baoli era. On the 16th day of the fourth lunar month in the Gengwu year of the Chongzhen era, Gu Zongmeng from the Eastern Wu wrote this in the Lanyu residence.

易之為義，從日從月，陰陽之變，會意成名。易曰：變動不居，周流六虛。故卜筮之道貴在融通，勿泥形跡。吾人戴天履地，氣血精神莫不稟承天命。聖人作易以洩造化之妙。故人於日用事物，進退行藏，行天地之正，合天地之宜，一念才萌，神明斯應。今人以非義不軌，而思趨吉避凶，欲求卦之靈驗，未之有也。易不可以占險，其是之謂乎？

The character "Yi" is composed of "sun" on top and "moon" below, symbolizing the movement of sun and moon, and the changes of yin and yang. It is a character formed by combining meanings. The "Great Treatise" of the "Zhou Yi" says: "It is ever changing, flowing through the six directions." Therefore, the key to divination lies in understanding the whole rather than focusing on the surface forms of the hexagrams and lines. Human beings exist between heaven and earth, and none of their vital energies, blood, or spirit is not derived from heaven's mandate. The sages composed the "Zhou Yi" to reveal the profound mysteries of nature. Therefore, in daily affairs, whether one advances or retreats, serves the state or retreats to seclusion, as long as one's actions conform to the righteous path of heaven and earth and are appropriate to the times, the moment one's thought arises, the divine will immediately respond. Now, if someone harbors unjust intentions and acts against the right path, yet hopes to avoid misfortune and seek good fortune, expecting the oracle to be effective, there is no such reasoning. The ancients said, "The Yi cannot be used to predict dangerous situations," which refers precisely to this meaning.

凡有所占，當必誠必敬，齊心盥沐，焚香祈禱，則能感格神明，洞垂玄鑑。苟或不然，難望響應。卜以決疑。既卜之後，若可若否，悉憑卦象。毋率己意，欲其吉而必使之吉，慮其凶而必使之凶，再復再占，以瀆先聖。不惟怠忽神明，抑且反無張主。易曰：初筮告，再三瀆，瀆則不告。

When casting a hexagram for divination, one must approach with sincerity and reverence. First, one should gather the mind, wash hands and face, and burn incense to pray, so as to connect with the divine and receive clear guidance. If one does not do this, there is no hope of the hexagram responding. Divination is used to resolve doubts and uncertainties. Once a hexagram has been cast, whether an action is feasible or not should be determined solely by the hexagram's image, not by one's own subjective desires. One should not force the hexagram to be favorable just because they hope for good fortune, nor make it unfavorable out of fear of misfortune. Even repeating the same divination for the same matter is a desecration of the sages' teachings. Such behavior not only shows disrespect to the divine but also leaves the person more uncertain. The Hexagram Statement of the Zhou Changes (I Ching) says: "The first divination reveals, but repeated divinations are a violation. Once violated, there is no revelation." The first divination is the one that reveals, but repeated questioning is considered a violation, and once violated, the divine will no longer respond.

凡自占或與人占，事在六親之中，當以用爻推看。或有事出異常，難以生克剖斷者，須將世、應、日辰為主，或旺、生、扶、合，或衰、克、刑、沖，定其吉、凶、悔、吝。玄玄妙妙，惟在人之變通。

Whether divining for oneself or for others, if the matter falls within the scope of the Six Relations, one should take the corresponding Useful God to make a judgment. If encountering something strange or unusual that cannot be resolved simply through the Five Phases of generation and overcoming, one must focus on the World Line, Response Line, and Day Branch. One should determine whether they are on the side of prosperity, mutual generation, support, or combination, or on the side of decline, being overcome, being afflicted by刑, or being冲. Based on this, one can judge whether the matter is auspicious, inauspicious, regretful, or difficult. The subtlety lies entirely in the diviner's ability to adapt flexibly.

卜筮固當鄭重其事，預發虔誠，專心致志。倘事在急迫，又何暇論其時日哉？古有子不問卜之說，亦不足泥會於子日。占驗諸事詳見黃金策注中。

Divination should indeed be approached with seriousness and sincerity, with a devoted mind before casting the hexagram. However, if a matter is extremely urgent, how can one possibly take time to select an auspicious day and hour? There is an old saying that "a son does not consult divination," but one need not rigidly adhere to the belief that hexagrams should not be cast on a day named Zi. Detailed examples of verified divination results for various matters are all included in the annotations of each chapter of this book, The Golden Strategies.

是書刪削繁蕪，增刊秘本。始著入門之節要，次列玄奧之篇章，末附吉凶之星曜，條貫有倫，燦然不紊。同志之士一覽自知，無煩絮語。天玄賦等書細注，適足以盡探玄索隱之妙。蓋白文只能綱領大要，便於誦記。善讀者自能詳味，而熟玩焉。

This book has removed the complicated and disorderly parts from the old edition, and added the previously unpublished secret versions. It begins with the essential fundamentals for beginners, then proceeds to arrange the profound and mysterious chapters, and finally appends various deities, stars, and auspicious or inauspicious influences that determine fortune and misfortune. The structure is clear and well-organized, with no confusion. Those who are familiar with the subject can immediately understand it without needing much explanation. The detailed annotations accompanying works such as the "Tianxuan Fu" are able to thoroughly explain the subtle and profound aspects. Because the original text without annotations can only provide a general outline, suitable for recitation and memorization; those who are skilled in reading can naturally appreciate and deeply explore its meaning repeatedly.

舊刻載有河圖、洛書、蓍室等圖，此上古聖人參贊玄機，非後學所易曉。且以京房、管輅以錢代蓍之法行之，有似乎贅，今故刪去，惟存一圖如上。俾學者知八宮之方隅定位，五行所屬，開卷瞭然，斯亦造詣之捷徑雲。

Older editions included diagrams such as the Yellow River Chart, the Luo Writing, and the divination chamber, which were products of ancient sages revealing the profound mysteries of heaven and earth. These are not easily understood by later learners. Moreover, this book uses the method of casting hexagrams with coins instead of yarrow stalks, as developed by Jing Fang and Guan Lu. Including those diagrams would be redundant, so they have all been omitted, retaining only the diagram of the eight trigrams' directions. This allows scholars to immediately recognize the directions occupied by each of the eight trigrams—Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui—and their corresponding Five Phases. This makes the book immediately clear upon opening, providing a direct path for beginners to enter the study of divination.

吳門逸叟姚際隆刪補，長邑諸生王友校正。

This volume was edited and supplemented by Yao Jilong, a reclusive scholar from Wumen (now Suzhou), and proofread and corrected by Wang You, a student from Changzhou County. Yao Jilong, who went by the courtesy name "Baiyu," was the compiler of this book; Wang You participated in the proofreading as a student. Their names are listed at the beginning of the volume according to the standard practice of Ming dynasty book printing.

甲子乙丑海中金，丙寅丁卯爐中火，戊辰己巳大林木，庚午辛未路傍土，壬申癸酉劍鋒金，甲戌乙亥山頭火，丙子丁丑澗下水，戊寅己卯城頭土，庚辰辛巳白蠟金，壬午癸未楊柳木，甲申乙酉井泉水，丙戌丁亥屋上土，戊子己丑霹靂火，庚寅辛卯松柏木，壬辰癸巳長流水，甲午乙未砂中金，丙申丁酉山下火，戊戌己亥平地木，庚子辛丑壁上土，壬寅癸卯金箔金，甲辰乙巳佛燈火，丙午丁未天河水，戊申己酉大驛土，庚戌辛亥釵釧金，壬子癸丑桑拓木，甲寅乙卯大溪水，丙辰丁巳沙中土，戊午己未天上火，庚申辛酉石榴木，壬戌癸亥大海水。

This is the "Sixty Jiazi Nayin Song." The ten Heavenly Stems and twelve Earthly Branches are combined in pairs, forming a cycle of sixty Jiazi combinations. Each adjacent pair shares a single Nayin Five Phase, so the sixty Jiazi are divided into thirty Nayin groups. For example, Jiazi and Yichou both belong to "Sea of Salt Gold," Bingyin and Dingmao both belong to "Cauldron Fire," and so on, until Renxu and Guihai both belong to "Great Sea Water." The Five Phases of Nayin only include gold, wood, water, fire, and earth, but each is given an image name such as "Sea of Salt Gold," "Cauldron Fire," "Great Forest Wood," or "Roadside Wood," to distinguish their strength and texture. For instance, both are gold, but "Blade Gold" is sharp while "Sand Gold" is fragmented. Similarly, both are fire, but "Thunder Fire" is fierce while "Buddha Lamp Fire" is weak. In six-line divination, Nayin is used to determine the Five Phase of the year, the nature of objects, and the characteristics of the things being divined. It is not the same as the Five Phase of the Earthly Branch on the line. Scholars must not confuse the two. The entire song must be memorized thoroughly in order to use it fluently when interpreting a hexagram.

相生：金生水，水生木，木生火，火生土，土生金。相剋：金克木，木克土，土克水，水克火，火克金。

The order of mutual generation among the Five Phases is: metal melts to produce water, water nourishes to produce wood, wood burns to produce fire, fire consumes to produce earth, and earth contains minerals to produce metal, forming a continuous cycle. The order of mutual control among the Five Phases is: metal can cut wood, wood can break earth, earth can block water, water can extinguish fire, and fire can melt metal, also forming a continuous cycle. All six-line divination in hexagram interpretation is based on these two cycles: the one that generates me is considered favorable, and the one that controls me is considered unfavorable. If the useful god receives support and generation, the matter will succeed; if it is controlled, the matter will fail. This is the fundamental principle for all reasoning in the entire text.

生我者為父母，我生者為子孫，克我者為官鬼，我克者為妻財，比合者為兄弟。

The "Six Relations" are determined by taking the Five Phases of the hexagram's associated palace as "me." Then, according to the principles of generation and overcoming in the Five Phases, each of the six lines is assigned a name. The Phase that generates "me" is called "Parents," the Phase that "me" generates is called "Children," the Phase that overcomes "me" is called "Official Ghost," the Phase that "me" overcomes is called "Wealth," and the Phase that is the same as "me" is called "Siblings." For example, the Qian Palace belongs to Metal. Earth generates Metal, so the line of Earth is called Parents; Metal generates Water, so the line of Water is called Children; Fire overcomes Metal, so the line of Fire is called Official Ghost; Metal overcomes Wood, so the line of Wood is called Wealth; and the line of the same Metal is called Siblings. When adding "me" itself, there are actually five categories. When divining, according to the question asked, one of these is selected as the Useful God.

乾三連，坤六斷，震仰盂，艮覆碗，離中虛，坎中滿，兌上缺，巽下斷。

This is a mnemonic for memorizing the forms of the eight single trigrams. "Qian" consists of three yang lines, all connected as long horizontal strokes; "Kun" has three yin lines, broken into six short segments; "Zhen" has one yang line at the bottom and two yin lines above, resembling a bowl facing upward; "Gen" has one yang line on top and two yin lines below, like an overturned bowl; "Li" has yang lines at the top and bottom with a yin line in the middle, leaving a hollow center; "Kan" has yin lines at the top and bottom with a yang line in the middle, making a full center; "Dui" has one broken line at the top; "Xun" has one broken line at the bottom. Once these eight lines are memorized, one can immediately recognize the name of any trigram upon seeing its form.

乾、兌屬金，震、巽屬木，坎屬水，離屬火，坤、艮屬土。

Each of the eight trigrams has a fixed归属 in the Five Phases: the Qian and Dui trigrams belong to Metal, the Zhen and Xun trigrams belong to Wood, the Kan trigram belongs to Water, the Li trigram belongs to Fire, and the Kun and Gen trigrams belong to Earth. This归属 serves as the starting point for determining the Six Relations in Six-Element divination. Whenever a hexagram is assigned to a particular trigram, the Five Phase of that trigram becomes "I." Then, by comparing the Five Phases of the earthly branches contained within the hexagram, one can determine the Parents, Children, Official Ghost, Wealth, and Siblings. Therefore, although this statement is only one sentence, it is the fundamental principle for setting up the hexagram in the entire text.

以錢三文，熏於爐上，致敬而祝，祝曰：天何言哉，叩之即應；神之靈矣，感而遂通。今有某人，有事關心，罔知休咎，罔釋厥疑，惟神惟靈，望垂昭報，若可若否，尚明告之。祝畢擲錢：一背為單，畫----；二背為拆，畫－－；三背為重，畫０；純字為交，畫X。

Take three copper coins, first熏 them in the incense burner, and respectfully pray, saying: "Heaven has never spoken, yet a single inquiry brings a response; deities are so responsive, a single connection brings correspondence. Now there is a person who is troubled by a matter in his heart, unsure if it is auspicious or ominous, and has no way to resolve his doubts. He only seeks the divine to manifest, to give a clear sign. Whether it is feasible, please clearly inform." After the prayer, toss the coins. When the three coins fall, if one is the back side and two are the front side, it is recorded as "single" and drawn as a yang line; if two are the back side and one is the front side, it is recorded as "split" and drawn as a broken yin line; if all three are the back side, it is recorded as "double" and drawn as a circle; if all three are the front side, it is recorded as "cross" and drawn as a slash. "Single" and "split" are static lines, while "double" and "cross" are moving lines that change.

自下而上，三擲內卦成。再祝曰：某宮三象，吉凶未判，再求外象三爻，以成一卦，以決憂疑。祝畢復如前法再擲，合成一卦而斷吉凶。至敬至誠無不感應。訣曰：兩背由來拆，雙眉本是單，渾眉交定位，總背是重安；單單單曰乾，拆拆拆曰坤，單拆單曰離，拆單拆曰坎。餘卦仿此。單變為重，折變為交。

The order of the lines is counted from the bottom up. After casting three times, the lower trigram is formed. Then one prays: "The image of the third line in the lower trigram is complete, but the fortune is still undetermined. I now ask for the upper trigram, combining it with the lower trigram to form a complete six-line hexagram, so that I may decide upon my worries and doubts." After the prayer, one again casts three times in the same way, combining the upper and lower trigrams to form a complete hexagram, which can then be used to determine fortune. As long as one is sincere and respectful, there will be no failure to respond. The mnemonic says: when two coins are placed with their backs up, it is recorded as "split"; "double eyebrows" refers to two coins showing their heads with only one back showing, which is originally "single"; "full eyebrows" refers to all three coins showing their heads, which is fixed as "cross"; and when all three coins show their backs, it is recorded as "double." If all three lines are single, it is the trigram Qian (Heaven); if all three are split, it is the trigram Kun (Earth); if single, split, single are stacked, it is the trigram Li (Fire); if split, single, split are stacked, it is the trigram Kan (Water); the rest of the trigrams follow the same pattern. As for the moving lines, a yang line "single" changes to "double," and a yin line "split" changes to "cross."

乾宮八卦：（俱屬金）乾為天、天風姤、天山遁、天地否、風地觀、山地剝、火地晉、火天大有。坎宮八卦：（俱屬水）坎為水、水澤節、水雷屯、水火既濟、澤火革、雷火豐、地火明夷、地水師。艮宮八卦：（俱屬土）艮為山、山火賁、山天大畜、山澤損、火澤睽、天澤履、風澤中孚，風山漸。震宮八卦：（俱屬木）震為雷、雷地豫、雷水解、雷風恆、地風升、水風井、澤風大過，澤雷隨。

The sixty-four hexagrams are divided into eight groups according to Jing Fang's Eight Palaces system. Each palace contains eight hexagrams, and the Five Phases attributes of all hexagrams in the same palace follow the palace's attribute. The eight hexagrams in the Qian Palace all belong to metal, in the following order: Qian (Heaven), Heaven Wind Gou, Heaven Mountain Dun, Heaven Earth Pi, Wind Earth Guan, Mountain Earth Bo, Fire Earth Jin, Fire Heaven Da You. The eight hexagrams in the Kan Palace all belong to water, in the following order: Kan (Water), Water Earth Jie, Water Thunder Zhun, Water Fire Ji Ji, Earth Fire Ge, Thunder Fire Feng, Earth Fire Ming Yi, Earth Water Shi. The eight hexagrams in the Gen Palace all belong to earth, in the following order: Gen (Mountain), Mountain Fire Bi, Mountain Heaven Da Xu, Mountain Earth Sun, Fire Earth Kui, Heaven Earth Lv, Wind Earth Zhong Fu, Wind Mountain Jian. The eight hexagrams in the Zhen Palace all belong to wood, in the following order: Zhen (Thunder), Thunder Earth Yu, Thunder Water Xie, Thunder Wind Heng, Earth Wind Sheng, Water Wind Jing, Earth Wind Da Guo, Earth Thunder Sui. The first hexagram in each palace is a 'Pure Hexagram' with the same upper and lower trigrams. Following this, the hexagrams are derived by changing each line from the bottom up, resulting in six hexagrams. The seventh hexagram is called the 'Wandering Soul', and the eighth is called the 'Returning Soul'.

巽宮八卦：（俱屬木）巽為風、風天小畜、風火家人、風雷益、天雷無妄，火雷噬嗑，山雷頤，山風蠱。離宮八卦：（俱屬火）離為火，火山旅，火風鼎，火水未濟，山水蒙，風水渙，天水訟、天火同人。坤官八卦：（俱屬土）坤為地，地雷復，地澤臨，地天泰，雷天大壯、澤天夬，水天需，水地比。兌宮八卦：（俱屬金）兌為澤，澤水困，澤地萃，澤山咸，水山蹇，地山謙，雷山小過，雷澤歸妹。

The eight trigrams in the Xun (Wind) group all belong to the Wood element, in the following order: Xun (Wind), Xiao Xu (Heaven over Wind), Jia Ren (Fire over Wind), Yi (Thunder over Wind), Wu Wang (Heavenly Thunder), Shi Ke (Fire over Thunder), Yi (Thunder over Mountain), and Gu (Wind over Mountain). The eight trigrams in the Li (Fire) group all belong to the Fire element, in the following order: Li (Fire), Lv (Mountain over Fire), Ding (Fire over Wind), Wei Ji (Water over Fire), Meng (Mountain over Water), Huan (Wind over Water), Song (Heavenly Water), and Tong Ren (Heavenly Fire). The eight trigrams in the Kun (Earth) group all belong to the Earth element (the original text mistakenly writes 'official' instead of 'group'), in the following order: Kun (Earth), Fu (Thunder over Earth), Lin (Lake over Earth), Tai (Heaven over Earth), Da Zhuang (Heavenly Thunder), Guai (Heaven over Lake), Xu (Water over Heaven), and Bi (Earth over Water). The eight trigrams in the Dui (Lake) group all belong to the Metal element, in the following order: Dui (Lake), Kun (Water over Lake), Cui (Earth over Lake), Xian (Mountain over Lake), Jian (Mountain over Water), Qian (Mountain over Earth), Xiao Guo (Thunder over Mountain), and Gui Mei (Lake over Earth). In total, the eight groups contain sixty-four hexagrams. After casting a hexagram, one must first determine which group it belongs to in order to identify the Five Phases and the Six Relations.

乾一，兌二，離三，震四，巽五，坎六，艮七，坤八。水一，火二，木三，金四，土五。

The earlier heaven order of the eight trigrams is: Qian first, Dui second, Li third, Zhen fourth, Xun fifth, Kan sixth, Gen seventh, and Kun eighth. This sequence comes from the Earlier Heaven Trigrams diagram and is often used in arranging trigrams and starting numbers. The order of the Five Phases is: water first, fire second, wood third, metal fourth, and earth fifth. This sequence is derived from the order of the Five Phases recorded in the Book of Documents, the Hongfan Chapter, which corresponds to the numbers in the Yellow River Chart: "Heaven one generates water, Earth two generates fire, Heaven three generates wood, Earth four generates metal, Heaven five generates earth." This sequence serves as the basis for discussions on generation and strength or decline in divination.

乾坤屯蒙需訟師，比小畜兮履泰否；同人大有謙豫隨，蠱臨觀兮噬嗑賁；剝復無妄大畜頤，大過坎離三十備。咸恆遁兮及大壯，晉與明夷家人睽；蹇解損益夬姤萃，升困井革鼎震繼；艮漸歸妹豐旅巽，兌渙節兮中孚至；小過既濟兼未濟，是為下經三十四。

This song explains the order of the sixty-four hexagrams in the commonly used version of the Zhou Changes, which differs from the sequence of the eight trigrams. Scholars must distinguish between the two. The upper part begins with the hexagrams Qian (Heaven) and Kun (Earth), followed by Tun (Obstruction), Meng (Youth), Xu (Need), Song (Contention), Shi (Army), Bi (Comparison), Xiao Xu (Small Accumulation), Lu (Footsteps), Tai (Peace), Po (Opposition), Tong Ren (Union with Others), Da You (Great Possession), Qian (Humility), Yu (Joy), Sui (Following), Gu (Corruption), Lin (Approach), Guan (Observation), Shi He (Devouring), Ben (Beauty), Bo (Decrease), Fu (Return), Wu Wang (No Falsehood), Da Xu (Great Accumulation), Yi (Nourishment), Da Guo (Great Excess), Kan (Water), and Li (Fire), totaling thirty hexagrams. The lower part starts with Xian (Intimacy), Heng (Permanence), Dun (Retreat), Da Zhuang (Great Strength), followed by Jin (Progress), Ming Yi (Darkness), Jia Ren (Family), Kui (Disunion), Jian (Obstruction), Xie (Release), Shen (Loss), Yi (Gain), Guai (Decision), Gou (Meeting), Cui (Gathering), Sheng (Rising), Kun (Obstruction), Jing (Well), Ge (Change), Ding (Cauldron), Zhen (Thunder), Gen (Mountain), Jian (Gradual Progress), Gui Mei (Return of the Wife), Feng (Abundance), Lu (Travel), Xun (Wind), Dui (Lake), Huan (Dispersal), Jie (Regulation), Zhong Fu (Sincere Trust), Xiao Guo (Small Excess), Ji Ji (Completion), and ends with Wei Ji (Not Yet Completed), totaling thirty-four hexagrams. Altogether, they make up the sixty-four hexagrams.

乾為君兮首與馬，卦屬老陽體至剛。坎雖為耳又為豕，艮為手狗男之詳。震卦但為龍與足，三卦皆名曰少陽。陽剛終極資陰濟，造化因知不易量。

This passage is based on the imagery from the "Say卦Transmission" of the Zhou Yi. "Qian" represents the ruler in human affairs, the head in the human body, and the horse in animals. The trigram Qian has three pure yang lines, making it "old yang," which is extremely strong and vigorous. "Kan" represents the ear in the human body and the pig in animals; "Gen" represents the hand in the human body and the dog in animals, both belonging to male animals. "Zhen" represents the dragon in animals and the foot in the human body. The trigrams Kan, Gen, and Zhen each have one yang line and two yin lines, and are all called "young yang." When yang strength reaches its peak, it must be balanced by yin to maintain harmony, showing the profound and unfathomable nature of the universe's creation. When interpreting the hexagrams, selecting the useful god, judging the appearance of people and domestic animals, these trigram images are all essential.

坤為臣兮腹與牛，卦屬老陰體至柔。離雖為目又為雉，兌為口羊女之流。巽卦但為雞與股，少陰三卦皆相伴。陰柔終極資陽濟，萬象蒐羅靡不周。

The trigram "Kun" represents a minister in human affairs, the abdomen in the human body, and the ox in animals. Its structure consists of three yin lines, making it "old yin," which is extremely gentle and compliant. The trigram "Li" corresponds to the eyes in the human body and the wild chicken in animals. The trigram "Dui" corresponds to the mouth in the human body and the sheep in animals, both of which are associated with females. The trigram "Xun" corresponds to the chicken in animals and the thighs in the human body. The trigrams Li, Dui, and Xun each have one yin line and two yang lines, and are collectively called "young yin." They pair with the previous three trigrams of "young yang." When yin softness reaches its extreme, it must be balanced by yang strength. By classifying all things in this way, the eight trigrams encompass all phenomena in the world, nothing is left out.

甲乙東方木，丙丁南方火，戊己中央土，庚辛西方金，壬癸北方水。子水鼠，丑土牛，寅木虎，卯木兔，辰土龍，巳火蛇，午火馬，未土羊，申金猴，酉金雞，戌土狗，亥水豬。

The ten heavenly stems are associated with directions and the five phases: Jia and Yi are in the east and belong to wood, Bing and Ding are in the south and belong to fire, Wu and Ji are in the center and belong to earth, Geng and Xin are in the west and belong to metal, and Ren and Gui are in the north and belong to water. The twelve earthly branches each correspond to a phase and an animal: Zi belongs to water and is paired with the rat, Chou belongs to earth and is paired with the ox, Yin belongs to wood and is paired with the tiger, Mao belongs to wood and is paired with the rabbit, Chen belongs to earth and is paired with the dragon, Si belongs to fire and is paired with the snake, Wu belongs to fire and is paired with the horse, Wei belongs to earth and is paired with the sheep, Shen belongs to metal and is paired with the monkey, You belongs to metal and is paired with the rooster, Xu belongs to earth and is paired with the dog, and Hai belongs to water and is paired with the pig. In the six-line hexagram, each line must include an earthly branch. When interpreting the hexagram, the five phases and animals of the earthly branches are essential for determining the six relations, analyzing generation and overcoming relationships, determining the timing of events, and interpreting matters related to people and affairs. Therefore, these two aspects must be memorized thoroughly.

（其法詳見後逐卦爻象式）乾金甲子外壬午，【子寅辰午申戍】；坎水戊寅外戊申，【寅辰午申戊子】；艮土丙辰外丙戍，【辰午申戍子寅】；震木庚子外庚午，【子寅辰午申戍】；巽木辛丑外辛未，【丑亥酉未巳卯】；離火巳卯外巳酉，【卯丑亥酉未巳】；坤土乙未外癸丑，【未巳卯丑亥酉】；兌金丁巳外丁亥，【巳卯丑亥酉未】。右決每句下小注，凡學者皆宜熟讀。然自下升上，一如點畫卦爻法。

This song explains the fixed rules for assigning heavenly stems and earthly branches to each of the eight trigrams. The specific method of assignment is detailed in the subsequent sections, which list the yao (lines) of each trigram. The Qian trigram belongs to metal; the inner trigram's third line is assigned the stem Jia, starting from the first line with Jiazi. The outer trigram's third line is assigned the stem Ren, starting from the fourth line with Renwu. The six earthly branches, from bottom to top, are Zi, Yin, Chen, Wu, Shen, and Xu. The Kan trigram belongs to water; the inner trigram is assigned the stem Wu starting from Wuyin, and the outer trigram is also assigned Wu starting from Wushen. The six earthly branches are Yin, Chen, Wu, Shen, Xu, and Zi. The Gen trigram belongs to earth; the inner trigram is assigned the stem Bing starting from Bingchen, and the outer trigram is also assigned Bing starting from Bingxu. The six earthly branches are Chen, Wu, Shen, Xu, Zi, and Yin. The Zhen trigram belongs to wood; the inner trigram is assigned the stem Geng starting from Gengzi, and the outer trigram is also assigned Geng starting from Gengwu. The six earthly branches are Zi, Yin, Chen, Wu, Shen, and Xu. The above four trigrams are yang; the earthly branches proceed in order, skipping one each time. The Xun trigram belongs to wood; the inner trigram is assigned the stem Xin starting from Xinchou, and the outer trigram is also assigned Xin starting from Xinwei. The six earthly branches are Chou, Hai, You, Wei, Si, and Mao. The Li trigram belongs to fire; the inner trigram is assigned the stem Ji starting from Jimao, and the outer trigram is also assigned Ji starting from Jiyou. The six earthly branches are Mao, Chou, Hai, You, Wei, and Si. The Kun trigram belongs to earth; the inner trigram is assigned the stem Yi starting from Yiwei, and the outer trigram is assigned Gui starting from Guichou. The six earthly branches are Wei, Si, Mao, Chou, Hai, and You. The Dui trigram belongs to metal; the inner trigram is assigned the stem Ding starting from Dingsi, and the outer trigram is also assigned Ding starting from Dinghai. The six earthly branches are Si, Mao, Chou, Hai, You, and Wei. The above four trigrams are yin; the earthly branches proceed in reverse order, skipping one each time. The notes in the brackets 【】 below each line indicate the earthly branches assigned to each of the six lines from the first to the top in each trigram. Scholars should memorize these thoroughly. When setting up the trigram, the lines should be arranged from bottom to top, exactly the same as the order in which the trigram lines are drawn.

八卦之首世六當，（謂八純卦，世都在第六爻。）以下初爻輪上揚，（若各宮之第二卦，世在初爻。第三卦世在二爻，餘可類推。）游魂八位四爻立，（每宮第七卦，謂之游魂，世在四爻。）歸魂八卦三爻詳。（各宮第八卦，為歸魂，世在三爻。）世初應四，世二應五，世三應六，世四應初，世五應二，世六應三。

This verse determines the position of the "World Line" (世爻). In each palace, the first hexagram, which is a pure hexagram with upper and lower trigrams identical, places the World Line on the sixth line (top line). Starting from the second hexagram, the World Line moves upward line by line: the second hexagram has the World Line on the first line, the third on the second line, the fourth on the third line, the fifth on the fourth line, the sixth on the fifth line, and so on. The seventh hexagram in each palace is called the "Wandering Soul" (游魂) hexagram, and the World Line is placed on the fourth line. The eighth hexagram is called the "Returning Soul" (归魂) hexagram, and the World Line is placed on the third line. The "Response Line" (应爻) is always two lines away from the World Line: if the World Line is on the first line, the Response Line is on the fourth line; if the World Line is on the second line, the Response Line is on the fifth line; if the World Line is on the third line, the Response Line is on the sixth line; if the World Line is on the fourth line, the Response Line is on the first line; if the World Line is on the fifth line, the Response Line is on the second line; if the World Line is on the sixth line, the Response Line is on the third line. The World Line represents the person seeking the divination, while the Response Line represents the other party or the matter being asked about. The interactions of generation and control between these two lines are the first consideration in interpreting the hexagram.

假如乾卦：世在六，應在三；姤卦便世在初，應在四；遁卦世在二，應在五；否、觀、剝皆從其序，各進一位。至晉卦，不得上至第六爻，仍縮下安在第四爻，應在初爻，是為游魂卦。至大有卦又退下一爻，世在第三爻，應為第六爻，為歸魂卦。各宮各卦皆依次例推之。

Taking the eight trigrams of the Qian hexagram as an example, the first hexagram is "Qian (Heaven)" with the world line on the sixth line and the response line on the third line. The second hexagram is "Gou (Heaven and Wind)" with the world line on the first line and the response line on the fourth line. The third hexagram is "Dun (Heaven and Mountain)" with the world line on the second line and the response line on the fifth line. The following hexagrams "Pi (Heaven and Earth)" "Guan (Wind and Earth)" and "Bo (Mountain and Earth)" follow this order, each moving up one line respectively, becoming world three and response six, world four and response first, world five and response second. When reaching the seventh hexagram "Jin (Fire and Earth)", the world line cannot move up to the sixth line, so it moves back to the fourth line, with the response line on the first line, which is called the "youhun" hexagram. When reaching the eighth hexagram "Da You (Fire and Heaven)", the world line moves down one line to the third line, with the response line on the sixth line, which is called the "guihun" hexagram. The rest of the seven trigrams follow this same order.

子午持世身居初，丑未持世身居二，寅申持世身居三，卯酉持世身居四，辰戌持世身居五，巳亥持世身居六。

This is a mnemonic for determining the "World Body" (身). Look at the earthly branch contained within the world line (世爻), and place the "body" (身) on the corresponding line: if the world line contains Zi or Wu, place the body on the first line; if it contains Chou or Wei, place the body on the second line; if it contains Yin or Shen, place the body on the third line; if it contains Mao or You, place the body on the fourth line; if it contains Chen or Xu, place the body on the fifth line; if it contains Si or Hai, place the body on the sixth line. This method determines the body based on the world line, and it is separate from the "month hexagram body" (月卦身) determined by the yin and yang of the world line and a numerical count. Students must not confuse these two. Although the use of the world body is less common in modern practice, when encountering the character "身" in old texts, one should still understand its origin.

陰世則從五月起，陽世還從子月（子月乃十一月也）生，欲得識其卦中意，從初數至世方真。看世在交拆爻為陰，在重單爻為陽。俱從初爻上數至世，便知何月卦，即是卦身也。吉神照臨則吉，凶煞克害則凶。假如乾卦世爻是單，便以十一月從初爻數上去，到第六爻世上即是，四月卦也。又如明夷卦，世爻是拆，從初爻以五月數起，至世即八月卦也。

This is the method for establishing the "Monthly Hexagram Body." First, determine the yin or yang nature of the World Line. If the World Line is an intersecting line or a split line, it is yin, and you start counting from the fifth month (May, Wu month). If the World Line is a repeating line or a single line, it is yang, and you start counting from the first month (Zi month), which is the eleventh lunar month. Counting is done from the first line upwards to the line where the World Line is located. The branch you arrive at corresponds to the month of the hexagram, and that branch is the "Hexagram Body" of the primary hexagram. To truly understand the meaning of the hexagram, this counting method is essential. If the Hexagram Body is illuminated by auspicious deities, it indicates good fortune; if it is harmed by malevolent forces or afflicted byInauspicious Sha, it indicates misfortune. For example, in the hexagram Qian, the World Line is on the top line, which is a single line and thus yang. Counting from the first line, the first month is Zi (eleventh lunar month), then Chou, Yin, Mao, Chen, and finally the sixth line, which is Si. Therefore, it is a hexagram of the fourth month. Another example is the hexagram Mingyi, where the World Line is a split line and thus yin. Counting from the first line, the fifth month is Wu, then Wei, Shen, and so on, until the World Line falls on Shen, which corresponds to the eighth month.

甲乙起青龍，丙丁起朱雀，戊日起勾陳，己日起螣蛇，庚辛起白虎，壬癸起玄武。（俱從下起至上。）附例：今以甲乙丙丁日起，附載為式，餘仿此：初爻、二爻、三爻、四爻、五爻、六爻。甲乙日例：青龍、朱雀、勾陳、螣蛇、白虎、玄武。丙丁日例：朱雀、勾陳、螣蛇、白虎、玄武、青龍。

The Six Spirits are also called the Six Beasts, and they are assigned to the six lines according to the Heavenly Stem of the day when the hexagram is cast. On days beginning with Jia or Yi, the sequence starts with the Azure Dragon; on days beginning with Bing or Ding, it starts with the Vermilion Bird; on days beginning with Wu, it starts with Gou Chen; on days beginning with Ji, it starts with Teng Sha; on days beginning with Geng or Xin, it starts with the White Tiger; and on days beginning with Ren or Gui, it starts with the Black Tortoise. The term "start" refers to placing the first spirit on the first line, then proceeding in the fixed order of Azure Dragon, Vermilion Bird, Gou Chen, Teng Sha, White Tiger, and Black Tortoise, from the bottom to the top line, and after reaching Black Tortoise, it cycles back to Azure Dragon. Here are examples for days beginning with Jia and Yi, and Bing and Ding, with the rest following the same pattern. On Jia and Yi days, the first line is Azure Dragon, the second line is Vermilion Bird, the third line is Gou Chen, the fourth line is Teng Sha, the fifth line is White Tiger, and the sixth line is Black Tortoise. On Bing and Ding days, the first line is Vermilion Bird, the second line is Gou Chen, the third line is Teng Sha, the fourth line is White Tiger, the fifth line is Black Tortoise, and the sixth line is Azure Dragon. The Six Spirits do not indicate fortune or misfortune, success or failure; they are only used to help distinguish the nature of matters and the characteristics of people involved.

乾坤來往換，艮兌兩邊求，震巽相抽取，坎離遞送流。乾卦伏神從坤卦尋，坤卦伏神從乾卦取。兩宮互相交換，下六宮一如此例。假如乾卦六爻是：子寅辰午申戌，其伏神用坤卦：未巳卯丑亥酉。

The "Flying God" is the line that appears in the hexagram, while the "Hidden God" is the Six Relation that is not part of the hexagram and is hidden beneath the Flying God. To determine the Hidden God, one uses the first hexagram of each of the eight palaces as a reference, and pairs them oppositely: the Qian Palace pairs with the Kun Palace, the Gen Palace pairs with the Dui Palace, the Zhen Palace pairs with the Xun Palace, and the Kan Palace pairs with the Li Palace. Therefore, the Hidden God of the Qian hexagram is found in the Kun hexagram, and the Hidden God of the Kun hexagram is found in the Qian hexagram; these two palaces exchange accordingly, and the other six palaces follow the same rule. For example, the earthly branches included in the six lines of the Qian hexagram from the initial line to the top are Zi, Yin, Chen, Wu, Shen, and Xu. The Hidden Gods of the Qian hexagram are then taken from the Kun hexagram as Wei, Si, Mao, Chou, Hai, and You, with each line corresponding to one line in the Hidden God.

又如天風姤卦，外三爻是本宮出現，不必看其伏神；內三爻是巽宮來，方要察其本宮。子寅辰伏在丑亥酉內也。至風地觀、山地剝、火地晉，內外卦皆是別宮，其本宮六爻皆伏藏於內。至火天大有歸魂卦，外三爻是伏藏，內三爻是出現，餘宮各卦可以類推。凡看伏神，因用爻不上卦，或被沖剋，不得已而按索之。學者自宜變通，不可拘泥。

For example, in the hexagram Tian Feng Gou, it belongs to the Qian trigram group. The third line of the outer trigram is still the original trigram of the Qian group, and all six relations are already present in the hexagram, so there is no need to look for hidden gods. However, the third line of the inner trigram comes from the Xun trigram group, so we need to refer back to the original Qian trigram. Thus, the sons, yin, and chen of the third line of the Qian trigram are respectively hidden beneath the you, hai, and chou of the third line of the Gou hexagram. As for the hexagrams Feng Di Guan, Shan Di Bo, and Huo Di Jin, neither the inner nor outer trigrams are the original trigram of the Qian group, so all six lines of the Qian trigram are entirely hidden beneath them. In the returning soul hexagram Huo Tian Da You, the situation is reversed: the outer three lines are hidden, while the inner three lines are visible. The rest of the hexagrams can be similarly inferred. Whenever we need to look for hidden gods, it is because the useful god is not present in the hexagram, or although it is present, it is clashed with or controlled by the day branch or moving line, so we have to search for it. Scholars should be flexible and not stick to fixed rules.

試論泰復夬需旅，鼎解大畜豫賁推，十卦本來無父母，若卜父母非所宜。以上十卦無父母爻。更有觀剝恆升井，大過六卦弟兄虧，若占兄弟切須忌，縱無大患主災危。以上六卦無兄弟爻。

Among the sixty-four hexagrams, some are inherently lacking in a particular type of Six Relations. When such a hexagram is encountered, the corresponding Useful God does not respond, and one must instead refer to the Hidden God. The interpretation should be especially cautious. There are ten hexagrams lacking the Parents' Trigram: The Prosperous, The Return, The Parting, The Waiting, The Traveler, The Tripod, The Resolution, The Great Accumulation, The Joy, and The Ornate. Whenever divining matters related to parents or elders, or matters concerning houses, vehicles, ships, documents, or contracts where the Parents' Trigram is the Useful God, obtaining these ten hexagrams is not favorable. There are six hexagrams lacking the Brothers' Trigram: The Observing, The Erosion, The Perseverance, The Ascending, The Well, and The Great Exceeding. Whenever divining matters related to brothers and sisters or friends of the same generation, obtaining these six hexagrams is most to be avoided. Although major calamities may not occur, they indicate illness or danger.

遁履姤孚漸謙渙，屯睽既濟革明夷，小過咸蒙並蹇卦，十六卦中妻財虧。以上十六卦無妻財爻。無子亦有十六卦，二過否蠱並頤隨，大畜賁觀中孚井，遁升歸妹晉損兒。以上十六卦無子孫爻。小畜未濟家人卦，更逢旅訟渙益頤，八者之中皆無鬼，求官謁貴豈相宜。以上八卦無官鬼爻。

The sixteen hexagrams lacking the "wife and wealth line" are: "Dun," "Lv," "Gou," "Zhongfou," "Jian," "Qian," "Huan," "Zun," "Kui," "Ji Ji," "Ge," "Mingyi," "Xiaoguo," "Xian," "Meng," "Jian." Whenever divining about wives, concubines, wealth, or profits from trade, if these hexagrams appear, the wife and wealth line does not come into play. The sixteen hexagrams lacking the "children line" are: "Xiaoguo," "Daguo," "Po," "Gu," "Yi," "Sui," "Daxu," "Ben," "Guan," "Zhongfou," "Jing," "Dun," "Sheng," "Gui Mei," "Jin," "Sun." In the song, "two overflows" refer to "Xiaoguo" and "Daguo." Whenever divining about children, livestock, medicine, monks and Taoists, or seeking blessings and avoiding calamities, the children line is considered the useful god. If these hexagrams appear, one must check the hidden god. The eight hexagrams lacking the "official and ghost line" are: "Xiaoxu," "Wei Ji," "Jiaoren," "Lu," "Song," "Huan," "Yi," "Yi." The official and ghost line governs official positions and diseases, so these eight hexagrams, which lack the ghost line, are not suitable for seeking official positions, advancement, or meeting noblemen.

五位各爻兼備者，二十之卦報君知。八純節豐及大有，比臨無妄大壯師。萃卦噬嗑同人困，財官父子兄皆宜。

Among the sixty-four hexagrams, there are twenty hexagrams in which the five categories of six relations—parents, siblings, children, wealth, and official ghost—are all present without any missing. Now I will tell you them one by one: the eight pure hexagrams (Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui), plus Jie, Feng, Da You, Bi, Lin, Wu Wang, Da Zhuang, Shi, Cui, Shi He, Tong Ren, and Kun. If you come across one of these twenty hexagrams, regardless of whether the question is about wealth, official ghost, parents, children, or siblings, the useful god will be clearly present in the hexagram, without the need to search for a hidden god. The interpretation will be the most convenient and straightforward.

明夷與頤晉，需訟及中孚，小過並大過，游魂應在初。歸妹及同人，師隨蠱漸輪，比還兼大有，八卦是歸魂。

The seventh hexagram of each of the eight palaces is called the "Woyun" hexagram, totaling eight: The Brightness, The Abstinence, The Progress, The Necessity, The Contentious, The Middle Trust, The Small Excess, and The Great Excess. In these hexagrams, the World Line is located at the fourth line, and the Response Line falls at the first line. The Woyun hexagram signifies restlessness of the mind, movement and migration, and repeated occurrences. It is especially important to pay attention to when divining about people traveling, lost items, or relocation. The eighth hexagram of each of the eight palaces is called the "Guihun" hexagram, also totaling eight: The Return of the Maiden, The Fellowship, The Army, The Following, The Pestilence, The Gradual Progress, The Ratio, and The Great Possession. In these hexagrams, the World Line is located at the third line, and the Response Line falls at the top line. The Guihun hexagram signifies returning to one's original position, going away and coming back, and the completion of matters, which is exactly opposite to the Woyun hexagram.