Eighteen, Chapter on Geography

生死稟修於前定，壽夭各盡其天年。陰陽廕庇於後人，理義合憑其地理。天地之間，純陰不生，純陽不化。一陰一陽，二氣交感，化生萬物。且如天欲降生人才，必假地之氣脈；陰陽融結，必有賢者出。故凡人子，須當以親之體安厝得所，則亡者安而生者庇。

Human life and death are determined by a preordained number; the length of one's life is naturally fulfilled, and this cannot be forced. However, the energies of yin and yang can benefit future generations. From the perspective of reason and sentiment, this depends on the study of geomancy. In the space between heaven and earth, pure yin energy cannot produce life, and pure yang energy cannot transform. Only when yin and yang energies interact can all things be generated. For example, when heaven intends to give birth to a talented person, it must rely on the energy of the land's meridians. When the energies of yin and yang merge to form a site, that place will surely produce a virtuous person. Therefore, as children, one should bury one's parents in a suitable location. In this way, the deceased will rest in peace, and the living will also receive protection and blessings.

凡占風水，漫求玄妙與玄微；且把卦爻端詳，是地不是地。六合則風藏氣聚，六沖則水走沙飛。夫六合者，陰陽相配而不相離。初四、二五、三六，更相朝顧，是為有情。凡地理不過山環水抱，四獸朝迎，拱衛有情，羅城無缺。似此卦中六合之義也，大吉之地。若卦無六合，世在內象，四獸有情者，乃次吉之地也。世爻雖在外象，卻得賓主有情；左右回顧，明堂寬廣，水口關欄，乃小結局，亦可用也。若遇六沖卦，乃山飛水走之地，不必更詳。

When divining about风水, one should not be overly concerned with seeking out obscure and subtle interpretations. Instead, carefully examine the trigrams and lines to determine whether they represent a suitable site or not. If the trigram encounters the Six Harmony, it can retain wind and gather energy; if it encounters the Six Clashes, then water flows away and sand flies, and energy disperses without gathering. The Six Harmony refers to yin and yang being paired yet not separated: the first line corresponds with the fourth, the second with the fifth, and the third with the sixth, each looking towards and supporting the others, which is called having affection. The subtlety of geography is simply mountains surrounding and waters embracing, with four animals facing towards and welcoming, providing support and protection, forming a complete enclosure, which exactly matches the meaning of the Six Harmony in the trigram, making it a very auspicious site. If the trigram does not have the Six Harmony, but the World Line is within the inner trigram and the four animals are affectionate, then it is a slightly less auspicious site. Even if the World Line falls in the outer trigram, as long as the host and guest are affectionate, the left and right look back, the Bright Hall is wide, and the water mouth is enclosed and restrained, it is a minor conclusion site, which is still usable. If the trigram encounters the Six Clashes, it is a site where mountains and waters scatter, and there is no need to examine further.

龍因地勢詳觀，即得天玄妙理。此二句，乃一章之要旨。入山尋水口，不宜六位空亡；到穴看明堂，喜見間爻旺相。第六爻為水口。與世相生相合，是為有情；若加青龍、貴人、財福者，水口重重關鎖；必有奇峰秀嶺，拱照迴環。若第六爻與世相剋相沖，山直無情，地枯無氣。六爻若值空亡，水口散漫，不能聚氣。間爻者，世應中之二爻也。旺相臨月建，謂之萬馬明堂。有云：明堂容萬騎，水口不通風，大吉之地。明堂，眾水所聚。宜靜不宜動，靜則聚高，動則傾瀉。若水帶吉神生克間爻，乃四水入明堂也。

The approach to the dragon should be carefully observed according to the terrain, and once understood, one naturally grasps the subtle principles of nature. These two sentences are the main point of this chapter. When entering the mountains, one should first find the water mouth, and the sixth position should not fall into the empty position. When arriving at the site of the grave, one should examine the bright hall. The best situation is when the intermediate yao is prosperous and strong. The sixth yao represents the water mouth; if it is in harmony with the world yao, it is called having affection. If it also includes the azure dragon, nobleman, wealth, and children, then the water mouth is heavily guarded, and there must be extraordinary peaks and beautiful mountains surrounding and circling it. If the sixth yao is in conflict or opposition with the world yao, then the mountain trend is straight and unfeeling, and the earth energy is exhausted. If the sixth yao is exactly in the empty position, the water mouth is scattered, and the energy cannot be gathered. The intermediate yao refers to the two yao between the world yao and the response yao. If the intermediate yao is prosperous and strong and also meets the month builder, it is called a thousand horses bright hall. There is a saying that a bright hall that can hold a thousand riders and a water mouth that is not ventilated is a very auspicious place. The bright hall is where all the water converges, and it should be still rather than moving. Stillness allows water to gather and energy to be thick, while movement leads to outflow and loss of energy. If the water yao brings auspicious spirits to generate or control the intermediate yao, then it means that water from all four sides flows into the bright hall.

世乃主山之骨，當明九曜之規模；應為賓對之峰，須察五行之定體。世為坐下之山。又云：初爻二爻為坐山。生旺，坐山高厚；休廢空亡，坐山微薄。世持巳亥寅申，必定山雄地壯；世持辰戌丑未，必居廣闊平洋。世持亥子，穴中出水；世持辰巳帶殺，主有地風；白虎帶殺逢空，主有白蟻。若臨諸吉神，則坐山尊嚴，穴中潔淨。屬木必林茂，屬水必近流泉。當類而推之也。九曜詳婚姻章內。旺相則吉。

The world line represents the main mountain's backbone and one must understand the scale of the nine stars. The response line refers to the opposite peak and should be examined according to the five phases to determine the corresponding celestial bodies. The world line is the mountain behind the site, though another view considers the first and second lines as the mountains behind. If the world line is strong and prosperous, the mountain behind is high and thick; if it is in a state of rest, decline, emptiness, or loss, the mountain behind is thin and weak. If the world line is in the four long-life branches of巳,亥,寅, and申, the mountain will be grand and the land strong; if it is in the four burial branches of辰,戌,丑, and未, the site will be in a broad flat area. If the world line is亥 or子 water, there should be water flowing out of the site; if it is辰 or巳 and accompanied byInauspicious Sha, there will be wind in the site. If the white tiger is accompanied byInauspicious Sha and meets an empty position, there will be white ants in the site. If the world line is accompanied by various auspicious deities, the mountain behind will be dignified and the site clean; if the world line belongs to wood, the mountain will certainly have dense forests; if it belongs to water, there will certainly be flowing springs nearby. The rest can be inferred similarly. The method of the nine stars is detailed in the chapter on marriage, in summary, prosperity and strength are considered auspicious.

案山帶子孫貴人旺相，其山聳拔秀麗。若生世合世，端正有情。空亡，向山不正；帶殺逢沖，乃欹斜破相之山。若應臨墓絕，必是案山低小。應若屬金，即言金星；屬水，即言水星之類是也。向列二十四位，事分百千萬端。木爻持世，主東震，寅甲卯乙。金爻持世，主西兌，申庚酉辛。火爻持世，主南離，午丙巳丁。水爻持世，主北坎，亥癸子壬。辰戌丑未，卻言艮乾巽坤。各有所宜。

The case mountain governed by the response line, if accompanied by 'children' and 'nobleman' and in a prosperous and strong condition, will certainly be tall and graceful; if it is generated by the world or harmonized with the world, the case mountain will be upright and affectionate. If the response line is empty, the facing mountain will be irregular; if it carriesInauspicious Sha and meets a clash, it will be crooked and broken. If the response line is in the墓 or绝 position, the case mountain will certainly be low and small. If the response line belongs to metal, it is called the metal star; if it belongs to water, it is called the water star; the rest follow the same pattern. The facing direction is arranged into twenty-four positions, while human affairs are divided into millions of variations. If the wood line holds the world, it governs the eastern position of Zhen, which includes the directions of寅, 甲, 卯, and 乙; if the metal line holds the world, it governs the western position of Dui, which includes the directions of申, 庚, 酉, and 辛; if the fire line holds the world, it governs the southern position of Li, which includes the directions of午, 丙, 巳, and 丁; if the water line holds the world, it governs the northern position of Kan, which includes the directions of亥, 癸, 子, and 壬; if the positions of辰, 戌, 丑, and 未 hold the world, they respectively govern the four cardinal directions of Gen, Qian, Xun, and Kun. Each has its own suitable conditions.

發動青龍，克世須防嫉主；剛強白虎，逢沖切忌昂頭。山間之龍虎，即卦中之龍虎。青龍雖吉，亦忌克世，相生乃妙。白虎太旺，便是昂首剛強，皆為不吉。青龍斷左畔之峰，白虎言右邊之嶂。所喜者，相生相合；所忌者，相剋相沖。青龍旺，帶木，主林木蔥蔚；帶土，則山嶺崔巍；其秀氣從左而來。白虎盛，臨水，主流泉脈遠；加金，則岩石奇麗；其秀氣從右而至。皆喜其相生，最惡其相剋。

The Azure Dragon comes into action and attacks the main mountain, so one must beware of the sand on the left side turning against the main mountain. The White Tiger is by nature strong and fierce; if it is further disturbed, one must be cautious of it rising up and pressing down on the site. The Azure Dragon and White Tiger ridges in the mountains correspond to the Azure Dragon and White Tiger deities in the hexagrams. Although the Azure Dragon is a favorable deity, it is also disliked when it attacks the main mountain; it is best when it generates and harmonizes with the main mountain. A strong White Tiger indicates a fierce and dominant presence, which is unfavorable. The Azure Dragon governs the left mountain peak, while the White Tiger refers to the right mountain range. What is favorable is when they generate and harmonize with the main mountain, while what is unfavorable is when they attack or clash with it. A strong Azure Dragon accompanied by wood indicates lush forests on the left; accompanied by earth, it indicates high and majestic mountain ranges on the left, with refined energy coming from the left. A strong White Tiger accompanied by water indicates distant flowing springs on the right; accompanied by metal, it indicates unusual rock formations on the right, with refined energy coming from the right. Both are favored when they generate and harmonize, and most disliked when they attack or clash.

鬼在局中，必有伏尸古墓；空臨左右，豈無凹缺招風。若世下，有本宮官鬼伏藏，必有舊穴在下。左右者，龍與虎也。若見何爻空亡，便知有凹缺招風之處。主墓穴不安，為不吉也。勾陳若在世中，一路來龍振起；朱雀加臨應上，兩重對案相迎。勾陳乃龍之祖。若在木爻，或臨世上，來龍必遠也。朱雀為案山。若臨應上，必有兩重對案。若問螣蛇，當為穴法。旺相與吉神共位，乃是真龍；空亡或墓絕問鄉，當為絕穴。卦中以螣蛇為穴。旺相為真龍，休囚為絕穴。

If "Official Ghost" appears in this chart, there must be a hidden corpse and an old tomb beneath the site. If the "Empty" falls on the left or right ridges, how can there not be凹缺 (concave depressions) that let the wind in? If the "World Line" is hidden with the "Official Ghost" of its own palace, there must be an old tomb beneath the site. The term "left and right" refers to the ridges of Azure Dragon and White Tiger. By observing which yao is empty, we can know that side has a concave depression allowing wind to enter, indicating instability in the tomb, which is an inauspicious sign. If "Gou Chen" falls within the "World Line," the dragon ridge comes from afar. If "Zhu Que" is on the "Response Line," there will be two sets of facing ridges ahead. Gou Chen is the ancestor of the dragon ridge; if it is on the Wood yao or on the World Line, the dragon ridge must be long and distant. Zhu Que governs the case mountain; if it is on the Response Line, there will certainly be two sets of facing ridges ahead. If asking about "Teng She," it is the method for determining the site: if Teng She is prosperous and strong and shares the same position with auspicious deities, it is a true dragon forming a site; if it falls in the Empty or reaches the墓 (burial) or绝 (decline) stage, it is a dead site. In the hexagram, Teng She is used to determine the site: prosperity indicates a true dragon, while decline indicates a dead site.

論山既備，於水合言。尋亥子，方知有無，觀動靜，可分死活。卦中無亥子，必無池塘溪澗。雖有水爻，卻逢墓絕，乃是乾流之地。但看水爻動者活水，靜者死水而已。要識根源遠近，但看水位興衰；欲推纏繞多情，且察水爻生合。水爻旺相，流脈綿長；水位休囚，根源淺近。水爻相生相合，主委曲有情；若相剋相沖，主直來無氣。若見卦無水位，便當推究玄爻。倘六爻無水，竟將玄武爻推看。遇吉則吉，逢凶則凶。玄武臨吉神，是水於我有益有情，大吉；若臨凶殺，則無益無氣，主凶。

After discussing the mountains, we should now consider the water together. We need to check if there are yao (lines) of亥 or子 water in the hexagram to determine whether there is water or not. By observing whether the water yao is active or still, we can distinguish between dead water and living water. If there are no亥 or子 water yao in the hexagram, there must be no pond or stream; even if there is a water yao, but it meets the墓 or绝, it indicates a dry old riverbed. Only by observing whether the water yao is active can we know if it is living water, and if it is still, it is dead water. To know the distance of the water's origin, we look at the rise and decline of the water yao. To determine whether the water is affectionate and surrounding, we examine the generation and harmony of the water yao. If the water yao is prosperous and strong, the water flows long and continuous; if the water yao is weak and confined, the source is near. If the water yao is in mutual generation or harmony with the world, it indicates the water flows in a winding and affectionate manner; if it is in mutual control or conflict, the water flows straight and lacks vitality. If the hexagram has no water yao at all, we should investigate the yao ofBlack Tortoise. If there is no water at all, we can simply treat the yao thatBlack Tortoise occupies as water. If it meets good spirits, it is auspicious; if it meetsInauspicious Sha, it is inauspicious. IfBlack Tortoise is on a good spirit, it indicates that this water is beneficial and affectionate to me, which is very auspicious; ifBlack Tortoise is on aInauspicious Sha, it indicates no benefit and no vitality, which is ominous.

明誠意伯劉伯溫先生著。向為秘本，今將公諸天下。總斷千金賦：動靜陰陽，反覆遷變。遷變者，互化也。如乾象三連，下動化巽，上動化兌，中動化離，三爻俱動則化坤，中爻不動則化坎之類。或以安靜卦單化拆，拆化單者非。蓋卦爻有動則變，無動則不變。假如谷之一物，若不動，則終於谷耳。及被舂之則成米，又炊之則成飯。其舂與炊，猶卦爻之動也；其米與飯，猶卦爻之變也。然谷之舂為米也，有成粒而為糧者，有不成粒而為粞者，又有糠粃而不為人所用者；及其米之為飯也，有精糳而為人所愛食者，亦有饐餲而為人所惡食者。是米與飯，皆有美惡不同；猶變出之爻，亦有吉凶不同也。

This passage from The Golden Strategies is a work written by Liu Bowen, the Marquess of Sincerity in the Ming dynasty. It has traditionally been considered a secret text not passed down, but now it is made public. The entire text is summarized under the title "The Assignment of a Thousand Gold." The beginning states that the movement and transformation of yin and yang in the hexagrams are constantly changing.the so-called migration and transformation means mutual transformation. For example, the Qian hexagram, which is an image of three unbroken lines, when the lower line moves, it transforms into Xun; when the upper line moves, it transforms into Dui; when the middle line moves, it transforms into Li; when all three lines move, it transforms into Kun. If the middle line remains still while the upper and lower lines move, it transforms into Kan, and so on. However, it is incorrect to say that a still hexagram can be transformed by a single line moving or by splitting a line into a single line. A hexagram line only changes when it moves; if it does not move, it does not change. For instance, grain is just grain if it is not moved. When it is pounded into rice, it becomes rice; when it is cooked into rice, it becomes rice porridge. Pounding and cooking are like the movement of hexagram lines, while rice and rice porridge are like the transformation of hexagram lines. However, just as pounding grain into rice can result in whole grains suitable for food, or broken grains that are only rice bran, or even just chaff that is useless, so too, cooking rice into porridge can result in fine, fragrant, soft rice that is loved by all, or spoiled, smelly rice that is hated by all. Thus, rice and porridge have good and bad differences, just as the transformed lines in a hexagram have different auspicious and inauspicious outcomes.

予見《天玄賦》有靜化動化之說，是不動亦變矣。今人乃祖其法，每有變安靜之卦者。凡此之類，皆卜易之大，又不可不辨，予故不得已而為之說。又有止變一爻者，若亂動則不變。此又予所不知也。雖萬象之紛紜，須一理而融貫。象：即空刑生合等象；理：即生剋制化之理。

I have seen the "Tianxuan Assignment" mention the concepts of "static transformation" and "dynamic transformation," according to which even a still line may change. Modern people have followed this method, often changing all the lines in a still hexagram. Such views involve important aspects of divination, and therefore must be clearly explained. Another person says that only one line should be changed, and if all six lines change, it is not appropriate. This is something I cannot understand. Although the myriad phenomena in a hexagram may appear varied and complex, they must be unified by a single principle. What is called "image" refers to such hexagram images as void, punishment and clash, generation and harmony, etc. What is called "principle" refers to the principles of generation, overcoming, control, and transformation.

夫人有賢、不肖之殊；卦有過、不及之異。太過者，損之斯成；不及者，益之則利。賢、不肖之殊，人生之不齊也；過、不及之異，卦爻之不齊也。人以中庸之德為至，卦以中和之象為美。德至中庸，則無往而不善；象至中和，則何求而不遂哉。故凡卜易，須抑其過，引其不及，歸於中道，則凡事皆不期然而然矣。此卜易之大旨，故揭於篇首。

Human beings differ in virtue and lack of virtue, and hexagrams differ in excess and deficiency: those that are excessive must be reduced to achieve success; those that are deficient must be supplemented to be beneficial. The distinction between virtue and lack of virtue is inherent from birth; the difference between excess and deficiency lies in the hexagram's own variation. Human beings reach the highest virtue through the mean, and hexagrams achieve the most beautiful image through harmony and balance. When virtue conforms to the mean, there is no failure in any direction; when the hexagram reaches harmony and balance, what is desired will surely be attained. Therefore, when divining with the Book of Changes, one must restrain excess and support deficiency, guiding it back to the mean, so that all things will naturally succeed without effort. This is the fundamental principle of divination, hence it is stated at the beginning of the entire text.

今人但知不及者不成，不知太過者，亦不能成也。何謂過？主事爻重疊太多是。多則不專一，所以不成褔，故宜損之。何謂不及？主事爻即一位，而又不得其時是。不及則無氣，所以不成事，故宜益之。損益之道：生扶拱合，及克害刑沖是。且如土為主事爻，有三五重太過，須得寅、卯月或寅、卯日，或卦有寅、卯爻動克之，然後成事，所為損之也。又如金為主事爻，在夏月令無氣，須得月建、日辰生扶，或動爻合助，方能有成，所為益之也。大抵太過者，吉不能成其吉，凶不能成其凶。

Modern people only know that something that is insufficient cannot accomplish a task, but they do not realize that something that is excessive also cannot accomplish a task. What is excessive? It refers to the main line having too many overlapping lines. When there are too many, they become unfocused, so they cannot form good fortune. Therefore, it is appropriate to reduce them. What is insufficient? It refers to the main line having only one line, and not being in its proper season. Insufficiency means lack of vitality, so it cannot accomplish a task. Therefore, it is appropriate to supplement it. The methods of reduction and supplementation are simply the two sets of techniques: generation and support, and conflict, harm, and punishment. For example, if the main line is earth, and the hexagram has three or five layers of earth, this is excessive. It must be in the month of寅 or卯, or on a day of寅 or卯, or have a line of wood in寅 or卯 that moves to control it, then the matter can be accomplished. This is called reduction. Another example: if the main line is metal, and it is in the season of fire in summer, metal has no vitality. It must be supported by the "month builder" and "day branch," or have a moving line that supports it, then the matter can be accomplished. This is called supplementation. Generally, excessive lines cannot achieve their good fortune if they are good, nor can they achieve their bad fortune if they are bad.

生扶拱合，時雨滋苗；生：謂相生。如用爻是金，卻在辰戌丑未日占得，或卦中動爻屬土，是也。扶者：謂卯爻見寅日，酉爻見申日，子見亥，午見巳，丑未見辰戌之類，是也。拱者：如寅爻見卯日，申爻見酉日，亥見子，巳見午之類，是也。合者：二合、六合、三合之類，是也。二合：子與丑合雲。三合：即申子辰合成水局雲。以上四者，皆能維持調護。爻象弱者，遇之則強，衰者見之則旺，伏者見之則起。故如時雨滋苗也。然亦有吉凶之辨。用爻見之則吉，忌爻見之則凶，所謂助桀為虐，其惡愈甚。學者自當辨用。下三條仿此。

The four concepts of "birth," "support," "supporting by proximity," and "union" are like timely rain nourishing crops. "Birth" refers to mutual generation, such as when the useful god is of metal and the day is in the cycle of Chen, Xu, Chou, or Wei, or when the moving line in the hexagram is of earth, which can generate metal. "Support" means the older of the same type helping the younger, such as when the卯 line meets the寅 day, the酉 line meets the申 day, the子 line meets the亥 day, or the午 line meets the巳 day, and so on. "Supporting by proximity" means the younger of the same type supporting the older, such as when the寅 line meets the卯 day, the申 line meets the酉 day, the亥 line meets the子 day, or the巳 line meets the午 day. "Union" refers to pairs or triplets of union, such as the union of Zi and Chou, or the triple union of Shen, Zi, and Chen forming a water cycle. These four elements can maintain and protect the lines of the hexagram: weak lines become strong, declining lines become prosperous, and hidden lines become active, hence the analogy to timely rain nourishing crops. However, there is also a distinction between good and bad outcomes: if the useful god is involved, it is favorable, but if the hostile god is involved, it is unfavorable, which is called aiding the wicked, making evil worse. Scholars should distinguish between them. The following three concepts should be understood in the same way.

克害刑沖，秋霜殺草。克者：相剋。五行制壓之神也。害者：六害。地支相凌之神也。刑者：三刑。意同仇敵。沖者：對沖。勢如戰鬥。以上四者：能傷身，能敗德，能制伏，能壞事。故喻之如秋霜殺草。惟忌神見之反吉。長生帝旺，爭如金谷之園；長生、帝旺，十二座星中至吉者也。六爻遇之，雖衰弱者，亦作有氣論。故以金谷譬焉。若推成事，則帝旺主速成，長生為差遲耳。蓋長生猶人初生，未即強盛；帝旺猶壯年之時，血氣方剛，其力進銳。所以，長生遲，而帝旺速也。

The four concepts of "clash," "harm," "punishment," and "opposition" are like autumn frost that withers all grass. "Clash" refers to mutual control, which is the divine force that subdues and controls within the Five Phases. "Harm" refers to the six harms, which are the spirits in the Earthly Branches that attack each other. "Punishment" refers to the Three Punishments, which are like enemies treating each other with hostility. "Opposition" refers to direct confrontation, which is like two armies fighting. These four can injure the body, damage virtue, subdue the yao spirits, and ruin affairs, so they are compared to autumn frost killing grass. However, when theHostile God (hostile god) encounters these, it is actually beneficial. If a yao encounters "long life" and "prosperity," it is like being in Jin Gu Yuan, a place of great wealth. "Long life" and "prosperity" are the two most auspicious positions among the twelve long life positions. When the six yao meet them, even if the original element is weak, it is still considered to have vitality, hence the comparison to Jin Gu Yuan. When judging the success of an affair, "prosperity" indicates quick success, while "long life" indicates slower progress: because "long life" is like a person just born, not yet strong; "prosperity" is like the prime of life, full of vigor and strong momentum. Therefore, "long life" is slow and "prosperity" is fast.

死墓絕空，乃是泥犁之地。死、墓、絕，皆從長生起。空是空亡。四者遇之，無不陷溺。雖得時旺相，亦不成事。故以泥犁喻之。蓋死者，亡也。猶人患病而死也。墓者，蔽也。喻人死而葬於墓也。絕者，厭絕也。猶人葬於墓，而根本斷絕也。空者，虛也。猶深淵薄冰處，不可臨之履之也。泥犁，地獄名。言其至凶也。但凶神遇之，則又反為我吉矣。

When a line encounters 'death,' 'burial,' 'cut-off,' or 'void,' it is like being in a place of hell. 'Death,' 'burial,' and 'cut-off' are all derived from the twelve positions of growth. 'Void' refers to the empty period within a ten-day cycle. If a line meets these four, it will inevitably be trapped. Even if it is currently prosperous and strong, it cannot achieve success, hence the comparison to hell. 'Death' means dying, like a person dying from illness. 'Burial' means being hidden, like a person who has died and been buried in a tomb. 'Cut-off' means being cut off, like after being buried in the tomb, there is no way to return. 'Void' means emptiness, like a deep pit of thin ice, where one cannot approach or step on. 'Nile' is the name of a hell in Buddhist scriptures, describing its extreme cruelty. However, if malevolent spirits encounter these four, they can actually turn into something beneficial for me.

日辰為六爻之主宰，喜其滅項以安劉。日辰乃卜筮之主。不看日辰，則不知輕重。蓋日辰能沖動安靜卦之爻象，能並起安靜卦之爻神；發動者能制之，凶惡者能抑之，強旺者能挫之，衰弱者能扶之，生合者能破之。古人云：日辰能救事，能壞事者，此也。故為六爻主宰。

The Day Branch is the master of the six lines in divination. It is most favorable when it acts like Emperor Gaozu of Han who defeated Xiang Yu and stabilized the Liu family, removingInauspicious Spirit from the卦. The Day Branch is the main element in divination; without considering it, one cannot distinguish between important and unimportant matters. It can move the static lines of the卦, and can combine with the static lines of the卦. If a line is activated, it can control it; if a line isvicious, it can suppress it; if a line is strong, it can weaken it; if a line is weak, it can support it; if two lines have generated and harmonized, it can break them apart. Ancients said that the Day Branch can save a matter or ruin it, referring precisely to these functions, so it is called the master of the six lines.

且如占文書，卦有財爻發動，是文書壞矣。若得日辰合住財爻，或沖散財爻，或剋制財爻，不使之去傷害父母；故得文書有氣，其事可成。此能救事也。又如占子孫，卦中父母不動，褔爻不空，其兆吉矣。若被日辰沖扶父母，刑害子孫，則變吉為凶，此能壞事也。日辰扶持用爻則吉，扶持忌爻則凶；剋制忌爻則吉，剋制用爻則凶。假如七月乙未日，占兄弟病，得同人之無妄卦。卦中鬼爻動克主象，絕爻又動，其凶可知矣。幸得日辰未土，克壞官爻，合起主象，所謂滅項以安劉也，後果應無事。

For example, when divining about documents, if the 'wife and wealth' element is activated in the hexagram, the wealth element can overcome the 'parents' element, causing the document to be ruined. If the day branch restrains the wealth element, disperses it, or controls it, preventing it from harming the 'parents' element, then the document will remain intact and the matter will succeed—this is how the day branch can save the situation. Another example is when divining about children. If the 'parents' element is not activated and the fortune virtue element is not empty, it is a good omen. However, if the day branch activates or supports the 'parents' element while harming the 'children' element, the good omen turns into a bad one—this is how the day branch can cause problems. In summary, if the day branch supports the useful element, it is auspicious; if it supports the hostile element, it is inauspicious. If the day branch controls the hostile element, it is auspicious; if it controls the useful element, it is inauspicious. Here is an example of a hexagram: on the day of Yiwei in the seventh month, someone divined about a sibling's illness and obtained the hexagram 'Tongren' changing to 'Wuwang'. In the hexagram, the 'official ghost' element was activated and overcame the useful element, and the element of termination was also activated, indicating obvious danger. Fortunately, the day branch, which was the earth element of Wei, controlled the 'official ghost' element and combined with the useful element, which is exactly what is called 'eliminating the Xiang to secure the Liu'. Later, it was indeed verified that everything went smoothly.

月建乃萬卜之提綱，豈可助桀而為虐。月建乃龍德之神，故卜卦以是為提綱。須詳其有無刑沖剋害，有無生扶拱合；與世身主象，有無干涉，便見吉凶。月建中有，乃是真有。如壞事，乃真正壞事也。且如占財，卦中無財，月建是財，向後終須可得；若卦中有財，月建克財，定主艱阻，須過此一月，方可得財。如卦中無財，月建又無財，而日辰是財，可許當日便有些。財少受克，則不中矣。蓋月建成得事，日辰即可扶也。

The Month Builder is the main framework for all divination. How can it be used to assist in wrongdoing? The Month Builder is the "Dragon Virtue" deity, so when divining, it should be taken as the main reference. One must carefully examine whether it has punishments and clashes, or generates and supports the hexagrams and lines. One should also check its connection with the World Line, the Self Line, and the Useful God. Then the fortune or misfortune can be discerned. If the Month Builder is present, it is truly present; if it causes misfortune, it is truly harmful. For example, in a divination about seeking wealth: if there is no wealth line in the hexagram but the Month Builder is the wealth line, one will eventually obtain wealth. If there is a wealth line in the hexagram but the Month Builder harms the wealth line, there will be difficulties, and one will obtain wealth only after this month. If there is no wealth line in the hexagram, the Month Builder is not the wealth line, but the Day Branch is the wealth line, one may get a little wealth on the same day. However, if this wealth is further harmed, it will be of no use. In summary, the Month Builder can accomplish a matter, while the Day Branch only provides support.

且如五月內，占小兒病，得大過卦。卦中無子孫爻，而月建午火，正旺為主象，不斷其死亡。餘仿此。凡看月建，與日辰同論。亦喜其扶持用爻，剋制忌爻。忌爻旺動而又生扶之，則是助桀為虐，其禍為尤甚也。最惡者歲君，宜靜而不宜動。太歲乃天子之爻。若來沖剋世身主象，主災厄不利，一歲中多不寧靜。故此星為最惡。但貴人反宜見之。若帶三刑六害，其禍尤甚，雖貴人亦不宜。若為主事爻入卦，其事必干朝廷，利於求官謀職。常人用事，多凶少吉。然此爻喜安靜，不喜發動；若被日辰動爻沖起，必有災患。

Another example: In the fifth lunar month, someone consulted about a child's illness and got the hexagram Great Exceeding. There was no 'children' line in the hexagram, but the month builder was the strong fire of wu, so it was taken as the useful god. Therefore, it was predicted that the child would die. Other cases are similar. When looking at the month builder, it is the same principle as looking at the day branch: it is favorable if it supports the useful god or controls the hostile god. If the hostile god is already strong and active, and the month builder further supports it, this is like helping the wicked, leading to even greater calamity. Among all the gods, the most harmful is the 'yearly master'. It is favorable to be still and unfavorable to be active. The yearly master is the line of the emperor: if it clashes or controls the world line, the body line, or the useful god, it indicates misfortune and instability throughout the year. Therefore, this star is considered the most evil; however, those in high positions may actually benefit from encountering it. If the yearly master is accompanied by 'three punishments' or 'six harms', the disaster becomes even more severe, and even the presence of a nobleman is not favorable. If the yearly master appears as the useful god in the hexagram, the matter being consulted is related to the court, and it is favorable for seeking official positions. For ordinary people, however, it tends to be more dangerous than beneficial. In summary, this line prefers to be still and does not like to be activated. If it is clashed by the day branch or a moving line, disaster is sure to follow.

最要者身位，喜扶而不喜傷。身：即月卦身也。其法與決，見第一卷。大抵成卦之後，先看卦身現與不現；與月建、日辰、動爻，有無干涉，則吉凶便見。故卜易以身為最要，而不可不看者也。且如占得困卦：身爻在午。兌宮以午火為官鬼；旺則官非，衰則疾病。又如未濟卦：卦身在寅。若日辰是申巳沖刑之，離宮以寅木為父母，便知尊長撓括，或文書相干也。

The most important thing is the position of the Hexagram Body, which prefers support and does not like being harmed or restrained. Here, the term "body" refers to the monthly Hexagram Body, and its method of calculation and the mnemonic are explained in the first volume of this book. Generally, after arranging the hexagram, first check whether the Hexagram Body appears among the six lines. Then examine its relationship with the Month Builder, the Day Branch, and the Moving Line. The fortune will be clear. Therefore, in divination, the Hexagram Body is the most important, and it must not be overlooked. For example, if the hexagram is the "Troubled" hexagram, and the Hexagram Body is on the Wǔ line: "Troubled" belongs to the Dui palace, and in the Dui palace, the Wǔ fire is considered the "Official Ghost." If this line is strong, there may be legal disputes or verbal conflicts; if it is weak, there may be illness. Another example is the "Not Yet Completed" hexagram, where the Hexagram Body is on the Yín line: if the Day Branch is Shēn or Sì and it conflicts or harms this line, since "Not Yet Completed" belongs to the Li palace, and in the Li palace, the Yín wood is considered the "Parents," it indicates interference from elders or involvement in official documents.

又如兄弟爻動，與卦身相併，衰則虛詐，旺則口舌怪異也。若出現變動，依五類所主推之。如占人貴賤，身遇財爻，化出父母，必是有藝富人。餘仿此。大凡卦身，占事為事體，占人為人身。喜扶而不喜傷。凡言扶，則生並拱合，皆在其中。而曰傷者，則又兼刑沖剋害而言也。世人多以“子午持世身居初”之身爻用之，多有不驗，且未曉其義。予見卜易玄機，金鎖玄關，明卦身之身，甚為得旨。故舍彼而取此焉。

For example, if the 'Siblings' line becomes active and coincides with the Hexagram Body: if Siblings are weak, it indicates deceit and concealment; if Siblings are strong, it suggests disputes or strange occurrences. If the Hexagram Body appears and changes, then each of the five categories—Parents, Siblings, Children, Wealth, and Official Ghost—should be analyzed according to what they represent. For instance, if one is divining about a person's status and the Hexagram Body meets the 'Wealth' line and transforms into the 'Parents' line, then the person is likely a wealthy artisan. Other cases follow the same principle. Generally, the Hexagram Body represents the essence of the matter when divining events, and represents the body of the person when divining about individuals. It is favorable when supported and unfavorable when harmed. Support includes being generated, combined, supported, or united. Harm includes being punished, conflicting, conquered, or harmed. Many people use the method of 'Zi and Wu hold the world line in the initial position,' but this often fails and lacks understanding of its meaning. I have studied the books 'Bolyi Xuanji' and 'Jin Suo Xuan Guan' which clearly explain the Hexagram Body, so I have abandoned the previous method and adopted this one.

世為己，應為人，大宜契合；卜卦分世應者，賓主之象。世為己，應為人與事。人有彼此，所以辨人情之好惡也。求謀用事，須得生合比和，則有成就。若刑沖剋害，必主艱難。此其所以大宜契合也。海底眼云：世應相剋，縱然好事，也須費力。

The World Line represents oneself, and the Response Line represents others. The two are most suitable when they harmonize. When casting a divination, distinguishing between the World and Response Lines reflects the relationship between the subject and the object: the World Line stands for oneself, while the Response Line stands for others and the matter at hand. People are divided into self and other, which is precisely useful for discerning the nature of human relationships and their favorable or unfavorable aspects. Whenever one seeks to make plans or take action, success is only possible if the World and Response Lines generate and harmonize or are in mutual harmony. If they clash, conflict, or control each other, difficulties are certain. This is why it is said that "it is most favorable for them to harmonize." The "Eye at the Bottom of the Sea" states that if the World and Response Lines are in mutual control, even if it is a good matter, some effort will be required.

動為始，變為終，最怕交爭。交、重為動。動則陰變為陽，陽變為陰。卦中遇此，當以動爻為事之始，變爻為事之終。如占人來，得小畜之乾卦。辛未爻動，變出壬午子孫合，必婦人帶小兒來。他仿此。最怕交爭者，如主事爻臨子水動，變出未土來克害於我，乃大凶之兆。縱得用爻旺相，後亦不能稱心遂意。餘仿此。

The moving line represents the beginning of an affair, while the changing line signifies its conclusion. The most dangerous situation is when the two lines conflict with each other. Both "intersection" and "repetition" are considered moving lines: when a line moves, a yin line becomes yang and a yang line becomes yin. When a hexagram encounters movement and change, the moving line is regarded as the start of the matter, and the changing line as its end. For example, if one is divining whether someone will come, and the hexagram is the Hexagram of Small Accumulation changing into the Hexagram of Heaven: the Xinwei line moves and changes into Renwu "children," which indicates that a woman with her child will come. Other cases follow the same pattern. It is said that the most feared situation is when the moving and changing lines conflict. For instance, if the useful god is located on the Zi water line and moves, but changes into Wei earth which turns back to harm it, this is a great凶 omen; even if the useful god itself is prosperous and strong, one will not be able to achieve one's wishes in the future. Other cases follow the same pattern.

應位遭傷，不利他人之事；世爻受制，豈宜自己之謀。應受傷，不利代占，蓋代占以應為主也；世受傷，不利自占，蓋自占以世為主也。若世應逢凶，而遇此者，則勿以此斷之。世應俱空，人無準實；世應二爻，不宜在空亡之地。世空為自己不實，應空為他人不實。世應俱空，彼此皆無準實，謀事必有阻節。若安靜卦，世應空合，謂之失約無誠信。若忌爻發動旺相，則宜其落空也。

If the Response Line is harmed or restrained, it is unfavorable for matters done on behalf of others; if the World Line is restrained, one's own plans will also not proceed smoothly. When the Response Line is harmed, it is unfavorable for divination on behalf of others, because divination on behalf of others relies on the Response Line. When the World Line is harmed, it is unfavorable for self-divination, because self-divination relies on the World Line. However, if the World and Response Lines themselves are occupied by凶神 (malevolent deities), then being harmed or restrained is actually favorable, and one should not follow this rule. If both the World and Response Lines fall into the position of 空亡 (void), then neither side is reliable. The World and Response Lines should not fall into the position of 空亡; if the World Line is in 空亡, it indicates lack of sincerity on one's part; if the Response Line is in 空亡, it indicates lack of sincerity on the other's part. If both are in 空亡, then both sides are unreliable, and any endeavor will face obstacles. If the卦 (divination chart) is quiet and both the World and Response Lines are in 空亡 and 合 (union), this is called mutual failure of promises and lack of integrity. Conversely, if theHostile God (hostile deity) is active and prosperous, it is actually appropriate for the World and Response Lines to fall into 空亡 to avoid it.

內外競發，事必翻騰。卦中一爻二爻發動，則變化有常，生克不亂，或吉或凶，自有條理。若內外爻象，紛紛競發，則吉凶靡定，人情不常。必主事體反覆，卒無定論。海底眼云：獨發易取、亂動難尋。是也。世或交重，兩目顧瞻於馬首；應如發動，一心似托於猿攀。世應皆不宜動，動則反變不常。馬首是瞻，或東或西；猿猱攀木，身心靡定。皆言其變遷更改，不能一其思慮也。但世以己言，應以人言。海底眼云：應動他人心易變。以應推之，世可知也。

When both the inner and outer trigrams are in motion, the matter will inevitably change repeatedly. If only one or two lines are active within the hexagram, the changes follow a regular pattern, and the relationships of generation and overcoming remain orderly, resulting in either good or bad outcomes that are clear and logical. However, if many lines within both the inner and outer trigrams are active simultaneously, the good or bad outcomes become uncertain, human feelings fluctuate, and the matter will undergo many changes, ultimately having no fixed conclusion. The "Eye at the Bottom of the Sea" says: when only one line is active, it is easy to make a judgment; but when all six lines are in motion, it is difficult to discern. This is exactly what is meant. If the world line is activated repeatedly, people are like soldiers looking at the horsehead of their general; if the horsehead points east, they go east; if it points west, they go west. If the response line is activated, people's hearts are like monkeys climbing trees, with nowhere to rest. Both the world and response lines should not be active; once they are active, things become changeable: the head of the horse points east and then west, the monkey climbs up and down, showing constant change and lack of focus. However, the world line refers to oneself, while the response line refers to others. The "Eye at the Bottom of the Sea" says: when the response line is active, others' hearts are easily changed; from the response line, the meaning of the world line becomes clear.

用爻有氣無他故，所作皆成；主象徒存更被傷，凡謀不遂。用爻，即主事爻也。如占文書，或尊長、音信等事，則以父母為主象。求財、妻妾、婦人等事，則以財爻為主象之類是也。喜旺相有氣，不宜衰弱無力。若用爻有氣，別無月建、日辰、動爻刑沖剋害，乃為上吉好卦；從心所欲，無不稱意。若用爻無氣，而又被日辰、動爻克害刑沖，乃是大凶下卦；枉費心力，必無可成之理。蓋用爻衰弱，別無生助，比同空伏之象；雖然出現，亦是無用之物耳。故曰徒存。

The useful god has vitality and is not hindered, so whatever one does will succeed. If the useful god is present in the hexagram but is weak and is harmed or controlled, then all plans will not come to fruition. The main line is the line that governs the matter: for instance, if one is divining about documents, superiors, or messages, then the parents line is the useful god; if one is seeking wealth, divining about a wife or concubine, or about a woman, then the wealth line is the useful god, and so on. The useful god prefers to be prosperous and strong; it is not desirable for it to be weak and powerless. If the useful god is strong and not subjected to punishment, clash, or harm from the month builder, day branch, or moving line, then it is a very auspicious hexagram, allowing one to do as desired without any dissatisfaction. If the useful god is weak and is harmed or clashed with by the day branch or moving line, then it is a very inauspicious hexagram, leading to wasted efforts and no possibility of success. This is because a weak useful god without support is like something that has fallen into emptiness or is hidden; although it appears in the hexagram, it is merely an useless thing, so it is said to be 'merely present'.

有傷須救，傷者：身世主象，見傷於他爻也。救者：動爻日辰，制伏於忌爻也。且如用臨申金，而被午火動克，則申爻受傷矣；若得日辰是未字合住之，不使之克；或日辰是子字沖散之，不能來克；或日辰是亥字制伏之，不許其克；皆為有救也。其他刑害等類，皆仿此。若世身主象，見傷於月建日辰者，則真受其禍。蓋二者為卜卦之主，無可救之道也。

If a爻 is harmed or attacked, there must be a saving deity to help.the so-called harm refers to the body line, world line, or useful god being attacked by another爻;the so-called saving means that a moving line or day branch controls and restrains the hostile god. For example, if the useful god is in the position of Shen metal and is attacked by Wu fire which moves, then the Shen爻 is harmed. At this time, if the day branch is Wei earth, it will combine with Wu fire and prevent it from attacking; if the day branch is Zi water, it will clash with Wu fire and scatter it, so Wu fire cannot attack; if the day branch is Hai water, it will control Wu fire and prevent it from attacking again—these are all considered as having a saving deity. Other cases such as mutual punishment and mutual harm should also be viewed in the same way. However, if the body line, world line, or useful god is harmed by the month builder or day branch, then it will really suffer the consequences, because these two are the main elements in divination, and there is no way to save them.

無故勿空。夫旬中空亡，有有故而空者，有無故而空者。凡遇日月動爻傷克，而在空亡，謂有故而空，避之可也。若無刑沖剋害，而身世主象自落空亡，此為無故而空。大凶之兆。占病必死，占事不成，占人有難。蓋空則雖有日辰動爻，難以扶持救援之故也。空逢沖而有用；凡遇卦爻空亡，今人不拘吉凶，概以無用論之。殊不知見沖亦有可用之處。蓋沖則必動，動則不空。所以雖空而有用也。假如戊午日，占天時，得升之乾卦。

There should not be an empty line without cause. Emptyness in the ten-day cycle can be divided into two types: one is emptyness with a cause, and the other is emptyness without a cause. If a line is harmed or controlled by the day branch, month branch, or a moving line, and it also falls into an empty position, this is called emptyness with a cause, which means it has avoided the harm and is not a problem. However, if there is no punishment, clash, or control, and the main line, world line, or useful god itself falls into an empty position, this is called emptyness without a cause, which is a very ominous sign: if it is about illness, the person will die; if it is about an affair, it will not succeed; if it is about a person, there will be danger. Because once a line falls into an empty position, even if the day branch or moving line is present, it is difficult to support or rescue. If an empty line meets a clash, it can actually be useful. Nowadays, people generally treat any empty line in the hexagram as useless, without considering whether it can be useful. In fact, when an empty line meets a clash, it can be useful: a clash means movement, and movement means it is not empty, so even though it is empty, it can still be useful. For example, if on a Wuwu day someone divines the weather and the hexagram changes from "Ascending" to "Heaven," this is an example.

卦中父母空亡，卻被日辰沖動，定有雨。惟忌火空見沖則不吉。合遭破以無功。卦中有合，所謀易遂。如兩人同心協力，事必克濟。惟恐奸詐小人兩邊破說，則未必不生一二猜忌之心也。故凡遇合，須防刑沖剋害以破之，則不成合。且如寅亥兩爻，本相和合；若有申字動，則申金克了寅木，又害了亥水，故雖合亦無功用矣。三合同看。天玄賦有合處逢沖之論，宜詳味之。

In this hexagram, the "parents" line representing rain has fallen into an empty position, but it is disturbed by the day branch, so rain is predicted. However, divining weather is most unfavorable when a fire line falls into an empty position and is also clashed with. Although lines may be in harmony, once they are broken, their effect is lost. When a hexagram contains harmony, the matter is likely to succeed, just as two people working together can accomplish something. But beware of deceitful people who may cause suspicion from both sides. Therefore, whenever harmony is present, one must guard against punishment, clash, control, or harm that may break it. For example, if the yao of寅 and亥 are originally in harmony, but the yao of申 is active, the metal of申 will both control the wood of寅 and harm the water of亥, so even though they are in harmony, it will not be effective. The Triple Harmony Formation is also judged in the same way. The "Heavenly Mystery Treatise" mentions the idea of "harmony met with clash," which should be carefully considered.

自空化空，必成凶咎；六甲空亡，猶深淵大壑，人不可履之地。若世身主象，無故而自入於空；或發動而入於空者；皆為大凶之兆，作事不利。惟忌爻見之反吉。刑合克合，終見乖淫。合者：合和也。凡占見之，無不吉利。然人不知，合中有刑有克。合而有克，畢竟不和；合而有刑，終成乖戾。且如用午字為財爻，未字為褔爻，午與未合，然午帶自刑，名為刑合。占妻妾多不正，占財亦是不正之財也。克合，如丑子之類是也。餘俱仿上。

If a line falls into an empty position and then changes into an empty position, it will certainly bring misfortune. The empty positions in the six ten-day cycles are like deep abysses, places people should not enter. If the body line, world line, or useful god falls into an empty position without cause, or if it changes into an empty position after being activated, it is a major ominous sign, leading to difficulties in doing things. Only when the hostile god falls into an empty position is it considered auspicious. If there is a combination with punishment or conflict within a harmonious relationship, it will ultimately lead to discord and disharmony. Harmony means unity; whenever harmony is seen in divination, it is generally considered favorable. However, people often do not realize that harmony can also involve punishment or conflict. When harmony is accompanied by conflict, it cannot bring true harmony; when harmony is accompanied by punishment, it will eventually lead to discord. For example, if the line 'Wu' represents 'wealth' and 'Wei' represents 'children', 'Wu' and 'Wei' are naturally in a harmonious relationship. However, 'Wu' also has self-punishment, which is called 'punishment harmony'. In such cases, predicting about wives and concubines often indicates improper behavior, and predicting about wealth suggests ill-gotten gains. As for 'conflict harmony', such as 'Chou' and 'Zi' being in a harmonious relationship, but 'Chou' earth conflicts with 'Zi' water, the same principles apply as mentioned above.

動值合而絆住，大凡動爻不遇合爻，然後為動。若有合，則絆住而不能動矣。故雖動亦作靜爻論之。然有吉有凶，不可一概而論。且如用財而兄弟發，若有日辰合住兄弟，則不能克，而財爻不受其傷矣。子孫發動，而被日辰合住子孫，則不能生，而財爻不蒙其惠矣。故凡所忌之爻動而合住，則不成凶；所喜之爻動而合住，則不濟事。三合，三爻俱動為合住。六合，兩爻俱動為合住。

When a moving line meets a harmonizing line, it becomes restricted. Generally, a moving line should not be hindered by another harmonizing line in order to be considered truly active; if it is hindered by a harmonizing line, it becomes restricted and cannot move effectively, so even though it is moving, it should be treated as a static line. However, there are both good and bad outcomes, and we cannot treat them all the same. For example, if the line representing siblings is active and siblings usually harm wealth, but the day branch harmonizes with the siblings, then the siblings cannot harm the wealth, and the wealth line remains unharmed. Conversely, if the line representing children is active and children usually benefit wealth, but the day branch harmonizes with the children, then the children cannot benefit the wealth, and the wealth line does not receive its benefit. Therefore, if a harmful line is active but is harmonized, the harmful effect cannot occur; if a beneficial line is active but is harmonized, the beneficial effect cannot be achieved. A triple harmony formation requires all three lines to be active in order to be considered harmonized, while a six harmony formation requires two lines to be active in order to be considered harmonized.

靜得沖而暗興。大凡占得六爻不動之卦，不可便以為安靜。若被日辰沖之，則雖靜亦動。譬如夜臥之人，無所撓括，則不醒寢。苟或被人沖喚，及推摸搖拽，百計叫醒，莫能安然而熟睡矣。故天玄賦以為逢沖暗動。但不可只以日辰取之，有旺動之爻亦能沖起。其吉凶詳見天玄賦中。

A static line becomes covertly active when it is confronted by a conflicting line. Generally, if a hexagram consists of six lines that are all static, one should not assume it is entirely calm. If the day branch conflicts with a line, even though it appears static, it is considered active. It is like a person sleeping at night, who can rest peacefully if undisturbed. But once someone calls out, pushes, or shakes him to wake him up, he can no longer sleep soundly. Therefore, the "Heavenly Mystery Treatise" refers to this as "confrontation leads to covert movement." However, one should not consider only the day branch's confrontation; a line that is prosperous and strong within the hexagram can also awaken a static line. The details of good or bad outcomes are explained in the "Heavenly Mystery Treatise."

入墓難克，墓者，滯也。動爻遇之，亦沉滯而不能脫灑矣。且如寅為主象，而卦中動出酉字、丑字，本嫌酉金克傷寅木，喜得丑乃金之墓庫，則酉貪入墓，而寅木不為其所傷矣。餘仿此推之。刑沖剋害，亦當同看。帶旺匪空。旺者，旺相爻也。謂春月木旺火相，夏月火旺土相，秋月金旺水相，冬月水旺木相，四季之月，土旺金相。古人所謂當生者旺，所生者相是也。此爻空亡，不作空論。以其有氣故也。雖日下見阻，過旬則成。古人云：旺相空亡過一旬。謂值過此一旬則不空，而謀事始成矣。

When a forbidden line enters the storage, it can no longer affect the movement. Storage means stagnation; when a moving line meets it, it becomes stagnant and unable to be free. For example, if the Jia Wood is the useful god, and the moving line in the hexagram produces You Metal and Chou Earth, we usually worry that You Metal will harm Jia Wood. Fortunately, Chou is the storage for Metal, so the You Metal only goes into the storage, and thus Jia Wood is not harmed. Other cases can be analyzed in the same way. Crimes, conflicts, harm, and mutual damage should all be treated similarly. If a line is in a prosperous and strong state, it is not considered empty. Prosperous means the line is strong in its season: in spring, wood is strong and fire is in its phase; in summer, fire is strong and earth is in its phase; in autumn, metal is strong and water is in its phase; in winter, water is strong and wood is in its phase; in the months of Chen, Xu, Chou, and Wei, earth is strong and metal is in its phase. The ancients said, "The born element is strong, and the element it generates is in its phase," which means this. Even if such a line falls into the empty state, it should not be considered as empty, because it still has strength. Although there are obstacles now, things will succeed after this ten-day period. The ancients said, "Prosperous and strong empty states pass through one ten-day period," meaning that after this ten-day period, it is no longer empty, and then plans can begin to succeed.

有助有扶，衰弱休囚亦吉；此指主事爻而言也。且如主事爻無氣，本為不美；喜得日辰、動爻、月建生扶合併，則雖無氣，不作衰弱論。譬如貧賤之人而遇貴人提拔，則困苦相忘於扶持之下矣。但忌爻無氣，則不可扶也。

A yao that has support and assistance is considered auspicious even if the useful god is weak and confined. This statement refers to the main yao. For example, if the main yao lacks vitality, it is naturally not favorable. However, if it receives support, assistance, combination, or reinforcement from the day branch, moving line, or month builder, then even though it lacks vitality, it should not be considered weak. It is like a poor and humble person who receives the support of a nobleman; the previous hardships are forgotten due to this support. However, if the hostile god lacks vitality, it should not be reinforced again.

貪生貪合，刑沖剋害皆忘。刑沖剋害，四者皆凶惡之神。若得傍有生爻合爻，則彼貪生貪合，自不為患矣。故曰忘。假如世坐子，而動出卯字，此正無禮刑，本為凶兆；如得傍爻動出戌字，則卯貪戌合，不暇刑子。此貪合忘刑之例也。又如世坐巳字，而卦中動出寅字，木能生火，所以忘其刑也。又如用臨巳字，動出亥字，亥本沖巳；若得動出亥、卯字，則亥水貪生卯木，不暇沖於巳矣。此乃貪生忘沖之例。餘皆仿此推詳之，可也。

When a yao is overly attached to something that supports it or harmonizes with it, it forgets about punishments, clashes, controls, and harms. Punishment, clash, control, and harm are all considered evil influences. If there is another yao nearby that supports or harmonizes with it, the yao will only focus on the supportive or harmonizing influence and will not cause trouble, hence the term 'forgetting'. For example, if the world line is in the water trigram Zi, and the chart shows a movement of the wood trigram Mao, the Zi trigram punishing Mao is called 'punishment of impropriety', which is a bad omen. However, if another yao moves out as Xu earth, which harmonizes with Mao, then Mao will only focus on harmonizing with Xu and will not have time to be punished by Zi — this is an example of forgetting punishment due to harmonization. Another example is when the world line is in the fire trigram Si, and the chart shows a movement of the wood trigram Yin, which naturally clashes with Si. However, since wood can support fire, Yin will only focus on supporting Si and thus forget the clash. Another example is when the useful god is in the fire trigram Si, and the chart shows a movement of the water trigram Hai, which naturally clashes with Si. However, if another yao moves out as Mao wood, the Hai water will only focus on supporting Mao wood and will not have time to clash with Si — this is an example of forgetting clash due to support. Other cases can be analyzed in the same way.

別衰旺以明克合，辨動靜以定刑沖。夫地支有不和者，無怪乎其相剋也。相沖、相刑、相害是也。然不別衰旺，辨動靜，則謬於所用也。蓋旺爻能克衰爻，衰爻克不得旺爻；旺爻合得起衰爻，衰爻合不起旺爻。動爻刑得靜爻，靜爻刑不得動爻；動爻沖得靜爻，靜爻沖不得動爻。故也。餘皆仿此。又如日辰與卦爻，則又日辰害得卦爻，卦爻害不得日辰。餘亦仿此。

To distinguish between decline and strength, one can understand the actual effects of mutual control and mutual support. To determine movement and stillness, one can establish the validity of mutual punishment and mutual conflict. There are inherent disharmonies among the Earthly Branches, so mutual control is not unusual. In addition, there are mutual conflict, mutual punishment, and mutual harm. However, if one does not distinguish between decline and strength or does not discern between movement and stillness, mistakes will occur: a strong line can control a weak line, but a weak line cannot control a strong line; a strong line can form a mutual support with a weak line, but a weak line cannot form mutual support with a strong line; a moving line can punish a still line, but a still line cannot punish a moving line; a moving line can conflict with both moving and still lines, but a still line cannot conflict with a moving line. The same applies to other cases. For instance, between the Day Branch and the hexagram lines, the Day Branch may harm the hexagram lines, but the hexagram lines cannot harm the Day Branch. The same principle applies to other cases as well.

或問：靜與衰爻傷不得動與旺，若遇動爻反衰，靜爻反旺，則如之何。曰：兩爻俱靜，以旺為先；有動，以動為急。蓋動，猶人之起；靜，猶人之伏。彼雖旺，何畏哉。故曰：動爻急如火。如占婚，以間爻為媒。間有兩爻，亦當以此定之。若俱靜俱動，或無旺無衰，則當取動爻，日辰沖之者為正，無沖，則看並起者為媒也。又無合併，然後看日辰生扶之爻。如此，則事歸於一，而無兩端之疑也。此篇乃卜筮之精微處也。故凡此類，不能不辨，不得不載。學易者勿以瑣碎目之，可也。

Someone asked: Since static lines and declining lines cannot harm moving lines and strong lines, what should be done if a moving line becomes weak and a static line becomes strong? The answer is: if both lines are static, choose the stronger one first; if there is at least one moving line, prioritize the moving one. Because a moving line is like a person who has already stood up, while a static line is like a person who is still sitting still. Even if the other line is strong, what is there to fear? Therefore, moving lines are urgent like fire. For example, in a divination about marriage, the 'intermediate line' represents the matchmaker. There are two intermediate lines, and we should determine which one to take according to this method: if both lines are static or both are moving and their strength cannot be distinguished, choose the one that is moving; if one line is being opposed by the day branch, take that one as the main; if there is no opposition, take the one that is being supported by the day branch as the matchmaker; if there is neither connection nor support, finally take the one that is being generated or supported by the day branch. In this way, the matter is focused and there is no ambiguity. This passage represents the most subtle aspect of divination, so these principles must be clearly explained and recorded. Those who study the Book of Changes should not regard them as trivial.

併不併、沖不沖，因多字眼；刑非刑、合非合，為少支神。卦爻即成，未免有合併刑沖類。然多一字，則不成其名；而少一字，亦不成其名也。且如子日卜卦，卦中有一子字，則謂之並。若有二子字，則分開而太過矣。名雖為並，而實不能並也。二午則不沖，二丑則不合，二未則不害，二卯則不刑，二巳則不克。此多一字，而不成其名也。

It appears as if there is 'parallelism' but it does not actually form it, and it seems as if there is 'clash' but it does not actually clash, because there is an extra character. It seems as if there is 'imprisonment' but it is not actually imprisonment, and it seems as if there is 'union' but it is not actually union, because one of the branch deities is missing. Once the hexagram lines are fixed, it is inevitable to have names such as union, parallelism, imprisonment, and clash; however, adding one more character prevents it from being called by that name, and missing one character also prevents it from being called by that name. For example, if on a day of Zi (rat), the hexagram contains one Zi, this is called 'parallelism'; if the hexagram contains two Zis, the power is dispersed and excessive, so although it is called 'parallelism', it does not actually occur. Similarly, two Wus do not clash, two Chous do not unite, two Weis do not cause harm, two Maos do not cause imprisonment, and two Sis do not cause overcoming. This is the case where having an extra character prevents it from being called by that name.

又如寅巳申為三刑，若有寅巳二字，而無申字；或有寅申兩字，而無巳字；或有申巳兩字，而無寅字；則不成刑。又如亥卯未為三合，或有卯未而無亥，或有亥卯而無未，或有亥未而無卯，則不成合。此少一字，而不成其合也。三刑三合，須見兩爻動，刑合得一爻起；一爻動，刑合不得兩爻起。此又不可不知。三刑古決謂丑刑戌，戌刑未，未刑丑類。最誤初學。蓋三者相見，彼此皆刑。非謂丑能刑戌，而不能刑未；未能刑丑，而不能刑戌也。如辰午酉亥為自刑，《問卜易覽》以辰見辰，午見午，酉見酉，亥見亥定之，尤為謬妄。蓋自刑者，以其自刑，而不與他爻相刑之謂也。又何必見辰見午為刑哉。

For example, if the three branches of Yin, Si, and Shen form the Three Punishments (San Xing), then if only Yin and Si are present without Shen, or only Yin and Shen are present without Si, or only Shen and Si are present without Yin, the punishment does not occur. Similarly, if the three branches of Hai, Mao, and Wei form the Triple Harmony (San He), then if only Mao and Wei are present without Hai, or only Hai and Mao are present without Wei, or only Hai and Wei are present without Mao, the harmony does not occur. This is the case where one character is missing and the harmony or punishment does not form. Both the Three Punishments and Triple Harmony require two lines to be activated in order to punish or harmonize the third line; if only one line is activated, then the punishment or harmony cannot occur for the other two lines. This point should not be overlooked. Ancient rhyming verses about the Three Punishments mention things like Chou punishing Xu, Xu punishing Wei, and Wei punishing Chou, which is very misleading for beginners: in reality, these three branches mutually punish each other, not that Chou can only punish Xu and not Wei, nor that Wei can only punish Chou and not Xu. As for the branches of Chen, Wu, You, and Hai, they are called self-punishment (Zi Xing). However, the book "Questioning the I Ching" states that Chen must meet Chen, Wu must meet Wu, You must meet You, and Hai must meet Hai in order to form self-punishment, which is especially absurd.the so-called self-punishment refers to the branch punishing itself, not punishing other lines. Why would one need to see another Chen, another Wu, etc., in order to constitute punishment?

爻遇令星，物難我害；令星者，四時月令之辰。春木、夏火、秋金、冬水。亦是得時健旺之星。雖見刑沖剋害，不能挫其勢。故曰：物難我害，逢空一半力。伏居空地，事與心違。伏，伏神也。卦上六爻為飛神，飛之下本宮六爻為伏神。飛為顯，伏為隱。若卦有主事爻，不必更尋伏神；若不出現，須尋伏在何爻之下；看其虛實，以定吉凶。若六爻既無主象，伏神又臨空亡，事決不成。假如丙申日占文書，得泰卦。六爻無父，而本宮父母卻伏在九二官爻下，仍舊空亡，所以無成也。

When a line (yao) meets the "commanding star," external matters cannot harm me. The "commanding star" refers to the branch of the current month in the four seasons: spring belongs to wood, summer to fire, autumn to metal, and winter to water. These are stars that are in season and strong. Even if such a line encounters punishment, clash, control, or harm, it will not be weakened. Therefore, external things cannot harm me. However, if it falls into an empty position, its power is reduced by half. If the hidden god (fu shen) falls into an empty position, the matter will not go as intended. "Fu" means hidden: the six lines in the hexagram are the flying gods (fei shen), and the sixth line of the same trigram beneath the flying god is the hidden god. Flying is visible, hidden is concealed. If the hexagram already has a main line, there is no need to look for the hidden god. If the useful god (yong shen) does not appear, then we must find where the hidden god is hidden, and determine its reality or emptiness to decide fortune or misfortune. If neither the useful god nor the hidden god appears, and the hidden god falls into an empty position, the matter will certainly not succeed. For example, on a day of Bingshen (丙申), someone asks about documents and gets the hexagram of Tai (泰). Among the six lines, there is no "parents," but the parents are hidden beneath the second line of the official ghost (guan gui), and it also falls into an empty position, so the matter did not succeed.

伏無提挈終徒爾，飛不摧開亦枉然。伏神空亡，凡事不利，不須再看。若不空亡，必須沖開飛神，提起伏神，然後有望。假如占文書，得賁卦。六爻無父，而丙午文書，卻伏在六二己丑他宮兄弟下，可言相識把住文書也。得日辰動爻有未，刑沖得丑破，或有寅卯克得丑，方可露出伏神文書為用爻。又須得子沖起午，有未合起午，有寅卯生扶午，方得其力。否則，遲滯難成。不可便指為有用也。故伏要提，飛要開，二者不可偏廢也。

The hidden god (伏神) cannot be lifted up without something to bring it forth; it is ultimately useless. The flying god (飞神) will also be in vain if it is not broken or broken through. If the hidden god falls into the empty and lost (空亡), then nothing is beneficial, and there is no need to look further. If it does not fall into the empty and lost, then one must first break through the flying god with the day branch or moving line, and then lift up the hidden god, only then can there be hope. For example, if one divines about documents and gets the卦 of Zhen (贲), there are no 'parents' in the six lines. The line representing the document (丙午) is hidden under the 'siblings' in the second line (六二) of Jichou. This can be considered as a familiar person holding the document. It is necessary for the day branch or moving line to have the earth of Wei (未) to break the Chou (丑) through punishment and clash, or for the wood of Yin or Mao to overcome the Chou, so that the hidden document can be revealed as the useful god. Once revealed, it still needs the water of Zi to clash with the fire of Wu, the earth of Wei to harmonize with the fire of Wu, or the wood of Yin or Mao to generate and support the fire of Wu, only then will it be effective. Otherwise, it will remain stagnant and difficult to achieve, so one should not take the hidden god as useful simply because it is hidden. Therefore, the hidden god must be lifted up and the flying god must be broken through; neither should be neglected.

六沖最緊，六害不能出，亦不能破，卜易不可不知。六爻所伏，是事情蓋有根有苗，終須再發。無動無伏，無生無化，無旺氣，又世坐空亡，永無再發之理。如十二月甲辰日，占被人訴訟，得賁卦。世坐卯鬼空亡，便為無始，其事已散；卻不知丙午文書，伏在他宮兄弟爻下，當時未曾損壞；又日辰並起空爻下，本宮丙辰兄弟，口舌尚存。春來木鬼旺相，生起文書，其事必再發。此看伏神法也。

Six Clashes have the most important effect. If there are Six Harmful Influences, then the Hidden God cannot emerge and the Flying God cannot break through. Those who practice divination must know this. If a hidden god is hidden beneath the six lines, it indicates that the matter has a root and a beginning, and will eventually resurface again. If the hexagram has neither a moving line nor a hidden god, and neither generation nor support, and is not in a prosperous state, and the World Line falls into an empty position, then there is no possibility of revival. For example, on the 12th month, Jiachen day, someone consulted about being sued by another person and received the hexagram of Brightness. The World Line is on the卯 wood 'Official Ghost' and falls into an empty position, making it seem as if the lawsuit has not started and the matter has already dispersed. But in fact, the Bingwu document is hidden under the 'Siblings' line of the opposite palace, and was not damaged. The day branch, which is the earth, also rises together with the Bingchen 'Siblings' of the same palace under the empty line. The root of the dispute remains. When spring comes and the wood Official Ghost becomes prosperous and strong, it will generate the document, and the lawsuit will definitely resurface. This is how one should look for the hidden god.

又如丁亥日占訟，得觀卦。世應比和，父在空亡，謂之兩無心。而世下伏神又落空亡，後必不爭論。此為不再發之例也。學者宜細玩之。空下伏神，易於引拔；伏神若得伏於空亡爻下，易於扶持。蓋飛爻既空，猶無欄絆；蓋一遇日辰動爻生扶沖合，即出為用。不待伏爻上飛神破與不破也，故易於引擢。

For example, on a Dinghai day, someone consulted about legal disputes and obtained the卦 of Observing. The world and response lines are harmonious, indicating that the 'parents' line, which represents documents, falls into the empty position. This is called both sides having no intention to quarrel. Further examining the hidden god beneath the world line, which also falls into the empty position, it is certain that disputes will not arise again. This is an example of something that will not recur. Scholars should carefully reflect on this. If the hidden god is beneath an empty line, it is easy for it to be promoted. The hidden god being under an empty line is the easiest to support: since the flying line has already fallen into emptiness, it is as if there is no barrier, and once the day branch or moving line comes to generate and support or harmonize with it, it immediately comes into use, without needing to wait for the flying god to break or not break. Therefore, it is said to be easy to promote.

古人論伏神，不看用爻現與不現，皆以世上一爻為飛神，世上本宮一爻為伏神。故八純卦，世下無伏，則有乾家伏神坤家取之說。愚謂：既有用爻，何必又取伏神。因無用爻，不得已而搜索之也。縱然伏神有用，亦成得遲，必主費力；些少受制，便不諧矣。如遇伏神透得出來，而月建日辰又帶用爻，方可以速成斷之。

Ancient people spoke of hidden gods, regardless of whether the useful god is present or not, always taking the world line as the flying god and the yao in the same trigram as the world line's position as the hidden god. Therefore, in the eight pure trigrams, when the world line is at the bottom, there is no hidden god, leading to sayings like "the hidden god of the Qian trigram is taken from the Kun trigram." I think: if the卦 already contains the useful god, why go searching for the hidden god? It is precisely because there is no useful god that one is forced to look for it. Even if the hidden god is useful, the matter will take longer to come to fruition and will certainly require effort; slight constraints will make it inharmonious. Only when the hidden god can be clearly seen, and the month builder and day branch happen to carry the useful god, can the matter be decided quickly.

制中弱主，難以維持。用爻休囚，又被月建日辰制伏，縱遇生扶，亦不濟事。蓋衰弱遇克，如人攀枯枝朽木 ，豈不挫折也哉。縱有如膏之雨，難以望其回生。日傷爻，真罹其禍；爻傷日，徒受其名。日辰為六爻主宰，總其事者也。六爻為日辰臣屬，分治其事者也。是以，日辰能刑沖剋害得卦爻，卦爻則不得刑沖剋害乎日辰也。月建與卦爻亦然。

The useful god is already weak and confined; if it is further restrained, it will be difficult to sustain. When the useful god is weak and confined and is also controlled by the month builder and the day branch, even if there is another element to support it, it will not help: a weak line is again attacked, just like a person trying to climb a withered branch, how can it not break? Even if heavenly rain falls, one cannot expect it to revive. If the day branch harms the hexagram lines, the hexagram lines will indeed suffer; if the hexagram lines harm the day branch, it is just an empty name. Because the day branch is the master of the six lines, overseeing everything; the six lines are the subjects of the day branch, each handling their own tasks. Therefore, the day branch can punish, clash, and control the hexagram lines, but the hexagram lines cannot punish, clash, and control the day branch. The same principle applies between the month builder and the hexagram lines.

墓中人，不沖不發；大抵用爻入墓，則被阻滯，諸事費力難成。須得日辰、動爻沖破，或克破其墓，方有用也。假如戊寅日占財，得同人之乾卦。用爻入墓，喜得日辰克破之，果有。此一卦，或見用空入墓，以為無財，殊不知雖空而遇沖，雖墓而克破；沖空則實，破墓則開。所以有用財也。

A person trapped in a tomb cannot escape without breaking through. Generally, when the useful god enters the tomb, it becomes obstructed, and things become difficult and hard to accomplish. It is necessary for the day branch or the moving line to break or overcome the tomb, so that the useful god can function. For example, if someone asks about wealth on a Wuyin day and gets the hexagram "Tongren" changing to "Qian": the useful god has entered the tomb, but fortunately the day branch, which is the same as the tomb, overcomes it. Later, they indeed obtained wealth. If one only sees that the useful god is empty and in the tomb, and thus concludes there is no wealth, that would be wrong. One should know that even though it is empty, it is also being broken through, and even though it is in the tomb, the tomb is being overcome. Breaking through the empty makes the empty become real, and overcoming the tomb opens the tomb door, so this hexagram still has wealth available.

身上鬼，不去不安。六親中，惟官鬼為凶殺。世爻臨之，若非職役人卜，多凶少吉。須得日辰動爻克去之，然後無事；或忌爻臨於身世者亦然。然亦不可克之太甚，則我亦受傷。先聖有曰：人而不仁，疾之已甚，亂也；惟貴得其中耳。予曾於三月丁丑日占身，得鼎卦，不動；然不數日而洩瀉作。後七月甲戌日占身，亦得鼎卦，不動；乃得安然無事。蓋前丁丑日也，三月正旺，又並動卦中子孫辛丑爻克之，此則克太甚也。七月土衰，所以無事。

The presence of "Official Ghost" on the body causes unrest unless it is removed. Among the six relations, only "Official Ghost" is consideredInauspicious Sha. If the world line is in contact with it, unless the person has an official position or duty, there will be more misfortune than good fortune. It is necessary to have the day branch or a moving line to overcome it, only then will there be no problem. If theHostile God is on the body line or the world line, it is the same situation. However, it is not advisable to overcome it too strongly, as overcoming it too strongly may cause self-harm. Confucius said: "Hating the unrighteous too much will bring about chaos." The valuable thing is to follow the middle path. I once divined my own situation on the day of Dingchou in March and got the Hexagram of the Cauldron, with all six lines stationary. However, a few days later I suffered from diarrhea. Later, on the day of Jiaxu in July, I divined my own situation again and got the same Hexagram of the Cauldron, with the same six lines stationary, yet I remained unharmed. The reason was that on the first occasion, it was the day of Dingchou in March, when earth was at its peak, and the "Children" line of the hexagram, Xinchou, was activated to overcome the world line, which was excessive. On the second occasion, earth had already declined, so there was no problem.

又如癸巳日有鄉人，同卜官事者，一人得遁卦，乃受刑責；一人得恆卦，而兩邊和釋。蓋此二卦，官鬼俱帶刑爻持世，皆非吉兆。然遁卦鬼爻雖空，而被日辰扶起，且無去官之爻；恆卦則喜日辰去之，又應生世，所以無事也。德入卦而無謀不遂，德者，德爻也。謂天地合其德也。蓋天干地支，上下皆合是也。亦謂之龍神。生合為妙，克合次之。如戊寅見癸亥，甲子見己丑之類。此爻為主象，所謀皆遂。

For example, on aGuisi day, two fellow townspeople came to consult about a legal case. One received the Hexagram of Retreat and later suffered punishment, while the other received the Hexagram of Constancy and both sides eventually reached a reconciliation. In both hexagrams, the 'Official Ghost' line was accompanied by a criminal line and occupied the main line, which was not a good omen. However, in the Hexagram of Retreat, although the ghost line fell into an empty position, it was supported by the day branch, and there was no line in the hexagram that could remove the official ghost. In the Hexagram of Constancy, the day branch successfully removed the official ghost, and the responding line came to generate the main line, so nothing happened. When the 'De' line enters the hexagram, there is no plan that fails. The 'De' refers to the 'De line', meaning the harmony between heaven and earth, which is also called the 'Dragon God'. The best situation is when the De line and the useful god are in a generating and harmonizing relationship, and the second best is when they are in a harmonizing relationship but are being overcome. For instance, when Wuyin meets Guihai or Jiazi meets Jichou, this is because 戊癸 are in harmony and 寅亥 are in harmony, and 甲己 are in harmony and 子丑 are in harmony. If such a line is used as the useful god, all plans will be realized smoothly.

如九月己酉日，占文書，得小畜之蠱卦。五爻動出丙子文書，與世上辛丑作合；此正天地合其德也。果應在戊子日成了文書。忌臨身而多阻無成。忌者，忌爻也。如用財則兄弟為忌爻，用官則子孫為忌爻之類。此爻持臨身世，不拘公私，皆主阻滯而不順。若或休囚無氣，亦見費力艱難。如旺則必不成矣。其餘所用仿此。

Another example: On the day of Jiyou in September, someone consulted about documents and obtained the hexagram Xiao Xu, which changes to Gu. The fifth line moves, producing Bingzi 'Parents' as the line representing documents, which combines with the world line Xinchou. Bing and Xin combine, and Zi and Chou combine, which is exactly the harmony of heaven and earth. Later, the documents were indeed completed on the day of Wuzi. If theHostile God is present on the body line or the world line, there will be many obstacles and the matter will not succeed. The term '忌' refers to theHostile God: for seeking wealth, 'Brothers' are theHostile God; for seeking official positions, 'Children' are theHostile God; and so on. If theHostile God is on the body line or the world line, whether it is weak and confined or prosperous and strong, it will result in difficulty and effort; if it is prosperous and strong, the matter will certainly not succeed. The other used spirits should be analyzed in the same way.

卦遇凶星，避之則吉；凶星，刑沖剋害是。避之，六甲空亡是。夫空之一字，極有玄妙；若執真空，便失先天之旨。蓋百物自空中來，無中生有，還歸於空。空中不受傷克，反有可成之機。如六爻安靜，用爻無故自空，此為真空，萬事無成。若被日辰動爻刑沖剋害於用爻，而用爻在空，此為避凶而空。《金鎖玄關》所謂：克空為用是也。即是不壞，但目下略阻，過旬即成。如六月壬申日，占子病，得姤之大過卦。父母旺動，用爻無氣，本為凶兆；喜得用爻在空避之，果至丙子日愈。蓋至丙子，則前面已過，又遇用爻帝旺之地，故也。

When a凶星 (malevolent star) appears in the hexagram, it is auspicious if it can be avoided. The so-called凶星 (malevolent stars) refer to刑 (punishment), 冲 (clash), 克 (control), and 害 (harm). Avoiding them means that the element falls into the six Jia (甲) empty (亡) positions. The word "空" (empty) is very profound. If one insists on the idea of absolute emptiness and uselessness, it would lose the original intention of the Earlier Heaven (先天): all things originally come from emptiness, arise from nothingness, and eventually return to emptiness. Being in emptiness does not suffer from punishment or control, and instead, it may conceal opportunities for success. If the six lines are quiet and the useful god (用神) falls into emptiness without any reason, it is a complete vacuum, and nothing will be achieved. However, if the useful god is being punished, clashed with, or controlled by the day branch or moving line, and it happens to be in the empty position, this is avoiding misfortune. The "克空为用" (using the control of emptiness) mentioned in the "Jin Suo Xuan Guan" (Golden Lock and Hidden Gate) refers to this meaning: the useful god is not bad, but there is a temporary obstacle; once this period is over, it will succeed. For example, on the sixth month and the day of Renshen (壬申), a hexagram was cast for the illness of a son, resulting in the hexagram "Gou" (Encounter) changing to "Da Guo" (Great Excess). The "parents" were strong and active, coming to control the "children," and the useful god itself had no strength, which was a bad omen. Fortunately, the useful god fell into the empty position, thus avoiding the misfortune. Later, the son indeed recovered on the day of Bingzi (丙子). Because on the day of Bingzi, the period of emptiness had passed, and the useful god, which is the water of the "children," was in its prosperous and strong position.

爻逢忌殺，敵之無傷。忌爻發動，凡事不利。喜得比肩同類，幫助用爻以敵之，不弱於彼，事亦可成。假如用爻在未，而卦中動出寅卯字，則土被木克，而受其傷矣；若得月建日辰上，有辰戌丑未幫扶未土以敵之，則彼將寡不敵眾，而自止矣。又如七月乙未日，為脫役事，占得損之節卦。官鬼發動，財爻助鬼傷身，本不可脫；喜得日辰未土，六五又變戌土，扶助世上丑土，有氣敵之，鬼不能傷。果應無事。

Although a line is confronted by a hostile force and evil stars, as long as it has strength to resist them, it will not be harmed. When a hostile force is activated, everything becomes unfavorable. However, it is fortunate that there is a similar line to support the useful god and resist the hostile force. As long as this supporting line is not weaker than the hostile force, the matter can still succeed. For example, if the useful god is in the earth of 'Wei', and the line moves to produce 'Yin' or 'Mao' wood, the earth will be weakened by the wood's overcoming. If there is no support from 'Chen', 'Xu', 'Chou', or 'Wei' in the month builder or day branch to help the 'Wei' earth resist the wood, the wood will be too strong and the earth will be stopped. Another example is on the day of 'Yiwei' in the seventh month, when someone consulted a divination to avoid a conscription duty, and the hexagram changed from 'Loss' to 'Regulation'. The 'Official Ghost' was activated, and the 'Wealth' line was used to generate the ghost, which harmed the world. Originally, it seemed unavoidable. However, the day branch was 'Wei' earth, and the sixth line of the fifth changed to 'Xu' earth, both supporting the 'Chou' earth in the world. The earth became strong enough to resist the ghost, so the ghost could not harm the world. In the end, it was indeed confirmed to be without incident.

主象休囚，怕見刑沖剋害；休囚則不能敵殺。故怕見之。如五月乙未日，占財，得泰之大畜卦。用爻無氣，又被日辰克害，果無望。用爻變動，忌遭死墓絕空。死墓絕空，乃陷井之地，大凶神也。死不復生，絕不復續，入墓則不能出，墮空則不能起。若主象發動而化入者，不問公私大小之事，皆主不成。占病逢之，必死無疑。

If the useful god is weak and confined, it is dangerous to encounter punishment, clash, and control; a weak and confined element cannot resist evil influences, hence it is feared. For example, if someone asks about seeking wealth on the day of Yiwei in the fifth lunar month and gets the hexagram Tai changing to Da Xu, the useful god has no strength and is further harmed by the day branch. Later, there was indeed no hope of success. When the useful god is activated and changes, it is most dangerous if it transforms into death, burial, extinction, or emptiness. Death, burial, extinction, and emptiness are dangerous places and great evil spirits: once dead, there is no rebirth; once extinct, there is no continuation; once buried, it cannot emerge; once empty, it cannot arise. If the useful god is activated and transforms into these four, whether it is about public or private matters, big or small matters, it indicates failure. If one is divining about illness and encounters this, death is certain.

用化用，有用無用；卦中既有用爻，不可再化出來，謂之化去。且不獨用爻自化，或旁爻化出，皆不濟事。故雖有用爻，此同無用爻之卦一般。占病尤忌。空化空，雖空弗空。假如甲辰旬中占卦，卦中寅動空亡，而化出卯字亦空，謂之空化空。可作一半用。蓋本寅字當了空亡，後來卯字不作空矣。故雖空而不為空也。《金鎖玄關》謂：重空不空。亦是此意也。

The useful god also generates another useful god, which seems helpful but is actually not. If the hexagram already contains the useful god, it should not generate another one, which is called "transforming away." Moreover, not only does the useful god itself generate another, but other lines also generating the useful god are equally ineffective. Therefore, even though the hexagram contains the useful god, it is just like a hexagram without one. This is especially dangerous when predicting illness. An empty line generating another empty line, though empty, is not considered empty. For example, when divining in the Jiachen decade, if the寅 line is activated and falls into emptiness, and the transformed卯 line also falls into emptiness, this is called "empty transforming into empty," and it can be used as half. Because the original position of寅 has already taken on emptiness, the subsequent卯 does not count as empty, so although it is empty, it is not considered empty. The "Golden Lock and Hidden Gate" says "double emptiness is not empty," which means exactly this.

養主狐疑，養，涵養之象。即長生中第十二位之星是也。若主象化入此爻，主凡事未決，狐疑不定。決云：金養於辰，木養於戌，火養於丑，水土養於未。若用爻屬申酉金，動而化出之爻是辰字，木動而化入於戌之類。是也。墓多闇昧。大抵凶爻要入墓，吉爻不要入墓。《金鎖玄關》有：人墓、事墓、鬼墓之別。《天玄賦》有身、世、命，隨鬼入墓之論。皆大凶之兆。占病遇之，九死一生；捕獲遇之，深遁難覓；人物遇之，愚蒙不振；失脫遇之，暗藏不見。蓋墓者，滯也。闇昧不明之象。卦中主象帶刑動入墓者，占病必死，占訟入獄。

The Useful God entering the 'Nourishment' line indicates the person is hesitant in mind. Nourishment represents the twelfth position in the twelve stages of growth; if the Useful God enters this line, it signifies indecision and doubt in all matters. There is a mnemonic that says: metal is nourished in the辰 (Chen) position, wood in the戌 (Xu) position, fire in the丑 (Chou) position, and water and earth in the未 (Wei) position. For example, if the Useful God is a metal line (申 or 酉) and transforms into the辰 line, or if a wood line transforms into the戌 line, this is such a situation. When the Useful God enters the 'Burial' line, it often indicates obscurity and confusion. Generally, bad lines benefit from entering the burial position, while good lines should not. The book "Jin Suo Xuan Guan" distinguishes between human burial, matter burial, and ghost burial, while the "Tian Xuan Fu" discusses the idea of the self, the world, and destiny following the ghost into burial. These all indicate a major ominous sign. If this appears in a divination about illness, the person has a high chance of dying; if it appears in a divination about capturing a fugitive, the person is well hidden and difficult to find; if it appears in a divination about a person, that person is dull and lacks vitality; if it appears in a divination about lost items, the item is hidden and hard to find. Burial signifies stagnation and an image of darkness and confusion. If the Useful God in the hexagram carries a line of punishment and enters the burial position, then in a divination about illness, death is certain; in a divination about legal matters, imprisonment is expected.

化病兮傷損，病，即長生對沖之神也。主象化出病爻，凡事有損。占病未痊；占物不中；占藥無效；占文書有破綻；占行人未回；占身命帶疾；占婦人必不貞潔；占容貌必有破相。故曰傷損。化胎兮勾連。胎，即長生中第十一位之神也。決云：金胎在卯，木胎在酉，火胎在子，水土胎在午。若主象化入胎爻者，主遲滯不響快。占行人。主象化入胎爻，必有羈絆，未能動身。如占盜賊及失脫，若官鬼化入胎爻者，主外勾裡連也。

The Useful God transforming into the "Disease"爻 indicates damage. Disease refers to the deity opposite to the Longevity position. If the Useful God transforms into the Disease爻, it signifies loss or damage in all matters: if it is about illness, the illness will not recover; if it is about objects, the object will not be suitable; if it is about medicine, the medicine will not work; if it is about documents, there will be errors in the documents; if it is about a traveler, the person has not returned; if it is about the body, there will be illness; if it is about a woman, she will not be chaste; if it is about appearance, there will be a scar on the face. Therefore, it is called damage. If the Useful God transforms into the "Fetus"爻, it indicates entanglement. Fetus refers to the eleventh position in the twelve Longevity positions. The mnemonic says: the Metal Fetus is in the卯, the Wood Fetus is in the酉, the Fire Fetus is in the子, and the Water and Earth Fetus are in the午. If the Useful God transforms into the Fetus爻, it indicates delays and lack of smoothness in matters. If it is about a traveler, and the Useful God transforms into the Fetus爻, the person will be bound by obstacles and unable to move. If it is about thieves or lost items, and the Official Ghost transforms into the Fetus爻, it indicates that there is someone outside colluding and someone inside assisting.

凶化長生，熾而未散；主事爻化入長生者，皆吉。即是成得遲耳。惟壞事之爻化入長生者，則其禍根始萌，日漸增長，凶惡之勢，必盛而後已。如占病，褔化長生，日漸減可；鬼化長生，日加沉重。直至墓絕日，始殺其勢。吉連沐浴，敗而不成。沐浴，即四敗也。決云：金敗在午，木敗在子，火敗在卯，水土敗於酉。如用爻及所喜之爻化入敗爻者，皆凶。蓋敗之名，即不成之義也。若忌爻化入此爻，則不成凶。或賭博爭鬥，成謀之事，尤為大忌。予卜供膳，得臨之兌卦，應臨財爻生世，本吉；但嫌其化入敗爻，後果應不能濟事。

A凶爻 transforming into the "longevity" position indicates that the harmful influence is still strong and will not dissipate. When a beneficial element transforms into the "longevity" position, it is generally favorable, although the result may take longer to manifest. However, when a harmful element transforms into the "longevity" position, it signifies the beginning of a problem that will gradually grow stronger, leading to an intense harmful trend. For example, in a divination about illness, if the "children" (a favorable element) transforms into the "longevity" position, the illness gradually improves; but if the "official ghost" (a harmful element) transforms into the "longevity" position, the illness worsens day by day, until the harmful element reaches its "burial" or "extinction" position, at which point the harmful trend is stopped. If a favorable element is connected with the "bathing" position, it will fail to achieve success. The "bathing" position is considered one of the four failing positions. The mnemonic says: metal fails at noon, wood fails at midnight, fire fails at卯, and water and earth fail at酉. When the useful element or a favored element transforms into a failing position, it indicates misfortune, because the term "failing" itself means failure. Conversely, when a harmful element transforms into a failing position, the misfortune may not occur. In matters such as gambling, disputes, or achieving goals, it is especially dangerous for the harmful element to transform into a failing position. I once divined a matter concerning the preparation of food and obtained the hexagram "Approaching" transforming into "Joyful Gate." The responding line was the "wealth" element coming to support the main line, which was originally favorable, but I was concerned because it transformed into a failing position. In the end, the matter indeed failed to succeed.

戒回頭之克我，回頭克，乃用爻化出忌爻也。亦謂之本爻受克。凡事遇之不吉。世身亦不宜。如金化火，水化土類也。勿反德以扶人。古人有：“相生須用他生我，相剋須還我克他”之句。若主事爻不生合世身，而反生合應爻；或應爻不生世，而世反生應者，皆謂之反德扶人。凡占遇此等之卦，必主費力艱難。必代人占卦，乃為順利，事必易成。此又學者之所當知也。

One should be cautious about the changing line turning back to harm me. This is called "turning back to control," which means the useful god transforms into the hostile god, also known as the original line being controlled. Whenever this occurs, things are not auspicious. The world line and the self line should especially avoid this. For example, if a metal line transforms into a fire line, or a water line transforms into an earth line. One should also avoid giving benefits to others. Ancient people said two things: for mutual generation, it should be that others generate me; for mutual control, it should be that I control others. If the main line does not come to generate or harmonize with the world line or the self line, but instead generates or harmonizes with the response line; or if the response line does not generate the world line, but the world line instead generates the response line, this is called "reverse virtue supporting others." Whenever such a situation occurs in a divination, it will surely lead to effort and difficulty. Only when divining for others does it become smooth and things become easier. This point is also something scholars should know.

惡曜孤寒，怕日辰之並起；刑沖剋害乎我者，為惡殺。非大殺、劫殺類。若得無氣而又孤立無助，雖來傷我，必能敵之。即是不壞。惟怕日辰扶並起來，則必仗其勢而肆毒於我，乃可畏也。用爻重迭，喜墓庫之收藏。用爻重迭太過，若無日辰、動爻損之，必須得墓庫收藏，然後可望。且如丁丑日占財，得益之萃卦。卦中有兩重財，初九、上九又化出兩重財，日辰又是財，共有五重財；本為太過，不濟事；喜得世上有辰字財庫，謂之財有庫藏，主有財也。餘仿此。

Evil stars are already isolated and without support, and the danger comes when the day branch combines with them. Any star that comes to punish, clash, or harm me is considered an evil sha, not only referring to the Great Sha or Robbery Sha. If such an evil sha lacks vitality and is isolated, even though it harms me, I can withstand it and it is not bad. The real danger is when the day branch supports and combines with it, allowing it to take advantage of the day branch's strength to harm me, which is truly frightening. When the useful god appears multiple times, it is good if there is a storage to contain it. If the useful god appears too much and there is no day branch or moving line to reduce its strength, then there must be a storage to contain it, and there is still hope. For example, on a Dingchou day, someone asks about wealth and gets the hexagram Yi changing to Cui. The hexagram originally has two layers of wealth lines, and the initial nine and the top nine also produce two more layers of wealth. The day branch, Chou earth, is also a wealth line, making a total of five layers of wealth, which is excessive and not helpful. Fortunately, the world line is sitting on the character Chen, which is the storage for the wealth line. This is called having a storage for wealth, so it is predicted that he will have wealth. Other cases are similar.

事阻隔兮間發，古云：世應當中兩間爻，發動所求多阻隔。蓋此二爻，居世應之中，隔彼此之路，動則兩邊隔絕。故也。要知何人阻節，以五類推之。如父母動，乃尊長之屬。心退悔兮世空。占事，若應不克世，日辰無傷，用爻有氣，而世自落空；其人心墮意懶，不能勇往精進，以成其事也。

Things are obstructed because the "intermediate line" is activated. An old saying states: when the two intermediate lines between the world line and the response line are activated, the matter sought after often encounters obstacles. This is because these two lines are between the world and response lines, blocking the path of communication between them. Once they move, the two sides become disconnected. To know who is obstructing, one should refer to the five categories: parents, siblings, children, wealth, and official ghost. For example, if the parents line is activated, it indicates an elder or superior. Feeling regretful is due to the world line falling into emptiness. When divining, if the response line does not harm the world line, the day branch does not injure or harm it, and the useful god still has strength, yet the world line itself falls into emptiness, this indicates that the person feels disheartened and lacks the courage and determination to accomplish the matter.

卦爻發動，須看交重；凡遇卦不安靜，當以動爻交重論之。交主未來，重主過去。如占逃亡，卦有父動，主有音信。若交爻，當有人報信；如重爻，則信已先知。他仿此。動變比和，當明進退。動爻變出之爻，若比合，則當以進退論之。若寅化卯為進神，卯化寅為退神。進主上前，退主落後。如占行人：用爻發動，若化進神，不日可望；化退神，則雖起程，亦他往未歸也。又如占宅，火在二爻動，可言其家灶常遷改。若化進神，必移於前；化退神，必移於後。他仿此。

When a line in the hexagram moves, it is necessary to distinguish whether it is "intersecting" or "repeating." Whenever the hexagram is not quiet, one should judge based on whether the moving line is intersecting or repeating: intersecting lines indicate future events, while repeating lines indicate past events. For example, in a divination about someone fleeing, if the "parents" line moves, it indicates there will be news: if it is an intersecting line, someone will come to report; if it is a repeating line, the news was already known. Other cases are similar. If the moving line and the changing line are of the same type and harmonious, one should understand the difference between advancing and retreating gods. If the line that results from the moving line is similar and harmonious with the original line, then one should judge based on advancing or retreating: for instance, if a line moves from寅 to卯, it is an advancing god; if it moves from卯 to寅, it is a retreating god. Advancing indicates moving forward, while retreating indicates moving backward. For example, in a divination about a traveler: if the useful god moves and transforms into an advancing god, the person will return soon; if it transforms into a retreating god, even though the person has already started the journey, they are going somewhere else and have not returned. Another example is divining about a house: if a fire line moves in the second line, it indicates that the stove is often rebuilt: if it transforms into an advancing god, the stove will move forward; if it transforms into a retreating god, it will move backward. Other cases are similar.