Five, the Body and Life

乾坤定位，人物肇生，感陰陽而化育，分智愚於濁清。既富且壽，世爻旺相更無傷；非夭即貧，身位休囚兼受制。人生一世，貧賤高低，合為何等人物，但看世爻為主。若世爻旺相，日辰動爻生扶合助，而不來刑沖剋害者，乃為上吉；必主其人富貴，有福壽。若世爻休囚無氣，而被日辰動爻剋制，主其人非貧即夭，無福壽；無造化人也。

Heaven and Earth have already been established, and only then do people and all things begin to arise. They are generated and nurtured by the influence of the two energies of yin and yang, and their intelligence or dullness is determined by the purity or turbidity of the qi they receive. To determine a person's wealth or poverty, their high or low status, and what kind of person they are, we mainly rely on the "World Line." If the World Line is prosperous and strong, and is supported and assisted by the Day Branch and the moving lines, without being punished or clashing, it is a top auspicious sign. Such a person will certainly be wealthy and prosperous with a long life. If the World Line is weak and confined, and is controlled by the Day Branch and the moving lines, then the person is either poor and destitute or short-lived, without fortune or longevity, and is considered someone without good destiny.

世居空位，終身作事無成；凡占身命，大忌世身空亡。主一生作事無成，多謀少遂，難立家計。身入墓爻，到老求謀多戾。如世身入墓，主其人如醉如痴，不伶不俐；動靜行藏，必不響快；雖有所為，亦皆不稱心也。卦宮衰弱根基淺，爻象豐隆命運高。卦有大象旺衰，有爻象旺衰。如占身命，得大象旺，亦好；可許他根基壯實。更得六爻中身世在吉地，乃是十全造化。然卦宮旺相，不如爻象旺相。蓋人之根源繫於卦，命之吉凶繫於爻。故卦宮無氣根基薄，爻相得時有氣，命運必高。如立春節，艮旺、震相、巽胎、離沒、坤死、兌囚、乾休、坎廢類。大抵旺勝相胎，沒勝休囚也。

Divination concerning one's body and destiny most strongly avoids the "World Line" and "Hexagram Body" falling into "Empty Wasteland." This indicates a life of unfulfilled endeavors, many plans with few results, and difficulty in establishing a career. If the "World Line" and "Hexagram Body" enter "Burial," the person appears confused and dazed, not very intelligent, and their actions are not smooth or efficient. Even if they have some achievements, they do not align with their wishes. The hexagram has an overall state of prosperity or decline, and each line also has its own state of prosperity or decline. If the hexagram's overall state is prosperous and strong, it can be judged that the person has a solid foundation. If, in addition, the "Hexagram Body" and "World Line" among the six lines are in favorable positions, this is a complete blessing. However, the prosperity of the hexagram's palace is less important than the prosperity of the line's state, because a person's origin and foundation depend on the hexagram, while their fate depends on the lines. Therefore, if the hexagram's palace lacks vitality, it only indicates a thin foundation, but as long as the lines are in their season and have vitality, their destiny remains high. For example, at the beginning of the Start of Spring, the hexagram of艮 (Kun) is strong, 震 (Zhen) is in phase, 巽 (Xun) is in the fetal stage, 离 (Li) is in decline, 坤 (Kun) is in death, 兑 (Dui) is in captivity, 乾 (Qian) is in rest, and 坎 (Kan) is in waste. Generally, strength surpasses phase and fetal stage, and decline surpasses rest and captivity.

若問成家，嫌六沖之為卦；凡遇六沖卦，必主其人作事有始無終。前卦六沖，前三十年生涯淡泊；後卦六沖，三十年後家業凋零；前後六沖，則一生苦楚，不能發達。安知創業，喜六合之成爻。占身命，得六合卦。主其人春風和氣，交遊必善；謀事多遂，基業開拓。如前合前亨，後合後遂。前後皆合，主一生通達，萬事如心。

If one asks about the possibility of establishing a family and career, the most unfavorable outcome is to receive a hexagram of Six Clashes. Whenever Six Clashes occur, the person's actions will inevitably start strong but end in failure. If the primary hexagram is Six Clashes, the first thirty years of life will be unprofitable; if the resulting hexagram is Six Clashes, the latter thirty years will see the decline of family and business; if both the primary and resulting hexagrams are Six Clashes, then the person will live a life of hardship and never achieve success. On the contrary, if one's fate is indicated by the hexagram of Six Harmony, it signifies that the person is harmonious and pleasant like spring breeze, will have good connections with others, and will find success in endeavors. If the primary hexagram is harmonious, the first half of life will be smooth; if the resulting hexagram is harmonious, the latter half will be favorable; if both are harmonious, then the person will have an unobstructed life and everything will go as desired.

動身自旺，獨力撐持；如世爻不遇動爻日辰生扶，而自強自旺，得時發動者；其人必白手成家，無人幫助。衰世遇扶，因人創立。若世爻無氣，而遇日月動爻生扶，必遇好人提拔成家，不能自權自立也。日時合助，一生偏得小人心；歲月克沖，半世未沾君子德。如世身遇年月日時生扶拱合，主上得貴人親愛，下得小人忠敬。如見刑沖剋害，則官府欺凌，小人謗毀。一曰：父來合，得父之蔭；兄來克，受兄之累。餘可類推。

The World Line is not moving and is not supported by the Day Branch, yet it is strong and active due to being in its season, indicating that the person must have started from nothing without help from others. Conversely, if the World Line is weak but receives support from the Day Branch, the Month Branch, and the moving line, it suggests that the person has received assistance from a good person and thus succeeded in establishing a family and career, but cannot be independent. If the World Line and the Hexagram Body receive support and harmony from the year, month, day, and hour branches, it indicates that the person is favored by noble people above and respected by subordinates below. However, if there are punishments, clashes, or conflicts, it means the person is oppressed by officials above and slandered by small people below. Another interpretation is that if the Parents line combines with the World Line, it indicates receiving the protection of ancestors; if the Brothers line harms the World Line, it indicates being burdened by siblings. The matters related to the other six relations should be interpreted in the same way.

遇龍子而無氣，縱清高亦是寒儒；青龍子孫持世身，必然立志高遠，不慕功名富貴。如邵康節、陶淵明輩。子孫即無氣，亦絕俗超群之寒士也。逢虎妻而旺強，雖鄙俗偏為富客。白虎臨旺財持世，其人雖不知禮義，然必家道殷實。如李澄、蕭寵之徒是。旺財有制伏，亦粗知文墨，勉強向上之流。不可以頑俗論。

The Azure Dragon and the Children share the World Line and the Hexagram Body; such a person is certainly ambitious with lofty aspirations, not seeking fame or wealth, like Shao Yong or Tao Yuanming. Even if the Children are not in a strong position, they are still refined and detached from vulgar pursuits, being scholars of humble circumstances. If the prosperous Wealth is accompanied by the White Tiger on the World Line, the person may not be well-versed in propriety and righteousness, but their family's fortune is sure to be prosperous, like Li Cheng or Xiao Cheng. If this prosperous Wealth is restrained by another爻, then the person is only somewhat literate and striving upward, and should not be regarded as a dull and vulgar person in general.

父母持身，辛勤勞碌；鬼爻持世，疾病纏綿。遇兄則財莫能聚；見子則身不犯刑。占身，不可見父兄官鬼持世。如遇父，則克傷子，一生不得安逸。鬼為殃禍，遇之，則一生疾病纏身；或主帶疾，或常招官訟；若貴人見之，不以此斷。至兄乃剋剝破敗阻滯之神。世或逢之，主克妻妾，破耗多端，一生不聚財物。惟遇子孫則克官鬼，主一生官刑不犯，安閒自在，衣祿豐盈。大怕休囚，唯貴人不宜犯之。

Divination about one's life and destiny is most concerning when the "Parents," "Siblings," or "Official Ghost" occupy the World Line. If the World Line is occupied by the Parents, it will harm the "Children," leading to a life of toil and lack of peace. The Official Ghost represents calamity and misfortune; if it occupies the World Line, one may suffer from constant illness or disability, or frequently encounter lawsuits and legal troubles, unless the Nobleman is involved, in which case this interpretation does not apply. The Siblings represent destruction, obstruction, and loss; if they occupy the World Line, they may cause harm to one's spouse and wife, result in many financial losses, and make it difficult to retain wealth. Only when the World Line is occupied by the Children can it overcome the Official Ghost, indicating a life free from legal troubles, peaceful and comfortable, with sufficient food and clothing. However, this is only effective if the Children are strong and active; if they are weak and confined, they will not be helpful. The Nobleman is a special case in divination about one's life and destiny. In fact, it is not advisable for the World Line to be occupied by the Children, because the Children will harm his official star.

祿薄而遇殺沖，奔走於東西道路；占身，以財為祿。若臨死絕無氣爻，則祿薄。而世爻又被惡殺沖動，無一爻吉神救助，此乃至下之命。必主東奔西逐，丐食於街衢者。若世爻動而逢沖，或無沖而世爻衰弱，空動化出惡殺，回頭沖剋，世無助，而殺無制者亦然。福輕而逢凶制，寄食於南北人家。子爻若遇死墓絕空，則福輕。而世爻更被凶神剋制，或世動而被日辰動爻合往，此為受制於人之象。占身遇之，必主其人倚靠富家，寄食於他人也。

In divination for one's life and destiny, the "wife wealth" line represents the禄 (lucky position). If the wealth line falls in a dead or exhausted position, the禄 is weak; if further more the world line is disturbed by malevolent stars, and there is no beneficial deity to help in the hexagram, this is the worst kind of fate, indicating a life of constant movement and begging for food on the streets. If the world line moves and is also afflicted by a clash, or even if there is no clash but the world line is weak and empty, and then transforms into malevolent stars that turn back to clash and control, with the world line having no support and the malevolent stars unchecked, it is the same situation. If the "children" line falls in a dead, buried, exhausted, or empty position, then the person's fortune is light; if the world line is further controlled by malevolent stars, or if the world line moves but is captured by the day branch or the moving line, this indicates being controlled by others. When this appears in a divination about one's life and destiny, the person will certainly rely on wealthy families, live off others, and move from place to place, living at the mercy of others.

子死妻空，絕俗離塵之輩；占身以福為子，財為妻。二爻若臨死墓絕空之地，乃是刑妻喪子之兆。小兒見之，必絕俗離塵，出家輩也。若僧道見之，反為吉兆，必無俗累之牽惹矣。貴臨祿到，出將入相之人。卦中貴人祿馬。旺臨身世，而官鬼父母又來扶助，或月建日辰生合，必是將相之兆，富貴非常之人。

In divination for one's life and destiny, the 'Children' line represents children and the 'Wealth' line represents wife. If both these lines fall in the positions of death, burial, extinction, or emptiness, it indicates a sign of punishment for the wife and loss of children. If a child divines this, it is certain that he will leave home and become a monk or a Taoist. However, if a monk or Taoist divines this, it is actually a good omen, indicating no more worldly troubles. On the contrary, if the 'Nobleman', 'Wealth', and 'Post Horse' are prosperous and strong and fall on the 'Hexagram Body' and 'World Line', and if the 'Official Ghost' and 'Parents' come to support, or if the 'Month Builder' and 'Day Branch' generate and harmonize with them, then it is a sign of rising to high office and great success, indicating a person of extraordinary wealth and status, far beyond ordinary fate.

朱雀與福德臨身，合應乃梨園子弟；子孫乃喜悅之神，朱雀又主言語。若同臨身世主象，其人必然乖巧。若生合應爻，是合歡於他人之象，故為梨園子弟之兆，不然亦是伶俐人也。若應生合，或被日辰動爻來破者，或世應刑沖剋害者，勿以此斷。

The "Children" represent the god of joy, and the "Vermilion Bird" governs speech and words. When both appear together on the "Hexagram Body" or "World Line" and other main lines, the person is certainly eloquent and articulate. If they also generate and harmonize with the "Response Line," it indicates a nature inclined to please others, so it is interpreted as a person from a troupe, even if not an actor, they must be clever and skilled in speech. However, if the situation is reversed, with the "Response Line" generating and harmonizing with the "World Line," or if this generation and harmony is broken by the "Day Branch" or "Moving Line," or if there is punishment, clash, control, or harm between the "World" and "Response" lines, then this interpretation does not hold.

白虎同父爻持世，逢金則柳市屠人。父母屬金，而帶白虎持世者，必是宰豬殺馬之輩。蓋白虎主喪亡，金為刀劍，而父母又是傷克子孫之神，子孫又為六畜，故為宰殺之象。而加之畜類，以屠夫斷。若父母有制，或子孫旺相發動，或在空避之，勿以此斷。

The "Parents" belong to the metal element and are held by the "White Tiger" as the "World Line." This person must be someone who slaughters pigs and horses. Because the "White Tiger" signifies death and mourning, and metal represents weapons like knives and swords, the "Parents" are also the spirits that injure the "Children." The "Children" represent domestic animals, so altogether this forms the image of butchery. Since what is being overcome is also livestock, it is concluded that the person is a butcher. If the "Parents" are restrained by another爻, or if the "Children" are prosperous and strong and active, or if the "Children" fall into "Empty亡" and thus escape, then this conclusion should not be made.

世加玄武官爻，必然樑上之君子；身帶勾陳父母，定為野外之農夫。玄武主盜賊之事，而加官鬼臨身，乃樑上君子，穿窬之人也。勾陳職專田土，而加父母，勤苦之神。持世者，乃耕種耘耨之兆也。財福司權，榮華有日；官兄秉政，破敗無常。以上人物，雖有高下不同，然莫不喜財福，而惡兄鬼者。若得財福二爻，得時旺相發動，縱是下等之命，一時淹蹇，終須發達。若見官兄當權旺動，雖上等之命，一時亨利，亦有破敗貧窮之時。卻看在何限中，便知何年發達，何年破敗也。其中有救無救，當自融通活變。

The Black Tortoise represents theft matters, and when it shares the Hexagram Body with the Official Ghost, the person is a thief who steals from the eaves or climbs through walls. The Gou Chen governs land and fields, and when it shares the World Line with the Parents, a deity representing diligence and toil, the person is a farmer who works in the fields all year round. All these people, though differing in status, all regard the Wealth and Children as favorable, and the Siblings and Official Ghost as unfavorable. If the Wealth and Blessing lines are in a prosperous and strong condition and become active, even if the person has a low status, they will eventually become successful despite temporary difficulties. If the Official Ghost and Siblings are in a powerful and active condition, even if the person has a high status, they will eventually face failure and poverty. Further, by observing whether the Wealth, Blessing, Official Ghost, or Siblings fall in the early, middle, or late period, one can determine the years of success and failure. Whether there is a remedy or not, the person must understand and interpret the hexagram flexibly to make a judgment.

運至中年，凶殺幸無折挫；時當晚景，惡星尤怕攻沖。人命有三限，每一爻管五年。初二三爻，共十五年；外三爻亦管十五年，共三十年。支卦六爻，亦管三十年。正卦內三爻十五年為早限；正卦外三爻十五年，與支卦內三爻十五年為中限；支卦外三爻為末限，變卦為支卦。

When one reaches middle age, it is most fortunate that harmful stars do not come to cause trouble; however, in old age, one should be especially cautious of evil stars coming to clash and control. A person's life is divided into three periods, each governed by one line: the three lines of the primary hexagram govern fifteen years, and the three lines outside the primary hexagram also govern fifteen years, totaling thirty years. The six lines of the resulting hexagram also govern thirty years. Specifically, the fifteen years governed by the three lines within the primary hexagram are the early period, the fifteen years governed by the three lines outside the primary hexagram and the three lines within the resulting hexagram are the middle period, and the three lines outside the resulting hexagram are the late period. The term "branch hexagram" mentioned in the text refers to the resulting hexagram.

凶殺惡星，即是官鬼兄弟刑沖剋害之類。早限遇之，則早年欠順；中限遇之，則中歲災殃；末限遇之，則晚景迍邅；老無結局。若子孫等吉神，在正卦內三爻，得時旺動，主蔭下得意；在正卦外三爻見，三十年前，福如秋月；在支卦內三爻見，則三十年後財若春潮；至支卦外三爻見，則晚景榮華，康寧壽考。

The so-called inauspicious sha stars refer to "Official Ghost," "Siblings," and phenomena such as刑 (imprisonment), 冲 (conflict), 克 (overcoming), and 害 (harm). If these fall in the early period, one faces difficulties in early years; if in the middle period, misfortunes occur in middle age; if in the later period, one encounters hardships in old age with no satisfactory ending. Conversely, if "Children" and other auspicious deities appear in the Primary Hexagram's third line and are strong and active, it indicates that one can rely on one's father and grandfather's blessings in youth and achieve one's desires. If they appear in the third line of the outer part of the Primary Hexagram, one enjoys good fortune like the bright moon before thirty. If they appear in the third line of the Resulting Hexagram, one experiences increasing wealth after thirty, like the rising spring tide. If they appear in the third line of the outer part of the Resulting Hexagram, one enjoys prosperity and longevity in old age.

又如早限有惡星，末限有吉星者，必初年蹇滯，老景亨通也。餘仿此。要知吉凶之事，依五類推斷。如逢官爻生扶合助，主貴人提拔。或子孫來刑沖剋害，則有僧道相干之事也，宜通變。若六爻安靜，則當再占一卦以斷之。或以不動之卦，乾化坤、艮化震之類者非。

For example, if an early period has a bad star and a later period has a good star, it indicates hardship in early years and prosperity in later years; other situations should be analyzed in a similar way. To determine what the matter is, one should refer to the five categories of the Six Relations: if the 'Official Ghost' line generates and supports, it indicates the presence of a nobleman's assistance; if the 'Children' line causes punishment, clash, or control, it suggests involvement with monks or Taoists. In between, one must be flexible and adaptable. If all six lines are quiet and there is no way to distinguish between periods, one should cast another hexagram for judgment. As for those who force a change in the hexagram, such as saying乾 changes to坤 or艮 changes to震, that is incorrect.

正內不利，李密髫齔迍邅；正卦內三爻，乃初限。若逢官鬼凶神克戰者，主童年多病。如李密九歲方能行，蓋幼年多疾故也。支卦有扶，馬援耆頤矍鑠。支卦外三爻，乃末限。若有吉神合助，必然老年康健。如馬援年六十二，披甲上馬也。

The three lines within the primary hexagram govern the early years of life. During this period, if the "Official Ghost" or other malevolent spirits are in conflict, it indicates frequent childhood illnesses. For example, Li Mi was not able to walk until the age of nine, precisely because he suffered from many illnesses in his early years. The three lines outside the resulting hexagram govern the later years of life. During this period, if auspicious spirits come to generate and harmonise with the situation, one will certainly remain healthy in old age. For example, Ma Yuan of the Eastern Han dynasty was still able to wear armor and ride horses at the age of sixty-two, remaining vigorous and energetic in his later years.

一卦和同，張公藝家門雍睦；如占身，得六爻安靜，無沖破克害，反相生合，則主其人家門歡好，如張公藝九世同居，上和下睦也。六爻攻擊，司馬氏骨肉相殘。若六爻亂動，卦又沖剋，或三刑六害者，必主親情不和，骨肉相殘，如晉司馬氏八王樹兵，俱遭誅殺屠戮也。

When divining one's destiny and the six lines are quiet, with no clashes or controls between them, and instead they mutually generate and harmonize, it indicates that the family is peaceful and harmonious, like the case of Zhang Gongyi of the Tang Dynasty who lived with nine generations under the same roof, with harmony above and below. Conversely, if the six lines are chaotic, and the hexagram contains clashes and controls, or if it involves the Three Punishments and Six Harmful Influences, it foretells discord among relatives and even mutual destruction among family members, as seen in the case of the Western Jin Dynasty's Sima clan, where the Eight Princes each controlled their own armies and fought against each other, leading to great chaos and ultimately resulting in mutual execution and massacre.

閔子騫孝孚內外，父獲生身；占身命，以父爻為生我之親。若世能生合此爻，必然能孝於父母，如閔子騫類也。孔仲尼父友家邦，兄同世合。若世爻與兄相生合，其人必內和兄弟，外信朋友，如孔夫子類。兄爻在本宮內象，以兄弟言；在他宮外象，以朋友言。看內外以別親疏，全在通變。

Divination about one's life and destiny uses the 'Parents' line to represent one's parents. If the World Line can generate and harmonise with the Parents line, the person will certainly be filial to their parents, as seen in the case of Min Ziqian, a disciple of Confucius, whose filial piety was trusted both inside and outside. If the World Line mutually generates and harmonises with the 'Siblings' line, the person will certainly be harmonious with their siblings and trusted by friends outside, like Confucius who was respected by the people of his hometown. If the Siblings line is within the inner trigram, it is considered as siblings; if it is in the outer trigram, it is considered as friends. Distinguishing between internal and external is to differentiate between close and distant relatives, and this depends on flexible adaptability.

世應相生，漢鮑宣娶桓氏少君為婦；世是一身之本，應為百歲之妻。若見相生相合，必然夫唱婦隨。悔貞相剋，唐郭暖招昇平公主為妻。世為貞，應為悔。若見相沖相剋，必然琴瑟不調。箕踞鼓盆歌，世傷應位；世持虎蛇，乘旺發動，刑害應爻，應又臨無氣之地，必主克妻。如春秋時，莊周妻死，猶箕踞鼓盆而歌。

The World Line represents one's own essence, while the Response Line symbolizes a wife who has been相伴 for a hundred years. When the World and Response Lines mutually generate and harmonize, husband and wife will naturally support each other, as seen in the case of Bao Xuan and Huan Shaojun in the Han Dynasty, who shared hardships and joys together. Ancient people regarded the internal as "Zhen" (virtue) and the external as "Hui" (regret). Here, the World Line is considered "Zhen" and the Response Line "Hui": if the World and Response Lines conflict or control each other, the couple will inevitably experience discord, as exemplified by Guo Ai and Shengping Princess in the Tang Dynasty, who frequently had disputes. If the World Line is occupied by "Bai Hu" (White Tiger) or "Teng She" (Eel), and it is strong and active, causing harm to the Response Line, and the Response Line is in a weak state, it will certainly lead to the husband overcoming the wife, as seen in Zhuang Zhou's case where he sat with his legs spread and beat a pot to sing after his wife's death.

河東獅子吼，應制世爻。應爻剋制世爻，乃是牝雞晨鳴之象，其人必憑妻言語。如宋陳季常河東獅子吼，東坡所戲言也。世值凶而應克，願聽雞鳴；若應雖來克世，而世爻自帶刑害，及兄官虎蛇等凶神者，則是彼來救我之失，去我之病，非有所傷於我。主其人必有賢妻。如齊哀公荒怠慢政，得陳賢妃，有夙夜警戒相成之道。故詩有雞鳴篇。

The Response Line restrains the World Line, indicating an image of a hen crowing at dawn. This person allows his wife to make all the decisions in matters, as seen in the case of Chen Zhao, a Song dynasty man who feared his wife, whom Su Dongpo jokingly referred to as having a 'river east lion's roar.' However, there is another situation: although the Response Line comes to restrain the World Line, if the World Line itself carries punishments and harms, or is occupied by凶神 such as Siblings, Official Ghost, White Tiger, or Tan Sha, then the restraint from the Response Line is actually helping to correct the World Line's faults and remove its ailments, rather than harming it. In such a case, the person will surely have a virtuous wife. For example, Duke Ai of Qi was indulgent and neglectful in his governance, but was fortunate to have a virtuous queen from the state of Chen who constantly warned and advised him, thus cultivating his virtue together. The Book of Songs thus contains the poem titled 'Chicken Crowing.'

身帶吉而子扶，喜聞鶴和。世帶吉神旺動，子孫又來生扶者，主有賢子共成事業，以濟其美。易云：鳴鶴在陰，其子和之。福遇旺，而任王育子皆賢；占身，以福為子孫。若旺相不空，及無傷害者，主有賢子。如任遙之子昉，王渾之子戎。見稱於阮籍諸賢。

The World Line is accompanied by auspicious deities and is prosperous and strong, and the Children also come to generate and support it. This indicates that there is a virtuous son who can assist in achieving success together with the person, complementing each other. As stated in The Zhou Changes (I Ching), "A calling crane in the shade, its young respond in harmony." In divination concerning one's life and destiny, the Children represent sons. If the Children are prosperous and strong without being empty or harmed by conflict, it signifies the presence of a virtuous son. For example, Ren Yang, the son of Ren Yao, and Wang Rong, the son of Wang Hun, were both praised by renowned scholars such as Ruan Ji.

子化兄，而房杜生兒不肖。若子孫動變兄鬼者，其子必不肖。蓋兄弟乃破敗之神，故也。李英公常曰：房杜平生辛苦，然生子不肖。伯道無兒，蓋為子臨空位；卜商哭子，皆因父帶刑爻。凡問子孫，不宜父母發動。若子臨空地，必主無子。如鄧伯道棄子而不生，非有傷也。唯父帶刑害虎蛇等惡神動克，子孫休囚不空者，然後克子。如子夏哭子喪明也。若父有制其庶幾。

When the "Children" line is activated and transforms into "Siblings" and "Official Ghost," it indicates that the son will not be successful, because Siblings represent a destructive force. Tang Dynasty general Li Jing once said that Fang Xuanling and Du Ruhui worked hard all their lives, yet their sons were unremarkable. When asking about children, it is not favorable for the "Parents" line to be activated. If the "Children" line falls into "Empty Void," it indicates no children, as in Deng You's case, who abandoned his son and remained childless all his life, meaning he never had children to begin with, not because they were harmed. Only when the "Parents" line is accompanied by punishments and harms, or by evil spirits like "White Tiger" and "Teng Sha," and the "Children" line is weak and confined but not in Empty Void, does it truly indicate harm to the children, as in the case of Zi Xia, who lost his son and became blind from grief. If there is another line restraining the Parents, it may still protect the children.

父如值木，竇君生丹桂五枝芳；若問子多少，當以五行生成數論之。若父爻屬木，則子孫屬土，土數五，主有五子。如竇燕山生儀、儼、稱、僖、侃類。鬼或依金，田氏裂紫荊三本茂。論兄弟，與子孫同。且如鬼爻屬金，則兄弟屬木矣，主有兄弟三人。如田真、田廣、田慶。

To determine the number of children, one should use the generating numbers of the Five Phases. If the "Parents" line belongs to wood, then the "Children" line must belong to earth, and the number of earth is five, indicating five sons. For example, Dou Yujun had five sons: Yi, Yan, Cheng, Xi, and Kan, known as the Five Cinnamomum Branches in succession. The method for determining the number of brothers is similar: if the "Official Ghost" line belongs to metal, then the "Siblings" line must belong to wood, and the number of wood is three, indicating three brothers. For example, Tian Zhen, Tian Guang, and Tian Qing were three brothers who once discussed dividing their family property, causing the purple cinnamomum tree to wither, but after they reconciled and lived together again, the tree flourished.

兄持金旺，喜看荀氏之八龍；弟倚水強，驚睹陸公之雙壁。六親類，固當以生成數推之，然不可不別衰旺。逢生旺，則當倍加；遇死絕，則當減半。故兄持金旺，則有兄弟八人。蓋金數四，倍則八也。荀淑子八龍似之。若臨水旺相，則是二人。蓋水數一，倍則二也。陸暐與陸恭之雙壁是。他仿此。若旺相而有制，衰死而有扶，又當以本數斷。若旺爻空動，亦以本數斷。不旺不衰而空動，則減半斷之。更宜活變細察。

Determining the number of people represented by the Six Relations requires using the numbers associated with the Five Phases, but one must not neglect the distinctions of decline and strength. When a爻 is in a prosperous and strong state, its number is doubled; when it is in a dead or exhausted state, its number is halved. Therefore, if the "Siblings"爻 belongs to metal and is prosperous and strong, there are eight siblings, because the number for metal is four, doubled to eight, as seen in Xun Shu who had eight sons and was known as the "Eight Dragons." If the "Siblings"爻 belongs to water and is prosperous and strong, there are two siblings, because the number for water is one, doubled to two, as seen in Lu Wei and Lu Gong, who were known as the "Double Jade." The rest follow this pattern. If a prosperous and strong爻 is restrained by another爻, or a declining or dead爻 is supported by another爻, then the original number is used. If a strong爻 falls into "empty亡" and is activated, the original number is still used. If neither strong nor weak and it is empty and activated, then the number is halved. In summary, one must remain flexible and carefully observe the situation.

若也爻逢重疊，須現在以推詳。若卦中只有一位，可以五行數推。苟重疊太多，則可即以其數斷也。且如六月丙辰日，卜得損之大畜卦。卦中原有二爻兄弟，六三又化兄弟，日辰月建又是兄弟，共有五重兄弟，則斷五人也。若日辰月建不繫兄弟，則以三兄弟推。宜通變也。

If a certain six relation yao appears multiple times in the hexagram, it should be calculated according to the actual number of repetitions. If it appears only once in the hexagram, use the numbers of the Five Phases to calculate. If it repeats too many times, simply use the number of repetitions for the judgment. For example, in the hexagram of "Loss" changing into "Great Accumulation" on the day of Bingchen in the sixth month, the hexagram originally contains two yao of "siblings," and the sixth trigram also changes into "siblings." The "day branch" and "month builder" are also "siblings," totaling five repetitions of "siblings," so it is interpreted as five brothers. If the "day branch" and "month builder" are not "siblings," then only three repetitions of "siblings" are considered, interpreted as three brothers. The key lies in being skillful and adaptable.

財動初爻，令伯克親於早年；財動，則傷父母。如在初爻，則早年見克。如李密生孩六月，其父即喪。兄興六位，張瞻喪偶於中年。兄動，則克妻財。如居六位，中年必如張瞻之克妻也。化父生身，柴榮拜郭威為父；卦有父母，又化出父母來生合世身者，其人必重拜父母，身為他人子。如五季時，柴世宗之於周太祖也。

The 'Wife and Wealth' line's movement indicates harm to the 'Parents' line. If it moves in the first line, it signifies early loss of both parents, as in the case of Li Mi, who was only six months old when his father died. The 'Siblings' line's movement indicates harm to the 'Wife and Wealth' line. If it is in the sixth line, it signifies the loss of a spouse in middle age, as in the case of Zhang Zhan, who lost his wife in middle age. If the hexagram originally contains the 'Parents' line and another 'Parents' line is generated to harmonize with the 'World Line' and 'Hexagram Body', the person is certain to be adopted by another family and become a son-in-law, as in the case of Chai Rong of the Five Dynasties, who adopted Guo Wei as his father and later inherited the throne of the Zhou Dynasty.

化孫合世，石勒養季龍為兒。卦有子，又化出子，世身自去相生合者，主其人必有螟蛉之子。如晉時後趙石勒子石季龍是。然子孫化出，而繫外宮則是，繫於本宮則非也。世陰父亦陰，賈似道母非正室；父與世，皆屬陰者，必是偏生庶出。如宋賈似道也。

In the hexagram, there is originally a "Children" line, and another "Children" line appears through transformation. If the "World Line" and the "Hexagram Body" actively generate and harmonise with it, this indicates that the person has a foster son, like Shi Le of the Later Zhao dynasty who adopted Shi Jilong as his son. However, the transformed "Children" line must belong to another palace to be considered a foster son; if it belongs to the same palace, it is not considered a foster son. If both the "Parents" line and the "World Line" are yin, it means the person was born from a concubine, not the main wife, such as the birth mother of Jia Sidao from the Song dynasty was not the main wife.

身旺官亦旺，陳仲舉器不凡庸。卦中官爻旺相，世身亦旺相；又逢貴人祿馬文書，生合世爻者；必主異日金榜標名，龍門跳躍。如陳仲舉為不凡之器。欲斷官職，依後功名類推。化子合財，唐明皇有祿山之子；子從化出，乃螟蛉子也。若與財爻相合，或與應爻相合，必與妻妾有情。如安祿山之於楊貴妃也。內兄合應，陳伯常有孺子之兄。兄爻在內卦，乃兄弟，非朋友也。若與應爻或財爻相合，其妻必與兄弟相通。如陳平之盜嫂也。

In the hexagram, if the "Official Ghost" is prosperous and strong, and both the "World Line" and the "Hexagram Body" are also prosperous and strong, and there are also the "Nobleman," "Wealth," "Post Horse," and the "Parents" (documentary) line generating and harmonizing with the "World Line," then one will certainly achieve success in the imperial examinations and rise to prominence, like Chen Feng of the Eastern Han dynasty. If one wishes to determine the rank of the official position, refer to the section on "Achievements and Titles" that follows. If the transformed "Children" line represents a foster son, and if this foster son harmonizes with the "Wealth" line or the "Response Line," then this foster son must have an improper relationship with the wife or concubine, as in the case of An Lu Shan who took Yang Guifei as his mother, leading to widespread scandal. The "Siblings" line within the inner trigram refers to biological brothers, not friends; if it harmonizes with the "Response Line" or the "Wealth" line, then the wife is likely having a secret affair with a brother from the same family, as was the case with Chen Ping of the early Han dynasty, who was accused of stealing a concubine.

應帶勾陳兼值福，孟德耀復產於斯時；勾陳主黑丑，子孫主賢淑。故應爻旺相臨之，而無傷損者，其妻必如孟光；貌雖不揚，而其德則美也。財臨玄武更逢刑，楊太真重生於今日。玄武乃淫亂之神，若臨財爻，必不貞潔。更加三刑六害，如楊貴妃汙穢尤甚。

"Gou Chen" signifies a dark complexion and an unattractive appearance, while "Zi Sun" indicates a gentle and virtuous nature. If the "Ying Yao" is prosperous and strong, and sits upon these two, without being harmed or restrained, the wife will be like Meng Guang of the Han dynasty, whose appearance may not be outstanding, but her virtue is excellent. "Xuan Wu" is the god of licentiousness; if it sits upon "Qi Cai," the wife is certainly unchaste. Combined with the Three Punishments and Six Harmful Influences, it is like Yang Yuhuan of the Tang dynasty, whose licentious behavior is especially severe, as if Yang Taizhen had been reborn in modern times.

合多而眾殺爭持，乃許子和之錢樹；卦中有合諸事吉。惟婦人女子見之，主澆浮淫佚，春心蕩漾，不能堅閨門之守。更加玄武，三刑六害，臨持財爻者，乃娼妓之兆。如許子和為妓，臨死謂其母曰：錢樹子倒矣。蓋為娼宿客，得錢，如樹之能生錢也。

In a hexagram, if there is a harmonious combination, generally all matters are auspicious. However, if this occurs in a divination concerning a woman's life, it indicates a fickle and unrestrained nature, with a restless heart and a lack of restraint in maintaining proper conduct. If the 'Black Tortoise' and the 'Three Punishments' and 'Six Harmful Influences' also fall on the 'Wealth' line, it signifies a fate of becoming a prostitute. In the Tang dynasty, Xu Zihe became a courtesan, and when he was about to die, he told his mother, 'The money tree has fallen over,' because the money earned by the brothel was like a tree that produces money.

官眾而諸凶皆避，如隋煬帝之採花。凡遇卦中有鬼，日辰月建是鬼，或又化出太過，生合財爻；而財爻不臨玄武等凶神者，必主其婦重婚再醮。如隋煬帝西苑剪採為花，色渝則易以色之新者；喻婦人夫死則再嫁也。若本卦鬼爻不受刑沖剋害，而鬼爻反來沖剋財爻者，乃是生離活別之兆，非夫死再嫁也。

In the hexagram, there is already "Official Ghost." If "Day Branch" and "Month Builder" are also "Official Ghost," or if "Official Ghost" appears again through transformation, leading to excessive repetition, and all of them generate and harmonize with "Wealth," while the "Wealth"爻 does not sit on "Black Tortoise" or otherInauspicious Spirit, it indicates that the woman will remarry after her husband's death. Emperor Yang of Sui used colored silk to cut flowers in the West Garden, replacing them when the colors faded, which is similar to a woman remarrying after her husband's death. However, if the "Official Ghost" in the primary hexagram is not subjected to punishment, clash, or control, but instead "Official Ghost" clashes and controls "Wealth," it signifies a separation between husband and wife, not necessarily the husband's death leading to remarriage.

白虎刑臨，武后淫而且悍；白虎乃強暴之神，婦人見之，必然兇悍；更加刑害臨財爻，必如武則天兇悍且淫也。青龍福到，孟母淑而又慈。青龍乃喜悅慈善之神，子孫又清吉之神。若財臨青龍，化子，或子臨青龍動來生助者，必主其婦慈祥愷悌，淑善賢德。如孟母也。

The White Tiger is a god of violence; if a woman's fate encounters it, her nature will inevitably be fierce and cruel. If it is accompanied by punishment and harm and falls on the Wealth爻, it is like Wu Zetian, who was both fierce and licentious. The Azure Dragon is a god of joy and benevolence, and the Children爻 is also a clear and auspicious sign. If Wealth is seated on the Azure Dragon and transforms into Children, or if the Children爻 is seated on the Azure Dragon and activates to support the Wealth爻, it indicates that the woman is kind, easygoing, virtuous and moral, like the mother of Mencius.

逢龍而化敗兄，漢蔡琰聰明而失節；財遇青龍，本主聰明。但不宜化出兄爻，及敗爻。皆主不貞潔。如伯喈女蔡琰，文章絕冠當時，失節胡虜。或化出刑爻病爻害爻，及玄武等同臨者亦然。化子而生身世，魯伯姬賢德無疵。財動化出子孫，生合世身者，必有懿德。如魯莊公夫人伯姬，言行皆善，無疵可議，見賞於春秋。凡占身，當以財爻為主，不可論應爻世爻等作其身也。

The 'wife's wealth'爻 sits on 'Azure Dragon', which originally indicates intelligence, but it is not advisable for it to transform into the 'siblings'爻 or the 'bathing' and 'decline'爻, as these signify unfaithfulness. For example, Cai Yan, the daughter of Cai Yong, was renowned for her literary talent, yet she fell into the hands of the Xiongnu and lost her virtue. If it transforms into the 'punishment'爻, 'illness'爻, 'harm'爻, or shares the same position as 'Black Tortoise', the result is similar. Conversely, if the 'wife's wealth'爻 becomes the 'children'爻 and generates and harmonises with the 'hexagram body' and 'world line'爻, then the woman must possess good virtue. For instance, Bo Ji, the wife of Lu Zhuanggong, was virtuous in both her words and actions, and was praised in the 'Spring and Autumn Annals'. When divining a woman's fate, one should always take the 'wife's wealth'爻 as the main reference, and should not use the 'response line' or 'world line'爻 to represent her own essence.

合而遇空，竇二女不辱於盜賊；卦中若遇他爻動來相合，或帶咸池玄武動來克合，本非佳兆。若得財爻在空避之，是彼欲淫我，而我不願之象。如唐奉天竇氏二女，被盜劫之，而自投崖，寧死不受辱也。靜而沖動，卓文君投奔於相如。卦中咸池玄武刑害等殺，臨持財爻，若得休囚不動，或落空亡，庶幾無事。若被日辰動爻沖之，則如卓文君，被相如以琴挑之，欲心因動，不免至夜而亡奔相如，後當壚賣酒。

If another line in the hexagram moves to harmonize with the 'Wealth' line, or if the 'Salty Pool' or 'Black Tortoise' lines move to control or harmonize with it, this is not a good omen; but if the 'Wealth' line falls into 'Empty' condition, it indicates that the other party wants to insult me but I refuse, like the two daughters of the Tang Dynasty's Fengtian Dou family who were kidnapped by bandits but chose to jump off a cliff rather than be disgraced. Conversely, although the凶煞 such as 'Salty Pool', 'Black Tortoise' and 'punishment and harm' fall on the 'Wealth' line, as long as they are weak and confined or fall into 'Empty' condition, there will be no problem; but once they are triggered by the 'Day Branch' or a moving line, it will be like the case of Zhu Wenjun, who was seduced by Sima Xiangru's music, leading to an overnight elopement and later running a wine stall together.

福引刑爻發動，衛共姜作誓於柏舟；子帶刑旺動，必主剋夫。然子乃貞潔之神，遇此等爻，而財不值凶者，主守節之象。如衛共姜，作柏舟詩，以死自誓也。身遭化鬼克刑，班婕妤感傷乎秋扇。卦中原有官，與身世相生合，又化官，卻來剋制身世，及財爻。占法以動爻為始，變爻為終。主先親愛，後棄絕之象。如漢班婕妤於武帝，始親愛，後疏絕。所以，見秋扇而感傷作詞，以寓其悽楚之思。

The "Children" line is afflicted by a刑 but is prosperous and strong, and when it moves, it certainly indicates the husband being overcome; however, the "Children" line is originally a deity of chastity. If this line is encountered along with such an爻 and the "Wealth" line does not sit on aInauspicious Spirit, it signifies a loyal and chaste character, like the woman Wei Guo Gong Jiang who composed the poem "Bozhou," vowing never to remarry. Originally, the "Official Ghost" line and the "Hexagram Body" and "World Line" are in a harmonious and generating relationship, yet it changes to an "Official Ghost" line that controls the "Hexagram Body," "World Line," and "Wealth" line. In divination, the moving line represents the beginning of an affair, and the changing line represents its end. This is an image of being first loved and then abandoned, like Ban Jieyu of the Han dynasty who was first favored but later neglected, thus feeling sorrowful upon seeing the autumn fan discarded and composing poetry to express her melancholy thoughts.

二鬼爭權水父沖，錢玉蓮逢汝權於江滸；卦中若有二鬼發動，俱來生合財爻，又遇水父來刑沖剋害，而財爻在空避之者，必有兩夫爭權之象，父母逼勒之兆。而己有守節之操，故入於空。如孫汝權之於玉蓮類也。六爻競合陰財動，秦弱蘭遇陶谷於郵亭。男帶合，則俊秀聰明；女帶合，則澆浮淫佚。若六合卦而財爻又屬陰者，不動猶可，動則淫濫無恥。如秦弱蘭遇陶學士也。

If there are two instances of 'Official Ghost' in the hexagram that both generate and harmonize with 'Wealth', and there is also a water-type 'Parents' that punishes, clashes, and harms, while the 'Wealth'爻 falls into 'Empty Wasteland', this indicates a situation where two men compete for the same woman, along with a sign that the parents are forcing the marriage. The woman herself has a determination to remain chaste, so she hides in the 'Empty Wasteland', just like Qian Yulian being harassed by Sun Ruquan by the river. For a man, if his fate involves harmony, it suggests he is handsome and intelligent; for a woman, if she has harmony, it suggests she is light-hearted and unrestrained. If one gets a hexagram of Six Harmony and the 'Wealth'爻 is yin, then if it remains still, it is not a problem, but once it moves, it indicates licentiousness and shame, like Qin Ruolan luring Tao Gu the scholar in the inn.

鬼弱而未獲生扶，朱淑貞良人愚蠢；凡看女人身命，以鬼為夫星。不宜空亡，空亡則難為夫主；又不宜動，動則難為兄弟；亦不宜衰弱，弱則招夫不肖，不能發福。若衰弱而無一生扶合助，兼帶勾陳螣蛇等凶神者，必如朱淑真之夫，愚蒙不正，人物侏儒，因有斷腸之詩。

When examining a woman's destiny, the "Official Ghost" is considered the star representing her husband. The husband's star should not fall into "Empty亡" (Empty Fate), as this indicates difficulty in relying on a husband; it should not be activated, as this suggests lack of siblings; and it should not be weak, as this implies marrying an unsuitable person who cannot establish a family. If the "Official Ghost" is weak and receives no support or assistance from any other line, and also carries theInauspicious Spirit "Gou Chen" and "Teng She," then the husband will be foolish and immoral, with an unattractive appearance, just like Zhu Shuzhen's husband, leading her to write the poem "Duan Chang" to express her sorrow and grievances.

官強而又連龍福，吳孟子夫主賢明。若鬼爻旺相，更逢青龍福德、祿馬貴人等吉神，必主有貴顯賢明之夫。如吳孟子得魯昭公為夫也。若衰而逢助，亦主有賢明之夫。若卜嬰孩之造化，乃將福德為用爻。所喜者兄弟，大要興隆；所忌者父母，最嫌旺動。小兒造化，不過卜其生長難易；若富貴貧賤，固未暇論；故專以子孫一爻為主。若父母動，則來傷克，故忌；兄弟動，則來扶持，故喜。蓋有生扶，則易養。

If the official ghost is prosperous and strong, accompanied by auspicious spirits such as the Azure Dragon, children, and the禄, Post Horse, and Nobleman, it indicates a virtuous and distinguished husband, like Wu Mengzi marrying Lu Zhao Gong. Even if the official ghost is weak but receives support, it also suggests a virtuous husband. When divining for an infant, the child爻 is the main focus. What is preferred is the siblings爻, which should be strong; what is to be avoided is the parents爻, which should not be prosperous and active. Divining for a child is mainly about whether the child can grow up smoothly, and matters of wealth and status are not yet relevant, so the focus is on the child爻. If the parents爻 becomes active, it will harm the child爻, which is unfavorable. If the siblings爻 becomes active, it can support the child爻, which is favorable, as support makes it easier to raise the child.

隨官入墓，未為有子有孫；助鬼傷身，不免多災多病。卦中若見世身隨官入墓者，必死。故曰：未為有子有孫。若遇鬼傷克世身，刑沖主象者，必然多病。更逢財爻助之，大凶之兆。若鬼持世臨身，亦主多病。胎連官鬼，曾輕落地之關；卦中胎爻臨鬼，或化出鬼爻，或鬼來沖剋者；必此兒生時，絕而復甦。俗所謂落地關也。

If the "World Line" and the "Hexagram Body" follow the "Official Ghost" into a tomb within the hexagram, the child is certain to die, so it cannot be considered that there will be children or grandchildren. If the "Official Ghost" harms or controls the "World Line" and the "Hexagram Body," and also punishes the "Children" main line, the child will certainly be sickly. If the "Wealth" supports the "Official Ghost," it is an extremely凶 omen. If the "Official Ghost" directly holds the "World Line" and is present on the body, it also indicates frequent illness. If the "Fetus Line" is occupied by the "Official Ghost," or transforms into the "Official Ghost," or is attacked by the activated "Official Ghost," the child will have once stopped breathing and then revived at birth, which is commonly called the "birth gate."

子帶貴人，自有登天之日。子爻若帶祿馬貴人，主此子他日必能貴顯，頭角崢嶸。遇令星，如風搖幹；逢絕地，似雨傾花。凡遇凶神克戰，若得子孫得地健旺，則必無事；雖見小悔，猶微風搖幹，必不能傷。若在死絕之地，決難生養；一有克戰，則如驟雨傾花，鮮不殘敗。

If the 'Children' line is accompanied by 'Wealth', 'Post Horse', and 'Nobleman', it indicates that this child will surely achieve prominence and stand out in the future. Whenever encountering harmful spirits that clash, as long as the 'Children' line is strong and flourishing, there will certainly be no problems; even if there are minor illnesses, they will be like a gentle breeze shaking a tree, causing a temporary disturbance but not damaging the roots. However, if the 'Children' line falls in a dead or exhausted position, it will be difficult to raise the child; once further afflicted by harmful spirits, it will be like a sudden rain destroying flowers, with few surviving without withering and decay.

子孫化鬼，孝殤十月入冥途；祿貴臨爻，拜住童年登相位。子化出鬼，乃九死一生之兆。如漢殤帝，生才十月即死也。子化出鬼，而貴人祿馬交臨，子又旺相，異日必貴。如元拜住，年十四即為相也。蓋子逢凶而化鬼，謂身化為鬼，故凶；子逢吉而化官，謂身化為官，故吉。

"Children" changing into "Official Ghost" indicates a sign of surviving against great odds, such as the case of Emperor Shang of Han who died just ten months after birth. However, if "Nobleman," "Wealth," and "Post Horse" are all present along with the "Children" and the "Children" itself is prosperous and strong, then the outcome will be favorable, as seen in the case of Bai Zhu who became a chancellor at the age of fourteen during the Yuan Dynasty. The difference lies in this: when "Children" meetsInauspicious Spirit (evil spirits) and changes into "Official Ghost," it means the "Children" itself turns into a ghost, hence the ominous outcome; when "Children" meets吉神 (auspicious spirits) and changes into "Official Ghost," it means the "Children" itself turns into an official, hence the favorable outcome.

凶殺來攢震卦，李魏公至九歲而能行；震為足。若遇官鬼凶神刑剋，走必遲。如李魏公【李密。字令伯。】九歲方能行。蓋為凶神纏擾於足也。吉神皆聚乾宮，白居易未週歲而識字。乾為八卦首。於五行屬金，其數則一，又有純陽之象。陽主上達，金主聰明，一則數之始也；若遇龍德及子孫在此宮者，必然幼敏。如白樂天生七月，便識知無二字。

The Zhen trigram represents the foot. If the Zhen palace encounters "Official Ghost" and other malevolent spirits that cause harm, the child will learn to walk late. For example, Li Mi did not walk until he was nine years old, precisely because malevolent spirits were troubling his feet. The Qian trigram is the first among the eight trigrams, belongs to the metal element, and its number is one. It also symbolizes pure yang. Yang represents upward movement, and metal signifies intelligence. The number one is the beginning of numbers. If "Azure Dragon," "Heavenly Virtue," and "Children" are all gathered in the Qian palace, the child will certainly be intelligent from a young age. For example, Bai Juyi recognized the characters "zhi" and "wu" just seven months after his birth, and before he turned one year old, he could already read.

八純頑劣，晉食我狼子野心；八純卦，六爻相沖。小兒見之，必主頑劣性悍。如晉叔向子食我，心野不馴，猶豺狼之子也。六合聰明，唐李白錦心繡口。大抵六合卦，必然陰陽相半。小兒遇之，聰明智慧；他日文字，當有擲地金聲之妙。如太白文才也。

The eight pure trigrams have the same trigram above and below, and the six lines are paired in opposition. If a child receives this divination, he is sure to be mischievous and strong-willed, like Shuxiang's son Shiwo of the State of Jin, who was wild and untamed in nature, just like the offspring of a jackal. The Six Harmony trigrams have equal parts yin and yang. If a child receives this divination, he is destined to be intelligent and wise, and in the future, his writings will have the resonance of metal and stone, like Li Bai of the Tang Dynasty, whose poetry was as exquisite as brocade.

陽宮陽象，后稷所以歧嶷；陽主高明，有上達之象，從天數也。占小兒而得純陽卦，子孫又屬陽，必如后稷生於姜嫄，克歧而克嶷也，見《詩．大雅》。陰卦陰爻，晉帝所以戇騃。陰主卑汙，有下達之象，法地故也。占小兒得陰宮卦，子孫又屬陰，主痴愚如惠帝。聞蛙聲而曰：為公為私；見飢人而曰：何不食肉糜。故史以戇騃譏之。

Yang represents high and bright, symbolizing upward movement and clarity, and is modeled after Heaven. If a child's divination results in a pure Yang hexagram, and the "Children" line is also Yang, this child will be extraordinary from a young age, like Houji, the son of Jiang Yuan, who was noted for his exceptional wisdom in the "Book of Songs · Major Odes · Birth of the People." Yin represents low and humble, symbolizing downward movement and stagnation, and is modeled after Earth. If a child's divination results in a Yin hexagram, and the "Children" line is also Yin, it indicates a dull and foolish nature, as seen in Emperor Jin Hui of the Jin Dynasty, who once asked whether the croaking of frogs was for the imperial family or private households, and when hearing of famine, he inquired why people did not eat meat porridge. Historians mocked him for his foolishness.

龍父扶身，效藏燈於祖瑩；青龍為吉神，父母為詩書學館。若臨身世，或動來生合世身福德者，主此兒好學。如祖瑩八歲耽書，父母恐其成疾禁之，乃密藏火，待父母寢後，復燃燈讀之也。歲君值福，希投筆於班超。歲君，乃天子爻，君象也。子孫臨之，此兒必志大。如漢班超，為兒時，嘗投筆嘆曰：“大丈夫當立功異國，安能久事筆硯乎！”後出使西域，果應萬里封侯。

The Azure Dragon is a favorable deity. The Parents represent the study hall for learning poetry and literature. If the Parents are accompanied by the Azure Dragon and fall on the Hexagram Body or the World Line, or if they activate to generate and harmonize with the Hexagram Body, the World Line, and the Children, this child is fond of learning. For example, Zu Yeng of the Northern Wei Dynasty was eight years old and loved books. His parents feared he might become ill from reading too much and tried to stop him. He then secretly kept firewood and lit a lamp at night to study after his parents had gone to sleep. The Sovereign Star represents the Son of Heaven's爻 and the image of the ruler. If the Children fall on the Sovereign Star, this child is destined for great ambitions. For example, Ban Chao of the Han Dynasty once sighed as a young man, saying that a man should achieve great feats in distant lands, not spend his life copying books. Later, when he was sent on a mission to the Western Regions, he indeed achieved a high rank and was honored with a title.

官鬼無傷，曹彬取印終封爵；歲君值福，固有大志。然卦中官鬼受制，或落空亡，則志雖大，而終莫能遂；官鬼無傷，斯能稱意。如曹彬週歲時，提戈取印，而應出將入相，終封爵也。父身有氣，車胤囊螢卒顯名。龍父扶身，固知好學。然身世主象，及父母官鬼，臨死絕地，則徒取辛勤；必父身有氣，方有成望。如車胤勤學，卒以成業也。

"Children" falling on "Too Year" may indicate great ambition, but if "Official Ghost" is restrained or falls on "Empty亡", even though the ambition is great, it will ultimately not be realized; only when "Official Ghost" is not harmed or restrained can one achieve their desires. For example, Cao Bin, when he was one year old, grabbed a halberd and a seal during the week of his life, and later indeed became a general and eventually received a title. "Parents" accompanied by "Azure Dragon" supporting the "Hexagram Body" may indicate a love for learning, but if the "Hexagram Body", "World Line", and the main "Children" line, along with "Parents" and "Official Ghost", all fall in the dead or exhausted positions, then all the hard work is in vain; only when both "Parents" and the "Hexagram Body" have vitality can one hope to achieve fame. For example, Che Yin studied hard by collecting fireflies in his bag, and eventually achieved academic success and gained recognition.

金爻動合，啼必無聲；五行中惟金有聲。且人之五臟，肺主聲，肺屬金。故人聲以金爻取之。若被沖起，或落空亡，聲必響亮；惟動而合住，則主啼哭無聲也。父母靜沖，兒須缺乳。乳以子孫定之。若旺相有氣，乳必多；休囚無氣，乳必少。最怕父動，或靜而逢沖，定須缺乳。克子故也。

Among the Five Phases, only metal can produce sound, and since the lungs govern sound and belong to metal, the voice is represented by the metal line. If the metal line is activated or falls into 'empty' (空亡), the crying will be loud. However, if the metal line is activated but is restrained by a harmonious relationship, the crying will be silent. The amount of milk is determined by the 'children' line: if the children line is prosperous and strong, the milk will be abundant; if it is weak and confined, the milk will be scarce. The most dangerous situation is when the 'parents' line is activated or remains quiet but is affected by a conflicting force, as the parents line restrains the children line, leading to a lack of milk.

用旺兒肥終易養，主衰兒弱必難為。子孫旺相，殺莫能傷；其兒必肥，故易養。子孫休囚，敵殺之氣無備，必多災悔；不惟羸瘦，亦且難養。身臨父母，莫逃鞠養之辛勤；父母持世，兒必多災；故鞠育之勞，所以不免。蓋父母為辛勤勞碌之神，故為小兒之惡殺也。世遇子孫，終見劬勞之報效。子孫持世，兒必孝順，故劬勞之恩，必然報效。蓋子孫為主象，臨於世者，以其有親親之義也。

"Children" being prosperous and strong, they cannot be harmed byInauspicious Sha, so the child will certainly be fat and healthy, making it easy to raise. If "children" are weak and confined, they are unable to resist the evil influences, leading to many illnesses. Not only will they be thin and weak, but they will also be difficult to raise. If "parents" hold the "World Line," the child will certainly face many troubles, and the parents will have to endure great hardship in raising them, because parents are the deities of hard work, and they are also considered the evil influences in divination for children. Conversely, if "children" hold the "World Line," the child will certainly be filial, and the parents' efforts in raising them will be repaid. This is because "children" are the main爻 in divination for children, and when they are placed on the "World Line," it signifies the meaning of close family ties and mutual care between father and son.

若問榮枯，全在六親之決斷；要知壽夭，須憑三限以推詳。六親中，財福為吉，兄鬼為凶。三限：正卦管三十年為初限；互卦管三十年為中限；再以互卦又互一卦為末限，亦管三十年。人生壽夭，須有定數；不看三限，則難取決。如正卦有凶神來克戰，則壽不過三十年前；如正卦無凶殺，而互卦見凶殺克戰，則壽止於六十歲內；正互皆無凶殺，其壽必在六旬外；宜以互卦再互一卦推之。若凶殺不動，則看世爻死絕之年斷之，庶無差謬。命理至微，雖難細述；易爻有準，自在變通。

To determine one's lifetime of prosperity and decline, one must rely on the Six Relations; to know the length of one's life, one must examine the three periods. Among the Six Relations, 'Wealth' and 'Children' are auspicious, while 'Siblings' and 'Official Ghost' are inauspicious. The three periods are divided as follows: the Primary Hexagram governs the first thirty years, the Nuclear Hexagram governs the next thirty years, and another Hexagram derived from the Nuclear Hexagram governs the final thirty years. Human lifespan is determined by fate, and without examining the three periods, it is difficult to judge. If the Primary Hexagram has malevolent forces that clash, lifespan will not exceed thirty years. If the Primary Hexagram has no malevolent influences but the Nuclear Hexagram does, lifespan will not exceed sixty years. If neither the Primary nor the Nuclear Hexagram has malevolent influences, lifespan will be beyond sixty years, and one must use the Hexagram derived from the Nuclear Hexagram to predict. If malevolent forces are not activated, one should look at the year when the World Line enters death or decline to make a judgment, which will be largely accurate. The art of divination is subtle and cannot be fully explained; the principles of hexagrams and lines are fixed, yet they require flexibility and adaptability.