Preface to the Hidden Changes

卜筮者，隱君子之所託也。昔嚴君平賣卜成都市，與人子言依於孝，與人弟言依於順，與人臣言依於忠。君子以為得作者之意，不啻登太皥氏之堂，而耳提面命焉。古之聖人，所可與人言者，未嘗不竭其辭；而有不可以正告天下者，則必有所託以行之。

Divination is a skill practiced by reclusive gentlemen as a means to express their aspirations. In ancient times, Yan Junping sold divination in Chengdu's market. When people came to ask for divination as sons, he would guide them towards the virtue of filial piety; as brothers, towards the virtue of respectful obedience; as ministers, towards the virtue of loyalty. The contemporary gentlemen regarded him as truly understanding the intention of those who first created divination. Listening to him was no less than entering the hall of Tai Hao Fuxi, receiving direct instruction from the sages. The ancients, whenever they had something to explain clearly, would not withhold it from others. But for matters that could not be openly proclaimed, they would find something to寄托 them, using it to pass them down through generations—divination was precisely such a means of寄托.

後之君子，不察其意，而以是為吉凶悔吝之末數，非正道明誼者之所究心，則惑矣。吾友曹橫琴氏，得其家君遊南子之傳，概群迷之不旦，悼筮法之中衰，於是上究連藏，下逮京焦，傍通壬甲，廣採占歌，作為易隱，凡十萬餘言。噫，可為博矣。

Later generations of gentlemen failed to understand this intention, regarding divination as a minor art for calculating fortune and misfortune, and believing it not to be something worthy of concern for those who pursue the right path and clarify great principles. This was a misunderstanding. My friend Cao Xingqin, inheriting the family teachings of his father You Nanzi, lamented the long-standing confusion of people who remained in darkness, and regretted the decline of divination in the middle. Therefore, he traced back to the ancient books of Change, the Lianshan and Guicang, and extended down to the school of Jingfang and Jiao Yanshou, and also connected with the techniques of Liu Ren and Dun Jia. He widely collected divination verses from various dynasties, and compiled them into a book called The Hidden Changes, totaling over ten thousand characters. Ah, truly it can be said to be comprehensive and well-informed.

夫象數變而理不變，九六殊而旨不殊，一也，四十九也，三百六十也，四千九十六也，由是而之萬億也，一而已矣。即由是而之天地之賾也，萬物之眾也，典墳丘索之浩渺也，亦一而已矣。

The images of the hexagrams and the numbers used in divination may change, but the underlying principles remain constant. "Nine" represents old yang, and "six" represents old yin; although their forms differ, their essence is the same. From the single "one" of the Taiji, to the forty-nine numbers of the Da Yan, to the three hundred and sixty days of the current period, and further to the four thousand and nine十六 numbers representing all things, and from there extending to countless numbers, in the end it is all about that single "one." Even when we extend this to the profound and hidden aspects of heaven and earth, the myriad complexities of all things, and the vastness of ancient texts such as the San Feng, Wu Dian, Ba Su, and Jiou, in the end, they are still all about that single "one."

傅曰，變化云為，吉事有祥，象事知器，占事知來。又曰，天地設位，聖人成能，人謀鬼謀，百姓與能。夫聖人之所以能若此者，豈有他哉，統之理而已矣。

The *Great Treatise* of the *Commentaries on the Changes* says: In the transformations of heaven and earth and in human speech, all auspicious things first show signs; by observing the hexagrams one can understand the form and function of objects, and by divining through the method of yarrow stalks one can foresee future events. The *Great Treatise* also says: Heaven and earth set up the position of above and below, and the sage accomplishes the function of assisting in the nurturing of all things; people plan, and ghosts and spirits also plan, and even common people can participate in this function. Why is it that the sage can achieve this? There is no other reason but that he uses the concept of 'principle' to unify it all.

由是觀之，安知李子之樂卜，趙孟之時卜，襄仲之言卜，子游子夏之威儀卜，沈尹氏之政卜，孔成子之禮卜，不統於橫琴氏之蓍卜哉。吾於是而知曹氏之為隱君子也。句章老氏謝三寶撰。

So how can we know that Li Zi's method of divination through music, Zhao Meng's through seasonal changes, Gongzi Xiangzhong's through words, Ziyou and Zixia's through ceremonial conduct, Shen Yinsi's through government affairs, and Kong Chengzi's through ritual propriety, cannot all be included in Cao Hengqin's book on divination with yarrow stalks? Therefore, I have come to understand that Cao was indeed a reclusive gentleman. This preface was written by Ju Zhang Xie Sanbao.

卜筮之道惟身命，家宅墳塋婚姻行人疾病數者尤難，故弁之於首，以示所重，非敢顛紊舊目也。

In the various categories of divination, the sections on personal destiny, family residence, burial grounds, marriage, traveling persons, and illness are particularly difficult to interpret, so they are placed at the beginning of the entire book to show their importance, not because we dare to disrupt the traditional order of categories.

黃帝常陽經、夏連山易、商歸藏易、周易、周易乾坤鑑度、王詡麻衣賦、鬼谷百部篇、孫臏探玄歌、張子房筮法、東方曼倩射覆訣、君平秘授羅沖心法、焦氏易林、京君明海底眼、京氏易傳、京君明火珠林、揚雄太玄、晁以道京氏易式、荀爽易傳、關子明易傳、董賀筮秘、武侯全州山藏書、管氏照心神鑑經、管公明十三篇、管公金書六事口訣、管公問答口訣、管氏五星秘要、郭景純青囊集、郭公八純筮法、郭氏洞林秘訣、隗炤燃犀集、袁天罡太乙命訣、袁客師占驗目錄、李淳風周易玄悟、李淳風占燈法、郭雍蓍卦辨疑、孔穎達正義、李鼎祚集解、一行師卜訣、衛元嵩元包。

Here is a list of all the classical texts cited in the entire work of The Hidden Changes. First are the fundamental works of divination from the ancient times and the Three Dynasties: the "Classic of the Everlasting Yang" attributed to the Yellow Emperor, the "Linked Mountains Changes" from the Xia Dynasty, the "Return to the Hidden" from the Shang Dynasty, the "Zhou Changes" from the Zhou Dynasty, and the esoteric text "The Mirror of the Heaven and Earth in the Zhou Changes." Next are the writings of diviners from the Warring States and Han Dynasties: Wang Xu's "Ma Yi Assignment" and "The Hundred Chapters of Guiguzi," Sun Bin's "Song Xuan Ge," Zhang Liang's divination methods, Dongfang Shuo's "Secret Decisions of Shooting Covers," the secret transmission of Luo Chong techniques by Yan Junping, and Jiao Yanshou's "Jiao's Forest of Changes." Then comes the system of Najia stem assignment associated with Jing Fang's school, including "The Heavenly Gang Eye at the Bottom of the Sea," "Jing's Tradition of the Changes," and "The Fire Pearl Forest of Jing and Jingming," as well as Yang Xiong's "Tai Xuan," the Jing-style divination methods passed down by Zhao Shuozi, Xun Shuang's "Commentary on the Changes," Guan Lang's "Commentary on the Changes," Dong He's secret divination manuscript, and Zhuge Liang's hidden collection of books from Quanzhou Mountain. Following this are five works from Guan Lu's school: "The Mirror of the Mind Illumination Classic," "Guan Gongming's Thirteen Chapters," "Guan Gongjin's Six Matters Oral Formula," "Guan Gong's Oral Questions and Answers," and "Guan's Secret Essentials of the Five Stars"; Guo Pu's works include "The Green Bag Collection," "The Eight Purity Divination Methods," and "The Secret Forest of the Depths." There are also "The Wei Zhao Burning Rhinoceros Collection," Yuan Tiangang's "The Taiyi Life Decisions," Yuan Keshi's "Catalogue of Verification," Li Chunfeng's "The Profound Enlightenment of the Zhou Changes" and "The Lamp of Divination," Guo Yong's "Distinguishing the Divination and the Hexagrams," Kong Yingda's "The Correct Meaning of the Zhou Changes," Li Dingzuo's "Collected Explanations of the Zhou Changes," Yixing's divination formula, and Wei Yuansong's "Yuanbao."

陸德明指掌訣、杜氏遺編、程聖俞集筮法、丘寺丞易鑑、麻衣道者正論、陳希夷紫微數、曹子虛源髓論、周杰松經玄談、司馬溫公潛虛、邵康節觀梅數、程邵朱三儒理數、羅止菴卜易統宗、黃士瑤占易龜鑑、高滄鶴前知集、皮臺峰筮訣、柳隆玉靈經、王夢菴義通、僧明睿抄本、林開蜀市日記、耶律楚材錦囊集、範疇驚人鳴、湯通玄卜學淵海、劉伯溫黃金策、程濟從亡錄、王希明筮法指南、尹鐵口驚破膽集、沈景賜課要、袁子占法提綱、顆師問答錄、周仲高易譯、季彭山易學四同、張星元易林補遺、吳甘泉要抄、魏道南日錄。

The following are writings by scholars from the Tang and Song dynasties up to the Ming dynasty. In the Tang dynasty, there were Lu Deming's "Pointer to the Palm," and the lost writings of the Du family. In the Song dynasty, there were Cheng Shengyu's collected divination methods, Qiu's "Book of Divination" written by Qiu who held the position of Chief Priest, Master Hemp-Robe's "Correct Discourse," Chen Tuan (also known as Xiyi) on Purple Micro numbers, Cao Zixu's "Source and Essence Theory," Zhou Jie's "Discussion on the Pine Classic," Sima Guang (granted the title Wen Gu Gong) on Hidden Emptiness, Shao Yong (posthumously honored as Kangjie) on Plum Viewing numbers, and the study of rational numbers by the three Confucian scholars Cheng Yi, Shao Yong, and Zhu Xi. Later came Luo Zhi'ao's "Unified Ancestry of Divination," Huang Shiyao's "Divination and Tortoise Mirror," Gao Canghe's "Collection of Foreknowledge," Pi Taifeng's divination rules, Liu Long's "Classic of Jade Spirit," Wang Meng'an's "Harmonious Meaning," a copied manuscript by monk Mingrui, Lin Kai's "Sichuan Market Diary," Yelü Chucai's "Collection of the Jade Bag," Cao Fang's "Surprising Cry," Tang Tongxuan's "Ocean of Divination Studies," Liu Ji (courtesy name Boyun) "Golden Strategies," Cheng Ji's "Record of Escape," Wang Ximing's "Guide to Divination Methods," Yin Tiekou's "Collection of Shocking Fear," Shen Jingci's "Essential Divination," Yuan Zi's "Outline of Divination Methods," Ke Shi's "Record of Questions and Answers," Zhou Zhonggao's "Translation of the Book of Changes," Ji Ben (also known as Pengshan) "Four Same Studies of the Book of Changes," Zhang Shibao (courtesy name Xingyuan) "Supplements to the Forest of Changes," Wu Ganquan's "Essential Notes," and Wei Daonan's "Daily Records."

卜筮元龜、卜易玄機、金鎖玄關、問卜易覽、心易大成、卜筮全書、六壬神定經、六壬心機絕法、六壬磨鏡藥、六壬畢法賦、靈棋經、通玄賦、天玄賦、萬金賦、碎金賦、六爻穿斷法、白玉賦、行限歌、限門賦、井底賦、堅命賦、滄海賦、逼運賦、千金賦、賽國賦、壺中賦、天象賦、分野圖、參舟賦、舟居賦、新創賦、詳基賦、柳神經、何知章、五行賦、六神賦、性情賦、容貌賦、宅秘、鬼料窮、鬼驚膽。

The last group consists of specialized divination books and rhymed verses and mnemonic formulas without attributed authors. Among the specialized books are The Complete Book of Divination, The Essentials of Divination, The Golden Lock and Hidden Gate, The Easy Guide to Divination, The Great Achievement of the Heart Principle of Divination, and The Comprehensive Manual of Divination. These include works from the system of Six Nines, such as The Classic of the Divine Six Nines, The Secret Methods of the Six Nines, The Alchemical Mirror of the Six Nines, and The Ultimate Methods of the Six Nines. There is also The Classic of Numinous Chess Pieces, which is used for casting lessons by throwing chess pieces. Among the rhymed verses are The Subtle Assignment, The Heavenly Mystery, The Ten Thousand Gold Assignment, The Fragmented Gold Assignment, The Six Yin Methods of Breaking Down, The White Jade Assignment, and specialized works on the limits of personal fortune such as The Song of Limitation, The Assignment of Limit Gates, The Well Bottom Assignment, The Firm Fate Assignment, The Vast Sea Assignment, The Compulsory Fortune Assignment, The Ten Thousand Gold Assignment, The State Contest Assignment, and The Assignment within the Pot. In addition, The Heavenly Phenomena Assignment and The Star Field Map mainly divinate weather and celestial phenomena. The Boat Journey Assignment and The Boat Residence Assignment mainly divinate maritime travel. The Newly Created Assignment and The Detailed Foundation Assignment mainly divinate construction and foundation sites. The Willow Spirit Classic, The How to Know Chapter, The Five Phases Assignment, and The Six Spirits Assignment mainly interpret the spirits and beasts in divination. The Nature and Character Assignment and The Appearance Assignment mainly analyze human nature and appearance. The Secret of the House, The Ghost Forecast, and The Ghost Startle are secret texts for divining household affairs and supernatural phenomena.

乾三連，坤六斷，震仰盂，艮覆碗，離中虛，坎中滿，兌上缺，巽下斷。金生水，水生木，木生火，火生土，土生金；金克木，木克土，土克水，水克火，火克金。甲乙、丙丁、戊己、庚辛、壬癸：東方木、南方火、中央土、西方金、北方水。子、丑、寅、卯、辰、巳：水鼠、土牛、木虎、木兔、土龍、火蛇；午、未、申、酉、戌、亥：火馬、土羊、金猴、金雞、土狗、水豬。青龍、白虎、玄武、勾陳、朱雀、騰蛇：屬木、屬金、屬水、屬土、屬火；雖附土，本原屬火，遇水難傷，逢木不克。

The mnemonic for the eight trigrams is as follows: "Qian" consists of three unbroken lines representing yang; "Kun" consists of three broken lines representing yin, forming six segments in total; "Zhen" has one yang line above and two yin lines below, resembling an upturned basin; "Gen" has one yang line above and two yin lines below, resembling an overturned bowl; "Li" has two yang lines above and below with one yin line in the middle, which is hollow; "Kan" has two yin lines above and below with one yang line in the middle, which is solid; "Dui" has one yin line above and two yang lines below, resembling a mouth missing at the top; "Xun" has two yang lines above and one yin line below, with a break at the bottom. Next, the mutual generation and control of the five elements: metal melts to produce water, water moistens to produce wood, wood burns to produce fire, fire turns to ash to produce earth, and earth contains minerals to produce metal; metal can cut wood, wood can exhaust earth, earth can block water, water can extinguish fire, and fire can melt metal. Then, the attributes of the ten heavenly stems: Jia and Yi belong to the east and are wood; Bing and Ding belong to the south and are fire; Wu and Ji belong to the center and are earth; Geng and Xin belong to the west and are metal; Ren and Gui belong to the north and are water; two stems form one element, with the first being yang and the second being yin. Next, the attributes of the twelve earthly branches, each paired with an element and an animal: Zi belongs to water and is the rat; Chou belongs to earth and is the ox; Yin belongs to wood and is the tiger; Mao belongs to wood and is the rabbit; Chen belongs to earth and is the dragon; Si belongs to fire and is the snake; Wu belongs to fire and is the horse; Wei belongs to earth and is the sheep; Shen belongs to metal and is the monkey; You belongs to metal and is the rooster; Xu belongs to earth and is the dog; Hai belongs to water and is the pig. Finally, the attributes of the six spirits: the Azure Dragon belongs to wood, the White Tiger belongs to metal, the Black Tortoise belongs to water, Gou Chen belongs to earth, and the Vermilion Bird belongs to fire; the snake, which is the sixth spirit, is somewhat special, as although it is associated with earth, its origin is fire, so it is not easily harmed by water, and when wood controls earth, it does not affect it. These tables form the foundation for interpreting the relationships of generation and control in divination.

子孫生妻財，妻財生官鬼，官鬼生父母，父母生兄弟，兄弟生子孫。生我者為元辰，如子孫為妻財之元辰也。子孫克官鬼，官鬼克兄弟，兄弟克妻財，妻財克父母，父母克子孫。克我者為忌神，如子孫為官鬼之忌神也。元神動能生，忌辰動能克，我生者動，謂之貪生，又謂之洩氣，喜忌具減矣。

The order of generation among the Six Relations is: "Children" generate "Wealth", "Wealth" generates "Official Ghost", "Official Ghost" generates "Parents", "Parents" generate "Siblings", and "Siblings" generate "Children". The one that generates the Useful God is called "Original Heaven" or "Origin God". For example, if "Wealth" is the Useful God, then "Children" is the Original Heaven of "Wealth". The order of mutual control is: "Children" control "Official Ghost", "Official Ghost" controls "Siblings", "Siblings" control "Wealth", "Wealth" controls "Parents", and "Parents" control "Children". The one that controls the Useful God is called "Hostile God". For example, if "Official Ghost" is the Useful God, then "Children" is the Hostile God of "Official Ghost". When the Origin God is activated, it can generate and support the Useful God; when the Hostile God is activated, it can control and weaken the Useful God. As for the爻 that is generated by the Useful God, it is called "Greedy Generation" or "Drainage", which will draw away the strength of the Useful God, thus reducing both the positive and negative effects.

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。生扶拱合，時雨滋苗；克害刑沖，秋霜殺草。長生帝旺，爭如金谷之園；死墓絕空，乃是犁泥之地。日辰為六爻之主宰，喜其滅項以安劉；月建乃萬卦之提綱，豈可助桀而為虐。

A person may be virtuous or unremarkable, just as a hexagram may be excessive or deficient. When the energy is too strong, it must be reduced to achieve results; when it is insufficient, it must be enhanced to be beneficial. The relationships between lines, such as 'birth,' 'support,' 'supporting,' and 'joining,' are like timely rain nourishing crops; whereas 'overcoming,' 'harming,' 'punishing,' and 'clashing' are like autumn frost destroying all vegetation. When the useful god is in the position of 'growth' or 'prosperity,' it is like the luxurious beauty of Shih Ch'ung's Golden Valley; but when it falls in 'death,' 'burial,' 'extinction,' or 'emptiness,' it becomes a muddy field difficult to plow. The day branch, which is the master of the six lines, is most favorable when it acts like the Han army defeating Xiang Yu to support Liu's restoration, overcoming the hostile god to protect the useful god. The month builder, which is the general principle of all hexagrams, should not allow itself to assist King Jie of Xia in displaying his cruelty.

最惡者歲君，宜靜不宜動。最要者身位，喜扶不喜傷。世為己，應為人，大宜契合。動為始，變為終，最怕交爭。應位遭傷，不利他人之事。世爻受制，豈宜自己之謀。世應具空，人無準實。內外競發，事必翻騰。世或交重，兩目顧瞻於馬首。應如發動，一心似托於猿攀。

The mostvicious is the "Tai Su" or the annual sovereign, which prefers to remain quiet and does not like to be active. The most important is the "Guashen" or the hexagram body, which likes to be supported by a line and does not like to be harmed. The "Shi Yao" represents oneself, and the "Ying Yao" represents the other party; the best situation is when they are mutually generating and harmonious. The activated line represents the beginning of an affair, while the transformed line represents its conclusion; the worst situation is when these two lines fight against each other. If the "Ying Yao" is harmed, it is not favorable for dealing with others' affairs; if the "Shi Yao" is restrained, one's own plans will not go smoothly. When both the "Shi" and "Ying" lines are in empty condition, there is no sincerity or certainty between the two parties. When the inner and outer trigrams both become active, the matter will certainly be fluctuating and unstable. If the "Shi Yao" is activated repeatedly, it is like a person staring directly at a horse's head, eager to move forward; if the "Ying Yao" is activated, it is like relying entirely on another person, placing all hopes on them.

用爻有氣無他故，所作皆成。主象從存更被傷，凡謀不遂。有傷須救，無故勿空，空逢沖而有用。合遭破以無功，自空、化空，必成凶咎。刑合克合，終見乖淫。動值合而絆住，靜得沖而暗興。入墓難克帶旺，匪空有助有扶，衰弱休囚亦吉。貪生貪合，刑沖剋害皆忘。別衰旺以明克合，辨動靜以定刑沖。

The useful god has strength and is not hindered by anything else, so whatever is planned will succeed. If the useful god is already weak, and then is further harmed, all plans will be unsmooth. If the useful god is injured, there must be a saving god to rescue it; there should not be an empty loss without reason. If an empty lost line is met with a clash, it may actually be helpful. If a line that has already combined is broken by a clash, then the combination is useless. If the useful god is lost in the void or the transformed line is lost in the void, it will certainly bring misfortune. A combination with punishment or a combination with harm will eventually lead to disorder and chaos. If a moving line meets a combination, it will be hindered and unable to move. If a still line meets a clash, it may secretly arise. If the useful god is buried, even if it is strong, it is difficult to overcome others; as long as it is not lost in the void and has support and growth, even if it is weak and confined, it is still auspicious. If a line desires to be born or to combine, it will ignore punishments, clashes, harms, and conflicts. Therefore, one must first distinguish between strength and weakness, in order to judge the importance of harm and combination; one must first distinguish between movement and stillness, in order to determine the realization of punishment and clash.

併不併，沖不沖，因多字眼。刑非刑，合非合，為少支神。爻遇令星，物難害我。伏居空地，事於心連。伏無提協，終從爾。飛不推開，亦枉然。空下伏神，易於引拔。制中弱主，難以維持。日傷爻，真羅其禍。爻傷日，徒受其名。墓中人，不沖不發。身上鬼，不去不安。

It appears to be joined but does not actually form a connection, and it seems to be in conflict but the conflict does not take effect, because the same branch deity appears too many times in the hexagram, causing its power to be dispersed. It seems to form a punishment but does not actually form one, and it seems to form a harmony but does not actually form one, because the branch deities needed to form the three punishments or three harmonies are missing one. If a line is in its strong state during the month, external forces cannot harm it. If the useful deity is hidden and falls into an empty position, the matter remains only in thought but cannot be accomplished. If the hidden deity does not receive support or promotion, it can only be controlled by the flying deity; if the flying deity is not removed or pushed away, even if the hidden deity is strong, it is of no use. If the flying deity falls into an empty position and the hidden deity is beneath it, the hidden deity is easily lifted up; if the useful deity is weak and is suppressed, it is difficult to sustain. If the day branch harms a line, the misfortune is real and affects the person directly; if the line harms the day branch, it is only a name without real effect. A line that has entered its tomb is like a person imprisoned in a tomb, and it cannot be activated without being opened. Official ghosts that are wrapped around the hexagram body cannot be at peace unless they are removed.

德入卦，而無謀不遂。忌臨身，而多阻無成。卦遇凶星，避之則吉。爻逢忌殺，破之無傷。主象休囚，怕見刑沖剋害。用爻變動，忌逢死墓絕空。用化用，有用無用。空化空，雖空弗空。養主狐疑，墓多闇昧。化病兮傷損，化胎兮勾連。凶化長生，熾而未散。吉連沐浴，敗而不成。

Heavenly Virtue and Monthly Virtue are considered 'virtue' deities. If they appear in the hexagram, there will be no failure in plans. If a hostile deity is present on the hexagram body, there will be constant obstacles and difficulty in achieving success. If a hexagram encounters a凶 star, avoiding it brings good fortune. If a line meets a hostile evil, breaking it off prevents harm. When the useful deity is weak and confined, it is most feared to encounter punishment, clash, control, or harm again. When the useful deity moves and changes into a changing line, it is most undesirable if it changes into 'death', 'burial', 'decline', or 'emptiness'. When the useful deity changes into another useful deity, it seems helpful but actually becomes useless. When an empty line changes into another empty line, although it is said to be empty, it actually becomes non-empty. When it changes into the 'nurturing' position, the matter remains uncertain. When it changes into the 'burial' position, the matter is obscure and unclear. When it changes into the 'illness' position, there will be injury. When it changes into the 'fetus' position, there will be entanglement. For bad matters changing into the 'growth' position, the situation is strong and cannot be dispersed. For good matters connected with 'bathing', the matter will fail and not be completed.

戒回頭之克我，勿反德以扶人。惡曜孤寒，怕日辰之並起。用爻重疊，喜墓庫之收藏。事阻隔兮間發，心退悔兮世空。卦爻發動，須看交重。動變比和，當明進退。殺生身，莫將吉斷。用克世，勿作凶看。蓋生中有刑害之兩端，而合處有克傷之一慮。

Be careful of the changing line turning back to harm yourself, and also avoid giving away your kindness to support others. Originally, evil stars are isolated and weak, but be cautious if the day branch joins them and they rise together. When the useful god appears repeatedly, it is preferable to have a storage place to collect and contain it. Obstacles arise because the intermediate line is active; regret in the mind comes from the world line being empty. When hexagram lines are active, determine whether it is 'intersecting' or 'repeating'. Intersecting indicates a yin line moving, while repeating indicates a yang line moving, and the imagery differs. If the moving line and changing line share the same five phases, distinguish whether it is an advancing god or a retreating god. If evil stars generate and support the hexagram body, do not always interpret it as favorable; if the useful god harms the world line, do not always see it as unfavorable. Because within mutual generation there are hidden dangers of punishment and harm, and within mutual harmony there remains a concern of being harmed.

刑害不宜臨用，死絕豈可持身。動逢沖而事散，絕逢生而事成。如逢合住，須沖破以成功。若遇休囚，必生旺而成事。速則動而克世，緩則靜而生身。疾病大宜天喜，若臨凶殺必生悲。出行最怕往亡，如執吉神終獲利。是故吉凶神殺之多端，何如生剋制化之一理。

It is not advisable for the use god to be affected by punishment or harm. How can the world line sit on the positions of death and decline? When a moving line is confronted by a clash, the matter will disperse; when a line in decline is met with a generating force, the matter can actually succeed. If a line is restrained by a conjunction, it must wait until the day of clash to accomplish the matter; if it is in a state of weakness and confinement, it must wait until the month and day of growth and strength to achieve the matter. The quick response comes when a moving line overcomes the world line; the slow response comes when a static line generates the self. In divination about illness, it is most favorable to see Heavenly Joy; if it is accompanied byInauspicious Sha, there will be sorrow. In divination about travel, it is most feared to encounter Going to Death; if it is occupied by a favorable deity, there will be benefit in the end. Therefore, although there are many names of auspicious and inauspicious deities, none can surpass the fundamental principle of 'generation, overcoming, control, transformation'.

吉凶由八卦變通，須察吉變凶而凶變吉。飛伏在二儀交換，定然隔伏陰而陰伏陽。爻爻有伏有飛，伏無不用。卦卦有動有靜，動無不之。變出他宮，但取金木水火土；還歸本卦，配成兄父子財官。水化金，則坎增其勢。火化土，則離減其威。亥變子日進神，水得生而火被制。戌變未云退度，金不助而水無傷。

Fortunes and misfortunes arise from the transformation of the Eight Trigrams, so it is necessary to observe whether good fortune might turn into misfortune or misfortune might turn into good fortune. The relationship between the Flying God and the Hidden God involves the exchange between the two principles of yin and yang. It is certain that beneath a yang line lies a hidden yin line, and beneath a yin line lies a hidden yang line. Each line has both a flying and a hidden aspect; the hidden god is never without use. Each hexagram has both moving and stationary lines; moving lines never remain unchanged. If a transformed line falls into another hexagram's palace, then only its five elements of metal, wood, water, fire, and earth are considered. If it remains within its original palace, it must be matched with the five categories of six relations: brothers, parents, children, wealth, and official ghost. When a water line transforms into a metal line, the line of Kan water gains strength. When a fire line transforms into a earth line, the line of Li fire loses power. When亥 water transforms into子 water, it is called 'advancing god,' and water gains strength while fire is restrained. When戌 earth transforms into未 earth, it is called 'retreating degree,' and the earth loses power, thus failing to assist metal and unable to harm water.

卦之墓絕非宜，還究偽真之辯。爻變生扶最利，更詳喜忌之分。爻有伏吟不吉，卦有反吟最凶。歸妹變隨為例，小畜之姤皆同。但識六爻占克，那知二卦交沖。變能生克於動爻，動不制於變象。靜受動傷，靜難制動。柔遭剛克，柔豈伐剛。日月善會克爻神，爻神誰敢傷日月。日為君主，旺衰之象盡能傷。月乃提綱，動靜之爻皆可克。

The falling of a line into the墓地 or 绝地 is not favorable, but one must further distinguish whether it is a true 墓 or false 墓, and true 绝 or false 绝. When a line changes and can generate and support the Useful God, it is most beneficial, but one must further determine whether this generation and support is something desired or something to be avoided. A line with Hidden Chant is not auspicious, and a hexagram with Reverse Chant is most ominous. An example of Reverse Chant is when the hexagram 归妹 changes to 随, and when 小畜 changes to 姤. People only know to look at the mutual control among the six lines, but they do not realize there is another layer of conflict between the primary hexagram and the resulting hexagram as a whole. The changing line can generate and control the moving line, but the moving line cannot control the changing line; the static line can only be harmed by the moving line, but it cannot counteract the moving line. The soft line can only be controlled by the strong line, how can the soft cut the strong? The day branch and month builder are good at gathering together to harm the line's spirit, but the line's spirit dares not harm the day or month. The day branch is like a sovereign, capable of harming a line regardless of whether it is strong or weak; the month builder is the main thread of the hexagram, capable of controlling the line regardless of whether it is moving or static.

本卦為貞為始，之卦為悔為終。親官雲出現之爻，遠年可取。他卦曰伏藏之象，近日堪推。內為己，外為人，喜生喜合。應為賓，世為主，兼克兼沖。我生人而半吉，人克我以全凶。世應齊空，兩下目前退悔。主賓皆動，二邊日後更張。兩間之爻，動則起居多阻。一身之位，空則禍福咸虛。

The primary hexagram is called "Zhen," representing the beginning of an affair; the transformed hexagram is called "Hui," representing the conclusion. If the six relations and official ghosts of the native hexagram appear on the hexagram surface, it is called "appearance," and this can be used to judge matters in the distant years; if the useful god is hidden beneath the other hexagram and has not appeared, it is called "concealment," and this can only be used to predict recent events. The inner trigram represents oneself, and the outer trigram represents others. The two trigrams are considered auspicious if they generate or harmonize with each other. The response line is the guest, and the world line is the host, but the two often have mutual control and conflict. If I go to generate others, it is only half auspicious; if others control me, it is entirely inauspicious. If both the world and response lines are empty, both parties will withdraw at present. If both the host and guest lines are activated, both sides will have to make changes in the future. If the two intermediate lines between the world and response lines are activated, daily life will face many obstacles; if the hexagram body is empty, both good and bad outcomes become empty talk.

凡欲久長，用宜安靜。如求脫卸，主利交重。用木金來，從吉而不吉。用土火到，雖凶而不凶。元神卻要生扶，忌客最宜伏制。用神旺相，事必亨通。主象休囚，理當愁悶。卦無凶而用爻失位，後查值日方成。爻有吉而主象逢空，但看沖時可就。忌象交重，用象無主象，他時逢受害；用神衰弱，元神絕，忌神異日遇遭傷。

Whenever one wishes to accomplish something lasting, the useful god should be calm; but if one wishes to get rid of something, the useful god is better when it is active. If the useful god is wood and metal comes to control it, it seems auspicious but does not result in good fortune; if the useful god is earth and fire comes to nourish it, it seems ominous but does not lead to misfortune. The origin god should always have support and assistance. The hostile god should be suppressed and restrained as much as possible. When the useful god is prosperous and strong, the matter will certainly be smooth; when the useful god is weak and confined, one should naturally feel anxious. If the hexagram shows no ominous signs, but the useful god is not in its proper position, then the matter can only be accomplished on the day when the useful god is in charge. If the hexagram shows auspicious signs, but the useful god is in an empty position, then the matter can only be accomplished when the empty position is confronted. If the hostile god becomes active and overlaps, and the useful god has no origin god to support it, there will certainly be harm in the future; if the useful god is already weak and the origin god is in a dead position, then when the hostile god gains power on another day, the useful god will be harmed.

一神獨發，此象匪輕。五位交重，靜爻最重。世與卦身專主，非可輕言。動興旺象司權，當為重論。吉內藏凶非是吉，凶中有吉不為凶。太歲主歷年之事，時辰掌即日之權。日主宣威於一日，累月能拘。月將出令於三旬，經年可攝。身卦者，作事之身。官鬼者，求謀之主。卦內無身，百種事情無定向。爻中無鬼，千般謀作總空虛。卦動二身，事來疊疊。爻興兩鬼，禍至重重。

In the art of six-line divination, only one line is usually activated, and this line carries particular weight. If five lines are simultaneously activated and overlap, the single static line becomes most important. The world line and the hexagram body are the main elements of the hexagram, and one should not make hasty conclusions. A line that is activated and prosperous and strong holds authority and should be given more attention. A favorable omen that contains an unfavorable element is not truly favorable; a unfavorable omen that contains a favorable element is not truly unfavorable. The "yearly master" oversees matters within a year, the "hour" controls the present moment; the "day branch" exerts influence throughout the day and can also govern for several months. The "month general" commands within a month and can extend its influence over an entire year. The "hexagram body" is the subject of the matter, and the "official ghost" is the master of the plan. If a hexagram lacks a hexagram body, all matters lack direction; if a line lacks an official ghost, all plans will ultimately fail. If two hexagram bodies appear in a hexagram and both are activated, events will come one after another. If two layers of official ghosts appear in the lines, calamities will follow one after another.

官爻不動不空，稱心之喜。身象不沖不陷，如意之權。日帶凶神發動，長者之殃。時臨惡煞交重，少丁之厄。陽動男憂，陰興女禍。父動子孫僧道，克蠢畜無收。父空尊長屋船虧，文書不就。兄動妻災奴婢患，資財耗散事無成。兄空友絕弟兄亡，家業清安兒少育。

The Official Ghost line is neither activated nor empty, indicating a happy and satisfactory event; if the Hexagram Body is not affected by a clash and is not in an empty state, then there is authority to achieve what is desired. If the Day Branch is accompanied by aInauspicious Spirit (malevolent deity), it indicates misfortune for the family elders; if the hour is influenced by a harmful evil spirit, it signifies hardship for the young. If a Yang line is activated, the misfortune will affect a male; if a Yin line is activated, the trouble will affect a female. If the Parents line is activated, it will harm the children and monks or Taoists, and also prevent the raising and keeping of livestock; if the Parents line is empty, the elders will be lost, the house and boats will suffer losses, and official documents will not be completed. If the Brothers line is activated, the wife will suffer misfortune, the servants will have problems, and wealth will be lost, leading to failure in matters; if the Brothers line is empty, friends will be cut off, brothers will perish, and the family business will become quiet and safe, though the raising of children will be limited.

子動夫傷官職退，民間有慶無殃。子空男損畜蠢虛，朝內少賢多侫。財動椿萱受害，文字難圖。財空妻僕遭迍，利資絕望。官動有傷雁序，病訟將萌。官空有犯葶砧，功名未遂。既道六親空興發，次陳六獸動和沖。

When the Son爻 moves, it will harm the husband and cause loss of official position, but for common people, it brings joy without calamity; when the Son爻 is empty, male members suffer loss and livestock are lost, while in the court, there are few virtuous talents and many wicked ministers. When the Wealth爻 moves, both parents will suffer, and matters concerning documents and official positions will be difficult to achieve; when the Wealth爻 is empty, the wife and servants will be in trouble, and even the hope of money and interest is lost. When the Official Ghost爻 moves, there will be injuries among siblings, and diseases and lawsuits will soon arise; when the Official Ghost爻 is empty, it is forbidden to violate the punishment of axes and swords, and achievements in official positions will be difficult to attain. The above has explained various situations regarding the emptiness and movement of the Six Relations. Next, we will discuss the movement and mutual conflicts of the Six Beasts.

龍為良善清高，喜氣利名之兆。蛇主虛浮驚恐，憂疑怪夢相干。朱雀宜音信文書，又作祝融詞訟。白虎利武官胎產，能招喪服血光。勾陳是田土公差，墳塋遲滯。玄武乃陰人盜賊，水利奸邪。

The Azure Dragon signifies goodness and nobility, and is a sign of joy and fame. The Coiling Snake indicates emptiness and fear, often involving worries, doubts, and strange dreams. The Vermilion Bird is favorable for messages and documents, but also signifies fire and lawsuits. The White Tiger is beneficial for military officials and childbirth, yet may bring mourning and bloodshed. The Gou Chen governs land affairs and government officials, as well as grave relocation and delays. The Black Tortoise relates to private matters, women, and thieves, as well as water affairs and deceit.

龍往西山，半為吉斷。虎行南地，稍作凶推。土中玄武賊無虞，木內勾陳田欠熟。雀墮江河，官司易解。蛇游草木，怪夢翻成。勾陳陷而田非永遠，玄武空而盜不侵欺。蛇空閒夢解妖邪，龍陷虛胎非喜慶。雀避則訟非不起，虎潛則喪孝無干。

The Azure Dragon belongs to wood and, when falling on a line of metal in the west, is subject to being overcome, thus only half auspicious; the White Tiger belongs to metal and, when falling on a line of fire in the south, is subject to being restrained, so the ominous meaning is somewhat lessened. The Black Tortoise belongs to water and, when falling on a line of earth, is subject to being overcome by earth, so there is no need to worry about thieves; the Gou Chen belongs to earth and, when falling on a line of wood, is subject to being overcome by wood, so crops will be poor. The Vermilion Bird belongs to fire and, when falling on a line of river or stream water, lawsuits are easily resolved; the Shen Sha, attached to earth, when entering a line of grass and wood, strange dreams turn into real events. Gou Chen falling into an empty line means property cannot be held long; the Black Tortoise falling into an empty line means thieves will not intrude. Shen Sha falling into an empty line means idle dreams and supernatural evils naturally dissipate; the Azure Dragon falling into an empty line means a supposed happy pregnancy is just empty joy. The Vermilion Bird retreating means lawsuits will not arise; the White Tiger hiding means mourning and filial rites have no connection with oneself.

旺相則吉凶來速，休囚則禍福應遲。動則有變更，空則無憂無喜。長生與帝旺，遠日興隆。冠帶與臨官，近時昌盛。衰病半凶之兆，受克全凶。胎養半吉之祥，得生全吉。墓庫但逢沖破，若動若興。死絕不遇生扶，如無如陷。

When a line is prosperous and strong, good or bad fortune comes quickly; when a line is weak and confined, misfortune or good fortune comes slowly. Once a line is activated, there will be change; once a line is empty, there is neither worry nor joy. If the useful god is in 'Growth' or 'Prosperity', it indicates success in the distant future; if it is in 'Capping' or 'Officialdom', it indicates prosperity in the near future. If a line is in 'Decline' or 'Disease', it is only half bad; if it is further harmed, it becomes fully bad. If a line is in 'Womb' or 'Nourishment', it is only half good; if it is further supported, it becomes fully good. A line in 'Storage' will be as if activated when it meets punishment, clash, or disruption. A line in 'Death' or 'Cessation' will be as if it does not exist if it does not receive support or assistance.

土到酉中金到午，遇敗而無成。火臨卯上水臨雞，反生而有力。土逢巳絕，不可言生。金遇巳生，終難言克。此憑日月變爻而斷，非因世應動象而推。巳爻持世必傷金，巳象動興能助土。

The earth line reaches You and the metal line reaches Wu, both falling into the "Bathing" stage of the twelve growth stages, which is a weak position, so things cannot be accomplished. The fire line is at Mao wood, and the water line is at You metal. Mao can generate fire, and You can generate water, so they receive support and become strong. Earth at Si is in the state of absolute decline, so although Si fire can generate earth, it cannot be said to be generating here. Metal at Si is in the state of growth, so although Si fire can overcome metal, it cannot be said to be overcoming here. This principle must be determined by the day branch, month builder, and changing lines, not by the imagery of the world line and moving line. If Si fire holds the world position, it will certainly harm the metal line; once the image of Si fire is activated, it can support the earth line.

墓庫曰藏，有刑破沖開之法。空亡曰陷，有補虛填實之方。陷叨月將來生，非為全陷。空被提綱克去，乃是真空。旺相之爻，過旬方用。休囚之象，到底無功。伏藏值此猶輕，出現臨之更惡。陷元神而最多坎坷，亡忌客而永沒迍遭。

When a yao falls into the storage (mùkù), it is called "concealment" (cáng). Concealed yao can still be opened through methods such as punishment (yòng xíng), destruction (yòng pò), and conflict (yòng chōng). When a yao falls into the void (kōngwáng), it is called "sink" (xiàn). Even if a yao sinks, there are still methods to replenish its deficiency and fill its emptiness, waiting for it to emerge from the void. If a yao that has fallen into the void is supported by the month builder (yuèjiàn), it is not entirely sunk. However, if the month builder's trigram overcomes the yao that has fallen into the void, then it is truly empty. A prosperous and strong yao (wàngxiāng) that falls into the void can still be used after this ten-day period when it emerges from the void. A weak and confined yao (xiūqiú) that falls into the void will still have no effect. When the useful god (yòngshén) is concealed and meets the void, it is relatively mild. But when the useful god appears on the hexagram surface and meets the void, it is more severe. If the origin god (yuánshén) is sunk into the void, the situation will be mostly difficult. If the hostile god (jìshén) disappears and is not seen, there will be no prolonged difficulties.

男空則遠行不利，女空則近日生殃。財空富不厚，官空貴不榮。子空兒女主伶仃，父空屋室還衰敗。兄空則弟兄少力，間空則媒保無能。內象若空，家宅休居舊地。外官如限，遷移勿往他圖。不測之災，遇陷身還可救。綿延之疾，逢空命不回生。空世則己心疎懶，空應則他意徘徊。空中動出不為空，墓內推開非入墓。

If a yang line falls into an empty position, it indicates that a man's journey is not favorable. If a yin line falls into an empty position, it suggests that a woman may suffer misfortune soon. If the wealth line is empty, the family may be rich but not substantial. If the official ghost line is empty, a person may be of high status but not prominent. If the children line is empty, the children may be lonely and isolated. If the parents line is empty, the house and land may decline. If the siblings line is empty, the brothers and sisters may not be able to help. If the intermediate line is empty, the matchmaker and mediator may not be effective. If the inner trigram is empty, it is not suitable to stay in the old residence. If the outer trigram's official ghost is restricted, one should not plan to move elsewhere. Sudden misfortune, if the hexagram body is in an empty position, may still be rescued. Chronic illness, if the life line is empty, may result in death. If the world line is empty, it indicates one's own laziness and unwillingness to exert effort. If the response line is empty, it suggests the other party's mind is uncertain. If an empty line transforms into another line, it is not considered empty. If a line is buried but is pushed and opened by a conflict, it is not considered buried.

凡值旬空，或臨月破，吉不能生合於物，凶不能剋制於人。凶者旬中之煞，當辯興衰。惡者月破之神，無分生克。事事喜空中之有氣，般般忌合處之逢沖。逢合難凶而易就，遇沖縱吉以難成。合被沖開，無織毫之力。絕逢生起，有數倍之功。

If a line of yao meets the empty of the upper ten days or is adjacent to the month breaker, a good spirit cannot generate and harmonise with other elements, and a bad spirit cannot control others. The empty evil of the ten-day period is considered凶, but it should be distinguished whether it is rising or declining; the month breaker is the worst, and there is no need to consider generation or control. People generally prefer the empty yao itself to have strength, but they should avoid situations where the combined yao is broken by a冲. When a yao is combined, even if it is凶, it becomes difficult to be凶, and the matter tends to succeed; when a yao is冲, even if it is吉, it is not considered吉, and the matter tends to fail. If the combined yao is already broken by a冲, it has no strength at all; if it is already in a绝 place but meets a生起, its effect can be several times more.

三合三刑，亦有真假之論。六穿六合，豈無生克之分。子會申辰，少鼠牙而不取。木連亥卯，無羊角以何妨。寅巳申三全為煞，丑戌未一缺非刑。用辰卯害本為殃，用亥申穿非作禍。用戌卯合，被克而反凶。用酉辰諧，叨生而果吉。合處帶生，百事見之皆喜悅。害中帶克，千般犯此見憂迍。刑則骨肉傷殘，穿則親鄰不睦。

Triple Harmony and Three Punishments also need to be distinguished as true or false; Six Harm and Six Harmony, how can they not have distinctions of generation and control. The water triple harmony of Shen-Zi-Chen requires the middle Zi rat to be present; if it is missing, the harmony is not complete and is not taken. The wood triple harmony of Hai-Mao-Wei requires the last Wei sheep to be present; if it is missing, only Hai and Mao remain and it is not a great problem. The three punishments of Yin-Si-Shen require all three characters to be present to form the punishment. If one is missing, the punishment is not formed. If the useful god is Chen and Mao causes harm, it is a disaster; if the useful god is Hai and Shen causes penetration, it is not a disaster because Shen metal can generate Hai water. If the useful god is Xu and Mao causes harmony, Mao wood controls Xu earth, and the harmony includes control, which is harmful; if the useful god is You and Chen causes harmony, Chen earth generates You metal, and the harmony includes generation, which is beneficial. When harmony is accompanied by generation, all kinds of matters meet with joy; when harm is accompanied by control, all kinds of matters bring worry. When punishment is involved, there is injury among family members; when penetration is involved, there is discord among relatives and neighbors.

六合咸稱吉象，問遣人出獄以非宜。六沖各駭凶神，占散訟脫災而反利。青龍財福為祥，破之不吉。白虎凶鬼為咎，用之不凶。日建豈為月破，月建非作旬空。卦靜逢沖為動，爻安遇合為和。動處見沖，為征戰而散。動中加合，因羈絆而遲。用旺有維持，雖遇凶星難作禍。主衰無救助，縱逢吉曜那為佳。身後世後及重爻，皆為已往。身前世前兼交位，各主未來。游魂宜出外，歸魂利返鄉。

TheSix Harmony hexagram is generally considered a favorable omen, but when asking about releasing someone from prison, it may not be suitable. The six clashes hexagram is usually feared as an ominous force, but when predicting the resolution of disputes or the removal of misfortune, it can actually be beneficial. The Azure Dragon accompanying wealth and children is naturally auspicious, but if it is broken, it becomes inauspicious. The White Tiger accompanying malevolent spirits and officials is usually a sign of disaster, but if it is exactly what is needed, it does not bring misfortune. When the day branch is dominant, it will not be considered as the month breaker; when the month builder is in command, it will not be regarded as a void. A quiet hexagram encountering a clash is considered activated, and a quiet line encountering a conjunction is considered harmonious. When an activated line also meets a clash, it is like two armies fighting and scattering; when an activated line also meets a conjunction, it is like being tied up by a rope and moving slowly. If the useful god is strong and supported, even if it meets a malevolent star, it will not cause harm; if the useful god is weak and without support, even if it meets a favorable star, it is still not good. The lines after the hexagram body and the world line, as well as the 'heavy' line, indicate past events; the lines before the hexagram body and the world line, as well as the 'change' line, indicate future events. A hexagram of wandering souls is favorable for going out, while a hexagram of returning souls is favorable for returning home.

內為體，外為用。逢生雲吉，克雲凶。動為速，靜為遲。見合曰成，沖曰散。生主發，墓主藏。伏斷將來，飛斷往。陰主邪，陽主正。衰詳稀少，旺詳多。事有大小，始終緩急，各審其因。卦開前後，飛伏正之。

The inner trigram is the subject, and the outer trigram is the function. If the subject is supported, it indicates good fortune; if it is attacked, it indicates misfortune. A moving line indicates quick action, while a still line indicates slow action. If the lines are in harmony, the matter will succeed; if they are in conflict, the matter will fail. If the subject is in the position of growth, it indicates prominent action; if it is in the position of storage, it indicates concealment and concealment. The hidden god indicates future events, while the flying god indicates past events. A yao of yin indicates something improper, while a yao of yang indicates something proper. A weak yao indicates a small number, while a strong yao indicates a large number. Matters have different sizes, beginnings and endings, and varying speeds and urgency, and each should be examined according to its origin. Once a hexagram is divided into the previous and subsequent trigrams, it relies on the flying god and hidden god to correct it.

既詳其理，初求內外三爻，為飛為正為前卦。次看陰陽二象，為伏為之為後卦。卦靜無之方取互，世空無主卻憑身。之卦內之盈虧，變爻已定。互卦中之悔吝，體用為先。細觀伏象之興衰，當察飛神之動靜。遠推年月，近看日時。

Once the principles are clear, the process begins by seeking the three lines of both the outer and inner trigrams, which are called "Flying Gods" and represent the original hexagram. Next, examine the two aspects of yin and yang that are interrelated and hidden, known as "Hidden Gods," which represent the transformed hexagram. If all six lines are still and no transformed hexagram is formed, then refer to the mutual trigrams. If the world line is empty and lacks a main element, then rely on the hexagram body for interpretation. The fullness or deficiency in the transformed hexagram is determined by the changing line, while the regret, misfortune, and hesitation in the mutual trigrams are primarily assessed through the main and auxiliary trigrams. Carefully observe the rising or declining nature of the hidden gods, and also check whether the flying gods are active or still. For long-term predictions, refer to the flow of years and the month builder; for immediate matters, look at the day branch and the time.

父母當頭克子孫，病人無藥主沉昏。親姻子息應難得，買賣勞心利不存。遠望行人書信動，論官下狀理先分。士人科舉登黃榜，失物逃亡要訴論。父化父兮文不實，舉動艱難事非一。父化子兮宜退散，縱然憂病還為吉。父化同人多口舌，用求宛轉須重疊。父化財兮交易利，家長不寧求事拙。父化官兮家損失，求官必得遷高職。卦無父母事無頭，更在休囚空費力。

The parent hexagram is in the forefront and moves, thus it harms the children hexagram. If divining about illness, the medicine and treatment will be ineffective, and the patient will be confused and drowsy; if divining about marriage and offspring, it will be difficult to achieve one's desires; if divining about business transactions, it will involve much effort but yield no profit. However, if divining about a distant traveler, it indicates that messages will arrive first; if divining about legal disputes, it suggests that the matter will be clarified first. For scholars taking the imperial examination, it indicates success and a name on the golden list; for lost items or escaped persons, it suggests the need to report to the authorities. Now consider what it transforms into: if the parent transforms into another parent, documents will be unreliable, actions will be difficult, and there will be multiple matters to deal with; if the parent transforms into children, it is suitable to discontinue matters, and even if there is worry or illness, it will turn into good fortune; if the parent transforms into siblings, it refers to the saying 'harmonious people,' there will be many disputes, and the matter will require repeated efforts to be completed; if the parent transforms into wealth, there will be profit in transactions, but the head of the family will be uneasy, and the matter will be obstructed. If the hexagram has no parent hexagram at all, the matter will lack clarity, and if it is also in a weak and confined state, it will be a complete waste of effort.

子孫發動傷官鬼，占病求醫身便痊。行人買賣身康泰，婚姻喜美是前緣。產婦當生子易養，詞訴空論事不全。謁貴求名休進步，守舊常占可自然。子化子兮陰小凶，舉訟興官理不同。子化官兮防禍患，占病憂疑盡不中。子化父兮防產婦，無中生有多頭緒。子化兄兮事不圓，脫詐人情疑莫去。

TheChildren line is active and is overcoming the official ghost line. If this is about illness, seeking medical treatment will lead to recovery; if about a traveler or business, the person will be healthy and safe; if about marriage, the relationship will be harmonious, indicating a previous life connection; if about a woman giving birth, the child will be easy to raise. However, if this is about a lawsuit, it will result in empty arguments without a clear resolution; if seeking to meet a nobleman or pursuing fame and success, one should not proceed further, but instead maintain the existing profession and live normally. Now looking at the changing line: if the son line changes to theChildren line, it indicates some misfortune for the younger children, and disputes may arise without a clear resolution; if the son line changes to the official ghost line, there may be dangers to be cautious of, and if about illness, there will be many worries and doubts without concrete results; if the son line changes to the parents line, there may be problems with childbirth, with matters arising out of nowhere and becoming complicated; if the son line changes to the siblings line, things will not be complete, and there may be deception or fraud, with lingering doubts in interpersonal relationships.

財爻立用克文書，應舉求官總是虛。買賣交官財利好，親姻如意樂無虞。行人在外身將動，產婦求神患脫除。失物靜安家未出，病人傷胃更傷脾。子化財兮好望財，財化財兮婦主災。財化官兮防走失，財化文書用可諧。財化兄兮財少成，相知掇賺勿交親。財化子兮宜守舊，托用人情不如心。

When theWealth line is the Useful God and it moves, and it harms the parents line representing documents, then seeking official positions through examinations is all empty talk. However, if it is about trade, transactions, or dealings with government officials, the profits will be good. If it is about marriage, it will be satisfactory and joyful without worries. If it is about a traveler, it indicates that the person is about to leave. If a pregnant woman prays to the gods, the illness will be cured. If something is lost, the object is still at home and has not left. If it is about illness, the illness affects the stomach and the spleen. Now look at the Changing Line: if theChildren line transforms into Wealth, then one can expect to gain wealth. If Wealth transforms into Wealth again, it indicates that a woman will have misfortune. If Wealth transforms into Official Ghost, one should be cautious of losing things. If Wealth transforms into Parents and 文书, the matters in question will be harmonious. If Wealth transforms into Siblings, one will gain little wealth and it will be difficult to achieve, and familiar people may deceive, so one should not be too close. If Wealth transforms into Children, it is suitable to maintain the old business, and entrusting others to handle affairs will not be satisfactory.

兄弟同人克了財，病人占者哭哀哉。應舉雷同文不一，若是常占定破財。有害虛詞應累眾，行人出路未回來。貨物經商皆折本，求妻買婢事難諧。兄化兄兮家不足，兄化財兮財反覆。兄化官兮休下狀，占病難醫須見哭。兄化文書和改救，人情復喜主無憂。兄化子兮憂可散，若問行人信有頭。

The siblings line, also called "Tongren" in the song, when activated, will overcome the wealth line. In divination about illness, it indicates family members weeping; in matters of taking an exam, it suggests that the writings are similar but inconsistent before and after; in ordinary inquiries, it definitely leads to financial loss; if there is legal trouble, it indicates false accusations and involving many people; in divination about a traveler, it suggests that the person has left home but has not yet returned; in business and trade, it indicates losses; and in matters of seeking a wife or buying a servant, it suggests difficulties in achieving harmony. Now looking at the changing line: if the siblings change into siblings, there will be insufficient household resources; if the siblings change into wealth, wealth comes and goes repeatedly; if the siblings change into official ghost, do not go to file a lawsuit, as illness is difficult to cure and there is fear of crying; if the siblings change into parents, official documents can be reconciled and corrected, and human relations can be turned around, indicating no worries; if the siblings change into children, worries can be dispelled, and if asking about a traveler, there is already some news.

官鬼從來克兄弟，婚姻未就生疑滯。病困門庭禍崇來，更改動身皆不吉。出外逃亡定見災，詞訟傷身有囚縶。買賣財輕賭博輸，失物難尋多闇昧。官化官兮病未安，見貴求官事盡難。官化文書官未順，交加爭競鬼相干。官化子兮憂自除，常占小口必災危。官化兄兮朋友詐，委託人心不似初。官化財兮財自得，賭博抽拈卻必輸。卦中無鬼休謀事，官員不見總空虛。此京房斷法，試罔不驗，若卦有兩爻動，便不准矣。

The official ghost line has been continuously restraining the siblings line: in divination about marriage, the relationship will not be completed and there will be doubts and obstructions; in divination about illness, the illness will afflict the family and misfortunes will come to the door; any movement or change of affairs will be inauspicious; going out or fleeing will certainly result in calamity; in lawsuits, there will be harm to oneself and the worry of being imprisoned; in business and wealth, the profits will be meager, and gambling will certainly result in loss; lost items will be difficult to find, and they will mostly be missing without a trace. Now look at the changing line: if the official ghost changes into another official ghost, the illness will not be cured, and matters concerning seeking officials or petitioning authorities will be difficult; if the official ghost changes into parents, the official career will not be smooth, there will be mutual disputes and interference from ghosts; if the official ghost changes into children, worries will naturally be removed, but in ordinary divination, there will be danger for the family's young members; if the official ghost changes into siblings, friends will be dishonest and those entrusted with matters will not have the same intentions as before; if the official ghost changes into wealth, wealth will naturally come, but gambling and drawing lots will still result in loss. If the divination does not contain the official ghost line, one should not plan any affairs, and officials who do not have the official ghost line in their divination will find everything empty. This is Jing Fang's method of interpretation, which has been tested and has never failed; however, if there are two lines moving at the same time in the divination, this method will not be accurate.