The Orthodox Tradition of Divination, compiled by Wang Hongxu, the secret teachings of the Earlier Heaven

一、卜筮一道，導愚解惑，教人趨吉避凶。六爻既立，變化斯呈，莫不有至當不易之理。世人胸無成見，不能推究精微，祗以惑世誣民，深可哀也。是書一宗正理，不敢妄執臆說，貽誤後學，因名之曰《正宗》。

Divination is a study intended to enlighten the ignorant, remove doubts, and guide people towards auspiciousness while avoiding misfortune. Once the six lines are arranged, the changes of good and bad fortune become evident, and within them lie the most appropriate and unchangeable principles. Yet people today have no fixed views in their hearts and are unwilling to deeply explore the subtle aspects of this discipline. Instead, they use divination to confuse the people and deceive the common folk, which is truly lamentable. This book is entirely based on correct principles and does not make arbitrary assumptions that might mislead future learners. Therefore, it is named "The正宗" (The正宗).

二、自鬼谷以錢代蓍，而易之道一變。其所重者，用神、原神、忌神、仇神、飛伏神、追退神、反吟、伏吟及旬空、月破等類，皆為卦內之綱領，不容草草忽過。餘故定為一十八論，升堂入室，無出範圍，讀者幸細參之。

Rule two: Since Guiguzi replaced the use of yarrow stalks with three copper coins for divination, the approach to divination has changed completely. This method places the greatest emphasis on the "useful god" (the line representing the matter being asked about in the hexagram), the "origin god" (the line that generates the useful god), the "hostile god" (the line that restrains the useful god), the "enemy god" (the line that restrains the origin god and assists the hostile god), the "flying god" and "hidden god," the "advancing god" and "retreating god," the "reverse chant," the "hidden chant," as well as the "ten-day void" and "month breaker." These are all the main principles within a single hexagram and must never be neglected. Therefore, I have established them as the "eighteen principles." From the beginning to the advanced level, none can go beyond this scope; please readers study them carefully.

三、古書論飛伏神有「乾坤來往換」之語，《易林補遺》更有「爻爻有伏有飛」之說，訛以承訛，習而不察。餘於是書逐卦分別為飛伏定例，庶學者一目瞭然，疑團自釋矣。

Rule three: Old texts talk about "flying god" and "hidden god," and there is a notion called "the Heaven and Earth palaces exchanging to obtain the hidden god." The Supplements to the Forest of Changes even claim that "each line has a hidden god and a flying god." All these are errors compounded by errors, passed down as misconceptions. Learners have become accustomed to them and can no longer detect them. In this book, I have established fixed rules for the flying and hidden gods for each of the sixty-four hexagrams. I hope scholars will understand them at a glance, and their doubts will naturally be resolved.

四、卜筮之書如《天玄賦》《易林補遺》《易隱》《易冒》《增刪卜易》諸刻，雖各有搜精標異，然其間非執偏見即自相矛盾，讀者不無遺憾。惟《黃金策》為劉誠意所著，洵足闡先天之秘旨，作後學之津樑；而《千金賦》總論一篇尤包蘊宏深，惜姚際隆之注紕繆甚多，反失廬山面目。餘於此頗費苦心細加訂正，知我罪我亦聽之而已。

Rule four: Books on divination, such as the "Tianxuan Fu," "Supplements to the Forest of Changes," "The Hidden Changes," "Venturing into the Changes," and "Zengshan Buyi," although each has its own search for profound meanings and presentation of new interpretations, either cling to one-sided views or contradict themselves, leaving readers with regret. Only the "Golden Strategies" is authored by Liu Chengyi (Liu Bowen), who truly elucidates the secret principles of the Earlier Heaven. It can serve as a bridge for later learners. Among these, the "Qianjin Fu" is especially profound in its meaning. Unfortunately, Yao Jilong's commentary on it is full of errors, obscuring the original text. I have spent a great deal of effort to carefully correct each part. Whether others praise or criticize me, I can only leave it to them.

五、余幼研易理歷有年所，後遇新安楊廣含先生，因得以悉其所學。是書十三、十四卷有十八問，皆吾師所授及餘所占驗；學者熟此，始知啟蒙節要之法與十八調及闢諸書之謬，一理融貫，天地間秘密深藏盡洩於是矣。

Rule five: I have studied the principles of the Book of Changes since childhood, spending many years on it. Later, I met Mr. Yang Guanghan from Xin'an, and through him, I was able to fully understand all his teachings. This book's thirteenth and fourteenth volumes contain the "Eighteen Questions," which were all passed down by my teacher, as well as examples from my own divination practice. Scholars should thoroughly study these sections in order to understand the method of setting up and arranging the hexagrams in the "Outline of Enlightenment," the meanings of the "Eighteen Discussions," and my purpose in correcting the errors in the works of previous scholars. At that point, all principles will be unified, and the deep secrets hidden in the world will be fully revealed.

六、餘垂簾市肆，酬應紛如，擬異日返故山，結廬林屋，盡謝人事，聿著成書，藏之石室，不欲向外人道也。奈從遊目至因，相與講論之餘，手定是編，蠡測管窺之譏或所不免；四方高明君子，倘不棄而教之，餘則幸甚。

Article six: I used to hang a curtain in my shop in the market to divinate for people, and the affairs were very miscellaneous. I originally intended to return to my hometown in the mountains, build a house among the woods, refuse all worldly matters, and concentrate on completing the writing, hiding it in a stone chamber, without intending to show it to outsiders. Unfortunately, those who studied with me kept coming to me one after another. While discussing with each other, they actually took the initiative to compile this book. Criticisms such as measuring the sea with a ladle or seeing the sky through a bamboo tube are probably inevitable. If gentlemen of great wisdom do not mind and are willing to offer guidance, that would be my great fortune.

卜筮格言、啟蒙節要、六十花甲納音歌、十十天干所屬、十二地支所屬、天干地支八卦方位圖、五行相生相剋、六親相生相剋、天干相合、地支相合相沖、五行次序、八卦象例、八宮所屬、以錢代蓍法、六十四卦名、納甲裝卦歌、安世應訣、六獸歌、六獸起例、安月卦身訣、三合會局歌、長生掌訣、祿馬羊刃歌、貴人歌訣、三刑六害歌、八宮諸物、八卦諸身、定間爻歌、年上起月法、日上起時法、定寅時法、通玄賦。

The section titled "启蒙节要" is arranged in the following order: first, a moral precept for the diviner's mindset, followed by the fundamental skills, including the Nayin sound elements of the sixty jiazi, the five phases associated with each of the ten heavenly stems and twelve earthly branches, the directional diagram combining heavenly stems, earthly branches, and the eight trigrams, the mutual generation and mutual control among the five phases, the interactions of the six relations—parents, siblings, children, wealth, and official ghost—among themselves, the pairing of heavenly stems, the pairing and opposing of earthly branches, and the sequence of the five phases' generation. Next comes the mnemonic for the symbolic meanings of the eight trigrams, the five phases associated with each of the eight palaces, the method of casting hexagrams using three coins instead of yarrow stalks, the list of the sixty-four hexagram names, the Najia stem assignment song for placing heavenly stems on the six lines, and the mnemonic for positioning the world line and response line. Then follows the song for matching the six beasts and the method of starting the divination, the mnemonic for determining the monthly hexagram body, the song for triple harmony, the palm method for the twelve long life stages, the songs for the禄神 (lucky god), Post Horse (post horse), and 羊刃 (sheath), the song for the nobleman, the songs for the three punishments and six harms, the animals and body parts corresponding to each of the eight palaces, the mnemonic for determining the "intermediate line," the methods of deriving the monthly stem from the annual stem and the hourly stem from the daily stem, the mnemonic for determining the time of寅时 (the first hour of the day), and finally the general discussion of fortune and misfortune in the "Tongxuan Fu."

碎金賦、諸爻持世訣、世應生克空亡動靜訣、卦身喜忌訣、飛伏生克吉凶歌、斷易勿泥神煞歌、六爻安靜歌、六爻亂動歌、忌神歌、原神、用神不上卦訣、神用空亡訣、用神發動訣、日辰訣、六親發動訣、六親變化歌、六獸歌斷、日月建傳符、八卦相配、六甲旬空起例、月破定例、卦爻呈象並飛伏神卦身例。

Next is a group of divination rules: the "Shuigold Treatise" explaining the chain reaction of generation, control, transformation and destruction; the "Various Yao Holding the World Line诀" explaining what each of the six relations represents when holding the world line; the rule on how to interpret when the world line and response line are in mutual generation or control, encountering emptiness, and whether they are active or still; the rule on the auspiciousness and inauspiciousness of the hexagram body; the song on the relationship between flying gods and hidden gods in terms of generation, control, fortune and misfortune; the song warning scholars to focus only on the five phases' generation and control and not be rigid about deities and omens; two songs on how to interpret when all six lines are still or when they are all active; a song specifically on the forbidden deity; a song specifically on the origin deity; the rule on how to find the useful deity when it is not present in the hexagram; the method of judgment when the useful deity falls into the void; the method of judgment when the useful deity is activated; the rule on the power of the day branch; the rule on the fortune and misfortune associated with each of the six relations when they are activated; the song on how to interpret when one of the six relations changes into another; the method of interpretation for each of the six beasts when they are activated; the song on the verification of the day branch and month branch combined with the six beasts; the correspondence between the eight trigrams and parents, children, and the order of age; the example of the empty positions for each of the ten heavenly stems in each of the ten days; the fixed rule for determining the month breaker. Finally, there is the main chart of the entire book, which lists the yao images for each of the sixty-four hexagrams, and notes the fixed rules for flying gods, hidden gods, and the hexagram body.

十八論：用神分類定例第一、世應論用神第二、用神問答第三、原忌仇神論第四、飛神正論第五、伏神正傳第六、六獸評論第七、四生逐位論第八、月破論第九、旬空論第十、反吟卦定例第十一、伏吟卦定例第十二、旺相休囚論第十三、合中帶克論第十四、合處逢沖沖中逢合論第十五、絕處逢生克處逢生論第十六、變出進退神論第十七、卦有驗不驗論第十八。

"The Eighteen Discussions" serve as the main principles of the entire text, in the following order: First, the established rules for determining the Useful God for various types of questions; Second, the discussion of the Useful God from the perspectives of the World Line and the Response Line; Third, questions and answers regarding difficulties in determining the Useful God; Fourth, the distinction between the Origin God, Hostile God, and Enemy God; Fifth, the correct interpretation of the Flying God; Sixth, the proper transmission of the Hidden God; Seventh, the evaluation of the Six Beasts: Azure Dragon, Vermilion Bird, Gou Chen, Teng Sha, White Tiger, and Black Tortoise; Eighth, the discussion on the sequential arrangement of the four life stages: Growth, Prosperity, Tomb, and Decline; Ninth, the discussion on the Month Breaker; Tenth, the discussion on the Ten-Day Void; Eleventh, the established rules for the Reverse Chant卦; Twelfth, the established rules for the Hidden Chant卦; Thirteenth, the discussion on the strength and weakness of the states of Prosperity, Favorable, Rest, and Captivity; Fourteenth, the situation where mutual control occurs along with mutual harmony; Fifteenth, the situation where a conjunction is broken by a conflict, or a conflict is restrained by a conjunction; Sixteenth, the situation where one is in a state of decline yet encounters support, or is subjected to control yet receives support; Seventeenth, the discussion on the transformation of moving lines into Advancing Gods and Retreating Gods; Eighteenth, the discussion on why some divinations are verified while others are not, even though they are the same卦."

闢《增刪卜易》之謬、闢《易林補遺》伏神之謬、闢《易林補遺》養衰病之謬、闢《卜筮全書》世身之謬、闢天醫星之謬、闢妄論本命之謬、辨《卜筮全書》神煞之謬、辨貴人祿馬之謬、辨《易林補遺》應為他人之謬、闢《易林補遺》月破旬空之謬、辨互卦、闢《易林補》終身大小限之謬、闢《易林補遺》家宅之謬、闢《易林補遺》婚姻嫁娶之謬、辨六爻諸占之謬。

Following this is a series of specialized sections that refute previous incorrect views: refuting the errors in "The Revised and Added Book of Divination"; refuting the errors in "Supplements to the Forest of Changes" regarding hidden gods; refuting the errors in "Supplements to the Forest of Changes" regarding the use of the stages of fetal development, nurturing, decline, and illness to judge fortune and misfortune; refuting the errors in "The Complete Book of Divination" regarding the establishment of "world and self"; refuting the so-called "Heavenly Doctor Star"; refuting the incorrect method of judging fortune and misfortune based on the branch of one's birth year; distinguishing the errors in the numerous deities and omens in "The Complete Book of Divination"; distinguishing the errors in the concepts of the nobleman,禄神, and post horse; distinguishing the error in "Supplements to the Forest of Changes" regarding treating the response line as belonging to another; refuting the errors in "Supplements to the Forest of Changes" regarding the month breaker and the empty ten days; distinguishing whether the nuclear hexagram can be used; refuting the errors in "Supplements to the Forest of Changes" regarding the lifelong major and minor limits; refuting the errors in "Supplements to the Forest of Changes" regarding divination of the family residence; refuting the errors in "Supplements to the Forest of Changes" regarding divination of marriage and wedding; finally, a comprehensive refutation of various erroneous doctrines in the various methods of six-line divination.

《黃金策》總斷《千金賦》直解，劉誠意撰，王洪緒注：天時、年時、國朝、征戰、身命、婚姻、產育（附占老孃、乳母）、進人口、病症、病體、醫藥、鬼神、種作、蠶桑、六畜、求名、仕宦、求財、家宅、新增家宅搜精分別六爻斷法、墳墓、求師、學館、詞訟、避亂、逃亡、失脫、新增痘症、出行、行人、舟船、娼家、船家宅、何知章、妖孽賦、搜鬼論。

The following section is the most substantial part of the entire book: the general outline of the "Golden Strategies" written by Liu Chengyi, called the "Thousand Gold Essay," explained sentence by sentence by Wang Hongxu. Below this, the content is categorized according to the matters being divined: divination about weather conditions, divination about the annual fortune, divination about the national fortune, divination about military campaigns, divination about personal fortune and misfortune, divination about marriage, divination about childbirth (including divination about midwives and wet nurses), divination about the addition of household members, divination about illness, the severity of the illness, and the appropriate medicine, divination about ghosts and supernatural beings, divination about farming, divination about sericulture, divination about raising livestock, divination about academic success, divination about officialdom, divination about profit-making, divination about the family residence including a detailed method of divining the family residence based on the six lines, divination about burial grounds, divination about seeking a teacher, divination about setting up a school, divination about lawsuits, divination about avoiding war, divination about the escape of a person, divination about lost items, newly added divination about smallpox, divination about long journeys, divination about the return of a traveler, divination about traveling by boat, divination about brothels, divination about the homes of boatmen, and the three essays "He Zhi Zhang," "Yao Nie Fu," and "Sou Gui Lun."

十八問答：第一問三傳克用，計答占驗五卦；第二問何以謂之回頭克，計答占驗十六卦；第二問生用神者為原神，計答占驗四卦；第四問三合八卦成局，計答占驗十二卦；第五問反吟之凶有輕重分別乎，計答占驗五卦；第六問伏吟之凶有輕重分別乎，計答占驗四卦；第七問爻遇旬空，計答占驗十四卦；第八問月破之爻，計答占驗七卦；第九問用神不現，計答占驗六卦。

The last section is the "Eighteen Questions and Answers," with each question accompanied by actual divination examples. The first nine questions are: First question, how to interpret when the "Three Transmissions" of year, month, and day restrain the Useful God, with five hexagram examples; Second question, what is "Backward Restraining," with sixteen hexagram examples; Third question, how to use the Origin God when supporting the Useful God, with four hexagram examples (the original text mistakenly labels this as "Second Question"); Fourth question, how to determine the outcome when the Triple Harmony forms a composite, with twelve hexagram examples; Fifth question, does the凶 (misfortune) of Reverse Chant vary in severity, with five hexagram examples; Sixth question, does the凶 (misfortune) of Hidden Chant vary in severity, with four hexagram examples; Seventh question, how to distinguish between true and false emptiness when a line falls in the旬空 (decade void), with fourteen hexagram examples; Eighth question, can the爻 (line) affected by month break still be used, with seven hexagram examples; Ninth question, what should be done if the Useful God does not appear in the hexagram, with six hexagram examples.

第十問進退神，計答占驗五卦；第十一問沖中逢合合處逢沖，計答占驗八卦；第十二問四生墓絕，計答占驗十三卦；第十三問六沖六合，計答占驗十一卦；第十四問三刑六害，計答占驗四卦；第十五問獨靜獨發，計答占驗七卦；第十六問卦得盡靜盡發，計答占驗四卦；第十七問用神多現，計答占驗五卦；第十八問卜者誠心斷者精明亦有不驗何也，計答占驗六卦。

The next nine questions are: Question ten, how to distinguish good and bad fortune when a moving line transforms into an advancing god or a retreating god, with five examples; Question eleven, how to interpret a situation where there is both a clash and a harmony, or where there is both a harmony and a clash, with eight examples; Question twelve, how to use the concept of 'four growth, prosperity, burial, and decline' (longsheng, diwang, rumu, linjue), with thirteen examples; Question thirteen, the difference between a six clash卦 and a six harmony卦, with eleven examples; Question fourteen, how to discuss the three punishments and six harms, with four examples; Question fifteen, why a full卦 with only one still line or only one moving line has particularly strong power, with seven examples; Question sixteen, how to interpret a卦 with all six lines still or all six lines moving, with four examples; Question seventeen, when the useful god appears in the卦 multiple times, which one should be chosen, with five examples; Question eighteen, why a divination may not come true even if the person asking is sincere and the diviner is skilled, with six examples.

未卜之為道，通於神明，所以斷吉凶、決憂疑，辨陰陽於爻象，察變化之玄機。此其義為至精，而其事為至大。聖經曰：「至誠之道，可以前知。」故問卜者不誠不格，占卦者妄斷不靈，此二語實定論也。

Divination is a study that communicates with the divine, capable of discerning fortune and misfortune, and resolving doubts and worries in the heart. It distinguishes the waxing and waning of yin and yang through the trigrams, and perceives the subtle essence of change in things. In terms of principle, it is extremely refined; in terms of practice, it is of utmost importance. The classic Confucian text Zhongyong says: "The way of utmost sincerity can foresee what is to come." A person whose heart is completely sincere can foresee what is about to happen. Therefore, if the person seeking divination is not sincere, the oracle will not respond; if the one interpreting the oracle makes hasty judgments, the oracle will not be effective. These two statements are indeed unchangeable truths.

每見世之人遇事輒卜，而誠之一字昧焉罔覺：或飲酒茹葷，或邪淫不潔，迨至臨時禱告，遂欲感格神明，不亦惑乎？更有富貴之人，視卜為輕，或托親朋，或委奴僕，不親致其悃忱，故卜而不應，占驗無靈，遂委罪於卜筮之家，而不自知誠有未至，此問卜者之過也。

I often see people come to seek divination whenever they encounter difficulties, yet they are unaware of the importance of sincerity. Some continue to drink alcohol and eat meat as usual, others indulge in improper behavior and have unclean bodies, and only when they are about to seek divination do they hastily pray, hoping to move the divine. This is truly foolish. There are also the wealthy families who regard divination as unimportant, casually entrusting a relative or friend to ask, or sending a servant to do so, without personally showing any sincerity. Thus, the divination does not respond, the prediction does not work, and they blame the diviner instead. But they do not realize that it is their lack of sincerity that is the problem. This is the fault of those seeking divination.

至於卜筮者流，心存好利，借卜為囮。即如疾病一節，為問卜莫大之事，乃有喪心之輩勾通僧尼道觀，講定年規節禮、三七二八常例，妄斷求利，看卜者之貧富為判斷之多寡，妄斷某寺某觀禮懺幾部，某庵某廟誦經幾日。卜者心慌意亂，無不依從：在富者費用猶易，其貧者至於典衣揭債、棄產賣物，一時有手足無措之苦，以冀某病之痊可。究竟禮懺未完而病者已死，誦經甫畢而病者告殂，則何益哉？此串通僧道之害也。

Now, as for those who make a living from divination, they only think of the benefits, treating divination as a bait to attract customers. Take illness as an example, which is the most important matter in seeking divination. Yet there are unscrupulous people who secretly collude with monks and Taoist priests, prearranging fixed annual payments and gifts during festivals, and dividing the profits in a ratio of three to seven or two to eight. Then they arbitrarily interpret the divination results for profit: judging whether the person seeking divination is rich or poor, and deciding how much money they should spend, falsely claiming that the patient must perform certain repentance rituals at a particular temple or recite scriptures for several days at a specific monastery. The person seeking divination is in a state of panic and confusion, and thus has no choice but to comply. The rich may easily spend money, but the poor have to pawn their clothes, borrow money, or sell their land and belongings, becoming desperate and at a loss, hoping only that the patient will recover. However, before the rituals are even completed, the patient has already died; before the scriptures are recited, the patient is declared dead. What use is this? This is the harm caused by the collusion between diviners and monks and Taoists.

更有初學醫生，脈理未諳，囑令引薦；令卜醫者指明住處、姓名禱告，因而薦舉，不知卜者所得不過年規節禮之微，而病者頓遭庸醫殺人之害，此串通醫生之禍也。二者郡城惡套，處處皆然。予垂簾衛前，遂有若輩來相蠱惑，予誓絕之，一一照卦細斷，無不響應；此非課學之精，實無妄斷之失也。今幸學稍有得，偶輯《卜筮正宗》一書，請教高明，而猶恐問卜者有不誠不格之誤，占驗者有誤斷不靈之害也，故首識之。

There are also some newly graduated doctors who are not yet familiar with the principles of pulse diagnosis, who beg diviners to help them gain patients. Whenever someone comes to consult, the diviner will specify the location and give the name of the doctor, claiming it is obtained through prayer, thus recommending the doctor. The diviner gains only a small profit from regular gifts and offerings throughout the year, while the patient suffers a great harm at the hands of an incompetent doctor. This is the harm caused by the collusion between diviners and doctors. These two kinds of improper practices are common throughout the city. When I set up my curtain for divination in front of the prefecture office, such people also tried to influence me. I have vowed to cut off all contact with them. Whenever someone comes for a consultation, I will give a detailed interpretation of the divination, and there will be no failure in the outcome. This is not because my divination skills are particularly profound, but simply because I have never given false or careless judgments. Now, by chance, I have gained some understanding of the subject and have compiled the book "The Orthodox Tradition of Divination" for the benefit of those who are truly skilled. Yet I still fear that those seeking divination may have dishonest intentions and fail to connect with the divine, and that those interpreting the divination may give false judgments, leading to the failure of the divination. Therefore, I have written these words at the beginning of the entire book.

方法一：甲乙錦江煙（金、水、火）——子丑午未（金），寅卯申酉（水），辰巳戌亥（火）。丙子沒谷田（水、火、土）——子丑午未（水），寅卯申酉（火），辰巳戌亥（土）。戊己營堤柳（火、土、木）——子丑午未（火），寅卯申酉（土），辰巳戌亥（木）。庚辛掛杖錢（土、木、金）——子丑午未（土），寅卯申酉（木），辰巳戌亥（金）。壬癸林中滿，花甲六音全。

The first method of checking involves compressing the "Nayin sound element" of the sixty Jiazi into a cross-reference table. The heavenly stems are grouped into five pairs: Jia-Yi, Bing-Ding, Wu-Ji, Geng-Xin, Ren-Gui. The earthly branches are divided into three groups of four: Zi-Chou-Wu-Wei, Yin-Mao-Shen-You, Chen-Si-Xu-Hai. To look up, first determine which group the heavenly stem belongs to, then which group the earthly branch belongs to, and the intersection gives the Nayin sound element. The Jia-Yi group is paired with metal, water, and fire in sequence: the Jia-Yi heavenly stems paired with Zi-Chou-Wu-Wei belong to metal, paired with Yin-Mao-Shen-You belong to water, and paired with Chen-Si-Xu-Hai belong to fire. The Bing-Ding group is paired with water, fire, and earth in sequence. The Wu-Ji group is paired with fire, earth, and wood in sequence. The Geng-Xin group is paired with earth, wood, and metal in sequence. The last sentence "Ren-Gui in the forest full" means that the Ren-Gui group is paired with wood, metal, and water in sequence ("forest" refers to wood, "middle" refers to metal, "full" refers to water). Each of the five groups has three elements, making a total of fifteen Nayin sound elements, which cover all sixty Jiazi, hence the saying "the sixty Jiazi have all the sound elements." For example, on the day of Jiazi, the heavenly stem is Jia and the earthly branch is Zi. According to the table, it belongs to metal, so the Nayin sound element is "sea of metal."

方法二：甲子乙丑海中金，丙寅丁卯爐中火，戊辰己巳大林木，庚午辛未路傍土，壬申癸酉劍鋒金，甲戌乙亥山頭火，丙子丁丑澗下水，戊寅己卯城頭土，庚辰辛巳白蠟金，壬午癸未楊柳木，甲申乙酉泉中水，丙戌丁亥屋上土，戊子己丑霹靂火，庚寅辛卯松柏木，壬辰癸巳長流水，甲午乙未砂中金，丙申丁酉山下火，戊戌己亥平地木，庚子辛丑壁上土，壬寅癸卯錫箔金，甲辰乙巳覆燈火，丙午丁未天河水，戊申己酉大驛土，庚戌辛亥釵釧金，壬子癸丑桑拓木，甲寅乙卯大溪水，丙辰丁巳沙中土，戊午己未天上火，庚申辛酉石榴木，壬戌癸亥大海水。

The second method is to memorize the table directly. In the sixty Jiazi, each pair of adjacent stems shares the same Nayin sound element, so there are only thirty lines, each covering two stems. The terms like "sea gold" and "furnace fire" in the song are the names of the Nayin elements, which are used only for easier memorization. The actual effective part is the last character of the name, which indicates the Five Phases. The Nayin is not often used in divination. It is mainly used to infer the nature, shape, and color of the subject being questioned or to determine the Five Phases of the person's birth year. In daily divination, the original Five Phases of the lines are still the main focus, and the Nayin should not be used to replace the original Five Phases for determining generation and overcoming. When needed, one simply looks up the corresponding Five Phases according to the stem and branch. For example, if the person asking the question was born in the year Gengwu, looking up the Nayin gives "roadside soil," so their destiny belongs to earth. If the卦 contains Wuyin or Jimao, looking up the Nayin gives "city head soil," and its energy is also considered as earth.

五行屬性： 五行　金　木　水　火　土 相生　生水　生火　生木　生土　生金 相剋　克木　克土　克火　克金　克水 天干　庚、辛　甲、乙　壬、癸　丙、丁　戊、己 地支　申、酉　寅、卯　亥、子　巳、午　辰、戌、丑、未 方位　西　東　北　南　中 季節　秋　春　冬　夏　季月 顏色　白　青　黑　紅　黃 味覺　辛　酸　咸　苦　甘 氣候　燥　風　寒　熱　溼 五臟　肺　肝　腎　心　脾 五腑　大腸　膽　膀胱　小腸　胃 身體　皮毛　筋　骨髓　脈　肉 津液　涕　淚　唾　汗　涎 五官　鼻　目　耳　舌　口 五音　商　角　羽　徵　宮

This is a summary table of the Five Phases (Wuxing) correspondences. The vertical columns represent the Five Phases: metal, wood, water, fire, and earth. The horizontal rows list various categories of things that can be associated with the Five Phases. When interpreting a hexagram, one refers to this table to find the corresponding image based on the Five Phase of the lines. The mutual generation (xiangsheng) line is read as: metal generates water, wood generates fire, water generates wood, fire generates earth, and earth generates metal. The mutual control (xiangke) line is read as: metal controls wood, wood controls earth, water controls fire, fire controls metal, and earth controls water. The heavenly stems are assigned as: Geng and Xin belong to metal, Jia and Yi belong to wood, Ren and Gui belong to water, Bing and Ding belong to fire, and Wu and Ji belong to earth. The earthly branches are assigned as: Shen and You belong to metal, Yin and Mao belong to wood, Hai and Zi belong to water, Si and Wu belong to fire, and Chen, Xu, Chou, and Wei all belong to earth. In terms of directions, metal corresponds to the west, wood to the east, water to the north, fire to the south, and earth to the center. In terms of seasons, metal is strong in autumn, wood in spring, water in winter, fire in summer, and earth in the last month of each season (the third, sixth, ninth, and twelfth months). The colors white, green, black, red, and yellow; the tastes pungent, sour, salty, bitter, and sweet; and the climates dry, windy, cold, hot, and damp are respectively assigned to metal, wood, water, fire, and earth. In divination concerning illness, metal corresponds to the lungs and large intestine, wood to the liver and gallbladder, water to the kidneys and bladder, fire to the heart and small intestine, and earth to the spleen and stomach. In the body, these correspond to the skin and hair, tendons, bone marrow, blood vessels, and muscles. In bodily fluids, they correspond to mucus, tears, saliva, sweat, and saliva. In the five senses, they correspond to the nose, eyes, ears, tongue, and mouth. In the five tones, they correspond to Shang, Jue, Yu, Zheng, and Gong. For example, if an official ghost line in a hexagram belongs to wood and harms the useful god, it can be interpreted as a disease of the liver and gallbladder, accompanied by discomfort in the tendons and eyes.

地支論： 地支　子　丑　寅　卯　辰　巳　午　未　申　酉　戌　亥 屬性　水　土　木　木　土　火　火　土　金　金　土　水 藏干　癸｜癸辛己｜甲丙戊｜乙｜戊乙癸｜丙戊庚｜丁己｜乙丁己｜庚戊壬｜辛｜辛丁戊｜壬甲

This is a table showing the inherent Five Phases of the twelve Earthly Branches and the hidden Heavenly Stems contained within each. Read in the order of Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The inherent Five Phases are: Zi belongs to Water, Chou belongs to Earth, Yin and Mao belong to Wood, Chen belongs to Earth, Si and Wu belong to Fire, Wei belongs to Earth, Shen and You belong to Metal, Xu belongs to Earth, and Hai belongs to Water. The term "hidden Heavenly Stems" refers to the fact that each Earthly Branch contains one to three Heavenly Stems: Zi contains only Gui; Chou contains Gui, Xin, and Ji; Yin contains Jia, Bing, and Wu; Mao contains only Yi; Chen contains Wu, Yi, and Gui; Si contains Bing, Wu, and Geng; Wu contains Ding and Ji; Wei contains Yi, Ding, and Ji; Shen contains Geng, Wu, and Ren; You contains only Xin; Xu contains Xin, Ding, and Wu; and Hai contains Ren and Jia. The branches Zi, Mao, and You contain only one Heavenly Stem, thus their energy is most specialized and pure. The four Earthly Branches Chen, Xu, Chou, and Wei are the repositories of the energies of the other directions, so they contain the most varied hidden Heavenly Stems. When these branches are confronted or afflicted, the hidden energies within them become apparent. In hexagram divination, the inherent Five Phases of the爻 are primary. The concept of hidden Heavenly Stems is mainly used to investigate the opening and closing ofStorage and to distinguish which type of energy a Earthly Branch with the Five Phases of Earth carries.

刑、沖、破、穿、合： 合局　六沖　六破　六穿　六刑 申子辰水局｜子午、丑未、寅申、卯酉、辰戌、巳亥｜子酉、丑辰、寅亥、午卯、未戌、巳申｜子未、丑午、寅巳、卯辰、申亥、酉戌｜子卯、寅巳、巳申、申寅、丑未、未戌、戌丑

This column lists five types of relationships among the Earthly Branches. The headings are Triple Harmony, Six Clashes, Six Breaks, Six Penetrations (i.e., Six Harmful Relationships), and Six Crimes. The column for Triple Harmony only provides an example, "Shen-Zi-Chen form a Water Triple Harmony," and the other three harmonies are explained in the later "Song of Triple Harmony." Six Clashes refer to six pairs of directly opposing branches: Zi and Wu, Chou and Wei, Yin and Shen, Mao and You, Chen and Xu, and Si and Hai. When these branches clash, it indicates instability, dispersion, and destruction. Six Breaks are Zi and You, Chou and Chen, Yin and Hai, Wu and Mao, Wei and Xu, and Si and Shen, which indicate damage and failure, with less intensity than clashes. Six Penetrations, also known as Six Harmful Relationships, are Zi and Wei, Chou and Wu, Yin and Si, Mao and Chen, Shen and Hai, and You and Xu, which indicate hidden hindrance and mutual incompatibility. Six Crimes include Zi and Mao, Yin and Si, Si and Shen, Shen and Yin, Chou and Wei, Wei and Xu, and Xu and Chou, which indicate punishment, entanglement, and legal troubles. When interpreting a divination, first check whether the Useful God has any of these relationships with the Day Branch, Month Builder, and Moving Line: encountering a clash indicates events will scatter or occur, encountering a harmony indicates events will succeed or be delayed, and encountering crimes or harmful relationships indicates obstacles in between.

六親相生相剋：生我者為父母，我生者為子孫，克我者為官鬼，我克者為妻財，比和者為兄弟。

The six relations in the six-line divination are not determined by human relationships, but by the Five Phases of the hexagram's native palace. Taking the Five Phases of the native palace as "I," each line is identified by its relationship to "I." The Five Phase that generates "I" is called "Parents," the Five Phase that "I" generates is called "Children," the Five Phase that overcomes "I" is called "Official Ghost," the Five Phase that "I" overcomes is called "Wealth," and the Five Phase that is the same as "I" is called "Siblings." For example, the Qian Palace belongs to metal. Metal generates earth, so earth lines such as Chen, Xu, Chou, and Wei are considered Parents in the Qian Palace hexagram. Metal generates water, so water lines such as Hai and Zi are considered Children. Fire overcomes metal, so fire lines such as Si and Wu are considered Official Ghost. Metal overcomes wood, so wood lines such as Yin and Mao are considered Wealth. Lines of the same Five Phase as metal, such as Shen and You, are considered Siblings. Determining the six relations in the hexagram depends entirely on these five principles.

五行次序：水一、火二、木三、金四、土五。八卦次序：幹一，兌二，離三，震四，巽五，坎六，艮七，坤八。八卦象例：幹三連，坤六斷，震仰盂，艮覆碗，離中虛，坎中滿，兌上缺，巽下斷。八宮所屬：幹屬金，坎為水，艮屬土，震巽屬木，離屬火，坤屬土，兌屬金。

Here are four sets of fundamental numbers for beginners. The order of generation of the Five Phases is based on the "Book of Documents · Hongfan": Heaven produces water first, Earth produces fire second, Heaven produces wood third, Earth produces metal fourth, and Heaven produces earth fifth. Therefore, the sequence of numbers is water one, fire two, wood three, metal four, and earth five. The Earlier Heaven order of the Eight Trigrams is: Qian one, Dui two, Li three, Zhen four, Xun five, Kan six, Gen seven, and Kun eight. The trigram shapes are taught through a mnemonic to recognize the three-line trigrams: "Qian three connected" means all three lines are connected into one continuous line; "Kun six broken" means all three lines are broken, forming six segments; "Zhen up like a bowl" means the bottom line is connected and the top two lines are broken, resembling an upturned bowl; "Gen down like a bowl" means the top line is connected and the bottom two lines are broken, resembling an overturned bowl; "Li middle empty" means the middle line is broken; "Kan middle full" means the middle line is connected; "Dui upper missing" means the top line is broken; "Xun lower broken" means the bottom line is broken. The Five Phase affiliations of the eight trigrams are the foundation for determining the Six Relations in divination: Qian and Dui trigrams belong to metal, Kan trigram belongs to water, Gen and Kun trigrams belong to earth, Zhen and Xun trigrams belong to wood, and Li trigram belongs to fire.

以錢三文熏於爐上，致敬而祝曰：「天何言哉，叩之即應；神之靈矣，感而遂通。今有（某姓）有事關心，不知休咎，罔釋厥疑，惟神惟靈，若可若否，望垂昭報。」祝畢擲錢：一背為「單」，畫一；二背為「拆」，畫一；三背為「重」，畫口「０」；三字為「交」，畫「Ｘ」。

This is the specific method for casting a hexagram. Take three copper coins, first fumigate them over a incense burner, then hold them upright in your hands and sincerely pray to the divine. The prayer goes like this: "Heaven does not speak, but when questioned, it responds. The divine is extremely responsive; when touched by feeling, it corresponds. Now there is a person of a certain surname who is troubled by a matter, unsure whether it is auspicious or inauspicious, unable to resolve the doubt. Only by relying on the divine's response can we know if it is feasible or not. Please clearly indicate." After the prayer, throw the three coins and record the yao (line) based on the front and back sides. If only one side is the back (the side with characters is called "zi," the blank side is called "bei"), it is called "dan," which is recorded as a single line of yang yao. If both sides are back, it is called "jie," recorded as a single line of yin yao. If all three sides are back, it is called "chong," mark a circle "0" next to it. If all three sides are characters, it is called "jiao," mark a cross "X" next to it. Dan and jie are static lines, while chong and jiao are moving lines. These four markings serve as the basis for all subsequent interpretations.

自下裝上，三擲內卦成。再祝曰：「某宮三象吉凶未判，再求外象三爻以成一卦，以決憂疑。」祝畢，復如前法再擲，合成一卦而斷吉凶。至敬至誠，無不感應。訣曰：「兩背由來拆，雙眉本是單，渾眉交定位，總背是重安。」單單單曰幹，拆拆拆曰坤，單拆單曰離，拆單拆曰坎，餘卦仿此。三背為重，三字為交，重交之爻謂之發動。重作單屬陽，交作拆屬陰。凡動爻有變：重變拆，交變單，餘爻仿此。

When recording the lines, they should be arranged from bottom to top: the first throw is recorded at the bottom as the first line, the second throw as the second line, and the third throw as the third line. After three throws, the lower three lines form a trigram called the inner trigram. At this point, one should again make a prayer: "Please reveal the fortune of this trigram from the corresponding palace, as it is still indeterminate. Please grant the upper three lines to form a complete hexagram, so that I may resolve my doubts." After the prayer, follow the same method to throw three more times, recording the fourth, fifth, and sixth lines to form the outer trigram. When the inner and outer trigrams are combined into a hexagram, one may then interpret the fortune. The more sincere and respectful the heart, the more accurate the response. There is also a mnemonic to distinguish the signs: if both sides are backs, it is called "chai"; if both sides are characters and only one back is visible (the two character sides are called "shuangmei"), it is called "dan"; if all three sides are characters, it is called "jiao"; if all three sides are backs, it is called "chong." To recognize the trigram: if all three lines are dan, it is Qian (Heaven); if all three are chai, it is Kun (Earth); if the lower is dan, the middle is chai, and the upper is dan, it is Li (Fire); if the lower is chai, the middle is dan, and the upper is chai, it is Kan (Water); the other four trigrams follow the same pattern. Three backs are called "chong," and three characters are called "jiao." Any line that is chong or jiao is called "fazhong," which is the active line in the hexagram, capable of influencing and generating or overcoming other lines. Although chong lines are supposed to change, they are still considered as yang lines (dan); although jiao lines are supposed to change, they are still considered as yin lines (chai). All active lines must change to a new line: chong becomes chai (from yang to yin), jiao becomes dan (from yin to yang), while the other unchanging lines remain the same.

幹／一·六｜八·財｜四·孫財｜九·孫爻｜二·孫兄｜六·兄｜三·孫｜七 乾為天·沖｜天風垢·爻｜天山遯·爻｜天地否·缺｜風地觀·爻｜山地剝·爻｜火地晉·爻｜火天大有 宮／甲午·卦｜甲午·缺｜乙酉·缺｜庚戌·六合｜己亥·缺｜癸亥·缺｜乙亥·缺｜辛巳 （世）戌父｜戌父｜戌父｜（應）戌父｜卯財｜寅財｜巳官｜（應）巳官 申兄｜申兄｜（應）申兄｜申兄｜巳官｜（世）子孫｜未父｜未父 午官｜（應）午官｜午官｜午官｜（世）未父｜戌父｜（世）酉兄｜酉兄 （應）辰父｜酉兄｜申兄｜（世）卯財｜卯財｜卯財｜卯財｜（世）辰父 寅財｜亥孫｜（世）午官｜巳官｜巳官｜（應）巳官｜巳官｜寅財 子孫｜（世）丑父｜辰父｜未父｜（應）未父｜未父｜（應）未父｜子孫。

This is the chart for the first palace of the Gāngōng (Dry Palace) with the eight trigrams. It is read by looking horizontally at the eight trigrams and vertically at the six lines, with the lines arranged from the top line to the first line. The numbers at the top of each trigram indicate its position within the palace: one is the first trigram of the palace, eight, four, nine, two, and six are the first to fifth generations of trigrams, three is the wandering soul, and seven is the returning soul. Below the numbers is the stem and branch paired with the original chart. The column next to the numbers is read vertically and indicates the characteristics of each trigram: for example, "Heavenly Heaven Da You" is read as "Six Clashes Hexagram," "Heavenly Wind Gòu" is read as "Wealth Line Missing," "Heavenly Mountain Dùn" is read as "Children and Wealth Lines Missing," "Heavenly Earth Pǐ" is read as "Children Line Missing" and "Six Harmony Hexagram," "Wind Earth Guān" is read as "Children and Brother Lines Missing," "Mountain Earth Bō" is read as "Brother Line Missing," "Fire Earth Jìn" is read as "Children Line Missing," and the column for "Fire Heaven Da You" is left blank, indicating all six relations are complete. The positions of the World and Response Lines are marked next to the lines: for "Heavenly Heaven," the World Line is on the top line and the Response Line is on the third line; for "Heavenly Wind Gòu," the World Line is on the first line and the Response Line is on the fourth line; for "Heavenly Mountain Dùn," the World Line is on the second line and the Response Line is on the fifth line; for "Heavenly Earth Pǐ," the World Line is on the third line and the Response Line is on the top line; for "Wind Earth Guān," the World Line is on the fourth line and the Response Line is on the first line; for "Mountain Earth Bō," the World Line is on the fifth line and the Response Line is on the second line; for "Fire Earth Jìn," the World Line is on the fourth line and the Response Line is on the first line; for "Fire Heaven Da You," the World Line is on the third line and the Response Line is on the top line. The Gāngōng belongs to the metal element, so earth lines represent parents, water lines represent children, fire lines represent officials and ghosts, wood lines represent wealth, and metal lines represent brothers. For any trigram marked as missing a particular line, that particular six relation is absent in the trigram, and the hidden god is taken from the corresponding line of the first trigram in the palace, "Heavenly Heaven."

兌／一·六｜八·六｜四｜九·財｜二·財｜六·財｜三·孫財｜七·孫 兌為澤·沖｜澤水困·合｜澤地萃｜澤山咸·爻｜水山蹇·爻｜地山謙·爻｜雷山小過·爻｜雷澤歸妹·爻 宮／丙辰·卦｜癸未·卦｜壬戌｜丁酉·缺｜甲戌·缺｜戊戌·缺｜辛酉·缺｜癸卯·缺 （世）未父｜未父｜未父｜（應）未父｜子孫｜酉兄｜戌父｜（應）戌父 酉兄｜酉兄｜（應）酉兄｜酉兄｜戌父｜（世）亥孫｜申兄｜申兄 亥孫｜（應）亥孫｜亥孫｜亥孫｜（世）申兄｜丑父｜（世）午官｜午官 （應）丑父｜午官｜卯財｜（世）申兄｜申兄｜申兄｜申兄｜（世）丑父 卯財｜辰父｜（世）巳官｜午官｜午官｜（應）午官｜午官｜卯財 巳官｜（世）寅財｜未父｜辰父｜（應）辰父｜辰父｜（應）辰父｜巳官。

The兑宫 belongs to metal, and the eight trigrams in order are: Dui (Lake) (the first trigram of the palace, a Six Clashes trigram, the world is in the top line, the responding line is in the third line, all six relations are present), Kun water (a first generation trigram, a Six Harmony trigram, the world is in the first line, the responding line is in the fourth line, all six relations are present), Cui earth (a second generation trigram, the world is in the second line, the responding line is in the fifth line, nothing is missing), Xian mountain (a third generation trigram, the world is in the third line, the responding line is in the top line, missing wife and wealth), Jian mountain water (a fourth generation trigram, the world is in the fourth line, the responding line is in the first line, missing wife and wealth), Qian mountain earth (a fifth generation trigram, the world is in the fifth line, the responding line is in the second line, missing wife and wealth), Xiao Guo mountain thunder (a wandering soul trigram, the world is in the fourth line, the responding line is in the first line, missing children and wife and wealth), Gui Mei泽 water (a returning soul trigram, the world is in the third line, the responding line is in the top line, missing children). The兑宫 also belongs to metal, and the six relations are taken in the same way as the dry palace: earth is parents, water is children, fire is official ghost, wood is wife and wealth, and metal is brothers. Therefore, the first trigram of the palace, Dui (Lake), from top to bottom is: Wei earth parents, You metal brothers, Hai water children, Chou earth parents, Mao wood wife and wealth, Si fire official ghost. For any trigram missing wife and wealth, the hidden god is taken from the second line of Dui (Lake), Mao wood wife and wealth; for any trigram missing children, the hidden god is taken from the fourth line of Dui (Lake), Hai water children.

離／一·六｜八·父官｜四·父｜九·父｜二·財｜六·財｜三·父｜七 離為火·沖｜火山旅·爻｜火風鼎·爻｜火水未濟·爻｜山水蒙·爻｜風水渙·爻｜天水訟·爻｜天火同人 宮／庚寅·卦｜己酉·缺｜戊午·缺｜甲申·缺｜庚申·缺｜戊申·缺｜辛未·缺｜壬寅 （世）巳兄｜巳兄｜巳兄｜（應）巳兄｜寅父｜卯父｜戌孫｜（應）戌孫 未孫｜未孫｜（應）未孫｜未孫｜子官｜（世）巳兄｜申財｜申財 酉財｜（應）酉財｜酉財｜酉財｜（世）戌孫｜未孫｜（世）午兄｜午兄 （應）亥官｜申財｜酉財｜（世）午兄｜午兄｜午兄｜午兄｜（世）亥官 丑孫｜午兄｜（世）亥官｜辰孫｜辰孫｜（應）辰孫｜辰孫｜丑孫 卯父｜（世）辰孫｜丑孫｜寅官｜（應）寅官｜寅官｜（應）寅官｜卯父。

The Li trigram belongs to the fire element. The eight trigrams in sequence are: Li (Fire) as the main trigram (the first trigram of the palace, a Six Clashes trigram, the world line is on the top line, the responding line is on the third line, all six relations are present), Lv (Fire Mountain Travel) as the first generation trigram (the world line is on the first line, the responding line is on the fourth line, missing parents and official ghost), Ding (Fire Wind Cauldron) as the second generation trigram (the world line is on the second line, the responding line is on the fifth line, missing parents), Wei Ji (Fire Water Not Yet Completed) as the third generation trigram (the world line is on the third line, the responding line is on the top line, missing parents), Meng (Mountain Water Obscured) as the fourth generation trigram (the world line is on the fourth line, the responding line is on the first line, missing wife wealth), Huan (Wind Water Dispersed) as the fifth generation trigram (the world line is on the fifth line, the responding line is on the second line, missing wife wealth), Song (Heaven Water Dispute) as the wandering soul trigram (the world line is on the fourth line, the responding line is on the first line, missing parents), Tong Ren (Heavenly Fire Fellowship) as the returning soul trigram (the world line is on the third line, the responding line is on the top line, all six relations are present). Since the Li trigram belongs to the fire element, wood is parents, earth is children, water is official ghost, metal is wife wealth, and fire is siblings. The Li trigram descending from top to bottom is巳 fire siblings, 未 earth children, 酉 metal wife wealth, 亥 water official ghost, 丑 earth children, 卯 wood parents. For any trigram missing parents, the hidden god is taken from the initial line卯 wood parents; for any trigram missing wife wealth, the hidden god is taken from the fourth line酉 metal wife wealth.

震／一·六｜八·父｜四·父｜九·兄｜二·孫兄｜六·孫兄｜三·孫兄｜七·孫 震為雷·沖｜雷地豫·爻缺｜雷水解·爻｜雷風恆·爻｜地風升·爻｜水風井·爻｜澤風大過·爻｜澤雷隨·爻 宮／甲子·卦｜壬子·六合｜丁亥·缺｜丙申·缺｜庚午·缺｜乙未·缺｜丙午·缺｜丁丑·缺 （世）戌財｜戌財｜戌財｜（應）戌財｜酉官｜子父｜未財｜（應）未財 申官｜申官｜（應）申官｜申官｜亥父｜（世）戌財｜酉官｜酉官 午孫｜（應）午孫｜午孫｜午孫｜（世）丑財｜申官｜（世）亥父｜亥父 （應）辰財｜卯兄｜午孫｜（世）酉官｜酉官｜酉官｜酉官｜（世）辰財 寅兄｜巳孫｜（世）辰財｜亥父｜亥父｜（應）亥父｜亥父｜寅兄 子父｜（世）未財｜寅兄｜丑財｜（應）丑財｜丑財｜（應）丑財｜子父。

The Zhen trigram belongs to the Wood element. The eight trigrams in this trigram group are: Zhen (Thunder) as the first trigram, which is a Six Clashes trigram, with the world (Shi) in the top line and the responding line in the third line, and all six relations present; Yu (Thunder over Earth) as the first generation trigram, which is a Six Harmony trigram, with the world in the first line and the responding line in the fourth line, and the parents missing; Xie (Thunder over Water) as the second generation trigram, with the world in the second line and the responding line in the fifth line, and the parents missing; Heng (Thunder over Wind) as the third generation trigram, with the world in the third line and the responding line in the top line, and the siblings missing; Sheng (Earth over Wind) as the fourth generation trigram, with the world in the fourth line and the responding line in the first line, and both children and siblings missing; Jing (Water over Wind) as the fifth generation trigram, with the world in the fifth line and the responding line in the second line, and both children and siblings missing; Da Guo (Lake over Wind) as the wandering soul trigram, with the world in the fourth line and the responding line in the first line, and both children and siblings missing; Sui (Thunder over Lake) as the returning soul trigram, with the world in the third line and the responding line in the top line, and both children missing. Since the Zhen trigram belongs to Wood, Water is the parents, Fire is the children, Metal is the official ghost, Earth is the wife's wealth, and Wood is the siblings. In the trigram Zhen (Thunder) itself, from top to bottom, the lines are: Xu Earth (wife's wealth), Shen Metal (official ghost), Wu Fire (children), Chen Earth (wife's wealth), Yin Wood (siblings), Zi Water (parents). For any trigram missing the parents, the hidden god (fu shen) is taken from the first line Zi Water (parents); for any trigram missing the children, the hidden god is taken from the fourth line Wu Fire (children); for any trigram missing the siblings, the hidden god is taken from the second line Yin Wood (siblings).

巽／一·六｜八·官｜四·官｜九·官｜二·六｜六｜三·孫官｜七·孫 巽為風·沖｜風天少畜·爻｜風火家人·爻｜風雷益·爻｜天雷無妄·沖｜火雷噬嗑｜山雷頤·爻缺｜山風蠱·爻 宮／壬午·卦｜丁巳·缺｜丙寅·缺｜庚子·缺｜己丑·卦｜乙丑｜丙子｜丁未·缺 （世）卯兄｜卯兄｜卯兄｜（應）卯兄｜戌財｜巳孫｜寅兄｜（應）寅兄 巳孫｜巳孫｜（應）巳孫｜巳孫｜申官｜（世）未財｜子父｜子父 未財｜（應）未財｜未財｜未財｜（世）午孫｜酉官｜（世）戌財｜戌財 （應）酉官｜辰財｜亥父｜（世）辰財｜辰財｜辰財｜辰財｜（世）酉官 亥父｜寅兄｜（世）丑財｜寅兄｜寅兄｜（應）寅兄｜寅兄｜亥父 丑財｜（世）子父｜卯兄｜子父｜（應）子父｜子父｜（應）子父｜丑財。

The Wood element is associated with the Xun trigram. The Eight Trigrams in sequence are: Xun (Wind), which is the first trigram of this group, a Six Clashes trigram, with the world (Shi) in the top line and the responding line in the third line, and all six relations present; Feng Tian Xia Xu (Small Accumulation), which is the first generation trigram, with the world in the first line and the responding line in the fourth line, and the official ghost missing; Feng Huo Jia Ren (Family), the second generation trigram, with the world in the second line and the responding line in the fifth line, and the official ghost missing; Feng Lei Yi (Benefit), the third generation trigram, with the world in the third line and the responding line in the top line, and the official ghost missing; Tian Lei Wu Wang (No False Movement), the fourth generation trigram, a Six Clashes trigram, with the world in the fourth line and the responding line in the first line; Huo Lei Shi Ke (Devouring), the fifth generation trigram, with the world in the fifth line and the responding line in the second line, and all six relations present; Shan Lei Yi (Nourishment), a wandering soul trigram, with the world in the fourth line and the responding line in the first line, and the children and official ghost missing; Shan Feng Gu (Guilt), a returning soul trigram, with the world in the third line and the responding line in the top line, and the children missing. The Wood element is associated with this group, and the six relations are taken in the same way as the Zhen trigram group: water is parents, fire is children, metal is official ghost, earth is wealth, and wood is siblings. The first trigram of this group, Xun (Wind), from top to bottom is卯 wood siblings,巳 fire children,未 earth wealth,酉 metal official ghost,亥 water parents,丑 earth wealth. For any trigram missing the official ghost, the hidden god is taken from the third line酉 metal official ghost of Xun (Wind); for any trigram missing the children, the hidden god is taken from the fifth line巳 fire children.

坎／一·六｜八·六｜四·六｜九·財｜二｜六｜三·財｜七 坎為水·沖｜水澤節·合｜水雷屯·沖｜水火既濟·爻｜澤火革｜雷火豐｜地火明夷·爻｜地水師 宮／庚申·卦｜己卯·卦｜戊子·卦｜甲寅·缺｜庚寅｜戊寅｜辛丑·缺｜壬申 （世）子兄｜子兄｜子兄｜（應）子兄｜未官｜戌官｜酉父｜（應）酉父 戌官｜戌官｜（應）戌官｜戌官｜酉父｜（世）申父｜亥兄｜亥兄 申父｜（應）申父｜申父｜申父｜（世）亥兄｜午財｜（世）丑官｜丑官 （應）午財｜丑官｜辰官｜（世）亥兄｜亥兄｜亥兄｜亥兄｜（世）午財 辰官｜卯孫｜（世）寅孫｜丑官｜丑官｜（應）丑官｜丑官｜辰官 寅孫｜（世）巳財｜子兄｜卯孫｜（應）卯孫｜卯孫｜（應）卯孫｜寅孫。

The Kan palace belongs to water, and the eight trigrams in order are Kan as Water (the first trigram of the palace, a Six Clashes trigram, with the world in the top line and the responding line in the third line), Water Lake Jie (the first generation trigram, a Six Harmony trigram, with the world in the first line and the responding line in the fourth line), Water Thunder Zhun (the second generation trigram, a Six Clashes trigram, with the world in the second line and the responding line in the fifth line), Water Fire Ji Ji (the third generation trigram, with the world in the third line and the responding line in the top line, lacking wife and wealth), Lake Fire Ge (the fourth generation trigram, with the world in the fourth line and the responding line in the first line, all six relations complete), Thunder Fire Feng (the fifth generation trigram, with the world in the fifth line and the responding line in the second line, all six relations complete), Earth Fire Ming Yi (a wandering soul trigram, with the world in the fourth line and the responding line in the first line, lacking wife and wealth), Earth Water Shi (a returning soul trigram, with the world in the third line and the responding line in the top line, all six relations complete). Since the Kan palace belongs to water, metal is parents, wood is children, earth is official ghost, fire is wife and wealth, and water is siblings. The first trigram of the Kan palace, Kan as Water, from top to bottom is Zi water siblings, Xu earth official ghost, Shen metal parents, Wu fire wife and wealth, Chen earth official ghost, Yin wood children. For any trigram lacking wife and wealth, the hidden god is taken from the Wu fire wife and wealth line of the Kan as Water trigram. The first three trigrams of the Kan palace consist of one clash, one harmony, and one clash; when asking about the success or failure of matters, one must pay special attention: Six Clashes indicate dispersion and change, while Six Harmony indicate achievement and entanglement.

艮／一·六｜八·孫父｜四·孫父｜九·孫｜二·財｜六·財｜三·孫財｜七·財 艮為山·沖｜山火賁·爻缺｜山天大畜·爻｜山澤損·爻｜火澤睽·爻｜天澤履·爻｜風澤中孚·爻｜風山漸·爻 宮／丙戌·卦｜癸丑·六合｜壬辰·缺｜丁卯·缺｜甲辰·缺｜戊辰·缺｜辛卯·缺｜癸酉·缺 （世）寅官｜寅官｜寅官｜（應）寅官｜巳父｜戌兄｜卯官｜（應）卯官 子財｜子財｜（應）子財｜子財｜未兄｜（世）申孫｜巳父｜巳父 戌兄｜（應）戌兄｜戌兄｜戌兄｜（世）酉孫｜午父｜（世）未兄｜未兄 （應）申孫｜亥財｜辰兄｜（世）丑兄｜丑兄｜丑兄｜丑兄｜（世）申孫 午父｜丑兄｜（世）寅官｜卯官｜卯官｜（應）卯官｜卯官｜午父 辰兄｜（世）卯官｜子財｜巳父｜（應）巳父｜巳父｜（應）巳父｜辰兄。

The艮宫 belongs to earth, and the eight trigrams are arranged in order: Gen (mountain) as Gen (the native hexagram, a hexagram of six clashes, the worldly position is on the top line, the responding position is on the third line, all six relations are present), Bi (mountain fire), Da Xu (mountain heaven), Sun (mountain marsh), Kui (fire marsh), Lv (heaven marsh), Zhong Fu (wind marsh), and Jian (wind mountain). In the艮宫, fire represents parents, metal represents children, wood represents official ghost, water represents wealth, and earth represents siblings. The first hexagram, Gen (mountain), from top to bottom is寅 wood official ghost, 子 water wealth, 戌 earth siblings, 申 metal children, 午 fire parents, 辰 earth siblings. For hexagrams lacking children, the hidden god is taken from the third line 申 metal children of Gen (mountain); for hexagrams lacking wealth, the fifth line 子 water wealth is taken; for hexagrams lacking parents, the second line 午 fire parents is taken.

坤／一·六｜八·父｜四｜九·父｜二·六｜六·父｜三·父｜七 坤為地·沖｜地雷復·爻缺｜地澤臨｜地天泰·爻缺｜雷天大壯·沖｜澤天夬·爻｜水天需·爻｜水地比 宮／甲子·卦｜甲子·六合｜乙卯｜庚辰·六合｜己巳·卦｜癸巳·缺｜乙巳·缺｜辛亥 （世）酉孫｜酉孫｜酉孫｜（應）酉孫｜戌兄｜未兄｜子財｜（應）子財 亥財｜亥財｜（應）亥財｜亥財｜申孫｜（世）酉孫｜戌兄｜戌兄 丑兄｜（應）丑兄｜丑兄｜丑兄｜（世）午父｜亥財｜（世）申孫｜申孫 （應）卯官｜辰兄｜丑兄｜（世）辰兄｜辰兄｜辰兄｜辰兄｜（世）卯官 巳父｜寅官｜（世）卯官｜寅官｜寅官｜（應）寅官｜寅官｜巳父 未兄｜（世）子財｜巳父｜子財｜（應）子財｜子財｜（應）子財｜未兄。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Da Zhuang (Hexagram 34) Kun (Hexagram 2) Xu (Hexagram 5) Bi (Hexagram 8) Tai (Hexagram 11) Lin (Hexagram 19) Fu (Hexagram 24) Guai (Hexagram 43) Six Harmony World and Response Lines Hidden God Six Clashes Six Relations First Line Second Line Third Line Fourth Line Fifth Line Top Line Eight Trigrams Parents Siblings Children Wealth Official Ghost Kun Palace belongs to Earth. The Eight Trigrams in order are: Kun (Hexagram 2), the native hexagram of the palace, is a Six Clashes hexagram, with the World Line on the top line and the Response Line on the third line, and all Six Relations present. Xu (Hexagram 5), the first generation hexagram, is a Six Harmony hexagram, with the World Line on the first line and the Response Line on the fourth line, missing Parents. Lin (Hexagram 19), the second generation hexagram, has the World Line on the second line and the Response Line on the fifth line, with all Six Relations present. Tai (Hexagram 11), the third generation hexagram, is a Six Harmony hexagram, with the World Line on the third line and the Response Line on the top line, missing Parents. Da Zhuang (Hexagram 34), the fourth generation hexagram, is a Six Clashes hexagram, with the World Line on the fourth line and the Response Line on the first line. Guai (Hexagram 43), the fifth generation hexagram, has the World Line on the fifth line and the Response Line on the second line, missing Parents. Xu (Hexagram 5), the wandering soul hexagram, has the World Line on the fourth line and the Response Line on the first line, missing Parents. Bi (Hexagram 8), the returning soul hexagram, has the World Line on the third line and the Response Line on the top line, with all Six Relations present. Kun Palace belongs to Earth, and the Six Relations are taken as the same as in the Gen Palace: Fire is Parents, Metal is Children, Wood is Official Ghost, Water is Wealth, and Earth is Siblings. The native hexagram of the palace, Kun (Hexagram 2), from top to bottom is You Metal (Children), Hai Water (Wealth), Chou Earth (Siblings), Mao Wood (Official Ghost), Si Fire (Parents), and Wei Earth (Siblings). For any hexagram missing Parents, the Hidden God is taken from the second line, Si Fire (Parents), of Kun (Hexagram 2). At this point, the World and Response Lines, Six Relations, missing lines, and clashes and harmonies of the eight palaces and sixty-four hexagrams are all complete. When casting a hexagram, one can refer to the palace table and know at a glance.

乾金甲子外壬午，子寅辰午申戍；坎水戊寅外戊申，寅辰午申戊子；艮土丙辰外丙戍，辰午申戍子寅；震木庚子外庚午，子寅辰午申戍；巽木辛丑外辛未，丑亥酉未巳卯；離火巳卯外巳酉，卯丑亥酉未巳；坤土乙未外癸丑，未巳卯丑亥酉；兌金丁亥巳卯丑，亥巳酉未。

This song memorizes the stem assignments for the eight pure trigrams in sequence. When using it, follow the rule of "starting from the bottom," assigning the stems line by line from the first line upwards. Each line first states the Five Phases of the trigram's palace and the Heavenly Stems taken by the inner and outer trigrams, then lists the six Earthly Branches: for the乾 palace, which belongs to metal, the inner trigram takes Jia and the outer trigram takes Ren, with the six lines from bottom to top being Zi, Yin, Chen, Wu, Shen, Xu. For the坎 palace, which belongs to water, both inner and outer trigrams take Wu, with the six lines from bottom to top being Yin, Chen, Wu, Shen, Xu, Zi. For the艮 palace, which belongs to earth, both inner and outer trigrams take Bing, with the six lines from bottom to top being Chen, Wu, Shen, Xu, Zi, Yin. For the震 palace, which belongs to wood, both inner and outer trigrams take Geng, with the six lines from bottom to top being Zi, Yin, Chen, Wu, Shen, Xu. The Earthly Branches for the four yang trigrams all proceed in order. For the巽 palace, which belongs to wood, both inner and outer trigrams take Xin, with the six lines from bottom to top being Chou, Hai, You, Wei, Si, Mao. For the离 palace, which belongs to fire, both inner and outer trigrams take Ji (the song mistakenly uses "Si" for "Ji"), with the six lines from bottom to top being Mao, Chou, Hai, You, Wei, Si. For the坤 palace, which belongs to earth, the inner trigram takes Yi and the outer trigram takes Gui, with the six lines from bottom to top being Wei, Si, Mao, Chou, Hai, You. For the兑 palace, which belongs to metal, both inner and outer trigrams take Ding, with the six lines from bottom to top being Si, Mao, Chou, Hai, You, Wei. The Earthly Branches for the four yin trigrams all proceed in reverse order. When composing a compound trigram, the three lines of the inner trigram are determined by the palace of the inner trigram, and the three lines of the outer trigram are determined by the palace of the outer trigram. Combining the two sections forms a complete trigram.

裝卦、納甲表 　　　　卦內　　　　卦外 幹　納甲　子、寅、辰｜幹　納壬　午、申、戌 震　納庚　子、寅、辰｜震　納庚　午、申、戌 坎　納戊　寅、辰、午｜坎　納戊　申、戌、子 艮　納丙　辰、午、申｜艮　納丙　戌、子、寅 陽卦由初（下而上）起裝至六爻 巽　納辛　卯、巳、未｜巽　納辛　酉、亥、丑 離　納己　巳、未、酉｜離　納己　亥、丑、卯 兌　納丁　未、酉、亥｜兌　納丁　丑、卯、巳 坤　納乙　酉、亥、丑｜坤　納癸　卯、巳、未 陰卦由六爻（上而下）起裝至初爻

This table divides the Najia stem assignment into the inner trigram and outer trigram. When setting up the hexagram, the lower three lines are used to determine the inner trigram, and the corresponding stem and branch are matched according to the "inner trigram" column. The upper three lines are used to determine the outer trigram, and the corresponding stem and branch are matched according to the "outer trigram" column. For the inner trigram of Qian, the stems are assigned as Zi, Yin, and Chen; for the outer trigram of Qian, the stems are assigned as Wu, Shen, and Xu. For the inner trigram of Zhen, the stems are assigned as Zi, Yin, and Chen; for the outer trigram of Zhen, the stems are assigned as Wu, Shen, and Xu. For the inner trigram of Kan, the stems are assigned as Yin, Chen, and Wu; for the outer trigram of Kan, the stems are assigned as Shen, Xu, and Zi. For the inner trigram of Gen, the stems are assigned as Chen, Wu, and Shen; for the outer trigram of Gen, the stems are assigned as Xu, Zi, and Yin. Qian, Zhen, Kan, and Gen are yang trigrams, and the branches are assigned in a forward direction, so the stems are assigned from the first line to the top line. For the inner trigram of Xun, the stems are assigned as Mao, Si, and Wei; for the outer trigram of Xun, the stems are assigned as You, Hai, and Chou. For the inner trigram of Li, the stems are assigned as Si, Wei, and You; for the outer trigram of Li, the stems are assigned as Hai, Chou, and Mao. For the inner trigram of Dui, the stems are assigned as Wei, You, and Hai; for the outer trigram of Dui, the stems are assigned as Chou, Mao, and Si. For the inner trigram of Kun, the stems are assigned as You, Hai, and Chou; for the outer trigram of Kun, the stems are assigned as Mao, Si, and Wei. Xun, Li, Dui, and Kun are yin trigrams, and the branches are assigned in a backward direction, so the stems are assigned from the top line to the first line. For example, in the hexagram Wei Ji, the inner trigram is Kan and the outer trigram is Li. The lower three lines are assigned as Wu Yin, Wu Chen, and Wu Wu, and the upper three lines are assigned as Ji You, Ji Wei, and Ji Si.

八卦之首世六當，以下初爻輪上揚，游魂八宮四爻立，歸魂八卦三爻詳。

This mnemonic teaches how to place the World Line. In each palace, the first trigram (the pure trigram) has the World Line on the sixth line. Starting from this trigram, the World Line moves upward through each subsequent trigram, beginning from the first line: the first generation trigram has the World Line on the first line, the second generation trigram on the second line, the third on the third, the fourth on the fourth, and the fifth on the fifth. The seventh trigram is the wandering trigram, with the World Line placed on the fourth line. The eighth trigram is the returning trigram, with the World Line on the third line. Once the World Line is determined, the Response Line is automatically set: the Response Line is always two lines away from the World Line. If the World Line is on the first line, the Response Line is on the fourth; if on the second, it is on the fifth; if on the third, on the sixth; if on the fourth, on the first; if on the fifth, on the second; if on the sixth, on the third. The World Line represents the person seeking divination, while the Response Line represents the other party or the external circumstances of the matter being consulted. These are the two key positions to establish first when interpreting the hexagram.

甲乙起青龍，丙丁起朱雀，戊日起勾陳，己日起騰蛇，庚辛起白虎，壬癸起玄武。（按六獸以起卦者為主，由初爻裝至六爻。）

The Six Beasts (also called the Six Spirits) are determined based on the day stem of the day when the hexagram is cast. They are arranged starting from the first line, in the fixed order of Qinglong, Zhuque, Gou Chen, Tengshe, Baihu, and Xuanwu, continuing up to the sixth line. If the day stem is Jia or Yi, Qinglong starts at the first line; if it is Bing or Ding, Zhuque starts at the first line; if it is Wu, Gou Chen starts at the first line; if it is Ji, Tengshe starts at the first line; if it is Geng or Xin, Baihu starts at the first line; if it is Ren or Gui, Xuanwu starts at the first line. The order continues cyclically, returning to Qinglong after Xuanwu. The original text specifically notes "以起卦者为主," meaning that the day stem of the day when the hexagram is cast should be used, not the person's birth date or the date provided by the person.

今以甲乙丙丁日附載為式，餘仿此。 　　　　　　六爻　五爻　四爻　三爻　二爻　初爻 甲乙日例　　玄武　白虎　螣蛇　勾陳　朱雀　青龍 丙丁日例　　青龍　玄武　白虎　腃蛇　勾陳　朱雀

This example uses the arrangements for Jia-Yi days and Bing-Ding days as a model, with the rest of the day stems following the same pattern. The table lists the positions from top to bottom, starting with the sixth line and ending with the first line: On Jia-Yi days, the first line is the Azure Dragon, the second line is the Vermilion Bird, the third line is Gou Chen, the fourth line is Teng Sha, the fifth line is the White Tiger, and the sixth line is the Black Tortoise. On Bing-Ding days, the first line is the Vermilion Bird, the second line is Gou Chen, the third line is Teng Sha, the fourth line is the White Tiger, the fifth line is the Black Tortoise, and the sixth line is the Azure Dragon. Following this method, on Wu days, the first line is Gou Chen, the second line is Teng Sha, the third line is the White Tiger, the fourth line is the Black Tortoise, the fifth line is the Azure Dragon, and the sixth line is the Vermilion Bird. On Ji days, the first line is Teng Sha, the second line is the White Tiger, the third line is the Black Tortoise, the fourth line is the Azure Dragon, the fifth line is the Vermilion Bird, and the sixth line is Gou Chen. On Geng-Xin days, the first line is the White Tiger, the second line is the Black Tortoise, the third line is the Azure Dragon, the fourth line is the Vermilion Bird, the fifth line is Gou Chen, and the sixth line is Teng Sha. On Ren-Gui days, the first line is the Black Tortoise, the second line is the Azure Dragon, the third line is the Vermilion Bird, the fourth line is Gou Chen, the fifth line is Teng Sha, and the sixth line is the White Tiger.

青龍：主正義、忠直、清高不俗，正配之偶；又主喜慶、財帛、福祿、吉祥之氣、享樂。朱雀：主口舌、郵匯、火光、飛行、快捷。勾神：田土、勾絆、糾纏、吸引、牽制、遲滯，又主誠實。騰蛇：主驚疑、怪異、夢寐、陰私、陰德、陰中之定數、陰靈、冥冥中之夙緣。白虎：主痛苦、血光、流血、損傷、開刀、刀劍槍傷；夕主疾病、死亡、喪事、考服、煞氣。玄武：主盜賊、鼠蛇之輩、淫亂、娛樂過度、不正泒、賭摶、邪淫、欺騙、虛偽、色情。

The six spirits each have their own areas of jurisdiction, and when they are associated with a line, they add an additional layer of meaning to that line. The Azure Dragon represents righteousness, loyalty, purity, and detachment; in matters of marriage, it signifies a formal spouse. It also relates to joy, wealth, blessings, official positions, auspicious energy, and comfort. The Vermilion Bird governs disputes and verbal conflicts, as well as communication (such as letters and money transfers), fire, speed, and swift movement. The Gou Chen (Hook Star) governs land and property, as well as entanglements, complications, attraction, restraint, and delays. On the other hand, it also signifies honesty and solidity. The Teng Sha (Winding Snake) governs uncertainty, strange occurrences, dreams, secrets, hidden virtue, and fated connections with spirits. The White Tiger governs suffering, bloodshed, injury, and wounds from weapons; it also relates to illness, death, funerals, mourning attire, and ominous energy. The Black Tortoise governs thieves, creatures like rats and snakes, immorality, excessive indulgence, improper paths, gambling, immorality, deceit, falsehood, and pornography. The six spirits add color but do not determine generation and overcoming; a fortunate spirit on a favorable line brings even more fortune, while an inauspicious spirit on an unfavorable line brings even more misfortune. The fundamental judgment still depends on the five phases' generation, overcoming, strength, and decline of the line.

六神辨象結合六親辨象之斷法。 　　青龍｜朱雀｜勾神｜騰蛇｜白虎｜玄武 官鬼：法律、官祿、正直，占絪緣為正配之夫星，家宅風水為神位，占申請為官方或海關等。｜官非、辯駁、報案，咒咀傷人，符咒邪術（必帶玄武騰蛇官發動），臨火官動為火災。｜占生意為熟客，女占婚為丈夫或男友，男占婚為情敵，官司主糾纏，亦為憂慮。｜官司克用神為牢獄災，夢為怪異驚恐，家宅動而克用為怪異作崇，占病為鬼魅纏身，女占姻為註定之夫星。｜動而克用為血光之災或開刀手術，重重克用為死亡，沖用而不克者為疾病、兼克為重病，占自身、運程、疾病、孕產、家宅可用此法。｜為盜賊，動而克用為搶劫受災，女占為苟合（見勾神合為淫合）。

The following table shows the symbolic meanings derived by crossing the Six Spirits with the Six Relations. The horizontal row represents the Six Spirits: Qinglong, Zhuque, Goushen, Tengshe, Baihu, and Xuanwu. The vertical column represents the Five Categories of the Six Relations: Official Ghost, Parents, Siblings, Wealth, and Children. The intersection of these represents the specific meaning of the爻. First, consider the row of Official Ghost. Official Ghost with Qinglong signifies law, official positions, and upright conduct; for a woman's fortune in marriage, it represents the official husband; for home fengshui, it indicates the position of the deity; for applications or approvals, it refers to official institutions or customs authorities. Official Ghost with Zhuque indicates lawsuits, disputes, accusations, and also sorcery or curses (this aspect is only valid when Zhuque and Xuanwu or Tengshe are present together and the Official Ghost is active). If the Official Ghost is of fire nature and Zhuque is active, it signifies fire accidents. Official Ghost with Goushen indicates old customers in business; for a woman's fortune in marriage, it represents the husband or boyfriend; for a man's fortune in marriage, it represents a rival; in lawsuits, it indicates persistent纠缠 and inner worries. Official Ghost with Tengshe indicates lawsuits that harm the Useful God, leading to imprisonment; in dreams, it signifies strange fears and disturbances; in home affairs, if the Official Ghost moves and harms the Useful God, it indicates supernatural disturbances; in illness, it signifies possession by ghosts or spirits; for a woman's fortune in marriage, it represents the destined husband. Official Ghost with Baihu indicates bloodshed or surgery if it harms the Useful God, and death if it repeatedly harms the Useful God; if it only conflicts with the Useful God without harming, it indicates ordinary illness; if it both conflicts and harms, it indicates serious illness; this method can be applied to personal affairs, fortune, illness, pregnancy, and home affairs. Official Ghost with Xuanwu signifies theft; if it harms the Useful God, it indicates robbery; for a woman's fortune, it signifies an improper relationship; if Goushen also joins, it indicates a more immoral relationship.

父：文書、文憑、證件、法律條文、契約、官方檔案、登記簿冊、經文。｜書信、郵寄、電報，教師，口誦經書文。｜為跌樸，申請為文書阻滯，運程自身為勞碌牽掛，占孕為難產，相熟輩。｜照六親中辨象中父爻之斷法。｜跌樸損傷，或為長輩有病。｜動而克用為六書有偽，或長輩有偽情相暪。

Parents belong to the category of Yixing. When Parents are accompanied by the Azure Dragon, they indicate official documents, certificates, legal texts, contracts, government records, registers, and scriptures, all of which are reliable and formal writings. When Parents are accompanied by the Vermilion Bird, they relate to letters, mail, telecommunication, and also refer to teachers and the recitation of scriptures. When Parents are accompanied by the Hook Star, they indicate falls or injuries; when dealing with applications, they suggest obstacles in paperwork; when considering one's own fortune, they indicate hard work and worries; when discussing pregnancy, they suggest difficult childbirth; and when referring to others, they indicate familiar elders. When Parents are accompanied by the Boa Snake, they are interpreted according to the usual method for the Parents爻 in the Six Relations. When Parents are accompanied by the White Tiger, they indicate falls or injuries, or that an elder is ill. When Parents are accompanied by the Black Tortoise, if they act and overcome the Useful God, it suggests that documents or contracts are fake, or that an elder has hidden matters not disclosed.

兄：胞兄弟、正義朋友。｜口角爭吵，激氣，搬弄是非。｜相好之友輩。｜動而克用為受陰謀暗害騙財，占朋友官司為牢獄。｜朋友疾病纏身。｜為欺騙、虛偽騙財，或為娛樂而耗財，賭博必輸。

Siblings and the Useful God. Siblings with the Azure Dragon indicate biological brothers or friends who are loyal and have a sense of righteousness. Siblings with the Vermilion Bird indicate disputes, quarrels, anger, and spreading rumors. Siblings with the Hook God indicate close friends of the same generation. Siblings with the Snake God indicate movement that harms the Useful God, suggesting being secretly schemed against, having money stolen; if divining for a friend's legal case, it indicates imprisonment. Siblings with the White Tiger indicate friends suffering from illness. Siblings with the Black Tortoise indicate deception, false intentions to gain money, or spending on entertainment; if asking about gambling, it definitely means losing.

財：正義之財、髮妻、喜財，占身命為福祿之財、享福。｜匯款，男占姻妻多言，或任職公關之務。｜男占為妻、女友，女占姻為情敵。｜生意財運為註定之財，男占姻為夙緣註定之妻。｜占自身為富而帶疾，或富而吝惜；男占姻為女有病。｜騙偽之財，男占姻為不正當女友或苟合之婦（合世者），或新潮女友，賭博嬴。

Wealth is indicated by Yixing. Wealth accompanied by the Azure Dragon indicates legitimate sources of money; in matters of marriage, it refers to the first wife, and also signifies pleasant wealth. In matters of one's life and destiny, it indicates wealth that brings happiness and blessings. Wealth accompanied by the Vermilion Bird indicates money that is being transferred or settled; for a man in matters of marriage, it suggests a talkative wife or a person engaged in social and business activities. Wealth accompanied by the Hook God indicates, for a man, his wife or girlfriend, and for a woman in matters of marriage, it refers to a rival in love. Wealth accompanied by the Boa Snake indicates, in matters of business and wealth, a fortune destined in one's life; for a man in matters of marriage, it refers to a wife determined by past karma. Wealth accompanied by the White Tiger indicates, for oneself, wealth accompanied by illness, or wealth but with stinginess; for a man in matters of marriage, it suggests the wife is ill. Wealth accompanied by the Black Tortoise indicates money from improper sources; for a man in matters of marriage, it refers to an improper girlfriend or a woman involved in casual relationships (especially if it is in harmony with the World Line), or a woman of unusual behavior; if asking about gambling, it indicates winning.

孫：清閒高雅之氣質，不求虛名，不勞俗務（占身命）；占財獲利，占事業為清閒，男占姻則吉，女占婚不利，占病可不藥而癒，占官職不吉。｜音樂歌曲、寵物雀鳥，或為念誦佛咒。｜照六親中辨象子孫爻斷。｜占子息為命中註定之子女，亦為積德、有陰功。｜幼輩子女為疾病不安。｜為享樂（帶偏門）、娛樂界，多物慾心理享受等。

The Six Relations (子孙) and the Five Elements (一行). If the Six Relations are accompanied by the Azure Dragon (青龙), it indicates a life of clear morality and refined taste, not seeking fame or being involved in worldly affairs; for seeking wealth, it suggests profit; for career, it suggests leisure; for a man's marriage, it is favorable; for a woman's marriage, it is unfavorable (as the Six Relations overcome the Official Ghost, which represents the husband); for illness, it suggests self-healing without medication; for official position, it is unfavorable (as the Six Relations are the God of Harmful Officials). If the Six Relations are accompanied by the Vermilion Bird (朱雀), it indicates music, songs, pets, birds, or reciting mantras and scriptures. If the Six Relations are accompanied by the Hook Star (勾神), it should still be interpreted according to the usual method of the Six Relations in the Six Relations system. If the Six Relations are accompanied by the Snake (螣蛇), for descendants it indicates children destined by fate, and also suggests accumulating virtue and performing good deeds. If the Six Relations are accompanied by the White Tiger (白虎), it indicates illness and unrest among younger children. If the Six Relations are accompanied by the Black Tortoise (玄武), it indicates enjoyment (often involving side matters), referring to entertainment, and also suggests various pleasures related to material desires.