Distinguish the errors in the various interpretations of the six lines of divination.

《天玄賦》以六爻定諸占之例，惟占國事以五爻為天子之位，家宅以二爻為宅、五爻為人，墳以五六爻為氣絕之位，此三者稍近乎理，然亦宜以用神生剋制化斷之。

The Tianxuan Treatise established a system that fixed the six yao positions to different divination methods. Among these, only three are somewhat reasonable: for divining state affairs, the fifth yao is considered the position of the emperor (since five represents the ruler's position); for divining a household, the second yao represents the dwelling and the fifth yao represents the population; for divining a burial site, the fifth and sixth yaos are considered the positions of the qi's termination. However, even these three should still primarily be judged based on the Useful God's generation, control, restriction, and transformation, with the yao positions only serving as reference and not taking precedence.

其天時、育、行人、田禾、求謀、疾病、買賣、詞訟、盜賊、鬥毆、蠶桑、六畜、出行、鬼神等種種定位，概不以用神生剋制化之理推斷，惟以定例而決事之吉凶，大失先天之玄妙。即就其天時以六爻為日、以五爻為雨，試問睛雨不以子孫、父母爻推之，竟以五爻六爻為可決乎？又如初爻為產母、二爻為胎孕，試問產母不看用神、胎孕不察子孫，竟以初爻二爻為可決吉凶乎？其餘種種之謬難以盡辨，望後學詳之。

As for matters such as weather, childbirth, travelers, crops, seeking opportunities, illness, buying and selling, lawsuits, theft, fights, sericulture, livestock, travel, ghosts and spirits, he assigns a set of lines for each, without using the useful god to generate, control, or transform. He simply applies fixed rules to determine fortune and misfortune, which greatly misses the profound essence of the Book of Changes. Take weather for example: he uses the sixth line as the sun and the fifth line as rain. But how can one judge whether it is sunny or rainy by only looking at the fifth and sixth lines, without considering the line of children (which represents the sun and moon, indicating clear weather) and the line of parents (which represents rain)? Similarly, in the matter of childbirth, he uses the first line as the mother and the second line as the fetus. But how can one judge the fortune of the mother without considering her own useful god, or the fortune of the fetus without examining the line of children, merely by looking at the first and second lines? There are countless other errors that cannot all be discussed here; I hope future learners will carefully distinguish them on their own.

動靜陰陽，反覆遷變。雖萬象之紛紜，須一理而融貫。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。

In the hexagrams, movement and stillness, yin and yang, constantly change and shift. Although the phenomena of the world are countless and complex, they must be unified by a single principle — this principle is the generation, control, restriction, and transformation of the Five Phases. For example, people have distinctions between the virtuous and the wicked, and hexagrams also have differences between excess and deficiency: excess must be reduced to achieve success, and deficiency must be supplemented to be beneficial. Excess refers to the useful god being extremely strong and receiving repeated support. Deficiency refers to the useful god being extremely weak and receiving neither support nor assistance. The element that reduces is the one that controls, and the element that increases is the one that generates and supports. The main idea of the "Thousand Gold Essay" is established on these four words: "adjusting excess and supplementing deficiency."

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，乃是泥犁之地。

Between yao (lines) there is generation, support, mutual assistance, and combination, which is like timely rain nourishing crops, allowing the useful god to flourish continuously. (Combination refers to mutual assistance among similar elements, such as寅 assisting卯 or申 assisting酉.) Conversely, if there is overcoming, harm, punishment, or conflict, it is like autumn frost killing grass, causing the useful god to wither and suffer damage. When the useful god falls in the position of growth or prosperity, it is like entering the Golden Garden of Shi Chong, everywhere luxurious and prosperous; but when it falls in the positions of death, burial, extinction, or emptiness, it is like falling into hell (a term from Sanskrit for hell), everywhere difficult and oppressive. To determine the vitality of a yao, first examine whether it is in the position of growth and prosperity or in the position of death and burial.

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。最惡者歲君，宜靜不宜動。最要者身位，喜扶不喜傷。

The Day Branch is the master of all six lines in the hexagram, holding the greatest power: if it can eliminate凶爻 (evil lines) and support the Useful God, it is like Emperor Gaozu of Han defeating Xiang Yu and stabilizing the country, which is most desirable. The Month Builder is the overall guideline for all hexagrams, governing the command of the month: if it instead helps the Hostile God cause harm, it is like assisting the tyrant Jie in committing evil, which is most detestable. The Tai Su (annual master) is the ruler of the year, and it should never be disturbed; it should remain still and not be moved. Any movement concerning it will have significant consequences affecting the entire year. The Hexagram Body represents the fundamental position of the matter being divined; it is most important that it receives support and assistance, and it is most忌 (to be avoided) if it is冲 (conflicted) or克 (overcome) and injured. The Day Branch, Month Builder, Tai Su, and Hexagram Body are the four essential coordinates that must be established first when interpreting a hexagram.

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。

The World Line represents oneself, and the Response Line represents the other party. The best situation is for these two lines to be mutually generating and harmonious, indicating mutual understanding and compatibility. The Moving Line signifies the beginning of an affair, and the Changing Line represents its outcome. It is most dangerous when the Moving Line and the Changing Line clash and control each other, indicating an affair that starts but does not end, or a reversal in the middle. If the Response Line is harmed, it is unfavorable for matters involving helping others or collaborating with others. If the World Line is controlled, then one's own plans will naturally fail. When divining, one should first observe the direction and attitude of these two lines, and the overall situation will become clear.

世應俱空，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 World Line and the Response Line both fall into the empty state, indicating that both parties lack sincerity, their words are not reliable, and matters do not reach a concrete conclusion. If the lines within the Inner Trigram and Outer Trigram contend to act first, the matter will certainly be fluctuating and change constantly. If the World Line is a repeated line or an intersecting line (indicating self-initiation), it suggests that my side is indecisive, always looking at others' horses, and following them. If the Response Line is activated, it indicates that the other party also lacks a clear plan, like a monkey grabbing branches, moving around randomly and relying on anything available. When this situation appears in divination about business transactions, partnerships, or marriage, both sides are unreliable.

用神有氣無他故，所作皆成。主象徒存更被傷，凡謀不遂。有傷須救，無故勿空。空逢沖而有用，合遭破以無功。

The useful god only needs to be strong and active, and not have any other problems (not empty, not broken, not attacked, not buried), then whatever one does will succeed. Although the useful god (main image) appears in the hexagram, if it is injured or attacked, all endeavors will not go smoothly. If it is already injured, another line must come to rescue it; if it is originally healthy, do not let it become empty. A line that is in the旬空 (decade void) but is activated by the day branch through conflict becomes useful (conflict empties the void); if a line that is captured by another is also broken by the month, it will be of no use. These sentences explain the principle of 'having a disease requires a remedy': first check whether the useful god is sick, then check whether there is a remedy for it.

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。

The yao itself falls into emptiness, and when it moves it transforms into another empty yao (self-emptying into empty), the matter will certainly result in misfortune. On the surface it appears harmonious, but internally it carries a punishment or arestrain (restriction), eventually leading to discord and disorder, turning good things into bad ones. If the moving yao is restrained by the day branch or another yao, it is hindered and cannot move. If a still yao is confronted by the day branch, it secretly activates, known as 'covert movement,' and can still influence and restrict other yaos. When a yao enters a storage place, other yaos find it difficult to restrict it. A yao with strong vitality, even if it falls into the empty period, is not considered truly empty. These four sentences discuss the four unusual situations of 'harmony, confrontation, storage, and strength.'

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。

As long as there are lines that support it and lines that help it, even if the useful god is weak and confined, it is still favorable. The hostile god is supposed to come and control me, but if along the way there is a line that can generate it, it will seek to take advantage of that generation; if there is a line that can combine with it, it will seek to take advantage of that combination. It will forget about punishment, clash, control, and harm. This is what was previously mentioned as 'seeking generation and forgetting control'. When interpreting the divination, one must first clearly distinguish the strength and weakness of each line in order to judge whether this control or this combination is effective. One must first clearly distinguish which lines are active and which are still, in order to judge whether this punishment or this clash is valid. The control of a strong line is real control, and the clash of an active line is real clash.

併不併，沖不沖，因多字眼。刑非刑，合非合，為少支神。

Sometimes it seems as if two lines are "in harmony" but in reality they are not, or it seems as if two lines are "in conflict" but in reality they are not. This is because there are additional elements in between. For example, if the day branch and a line share the same stem, they should be considered as "in harmony," but if another moving line intervenes to generate or harmonize with them, the strength is divided and they are not truly in harmony. Similarly, if two lines should be in conflict, but a third line harmonizes with one of them, the conflict does not occur. Sometimes it seems as if a trine or a harmony is formed, but in reality it is not. This is because a branch god is missing. For a trine, all three branches must be present (such as寅巳申 or 丑戌未), and if one is missing, the trine is not formed. For a harmony, all three branches must be present, and if one is missing, it can only be considered as a half harmony, which needs to be completed by the day branch or the current year. When interpreting a hexagram, one must carefully count the lines and not rely on superficial interpretations.

爻遇令星，物難我害。伏居空地，事與願違。伏無提拔終徒爾，飛不推開亦枉然。空下伏神易於引拔，制中弱主難以維持。

If a line is exactly in the month's energy (the month builder), nothing else can harm it. If a hidden god is hidden beneath a falling flying god... no, first talk about being hidden in an empty place: if the hidden god itself is falling, the matter will not go as intended. If the hidden god does not have support (from the sun and moon, or the moving line), it will ultimately be of no use; if the flying god cannot be pushed away (by a conflict, or by overcoming), the hidden god will still not come out. However, if the hidden god is placed beneath a falling flying god, it is easier to pull it out—the upper part is empty, so it opens easily with a conflict. As for the useful god that is already weak and further suppressed, it is really difficult to sustain.

日傷爻，真罹其禍。爻傷日，徒受其名。墓中人，不沖不發。身上鬼，不去不安。

The day branch is able to actually harm the hexagram lines when it is strong, which means real misfortune is certain. But when the hexagram lines harm the day branch, it is just a name of harm, and in reality it does not affect the day branch at all. If the useful god is in the storage, it is like a person locked in a room; without breaking open the storage, the matter will not move forward. If the world line or the hexagram body is occupied by the official ghost, it is like having illness and misfortune on the body; without removing the official ghost (by having the children overcome it or it falling into an empty position and being controlled), the person will not be at peace.

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，敵之無傷。

"De" refers to the virtue energy that arises when the day branch, month builder, and world line or useful god are in harmony or mutually generating; when such a yao enters the hexagram, any endeavor will be fulfilled. If a hostile god is present on the world line or hexagram body, there will be constant obstacles, and things will not succeed. If a hexagram encounters a凶 star (a yao influenced by凶煞), it is auspicious to avoid it— for example, if the useful god falls into the empty position or is hidden, it is as if one has dodged the blow. If a yao encounters a hostile god orInauspicious Sha, as long as there is another yao in the hexagram that can oppose it (control it), it will not harm the person. In short: when a凶 comes, either avoid it or oppose it; both approaches can protect the useful god.

主象休囚，怕見刑沖剋害。用爻變動，忌遭死墓絕空。用化用，有用無用。空化空，雖空不空。

The useful god (main image) is already weak and confined without vitality; it is most feared to meet further punishments such as conflict, opposition, overcoming, or harm, which would lead to complete failure. When the useful god is activated and transforms into a line, it is most undesirable for it to transform into a dead place, storage,绝 place, or empty vacancy—this is called transforming into death, transforming into storage, transforming into绝, or transforming into empty vacancy. If it moves, it is worse than not moving. When the useful god is activated and transforms into another useful god (useful transforming into useful), it seems as if there are two useful gods, but in reality, one is useful and the other is not; we take the one with vitality as the standard. When a line that has fallen into emptiness is activated and transforms into another empty line (empty transforming into empty), it is not actually completely empty, because it has been continuously moving, and once it passes the ten-day period, it becomes real.

養主狐疑，墓多暗味；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。

The useful god changing to the "nourishing" position indicates hesitation and indecision in matters; changing to the "burial" position suggests ambiguity and unclear situations. Changing to the "sickness" position indicates damage or harm; changing to the "womb" position suggests entanglement and confusion. If a凶爻 changes to the long life position, the凶 influence remains strong and does not dissipate. If a吉爻 is connected to the bathing position (which is also called the败地), the good affair will fail and not succeed. This passage applies the twelve long life positions to the changing lines: if the changing position is favorable, the matter progresses positively; if the changing position is unfavorable, the matter deteriorates.

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。

One should be cautious about a moving line changing into another line that turns around to harm itself, which is called "backward control," and this is most harmful. Also, one should avoid the original beneficial line turning to support someone else instead of supporting the useful god, such as when the origin god does not support the useful god but instead supports the hostile god. A harmful line (evil star) that is alone and weak is most afraid of the day branch sharing the same branch with it; when they are together, it becomes immediately strong. If the useful god appears several times in the hexagram, it is actually preferable if it is gathered into a storage place, as too many can cause confusion; by collecting it into the storage, the matter has a definite conclusion.

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。

There is an obstruction in the matter because the "intermediate line" between the World Line and the Response Line has moved, indicating someone is interfering. The desire to retreat and regret comes from the World Line falling into an empty position. When a line moves, it is important to distinguish between "intersection" and "repetition": if it is three characters, it is an intersection, belonging to Yin turning into Yang, indicating the matter moves from stillness to motion, from inside to outside; if it is three backs, it is a repetition, belonging to Yang turning into Yin, indicating the matter moves from motion to stillness, from prosperity to decline. If the moved line transforms into a line of the same Five Phases (like and harmonious) as the original line, observe whether it advances or retreats. An advancing god doubles the effect of good or bad fortune, while a retreating god reduces the effect of good or bad fortune.

煞生身莫將吉斷，用克世勿作凶看，蓋生中有刑害之兩防，而合處有克傷之一慮。刑害不宜臨用，死絕豈可持身。

A harmful star that generates the world line does not necessarily indicate good fortune; do not simply see the word 'generate' and judge it as favorable. A useful god that controls the world line does not necessarily indicate bad fortune; do not simply see the word 'control' and judge it as unfavorable. Because within generation there may be hidden punishments or harm (generation accompanied by punishment or harm), and within conjunction there may be hidden control or injury (conjunction accompanied by control or injury). Therefore, interpreting the hexagram should not rely solely on the concepts of generation and control, but also consider whether this generation and control are clean or mixed. In summary, punishments and harms should not be present on the useful god, and the world line should not be in a dead or extinct position—when the self is in a dead or extinct state, even with external help, it cannot be supported.

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。

If a line is activated and is opposed by the day branch, it is called "conflict and dispersion," and the matter will not succeed. If a line is in a state of "absolute decline" but is supported by another line, it is called "revival in decline," and the matter will actually succeed. If the useful god is restrained by a combination, it must wait until the day it is opposed to succeed. If the useful god is weak and confined, it must wait until it receives support and becomes strong in a particular month or day to succeed—these are the two basic principles for determining the timing of events. The speed at which things happen also depends on the lines: if a line is activated and comes to attack the world line, the matter will come quickly; if a line is quiet and supports the world line, the matter will come slowly.

父亡而事無頭緒，福隱而事不稱情。鬼雖禍災，伏猶無氣。子雖福德，多反無功。究父母推為體統，論官鬼斷作禍殃，財乃祿神，子為福德。兄弟交重，必至謀為多阻滯。

If the parents' yao is not in the upper trigram or falls into an empty position and is injured, the matter will lack clarity (as parents represent documents and the root). If the children (fudeshen, the god of fortune) are hidden and not visible, the matter will not go smoothly. Although official ghosts are gods of misfortune and calamity, if they are hidden and lack energy, they cannot cause harm. Although children are gods of fortune and virtue, if they appear too many times in the hexagram, they become ineffective (too many lead to disorder, and this is especially harmful in matters of seeking fame). In summary, the nature of the six relations is as follows: parents represent the main body and the root, official ghosts represent misfortune and calamity, wife and wealth represent the gods ofofficial stipend and sustenance, children represent the gods of fortune and virtue; if brothers are repeatedly activated, the matters one seeks will certainly face obstacles everywhere.

卦身重疊，須知事體兩交關。虎興而遇吉神，不害其為吉。龍動而逢凶曜，難掩其為凶。

The hexagram body appears more than once within the hexagram, indicating that the matter involves two sides or two key aspects, and needs to be viewed in two separate parts. Although the White Tiger is a凶兽, if it is associated with a吉神 (useful god or origin god), it does not hinder its positive nature. Similarly, the Azure Dragon, though a吉兽, cannot conceal its negative nature if it is associated with a凶爻 (hostile god or enemy god). These two sentences once again emphasize that the six beasts are merely decorative elements, and the fundamental determination of fortune or misfortune lies in the six relations and their interactions of generation and overcoming.

玄武主盜賊之事，亦必官爻。朱雀本口舌之神，然須兄弟。疾病大宜天喜，若臨凶煞必生悲。出行最怕往亡，如係吉神終獲利。

The Black Tortoise is indeed associated with theft, but it must be combined with the Official Ghost line to indicate the presence of a thief (the Official Ghost is the god of thieves, while the Black Tortoise merely represents its color). The Vermilion Bird is naturally the god of disputes, but it must be combined with the Siblings line to actually cause conflict (the Siblings line represents contention). In divination about illness, the presence of the Heavenly Joy is preferred, but if this auspicious deity is on a line with a malevolent influence, it still brings sorrow. When traveling, the Going to Death is most unfavorable, but if this malevolent influence is on a line with an auspicious deity, the journey may actually be beneficial. The fortune or misfortune of divine influences depends entirely on the Six Relations and the relationships of the line they are attached to, which is exactly the summary mentioned in the next sentence.

是故吉凶神煞之多端，何如生剋制化之一理。嗚呼！卜易者知前則易，求占者鑑後則靈。筮必誠心，何妨子日！

Therefore, no matter how numerous and complicated the names of auspicious and inauspicious deities and omens may be, they are not as fundamental as the principle of generation, overcoming, control, and transformation. This is the key point of the entire passage, and also the reason for the title of The Orthodox Tradition of Divination. The last two sentences are a reminder: if those who cast the hexagrams first understand these principles thoroughly (knowing the prior), then when they interpret the hexagrams, it will be easier; and if those seeking divination are willing to check past verified instances to verify (reflecting on the past), the hexagrams will become more effective. Divination relies solely on sincerity; if the heart is sincere, it will be effective. As for old sayings such as "do not divinate on a day named Zi," such taboos are unnecessary to worry about.

天道杳冥，豈可度思夫旱潦。易爻微渺，自能驗彼之陰晴。當究父財，勿憑水火。

Heavenly principles are profound and hard to measure; droughts and floods are not something humans can guess. However, the lines of the Book of Changes, though subtle, can accurately indicate whether it is sunny or rainy. The first principle for divining weather is to investigate the parents' line and the wealth line, not to guess based on the water and fire attributes of the lines. Because the parents represent rain and the wealth represents clear weather, this is the symbolic meaning of the six relations. If one only looks at the line being water and says it will rain, or fire and says it will be sunny, this would be inconsistent with the principles of the hexagrams.

妻財發動，八方咸仰晴光。父母與隆，四海盡沾雨澤。應乃太虛，逢空則雨晴難擬。世為大塊，受克則天變非常。

When the Wealth Line moves, wealth can overcome the Parents (Rain God), and from all directions one can see the bright sunlight. If the Parents Line is strong, the rain will reach everywhere. The Response Line represents the sky (the vast void), and if it falls empty, whether it is sunny or rainy cannot be determined. The World Line represents the earth (the great mass), and if it is overcome, the weather will certainly be abnormal. These four lines assign the sky and earth, and the sunny and rainy conditions to the World, Response, Wealth, and Parents Lines, forming the framework for divining the weather.

日辰主一日之陰晴。子孫管九天之日月。若論風雲，全憑兄弟。要知雷電，但看官爻。

The Day Branch governs the weather of that particular day, being the most immediate and accurate indication. The Son爻 represents the sun and moon and the stars in the sky; therefore, when the Son爻 is strong, the sun and moon are clear. To discuss wind and clouds, one must look at the Brother爻 — the Brother爻 symbolizes the swirling winds and clouds. To know whether there is thunder and lightning, one must observe the Official Ghost爻 — the Official Ghost爻 represents the thunder and lightning of anger. Thus, each of the Six Relations has its specific function: Parents represent rain, Wife's Wealth represents clear weather, Son爻 represents the sun and moon, Brother爻 represents wind and clouds, and Official Ghost爻 represents thunder and lightning. Thus, when predicting rain or sunshine, one has a clear standard to refer to.

更隨四季推詳，須配五行參決。晴或逢官，為煙為霧。雨而遇福，為電為虹。

We should also consider the seasonal climate when interpreting, and combine it with the nature of the Five Phases for analysis: the same parent爻, in winter indicates snow, in summer indicates rain; the same sibling爻, if it belongs to wood indicates wind, if it belongs to water indicates clouds. If the sky is supposed to be clear but the卦 shows official ghost爻, then the clear sky will have smoke, haze, and mist (official ghost represents obscure spirits). If the sky is supposed to rain but the卦 shows child爻, then the rain will have lightning, and after the rain there will be rainbows (child爻 represents brightness).

應值子孫，碧落無瑕疪之半點。世臨土鬼，黃沙多散漫於千村。

The Response Line represents the sky, and sitting atop it are the Children (the gods of sun and moon), indicating a clear sky with not a single flaw. The World Line represents the earth, and sitting atop it are the Official Ghosts with a earthy nature. Since earth governs dust and sand, and the Official Ghosts govern gloom and obscurity, this signifies a day with swirling sand and all villages shrouded in dust and wind.

三合成財，問雨那堪入卦。五鄉連父，求晴怪殺臨空。財化鬼，陰晴未定。父化兄，風雨靡常。

In the hexagram, the third line forms the wealth element. If someone asks about rain and encounters this hexagram, rain is naturally impossible — there is a clear and sunny atmosphere, which cannot allow rain. The five phases all connect to the parents (there are multiple parents elements overlapping), so someone asking for clear weather would blame the wealth element, which is supposed to control the parents, for being empty. If the wealth element moves and transforms into the official ghost, there will be some darkness in the clear weather, making the weather uncertain. If the parents element moves and transforms into the siblings, there will be some wind mixed with the rain, making the weather unpredictable.

母化子孫，雨後長虹垂螮蝀。弟連福德，雲中日月出蟾蛛。父持月建，必然陰雨連旬。兄坐長生，擬定狂風累日。

The parents (rain) line moves and transforms into the children (sun and moon) line, indicating the image of rain stopping and the sky clearing with a rainbow spanning the sky (「螮蝀」is the term for rainbow). The siblings (clouds and wind) line connected to the children (sun and moon) line indicates the image of clouds dispersing and the sun emerging, with the moon appearing from behind the clouds (「蟾」refers to the moon's rabbit, symbolizing the moon). If the parents line is positioned on the month builder, it receives the command of the entire month and will certainly bring continuous rain for ten to fifteen days. If the siblings line is in the growth position, the wind is just beginning to rise strongly, and it can be predicted that strong winds will last for several days.

父財無助，旱潦有常。福德帶刑，日月必蝕。雨嫌妻位之逢沖，晴利父爻之入墓。

If both the parents and the wealth lines are not supported by any other lines, then drought and flood will occur according to the usual pattern, without major anomalies. The children line, which represents the sun and moon, is subjected to a crime, indicating damage to brightness, which will surely result in an eclipse of the sun or moon. Those hoping for rain should most fear the wealth line being in conflict, as a conflict will disturb the clear sky. Those hoping for clear weather, however, will be pleased if the parents line enters the storage, as the rain god is stored away, and thus the sky naturally clears.

子伏財飛，簷下曝夫猶抑鬱。父衰官旺，門前行客尚趑趄。福合應爻，木動交而游絲漫野；鬼沖身位，金星會而陰霧迷空。

The children (associated with the day) are hidden and the wealth (associated with clear weather) acts as the flying god, pressing above, preventing the sunlight from coming out. People drying things under the eaves remain gloomy — although it is not raining, the sun is still not visible. The parents (associated with rain) are weak while the official ghost (associated with gloomy thunder) is strong, and travelers at the gate still hesitate and dare not start their journey. The children and the response line are in harmony; if it is also the wood line that moves and combines, it indicates the warm weather of spring with floating threads of silk filling the fields. The official ghost attacks the hexagram body; if it is also the metal line forming a combination, metal signifies severity and gloom, indicating thick mist and a gloomy sky.

卦值暗沖，雖空有望。爻逢合住，縱動無功。合父鬼沖開，有雷則雨。合財兄克破，無風不晴。

In the hexagram, if a line falls into emptiness, but is secretly moved by the day branch (a hidden movement occurs when a still line is moved by the day branch), there is still hope for the matter — if predicting rain, rain will still come. Conversely, if a line is activated but is restrained by another line, even though it moves, it will not have effect. If the parents line is restrained (rain is held back), and the official ghost line breaks this restraint, then thunder will come first, followed by rain. If the wealth line is restrained (sunny weather is held back), and the siblings line breaks this restraint, then wind will come first, followed by clear weather.

坎巽互交，此日雪花飛六出。陰陽各半，今朝霖雨慰三農。兄弟木興繫巽風，而馮夷何其肆虐。妻財發動屬幹陽，而旱魃胡爾行凶。

In the hexagram, the trigram Kan (Water) and Xun (Wind) appear together. Water meets the cold wind, and on this day, hexagonal snowflakes will fly. The hexagram has an equal number of yin and yang lines, indicating harmony between yin and yang, and thus there will be a good rain today, comforting the farmers (the term "san nong" refers to farmers in flat land, mountainous areas, and marshy regions). The siblings line belongs to wood and is strong, connected to the Xun trigram of wind, allowing the spirits of wind and water to display their power (the term "Feng Yi" refers to the river god, here used to indicate the fierce power of wind and water). The wealth line is activated and belongs to the Qian trigram of metal yang, with excessive clear weather, allowing the drought demon (the term "han ba" refers to a mythical ghost causing drought) to wreak havoc.

六龍御天，祗為蛇與震卦；五雷驅電，蓋緣鬼發離宮。土星依父，雲行雨施之天；木德扶身，日暖風和之景。

Heavenly dragons drive a chariot, and the winds and clouds change color, because the serpent divination sign is on the line and the hexagram belongs to Zhen (Zhen represents thunder and dragons). The five thunder gods drive lightning, because the official ghost is active and the hexagram belongs to the Li palace (Li represents lightning and fire). Earthy lines depend on the parents, as earth produces metal, and metal produces water, which is the good weather when clouds move and rain is distributed. Wood lines support the world line, as wood represents spring and harmony, which is the scene of warm days and gentle winds.

半晴半雨，卦中財父同興；多霧多煙，爻上財宮皆動。身值同人，雖晴而日輪含曜；世持福德，總雨而雷鼓藏聲。

In the hexagram, if the wife's wealth (qicai) and the parents (fuwu) lines are both strong, it indicates a situation of half sunny and half rainy weather, with intermittent rain. If both the wife's wealth and the official ghost (guan gui) lines are activated, it suggests dense fog and unclear skies. If the hexagram body falls under the category of the hexagram Tian Huo Tong Ren (Hexagram 13), which is ruled by fire, although it is sunny, the sunlight appears subdued. If the world line is occupied by the children (zisun), indicating that virtue and fortune can control the official ghost, even if it rains, the thunder does not sound clearly.

父空財伏，須究輔爻；剋日取期，當明占法。要知其詳，別陰陽可推晴雨；欲知其細，明衰旺以決重輕。能窮易道之精微，自與天機而吻合。

If the parents' hexagram falls into an empty position and the wife's wealth hexagram is hidden, and both main hexagrams are ineffective, one should then examine the auxiliary hexagrams (such as siblings, children, officials and ghosts, each representing clouds, wind, sun, moon, thunder, and lightning). To determine the day when the response occurs, follow the day thatrestrain (overcomes) the hexagram — the day when the rain hexagram is overcome, the rain stops; the day when the clear sky hexagram is overcome, the clear weather ends. This is the general method for determining the response date in divination of weather. For a more detailed analysis, distinguish the yin and yang of the hexagrams to determine rain or clear weather; for a more precise analysis, discern the decline and strength of the hexagrams to determine the intensity of wind and rain. When the principles of the Book of Changes are studied to their finest details, one naturally aligns with the heavenly mechanism.

陰晴寒暑，天道之常；水旱兵災，年時之變。欲決禍褔於一年，須審吉凶於八卦。初觀萬物，莫居死絕之鄉；次察群黎，喜在旺生之地。三言府縣官僚，兄動則徵科必逼；四論九卿相沖身，則巡警無私。

Heavenly conditions of clear and cloudy weather, cold and heat are the regular patterns of the heavens, while floods, droughts, wars and calamities are the changes in the fortune of a year. To judge the fortune of a year, one must examine the auspicious and inauspicious signs in the eight trigrams and six lines. When divining the fortune of a year, the positions of the lines are assigned to human affairs: the first line represents the growth of all things, and it is most feared if it falls in the dead or绝 positions; the second line represents the people, and it is favored if it falls in the prosperous, strong, and growth positions; the third line represents officials of the county and prefecture, and if this line is activated by siblings, it indicates that taxation will be oppressive and troublesome (siblings represent seizure and plunder); the fourth line represents high officials, and if this line conflicts with the world line, it indicates that the court's inspection is strict and impartial.

五為君上之爻，六為昊天之位。應亦為天，克世則天心不順；世還為地，逄空則人物多災。太歲逄凶乘旺，有溫州之大颶；流年直鬼帶刑，成漢寢之轟雷。

The fifth line represents the position of the sovereign, and the sixth line represents the position of heaven. The response line also signifies heaven; if it comes to harm the world line, it indicates that heaven's will is not favorable, leading to many adverse events in the following year. The world line represents earth; if it is empty, both people and things will suffer from many calamities. If the line of the current year's ruler encountersInauspicious Spirit (malevolent spirits) and is in a strong position, there may be disasters like the great typhoon in Wenzhou. If the branch of the current year coincides with the official ghost and carries punishment, it may result in sudden changes like the lightning strike on the Han dynasty's ancestral temple. When divining for a year, first determine where the current year's ruler and the current year's branch fall, then examine whether they are auspicious or inauspicious.

發動妻財，旱若成湯之日；交重父母，潦如堯帝之時。猛烈火官回祿，興災於照應；汪洋水鬼玄冥，作禍於江淮。尤怕屬金四海，干戈如鼎沸；更嫌值土千門，疫厲若符同。

The Wealth hexagram is activated, indicating excessive dryness, leading to a severe drought lasting seven years like the drought during the time of King Tang of Shang; when the Parents hexagram is repeatedly activated, there will be excessive rain, causing a great flood like the flood during the time of Emperor Yao. If the Official Ghost hexagram belongs to fire and is fierce, it indicates the fire deity (HuiLu) causing disasters, with fires breaking out everywhere. If the Official Ghost hexagram belongs to water and is vast, it indicates the water deity (XuanMing) causing calamities, leading to water disasters in the Yangtze and Huai River regions. Especially dangerous is when the Official Ghost hexagram belongs to metal: metal signifies warfare and weapons, leading to chaos and warfare across the land as if a cauldron of water is boiling. It is even more concerning if it coincides with earth: earth signifies plague and dampness, causing epidemics in every household with symptoms that are all the same.

逄朱雀而化褔爻，財動則旱蝗相繼；遇勾陳而加世位，兄興則饑饉相仍。莽興盜起由，玄武之當官；災沴異多，因螣蛇之御世。

Official Ghost carries the Vermilion Bird and transforms into Children, while Wealth also becomes active. The combined influence of dry and hot weather leads to drought and locust plagues within a year. Gou Chen is placed on the World Line (Gou Chen governs fields and land), and the Siblings become strong (Siblings represent plunder and conflict), resulting in consecutive years of famine. The proliferation of weeds and bandits arises because Black Tortoise (governing theft) is associated with Official Ghost in authority. The occurrence of many strange phenomena is due to the presence of Teng Snake (governing strange occurrences) on the World Line.

若在乾宮，天鼓兩鳴於元未。如當震卦，雷霆獨異於國初。艮主山崩，臨應則宋都有五石之隕。坤為地震，帶刑則懷仁有二所之崩。

These phenomena should also be considered in relation to which palace they fall into: if they fall into the Qian palace, Qian represents Heaven, which is like the two loud sounds resembling drums heard in the sky during the late Yuan dynasty. If they fall into the Zhen hexagram, Zhen represents Thunder, which is like the unusual thunderstorm at the beginning of our dynasty. If they fall into the Gen hexagram, Gen represents Mountain, indicating mountain collapse; if this line is in the responding position, it is like the heavenly phenomenon of five meteorites falling on the capital city of the Song dynasty. If they fall into the Kun hexagram, Kun represents Earth, indicating an earthquake; if this line carries a punishment, it is like the two ground collapses in Huairan County as an unusual disaster.

坎化父爻，雨血雨毛兼雨土。巽兄弟，紅風風黑及風施。日生黑子，宋恭驚離象之反常；沼起白龍，唐玄遭兌金之變異。發動空亡，乃驗天書之詐；居臨內卦，定成黑眚之妖。

The changing yao of the Kan trigram brings forth the parents, as Kan represents water and parents represent rain, leading to strange rains such as blood rain, light drizzle, or rain mixed with soil. The yao of the Xun trigram encountering siblings indicates wind and clouds, as Xun represents wind and siblings represent wind and clouds, resulting in strange winds such as red wind, black wind, or violent storms. A black spot appearing on the sun is an abnormal manifestation of the Li trigram (Li represents the sun), as seen during the time of Emperor Gong of Song. A white dragon rising from a pond or pool is an abnormal manifestation of the Dui trigram (Dui belongs to metal), as experienced by Emperor Xuanzong of Tang. All such strange phenomena, if their yao activate and fall into the empty and void, are mostly fabricated omens (such as the false heavenly scroll of Emperor Zhenzong of Song). If the yao resides in the inner trigram, it will certainly produce妖异 such as black omens.

欲知天變於何方，須究地支而分野。身持褔德，其年必獲休詳；世受刑傷，此歲多遭驚怪。年豐歲稔，財褔生旺而無傷；冬暖夏涼，水火休囚而莫助。

To determine where the heavenly change will manifest, one should refer to the territories associated with the earthly branches (such as Zi corresponding to Qi, Chou to Wu-Yue, Yin to Yan, etc.). If the hexagram body is occupied by the children line, this year will surely bring good fortune and peace. If the world line is harmed or afflicted, this year will likely involve many strange and unusual events. A卦 that indicates a bountiful harvest shows that both the wealth line and the children line are strong and not harmed or restrained. A year that is unusually warm in winter or cool in summer is indicated when the water and fire lines in the hexagram are weak and confined, with no other lines to support them.

他宮傷克，外番侵凌；本卦休囚，國家衰替。陰陽相合，定然雨風調；兄鬼皆亡，必主民安國泰。推明天道，能知萬象之森；識透玄機，奚啻一年之休咎。

An external trigram's爻 comes to harm the native trigram, indicating disturbance from foreign tribes at the borders. If the native hexagram itself is weak and confined, it signifies a decline in national strength. When yin and yang energies in the hexagram combine harmoniously, there will certainly be favorable weather and a bountiful year. If both the siblings and official ghost lines are not in the upper trigram or fall into emptiness and are controlled, it indicates the elimination of both destructive forces and chaotic influences, leading to peace among the people and stability in the country. By thoroughly understanding the heavenly principles, one can comprehend the intricate order of all things; by penetrating the profound mysteries, one's ability to discern fortune and misfortune extends beyond a single year.