Chapter 52: The Chapter on Conception and Birth

（內詳虛實胎安母安防墮產期男女穩婆乳母寄乳產地易育求嗣諸問）胎產人道之大，子孫繼世之本，故以子孫為用。筮胎虛實，專重子孫，唯卜母孕，則憑弟兄，其他長幼尊卑，代身而祝者，皆以子孫為用也。未胎而占孕，重青龍天喜之動；間月而占，則獨求子孫，旺相生扶則成胎，空破散絕則非孕。（未間月而筮，如青龍天喜動，雖子孫伏，亦斷有孕；已間月而筮，若子孫空，雖青龍天喜動，亦斷無孕，蓋子孫但以有為喜，神宿必以動為喜。總言未間專重龍喜，已間獨重子孫。）

This chapter details various aspects of pregnancy, including the truth or falsehood of conception, the safety of the fetus, the mother's condition, prevention of miscarriage, the time of delivery, the gender of the child, the role of the midwife, the wet nurse, breastfeeding, the child's birthplace, whether the child will be easy to raise, and the desire for children. Pregnancy and childbirth are major matters in human relationships, and children are the foundation for continuing the family line, so the grandson's line is used as the main element. When predicting the truth or falsehood of conception, the grandson's line is emphasized; only when predicting the mother's pregnancy does the sibling's line matter; for all other cases, regardless of whether it is for an elder, younger, superior, or inferior, the grandson's line is used as the main element. If one has not yet conceived and is predicting whether they are pregnant, the emphasis is on whether the Azure Dragon and Heavenly Joy are activated; if one predicts after a month has passed since the last menstrual period, the focus is on the grandson's line: if it is strong and supported, then conception has occurred; if it is empty, broken, scattered, or at its end, then it is not a pregnancy. (Note: If the menstrual period has not yet stopped and one comes to predict, even if the grandson's line is hidden and the Azure Dragon and Heavenly Joy are activated, it is predicted as a pregnancy. However, if the menstrual period has stopped for a month and one comes to predict, even if the grandson's line is empty and the Azure Dragon and Heavenly Joy are activated, it is predicted as not a pregnancy. This is because the grandson's line only needs to be present to be considered favorable, while the star mansions and divine signs must be active to be considered favorable. In summary: if the menstrual period has not yet stopped, the emphasis is on the Azure Dragon and Heavenly Joy; if the menstrual period has stopped, the emphasis is on the grandson's line.)

或筮胎安，亦重子孫，不空不破則成人，若絕若沖難足月。筮產母身安，鬼動則災生，用傷則病作，臨官入墓，須防抱病猝亡，助鬼傷身，惟恐帶胎同喪。如出遊求身安，用旺鬼靜則喜，求胎安，則忌卦沖胎空虎動也。（胎安重子爻，母安忌鬼發，及用旺為喜。如占母孕，則父母為用，他人代求，則妻財為用，皆忌本命隨官入墓。產母自問，並忌助鬼傷身。出遊，有為身為胎兩義。）

Divination on whether a pregnancy is stable should focus on the children's hexagram. If it does not fall into an empty position and is not broken, the child can be born and grow up. If it reaches the state of decline or is confronted by a clash, it may not reach full term. Divination on the safety of the mother: if the official ghost hexagram is active, there will be disaster; if the useful god is injured, she will fall ill. If her own hexagram follows the official ghost into the tomb, she should beware of sudden illness and death. If the official ghost harms her body, there is fear that both the fetus and the mother may die. If someone is away from home and seeks safety, the favorable condition is when the useful god is strong and the official ghost is quiet. For seeking fetal safety, one should avoid the hexagram of six clashes, the fetal hexagram falling into an empty position, and the white tiger hexagram being active. (Note: Divination on fetal safety focuses on the children's hexagram, while divination on maternal safety should avoid the activation of the official ghost and prefer a strong and prosperous useful god. If divining about a woman's pregnancy, the parents' hexagram is used as the useful god; if someone else is seeking on her behalf, the wife's wealth hexagram is used as the useful god; both should avoid the situation where the mother's hexagram follows the official ghost into the tomb. If the mother herself asks the question, one should also avoid the situation where the official ghost harms her body. Divination for someone away from home has two meanings: for her own safety and for the fetus's safety.)

如問墮胎，合沖、前沖、後沖、胎空、胎破、虎動必犯其厄，然亦察之子象，子孫堅固，雖遇此而不傷，子孫破克，雖不遇此而難保。（卦沖則不締結，胎壞則不堅固，虎動乃為血神，三者有一，當應墮漏，若子孫日月旺相，雖見其兆，終不喪胎，如申建辛亥日，占孕得兌之困，敗血三日後復完胎。故子孫為要。）

If the question is about whether there will be a miscarriage: if the combined elements meet a clash, the primary hexagram shows six clashes, the resulting hexagram shows six clashes, the胎爻 falls into an empty position, the胎爻 meets a breaking element, and the White Tiger is activated, then it is certain to encounter this misfortune. However, one should also examine the image of the children: if the children are strong and solid, even if these conditions are met, the fetus will not be harmed; if the children are broken or attacked, even without encountering these conditions, the fetus will not be retained. (Note: if the hexagram meets six clashes, the fetal formation is unstable; if the胎爻 is ruined, the fetus is not solid; if the White Tiger is activated, it indicates the blood deity is in command. If any of these three conditions occur, a miscarriage or fetal leakage is expected. However, if the children are prosperous and strong due to the influence of the sun and moon, even if these signs appear, the fetus will ultimately be retained. For example, if someone asks about pregnancy in the month of Shen on the day of Xinhai, and the hexagram is《Dui》changing to《Kun》, they experienced bleeding for three days, but the fetus was retained afterwards. Therefore, the children are the key factor.)

故占產期遲速，卦沖、胎破、虎搖，日當產矣。胎值旬空之時，世值胎養之日，子遇長生之辰，如子無而遇有，空而遇補，破而遇實，墓而遇沖，較量輕重，以定其期，定時亦然，此概占也。如限期而卜產，則但以卦沖胎沖虎搖者，定其當產。

Therefore, to predict the speed of childbirth: if the hexagram meets the Six Clashes, the fetal line is broken, and the White Tiger moves, then childbirth will occur on that day. Additionally, when the fetal line is in the旬空 period, the world line reaches the day of胎养, the children line meets the day ofGrowth, or the children line changes from non-existent to existent, from empty to filled, from broken to solid, or enters the墓 and is then冲, weighing these factors can determine the delivery date; determining the exact time is similar. This is a general prediction. If a specific time frame is used to predict childbirth, then only rely on the hexagram meeting the Six Clashes, the fetal line being冲, and the White Tiger moving to determine the exact time of childbirth.

（或以月分，或以旬分，但卦沖胎疾虎動，則是月是旬當產。復以日時定之，倘概筮何時，則以卦沖胎疾虎動為近，否則為遠；而以世爻胎養、空補、破實、絕生、墓沖、無有之日時定之，及胎值旬空者，否則為遠之考也。如申建丁未日，占產得艮，三日巳酉戌時則育，此世胎養之應也。人占夫占，皆從此論。唯產母自占，則以子孫為重，如午建甲寅日，自筮身孕得大過，後庚午日產，應子孫值日，此以子孫為法也。墓而遇沖，火子戌日，逢辰而誕是焉。或曰產婦以財分，嬰兒以子分，日時以世分，概占如此，若獨筮期，當專用子。）

If the divination is based on the month or the ten-day period, as long as the hexagram indicates six clashes, the fetal line is ill, or the white tiger is activated, that month or ten-day period is considered the time of childbirth. Then the day and hour are determined more precisely. If the question is general about when the child will be born, use the hexagram's clash, the ill fetal line, or the activated white tiger as the near time, otherwise it is far off. Then use the world line's position in the fetal and nurturing stages, or when it falls into an empty position and is supplemented, or when it is broken and becomes solid, or when it is in a dead position and encounters a birth, or when it is buried and meets a clash, or when it goes from non-existence to existence to determine the exact day and hour. If the fetal line is in an empty position during the ten-day period, it is still considered in this way, otherwise it is considered far off. For example, if the divination is made on the day of Dingwei in the month of Shen, and the hexagram is the mountain (Gen), the child is born on the third day at酉 or戌 hour. This corresponds to the world line's position in the fetal and nurturing stage. When someone else divines on behalf of the pregnant woman or the husband divines, the same method is used. However, when the pregnant woman herself divines, the children are emphasized. For example, if the divination is made on the day of Jiayin in the month of Wu, and the hexagram is the great excess (Da Guo), the child is born on the day of Gengwu, which corresponds to the children's day. This is based on the children. The term 'entering a tomb and encountering a clash' refers to a situation where the fire nature children are buried on the day of Xu, and the child is born when the day of Chen clashes with the tomb. Some people also say that for a pregnant woman, the wife's wealth is considered, for the infant, the children are considered, and for the day and hour, the world line is considered. This is the general method. If the divination is specifically about the time of childbirth, then the children should be used exclusively.

如定男女，先以卦之陰包陽者為男，陽包陰者為女，坎離自包同焉；其次以動爻陰變陽者為男，陽變陰者為女，子為宰主，爻分等次；其三非包非動而安靜者，則以子孫屬陽為男，屬陰為女，陰陽並現，輕重相持，飛伏皆空，單拆定義。蓋有出外而家內已生者獨舉子孫屬陰陽而定之，不以卦包動變言也。占母以弟兄而言，代身亦舉子孫而決之。

As for determining the gender: first, look at the structure of the hexagram — if a yin line contains a yang line, it indicates a male child, and if a yang line contains a yin line, it indicates a female child. The hexagrams Kan (Water) and Li (Fire) themselves embody the patterns of yin containing yang and yang containing yin, following the same principle. Second, examine the moving line — if a yin line changes to a yang line, it indicates a male child, and if a yang line changes to a yin line, it indicates a female child; among these, the line of children (子孙爻) is the main indicator, and each line should be considered in order of priority. Third, if the hexagram does not belong to the category of yin containing yang or yang containing yin, and there are no moving lines, but all lines are still, then look at the line of children (子孙爻): if it is yang, it indicates a male child; if it is yin, it indicates a female child. If both yin and yang lines of children are present, then weigh their importance. If both the flying god (飞神) and hidden god (伏神) are absent, then use the images of "single" (单) and "broken" (拆) to determine. Additionally, if a person is away from home but the child has already been born at home, then determine the gender solely based on the yin or yang of the line of children, without considering the hexagram's containment or changes. When divining about a mother's childbirth, use the line of brothers (兄弟爻); when divining on behalf of someone else, still use the line of children (子孙爻) to make the determination.

（欲定男女，其法有三：一曰卦包，二曰動變，三曰子屬，如坎大過小過咸恆，謂之陰包陽，離頤中孚益損，謂之陽包陰，謙豫履小畜升萃無妄大畜則非。卦包之後，則考動爻，變陽為男，變陰為女，若二爻動則主上爻，三爻動則主中爻，四五爻皆動，則主陰陽屬多之爻，六爻動及陰陽等動，則主內卦變爻，或中有子動者，竟取子孫變，以定男女也。

There are three methods to determine the gender: first, by the outer trigram, second, by the moving and changing lines, and third, by the lineage. For example, the hexagrams Kan, Da Guo, Xiao Guo, Xian, and Heng are called yin trigrams enclosing yang trigrams; the hexagrams Li, Yi, Zhong Fu, Yi, and Sun are called yang trigrams enclosing yin trigrams; hexagrams like Qian, Yu, Li, Xiao Xu, Sheng, Cui, Wu Wang, and Da Xu are not counted. After determining the outer trigram, examine the moving lines: if a changing line produces a yang line, it indicates a male; if it produces a yin line, it indicates a female. If two lines move together, take the upper one as the main line; if three lines move together, take the middle one as the main line; if four or five lines move, take the line with the majority of yin or yang lines as the main line; if all six lines move or the number of yin and yang lines are equal, take the changing line of the inner trigram as the main line. If the lineage line moves, directly determine the gender based on the changing of the lineage line.

動變之後，卦靜則考子孫，陽男陰女定之；如或兩現，舍其疾而用其不疾；如或飛無而伏復空，則以伏神子孫單拆而分男女，不可因空破而他求也。如戌建戊辰日，占男女得歸妹，亥子屬陽值空，後應生男不育。常有兩現子孫，皆屬旺相，及大有乾剝同人，乃應雙胎。海底眼：兩爻旺相喜神扶，必是雙胎天賜與。夫陰陽相包，男女成胎之時也，動變者，磨蕩化育之功也，故先泥子孫者非是。出外而家內已生，專務子孫屬陰陽，蓋物既生成，當考形體，豈以卦包動變而言之哉。）

After passing through the layer of movement and change, if the hexagram is entirely still, then we examine the sons and daughters' lines. If the sons and daughters are of yang, it indicates a male child; if of yin, it indicates a female child. If there are two sons and daughters present, we discard the one that is in a weak state and use the one that is strong. If there is no flying god and the hidden god also falls into an empty position, we use the hidden god's sons and daughters to determine whether it is a single or split birth, and we should not seek elsewhere just because it is empty. For example, if someone asks about having children on the day of Wu Chen and the month of Xu, and gets the hexagram of Gui Mei, the sons and daughters lines are of yang and are in the empty position of the ten-day cycle. Later, they indeed gave birth to a boy, but could not raise him. There are also cases where two sons and daughters appear together and are both strong and prosperous, and when the hexagram is Da You, Qian, Bao, or Tong Ren, it indicates a twin birth. The "Underwater Eye" says, "When two lines are strong and the auspicious god supports, it is certainly a twin birth given by heaven." We should understand that yin and yang interpenetrate, referring to the time when the male and female conceive; movement and change refer to the process of transformation and cultivation. Therefore, it is wrong to focus too early on the sons and daughters' lines. If a person is away and the child has already been born at home, we should only look at the yin and yang of the sons and daughters, because the fetus has already taken shape, and we should examine its form, not the hexagram's interpenetration and movement and change.

穩婆好惡，察應與財，空破無能，旺生得力，然切戒應爻克子，恐妨我之兒，應爻克財，恐害我之妻，不獨占而帶觀之。夫占近應之間爻，自占近世之間爻，及或五爻，亦不可克妻克子，而空破也。（財為婦人，應為所用之人，蓋收生以護子妻，應爻不宜值父兄也；產內兼問，若間五破空，沖剋財子，則曰化婆有犯。）

To determine the quality of a midwife, examine the Response Line and the Wealth Line. If they fall in an empty or broken position, the midwife lacks ability. If they are prosperous and strong, they are effective. However, one must be cautious about the Response Line clashing with the Children Line, as this may harm the child; also, if the Response Line clashes with the Wealth Line, it may harm the mother. This does not need to be considered separately; it can be examined together in a childbirth divination. If divining for someone else, look at the intermediate line near the Response Line; if divining for oneself, look at the intermediate line near the World Line, and sometimes also the Fifth Line. These lines should not clash with the Wealth or Children Lines, nor should they fall in an empty or broken position. (Note: The Wealth Line represents the mother, and the Response Line represents the hired person. Midwifery is to protect both mother and child, so the Response Line should not be the Parents or Siblings Lines. When asking about this together in a childbirth divination, if the intermediate line or the Fifth Line is broken or empty and clashes with the Wealth or Children Lines, it indicates that the midwife may be harmful.)

乳母好惡，察財與應，空破多病，生旺無殃，最忌合沖卦沖，不能終始其哺，應爻克沖子位，不免妨犯其兒，卦無亥子，後乳將少，而兒缺食也，坤艮宮之無亥子者，尤甚焉。然應克世而有難意，應值鬼而有機謀，應咸池而好酒色，應元武而喜竊偷，然所占若吉，未為大害。寄乳於人，當以子身為重，喜其生扶旺相，不宜空破絕沖，命隨鬼墓，子喪他家，卦遇鬼搖，兒病外室，不可寄乳也。寄乳而問乳母之吉凶，如擇乳母之法。（問乳母則論財應，問寄乳則重子孫，來乳去乳，好惡同義。）

To determine the quality of a wet nurse, examine the wife's wealth line and the response line: if they fall into an empty or broken position, the nurse is likely to be sickly; if they receive support and are strong, there will be no disaster. Most dangerous are when the response line is in conflict with the primary hexagram's six clashes, meaning the nurse will not be able to feed the child continuously. If the response line clashes with the children's position, there will be harm to the child. If the hexagram lacks the water lines of亥 or子, the milk will be insufficient, and the child will not get enough to eat. If the hexagram is from the坤 or艮 trigrams and also lacks亥 or子, the situation is even worse. Additionally, if the response line controls the world line, the nurse may cause trouble; if the response line is associated with the official ghost, the nurse has ulterior motives; if the response line includes the salty pool, the nurse enjoys drinking and indulgence; if the response line includes the black tortoise, the nurse likes stealing. However, if the overall hexagram is favorable, these factors are not major concerns. When asking about sending the child to be nursed, focus on the children's line: it is favorable if it receives support and is strong, and unfavorable if it is empty, broken, in decline, or in conflict. If the child's birth star is buried by the official ghost, the child will die in another family; if the official ghost line is active in the hexagram, the child will be sick outside the home—these two situations are not suitable for sending the child to be nursed. When both asking about the wet nurse and the act of sending the child for nursing, the method is the same as selecting a wet nurse. (Note: When asking about the wet nurse, focus on the wife's wealth and response lines; when asking about sending the child for nursing, focus on the children's line; whether the wet nurse comes to the home or the child is sent out, the assessment of good or bad is the same.)

產地安危，最嫌鬼動，財福兩象，不宜一傷。（卜地而產，惟用旺鬼寧為善，命隨鬼墓大忌之。）若生後而問易育，喜子孫旺相，防疾忌官鬼交重，及命隨鬼墓也。（用旺稚子有根，鬼靜則嬰兒無疾。）

To determine if the place for giving birth is safe, the greatest concern is the movement of the official ghost. The wife's wealth and children' s signs should not be harmed. (Note: Choosing a place for giving birth should focus on the useful god being strong and the official ghost being calm; if the native's destiny is buried by the official ghost, it is a major problem.) After the child is born, to assess whether the child is easy to raise, we look for the children' s sign being strong and prosperous. To prevent illness, we should avoid the official ghost being heavily active and the native's destiny being buried by the official ghost. (Note: A strong useful god indicates a good foundation for the infant, and a calm official ghost means the infant will be healthy.)

若乏嗣而求子，獨索子孫，旺相生扶，得之速也，伏藏安靜，得之遲也，空破散絕，未之有焉；然不可世空，乃吾身之不能，問妻應空，問妾財空，是妻妾之身不育也。何年可得子，子孫胎養生時兆萌矣。何婦可生，弟兄所屬命姓，子現於外者，利於外生，子伏於內者，利於內育，子現元武咸池，及非世應之位，應於侍嫘外遇。蓋子嗣有無，雖有定命，惟盛德能立命焉，占者勉之。

If one is childless and seeks a child, one should focus on theChildren Line. If it is prosperous and supported, one will have a child quickly; if it is hidden and quiet, one will have a child later; if it meets emptiness, destruction, dispersion, or decline, then there will be no child. However, the world line should not also be empty, as that indicates the person's own inability to bear children. If the response line is empty when asking about a wife, or the wealth line is empty when asking about a concubine, then the wife or concubine cannot bear children. To ask about the year when a child will be born, look for the time when the子孙爻 enters the stages of胎, 养, and 长生. To ask which branch of the family will have a child, examine the生肖 and surname associated with the brothers' line. If theChildren is in the outer trigram, it is favorable for having a child outside the family; if it is hidden in the inner trigram, it is favorable for raising a child at home. If theChildren is accompanied by Black Tortoise and Salty Pool but is not in the position of the world or response lines, then the child is likely from a servant or an affair. Although the presence or absence of children is determined by fate, those with great virtue can establish their own destiny. The person seeking the divination should strive to do good.

（楚中商人王氏者，四十乏嗣，癸未卯建辛未日，卜嗣得否，言其無子，以陰功勸之，後果輕財好施；及乙酉鼎革，有感力行善事，丁亥仲春甲申日來杭復卜後嗣得萃，子遇長生，許得二子，彼曰：前言無後言有何也？予曰：公必樹德矣，彼頷之而去；及子寅年連生二男，豈非盛德格天之報，如影隨形乎？學易者，當勉人為善，求嗣者，當法之以造命也。）

There was a merchant named Wang from Chu who was forty years old but had no children. On the day of Guiwei in the month of Mao of the year Guiwei, he consulted about having children and received the Hexagram of "Obstruction." I told him he would not have a son and advised him to accumulate Yin Virtue. Later, he indeed became generous and gave freely. In the year Yiyou, when the dynasty changed, he felt even more moved and made great efforts to do good deeds. On the day of Jiashen in the middle of spring of the year Dinghai, he went to Hangzhou again to consult about having children and received the Hexagram of "Cohesion." The line representing his children met the condition of Growth, so I told him he would have two sons. He asked, "Earlier you said I would not have a son, but now you say I will. Why is this?" I replied, "You must have accumulated virtue." He nodded and left. Indeed, in the years of Zi and Yin, he gave birth to two sons. Is this not the result of great virtue affecting heaven and earth, like a shadow following the body? Those who study the Book of Changes should encourage people to do good, and those seeking descendants should follow this example to create their own destiny.

（內詳繼養撫養收養投養入繼諸問）撫養有二：我有子而欲繼養於人，最忌三沖，為有初鮮終之象，非長幼之寡恩，是上下之逆德；命隨鬼墓，往必病焉；子孫爻壞，去必喪焉。此三者，不可繼也。（繼是家者，子孫旺為康寧，卦爻合為孝慈。）我無子而欲撫人之子，則以子孫為用，福神之旺，能慎終於華首，子爻生我，善養老於衰顏，三沖則無始終，空散則無成立，命墓則有夭折，此三者不可撫也。僧道受徒，朋友立孤，亦同此義。

This chapter details questions concerning adoption, foster care, and taking in orphans, including cases where someone is taken in by another family. Foster care can be divided into two types. The first is when I have a son and wish to give him away for adoption: it is most inauspicious if there is a Six Clashes, which indicates an incomplete or failed arrangement, either due to the elder being unkind or the younger being disrespectful. If the person's own destiny is followed by a ghost and enters the grave, the child will surely fall ill; if the line of descendants is weak, the child will surely die. If any of these three conditions are present, adoption should not be considered. (Note: If the child is adopted into a family where the line of descendants is strong and prosperous, and the hexagrams and lines are harmonious, then the child will be healthy and filial.) The second case is when I have no son and wish to take in another child: the line of descendants is the useful god. If the line of descendants is a fortunate god that is strong and prosperous, it can support me until old age; if the line of descendants generates the world line, it can take care of me in my old age. If there is a Six Clashes, the arrangement will be incomplete; if the lines fall into emptiness, clash, or scatter, the arrangement will not be established; if the person's own destiny enters the grave, there will be a risk of early death. If any of these three conditions are present, fostering should not be considered. The same principles apply to monks and Taoists taking disciples, or friends taking in orphans.

尚有衰老無倚，弱幼無歸，雌單無養，壯貧無賴，我欲收養者，皆以應克世爻為戒。婦女用財，長上用父，卑幼用子，遠宗近表，亦用於應，皆莫克世，及用遭空破散，是其自濡於溺，而我濟無功也。三沖者，先膠漆而後冰炭，助傷者，朝琴瑟而暮干戈，所以戒也。應動多南北之心，應退多去來之志，歸魂常思舊所，游魂每念新鄉。（應克世，則恩多成怨，用被壞，則勞而無功。）

There are also cases such as old age with no support, young weakness with no place to return, a single woman without care, and poverty in youth with no support. I wish to adopt them, but I must avoid the situation where the response line overcomes the world line. When adopting women, use the wealth line; when adopting elders, use the parents line; when adopting younger people, use the children line. For distant relatives and close relatives, also use the response line. These lines must not overcome the world line. If the useful god is broken, empty, or scattered, it means that the person is already sinking in water, and even if I try to save him, I cannot succeed. When encountering six clashes, it means first being close as glue and lacquer, then becoming as cold as ice and arsenic; when encountering assistance to the ghost and harming the body, it means that in the morning they are harmonious as zithers and flutes, but by night they fight like weapons. Therefore, one must be cautious. If the response line moves, the person has a desire to go here and there; if the response line is the retreating god, the person has a wish to go and return; if it is a returning soul hexagram, the person often misses the old home; if it is a wandering soul hexagram, the person always thinks of the new place. (Note: When the response line overcomes the world line, giving help often turns into resentment; when the useful god is damaged, it is a waste of effort with no result.)

夫應克世，而駕鬼動者為甚。武鬼動而揖盜，雀鬼動而戒非，騰蛇生連蔓之憂，白虎兆亡命之禍，天燭以火失事，咸池以淫亂心。因害而避，因利而趨，在生克之間也。（應爻帶鬼克世，其凶尤甚，復視其與何神何宿來克來生，如官文龍貴生世，益我以榮，財福生世，益我以利，克世反視，縱青龍亦以奸昧為。）

The response line is attacking the world line and is accompanied by the official ghost, which is particularly harmful. If the black tortoise official ghost is activated, it signifies inviting trouble. If the vermilion bird official ghost is activated, one should be cautious of verbal disputes and gossip. The coiled snake indicates worries that will spread and cause complications. The white tiger indicates a disaster of death or misfortune. The heavenly candle is associated with fire and leads to accidents, while the salty pool is related to lust and causes confusion. One should avoid harm and seek advantage based on the relationships of generation and overcoming. (Note: When the response line, carrying the official ghost, attacks the world line, the danger is especially severe; one must also consider what deities and star mansions accompany this attack. For example, if the official line or the official document line generates the world line with the azure dragon or the nobleman, it brings honor. If the wealth line or the children line generates the world line, it brings wealth. If the response line overcomes the world line, then even if it is the azure dragon, it should be regarded as matters of deceit and secrecy.)

又有我孤貧而筮投養於人者，用神克世，而莫我顧也，三沖無久惜之情，四病有興盡之憎，則不可歸也。（凡言四病，即空破散絕，占投養者，當戒是三也。）又有彼乏嗣，而入繼於人者，有義繼利繼之分。繼義世旺我往而昌，世壞我入而困也；繼利則財壞無得，應空無望也。三沖不睦，游魂不一，鬼動而訟。繼成若謀事，繼爭如奪缺，是以卦沖合沖，世空應空，鬼失財失，不能成也，應爻克世，不勝奪也。

There is also the case where someone is poor and lonely and seeks to rely on another for support: if the useful god is strong and overcomes the world line, the other person will not take care of me; if there is a six clash, there will be no lasting affection; if the useful god has the four evils, the relationship will end when the interest fades — thus it is not advisable to rely on someone. (Note: the four evils refer to emptiness, destruction, dispersion, and extinction; when divining about taking in someone for support, one should avoid these.) When the other person has no children and I am to be adopted into their family, there are two types: 'success through righteousness' and 'success through benefit'. For success through righteousness: if the world line is prosperous and strong, then I will flourish; if the world line is weak and ruined, then I will be in hardship. For success through benefit: if the wealth line is ruined, I will not gain anything; if the response line is empty, there is no hope. If there is a six clash, there will be discord between the two; if there is a wandering soul, there will be lack of unity in mind; if the official ghost is active, there will be disputes. Striving for adoption is similar to striving for a position; competing for the right of succession is similar to competing for an official post: thus, if the primary hexagram has a six clash, or if the harmonious position meets a clash, or if the world line is empty, or if the response line is empty, or if the official ghost is misplaced, or if the wealth line is misplaced, it will not succeed; if the response line overcomes the world line, then I will not be able to compete with others.

（內詳見痘趨避疏密出期何人大象六問）夫痘疹亦天災也，是名天花，亦名聖瘡，動關童命，敢忽神筮？未花而問，以鬼為信，蓋鬼空根芽未萌，鬼靜氣機未動，鬼散雖流行而不及也。破靜而甲不拆，破動而病或殊，鬼絕則未生花也。（以鬼為病，問痘即痘也。月破非應有痘，鬼動是當有病，乃或癍麻瘡毒，未為正痘，故曰病殊。）

This chapter details six questions: whether there will be a measles outbreak, whether to avoid or not, the density of the outbreak, the time of outbreak, who will be affected, and the overall fortune. Measles is also a natural disaster, known as "smallpox" or "saint's sore," and it often threatens the lives of children, so how can we lightly use divination? If one asks before the outbreak, the official ghost爻 is used as a reference: if the official ghost is in an empty position, the disease has not yet begun; if the official ghost is still, the disease has not yet started; if the official ghost is scattered by a conflicting爻, even if the epidemic is spreading, it will not affect. If the official ghost is still during the month break, the measles will not break out; if the official ghost is broken and active, the illness may be something else; if the official ghost is at its end, then measles will not break out. (Note: The official ghost represents the disease when asking about measles. If the official ghost is broken, there will be a disease; however, it may be something else such as rashes, measles, or boils, not the actual smallpox, hence it is said "different illness.")

鬼動將見，鬼沖將開，鬼旺將起，當月當日，則是月是日而出也。（官鬼值日月當見，如丑建乙卯日，佔有花得履之同人，當日見標，復一人亦占履之睽，及次年二月始痘，蓋卯鬼發動故應速，卯鬼安靜故應遲。）

Official Ghost moves, the smallpox will appear; Official Ghost is opposed, the smallpox will break out; Official Ghost is prosperous and strong, the smallpox will start. It is exactly during a certain month and day, so it will break out in that month and day. (Note: If Official Ghost coincides with the day builder and month builder, the smallpox will appear. For example, if someone asks on the day of Yimao in the month of Chou whether they will get smallpox, and the hexagram is "Lu" changing to "Tongren," they will see the smallpox mark that day; another person also asks, and gets "Lu" changing to "Kui," but the smallpox appears in February of the next year — the first hexagram has the wood Official Ghost moving, so the response is quick, while the second hexagram has the wood Official Ghost quiet, so the response is delayed.)

當歲而索鬼象之得失，有二而考一爻之虛實。（官鬼若值太歲，或遇空破休囚，則言未出，後雖日月會同，亦未可言有，如己亥年辰建辛未日，佔有痘得同人，亥鬼旬空，終歲康寧，則不可以太歲為鬼而當年應痘也。如卦有兩鬼，一空一動，則以其動，一強一弱，則以其強，皆應當出，乃謂考一爻虛實爾。）

To determine whether there will be smallpox in the current year, one should examine the strength and weakness of the official ghost (官鬼). If there are two official ghosts in the hexagram, one should investigate the reality of one of the lines. For example, if the official ghost is exactly the year's heavenly stem and is also in an empty position, broken, or weak and confined, then it is said that there will be no smallpox that year; even if the sun and moon later join it, it cannot be considered as having smallpox. For instance, in the year Jihai, during the month of Chen on the day of Xinwei, one divined whether there would be smallpox and obtained the hexagram of Tongren. The亥 water official ghost was exactly in the旬空, so that year remained safe — this shows that one cannot simply conclude that smallpox will occur just because the official ghost is the year's heavenly stem. Another example: if there are two official ghosts in the hexagram, one empty and one moving, then one should take the moving one; if one is strong and the other is weak, then one should take the strong one, and both cases are considered as indicating that smallpox will occur. This is called examining the reality of one line.

世由己招，應由人召，內為本鄉之行災，外為他處之流禍。往避而得痘，游魂鬼搖，來歸而不得痘，歸魂鬼靜。伏鬼有氣者亦見也。（官鬼動，而天花開矣，在世則為特發，在應則為纏染，在六爻童僕起根，在三爻弟兄繼種，內為本境，外為他鄉，游魂為往，歸魂為來。蓋鬼空於內，本境無事，鬼空於外，他鄉可避；鬼動歸魂，回家有痘，鬼空游魂，往外得免也。大抵鬼爻旺相，雖伏亦萌，鬼爻休囚，雖現亦息。）

If the official ghost is in the world line, it is something the person has brought upon themselves; if it is in the response line, it is something passed on by others; if it is in the inner trigram, it indicates a local epidemic; if it is in the outer trigram, it indicates a disaster from elsewhere. If someone wants to leave to avoid it but still gets smallpox, it is a ghostly wandering hexagram with the official ghost moving; if they return home and do not get smallpox, it is a returning soul hexagram with the official ghost calm. If the hidden official ghost has energy, smallpox will still appear. (Note: When the official ghost moves, smallpox breaks out. If it is in the world line, it is a case of self-infection; if it is in the response line, it is an infection from others; if it is in the top line, the servant or child gets smallpox first; if it is in the third line, the siblings get it next. The inner trigram represents the local area, while the outer trigram represents another place. A ghostly wandering hexagram indicates going out, while a returning soul hexagram indicates coming back. If the official ghost falls in the inner trigram and is empty, there will be no local problems; if it falls in the outer trigram and is empty, going to another place can avoid the problem. If the official ghost moves and the hexagram is a returning soul, returning home will result in smallpox; if the official ghost is empty and the hexagram is a ghostly wandering, going out can avoid it. Generally, if the official ghost is prosperous and strong, even if it is hidden, it will still manifest; if the official ghost is weak and confined, even if it is visible, it will subside.)

占花疏密，詢鬼旺衰，以八卦而分手足，以六爻而定身形，以五行而著顏色，乾首坤腹，五脢二腓，金白火赤可類也。（蓋鬼為痘，若臨日月旺相生扶，花必綢密，如值空破休囚死絕，痘必疏朗。凡鬼動何宮，則定花叢何處，如不動，審旺何爻，如發艮宮手臂密，如動兌宮口頰多，坎離上身，震巽下身；旺在初爻，先有於足，旺在六爻，始發於面，五爻胸背，二爻腿膝，三四腰股心腹。

To determine whether the sores are sparse or dense, one should examine the strength and decline of the Official Ghost. Using the Eight Trigrams to distinguish between upper and lower body parts, the Six Lines to determine specific body locations, and the Five Phases to show the color of the sores: Qian represents the head, Kun represents the abdomen, the fifth line represents the back, the second line represents the lower leg. Metal corresponds to white, fire corresponds to red, and so on. (Note: The Official Ghost represents the sores. If it is on the day or month, prosperous and supported, the sores will be dense; if it is empty, broken, weak, dead, or in decline, the sores will be sparse. If the Official Ghost moves to a particular trigram, the sores will appear densely in that area. If it does not move, look at which line it is strong in. For example, if it is in the Gen trigram, the sores will be dense on the arms; if it moves to the Dui trigram, the sores will be numerous on the face. Kan and Li represent the upper body, Zhen and Xun represent the lower body. If it is strong in the first line, the sores will first appear on the feet; if strong in the top line, the sores will first appear on the face; the fifth line represents the chest and back, the second line represents the legs and knees, and the third and fourth lines represent the waist, hips, and chest and abdomen.)

火鬼發其色紅紫，金鬼動其色虛白，水鬼發其色黑陷，木為雜細，土為腫大。然必論用神生死，而後定之吉凶，故水鬼動而主象旺者，痘見黑釘，後復收功。然痘症多變，設遇用象破空，或值何鬼發動，則變此症而喪，如未建甲辰日，占子痘得屯之革，於戊申日乃變脾病而不治，餘仿此。）

The official ghost of fire nature causes red and purple痘 symptoms; the official ghost of metal nature causes pale and white痘 symptoms; the official ghost of water nature causes black and sunken痘 symptoms; the official ghost of wood nature causes small and mixed痘 particles; the official ghost of earth nature causes swollen痘 particles. However, one must first consider the prosperity and strength of the useful god, then determine the fortune or misfortune: thus, if the official ghost of water nature is active and in a prosperous and strong state, although black疔 appears, it can still recover. But痘 symptoms change in many ways; if the useful god meets a breaking or empty condition, or if a particular official ghost is just active, it can change into another illness and lead to death. For example, on the day of Jiachen in the month of Wei, consulting about the son's痘, the hexagram is "Zun" changing to "Ge", and on the day of Wushen, it turns into spleen disease which is untreatable. Other cases can be similarly inferred.

如問痘見何人，鬼當本命，鬼化卦宮者應之。考六親之化鬼，及鬼化之六親，則痘是人也，然亦必鬼旺動而發焉。（一家之內，以官鬼值何人本命，則曰是人有痘。又鬼動艮宮，則曰少男，鬼化離象，則曰中女，財爻化鬼，則曰奴僕，鬼象化子，則曰孩提，大抵務於鬼爻旺動而言也。）

If the question is about who will get smallpox, the official ghost (官鬼) should be determined as belonging to someone's birth year or the hexagram's trigram that the official ghost transforms into, indicating that the person represented by that trigram will be the one to get smallpox. Further examination is needed to see which of the six relations (六亲) generates the official ghost and which relation the official ghost transforms into; the person corresponding to that relation is the one who will get smallpox. However, this only occurs when the official ghost is prosperous and strong (旺相) and active (发动). (Note: Within a family, if the official ghost corresponds to someone's birth year, that person is said to have smallpox. For example, if the official ghost moves in the Gen trigram (艮宫), it refers to the young male; if the official ghost transforms into the Li trigram (离象), it refers to the middle-aged female; if the wife's wealth (妻财)爻 transforms into the official ghost, it refers to the servant; if the official ghost transforms into the children (子孙), it refers to the child. In general, these interpretations are only valid when the official ghost is prosperous and strong and active.)

如問孩童何時見痘，當官鬼之年月日，及生旺官鬼之年月日則痘也。上下鬼而填其虛，變伏鬼而實其質。（遠近分卜，問何歲則以年計，問何時則以月計，先以填實，次以生旺年月斷之。若卦有兩鬼，或一空一實，反以填補空鬼為期；卦無一官，或伏爻變爻有者，當以變伏之鬼所值為期也。）

If asking about when a child will get smallpox, it will occur during the year, month, and day when the official ghost is in charge, as well as during the years, months, and days when the official ghost is strong and active. If there are two official ghosts in the upper and lower positions, take the time when the empty one is filled. If the official ghost is in a changing line or a hidden line, take the time when its essence is filled. (Note: Distant and near periods should be considered separately: if asking about a particular year, calculate according to the year; if asking about a specific time, calculate according to the month. First determine the time when the empty one is filled, then use the strong and active year and month to make the judgment. If there are two official ghosts in the hexagram, one empty and one filled, the time when the empty one is filled is taken as the period. If there are no official ghosts in the hexagram, but there are in the changing lines or hidden lines, then the time when the official ghost in the changing or hidden line is in charge is taken as the period.)

既痘而筮大象之吉凶，七日之內，三沖是戒，謂花未開而先謝也。卦屬反伏墓絕，與命隨鬼墓，雖用旺難治，四忌之外，再考用神。蓋鬼旺而用旺花叢而根固，乃吉，鬼壞而用壞，花悴而根枯，乃凶。生旺用神之日，為有成時，當沖鬼象之辰，為有變期也。大抵感不感務乎鬼，害不害務乎用，鬼化鬼者痘後痍，交加動者，瘄痘相參也。（此專務用爻而言吉凶，不復論鬼衰旺。若用爻有生扶救助，鬼旺無非花密，鬼爻填實沖動，無非防變，鬼化鬼及用化鬼，無非痘後餘毒，交加鬼發，或別病相乘而已，未至大害也。）

After the appearance of the rash, to determine the overall fortune: within the first seven days, one must strictly avoid the Six Clashes. This is because the rash has not yet broken open but has already started to fade. If the hexagram belongs to Reverse Chant, Hidden Chant,墓 (burial), or绝 (decline), or if the personal destiny is accompanied by the Official Ghost into burial, even if the Useful God is prosperous and strong, it is difficult to recover. In addition to these four taboos, we should examine the Useful God: if the Official Ghost is strong and the Useful God is also strong, it indicates a dense rash with firm roots, which is favorable; if the Official Ghost is weak and the Useful God is also weak, it indicates a withered rash with a withered root, which is unfavorable. The day when the Useful God is in a state of birth and strength is the day when the rash will form a blister and recover. The day when the Official Ghost is disturbed is the day when the condition is likely to change. In general, whether one is infected depends on the Official Ghost, and whether one is in danger depends on the Useful God. If the Official Ghost transforms into another Official Ghost, there will be residual sores after the rash; if the Official Ghost combines with another yao, it indicates a mixture of measles and smallpox. (Note: This passage discusses fortune based solely on the Useful God, without considering the strength or weakness of the Official Ghost. As long as the Useful God is supported and assisted, the strength of the Official Ghost merely indicates a dense rash, and the disturbance of the Official Ghost merely indicates the need for caution. The transformation of the Official Ghost into another Official Ghost or the Useful God transforming into the Official Ghost merely indicates residual toxins after the rash, and the combination of the Official Ghost with other yao merely indicates another illness multiplying, none of which will cause serious harm.)

（內詳症候防疫真假成疾養病避暑六問）夫死生有命，不可禱也，疾病在人，不可忽也，慎於未病，君子之道也。既疾，可不筮其吉凶而調劑之？命隨鬼墓，不治之疾也。（如戌建甲辰日占子病，生年己亥，得同人，卦中子孫旺相，六爻安靜，病應不死，然亥命隨官入墓，法主大凶。後其疾不死，未半年溺水而亡。）

This chapter details six topics: symptoms, prevention, authenticity, whether a chronic illness will develop, treatment, and avoiding summer heat. Life and death are determined by heaven's decree and cannot be obtained through prayer; however, when illness occurs in a person, it should not be taken lightly. Being cautious before illness strikes is the way of a gentleman. If one is already ill, how can one not consult about good or bad fortune and use that to guide treatment? If the person's destiny follows the official ghost into the grave, it is an incurable illness. (Note: For example, on a day of Jiachen in the month of Xu, consulting about the illness of a son born in Jihai year, the hexagram obtained is 'Tongren' (Union). In the hexagram, the children are prosperous and strong, and all six lines are quiet, which suggests the illness should not be fatal. However, the person's destiny (Jihai) follows the official ghost into the grave, which according to the method indicates great misfortune. Later, he indeed did not die from the illness, but within half a year he drowned in water.)

卦屬反伏墓絕，亦不治也，即能治亦成疾矣。病未久者，三沖而愈，病已久者，三沖而亡，此三者不論用神衰旺也。外此，則專重用神矣，如遇動散、月破、克空、日破、受傷無援、脫氣者危，遇日月動變有一能救者，危而復安。

If the hexagram belongs to reverse chant, hidden chant, burial, or extinction, it is not advisable to treat; even if it can be treated, there will be lingering chronic illness. For diseases that have not been present for long, encountering six clashes is beneficial; but for long-standing diseases, encountering six clashes leads to death. The above three situations do not consider the strength or weakness of the useful god. Apart from these, the focus is on the useful god: if the useful god moves and is scattered, broken by the month, attacked and falls empty, broken by the day, injured without support, or drained and exhausted, it is dangerous; if among the day builder, month builder, moving line, or changing line there is one that can save it, then danger turns into safety.

（動散，如卯建丙寅日，占子病得漸之觀是也；月破，如癸卯歲卯建壬子日，占予妻病得離，遂亡本月是也；克空，如酉建丁未日，占父病得未濟是也；日破，如戌建辛酉日，占夫病得漸是也；受傷無援，如子建戊子日，占弟兄得鼎之旅，一占弟兄得離，皆為受傷無援；脫氣，如戌建戊辰日，占己病得萃之訟，乃為脫氣。以上七法繫大凶，得日月動變有一能救者，則反觀之。）

(Notes: "Moving Dispersal" refers to a situation like when one asks about the illness of a son on the day of Bingyin in the month of Mao, and the hexagram obtained is "Gradual" changing to "Observation." "Month Breaker" refers to a situation like when one asks about the illness of one's wife in the year of Guimao, month of Mao, day of Renzi, and the hexagram obtained is "Fire" (Li), and the wife died in that month. "Overcoming the Void" refers to a situation like when one asks about the illness of one's father in the month of You, day of Dingwei, and the hexagram obtained is "Non-Completion." "Day Break" refers to a situation like when one asks about the illness of one's husband in the month of Xu, day of Xinyou, and the hexagram obtained is "Gradual." "Injury without Support" refers to a situation like when one asks about the illness of a brother in the month of Zi, day of Wuzi, and the hexagram obtained is "Tripod" changing to "Traveler"; there was another instance when one asked about a brother and obtained the hexagram "Fire," both cases belong to injury without support. "Depletion of Vitality" refers to a situation like when one asks about one's own illness in the month of Xu, day of Wuchen, and the hexagram obtained is "Cessation" changing to "Contention," which is depletion of vitality. The above cases all belong to major misfortune; if any of the day, month, moving line, or changing line can save the situation, it should be viewed in reverse.)

考之占驗，四滅沒不死，十卦不死，無鬼無財不死，身空命空不死，凶煞不死，則其所以死者，必用神死則死，用神生則生爾。（滅沒，春需蒙，夏觀蠱，秋剝節，冬旅臨是也。十卦，明夷觀賁大畜豐同人蠱夬需臨是也。凶煞，三坵五墓喪車之類。

From actual divination experiences, it can be examined that the so-called "four disappearances" do not necessarily mean death, and the "ten hexagrams" do not necessarily mean death. The absence of official ghost and wealth in the hexagram does not necessarily mean death. If the spirit line falls into the void or the native's destiny falls into the void, it does not necessarily mean death. Encountering凶煞 does not necessarily mean death. The only thing that truly determines life and death is the useful god: if the useful god dies, then death occurs; if the useful god is alive, then life occurs. (Note: The so-called "four disappearances" refer to receiving the hexagrams "Need" and "Meng" in spring, "Guan" and "Gu" in summer, "Bo" and "Jie" in autumn, and "Lv" and "Lin" in winter. The so-called "ten hexagrams" refer to "Mingyi," "Guan," "Ben," "Da Xu," "Feng," "Tong Ren," "Gu," "Gua," "Need," and "Lin." The so-called "Inauspicious Sha" refer to San Qiu, Wu Mu, Sang Che, and similar elements.)

如占父病，六月得觀，何從而死？用居日月，卦無財鬼，何凶？蓋用壞無鬼，雖禱不祐，用旺無鬼，不祈亦康，無財用絕，天祿已終，無財用旺，飲食少進爾。甲子旬空亥，則亥命不可問病，寅月破申，則申命不可占疾乎。故應不為戒，身空，有世爻卦身可憑，本命不現，有變卦伏爻可取。大抵專務用爻，以定生死安危，誠得易旨也。神煞尤輕。）

For example, if one divines about a father's illness in June and gets the hexagram "Observing," why would one conclude he is going to die? The useful god is in the day builder and month builder, and the hexagram does not contain wealth or official ghost, so where is the danger? One must know: if the useful god is ruined and the hexagram has no official ghost, then prayers will not bring protection; if the useful god is prosperous and strong but the hexagram has no official ghost, then recovery will happen without prayer. If the hexagram lacks wealth and the useful god is in decline, it means heaven's grace has ended; if the hexagram lacks wealth but the useful god is prosperous and strong, then the person will just eat less. How can someone born in the亥 (Boar) be excluded from asking about illness just because the亥爻 (Boar line) is empty in the Jiazi (甲子) ten-day period? How can someone born in the申 (Monkey) be excluded from divining illness just because the申爻 (Monkey line) is broken in the寅 (Tiger) month? Clearly, these are not things to be overly concerned about. If the body line is empty, there is still the world line and the hexagram body to rely on; if the native's fate is not in the hexagram, there are still the resulting hexagram and hidden lines to use. In the end, only by using the useful line to determine life and death, safety and danger, can one truly grasp the essence of divination in the Book of Changes; the weight of deities and omens is especially light.

常試土鬼獨發，而禱於疾病者，九死一生，或曰用有氣，則禱土以回生，用無援，則開墓以葬死，良可信也。（天元賦曰：土煞俱興，定作黃泉之客；補遺云：夏論土爻臨鬼動，多凶少吉禍難禳。大抵東南土薄，有犯土忌，禳土得生者，十有六七，西北土厚，不畏土禁，所以祈而無功也。）

I often test this: when the earth deity and official ghost are both active and the patient prays for help, the chances of survival are often very low. Some people say that if the useful god has strength, praying to the earth deity can bring back the patient's life; but if the useful god has no support, it is like opening the tomb to bury the dead — these words are indeed credible. (Note: The "Heavenly Origin Assignment" says, "When earth and ghost are both active, it is certain to become a guest of the Yellow Spring (i.e., death)." The "Supplement" says, "In summer, when the earth element is afflicted by the ghost, there are more dangers than good omens, and calamities are hard to avert." Generally speaking, in the southeast region, the soil layer is thin, so if the taboo of breaking ground is truly violated, the chances of being saved by appeasing the earth deity are about six or seven out of ten. In the northwest region, the soil layer is thick, so they are naturally not afraid of the taboo of breaking ground, and thus prayers for appeasement are ineffective.)

游魂歸魂，保於旅而不保於家，震巽坤艮，危於老而不危於少，女終男窮，非宜壯年之問也。（遊往歸來，病於客旅，道途不忌；震為棺，巽為槨，艮為塚，坤為墓，衰年大忌，有備更凶；未濟歸妹，壯歲非宜。然亦兼用神而參。）

The two types of divination charts, 'you hun' and 'gui hun', protect those who are away from home but not those who stay at home; the four trigrams 'Zhen', 'Xun', 'Kun', and 'Gen' are dangerous for the elderly but not for the young; the hexagrams 'Wei Ji' and 'Gui Mei' indicate that the female path has ended and the male path has reached its limit, and they are not suitable for middle-aged people to inquire about illness. (Note: 'You hun' indicates departure, and 'Gui hun' indicates return. Those who are ill during a journey are not discouraged by these two types of hexagrams. 'Zhen' represents a coffin, 'Xun' a outer coffin, 'Gen' a grave, and 'Kun' a tomb. These are particularly dangerous for the elderly; if a coffin is already prepared at home, it becomes even more ominous. 'Wei Ji' and 'Gui Mei' are unsuitable for middle-aged people. However, these should still be considered together with the 'yong shen' for a comprehensive judgment.)

忌神搖矣，元神動焉，謂之二生也；元神動矣，仇神搖焉，謂之兩病也；忌仇動矣，元神暗搖，生之道也；無忌動矣，用神明壞，死之途也。

TheHostile God moves while theOrigin God also activates, which is called "two generations" — theOrigin God both dispels the energy of theHostile God and supports theUseful God, creating two beneficial effects; when theOrigin God activates and theEnemy God also moves, this is called "two illnesses" — theOrigin God is being restrained and theUseful God loses support, resulting in two problems. If both theHostile God andEnemy God move, but theOrigin God covertly activates to rescue, that is a living path; if there is no movement from theHostile God, but theUseful God clearly deteriorates, that is a dead path.

（如未建丙申日，占母病得同人之噬嗑，申乃忌神，本來克卯，亥乃元神，動洩忌神之氣，而生卯木用爻，是為二生；卯建乙卯日，占妻病得同人之咸，子動生財，本謂元神助我，卯木仇神相剋戌爻，更多一病也；如未建壬寅日，占夫病得同人之既濟，兄子皆動，傷官應篤，寅申沖財，暗發生亥，後病得起；如卯建丙寅日，占子身得坤之損，卦有父兄發動，木來救子，然酉金明受日絕月破，所以不能救也。餘仿此。）

(For example, on a day of Bingshen (丙申) in the month of Wei (未), divining about the mother's illness, the hexagram "Tongren" changes to "Shike": the metal of Shen is a hostile god, originally overcoming the wood of Mao, the useful god; the water of Hai moves, both dispelling the energy of the hostile metal and supporting the useful wood, which is called "two supports." Another example, on a day of Yimao (乙卯) in the month of Mao (卯), divining about the wife's illness, the hexagram "Tongren" changes to "Xian": the water of Zi moves, supporting the wealth, which is the origin god helping; but the wood of Mao is an enemy god, also overcoming the earth of Xu, adding another problem. Another example, on a day of RENYIN (壬寅) in the month of Wei (未), divining about the husband's illness, the hexagram "Tongren" changes to "Ji Ji": the siblings and children move, injuring the official line, indicating a serious illness; but the conflict between Yin and Shen, and the covert movement of wealth supporting the water of Hai, later the illness improves. Another example, on a day of BINGYIN (丙寅) in the month of Mao (卯), divining about the son's body, the hexagram "Kun" changes to "Sun": the parents and siblings move, originally wood supporting the children; but the metal of You is clearly in the day's position at its decline and broken by the month's position, so the support fails. Other cases follow the same pattern.)

飛爻之用神絕，伏爻之用神生，非危也；內卦之用神亡，外卦之用神存，非危也；卦爻之用神無，日月之用神有，非危也。（如寅建丙寅日，占弟兄得乾之需，申飛用爻，日破月破，而不知酉伏戌下，火生土而土生金，故曰非危也；如辰建辛卯日，占子身得未濟，外未雖旬空，內辰當月建，後愈；如午建戊寅日，占妻身得既濟，卦內雖無用爻，月午日寅，元用並現，當月病癒。）

If the useful god on the flying line is in a state of decline, but the useful god on the hidden line is supported, it is not dangerous; if the useful god in the inner trigram has already died, but the useful god in the outer trigram still exists, it is not dangerous; if there is no useful god in the hexagram lines, but the day branch and month branch are the useful gods, it is also not dangerous. For example, in a case of illness of siblings divined on the day of Bingyin in the month of Yin, the hexagram is Qian changing to Xu. The flying line is Shen metal, which is broken by the day and the month. However, the hidden line is You metal under Xu earth, and fire generates earth, which in turn generates metal, so it is not dangerous. Another example is a case of a son's illness divined on the day of Xinmao in the month of Chen, the hexagram is Wei Ji. Although the outer trigram Wei earth is in the旬空, the inner trigram Chen earth is exactly the month builder, and the illness was later cured. Another example is a case of a wife's illness divined on the day of Wuyin in the month of Wu, the hexagram is Ji Ji. Although there is no useful line in the hexagram, the month builder is Wu and the day branch is Yin, the origin god and the useful god are both present, and the illness was cured by the month.

猶有日月動爻克用，是謂不救，而用爻得化生扶，非危也。日月動爻，與用神不生不克，而用神化克則危矣。故曰用神有一生則生，有一死則死。（此言用神化生化克為最要法，然變爻亦宜無病，乃真有救，如未建甲辰日，占子身得咸之蹇，日月克用大凶，而用化兄弟長生，是乃不死；戌建戊申日，占父身得艮之蠱，用爻獨發當生，以化絕於亥遂不救。）

There is also the case where the day, month, and moving line all come to restrain the useful god, which should be without salvation, but if the useful god transforms into a line that generates and supports, it is not dangerous. Conversely, if the day, month, and moving line neither generate nor restrain the useful god, but the useful god transforms into a line that restrains it, then it is dangerous. Therefore, it is said that as long as the useful god has one place of generation, it can be generated; as long as it has one place of death, it will die. (Note: This refers to the transformation of the useful god into a generating or restraining line being the most important method; however, the transformed line itself must also be healthy to be truly salvaged. For example, in a divination about a son's body on the day of Jiachen and month of Wei, with the hexagram Xian changing to Jian: the day and month both restrain the useful god, which is a great凶; but the useful god transforms into a sibling line and attains growth, so it did not die. Another example is a divination about a father's body on the day of Wushen and month of Xu, with the hexagram Gen changing to Gu: the useful line alone is active and should have vitality, but it transforms into Hai and is in the state of absolute decline, and ultimately did not recover.)

卦無用神，雲謂凶兆，然得元神動則不死，以其趨生也。忌神動而用神伏反吉，以其避克也，雖然，亦必得日月之救焉。（如酉建戊申日，占妻身得睽之損，卦無用爻，本非吉兆，喜得子孫發動，及冬病癒，是謂趨生也；如亥建甲申日，亦占妻身，得姤之升，忌神發動，本是凶兆，喜用神不現，伏於月建之下，後交子月壬辰日，病勢漸解。蓋申子辰會水局，忌神合為元神，是謂避克也。）

In a hexagram, if the useful god is not present, it is usually considered an ominous sign; however, if the origin god is activated, it will not lead to death, because the useful god has a way to survive. If the hostile god is activated while the useful god is hidden, it can actually be favorable, because the useful god avoids being harmed. Nevertheless, it is still necessary for the day and month to provide assistance. For example, if someone asks about their wife's health on a day with the stem Wu and the branch Shen, in the month of You, and the hexagram is Kui changing to Shen, the hexagram lacks the useful line, which is not a good sign. Fortunately, the children line is activated, and the illness will improve by winter — this is called 'seeking life'. Another example is when someone asks about their wife's health on a day with the stem Jiashen, in the month of Hai, and the hexagram is Gou changing to Sheng. The hostile god is activated, which is an ominous sign. Fortunately, the useful god is not visible but hidden under the month builder, and later on the day with the stem Ren and the branch Chen, the illness gradually improves — because Shen, Zi, and Chen form a water trinity, the hostile god actually combines with the origin god, which is called 'avoiding harm'.

如問危時，其法有三：當鬼之日月其休乎，占父母則非，一也；忌仇之神躍，用神之爻潛，見用神則休，二也；用神月破，危於是月，用神日破，危於是日，用神失氣，危於是時，用神亡援，危於是期，三也。

If you want to know when danger occurs, there are three methods: first, the day or month when the official ghost is in charge is most dangerous, except when divining about parents; second, if the hostile god and enemy god are active while the useful god is hidden, then danger arises when the useful god appears; third, if the useful god is broken by the month, danger occurs in that month; if broken by the day, danger occurs on that day; if losing its energy, danger occurs in that hour; if losing support, danger occurs in that period.

（凡病遇官鬼所值之日月當凶，惟占父母不論者，蓋以官鬼為元神也。忌神仇神皆動，用神潛伏避克，遇用神值日月之時，出而受仇忌之傷，所以當凶。日破月破，越是月日而解，用神失氣，謂用神受克絕之時，用神亡援，謂元神遭破散之際，皆所以當凶爾。

When illness occurs and the Official Ghost is in charge of the day or month, it is considered ominous; however, when divining about parents, this rule does not apply, because for parents, the Official Ghost is actually the Origin God. When both the Hostile God and Enemy God are active, the Useful God remains hidden and avoids being attacked; but when the Useful God is in charge of the day or month, it comes out and is harmed by the Hostile and Enemy Gods, hence it is ominous. The Day Break and Month Break are only resolved after that particular day or month has passed. The term "Useful God losing its energy" refers to when the Useful God is being overcome or is in a state of decline; the term "Useful God losing support" refers to when the Origin God is being broken or dispersed—these are all ominous times.

如寅建庚子日，占子病得夬之革，酉金絕寅死子，其疾不療，後壬寅日症變，甲寅日乃絕，謂值獨發甲寅鬼也。巳建戊午日，占子病得小過之大壯，及癸亥日而亡，因亥月破更凶，是謂忌仇動用神潛伏，及亥日出現，則受傷矣，假或申月占此，過亥子日後，所伏用神得月長生，其病可痊。

For example, on a day of Gengzi in the Year of Yin month, divining about a son's illness, the hexagram is Guai changing to Ge: the metal element, which is the useful god, is in its state of extinction in the month of Yin and death in the day of Gengzi, so the illness cannot be cured; later, on the day of Renyin, the symptoms changed, and on the day of Jiayin, the son died — this exactly corresponds to the official ghost in the hexagram Jiayin. Another example is on the day of Wuwu in the month of Si, divining about a son's illness, the hexagram is Xiao Guo changing to Da Zhuang, and the son died on the day of Guihai: because Hai coincides with the month breaker, it became even more dangerous. This is when the hostile and enemy gods are activated while the useful god is hidden; when the day of Hai arrives and the useful god appears, it is injured. If this hexagram had been divined in the month of Shen, after the days of Hai and Zi, the hidden useful god would receive the support of the month builder and the growth of the useful god, and the illness could be cured.

子建甲寅日，占父身得乾之同人，忌動當凶，次日節變小寒，丑月土旺，至下歲孟春方絕，木旺土虛，用神失氣爾。子建己未日，占自身得未濟之睽，世遇月破，其病不治，寅動生午似可救，而不知次日庚申，沖散元神，是夕遂卒。大抵破壞元神之日，生助忌神之期皆凶。）

For example, on a day of Jiayin in the month of Zi, divining about the father's health, the hexagram Qian changes to Tongren: the忌神 is active and should be ominous, but on the next day, after the start of Xiaohan, entering the month of Chou where earth is strong, until the next spring when wood becomes strong and earth weakens, the用神 finally loses its strength and dies. Another example is on a day of Jiwei in the month of Zi, divining about one's own health, the hexagram Weijie changes to Kui: the world line is exactly at the month breaker, indicating the illness cannot be cured; within the hexagram, the寅 wood is active and generates the午 fire, seemingly able to help, but not knowing that the next day is Gengshen, which disrupts theOrigin God, and the person died that night. In general, days that destroy theOrigin God and periods that assist theHostile God are all ominous.

如問安日，其法有六：用神困矣，得生而病康；用神空矣，得實而病癒；用神破散，逾日月而可保；墓開而疾退；鬼制而患消；用現而身起也。此六者，病安之辰也。（凡用休囚，病退於生扶之日，用爻空陷，病退於填補之期，用爻破散，病退於逾是破散之時，用爻墓，病退於開墓，用爻潛，病退於現起，子孫值日，疾患漸安，惟占夫占官不論。大抵子孫值日，醫藥效而禱祈靈，官鬼司辰，災患變而神思困也。）

If one asks on which day the illness will improve, there are six methods: if the useful god is weak, the illness will improve on the day it is supported; if the useful god is empty, the illness will be cured on the day it is filled; if the useful god is broken, the illness will be cured after that period of time; if the useful god is in the tomb, the illness will subside on the day the tomb is opened; if the official ghost is controlled, the illness will be eliminated on that day; and if the useful god emerges from concealment, the person will be able to get up on that day. These six are all the times when the illness will subside. (Note: whenever the useful god is weak and confined, the illness will subside on the day it is supported; if the used line is empty and hidden, the illness will subside on the day it is filled; if the used line is broken, the illness will subside after the time of breaking; if the used line is in the tomb, the illness will subside on the day the tomb is opened; if the used line is concealed, the illness will subside on the day it appears. When the children are on duty, the illness gradually improves—this does not apply when divining about the husband or official position. Generally, when the children are on duty, medicine is effective and prayers are answered; when the official ghost is on duty, disasters occur and the person's spirit is exhausted.)

夫筮己疾，世乃用神，隨墓助傷，墓絕反伏，雖旺，而遇一則凶；筮人疾，應乃用神，隨墓反伏墓絕，雖生，而一不可遇也。用神之法，主雖少而用父母，僕雖老而用妻財，宗雖五服而用尊卑，表雖三黨而用賓應，仕雖密而用官，師雖疏而用父。（宗姓雖五服之遠，稱叔用父，稱侄用子也；表姓雖以三黨之近，占必以應為用，惟岳父母、舅父母，則用父爻也；凡占現任雖密，不用應而用官；凡占師傅雖疏，不用應而用父。）

When divining one's own illness, the World Line is the Useful God. If the World Line meets any of the following: following the Official Ghost into the tomb, assisting the Official Ghost to injure the body, being in the tomb, in the绝 position, or encountering Reverse Chant or Hidden Chant, even if the World Line is prosperous and strong, it is still dangerous. When divining another person's illness, the Response Line is the Useful God. If the Response Line meets any of the following: following the Official Ghost into the tomb, Reverse Chant, Hidden Chant, being in the tomb, or in the绝 position, even if the Response Line is supported, it is still dangerous. The principle for selecting the Useful God is: even if the person is young, the Parents Line is still used; even if the servant is old, the Wealth Line is still used; even if a relative is beyond the five generations, the Parents or Children Line is still selected according to hierarchy; even if a relative is close within the three parties, the Response Line is still used as the guest; even if an official is close, the Official Ghost is still used; even if a teacher is distant, the Parents Line is still used. (Note: For relatives even beyond the five generations, if called uncle, the Parents Line is used; if called nephew, the Children Line is used. For relatives by marriage, even if they belong to the father's side, mother's side, or wife's side, which are the three close parties, the Response Line is still used as the Useful God during divination; only the in-laws and maternal uncles use the Parents Line. When divining a current official, even if the relationship is close, the Response Line is not used but the Official Ghost is used; when divining a teacher, even if the relationship is distant, the Response Line is not used but the Parents Line is used.)

卜婦人者，姑姨姊妹之外，皆推同類，用妻財也；卜同輩者，宗弟兄之外，皆為異本，用應爻也。（凡婦人稱類多，姑姨之親，亦看父母，姊妹之從，同推弟兄，此外皆用財爻；稱弟兄而非宗服者，是不同本，皆用應也。）

When divining about a woman, apart from maternal aunts, paternal aunts, and sisters, all others are considered of the same category and should use the Wealth Line. When divining about peers, apart from those of the same clan, all others are considered of different origins and should use the Response Line. (Note: For a woman's relatives, maternal aunts and paternal aunts are considered under the Parents Line; sisters are considered under the Siblings Line; all other cases use the Wealth Line. If someone is referred to as a brother or a sibling but is not within the clan's mourning system, they are considered of different origins and should use the Response Line.)

臣占其君，用九五，宗人之臣，代君而用也；君占其臣，用應爻，為吾輔也。於閽寺則用財矣，將占其卒用子孫，以制鬼也，於師弟誼用子矣。用神之法，卜筮屢誤，告於聖賢，不可不審也。（凡臣占君，不分貴戚異姓黎庶，皆以九五為用；宗人之官，占其本主，則從朝廷長幼為用，如太子臣占太子，則以朝廷之儲君用子，皇弟兄之臣占皇弟兄，以朝廷枝葉用弟兄，太后臣占太后，以朝廷占用父母也，餘仿此。筮家用神，常有兩惑，致吉凶不驗，故詳之，他用亦推此。）

When a subject divines about the sovereign, the fifth line is used. If a subordinate of a royal family or王府 (princely court) divines about their master, they should take the master's position in the court hierarchy to determine the useful god. When the sovereign divines about a subject, the response line is used, because the subject is his assistant; if divining about a eunuch, the wife and wealth line is used. When a general divines about soldiers, the children line is used, because children can control the official ghost; the relationship between teacher and student also uses the children line. The method of selecting the useful god is often misunderstood in divination, so when consulting the sages, one must be cautious. (Note: Whenever a subject divines about the sovereign, regardless of whether he is a relative by marriage, a foreign surname, or a commoner, the fifth line is always used as the useful god. If a subordinate of a royal family or王府 divines about their master, they should determine the useful god based on the master's position in the court hierarchy: for example, if a subordinate of the crown prince divines about the crown prince, they should use the children line as the useful god, representing the position of the crown prince as the heir apparent; if a subordinate of the emperor's brother divines about him, they should use the siblings line as the useful god, representing the position of the emperor's brother as a branch of the royal family; if a subordinate of the empress dowager divines about her, they should use the parents line as the useful god, representing the position of the empress dowager as a senior figure in the court. Other cases can be similarly inferred. Diviners often make mistakes in these two types of situations, leading to inaccurate predictions of good or bad fortune, so this is explained in detail here; other methods of selecting the useful god should also be inferred in the same way.)

夫鬼者，病之源也，祟之狀也，是以鬼旺而重，鬼衰而輕，鬼動患驟而變，鬼合災染而纏，鬼散而痾將解，鬼空而病未真。日破月破，以分其半成也，在內在外，以分其表裡也，居變居伏，以分其新舊也。（問有，病半成，問無，病半解，內裡外表，變新伏舊之義。）

Official Ghost represents the origin of illness and the form of malevolent influences. Therefore, when the Official Ghost is strong, the illness is severe; when it is weak, the illness is mild. If the Official Ghost is activated, the illness comes suddenly and changes frequently. If the Official Ghost is combined with another, the illness is prolonged and contagious. If the Official Ghost is scattered by a conflicting line, the illness is about to resolve. If the Official Ghost falls into an empty position, the illness is not genuine. When the Official Ghost is broken by the day or month, it indicates that the illness is half-formed. Whether the Official Ghost is in the inner trigram or outer trigram determines whether the illness is internal or external. If the Official Ghost is in the changing line or hidden line, it indicates whether the illness is new or old. (Note: When asking about illness, encountering a broken line means the illness is half-formed; when asking about recovery, encountering a broken line means the illness is half-resolved. The inner trigram represents internal conditions, while the outer trigram represents external conditions. The changing line indicates a new illness, while the hidden line indicates an old illness.)

流於六爻，以分其一身也，搖於八宮，以分其四體也，屬於五行，以分其五臟也，現於六神，以分其七情也。（卜筮元龜：鬼在初爻兩足傷，二爻雙腿患非常，三爻腰股常輕軟，四爻心腹及胸堂，五爻臟腑司喉咽，六爻頭上患為算戧（？）。黃金策：乾為頭兮坤為腹，巽為腰兮震為足，兌為口兮艮為背，坎為耳兮離為目。

The Official Ghost spreads across the six lines, used to distinguish upper and lower body parts; movement in the eight palaces is used to distinguish limbs and torso; the Five Phases to which it belongs are used to distinguish the five internal organs; and the six spirits that appear are used to distinguish the seven emotions. (Note: The "卜筮元龟" says: The Official Ghost in the first line indicates injury to the feet, in the second line indicates illness in both legs, in the third line indicates weakness in the waist and hips, in the fourth line indicates illness in the heart, abdomen, and chest, in the fifth line indicates illness in the internal organs and throat, and in the top line indicates illness in the head— the last sentence has questionable wording. The "黄金策" says: Qian represents the head, Kun represents the abdomen, Xun represents the waist, Zhen represents the feet, Dui represents the mouth, Gen represents the back, Kan represents the ears, and Li represents the eyes.)

海底眼：喉病金兮木四枝，風邪疼痛起黃形，辰戌胃胸生嘔逆，丑為肚腹未為脾，火動熱極三焦咳，血腥眼目及瘡痍，水鬼發寒因冷得，洩瀉虛勞耳腎衰。有為火鬼病於心、小腸命三焦，水鬼病於腎膀胱，金鬼病於肺大腸，木鬼病於肝膽，土鬼病於脾胃也。解云：虎自兵喪哀痛由，龍貪酒色愛風流，憂愁思慮居元武，夾帶懷胎謂值勾，腦（惱）怒焦煩朱雀噪，驚惶恐怖伴蛇游。）

The "Eye at the Bottom of the Sea" says: Metal corresponds to throat ailments, Wood to limb disorders, and wind pathogenic factors cause pain with a yellow complexion. The hours of Chen and Xu relate to the stomach and chest, leading to vomiting and reversal of qi. The hour of Chou relates to the abdomen, and the hour of Wei relates to the spleen. When fire is active, it causes extreme heat, resulting in coughing, blood disorders, eye diseases, and sores. When the water official ghost is active, it causes illness from cold exposure, leading to diarrhea, exhaustion, deafness, and kidney decline. There is also a classification according to internal organs: the fire official ghost affects the heart, small intestine, and triple burner; the water official ghost affects the kidney and bladder; the metal official ghost affects the lungs and large intestine; the wood official ghost affects the liver and gallbladder; and the earth official ghost affects the spleen and stomach. There is also a mnemonic explaining the six spirits: the White Tiger signifies disaster, death, sorrow, and grief; the Azure Dragon signifies indulgence in wine and lust; worry and thoughtfulness belong to the Black Tortoise; carrying a pregnancy is associated with Gou Chen; anger and frustration are caused by the Vermilion Bird's noise; and fear and terror are due to the coexistence of theTeng Snake (Teng Sha).

來於世者病由己，來於應者病由人，來於間者中內之病也。鬼伏何神，緣何事而萌病，何神化鬼，因何事而兆疾。蓋父母劬勞也，妻財飲食也，子孫淫樂也，兄弟氣怒也，官鬼邪妖也。初筮之防疾也，用壞病起，鬼發病作。時災之行，專用於鬼，發動疫擾其室，惟修省以俟。何命犯鬼，是天禍也，何神化鬼，是人作也，鬼化何人，是流災也。隨墓助傷，大凶可畏。

The official ghost comes from the world line, meaning the illness is self-inflicted; if it comes from the response line, the illness is brought by others; if it comes from the intermediate line, it is contracted by a third party. If the official ghost is hidden under a certain god, the illness will arise from that matter; if a certain god transforms into the official ghost, the illness will be a sign of that matter. Parents indicate worry, wife and wealth indicate diet, children indicate indulgence, siblings indicate anger, and official ghost indicates evil influences. If one has not yet fallen ill but wants to predict illness, the useful god being damaged will lead to illness, and the official ghost being activated will cause the illness to break out. In cases of epidemic disease, focus solely on the official ghost: if the official ghost is activated, the epidemic will affect the family, and one must only wait by self-cultivation and self-restraint. If one's birth chart is afflicted by the official ghost, it is a heavenly calamity; if a certain god transforms into the official ghost, it is man-made. If the official ghost transforms into the line representing another, it is a contagious disease spreading to that person. If it also meets with the official ghost entering its tomb and assisting the official ghost to injure the body, it is a great danger.

病從何起，蓋吉凶生乎動者也，鬼從爻動，乃察其鬼，蓋鬼為禍也；鬼爻獨發，乃考其官，蓋獨發有專也。卦象安靜，乃察其外，蓋祟孽由外入也；卦如無鬼，乃考伏鬼之飛爻。（動爻為起病之方，如離卦卯動，病自東來；若鬼同爻動，則以鬼爻為起病之方，如離卦亥卯皆動，病由西北來也。若鬼獨發，索其動於何宮，則是方招禍，如離亥獨發，病自南始。若六爻俱靜，當考外卦，如離象之靜，從南地纏染。惟卦無官鬼，則以伏鬼上飛爻為方，如補遺言：家人西北蒙災之由或卦有官，而動爻多者，先索忌爻之方，無忌則考外卦也。）

The origin of illness is determined by the "movement" in the divination. Therefore, if the official ghost (官鬼) moves together with another line, we should examine that official ghost, as it is the source of misfortune. If the official ghost moves alone, we should investigate that line, as it is the main cause. If all lines are still, we should examine the outer trigram, as the evil influence comes from outside. If there is no official ghost in the hexagram, we should examine the flying line above the hidden official ghost. (Note: The position of the moving line indicates the direction from which the illness originates: for example, if the line of the trigram "Fire" (离) at the卯 position moves, the illness comes from the east. If the official ghost moves together with another line, we should take the position of the official ghost as the direction of the illness: for example, if both the亥 and卯 lines move in the "Fire" trigram, the illness comes from the northwest. If the official ghost moves alone, we should find out which palace it moves in; that direction is where misfortune originates: for example, if the亥 line moves alone in the "Fire" trigram, the illness begins from the south. If all six lines are still, we should examine the outer trigram: for example, if the "Fire" trigram is still, the illness comes from the south. Only when there is no official ghost in the hexagram do we determine the direction based on the flying line above the hidden official ghost, as mentioned in the "Supplement." If there is an official ghost in the hexagram and multiple lines move, we should first find the direction of theHostile God (hostile god) line; if there is noHostile God, we should examine the outer trigram.)

是以乾兌鬼興，而禍因寺廟，艮坤官發，而患繫丘陵；坎離南北，震巽園林；木鬼砍伐之由，金鬼刀兵之恐，土鬼開闢之妨，水為江河，而火為城市也；武因酒色風寒，龍為謳吟歌舞，雀為鬥爭氣怒，虎為哭泣哀喪，蛇自驚來，而勾自跌起也。

Therefore, if the official ghost is active in the Qian or Dui trigrams, calamities arise from temples; if active in the Gen or Kun trigrams, calamities are associated with hills and burial grounds; if in the Kan trigram, it relates to the north; if in the Li trigram, it relates to the south; if in the Zhen or Xun trigrams, it relates to gardens. Wood-type official ghosts arise from cutting down trees; metal-type official ghosts indicate fear from weapons; earth-type official ghosts indicate obstacles from breaking ground; water-type official ghosts relate to rivers and lakes; fire-type official ghosts relate to cities. If the official ghost is in the Black Tortoise, calamities result from alcohol or sexual indulgence or exposure to cold and wind; if in the Azure Dragon, they result from singing and dancing; if in the Vermilion Bird, they result from disputes and anger; if in the White Tiger, they result from crying and mourning; if in the Snake, they result from fright; if in the Gou Chen, they result from falling or stumbling.

（如未建癸卯日，占身病得乾之小畜，世旺日克，但難愈而不死；鬼發乾宮，其人入市謁親不遇，路見僧友聚語，陡值馬觸而踐其股乃病，蓋乾為僧，勾陳為跌，午官為馬，若執於寺院，則未然也。如寅建丁卯日，占己病得節之臨，世遇長生，卯月病癒；武鬼動於坎宮，其人捕魚致疾，若必曰坎為江河，則未然也。

(Note: For example, on a癸卯 day in the month of 未, divining one's illness, the hexagram is 乾 changing to 小畜: the world line is prosperous and strong but is overcome by the day branch, so the illness is difficult to cure but not fatal. The official ghost appears in the Qian trigram - the person went to visit relatives in the city but did not meet them, met a friend who was a monk on the way, and was suddenly knocked down by a horse and injured his leg. Qian represents the monk, Gou Chen represents falling, and the fire official ghost represents the horse; if one insists on interpreting "Qian as a temple," the divination would be wrong. Another example: on a丁卯 day in the month of 寅, divining one's illness, the hexagram is 节 changing to 临: the world line meets the long life, and by the卯 month the illness is cured. The water official ghost moves in the Kan trigram - the person got sick from fishing; if one insists on interpreting "Kan as a river," the divination would be wrong.)

酉建己酉日，占父病得歸妹之解，鬼爻獨發，是父母元神，亥日即愈；而火鬼騰蛇，在館聞火大驚致疾，若必曰火鬼城市，乾兌寺廟，則未然也。是日有占子病，亦得歸妹之師，子爻伏，得日月生，雖危不死，及冬而愈；己午兩鬼皆動，上鬼值青龍咸池，病由酒色而犯，若必曰震巽園林，則亦未然。毋執一，唯理之當，及人心之靈善推爾。）

For example, on a Jiyou day in the You month, someone consulted about his father's illness and obtained the hexagram "Guimei" changing to "Jie": the official ghost is alone and active, and since the official ghost represents the origin god of the parents, the illness will be cured by the亥 day. The fire nature official ghost is accompanied by the snake, indicating that he was greatly startled by hearing of a fire in the temple and thus fell ill. If one insists on saying "fire ghosts represent cities" and "Qian and Dui represent temples," then the interpretation would be wrong. On the same day, another person consulted about his son's illness and also obtained the hexagram "Guimei" changing to "Shi": the son's爻 is hidden but is supported by the sun and moon, so although dangerous, he will not die, and will recover in winter. In the hexagram, two official ghosts,巳 and午, are active. The upper official ghost is accompanied by the azure dragon and salty pool, indicating that the illness was caused by indulgence in wine and women. If one insists on saying "Zhen and Xun represent gardens," the interpretation would also be wrong. This shows that one should not be rigid in one's views, but instead rely on reason and the clarity of the mind to make proper inferences.

有問症發是真，蓋鬼實則是，鬼虛則非也。有筮患其成疾，隨墓助傷，已成疾矣；用神若壞，其疾奚能療乎？卜養病於外者，隨墓助傷，世折鬼動不可也。避暑於此者，亦由是也。（官鬼空破散絕謂之虛，旺相生扶謂之實，用神空破絕散則成疾，旺相生扶則不成疾。）

Someone asks whether the symptoms they have are real illness: if the official ghost is strong, it is real; if the official ghost is weak, it is not. Someone asks whether they will suffer from a chronic illness: if the official ghost enters its tomb, or helps the official ghost to injure the body, then it has already become a chronic illness; if the useful god is also ruined, how can the illness be cured? If one divines about going to another place to recover, encountering the official ghost entering its tomb, helping the official ghost to injure the body, the world line being broken, and the official ghost moving, then one should not go. The same applies if one wants to go somewhere to escape the heat. (Note: When the official ghost meets void, broken, scattered, or dead, it is called 'virtual'; when it is prosperous and strong with support, it is called 'real'. If the useful god meets void, broken, dead, or scattered, it will become a chronic illness; if it is prosperous and strong with support, it will not become a chronic illness.)

故鬼動為致禍之由，福動為遠災之要，福神可趨，禍神可避。是以發坎則莫貪於酒食，發兌則莫迷於欲色，震忌登舟，巽忌入園，乾不可以好僧室，艮不可以悅山居，坤弗食牛，離因嗜炙也。（若子孫發動於是宮，則此處利福，與前反視。乾利僧堂坤利田，坎宜江海艮宜山，離樂文章兌嗜酒，震喜舟車巽囿園。）

Therefore, when the Official Ghost moves, it is the beginning of misfortune, while when the Children move, it is the key to avoiding calamity: deities of fortune can be approached, and deities of misfortune can be avoided. If the Official Ghost arises in the Kan palace, one should not indulge in alcohol and food; if it arises in the Dui palace, one should not be fascinated by female beauty; if it arises in the Zhen palace, one should avoid going on boats; if it arises in the Xun palace, one should avoid entering gardens; if it arises in the Qian palace, one should not love to visit monasteries; if it arises in the Gen palace, one should not enjoy living in mountains; if it arises in the Kun palace, one should not eat beef; if it arises in the Li palace, it is due to a fondness for grilled food. (Note: if the Children move in these palaces, then those places are actually beneficial, contrary to the above: the Qian palace is favorable for monasteries, the Kun palace is favorable for farmland, the Kan palace is suitable for rivers and seas, the Gen palace is suitable for mountains and forests, the Li palace is favorable for scholarly pursuits, the Dui palace is favorable for drinking, the Zhen palace is favorable for traveling by boat and carriage, and the Xun palace is favorable for gardens.)

猶有占父病而鬼動於坤，其母隨之而疾，占子病而鬼化於巽，其女繼之而災，則爻變之鬼亦然也。所以疾病之章，不離乎用爻鬼象。（何宮鬼動，及鬼變何宮，則言其人亦防災病。如寅建辛酉日，占女身得巽之渙，子遇長生，其女不死；然鬼動化入坎宮，甲寅旬中坎空，中男相繼而病，及甲申旬化午子空，中男反亡；卯建丙辰日，占次女痘，得革之咸，月建子孫，次女無事；然內化艮，丙辰官鬼居少男宮，其後少男亦痘。蓋占疾病，生死憑於用爻，趨避變易救治之門，皆係鬼爻詳察。）

There is also the case where if the official ghost moves in the Kun palace, the father's illness is indicated, and the mother will also be affected; if the official ghost appears in a son's divination and transforms into the Xun palace, the daughter will also suffer. The same applies to the official ghost's transformation. Therefore, in the chapter on illness, the use of lines and the image of the official ghost is always essential. (Note: If the official ghost moves into a certain palace or transforms into a certain palace, the person represented by that palace should be cautious of illness. For example, on a day of Xin You in the寅 month, divining about a daughter's health, the hexagram is 《Xun》 transforming into 《Huan》: the children's line meets the growth stage, so the daughter will not die; but if the official ghost moves and transforms into the Kan palace, in the Jiayin decade, the water in the Kan palace is empty, so the middle son will get sick; in the Jiashen decade, the transformed wu line and zi line are empty, and the middle son dies. Another example: on a day of Bing Chen in the卯 month, divining about the second daughter having smallpox, the hexagram is 《Ge》 transforming into 《Xian》: the children's line is exactly the month builder, so the second daughter is safe; but the inner trigram transforms into Gen, and the official ghost falls into the young son's palace, and later the younger son also gets smallpox. Thus, the determination of life and death in divination of illness depends on the used line; while the direction of avoidance, change, and treatment is entirely based on the official ghost line, which must be carefully examined.)