Chapter 56: Medicine and Healing

（內詳占藥占醫治病用藥往醫行道六問）聞之稱賢曰：達則願為良相，不達則願為良醫。君子以之行志，人子教其須知，吉凶從違，可不慎與？凡占醫藥，以子孫為用，臨日月為上，旺相次之，休囚為下，空破散絕為庸醫也。

This chapter details six topics: divination about medicine, divination about doctors, treating illness, using medicine, going out to see patients, and practicing medicine. I have heard people say: when one is successful, he wishes to be a good minister; when not successful, he wishes to be a good doctor. The gentleman uses the way of medicine to realize his aspirations, and as a son, one should also understand some medical principles. Then how can one not take the matters of good and bad, compliance and deviation seriously? When divining about medicine, the Grandson爻 is taken as the useful god. If the Grandson is close to the day, month builder, it is the best; if it is prosperous and strong, it is next; if it is weak and confined, it is the worst; if it meets empty, broken, scattered, or end, then it is a mediocre doctor.

無子而藥不良，強官而病不治；子強官弱，烈日銷冰，子弱官強，鉛刀攻玉，財動鬼靜，子動無功也。伏鬼根不除，化鬼病傳（轉？）變，空鬼老醫藥。世鬼興隆，則吾病曲折，應鬼旺相，則彼藥蹺蹊。（當審子官強弱，如鬼值日月，雖子遇生扶，亦未盡善，必較子可服鬼，方是吉占。鬼空避子，藥不中病，故云老也。世鬼病難速愈，應鬼醫詐難信。）

In the hexagram, if there are no children lines, the medicine will not be effective; if the official ghost is strong, the illness will not be cured. If the children are strong and the official ghost is weak, it is like the sun melting ice; if the children are weak and the official ghost is strong, it is like using a lead knife to cut jade. If the wealth line is active and the official ghost is quiet, even if the children are active, they will be ineffective. If the official ghost is hidden, the root of the illness cannot be removed; if the official ghost transforms into another official ghost, the illness will change; if the official ghost falls into an empty position, the medicine is old and ineffective. If the official ghost is strong on the world line, the illness will have many twists and turns; if the official ghost is strong on the response line, the medicine from the other side may be suspicious. (Note: One must examine the strength of the children and the official ghost. If the official ghost is exactly at the day or month, even if the children are supported, it is not entirely good. One must compare whether the children can control the official ghost to consider it a good omen. If the official ghost falls into an empty position and avoids the children, the medicine is not suitable, so it is called 'old'. If the world line is occupied by the official ghost, the illness will not recover quickly; if the response line is occupied by the official ghost, the doctor is untrustworthy.)

夫應指醫人，非占克效，是故應空不得遇，應破不得專，應散則識見反惑，應克世則好利多詐，世應沖則絕續不終也。占藥水子旺宜湯，土子旺宜丸，火灸、金針、木末、以為像。火鬼喜涼藥，木鬼喜風藥，土脾、金肺、水腎，以為像。占醫也，考子孫之屬，木東金西，乾僧坤婦，以為像。

The Response Line represents the doctor, not the effectiveness of treatment. If the Response Line is empty, the doctor cannot be obtained; if it is broken, the doctor is not focused; if it is scattered, the doctor's judgment becomes confused; if it overcomes the World Line, the doctor is greedy for profit and often deceitful; if the World and Response Lines oppose each other, the treatment is intermittent and incomplete. To determine the type of medicine to use: if the Children Line of the Water type is strong, use decoctions; if the Children Line of the Earth type is strong, use pills; Fire type is treated with moxibustion, Metal type with acupuncture, and Wood type with powders—these are all based on their respective categories. For the Official Ghost of the Fire type, use cooling medicines; for the Official Ghost of the Wood type, use wind-dispersing medicines; Earth corresponds to the spleen, Metal to the lung, and Water to the kidney, also based on their respective categories. To determine the doctor, examine the nature of the Children Line: if it is Wood, it is in the east; if it is Metal, it is in the west;乾 represents a monk, and坤 represents a woman, all based on their respective categories.

（子為藥而鬼為病，卜用何藥，卜是何病，則用此法，若卜是藥吉凶，用子孫衰旺，無執子孫屬土，宜用丸藥。如卯建辛酉日，占醫得離之賁，未土子爻，真空四敗，焉能丸藥有功？卜筮宜用何方何人，則用此法，若獨占則用子孫，設問僧醫，得乾而子空，豈可言吉？）

(Notes: Children represent medicine, and Official Ghost represents illness. If you are asking what medicine to use and what illness it is, use the method mentioned above. If you are asking whether this medicine is auspicious or not, look at the strength and weakness of the Children爻, without rigidly following "if Children belong to earth, then pill medicine should be used." For example, on a day of Xinyou with a month of卯, if you consult a doctor and get the hexagram Li changing to Ben, the earth element Children爻 is empty and surrounded by losses, how can pill medicine be effective? If you are asking which formula to use or which person to consult, use the method mentioned above. If you are asking about the doctor themselves, use the Children爻. Suppose you are asking whether a monk can practice medicine, and you get the hexagram Qian with the Children爻 falling empty, how can it be auspicious?)

醫問疾可療乎，以應為先務，蓋應為病人，應壞隨墓，其病不治；若占六親，仍以用神為斷。醫問是藥奏功乎，亦以子孫為用，福強鬼弱而奏效也，子虛鬼實而無功。（亦如占藥。）

When a doctor asks if a disease can be cured, they first look at the response line, as it represents the patient. If the response line is weak, or if it is taken by the official ghost and buried, the illness cannot be cured. If the doctor is divining about a relative, then each person's useful god should be used for the judgment. When a doctor asks if a medicine will work, they use the children line as the useful god: if the children line is strong and the official ghost is weak, the medicine will work; if the children line is weak and the official ghost is strong, the medicine will be ineffective. (Note: This is the same as divining about medicine.)

醫問往醫利乎，則以世應而推，應克世者寡情，爻無財者薄贈，空有欺志，破無專心，散、沖無終。醫問道行，財官強而利名遂，故醫藥不精，不足以利物，求醫不慎，不足以療生，己弗誤人，亦弗自誤也。

A doctor asks whether it is beneficial to make house calls, and uses the World and Response Lines to interpret: if the Response Line overcomes the World Line, it indicates the patient lacks sincerity; if there is no Wealth Line in the hexagram, the payment will be meager; if the Response Line falls into an empty position, it suggests the patient is being dishonest; if the Response Line is broken, it means the patient is not focused; if the Response Line is scattered or conflicting, the treatment will be incomplete. When a doctor asks about his own practice, if both the Wealth and Official Ghost Lines are strong, he will achieve both reputation and profit. Therefore, without refined medical skills, one cannot benefit others; without careful seeking of medical help, one cannot heal oneself—neither harming others nor oneself.

古之祀祭，非其主不尸，鬼非其類不馨，故無越祭、無瀆祀也。後世乃以有祟而禳福而祈者，而鬼神繁興矣，雖然，吉有神相，凶有鬼憑，史傳所載，非盡誣也。欲知鬼神情狀，則亦以筮而得之。夫天神地祗，則以官鬼而類其象，象而像之，其不外乎二儀、四象、五行、八卦，及六神、諸星以形之，有無以度之，上下以位之。索其鬼神之性，鬼神之司，及鬼神所由成，而可推矣。（性，索其鬼神生前偏好之性；司，索其鬼神上帝命司何事；成，索其以何因緣而成鬼神也。）

Ancient people performed sacrifices only to the proper deities, and spirits of different clans did not come to partake in the offerings. Therefore, there were no improper sacrifices or disrespectful rites. However, later generations, because of supernatural disturbances, would perform exorcisms, and for seeking blessings, would make prayers, thus leading to a proliferation of names for spirits and deities. Although this is the case, good fortune is accompanied by divine assistance, and misfortune is caused by malevolent spirits. The records in historical texts are not entirely false. To understand the nature of spirits and deities, one can also use divination with hexagrams. Heavenly deities and earth spirits are both classified and symbolized by the official ghost line. The basis for these symbols comes from the two principles, the four images, the five phases, and the eight trigrams. Then, using the six spirits and various stars, they take form. Using presence and absence to measure, and using upper and lower positions to determine location. Based on this, one can search for the nature of spirits and deities, their duties, and the reasons why they became spirits and deities, thus enabling prediction. (Note: "Nature" refers to the preferences of the person in life; "Duty" refers to what the heavenly emperor commands them to oversee; "Formation" refers to the reasons for their becoming spirits and deities.)

夫官鬼之爻屬陽，則陽神也，屬陰，則陰神也。（官鬼屬陰，如王母、大悲、水母、太山、天妃、陳周、聖妃、蠶母、子母、催生、太君、娘娘之屬，亦當因地、因人、因事而考之，此則舉其略爾。蓋有神同而名異，曰因地，如在北為子母娘娘，在南為太君娘娘；男女相別曰因神，為何事曰因事，如問蠶，得陰官乃蠶母也。）屬金，則武神也。（官鬼屬金，如天將、關帝、伍公、嶽王、元壇、總官、七煞、金剛、傷司、喪煞之屬，蓋方隅有稱元帥將軍金甲之神，及威武鬥勇成神者，皆可類推。）

The Official Ghost line belongs to the Yang, meaning a Yang spirit; if it belongs to the Yin, it means a Yin spirit. (Note: When the Official Ghost belongs to the Yin, such as the Queen Mother, Great Compassionate Guanyin, Water Mother, Mount Tai Lady, Heavenly妃, Chen Lady, Zhou Lady, Saint妃, Silkworm Mother, Mother and Child, Childbearing Lady, Grand Lady, and similar figures, one must consider the place, the person, and the matter. Here only the main points are mentioned. The same spirit may have different names in different regions, which is called 'because of the place'. For example, in the north it is called the Mother and Child Lady, and in the south it is called the Grand Lady. Dividing into male and female spirits is called 'because of the spirit'. Asking about a particular matter is called 'because of the matter'. For example, if one asks about raising silkworms and gets a Yin Official Ghost, it refers to the Silkworm Mother.) If the Official Ghost belongs to metal, it is a martial spirit. (Note: When the Official Ghost belongs to metal, such as the Heavenly General, Guan Di, Wu Zixu, Yue Wang, Zhao Yuantan, the Overall Commander, the Seven Evils, the Jade Soldier, the Wounding Officer, the Death Evil, and similar figures, all spirits in different regions called generals, commanders, or golden armor spirits, as well as those who became deities due to their martial prowess and bravery, can be similarly categorized.)

屬水，則河海江神也。（官鬼屬水，如普陀、真武、雲臺、北斗、海神、龍王、河神、大王、楊將、施相、天妃、晏公、祠山、周王、汪公、水母、水聖、井神、池神、水傷神之屬，及由水成神可類。蓋九河百川，方隅各有所司之神，黎庶尊稱，各有相別，隨占人之民俗土風，以五行八卦、六神諸星，象而像之，則射的矣。大抵水火之神，靈顯者多，無能細陳，方隅各異，猶若漕河尊大王，東海尊天妃，南河尊周王，洞庭尊湘妃，鄱陽小姑，長江楊四將軍，各有所分也。）

The Official Ghost belongs to the Water element, representing the deities of rivers, lakes, and seas. (Note: Deities associated with water, such as Putuo Guanyin, Zhenwu, Yuntai, Beidou, sea gods, dragon kings, river gods, Great Kings, Yang General, Shixianggong, Tianfei, Yangu, Cishan Zhangwang, Zhou Wang, Wanggong, water mothers, water saints, well gods, pool gods, and spirits of those who died in water, as well as any deity formed from water, all fall into this category. There are deities governing every river and stream, and each region has its own patron deity, with different local names. When divining, one should follow the local customs of the person seeking divination, using the Five Phases, Eight Trigrams, Six Spirits, and the myriad stars to take appropriate symbolic references, in order to accurately match the situation. Generally, water and fire deities are the most responsive and prominent, but it is impossible to list them all, and they vary from place to place. For example, the Grand Canal worships Jinlong Dawang, the East Sea worships Tianfei, the South River worships Zhou Wang, Dongting Lake worships Xiangfei, Poyang Lake worships Xiaogu, and the Yangtze River worships Yang Si General, each with its own domain.)

屬木，則文神也，及倚草附木之妖也。（官鬼屬木，如東嶽、家堂、山神、樹神、五聖、園神、九良、茶筵、三茅、九天、魯班、花神、三郎、道君、文昌、南木神之屬，及方隅有憑依山木、樹木、器皿成神者，皆可類推。）屬火，則火神也，生育雷電之司也。（官鬼屬火，如離神、電神、南斗、火雷、韋陀、元壇、華光、五神、五赫、三煞、灶神、旗纛 、爐神、炮神、香火、南堂、利市、生育神之屬，及由火成神可類。）

The Official Ghost belongs to the Wood element and represents the literary deity as well as spirits that dwell upon plants and trees. (Note: Official Ghosts that belong to the Wood element, such as the Eastern Peak God, household shrine deity, mountain god, tree god, Five Saints, garden god, Nine Virtuous Stars, tea deity, Three Maos Immortals, the Mysterious Lady of the Ninth Heaven, Lu Ban, flower deity, Third Son God, Daojun, Wen Chang deity, and the Southern Wood God, as well as any deities formed by relying on mountains, forests, trees, or vessels, can be similarly categorized.) The Official Ghost that belongs to the Fire element represents the Fire deity and is also associated with childbirth and lightning. (Note: Official Ghosts that belong to the Fire element, such as the Fire deity, Thunder and Lightning deity, Southern Dipper, Fire and Thunder deity, Wei Tu, Zhao Yuantan, Hua Guang, Five Gods, Five He, Three Evil Spirits, Kitchen God, banner and standard deity, furnace deity, cannon deity, incense and fire deity, Southern Hall deity, Prosperity deity, and Childbirth deity, as well as any deities formed through fire, are classified under this category.)

屬土，則土神也，及山川社稷之司也。（官鬼屬土，如地祗、太歲、城隍、社稷、土神、廟神、宅神、伽藍、皮腸、當境、本家土地之屬，及由地方功勣為神俱是。蓋土部神靈、聖號、曹名非一，有飛遊、作犯、斫伐、墳墓、坑廝、金神、吟神、伏尸、騰蛇、天曹土諸稱，當以八宮、六神、諸星，配合辨別，若白虎土官，乃斷金神七煞。大凡西北土厚，惟知有地祗，東南土薄，故多土曹之號也。所以因人、因地、因事、通變多端爾。）

Official Ghost belongs to the Earth element, meaning it is the Earth deity, and it governs mountains, rivers, and the state's temples and ancestral shrines. (Note: Official Ghosts that belong to the Earth element include earth deities, the Supreme Year God, city guardians, state temples, earth deities, temple deities, household deities, Buddhist temples, intestinal deities, local earth deities, and family earth deities, as well as any deities who have become gods due to their contributions to the local area. There are many names for deities related to the Earth element, such as flying earth deities, offending earth deities, cutting earth deities, tomb earth deities, pit earth deities, metal deities, singing deities, corpse deities, coiling snakes, and heavenly court earth deities. These should be distinguished by combining the Eight Palaces, Six Spirits, and various stars. For example, if the White Tiger is associated with an Earth-type Official Ghost, it is interpreted as the Golden God Seven Harmful Stars. Generally, the Earth layer is thick in the Northwest, so there is only awareness of earth deities there; in the Southeast, the Earth layer is thin, so there are more names for earth deities. There are many ways to adapt according to people, places, and events.)

生前好勇之鬼，言其性故屬金，或亡於干戈鋒鏑之下，及病喪於喉、肺、義、利，言其成鬼，故金類之。成鬼而能有善，上帝命其所司，若位於西方，權於秋令，主於兵事，則金象而考也。（此察鬼神所由來。金鬼，其鬼必生前好勇，以性言之，其鬼亡於刀兵；以成鬼神言之，其神所司何事，或水或火或土或金或木；以所司屬言之，如關岳神勇義屬金，七煞喪煞，體金司煞屬金也。遁甲七煞乃庚，是謂體金。）

A ghost that was brave in life, in terms of its nature, belongs to the metal element; or it died by weapons and arrows, or died of illness in the throat or lungs, or died for righteousness or for profit. In terms of the reason for its becoming a ghost, it also belongs to the metal element. After becoming a ghost, if it performs good deeds, the Heavenly Emperor will assign it a position. If its position is in the west, governing the autumn season and military affairs, then it should be examined according to the characteristics of metal. (Note: This passage discusses the origin of ghosts and spirits. Metal element ghosts: in terms of nature, the ghost was certainly brave in life; in terms of becoming a ghost, it died by weapons; in terms of its position, the god's domain may be water, fire, earth, metal, or wood. For example, Guan帝 and Yue Wang are brave and value righteousness, so they belong to metal; seven calamities and death ghosts have their essence as metal and their domain as calamity, so they also belong to metal— in the art of qimen dunjia, seven calamities is geng metal, which is called 'body metal'.)

生前謀利於水，或亡於江海風波湯滷之中，及病喪於腰、腎、茶、酒，凡司河泊舟楫，則水象而考也。（凡出身顯聖，亦可推之，則變化無窮矣。大慈顯道南海，三官生受龍神，仿此。）生前陶情花鄉，立業桑麻，或亡於笞杖樹木之下，喪於捆縛、瘋癲，凡司栽植砍伐，則木象而考也。（凡兩可不能一見，當審累重，如南木神應水官者，體木司水也。）

In life, those who rely on water for profit, or die in the waves of rivers and seas, or in boiling soup and brine, or die from kidney diseases, or from tea and wine, or those who are in charge of rivers, boats, and ferries, should be examined according to the water element. (Note: The origin and manifestation of all deities can also be deduced in this way, with infinite variations. For example, Guanyin appeared in the southern sea, and the Three Officials were originally appointed as dragon gods, all fall into this category.) In life, those who are attached to flowers and trees, or who work with mulberry and hemp, or die under lashes and sticks, or under trees, or die from being bound or from madness, or those who are in charge of planting and cutting, should be examined according to the wood element. (Note: When there are two possibilities and only one can be chosen, one should examine which aspect is more significant. For example, the southern wood deity should be associated with the water element official ghost, because the essence is wood but the function is water.)

生為爐煅之事，死於烈焰瘡痍，血衂胎產，凡司鼎釜孕育，則火象而考也。（宜推而廣之，五行六神諸星配之。）生前土技農耕，死於瘟疫脾胃土石之難，凡司動作，則土象而考也。（惟靈顯東南。）

If someone was engaged in metalworking or furnace operations during their lifetime and died from fire, wounds, blood loss, nosebleeds, or childbirth-related issues, or was involved in matters related to cooking vessels and reproduction, then the fire element should be used for examination. (Note: These should also be extended to consider the Five Phases, Six Spirits, and various stars.) If someone was engaged in earth-related crafts or agriculture during their lifetime and died from plague, spleen and stomach diseases, or earth-related disasters, or was involved in matters related to construction and labor, then the earth element should be used for examination. (Note: These deities are particularly effective in the Southeast region.)

法有以動為鬼，陽男陰女之分，午南子北之來，一動一鬼，三動三鬼，爻以鬼皆動，則以鬼屬之方為方，鬼屬之數為數也。（鬼靜爻動考動爻，鬼動爻動考鬼爻，動與爻計，鬼與數計，如鬼動值土，斷五鬼也。）

There is another method in which the moving line is considered as the official ghost: a yang line represents a male ghost, and a yin line represents a female ghost. If the moving line is in the position of Wu (午), the ghost comes from the south; if it is in the position of Zi (子), the ghost comes from the north. One moving line represents one ghost, and three moving lines represent three ghosts. If all the lines along with the official ghost line are moving, then the direction is determined by the direction of the official ghost line, and the number is determined by the number of the official ghost line's five phases. (Note: If the official ghost line is still and other lines are moving, then examine the moving lines; if the official ghost line is moving and other lines are also moving, then examine the official ghost line. The number of ghosts is counted according to the moving lines, while the number of ghosts is calculated according to the five phases number of the official ghost line: for example, if the official ghost line moves and belongs to earth, it is interpreted as five ghosts.)

鬼爻發動，考之宮也，卦爻俱靜，求之外也，無鬼索伏，考之飛爻，伏鬼若空，務之修德也。（鬼爻獨發，以八宮考鬼，爻與鬼皆靜，以外卦考鬼，鬼爻隱伏，以鬼上飛爻考鬼，鬼伏復空，乃無鬼祟，惟修德而已。此專考鬼，非斷神也。）

When the official ghost line moves, refer to the trigram it is in to seek the ghost; if all six lines are still, refer to the outer trigram; if there is no official ghost in the hexagram, search for the hidden official ghost and then examine the flying line above it; if the hidden official ghost also falls into an empty position, then there is no ghostly presence, and one should only strive to cultivate virtue. (Note: If the official ghost alone moves, use the eight trigram palaces to determine the ghost; if both the line and the official ghost are still, use the outer trigram to determine the ghost; if the official ghost is hidden, use the flying line above it to determine the ghost; if the official ghost is both hidden and empty, it means there is no ghostly presence, and one should only cultivate virtue. This passage specifically discusses determining the 'ghost,' not the 'spirit.')

夫一官鬼而專於五行，二官鬼而專於六神，動官鬼而專八卦，亂官鬼而專諸星，世官鬼而專六爻也。（卦有一官，以五行像之。卦有二官，以六神像之，如下臨白虎，則曰武神，上臨青龍，則曰樹神也。卦有動鬼，以八宮像之，如鬼動乾，則曰天神，如鬼動坤，則曰地祗也。卦爻亂動，或中有官動，以何星臨官像之。此專斷神也。）

When there is only one official ghost in the hexagram, use the Five Phases to take the image. When there are two official ghosts, use the Six Spirits to take the image. When the official ghost is active, use the Eight Trigrams to take the image. When all lines are in motion, use the images of the various stars. If the official ghost is on the world line, use the position of the six lines to take the image. (Note: If there is only one official line in the hexagram, use the Five Phases to take the image. If there are two official lines, use the Six Spirits to take the image: for example, if the one below is accompanied by the White Tiger, it is called the Martial Spirit; if the one above is accompanied by the Azure Dragon, it is called the Tree Spirit. If the official ghost is active, use the Eight Trigrams to take the image: for example, if the official ghost moves in the Qian trigram, it is called the Heavenly Spirit; if it moves in the Kun trigram, it is called the Earthly Spirit. If all six lines are in motion, or if there is an active official line, look at which star is present on the official line to take the image. This passage specifically discusses the interpretation of 'spirits'.)

神鬼有殊，考求無二，是故官動乎乾，謂幹天神，謂沖寺廟，父老僧人之鬼，王侯都廈之靈也。動乎坤，謂瀆地祗，謂妨墳墓，母嫗之鬼，后妃之神也。震東方也，九天之神，道之宗，蠶桑舟車之司也，辱身折足之鬼，雷火部之威靈也。巽東南也，其司風波鎮海之神也，花果園林之祟，長婦女之魄也。坎北方也，在天為北斗，在地為北極，百川四海恆河之靈，其廣大也；蓋天下水火之神，確乎其不可易也。離火德也，於星熒惑，於士庶曰香火，於家曰灶，於骨肉曰中女之鬼也。艮為山神，為五嶽，為荒塚，及童兒之鬼也。兌為西方，釋之宗也，咒咀之孽，尸祝之誑，師尼之鬼，酒色之邪也。（言官鬼獨發，卦爻皆靜，以八宮象斷如此。）

Although spirits and ghosts are different, the method of investigation is the same. If the official ghost moves in the Qian trigram, it may be offending heaven gods or colliding with temples; it could also be the ghost of a father or elder, a monk, or the spirit of a king or large mansion. If it moves in the Kun trigan, it may be disrespecting earth deities or disturbing tombs; it could also be the ghost of a mother or old woman, or the spirit of a queen. Zhen is in the east, governing heavenly gods, Daoist sects, sericulture and transportation; its ghost is the spirit of someone who died from humiliation or broken legs, while its god is the powerful spirits of thunder and fire. Xun is in the southeast, governing waves and sea gods; its malevolent spirits come from orchards and gardens, and its souls are those of the eldest daughter-in-law. Kan is in the north, representing the Big Dipper in heaven and the North Pole on earth, it is the spirit of all rivers, seas, and the Ganges, vast and boundless; the water and fire gods throughout the world are most certain and unchangeable. Li belongs to the virtue of fire, in the stars it is the planet Mars, in the homes of commoners and officials it is the family altar fire, in the home it is the kitchen god, and in family relations it is the ghost of the middle daughter. Gen represents mountain gods, the five sacred mountains, old tombs, and also the ghost of children. Dui is in the west, representing the Buddhist sect; its malevolent forces come from curses, its deceptions come from witches and shamans, its ghosts are monks and nuns, and its evils are related to wine and lust. (Note: This refers to when the official ghost is active alone and all other lines are still, using the images of the eight trigrams to interpret, as explained above.)

初爻井祟，井中之鬼，司居之神也；二爻灶祟，灶下之亡，司境邑之神也；三爻家堂之祟，閨壼之鬼，司都郡橋埠之神也；四爻門戶之祟，關隘之神；五爻道路之祟，王侯之神；六爻墳墓之祟，慈悲之尊，奴僕之亡也。世於初者，家神也，世於二者，土神也，世於三，為園神，世於四，為五神，世於上，為山神也。（言卦得一鬼，現在何爻，及世鬼居何象，以六爻象斷如此。）

The official ghost in the first line represents the ghost above the well or the ghost inside the well, and may also refer to the deity governing the dwelling; in the second line, it represents the ghost above the stove or the ghost beneath the stove, and may also refer to the deity governing a district or town; in the third line, it represents the ghost of the family shrine or the ghost within the inner chamber, and may also refer to the deity governing a city, bridge, or ferry; in the fourth line, it represents the ghost at the gate or the deity at a pass; in the fifth line, it represents the ghost on the road or the deity of kings and princes; in the top line, it represents the ghost of the tomb or the compassionate deity, and may also refer to the spirits of servants. The world line in the first line represents the household deity; in the second line, the earth deity; in the third line, the garden deity; in the fourth line, the five deities; in the top line, the mountain deity. (Note: This refers to the case where there is only one official ghost in the hexagram. It is determined by which line the official ghost is in, and by the image of the world line, using the six-line imagery to interpret the meaning.)

青龍之為象也，司喜慶財利之神，東方聖賢，文班之師相，為桃李之妖，胎產之鬼也。朱雀亦離神也，司詞訟、紏善惡，掌交易，主生育，狩端門，權中鼎，或言語之幹天曹，或囹圄之妄冤鬼也。勾陳一土神也，司禾黍，主社稷，為工巧之亡，折跌之鬼也。騰蛇屬火，黃帝之左右也，為妖邪怪異之擾，飛遊砍伐之神，繩結驚狂之鬼也。白虎為金甲之神，為喪服之祟，兵凶虎橫，稱呼元帥者像焉。北方元武，強梁之神，盜賊之鬼，河井之亡，妓女之魄也。（卦得二鬼，上臨何神，下臨何神，以六神像斷如此。）

The Azure Dragon represents a deity in charge of joy, celebration, wealth, and profit, and is considered a sage and statesman from the east, among the officials. Its demon is the spirit of peach and plum trees, and its ghost is the soul of those who died in childbirth. The Vermilion Bird is also a deity of the southern trigram, responsible for lawsuits, investigating good and evil, managing trade, overseeing childbirth, guarding the gate, and controlling the central authority. It may refer to a deity offended by words in heaven or a wronged ghost who died in prison. Gou Chen is a deity of the earth, in charge of grain and the state. Its soul is that of a skilled craftsman, and its ghost is the soul of someone who died from a fall. The Coiling Snake belongs to the fire element, and is a close attendant of the Yellow Emperor. It governs disturbances caused by supernatural forces, and is a deity of wandering, cutting, and chopping. Its ghost is the soul of someone who died by hanging or from shock. The White Tiger is a deity of the metal element, governing mourning and calamity, and representing war and tiger-like dangers. Any general who is called a general takes this deity as a symbol. The Black Tortoise, located in the north, is a fierce and powerful deity, and the ghost of thieves. It is the soul of those who drowned in rivers or wells, and also the soul of courtesans. (Note: This refers to when there are two official ghosts in the hexagram. Look at what the upper one is connected to and what the lower one is connected to, and use the six deities to determine the meaning, as explained.)

父母為祖先，妻財為臣妾，兄弟為手足之纏，子孫為兒女之孽，世是本宗，應是異姓。（六親有動，則以六親像斷如此。惟化鬼及獨發者尤甚。世，本家鬼也，應，他姓亡也。）犯亥子，則天將斗神可禱也；犯巳午，則火德財神可禳也；樹神東嶽，乃寅卯之官，佛氏喪車，乃申酉之象；辰戌為處處之土神，丑未為家家之地鬼。（十二支神值鬼，則以十二支像斷如此。）

The Parents line represents ancestors, the Wealth line represents servants and concubines, the Siblings line signifies family conflicts, and the Children line indicates the misfortunes of offspring. The World line is the ghost of the family, and the Response line is the spirit of a person from another family. (Note: When any of the Six Relations are activated, use their symbolic meanings to interpret the situation. This is especially accurate when an Official Ghost is transformed or when a line is activated alone. The World line is the ghost of the family, and the Response line is the spirit of a person from another family.) If an Official Ghost is involved with the branches亥 or 子, one should pray to the Heavenly General and the gods of the Big Dipper. If it is involved with巳 or 午, one should appease the Fire Deity and the Wealth God. The tree spirits and the god of Mount Tai are associated with the branches寅 and 卯. Buddhist deities and funeral chariots are linked to the branches申 and 酉. The earth spirits are associated with the branches辰 and 戌, while the local spirits are connected to the branches丑 and 未. (Note: When an Official Ghost is associated with a particular branch, use the symbolic meanings of the twelve branches to interpret the situation. This is how it is done.)

猶有官鬼現於貴人者，冠冕之神也；天喜者，利市吉慶之神也；喪門，喪服神也；天火、火德，天觸、灶司、天賊，強梁劫奪之亡；天獄，笞杖徒流之鬼；官符主訟，羊刃司兵，驛馬為商旅之冤，天河為覺溺之屈；華蓋，僧道也，咸池，娼妓也，暗金，產婦也，血衂，血鬼也；太歲，土德；刀針，斬絞傷也，坵墓，墳塋之咎，喪車，棺槨之殃，折煞，折跌之鬼；飛廉，游神，將星，武神，天醫，醫神，天馬，馬踏；浴盆，嬰童之溺，摧尸，伏尸之禍，孤神，絕嗣之鬼；太陰月德，受福於王母，太陽天德，賴祐於上帝也。（鬼值何宿，則以諸星像斷如此。天河水庫，乃天之浩府，故正自辰逐月順行，刀針金宿，正月當自乾起，故始亥順行也。餘詳諸星章內。）

In addition, when the official ghost appears on the nobleman's star, it represents the god of scholars and officials; when it appears on the heavenly joy, it represents a deity of prosperous and auspicious events; when it appears on the mourning gate, it represents the god of mourning attire; when it appears on the heavenly fire, it represents the deity of fire; when it appears on the heavenly touch, the kitchen god, and the heavenly thief, it represents the spirits of those who died violently and were robbed; when it appears on the heavenly prison, it represents the spirits of those who were punished with caning, bastinado, or corporal punishment. The official symbol indicates legal disputes, the ram indicates weapons, the post horse indicates wrongful deaths of merchants and travelers, the heavenly river indicates wrongful deaths by drowning; the lotus cap represents monks and Taoists, the salty pool represents prostitutes, the hidden metal represents women in childbirth, and blood nose represents spirits killed by bloodshed. The year's master represents the deity of earth; the knife and needle represent deaths by beheading or hanging, the grave represents the curse of burial sites, the funeral carriage represents the curse of coffins, and the broken calamity represents spirits who died from falling or breaking bones. The flying廉 represents wandering spirits, the general star represents a martial deity, the heavenly doctor represents the deity of medicine, and the heavenly horse represents those killed by horses. The bath tub represents drowned infants, the corpse destroyer represents the curse of corpses, the lonely spirit represents the ghost of childless people; the dark moon and monthly virtue represent receiving blessings from the Queen Mother, while the bright sun and heavenly virtue represent relying on the protection of the Supreme Deity. (Note: When the official ghost is associated with a particular star mansion, use the images of all the stars to interpret it in this way. The heavenly river belongs to the water mansion, representing the vast repository of heaven, so in the first month it starts from the辰 and proceeds in order each month. The knife and needle belong to the metal mansion, and in the first month they start from the乾 position, proceeding in order from亥. The rest can be found in the chapter on all the stars.)

夫四穹之內，無處而非鬼神，然有方隅風俗之所尊，地水火風之所司，或顯一鄉，或徵一國，難以繁陳。語謂千古而上，未有之神何所知，千古而下，再成之神何所擬。察鬼神者，但以五行八宮，變化而像之，以為後學之範，雖今古可通也。必實指鬼神而泥之，則誣矣。大抵神多為祐，鬼多為祟，蓋災病之來，多因自孽，若不洗心悔過，以除孽本，徒聚巫陳牲以媚鬼神，鬼神未必享也。況炰殺生命，以祈我之命，是益重其孽也。故曰：祭祀莫善於解禳，解禳莫善於修身，此之謂也。吾於鬼神章，獸三致戒云。

All over the world, there are no places without ghosts and spirits; however, the customs and deities revered vary from place to place, and the ones presiding over earth, water, fire, and wind also differ. Some spirits manifest only in a single village, while others are effective throughout a country. It is impossible to describe them all in detail. Some people say: How can we know about deities that have not appeared since ancient times? How can we compare with deities that are newly established in the future? Therefore, those who study ghosts and spirits use the changes of the Five Phases and the Eight Trigrams as a standard for later learners, thus making it possible to understand both past and present. If one insists on identifying a specific ghost or spirit and being overly precise about it, that would be close to falsehood. Generally speaking, spirits mostly protect and benefit people, while ghosts mostly cause trouble. Illnesses and misfortunes mostly come from one's own wrongdoing. If one does not sincerely repent and remove the root of wrongdoing, but instead merely gathers witches and priests, offers sacrifices and animals, trying to please ghosts and spirits, the ghosts and spirits may not come to accept the offerings. Moreover, killing living creatures to pray for one's own life only increases one's sins. Therefore, it is said that worship is not as good as removing evil influences, and removing evil influences is not as good as self-cultivation—this is exactly the meaning. In my "Chapter on Ghosts and Spirits," I have repeatedly emphasized this warning.

（內詳九流百工何業成業執役業牙丹爐符咒修養九問）君子以習其學，百工以肄其業，學儒者，文爻實而聲名振，世體空而德業迂。從九流者，官鬼備而人慕，妻財旺而利豐，從百工者，以財為用也。（學能庇身，故父母為文書，官鬼為聲譽道望，妻財為利息，財官兩備，其業必豐。）

This chapter details nine topics: the nine streams of knowledge, the hundred trades, the nature of one's profession, the establishment of a career, serving as a public official, acting as a broker, alchemy, talismans and spells, and cultivation. A gentleman studies learning, while artisans practice their skills. Those who study literature and Confucianism will achieve fame if their document line is full, but if the world line is empty, their moral achievements will be difficult to realize. Those engaged in the nine streams of knowledge will be respected if the official ghost line is complete, and will gain substantial profits if the wealth line is prosperous. Those engaged in the hundred trades will take the wealth line as their useful god. (Note: knowledge protects oneself, so parents represent documents, official ghosts represent reputation and virtue, and wealth represents profit; when both wealth and official ghosts are present, the career will certainly flourish.)

如百工未業而筮何從，得金財而利金玉之工，水財而利水澤之技，火財為機織裁剪陶鎔，土財為農田泥土砂石，木財為花園樵采桑麻。財發坎而利於豕酒，妻突離而宜於陶爐，震巽為舟車轉運之謀，乾兌為玩好敲槌之事，艮喜樵夫，坤樂農父也。（以財值何屬、財動何宮斷之，玩好為寶貝金玉，敲槌為銅鐵工也。）

If one has not yet decided on a profession and seeks to determine what to pursue, a hexagram indicating a metal nature of wife's wealth is favorable for metal and jade craftsmanship; a water nature of wife's wealth is favorable for techniques related to water and marshes; a fire nature of wife's wealth is suitable for weaving, tailoring, pottery, and metal casting; a earth nature of wife's wealth is suitable for farming, soil, sand, and stone industries; a wood nature of wife's wealth is suitable for gardens, gathering firewood, and mulberry and hemp cultivation. If wife's wealth is activated in the Kan trigram, it is favorable for raising pigs and brewing wine; if wife's wealth suddenly appears in the Li trigram, it is suitable for kilns, furnaces, and metalworking; if in the Zhen trigram or Xun trigram, it is suitable for transportation and trade by boat and cart; if in the Qian trigram or Dui trigram, it is suitable for dealing with treasures and hammering work; if in the Gen trigram, it is favorable to be a woodcutter; if in the Kun trigram, it is pleasant to be a farmer. (Note: Determine based on which of the five elements the wife's wealth belongs to and which trigram it is active in. The term 'treasures' refers to jewels and precious metals, and 'hammering' refers to blacksmithing and metalworking.)

天醫為醫，驛馬為商，貴人為役，天罡為漁，朱雀為優，白虎為屠，青龍為翰，騰蛇為戲，勾陳為匠，元武為幕，以財旺宜趨，財衰宜避也。（以財值諸星六神符之，役，隸卒也，幕，幕賓也。旺財所值，是業能興，衰財所臨，此業不發，倘卦無財爻，則以子孫為財元神，動離宜陶，並雀宜優也。）

The wife's wealth indicates the appropriate occupation. If it is accompanied by Heavenly Doctor, it is suitable for medicine. If accompanied by Post Horse, it is suitable for commerce. If accompanied by Nobleman, it is suitable for serving in the government office. If accompanied by Heavenly Gang, it is suitable for fishing. If accompanied by Vermilion Bird, it is suitable for acting. If accompanied by White Tiger, it is suitable for butchery. If accompanied by Azure Dragon, it is suitable for literary work. If accompanied by Snake, it is suitable for variety performance. If accompanied by Gou Chen, it is suitable for craftsmanship. If accompanied by Black Tortoise, it is suitable for advisory roles. When the wife's wealth is strong, one should go towards that industry. When the wife's wealth is weak, one should avoid it. (Note: The stars and six spirits corresponding to the wife's wealth are used for verification. The term '役' refers to government subordinates, and '幕' refers to guests in a military tent. Industries corresponding to strong wife's wealth will flourish, while those corresponding to weak wife's wealth will not prosper. If the wife's wealth is not present in the hexagram, use the children as the origin god of wealth: if the children move to the fire palace, it is suitable for pottery and metalworking; if they also accompany Vermilion Bird, it is suitable for acting.)

成業者，世空則無成，卦六沖而有半途之廢。執役者，財官旺則利歸其室，官克世而有樸作之憂。業牙者，財官旺則客集其門，應象空而有張羅之嘆。學丹爐而用財，學符咒而用官，學修養而用世，此則有別，其他百藝，皆以財為用也。（符咒求靈通，故用官，修養求長生，故用世，其他工巧技能，專以資身立家，故執妻財為用。）蓋問業在於趨利，因業之利而辨諸用，則用神隨業而移，吉凶昭焉。

To determine if one can achieve a career, if the World Line falls into an empty position, success is not possible. If the hexagram encounters the Six Clashes, the endeavor will be abandoned halfway. For someone working as a constable, if both Wealth and Official Ghost are strong, benefits will return to the individual, but if the Official Ghost overcomes the World Line, there is a risk of being punished. For someone running a business, if both Wealth and Official Ghost are strong, merchants will come in abundance, but if the Response Line is empty, one will only end up sighing in frustration. Those studying alchemy use the Wealth Line, those studying spells and incantations use the Official Ghost Line, and those studying cultivation use the World Line—each has its own focus. For other skills, the Wealth Line is used as the Useful God. (Note: Spells and incantations seek to be effective and divine, so the Official Ghost is used; cultivation seeks longevity, so the World Line is used; other skills are for sustaining life and establishing a family, so the Wealth Line is used as the Useful God.) In summary, when asking about a profession, the goal is to seek profit, so identify the Useful God based on the benefits of the profession: the Useful God varies with the profession, and thus, fortune and misfortune become clear.

（內詳性經專經著書詩畫參禪明傳演法修譜八問）古人受書，經學尚焉，此義理之源，亦科名之藉，故官文兩旺，而名榮經術，世空而白首無成。概問何經，則以五行分之，金為春秋，以其義也，土為易，以其信也，火為禮，以其文明也，木為詩，以其被樂也，水為書，以其出雒也。雖然，概問不如專筮之明，考其官文旺實，並臨歲月，而遇擢可期。（概筮，以文書屬何爻，旺則宜趨，衰則宜避。專筮，惟官文喜旺，世爻忌空。）

This chapter details eight categories of inquiry: which classic to study, specializing in one classic, writing books, poetry and painting, meditation, explaining the teachings of sages, practicing magic, and compiling family genealogies. In ancient times, people who studied and practiced the classics placed great emphasis on the study of the classics. The classics were both the source of moral principles and the basis for academic success in the imperial examinations. Therefore, if the official and document divination signs are strong, one can achieve fame through scholarly learning. If the world line is empty, one will remain unaccomplished in old age. If a general question is asked about which classic to study, it is divided according to the Five Phases: metal corresponds to the Spring and Autumn Annals, because it emphasizes righteousness; earth corresponds to the Book of Changes, because it emphasizes trust; fire corresponds to the Rites, because it represents civilization; wood corresponds to the Book of Poetry, because it can be played on musical instruments; and water corresponds to the Book of Documents, because it originates from the Luo River. However, general inquiry is less clear than focusing on a single classic: examine whether the official and document divination signs are prosperous and strong, and whether they are combined with the Taiyuan and Yuejian. Then one can expect to be selected and appointed. (Note: In general inquiry, look at which divination sign the document belongs to: if it is strong, it is favorable to pursue; if it is weak, it is advisable to avoid. In specific inquiry about a single classic, only the prosperity of the official and document divination signs is favored, and the empty world line is to be avoided.)

夫筮改經，猶卜求名，父官旺而名成，世爻空而不遇。治經經成，著書書成，文與世象，不宜一空。筆耕書傭、賣文賣畫，父與財爻，喜其兩得。欲參宗禪之奧，戒六沖而世空。欲述古今之文，明聖賢之傳，忌世空而文陷。欲演天書之秘，亦戒世空六沖，文陷而道偽，官旺而名高。欲修祖宗之譜，父旺而流芳，世空六沖不成也。蓋學而求道，在乎成身，則六沖世空為戒；學而求進，在於成名，則象文爻宜旺。占者審之。

Divination for changing or studying other classics is treated the same as divination for seeking official rank: if both parents and official ghost are prosperous and strong, then success is achieved; if the world line falls into emptiness, then there is no opportunity. Divination for whether studying classics can be successful or whether writing a book can be completed requires that both the document line and the world line should not fall into emptiness. For those who live by writing or copying books, or by selling writings and paintings, it is favorable if both the parents line and the wealth line are present. If one wants to explore the profound meaning of Chan Buddhism, one should avoid six clashes and the world line falling into emptiness. If one wants to write about ancient and modern literature and explain the teachings of sages, one should avoid the world line falling into emptiness and the document line being trapped. If one wants to practice secret methods of heavenly scriptures, one should also avoid the world line falling into emptiness and six clashes: if the document line is trapped, then the transmitted doctrine is false; if the official line is prosperous and strong, then one's reputation is high. If one wants to compile ancestral family records, a strong parents line brings fame to future generations, while the world line falling into emptiness or encountering six clashes prevents the task from being completed. In summary, for studying to achieve self-realization, one should avoid six clashes and the world line falling into emptiness; for studying to seek advancement and fame, one should ensure the document line is prosperous and strong. The diviner should examine clearly.

（內詳附學相資同坐館安蒙讀寄讀成師邀遊訪遇九問）親師擇友，學業所尚，故以文書為用爻，不宜休囚，休囚有伴食之譏；不宜空破，空破無師資之益；不宜散絕，散絕多作徹之嫌。且三沖來往，難收一歲之功，游魂改移，定有二家之志。

This chapter details nine questions: whether students are attached to learning, mutual support, studying together in the same school, whether the school premises are stable, whether young students can read, whether they can study elsewhere, whether they can find a teacher, whether inviting the teacher to travel together, and whether they can meet the teacher. Closely relating to teachers and choosing good friends is most important for academic pursuits, so the document's lines are used as the useful god. The document lines should not be weak and confined, as that would bring the criticism of "holding an office without doing any work"; they should not fall into emptiness and be broken, as that would prevent gaining benefits from a teacher; they should not be in conflict or at the end of their cycle, as that would suggest the possibility of abandoning the school midway. If the six clashes appear, there will be constant coming and going, and no results will be achieved within a year. If the ghost line hexagram appears, the teacher will have to move, and it is certain that another family will be seeking him.

是以文書居日月之上，則師嚴而道尊，成人有德。臨旺相生扶，則循循而善誘，名實兼收。動衰變旺，先惰而後勤，動旺變衰，先嚴而後敝。父化退而倦勸，父化進而克振，父化父而殊經，父化財而賈儒也。父化官則有顯貴之交，父化兄則有追隨之友，父化子孫則高閒好道，多物外之心，旺而克世，學問有責成之功，衰而克世，館餐有求全之意。兄弟動多爭主,子孫動多附從，官動高名，財動重利。

Therefore, when the document line is located above the day builder and month builder, it signifies the dignity of the teacher's role and the ability to cultivate virtue in others. When the document line is prosperous and strong and receives support, it indicates a patient and effective teaching style, achieving both reputation and practical results. When the document line becomes weak and transforms into a strong line, it suggests initial laziness followed by diligence; when it is strong and transforms into a weak line, it indicates initial strictness followed by relaxation. When the parent line transforms into a retreating god, it suggests weariness in teaching; when it transforms into an advancing god, it indicates the ability to inspire. When the parent line transforms into another parent line, it indicates that the teacher handles multiple texts; when it transforms into wife and wealth, it suggests a Confucian merchant who both teaches and engages in commerce. When the parent line transforms into official ghost, it indicates the teacher has connections with the powerful; when it transforms into siblings, it suggests the presence of companions; when it transforms into children, it indicates the teacher is aloof, enjoys esoteric studies, and has a detached attitude towards worldly matters. When the document line is prosperous and strong and overcomes the world line, it indicates that the teacher has a supervisory and nurturing role in scholarship; when the document line is weak and overcomes the world line, it indicates the teacher is overly meticulous about food and lodging in the study. When the siblings line is activated, it suggests disputes over the household affairs; when the children line is activated, it suggests the presence of students joining; when the official ghost line is activated, it indicates the teacher has a high reputation; when the wife and wealth line is activated, it indicates the teacher values wealth and profit.

唯父為子而延師，然後以應為西席，以世為東家。應生世者，主賓相成，應克世者，遊從不易，應空其意不留，應動其心不一，應破散其體不寧，而世動世空，則吾心先倦。然進德修業，必係文書，故父母之爻，不可一病，故應爻旺而父爻衰，不受切磋之益。（自占場父為用，父占兼應為詳。蓋應乃師之身體，父乃師之德業也。）

When a father hires a teacher for his son, the Response Line represents the teacher (xi xi) and the World Line represents the host (dong jia). If the Response Line generates the World Line, it indicates that the teacher and the host can work well together. If the Response Line overcomes the World Line, it suggests that the teacher and the host may have difficulty getting along. If the Response Line is empty, it means the teacher has no intention of staying long. If the Response Line is active, it indicates the teacher's mind is unsettled. If the Response Line is broken and scattered, it suggests the teacher's body is unwell. Meanwhile, if the World Line is active or empty, it means I myself am tired. However, the progress of moral cultivation and learning ultimately depends on the Document Line. Therefore, the Parents Line must have no faults at all. If the Response Line is strong and the Parents Line is weak, it means there will be no benefit from mutual discussion and refinement. (Note: When a student divines for himself, the Parents Line is used. When a father divines for his son, both the Response Line and the Parents Line are considered for a more complete analysis. Because the Response Line represents the teacher as a person, and the Parents Line represents the teacher's knowledge and virtue.)

父母為師，尊其道也，世應主賓，言其體也，賢愚優劣，專察父爻，若百工學藝，技而非道，專憑應象，唯六合及應旺生世為吉。是故應空其技不精，應破散其制作不備，應墓絕其藝不巧也。應克世而多役使需求，三沖而不能久處。（道貴博學專用文，技貴異巧專用應。）

Taking the parents' line as the teacher signifies respecting the teachings passed down; taking the world and response lines as host and guest refers to the human body. The wisdom and skill of the teacher is judged solely by the parents' line. If one is learning practical skills or crafts, it belongs to technique rather than doctrine, so it depends solely on the response line. Favorable signs are when the response line is in a harmonious hexagram and is strong, prosperous, and generates the world line. If the response line is empty, the skill is not refined; if it is broken or scattered, the work is incomplete; if it is buried or in decline, the craftsmanship is not skillful. If the response line overcomes the world line, the teacher employs many apprentices and demands much; if it meets the six clashes, the teacher cannot stay long. (Note: Seeking doctrine values broad learning, so the文书爻 (document line) is used exclusively; learning skills values ingenuity and skill, so the response line is used exclusively.)

卜附學者，以學為先，亦看文書，忌三沖父陷；兄動克世，則學友輕狂，應爻克世，則主家重利。卜相資者，友而非師，則看應象，喜六合生身，惡三沖剋世，喜生扶旺相，忌空破散絕。若同坐有功，館地有益，又看文書。館地之安，世爻毋空破散絕，而鬼象莫之交重，則安寧可居，而隨墓助傷，亦有災咎也。

Divining about taking a position in someone else's private school, the priority is knowledge, and also examine the document line. Avoid six clashes and the parents line falling. If the siblings line moves and overcomes the world line, it indicates classmates being reckless. If the response line overcomes the world line, it suggests the host family values money. Divining about mutual support among classmates, they are friends rather than teachers, so examine the response line: prefer six harmony that supports me, avoid six clashes that overcome the world line; prefer it to be supported, prosperous, and strong, avoid it encountering emptiness, destruction, dispersion, or decline. If asking whether being in the same school is beneficial or whether this school is advantageous, still examine the document line. Whether the school is stable: the world line does not encounter emptiness, destruction, dispersion, or decline, and the official ghost image does not repeatedly move, then it is peaceful and suitable to stay; if encountering following the ghost into burial or assisting the ghost to injure oneself, there will still be misfortune.

若蒙讀之安，惟取子孫旺相，而鬼動命墓不宜也。附親遠學，離鄉寄讀，及入學諏吉，皆同此占，兼看文書之旺衰也。延師成否，貞沖合沖，世空應空，及無官而不成。邀師遠遊，父占應壞而不從，子占父壞而師不諾也。訪師遇乎，指其人也，應空六沖，則不得其門也。生我者親，成我者師，可不慎乎？

If asking about whether a young student is safe while studying, focus on the prosperity and strength of the Children's Line. If the Official Ghost moves or the native's destiny is in the tomb, it is not advisable. When seeking to rely on relatives for distant study, or when sending a child away to study, and when choosing a lucky day for enrollment, all use this method of divination, while also considering the strength and decline of the文书 line. To divinate whether a teacher can be hired: if the Primary Hexagram shows Six Clashes, if the conjunction is broken by a clash, if the World Line is empty, or if the Response Line is empty, or if there is no Official Ghost in the hexagram, the hiring will not succeed. To divinate whether a teacher can be invited to travel far away: if the father is the one asking, and the Response Line is weak, the teacher will not go; if the student is the one asking, and the Parents' Line is weak, the teacher will not agree. To divinate whether one can meet a teacher—this refers to the person in question: if the Response Line is empty or encounters Six Clashes, one will not find the teacher's door. Those who give birth to me are the parents, those who help me are the teachers, how can we not be careful?

（內詳何地何時就館開館附學代館辭館薦館攘館選刻卜徒幕館商館十三問）問館有無成否，喜六合生世，惡三沖應空。問館何地，以應為方，在坎兌而近水，在震巽而入林，在坤艮為山野，在離為城市，在乾為大都靈宮也。應居父母，則詩書禮樂之家，應居官鬼，則仕宦史胥之宅，居妻財為商賈，居兄弟為同儕，居子孫則清閒道德之門也。以陰陽而分男女之延，以內外而分遠近之請，以游魂歸魂而分本土他境，以六神分景色，諸星為人事也。問得館何時，實世生世合世，則其期也。

This chapter details thirteen topics: where the school is located, when it opens, whether it is attached to another school, whether it is a substitute teacher, whether it is a farewell, whether it is recommended, whether it is a competition, selecting texts and carving books, choosing students, a military academy, and a merchant's school. To ask about whether there is a position as a tutor and whether it will succeed, one should favor the Six Harmony and avoid the Six Clashes and an empty Response Line. To ask about the location of the school, use the Response Line to determine the direction: if it is in the Kan trigram, it is near water; if in the Dui trigram, it is near a lake; if in the Zhen trigram, it is in the woods; if in the Xun trigram, it is in the forest; if in the Kun trigram, it is in the mountains and fields; if in the Li trigram, it is in the city; if in the Qian trigram, it is in a big city or a temple. If the Response Line is the Parents, it is a family of scholars and gentlemen; if it is the Official Ghost, it is a family of officials or government clerks; if it is the Wealth, it is a merchant's family; if it is the Siblings, it is a family of peers; if it is the Children, it is a quiet and virtuous household. Use yin and yang to determine whether it is for a male or female tutor, use the inner and outer trigrams to determine the distance, use the wandering soul and returning soul to determine whether it is in the native land or another place, use the Six Spirits to observe the surrounding scenery, and use the multitude of stars to observe human affairs. To ask about when one can obtain a position, the time when the World Line is filled, generates, or harmonizes with the World Line is the time when the result will occur.

（應帶青龍，其地在長林豐草，元武其家在水畔池傍，朱雀鬧市煙村，白虎荒鄉僻境，勾陳近於田野故塋，騰蛇依於往來工藝舟車也。貴人為宦，驛馬為商，華蓋為僧，天財為賈，天豬為屠，餘以類求。）

If the response line is accompanied by the Azure Dragon, the place is among thick woods and rich grass; if accompanied by the Black Tortoise, the residence is by water and ponds; if accompanied by the Vermilion Bird, it is in a bustling market or a village with dense smoke from cooking fires; if accompanied by the White Tiger, it is in a remote and desolate countryside; if accompanied by Gou Chen, it is near old tombs in the fields; if accompanied by the Snake, it is near the homes of traveling craftsmen or by roads and rivers. If the response line is accompanied by the Nobleman, it is an official's residence; if accompanied by the Post Horse, it is a merchant's dwelling; if accompanied by the Celestial Cover, it is a monk's abode; if accompanied by the Celestial Wealth, it is a shopkeeper's home; if accompanied by the Celestial Pig, it is a butcher's place. Others should be interpreted according to their respective categories.

既延而問就館之吉，三沖則硯席難終，財陷則束脩未腆，應空無尊道之志，克世有慢師之嫌，應破散絕有怠學之心，唯六合財旺應生為吉。館已定矣，如我處而身安心定乎，則隨墓助傷，不可犯也，世用空破散絕，不可遇也，官鬼不可動也，動則以五行八宮、六神諸星詳之。游魂不久，三沖不定。

A person who has already accepted a position as a tutor is asking if it is auspicious. If the卦 shows six clashes, the teacher-student relationship may not end well. If the wealth line is in decline, the salary will be meager. If the response line is empty, it indicates the family does not value education or respect the teacher. If the response line overcomes the world line, there is a sign of disrespect towards the teacher. If the response line is broken, scattered, or in decline, it suggests the student lacks diligence. Only when the six harmonies are present, the wealth line is prosperous and strong, and the response line supports the world line is it considered auspicious. Since the position is already secured, I now ask if the place where I will live is stable. If the official ghost line is in the tomb or assists the ghost to injure the body, it is not advisable. If the world line and the useful god line are empty, broken, scattered, or in decline, it is also not advisable. The official ghost must not be activated; if it does, it should be examined in detail according to the five elements, eight palaces, six spirits, and all the stars. If the卦 is a wandering soul卦, the stay will be short. If it shows six clashes, the decision to stay or leave will be uncertain.

（鬼靜無戒，鬼動有忌，艮由童僕產禍，兌由婦女生言，乾坤防老翁嫗之憎，震巽慎小工技之讒，坎驚盜，離驚火，八宮之約舉也。金喪，火非，土病，水失，木折，咸池淫，天賊盜，官符訟，驛馬遷，五行諸星之約舉也。六神亦然，元武遺亡，朱雀毀謗，龍敗事於嗜酒，虎失利於兵喪，勾陳趄諮遁悶，騰蛇浮燥驚惶。）

If the official ghost is still, there is no need for vigilance; if it moves, there are things to be cautious about. If the official ghost is in the Gen palace, misfortune comes from servants; if it is in the Dui palace, gossip comes from women; if it is in the Qian or Kun palace, beware of old men and women's hatred; if it is in the Zhen or Xun palace, be cautious of slander from small craftsmen; if it is in the Kan palace, there will be theft; if it is in the Li palace, there will be fire. This is the summary of the eight palaces. If it belongs to metal, it indicates death; if it belongs to fire, it indicates disputes; if it belongs to earth, it indicates illness; if it belongs to water, it indicates loss; if it belongs to wood, it indicates broken bones. If it is accompanied by the Salty Pool, it indicates immorality; if it is accompanied by the Heavenly Thief, it indicates theft; if it is accompanied by the Official Symbol, it indicates litigation; if it is accompanied by the Post Horse, it indicates movement. This is the summary of the five phases and the stars. The six spirits are also like this: the Black Tortoise indicates loss; the Vermilion Bird indicates defamation; the Azure Dragon causes failure due to excessive drinking; the White Tiger causes loss due to war and death; the Gou Chen indicates hesitation and difficulty in moving forward; the Shen Snake indicates restlessness and anxiety.

設帳來從乎，應空則負笈無徒，財虛則館榖不盛。問附來者，同於設帳。問代席者，同於成館。若筮辭館，以應為主人，應克世而不從，應空散破絕而不遂；主不從雖六沖不能解，主不遂雖游魂安可辭，惟應實及不克世者，可以去也。筮薦館，類於仗托，貞沖應壞則不力，克世則不忠。筮攘館，猶於奪婚，應破散空，彼謀不遂，克世而為其所奪也。

He who sets up a private school to teach students should ask whether anyone will come to study. If the response line is empty, there will be no students carrying books. If the wealth line is weak, the income from the school will be insufficient. If asking whether someone will join as an assistant, it is the same as setting up a school. If asking about taking over someone else's school, it is the same as asking about establishing a school. If divining about leaving a school, the response line represents the host family. If the response line overcomes the present line, the host family will not agree. If the response line is empty, scattered, broken, or in a state of decline, the matter will not succeed. If the host family does not agree, even if the hexagram meets the six clashes, it cannot be resolved. If the matter does not succeed, even if the hexagram is a wandering soul hexagram, it cannot be abandoned. Only when the response line is strong and does not overcome the present line can one leave. Divining about recommending someone to take a position as a teacher is similar to divining about entrusting someone to do a task. If the primary hexagram is the six clashes or the response line is in a bad condition, the person will not make an effort. If the response line overcomes the present line, the person will not be loyal. Divining about competing for someone else's position as a teacher is similar to divining about competing for a marriage. If the response line is broken, scattered, or empty, the opponent's plan will fail. If the response line overcomes the present line, the position will be taken away by the opponent.

有問選文刻書，其用有二：名用父母，利用妻財。卜徒好惡，其用亦二：三教誼同父子，故用子孫；百工業以求利，故憑應象；然執贄之後，有子孫應象之分，束脩未行，則皆從應象，此三教百工同也；應克世而其人矯罔，應空破散而其人下劣，三沖而無恆心，財空而無禮幣。

Someone asks about selecting articles for compilation and printing books: there are two aspects to consider — seeking fame uses the parents line, and seeking profit uses the wife and wealth line. When divining the quality of a disciple, there are also two aspects: the teacher-student relationship in Confucianism, Buddhism, and Taoism is like father and son, so the children line is used; for craftsmen and artisans, it is for profit, so the response line is used. However, this distinction between the children line and the response line only applies after the拜师 ceremony has been performed; before the束脩 is given, the response line is used for both — Confucianism, Buddhism, and Taoism as well as the craftsmen are treated the same. If the response line is harmed by the world line, the person is deceitful and dishonest; if the response line is empty, broken, or scattered, the person has poor character; if it meets the six clashes, the person lacks perseverance; if the wife and wealth line is empty, the person does not prepare gifts.

若筮館於衙幕，及同業於富豪，財官世應，喜其生合，忌彼空沖。若筮遇於何地，則不以應而財，財生之方，財動之宮，乃可圖也，財屬五行，乃其象也。六神諸星參之。（財動論宮，如財動乾宮，宜趨西北；財靜論生，如財屬金爻，利涉東南；妻財臨水，遇魚鹽之業、江海之濱，妻財臨木，遇花果之行、山林之所，土覓田野，火覓城市，金覓玉石；武水龍木，虎兵雀市，蛇商勾醫；天醫醫使，華蓋僧從，皆以財考也。納人之請，世應為先，服人之事，財利為務。）

If the divination indicates working in an official office or partnering with a wealthy person, then examine the Wealth, Official Ghost, and World and Response Lines: they should be mutually generating or harmonious, and avoid situations where they are empty or conflicting. If the divination is about where to seek opportunities, then do not focus on the Response Line but on the Wealth: the direction where the Wealth is generated and the hexagram palace where the Wealth is active are the favorable places. Determine the Five Phases of the Wealth, and take the corresponding imagery. Also consider the Six Spirits and the stars. (Note: If the Wealth is active, determine which palace it is in, for example, if the Wealth moves into the Heaven palace, then the northwest is favorable. If the Wealth is still, determine where it is generated, for example, if the Wealth belongs to metal, then the southeast is favorable. If the Wealth is associated with water, consider occupations related to fish and salt, or locations by rivers and seas; if associated with wood, consider flower and fruit businesses or mountainous areas; if associated with earth, go to fields; if associated with fire, go to cities; if associated with metal, go to jade and gem businesses. If accompanied by the Black Tortoise, go to water areas; if accompanied by the Azure Dragon, go to forests; if accompanied by the White Tiger, approach military affairs; if accompanied by the Vermilion Bird, go to bustling markets; if accompanied by the Coiling Snake, follow merchants; if accompanied by the Gou Chen, approach medical practitioners; if accompanied by the Heavenly Doctor, it indicates a position as a medical official; if accompanied by the Celestial Cover, it suggests accompanying monks or Taoists. All these should be examined through the Wealth. In general, when someone comes to hire me, the World and Response Lines are primary; when I go to serve others, the wealth is most important.)