Chapter 67: The Chapter of the Mulberry Field

（內詳種植召耕佃田耕牛蠶利葉價諸問）田之用財，言其耕得也，桑之用子，言其育利也，是故占西成之稔，財實則豐，財虛則荒也。所以五穀熟，為財爻之有助，百果成，為妻象之無傷。卦驗得豐，古稱大有。

This chapter details questions regarding planting, hiring people to farm, renting land, oxen for plowing, raising silkworms, and the price of mulberry leaves. When divining about land, the wife's wealth line is used, referring to the income from farming. When divining about mulberry trees, the children line is used, referring to the profit from raising silkworms. Therefore, to divinate the abundance or scarcity of autumn harvests: if the wife's wealth line is strong, there will be a bountiful harvest; if the wife's wealth line is weak, there will be a poor harvest. The ripening of five grains indicates that the wife's wealth line has support; the bearing of a hundred fruits indicates that the wife's wealth line has not been harmed. According to the divination from the hexagram, if the hexagram is 丰 (Prosperous), it is called a great harvest.

夫官鬼天殃也，殃不宜作，作則為稼穡之害矣。是故火鬼動，而司亢旱，水鬼發，而司淹沒，土司蟻，金司蝗，木司風，而及萎秕也。初爻田也，二爻種也，三爻為秧，四爻為苗，五為穀子，上為耕夫，鬼發於是，則為是災。鬼發初而田原瘠，鬼發二而種復植，三爻鬼動而荑稗欺，四爻鬼發而蟲蠹疾；風雨阻其結也，五象鬼興，病厄困其力也，六爻鬼作。

Official Ghosts are calamities sent down by Heaven, which should not be allowed to manifest. Once they do, they become a disaster for crops. If the Official Ghost of fire is activated, it indicates severe drought; if the Official Ghost of water is activated, it indicates flooding; if the Official Ghost of earth is activated, it indicates ant infestation; if the Official Ghost of metal is activated, it indicates locust plague; if the Official Ghost of wood is activated, it indicates strong winds, leading to withered crops and empty grains. The first line represents the field, the second line represents the seeds, the third line represents the seedlings, the fourth line represents the plants, the fifth line represents the grain ears, and the top line represents the farmer. When the Official Ghost is activated on a particular line, it causes disaster in that particular area. If the Official Ghost is activated on the first line, the field is already barren; if on the second line, the seeds need to be replanted; if on the third line, weeds suppress the crops; if on the fourth line, pests cause disaster; if on the fifth line, wind and rain hinder the grain from maturing; if on the top line, illness and misfortune hinder human labor.

若夫稻宜早晚，種宜蔬果麻豆，皆察財象逢時。春樹而秋收者，金財之宜，夏植而冬遂者，水財之利也。召人之耕，應為彼，財為息也。應爻空破散絕，則荒吾田，財爻空破散絕，則薄我息，克世則負己，三沖而無恆，惟應生合而財旺相，則得上農之助。若耘人之田，惟以財為利。筮耕牛，五爻、子爻不可病也，鬼爻不可動也，爻屬、生屬不可入鬼也。（病謂破空，生屬即丑爻也，爻屬，五為牛也，值鬼有病。）

As for rice, it is divided into early and late rice, and crops are divided into vegetables, fruits, hemp, and beans. We must examine whether the wife and wealth line (妻财) is timely. For crops planted in spring and harvested in autumn, the metal type of wife and wealth is suitable; for crops planted in summer and harvested in winter, the water type of wife and wealth is beneficial. If people are invited to till the land, the response line (应爻) represents that person, and the wife and wealth line represents the harvest. If the response line is empty, broken, scattered, or at its end, that person will let my land become fallow. If the wife and wealth line is empty, broken, scattered, or at its end, my harvest will be poor. If the response line overcomes the world line (世爻), that person will betray me; if the response line meets six clashes (六冲), that person lacks perseverance. Only when the response line generates and harmonizes with the world line and the wife and wealth line is prosperous and strong, will I get the help of an excellent farmer. If you are farming for someone else, then only the wife and wealth line is considered as profit. For divining about a plough ox, the fifth line and the children line (子孙爻) must not be in a bad condition, the official ghost line (官鬼爻) must not be active, and the line representing the ox and its zodiac sign must not fall into the official ghost line. (Note: "being in a bad condition" refers to being empty and broken; "birth and zodiac" refers to the ox's zodiac sign, which is the ox (丑爻); "line's zodiac" refers to the fifth line representing the ox — if it falls into the official ghost line, it is considered in a bad condition.)

是故蠶以子為用，實則多獲，虛則少成，蓋子孫空破，而憂筐簇之虛，福德生扶，而喜結繅之實。筮坎兌者，雖子旺而徒勞，筮艮離蠱咸者，雖子衰而倍常也。官鬼蠶之病也，病不可發，或現於卦，或現於爻，或現於五屬，或現於六神，因事以趨，隨事以避。是以坤艮之鬼，其室不宜，乾兌之鬼，其釜不利，巽震驚風雷之暴，坎離恐水火之殃也。

Rearing silkworms uses the Children as the Useful God: if the Children are strong, the harvest is abundant; if the Children are weak, the harvest is small. If the Children fall into vacancy and are broken, there will be worry about empty silkworm baskets and clusters. If the Children receive support and generation, there will be joy in a rich cocooning and silk production. If the divination shows the Kan and Dui hexagrams, the Children may be strong but the result is still in vain. If the divination shows the Gen, Li, Gu, and Xian hexagrams, the Children may be weak but the harvest can still be doubled. The Official Ghost is the illness of the silkworm; the illness must not be activated. It may appear in the hexagram structure, or in a particular line, or in the Five Phases, or in the Six Spirits. One should go towards or avoid according to what is indicated. Therefore, if the Official Ghost appears in the Kun or Gen trigrams, the silkworm house is not suitable; if it appears in the Qian or Dui trigrams, the pot for boiling cocoons is not favorable; if it appears in the Xun or Zhen trigrams, there is fear of wind and thunder disasters; if it appears in the Kan or Li trigrams, there is fear of water and fire calamities.

初爻之鬼，病在種也，上爻之鬼，病在繭也，二為箱，蠶細之時也，五為筐，蠶大之日也，鬼發於是，豈無變乎？三爻人也，四爻葉，鬼發於是，豈非人困而葉悴乎？（何宮何爻，鬼動益甚。）

The official ghost in the first line affects the silkworm eggs; the official ghost in the top line affects the silkworm cocoons; the second line represents the silkworm rearing box, which is when the silkworms are still small; the fifth line represents the silkworm basket, which is when the silkworms have grown larger—how can there not be trouble when the official ghost appears in these lines? The third line represents people, and the fourth line represents mulberry leaves—when the official ghost appears in these two lines, is it not the case that people are in distress and the mulberry leaves wither? (Note: When the official ghost moves in a particular palace and line, the harm is even greater.)

水傷溼曰青，金傷飢曰白，火傷熱曰焦，木傷風曰折，土傷氣曰黃，鬼發於是，則有是病。（此釋鬼限五行之義，青謂溼青，白謂亮白，焦謂細小，折謂軟死，黃謂痿黃也。）龍不可以聞歌唱，雀不可以見喧譁，虎不可以動悲泣，武不可以觸穢汙，勾陳不可以徒箱筐，騰蛇不可以歷傾覆。（此釋鬼現六神之義，如鬼現支神，則巳有蛇游，子有鼠舞，午為蟻食，酉為雞啄，亦以戒焉。）

When the official ghost is associated with water, it harms the silkworms by dampness, causing them to turn green; when associated with metal, it harms them by starvation, causing them to turn white; when associated with fire, it harms them by heat, causing them to wither and shrink; when associated with wood, it harms them by wind, causing them to break; when associated with earth, it harms them by stuffiness, causing them to turn yellow. The illness that the official ghost brings depends on which of the five phases it is associated with. (Note: This explains the meaning of the five phases associated with the official ghost: "green" refers to turning green due to dampness, "white" refers to turning white, "withered" refers to becoming small, "broken" refers to dying soft, and "yellow" refers to turning yellow and withered.) If the official ghost is accompanied by the azure dragon, singing should not be heard in the silkworm house; if accompanied by the vermilion bird, loud noises should not be heard; if accompanied by the white tiger, crying should not be heard; if accompanied by the black tortoise, contact with filth should be avoided; if accompanied by the hook star, the silkworm boxes and baskets should not be left empty; if accompanied by the coiling snake, one should avoid experiencing overturning or falling. (Note: This explains the meaning of the six spirits associated with the official ghost. For example, if the official ghost appears in the earthly branch of Si, there will be snakes moving around; if it appears in Zi, there will be mice running around; if it appears in Wu, there will be ants eating the silkworms; if it appears in You, there will be chickens pecking at them; all of these should be avoided.)

復求得利者，專用妻財，復求同育、更種、買蠶、育所，專用子孫。（蠶財，以財為用，同育、更種、買蠶、育處，皆以子孫為用。）夫桑葉貨物也，是故財爻旺相，其貴如金，財爻休囚，其賤如土。蓋金土之貴賤，亦隨日月時而移也，月以月計，日以日計，時以時計，亦隨其占而考也，財旺於內，貴賣於近，財旺於變，貴於後也。（概占何時貴賤，以財旺之時為貴，財衰之時為賤。若計限時日月而卜，直以財旺為貴，財衰為賤也。遲早貴賤，以財旺之日月為貴，財衰之日月為賤。）

In addition, when seeking benefits from raising silkworms, the Wealth line is used exclusively. When seeking partnership in raising silkworms, exchanging silkworm eggs, buying silkworms, or searching for a place to raise silkworms, the Children line is used exclusively. (Note: The profit from silkworms is determined by the Wealth line; partnership, exchanging eggs, buying silkworms, and finding a place to raise silkworms are all determined by the Children line.) Mulberry leaves are goods, so when the Wealth line is prosperous and strong, the price of leaves is as valuable as gold; when the Wealth line is weak and confined, the price of leaves is as cheap as mud. This fluctuation of price also changes according to the year, month, day, and hour. If the question is asked about the month, calculate according to the month; if about the day, calculate according to the day; if about the hour, calculate according to the hour. It also depends on the specific question asked. When the Wealth line is strong within the inner trigram, the price is high nearby; when the Wealth line is strong in the changing line, the price is high later. (Note: If asking generally about the time of high or low prices, use the time when the Wealth line is prosperous and strong as high and the time when it is weak and confined as low. If the question is specifically about a particular time, day, or month, directly use the time when the Wealth line is strong as high and the time when it is weak as low. As for the high or low prices in the morning or evening, also use the days and months when the Wealth line is strong as high and the days and months when it is weak as low.)

葉可盡與，子孫旺而葉盡，葉可餘與，妻財豐而葉餘。（問葉可能盡，蓋子旺蠶好，則葉可能食盡。蠶食外尚有葉多乎，財旺則是年桑葉茂盛，故應有餘也。）

Can all the mulberry leaves be fed to the silkworms? If the children are prosperous and strong, then the leaves can be completely fed. After feeding them, will there be any leftover leaves? If wealth is abundant, then there will be surplus leaves. (Note: Asking whether all the leaves can be consumed by the silkworms — if the children are prosperous, the silkworms are healthy, and the leaves can be fully eaten. Asking whether there will be leftover leaves after the silkworms have eaten — if wealth is abundant, the mulberry leaves will be plentiful that year, so there will be leftovers.)

夫禽獸之物，以子孫為屬者，以其蓄利之源也。或用於財，或用於子，其法有二：蓋求物身命則用子，以物取利則用財。卦屬爻屬生屬，而載於五行者察之，官鬼之神，是為物之災也，白虎之煞，是為物之屠也，畜養之筮忌之。（官鬼為疾，白虎為刀砧，並忌。）

Animals and beasts are governed by the Children, because they are the source of sustenance and profit. There are two methods of using them: if one seeks the life of the animal itself, use the Children; if one relies on the animal for profit, use the Wealth. Additionally, one must examine the hexagram's palace, the position of the line, and the animal's zodiac sign. All elements within the Five Phases should be considered. The Official Ghost is the spirit of disease for livestock, and the White Tiger is theInauspicious Sha representing the knife and chopping block - both are to be avoided in divination concerning livestock. (Note: The Official Ghost represents disease, and the White Tiger represents the knife and chopping block, both of which are to be avoided.)

是故牧馬牧牛，鬼不可動於乾坤之宮，鬼不可入於五六之爻，鬼不可現於丑午之位，然後考子孫之衰旺，而白虎無拘，蓋耕牛廄馬，縱病而弗屠也。雞鴨鳥鵝之屬，則以子孫為物身，旺肥衰瘠，空散則亡，破絕則死也。初爻是其位也，酉是其命也，皆忌鬼犯；虎為其宰，鬼為其疾，皆不可動。（此言畜禽消長肥瘠。若販雞哺鴨，求財當以財神為用。）

Therefore, when raising horses and cattle: the official ghost should not be active in the Qian palace or the Kun palace, since Qian represents horses and Kun represents cattle; it should not appear in the fifth or sixth lines; it should not be present in the positions of Chou or Wu. If these are all passed, then examine the prosperity and decline of the children. As for the White Tiger, there is no need to be cautious, because even if the ox or horse falls ill, they will not be slaughtered. For chickens, ducks, birds, and geese, the children represent their bodies: if the children are strong, they are fat; if they are weak, they are thin; if they are empty, scattered, or conflicting, they will be lost; if they meet the breaking or the end, they will die. The first line represents their position, You is their native destiny, and both should avoid the official ghost. The White Tiger is the one that slaughters them, and the official ghost represents their illness; both should not be activated. (Note: This refers to the increase or decrease in weight of domestic fowl. If raising chickens or ducks for profit, then the wife's wealth should be the useful god.)

貓犬彘豕羊鹿者，莫不以鬼依二三四爻、寅午未戌亥之位為凶，發於坎兌艮之宮為不利，而子孫喜旺、白虎喜寧也。（二爻貓犬，三爻彘豕，四爻羊鹿，寅貓午鹿之屬是也。）

Cats, dogs, pigs, sheep, and deer are considered凶 when the official ghost is in the second, third, or fourth lines or in the positions of寅, 午, 未, 戌, and 亥. It is also unfavorable when the official ghost is in the坎, 兑, or 艮 trigrams. The children are favorable when they are prosperous and strong, and the white tiger is favorable when it is calm. (Note: The second line governs cats and dogs, the third line governs pigs, and the fourth line governs sheep and deer; 寅 belongs to cats, 午 belongs to deer, and so on.)

夫鬼守於亥者魚必消，困於申者猴死，所以養魚而信以財考，養黃鳥鬥蟲而信以利求，畜牝而今以息問也，當復計其時爾。（不惟以財為用，復當考其獲利之時，如夏畜秋斗則喜金財。）是故卜禽獸之肥瘠死生者，專物之身而言也，務用子孫；若以禽獸之畜養而待趨利者，專人之得而言也，因曰務用妻財。）

The official ghost is at the亥 position, so the fish will certainly die; being confined at the申 position, the monkey will die. Therefore, when keeping fish, one must examine the wife's wealth. Raising yellow birds, fighting insects, or breeding livestock is done for profit, and these require consideration of the favorable time for gain. (Note: Not only should the wife's wealth be used as the useful god, but also the timing of profit should be considered, for example, raising fish in summer and fighting them in autumn favors the metal type of wife's wealth.) When divining the fatness, death, or health of animals themselves, one must focus on the nature of the animal, and use the children as the useful god. However, when raising animals for profit, one is concerned with human gain, and thus must use the wife's wealth as the useful god.

（內詳寄戶投圖歸甲清漏交納散派違限諸問）立戶成丁，置業歸產，止畏徵科之累也，故官鬼為徭役，不可動、不可克，動煩而克累也；不可隨墓助傷，隨助有飛差突派也。惟鬼靜福興，而安居樂業。

This chapter details matters such as registering names for household registration, entering the register of households, assigning to the original household, investigating tax evasion, paying taxes, levies, and delays. Establishing a household and registering as a male adult, and buying property and registering it under one's household, are feared only for the burden of taxation and corvée. Therefore, the official ghost represents corvée service: it must not be activated, must not be overcome — once it is activated, there will be disturbances; once it is overcome, there will be burdens. It must not be accompanied by the ghost into the grave or assist the ghost in harming the body, for that would bring unexpected officials and sudden levies. Only when the official ghost is peaceful and the children are prosperous can one live in peace and prosperity.

或筮寄戶，或筮投圖，專察應象，應空不容，克世多累，世空無成，三沖不久。並分丁產，收回圖甲，清漏糧賦，皆以助傷隨墓為惡，鬼動克世為凶。交納易乎，官克世而難也，散派難乎，世克應而易也，違限安乎，鬼動官克而危也。

Divination about a person being registered under another household or being placed under a certain household registration: focus on the Response Line. If the Response Line is empty, the household will not accept them. If the Response Line overcomes the World Line, there will be much trouble later. If the World Line is empty, the matter will not be completed. If there is a Six Clashes, the registration will not last long. Matters such as dividing households, reclaiming the household registration, and checking unpaid taxes and grain are considered harmful if they cause the Official Ghost to injure the body or lead to the Official Ghost entering the grave. If the Official Ghost is activated or overcomes the World Line, it is considered凶 (unfavorable). Asking about the ease of paying taxes: if the Official Ghost overcomes the World Line, it will be difficult. Asking about the difficulty of being assigned a burden: if the World Line overcomes the Response Line, it will be easy. Asking about the consequences of being overdue: if the Official Ghost is activated or overcomes the World Line, it will be dangerous.

（內詳謀差頂役脫役助役卸役訟役避役防患諸問）役有不同，有我求之役，有官派之役，有利之役，有不利之役，皆役於官也。故喜忌皆用官爻，求而有利者以役為利，則財旺官備為吉，以官壞克世為凶。

This chapter details various matters such as seeking positions, taking someone else's place, avoiding service, helping those serving, removing service obligations, fighting legal battles over service, evading service, and prevention. There are many different types of service: some are sought voluntarily, some are assigned by the authorities, some are profitable, and some are unprofitable and harmful—yet all are subject to the authority. Therefore, both favorable and unfavorable factors are determined by the official element. If one voluntarily seeks a profitable service, treating the service as a source of profit, then it is auspicious if the wealth element is strong and the official element is complete, but inauspicious if the official element is weakened and harms the self.

凡鹽漕河賦之差，吏胥吏卒之輩，官能榮之，故官不可空也，官能辱之，故官不可克也，官能利之，故財不可無也。隨官入墓，助鬼傷身，為公門之大忌焉。筮謀差之成，貞沖、合沖、世空、官失，為不就也。頂役之成，世空、應空、貞沖、合沖、官失，而不偕也。

Whenever dealing with matters such as salt administration, grain transport, river works, and taxation, as well as officials and subordinate officers: officials can bring honor, so the official line should not be empty; officials can also bring disgrace, so the official line should not be harmed by the world line; officials can also bring profit, so the wealth line should not be missing. As for the situations where the ghost line enters the tomb or assists the ghost to injure the body, these are major taboos in serving in government offices. When predicting whether one can secure a position: if the primary hexagram shows six clashes, the harmonious line is clashed, the world line is empty, or the official line is misplaced, the matter will not succeed. When predicting whether one can take over another's position: if the world line is empty, the response line is empty, the primary hexagram shows six clashes, the harmonious line is clashed, or the official line is misplaced, the matter will not be feasible.

派而不利者，以役為害，是以問役輕重，官克世而役加，官持日月旺相，役必多、徭必苛也，休囚則少，空散則免也。破分動靜，動有而靜無也；隨墓助傷，亦應大凶，得逢空破，反為得免。脫役除名，官克而不宥，官空破散，嫌釋我無主，官臨旺相，忌制我方疆。故凡官不可克、不可極、不可沒也。（極，謂極旺，沒，謂失沒。補遺云：官鬼克身難脫役，子孫持世易除名。）

If the task is assigned but there is no profit, then the officials are regarded as a curse. So when asking about the severity of the task: if the official爻 (officer) controls the world爻 (world), the task becomes heavier; if the official爻 is in the proper position of the day builder and month builder and is prosperous and strong, the task will be numerous and the corvée will be harsh; if the official爻 is weak and confined, the task will be few, and if it is scattered or empty, it can be avoided. If the official爻 meets a breaking, it should be considered whether it is active or still: if it is active, the task remains; if it is still, the task disappears. If it meets the ghost entering the tomb, assisting the ghost to injure the body, it will be very dangerous; but if it meets both empty and breaking at the same time, it can be avoided. When divining about escaping the task or removing the name from the register: if the official爻 controls the world爻, it will not be lenient; if the official爻 is empty, meets a breaking, or is scattered, it is feared that there is no one to take charge when releasing me; if the official爻 is prosperous and strong, it is disliked because it suppresses my side. Therefore, the official爻 should not control the world爻, should not be overly prosperous, and should not be completely lost. (Note: "极" means extremely prosperous, and "没" means lost and unseen. The "Supplement" says: "If the official ghost controls the body, it is hard to escape the task; if the children hold the world, it is easy to remove the name.")

若求人助役，,須應生世，如應空破散者無助。若覓人卸役，須世克應，如應空官克者無門。若訟官得理，克世非宜，如官空破散者無益。蓋公以官，而私以應也。（私處求應生，公斷戒官克，應空誰相憐，應克孰為力。）卜潛蹤避役乎，鬼旺則役來，鬼克世則捕我矣。卜當役防患乎，官動官克則多累矣，唯卦靜而子動，二占之吉也。（避役防患，皆喜子忌官。）

If you are asking someone to help you with a task, the Response Line should generate the World Line; if the Response Line is empty, meets a break, or is scattered, you will not get help. If you are seeking someone to take your place in a duty, the World Line should overcome the Response Line; if the Response Line is empty, the Official Ghost Line overcomes the World Line, then there is no way to get help. If you go to the authorities to plead your case, the Official Ghost Line overcoming the World Line is not suitable; if the Official Ghost Line is empty, meets a break, or is scattered, it also brings no benefit. In summary, when dealing with official matters, look at the Official Ghost Line; when dealing with private matters, look at the Response Line. (Note: When seeking help privately, the Response Line should generate the World Line; when dealing with official judgments, be cautious of the Official Ghost Line overcoming the World Line. If the Response Line is empty, who will pity me? If the Response Line overcomes the World Line, who will be willing to help me?) When predicting hiding one's whereabouts to avoid duties, if the Official Ghost is prosperous and strong, the authorities will find you; if the Official Ghost overcomes the World Line, they will arrest you. When predicting having already taken on a duty and trying to prevent future problems, if the Official Ghost is active and overcomes the World Line, you will face more troubles; only when the卦 is still and the Children Line is active will both predictions be favorable. (Note: Avoiding duties and preventing future problems both favor the Children Line and dislike the Official Ghost Line.)

大抵役而趨利好財官，役而免害惡鬼旺，及動官克世。避役而喜失其鬼，謀役脫役，而不喜失其鬼，用神無執一也。（謀役脫役，無鬼難為主焉。）

In general, those who regard serving as a constable as a means to gain benefits prefer both the wealth爻 and official ghost爻 to be prosperous and strong. Those who merely seek to avoid harm dislike the official ghost being prosperous and strong, or the official ghost being active and overcoming the world爻. When avoiding service as a constable, it is favorable for the official ghost to be absent from the hexagram; however, when seeking to take on or escape service as a constable, it is unfavorable for the official ghost to be absent. This shows that selecting the useful god cannot be rigidly fixed. (Note: When seeking to take on or escape service as a constable and the hexagram lacks the official ghost, there is no one to take charge.)

人事分合，或以義合，或以勢分，已分而欲合，向合而求分。主於自為，皆以世為用，主於為人，則以所主之人為用，旺相生扶則吉，破空散絕無成。以世為主者，忌助傷，以人為主者，忌命墓，此其大象也。（專務用旺。）

Human relationships involve separation and union: some unite due to sentiment, others part due to circumstances; some who have already separated wish to reunite, and some who were once united now wish to part. Those centered on oneself use the World Line; those centered on another use the line representing that person. If the Useful God is prosperous and strong with support, it is auspicious; if it meets destruction, emptiness, dispersion, or is at its end, the matter will not succeed. For those centered on the World Line, one should avoid aiding the ghost or harming the body; for those centered on another, one should avoid the person's birth year entering the tomb—this is the general principle. (Note: In summary, the key is to focus on the Useful God being prosperous and strong.)

是以為己而分合，則世為之主，為手足而分合，則弟兄為之主，為卑幼而分合，則子孫為之主，為臣妾而分合，則妻財為之主，以主象無傷，財福生旺，而為啟家之吉。既分合而占所事之利鈍，則各以用象占之，如居則同宅占，如業則同財占。大抵分事求勝，勝無忌動，合事欲和，和則戒變，所以變於朱雀陰官，而言生中冓，變於元武陽官，而隙開暗欺，故君子宜廣其心也。

Therefore, when dividing the family or forming a partnership for one's own benefit, the World Line is the main focus; when considering division or union among siblings, the Siblings line is the main focus; when considering division or union among descendants, the Children line is the main focus; and when considering division or union among wives, concubines, or servants, the Wealth line is the main focus. As long as the main element is not harmed and the Wealth and Children lines are strong and flourishing, it indicates a favorable beginning for establishing a family business. After division or union, if one wishes to know the success or failure of specific matters, each should be divined according to its respective use: if asking about a residence, follow the method of divining the family home; if asking about property, follow the method of divining wealth. In general, dividing the family requires seeking an advantageous position, and seeking an advantageous position does not fear a moving line; forming a partnership requires seeking harmony, and seeking harmony should avoid change. Therefore, if an unfavorable official ghost is associated with the Vermilion Bird, it indicates domestic scandals; if an unfavorable official ghost is associated with the Black Tortoise, it indicates disputes and being secretly deceived. Therefore, gentlemen should broaden their minds.

出納之交，兼參人己，我與人曰出，我受人曰納，問彼棄亦為出，問彼受亦為納也。是以我業當出，卦沖財壞而毋留，我屋當出，卦沖鬼動內壞而非我居，其貨當出，卦沖財旺而及時，當納而反是。

The transaction of giving and receiving should be considered from both perspectives: when I give something, it is called "out," and when I receive something, it is called "in." Asking whether the other party is willing to let go is also called "out," and asking whether the other party is willing to accept is also called "in." Therefore, whether my property should be sold: if the hexagram encounters the Six Clashes and the Wealth trigram is weak, it is not advisable to keep it. Whether my house should be sold: if the hexagram encounters the Six Clashes, the Official Ghost is active, and the Inner Trigram is weak, then it is not a place I should live in. Whether my goods should be sold: if the hexagram encounters the Six Clashes and the Wealth trigram is strong, then it is an appropriate time. When it is time for "in," we look at it in reverse.

筮彼屋脫否，應實父完則脫。彼業與貨脫否，應實財完則脫。筮彼納否，貞沖、應動、應壞則不納也。欲納其物而無禍者，類防訟也，欲納其物而無爭者，戒應克也。（隨墓助傷、鬼動官克謂有禍，應克世謂有爭。）

To determine if the other party is willing to sell their house: if the response line is strong and the parents line is intact, they are willing to sell. To determine if the other party is willing to sell their property and goods: if the response line is strong and the wealth line is intact, they are willing to sell. To determine if the other party is willing to accept something: if the primary hexagram shows six clashes, the response line is active, and the response line is weak, they are not willing to accept. If one wishes to accept something without causing trouble, it is similar to a divination on litigation. If one wishes to accept something without causing a dispute, one should be cautious of the response line overcoming the present line. (Note: encountering the ghost entering the tomb, assisting the ghost to injure the body, the ghost line being active, and the ghost line overcoming the present line is called having trouble; the response line overcoming the present line is called having a dispute.)

欲脫其產，而圖更置者，世空父壞則不得也，欲脫其貨而財不耗者，財實則不散也。筮送物求納，六沖、應動、應壞則不納也，財化退而不納財貨，子化退而不納牲禽，若應克世者，空破則怒麾，靜實則罄，收而不報也。（父母退不受書文，官鬼退不受圖像，兄弟退不受雙對物也。）大抵出利交重，不嫌用壞，納利用變，卦喜靜生，此出納之分也。

If one wants to sell property and buy new property: if the World Line falls into emptiness and the Parents Line is ruined, then the transaction cannot be completed. If one wants to sell goods without loss: if the Wealth Line is strong, then there will be no loss. When asking if a gift will be accepted: if there is a Six Clashes, the Response Line is active, or the Response Line is ruined, then the person will not accept it. If the Wealth Line turns into a Retreating God, then the gift will not be accepted; if the Children Line turns into a Retreating God, then animals and birds will not be accepted. If the Response Line overcomes the World Line: if the Response Line is empty or broken, it means the person is angry and will send it away; if the Response Line is quiet and strong, it means the item is accepted but no return is given. (Note: if the Parents Line turns into a Retreating God, letters and documents are not accepted; if the Official Ghost Line turns into a Retreating God, images are not accepted; if the Siblings Line turns into a Retreating God, pairs of things are not accepted.) In general: when dealing with selling for profit, it is good if the lines in the hexagram are active and overlapping, and it is not a problem if the Useful God is ruined; when dealing with receiving for profit, the Useful God should change, and the hexagram should prefer quietness and support. This is the difference between 'outgoing' and 'receiving'.

（內詳劫質存亡還期諸問）有質而取，何用揲筮，事在季世，物情難測，則卜吉而往，先審用爻。人以六親，物隨用象，凡舟車房屋服御之物多用父，凡土田貨貝寶玩之具多用財，凡禽獸生動之類多用子孫。平交取質，應克世而有攘心，貞合沖、世應空而無成事，官虛、用壞豈得全歸。

This chapter details questions regarding hostage-taking, the survival of the hostage, and the date of return. If there is already collateral to retrieve, why would one need to consult a divination? It is only because in the later generations human feelings are unpredictable, so one should first consult for good fortune and first examine the useful lines. People are taken according to the six relations, and objects are taken according to their respective symbolic representations: vessels, vehicles, houses, and clothing mostly use the parents' line, fields, money, and treasures mostly use the wife and wealth line, and living animals mostly use the children's line. In ordinary dealings to retrieve collateral: if the response line overcomes the world line, the other party has the intention to appropriate; if the primary hexagram forms six harmony but the harmonious position meets conflict, and the world and response lines fall into emptiness, the matter will not succeed; if the official line is weak and the useful god is ruined, how can the collateral be retrieved intact?

若驅擄劫質，又異平交，先考用象，安危，後察官應生克。鬼興而難脫虎穴，隨助而或陷泥犁，故人物存亡察用神而可見，來歸時日，用生扶而有期。大抵信質情兼交與，故忌克世，劫質勢比蒙難，最喜官空，此其分也。

If someone is captured and held as a hostage, it is different from a normal trade: first examine the situation to determine whether it is safe or dangerous, then look at the relationship between the official ghost line and the response line. If the official ghost is strong, it will be difficult to escape; if it is further supported by the ghost entering its tomb or assisting the ghost to harm the person, it may lead to a fatal situation. The survival or loss of people and things can be understood by looking at the useful god; the time when they can return is when the useful god receives support and assistance. In general, when using credit and trust as collateral, and there is still some connection, it is undesirable for the response line to overcome the world line; when captured as a hostage, the situation is similar to a crisis, so the best is for the official line to be empty — this is the difference between the two situations.

（內詳井灶床壽具雜物奉公託人諸問）器用之設，成家所需，而備物之大有三：一曰井，二曰灶，三曰床，此飲食居處所關，不可忽也。故筮之者，以爻位為用，以官鬼為災，以三沖為不久。井之位曰初爻，以其穴地也；灶之位曰二爻，以其中饋也；床之位曰三爻，以其人事也。皆不可克世，謂其犯吾，皆不可受傷，謂其失利，皆不可依鬼，謂其生難，皆不可動官，謂其作禍也，井之開閉，灶之修作，床之安造，犯此而凶，值福而吉。

This chapter details matters such as wells, stoves, beds, coffins and other furnishings, as well as items for public use or entrusted to others. The acquisition of tools and utensils is essential for establishing a household. The most significant of these are three: the well, the stove, and the bed—these relate to food and daily living, and must not be neglected. When divining these, the lines are used as the useful gods, the official ghosts as calamities, and the six clashes as indicating something not lasting. The well is located in the first line, as it is dug from the ground; the stove is in the second line, as it relates to the middle kitchen and food; the bed is in the third line, as it concerns human affairs. These three lines must not be harmed, as harm indicates loss; must not be in conflict with the current line, as conflict indicates a violation; must not be associated with the official ghost, as association indicates difficulty; and must not have the official ghost active, as an active official ghost indicates trouble. Digging or sealing a well, repairing or building a stove, installing or making a bed, if these are done improperly, will bring misfortune; but if the children's god is present, it will bring good fortune.

若置壽具占喜忌，宜用旺鬼安。占妨犯魘倒，忌鬼克鬼動、隨墓助傷。如筮舟車，喜久喜利喜安，而忌卦沖財壞也。置鋤犁網罟者，惟以利也，專之以財。占戲具者，備美用父，取利用財。置炮矢者，意在傷人，專之以世應。備物置用以物而推，衣餙多用父母，儀像則用官爻。奉公置造，官壞世空，及鬼克世者，不善其功。託人置造，應壞財虛，及應克世者，不得其用也。

If divining the auspiciousness or inauspiciousness of purchasing a coffin or funeral goods, it is favorable if the useful god is prosperous and strong, and the official ghost is quiet. If divining about whether there will be conflicts or offenses leading to nightmares, falls, or accidents, it is unfavorable if the official ghost overcomes the world line, the official ghost is active, or if one follows the ghost into the grave, or if the ghost harms the body. When divining about purchasing boats or vehicles, it is favorable if they are durable, beneficial, and safe, but unfavorable if the hexagram encounters the six clashes, or if the wealth line is ruined. When purchasing farming tools, nets, and traps, which are for profit, it is best to focus on the wealth line. When purchasing theatrical props, if the goal is to have them complete and exquisite, use the parents line; if the goal is to gain profit, use the wealth line. When purchasing firecrackers and bows and arrows, which are meant to harm people, focus solely on the world and response lines. In general, when preparing any item, use the corresponding line according to the item: clothing and ornaments mostly use the parents line, while gods and ceremonial equipment use the official line. When preparing items for the government, if the official line is ruined, the world line is empty, or the official ghost overcomes the world line, the task will not be well done. When entrusting someone else to prepare items, if the response line is ruined, the wealth line is weak, or the response line overcomes the world line, the result will not be suitable.

（內附囑託）夫謀事在人，營求不一，皆物交物而成也。故六沖則不交，合而沖，則將交而，應空散，則彼心不附，世空散，則我意先慵，唯世應破絕，猶得其半，官鬼失而謀無主，此五者之忌也。（破絕有形，空散無跡。）故自力可成，莫觀其應，因人成事，莫觀其世。止問成否，但忌空沖，兼問吉凶，並求用旺，謀文用父，謀利用財，釋患用子。（占己謀不論應，占彼謀不論世。問成占謀，問吉凶占用。）

This chapter includes a divination request. Matters depend on people, and the types of requests vary. In general, both sides must connect for things to succeed. Therefore, if there is a six clash, the connection cannot be made. If there is first a combination and then a clash, it means the connection is about to be made but then changes. If the response line is empty or scattered, the other party is unwilling to comply. If the world line is empty or scattered, I myself become lazy. Only when the world and response lines meet a broken condition and are in a state of decline can half of the matter be achieved. If the official line is out of position, the matter lacks a main force. These five are all to be avoided. (Note: Broken conditions and decline can be seen clearly, but being empty or scattered has no trace.) Therefore, if something can be achieved by one's own strength, there is no need to look at the response line; if something depends on others, there is no need to look at the world line. If the question is only about success or failure, then only being empty or in a clash should be avoided. If both success/failure and fortune or misfortune are asked, then the useful god's prosperity and strength should also be considered. For matters concerning documents, use the parents; for matters concerning wealth, use the wife and wealth; for seeking relief from troubles, use the children. (Note: When divining one's own matters, do not consider the response line; when divining others' matters, do not consider the world line. To ask about success or failure, look at the image of the matter; to ask about fortune or misfortune, look at the useful god.)

筮囑託者，隨所用神，或用官，或用應，或用六親，皆忌空，空則不力，皆忌破，破則無功，皆忌六沖克世，則疑阻生釁，隨墓助鬼，則不利公廷。旺衰以分其力之大小，合沖以定其情之向背，化進則勇於事，化退則倦於行，五行六神以斷其情性，然勿主吉凶也。（金堅直，木從容，水曲折，火燥烈，土誠信，龍和，虎勇，雀再三，武婉轉，勾端實，蛇纏綿，此五行六神從生旺言也，空破反之。）

When divining about entrusting someone else to do a task, choose the Useful God according to the nature of the task: it may be the Official Line, the Response Line, or the Line of the Six Relations. All of them are disliked if they fall into emptiness, as emptiness means they will not exert effort; they are also disliked if they meet the breaking, as breaking means no success; they are also disliked if they meet the Six Clashes or being overcome by the World Line, as this causes doubts and mutual resentment; if they enter the tomb with the ghost or assist the ghost to injure the body, it is unfavorable for official matters. Use the strength and decline to determine the extent of their effort, and use the combination and clash to determine their attitude towards the matter. If it transforms into the Advancing God, they will be eager to take responsibility; if it transforms into the Retreating God, they will be lazy in action. Further use the Five Phases and Six Spirits to judge their character, but do not use these to judge fortune or misfortune. (Note: Those belonging to metal are firm and upright, those belonging to wood are composed, those belonging to water are winding, those belonging to fire are impetuous, and those belonging to earth are trustworthy; the Azure Dragon is gentle, the White Tiger is brave, the Vermilion Bird speaks repeatedly, the Black Tortoise is subtle, the Gou Chen is upright and solid, and the Teng She is entangled and unresolved. This refers to the flourishing and decline of the Five Phases and Six Spirits; if they meet emptiness or breaking, they should be viewed in reverse.)

蓋凡謀事之來者，法以謀望而並求用神，謀事之去者，法以謀望而不求用神。求於己者世，求於人者應，有交忌沖，無交不忌沖，惟官鬼乃謀之主也，俱不可失焉。蓋凡專問囑託則重體，專問所謀則重用，問囑託而兼求用神者，體用兩全，事無不吉。然囑託體病，雖用得位無成。故本占為得，不可貳也。

When seeking to accomplish something, if the matter is meant to come to me, the method is to use the divination for seeking and at the same time seek the useful god. If the matter is meant to go away, the method is to use the divination for seeking without needing to seek the useful god separately. If the matter is about oneself, look at the world line; if it is about someone else, look at the response line. Matters with involvement should avoid being in conflict, while those without involvement do not need to avoid conflict. The official ghost is the master of the matter being sought, and it must not be lost regardless of the situation. If specifically asking about a request or favor, focus on the "body" — the person entrusted with the task; if specifically asking about the matter itself, focus on the "useful god" — the desired outcome. If asking about both a request and the matter, then both body and useful god are considered, and the outcome will be favorable. However, if the person entrusted with the task is in poor condition, even if the useful god is in the right position, the matter will not succeed. Therefore, it is best to focus on one matter when divining, and not to be involved in two things at once.

（內詳同行成行求事利方筮風關隘旅寓諸問）不虞之備，君子所戒，行路之難，自　紀之，是故風波盜賊、疾病訟非之患，皆以官鬼為大忌，鬼爻安靜，利四海之翱翔，官鬼交重，幾半途之顛蹶。武鬼發而憂盜賊，雀鬼發而備訟非；虎鬼動生疾病，蛇鬼動驚風波；勾陳鬼發，而不可刻期，青龍鬼發，而不可溺豫也。車馬之禍者，鬼發乾震也，風波之患者，鬼發巽坎也；艮鬼防患于山間，坤鬼避凶於野外，離鬼戒心於市肆，兌鬼留意於庵祠。

Precaution against unexpected events is something a gentleman should be cautious about; the difficulties of traveling have been recorded since ancient times (the original text is missing one character here). Therefore, calamities such as storms, thieves, illness, and lawsuits are all considered major evils, with the official ghost being the main concern. If the official ghost is calm, it is favorable for traveling throughout the world; but if the official ghost is active and intense, it often leads to accidents halfway. If the official ghost in the Yuanwu position is active, one should worry about thieves; if the official ghost in the Zhuque position is active, one should be cautious of lawsuits and disputes; if the official ghost in the Baihu position is active, illness may occur; if the official ghost in the Tengshe position is active, one should be alarmed by storms; if the official ghost in the Gouchen position is active, the travel schedule cannot be fixed; if the official ghost in the Qinglong position is active, one should not indulge in comfort and ease. Accidents involving vehicles and horses occur when the official ghost is active in the Qian palace and the Zhen palace; storm-related dangers occur when the official ghost is active in the Xun palace and the Kan palace. If the Gen palace has the official ghost, one should be cautious of dangers in mountainous areas; if the Kun palace has the official ghost, one should avoid dangers in the wild; if the Li palace has the official ghost, one should be careful in towns and cities; if the Dui palace has the official ghost, one should be attentive to temples, shrines, and monasteries.

水鬼不宜舟楫，木鬼不宜車輿，土鬼不宜步擔，金不宜兵，火不宜爨。午驢，酉酒，木東，金西也。咸池為婦女之患，劫煞為謔騙之欺，耳目為音信之訛，天賊為竊偷之害也。凡動一鬼，主應一禍，所以出行無鬼，而言永臧也。（鬼動五行，則有五行之忌，鬼動支神，則有方屬之凶。故午官為驢馬之跌，木鬼為舟船之風，鬼動諸星，亦有是戒也，惟無鬼無慮爾。）

Water-type official ghost is not suitable for boat travel, wood-type official ghost is not suitable for riding in a carriage, earth-type official ghost is not suitable for walking and carrying burdens, metal-type is not suitable for being near weapons, and fire-type is not suitable for being near cooking fires. If the official ghost is in the position of Wu, one should beware of donkeys and horses; if it is in the position of You, one should beware of drinking alcohol. Those belonging to wood should beware of the east, and those belonging to metal should beware of the west. If accompanied by the Salty Pool, it indicates trouble with women; if accompanied by Robbery Sha, it indicates being mocked or deceived by others; if accompanied by Heavenly Ear and Heavenly Eye, it indicates false news; if accompanied by Heavenly Thief, it indicates theft. Whenever an official ghost moves, it brings about a corresponding misfortune. Therefore, when divining for travel, a卦 without an official ghost is always safe. (Note: If the official ghost moves in a particular Five Phase, there is a corresponding taboo for that phase; if it moves in a particular branch, there is a corresponding danger for that direction. Therefore, if the Wu position has an official ghost, there is danger of donkeys and horses falling; if the wood-type official ghost is present, there is danger of a boat encountering strong winds; if the official ghost is accompanied by various stars and calamities, there are corresponding taboos for each. Only when there is no official ghost in the卦 is there nothing to worry about.)

於是而察用象，自筮世不可病，卜人用不可傷，空則諸謀無成，破則一身染疾，絕則愆期，散則他適，世墓者不出，化退者不行，靜而沖者，被邀而遊，動而合者，被絆而留，游魂多不定之遊，歸魂難越境之步也。（投墓、化退、靜沖、動合，皆指世爻。游魂行遠，歸魂行近，或以心志言也。）

Then examine the useful signs: when one divines for oneself, the world line should not be in a bad condition; when one divines for others, the useful god should not be harmed. If the line falls into emptiness, all plans will fail. If it meets destruction, the person will fall ill. If it reaches extinction, the time will be missed. If it is scattered, the person will go elsewhere. If the world line enters a tomb, the person cannot go out. If the world line transforms into a retreating god, the person cannot leave. If the world line is quiet but is attacked, it means the person is invited to go out. If the world line is active but meets a combination, it means the person is detained and stays behind. If the divination shows a ghostly line, it indicates wandering and instability. If it shows a returning line, it suggests difficulty in traveling far. (Note: entering a tomb, transforming into a retreating god, being quiet but attacked, and being active but meeting a combination all refer to the world line. A ghostly line indicates traveling far, while a returning line indicates traveling near, sometimes referring to the mind's intention.)

世隨官墓，則阻滯之事生，世持弟兄，則伴侶之朋至，世畜妻財，而有齎糧，世會父母，而有裹囊，世坐子孫，而遠近亨途。昔傳明夷節艮坎四卦，為出行之戒，今列隨墓助傷，二象為傷外之憂，雖用疆鬼靜亦忌焉。（釋六親持世之義，並四卦二象，慎不可犯。）

When the world line is accompanied by the official ghost and enters the tomb, obstacles will arise. If the world line is accompanied by siblings, there will be companions to travel with. If the world line carries wealth, there will be funds and food. If the world line is connected to parents, there will be luggage and belongings. If the world line is seated on children, then all paths, near or far, will be smooth. Traditionally, the four hexagrams Mingyi, Jie, Gen, and Kan are considered taboo for travel. Now, two more patterns, namely the official ghost entering the tomb and assisting the ghost to injure the body, are added as warnings for injuries while traveling. Even if the useful god is strong and the official ghost is quiet, these should still be avoided. (Note: This explains the meaning of the world line being accompanied by the six relations; adding these four hexagrams and two patterns, one must be cautious not to violate them.)

於是而筮同行之良者，以應為用，來克來沖，不可與同；且空散無顧我之情，破絕有悖謀之惡，同於親屬，則求用象，同而筮安，靗世索鬼。於是而筮我出成否，壞世不出，虛鬼不出，墓退、歸魂不出；筮同行之出成否，貞合沖則不偕，世應病則不偕，官鬼失則不偕。筮行時，則用為出行之身，動則逢生，靜則逢沖，壞則逢補，其期可定也。

Then to divinate whether to travel with others, take the Response Line as the Useful God: if the Response Line is剋 or 冲, it is not advisable to travel with him; if the Response Line is empty or scattered, he does not have the care for me; if the Response Line is broken or in decline, he has the intention to break the promise. If the person traveling with me is a relative, then seek each person's own Useful God; if divining whether it is safe to travel together, look at the World Line and the Official Ghost. Then to divinate whether I myself can go: if the World Line is ruined, I cannot go; if the Official Ghost is weak, I cannot go; if the World Line is in the墓, or transforms into the Retreating God, or receives the Returning Soul Hexagram, I cannot go. To divinate whether the person I travel with can go together: if the Primary Hexagram showsSix Harmony but the position of the union is 冲, they do not go together; if the World and Response Lines are in a state of illness, they do not go together; if the Official Ghost is out of position, they do not go together. To divinate the time to depart: take the Useful God as the representative of travel; if the Useful God is active, the time is when it receives a beneficial influence; if it is still, the time is when it is 冲; if it is ruined, the time is when it is replenished—the time of action is thus determined.

於是而筮求事者，亦察用爻，求事於科第，則考諸文書；求事於升遷，則考諸官鬼，而毋世空也；求事於尋訪，考諸用爻；求事於貨利，考諸財象，蓋耑於事而不耑於出行也。於是求事，而筮方隅之利者，則察子孫當生旺之方。出行而筮趨避之時者，則避官鬼當日月之期。

Then, when divining about matters outside the home, one should examine the relevant yao: for seeking academic success, one examines the yao related to documents; for seeking promotion, one examines the official ghost yao, and the world line yao must not be empty. For seeking a person, one examines the relevant yao for that person; for matters of wealth, one examines the wife and wealth yao. At this time, the divination is focused solely on the specific matter, not on the journey itself. When divining about which direction is favorable for an undertaking, one examines the direction where the children yao is in a flourishing state. When divining about favorable or unfavorable days for travel, one avoids the days when the official ghost yao coincides with the day builder or month builder.

於是而筮遇風，則察兄弟，克世則逆，生世則順，實而大，強而狂，弱而小，虛而息也；夫日，天也，日生則天順，兄克則風逆。筮有風不戒乎，則察鬼象，動有覆舟之禍，靜無折帆之殃，而世爻生旺者無咎。（順逆務於弟兄而日參之，兄生日克，其風橫順，兄剋日生，其風橫逆。）

Then to determine whether there will be wind, examine the brothers' line: if brothers overcome the world line, it indicates against the wind; if brothers generate the world line, it indicates with the wind; if brothers are strong and full, the wind is strong; if brothers are strong and vigorous, the wind is fierce; if brothers are weak, the wind is light; if brothers are empty or exhausted, there is no wind. The day branch represents heaven: if the day branch generates the world line, the heaven is favorable, and the wind is with the direction; if the brothers overcome the world line, the wind is against the direction. To determine whether to be cautious when there is wind, examine the official ghost's image: if the official ghost is active, there may be a disaster of capsizing a boat; if the official ghost is still, there will be no disaster of breaking the sail. If the world line is strong and vigorous, there will be no misfortune. (Note: the direction of the wind mainly depends on the brothers' line, and the day branch is used to combine with it: if brothers generate the world line and the day branch overcomes the world line, the wind is cross but favorable; if brothers overcome the world line and the day branch generates the world line, the wind is cross but unfavorable.)

於是而筮關隘，亦察鬼爻，應克世者，定多阻隔，官克世者，必犯羈徵；子旺官空，遊行如意，越境販挾，皆同此占。於是而筮旅寓之安，世壞疾生，鬼動寇至；世身生旺，即次之寧，龍福合扶，遭逢之慶。

Then divining passage through checkpoints, one also examines the Official Ghost line: if the Response line overcomes the World line, there will certainly be much obstruction; if the Official Ghost overcomes the World line, one will certainly be detained and taxed. If the Children line is prosperous and strong while the Official Ghost is empty, then the journey will proceed smoothly. For crossing borders and smuggling goods, this method is used. Then divining whether an inn or lodging is secure: if the World line is ruined, illness will occur; if the Official Ghost is activated, there will be bandits; if the World line and the body line are strong and flourishing, staying there will be safe; if the Azure Dragon and the Children line also come to support and harmonize with it, one will also encounter joyful events.

（內詳旅約途會安危存亡利鈍音信諸問）行者未還，卜筮偕至，親用六親，疏用應象，用爻無病而來歸，用爻克世而速至，此其大象也。若用逢空破散絕，不特歸期杳然，亦主行人災病；若別見無傷之用，則從無傷斷之。（用爻遇此四者，行人必阻，若他爻飛伏之間，別有用神得令，亦可言歸。如戌建癸酉日，占弟兄得夬，三爻兄弟月破，因有阻事，而未爻兄弟無病，後遇丁丑，沖動未爻，其弟乃還。又如子建庚寅日，妻占夫得困之兌，午官空破，應夫未還，然巳官伏寅下長生於日，獨發足爻，是日乃至。故別有用爻在飛伏間，亦可取驗。）

This chapter details questions about travel agreements, meetings on the way, safety, survival, smoothness or obstacles, and news. If a person has left and hasn't returned, one should divinate to find out when he will return. For close relations, use the Six Relations to determine the Useful God; for distant relations, use the Response Line. If the Useful God line is unimpaired, the person will return; if the line is in conflict with the World Line, he will return quickly—this is the general principle. If the Useful God encounters emptiness, destruction, dispersion, or decline, not only will the return date be uncertain, but the traveler will also suffer illness or misfortune. If another Useful God appears elsewhere without harm, then use that one to make the judgment. (Note: If the Useful God encounters these four conditions, the traveler will certainly face obstacles; but if there is another Useful God in another line or between hidden and manifest lines that is in good condition, it can still be used to determine his return. For example, in the month of戌 on the day of癸酉, asking about siblings, the卦 is《夬》: the third line's siblings are broken by the month, hence encountering obstacles; but the siblings on the sixth line are unharmed, and on the day ofDingchou, the sixth line is disturbed, so the brother returns. Another example: in the month of子 on the day ofGengyin, a wife asks about her husband, the卦 changes from《困》to《兑》: the official line of午 fire is both empty and broken, indicating the husband has not returned; but the official line of巳 fire is hidden under寅 wood and gains strength on the day branch, and the first line is alone and active, so the husband arrives that day. This shows that even if another Useful God exists in hidden or manifest lines, it can still be used to verify the outcome.)

故用逢暗動，而鄉心發矣，用值交重，而舟車發矣，動臨日月，是日月當返矣；動化退神，班馬而不進，動化進神，望雲而疾馳；靜逢合有結伴之還，動逢合有攀轅之阻；沖化沖者，心改易於別途，游魂化游魂者，志徘徊於他國也。

Therefore, when a line is activated and meets the condition of covert movement, it indicates that the longing for home has already begun; when a line intersects and triggers movement, it means that the journey has already started; when a line is activated and coincides with the day or month builder, it signifies returning on that day or in that month. When a line is activated and transforms into a retreating god, it suggests hesitating to move forward; when activated and transforming into an advancing god, it indicates a desire to return home and hastening forward. When a line is still and meets a harmonious connection, it means joining company and returning together; when activated and meeting a harmonious connection, it indicates being detained and encountering obstacles. If the primary hexagram meets a clash and transforms into another clash, it suggests changing one's mind and taking a different path; if a wandering soul hexagram transforms into another wandering soul hexagram, it indicates lingering in a foreign land.

如概筮歸期，先求用象無傷，世克用而未來，用克世而速至，比和雲緩，相生雲遲；用虛以實至，破以補至，絕以生至，無以有至，衰以旺至也。（巳建己酉日，概占僕來何辰，得剝之旅，世生用不能即到，卯財發動，寅財旬空，後及甲寅日乃至，是空以實來也。辰建甲辰日，占弟兄得大有，世生用主來遲，後應乙卯日到，乃靜以沖來也。辰建戊寅日，占弟兄得困，用克世當速，然酉爻旬空，當應申酉日到，然而次日乙卯，沖實用神，是辰乃至，此又以生克辨遲速也。）

If making a general prediction about a return date, first check if the useful god is not injured. If the world line is strong and controls the useful god, the person will not come back soon; if the useful god controls the world line, the person will come back quickly; if the world and response lines are harmonious, the person will come back a bit later; if they mutually generate, the person will come back even later. If the useful god is empty, wait until the day it is filled; if it is broken, wait until the day it is repaired; if it is in the state of extinction, wait until the day it is nourished; if the useful god is not present in the hexagram, wait until the day it appears; if it is weak, wait until it becomes strong. (Note: For example, in the month of巳 and on the day of己酉, making a general prediction about when a servant will return, the hexagram is《Peeling》 changing to《Traveling》: the world line generates the useful god, so the person cannot come back immediately; the wood妻财 is activated, but the寅 wood妻财 is in the旬空, so the person arrives on the day of甲寅 — this is when the empty line is filled. Another example: in the month of辰 and on the day of甲辰, predicting about brothers, the hexagram is《Great Possession》: the world line generates the useful god, indicating a late arrival, and later it was fulfilled on the day of乙卯 — this is when the static line is activated. Another example: in the month of辰 and on the day of戊寅, predicting about brothers, the hexagram is《Trouble》: the useful god controls the world line, which should indicate a quick arrival, but the酉 line is in the旬空, so it should have arrived on the day of申 or酉; however, on the next day, the卯 wood冲 the useful god, so the person arrived on the day of辰 — this is another case where the relationship of generation and control determines the speed of arrival.)

用之動者，三合而來，用之暗興，六合而返，用處靜者，遇沖而旋，用之墓者，得開而晤也。地發，彼方就道，足發，當日乃還，門戶動，此處逢迎也。動速靜遲，古今之大義，沖疏合親，卜筮之常理，游魂出，歸魂入，卦爻之定象也。卦身合月合日，是歡迎之會，卦爻獨發獨靜，亦突見之期。（凡得歸象，先要用爻無病則驗。不拘旅卜家卜，凡歸人則準歸魂，遊人則準游魂。獨發者，如坤之復，未日行人乃至，獨靜者，如巽之噬嗑，卯日行人乃至，若臨用神，更為驗占。）

When a line is activated, the person returns on the day of Triple Harmony; when a line moves covertly, the person returns on the day of Six Harmony; when a line is still, the person returns on the day of conflict; when a line enters the tomb, the person appears on the day the tomb opens. The first line represents the position of departure, and when it moves, the person has just started on the way; the second line represents the foot position, and when it moves, the person arrives that day; the third and fourth lines represent the gate position, and when they move, the person is met here. Movement indicates speed, stillness indicates slowness, which is a common understanding throughout history; conflict indicates distance, harmony indicates closeness, which is a regular principle in divination; the wandering soul indicates departure, and the returning soul indicates arrival, which are fixed images of the hexagram lines. When the hexagram body aligns with the month builder and the day builder, it signifies a joyful meeting; when there is a single activated or still line within the hexagram, it also indicates a sudden meeting. (Note: Whenever taking the image of returning, the line must be healthy to be accurate. Whether the divination is about someone on a journey or at home, if the question is about a returning person, use the returning soul; if the question is about someone traveling, use the wandering soul. An example of a single activated line is when the hexagram changes from Kūn to Fù, and the traveler arrives on the day of Wèi. An example of a single still line is when the hexagram changes from Xùn to Shìkē, and the traveler arrives on the day of Mǎo. If the line in question is the useful god, the divination will be even more accurate.)

如限期而筮，或以年，或以月，或以旬，或以日，世克用而遲，世用相生而緩，世應比和、用克世而速也。限期之筮，神告尤親。（限期而占，用神破空散絕則不至，世克用則不至。用神堅固，然後以克世為速，比和次之，半限可至；用生世則次之，世生用又次之，及限方來。）

If a specific time limit is set for divination—whether by year, month, decan, or day—the World Line (世爻) overcoming the Useful God (用爻) will be delayed, while the World Line and Useful God being mutually beneficial (相生) will be slower. However, if the World and Response Lines (世应) are harmonious or the Useful God overcomes the World Line, the result will come quickly. When a time limit is set, the divine signs are particularly clear. (Note: When a time limit is set, if the Useful God is broken, fallen, scattered, or in a state of decline, it will not arrive. If the World Line overcomes the Useful God, it will also not arrive. Only when the Useful God is strong can it overcome the World Line, which is the fastest, followed by mutual harmony (比和), which arrives within half the time limit; if the Useful God generates the World Line, it comes next, and if the World Line generates the Useful God, it is the slowest, arriving only when the time limit is fully reached.)

行旅之約，應壞而爽信也，惟不空不散、不破不絕，必如期而至。問遲速，則如行人之斷焉。中途之會，六沖而不見也；應空不信，縱信而殊途；世空不待，縱待而背路。如卜日時來，以實應為法，見以實世為法，卦身合時為法。（以六沖世應空為戒，世應不病，則卦身合日相遇，世應病，則實世應之日相遇。）

A date during a journey: if the Response Line is damaged, he will break his promise; as long as the Response Line is not empty, not scattered, not broken, and not in its terminal state, he will certainly arrive on time. To determine the speed, use the method for predicting travel. As for meeting halfway: if Six Clashes occur, they will not meet; if the Response Line is empty, he will not keep his promise, even if he does, he will take another path; if the World Line is empty, I will not wait, even if I do wait, I will miss the path. If asking about the day or time they can meet: if he comes, take the day that fills the Response Line as the standard; if I see him, take the day that fills the World Line as the standard; it can also be determined by the Hexagram Body matching the time. (Note: be cautious of Six Clashes and the emptiness of the World and Response Lines. If the World and Response Lines are healthy, they will meet on the day the Hexagram Body aligns with the day; if the World and Response Lines are unhealthy, they will meet on the day the World and Response Lines are filled.)

蓋筮行者之來否，則以虛實言，行者之遲速，則以生克言，行者之安危，則以用象言，而官鬼為之眚也。隨鬼反伏墓絕，旅人之凶兆也，各以用象定之。水鬼動者，風浪驚心，金鬼發者，兵戈奪氣，火為飛延之事，木為舟楫之累，土為步擔之欺、濟用之阻也。元武細人也，騰蛇匪朋也，青龍良伴也，白虎為災，勾陳為阻，朱雀為非也。

In summary, to determine whether a traveler will come or not, one relies on the reality or absence of the useful god; to determine how fast or slow he comes, one looks at the generation and overcoming relationships; to determine his safety or danger, one examines the symbolic meaning of the useful god—official ghosts represent his misfortunes. If the official ghost enters the tomb, or if there is reverse chant, hidden chant, tomb, or end, these are all ominous signs for a traveler, and each should be interpreted according to the symbolic meaning of the useful god. If the official ghost of the water type is active, it indicates wind and waves causing anxiety; if the official ghost of the metal type is active, it indicates conflict and loss of spirit; if the official ghost of the fire type is active, it indicates fire spreading; if the official ghost of the wood type is active, it indicates difficulties with boats and ships; if the official ghost of the earth type is active, it indicates deception by porters carrying burdens and obstacles in providing funds or assistance. If the official ghost is accompanied by the black tortoise, it indicates small people; if accompanied by the coiling snake, it indicates friends of bandits; if accompanied by the azure dragon, it indicates good companions; if accompanied by the white tiger, it indicates disaster; if accompanied by the hook star, it indicates obstruction; if accompanied by the vermilion bird, it indicates disputes.

用化鬼者，恐涉於非徑，鬼化用者，恐陷於泥途。兌鬼咸池，樂酒色而忘返，坎官驛馬，飄江海而難歸；乾鬼惑於琳宮，巽官耽於逐利，離淹市井，震病舟輿，坤艮阻山野之象也。若筮久客之存亡，專用而不專鬼也。用神存則存，用神亡則亡，存謂有本，亡謂無根，三忌果真，乃作他鄉之鬼。（犯三忌則亡，一曰命墓，二曰反伏墓絕，三曰空破絕散是也。）

The useful god transforming into official ghost suggests he may have taken a wrong path; the official ghost transforming into the useful god suggests he may be stuck in a difficult situation. The official ghost in the Dui palace accompanied by Salty Pool indicates a desire for alcohol and women, forgetting to return home. The official ghost in the Kan palace accompanied by Post Horse indicates drifting on rivers and seas, unable to return. The official ghost in the Qian palace suggests being misled by temples and monasteries; the official ghost in the Xun palace suggests being obsessed with profit. The Li palace indicates lingering in the marketplace, the Zhen palace indicates illness from travel, and the Kun and Gen palaces indicate being blocked by mountains and wilderness. If one is divining whether a long-term traveler is alive or dead, focus solely on the useful god rather than the official ghost: if the useful god is present, he is alive; if the useful god is gone, he is dead.the so-called 'present' means it has its root, and 'gone' means it has no root. If the three taboos are indeed confirmed, then it means he has become a ghost in a foreign land. (Note: Committing the three taboos leads to death: first, the birth star entering the tomb; second, reverse chant, hidden chant, tomb, and end; third, empty, broken, end, and scattered.)

筮行者在是地乎，求用爻之有也，動則他趨，空則別處，散猶空，沖猶動也。行者仕乎，官旺則仕，官空未仕也。行者娶乎，財現則娶，用病未婚也。行者得利乎，喜財神之旺也。行者他適乎，忌用象之囚也，受阻不他如，受病不更往。曾有遇乎，六沖不遂其求，用空不稱其志也。

To determine if a person is somewhere specific: check if the useful god (用神) is present. If the useful god moves, he has already gone elsewhere; if the useful god is absent, he is somewhere else. If the useful god is scattered or is in conflict, it is equivalent to being absent. To determine if he has taken an official position: if the official god (官爻) is prosperous and strong, he has taken office; if the official god is absent, he has not yet taken office. To determine if he has married: if the wife and wealth (妻财) is present, he has married; if the useful god is in poor condition, he has not yet married. To determine if he has gained profit: if the wife and wealth is prosperous and strong. To determine if he will go elsewhere: if the useful god is in a state of imprisonment or death, he will go elsewhere; if the useful god is obstructed, he will not go; if the useful god is in poor condition, he will not go again. To determine if he has encountered the matter he is seeking: if there is a six clash (六冲), the matter will not be fulfilled; if the useful god is absent, it will not be satisfactory.

如筮音信，專察父爻，父病無書，旺動將至，受沖被拆，化空乃遺；並於朱雀則速，並於勾陳則遲，並於青龍則吉，並於白虎則凶，騰蛇為泛愕之詞，元武為幽秘之語。占彼寄書乎，先用而後父，用殆不書，父虛無信。書寄有財乎，先用而後財，用空無寄，財空無物也。信之有無，以空以動，書之到日，以合以生。大凡行者之吉凶，疏以應象，親以用象。行者之得失，得以用爻，求以事爻。

Divination about messages involves focusing on the parents' line. If the parents' line is sickly, there is no message. If the parents' line is prosperous and strong and active, the message will arrive soon. If the parents' line is being冲 (conflicted), the message has been tampered with. If the parents' line is empty, the message has been lost on the way. If the parents' line is accompanied by the Vermilion Bird, the message comes quickly. If accompanied by Gou Chen, it comes slowly. If accompanied by the Azure Dragon, it is a good message. If accompanied by the White Tiger, it is a bad message. If accompanied by theTeng Snake (Flying Snake), it is vague and alarming. If accompanied by the Black Tortoise, it is secret. To divinate whether someone has sent a message, first look at the useful god, then the parents' line. If the useful god is in danger, he is too busy to write. If the parents' line is weak, there is no message. To divinate whether the message includes money or goods, first look at the useful god, then the wife's wealth line. If the useful god is empty, there is no carrying. If the wife's wealth line is empty, there is nothing. The presence or absence of a message is determined by whether it is empty or active. The day the message arrives is determined by meeting or being born with another line. Generally, for divination about a traveler's fortune, if the relationship is distant, look at the response line. If the relationship is close, look at the useful line. For divination about a traveler's gains and losses, look at the useful line for what he has gained, and the line representing the matter for what he seeks.