Chapter 78: Divination on Boats and Vehicles

（內詳僱覓夫占及舟楫宜忌）舟車致遠，筮有戒心，故欲其有利，先求無患。凡舟車之誤、災疾之擾、盜賊之虞，莫不以鬼動為戒，助傷世病，不宜自身之適，命墓用壞，豈利他人之行。（先忌鬼興，次察用象。）

This chapter details the favorable and unfavorable factors concerning hiring boats and carriages, employing laborers, and the auspiciousness of traveling by boat. Although boats and carriages can reach distant places, when divining, one should maintain a cautious attitude: wishing for benefit, one should first seek to avoid harm. Any mishaps of boats and carriages, disturbances from illness, or hidden dangers from thieves are all to be guarded against by the movement of the official ghost. If the official ghost is assisted and causes harm to the body, or if the world line is ill, it is not advisable to go out oneself. If the personal destiny is buried or the useful god is ruined, it is also unfavorable for others to travel. (Note: First avoid the movement of the official ghost, then examine the useful signs.)

木鬼交重，弗恃舟車之利，午官發動，無樂驢馬之馳。跌也，折煞並之而興；劫也，賊武因之而動；爭也，朱雀與之而翔；驚也，騰蛇同之而張。惟官鬼安寧，用神旺相，則舟車騾馬，所適而安。（釋鬼動之義，縱鬼動青龍，恐致禍於旅舍，鬼動勾陳，恐遇阻於道途，鬼動白虎，恐受驚於兵革也。）

When the official ghost (官鬼) is activated along with the wood nature, one should not expect the convenience of boats and carriages; when the fire official ghost is activated, one should not expect the joy of swift movement of donkeys and horses. Accidents involving falling or being knocked down occur when the official ghost and the breaking evil (折煞) are both active; theft happens when the official ghost is joined by the heavenly thief (天贼) and the black tortoise (元武); disputes arise when the official ghost is accompanied by the vermilion bird (朱雀); and fear or alarm occurs when the official ghost is joined by the coiling snake (腾蛇). Only when the official ghost is at rest and the useful god (用神) is prosperous and strong, can one travel by boat, carriage, or riding a donkey or horse without danger. (Note: This explains the meaning of the official ghost being activated. Even if the official ghost is activated with the azure dragon (青龙), an accident may occur in an inn; if the official ghost is activated with the hook star (勾陈), there may be obstruction on the way; if the official ghost is activated with the white tiger (白虎), one may be startled by military disaster.)

故覓舟車，世空父壞則少，覓騾馬，世空子壞則難。舟車完善歟，父壞而敝，騾馬壯健歟，子旺而良。卜舟車之來載，應壞父破則無期，卜騾成之來迎，應動子興而疾至。（舟車屬父，騾馬驢屬子，應為舟子僕伕，旺良衰敝，靜遲動速。）

Therefore, if one is hiring a boat or carriage: if the World Line is empty and the Parents' Line is ruined, there will be few available; if one is hiring a donkey or horse: if the World Line is empty and the Children's Line is ruined, it will be difficult to hire. Are the boat or carriage in good condition? If the Parents' Line is ruined, they are broken down. Are the donkey or horse strong and healthy? If the Children's Line is prosperous and strong, then the animal is good. Divining about using a boat or carriage to carry goods: if the Response Line is ruined and the Parents' Line meets a break, there will be no fixed time. Divining about using a donkey or horse to welcome someone: if the Response Line is active and the Children's Line is prosperous, then they will arrive quickly. (Note: boats and carriages belong to the Parents' Line, while donkeys and horses belong to the Children's Line; the Response Line represents the boatman or laborer, and if it is prosperous and strong, it is good; if weak, it is poor; if quiet, it is slow; if active, it is fast.)

若舟子僕伕之筮，官差用官，私僱用應，最宜生世旺財，豈宜克身應陷。如筮水陸平安，亦唯憑官福動靜。（關津留難，官差搔擾，盜賊竊發，均察鬼爻，衰靜則無事。）大抵所乘之利鈍，考父母與子孫，所歷之安危，察用神與官鬼二者而已。（此宦遊作客，舟子僕伕，所同占也。）

If divining about a boatman or a laborer, the official ghost爻 is used for those assigned by the government, and the response爻 is used for those hired privately; it is most favorable if the useful god is generated by the subject and the wealth爻 is prosperous and strong, which would prevent it from harming the subject or the response爻 from being in decline. If divining about the safety of water or land routes, it depends only on the movement of the official ghost and the children爻. (Note: obstacles, official harassment, and bandit attacks are all indicated by the official ghost爻; if the official ghost is weak and still, there will be no incident.) In general, the quality of the means of transportation is assessed by the parents and children爻, and the safety of the route is determined by the useful god and the official ghost—these are the only two factors to consider. (Note: this method applies to all situations such as official travel, being away from home, boatmen, and laborers.)

唯舟楫之用廣，則加詳焉。父母，船體也，兄弟，船之跳篙也，妻財，船之物用也，官鬼，船之魘倒也，子孫，船之輔從也。自初至上，船之段落也。世，船之主也，應，船之宰也，間，船之役也，皆不可並於鬼而動焉，亦不可從於鬼而化焉，犯則征凶。（此言六親、六位、世應、間爻之象，並於鬼動，是何爻神，即為有忌，從於鬼化，是何象位，即為有災。）

Only the boat has the most widespread use, so it needs to be explained in more detail. Parents represent the boat's body, siblings are the oars and gangplanks used to row the boat, wife's wealth represents the objects on the boat, official ghosts represent the ghosts and nightmares on the boat, and children represent the helpers who accompany the boat. From the first line to the top line, they represent different parts of the boat's body. The world line represents the boat owner, the response line represents the helmsman, and the intermediate line represents the miscellaneous laborers on the boat. These lines must not be combined with official ghosts and must not be transformed following official ghosts — if they do, it will result in misfortune. (Note: This explains the symbolic representations of the six relations, the six lines, the world and response lines, and the intermediate line. If a line is combined with official ghosts, the corresponding line indicates the place of concern; if a line is transformed following official ghosts, the corresponding image and position indicate the place of disaster.)

火鬼有紅光之患，水鬼有白浪之殃，金鬼觸崚峋之石，病在釘錨，木鬼犯家堂之神，疾在蓬櫓，土鬼擱壅淺之河，患在灰泥也。（此言五行臨鬼發如此。）朱雀前神也，司之於頭，有詞訟則飛，元武后神也，司之於尾，有盜賊則擺；風從虎，司之於帆，有災禍而後動，雲從龍，司之於舵，有喜慶而後揚；騰蛇繩索，報驚恐之災祥，勾陳房倉，兆遲留之得失。（此言六神臨鬼發如此。）

The fire official ghost brings about problems related to firelight; the water official ghost brings about calamities from white waves; the metal official ghost requires encountering jagged rocks, with problems arising from iron nails and anchors; the wood official ghost offends the household gods, with problems arising from the ship's sail and oar; the earth official ghost causes the ship to run aground in silted rivers, with problems arising from mud and sand. (This refers to the situation when the five elements' official ghosts are activated.) The Vermilion Bird is the god of the front, governing the bow of the ship, and it rises when there is litigation; the Black Tortoise is the god of the rear, governing the stern of the ship, and it moves when there is theft. Wind follows the tiger, and the White Tiger governs the sails, which move only after disaster; clouds follow the dragon, and the Azure Dragon governs the rudder, which rises only after good fortune. The Snake governs ropes, reporting omens of fear and alarm; the Gou Chen governs the hold, indicating gains and losses from delays. (This refers to the situation when the six spirits' official ghosts are activated.)

附舟寄貨，以應為用，克世則侵漁多費，六沖有半道之變，應壞無一力之倚，君子避之。（附舟類交與，忌應病克世。）是以買舟而居，猶占宅也，船主用人，猶僱倩也，役夫投船，猶事人也，投麾廕庇，猶公役也，防犯差役，猶避訟也，問何鬼神，猶求祟也。（各推其類斷而斷。）

When using someone else's boat to transport goods, the Response Line is taken as the Useful God. If the Response Line overcomes the Present Line, the goods will be stolen or there will be extra expenses; if encountering Six Clashes, there will be unexpected troubles on the way; if the Response Line is weak, there will be no reliable support at all—gentlemen should avoid such situations. (Note: Using a boat with others is similar to cooperation, so it is unfavorable if the Response Line is weak or if it overcomes the Present Line.) Therefore: buying a boat for residence is similar to divining a house; the boat owner hiring people is similar to divining employment; the boatman relying on the boat owner is similar to divining a person involved in an affair; seeking protection under a large and famous boat is similar to divining official duties; guarding against official demands for service is similar to divining avoidance of litigation; asking about supernatural interference is similar to divining supernatural forces. (Note: Each case should be interpreted according to its category.)

考魘倒以官鬼當臨之處，求趨避以官鬼當月之期，越江海慎坎艮之戒，而稱利涉矣。（官鬼在六，其魘在頭，官鬼在初，其魘在稍，官鬼在間，其魘在中，三四爻亦中倉也，官鬼當日，安以危戒，子孫當日，險以夷戒，唯艮坎二義，江海大凶。

To examine the places on a ship where ghosts and nightmares may occur, look at the line where the official ghost (官鬼) falls. To determine favorable or unfavorable days for crossing, look at the month when the official ghost is active. When crossing rivers or seas, one must strictly follow the warnings of the Kan (坎) and Gen (艮) hexagrams, only then can it be considered "favorable for crossing great rivers" (利涉大川). (Note: If the official ghost is on the top line, the ghostly presence is at the bow of the ship; if on the first line, it is at the stern; if on the middle line, it is in the middle of the ship—lines three and four are also considered the central cabin. On the day when the official ghost is active, even if things seem safe, one should remain cautious. On the day when the children (子孙) are active, even if circumstances are dangerous, safety can be ensured. However, the principles of the Kan and Gen hexagrams indicate that traveling by river or sea is extremely dangerous.)

（內詳雜修及差委僱工）橫流之害，古傳所紀，故防河而治築，同於防患, 不泥水象，專察官爻。故鬼旺、鬼克、鬼動、隨墓、助傷，筮水患則未決當泱，已決未息也；筮堤防，則未成難築，已成當潰也。故堤岸之筮，父母為用，旺相則固，空破則傾。經始而何時成功，喜實世實父之期。刻期而筮是時成功，忌六沖世空父壞之象，此其概也。若大官奉勅、小官奉命、吏民奉差，官爻不可病，並沖剋世位。

This chapter details various types of engineering projects and the appointment and employment of workers. The harm caused by floods has been recorded in ancient texts; therefore, the prevention of river floods and the construction of dikes are treated similarly in divination: one should not be rigidly bound by the image of the water line, but should focus on the official ghost line. Thus, if the official ghost is prosperous and strong, the official ghost controls the world line, the official ghost is active, or the official ghost enters the tomb or assists the ghost to injure the body, then in divination about water disasters, it indicates that a breach that has not yet occurred is about to occur, and a breach that has already occurred cannot be calmed. In divination about dikes, it indicates that a dike that has not yet been built is difficult to build, and a dike that has already been built is about to break. Therefore, when divining about embankments, the parents line is considered the useful god: if the parents are prosperous and strong, the embankment is solid, but if the parents fall into emptiness and are broken, the embankment will collapse. After the project has started, if one asks when it will be completed, one should be pleased with the time when the world line and the parents line are filled. If one is asked whether the project can be completed by a specific date, one should avoid the signs of six clashes, the world line falling into emptiness, and the parents line being ruined. This is a general principle. As for high officials receiving imperial orders, lower officials receiving orders, and common people being assigned to supervise the workers, the official line must not be sick or clash with the world position.

若官吏因河工而筮利鈍，則反以官為重，官旺世實則紀錄升薦，官傷世空，及隨墓助傷，則罪戾降責。若民夫苦役而筮吉凶，則以官為忌，旺動克世，勞苦無期，命墓助傷，憂虞不測。故凡修塘、修坪、修閘、修圩，及治路、治水、興營城堡者，皆以父為用爻，世實父旺面成。如憂妨犯，及苦徭役者，皆以鬼為忌象，旺動克世，及隨助而凶。凡筮差委僱工，皆以應為用，應旺實則有成，克世則無良，六沖則難成也。

If officials are divining the success or failure of river works, they should focus on the official ghost line: if the official ghost is strong and the world line is solid, they will be rewarded and promoted; if the official ghost is injured, the world line is empty, or if they follow the ghost into the tomb or assist the ghost to injure themselves, they will be punished and demoted. If common laborers are divining the fortune or misfortune due to labor service, the official ghost is considered aHostile God: if the official ghost is prosperous and active and attacks the world line, the labor will never end; if their own destiny is in the tomb or they assist the ghost to injure themselves, there will be unexpected dangers. Therefore, any project such as building dikes, repairing embankments, constructing water gates, building polders, building roads, managing water, or building castles, should take the parents as the useful god; only when the world line is solid and the parents are prosperous can the project be completed. If there is concern about violating taboos or suffering from labor service, the official ghost is considered a忌象; if the official ghost is strong and active and attacks the world line, or if they follow the ghost into the tomb or assist the ghost to injure themselves, it will be ominous. Any divination regarding appointments or hiring labor should take the response line as the useful god: if the response line is strong and solid, the matter will succeed; if the response line attacks the world line, the person is untrustworthy; if it meets the six clashes, it will be difficult to succeed.

（內詳遁地成捕人誘同遊不遺訟逃許覓責人喪節反噬私害將逃逃安存亡為僧求名自歸恩撫十八問）女子小人，古稱難養，若其盜逃，同於叛主，法所難寬也。捕逃之占，唯世克應則易獲，應空則深澗之逃，應克世則負隅之逝，六沖則交臂而失，世空則裹足不前，此四者，未知能獲也。（六沖、世空、應空，及應克世，四者如一不犯，則可擒矣。）

This chapter details eighteen questions regarding where someone has fled, whether they can be captured, whether they were lured by others, whether they fled with someone else, whether lost property can still be found, whether they fled due to a lawsuit, whether someone promised to search for them, whether someone else is assigned to look for them, whether a woman has lost her chastity, whether they will turn against others, whether they are harmed secretly, whether they are about to flee, whether they will be safe after fleeing, their survival or death, becoming a monk, seeking fame outside, returning by themselves, or being comforted with kindness. Ancient people said that women and small people are hard to raise; if they steal or run away, it is as bad as betraying their master, and it is difficult to forgive them under law. When divining about capturing a fugitive, only when the World Line is strong and overcomes the Response Line can they be easily captured. If the Response Line falls into an empty position, it means they have fled to a deep mountain stream; if the Response Line overcomes the World Line, it means they are fleeing defiantly; if there is a Six Clashes, it means they have just missed each other; if the World Line falls into an empty position, it means the person is unwilling to move forward. If any of these four situations occur, it is unknown whether they can be captured. (Note: If none of the four situations—Six Clashes, World Line falling into an empty position, Response Line falling into an empty position, or Response Line overcoming the World Line—occur, then they can be captured.)

逃人悖內而向外也，故以外卦為所逃之方。坎水為外，則在北方，或江河之側、漁父之家、盜賊之林；離火在外，則在南方，或爐冶之傍、市肆之中，文學藝術之輿。震於樹木舟船車輿砍伐之屬，巽於花園薪草桑麻婦女之類，艮是山嶽岩石樵獵之所依，兌以池沼庵尼酒食之所賴。乾為寺廟都下城垣之近，驢馬驅馳，坤為社稷墳墓郊野田園之邇，耕牧追隨也。

A person who has fled is abandoning his home and moving outward, so the outer trigram indicates the direction he has fled to. If the outer trigram is Kan water, he is in the north, or near rivers and lakes, among fishermen or thieves. If the outer trigram is Li fire, he is in the south, or near forges and workshops, in towns or markets, or among scholars and performers. Zhen represents trees, boats, carts, and activities like cutting wood; Xun represents gardens, firewood, mulberry and hemp, and women. Gen represents mountains, rocks, and the dwellings of woodcutters and hunters; Dui represents ponds, monasteries and nunneries, and households that rely on wine and food. Qian is found near temples, cities, and city walls, or accompanying donkeys and horses; Kun is found near altars, tombs, fields, and farmlands, or following those who till the soil and herd animals.

（此言八卦居外之象，言之所傳者淺，象之所示者深，然因其象而測之，亦難執一也。如子建辛丑日，有占婢逃得節，外坎宜匿水側酒家，而不知已墮於井。如巳建甲辰日，卜子亡得泰，外坤宜藏寡婦之室，而不知相遇於岳家。夫井，水也，岳家，亦外姻也，其可實指乎？然亦不離其象爾。學易者，當以己之靈機，而深研極索也。）

(Notes: This is about the imagery of the outer trigram of the eight trigrams. The text conveys shallow meaning, but the trigrams show profound symbolism. However, relying solely on the image for divination is difficult and one should not be rigid. For example, in the month of Zi with the day of Xinchou, someone consulted about a servant girl running away and got the卦 of "Jie" (Restraint): the outer trigram is Kan (Water). According to the image, she should be hiding by the water or near an inn. But in reality, she had jumped into a well. Another example: in the month of Si with the day of Jiachen, someone consulted about a son leaving home and got the卦 of "Tai" (Prosperity): the outer trigram is Kun (Earth). According to the image, he should be hiding in a widow's house. But in reality, he was found at his father-in-law's house. A well is also water, and the father-in-law's house is also an external relationship. How can one point this out specifically? Yet ultimately, it does not depart from the image. Those who study the Book of Changes should use their own intuition to deeply explore its meaning.)

蓋六爻靜而求外卦，一爻動而求獨發，言逃人之心，成謀於是也。故官鬼動而投士宦，子孫動而投僧道，妻財動而投婦女，或傭於商賈，兄弟動而黨間遊，或逐行伍，父母動而棲技藝，或附舟車；青龍跡於良善書禮喜慶之家，朱雀踐於優伶字畫鬧誼之次，騰蛇樂於賭博浮蕩跳梁之場，白虎匿於屠宰哀喪行伍之內，元武迷於盜賊酒食花柳之門，勾陳藏於鄉莊墳墓之間，及修砌穿鑿之群，而進退傍徨、淹留恐懼，卜捕叛，則觸公差也。（此以獨發之爻為方，臨於六親、六神 之象如此。蓋元武之神，利逃不利捕，勾陳之將，利捕不利逃，故曰觸見公差。）

If all six lines are still, then refer to the outer trigram; if one line is active alone, then refer to that active line. This means the thoughts of the person who has run away are fixed in that place. If the official ghost line is active, he is seeking refuge with officials or scholars; if the children line is active, he is seeking refuge with monks or Taoists; if the wealth line is active, he is seeking refuge with women or working for merchants; if the siblings line is active, he is mingling among wanderers or joining the army; if the parents line is active, he is staying with craftsmen or traveling by boat or cart. If the line is accompanied by the azure dragon, he is found in the homes of virtuous and well-mannered people, or those with celebrations; if accompanied by the vermilion bird, he is found in places of performers, calligraphy and paintings, or noisy areas; if accompanied by the coiling snake, he is found in gambling, dissolute, or disorderly places; if accompanied by the white tiger, he is hidden in places of butchering, funerals, or military camps; if accompanied by the black tortoise, he is lost in the doors of thieves, drinking, and brothels; if accompanied by the hook star, he is hidden in villages, graveyards, or among workers building walls or digging earth, hesitating and fearful. If you are divining the capture of a runaway, then he is likely to be caught by the authorities. (Note: This refers to determining the direction based on the active line, then observing the images of the six relations and six spirits. The black tortoise spirit is favorable for escape but unfavorable for capture, while the hook star general is favorable for capture but unfavorable for escape, hence the saying 'caught by the authorities'.)

蓋亂動而求用爻之在何宮，雜用而求用爻之在何卦，用伏而求飛，用二而求親，伏無而求應也。（自占外卦以下，皆陳逃人之方，設如卦爻亂動，當求用爻居於何宮，在乾以乾斷，在坤以坤斷，若用神雜於爻神亂動，當求用神化入何宮，化坎以坎斷，化離以離斷也。苟或亂動而卦爻無用神，當求所伏用爻之上飛神之方是也，倘或伏無用爻，然後以應象占其所居之宮，在震巽則以震巽斷，在艮兌則以艮兌斷是也。其有用爻兩現，一用動則以其所化之宮，兩用皆動皆靜，則以其出現為親伏藏為疏也，偶皆伏藏，則以外卦之用占方，庶幾乎得有歸一之法。）

If the six lines are all moving chaotically, then look for the useful line in which palace it is located; if the useful line is mixed among the chaotic lines, then look for the palace into which the useful line transforms; if the useful line is hidden, then look for the flying line above it; if the useful line appears twice, choose the one that is closer; if there is no useful line in the hidden lines, then use the response line's palace to determine its location. (Note: From the section "Self-consultation looking at the outer trigram" onwards, the discussion concerns the direction of a missing person. Suppose the lines are chaotic, then look for the useful line in which palace it is located: if it is in Qian, then interpret according to Qian; if it is in Kun, then interpret according to Kun. If the useful line is also mixed among the chaotic lines, then look for the palace into which the useful line transforms: if it transforms into Kan, interpret according to Kan; if it transforms into Li, interpret according to Li. If the lines are chaotic and there is no useful line in the hexagram, then look for the palace of the flying line above the hidden useful line. If there is no useful line in the hidden lines, then use the palace of the response line to determine its location: if it is in Zhen or Xun, interpret according to Zhen or Xun; if it is in Gen or Dui, interpret according to Gen or Dui. If the useful line appears twice and one of them moves, choose the one it transforms into; if both move or both are still, take the one that appears as closer and the hidden one as farther. If both are hidden, then use the image of the outer trigram to determine the direction—this method can generally lead to a single conclusion.)

世亡應逃，內亡外逃，蓋不可主而可兼也。親人之逃，專之於用，他人之逃，專之於應，故父子兄弟夫婦男女以親合，雖悖親而務用，友朋師徒奴僕鄰交以義合，已背義而務應，不可惑也。（傳云：世為亡兮應為失，外為逃失內為亡。所以宜世克應、內克外也，然亦非主斷，如世克應而應空，其何從而得獲也？常占主僕之訟，用世應而驗，則友朋以下，用應可推。）

The World Line represents a lost family member, and the Response Line represents someone who has run away; the Inner Trigram represents the loss, and the Outer Trigram represents the escape. These cannot be used as the main determination, but should be considered together. When a relative runs away, their own Useful God should be used; when a stranger runs away, the Response Line should be used. Because father-son, brothers, husband-wife, and male and female relationships are based on family affection, even though they have turned their backs on family, their own Useful Gods should still be used. Friends, teachers and students, servants, and neighbors are based on mutual sentiment, and since they have turned their backs on righteousness, the Response Line should be used. This point must not be ambiguous. (Note: Previous commentators said, "The World represents loss and the Response represents loss, the Outer represents escape and the Inner represents loss," so it is appropriate for the World to overcome the Response and the Inner to overcome the Outer. However, this is not the main determination. If the World overcomes the Response but the Response Line falls into an empty position, from where can one find the person? I often use the World and Response Lines in cases of disputes between master and servant, and they are accurate. Therefore, for relationships below friends, using the Response Line can be similarly inferred.)

間有遇諸於途者，六沖是也；間有不意而擒者，六合是也；間有自還者，歸魂是也；間有去久而來者，化合是也；間有來而復去者，化沖是也；遊而歸者心收，歸而遊者志蕩。然亦必其用神不克世、不空亡，而後可也。（用實生世，終有會期，用爻克世，卒無見日。）

Sometimes one meets by chance on the way, which is called encountering the Six Clashes; sometimes one unexpectedly captures someone, which is called encountering the Six Harmony; sometimes the person comes back by himself, which is called the Returning Soul Hexagram; sometimes he goes away for a long time and then returns, which is called the transformed harmonious line; sometimes he returns but then leaves again, which is called the transformed conflicting line. When the wandering soul transforms into the returning soul, it indicates his mind has become calm; when the returning soul transforms into the wandering soul, it indicates his mind has once again become restless. However, these interpretations are only valid when the Useful God does not overcome the World and does not fall into the void. (Note: When the Useful God is strong and supports the World, there will eventually be a meeting; but if the Useful Line overcomes the World, one will never see him again.)

卜遁此地，專索用爻，用如動沖，則非留於是處，用若空破，則未及於是方，弗往求之。占成捕何時，世生應克之期，若六親之逃而歸，則反以用神生旺而現，世爻旺合而見，卦身合而遇也。蓋我仇，用敗，我親，用旺，不同論也。（為仇惡於己，則俟彼敗之時而可獲，故喜應克；為親於我，則求用神生旺，與世身相合而來也。）

To determine if he is hiding somewhere, focus on the use line: if the use line is activated or is being冲 (conflicted), then he is not staying in that place; if the use line is empty and broken, then he has not yet reached that direction — there is no need to search there. To find out when he can be caught: when the world line receives support and the response line is being restrained. If the six relations have fled and you are waiting for him to return, then look the other way: when the use god is strong and flourishing and appears, when the world line is strong and harmonizes with it, and when the hexagram body harmonizes with it, then you will meet him. It is clear that when he is considered an enemy, the use god is taken as being weak, and when he is considered a relative, the use god is taken as being strong. The methods of analysis differ in these two cases. (Note: If he is an enemy, he can be caught when he is declining, so it is favorable for the response line to be restrained; if he is a relative, you seek the use god to be strong and flourishing, and for it to harmonize with the world line and the body line, so that he will return.)

是人誘與，應克世而被誘也，彼同遊與，應用備而比行也。（即應克世，而空破散絕亦非，應用一病亦非，如卯建丙辰日，占僕與友同行，得否，卯財持世，戌應暗興，後果同行都下。）

Is the person being lured away by someone else? If the response line is in conflict with the world line, then it indicates being lured away. Is the person traveling with someone else? If the response line and the use line are both present, then it indicates traveling together. (Note: Even if the response line is in conflict with the world line, if it also meets the conditions of being empty, broken, scattered, or at its end, it does not count. Also, if either the response line or the use line is afflicted, it does not count. For example, in the month of卯 and on the day of丙辰, someone asked about a servant and a friend traveling together, and the hexagram obtained was 《否》. The wife wealth line was卯 wood holding the world line, and the戌 earth was the response line with covert movement. Later, they indeed went to the capital together.)

盜逃不遺，財爻失所而不可復有也。訟逃有益，官鬼莫無，蓋空散不為我而遘求，破絕不終事而停息，隨墓助傷，及官克世者，猶抱薪而救火也；非是，然後以捕逃之法斷焉。（詳見詞訟篇內，關犯章斷。）許為我覓，則以應象虛實言之。若責人覓逃，則用捕逃之法。（責成是人尋還逃者，戒世應空、應克世，及六沖也。）

Can the stolen property of an escaped servant be recovered? If the wealth line is out of place, it will never be recovered. When divining about a lawsuit concerning an escaped person, the卦 must not lack the official ghost line. If the official ghost line is empty and scattered, the authorities will not investigate further; if the official ghost line is broken and in a state of decline, the case will be abandoned before it is resolved. If the official ghost line enters the tomb, assists the ghost, injures the body, or overcomes the world line, it is like trying to put out a fire with firewood. If none of these situations apply, then use the method of capturing an escaped person to judge. (Note: See the section on "关犯" in the "Lawsuit Chapter" for more details.) If someone promises to help find the person, judge based on the truth or falsehood of the response line. If someone is specifically assigned to search for the escaped person, use the method of capturing an escaped person. (Note: When assigning someone to find the escaped person, be cautious of the world and response lines being empty, the response line overcoming the world line, and the six clashes.)

婦逃喪節與，財實未苟也。不群匪黨而反噬與，隨墓助傷、官克鬼動，後必羅其害也。不生私害與，助鬼傷身，及應克世者，卒有犯上弒長之逆也。未逃而筮其將逃與，用克世而萌叛心，用空破而無實事。（專問其將逃，忌用實克世，則逃，用空破不成，若兼問挽留為益，又喜用實。）

Divination about whether a woman who has run away has been unfaithful: if the Wealth line is strong, then there has been no unfaithfulness. Divination about whether he will associate with wicked people and turn against me: if the Official Ghost enters the tomb, assists the ghost to injure the body, the Official Ghost overcomes the world line, or the Official Ghost is active, he will certainly cause harm later. Divination about whether he will secretly harm me: if the ghost assists to injure the body or the response line overcomes the world line, there will eventually be rebellious actions against superiors and elders. Divination about whether he will run away if he has not yet left: if the line overcomes the world line, he has already formed a rebellious mind; if the line is empty and meets the breaking line, he will not run away. (Note: specifically asking whether he will run away in the future, it is forbidden for the line to be strong and overcome the world line—then he will run away; if the line is empty and meets the breaking line, he will not run away. If asking simultaneously whether it is beneficial to retain him, then a strong line is preferred.)

親人逃而安乎，命墓鬼動，有窮途日墓之憂，用實卦安，有即次無虞之好；卜其存亡，獨以用神生壞而斷也。為僧道乎，用病而無成。求名利乎，用實而有得。不尋自歸者，用壞而忘歸，用克世而終身之叛也。逃歸復留，同於收僱，迴心恩撫，同於用人。（用爻克世，叛恨不歸，用象破空，飄流難返，惟用實生世，終得自來，復留恩撫，忌三沖財壞。）故捕逃者，以世克應為主，以世生應克之期而得。捕盜者，以子克官為法，以子孫當日月之期而獲。蓋逃以應為象，盜以鬼為象，此次辨也。

When divining whether a relative who has run away is safe, if the person's destiny is in the tomb and the official ghost is active, there is worry of being at a dead end and unable to proceed. If the useful god is strong and the hexagram is peaceful, there is hope of settling down and being safe. When divining about his life or death, only the condition of the useful god determines whether he lives or dies. When divining whether he will become a monk or a Taoist, if the useful god is sick, he cannot become one. When divining whether he will gain fame or fortune while away, if the useful god is strong, he will gain something. When divining whether he will return without searching, if the useful god is weak, it means he has forgotten to return; if the useful god overcomes the world line, it means he will never return. Whether he stays after returning depends on the same principles as when employing a servant. If he changes his mind and I show him kindness, it is similar to employing someone. (Note: If the useful god overcomes the world line, it means he has resentment and will not return; if the useful god is broken or empty, it means he is drifting and cannot return. Only when the useful god is strong and supports the world line will he eventually return. As for keeping him or showing him kindness, one should avoid six clashes and the failure of wealth.) Therefore, to catch an escaped person, the main focus is on the world line overcoming the response line, and he should be caught when the world line is strong and the response line is weakened. To catch a thief, the main focus is on children overcoming the official ghost, and he should be caught when the children are on the day or month builder. Because escape is divined by the response line, while theft is divined by the official ghost — this is the difference between the two.

（內詳鬥訟鬥獲奪人擒人來鬥諸問）私鬥角勝，善良所戒，或不得已而應之。彼我之勢，止憑世應，不從六親。（世己應人，勝負察世應強弱而已，事至訟斗，骨肉如仇讐，即六親皆用世應。）應克世而逢敗，彼勝而折，世克應而逢敗，我勝而虧，應生世而人伏，世生應而己降，比和兩釋，出師一理。（敗謂空破散絕及受日月剋制。）

This chapter details questions regarding fights and disputes, including the outcomes of fights, taking from others, capturing people, and the other party coming to fight. Private fights to win are something virtuous people avoid, though sometimes one must fight when forced. The situation between both parties is determined by the World Line and the Response Line, not by the Six Relations. (Note: The World Line represents me, the Response Line represents the other person, and the outcome of victory or defeat is determined by the strength of the World Line and the Response Line. When disputes escalate to fighting, even family members become like enemies, so even among the Six Relations, the World Line and the Response Line are used.) If the Response Line overcomes the World Line but the Response Line itself is weak, the opponent may win but will suffer losses. If the World Line overcomes the Response Line but the World Line itself is weak, I may win but will still suffer losses. If the Response Line generates the World Line, the opponent will yield. If the World Line generates the Response Line, I will admit defeat. If the World Line and the Response Line are harmonious, both sides will stop fighting. This is similar to divining military campaigns. (Note: The term 'defeat' refers to falling empty, encountering destruction, being scattered, being in a state of decline, or being controlled by the Day Builder or Month Builder.)

斗而涉訟乎，鬼爻是司。斗而有獲乎，財爻以辯。斗以奪人，應克難歸。斗以擒人，用現可得。筮彼來鬥乎，應空應破而不前。占何日利斗乎，世生應克而得勝。應發五而要於路，應發三而斗於門。（應動何爻，則從此地相擊，初為鄉黨，六為郊野，二為庭內，四為戶外也。）

Will a fight lead to legal trouble? It is governed by the Official Ghost line. Will there be gains from the fight? It is determined by the Wealth line. If the fight is to recover a person, and the Response line overcomes the World line, it will be difficult to recover the person. If the fight is to capture someone, and the line is active, they can be captured. To determine if the other party will come to fight, if the Response line is empty or broken, they will not come. To determine a favorable day for the fight, if the World line is supported and the Response line is overcome, that day will be victorious. If the Response line moves on the fifth line, they will intercept on the way; if it moves on the third line, they will meet at the door. (Note: Where the Response line moves, the fight occurs there: the first line is in the village, the top line is in the outskirts, the second line is within the courtyard, and the fourth line is outside the gate.)

動坎而斗於澤畔，動離而斗於市井，乾兌寺廟，坤艮山野，震巽林木之下；元武暗剌，朱雀明諍，青龍笑刀之謀，白虎怒戈之取，勾結其怨，蛇連其黨；子孫有少助，父母有老隨，兄以群隊，財以婦女，鬼以法術之詐。兵者，不得已而用，況於鄉鄰之斗乎？筮者慎之。

The Response Line moves in the Water and Marsh trigram, indicating a fight by a water body; if it moves in the Fire trigram, it indicates a fight in the marketplace; if it moves in the Heaven or Lake trigrams, it indicates a temple; if it moves in the Earth or Mountain trigrams, it indicates a mountainous area; if it moves in the Thunder or Wind trigrams, it indicates under trees. If accompanied by the Black Tortoise, it indicates secret assassination; if accompanied by the Vermilion Bird, it indicates open argument; if accompanied by the Azure Dragon, it indicates a plot hidden behind smiles; if accompanied by the White Tiger, it indicates anger and the use of weapons to seize; if accompanied by Gou Chen, it indicates disputes over old grudges; if accompanied by Teng She, it indicates linking with accomplices. If the Children line moves, there are young helpers; if the Parents line moves, there are older followers; if the Siblings line moves, it indicates a group; if the Wealth line moves, it involves women; if the Official Ghost line moves, it indicates the use of magic or deception. Weapons are only used when absolutely necessary, and certainly not for fights between neighbors. Those who cast the divination should be cautious.

（內詳審期終訟興詞憂訟訟師用人允駁回關遢訟請卷夤緣禁責離獄息訟雜問五事官問二事）人有窒於中，因忿而訟，訟則受命於上，故以官爻生克為勝負，不以世應強弱分曲折焉。官來生世，易雪我冤，鬼來克世，難伸我屈，不生不克，無辱無榮。然我訟而喜官旺相，忌值破空，彼訟而好鬼破空，惡居旺相，亦以生克參之也。（勝負專察官爻，莫執世應。結訟分彼己，則官爻分喜忌，然生世衰旺俱吉，克世衰旺俱凶。）

This chapter details various aspects such as the date of trial, case resolution, filing of lawsuits, disputes, litigation lawyers, personnel appointments, approval and rejection, official correspondence, delayed cases, requesting case files, seeking favor through connections, detention and punishment, release from prison, and cessation of disputes. It also includes five miscellaneous questions and two inquiries about officials. When people have grievances, they may resort to litigation due to anger and resentment. Since litigation involves following the authority, the outcome is determined by the relationship of generation and overcoming between the official ghost line and the world line, not by the strength of the world and response lines. If the official ghost line generates the world line, my injustice will be cleared up easily; if the official ghost line overcomes the world line, my grievances will be difficult to express. If neither generates nor overcomes, there will be neither disgrace nor honor. However, when I sue others, I prefer the official ghost line to be prosperous and strong, and I dislike it to be broken, fallen, or empty. When others sue me, I prefer the official ghost line to be broken, fallen, or empty, and I dislike it to be prosperous and strong—this should be considered together with the principles of generation and overcoming. (Note: The outcome should be determined solely by the official ghost line, not by the world and response lines. The resolution of disputes should be considered from both sides, and the favorable or unfavorable aspects of the official ghost line will vary accordingly; however, an official ghost line that generates the world line is auspicious regardless of its strength, while an official ghost line that overcomes the world line is inauspicious regardless of its strength.)

先發者，不憂官之在世，而喜官之在應；後發者，不喜官之在應，而憂官之在世，相生尤吉，相剋愈凶，此世應之辨生克也。（以世應生克分勝負者，此則論之，如世爻值鬼，本不為勝，若克應爻，是官為我而責彼乃吉；應爻坐鬼，理應我贏，倘克世位，是官悅彼而攘己乃凶。總言生克，先官鬼而後世應也。）

The party who initiates the complaint does not fear the official ghost in the world line, but rather prefers it in the response line. The party who responds to the complaint does not like the official ghost in the response line, but rather fears it in the world line. If they mutually generate, it is more favorable; if they mutually control, it is more unfavorable—this is how we distinguish between generation and control based on the world and response lines. (Note: When using the generation and control between the world and response lines to determine victory or defeat, follow this principle. For example, if the official ghost is on the world line, it is not considered a victory; but if it controls the response line, it means the official authority is punishing the other party on my behalf, which is favorable. If the official ghost is on the response line, it would normally indicate a victory; but if it controls the world line, it means the official authority is favoring the other party and infringing upon me, which is unfavorable. In summary, when discussing generation and control, first look at the official ghost, then at the world and response lines.)

官鬼生應，彼得理也，官鬼克應，彼失利也，官鬼空散，訟不成也，官鬼破絕，詞不終也，官生世應，兩宥之寬，官克世應，兩敗之辱也。（既論官爻生世克世，此言生應克應，勝負明矣。）

The Official Ghost supports the Response Line, meaning the other party has the justification; the Official Ghost overcomes the Response Line, meaning the other party suffers a loss; if the Official Ghost falls into an empty position and is scattered, the lawsuit does not proceed; if the Official Ghost meets its destruction and reaches its decline, the case cannot be concluded; if the Official Ghost simultaneously supports both the Sovereign Line and the Response Line, both parties will be leniently treated; if the Official Ghost simultaneously overcomes both the Sovereign Line and the Response Line, both parties will suffer blame and disgrace. (Note: Previously, we discussed the Official爻 supporting and overcoming the Sovereign, here we discuss supporting and overcoming the Response, thus the outcome of victory or defeat becomes clear.)

鬼位三傳，事幹臺憲，官興二間，情屬牽連。長生為經年之訟，帝旺乃折獄之期。動鬼變鬼，而權案更三，上官下官，而衙門非一。搖於世應，而忿志未休，伏於主賓，而領根不息。化進神者，下而上，小而大也，化退神者，急而緩，重而輕也。

If the official ghost is on the year, month, or day, the matter involves the court of remonstrance and examination. If the official ghost is active on the two middle lines, the case involves others. If the official ghost meets the growth, it indicates a lawsuit from the previous year; if it meets prosperity, it indicates the date when the case will be decided. If the official ghost moves and transforms into another official ghost, the case will be overturned repeatedly. If there are officials above and below, it indicates that the case involves more than one official office. If the official ghost moves on the world and response lines, it indicates that the two parties still have unresolved anger. If the official ghost is hidden beneath the world line or response line, it indicates that the root of the lawsuit remains. If the official ghost transforms into an advancing god, the case will escalate from lower to higher levels and from minor to major. If it transforms into a retreating god, the case will ease from urgent to slow and from serious to mild.

（此章專言官鬼，若官在年月日之上，其訟或幹三法及上司；官在間爻發動，恐囚牽連，或傍觀相累。官爻倘遇日月長生，則事必經年屢月，臨官帝旺，即得三尺剖斷，旬空月破，則終兩姓交和。鬼動化鬼，非一官審問，官復見官，是疊舉訟詞。官動應爻，彼有再控之心，官動世爻，我有重告之志。鬼伏世應動爻生扶之下，則訟根未斷，惟滅沒之伏，則無興也。）

(Note: This chapter specifically discusses official ghosts. If the official ghost is in the year, month, or day position, litigation may involve the three judicial departments and higher authorities. If the official ghost in the intermediate line moves, it may involve others or cause trouble for bystanders. If the official line meets the growth of the day or month, the case will definitely drag on for a year or several months; if it meets officialdom or prosperity, the case can be resolved according to law; if it meets the empty period or month breaker, the two parties will eventually reconcile. If the official ghost moves and transforms into another official ghost, it indicates that more than one official will be involved in the investigation; if there is another official on top of the official, it means repeated complaints. If the official ghost moves in the response line, it means the other party still has the intention to complain again; if the official ghost moves in the world line, it means I still have the intention to complain again. If the official ghost is hidden beneath the world and response lines and is supported by a moving line, the root of the dispute has not been cut off; only those hidden gods that have completely disappeared will not arise again.)

大壯為得理，明夷為禁，坎為獄，無問生克，占訟之忌也。六沖曰戰鬥，得官空而冰釋，六合曰處和，見官旺而株牽也。（三卦為訟宜忌。官空六沖，反易散息，官旺六合，反難調停，蓋先官鬼而後沖合也，即合沖變沖同義。）

The hexagram Da Zhuang indicates gaining the right principle, Ming Yi indicates being confined, and Kan indicates imprisonment. When these three hexagrams appear, there is no need to consider generation and overcoming; they are all unfavorable for litigation. Six Clashes are called "battle," but if the official element is empty, it may easily dissipate and resolve. Six Harmony is called "reconciliation," but if the official element is prosperous and strong, it may lead to further complications. (Note: These three hexagrams indicate favorable and unfavorable conditions for litigation. If the official element is empty and meets Six Clashes, it may easily subside and resolve; if the official element is prosperous and strong and meets Six Harmony, it may be difficult to mediate. This shows that we should first consider the official ghost and then the clashes and harmonies. When harmony meets clashes or transforms into a clash element, it is all the same principle.)

隨官入墓為囹圄桎梏之刑，助鬼傷身乃罪罰鞭笞之辱，二者與官鬼克世，凡有幹於公門之役者皆忌也。（不特詞訟，凡事幹衙門官長，悉忌此三者。）骨肉忿爭，主僕構逆，六親之誼已絕，故從應不從親。然既訟於官，亦先論官而後論應。（有云內肉相訟，止占世應，然既訟於官，則勝負又繫於官，不繫於應。）

If the ghost line enters the tomb, it indicates punishment in prison and imprisonment; if the ghost line harms the body, it signifies punishment by beating and humiliation. These two situations combined with the ghost line overcoming the world line, all such divination inquiries related to official matters should be avoided. (Note: Not only lawsuits, but any matter involving government officials or superiors should avoid these three situations.) When family members quarrel or masters and servants have conflicts, the relationships among the six relations have been severed, so the response line is taken instead of the lines of the six relations. However, since the case has been brought to court, the official line should still be considered first, followed by the response line. (Note: Some people say that family disputes should only consider the world and response lines; but since the case has gone to court, the outcome depends on the official line, not the response line.)

夫子孫為解釋之神，喜其持世，則刑罰何加，羅網自脫，當於交重，罪罰蠲除，當於日月，冤情昭雪，孰比其吉焉。父母為詞狀關提之用，不可壞，壞則不從，不可再，再則不一，不可破，破則無始，不可空，空則無終，我舉宜動，彼舉宜靜。妻財為賄賂之神，喜其持世，則情奪理而居勝，惟動有行賄之費。弟兄為黨證干連之象，獨發而多費，間發而多人，持世則干眾，動應則鼓謀，克世則有私擊之虞，傍搖有公舉之論，是象一無益於訟，不現仍（？）傷。獨官鬼為獄訟之用神也，是非曲直與奪勝負總司之，小大之獄，皆生吉而克凶，不可忽也。是故六神，因官生克而別喜怒，諸星亦因官生克而辨吉凶，皆不可離於是矣。

The Children are the gods that remove calamities; it is auspicious if they are in the current line. Then punishment will not fall upon you, and the net will naturally be removed. If they are activated together, punishment will be waived. If they are exactly in the day or month builder, the case will be cleared. What could be more auspicious than this? The Parents are the gods representing the official documents and summoning papers. They must not be destroyed, for if they are, the documents will not be followed. They must not appear twice, for if they do, the documents will be inconsistent. They must not be broken, for if they are, the case will start without cause. They must not be empty, for if they are, the case will end without resolution. When I file a lawsuit, it is auspicious if the Parents are activated. When others file a lawsuit against me, it is auspicious if the Parents are quiet. The Wife and Wealth are the gods representing bribes; it is auspicious if they are in the current line. Then personal connections will prevail over reason, but if they are activated, there will be expenses involved. The Brothers represent accomplices, witnesses, and related parties. If they are alone, there will be more expenses. If the intermediate line is activated, there will be more people involved. If they are in the current line, many people will be affected. If they are in the response line, the other party will conspire. If they overcome the current line, there is a risk of being secretly attacked. If they are shaking around, there will be public opinion. This aspect is entirely unhelpful in lawsuits, and its absence is better than its presence. Only the Official Ghost is the god used in lawsuits. It governs the right and wrong, and the outcome of the case. Whether the case is big or small, if it generates the current line, it is auspicious; if it overcomes the current line, it is inauspicious. It must not be neglected. Therefore, the six spirits should be divided into favorable and unfavorable based on the relationship with the Official Ghost, and all stars and malevolent influences should be judged as auspicious or inauspicious based on the relationship with the Official Ghost. All of this depends on this principle.

（此言六親之象，各有所司，大抵子財持世而吉，官鬼獨重。凡六神諸星，非以動為凶也，若臨官鬼發動，然後形其凶吉，其來生世，雖凶弗凶，如白虎騰蛇、天牛地獄皆不為忌；其來克世，則朱雀為申詳，勾陳為囹圄，白虎為杖責，騰蛇為枷鎖，青龍為罰贖之善，元武為詳判之重，天獄為囹圄之厄，驛馬為流徒之愆，羊刃為剌配之屬。）

The six relations each have their own characteristics and governing aspects. Generally speaking, if the children or wealth aspects are in the current position, it is considered auspicious. However, the official ghost is of utmost importance. All the six spirits and various stars and evils are not necessarily ominous when they appear; their effects become evident only when they interact with the official ghost. If they generate the current position, even if they are harmful, their effect is not severe, such as white tiger, entangled snake, heaven bull, and hell, which are not to be feared. If they overcome the current position, then the vermilion bird indicates detailed official reports, the gou chen indicates imprisonment, the white tiger indicates corporal punishment, the entangled snake indicates shackles, the azure dragon indicates lighter penalties such as fines and redemption, the black tortoise indicates severe judgment, the heaven prison indicates being imprisoned, the post horse indicates exile, and the ram indicates tattooing and military service.

是故世應察彼己之情，亦不可寘而弗論也。應空彼不欲諍，或將遁也，世空我不好競，或懷怯也。官克應而應空，如荷弓而射魚，官生世而世空，如操笱而搏狸。應破彼有天殃之降，世破我憂人疾之纏。求衰旺則強弱可稱，考生克則剛柔可較，其為用如此，此其大象也。（官克應當應彼輸，然應空彼避其鋒，官生世當應我贏，然世空我失其機。應若月破，彼必有他禍相報，世如月破，我有別事之累。旺為疆，衰為弱，以力言之，應克世為彼剛，世生應為我柔，惟世克應、應生世是反之，所謂世應為用如此。）

Therefore, the World and Response Lines are used to examine the situation between the self and the other, and they should not be neglected. If the Response Line is empty, the other party does not want to fight or may try to avoid; if the World Line is empty, I am not willing to compete or may feel timid. If the Official Line overcomes the Response Line but the Response Line is empty, it is like holding a bow to shoot fish; if the Official Line generates the World Line but the World Line is empty, it is like holding a fish trap to catch a cat. If the Response Line meets the Month Breaker, the other party will suffer from heaven's punishment; if the World Line meets the Month Breaker, I will worry about illness. By seeking prosperity and decline, we can measure strength and weakness; if the candidate overcomes, we can compare hardness and softness—this is how the World and Response Lines are used, this is a general idea. (Note: If the Official Line overcomes the Response Line, the other should lose; but if the Response Line is empty, the other avoids the confrontation. If the Official Line generates the World Line, I should win; but if the World Line is empty, I miss the opportunity. If the Response Line meets the Month Breaker, the other will surely face some misfortune; if the World Line meets the Month Breaker, I will be troubled by other matters. Prosperity means strength, decline means weakness, this refers to power; if the Response Line overcomes the World Line, the other is strong and I am weak; if the World Line generates the Response Line, I am strong and the other is weak. This is how the World and Response Lines are used.)

何日斷獄，當於日月之官。何時終訟，當於墓絕之鬼。別勝何日，則以世生應克為良，釋免何時，則以子孫填值為宥。（以官長生為訟始，臨官帝旺為審決，死墓絕為散訟時也。凡問見官何日為勝，則以世爻逢生、應爻遇克為勝，世爻遇克、應爻逢生為不勝。欲官釋免，則以子孫填值之日、官鬼制伏之辰，定能赦宥。）

On which day is a case decided? When the official ghost is in the day or month builder. When does a lawsuit end? When the official ghost enters the grave or reaches the end. How to determine a winning day? When the world line receives support and the response line is overcome. When can one be released from punishment? When the children fill the day and the official ghost is subdued. (Note: The beginning of a lawsuit is when the official line is in growth, officialdom, and prosperity represent the trial. Death, grave, and end signify the dispersal of the lawsuit. If one asks about the day to win a case, then when the world line is supported and the response line is overcome, it is a victory. When the world line is overcome and the response line is supported, it is a loss. If one seeks release from the authorities, then on the day when the children fill the day and the official ghost is subdued, one will surely be pardoned.)

有問興詞勝負吉凶，亦屬於官。興詞準行，喜官動實而惡其破空也，官克世者，控告無門，父爻空破，批行失意。憂訟來侵，占同防戒，惟官不作，及不克世，弗遇隨助，何患相加，縱應克世，有謀亦已也。（問準詞，官爻空破散絕，及克世不准，執行不論文書。若上告批下衙門，父母如遇空破，雖官鬼動實，縱準而不批是衙門也。如告親提，官克世為不從，或有兩官，常有批下僚者。）

Someone asks about the success or failure and fortune or misfortune of submitting a petition. It is governed by the official ghost line. Whether the petition can be approved depends on the official ghost line being active and strong; if it is broken or empty, it is not favorable. If the official ghost line overcomes the world line, then the petition has no way to be submitted. If the parents line is empty and broken, the official document received will not meet one's intention. If one is worried about being accused by others, the method of divination is the same as that of divination for prevention and caution: as long as the official ghost line is not active, does not overcome the world line, and is not accompanied by the official ghost entering the tomb or assisting the official ghost to harm the body, there is nothing to fear from misfortune. Even if the response line overcomes the world line, if the other party has plans, they will give up on their schemes. (Note: When asking whether the petition will be approved, if the official ghost line is empty, broken, scattered, or in a state of decline, or if it overcomes the world line, it is not approved — here the question is only about whether the petition will be approved, not about the document. If one files a petition upwards and it is sent down to a lower office, if the parents line is empty or broken, even if the official ghost line is active and strong, although it is approved, it will not be sent to this office. If the petition is about requesting a personal inspection, then if the official ghost line overcomes the world line, it will not be granted. Sometimes there are two official ghost lines in the hexagram, which often means the matter is sent to a subordinate official for handling.)

訟師美惡，詢諸父母，日月旺相，善移生死之文，發動生扶，能轉是非之筆；若值破空，安能取勝，隨助官克，乃以自戕。幹證保歇，趨使抱告，皆以應爻為用，克世為忌，破絕不忠，空散不力，六沖生背叛之心，而隨助官傷，反為我害。（訟師用文書，奔走用應，應視其有用，故不可破空，無欺為良，故不可克世，一心為美，故不可六沖，用於公所取勝，故不可隨墓助傷、官克世爾。）

Is a讼师 good or bad? Ask about the parents line: if the parents are at the day builder and month builder and are prosperous and strong, they are good at changing the verdict of life and death; if they are activated and receive support, they can turn the judgment of right and wrong. If they meet destruction, emptiness, or decline, how can they win? If they meet following the ghost into the tomb, helping the ghost to injure the body, or the official line controls the world line, they will actually harm themselves. Those who act as witnesses, guarantors, intermediaries, runners, or those who act on one's behalf all use the response line as the useful god: they should avoid it controlling the world line; if it meets destruction or is at its end, it will be unfaithful; if it falls empty or is scattered, it will not exert effort; if it meets the six clashes, it will produce a rebellious heart; if it also meets following the ghost into the tomb, helping the ghost to injure the body, or the official line controls the world line, it will become a source of harm. (Note: A讼师 is someone who writes documents for me, so the parents line is used; those who run errands use the response line. The response line should be effective, so it should not meet destruction or emptiness; it should not deceive me, so it should not control the world line; it should be loyal, so it should not meet the six clashes; it should win for me in the court, so it should not meet following the ghost into the tomb, helping the ghost to injure the body, or the official line controlling the world line.)

招詳允乎，官病不允，官動不納，六沖上下不信，烏能允乎。招詳能駁乎，官克世而不從駁，破絕則已，空散則消，烏能駁乎。惟官動實，則駁矣，復部允駁，亦猶是也，復疏允駁，易官用五也。（此就筮者之意為斷，復疏，則以五爻為用，如上占法。）住提回關停詞遢訟，喜官之無，而惡官之有也，鬼發則不能停遢，鬼克則不能住回，惟子動而鬼靜，則受無事之福矣。鼠牙復舉，祗緣助鬼傷身，株蔓重牽，端惡隨官入墓，不可不戒也。（大抵以官鬼安靜破空為吉，發動克世為凶。）

Can a confession document be approved? If the official line is weak, it won't be approved. If the official line is active, it won't be accepted. If there is a clash of six lines, there is mutual distrust between the upper and lower parts—how can it be accurate? Can a confession document be rejected? If the official line overcomes the world line, others won't follow my opinion to reject it. If the official line is broken or in a state of decline, it has already been abandoned. If it falls into emptiness and is scattered, it will resolve itself—how can it be rejected? Only when the official line is active and strong can it be rejected. If another request is made to the higher authorities for approval or rejection, it is the same. If a memorial is submitted to the court for approval or rejection, then the fifth line replaces the official line. (Note: This depends on the intention of the person asking the question. When submitting a memorial for review, the fifth line is used as the useful god, and the rest is judged according to the above method.) Stopping detention, recalling official documents, halting lawsuits, and delaying legal cases all prefer the hexagram without an official ghost. They are bad when the hexagram contains an official ghost. If the official ghost is active, it cannot be stopped or delayed. If the official ghost overcomes the world line, it cannot be stopped or recalled. Only when the children line is active and the official ghost is quiet can one enjoy peace. Disputes over small matters are reignited because they help the official ghost and harm the body. Unnecessary connections and entanglements are caused by the official ghost entering its tomb—this must be avoided. (Note: Generally, it is good when the official ghost is quiet, broken, or in emptiness, and bad when it is active and overcomes the world line.)

請卷者，文書為用也。上下請提，破絕不允請，空散不從提，制爻克世，提請俱違。（請提文卷，皆係父母，考其虛實以定吉凶，復以官爻不克世，及無破空，方得順爾請提。）夤緣囑託，意在聽從，六沖則逆其意，而或見嗔，官克則逆其耳，而或有欲，若空若破，無力無功，如旺如生，有情有意。如托私人，應不可壞，不可六沖，克世有損無成，若問官倩，亦同前斷。（問官從否看官象，問人可托看應象，俱忌克世六沖。）

Call for the case files, treating the official documents as the Useful God. Requesting to review the case with superiors or subordinates: if the Useful God is broken and in decline, the case files will not be approved; if it falls into emptiness or is scattered, the review will not be granted; if there is a controlling line that attacks the present line, then both the request and the review will fall into emptiness. (Note: All documents related to requesting case files belong to the Parents line; examine its reality to determine fortune or misfortune. Also, if the official line does not attack the present line, is not broken, and is not in emptiness, then the request will proceed smoothly.) Seeking favor through connections, intending to have others comply: if there is a Six Clashes, it will go against their will, possibly leading to criticism; if the official line attacks the present line, it will go against their ears, possibly indicating they have other intentions; if it falls into emptiness and is broken, there will be no strength or success; if it is prosperous and strong, they will be willing and helpful. If the request is made to a private individual, the Response Line must not be damaged, must not be in Six Clashes, and must not attack the present line, otherwise there will be loss without success. If asking someone in government to handle the matter on your behalf, the same principles apply. (Note: When asking if the government will comply, examine the official line; when asking if someone can be entrusted, examine the Response Line. Both should avoid attacking the present line and Six Clashes.)

憂禁憂責，官旺動而克世為難免。離獄息訟，皆忌官爻克世，息訟官不可動，離獄官不可無，求六親離獄，則兼用無傷。（離獄鬼壞鬼空，亦不能出。求六親，兼看六親生旺則出。）遠關人犯，事繫於官，而亦兼捕逃也。（關犯若官克鬼壞，為彼地官吏不我用情，六沖世應空，及應克世，其犯難捕，皆不能來。）

Worrying about being imprisoned or punished: if the official ghost line is prosperous and strong and attacks the world line, it is inevitable. When divining about being released from prison or ceasing litigation, the official ghost line should not attack the world line. In ceasing litigation, the official ghost line should not be active; in being released from prison, the official ghost line should not be absent. If seeking release for another person's line, one must also check whether that person's useful god is not harmed. (Note: when being released from prison, if the official ghost is ruined or empty, one cannot be released. When seeking release for another person, one must also check whether the line of that person is strong and prosperous, then one can be released.) When apprehending someone far away, the matter depends on the official ghost line, and also uses the method of capturing a fugitive. (Note: when apprehending someone, if the official ghost attacks the world line, the official ghost is ruined, it means the officials on the other side are not giving way; if there is six clashes, the world and response lines are empty, and the response line attacks the world line, the prisoner will be difficult to capture and will not come.)

伸訟奪婚，亦繫於官，而兼防奪婚也。（索婚官克鬼壞，公論不允，應克世為彼奪去，財壞不能歸來，俱莫能成就。）以訟取財，仗官為力，而兼用索逋也。（取財官克鬼壞，官不相為也，即為矣，若財壞亦難求。）力綿扳役，仗官為力，而兼用彼助也。（扳役官克鬼壞，官不聽也，即聽矣，若應克世及應空財壞，則亦莫能助我。）招雪複名，仗官為力，而兼用我得也，所以用爻相兼為法者，有是五也。（復缺，官克鬼克，官不從也，即從矣，如遇世空則莫亦能復。）

When contesting a lawsuit to recover a stolen marriage contract, it is also related to the official ghost line, and the method to prevent someone from taking the marriage is also used. (Note: When reclaiming the marriage contract, if the official ghost line overcomes the world line and the official ghost is weakened, it is considered unjust; if the response line overcomes the world line, it means the other party has taken the marriage; if the wealth line is weakened, it means the person cannot be retrieved — all these result in failure.) When using lawsuits to recover money, relying on the power of the government, and also using debt collection methods. (Note: When recovering money, if the official ghost line overcomes the world line and the official ghost is weakened, it means the government will not help; even if they do, if the wealth line is weakened, it is difficult to recover the money.) When one's strength is weak and one involves others to share the burden of duties, relying on the power of the government, and also using the method of seeking help from others. (Note: When involving others for duties, if the official ghost line overcomes the world line and the official ghost is weakened, it means the government will not listen; even if they do, if the response line overcomes the world line, the response line is empty, or the wealth line is weakened, that person will not be able to help.) When confessing and seeking to clear one's name and restore one's original position and name, relying on the power of the government, and also using the method of "having something gained." When two lines are used together, these are the five situations. (Note: When restoring a position, if the official ghost line overcomes the world line and the official ghost is overcome, it means the government will not comply; even if they do, if the world line is empty, restoration will not be possible.)

大罪不死，在用神之旺相，大害不絕，在主象之生扶。若行險陷人，鬼神所怒，雖鬼靜爻安，當直告其凶。（或有既定重罪，占其生死，刑定不復論官，專看用神，有救無事。六親困獄，防有欲害者，若主象生扶，大數未盡，奚能害哉。或占行險陷人，以官鬼發動克世為戒，倘有卜者，當直言其凶，雖得鬼靜，或天奪其鑑，而故益其疾，必致大禍，占者寧不戒之。）

If someone commits a great crime but does not die, it is because the useful god is prosperous and strong. If someone suffers a great harm but does not die, it is because the main image receives support and assistance. If someone sets traps to harm others, it is something that angers the spirits. Even if the official ghost is quiet and the six relations are peaceful, one should still tell him directly that it is凶 (auspicious). (Note: In some cases, when the crime is already determined and the matter of life and death is being divined, once the punishment is fixed, there is no need to discuss the official爻 (line). Instead, focus on the useful god: if there is a rescue, there will be no problem. If the six relations are trapped in a prison, be cautious of someone wanting to harm him. If the main image receives support and assistance, his fate is not yet exhausted, so who can harm him? If the divination is about setting traps to harm others, then one should be cautious of the official ghost moving to overcome the present situation. If someone comes to consult about such matters, one should directly tell him it is凶 (auspicious). Even if the divination shows the official ghost is quiet, it may be that heaven has taken away his ability to reflect and intentionally worsened his illness, leading to great disaster. The diviner must certainly be cautious.)

居官緣事，占官占訟二分，在宦憂議，部覆部議一理，伸訴里甲，私評用應，涉訟用官也。（凡有當仕心懷事累，占法有二：一曰無累官乎，則官旺世實為吉；一曰不累我乎，則官克鬼動為凶。或佔有事及部，問曰部議重輕，則官克鬼動為忌；問曰部議與官無害，則以官旺世實為喜，復疏亦然。斯二者常或相背，當詳其問神之旨，祝云為官，祝云為累，其吉凶乃定矣。伸里甲，一謂其公處，故應克世有曲，應壞無斷，六沖不終；一謂其成訟，故官克鬼動，定幹有司，二者亦隨其占而斷也。）

When an official is involved in a case due to official duties, divination is divided into two types: "Divination on Official Matters" and "Divination on Litigation." If an official is worried about being dealt with by his department, "Departmental Response" and "Departmental Discussion" mean the same thing. When appealing to the local magistrate, private dispute resolution uses the Response Line, but if it escalates to litigation, the Official Ghost Line is used. (Note: For officials who are anxious about matters, there are two types of divination: one is asking "Will I be implicated in my position?" In this case, a strong Official Line and a solid World Line are auspicious; the other is asking "Will I be implicated personally?" In this case, if the Official Ghost Line overcomes the World Line or the Official Ghost Line is active, it is inauspicious. If the matter is reported to the department and the question is "What is the severity of the department's decision?" then the Official Ghost Line overcoming the World Line or the Official Ghost Line being active is unfavorable; if the question is "Will the department's decision affect my position?" then a strong Official Line and a solid World Line are favorable—this applies similarly to submitting a memorial. These two situations are often opposite, so one must carefully ask the intention of the person consulting the divination: is he praying for his position or for being implicated? Only then can the fortune be determined. When appealing to the local magistrate, there are also two meanings: one is seeking a fair judgment, so if the Response Line overcomes the World Line, it means my case is wrong, if the Response Line is damaged, the case cannot be decided, and if there is a Six Clash, the matter will end without resolution; the other is that it will eventually lead to litigation, so if the Official Ghost Line overcomes the World Line or the Official Ghost Line is active, it will definitely escalate to official litigation—these two situations are also determined according to the nature of the divination.)

大凡訟內之用爻，莫離於官鬼，官鬼之取舍，則因事而求之。是故行喜動，止喜靜，避喜空，解喜衰，息喜絕也。求為我力，則不可無，憂為我難，則不可有，事事惡其傷己，一一好其生世，以像形事，以事配義，吉凶得矣。然健訟破家，不可長也，易曰不永所事，聖人之戒深矣。（詞訟同用官爻，而有喜忌之分，明於事義，而吉凶不爽矣。然三褫其服，眾訟成師，不祥之氣，由此而長也，占者戒之。）

In all lawsuits, the use of lines in the hexagram cannot be separated from the official ghost. The selection of the official ghost depends on the specific matter. Therefore: if you want to promote something, you welcome its activation; if you want to stop something, you welcome its stillness; if you want to avoid something, you welcome its emptiness; if you want to resolve something, you welcome its decline; if you want to calm something, you welcome its extinction. If you need it to help you, it must be present; if you fear it causing you trouble, it must not be present. Anything that harms you is to be avoided, while anything that benefits you is to be welcomed. Using the hexagram to represent the matter and matching the matter with the principles will lead to understanding of fortune and misfortune. However, frequent lawsuits will ruin the family, and this should not be continued. The Book of Changes says, "Do not prolong the matter." The warning from the sage is profound. (Note: In lawsuits, the official line is used, but there are distinctions of favor and disfavor. If the principles are understood clearly, fortune and misfortune will not be mistaken. However, "three times they stripped his clothes" and the public engaging in lawsuits is like waging war, which breeds ill omens—diviners should take heed of this.)