Chapter 83: Lost Objects

（內詳覆露見獲是彼是我起贓訟盜諸問）失物之占，各以用象，貨物用財，禽獸用子，舟車衣服用父母，儀像用官鬼，此用象當分也。（失物各以用爻像之，或衣服匿珍寶於中，則用財不用父，又當以輕重權之，餘以類推。）筮盜者，則察鬼象，伏鬼為隱賊，動鬼為明賊，陽男陰女，內為內而外為外也，暗動暗人而明出，旺多衰少，完巧而缺拙也，內外鬼而連結，貞悔鬼而交通。（貞悔，指世應也。凡遇世應內外之鬼，有連結交通之謀。）

This chapter details the various aspects of lost items, such as whether they are hidden or exposed, whether they can be recovered, whether they were stolen by someone else or lost by oneself, the process of recovering lost property, and reporting theft. When divining about lost items, different elements are used according to their symbolic representations: goods are represented by the Wealth line, animals by the Children line, vehicles and clothing by the Parents line, and deities or ceremonial equipment by the Official Ghost line. This is the distinction in using these symbols. (Note: Lost items are determined by the relevant line; if valuable items are hidden inside clothing, the Wealth line is used instead of the Parents line, and the importance should be weighed accordingly, with similar reasoning applied to other cases.) When divining about thieves, one examines the Official Ghost line: if the Official Ghost is hidden, it indicates a thief operating in secret; if the Official Ghost is active, it indicates a thief committing theft openly. A yang line represents a male thief, while a yin line represents a female thief. If the Official Ghost is in the inner trigram, it indicates an internal thief; if it is in the outer trigram, it indicates an external thief. Covert movement signifies someone who appears to act openly but is actually acting secretly. If the Official Ghost is prosperous and strong, there are more thieves; if it is weak, there are fewer thieves. If the Official Ghost is intact, the thief is skillful; if it is damaged, the thief is clumsy. If both inner and outer trigrams contain the Official Ghost, it indicates collusion between internal and external thieves. If both the World and Response lines contain the Official Ghost, it indicates communication and coordination between the two parties. (Note: "Zhen Hui" refers to the World and Response lines. If both the World and Response lines contain the Official Ghost, there is a plot of collusion and coordination.)

以五行之屬，而度其情形。（金鬼乃穿鑿添（？）撟而入，木鬼乃鋤挖鑽縮而進，火鬼乃飛騰跳躍而來，水鬼乃隱伏闇昧而至，土鬼乃雜酒筵匿池塘而偷也。）以八宮之鬼，而別其方隅。（動於何宮，則以何方來也，暗動亦然。如鬼爻安靜，則水鬼為北，火鬼為南，兩鬼論外，伏鬼論飛方也。鬼生之方，則窩贓之處，財伏何地，是藏物之所。）

According to the Five Phases associated with the Official Ghost, we can infer the circumstances of the crime. (Note: Metal Official Ghosts enter by breaking through walls and digging through objects — the original text here has a doubtful character; Wood Official Ghosts enter by digging and drilling holes; Fire Official Ghosts come by leaping over eaves; Water Official Ghosts approach stealthily from the dark; Earth Official Ghosts mix in with banquets or hide by the ponds.) According to the eight palaces to which the Official Ghost belongs, we can determine the direction from which the thief comes. (Note: If the Official Ghost moves in a particular palace, it comes from that direction, even if it is a covert movement. If the Official Ghost is still, then the Water Official Ghost comes from the north, and the Fire Official Ghost comes from the south. If there are two Official Ghosts, take the one from the outer trigram. If the Official Ghost is hidden, take the direction of the Flying God. The direction that generates the Official Ghost is where the stolen goods are hidden; the location where the Wealth is hidden is where the stolen items are concealed.)

以六神之司，而別其狀貌。（青龍為少俊，白虎為狂勇，朱雀為巧辨之夫，元武為計謀之賊，勾陳似端篤而不良，騰蛇竟虛浮而不實，蹤跡莫可測也。）何時覆露，鬼爻敗絕之期。何日見獲，財爻生旺之辰也。物匿何處，審其方也，用伏而察飛爻，用飛而察親宮，用悔而察貞爻，用二而察主爻也。（財伏論飛神之方，財現論本宮之方，變財論動爻之方，兩財論世爻、卦身、世身、內卦為主爻。飛伏變象無財，是無蹤也，何複方其方哉。）

According to the characteristics of each of the six spirits, we can distinguish the appearance of the thief. (Note: The Azure Dragon represents a young and handsome person, the White Tiger represents a fierce and bold person, the Vermilion Bird represents a person who is eloquent and persuasive, the Black Tortoise represents a thief who is cunning and strategic, the Gou Chen appears upright and sincere but is actually wicked, and the Teng Sha is fickle and unreliable, with elusive traces.) When will the hidden become visible? At the time when the Official Ghost is in decline. On which day can the thief be found? At the time when the Wealth is strong and flourishing. Where are the directions hidden? We must examine the direction: if the Useful God is hidden, we should look at the Flying God; if the Useful God appears, we should look at the native hexagram's trigram; if the Useful God appears in the resulting hexagram, we should look at the line of the primary hexagram; if the Useful God appears twice, we should look at the main line. (Note: If the Wealth is hidden, we should consider the direction of the Flying God; if the Wealth appears, we should consider the direction of the native hexagram's trigram; if the Wealth is produced in the resulting hexagram, we should consider the direction of the moving line; if there are two instances of Wealth, we should take the World Line, the Hexagram Body, the World Body, and the inner trigram as the main line. If none of the Flying, Hidden, or Resulting images contain the Wealth, then there is no trace, and there is no need to consider direction.)

分其所也，用在初爻地與井，用在上爻墳與野，二索於灶，三索於房。四索於門，五索於道，在應索閨閣之中，在世索近身之器，在內索內，在外索外也。（財爻出現安靜，然後以世應內外及六爻考之。）化父變父，及飛是父者，當覓以篋櫃，是財者，當覓以貨物，是兄者，當覓以牆垣，是鬼者，當覓以香火，是子者，當覓以廊廂庵寺之所也。（此必以用伏之飛、用化之爻、化用之象則論，其他則否也。）

The location of the use line is divided as follows: if the use line is on the first line, it is underground or by a well; if on the top line, it is in a graveyard or the outskirts; if on the second line, it is by the kitchen; if on the third line, it is in the bedroom; if on the fourth line, it is by the door; if on the fifth line, it is on the road. If it is on the response line, it is in the inner room or private chamber; if on the world line, it is in the personal belongings. If it is in the inner trigram, it is inside the house; if in the outer trigram, it is outside the house. (Note: the wife and wealth line must appear and be still before using the positions of the world and response lines, inner and outer trigrams, and the six lines for investigation.) If the use line transforms into parents, becomes parents, or the flying line is parents, then it should be searched in chests and cabinets. If it is wife and wealth, then it should be searched in goods. If it is siblings, then it should be searched by the walls. If it is official ghost, then it should be searched at the incense and spirit altar. If it is children, then it should be searched in corridors, side rooms, monasteries, and temples. (Note: this must be based on the flying line that covers the use line, the transformed line of the use line, and the image formed by the transformation of the use line; other situations should not be interpreted this way.)

是彼盜與，應克世而是盜。是我遺與，世受衰敗而自遺也。（應不克世，非此人也，世不受損，非干我誤也。）起贓擒盜，子旺有制，鬼動為凶，助傷官克隨墓，則賊橫而反噬也。訟官索物，務用其鬼，生世而理，官病財空官克世，則徒勞而自辱也。大易慢藏有戒，擊柝致嚴，君子貴先事而慎也。（擒盜喜子旺克鬼，訟盜喜官實財旺，反是而凶。）

Is it stolen by someone else? If the response line overcomes the world line, it indicates theft. Is it lost by oneself? If the world line is weakened, it suggests self-loss. (Note: If the response line does not overcome the world line, it is not the person's doing; if the world line is not damaged, it is not due to one's carelessness.) To find the stolen goods and capture the thief: if the children are prosperous and strong, they can control the official ghost; if the official ghost is active, it is dangerous. If the official ghost is assisted and harms the body, or if the official line overcomes the world line, or if the official ghost enters the tomb, then the thief is rampant and bites back. When reporting to the authorities to recover lost property: one must use its official ghost. If the official line generates the world line, there is a case. If the official line is sick, the wife's wealth is empty, or the official line overcomes the world line, it is a waste of effort and self-embarrassment. The Book of Changes warns against "slow storage invites theft" and emphasizes "heavy doors and beating of the tongs" — gentlemen should be cautious beforehand. (Note: Capturing the thief is favorable when the children are strong and overcome the official ghost; reporting the thief is favorable when the official line is strong and the wife's wealth is prosperous; the reverse is ominous.)

（內詳彼報彼詛誓神防蠱諸問）怨毒於人甚矣，不能伸於人，而求伸於神，亦人情之常也。鬼神之告，專用官爻。官克應者，將行罰惡之誅，官克世者，不受不臣之訴，隨官入墓，戢火年焚，助鬼傷身，倒戈自滅，是以神聰不我聰，為空散故，神明不我明，為破絕故，非神聽之或違，多膚訴之不實。

This chapter details questions such as seeking divine retribution, being cursed by others, making vows to deities, and preventing others from using蛊. When people have deep hatred towards each other and cannot seek justice in the human world, they turn to deities to seek justice, which is a natural human reaction. When appealing to spirits, the official line is primarily used. If the official line overcomes the response line, it indicates that the deity will soon carry out punishment; if the official line overcomes the world line, it means the deity will not accept this improper appeal. If encountering the situation of spirits entering the tomb, it signifies that the fire of suppression will burn oneself; if encountering assistance from spirits causing harm, it means turning weapons against oneself and inviting destruction. Therefore, although the deity is wise, it does not listen to our appeals, because the official line is empty and scattered; although the deity is clear-sighted, it does not clarify our situation, because the official line meets the broken and is in a state of decline. This is not due to the deity's partiality, but mostly because our appeals are shallow and not truthful.

報之速者，六九也，報之遲者，七八也，報之暗者，沖擊也，報之輕者，休囚也。應受月破，天將亡之，應受旬空，神奪其魄，應受散絕，惡貫之盈，應隨鬼墓，天網之密。（應克破受其罰，鬼臨生旺是其期。）

Responses that come quickly are caused by the movement of old yin and old yang, "six and nine"; those that come slowly are due to the stillness of young yang and young yin, "seven and eight". Responses that occur in secret are triggered by impact; light responses are when the line is weak and powerless. If the response line is broken by the month, heaven is about to destroy him. If the response line is empty in the ten-day period, the spirit has taken his soul. If the response line is scattered and extinct, his evil deeds have reached their peak. If the response line follows the official ghost into the tomb, the heavenly net is tight and there is nowhere to escape. (Note: When the response line is attacked or broken, he is being punished; when the official ghost is in a strong and flourishing state, it is the time of the response.)

筮彼咒詛，猶避禍之占也，鬼動神怒，官克害成，隨墓助傷，而天亡我。惟子孫旺而官鬼衰，則直在我，而神鑑之。筮誓廟，鬼靜乃安，官動克世、隨墓助傷，定受背盟之罰。筮防蠱，子世無憂，官動世病、隨墓助傷，應遭埋蠱之毒，鬼禍奸人，神無曲庇，筮者審之。

Divination about someone cursing me is the same as divination about avoiding misfortune: if the official ghost is active, it indicates divine anger; if the official ghost overcomes the world line, it means the harm is real. If the official ghost enters its tomb, or if it is assisted to injure the body, then heaven is about to destroy me. Only when the children are strong and the official ghost is weak does it mean that the reason is on my side and the divine beings are observing. If one takes an oath in the temple, peace comes only when the official ghost is quiet; if the official ghost is active and overcomes the world line, or if the official ghost enters its tomb or injures the body, one must suffer the punishment of breaking an oath. Divination about preventing someone from using poison: if the children are in the world line, there is no worry; if the official ghost is active, the world line is sick, the official ghost enters its tomb, or the official ghost injures the body, one will be poisoned by the poison. The divine beings punish the wicked, and the divine beings will not act unjustly or protect the guilty—those divining should examine carefully.

（內詳停厝舉殯奉神撤像辨塚辨骸六問）侍神者，謂安神於家，奉先於廟，以安神靈，而庇人宅。奉而安，猶人事之寧休，奉而感應，猶人事之遂求。故侍神之筮，大忌三沖鬼動，主神不安，亦嫌克世，主人不寧，空則無降格之誠，破則有怨恫之慮，散絕則精爽難憑，隨墓助傷，則災害並至。

This chapter details six topics: stopping the coffin, holding the funeral, setting up the ancestral tablets, removing the ancestral tablets, identifying the burial site, and recognizing the remains. The term "serving the gods" refers to placing the shrine in the home and honoring the ancestors in the temple, so that the deities can rest peacefully and protect the family. When the worship is properly conducted, it is like human affairs being free from disturbance; when the worship brings a response, it is like human wishes being fulfilled. Therefore, divination regarding serving the gods most fears the "three clashes"—that is, when the hexagram meets the Six Clashes and the official ghost is activated, which indicates the deities are unsettled. It is also unfavorable if the official ghost overcomes the present situation, which suggests unrest among people. If the official ghost falls into the empty position, there is no sincerity in the deities descending; if it meets the breaking position, there is a worry of the deities being resentful; if it is scattered or at the end, the deities' essence becomes difficult to rely upon; if it meets the ghost entering the tomb or assisting the ghost to harm the body, calamities will come together.

故鬼爻既安，而後徵祥，福興而人丁盛，財旺而積貯饒，臨祿貴而有官爵之慶。鬼爻不安，即以致戾，白虎動而病喪，騰蛇動而驚擾，雀武動而有訟盜之虞也。世空缺我躬之禮，應空疏人事之虔，內外官，而有人已之聖像，變伏鬼，而有新舊之神儀，游魂自此遷彼，歸魂自彼遷此也。猶有六爻克鬼，僕役慢神，鬼生二爻，神祐妾婦也。欲其神之神者，莫神於克誠，欲其先之安者，莫安於克孝。

After the official ghost has become peaceful, we then look for auspicious signs: if the children are flourishing, the family will be prosperous; if the wealth is prosperous and strong, the household will be rich. If the official ghost is accompanied by the nobleman and the lucky god, there will be a celebration of official rank. If the official ghost is not peaceful, misfortune will come: the white tiger moving indicates illness and death, the coiled snake moving indicates disturbance, and the vermilion bird and black tortoise moving indicate lawsuits and theft. If the world line is empty, it shows that my own propriety is lacking; if the response line is empty, it shows that others' reverence is insufficient. If both the inner and outer trigrams have the official ghost, it means that others' sacred images and one's own sacred images are placed side by side. If the official ghost has a changing line and a hidden god, it means there are two sets of divine positions and images, old and new. A wandering soul hexagram indicates moving from one place to another, while a returning soul hexagram indicates moving from another place to here. If the top line overcomes the official ghost, it means servants are neglecting the gods; if the official ghost generates the second line, it means the gods are protecting the wife and concubine. To make the gods appear, nothing is more effective than sincerity; to make the ancestors peaceful, nothing is more secure than filial piety.

推之停棺厝柩，必求其亡魄之安，亦以官鬼為用。是以卦象三沖，則死者不寧，而生者不福；鬼動亡魄搖而人心蕩，克世福機息而禍兆萌，空則先靈不欲，破則先靈不悅，散則先靈不集於是也。惟卦合官靜，始為盡善，若隨墓助傷，乃為大凶。

When it comes to stopping the coffin and burying the corpse, one must seek the peace of the deceased's soul and spirit, using the official ghost as the useful god. Therefore, if the hexagram encounters six clashes, the deceased will not be at peace and the living will not receive blessings; if the official ghost is active, the spirit of the deceased will be disturbed and people's hearts will be unsettled; if the official ghost overcomes the world, the opportunity for good fortune will cease and signs of misfortune will arise; if the official ghost falls into emptiness, it indicates that the spirits of the ancestors are unwilling; if it meets the breaking hexagram, it means the spirits of the ancestors are unhappy; if it is scattered, it means the spirits of the ancestors do not wish to gather here. Only when the hexagram meets the six harmonies and the official ghost is calm can it be considered perfect; but if it meets the situation where the ghost enters the tomb or assists the ghost to harm the body, it will be extremely凶.

舉殯何如，不戒沖也，惟以亡靈之悅，故弗宜克世鬼動，年命順利，故弗宜隨墓助傷。故鬼病雖財神福神，動而不吉，鬼安，雖父兄忌象，動而不凶也。故未奉而筮當奉，已奉而筮當撤，亦猶是也。（舉殯出宅，是離其親，故沖不戒，出而安，父兄動不凶，出而不安，財福動不吉。）若迷而筮塚墓骸骨之真偽者，則以六親之用爻辨，不以官鬼辨也。

When determining whether to hold a funeral, there is no need to avoid the Six Clashes. The main concern is to make the deceased happy, so it is not advisable for the Official Ghost to overcome the present or to be active. The main concern is also to ensure the deceased's life is smooth, so it is not advisable for the deceased to enter the grave or for the Official Ghost to harm the body. Therefore, when the Official Ghost is ill, even if the Wealth or Children, which are auspicious deities, are active, it is not auspicious; when the Official Ghost is peaceful, even if the Parents or Siblings, which are inauspicious signs, are active, it is not inauspicious. Therefore, whether to hold the funeral before the body is placed in the tomb or whether to remove the body after it has been placed in the tomb is based on the same principle. (Note: Holding the funeral and leaving the house is parting from relatives, so the Six Clashes are not avoided. If the funeral is peaceful after it is held, even if the Parents or Siblings are active, it is not inauspicious; if the funeral is not peaceful after it is held, even if the Wealth or Children are active, it is not auspicious.) If there is uncertainty about the authenticity of the grave or the remains, use the爻 of the Six Relations to distinguish, not the Official Ghost.

（內詳神降卜祟卜鬼求福諸問）凡延高僧懴誦道術禳災，下至巫祝之用，所占無指，則用子象，所占有指，皆察應爻。空破散絕，則浮偽難親，生扶安旺，則真誠可仗；進勤而退怠，動則心多往來。故應臨父母則道高，臨子孫則德備，臨財而具威儀，臨官而格鬼神，臨兄弟而左右助法；臨龍善而虎惡，勾重而蛇輕，雀辨而武訥；上卦為高，下卦為卑，喜其庇身，豈宜克也。

This chapter details questions such as the appearance of divine beings, what object is causing trouble, whether it is a ghost, and seeking blessings. Whether one consults a high monk for repentance and recitation, a Taoist priest for ritual to dispel calamities, or even a shaman: if the subject of the divination is not specified, use the image of children; if it is specified, examine the response line. If the response line is empty, broken, scattered, or in a state of decline, the person is boastful and unreliable; if it is supported and strong, the person is sincere and trustworthy. If it transforms into an advancing god, the person is diligent; if it transforms into a retreating god, the person is lazy; if it moves, it indicates the person's mind is unstable. Therefore, if the response line is associated with parents, the person has high spiritual cultivation; if associated with children, the person has complete virtue; if associated with wealth, the person has proper conduct; if associated with official ghosts, the person can communicate with spirits; if associated with siblings, there are people on both sides helping him perform rituals. If accompanied by the azure dragon, it is good; if accompanied by the white tiger, it is bad; if accompanied by gou chen, it is steady; if accompanied by teng she, it is light-hearted; if accompanied by zhu que, it is eloquent; if accompanied by yuan wu, it is reserved. The upper trigram represents a superior person, while the lower trigram represents an inferior one. The main point is to have it protect me, not to have it harm the world.

卜曰明神降乎，鬼空則不降，鬼破則不喜，鬼散則不留，鬼動則鑑，鬼克則罰，隨墓助傷則禍也，惟鬼靜為善。卜其為祟乎，鬼動則是。卜其是是鬼乎，空破散絕則非。求神邀福，子象旺而福來。求神祐病，用爻旺而病去。祈壽祈名，祈財祈子，各以用爻而推。夫卜道行之真繫於應象，察鬼神之應，繫於官爻。淫祀諂神，有道所戒，況妖巫鬼史，妄言禍福哉，君子慎之。

When asking if the divine will descend, if the official ghost is in an empty position, it will not descend; if it meets a breaking situation, it will not be pleased; if it is scattered, it will not stay; if it is activated, it comes to inspect; if it overcomes the world, it comes to punish; if it meets the ghost entering the tomb or assisting the ghost to injure the body, it brings calamity. Only when the official ghost is quiet is it good. When asking if it is the ghost causing trouble, if the official ghost is activated, it is. When asking if it is this particular ghost, if the official ghost is in an empty position, meets a breaking situation, is scattered, or is in a dead position, it is not. When praying for blessings, if the children' s line is prosperous and strong, blessings will come; when praying for protection of the sick, if the line is prosperous and strong, the illness will leave. For prayers for longevity, official position, wealth, or children, each should be judged according to their respective lines. In summary, the truth or falsehood of a diviner's skill depends on the response line, and thesympathetic response of ghosts and spirits depends on the official line. Widespread worship and flattery of ghosts and spirits are forbidden to virtuous people, let alone charlatans and witches who falsely speak of good and bad fortune. The gentleman should be cautious.

（內詳何怪驅置怪息有妖是怪五問）禍福之來，機必先兆，或徵於夢寐，或見於物變，筮之者，莫不以子孫為福，官鬼為禍。然吉凶悔吝生乎動，鬼動而禍隨，若空散則非真，破絕則無害；若動，雖破亦凶，若隨助，雖靜亦凶，若旺相猶動，若克世猶動，而終不及動也。（以隨助、鬼動為首戒，鬼克鬼旺次之，而鬼遇空散絕，或怪或夢，皆不成凶也。）

This chapter details five questions: what kind of ghost is involved, whether it can be driven away, whether it can be ignored, when the strange occurrences will subside, and whether there is a demon in the house. Misfortune and blessings in the future will first show signs: either in dreams or through changes in physical objects. When divining such matters, children represent blessings and official ghosts represent misfortune. However, good or bad fortune arises from action: if the official ghost moves, misfortune follows; if the official ghost is scattered or falls empty, it is not real, and if it meets destruction or reaches its end, there is no harm. But once the official ghost moves, even if it meets destruction, it is still dangerous; if it enters the tomb with the ghost or helps the ghost to harm the body, even if it is quiet, it is still dangerous. If the official ghost is prosperous and strong, it is like it is moving, and if it harms the present, it is like it is moving, but it is still not as dangerous as real movement. (Note: The first thing to avoid is when the official ghost enters the tomb with the ghost or helps the ghost to harm the body, followed by when the official ghost harms the present or is prosperous and strong; if the official ghost meets falling empty, being scattered, or reaching its end, then whether there is a ghost or a dream, it will not be dangerous.)

然則動其凶乎，主何應也，青龍為哀樂之計，朱雀為詞訟之牽，白虎為丁口之喪，元武為盜賊之警，勾陳為土田之禍、墳墓之幹，騰蛇為連累之殃、驚憂之恐。木因樹藝而機災，金緣刀斧而生疾，火有焚燒之難，水為波浪之沉，土有瘟疫之眚也。以八宮而分所避之方，以諸星而分所趨之事。

Then, if the Official Ghost is activated, it indicates ominous events. It governs matters that will come to fruition. If accompanied by the Azure Dragon, it signifies troubles related to sorrow and joy. If accompanied by the Vermilion Bird, it indicates lawsuits involving others. If accompanied by the White Tiger, it suggests loss of life among people. If accompanied by the Black Tortoise, it warns of theft. If accompanied by the Gou Chen, it relates to land disputes and matters concerning graves. If accompanied by the Shen Snake, it indicates being implicated in others' troubles and sudden fears. An Official Ghost of wooden nature causes calamity due to planting trees or planting wood. An Official Ghost of metal nature causes illness due to weapons like axes and saws. An Official Ghost of fire nature brings about the danger of fire. An Official Ghost of water nature brings about dangers of floods and drowning. An Official Ghost of earth nature brings about epidemics. Furthermore, according to the eight palaces, one should determine the direction to avoid. According to various stars and malevolent influences, one should determine what to pursue or avoid.

（乾兌不可以西行，震巽不可以東去，坎離蒙水火之厄，坤艮招產業之非也。驛成不可以途行，咸池不可以女色，天喜戒遊婚娶之家，喪門忌投縞素之室，天獄鬼動，猝防刑獄之殃，地賊官興，忽犯穿窬之盜，浴盆憂損嬰兒，喪車慮妨骨肉也，其他類推。）

The Trigrams Qian and Dui should not move westward, Zhen and Xun should not go eastward, Li and Kan should beware of water and fire calamities, Kun and Gen should be cautious of disputes concerning property. WhenPost Horse meets aInauspicious Sha, one should not travel. WhenSalty Pool is present, one should avoid proximity to women. WhenHeavenly Joy occurs, one should refrain from attending weddings. One should avoid entering homes where there are funeral matters. When天狱 andOfficial Ghost are active together, one should beware of sudden legal troubles. When地贼 andOfficial Ghost are active together, one should be cautious of unexpected thieves breaking through walls or holes. The bath tubInauspicious Sha may cause injury to infants, and the funeral carriageInauspicious Sha may lead to harm to family members; other similar interpretations should be applied accordingly.

以六親而分所屬之迍，是以化父母，而堂上少康，變妻財，而閨中多故，入子孫，而丁幼瘡痍，之兄弟，而門穡瑣括，化官鬼，而災禍相乘也。持世，禍由己召，臨應，患自人招，游魂不可出，歸魂不可入，內為內禍，外為外殃。（八宮諸星六親由鬼動而言。）

When the Six Relations are divided, the corresponding troubles can be identified: if the Official Ghost transforms into Parents, the respected elders at home will be unsettled; if it transforms into Wealth, there will be many troubles in the household; if it transforms into Children, the young children may suffer illness; if it transforms into Siblings, the family will face minor difficulties and financial strain; if it transforms into Official Ghost again, misfortunes will follow one after another. If the Official Ghost holds the current line, the disaster is self-inflicted; if the Official Ghost is in the responding line, the trouble comes from others. A wandering soul hexagram indicates one should not go out, while a returning soul hexagram indicates one should not move in. If the trouble is within the inner trigram, it is a family disaster; if it is in the outer trigram, it is an external calamity. (Note: the Eight Palaces, various stars and evils, and the Six Relations are all discussed in relation to the movement of the Official Ghost.)

其應祥也，父母貴人動，主進文章，子孫青龍動，主進金帛，妻財天喜動，主進臣妾，兄弟六合動，主得良朋也。（若鬼爻靜休，遇有此動，始徵其祥。）獨點何怪，則用鬼爻，陽為物怪，陰為鬼怪。鬼生何方，從斯現也，鬼屬何云，從斯象也，鬼屬何神，從斯物也，鬼化化鬼，從斯類也，而吉凶不屬焉。

As for auspicious signs: if the parents and nobleman move together, it indicates advancement in official documents and fame; if the children and azure dragon move together, it indicates gain of wealth; if the wealth and heavenly joy move together, it indicates the arrival of a wife, concubine, or servant; if the siblings and six harmony move together, it indicates the acquisition of good friends. (Note: these auspicious signs are only valid if the official ghost is quiet and weak.) If a single indication points to a strange occurrence, use the official ghost line: a yang line indicates a physical monster, while a yin line indicates a ghostly monster. The monster appears from the direction where the official ghost receives its strength; the monster takes the nature of the official ghost's element; the monster corresponds to the type of the official ghost's divine influence; and the monster is determined by the transformation of the official ghost or the line that transforms into the official ghost—these distinctions are only for categorization and have no relation to fortune or misfortune.

（凡問是何怪，此則不占怪爻，當占鬼象，若鬼屬陽，於象有形為物怪，乃精妖也；若鬼屬陰，於象無形為鬼怪，乃障孽也。如金鬼長生在巳，或起東南，或從土出，木鬼或出沒自水，水鬼或搬弄其金，火鬼其怪屬火，或常顯紅光，土鬼其怪屬土，或常飛沙石；鬼居龍蛇，常如龍蛇變化，鬼居朱雀，空虛若有聲，鬼居勾陳，牆垣若有人，白虎血光，元武穢氣也。父母化鬼，先靈不安，鬼化父母，樑棟不吉，子孫變化，兒童之鬼‘禽獸之精，妻財變化，臣妾之亡、寶藏之祟，兄弟為壁堵匿妖，官鬼為香火懷怒也，其吉凶弗繫於此。）

When asking about what kind of ghost or spirit it is, one should not focus on the ghostly lines but rather on the image of the official ghost. If the official ghost is yang, it has a physical form and represents a supernatural creature, such as a spirit or demon. If the official ghost is yin, it has no physical form and represents a ghostly spirit, such as a karmic obstacle. For example, if the official ghost of metal is in the long life position of si, the ghost may appear in the southeast or emerge from the earth. If the official ghost of wood is in the long life position of si, the ghost may appear from the water. If the official ghost of water is in the long life position of si, the ghost may move metal objects. If the official ghost of fire is in the long life position of si, the ghost is associated with fire and may often emit red light. If the official ghost of earth is in the long life position of si, the ghost is associated with earth and may often cause sand and stones to fly. If the official ghost is accompanied by the azure dragon or the coiling snake, the ghost often changes like a dragon or snake. If accompanied by the vermilion bird, there may be voices in the air. If accompanied by the gourd heaven, there may be shadows by the walls. If accompanied by the white tiger, there may be bloodshed. If accompanied by the black tortoise, there may be foul smells. If the parents transform into the official ghost, it indicates that the spirits of the ancestors are restless. If the official ghost transforms into the parents, it indicates that the beams and pillars of the house are not auspicious. If the children transform, it indicates the ghosts of children or the spirits of animals. If the wealth transforms, it indicates the spirits of the wife, concubine, servants, or treasures causing trouble. If the siblings transform, it indicates hidden spirits in the walls. If the official ghost is associated with the incense and fire altar, it indicates that the spirits at the altar are angry. Their fortune or misfortune is not determined by this.

驅之何如，官動鬼旺克世，不可驅也。置之何如，鬼靜無克，置之可也。何時怪息，鬼墓絕之期也。此室有妖乎、有鬼乎，鬼虛則無，鬼實則有，隨墓助傷則害人，官動鬼克則暴厲也，筮是妖是鬼，亦同此占。（所占不一，皆以鬼辨。）吾聞日明星晦，邪不勝正，占者正心修德，而妖孽自消矣，何惑於怪與夢哉。

Should we drive it away? If the official ghost is active and strong enough to overcome the world, then it should not be driven away. Can we ignore it? If the official ghost is quiet and does not overcome the world, then it can be left alone. When will strange events subside? When the official ghost enters its tomb and reaches its decline. Are there spirits or ghosts in this house? If the official ghost is empty, there are none; if the official ghost is real, there are. If the ghost is assisted, it will harm people. If the official ghost is active and overcomes the world, it will be fierce and violent. To determine whether it is a demon or a ghost, use the same method. (Note: Different questions are all resolved by using the official ghost.) I have heard that when the sun and star shine, the light becomes dim, and evil cannot overcome righteousness. Those who divinate should maintain a sincere heart and cultivate virtue, and demons will naturally dissipate. Why should we be confused by strange occurrences and dreams?

（內詳防訟防火防盜防疫防毒諸問）吾聞禍福相倚伏者也，先機之戒，君子所慎，故應為人也，鬼為害也。應克鬼克，殃必作焉，隨墓助傷，禍之大者，惟子動而有排難之人，世空而無受禍之地，察其虛實而定之。（以鬼為害，動則害作，旺大衰小，如應克世，及官克世，本為害將切我，若得破空絕散，謂之無實害也，故曰虛實而定。）憂害而有指，則兼應爻，憂害而無指，則專鬼象，出往而憂害，鬼應克世，皆不可往也。（無所指，則不必論應爻，私行苟免，而鬼應俱不可克世也。）

I have heard that misfortune and blessing are interdependent, and it is the duty of a gentleman to be cautious in preventing them. Therefore, the Response Line represents people, and the Official Ghost represents harm: if the Response Line overcomes the World Line or the Official Ghost overcomes the World Line, calamity will certainly occur. If the Official Ghost enters its tomb, or if it assists the Official Ghost to injure the body, this is the greatest misfortune. Only when the Children are activated can there be someone to resolve difficulties, and when the World Line is empty, there is no place where harm will occur—this must be determined by examining its reality. (Note: When the Official Ghost represents harm, it causes harm once it moves; when it is strong, the harm is great; when it is weak, the harm is small. If the Response Line overcomes the World Line or the Official Ghost overcomes the World Line, it is indeed that misfortune is about to affect the person. However, if it meets the condition of being broken, falling empty, being in a dead end, or being scattered, it is called no real harm, so it is said that one must determine according to reality.) When the feared harm has a specific target, one should also examine the Response Line; if it does not have a specific target, one should focus solely on the image of the Official Ghost. If one is traveling outside and fears being harmed, and if the Official Ghost or the Response Line overcomes the World Line, one must not go. (Note: If there is no specific target, there is no need to consider the Response Line. When going out secretly for safety, neither the Official Ghost nor the Response Line should overcome the World Line.)

概言防害，以鬼為端。以言語音信而產禍者，朱雀之鬼發也；以婚姻淫樂而兆殃者，青龍之鬼發也；勾陳為工巧之由，騰蛇為虛誣之害，元武為真盜之謀，白虎為假命之連也；木鬼者，戒入深木，地鬼者，防立巖牆；金毋往來於行伍，火毋行坐於窯壙，水毋跳躍於舟船也；坎為水難，毋執弓輪，離為火災，毋食蟹鱉，震有舟車之寇，巽有婦女之奸；乾兌為僧室庵堂，或重寶旨酒而淫心，坤艮為郊野山林，或以老嫗妖童而惑意也。（此專言鬼臨六神、五行、八宮如此。）

In general, all harmful influences originate from the Official Ghost. If misfortune arises from speech, sound, or messages, it is due to the Official Ghost influenced by the Vermilion Bird. If calamity comes from marriage or indulgence, it is due to the Official Ghost influenced by the Azure Dragon. The Gou Chen is associated with construction and craftsmanship, the Teng Sha with false accusations, the Yuan Wu with actual thieves, and the Bai Hu with being falsely accused of murder. For wood-type Official Ghosts, one should avoid deep forests; for earth-type (originally "ground ghosts"), one should avoid standing near high walls; for metal-type Official Ghosts, one should avoid moving among soldiers; for fire-type Official Ghosts, one should avoid sitting or walking near stoves or pits; for water-type Official Ghosts, one should avoid jumping on boats. The Kan trigram signifies water-related dangers, so one should avoid holding bows or wheels; the Li trigram signifies fire, so one should avoid eating crabs or turtles; the Zhen trigram indicates danger from bandits on boats or carts; the Xun trigram signifies women's infidelity. The Qian and Dui trigrams relate to monasteries and temples, possibly leading to lustful thoughts due to valuable treasures or fine wine. The Kun and Gen trigrams relate to fields and mountains, possibly leading to being deceived by old women or mischievous boys. (Note: This passage specifically discusses the situations where the Official Ghost is associated with the Six Spirits, the Five Elements, and the Eight Palaces.)

若夫防訟之占，專務官鬼，或云應克世而有訟心，如官爻空，而無主訟也。鬼克謂之訟侵，鬼動謂之訟起。（應克世為挾怨懷仇，若官不克世，鬼爻安靜，亦無訟也。）

As for divination concerning litigation, it mainly relies on the Official Ghost line. Some say that if the Response Line overcomes the World Line, it indicates that the other party has the intention to sue; but if the Official Line is empty, there will be no one to initiate the lawsuit. When the Official Ghost overcomes the World Line, it is called litigation affecting me; when the Official Ghost is active, it means the litigation has already begun. (Note: If the Response Line overcomes the World Line, it means the other party is harboring resentment and hatred; but if the Official Line does not overcome the World Line and the Official Ghost is quiet, litigation will not occur.)

防火、防盜，皆為人之害也，子動則吉，鬼動則凶，然亦必以官鬼為先務也。暗動者，火非天災，而盜非大寇；動而沖者安，破而動者凶，鬼動而克世者，有焦爛網羅之厄也。始自何方，八卦求之，發於何時，生旺考之，息於何時，墓絕司之。（坎北離南，震東兌西之謂。如火鬼，寅午戌月為生旺，如水鬼，辰巳月為墓絕。）

Preventing fire and theft are both harms imposed upon me. If the children move, it is auspicious; if the official ghost moves, it is inauspicious, but the official ghost is always the primary concern. If the official ghost moves covertly, fire is not a natural disaster and theft is not by a major thief. If the official ghost moves but is opposed, it is safe; if it moves and is also broken by the month, then it is inauspicious. If the official ghost moves and overcomes the world, there will be danger of fire or being caught by thieves. To determine the origin, use the eight trigrams. To find when it arises, examine its birth and prosperity. To determine when it ceases, look at its burial and decline. (Note: Kan is in the north, Li in the south, Zhen in the east, and Dui in the west, etc. For example, a fire official ghost is prosperous in the Yin-Wu-Xu months; a water official ghost is in burial and decline in the Chen and Si months.)

夫憂災疫之流，世旺鬼安，天災不及。憂藥毒之慮，世實鬼靜，則彼計難行。（若占人毒我虛實，則忌應克世、官克世、隨墓助傷，則彼欲密謀也。）

Worrying about disaster or epidemic spreading: if the World Line is prosperous and strong, and the Official Ghost is quiet, then natural disasters will not affect me. Worrying about being poisoned by someone: if the World Line is full and the Official Ghost is quiet, the other person's scheme will not succeed. (Note: if divining whether someone is really planning to poison me, it is unfavorable if the Response Line overcomes the World Line, or the Official Line overcomes the World Line, or if the Ghost enters the tomb or helps the Ghost to injure the body—that indicates he is really plotting to harm me.)

（內詳避地兵侵兵來避荒訟避人害兵害謀害諸問）明哲保身，賢者避地，況涉末流，可不審處。大抵福神得位，則隨地桃源，鬼象繁興，則彌天荊棘，隨官入墓，仰干城而罹兔罝，助鬼傷身，輕同舟而逢敵國，鬼空鬼散，王道蕩平，鬼破鬼休，天心厭亂。故鬼旺而能靜，雖崑火已逼，而玉石能全。唯鬼破而動，謂虎煞相隨，而豺狼當道，此大象也。（唯大白虎與月破同位，蓋官鬼為兵，白虎為煞，故雖月破更兆其凶。）

A wise person knows how to protect himself, and a virtuous person in times of chaos moves to a safer place. Especially in the end times, how can one not be cautious in choosing where to go? In general, if the children's fortune god is in a favorable position, then everywhere becomes a paradise; but if the official ghost signs are active, then everywhere is full of thorns. If the official ghost enters its tomb, it means relying on a capable general only to fall into a rabbit trap; if the official ghost helps to injure, it means fellow travelers turn into enemies. If the official ghost is scattered and empty, it signifies the end of the king's way; if the official ghost meets the month breaker and becomes weak and confined, it means heaven is tired of chaos. Therefore, even if the official ghost is strong but remains calm, even if the fire of Kun冈 is close, jade can still be preserved. But if the official ghost meets the month breaker and becomes active, then the white tiger evil spirit follows, and wolves block the path. This is a general summary. (Note: This refers to the case where the white tiger and the month breaker are in the same position. The official ghost represents soldiers, and the white tiger represents evil spirits. Therefore, even if the month breaker is present, it becomes even more凶.)

筮何方趨避，專忌鬼方，喜臨子地。筮是地避兵，唯以鬼靜為良，尤忌世爻化鬼。（忌鬼方，喜子地，如巳午子孫宜南方，申酉官忌西也。世化鬼爻，此地將來恐生不測，若所化之鬼，得空破散絕無事，若卦中無鬼，最為寧靜。）

When divining the direction to go or avoid, one should particularly avoid the direction where the Official Ghost is located, and prefer the direction where the Children are located. When divining whether a certain place can be used to avoid soldiers, it is best if the Official Ghost is quiet, especially avoiding the direction where the World Line transforms into the Official Ghost. (Note: Avoiding the direction of the Official Ghost and preferring the direction of the Children, for example, if巳 and午 are the Children, it is suitable to go south; if申 and酉 are the Official Ghost, it is advisable to avoid going west. If the World Line transforms into the Official Ghost, it indicates that there may be unforeseen troubles in that place; if the transformed Official Ghost falls into an empty position, meets the breaking, is scattered, or is in the state of decline, there will be no problem. If the卦 does not contain the Official Ghost at all, it is the most peaceful.)

兵來侵乎，無鬼元侵，鬼靜無害，或隨墓，或助傷，或發動克世，如火之燎原，當求早避；若旺相安靜，震鄰之恐，隨助空散，履危而安。兵由是來乎，無鬼無兵，旺多衰少，破或分行，散來復去，動來則速，暗動悄行。（當審其虛實動靜生克而斷之，蓋吉內有凶，凶內有吉，凡筮皆然也。）

Will the army come to attack? If there is no official ghost in the hexagram, there is originally no army to invade. If the official ghost is quiet, there is no harm. If the official ghost enters its tomb, or helps the ghost to injure the self, or if the official ghost becomes active and overcomes the world, it is like a wild fire spreading widely, and one should avoid it early. If the official ghost is prosperous and strong but quiet, it is only the fear caused by nearby thunder. If the official ghost enters its tomb, helps the ghost to injure the self, yet it falls empty and is scattered, then it is dangerous but ultimately safe. From which direction will the army come? If there is no official ghost, there is no army. If the official ghost is strong, there are many soldiers; if it is weak, there are few. If it meets the breaking phase, it will come from several directions. If it is scattered, it will come and then go away. If it becomes active, it will come quickly. If it moves covertly, it will come quietly. (Note: One should examine its reality and falsehood, its movement and stillness, and its generation and overcoming to make a judgment. In all divination, good fortune may contain misfortune, and misfortune may contain good fortune.)

如因荒而避，則察財爻，避荒投熟，以財旺則可安生，不以官鬼言也。如因訟而避，因盜而避，因羅網而避，因計陷而避，皆以鬼為禍，而子為福也。空與靜，正離塗炭之危，動而克，反入虎狼之穴，世空我無受禍之地，子發天有降祐之方，唯助傷隨墓者，則莫逃於數也。（鬼忌克世，子喜持世，鬼宜靜，子宜動。）

If one flees due to a year of famine, then examine the wife and wealth line: moving from a barren place to a fertile area, if the wife and wealth line is prosperous and strong, one can find a place to live and survive without needing to consider the official ghost. If one flees due to legal troubles, bandits, a net, or being陷害 by others, then the official ghost is considered a calamity and the children are considered a blessing: if the official ghost is empty or quiet, it signifies escaping from danger; if the official ghost moves and conquers the world line, it means entering a dangerous situation. If the world line is empty, there is no place to suffer calamity; if the children move, heaven provides a way to receive blessings. However, if the ghost helps the ghost to injure the body or follows the ghost into the grave, then one cannot escape fate. (Note: The official ghost should not conquer the world line, and the children should hold the world line; the official ghost should be quiet, and the children should be active.)

避居此地，有人害否，應克世而起謀心，助傷身而陷不測，鬼動而犯群凶，福搖而多善侶。避從是路，有人害否，亦同此占。（二者卦靜福興，所履而安。）有問兵之為何害也，鬼克以屬，鬼動以化而言之。蓋變父母而毀房屋，變子孫而擄子弟，變妻財而淫婦女，變官鬼而召群凶，變兄弟而斥財貨也。火鬼焚燒，水鬼淹溺，金鬼恣殺戮之慘，木鬼擾桑麻之務，土鬼屯山嶽之毒。（以鬼居五行之屬，化六親之分而推之。）

If you have moved to this place, is there someone who will harm you? The response line is in conflict with the world line, indicating that someone has formed the intention to harm; assisting the official ghost injures the body, meaning you will encounter unexpected dangers; the official ghost is active, meaning you will confront a group of villains; the children line is moving, meaning you will meet many kind companions. If you escape along this road, is there someone who will harm you? It is also judged by the same method. (Note: Both situations require the hexagram to be calm and the children line to be prosperous, ensuring safety wherever you go.) Someone asks specifically about military disasters: look at which line the official ghost is attacking, what type it belongs to, and what it transforms into. If the official ghost transforms into parents, it indicates destruction of houses; if it transforms into children, it indicates abduction of children; if it transforms into wealth, it indicates rape of women; if it transforms into official ghost, it indicates the arrival of a group of villains; if it transforms into siblings, it indicates robbery of property. A fire-type official ghost indicates burning, a water-type official ghost indicates drowning, a metal-type official ghost indicates brutal killing, a wood-type official ghost indicates disturbance of farming and sericulture, and a soil-type official ghost indicates occupation of mountains and poisoning. (Note: Determine based on the five elements of the official ghost's residence and the different six relations it transforms into.)

有問人之生何謀也，以應察其情，以鬼察其害焉。青龍為舟敵之險，朱雀為文巧之辭，白虎以武勇而怯人，元武以淫邪而誘己，騰蛇以邀結，勾陳以牽累也。鬼內內害，鬼外外害。乾鬼以僧害，坎鬼以盜害，兌鬼以酒害，震鬼以杖害，離鬼以火害，艮狗巽雞，坤將嫗為害也。（應得彼情，鬼察我害，以六神臨應察其奸，以八卦動鬼見其害，鬼居六爻為郊野害，五爻為道路害，三四為門戶害，初二為鄰里害。）

Someone asks about a person's schemes: use the response line to examine his mood, and use the official ghost to examine the harm he brings me. If the six spirits are accompanied by the azure dragon, it indicates hidden dangers in shared circumstances. If accompanied by the vermilion bird, it suggests eloquent but deceptive words. If accompanied by the white tiger, it indicates intimidation through strength. If accompanied by the black tortoise, it suggests seduction through immorality. If accompanied by the coiling snake, it indicates collusion. If accompanied by the hook star, it suggests entanglement and burden. The official ghost within the inner trigram indicates internal harm, while outside the outer trigram indicates external harm. The official ghost in the qian trigram indicates harm from monks, in the kan trigram from thieves, in the dui trigram from alcohol, in the zhen trigram from sticks and rods, in the li trigram from fire; in the gen trigram from dogs, in the xun trigram from chickens, and in the kun trigram from an old woman. (Note: use the response line to understand the other's situation, and the official ghost to examine the harm I suffer. Use the six spirits accompanying the response line to detect his deceit, and the moving official ghost according to the eight trigrams to see his harmful actions. The official ghost in the top line indicates harm from the outskirts, in the fifth line from the roads, in the third and fourth lines from the gate, and in the first and second lines from the neighborhood.)

（內詳擇師傳法主持綱紀募緣法會齋戒七問）孔孟之道，以五倫為體，以經世為用，困亨夷險，有各盡之道，何以筮為。若棄家入道，拔俗修真，愛網難除，至人難遇，自是大丈夫事，豈同流俗人之筮？然道有道緣，業有業障，亦常於筮而得之。（割愛離塵，一念萬年，何用筮耶？然所處安危，擇師邪正，亦賴聖賢告我。）

This chapter details seven topics: choosing a teacher, transmitting the teachings, maintaining the lineage, establishing discipline, raising funds, holding rituals, and observing fasting and vows. The teachings of Confucius and Mencius take the five relationships as their foundation and the governance of the world as their application; whether in hardship or success, in safety or peril, each has its own way to fulfill the Way, so why consult divination? As for abandoning family to pursue the Dao, transcending worldly concerns to cultivate true nature, the web of affection is hard to cut, and the sage is hard to meet; this is naturally the matter for great men, how could it be the same as the divination of ordinary people? However, the Dao has its own缘分 (fate or karmic connection), and actions have their own obstacles; these are often known through divination. (Note: To cut off affection and leave the worldly life, one thought can be worth a thousand years; why use divination? Yet the safety or danger one is in, and the righteousness or wrongness of choosing a teacher, still depend on the guidance of sages.)

何名道緣，福神是也。何名業緣，繫爻是也，故子孫持世而道成，官鬼交重而障重。而世不可病也，病於破，多疾多災，修落傍門；病於散絕，自暴自棄，心慵半路；隨墓助傷，則身陷泥犁之地。世生世旺，則心開日月之光，此其大象也。（專忌鬼動，及世爻破、散、絕為三戒，世動亦主不寧。）

What is called a spiritual connection? It is the Children's Blessing Deity. What is called karmic connection? It is the binding trigram. Therefore, if the Children's trigram holds the World Line, the path of Dao can be achieved. If Official Ghost trigrams overlap heavily, the obstacles of karma are severe. The World Line must not be in a diseased state: if it is broken, there will be many illnesses and misfortunes, and the practice will fall into wrong paths; if it is scattered or at its end, one will become self-abandoning and lose heart halfway; if it is accompanied by the Official Ghost entering the tomb or assisting the Official Ghost to harm the body, then one will be condemned to the hell of Nelim. When the World Line is supported or prosperous, the mind will shine with the light of the sun and moon. This is a general explanation. (Note: It is especially forbidden for the Official Ghost to be active, and for the World Line to be broken, scattered, or at its end. Also, the activation of the World Line indicates mental unrest.)

然世空有喜惡之辨也，三沖有宜忌之分也，出家而三沖世空，為超然物外，如孤鶴橫空。求道而三沖世空為塵務攖心，如困魚失水。（卜出世，三沖謂解網，世空謂無掛礙，若卜入道，則空無成也。）何年道成，世臨日月之期。何地法隆，世臨生合之地，亂動非清修之象，游魂無戒定之心。（道業成身，專憑世位，世病、亂動、游魂俱忌。）

However, the world line falling into an empty position has both good and bad implications. The "three clashes" or encountering the six clashes in the hexagram also have both favorable and unfavorable aspects: if one is divining about leaving the world and encounters the six clashes with the world line in an empty position, it signifies detachment from worldly matters, like a solitary heron soaring in the sky; if one is divining about seeking the Dao and encounters the six clashes with the world line in an empty position, it indicates being entangled in worldly affairs, like a trapped fish losing its water. (Note: If divining about leaving the world, the six clashes signify breaking free from constraints, and the world line in an empty position signifies no attachments; if divining about entering the Dao, an empty world line signifies achieving nothing.) In which year can the Dao be attained? In the year when the world line is in the position of the day master or the month master. In which place will the path flourish? In the place where the world line receives support and harmony. A chaotic movement of the six lines is not a sign of pure cultivation, and a wandering soul hexagram indicates a lack of mindfulness and discipline. (Note: The attainment of the Dao depends on oneself, relying solely on the position of the world line; a sick world line, chaotic movement of the six lines, or a wandering soul hexagram should all be avoided.)

刻期取證，指日還丹，世空則無成，六沖則多阻，世病則九仞井棄，鬼發則一丈魔高。唯世旺福興，而丹成悟徹。（止問求道，世空、世病、六沖、鬼動為四戒。）故擇師，同師占也，父臨日月為名師，世空恐吾不能受教。受徒傳法，同繼嗣也，子逢生旺為法器，命墓恐彼不能傳持。（雲遊同出行，然有訪道求利之別，各兼用象。）

When seeking verification within a specific time frame and pointing to a particular day for the attainment of the elixir, if the world line is empty, the matter will not succeed. If it meets the six clashes, there will be many obstacles. If the world line is sickly, it is like digging a well nine feet deep and then abandoning it. If the official ghost is activated, it means that the higher the spiritual attainment, the greater the obstacles. Only when the world line is prosperous and strong, and the children's line is flourishing, can the elixir be completed and enlightenment achieved. (Note: When seeking the path, the four prohibitions are: the world line being empty, the world line being sickly, the six clashes, and the official ghost being activated.) Therefore, choosing a teacher is similar to divining the master: if the parents' line is in the correct position of the day builder or month builder, it is a master. If the world line is empty, it is likely that I myself cannot be taught. Taking a disciple and transmitting the teaching is similar to divining the successor: if the children's line is born and thriving, it is a material for cultivation; if his birth star is buried, it is likely he cannot inherit and sustain the tradition. (Note: Cloud traveling is similar to divining travel, but there is a difference between seeking the path and seeking profit; each should be considered with their respective symbolic meanings.)

過此以往，應緣倡道，遂多名利之求矣。住持如占宅也，三沖鬼動而當退。綱紀如筮仕也，世空官壞而無成。募緣同求財也，應空財陷而徒往。法會如設館也，應空鬼動而多損。筮持齋戒，專務用神，自占以世為本，用旺鬼靜則始終不渝，三沖用壞，則半途改轍。（若筮開齋破戒，當無吉占，世壞鬼動尤凶，戒之而已。）

Beyond this, following the path of preaching according to circumstances often leads to seeking fame and fortune. Being a abbot is like divining a house: if six clashes occur and the official ghost moves, one should retreat. Managing discipline is like divining a career path: if the world line is empty and the official line is ruined, there will be no success. Soliciting support and resources is like divining wealth: if the response line is empty and the wealth line is trapped, one will have a fruitless journey. Holding a religious ceremony is like divining the establishment of a school to teach disciples: if the response line is empty and the official ghost moves, there will be much loss. Divining about keeping a fast and observing precepts should focus on the useful god: when one divines for oneself, the world line is the basis; if the useful line is prosperous and strong and the official ghost is quiet, one remains consistent; if six clashes occur and the useful line is ruined, one should change direction halfway. (Note: if divining about breaking the fast and violating precepts, there is no auspicious divination to begin with; if the world line is ruined and the official ghost moves, it is especially凶— one should abandon it.)

夫金木，釋道也，升降，成敗也。（西方屬金，乃肅殺之地，故以釋氏像之，況自西來，當屬乾兌申酉，所以金爻及乾兌之宮，福動則吉，鬼動則凶。東方屬木，乃化育之所，故以道宗像之，且行東土，當屬震巽寅卯，故以木爻及震巽之宮，官動為惡，子動為善也。卦有升降之爻，如八月得升，則世是升爻，八月得泰，則世是降爻，秋分後四陰升而三陽降之由也。世居升爻，可以入聖謂之成，世居降爻，不能越凡謂之敗，然無病則吉，有病則凶。）

Gold and wood represent Buddhism and Taoism respectively; rising wands and falling wands represent success and failure. (Note: The West belongs to gold, which is a place of severity and killing, so it is used to symbolize Buddhism; moreover, Buddhism comes from the West, so it belongs to Qian and Dui trigrams and the years of Shen and You. Therefore, when the gold wands and Qian and Dui trigrams are activated, the children are auspicious and the officials and ghosts are inauspicious. The East belongs to wood, which is a place of transformation and nurturing, so it is used to symbolize Taoism; moreover, Taoism is practiced in the East, so it belongs to Zhen and Xun trigrams and the years of Yin and Mao. Therefore, when the wood wands and Zhen and Xun trigrams are activated, the officials and ghosts are evil and the children are good. In a hexagram, rising and falling wands are present: for example, if the eighth month has the hexagram of Rising, the world line is the rising wand; if the eighth month has the hexagram of Tai, the world line is the falling wand—this is because after the autumn equinox, four yin lines rise and three yang lines descend. When the world line is on the rising wand, it can reach sainthood, called success; when the world line is on the falling wand, it cannot transcend the mundane, called failure. However, if there is no illness, it is auspicious; if there is illness, it is inauspicious.)

子官，善惡也，父母搖而得典策之譽，兄弟動而犯貪嗔之戒，妻財發而有縈家之心。（子孫動，夙有善恨，或因緣福德之隆，或高賢徒眾之侍。官鬼動，原有惡孽，或災障之纏，或調達之擾。父母帶吉神動，則我書文後得名譽；帶凶神動，主法嗣多聚散也。弟兄吉動，當遇良朋善友，但道風清苦；凶動，常多貪嗔之累。妻財吉動，道供盈餘；凶動，婦女纏絆。）

The descendants represent good, and the officials and ghosts represent evil. If the parents move, they bring reputation from classics and writings; if the siblings move, they involve transgressions of greed and anger; if the wife and wealth move, there will be attachment to family. (Note: If descendants move, it indicates past good roots, or deep virtue and fortune, or the presence of virtuous disciples. If officials and ghosts move, it indicates existing evil karma, or being entangled by calamities, or disturbed by wicked people like Tieda. If parents move with auspicious spirits, my writings will gain reputation in the future; if they move with inauspicious spirits, it indicates uncertainty in the lineage. If siblings move with auspicious spirits, one will meet good friends and virtuous companions, but the path will be simple and austere; if they move with inauspicious spirits, there will be frequent burdens of greed and anger. If wife and wealth move with auspicious spirits, the monastery's offerings will be sufficient; if they move with inauspicious spirits, one will be troubled by women.)

騰蛇塵障不除，勾陳夙緣不斷，白虎元武，災盜之由，朱雀青龍，才名之士，蓋必因鬼動而云凶，福動而云吉也。（如朱雀搖鬼為是非，動福為名譽之類。）惟得復咸艮無妄而安寧者，修行之吉占也。孔孟之學，幾成功名之捷徑，自姚江而後，道風妙然，若有豪豪傑之士，起繼絕學明聖道，亦以此章占之。（四易專釋心學，大抵三教必以正心為根，筮修行得此者，不拘福鬼沖合，直言其吉也，然安靜如之變動復非爾。聖學無求道者，故道業止詳二氏，三教道同占同也。）

The serpent is a sign of obstructed dust and unresolved matters; Gou Chen signifies unbroken karmic ties. White Tiger and Black Tortoise indicate the origin of calamities and thieves. Vermilion Bird and Azure Dragon represent talented and renowned individuals. One must consider the movement of Official Ghosts to predict misfortune and the movement of Children to predict good fortune. (Note: For instance, if Vermilion Bird moves and interacts with Official Ghosts, it indicates disputes; if it moves and interacts with Children, it indicates reputation.) Only when the hexagram is in the states of Fu, Xian, Gen, and Wuwang and the structure is peaceful, is it a favorable omen for cultivation. The teachings of Confucius and Mencius have almost become a shortcut for seeking official rank; since the time of Wang Yangming of the Yaojiang school, the spirit of the Way has become quiet. If a heroic person arises to continue the lost learning and clarify the sacred path, he may use this chapter for divination. (Note: These four hexagrams specifically discuss the school of mind. Generally, the three teachings all take cultivating the mind as the fundamental. When divining cultivation, if one gets these hexagrams, regardless of whether Children or Official Ghosts are in conflict or harmony, it is directly considered favorable; however, this is only true if the hexagram structure is peaceful. If there is movement, it is different. The study of the sage has no concept of 'seeking the Way'; therefore, 'Way' is only elaborately discussed in Buddhism and Taoism. The Way of the three teachings is the same, and the method of divination is also the same.)