Chapter Four: The Chapter on Stem Assignment (Najia)

乾坤為天地，生萬物於中，由是三才備而六子立，故十干之所納，乾陽也，納陽干之首尾，下甲而上壬，坤陰也，納陰干之首尾，內乙而外癸。（蓋萬物六子，皆從天地而有，故陽干納陽卦，陰干納陰卦，乾坤納天干首尾，而中包六子也。夫甲陽乙陰，天干之首，壬陽癸陰，天干之尾，庚辛戊己丙丁，所謂中包而六子納之也。）

Heaven and Earth represent the heavens and the earth, and all things are generated within them, thus possessing the three elements and establishing the six sons. Therefore, the ten heavenly stems are assigned as follows: Heaven (Qian) belongs to yang, and it takes the first and last of the yang stems— the inner trigram (lower trigram) takes Jia (甲) and the outer trigram (upper trigram) takes Ren (壬); Earth (Kun) belongs to yin, and it takes the first and last of the yin stems— the inner trigram takes Yi (乙) and the outer trigram takes Gui (癸). (Note: All things and the six sons originate from Heaven and Earth, so yang stems are assigned to yang trigrams and yin stems to yin trigrams; Heaven and Earth take the first and last of the heavenly stems, with the six sons in between. Jia is yang and Yi is yin, being the first of the heavenly stems; Ren is yang and Gui is yin, being the last of the heavenly stems; the remaining six stems—Geng, Xin, Wu, Ji, Bing, and Ding—are enclosed by the first and last and are assigned to the six sons.)

震巽以長而納位乎上，坎離以次而納位乎中，艮兌以少而納位乎下，位與爻異，蓋爻以數成，而位以序別也。（丙丁納庚辛，上位也；坎離納戊己，中位也；艮兌納丙丁，下位也。夫天干納位，地支納爻，不相同者，以爻從六七八九之數而成，而位以長幼為序也。）

Zhen and Xun represent the eldest son and daughter, and the heavenly stems they receive are in the upper position; Kan and Li represent the middle son and daughter, and the heavenly stems they receive are in the middle position; Gen and Dui represent the youngest son and daughter, and the heavenly stems they receive are in the lower position. "Position" differs from "line": the line is generated by the numbers six, seven, eight, and nine, while position is determined by the order of seniority. (Note: Zhen and Xun receive Geng and Xin, which are in the upper position (the original text says "Jing and Ding receive Geng and Xin," but "Jing and Ding" should be "Zhen and Xun"); Kan and Li receive Wu and Ji, which are in the middle position; Gen and Dui receive Jing and Ding, which are in the lower position. Heavenly stems are associated with "position," while earthly branches are associated with "line," which are different because the line is formed by the numbers six, seven, eight, and nine, while position is determined by the order of seniority.)

二老時遷，三少不變，則干支六十，可得而具焉。（夫一卦納六爻，則干支止於四十有八，六十甲子，何能備納，故二老所納隨時遷移，冬至後下納甲乙，上納壬癸，夏至後下納壬癸，上納甲乙，而後交互變化，甲子咸備。）

The two elders, Qian and Kun, assign the stems according to the changing seasons, while the three younger trigrams among the six remain fixed. This allows all sixty Jiazi to be included. (Note: Each trigram has six lines, and the eight trigrams together have forty-eight lines. The heavenly stems and earthly branches can only form forty-eight combinations. Therefore, the two elders' assignments change with the seasons: after the winter solstice, the lower trigram takes Jia and Yi, and the upper trigram takes Ren and Gui; after the summer solstice, this is reversed, with the lower trigram taking Ren and Gui and the upper trigram taking Jia and Yi. Through this alternating pattern, all sixty Jiazi are accounted for.)

十二支所納，陽順陰逆，故乾起子而及戌，長子襲之，中男襲其中爻，三男襲其上爻也，陰則不然。蓋子以從父，妻以從夫，人倫之常也。（蓋地支以陽順陰逆而納，如乾納子寅辰午申戌，而長子襲之，中男襲中爻，則納寅辰午申戌子，三男襲三爻，則納辰午申戌子寅也，陰卦異是。）

The twelve Earthly Branches are assigned according to the principle of yin and yang. Yang trigrams proceed in the order of the Earthly Branches, while yin trigrams proceed in reverse. Therefore, the trigram Qian starts from Zi and proceeds in order to Xu. The trigram Zhen, representing the eldest son, follows the first line of Qian, starting from Zi. The trigram Kan, representing the middle son, follows the second line of Qian, starting from Yin. The trigram Gen, representing the youngest son, follows the third line of Qian, starting from Chen. Yin trigrams are different. This is because sons follow their fathers and wives follow their husbands, which is the natural order of human relationships. (Note: The Earthly Branches are assigned according to the order of yang and yin. For example, Qian is assigned Zi, Yin, Chen, Wu, Shen, Xu; Zhen follows Qian, starting from Zi again; Kan follows the middle line of Qian, starting from Yin, Chen, Wu, Shen, Xu, Zi; Gen follows the third line of Qian, starting from Chen, Wu, Shen, Xu, Zi, Yin. The arrangement of yin trigrams is different from this.)

夫天地氤氳，上下交媾，陰陽磨蕩，故坤建未而盡酉，以互合於乾，此二老之所以能變化也，少則不然。蓋老變少不變，天道之常也。（氤氳交媾磨蕩，皆指順逆變化好合而言，故坤納未巳卯丑亥酉者，以其下坤合配上乾，上坤合配下乾，所謂相互而合，相交而好，相磨蕩而成變化也。故曰兩儀不磨，則萬物不成，二老不蕩，則六子不立矣，三少陰異是。）

The vital energy of Heaven and Earth blends and merges, with the upper and lower parts interacting and combining, and yin and yang mutually stirring and transforming. Thus, the Earth Trigram begins from Wei and counts backward to You, interacting and combining with the Heaven Trigram. This is precisely why the two old trigrams can generate changes, while the three young ones cannot. The old trigrams change while the young ones remain unchanged, which is the regular pattern of the heavenly way. (Note: "Yinyun," "jiaogou," and "molang" all refer to the mutual transformation and harmonious interaction between yin and yang. The Earth Trigram includes Wei, Si, Mao, Chou, Hai, and You because the lower trigram of the Earth must combine with the upper trigram of Heaven, and the upper trigram of the Earth must combine with the lower trigram of Heaven—this is called mutual combination, mutual harmony, and mutual stirring to generate change. Therefore, the two principles (yinyang) without mutual stirring cannot generate myriad things; the two old trigrams without mutual transformation cannot establish the six children. The arrangement of the three young yin trigrams is different from this.)

夫巽以丑從子，離以卯從寅，兌以巳從辰，女隨男，陰從陽，交錯逆行，周旋無間，故曰渾天甲子，觀其陰陽進退變化反覆，而知幾其神乎。（巽納丑亥酉未巳卯，以其內巽陰丑，隨震陽子，外巽陰未，隨震陽午；離納卯丑亥酉未巳，以其內離陰卯，隨坎陽寅，外離陰酉，從坎陽申；兌納巳卯丑亥酉未，內兌陰巳，隨艮陽辰，外兌陰亥，從艮陽戌。此所謂夫婦隨從，周旋無間，而交錯逆行也。）

The trigram Xun follows the trigram Zhen with Chou, the trigram Li follows the trigram Kan with Yin, and the trigram Dui follows the trigram Gen with Chen: female follows male, yin follows yang, intertwining and moving in reverse, circling and returning without interruption, thus called "Holistic Heaven and Earth (Jiazi)." Observing the movement, retreat, change, and reversal of yin and yang within it, one can achieve "knowing the subtle signs of the divine." (Note: Xun includes Chou, Hai, You, Wei, Si, and Mao, because the inner yin branch Chou of Xun follows the inner yang branch Zi of Zhen, and the outer yin branch Wei of Xun follows the outer yang branch Wu of Zhen; Li includes Mao, Chou, Hai, You, Wei, and Si, because the inner yin branch Mao of Li follows the inner yang branch Yin of Kan, and the outer yin branch You of Li follows the outer yang branch Shen of Kan; Dui includes Si, Mao, Chou, Hai, You, and Wei, because the inner yin branch Si of Dui follows the inner yang branch Chen of Gen, and the outer yin branch Hai of Dui follows the outer yang branch Xu of Gen. This is what is meant by husband and wife following each other, circling without interruption, and intertwining in reverse movement.)

五行者，五類也；五類者，象而類之也；夫象有五，曰令、曰位、曰色、曰形、曰性。（五類，金木水火土也；令，時也；位，方也；色，氣也；形，狀也；性，屬也；因是而象，則知其類。）

The so-called "Five Phases" refer to five major categories. These five categories are classified by taking symbolic representations. There are five perspectives for taking symbolic representations: first is "command" (ling), second is "position" (wei), third is "color" (se), fourth is "form" (xing), and fifth is "nature" (xing). (Note: the five categories are metal, wood, water, fire, and earth. "Command" refers to the seasonal periods, "position" refers to direction, "color" refers to color tone, "form" refers to shape, and "nature" refers to inherent properties. By using these five aspects to take symbolic representations, one can determine which category something belongs to.)

一陽之生，令司冬至，子之半也；位列北方，坎之體也；色黑，形溼，其性乃寒，水之象也。陰陽相半，令司春分，卯之正也；位居東方，震之用也；色蒼形潤，其性乃溫，木屬故也。（此言象而類之，則知坎子北方應屬水，震卯東方應屬木也。）

When the first yang begins to arise, the season is around the winter solstice, at the midpoint of the hour of Zi; the direction is north, which is the nature of Kan; the color is black, the form is moist, and the nature is cold — this is the image of water. When yin and yang are equal, the season is around the spring equinox, at the midpoint of the hour of Mao; the direction is east, which is the function of Zhen; the color is green, the form is moist and nourishing, and the nature is warm — because it belongs to wood. (This refers to the method of taking images to classify things, thereby knowing that Kan belongs to water along with Zi and the north, and Zhen belongs to wood along with Mao and the east.)

一陰之生，令司夏至，午之半也；位列南方，離之體也；色赤，形燥，其性乃熱，火之屬也。天地相收，令司秋分，酉之中也；位居西方，兌之用也；色白，形稿，其性乃涼，金屬故也。（此言離午南方，應屬火也，兌酉西方，應屬金也。）

When the initial yin begins to arise, the season is at the summer solstice, at the midpoint of the hour of Wu; the direction is south, which is the essence of Li; the color is red, the form is dry, and the nature is hot — it belongs to fire. When the qi of heaven and earth converges, the season is at the autumn equinox, at the midpoint of the hour of You; the direction is west, which is the function of Dui; the color is white, the form is withered, and the nature is cool — because it belongs to metal. (This explains that Li corresponds to Wu and the south, and Dui corresponds to You and the west.)

四方四時，則類其所親，五行五旺，則分其所居。（春木夏火秋金冬水，相親而類之，然必以子午卯酉為君宰，以五行旺於是爾。）故亥水寅木巳火申金，類從其屬；辰戌丑未，則出類分屬，是以令季，色黃，形安，性平，位中央而寄四維，土為萬物之本也。（亥近子，故屬水，寅近卯，故屬木，巳近午，故屬火，申近酉，故屬金，然辰戌丑未屬土者，不親其類，反分四季，蓋萬物之根，不可一無土也。）

The four directions and four seasons are classified according to their close relationships; the five phases' prosperity and strength are divided according to their respective positions. (Note: Spring belongs to wood, summer to fire, autumn to metal, and winter to water, all classified according to close relationships; but the main rulers are the four cardinal directions, zi, wu, mao, and you, because the five phases are strongest at these positions.) Therefore, hai belongs to water, yin to wood, si to fire, and shen to metal, all classified according to their neighboring cardinal directions; as for chen, xu, chou, and wei, they are classified separately from this system: they are located at the end of the four seasons, have a yellow color, stable form, moderate nature, and are located in the center but their strength is寄托 in the four corners—earth is the root of all things. (Note: Hai is near zi, so it belongs to water; yin is near mao, so it belongs to wood; si is near wu, so it belongs to fire; shen is near you, so it belongs to metal. However, chen, xu, chou, and wei belong to earth and do not follow the neighboring classification, instead living apart at the end of the four seasons, because the root of all things can never be separated from earth.)

干神應支，從類而化，猶地生物而天應之。（地支所屬，天干應之，如寅司木，寅中有甲，而甲亦木矣；如卯屬木，卯中有乙，而乙亦木矣；如辰屬土，辰中有戊亦土矣之類。蓋劍氣燭天，芝光照地，理也。）

The heavenly stems correspond with the earthly branches, changing according to the nature of the earthly branches. They are like the myriad things growing on the earth, with the heavens above corresponding to them. (Note: According to the nature of the earthly branches, the heavenly stems respond accordingly. For example,寅 belongs to wood, and contains 甲, which is also wood;卯 belongs to wood, and contains 乙, which is also wood;辰 belongs to earth, and contains 戊, which is also earth—this is the same pattern. Just as the spirit of a jade sword shines upward to the heavens, and the radiance of a lingzhi mushroom shines downward to the earth, it is a natural principle.)

其八卦之屬，位之象之，推而五兆七耀之分，亦近取諸身，遠取諸物之所自起也。（乾兌位西屬金，震巽位東屬木，此以位言之；坎水離火艮山坤地，此以象言之；五兆，謂雨霽蒙馹克，即水火木金土；七耀，謂喜善威文弱燥怒，即日月金木水火土也。）

As for the Five Phases associated with the Eight Trigrams, some are determined by direction, while others are determined by the trigram's image. When extended to the classification of "Five Omens" and "Seven Luminaries," they all originate from the sages' method of "drawing near to the body and drawing far from objects." (Note: The trigrams Qian and Dui are located in the west and belong to metal, while Zhen and Xun are located in the east and belong to wood, as determined by direction. Kan belongs to water, Li to fire, Gen to mountain, and Kun to earth, as determined by the trigram's image. "Five Omens" refer to rain, clear weather, mist, a swift carriage, and a sudden strike, which correspond to water, fire, wood, metal, and earth. "Seven Luminaries" refer to joy, goodness, authority, culture, weakness, dryness, and anger, which correspond to sun, moon, metal, wood, water, fire, and earth.)

吾聞立人之道，必先五倫，此六親所自始也。（六親之法，義仿五倫。）卦成則以我為本，有我，則生我者為父母，曰慈，曰天，曰地，曰城池，曰文章、器皿、衣冠，凡以庇其身也。克我者為官鬼，曰刑，曰雷電，曰品級，曰亂臣賊子，曰疾病、制爻，凡以束其體也。（凡卦成六爻內飛伏互變之中，年月日時之上，凡生我者謂之父母，主庇益，克我者，謂之官鬼，主制縛。）

I have heard that the way of cultivating human beings must first clarify the five relationships. The principle of the Six Relations is derived from this. Once a hexagram is formed, the "I" (the five elements of the native hexagram) serves as the foundation. With the "I," those that generate it are called the "Parents" line: they can symbolize kindness, heaven, earth, cities and fortifications, as well as documents, vessels, and clothing — anything used to protect oneself is attributed to them. Those that overcome the "I" are called the "Official Ghost" line: they can symbolize punishment, thunder and lightning, official ranks, and traitors, as well as illness and lines that control the "I" — anything used to restrain oneself is attributed to them. (Note: After the hexagram is formed and the six lines are arranged, whether in the Flying God, Hidden God, Nuclear Hexagram, Resulting Hexagram, or in the year, month, day, and hour, anything that generates the "I" is called the "Parents," representing protection and benefit; anything that overcomes the "I" is called the "Official Ghost," representing control and restraint.)

比和者為兄弟，而於貴則相凌，利則相攘，政則相干，得則相取。（兄弟本為比和，但吾之所好，彼亦好之，故嫌攘奪，又為阻滯。）我生者為子，則能制我之仇讐；我克者為財，則能給我之驅使。子孫為福德，而忠良、醫藥、高尚、逍遙之象見焉；妻財為僕妾，而貨貝、倉庫、飲食、淫樂、荒殆之象見焉。（子為福神，兼能克鬼；財為僕妾，兼主貨財，溺則淫樂荒殆也。）

Among those of the same kind, the "Brothers" hexagram is in harmony. They may oppress each other in rank, compete with each other in wealth, and interfere with each other in affairs. Whenever one gains something, the other tries to seize it. (Note: Brothers are naturally harmonious, but since what I like is also what they like, I resent their competition, which also causes obstruction.) What I generate is the "Children" hexagram, which can subdue my enemies; what I overcome is the "Wealth" hexagram, which can be at my service. The "Children" hexagram represents the gods of fortune and virtue, symbolizing loyal and virtuous people, medicine, purity, and ease and freedom. The "Wealth" hexagram represents servants and concubines, symbolizing wealth, granaries, and food, and also symbolizing indulgence in pleasure and neglect of duties. (Note: The "Children" hexagram is a god of fortune and can overcome the "Official Ghost"; the "Wealth" hexagram represents servants and concubines, and also signifies wealth. Once indulged in, it leads to pleasure and neglect.)

推之人事，寵祿盈而兆亂，財動生鬼也；慈惠著而眾歸，父動生兄也；困而後榮，生而後富，官動生父，子動生財也；比肩協力，而國士以至，兄動生子也。此六親之生象也。（此言用神不動，而元神動者，亦為吉占。相生之理，推之人事而無不合也。）

When applied to human affairs: excessive favor and salary portend calamity, which is the 'wife and wealth' trigram generating the 'official ghost' trigram; evident benevolence and widespread support, which is the 'parents' trigram generating the 'siblings' trigram; initial hardship followed by honor and prosperity, initial vitality followed by wealth, which is the 'official ghost' trigram generating the 'parents' trigram and the 'children' trigram generating the 'wife and wealth' trigram; mutual assistance among peers leading to the arrival of outstanding talents, which is the 'siblings' trigram generating the 'children' trigram. These are the manifestations of mutual generation among the six relations. (Note: This refers to the fact that even if the useful god remains still, if the origin god is activated, it is still considered a favorable omen. The principle of mutual generation, when applied to human affairs, never fails to correspond.)

長能率幼，父動克子也；邪不勝正，子動克官也；多財損文章之譽，威刑弭狙詐之心，財動克父，官動克兄也；利則起爭，爭則損利，兄動克財也。此六親之克象也。（此言忌神被克而吉，用神被克而凶。相剋之理，推之人事而合也。）以五行之象而分六親，以生克之理而籌庶務，事無遁情矣。（六親推自五行，萬事推之六親，各有所用也。）

An elder can lead the younger, which is the "Parents" trigram overcoming the "Children" trigram; evil cannot overcome righteousness, which is the "Children" trigram overcoming the "Official Ghost" trigram; too much wealth can damage reputation, and strict punishment can eliminate deceit, which is the "Wealth" trigram overcoming the "Parents" trigram and the "Official Ghost" trigram overcoming the "Siblings" trigram; gaining advantage leads to contention, and contention in turn harms the advantage, which is the "Siblings" trigram overcoming the "Wealth" trigram. These are the manifestations of mutual control among the Six Relations. (Note: When the忌神 is overcome, it is auspicious; when the用神 is overcome, it is inauspicious. The principle of mutual control applies equally to human affairs.) Using the Five Phases to define the Six Relations and using the principles of generation and overcoming to plan various matters, nothing can remain hidden. (Note: The Six Relations are derived from the Five Phases, and all matters must be analyzed through the Six Relations, each having its own purpose.)

獸乃將之名，神乃帝之佐也。（古以鳥獸名官，不言將而言神，以其妙用無窮也。）蓋有司月司日之將，亦有司時司貴之神，權有重輕，而司日月者為要。（司日，即甲乙起青龍，丙丁起朱雀，戊日起勾陳，己日起騰蛇，庚辛起白虎，壬癸起元武；司月，即龍在寅方虎在申，正從丑上起勾陳，朱雀巳宮元武亥，惟有騰蛇辰逆行；）

"The 'beast' is the title of a military officer, and 'spirit' refers to an assistant of the emperor. (Note: Ancients used birds and beasts to name official titles; here, it is not called 'general' but 'spirit' because of its infinite utility.) Among the Six Spirits, there are 'generals' who oversee the month and the day, and 'spirits' who oversee the hour and the nobleman. Their authority varies in weight, with those overseeing the day and the month being most important. (Note:所谓 'overseeing the day' means that on days of Jia and Yi, the Azure Dragon starts; on days of Bing and Ding, the Vermilion Bird starts; on days of Wu, Gou Chen starts; on days of Ji, Teng Sha starts; on days of Geng and Xin, the White Tiger starts; and on days of Ren and Gui, the Black Tortoise starts.所谓 'overseeing the month' has a mnemonic: 'The Azure Dragon begins at寅, the White Tiger at申, Gou Chen at丑, the Vermilion Bird at巳, the Black Tortoise at亥, and only Teng Sha begins at辰 and moves in reverse.') "

（司時，即時建六神，以五子遁法，時遇甲乙即起青龍，時遇庚辛即起白虎，設如甲子日寅時占，而五子遁法，時當丙寅，即初爻起朱雀是也；司貴，即隨貴人之六神，其法起貴人、騰蛇、朱雀、六合，勾陳、青龍、空亡、白虎、太常、元武、太陰、天后，蓋陽貴順行，陰貴逆行也，設如辛未日辰時占，則寅上起貴人，未乃青龍，酉乃白虎。此四者名同而用異，卜筮必以日月六神為重。）

The term "司时" refers to determining the Six Spirits based on the heavenly stem of the hour, using the "Five Rats Method" to find the hour stem. If the hour stem is Jia or Yi, the Azure Dragon is used; if it is Geng or Xin, the White Tiger is used. For example, if a divination is made at the寅 hour on a Jiazi day, the hour stem is determined to be Bingyin using the Five Rats Method, and the first line starts with the Vermilion Bird. The term "司贵" refers to following the sequence of spirits associated with the Nobleman, which is Nobleman, Shen Sha, Vermilion Bird, Six Harmony, Gou Chen, Azure Dragon, Kung Wang, White Tiger, Tai Chang, Black Tortoise, Tai Yin, and Heavenly Empress. If the Nobleman is on a yang day, the sequence proceeds in the order of the spirits; if on a yin day, it proceeds in reverse. For example, if the Nobleman is on寅 on a Xinwei day, then the Azure Dragon is on未 and the White Tiger is on酉. These four sets of spirit names are the same but used differently. When divining, the Six Spirits derived from the day and month must be given priority.

勾陳之象，實名麒麟，位居中央，權司戊日，蓋仁獸而以土德為治也。（勾陳實乃吉神，麟趾不踐生草，不履生蟲，其行多遲，配土德，敦信而為用也。）騰蛇之將，職附勾陳，遊巡於前，權司己日，蓋火神而配土德以行也。（騰蛇之官，遊巡帝前，屬火而性多不測，情尚虛浮，位在戊下司己，故復屬土，使臣也。）

Gou Chen is originally associated with the qilin, positioned in the center, governing the fifth day of the Heavenly Stems, and is a benevolent beast that governs with the virtue of earth. It is a kind of virtuous animal that does not step on living grass or living insects, moving slowly and steadily; it is associated with the earth's virtue, symbolizing sincerity and reliability. The position of Teng She is subordinate to Gou Chen, touring before the emperor, governing the sixth day of the Heavenly Stems. Originally a fire deity, it operates under the virtue of earth. (Note: The official of Teng She tours before the emperor; it is originally associated with fire, with a changeable and unpredictable nature, and a tendency towards superficiality; because it is positioned below Wu and governs Ji day, it is also associated with earth, serving as a subordinate official.)

青龍之神，左居東方，權司甲乙，而主文事，以木德為化；白虎之煞，右居西文，權司庚辛，而制武備，以金德為刑。（青龍位帝之左，文臣也；白虎位帝之右，武臣也。）朱雀舞端門，南方司丙丁，而主封章彈諫文學，以火為德；元武從帝座，北方司壬癸，而主計謀籌畫機巧，以水為德。（朱雀位帝之前，諫臣也；元武位帝之後，謀臣也，蓋子為帝座，午為端門。）

The Azure Dragon deity resides to the left and in the east, governing the days of Jia and Yi, overseeing literary affairs and administering moral teachings with the virtue of wood. The White Tiger deity resides to the right and in the west, governing the days of Geng and Xin, overseeing military preparations and executing punishments and executions with the virtue of metal. (Note: The Azure Dragon is positioned to the left of the emperor, representing a minister of literature; the White Tiger is positioned to the right of the emperor, representing a military minister.) The Vermilion Bird deity soars before the palace gate, residing in the south and governing the days of Bing and Ding, overseeing memorials, accusations, advice, and literary affairs with the virtue of fire. The Black Tortoise deity attends to the emperor's throne, residing in the north and governing the days of Ren and Gui, overseeing strategies, planning, and cunning affairs with the virtue of water. (Note: The Vermilion Bird is positioned before the emperor, representing an advisory minister; the Black Tortoise is positioned behind the emperor, representing a strategist. The position of Zi corresponds to the emperor's throne, and the position of Wu corresponds to the palace gate.)

六神之設，各有攸司，吉凶善惡，以有而遷。（言所司各吉凶，凡雀司言，武司計，龍司生，虎司殺，勾司實，蛇司虛。）夫萬物之情，與類相親，親其所同恤也，非其類則不親，不親其所相惡也。以仁為體，不處殘刃之鄉，故龍避金爻也；以殺為威，當親禮讓之地，虎伏火爻也；明智則勝人之爭，水以制雀也；篤信則化物之狡，土以制武也。（青龍為仁，金克木則吉而不吉，白虎為殺，火克金則凶而不凶，元武為水智，能勝朱雀之爭，勾陳為土信，能制元武之狡，此復以物情推之而合也。）

The Six Spirits are established, each with its own duties; whether they bring good or bad fortune depends on the condition of the hexagram they are associated with. (Note: This refers to the nature of good and bad fortune associated with each spirit: Vermilion Bird governs speech and words, Black Tortoise governs schemes and strategies, Azure Dragon governs growth and vitality, White Tiger governs warfare and killing, Gou Chen governs truth and sincerity, and Teng Sha governs illusions and falsehoods.) All things in the world tend to be close to those of the same kind, for they care for each other; they are not close to those of different kinds, for they dislike each other. Azure Dragon is based on benevolence, and thus does not stay in places of warfare and killing, so Azure Dragon avoids the metal hexagram. White Tiger is based on killing, and thus should be close to places of courtesy and respect, so White Tiger is associated with the fire hexagram. Intelligence can overcome disputes, so water can subdue Vermilion Bird. Sincerity can resolve others' cunning, so earth can subdue Black Tortoise. (Note: Azure Dragon belongs to wood and represents benevolence; when metal overcomes wood, even something originally good becomes bad. White Tiger belongs to metal and represents killing; when fire overcomes metal, even something originally bad becomes good. Black Tortoise belongs to water and represents intelligence, which can overcome Vermilion Bird's disputes. Gou Chen belongs to earth and represents sincerity, which can subdue Black Tortoise's cunning. This is again using the nature of things to deduce and achieve harmony.)

故六神吉者，喜生、喜助、喜動、喜持世，六神凶者，宜制、宜化、宜散、宜逢空，復加於六親好惡而悔吝自昭。（以六神參於六親，則吉凶悔吝，昭然不爽。）其大六神將，以周正為法，而先天分位之龍起子，虎起午，朱雀以卯，出自離門，元武以酉，出自坎座，勾陳督文事而順遊，騰蛇由武備而分狩。（大六神法，因周正建子，以先天位分之，故青龍從先天坤位，則自子上順行，白虎從先天乾位，則自午上順行，朱雀從先天離位，則自卯上順行，玄武從先天坎位，則自酉上順行，勾陳黃帝之命，六神之宰，從亥順行，督從青龍而巡，騰蛇為游神，自白虎午上相分逆行以狩四方也。）

Therefore, the auspicious Six Spirits prefer to be generated, supported, activated, or held by the current; the inauspicious Six Spirits are better when they are restrained, transformed, dispersed, or fall into emptiness. Combining the preferences of the Six Spirits with those of the Six Relations, the signs of regret and difficulty become clear. (Note: By integrating the Six Spirits with the Six Relations, the good, bad, regret, and difficulty become clear and there will be no mistakes.) As for the "Great Six Spirits," they are based on the Zhou calendar, with the beginning of the year at Zi, and are arranged according to the Earlier Heaven positions: the Azure Dragon starts at Zi, the White Tiger at Wu, the Vermilion Bird at Mao, originating from the Li gate, the Black Tortoise at You, originating from the Kan seat; Gou Chen supervises literary affairs and proceeds in a clockwise manner, while Teng She, belonging to military preparedness, proceeds in a counterclockwise manner along different routes. (Note: The method of the Great Six Spirits follows the Zhou calendar with the beginning of the year at Zi, and they are arranged according to the Earlier Heaven positions: the Azure Dragon belongs to the Earlier Heaven Kun position, so it proceeds clockwise from Zi; the White Tiger belongs to the Earlier Heaven Qian position, so it proceeds clockwise from Wu; the Vermilion Bird belongs to the Earlier Heaven Li position, so it proceeds clockwise from Mao; the Black Tortoise belongs to the Earlier Heaven Kan position, so it proceeds clockwise from You. Gou Chen, appointed by the Yellow Emperor, is the leader of the Six Spirits, proceeding clockwise from Hai, following the Azure Dragon for inspection; Teng She, a mobile spirit, proceeds counterclockwise from Wu, the position of the White Tiger, to patrol the four directions.)

司日之將，法天五運，司月之神，行地六氣。（日建六神，皆起天干，月建六神，皆起地支。）猶有司時六神，其則如日，司貴六神，其則如星，凡星宿之光，不及於日月，時辰之力，不敵於春秋，故曰日月六神為要也。（時神亦起天干，貴人亦從貴人星而起。星宿之光不大，時辰之權不永，安能如日月六神乎？）

The general in charge of the day builder follows the "Five Movements" of heaven; the spirit in charge of the month builder operates according to the "Six Qi" of earth. Additionally, there are six spirits governing the hour, following the same rules as the day builder; and six spirits governing the nobleman follow the rules based on the star mansions. The light of the star mansions is not as bright as the sun and moon, and the power of the hour is not as strong as a season of spring and autumn. Therefore, the six spirits of day and month are most important. The spirits of the hour also start from the heavenly stems, while the nobleman spirits start from the nobleman stars. The light of the star mansions is not great, and the authority of the hour does not last long, how can they compare to the six spirits of day and month?

剛柔磨而卦立，上下蕩而易成，易章成而世應出矣。（易章謂乾為天，至雷澤歸妹之章。）蓋世應出於三才始備之際，非易成而後有也，然成易而有名焉。（世應事物之主宰，三畫始備三才，以四象生成八卦之時，則第三畫即三才始備之爻，因名之應；復以八生十六成八純之際，則第三畫乃純之第六畫，亦三才始備之爻，因名之世，然世六而應三者，以三成才而六成體也。以體言象，以世言法，故從世爻上下循環，則世應出於成卦之時，非有於易章之後也。）

When the hard and soft elements interact, the structure of the hexagrams is formed; when the upper and lower parts interact, the Way of the Book of Changes is established. Once the order of the eight palaces is arranged, the "World Line" and "Response Line" emerge. (Note: The term "Easy Chapter" refers to the sequence of hexagrams from "Qian (Heaven)" to "Gui Mei (Thunder泽)." ) The "World" and "Response" lines were already present when the three elements were first complete, not after the Book of Changes was completed. They were only named after the Book of Changes was completed. (Note: "World" and "Response" are the main elements of things. When the three lines are formed, they represent the three elements. When the eight trigrams are combined to form the sixteen hexagrams, the third line becomes the sixth line of the pure hexagram, which again represents the three elements. Therefore, it is called "Response." The "World" line is located at the sixth line and the "Response" line at the third line, because the three lines form the "elements" and the six lines form the "body." In terms of the body, it is the "image," and in terms of the world, it is the "method." Therefore, the World Line must be arranged through a cycle. This shows that the World and Response lines were formed at the time of the hexagram's creation, not after the order of the eight palaces was established.)

故八純六世，八生十六之因也；三應，四生八之由也。重之為六，故世居六；不重則三，故應居三，世猶身，應猶物也。（六者體象既成，專言之而為身，三者卦爻未備，概言之而為物也。）

Therefore, the eight pure trigrams take the sixth line as the world (shi), which is why the eight trigrams are combined into sixteen trigrams; they take the third line as the response (ying), which is why the four yao generate the eight trigrams. After combining trigrams, there are six lines, so the world resides in the sixth line; without combining trigrams, there are only three lines, so the response resides in the third line. The world is like the self, and the response is like external things. (Note: When there are six lines, the trigram's image is complete, so it can specifically be called 'shi'; when there are three lines, the trigram lines are not yet complete, so it can only generally be called 'wu'.)

順而行之，推而廣之，以易章而次北之，循環已終，逆順反止。（自乾六世，姤一世，遁二世，否三世，觀四世，剝五世，乃謂順行推廣，次第循環，至五而終；終而始，順而逆，故晉四世，大有三世，乃復還三才始備之爻，所以世應從此而止。）

Following the sequence, expanding outward, arranging each hexagram in the order of the eight palaces, the cycle continues until it reaches its end, then it turns from forward to reverse and stops. (Note: Qian is the sixth world line hexagram, Guo is the first, Dun the second, Po the third, Guan the fourth, and Bo the fifth, which is called forward expansion and sequential circulation, stopping at the fifth line; when it reaches the end, it turns back, changing from forward to reverse, so Jin is the fourth world line hexagram, Da You is the third world line hexagram—Da You's world position returns to the initial line of the three elements, and the method of arranging world and response lines stops here.)

至歸魂而變化之道復，及游魂而上下之理遷，皆非人力所能為也。（自八純六世三應，及歸魂三世六應，變化之道，於此以極，順逆之理，於此以終；自五世剝至四世晉，逆而不順，下而不上，恆常之理，於此以遷，皆有自然之道，故占者遇游魂主變，遇歸魂主復也。）

When the hexagram becomes a returning soul hexagram, the principle of change returns to its original position; when it becomes a wandering soul hexagram, the principle of upper and lower relations undergoes a shift — these are not things that human effort can arrange. (Note: From the six lines held by the main line in the eight pure hexagrams, with the third line as the responding line, to the returning soul hexagram where the third line holds the main line and the sixth line becomes the responding line, the principle of change reaches its limit, and the principles of progression and regression come to an end. From the fifth generation hexagram "Bao" changing to the fourth generation hexagram "Jin," it is a regression rather than progression, a descent rather than an ascent, and the constant principle undergoes a shift — all of this contains the natural way. Therefore, when a hexagram is a wandering soul hexagram, it indicates change; when it is a returning soul hexagram, it indicates return.)

五星降位，乾六世而起鎮星，土，萬物之母也；一世繼於太白，二世繼於太陰，太陰繼歲星，歲星繼熒惑，熒惑復繼鎮，而生生相續以循震坎艮坤巽離兌歸妹，而歲星終焉。（乾卦壬戌持世，坤卦癸酉持世，皆納干支之法，然五星二十八宿之持世，卜筮未考。漢京房以土鎮星降次於純乾六爻，土乃萬物之母，因以土星為始；）

The five planets are assigned to the yao positions: the Qian hexagram uses the sixth yao as the world position, starting with the "Zhen Xing" (Saturn), because earth is the mother of all things. The first world hexagram follows with "Tai Bai" (Jupiter), the second with "Tai Yin" (Saturn), then "Su Xing" (Jupiter), followed by "Ying Huo" (Mars), and then back to "Zhen Xing" (Saturn). This cycle continues through the hexagrams of Zhen, Kan, Gen, Kun, Xun, Li, and Dui, ending with the hexagram Guimei, which concludes with "Su Xing" (Jupiter). (Note: The Qian hexagram holds the world position at Renxu and the Kun hexagram at Guiyou, which are methods of the Najia system. As for how the five planets and the twenty-eight constellations hold the world position, divination texts have not established this. During the Han dynasty, Jing Fang assigned the "Zhen Xing" (Saturn) to the sixth yao of the pure Qian hexagram, since earth is the mother of all things, thus starting with Saturn.)

（土生金，則姤卦辛丑，降次太白；金生水，則遁卦丙午，降次太陰；水生木，則否卦乙卯，降次歲星；木生火，則觀之辛未，降次熒惑；火生土，則剝之丙子，復降次鎮星；土生金，則晉己酉，復降次太白；金生水，則大有甲辰，復降次太陰；水生木，則震之庚戌，降次歲星，生生不息。震宮生坎宮，坎宮生艮宮，艮宮生坤宮，坤宮生巽宮，巽宮生離宮，離宮生兌宮，及歸妹丁丑而歲星終焉。）

(Note: Earth produces metal, so the hexagram Gou with Xinchou as the world line is paired with the Bright White Star of Metal; Metal produces water, so the hexagram Duan with Bingwu as the world line is paired with the Black Moon Star of Water; Water produces wood, so the hexagram Pinyin with Yimao as the world line is paired with the Star of Wood; Wood produces fire, so the hexagram Guan with Xinwei as the world line is paired with the Fiery Mars Star; Fire produces earth, so the hexagram Bao with Bingzi as the world line is paired with the Earth Star; Earth produces metal, so the hexagram Jin with Jiyou as the world line is paired with the Bright White Star; Metal produces water, so the hexagram Dàyǒu with Jiachen as the world line is paired with the Black Moon Star; Water produces wood, so the hexagram Zhen with Gengxu as the world line is paired with the Star of Wood—thus the cycle continues endlessly. Further down, the Zhen palace produces the Kan palace, the Kan palace produces the Gen palace, the Gen palace produces the Kun palace, the Kun palace produces the Xun palace, the Xun palace produces the Li palace, the Li palace produces the Dui palace, until the hexagram Guimie with Dingchou as the world line ends with the Star of Wood. It is evident that the five stars are arranged in the order of the Five Phases' mutual generation, paired sequentially with each palace's world line.)

蓋不言水而言太陰者，太陰，水之精也；不言太陽，而言熒惑者，太陽，則日辰之權也，京子之傳，豈有謬乎？然五星災祥之現，現於特變者也。（日為君主，故不同列，而以熒惑代之，其吉凶之應，必以獨發，然後配事為驗。）

Why is it not called "Water Star" but "Tai Yin"? Because Tai Yin represents the essence of water. Why is it not called "Sun" but "Feng Huo"? Because the Sun governs the authority of the Day Branch and cannot be listed among the other stars. Is the teaching of Jing Fang wrong? However, the auspicious or ominous signs of the five stars only manifest in the case of "special change" — that is, when a single line is activated — and then they correspond to the situation being divined. (Note: The Sun is the sovereign and thus is not listed among the other stars, but is represented by Feng Huo instead. The auspicious or ominous effects of the five stars only appear when a single line is activated, and they are effective only when combined with the matter being divined.)

鎮星主安，則司城郭屋室土地泰康之事，而不可以越為；太白主兵，則司於戈矛威武刑殺絕滅憂喪之事，而不可以居，且其色光芒，其性鋒利。（土星特現，凡事皆吉，但只宜守信，不可妄為；金星特現，主兵喪，若值白虎官鬼有凶，臨青龍子孫無咎。）

The planet Zhèn Xīng (Saturn) represents stability, governing the safety and well-being of cities, houses, and land. However, one should not act beyond one's proper role. The planet Tàibái (Jupiter) is associated with weapons and warfare, governing military affairs, authority, punishment, destruction, and sorrow. It is not advisable to remain in a position for too long, and its color is sharp and cutting in nature. (Note: When Saturn appears alone, all matters are favorable, but one should only adhere to trust and proper conduct, avoiding reckless actions. When Jupiter appears alone, it indicates disaster and loss. If it also encounters White Tiger or Official Ghost, there will be danger. However, if it is accompanied by Azure Dragon or Children, there will be no mistake.)

熒惑火星，伏 不測，亦司文章之事，而他遇者凶，若見太陽，其光熄矣；太陰主慈慧，配聖母之德，惟司赦宥之事，若臨咸池，其德敗矣；歲星則主萬物，遇吉則吉，遇凶則凶。（火星唯司文章，餘皆凶，若遇日辰克之則無患，占宅與火鬼同發者，主回祿；水星特現，凡事消釋，咸池臨之，則主淫樂致凶也。）

The planet Mars, when hidden and difficult to detect, also governs matters of literature and writing; apart from literary affairs, encountering it in other matters indicates misfortune. If Mars meets the Sun, its brilliance is extinguished. The planet Venus, which governs compassion and wisdom, embodies the virtue of the Holy Mother, and is specifically associated with forgiveness and pardon; if it is accompanied by the 'Salty Pool' (Xianchi), this virtue is ruined. The planet Jupiter, representing the year star, generally governs all things, bringing good fortune if it meets good influences and misfortune if it meets bad ones. (Note: Mars only governs literary matters, and in other cases it indicates misfortune; if it is overcome by the Day Branch, there is no harm. When predicting the condition of a house, if Mars and the fiery official ghost are both active, it indicates a fire disaster. If Venus appears alone, all matters can be resolved; but if the Salty Pool is present, it indicates misfortune caused by indulgence in pleasures.)

經星聚世，參宿起乾，實沈晉地，乃乾之方，男從父，女從母，而例之，蓋天星各有所司也。（參星在實沈之分，晉地為中原之西北，故參星降起乾卦六爻，以乾震坎艮坤巽離兌為次，順布六十四卦之世爻，此京夫子之傳也。）

The twenty-eight star mansions (jing stars) are arranged around the World Line: the Three Stars mansion begins at the Qian trigram, because the Three Stars mansion belongs to the "Shi Shen" star division and corresponds to the state of Jin, which is located in the Northwest direction of the Qian trigram. The rest follow the same pattern—Yang trigrams follow the father trigram, Yin trigrams follow the mother trigram, and so on. This shows that each star mansion in the sky has its own governing trigram. (Note: The Three Stars mansion is in the territory of Shi Shen, and Jin is located in the Northwest of the Central Plains, so the Three Stars mansion is assigned to the sixth line of the Qian trigram. Then it proceeds in the order of Qian, Zhen, Kan, Gen, Kun, Xun, Li, Dui, filling the World Lines of all sixty-four trigrams. This is the teaching passed down by Jing Fang.)

有以乾巽角、坎離斗、艮坤奎、震兌井、八純閏歸魂之宿，先世應，而自外以布至內，則三百八十四爻，各有一星司之矣，然禍福之兆，入於主象而兆也。（以乾世爻起角星，應爻是亢星，五爻氐星，初爻房星，四爻心星，二爻尾星，此乃先世應而後自外以布至內也；其姤卦世爻起亢星，應爻是氐星，二爻房星，六爻心星，三爻尾星，五爻箕星之法是也；）

There is another method of arrangement: the乾宫 and 巽宫 start with Horn mansion, the 坎宫 and 离宫 start with Dipper mansion, the 艮宫 and 坤宫 start with Legs mansion, and the 震宫 and 兑宫 start with Well mansion; the host stars of the eight pure hexagrams and the returning soul hexagrams overlap (「闰」means repetition). When arranging, first place the World Line and Response Line, then proceed from the outer trigram to the inner trigram. In this way, each of the 64 hexagrams and 384 lines has a host star assigned. However, the signs of fortune and misfortune still depend on the image associated with the Useful God to form a meaningful omen. (Note: For the 乾 hexagram, the 世爻 starts with 角宿, the 应爻 is 亢宿, the fifth line is 氐宿, the first line is 房宿, the fourth line is 心宿, and the second line is 尾宿—this is the method of first placing the 世爻 and 应爻, then proceeding from the outer trigram to the inner trigram. Another example is the 姤 hexagram, which starts with 亢宿 at the 世爻, 氐宿 at the 应爻, 房宿 at the second line, 心宿 at the sixth line, and 尾宿 at the third line, using the same method.)

（大有世爻起斗星，坎卦世爻亦起斗星，歸妹世爻起角星，乾卦世爻亦起角星，此乃八純閏歸魂之宿也；然歸妹三爻角星，六爻亢星，初爻氐星，五爻房星，二爻心星，四爻尾星。蓋世應之星，八純歸魂相同，而餘星則異，此黃金策劉夫子之傳也。）

The hexagram Da You starts from the world line with the Dipper mansion, and the hexagram Kan also starts from the world line with the Dipper mansion; the hexagram Gui Mei starts from the world line with the Horn mansion, and the hexagram Qian also starts from the world line with the Horn mansion. This is the meaning that the star mansions of the eight pure hexagrams and the returning soul hexagrams overlap. However, in the hexagram Gui Mei, the third line is the Horn mansion, the sixth line is the Neck mansion, the first line is the Root mansion, the fifth line is the Room mansion, the second line is the Heart mansion, and the fourth line is the Tail mansion. It is evident that the stars corresponding to the world and response lines are the same between the eight pure hexagrams and the returning soul hexagrams, but the stars corresponding to the other lines differ. This is the transmission from Liu Bowen, the author of The Golden Strategies.

昏中為吉，旦中為凶，日纏其垣則善，月麗其次則祥，然曲盡傍通，存乎人爾。（昏中則星光故吉，旦中則星晦故凶，如今正月昏中乃胃星，二月中乃畢星，三井、四柳、五翌、六軫、七氐、八尾、九斗、十女、十一室、十二奎，遇此則吉，若日月臨之，用神復值於其上，則盡善矣。蓋堯時日短星昴，太陽出虛，今日短星畢，太陽出箕，天行日行有歲差，故今古不同，因略言之，然後世當隨時而定。）

At dusk, when the star mansion of Xing is in the south, it is auspicious; at dawn, when the star mansion of Xing is in the south, it is inauspicious. The star region traversed by the sun is favorable, and the star section accompanied by the moon is auspicious. As for how to fully understand its variations and apply it widely, that depends on human skill. (Note: At the exact middle of dusk, the stars are bright, hence auspicious; at the exact middle of dawn, the stars are dim, hence inauspicious. According to today's calendar: in the first lunar month, the star mansion at dusk is Wei; in the second month, Bi; in the third month, Jing; in the fourth month, Liu; in the fifth month, Yi; in the sixth month, Chen; in the seventh month, Di; in the eighth month, Wei; in the ninth month, Dou; in the tenth month, Nu; in the eleventh month, Shi; in the twelfth month, Kui. When these occur, it is auspicious. If the sun and moon also align with them, and the useful god is also in the same position, it is most complete. In the ancient time of Emperor Yao of the Xia dynasty, on the winter solstice, the star was Mao, and the sun rose from Xu. Now, on the winter solstice, the star is Bi, and the sun rises from Ji. The movement of celestial bodies and the path of the sun have precession, so they differ between ancient and modern times. Here only a brief example is given; later generations should determine them according to the time.)

是故隨官入墓、助鬼傷身、合處逢沖，此占世之凶徵也。（此三法皆從世爻而設，五星經星，又其次爾。）我求我得不可世空，彼有彼來豈宜應陷，破散有敗亡之象，動沖為更變之端，變進神，少而成多，化退神，厚而反薄，三合無而生有，三刑強而自敝。（進神如物之長，退神如物之消，世如空者，日月動爻，三合拱而扶之，則過旬而有，世如動者，日月變爻，三會而刑之，則終及於敝。）

Therefore, "following the official into the tomb," "helping the ghost to injure the body," and "union met with conflict" are three ominous signs when divining about oneself. (Note: these three methods are all based on the World Line.) If one is seeking something oneself or desires to obtain it, the World Line must not be empty; if the other party has something or intends to come, how can the Response Line be lost? When the World and Response Lines meet destruction or dispersion, it indicates failure and loss; when the World Line is attacked by a moving line, it signifies a change. If the line changes into an Advancing God, it means increasing from a small amount; if it transforms into a Retreating God, it means decreasing from a large amount; Triple Harmony can create something from nothing, while Triple Punishments cause the strong to fail themselves. (Note: Advancing God is like the growth of things, while Retreating God is like their reduction. If the World Line is empty, as long as the day, moon, and moving lines triple harmonize to support it, it will become existent after this ten-day period. If the World Line moves, and the day, moon, and changing lines triple conjoin to injure it, it will ultimately lead to ruin.)

若夫二勢相勝，二事相交，二意相疑，則重於生克。傳曰，一卦中間，主宰幕非乎世應，容可忽與？（彼我之勢，不宜應克世，而宜世克應，彼我之交，不宜世生應，而宜應生世。凡值人己之占，最重生克之勢。）

As for situations where two parties are competing, dealing with two matters, or suspecting each other, one should focus on the relationship of generation and control between the World Line and the Response Line. The ancients said: In a single hexagram, nothing dominates the entire situation more than the World and Response Lines, how can they be ignored? (Note: When discussing the strength of the two parties, it is not good if the Response Line controls the World Line, but rather if the World Line controls the Response Line; when discussing the interaction between the two parties, it is not good if the World Line generates the Response Line, but rather if the Response Line generates the World Line. In any divination involving two parties, the dynamic of generation and control between the World and Response Lines is most important.)

身法有二：由卦而立，謂之卦身，曰月卦；由世而立，謂之世身，曰身居何爻；世身之法，必備於爻，卦身之法，或闕於卦。（其法始於復姤，謂一陽一陰之世，則為子午月卦，二陽二陰之世，則為丑未月卦，三陽三陰之世，則為寅申月卦，四陽四陰之世，則為卯酉月卦，五陽五陰之世，則為辰戌月卦，六陽六陰之世，則為巳亥月卦，即卦身是也；如乾六陽之世，卦身在巳，坤六陰之世，卦身在亥之法。子午之世，謂一陽一陰，則世身在初爻，丑未之世，謂二陽二陰，則世身在二爻，餘以類推；如小畜子爻為世，故世身在初，大畜寅爻為世，故世身在三之類。）

There are two methods for determining "shen" (body): one is established by the hexagram itself, called "guashen" (hexagram body), also known as "yue gua" (month hexagram); the other is established by the world line, called "shishen" (world body), which refers to which line the "shen" falls on. The method of "shishen" is certain to find the "shen" among the six lines, while the method of "guashen" may not always be found within the hexagram. (Note: This method originates from the hexagrams "Fu" and "Gou": if the world line is one yang or one yin, the hexagram body is the zi month hexagram or the wu month hexagram; if it is two yangs or two yins, it is the chou month hexagram or the wei month hexagram; if it is three yangs or three yins, it is the yin month hexagram or the shen month hexagram; if it is four yangs or four yins, it is the mao month hexagram or the you month hexagram; if it is five yangs or five yins, it is the chen month hexagram or the xu month hexagram; if it is six yangs or six yins, it is the si month hexagram or the hai month hexagram—this is the hexagram body. For example, the hexagram Qian is six yang, so its hexagram body is si; the hexagram Kun is six yin, so its hexagram body is hai. As for the world body: if the world line is zi or wu (one yang and one yin), the world body is on the first line; if it is chou or wei (two yangs and two yins), the world body is on the second line, and so on. For example, in the hexagram Xiaoxu, if the zi line holds the world line, the world body is on the first line; in the hexagram Daxu, if the yin line holds the world line, the world body is on the third line.)

蓋卦身者，卦之體也，則象人心之用焉，靜則坦懷，合則適意，故見於卦，若體有所依，失其位，如心無所主。卦身者，事之主也，則兼彼己之用焉，己用則七，彼用亦三，故行人遇合當歸，謀望遇合可就。（卦身為卦根事主，合有得見得成之象。）

The Hexagram Body is the essence of a hexagram, symbolizing the function of the human mind: when it is calm, the mind is at ease; when it meets a harmonious condition, things go according to one's wishes. Therefore, when the Hexagram Body appears in the hexagram, it is like the body having a support; once it is out of place, it is as if the mind has lost its direction. The Hexagram Body is also the master of the matter being divined, encompassing the influences of both the self and the other party: seven parts belong to oneself, and three parts belong to the other. Therefore, when divining about a person's whereabouts, if the Hexagram Body meets a harmonious condition, the person is likely to return; when divining about endeavors, if the Hexagram Body meets a harmonious condition, the matter can be accomplished. (Note: The Hexagram Body is the fundamental element of a hexagram and the master of a particular matter; when it meets a harmonious condition, it indicates the possibility of seeing or achieving something.)

空破主猶豫進退之端，動沖應變更惶惑之義，不宜重見，則兩從之念生，最忌沖亡，則千慮之知失。（卦身若遇空破發動暗沖，主身心二三，一卦兩身有二心之象，動逢沖散有恍惚之嫌。）若夫世身之用，空主疑，動主亂，破主敗，沖主變，散主失也。（世身唯避此五者，然可參看，不當泥也，若世爻旺相，此何傷乎？）

If the hexagram body meets an empty or broken condition, it indicates hesitation and indecision, and being unable to advance or retreat properly. If the hexagram body is activated or is being冲 (collided with), it suggests uncertainty and lack of direction. The hexagram body should not appear twice, as having two will indicate a divided mind. It is most unfavorable if the hexagram body is冲 (collided with) and destroyed, leading to the loss of even careful consideration. (Note: If the hexagram body encounters emptiness, breakage, activation, or hidden collision, it indicates instability in mind and body; having two hexagram bodies in one chart suggests a divided mind; if the hexagram body is activated and also meets collision and dispersion, it suggests mental confusion.) As for the use of the world line (世爻): encountering emptiness indicates doubt, activation indicates disorder, encountering breakage indicates destruction, encountering collision indicates change, and encountering dispersion indicates loss. (Note: The world line should simply avoid these five conditions; however, it should only be considered and not rigidly followed— if the world line itself is prosperous and strong, then these conditions will not cause any harm.)

凡看二身，先宜無病，然後以六親六神星殺詳之，功名仕宦，喜文書官鬼青龍朱雀貴人臨之，而子孫勾陳為忌；財利經營，喜子孫妻財青龍天地財臨之，而鬼兄白虎為忌；獄訟喜坐子孫，而鬼侵為忌；憂患惡臨官鬼，而身空反安。（先賢身上臨官不見官，疑未當，凡憂疑損害，則反以身空為吉。）大抵吉凶之應，世身之吉凶不若卦身之重也，卦身之吉凶不若世爻之重也，學者辨之。（吉凶徵應，當以世爻先之，卦身次之，世身又次之。）

When examining the "body" of the hexagram and the "world line," first ensure that the body itself is free of defects. Then use the six relations, six spirits, stars, and evils to further analyze. For divination regarding official rank and career, it is favorable if the book of literature, official ghost, azure dragon, vermilion bird, and nobleman are attached to the body, while children and gou chen are considered unfavorable. For divination regarding wealth and business, it is favorable if children, wife's wealth, azure dragon, and heavenly wealth and earthly wealth are attached to the body, while official ghost, siblings, and white tiger are considered unfavorable. For divination regarding lawsuits, it is favorable if the body is occupied by children, while the invasion of official ghost is considered unfavorable. For divination regarding worries and troubles, the presence of official ghost on the body is most unfavorable, and at this time, the body爻 falling into void is actually safe. (Note: There is an old saying that "officialdom on the body does not show officialdom," which may not be accurate; in cases of worry, doubt, and harm, it is actually favorable if the body爻 falls into void.) In general, when discussing the verification of good and bad outcomes, the good and bad of the world line is less important than that of the hexagram body, and the good and bad of the hexagram body is less important than that of the world爻. Scholars should clearly distinguish these. (Note: When judging good and bad outcomes, the world爻 should be considered first, then the hexagram body, and finally the world line.)