Chapter Ten: The Middle Lines

間乃中間，複名離間，是世應內之中爻，間離賓主者也。（如乾四五為間，復姤二三為間。蓋世為主，應為賓，為此兩爻相隔也。）時而為忌，於舉動為阻滯，謀望為結礙，通問為斷絕，交與為離間，從事為誹謗，征戰為忽突，進取為擯隔，凡為我忌，宜靜不宜動也。（法曰：世應當中兩間爻，發動所求多阻隔是也，唯動則應焉。）

"Jian" refers to the middle lines between the World Line and the Response Line, also called the "line of separation." It indicates the two lines that lie between the World Line and the Response Line, separating the subject from the object. (Note: For example, in the Qian hexagram, if the World Line is at the sixth line and the Response Line is at the third line, the fourth and fifth lines are the Jian lines; in the Fu and Guo hexagrams, if the World Line is at the first line and the Response Line is at the fourth line, the second and third lines are the Jian lines. The World Line represents the subject, and the Response Line represents the object, and these two lines separate them.) The Jian lines can sometimes be the Hostile God: they cause obstruction in action, blockage in planning, interruption in communication, betrayal in relationships, slander in affairs, surprise attacks in warfare, and exclusion in advancement. Anything that is unfavorable, the Jian lines should remain still and not move. (Note: The mnemonic says, "The two middle lines between the World and Response Lines are the Jian lines; when they move, the desired outcome is obstructed," which means exactly this—only when they move does the effect occur.)

時而為用，如婚姻為媒妁，詞訟為中證，造作為匠工，家宅為窗牖，館席為從學，舟車為附載，胎產為收保，凡為我用，宜生助而不宜空破也。（生助有力，空破無功，近彼近我，占其所向。）然間值鬼爻，則憂生內地，如病居心腹，鬼犯明堂，修行而擾塵緣，處事而慍群小，值則已形，動則又甚。（間爻不宜臨鬼又動也。）

The intermediate line can sometimes be a useful element. In divination about marriage, it represents the matchmaker; in divination about lawsuits, it represents the mediator or witness; in divination about construction, it represents the craftsmen; in divination about the household, it represents doors and windows; in divination about teaching, it represents the students; in divination about travel by boat or carriage, it represents the fellow travelers; in divination about childbirth, it represents the midwife or caretaker. Whenever the intermediate line is useful to me, it should be supported and strengthened, not left empty or broken. (Note: Being supported and strengthened means it has power, while being left empty or broken means it is ineffective. Whether the intermediate line is close to the response line or the world line can show which side it is leaning towards.) However, if the intermediate line takes the form of an official ghost, troubles will arise internally: just like a disease in the heart or abdomen, or like ghosts invading the bright hall; for those practicing cultivation, they will be disturbed by worldly attachments; for those handling affairs, they will attract hatred from petty people. If the intermediate line takes the form of a ghost, the matter has already begun to show; once it is activated, the harm will be even greater. (Note: The intermediate line should especially avoid taking the form of an official ghost and being activated.)

夫身世前後之爻，而云未來已往，初四之爻而云左右為鄰，二五雲君臣之象，初上雲天地之分，三四雲門戶之司，重交雲隱現之事，諸爻有用，況間爻之處中乎。（如六爻身世，初為前而五為後，初爻身世，二為前而六為後，以其進為將來，退為已往也。四爻為左鄰前鄰，初爻為右鄰後鄰，蓋左與前同，右與後同也。五乃在上居中之爻，故曰君，二乃在下居中之爻，故曰臣，天地之大，不可以數拘，故有初上之名，而無一六六九之稱也。三四乃內外出入交接之爻，故曰門戶，交重乃陰陽之象，事已萌者為現，未萌者為隱，陽現而陰隱也。易雲占事知來，卦書重主已往之說，亦言已萌，而未言已過也。諸爻俱因象為用，況間爻備事物之象，其可遺乎？）

The lines before and after the body line and the world line are used to indicate the future and the past; the first line and the fourth line are used to represent the left neighbor and the right neighbor; the second line and the fifth line represent the minister and the sovereign; the first line and the top line represent the earth and the heaven; the third line and the fourth line represent the gate and the door. A strong yang line 'heavy' and a strong yin line 'intersecting' indicate the appearance and concealment of matters. Each line has its own use, and how much more so does the middle line between them? For example, if the body and world lines are in the sixth line, then the first line is considered 'before' and the fifth line 'after'; if the body and world lines are in the first line, then the second line is 'before' and the sixth line 'after'—because moving forward represents the future, and moving backward represents the past. The fourth line is both the left neighbor and the front neighbor, while the first line is both the right neighbor and the back neighbor. Left and front are synonymous, and right and back are synonymous. The fifth line is above and in the center, so it is called 'sovereign'; the second line is below and in the center, so it is called 'minister'. The vastness of heaven and earth cannot be confined by numbers, so only the terms 'first' and 'top' are used, not 'one', 'six', or 'nine'. The third and fourth lines are the points of entry and exit between inside and outside, so they are called 'gate and door'. 'Intersecting' and 'heavy' represent the yin and yang. Matters that have already begun to emerge are called 'appear', while those that have not yet begun are called 'conceal'. Yang represents 'appear' and yin represents 'conceal'. The Book of Changes says 'to foresee the future through divination', and the idea that 'heavy' represents the past in the Book of Changes merely means that the matter has already begun to emerge, not that it has already passed. Each line has its own symbolic meaning and use, and how much more so does the middle line, which encompasses the symbolic meanings of things, deserve attention?

老陰之為少陽曰變，老陽之為少陰曰化。蓋變者如物消而長，退而進，夜而晝也；化者猶物成而敗，上而下，中而晐也，變變化化之以名焉。（交為老陰，變而成單，六變七也；重為老陽，化而成拆，九化八也。）以七八九六言之，則有消長成敗進退晝夜之象；以喜忌言之，則有生克往來日月破敗之分也。（易以奇偶老少著象，卜則專以用神察變爻而定吉凶。）

When old yin transforms into young yang, it is called "change" (变); when old yang transforms into young yin, it is called "transformation" (化). "Change" is like things shifting from decline to growth, from retreat to progress, from night to day; "transformation" is like things shifting from success to failure, from high to low, from prosperity to decline — the terms "change" and "transformation" are established in this way. (Note: "交" refers to old yin, which changes into "单" (single), meaning six becomes seven; "重" refers to old yang, which transforms into "拆" (split), meaning nine becomes eight.) From the numbers seven, eight, nine, and six, there are images of decline and growth, success and failure, progress and retreat, day and night. From the perspective of favorable and unfavorable factors, there are distinctions of generation and overcoming, movement and stillness, and the conflict between day and moon, and success and failure. (Note: The Book of Changes uses odd and even, old and young to display hexagram images, while divination specifically uses the useful god to examine the changing lines, and determines fortune and misfortune accordingly.)

上下皆少，勿以暗動而言變，內外有老，勿以宗廟天爻而不之。（易云：老變而少不變，爻非六九，皆不變也。易有用九用六，則爻爻可變，豈以宗廟天爻而不變乎？俗傳暗動亦變，上爻雖動不變，皆誤也，特為正之。）

When all six lines are young yin or young yang, one should not say that they change merely because of "covert movement." Also, even if there are old yin or old yang within the inner and outer trigrams, one should not say that the top line does not change simply because it is in the position of the ancestral temple and heavenly position. (Note: The Book of Changes states that old lines change while young ones do not; any line that is not a six or a nine does not change. The Book of Changes mentions "use of nine" and "use of six," indicating that all lines may change. How then can the top line be considered unchanging just because it is in the position of the ancestral temple and heavenly position? It is a common misconception that "covert movement counts as change" and "the top line moves but does not change," both of which are incorrect. This passage is meant to correct such errors.)

夫占先求用神，用神衰旺，初觀動爻之喜忌，動爻衰旺，再觀變爻之喜忌。（若用爻衰，即觀動爻，來生則喜，來克則忌，動爻之衰旺，再觀其所變，如午建壬戌日占財，得困之坎，木死於午，亥子元神衰弱，本不為吉，不知亥化長生，元神反為有力，後果得利。）

When divining a hexagram, the first step is to identify the useful god (用神). Determine whether the useful god is weak or strong by looking at the moving line (动爻) and whether it is favorable or unfavorable to the useful god. Then, determine the strength or weakness of the moving line by examining the changing line (变爻) and whether it is favorable or unfavorable to the moving line. (Note: If the useful god is weak, look at the moving line: if it comes to generate the useful god, it is favorable; if it comes to control the useful god, it is unfavorable. The strength or weakness of the moving line also depends on what it changes into. For example, if one divines for wealth on a day of Renxu in the month of Wu, and gets the hexagram of Guan (困) changing to Kan (坎): wood dies in Wu, and the water of亥 and 子 is originally weak, which is not auspicious; however, the water of亥 changes into a place of growth (长生), making the origin god (元神) strong, and later indeed benefits were obtained.)

再觀他動爻之喜忌，再觀他動變爻之喜忌。（他動爻與他動變爻，是我喜者，喜其生旺，是我忌者，喜其衰囚，如未建壬申日占兄弟病，得同人之旅，卯爻元神生用，本無傷害，然申爻克我卯爻元神，後至酉月丁亥日，其病不治，此他動爻之喜忌也。如戌建庚戌日占官，得剝之漸，子動生卯，卯動生巳火官星，宜應升遷，誰知子化巳絕，不能生卯，卯化申絕，不能生巳，巳官入墓，後逢亥令解組，此他動變爻之喜忌也。）

Then look at the other moving lines' favor or harm to the useful god, and also consider the favor or harm of the changing lines from those other moving lines. (Note: Other moving lines and their changing lines, if they are what I favor, I hope they are strong and prosperous; if they are what I dislike, I hope they are weak and declining. For example, in the month of Wei and day of Renshen, asking about the illness of siblings, getting the hexagram Tongren changing to Lü: the wood element of the origin god generates the useful god, which is originally harmless; but the metal element of Shen is harmful to the wood origin god, so the illness becomes untreatable later in the month of You and day of Dinghai—this is the favor or harm brought by other moving lines. Another example: in the month of Xu and day of Gengxu, asking about an official position, getting the hexagram Bao changing to Jie: the water element moves and generates the wood element, the wood element moves and generates the fire official star, which should mean promotion; but the water element changes into fire and is in its decline, unable to generate the wood, the wood element changes into metal and is in its decline, unable to generate the fire, and the fire official star is in its tomb, so the person was dismissed in the month of Hai—this is the favor or harm brought by the changing lines of other moving lines.)

生生剋剋，當明中有破散而生不相續者，中有制伏而克不相繼者，中有暗動爻以綿其生者，故雖諸爻亂動，以用神求之，則一貫矣。（如申建酉日用財，而遇豐之萃，申亥卯動，生生於午矣，中有卯被酉散，不續其生，反親其克是也，酉月破卯亦然；設如寅建未日用官，遇臨之蠱，巳日酉動，生生來克於卯矣，中有丑被未散，而酉反被巳制，不續其克，反得其用是也，酉爻破散亦然；如戌建辰日用兄弟，而得乾之家人，寅午忌仇皆動，併力來克，中有戌爻暗動而綿其生也。）

Explaining the concept of successive generation and successive control, one must understand three situations: sometimes the middle link is broken or scattered, so the chain of generation cannot be connected; sometimes the middle link is subdued, so the chain of control cannot continue; sometimes another hidden moving line in the middle connects the chain, allowing the life qi to continue uninterrupted. Therefore, even if many lines are moving disorderly, as long as one focuses on the useful god, the entire hexagram can be understood clearly. (For example, in the case of the month of Shen and the day of You, with wealth as the useful god, the hexagram changes from Full to Accumulation: the lines of Shen, Hai, and Mao move, which could have generated successively to the fire of Wu; but the line of Mao wood is scattered by the metal of You, so this path of generation cannot be connected, and instead it becomes close to the one that controls it — the same principle applies if the line of Mao is broken by the month of You. Another example is the month of Yin and the day of Wei, with official ghost as the useful god, the hexagram changes from Approaching to Pestilence: the lines of Si and You move, which could have controlled successively to the wood of Mao; but the line of Chou earth is scattered by the earth of Wei, and the metal of You is restrained by the fire of Si, so this path of control cannot continue, and the useful god is instead used — the same principle applies if the line of You is broken or scattered. Another example is the month of Xu and the day of Chen, with siblings as the useful god, the hexagram changes from Heaven to Family: the忌神 and 仇神 lines of Yin and Wu move together to control; however, the line of Xu is moving secretly in the middle, continuing the life qi.)

用神變生而吉，變克而凶，易見之理也。用神絕而適逢動生，生爻又變，不可不察也。六爻皆動，則六爻皆察其變，變爻之力，豈不參於日月乎？（爻爻有變，爻爻當察，一以用忌元仇及洩氣參之。）

The useful god changing into a yao that generates me is auspicious, while changing into a yao that overcomes me is inauspicious, which is an obvious principle. If the useful god is originally in the绝 (terminal) position, and a moving line comes to generate it, but this generating moving line also changes into another yao, it is necessary to examine it carefully. If all six yao are moving, then each of the six yao should be examined according to their changing yao. Can the strength of the changing yao not be considered together with the day and month yao? (Note: Each yao has a changing yao, and each yao should be examined, all according to the useful god, hostile god, origin god, enemy god, and the god that disperses energy.)

雖然惟日月能制變爻，變爻未能制日月也，然日月克我，變爻來生，猶絕處逢生也，而變爻不能避於旬空月破，故變爻弗及日月也；動爻不能避於化沖變絕，故動爻弗及變爻也。卜筮之道，日月為重，動變次焉。（如亥日月用世爻，遇遁之乾，是日月克我，變寅生我，謂之絕處逢生，或在申月，或當辰旬，則所變寅木遭月破旬空，不能生矣。）

Although this is the case, only the day and month can control the changing line; the changing line cannot control the day and month. However, if the day and month come to overcome me, and there is a changing line that comes to support me, this is called "finding life in despair." But the changing line cannot avoid the旬空 or month breaker, so its strength is less than that of the day and month; the moving line cannot avoid being transformed into conflict or reaching its end, so its strength is also less than that of the changing line. In divination, the day and month are most important, while the moving and changing lines are secondary. (For example, if亥 is the day and month builder and the world line is used, and the hexagram becomes《遁》 changing into《乾》, this is when the day and month overcome me, but the changing line produces寅 wood to support me, which is called "finding life in despair." However, if it is exactly the month of申 or the旬 of甲辰, then the寅 wood produced by the change will meet the month breaker or旬空 and thus be unable to support me.)

雖然有爻變，有卦變，六合之卦，謀事必成，若化六沖，則無終也。伏吟反吟，生克墓絕，皆卦變也，容可忽乎？（義例俱詳後章。）夫卦變之中，且有互焉，互，交互也，中四爻之扭也，有變先以之成內，正成外，無變則以悔成內，貞成外者，何也？筮得其動，則易之情現乎動，故先之，不動則易之情，備在貞悔，故從之。（有變爻，即以變卦二三四爻為內卦，以本卦三四五爻為外卦；無變爻，即以二三四爻為內，扭悔一爻而成貞，以三四五爻為外，扭貞一爻而成悔。）

In addition, there is a distinction between 'yao bian' (line change) and 'gua bian' (hexagram change). If the primary hexagram is a Six Harmony hexagram, then the matter will surely succeed; but if it changes into a Six Clashes hexagram, the matter will start but not finish. 'Fu yin', 'fan yin', and the birth, overcoming, burial, and death of the entire hexagram all belong to hexagram change, how can they be ignored? (Note: the meanings and examples of these are detailed in the following chapters.) Among hexagram changes, there is also 'hu gua' (nuclear hexagram). 'Hu' means mutual exchange; it is formed by twisting the middle four lines together. When there is a moving line, use the middle four lines of the changing hexagram to form the inner trigram, and the middle four lines of the primary hexagram to form the outer trigram. When there is no moving line, take the lines of the outer trigram and twist them down to form the inner trigram, and take the lines of the inner trigram and twist them up to form the outer trigram. Why is it divided this way? Because when a moving line is present, the situation of the Book of Changes is revealed through the movement, so we first take the changing hexagram. When there is no moving line, the situation of the Book of Changes is complete within the primary hexagram's zhen and hui, so we rely on the primary hexagram. (Note: When there is a moving line, take the second, third, and fourth lines of the changing hexagram as the inner trigram, and the third, fourth, and fifth lines of the primary hexagram as the outer trigram; when there is no moving line, take the second, third, and fourth lines as the inner trigram—this is taking one line from the outer trigram and twisting it down to form the inner trigram; take the third, fourth, and fifth lines as the outer trigram—this is taking one line from the inner trigram and twisting it up to form the outer trigram.)

互之為法，因飛伏變卦之內無用神而後求也，取其二體配之六親，究生克於日月動爻之中，而吉凶見焉。（戊申日占子病得晉之剝，飛伏變象皆無用神，互比外見坎水為子，動爻生之，後至亥令而痊，若五月占坎子當破，甲寅旬占坎子當空，雖互見無用也。）故互象雖輕，理之所有，別傳所列對卦、交卦、反卦、倒卦之例者，均無取焉。（如天風姤與地雷復為對，如巽卦與睽卦為交，如屯卦與蒙卦為反，如訟卦與需卦為倒，此無當於義理也，皆刪之。）

The method of using the nuclear hexagram is employed only when the useful god cannot be found among the flying god, hidden god, and resulting hexagram. One should take the upper and lower parts of the nuclear hexagram and pair them with the six relations, then examine the relationships of generation and overcoming among the day, month, and moving line. Thus, the auspicious or inauspicious outcome becomes evident. (Note: On a Wushen day, someone consulted about his son's illness, obtaining the hexagram of "Progress" changing to "Splitting," and the flying image, hidden image, and resulting image all lacked the useful god. However, the outer trigram of the nuclear hexagram showed Kan water, which could be used as the god representing children, and there was a moving line that generated it. Later, when the month reached Hai, the illness was cured. But if the consultation was made in the fifth month, the Kan water representing children would be broken by the month; if it was made in the Jiayin ten-day period, the Kan water representing children would be empty. In such cases, even if the useful god appeared in the nuclear hexagram, it would be of no use.) Therefore, although the nuclear hexagram is of lesser importance, it is still a necessary method. As for other methods such as "opposite hexagram," "intersecting hexagram," "reverse hexagram," and "inverted hexagram" that are mentioned by other schools, they are all disregarded. (Note: For example, the hexagram of Heaven and Wind "Gou" is opposite to the hexagram of Earth and Thunder "Fu," the hexagram of "Zun" intersects with the hexagram of "Kui," the hexagram of "Zun" is opposite to the hexagram of "Meng," and the hexagram of "Song" is inverted with the hexagram of "Xu"—all of these are irrelevant to the principles, so they are all discarded.)

飛伏之法，意在用爻，筮而無用則求之，筮而有用亦察之。（飛伏，謂飛象無用神，而求伏象用神，然或飛象有用神而衰絕，亦察之伏中，如子建戊寅日占官得困之兌，飛象午官臨身為用，當子月無用矣，誰知世下巳官，伏神長生，孟春反應遷級也。）

The method of flying and hidden divination focuses on the useful god: if the useful god is not present in the hexagram, look for it among the hidden gods; even if the useful god is present in the hexagram, check the hidden gods as well. (Note: Flying and hidden refer to the flying trigrams, which are the six lines of the original hexagram. If the useful god is not present in the flying trigrams, look for it in the hidden trigrams. Sometimes, although the useful god is present in the flying trigrams, it may be weak or in decline, so it is still necessary to check the hidden trigrams. For example, in a divination for an official position on the day of Wuyin in the month of Zi, the hexagram is "Kun" changing to "Dui": the flying trigram has the fire official ghost as the subject line, but since it is the month of Zi, the fire is being attacked and is no longer useful. However, the hidden trigram has the fire official ghost beneath the world line, and the hidden trigram is in its growth phase, so in the following spring month of Yin, it actually indicates promotion.)

當先究飛上之用神有病無病，而後求伏下之用神有用無有，何謂之飛，變而遊於上下，何謂之伏，從而互於陰陽。（自十六變章循環遊於上下，游魂四世而出，歸魂三世而返，陰陽相互，前後相從，故天地雷風水火山澤互為飛伏，如乾伏坤，坤伏乾是也；由一世及五世，相從相包，故皆以本宮為伏，如姤遁否觀剝伏乾是也；）

One should first examine whether the useful god on the flying lines is sick or not, and then check whether the useful god on the hidden lines is useful or not. What is meant by 'flying'? It refers to the visible lines that move up and down with the changing of the hexagram. What is meant by 'hidden'? It refers to the lines that are concealed beneath, following the original trigram and interacting with yin and yang. (Note: From the section on 'Sixteen Changes,' we know that hexagrams cycle and move up and down. The wandering soul comes from the fourth generation hexagram, and the returning soul comes from the third generation hexagram returning. Yin and yang interrelate, and the hexagrams follow each other. Therefore, heaven and earth, thunder and wind, water and fire, mountain and marsh are mutually flying and hidden, such as Qian hidden in Kun and Kun hidden in Qian. As for the hexagrams from the first to the fifth generations, they are all following and encompassing each other, so they are all hidden by their original trigram hexagrams, such as Gu, Duan, Pǐ, Guān, and Bō, which are all hidden by Qian.)

（游魂游出他宮，變自五世，故外伏五世之外卦，從也，內伏兩儀之內卦，互也，如火地晉伏山天大畜，外從艮，內互乾之義。歸妹（魂？）歸入本宮，故內以兩儀之伏，外以本宮之伏，如火天大有伏天地否，內互伏坤，外從伏乾之義，他卦仿此。）

(Notes: A wandering hexagram (游魂卦) has moved out of its original palace, and it comes from the change of the fifth generation hexagram. Therefore, the outer trigram follows the outer trigram of the fifth generation hexagram, which is called "from" (从); the inner trigram hides in the trigram opposite to the original inner trigram, which is called "mutual" (互). For example, the hexagram Fire over Earth (晋) hides Mountain over Heaven (大畜): the outer trigram Li follows the outer trigram of the fifth generation hexagram (剥) which is Gen, and the inner trigram坤 is mutual with its opposite trigram Qian. A returning hexagram (归魂卦) returns to its original palace (the original text says "归妹", but according to the following text it should be "归魂"). Therefore, the inner trigram takes the hidden trigram opposite to the two principles, and the outer trigram takes the hidden trigram from its original palace. For example, the hexagram Fire over Heaven (大有) hides Heaven over Earth (否): the inner trigram Qian is mutual with its opposite trigram坤, and the outer trigram Li follows the outer trigram from its original palace Qian. The rest of the hexagrams are treated in the same way.)

其所謂專主者，乃世下爻也，動下爻也。動下伏爻，力不及世下伏爻之半矣；靜下伏爻，力又不及動下伏爻之半矣。（法云：六爻皆有飛伏神，惟有世下一爻為最要。蓋飛猶動也，吉凶悔吝生乎動，是以動下伏神亦有取爾。）

Among the hidden gods, the one that primarily governs the matter is the hidden god beneath the world line. The next in importance is the hidden god beneath a moving line. The power of a hidden god beneath a moving line is less than half that of a hidden god beneath the world line. The power of a hidden god beneath a static line is again less than half that of a hidden god beneath a moving line. (Note: In divination, each of the six lines has a flying god and a hidden god. Among them, the hidden god beneath the world line is most important. Flying is equivalent to movement, and fortune, misfortune, regret, and hardship arise from movement. Therefore, the hidden god beneath a moving line also has some significance.)

是以定吉凶者在乎時，分輕重者存乎力，有伏而出，有伏而不出，當研之也。（時謂日月也，力謂得日月生扶也。）所謂飛生之伏、飛助之伏、飛空之伏，及伏克飛，四者謂之出也。（飛來生伏，謂飛生之伏；飛伏比和，謂飛助之伏；飛值旬空，伏爻易出，謂飛空之伏，倘飛爻旬空而遇日沖，全實者不露，不全實者少露也；伏克飛爻，不拘飛破死墓，此四伏能出也。）

Therefore, determining good or bad fortune depends on the "time," and distinguishing importance depends on "force"; hidden gods may be able to emerge or not, and they should be carefully studied.the so-called "flying birth of hidden god," "flying assistance of hidden god," "flying emptiness of hidden god," and "hidden god overcoming flying god" are the four types that can emerge. (Note: When a flying爻 generates the hidden爻, it is called "flying birth of hidden god"; when the flying and hidden elements are harmonious, it is called "flying assistance of hidden god"; when the flying爻 is in the旬空 and the hidden爻 is easily revealed, it is called "flying emptiness of hidden god" — if the flying爻 is in the旬空 and also meets the day branch to冲, if the冲 completely fills the vacancy, it does not reveal; if not completely filled, it slightly reveals; when the hidden爻 overcomes the flying爻, regardless of whether the flying爻 is broken, dead, or in the墓, it can emerge. These four types of hidden gods can emerge.)

其有飛克之伏、飛破之伏、飛散之伏，及伏絕飛，四者謂之不出也，此皆以靜爻言也。（飛來克伏，謂飛克之伏；飛爻月破，謂飛破之伏；飛爻休沖為靜散，謂飛散之伏；伏爻絕於飛爻，雖飛生伏，伏克飛者，亦謂之伏絕飛，此四伏不能出也。）

There are also four types called 'unable to emerge': 'Flying Restriction of the Hidden God', 'Flying Break of the Hidden God', 'Flying Dispersal of the Hidden God', and 'Hidden God in Absolute Decline'. These four refer to static lines. (Note: When a flying line restrains the hidden god, it is called 'Flying Restriction of the Hidden God'; when a flying line is broken by the month, it is called 'Flying Break of the Hidden God'; when a flying line is weak and confined and is further dispersed by a clash, it is called 'Flying Dispersal of the Hidden God'; when the hidden god is in a state of absolute decline in the flying line, even if the flying line generates the hidden god or the hidden god restrains the flying line, it is still called 'Hidden God in Absolute Decline'. These four types of hidden gods cannot emerge.)

若世與動爻之下者，惟飛克伏、伏絕飛二端不出，餘皆得出也。獨伏生飛，動爻世下者出之半，靜則不出也；尚有伏爻空破，雖能出而實不出，如伏爻日月雖不出而同出也。（此言伏出之全半，伏爻自遇空破，猶物已敝，縱值莫起，若旺相空亡，過旬復出，若伏爻臨於日月，雖處四等不能出之伏，而日月高懸，勢同出也。）

If the hidden god is beneath the world line and the moving line, then only "Flying Overcomes Hidden" and "Hidden Dies Under Flying" cannot emerge, while the rest can. The case of "Hidden Generates Flying" is different: if the hidden god is beneath the moving line and the world line, it can only emerge half; if it is beneath the static line, it cannot emerge at all. Additionally, if the hidden line encounters emptiness or destruction, although it might seem to emerge, in reality it does not. However, if the hidden line is in conjunction with the day or month builder, even though it is in a situation where it cannot emerge, it is actually considered as having emerged. (Note: This discusses the full and half emergence of the hidden god. If the hidden line meets emptiness or destruction, it is like an object that is already broken, so even if it meets the value, it cannot rise. However, if the hidden line is prosperous and strong but meets emptiness, it can emerge in this term and then again in the next. If the hidden line is directly in conjunction with the day or month builder, even though it is in one of the four situations where it cannot emerge, the day and month are high and in authority, so its power is the same as if it had emerged.)

是故其一世下伏，其二動下伏，其三靜下伏，各有強弱，用既出矣，則所應災祥悔吝與飛神類焉。然而用伏不及飛，用日月懸虛，不及伏實也，學者辨之。

Therefore, the importance of hidden gods (伏神) is divided into three levels: the first is hidden beneath the world line (世爻), the second is hidden beneath a moving line (动爻), and the third is hidden beneath a static line (静爻), each with varying strength. Once a hidden god emerges and comes into play, the calamities, auspicious signs, regrets, and difficulties it brings are the same as those of a flying god (飞神). However, using a hidden god is ultimately less direct than using a flying god. Moreover, using the sun and moon, which are high and distant, and not substantial, as the useful god (用神) is less effective than using a real hidden god present within the hexagram. Scholars should clearly distinguish between these.

沖擊悖違，謂之反吟，神忒氣分，謂之伏吟，蓋六九之貞悔則是，七八之貞悔則非，唯動則變，變則反伏兆焉。（化沖曰反吟，化去曰伏吟，皆以卦有交重而成，彼靜配反伏者誤也。）

The original line and the changing line mutually clash and contradict each other, which is called 'reverse chant'; the changing line and the original line occupy the same position but have scattered energies, which is called 'hidden chant'. This only applies between the primary hexagram and the resulting hexagram formed by old yin (six) and old yang (nine). It does not apply between the primary and secondary hexagrams formed by young yang (seven) and young yin (eight). Only when a line moves does a change occur, and only with a change can the signs of reverse chant and hidden chant appear. (Note: A changing line that conflicts with another is called 'reverse chant', and a changing line that loses its energy is called 'hidden chant'. Both require the presence of old lines in the hexagram that interact and overlap to form these phenomena. Using a static hexagram to match reverse chant or hidden chant is incorrect.)

反吟視伏較重，然有卦反爻反之別，真偽輕重之分。（用地祿訣：戌亥乾，沖辰巳巽，未申坤，沖丑寅艮，卯震酉兌，子坎午離相沖也，如乾化巽，巽變乾，坎化離，離變坎，謙之剝，剝之謙，歸妹之隨，隨之歸妹，同人之渙，渙之同人，師之賁，賁之師，此內外反吟也，餘卦仿此；如大有之鼎，此內反吟也；如大過之恆，此外反吟也，餘卦仿此。）

Reverse Chant is heavier than Hidden Chant, but it must be divided into 'Trigram Reverse Chant' and 'Line Reverse Chant,' and also into true and false, light and heavy. (Note: To determine the direction using the 'Earth Wealth' mnemonic: Qian is at Xu and Hai, conflicting with Xun at Chen and Si; Kun is at Wei and Shen, conflicting with Gen at Chou and Yin; Zhen is at Mao, conflicting with Dui at You; Kan is at Zi, conflicting with Li at Wu. Therefore, when Qian changes to Xun or Xun changes to Qian, when Kan changes to Li or Li changes to Kan, when Qian is transformed into Bao or Bao into Qian, when Gui Mei changes into Su and Su into Gui Mei, when Tong Ren changes into Hun and Hun into Tong Ren, when Shi changes into Ben and Ben into Shi, these are all cases of full Reverse Chant in both inner and outer trigrams. Other hexagrams follow the same principle. For example, Da You changing into Ding is an inner trigram Reverse Chant; Da Guo changing into Heng is an outer trigram Reverse Chant; other cases follow the same pattern.)

日月從往，空破從來則非。（凡所得卦屬，或臨日月，所變卦屬，或值空破，是日月乃從所往，空破乃從所來，亦非真反吟也，如戌建或亥日，遇乾之巽，此日月從往，午建或甲寅旬遇離之坎，此空破從來之類是也。）

The sun and moon follow the side of "going," while the empty and broken follow the side of "coming," and this is not true reverse chant. (Note: Whenever the original hexagram's direction coincides with the day builder or month builder, and the transformed hexagram coincides with the empty or month breaker, this is called the sun and moon on the side of "going," and the empty and broken on the side of "coming," which does not count as true reverse chant. For example, if the divination is done in the month of戌 or on the day of亥 and the hexagram is乾 changing to巽 —乾 is located at戌 and亥, which is "sun and moon following the going side." Another example is if the divination is done in the month of午 or on the day of甲寅 and the hexagram is离 changing to坎 —坎 is located at子, which is opposed by午 month and empty in the甲寅旬, which is "empty and broken following the coming side." These all fall into this category.)

空破從往，日月從來則重。（凡卦值空破，而化反吟，卦變日月則凶，以先自壞復被沖也，如兌之震，遇卯日月，及在甲戌旬之類是也。）半從往半從來則輕，此所謂卦反也。（有一半值空破，一半值日月，則半凶而輕也，如未建坤之艮，或甲戌旬艮之坤類是也。）

In reverse, when the empty and broken are on the past side, and the sun and moon are on the new side, the weight is heavy. (Note: Whenever the primary hexagram is exactly empty and broken and transforms into a reverse chant, and the transformed hexagram coincides with the sun and moon, it indicates misfortune; because the original state is already broken, and it is further attacked. For example, when the hexagram of Dui transforms into Zhen and the卯 (Mao) is the day builder and month builder, or when the divination is in the Jiaxu decade (Dui is in You, and in the Jiaxu decade, Shen and You are empty), it belongs to this category.) If half is on the past side and half is on the new side, the weight is light. The above discussion refers to "hexagram reverse chant." (Note: When one of the internal and external components is empty and broken and the other is the day and month builders, then only half is ominous, and the weight is light. For example, when in the month of Wei, the hexagram of Kun transforms into Gen, or when in the Jiaxu decade, the hexagram of Gen transforms into Kun, it belongs to this category.)

爻反者，日月在動，空破在變則非。（此言爻神反吟，凡日月在動爻，或空破在變爻，非真反也，如巳化亥爻為反吟，倘遇甲子旬，及遇巳日月則非也。）空破在動，日月在變則重。（先空破而化日月則凶，如卯化酉爻，倘遇甲辰旬，及遇酉日月則凶是也，蓋日月如天，諸爻莫敢當，空破如病，諸爻莫能支爾。）

Regarding "Yao Reverse Chant": If the day or month falls on the moving line and the empty or broken falls on the changing line, it is not a true reverse chant. (Note: This refers to the reverse chant of yao shen. Whenever the day or month falls on the moving line, or the empty or broken falls on the changing line, it is not considered a true reverse. For example, if the巳 line changes to the亥 line, which is naturally a reverse chant, but if it coincides with the Jiazi decade (戌亥 empty) or if巳 is the day or month, it is not considered a true reverse chant.) Conversely, if the empty or broken falls on the moving line and the day or month falls on the changing line, the effect is stronger. (Note: If the original line is already empty or broken and changes to the day or month line, it indicates misfortune. For example, if the卯 line changes to the酉 line, and it coincides with the Jiachen decade (寅卯 empty) or if酉 is the day or month, it indicates misfortune. Because the day and month are like heaven, and all other lines dare not resist; the empty or broken is like illness, and all other lines cannot support it.)

動爻沖散，雖變空休亦重，此所謂爻反也。（若動爻與卦內動爻自相沖散，雖化旬空休囚之反吟，亦凶而無用也，如寅建甲子日占母病，得坤之巽，卦中巳父先與亥財沖散，化亥反吟，縱空而亦不救也，後驗，況休囚之爻乎。）

If the moving line has already been scattered by a clash before, then even if the reversed chant line produced is in the empty period or in a weak and confined state, its weight remains the same. The above discusses 'Yao Fan Yin' (reversed chant of lines). (Note: If the moving line clashes with another moving line within the hexagram, then even if the reversed chant line falls in the empty period or in a weak and confined state, it still indicates misfortune and is not usable. For example, in the month of寅 and on the day of甲子, someone consulted about their mother's illness and got the hexagram 《Kun》 changing to 《Xun》: the parents (represented by fire) in the hexagram were already scattered by the water (wife's wealth) of亥, and then the reversed chant line also produced亥 water, forming a reversed chant. Since the旬 ofJiazi has戌 and亥 as empty, even though the reversed亥 falls in the empty period, it could not save the situation — and indeed, it later came true. Moreover, the line itself is already in a weak and confined state.)

邦畿國祚，內反吟而社稷搖，外反吟而人民亂；出師征伐，內忌而外喜也；卜舊住，內卦現而有非常；遷居，外卦興而生不測；入宅，反吟在內，則居宅不寧，反吟在外，則諸人失利；與人斗者，內反而我受傷，外反而彼遭辱；緝捕，以內為亡，遇則我生事絆，以外為逃，逢則彼觸網羅；疾病，而主屬恰逢反吟者大凶。

Divination about the state and its territory: if the inner trigram shows reverse chant, the state will be unstable; if the outer trigram shows reverse chant, the people will be in turmoil. Divination about military campaigns: if the inner trigram shows reverse chant, it is unfavorable; if the outer trigram shows reverse chant, it is favorable. Divination about an old residence: if the inner trigram shows reverse chant, there will be unusual events in the family. Divination about moving to a new residence: if the outer trigram shows reverse chant, there will be unexpected troubles on the way. Divination about moving in: if reverse chant appears in the inner trigram, the new residence will not bring peace; if reverse chant appears in the outer trigram, the whole family will not benefit. Divination about disputes with others: if the inner trigram shows reverse chant, the side of the person asking the question will suffer injury; if the outer trigram shows reverse chant, the opposing side will be disgraced. Divination about capturing a fugitive: the inner trigram represents the side of the person who lost someone, and if the inner trigram shows reverse chant, there will be complications on our side; the outer trigram represents the side of the fugitive, and if the outer trigram shows reverse chant, the fugitive will fall into a trap. Divination about illness: if the trigram corresponding to the patient's original condition shows reverse chant, it is a major disaster.

（主屬即乾父坤母，震長男，巽長女，坎中男，離中女，艮少男，兌女是也。如寅建癸酉日，占長子病，遇震之兌，子遇長生，本主無事，兌乃反吟，後仲夥而卒，不論其用也；如坤艮皆土應相助，然寅申丑未相沖，有不利少男老母之象，不論其助也。大凡爻之反吟，用神遇之而凶，卦之反吟，有忌不忌。）

(Notes: The so-called "main belonging" refers to Qian as father, Kun as mother, Zhen as the eldest son, Xun as the eldest daughter, Kan as the middle son, Li as the middle daughter, Gen as the youngest son, and Dui as the youngest daughter. For example, if on a癸酉 day in the寅 month one divines about the illness of the eldest son, and the hexagram is Zhen changing to Dui: the son's爻 is exactly at the growth stage, which should mean no problem; but Zhen changing to Dui is a reverse chant, and later in the middle month the person died—this shows that at this time, it is unnecessary to consider the useful god. Another example: Kun and Gen both belong to earth, so they should support each other; but寅 and申 are in opposition, and丑 and未 are also in opposition, indicating an unfavorable situation for the youngest son and the old mother—this shows that at this time, it is unnecessary to consider their mutual support. In general, when a line is in reverse chant, it is凶 if the useful god is involved; when a hexagram is in reverse chant, some are to be avoided and some are not.)

伏吟之法，止以乾震交互而名也。夫以八卦言，則乾克震，以主屬言，則長男伏吟，以木言，則養戌生亥，各有輕重之戒。日月在卯，則震往不成咎，日月戌亥，則乾往不羅凶，亦有真偽之分也。（乾之所納，子寅辰午申戌，震納甲亦同，故謂之伏，然無卦爻之別，日月不可搖易，故分忒縱伏，弗成凶咎。）

The method ofHidden Chant is established by the mutual transformation between Qian and Zhen. From the perspective of the Eight Trigrams, Qian (Metal) overcomes Zhen (Wood). From the perspective of the main attributes, it is the Long Son who suffers fromHidden Chant. From the perspective of the Five Phases, Wood is nourished in Xu and grows in Hai, while Qian is located in Xu and Hai. Each has different prohibitions and cautions depending on the weight. If the sun and moon are in Mao (the original position of Zhen), then Zhen moving to Qian does not bring calamity. If the sun and moon are in Xu and Hai (the original position of Qian), then Qian moving to Zhen does not lead to misfortune. Thus,Hidden Chant also has true and false distinctions. (Note: The branches included in Qian are Zi, Yin, Chen, Wu, Shen, and Xu, and Zhen also includes these six branches, hence it is called '伏'. Unlike反吟, which also involves reversing the trigrams and lines, the authority of the sun and moon is unshakable. Therefore, even if the spiritual energy disperses to form伏吟, it does not result in misfortune.)

筮長男身命，得豫之否而後為君戮，以震受乾克也；筮老父疾病，得乾之震隨亡，以乾化神忒也。此外唯國事、征伐、住基三者忌之，俗傳八純為伏吟，未濟既濟為反吟者，豈通人之論哉。（吉凶生於動，動則變，而後反伏以分，古有化反吟伏吟，無配反吟伏吟也。）

Divining the fate of the eldest son, one gets the hexagram "Yù" changing to "Pǐ", and later this person is executed by the king. This is because the trigram Zhen (Thunder) wood is overcome by Qian (Heaven) metal. Divining the illness of the father, one gets the hexagram "Qián" changing to "Zhèn", and he dies soon after. This is because Qian transforms into Zhèn, causing the spirit to disperse. Apart from divining state affairs, military campaigns, and house foundations, only these three matters should be wary of Fu Yin. The common belief that the eight pure hexagrams are Fu Yin and "Weijì" and "Jìjì" are Fan Yin is not a comprehensive view. (Note: Good and bad fortune arise from movement; only when there is movement does change occur, and only after change can Fan Yin and Fu Yin be distinguished. The ancient method only recognizes Fan Yin and Fu Yin through transformation, not by matching two hexagrams.)

自他宮而入曰歸魂，自親宮而出曰游魂，是往返之卦也，吉凶大旨，不繫於斯，惟世為用者則參觀焉。（魂猶神也，歸遊之本，從世而來，因變以立。）我止欲久，游魂則不久，我行欲出，歸魂則不出，彼留可常，游魂則不常，彼往可必，歸魂則難必也。夫游魂之為象也，變遷而不恆，惶惑而不定；歸魂之為象也，忐忑而不正，拘泥而不行焉。（故先賢曰歸魂不出疆，游魂心不定。）

When a hexagram returns from another palace to its original palace, it is called "returning soul" (归魂), and when it moves out from its original palace to another, it is called "wandering soul" (游魂). These are two types of hexagrams that move in opposite directions. The overall fortune or misfortune does not depend on these, but when the World Line (世爻) is used as the Useful God (用神), it is necessary to refer to them. (Note: "Soul" here is equivalent to "god." The basis for "returning soul" and "wandering soul" comes from the World Line, established through changes in the hexagram.) If I intend to stay long, encountering a "wandering soul" indicates I will not stay long; if I plan to go out, encountering a "returning soul" suggests I will not be able to leave; if the other party wants to stay long, encountering a "wandering soul" means they will not stay long; if the other party says they will definitely come, encountering a "returning soul" makes it hard to be certain. The image of a "wandering soul" represents change and instability, confusion and lack of direction; the image of a "returning soul" represents anxiety and uncertainty, being stubborn and unwilling to act. (Note: Therefore, ancient sages said, "A returning soul does not cross borders, a wandering soul has an unsettled heart.")

於墳墓曰亡，於身形曰心，於疾病曰神，於神像曰靈；游魂主動而歸魂主靜，亦隨卦爻之喜忌而斷之，不可執也。（占墳墓，游魂則亡者未安，歸魂則亡者入室，京夫子所謂游魂歸魂為鬼易是也。）

This "hun" refers to the spirit of the deceased when talking about tombs, the mind and spirit of a person when talking about the body, the spirit in the context of illness, and the efficacy of a deity when talking about a statue. A wandering hun is active, while a returning hun is still; however, one must still judge according to the preferences and aversions indicated by the hexagram lines, and not be rigid in interpretation. (Note: When divining about tombs, if the reading indicates a wandering hun, it suggests the deceased has not yet settled in peace; if it indicates a returning hun, it suggests the deceased has already moved into the dwelling. The Master Jing Fang said, "Wandering hun and returning hun are related to ghosts and spirits," referring precisely to this.)

升，猶生也，長也，進也，來也；降，猶死也，消也，退也，往也。天地之間，惟陰陽之消長，六合之內，惟六氣之往來也。是故一陽升則六陰降，從復左旋於乾也；一陰長則六陽消，從姤右旋於坤也。（自震而履離兌以至於乾為左旋，自巽而履坎艮以至於坤為右旋，則乾兌離震巽坎艮坤為次而易立焉，詳見成卦篇。）

"Rise" means birth, growth, advancement, and coming; "fall" means death, decline, retreat, and going away. Between heaven and earth, there is only the waxing and waning of yin and yang, and within the Six Harmonies, there is only the movement of the six energies. Therefore, when one yang rises, the six yins descend, which is the left rotation from the Fu hexagram to the Qian hexagram; when one yin grows, the six yangs retreat, which is the right rotation from the Gou hexagram to the Kun hexagram. (Note: From Zhen through Li and Dui to Qian is left rotation; from Xun through Kan and Gen to Kun is right rotation. Thus, Qian, Dui, Li, Zhen, Xun, Kan, Gen, and Kun are arranged in order, and the Way of the Book of Changes is established, as detailed in the "Formation of Hexagrams" chapter.)

三才由此而備，萬物自斯而成，無不由乎四象六爻，上下往來之中，以復言之，其初為升爻，其上為降爻，若二月占之，則四爻陽為升，三爻陰是降也。蓋升降務以占時言，毋以卦體言也。（卦體升降，如復一陽升六陰降則是矣，然升降之法，取用占時，設如春分後占，乃四陽升，三陰降之時也，即以所占之卦，凡逢四爻為升爻，三爻為降爻，但四爻若屬陽爻，則為真升，三爻若屬陰爻，則為真降，反之則非。復卦可玩，餘皆仿此。）

The three elements are thus complete, and all things are generated from this. Nothing comes outside the movement of the four images and the six lines, up and down. Taking the hexagram "Fu" (Return) as an example, its first line is the rising line, and its top line is the falling line. However, if the divination is done in February, then the fourth line's yang should be considered the rising line, and the third line's yin the falling line. This shows that rising and falling must be determined according to the season at the time of divination, not just according to the structure of the hexagram. (Note: According to the structure of the hexagram, the rising and falling of "Fu" are correct, as one yang line rises and six yin lines fall. However, the method of rising and falling should be applied according to the time of divination. For instance, if divination is done after the spring equinox, when four yang lines are rising and three yin lines are falling, then regardless of the hexagram, the fourth line is considered the rising line and the third line the falling line. However, the fourth line must itself be a yang line to be considered a true rising line, and the third line must itself be a yin line to be considered a true falling line. The reverse is not valid. By carefully examining the hexagram "Fu," this becomes clear, and the same principle applies to other hexagrams.)

期日卦爻，以謂冬至法頤六四者，而震兌坎離，弗能均布其中，因莫於升降之外也。（其法以冬至日起山雷頤之六四，一日行一爻，一月行五卦，一年共六十卦，而震兌坎離，加於二至二分之時，弗能自然，故莫於升降之外，獨河洛變數理貴之，凡正月小過蒙益漸泰，二月需隨晉解大壯，三月豫訟蠱革夬，四月履師比小畜乾，五月大有家人井咸姤，六月鼎豐渙旅遁，七月同人節恆損否，八月巽萃大畜賁觀，九月歸妹無妄明夷困剝，十月艮既濟噬嗑大過坤，十一月未濟蹇頤中孚復，十二月屯謙睽升臨，如此序爾。）

Using hexagram lines to determine the time of occurrence, one method starts counting from the sixth line of the hexagram "Yi" (Nourishing) on the day of the Winter Solstice. However, the four main hexagrams, Zhen (Thunder), Dui (Lake), Kan (Water), and Li (Fire), cannot be evenly distributed within this system, so this approach ultimately remains confined to the principles of rising and falling. (Note: This method begins counting from the sixth line of the hexagram "Yi" (Nourishing) on the Winter Solstice, advancing one line per day, five hexagrams per month, and sixty hexagrams in a year. The hexagrams Zhen, Dui, Kan, and Li are added on the solstices and equinoxes, which do not naturally fit into the sequence. Therefore, it is said to remain within the framework of rising and falling, and only the school that values the changing numbers of the Yellow River Chart (He Tu) and the Luo Writing (Luoshu) pays attention to it. The order of the monthly hexagrams is: January - Xiao Guo, Meng, Yi, Jie, Tai; February - Xu, Sui, Jin, Jie, Da Zhuang; March - Yu, Song, Gu, Ge, Guai; April - Lu, Shi, Bi, Xiao Xu, Qian; May - Da You, Jia Ren, Jing, Yan, Gou; June - Ding, Feng, Hun, Lu, Duan; July - Tong Ren, Jie, Heng, Shen, Po; August - Xun, Cui, Da Xu, Ben, Guan; September - Gui Mei, Wu Wang, Ming Yi, Kun, Po; October - Gen, Ji Ji, Shi He, Da Guo, Kun; November - Wei Ji, Jian, Yi, Zhong Fu, Fu; December - Tun, Qian, Kui, Sheng, Lin - this is the order.)

蓋用神居升，則日大而月新，用神居降則日消而月削也。是故升降之法，兼參用神衰旺，亦未可執一而論也。（升降不及進退之力，又必參看用神旺相，升而更吉，用神休囚，降而更凶，不可執升降以定旺衰也。）

In general, if the useful god falls on the rising line, the matter being divined will grow day by day and change month by month. If the useful god falls on the declining line, the matter will diminish day by day and weaken month by month. Therefore, when applying the method of rising and declining, one must also consider the strength and weakness of the useful god, and not rely solely on one aspect. (Note: The power of rising and declining is less than that of advancing and retreating gods; moreover, one must refer to whether the useful god is prosperous and strong or weak and confined: if the useful god is prosperous and strong and occupies the rising line, it is even more favorable; if the useful god is weak and confined and occupies the declining line, it is even more unfavorable. One should not determine prosperity and decline solely based on rising and declining.)

吾聞天道一日一周，而黃道日不及天之一度，順輪而前者謂之進神，逆輪而後者謂之退神，是以亥變子而前進，未變辰而退後也。（進神右順行西，退神左逆行東。）同行之化，則有進退，異行之變，則惟生克。是以申變未而為生，丑變卯而為死，豈以進退言哉。（同行，五行同類論進退，不同類論生克。）

I have heard that the heavenly path completes one cycle in a day, while the sun travels one degree less along the Yellow Path each day compared to the celestial sphere. Those that move forward with the celestial sphere's rotation are called "Advancing God," and those that move backward against the celestial sphere's rotation are called "Retreating God." Therefore, the change from亥 to子 is forward movement, and the change from未 to辰 is backward movement. (Note: "Advancing God" moves rightward and clockwise toward the west, while "Retreating God" moves leftward and counterclockwise toward the east.) Only changes within the same Five Phases can be discussed in terms of advancement or retreat; changes between different Five Phases are only considered in terms of generation and overcoming. Therefore, when申 metal changes to未 earth, it is earth generating metal; when丑 earth changes to卯 wood, it is wood overcoming earth, and there is no discussion of advancement or retreat. (Note: "Same Five Phases" means that changes among the same type of Five Phases are discussed in terms of advancement or retreat, while changes among different types are discussed in terms of generation and overcoming.)

夫進神之法有三：一曰大進，二曰不進，三曰不能進。蓋動旺相而變日月，乘勢得位，謂之大進；動日月而變空破，無階無路，謂之不進；動破散而變日月，我位既失，何以得前，謂之不能進。（如午建甲戌日用官，得革之同人，未變戌者是大進，未已旺相，戌乃日建，此動相而變日也；卯建庚申日用父，得豐之革，申變酉者是不進，申乃日辰，酉已月破，此動日而變破也；申建癸卯日用子，得屯之節，寅變卯者是不能進，寅已月破，卯雖日辰，此動破而變日也。）

There are three types of "Advancing God": one is called "Great Advancement", the second is called "Not Advancing", and the third is called "Unable to Advance". If the moving line is itself prosperous and strong and transforms into the day or month line, and it is in a favorable position, it is called "Great Advancement". If the moving line is directly on the day or month line but transforms into a broken or destroyed line, with no way forward, it is called "Not Advancing". If the moving line has already been broken or dispersed and transforms into the day or month line, but its original position has already been lost, then how can it advance, it is called "Unable to Advance". For example, in the month of午 and day ofJiaxu, with the official ghost as the useful line, the change from《革》to《同人》is Great Advancement, as the earth of未 is strong in the month of午 and also the day stem, so the moving line is strong and transforms into the day stem. Another example is in the month of卯 and day ofGengshen, with the parents as the useful line, the change from《丰》to《革》is Not Advancing, as the metal of申 is the day stem, but the metal of酉 is broken by the month of卯. Another example is in the month of申 and day ofGuimao, with the children as the useful line, the change from《屯》to《节》is Unable to Advance, as the wood of寅 has been broken by the month of申, and although the wood of卯 is the day stem, it is of no help, since the moving line was already broken before transforming into the day stem.

退神之法，亦有三：一曰實退，二曰不退，三曰不及退。蓋動休囚而變休囚，是乃從流忘返，謂之實退；動日月而變空破，我德克備，謂之不退；動破散而變日月，潰敗難收，諮嗟何及，安能退哉，謂之不及退。（如午建辛巳日用財，得兌之隨，卯爻休囚，化寅又休囚，是休囚而變休囚，乃為實退；寅建丙戌日用父，得乾之夬，戌乃日辰，物無可傷，雖化未空，亦不退也；申建癸卯日用兄弟，得兌之豐，酉已沖散，物不能扶，雖變申為月建，亦不及退也。）

There are three types of retreating god: one is called "real retreat," another is called "no retreat," and the third is called "inadequate retreat." When the moving line itself is weak and confined and transforms into another weak and confined line, it flows with the trend and does not return, which is called "real retreat." When the moving line itself is directly facing the day or month and transforms into an empty or broken line, although the line itself has complete virtue and strength, it is called "no retreat." When the moving line itself has already been broken and scattered and transforms into a line of the day or month, it is in a state of collapse that cannot be recovered, and there is no time to lament, let alone retreat, which is called "inadequate retreat." (For example, in the month of午 and day of辛巳, with wife wealth as the useful line, getting the trigram 兑 changing to 随, the卯 wood is weak and confined, and the transformed寅 wood is also weak and confined, which is a transformation from a weak and confined line to another weak and confined line, which is real retreat. Another example is in the month of寅 and day of丙戌, with parents as the useful line, getting the trigram 乾 changing to 夬, the戌 is the day branch and is not damaged, although the transformed 未 earth is empty, it is still considered no retreat. Another example is in the month of申 and day of癸卯, with siblings as the useful line, getting the trigram 兑 changing to 丰, the酉 metal has been broken by the卯 day, with nothing to support it, although the transformed 申 metal is the month builder, it is too late to retreat.)

凡進以成得，退以敗失，用神成敗，吉凶分焉；元忌旺衰，災祥見焉。化進有日昌之勢，乃功名得志，身命榮昌，嫁娶財求，往而遂意，若忌神遇之，則憂方大爾；化退有道消之嫌，然災禍漸弭，訟衰病退，寇賊無侵，若用神遇之，則未易得志也。（用神元神欲其進，忌神仇神欲其退。）故進而得日月生扶，其力愈盛，退而得日月制服，其氣愈衰，盛衰以時，從舍以類，而吉凶盡矣。（既審進退，兼參日月，而旺衰益見。）

Generally, "advancing" signifies achievement and gain, while "retreating" indicates failure and loss. The success or failure of the useful god determines clearly whether the outcome is auspicious or inauspicious. When the origin god and hostile god are strong or weak, the signs of fortune or misfortune become evident. When the advancing god is transformed into an advancing god, there is a gradually increasing trend of prosperity: for official rank, one will achieve success; for personal destiny, there will be flourishing; for marriage and wealth seeking, things will go smoothly. However, if the hostile god transforms into an advancing god, worries and troubles will increase. When the retreating god is transformed into a retreating god, there is a tendency of decline: disasters will gradually subside, lawsuits will weaken, illness will recede, and invaders will not come. However, if the useful god transforms into a retreating god, it will be difficult to achieve success. (Note: The useful god and origin god are desired to advance, while the hostile god and enemy god are desired to retreat.) Therefore, when the advancing god is further supported by the day and month, its strength becomes even greater; when the retreating god is further subdued by the day and month, its strength becomes even weaker. The strength and weakness depend on the season, and the selection and rejection are determined by the category, thus the auspicious and inauspicious outcomes are fully explained. (Note: After clearly understanding the advancing and retreating, further combining with the day and month will make the strength and weakness even more evident.)