Chapter 28: When Meeting the Time

吾聞用神得令則吉，失令則凶，理之常也，然有當時後時之用，豈可執一而論哉。（得令失令，言其常也，事在後期，則勿執時令。）故占於此月之得，此日之得，則用神當時為吉；若彼月之得，彼日之得，則用神當於彼時之令吉焉。蓋夏月出而冬月入，水用為嘉，亥日問而巳日求，火用為善。（補遺曰：冬藏夏貨，宜巳午之財爻；秋放春收，喜卯寅之妻位。如寅建辛亥日占丁巳搖會，得節之中孚，巳財絕於亥日，兄動奪之，理不應得，然丁巳財當以丁巳日求之，而甲寅旬子兄值空，是日果應得會，可見遇時為卜筮之要。）

I have heard that if the useful god is in season, it brings good fortune; if it is out of season, it brings misfortune, which is a general principle. However, things may have their fulfillment in the present time or in a later time, so how can we rigidly stick to one point in our judgment? (Note: Whether something is in season or out of season refers to the general principle; if the matter occurs later, we should not rigidly adhere to the season of the time when the divination was made.) Therefore, if the desired outcome is obtained in this month or this day, we should consider the useful god as being in season at that time as auspicious. If the desired outcome is obtained in another month or another day, we should look at whether the useful god is in season at that particular time. For example, if goods are sold in summer and purchased in winter, water爻 is preferable; if the question is asked on a亥 day but the desired outcome is sought on a巳 day, then fire爻 is favorable. (Note: The "Supplement" says: "In winter, storing and in summer, selling goods, it is favorable to have wealth爻 in巳 and午; in autumn, releasing and in spring, harvesting, it is favorable to have wife爻 in卯 and寅." For instance, if on the day of辛亥 in the寅 month, one asks about the day of丁巳 and obtains the hexagram "Jie" changing to "Zhongfu," the fire wealth爻 is in the state of death on the亥 day, and there is also a brother爻 moving to take it away, so according to principle, it should not be obtained. However, the wealth爻 of丁巳 should be sought on the day of丁巳, and since丁巳 belongs to the甲寅 cycle, the water brother爻 is in the empty position of the cycle, and indeed, the matter was obtained on that day. This shows that "meeting the time" is the key to divination.)

夫用神得於此時之令，則失於彼時之司，得於彼時之司，則失於此時之令，吉凶相勝，可不深辯乎？若隨常之問，恆遠之求，即當以占時用神得令失令而定災祥，以其無時之可據也。

The useful god is often in command in one season and out of command in another; it is often in authority in one season and powerless in another. Good and bad outcomes are mutually opposing, how can we not carefully distinguish them? If it is merely a common matter asked casually or a long-term request without a fixed time, then we should still determine fortune and misfortune based on whether the useful god is in command or not at the time of the divination, because there is no other time point to refer to.

吉凶之應，鬼神之情，必兆以動而告我也，是以卜筮之道，求用象為樞機，而察動爻為情狀。惟一爻動而五爻之不動者，五爻動而一爻之不動者，事應之來，不驗於用神，而驗於卦象也。是以一爻獨發，其占九六，一爻獨靜，其占七八，則由志動而鬼神知，鬼神知而吉凶生，吉凶之生由於動，所以重於動而輕於用也。（大吉大凶，雖不繫於獨發獨靜之爻，然鬼神之情，常顯機於此。）

The manifestation of good or bad fortune, and the nature of ghosts and spirits, must be revealed through "movement" to show signs. Therefore, in divination, seeking the Useful God is the key, and observing the Moving Line is to understand its condition. However, in cases where only one line moves while the other five remain still, or all five lines move while only one remains still, the fulfillment of events often does not occur through the Useful God but through the卦象 (hexagram). Therefore, when one line alone moves, it is considered as the old yin or old yang (nine or six); when one line alone is still, it is considered as the young yin or young yang (seven or eight). When a person's mind moves, ghosts and spirits become aware; when they become aware, good or bad fortune arises. Since good or bad fortune originates from "movement," at this time, the Moving Line is given more importance than the Useful God. (Note: Although great good fortune or great misfortune is not determined by the single moving or still line, the nature of ghosts and spirits often reveals omens here.)

夫占事之法，不可舍用神而求動爻，間有事驗於動爻者，如占行人得甲子爻動而甲子日至，占病人得丙子爻發而丙子日亡，避火，遇甲午官興而是日遭回祿，求名，遇丙戌父動而是歲反登科。

The general method of divination requires that one not neglect the useful god and focus solely on the moving line. However, there are indeed cases where the matter should be determined by the moving line. For example, if one divines about a traveler and the line of Jiazi is activated, the traveler will arrive on the Jiazi day. If one divines about a sick person and the line of Bingzi is activated, the sick person will die on the Bingzi day. If one divines about a fire and the line of Jiawu, which represents the official ghost, is activated, a fire will occur that day. If one divines about official rank and the line of Bingxu, which represents the parents, is activated, the person will pass the examination that year.

（酉建甲子日卜子歸期，得夬之大過，月建子孫，是月應至，卯沖酉子，宜在丁卯日到，而當日甲子即歸。午建己巳日卜妻病，得大畜之小畜，月破妻爻化絕，應在當日即亡，後待丙子日而死。未建戊午日占家宅，得乾之小畜，本應火災，庚午壬午不應，至甲午日而回祿，以夏至後先壬而後甲也明。壬午年巳建甲戌日占功名得剝之晉，常法以子午卯酉鄉舉，後因鼎革，改丙戌而發鄉科。以上皆驗於獨發，故雖不離用爻，而亦不執用爻也。）

(Notes: On the day of Jiazi in the You month, divination was made about the return of the son, and the hexagram was "Gua" changing to "Da Guo": the son's line was exactly the month builder, so he should return this month; the卯 came to clash with the酉 metal of the son's line, which should have been on the day of Dingmao, but he returned on the day of Jiazi. On the day of Jisi in the Wu month, divination was made about the wife's illness, and the hexagram was "Da Xu" changing to "Xiao Xu": the wife's wealth line was broken by the month and turned into a dead line, which should have resulted in death on the same day, but she died on the day of Bingzi instead. On the day of Wuwu in the Wei month, divination was made about the family residence, and the hexagram was "Qian" changing to "Xiao Xu", which should have indicated a fire disaster, but the days of Gengwu and Renwu did not match, and the fire occurred on the day of Jiawu instead - this is because after the summer solstice, the order is first Ren and then Ji, so the reason is clear. On the day of Jiaxu in the Si month of the Renwu year, divination was made about official rank, and the hexagram was "Bo" changing to "Jin": according to the usual method, one should pass the examination in the years of Zi, Wu, Mao, and You, but later due to the change of dynasty, he passed the examination in the year of Bingxu instead. All these are examples of the response appearing on the unique line, so it is said that it does not leave the used line, nor does it rigidly rely on the used line.)

如求財遇否之臨而占八，乙卯日而得財。訪友遇遁之節而占七，壬申日而會友。尚有己巳之靜而應於他卯日者，亦或驗之也。靜而獨發，以值以合，動而獨靜，以值以沖，然必雜取用神忌神而當其爻象者則信無失矣。獨動獨靜之法，則猶古昔之占驗雲。（如寅建己亥日占求財，得否之臨，卯財長生，兄破不克妻爻，主應有財，不得於癸卯而得於乙卯者，日值干支財也；未建丙午日占訪友，得遁之節，應爻在壬申，是以壬申日遇；巳建乙丑日占子歸，得睽之咸，而應丁卯日至。蓋一爻之靜，不惟驗於相值，亦驗相沖；一爻之動，不惟應於相值，尤應相合，決日之秘，仍看用爻。）

For instance, if one seeks wealth and obtains the hexagram "Ge" changing to "Lin," and the "eight" line (the yin line of lesser yin) is considered, the wealth is obtained on the day of Yimao. If one seeks a friend and obtains the hexagram "Dun" changing to "Jie," and the "seven" line (the yang line of lesser yang) is considered, the friend is met on the day of Renshen. There are also cases where a static line that should have appeared on the day of Jisi actually appears on another day of卯, and it still comes true. If all lines in the hexagram are static except one, the date is determined by the day of the line or its matching day. If all lines are moving except one, the date is determined by the day of the line or its opposing day. However, it is essential to consider both the useful god and the hostile god, as well as the line's symbolic meaning, to ensure accuracy. This method of determining the date based on a single moving or static line continues to follow the ancient divination practices. (For example, if one divines for wealth on the day of Ji Hai in the month of寅, obtaining the hexagram "Ge" changing to "Lin": the wood line representing wealth is in the day of Hai, which is the day of birth for the wood element, while the siblings line is broken by the month and thus harms the wealth line, indicating that wealth can be obtained. The reason it should not be on the day of Guimao but on Yimao is because the day of Yimao matches the wealth element. Another example is if one divines for a friend on the day of Bingwu in the month of未, obtaining the hexagram "Dun" changing to "Jie": the response line receives the壬申, so the friend is met on the day of Renshen. Another example is if one divines for a son's return on the day of Yichou in the month of巳, obtaining the hexagram "Kui" changing to "Xian," the son returns on the day of Dingmao. This shows that a static line not only verifies on the day it matches but also on the day it opposes; a moving line not only verifies on the day it matches but especially on the day it harmonizes. The secret to determining the date still depends on the relevant line.)

或曰，獨發獨靜，止為吉凶告兆也。如求財遇財旺而有財，求官遇官旺而有官，行人遇用神生克而定其遲速，病人遇用神衰旺而決其死生，然後以獨發獨靜之爻定其時，則每有驗，此為論之中也。（獨發獨靜可以定時日、察事應，若遂以定吉凶，則須審用爻，不可執也。）

Some people say that the concepts of a single active element and a single still element are merely used to indicate omens of good or bad fortune. For instance, when seeking wealth and the wealth element is prosperous and strong, there will be wealth; when seeking official positions and the official element is prosperous and strong, there will be an official position; when predicting the arrival of a traveler, the timing and speed are determined by the relationship of the useful god; when predicting the condition of a sick person, the survival or death is determined by the strength or decline of the useful god. Then, the single active or single still element is used to determine the specific time of the event, and this method is often effective. This view is considered balanced. (Note: The concepts of a single active element and a single still element can be used to determine time and observe the fulfillment of events; however, if they are used directly to judge good or bad fortune, one must still examine the useful god and should not be rigidly adhered to.)

夫用神之兩現，將何主焉？必以其有傷無傷而定取舍也，舍其有傷，取其無傷，則可得一其主也。法所謂用得其用則吉，不得其用則凶，是故舍其無用而取其有用也，若兩求之，則吉凶不定矣。（傷謂旬空月破沖散克傷之類。）

The useful god appears twice in the hexagram; one should choose the main one based on whether it is injured or not. Discard the injured one and take the one that is not injured, thus establishing a single main god. In divination, it is said, "If the useful god is used, it brings good fortune; if not used, it brings misfortune." Therefore, discard the useless one and take the useful one; if both are taken, the fortune and misfortune cannot be determined clearly. (Note: "Injury" refers to things like the empty period, month breaker, dispersion by conflict, and being harmed by another.)

然一動一靜之用，猶有別焉，舍靜取動，以動為事之兆也。不能得用神于飛爻，而求用神於伏象者，舍飛從伏，必以日月動爻之扶挈用之。（飛用被傷，當索伏用，日月動與配，相生而從，相剋而舍。）

If among two appearances one is moving and the other is still, there is a distinction: one should abandon the still and take the moving, because "movement" is the sign of an event. If there is no suitable useful god on the flying line, one should look for it among the hidden lines, thus abandoning the flying line and following the hidden line, but it must be supported and assisted by the day, month, and moving line. (Note: if the useful god on the flying line is injured, one should seek the useful god among the hidden lines; then match it with the day, month, and moving line: those that mutually generate are used, while those that mutually control are abandoned.)

後時生旺死絕，亦以不傷之神為論，是故未丑為用，而丑空未實，而敗於丑月者，謂未實而丑破之也。（後來日期，取配無傷用神，不可並索，如亥建戊午日占脫貨，得大過，遇子月價貴，遇丑月價賤，是論丑破未，而不論建丑也。）

When using the later seasonal theory to determine the prosperity, decline, birth, and death of a heavenly stem, it is only the useful god that has not been harmed that is considered. Therefore, if both the earthy branch of You (丑) and Wei (未) appear as the useful god, and You is empty while Wei is real, then in the month of You (丑), things will go wrong, because Wei is real and the month of You (丑) directly conflicts with Wei. (Note: When calculating later dates, one should match the useful god that has not been harmed, not both together. For example, on a day of Wuwu (戊午) in the month of Hai (亥), if one is divining about a lost item, and the hexagram is Great Excess (大过), then in the month of Zi (子) the price is high, but in the month of You (丑) the price is low — this is based on the conflict between You and Wei, not based on You being the month builder.)

夫鬼神之於蓍不妄動、不徒現，必有所告也，是以卜男婚而兩官者，競相求也，卜女婚而兩財者，交相與也；詞訟兩官，則非一獄之事，失脫兩鬼，則是三同之偷；仕路兩官而再加署敕，考場兩父而複試文章。官主也，父頭也，營謀重之而繫兩頭兩主；妻財也，子福也，身命逢之而多福多財；憂害二鬼而戒內外之驚，理財二妻而得往來之息；子孫兩現而占嗣者，膝下有真假之嗣，弟兄兩現而占交者，座前有名實之友。（卦中用爻兩現，推之人事，必有其象，用則喜而忌宜稱也。）

The spirits and gods use the divination with the yarrow stalks to show people things, and they do not act without cause or appear without reason. They must have something to convey. Therefore, when a man's marriage is divined and two official ghosts appear, it indicates that someone else is competing for his hand in marriage. When a woman's marriage is divined and two wife's wealth lines appear, it means that there are two places offering their approval at the same time. When a lawsuit is divined and two official ghosts appear, there will be more than one case. When a lost item is divined and two official ghosts appear, it means that three people are involved in the theft. When a career path is divined and two official lines appear, there will be another appointment. When an examination is divined and two parent lines appear, there will be a second round of testing. The official ghosts are the main factors of affairs, and the parent lines are the heads of affairs. In matters of planning and scheming, both are important, and when both appear, it means that there are two heads and two main factors involved. The wife's wealth line represents wealth, and the children's line represents fortune. When both appear in a divination about one's life, it indicates much fortune and wealth. When there are two official ghosts in a divination about worries, one should be cautious of disturbances from both inside and outside. When there are two wife's wealth lines in a divination about finances, one can expect to gain interest from two different sources. When divining about children and two children's lines appear, there will be two children, one real and one not. When divining about friends and two siblings' lines appear, there will be two kinds of friends, one genuine and one not. (Note: When two lines appear in the hexagram, they must correspond to something in reality. If they are useful gods, it is good; if they are忌神, they should be considered as such.)

卜居官遇乃二氏之同居，營葬鬼遇乃二亡之合葬也；所以戒文書者，父重而有交章之論也，憂官鬼者，鬼重而有連綿之禍也，惡兄弟者，兄重而有繁興之費也；鬼伏鬼為新舊之病，官化官為起倒之詞。（兩現之象，最不易明，故詳列於此，因事求之。）

When divining about a residence and two officials appear, it indicates two families living in the same place; when divining about a burial and two ghosts appear, it suggests two deceased people being buried in the same grave. Therefore, one should be cautious about two documents appearing together, as the parents' lines overlap and there may be mutual accusations; one should be worried about two officials appearing, as overlapping officials bring continuous misfortunes; one should dislike two siblings appearing, as overlapping siblings lead to endless expenses. If another official is hidden beneath the official, it indicates both new and old illnesses occurring simultaneously; if an official transforms into another official, it suggests lawsuits that keep arising and subsiding without resolution. (Note: The image of two appearances is the most difficult to interpret, so it is listed in detail here. When encountering such situations, refer to them according to their categories.)

蓋兩現於飛伏者，則取較之，兩現於變互者，則勿取較也。其升觀二分之卦，八純二土之象，皆有成格，故無煩別論，亦以兩現之法為用云爾。（二分八純，卦有一定，及得於變互者，皆不同兩現之論。）

In general, when a hexagram appears in both the flying god and the hidden god, one should compare and choose between them; but when a hexagram appears in both the resulting hexagram and the nuclear hexagram, there is no need for comparison. As for hexagrams like 'Ascending' and 'Observing' where the internal and external parts are each divided in half, and the two layers of earth lines in the eight pure hexagrams, they each have their own established patterns, so there is no need for further discussion. Simply apply the method of two appearances. (Note: Hexagrams divided into two parts and the eight pure hexagrams have fixed forms; however, the two appearances derived from the resulting hexagram and the nuclear hexagram differ from the standard two appearances.)

天地萬物，始於無明，絕後而胎也。（無明，即釋氏所謂無明緣行，行緣識，識緣名色，十二因緣之類也；絕則無物，猶無明也；胎則有形，猶緣名色也。）三位而生，七位而旺，十位而死，十二位而終始焉。（法不以胎為始，而以長生為始者，以其未現形象也。長生法：金生巳，木生亥，火生寅，水土生申，以掌上順數可曉。）

All things in heaven and earth begin with "wu ming" (ignorance). After "jue" (cessation), "tai" (embryo) is formed. (Note: "wu ming" refers to the Buddhist twelve links of dependent origination, namely "wu ming yu hang, hang yu shi, shi yu ming se." "Jue" means nothingness, just like "wu ming"; "tai" means already formed, just like "yuan sheng ming se.") Counting from the position of the embryo, the third position is "chang sheng" (growth), the seventh is "di wang" (prosperity), the tenth is "si" (death), and the twelfth marks the end and the beginning again. (Note: This system does not take "tai" as the starting point but "chang sheng." This is because no form is yet visible in the embryo. The fixed rule for "chang sheng" is: metal is born in si, wood in hai, fire in yin, and water and earth in shen. Counting clockwise on the palm makes this clear.)

其所取用者，莫重於生絕，故金遇巳而不克，土遇巳而不生。（十二位取用，最重生絕二端，即五行生剋，不及生絕，故金遇巳而得生，土遇巳而言絕也。）

Among the twelve positions, the most important are "Growth" and "End". Therefore, when metal meets Si, it is not considered as being overcome by fire; when earth meets Si, it is not considered as being generated by fire. (Note: Among the twelve positions, the most important are Growth and End. The weight of the Five Phases' generation and overcoming is less than that of Growth and End. Therefore, when metal meets Si, it is only said to be in Growth; when earth meets Si, it is only said to be in End.)

臨官帝旺，用神乃昌，是故臨官則食祿，天元祿之所授也；帝旺則位中，將星之所立也。長生曰日辰，帝旺曰正旺，二者孰能勝之。（天元祿法：四位臨官，即為祿位，如甲木生於亥，順行四位，臨官在寅，是甲祿在寅 矣；乙木生於午，逆行四位，臨官在卯，是乙祿在卯矣；丙戊生寅，順行臨巳，是丙戊祿巳矣，餘仿此。將星之法，以中神為主，子午卯酉，正中位也，申子辰，子為將星，餘仿此。）

The useful god reaches its officialdom and prosperity to be considered flourishing. Officialdom is the place of receivingofficial stipend, granted by the heavenly origin禄. Prosperity is located in the four cardinal positions, being the position established by the general star. If the growth also meets the day branch, prosperity is called the main prosperity. Which of these two can be surpassed? (Note: The calculation of heavenly origin禄: from growth count to the fourth position is officialdom, which is the禄 position. For example, the growth of Jia wood is in Hai, counting forward four positions leads to寅, so the禄 of Jia is in寅; the growth of Yi wood is in Wu, counting backward four positions leads to卯, so the禄 of Yi is in卯; the growth of Bing and Wu is in寅, counting forward leads to巳, so the禄 of Bing and Wu is in巳, and so on for the rest. The calculation of the general star is based on the central god of the triple harmony formation: Zi, Wu, Mao, and You are the four cardinal positions. For example, in the Shen-Zi-Chen formation, Zi is the general star, and so on for the rest.)

若沐浴冠帶衰病胎養，則不勝五行之生克，病漸及於不神，養將需於有力，蓋見生吉而見克凶，是故水敗於酉為假敗，火胎於子為偽胎，木胎在酉，論克不論胎，金衰在戌，論生不論衰也。（此言十二位，唯長生臨官帝旺為重，餘位稍輕，還以五行生剋為斷。）

As for the positions of bathing, capping, decline, illness, conception, and nurturing, their influence is less significant compared to the five phases' generation and overcoming: those in the "illness" position gradually lose effectiveness, while those in the "nurturing" position still require external assistance. In summary, being born in the presence of a generating element is favorable, while being overcome is unfavorable. Therefore, water in酉 (Metal) is in the position of bathing, which is a decline, but since酉 metal generates water, it is a false decline; fire in子 (Water) is in the position of conception, but since子 water overcomes fire, it is a false conception; wood in酉 (Metal) is in the position of conception, but only the overcoming of wood by metal is considered, not its conception; metal in戌 (Earth) is in the position of decline, but only the generation of metal by earth is considered, not its decline. (Note: This means among the twelve positions, only the positions of birth, officialdom, and prosperity are considered important, while the others are less significant and still need to be judged according to the generation and overcoming of the five phases.)

死墓之法，臨死無救，則鄰死矣，臨死又克，則過死矣。絕亦如之。墓而有刑，如擊如發，墓而無沖，為匿為藏。（爻神投死日月變爻之上，或日月變爻內有一生之，則死而未死，絕而未絕也；既死又克，則為己死；無生無克，準克之半。凡用入墓，喜刑喜沖。）

The method of determining "death" and "burial": When a line is in its dead position and has no rescuer, it is nearly dead; if it is in the dead position and is further harmed, it is completely dead. Being in the "extinction" position is similar. If a line enters the burial position and meets a刑 (punishment), it is like being struck or awakened, and it can still emerge; if it enters the burial position without a冲 (collision), it remains hidden and concealed. (Note: When a line's god falls into the dead position of the day, moon, or changing line, if any of these elements can generate it, it is considered as dead but not completely dead, or extinct but not completely extinct; if it is in the dead position and is further harmed, it is considered completely dead; if neither generation nor harm occurs, it is calculated as half the harm. For the useful god entering the burial position, it is favorable to have punishment and collision.)

蓋用爻生絕於日辰之上者特重，生絕於月建之上者有分，夫月令也，日天也，輕重緩急不侔矣。（生絕月建，須兼論當生、所生、生我、克我、我克之法，日重而月輕也。）

Using a yao (line) to find growth or decline on the day branch carries particular weight; if found on the month builder, the significance is reduced. This is because the month builder governs the seasonal timing, while the day branch responds to the current heavenly conditions. The importance and urgency of the two are not the same. (Note: When discussing growth and decline on the month builder, one must also consider the relationships of being in season and strength, what I generate, what generates me, what controls me, and what I control. In summary, the day branch is more important than the month builder.)

伏爻生絕於飛，動爻生絕於變，其法猶類日也，然有真偽之辯焉。本卦動爻，難言生絕，故巳動傷金而生土，亥發火熄而木榮，有同體之觀焉。（動爻化出之變爻，伏神本位之飛爻，如空如破，則非生非絕矣，故曰真偽。卦爻一本專論生克，不當參以長生十二法也，故曰同體。）

The hidden line is considered to take growth or death in relation to the flying line, and the moving line is considered to take growth or death in relation to the changing line. The method is similar to that of the day branch, but just as with the day branch, one must distinguish between true and false. As for moving lines within the primary hexagram, it is not appropriate to discuss growth and death among them. Therefore, when the fire element in the fourth position moves, it is only said to injure metal and generate earth; when the water element in the second position moves, it is only said to extinguish fire and benefit wood. Since they are within the same hexagram, only the relationships of generation and destruction are considered, not the twelve stages of growth. (Note: If the changing line produced by the moving line or the flying line where the hidden line resides is exactly in an empty or broken state, then it is neither considered as growth nor death, so one must distinguish between true and false. Within the same hexagram, only the relationships of generation and destruction are considered, and the method of the twelve stages of growth should not be introduced, hence it is called "same body.")

卜筮之道，歸重支神，不分陰陽，同其生死，此其準也。若五行之家，析干支，分陰陽，則陽生陰死，陰死陽生，而長生亦異，蓋五行陰陽，皆投胎於母而後養焉。（丙為日，丁為月，皆投胎於子，自天開於子，而日月昭焉。日月即人物之仰依也，故先以火胎於子為法，養丑而生寅也。日出而作，日入而息，丙既生寅，人亦生寅也。陰陽不可同立，男女不可無別，丁寄生於酉，故下言祖母族撫之。蓋陽干有十二位之用，陰干惟重死生，必欲分求，但以陽順陰逆為法。）

Divination through卜 and 筮 places emphasis on the Earthly Branches, without distinguishing between yin and yang. Both yang and yin Heavenly Stems share the same cycle of birth and death, which is its principle. However, in the system of Five Phases used in命理, the Heavenly Stems and Earthly Branches are separated, as are yin and yang. Thus, the place of birth for a yang Heavenly Stem is precisely where a yin Heavenly Stem reaches its end, and where a yin Heavenly Stem reaches its end is precisely where a yang Heavenly Stem is born. Therefore, the positions of birth differ. This is because the Five Phases and yin and yang all first take form in the mother before receiving nourishment. (Note: Bing is the sun, Ding is the moon, both take form in Zi, because heaven begins in Zi and then the sun and moon shine brightly. The sun and moon are relied upon by people and all things, so the method of establishing the fire's embryo in Zi is first established: nourishment occurs in Chou, birth occurs in Yin. The sun rises and people work, the sun sets and people rest. Bing is born in Yin, so people are also born in Yin. However, yin and yang cannot coexist, and male and female must be distinguished. Therefore, Ding fire is寄托 in You. The following text refers to it as 'being raised by the maternal clan'. Generally, all twelve positions of the yang Heavenly Stems are used, while the yin Heavenly Stems only emphasize death and birth. If one insists on separating them, then the yang Heavenly Stems proceed in the order of the cycle, while the yin Heavenly Stems proceed in the reverse order.)

既分男女，男順而長生，女逆而寄生，以至臨官食祿之地，乃見其功。（蓋陰陽干支，至臨官而成功。丙臨官於巳，巳既有丙也，丁臨官在午，午即有丁也。）男既長大，應合婚姻，惟寅丙遠贅子辛之妻而養戊己者，戊之長生於寅，己之寄生於酉，皆曰祖母撫之，獨此附其姑，然五行或同位、或相間，窮理反經而道盡矣。

Since the distinction between male and female has been made, the male (yang stems) proceed in the order of the Five Phases to find their growth, while the female (yin stems) go in the reverse order to find their寄托 (dependent birth). This continues until they reach the officialdom and sustenance positions, where their functions become evident. (Note: Yin and yang stems achieve their completion only when they reach the officialdom position. For example, the officialdom of Bing fire is in Si, and Si contains Bing; the officialdom of Ding fire is in Wu, and Wu contains Ding.) When the male has grown up, he should marry. Only the Bing fire in寅 needs to marry the Xin metal female in Zi; meanwhile, the Wu earth is still nurtured in寅. Wu earth's growth is in寅, while Ji earth's dependent birth is in You, and both are said to be raised by the maternal grandmother's side, except Ji earth, which is attached to the maternal aunt. In general, the Five Phases may share the same position or be separated from each other. If these principles are thoroughly examined and then returned to the standard method, the underlying principles will be fully explained.

（丙既生寅而長大，理合擇配，丙合於辛，宜配辛女，當卯無辛，遠逆寄生於子之辛女，贅為夫婦，天之造物，非定有常。火生土而土胎子也，養於丑，故戊土生於寅，己土寄生於父娣丁長酉之姑，而各自成也。

The fire of Bing is born in the寅 position and grows strong, so it should choose a spouse. Bing combines with Xin, so it should marry a daughter of metal Xin. However, there is no Xin in the卯 position, so it has to go back to the子 position where Xin is temporarily residing and marry there, forming a couple. This shows that the creation of heaven does not follow fixed rules. Fire generates earth, and earth is born in the子 position and nurtured in the丑 position, so Wu earth is born in寅. Ji earth, on the other hand, resides temporarily in酉, which is where Ding fire is born. Ji earth relies on the protection of the aunt, Ding fire, and establishes itself independently.

戊既長大，宜合癸配，卯中癸水娶之。土生金而金胎於卯也，養於辰，庚金長生於巳，辛金寄生於子，則祖母之族而撫焉。庚既長大，合午乙為妻，金生水而水胎於午也，養於未，壬水長生於申，癸水寄生於卯。壬既長大，合酉丁為妻，水生林而木胎於酉也，養於戌，甲木長生於亥，乙木寄生於午。甲既長大，合子己為妻，木生火而火胎於子也，亥天地之終，子天地之始，己辛之女，皆是子而嫁贅，蓋男女皆自天生，五行或同位、或相間，窮其理而返諸常，可曲盡陰陽之道。

The earth element Wu (戊) is mature and should be paired with the water element Gui (癸), so it marries the hidden Gui water in the branch Mao (卯). Earth produces metal, and metal is born in Mao and nourished in Chen (辰). Therefore, the metal element Geng (庚) is born in Si (巳) and the metal element Xin (辛) is born in Zi (子), which indicates they are raised by their maternal relatives. When Geng metal matures, it marries the hidden wood element Yi (乙) in the branch Wu (午). Metal produces water, and water is born in Wu and nourished in Wei (未). Therefore, the water element Ren (壬) is born in Shen (申) and the water element Gui (癸) is born in Mao (卯). When Ren water matures, it marries the hidden fire element Ding (丁) in the branch You (酉). Water produces wood (the original text says 'Lin', which is likely a mistake for 'wood'), and wood is born in You and nourished in Xu (戌). Therefore, the wood element Jia (甲) is born in Hai (亥) and the wood element Yi (乙) is born in Wu (午). When Jia wood matures, it marries the hidden earth element Ji (己) in the branch Zi (子). Wood produces fire, and fire is born in Zi. Hai is the end of heaven and earth, and Zi is the beginning of heaven and earth; the two women Ji earth and Xin metal are both married or married into at the position Zi. This shows that both men and women are born from heaven. The five phases sometimes share the same position and sometimes alternate, so if one thoroughly investigates the principles within them and returns to the common principles, one can fully understand the way of yin and yang.

法曰：子中癸己更加辛，丑中己癸復陰金，寅品甲木兼丙戊，卯中乙木癸水臨，辰中戊土藏乙癸，巳中丙火戊加庚，午中丁火連乙己，未中己土亦逢丁，申內庚金坤壬水，酉內辛金丁己尋，戌中戊土辛丁位，亥中壬水甲木生，地支內有天干伏，天地人元仔細分。）

The following mnemonic lists the heavenly stems hidden within each of the twelve earthly branches: in Zi there are Gui water, Ji earth, and Xin metal; in Chou there are Ji earth, Gui water, and Yin metal; in Yin there is mainly Jia wood, along with Bing fire and Wu earth; in Mao there is Yi wood and Gui water; in Chen there is Wu earth, along with Yi wood and Gui water; in Si there is Bing fire, plus Wu earth and Geng metal; in Wu there is Ding fire, along with Yi wood and Ji earth; in Wei there is Ji earth, and also Ding fire; in Shen there is Geng metal and Ren water, and since Shen is also the position of Kun, it contains earth as well; in You there is Xin metal, along with Ding fire and Ji earth; in Xu there is Wu earth, plus Xin metal and Ding fire; in Hai there is Ren water, and Jia wood is born here. It is evident that each earthly branch contains hidden heavenly stems, and these hidden stems must be further divided into three levels: Tianyuan, Diyuan, and Renyuan, which must be carefully distinguished.

唯土之長生不一者，以地王起甲申，申中有坤，故土生於申，若分陰陽，則戊生於寅，己生於酉，而金木水火之內，皆不可以無土，始知土德之用，接續五行，分寄而旺，無往而不生者哉。（土神之生，不一其所，土神之位，相雜而處，所以五行不可無土也。）

Only the concept of the growth of earth is inconsistent: in ancient times, the Earth Emperor began at Jiashen, and since the position of Shen belongs to Kun, it is said that earth's growth is in Shen; but if we consider yin and yang separately, then the growth of Wu earth is in Yin and the growth of Ji earth is in You. In the directions of each of the other elements, gold, wood, water, and fire, there is also no place without earth. From this we can see that the function of the earth element is to connect the five phases, to be distributed among the four seasons and to be dominant in each season, and to be able to nurture all things wherever it goes. (Note: The place where the earth god's growth occurs is not unique, and the position where the earth god resides is mixed with the other five elements, so the five phases cannot do without earth.)

或曰陽為官，陰為鬼，復曰旺為官，衰為鬼，又曰官鬼為繫（擊？）爻，為制爻，大凡喜之為官，惡之為鬼，用之陽則官，用之陰則鬼，名異而用同也，卦不應無，亦不宜動。（官鬼不必以旺衰陰陽分，但用則為官，忌則為鬼，然官亦可凶，鬼亦可吉。）

Some say that a yang line is called "official" (官) and a yin line is called "ghost" (鬼). Others say that the prosperous and strong line is "official" and the weak one is "ghost." Still others say that "official ghost" (官鬼) is "attached line" (系爻), or "controlling line" (制爻). In general, when one likes it, it is called "official," and when one dislikes it, it is called "ghost." Taking its yang aspect makes it "official," and taking its yin aspect makes it "ghost"—different names but the same thing. This line should not be absent in the hexagram, but it should not also be activated. (Note: "official ghost" should not be divided according to prosperity and decline or yin and yang; it is called "official" when used and "ghost" when disliked; however, "official" may also carry misfortune, and "ghost" may also carry good fortune.)

動而逢沖，動而有制，動而無助，猶不動也。有而空，沖而散，化而沖，猶不有也。卦中雖無而伏於世爻動爻之下，變而臨於日建月建之上，則無猶不無也。（此辯其虛實強弱之分也。）空而動者，謂之半空，動而破者，謂之全凶。有云吉則不吉，凶則更凶，則以大白虎所臨也。（破本無為，因大白虎煞臨之，其凶愈甚。）

Official Ghosts may move but if they encounter a clash, are restrained, or lack external support, they are as if not moving. Although they exist, if they fall into emptiness, are dispersed by a clash, or transform into a clashing line, they are as if non-existent. If they are not visible on the卦 surface but are hidden beneath the World Line or a moving line, or if the changing line is directly under the Day Builder or Month Builder, then they are non-existent yet existent. (Note: This distinguishes between the reality, falsehood, strength, and weakness of the Official Ghosts.) If they fall into emptiness but then move, it is called "half empty." If they move but encounter a month breaker, it is entirely凶. Some say "good things are not good, and bad things become even worse," because a great White TigerInauspicious Sha is present above. (Note: The month breaker itself is usually inactive, but with the great White Tiger凶煞 present, the danger becomes even greater.)

其象在天為鬼神、為雷霆，在地為廟宇、社稷、廳衙、尸骨、妖邪、蟲蟻，在身為主張、權柄、魂魄、識見、疾病，在家為香火、主宰、宗祖、魘倒，在國為仇敵、亂臣，在任為爵級，在事為訟非、為祈禱、為夫媚、為阻滯束縛。（六親惟鬼爻為象最多，所謂體物不遺也。）故身命無鬼，謀望失主，處世無恆；功名無鬼，進取無成，升遷未遂；家宅無鬼，主無君德，耗散多端；謀望無鬼，事無主斷，關說徒勞也。（此言用鬼，鬼不宜無也。）

The image represented by the Official Ghost is: in heaven, it represents ghosts and spirits, thunder and lightning; on earth, it represents temples, ancestral shrines, government offices, corpses, demons, and insects; in the human body, it represents authority, power, soul and spirit, perception, and illness; in the family, it represents incense and offerings, the family head, ancestors, and nightmares; in the state, it represents enemies and traitors; in the officialdom, it represents rank and position; in matters, it represents lawsuits and disputes, prayers, the husband, and obstacles and restraints. (Note: Among the Six Relations, only the Official Ghost has the most varied representations, as it is said to "comprehend all things without omission.") Therefore, when divining one's fate and there is no Official Ghost, there is no central focus in planning matters, and one lacks a consistent way of dealing with the world; when divining about official rank and there is no Official Ghost, one cannot achieve success or promotion; when divining about the family and there is no Official Ghost, the family head lacks authority and virtue, and there are many losses and expenses; when divining about aspirations and there is no Official Ghost, matters lack someone to decide them, and even if there is an intermediary, it is in vain. (Note: This explains that when the Official Ghost is used as the Useful God, it is undesirable to have no Official Ghost.)

疾病無鬼，須看用爻，用傷則祈禱無靈，用強則不禳而愈；婚姻無鬼，須分男女，女佔有少寡之嫌，男占則我非其匹；求財無鬼，須分主客，同本而權落他人，空拳而我無遭遇也；自逃則易以潛身，捕逃則難於覓跡，失物則勿以誣人，禱祀而神不降，請託而言不從，事以類推也。（此言無鬼，各有吉凶之辯也。）

When divining about illness and there is no official ghost, one should look at the useful god: if the useful god is injured, prayers will not be effective; if the useful god is strong and healthy, the illness can be cured without any rituals or remedies. When divining about marriage and there is no official ghost, one should distinguish between male and female: if the woman is the one consulting, there is a suspicion of being young and widowed; if the man is the one consulting, it means he is not worthy of her. When divining about seeking wealth and there is no official ghost, one should distinguish between the host and the guest: if the business is based on one's own resources, the authority will be in the hands of others; if one seeks help without any resources, one will miss the opportunity. Additionally, if someone is missing and there is no ghost, it is easy for them to hide; if capturing a fugitive and there is no ghost, it is difficult to find their trail; if something is lost and there is no ghost, one should not blame others; if praying and there is no ghost, the gods will not descend; if making a request and there is no ghost, no one will listen. Other cases can be similarly inferred. (Note: This discusses the different auspicious and inauspicious outcomes when there is no official ghost.)

故官鬼者，事之主也，禍之端也，出入行藏，貴乎靜而勿動，興詞構難，畏其動而即成。蓋凡防害及身，喜其無鬼，求事益己，利在有官，學者辯之。

Therefore, the Official Ghost is both the master of affairs and the beginning of calamity. For matters concerning movement, going out, or staying put, it is favorable if it remains quiet and still. However, for matters involving disputes or grievances, it is dangerous if it becomes active, as this confirms the matter. In summary, those who wish to prevent calamity should prefer a hexagram without the Official Ghost. Those seeking benefits for themselves should find it advantageous to have the Official present. Scholars should distinguish these clearly.

用爻屬木，申日占而絕，水爻動而生，因名絕生，猶窮地而遇援也。蓋絕生之法有五：用神受日月之克，遇動爻之生，一也；受動爻之克，遇變爻之生，一也；受變爻之克，遇動爻之生，一也；伏用受日月之克，遇飛爻動爻之生，一也；伏用受飛爻動爻之克，遇日月之生，一也。此五者皆謂之絕處逢生也。

The useful god's line belongs to wood, and on the day of Shen, wood is in its dead state. However, a water line in the hexagram moves and comes to nourish the wood. This is called "deadness giving birth," like encountering help when in a desperate situation. There are five situations of "finding life in despair": the first is when the useful god is overcome by the day or month, but a moving line comes to nourish it; the second is when the useful god is overcome by a moving line, but a changing line comes to nourish it; the third is when the useful god is overcome by a changing line, but a moving line comes to nourish it; the fourth is when the hidden useful god is overcome by the day or month, but a flying line or moving line comes to nourish it; the fifth is when the hidden useful god is overcome by a flying line or moving line, but the day or month comes to nourish it. These five situations are all called "finding life in despair."

其不能生者有三：用神自受破散，不能生者一；飛爻動爻生我者受破散，不能生者二；變爻生我者受破絕，不能生者三。忌神亦以此參之。身命世絕而逢生，雖困必亨，雖夭必壽；文科重父，武試重官，遇之者幾落孫山，終登龍虎；男婚用財，女姻用鬼，遇之者後成泰晉，始則參辰。

There are three situations where something cannot be revived: first, the useful god itself has been broken or scattered, and cannot be saved; second, the flying line or moving line that comes to benefit me has been broken or scattered, and cannot be activated; third, the changing line that comes to benefit me has been broken or cut off, and cannot be formed. The same method applies to hostile gods. When predicting one's life, if the world line is in an absolute state but meets a beneficial condition, although it may be temporarily difficult, it will eventually be prosperous, seeming like a premature death but ultimately leading to a long life. For literary exams, the parents line is important; for military exams, the official ghost line is important. If the useful god is in an absolute state but meets a beneficial condition, it seems like it will fail, but ultimately it will achieve success. For a man predicting marriage, the wealth line is the useful god; for a woman predicting marriage, the official ghost line is the useful god. If the useful god is in an absolute state but meets a beneficial condition, it seems like the stars Canopus and Antares will never meet, but eventually they will become allied through marriage.

鬼為我病，病退復進，用乃病身，危而得安；訟而又訟，官鬼遇日月之生，憂而不憂，子孫逢動變之助；出行世遇者安，行人應遇者還；占仁宦因眾罰而增秩，占貨財將虧折而居贏；捕逃而應逢，如魚脫網，修道而世值，如龍飛天。（名，謂官爻遇之；利，謂財爻遇之。）

The official ghost is the root of my illness; when the official ghost is in a dead place but then revives, the illness recedes but may return again. The useful god represents the patient himself; when the useful god is in a dead place but then revives, danger can turn into safety. Litigation follows one after another, because the official ghost gains strength from the sun and moon. Originally worried, there is no need to worry anymore, because the children's line is assisted by a moving and changing line. When divining about travel, if the world line is in a dead place but then revives, it indicates safety. When divining about a traveler, if the response line is in a dead place but then revives, it means the traveler will return. When divining about an official, he may be punished along with others but end up promoted. When divining about goods and wealth, it seems like a loss but ends up as a profit. When divining about capturing a fugitive, if the response line is in a dead place but then revives, it means the fish has escaped the net. When divining about spiritual cultivation, if the world line is in a dead place but then revives, it means the dragon soars to the sky. (Note: When talking about 'reputation', it refers to the official line reviving from a dead place; when talking about 'profit', it refers to the wealth line reviving from a dead place.)

內卦遇之，家宅衰而將旺，外卦遇之，人口減而復增。內為邦畿，外為政事，蓋國猶家占。其為吉也，猶旱遇雨；其為凶也，如火復炎。然唯日月之絕為真絕，日月之生為真生，又不可不知也。

The inner trigram shows a situation where something is at a dead end but then regains vitality, indicating that the family situation changes from decline to prosperity. The outer trigram shows a situation where something is at a dead end but then regains vitality, meaning that the population decreases but then increases again. When divining about a country, the inner trigram represents territory, and the outer trigram represents government affairs. The principles for divining about a country and a family are the same. If the situation of being at a dead end and then regaining vitality falls on the auspicious side, it is like encountering rain after a long drought; if it falls on the inauspicious side, it is like a fire dying out and then reigniting. However, only the absolute dead end caused by the sun and moon is considered true death, and only the true vitality given by the sun and moon is considered true life. This point must not be overlooked.

聞之和則合，擊則沖，合主事之成，沖主事之敗，吉則宜合，凶則宜沖。筮得六沖，其名卦沖，無往而不散也，言多亂，事多變，行多違，謀多阻也。筮化六沖，其名變沖，占事主無後也，約婚而不終，結義而不信，營求而不遂也。卦沖謂之前沖，變沖謂之後沖，倘前六合而後六沖，又其甚已。（卦沖有三：正卦沖，之卦沖，合處逢沖也。）

I have heard that harmony means "he" and collision means "chong." Harmony signifies the completion of affairs, while collision signifies their failure. If the matter is auspicious, harmony is favorable; if it is inauspicious, collision is favorable. If the hexagram is six chong, called "gu chong," whatever the matter will be scattered: speech is disorderly, affairs change often, actions are obstructed, and plans face difficulties. If the original hexagram transforms into a hexagram of six chong, called "bian chong," the matter will have no conclusion: engagements cannot be completed, mutual oaths are not kept, and efforts to achieve goals are not fulfilled. If the original hexagram is six chong, it is called "qian chong," and if the transformed hexagram is six chong, it is called "hou chong." If the original is six he and the transformed is six chong, the situation becomes even worse. (Note: There are three types of gu chong: original hexagram six chong, transformed hexagram six chong, and harmony meeting collision.)

前合後沖，始繁華而終憔悴；前沖後合，初更張而卒和調；前合後合，夥伴契而訟獄纏，始終結而不解；前沖後沖，謀望難而官非散，親疏背而不從。爻沖有五：日沖則動，空沖則實，動沖則散，化沖則失，自沖則敗也。爻合有四：靜合為起，動合為絆，化合為援，自合為好也。（化沖，巳動化亥也；自沖，卦中子午兩動也，亦論強弱。化合自合，反是而推。）

Before the lines are in harmony and after they clash, the initial prosperity eventually leads to sorrow; before the lines clash and after they harmonize, the initial disorder eventually leads to peace; before the lines are in harmony and after they are in harmony, partners may be in agreement but still face legal disputes, remaining entangled throughout; before the lines clash and after they clash, plans fail and lawsuits resolve themselves, while close and distant people turn away and refuse to listen. The conflict of lines has five types: if the day branch conflicts with a static line, the static line covertly moves; if an empty line is conflicted, it becomes filled; if a moving line is conflicted, it is dispersed; if a moving line transforms into a conflicting line, it is lost; if two lines in the hexagram conflict with each other, it results in failure. The harmony of lines has four types: if a static line meets harmony, it rises and becomes useful; if a moving line meets harmony, it is hindered; if a moving line transforms into a harmonious line, it gains support; if two lines in the hexagram harmonize with each other, they become friendly. (Note:所谓「化冲」, for example, if the巳 line moves and transforms into the亥 line;所谓「自冲」, for example, if two lines in the hexagram, such as子 and午, move and conflict with each other, the strength of both lines must be considered. The principles for化合 and 自合 are the opposite.)

獨夫六合遇日辰沖害於世應之上者，其名合沖，猶功之幾成而敗，財之既得而失，婚之幾從而違，謀之幾就而變，不可居也。不言沖合者，既敗不可成，既解不可交，既失不可得也，即得之亦他應也。（如午建丙子日，占婚得兌之節，卦雖六沖，其日月合世應，變成六合，以為始悖而終就，及後二家皆得偕，此占不成，故不貴也。）且有爻之合處逢沖者，財鬼沖害忌婚姻，父官沖害忌功名，子妻沖害忌謀生，然而視世應沖害者則稍輕矣，故合處逢沖，前賢專主世應也。

The hexagram of Six Harmony alone, when the day branch also clashes and harms the World and Response Lines, is called "harmony followed by clash." This is like when achievements are about to be completed but fail, when wealth is about to be obtained but is lost, when marriage is about to be agreed upon but changes, or when plans are about to be completed but change; it is an omen of being unable to settle. Why is it not called "clash followed by harmony"? Because once something has failed, it cannot be restored; once something has dispersed, it cannot be reunited; once something has been lost, it cannot be regained; even if it is obtained, it would be in another place. (For example, if one divines about marriage on the day of Bingzi in the month of Wu, and gets the hexagram of Dui changing to Jie: although the primary hexagram is a six clash, the day and month harmonize with the World and Response Lines, and the changing hexagram becomes a six harmony. Originally, it was thought that the situation would first be in conflict and then harmonize. However, later both families chose other partners, and this divination did not come true, so this method of interpretation is not reliable.) There is also the case of a single line of harmony followed by clash: if the Wealth or Official Ghost lines are harmed by a clash, it is unfavorable for marriage; if the Parents or Official Ghost lines are harmed by a clash, it is unfavorable for fame; if the Children or Wealth lines are harmed by a clash, it is unfavorable for earning a living. However, these are less serious than when the World and Response Lines are harmed, so when discussing harmony followed by clash, ancient scholars mainly focused on the World and Response Lines.

夫隨墓有五：一曰命墓，二曰世墓，三曰化爻墓，四曰卦身墓，五曰世身墓，此五者有輕重之分也。（本命臨鬼而墓於日為命墓，世爻臨鬼而墓於日為世墓，或命世、及卦身世身臨鬼而化入墓爻為化爻墓，卦身臨鬼墓於日，世身臨鬼墓於日為身墓也。）

There are five types of "following the ghost into the tomb": the first is the native's own heavenly stem entering the tomb, the second is the world line entering the tomb, the third is the transformed line entering the tomb, the fourth is the hexagram body entering the tomb, and the fifth is the world body entering the tomb, each with different degrees of importance. (Note: When the native's earthly branch is in the officialdom of the official ghost and is buried by the day branch, it is called "birth tomb"; when the world line is in the officialdom of the official ghost and is buried by the day branch, it is called "world tomb"; when the native's heavenly stem, world line, hexagram body, and world body are in the officialdom of the official ghost and transform into the tomb line, it is called "transformed line tomb"; when the hexagram body is in the officialdom of the official ghost and is buried by the day branch, or the world body is in the officialdom of the official ghost and is buried by the day branch, it is called "body tomb.")

命之隨鬼入墓，乃為大凶，謂鬼命並現也，若現於日月變伏之位而非矣。（命墓必命乘鬼同現一爻始真，若臨日月變伏，皆非也。）世之隨鬼入墓，自占者凶，代占者忌，視命墓少間爾。（世墓自占代占皆忌，如巳建癸未日占寅命妻病，得大畜之蒙，乃妻命墓而世亦隨墓，後五月妻亡，夫亦繼亡，所謂代占者忌爾。）

The native's spirit is buried with the official ghost, which is a great misfortune, referring to the official ghost and the native's spirit appearing together in one line. If they only appear in the positions of the day, month, changing line, or hidden god, it does not count. (Note: The burial of the native's spirit must be accompanied by the official ghost appearing in the same line to be considered genuine; if it appears in the positions of the day, month, changing line, or hidden god, it does not count.) When the world line is buried with the official ghost, it is a misfortune for self-reading, and it is also to be avoided when reading for others, only slightly less severe than the native's spirit being buried. (Note: The burial of the world line is to be avoided whether reading for oneself or for others. For example, in the month of巳 and day of癸未, if one is reading about the illness of a wife whose native is寅, and the hexagram is《大畜》changing to《蒙》, the wife's native is buried, and the world line is also buried. Later in the fifth month, the wife died, and the husband followed shortly after—this is why it is to be avoided even when reading for others.)

化爻隨鬼入墓，與命墓世墓無差等，而有真偽，火官戌墓，辰日沖而成偽，戌月實而作真，戌空自偽，戌破非真。（化爻墓須分真偽。）卦身之墓，現於卦者是，世身之墓，空於世者非，此二者惟占訟詞、獄禁、疾病、憂疑、戶役、動作、潛逃、投充、齋戒之事忌之，然遇鬼旺則凶，官衰則減，視世墓化墓則輕爾。（卦身因卦而成，故有身則是，世身因世而起，故世空則非，蓋大小身墓，有忌有不忌也。）

When a changing爻 follows the official ghost into its墓, it should be compared with the墓 of the fate and the world line. However, one must distinguish between true and false墓. For official ghosts of fire nature, the墓 is戌. If on a day of辰, it will冲戌 and become a false墓. If it is the month of戌, then戌 is real and becomes a true墓. If戌 is in an empty position, it is naturally false. If戌 is broken by the month, it is not considered true. (Note: The墓 of a changing爻 must be clearly distinguished as true or false.) The墓 of the hexagram body must be present within the hexagram itself to be considered. The墓 of the world line, if the world line is in an empty position, is not considered. These two types of墓 are only considered unfavorable in matters such as lawsuits, imprisonment, illness, worries, household duties, starting projects, fleeing, joining the army, fasting and observing vows. Moreover, if the official ghost is strong, it brings misfortune; if it is weak, the effect is lessened. Compared to the墓 of the world line and the changing爻's墓, it is generally lighter. (Note: The hexagram body depends on the hexagram, so it must be present within the hexagram. The world line depends on the world line, so if the world line is in an empty position, it is not considered. Therefore, the墓 of the large body and the small body may be unfavorable or not, depending on the situation.)

且夫月破旬空之鬼，而臨本命世爻之墓，官非災病，見空破而垂斃，斃而又墓，故為凶占；若避患、憂害、防非，見空破而禍消，禍消而隨墓何凶也。（事已及身，空破隨墓最忌；事未及身而先事憂防，則空破隨墓非忌。）

If the official ghost is located in the墓地 (grave) of the subject's own star or the world line, and it is either the month breaker or the ten-day void, then if the divination concerns lawsuits, calamities, or illness, seeing the void or the month breaker indicates that the person is already on the verge of death, and then entering the grave is extremely ominous, thus indicating a凶占 (auspicious omen). However, if the divination concerns avoiding calamities, worrying about harm, or guarding against troubles, then encountering the void or the month breaker signifies the resolution of the trouble. Once the trouble has been resolved, following the official ghost into the grave brings no further danger. (Note: If the trouble has already occurred, it is most inauspicious to encounter the void or the month breaker followed by entering the grave. If the trouble has not yet occurred and is merely a concern or precaution, then encountering the void or the month breaker followed by entering the grave is not considered inauspicious.)

夫身命逢之，一世應多災疾；婚姻遇此，中途定見刑傷，占分男女命墓也。（不論世鬼，不拘空破，女命墓戒娶，男命墓戒嫁。）求官履仕途而不反，出行登平道而遭屯，行人病於他鄉，產婦厄於暗室，公役有桎梏之辱，興造有妨犯之凶，偷關逾險而蹈網羅，出族謀差而受羈紲。（隨墓統忌，若興造偷逾，空破稍可。）

When divining about one's own life and fate and encountering the situation of being followed by a ghost into the tomb, there will be many calamities and illnesses throughout one's life. When divining about marriage and encountering this situation, there will certainly be injuries and accidents in the middle of the process. Here, it is necessary to distinguish whether it is the husband's true birth year that enters the tomb or the wife's true birth year that enters the tomb. (Note: Regardless of whether the world line is accompanied by a ghost or not, and regardless of whether it is empty or broken: if the wife's true birth year enters the tomb, one should avoid marriage; if the husband's true birth year enters the tomb, one should avoid marriage.) When divining about seeking official positions, once entering the official path, one will not be able to return. When divining about travel, even walking on flat roads will encounter dangers. When divining about a person who is away, he will fall ill in a foreign place. When divining about a pregnant woman, she will face difficulties in the delivery room. When serving as a public servant, one will suffer the humiliation of being shackled and locked. When starting construction projects, there will be disasters from offendingInauspicious Sha. When attempting to cross borders or冒险 climbing mountains, one will fall into a trap. When leaving one's clan to seek employment elsewhere, one will suffer the hardship of being detained. (Note: In these matters, encountering the tomb is generally to be avoided; if it involves construction or crossing borders, encountering an empty or broken situation is somewhat more acceptable.)

求財被溺於狹邪之地，占穴或犯夫古塚之尸。（二者只言世墓。）蓋凡以官鬼為忌神者，遇之不祥，空破稍輕；以身命為先務者，遇之亦不祥，而空破反重。此皆以日辰化爻之墓為法，他不同論雲。

When divining about seeking wealth, it indicates being involved in the pleasures of the brothels and the willows, leading to financial loss; when divining about a tomb, it suggests disturbing the remains of ancient graves. (Note: These two statements refer specifically to the World Line entering the墓.) In general, for any divination where the Official Ghost is the Hostile God, encountering the Official Ghost entering the墓 is inauspicious, but if it meets the Empty Break, it is somewhat lighter. For any divination where the body and life are the main focus, encountering the same situation is also inauspicious, and if it meets the Empty Break, it is even more severe. All these are based on the墓 formed by the Day Branch and the transformed爻; other situations cannot be generalized.