Fortieth Chapter: Divination by Hexagrams

以爻而取占應者，謂之用神；以卦而取占應者，謂之卦驗，卦驗專於卦而不專於爻也。（以卦名而斷吉凶，昔賢所譏，然古又有以卦義斷而驗者，不可違也。）婚姻忌三沖，則不索用神之衰旺；邦畿征伐忌內反伏吟，而不憑子官；遷居忌外反伏吟，而不憑鬼靜；占病主屬化墓絕者，雖用旺而凶，此皆先卦而後爻也。（五者尤為專忌，卜者常泥於用神而失之。）

Determining the verification through the lines is called "useful god"; determining the verification through the hexagram is called "hexagram verification" — hexagram verification focuses solely on the hexagram and not on the lines. (Note: Deciding good or bad fortune solely based on the hexagram name is something predecessors have criticized; however, there were indeed instances in ancient times where decisions based on the meaning of the hexagram were accurate, so this should not be disregarded.) Divination for marriage should avoid the hexagram of six clashes; once encountering six clashes, there is no need to check the prosperity and strength of the useful god. Divination for national territory and military campaigns should avoid inner trigram reverse chant and hidden chant; once encountering these, there is no need to check whether the sons or officials are calm. Divination for moving house should avoid outer trigram reverse chant and hidden chant; once encountering these, there is no need to check whether the officials are calm. Divination for illness, if the hexagram representing the patient's own nature turns into a state of burial and decline, even if the useful god is prosperous and strong, it still indicates misfortune. All these cases should first look at the hexagram, then at the lines. (Note: These five cases are especially specific taboos; those who divinate often become overly focused on the useful god and overlook these.)

是故筮晴雨者，得乾離則晴，得坎兌則雨；非此，然後察父母子孫以為晦霽也。筮墳塋者，遇巽風坎水，乃為大凶，以其犯風水而沖也；獨秋後占地得坤，春前占山得艮，反為吉兆；蠱有蟲蟻，井有水泉，明夷有伏尸；非此，然後索世爻福神以為凶吉也。（風水最忌六沖，若卜平地，秋後三氣得坤卦，卜山地，春前一氣得艮卦，反吉，弗論六沖。）

Therefore, when predicting weather, if the hexagram is Qian or Li, it indicates clear weather; if it is Kan or Dui, it indicates rain. If it is not one of these hexagrams, then one should look at the parents' line and children's line to determine whether it is sunny or rainy. When divining about a burial site, if the hexagram is Xun (wind) or Kan (water), it is extremely凶, because it involves wind and water conflicting; however, if it is a flat land and the hexagram is Kun after the autumn equinox, or if it is a mountainous area and the hexagram is Gen before the beginning of spring, it is actually a good omen. In addition, Gu indicates the presence of insects and ants, Jing indicates the presence of water springs, and Mingyi indicates the presence of hidden corpses. If it is not one of these hexagrams, then one should search for the world line and the children's fortune god to determine good or bad fortune. (Note: In geomancy, the six clashes are most to be avoided; however, if it is flat land and the hexagram is Kun within three solar terms after the autumn equinox, or if it is mountainous land and the hexagram is Gen within one solar term before the beginning of spring, it is actually favorable and the six clashes do not need to be considered.)

出師征伐，遇明夷有覆軍之敗，遇坎蹇困防汔地之囿，若此者，不復論子官也；求財遇萃曰虧本；出行遇節艮坎明夷曰不吉；獄訟遇大壯與夬曰得理，遇坎蹇明夷曰有囹圄；筮病，遇明夷既濟豐節而土鬼獨發曰死。（推之京房萃為缺數，餘卦皆昔賢所驗。）

When going to war, encountering the hexagram "Brightening of the Sun" indicates a complete defeat of the army; encountering "Water", "Obstruction", or "Difficulty" warns of being trapped in dry land and surrounded. In such situations, there is no need to consider children or officials. When seeking wealth and encountering "Cohesion", it indicates loss; when traveling and encountering "Restraint", "Obstruction", "Water", or "Brightening of the Sun", it is inauspicious. In legal matters, encountering "Great Strength" or "Finalizing" indicates that the person has the right side; encountering "Water", "Obstruction", or "Brightening of the Sun" indicates possible imprisonment. When divining about illness and encountering "Brightening of the Sun", "Final Completion", "Great Wealth", or "Restraint", with the official ghost representing earth appearing alone, it indicates death. (Note: The indication of loss from "Cohesion" comes from Jing Fang's "Cohesion represents deficiency"; the other hexagrams have been verified by predecessors.)

筮婚姻咸恆節泰者吉，變沖不吉，睽革解離者凶，化合亦凶。後嗣有無，昔筮大畜而得子，筮蒙而得子，筮渙而得孕，曰腹內懷人也，筮大有同人，及乾與剝而有雙胎，曰丙戊兩胎於子也。（昔商瞿將如齊，四十未嗣，夫子蓍之，得大畜九三，後有五丈夫子；周易蒙訓為童蒙，補遺雲渙腹中懷人。以上諸卦，皆憑卦斷而不及爻用，前賢往有成驗。）

Divination for marriage, if the hexagrams are 《Xian》, 《Heng》, 《Jie》, and 《Tai》, is considered auspicious, but if they transform into the Six Clashes, it is not auspicious. If the hexagrams are 《Kui》, 《Ge》, 《Jie》, and 《Li》, it is considered inauspicious, even if they transform into the Six Harmony. Divination for having children: in the past, those who got the hexagram 《Da Xu》 had children, those who got 《Meng》 had children, and those who got 《Huan》 became pregnant, said to be 'having someone in the womb'. Those who got 《Da You》, 《Tong Ren》, 《Qian》, and 《Bao》 had twins, said to be the heavenly stems Bing and Wu born in the Zi position. (Note: In the past, Shang Qu took a trip to the state of Qi, and at forty had no children. Confucius cast the yarrow stalks for him and got the hexagram 《Da Xu》 at line Nine in the Third. Later he had five sons. The hexagram 《Meng》 is interpreted as 'childish ignorance' in the Zhou Changes. The 《Bu Yi》 says that 《Huan》 indicates having someone in the womb. All these examples are based on the hexagrams and not on the lines or the Useful Gods, and previous sages have verified them repeatedly.)

且有因卦象而取義，因卦義而利用者。如筮國得否泰，則君子小人可知，得損益，則豐荒可見；筮道業，得艮復咸無妄而成心學；筮儒業，得賁旅坤離而煥文章；筮科第，得乾震而魁黃甲；上疏，豈宜屯蹇，面聖，最喜晉升。（夫子自筮得旅，筮賁而憂文勝，坤離為文章，震乾得第，皆舊傳也。）

There are also instances where meanings are derived from the images of the hexagrams and then used accordingly. For example, when divining state affairs, if the hexagram is 《否》 or 《泰》, one can discern whether the path of the gentleman is flourishing or the path of the petty person is prevailing. If the hexagram is 《损》 or 《益》, one can see whether the harvest is abundant or meager. When divining spiritual cultivation, if the hexagram is 《艮》, 《复》, 《咸》, or 《无妄》, one can achieve progress in the study of the mind and character. When divining scholarly pursuits, if the hexagram is 《贲》, 《旅》, 《坤》, or 《离》, one's writings will flourish. When divining about academic success, if the hexagram is 《乾》 or 《震》, one is likely to achieve the top rank. When submitting a memorial to the court, 《屯》 and 《蹇》 indicate suitable times. When appearing before the emperor, 《晋》 and 《升》 are most favorable. (Note: Confucius himself cast a divination and obtained 《旅》, and once obtained 《贲》 and was worried about the excess of words over substance; 《坤》 and 《离》 indicate literary success, while 《震》 and 《乾》 indicate achieving high rank in exams—these are all traditional interpretations from the past.)

如噬嗑之日中為市，而宜於賈肆，渙之木在水上，而利於江河；離以佃魚，隨以駕馬，益以農田，睽以鋤亂；如艮離咸蠱，占蠶而有收，噬嗑鼎頤，占畜而主烹；占起造以大壯為吉，占父母病以大過為凶；防火得離，防盜得坎，防非得噬嗑與訟，防害得明夷小過與損，皆卦忌所列也。（右卦亦舊傳所載，時有徵驗，然兼察用象更確。）

For example, the hexagram "Shihe" takes the image of "the market at noon," which is favorable for opening a shop and engaging in business; "Huan" takes the image of wood floating on water, which is favorable for traveling by river or boat; "Li" is suitable for hunting and fishing, "Sui" for driving chariots and using horses, "Yi" for farming in the fields, and "Kui" for removing calamities and disturbances. Hexagrams such as "Gen," "Li," "Xian," and "Gu" are favorable for raising silkworms and indicate a good harvest; "Shihe," "Ding," and "Yi" are unfavorable for raising livestock, as they indicate slaughter and cooking. For initiating new projects, "Da Zhuang" is auspicious; for the illness of parents, "Da Guo" is inauspicious. To prevent fires, refer to "Li"; to prevent theft, refer to "Kan"; to avoid disputes, refer to "Shihe" and "Song"; to prevent damage, refer to "Mingyi," "Xiao Guo," and "Sun"—these are all listed among the inauspicious hexagrams. (Note: These hexagram examples are also recorded in traditional sources and have been verified over time; however, considering the images of the useful gods provides more accurate interpretations.)

且有古史所記占驗者，如觀之否，而媯育嗣於姜，歸妹之睽，而晉依秦婚而復國。（陳敬仲奔齊，後大為田氏，晉公女為秦穆夫人，後依秦而復晉。）困之大過而夫隕，不利室家；出師遇復而射目，不利應敵。（陳文子言夫從風，風隕，不利娶婦；崔氏後敗，射目，晉伐楚也。）

There are also examples of divination recorded in ancient historical texts. For instance, the change from the hexagram "Observing the Auguries" to "Opposition" indicates that the Gui clan of the state of Chen took root and flourished in the state of Qi; the change from "Marriage by Capture" to "Strife" suggests that the state of Jin restored its rule through marriage alliances with the state of Qin. (Note: Chen Jingzhong fled to Qi, and his descendants later became the Tian clan; a Jin princess married King Mu of Qin, and later a Jin prince relied on Qin's support to restore the state.) The change from "Impediment" to "Great Excess" indicates that the husband would die, which is unfavorable for marriage; going to war and obtaining the hexagram "Returning" shows an omen of "shooting the eye," which is unfavorable for facing the enemy. (Note: Chen Wenzǐ said that a husband is like the wind, and if the wind falls, he dies, which is unfavorable for marriage, and later the Cui clan indeed declined; the "shooting the eye" refers to the campaign against Chu by Jin.)

屯之比而得名，屯之豫而得國，遇蠱而敵敗，遇泰而謀成。（畢萬筮仕於晉，得屯之比，見左傳。晉公子重耳，筮適秦而得屯之豫，秦伯伐晉得蠱，晉公子復國得泰，右卦聊述舊聞，然與金錢筮義，斷亦少殊，不宜執一而斷也。）

The hexagram Zun changes to Bi and brings about fame and success, Zun changes to Yu and leads to the attainment of the state, encountering Gu results in the defeat of the enemy, and encountering Tai leads to the success of plans. (Note: Bi Wan in the state of Jin consulted the oracle and obtained Zun changing to Bi, as recorded in the Zuo Zhuan. The prince Chong'er of Jin consulted the oracle about going to the state of Qin and obtained Zun changing to Yu; when the Duke of Qin attacked Jin, the oracle showed Gu; and when the prince Chong'er restored the state, the oracle showed Tai. These examples are merely historical records; however, they differ somewhat from the principles of the money oracle method, and one should not rigidly adhere to a single interpretation.)

又有以德以位，配蓍而昌，失德逆天，得吉而亡者。子儀應乾五之大人，晦庵守天山之肥遁（？），宋祖筮離而違方，明宗得乾而復國，南蒯得坤之六五而反敗，志逆天也；穆姜筮艮之八二而兆凶，戒失德也。（古人亦有筮吉得凶之事，德不足以配蓍也。先師星元，於出妻者得泰而言凶，勸之終合；瞽於健訟者得豫，戒勿終訟，不聽而凶，泰豫本吉，而筮者志凶，則吉凶反應，此亦足為占者之戒也。）

There is another situation: those who are virtuous and hold a proper position are prosperous when they receive the yarrow stalk divination; those who lose virtue and go against heaven, even if they receive a favorable hexagram, will ultimately perish. Guo Ziyi corresponded to the image of "favorable to see the great man" in the line Nine in the Fifth of the Hexagram Qian; Zhu Xi observed the meaning of "retreating in comfort" in the Hexagram Duan (Mountain over Heaven), though the old version had a question mark in the margin. Song Taizu received the Hexagram Li (Fire) but violated the direction; Hou Tang Mingzong received the Hexagram Qian and regained his country. Nan Kuan received the line Six in the Fifth of the Hexagram Kun, which is originally a favorable line, but he failed because his will was against heaven; Mu Jiang received the line Eighty-Two of the Hexagram Gen (Mountain), and the omen was ominous, warning her of her loss of virtue. (Note: There are also cases where people receive favorable hexagrams but encounter misfortune, because their virtue does not match the hexagram. My master Xing Yuan once encountered a man who was about to divorce his wife and received the Hexagram Tai (Peace), but he predicted misfortune and advised him to eventually reconcile; I myself encountered a man who was good at lawsuits and received the Hexagram Yu (Joy), and I warned him not to pursue the case to the end, but he did not listen and indeed suffered misfortune. The Hexagrams Tai and Yu are originally favorable, but since the person's will was evil, the fortune reversed, and this serves as a warning for diviners.)

卜筮之道，因象以見吉凶；吉凶之見，因事以兆趨避；趨避之兆，乃係用神；用神所繫，殊途而同歸，萬變而一致。辨之不詳，而吉凶趨避，不得其正矣。（此言卜筮大法，以用神為本。）用神之法，或以卦，或以爻，或以內外，或以世應，或以五行六親而考，或以八卦六神而占，然後以年月日時經之，飛伏互變緯之，旺相建生空破散絕進退刑害消息之，大抵舍靜求動，舍衰求旺，舍病而求不病，而吉凶之輕重遲速應矣。（此言用神不一，止執六親者不廣也。）

Divination and fortune-telling rely on the hexagram's image to indicate good or bad fortune; once good or bad fortune is clear, it is further determined by specific events to indicate whether to approach or avoid them. The signs of approaching or avoiding depend entirely on the useful god. Although the method of selecting the useful god varies, all paths lead to the same conclusion. If the distinction is not made carefully, the correct interpretation of good or bad fortune and whether to approach or avoid will not be obtained. (Note: This explains the fundamental principle of divination, which centers on the useful god.) The method of selecting the useful god includes taking it from the entire hexagram, from a single line, from the inner and outer trigrams, from the world and response lines, or by examining the five phases and the six relations. It also includes using the eight trigrams and six spirits for divination. Then, using the year, month, day, and hour as the main threads, and the flying, hidden, mutual, and transformed lines as the cross threads, one further weighs the influence of prosperity and strength, the day's foundation, growth, the empty period, the month breaker, dispersal, being at the end of its cycle, the advancing god, the retreating god, punishment, and harm. The general principle is: to abandon stillness and choose movement, to abandon decline and choose prosperity, to abandon the diseased and choose the healthy. In this way, the lightness or severity, and the speed or slowness of good or bad fortune are all correctly determined. (Note: This explains that there are multiple ways to select the useful god, and those who rigidly adhere to only one method of the six relations are too narrow-minded.)

其法先辨卦後辨爻，卦有卦用，爻有爻用。卦用有八：一內外，二沖合，三反伏，四墓絕，五歸遊，六卦候，七卦義，八卦驗。何謂內外？如占家而內為人，外為宅，內宜守，外宜遷也。何謂沖合？如三沖之卦，天人不交，始終不協，六合之卦，賢親夾輔，人事順成也。

The order of selection is first to distinguish the trigrams, then the lines: trigrams have their own usage, and lines have their own usage. The usage of trigrams includes eight aspects: first, internal and external trigrams, second, conflict and harmony, third, reverse chant and hidden chant, fourth,墓绝 (mùjué), fifth, returning soul and wandering soul, sixth, trigram timing, seventh, trigram meaning, and eighth, trigram verification. What is internal and external? For example, when divining about a family residence, the internal trigram represents people, and the external trigram represents the residence; if the internal trigram is strong, it is suitable for maintaining the status quo; if the external trigram is strong, it is suitable for moving. What is conflict and harmony? For example, a trigram of six conflicts indicates that heaven and people do not connect, and there is always no coordination; a trigram of six harmony means that virtuous and close people are on both sides to assist, and human affairs proceed smoothly and are achieved.

何謂反伏？反吟而心反事悖，伏吟而神忒氣分，唯國占師占人宅之忌也。何謂墓絕？如震化坤，木墓未而絕申，離化乾，火墓戌而絕亥，唯國占師占身命住基疾病之凶也。何謂歸遊？歸魂主不出，游魂主無定也。何謂卦候？候逢旺相，不以日沖為破，卦值死囚，不以日建而興，唯邦畿人宅之占也。

What is reverse chant and hidden chant? When reverse chant occurs, people's hearts turn away and affairs go against expectations; when hidden chant occurs, the spirit is lost and vital energy is scattered. These are only considered ominous when divining state affairs, military matters, population, and residences. What is墓绝 (mù jué)? For example, when the trigram Zhen changes to Kun, wood is buried in Wei and dies in Shen; when the trigram Li changes to Qian, fire is buried in Xu and dies in Hai. These are only considered ominous when divining state affairs, military matters, personal fate, residential foundations, and diseases. What is returning soul and wandering soul? Returning soul indicates the person does not leave home, while wandering soul indicates the mind is unsettled. What is trigram condition? When a trigram is in its prosperous and strong phase, it does not become broken even if the day branch conflicts; when a trigram is in its dead or imprisoned phase, it does not become revitalized even if the day master supports it. This is used only when divining territory and residences.

何謂卦義？如筮晴雨喜乾離之晴，占墳塋畏風水之卦也。何謂卦驗？如筮渙而言腹內懷人，噬嗑而言日中為市也，此卦用也。故用有取於卦者，先卦而後爻也。（此專重卦體論也。卦候所司者遠，故不以日為興廢，如震當旺相，雖值酉日而震不破，坎當死囚，雖遇子日而坎仍死也。）

What is meant by "卦义"? For example, when predicting weather, the hexagrams 乾 (Heaven) and 离 (Fire) indicate clear weather; when predicting grave sites, one fears hexagrams related to wind and water. What is meant by "卦验"? For example, if the hexagram 涣 (Dispersing) appears, it indicates someone is in the abdomen; if 噬嗑 (Breaking the Bones) appears, it indicates a market at noon. All these are applications of the hexagrams. Therefore, whenever one takes the "useful god" from the hexagram, one should first examine the hexagram and then the lines. (Note: This section specifically discusses the hexagram itself. The time period covered by the hexagram is long, so it is not determined by the strength of a single day: for example, the hexagram 震 (Thunder) is in its prosperous and strong phase, so even if it meets the酉 (Metal) day, it is not considered broken; the hexagram 坎 (Water) is in its dead and imprisoned phase, so even if it meets the子 (Water) day, it remains dead.)

次辯爻，爻用有六：一世應，二兩身，三六親，四六神，五爻位，六變互。何謂世應？世本應末，世主應人，成卦之主宰也。何謂兩身？一卦身，二世身，卦身較重也。何謂六親？財官父兄子，用之各有主也。何謂六神？龍雀勾蛇虎武，忌之各有司也。何謂爻位？如初為地，上為天，五為君，二為臣，因事有屬也。何謂變互？動則觀其變，靜則占其互，因用而求也，此爻用也。故用有取於爻者，舍卦而從爻也。（此專重爻象論也。）

Next, distinguish the lines. The lines have six aspects: first, the world and response lines; second, the two 'bodies'; third, the six relations; fourth, the six spirits; fifth, the line positions; sixth, the resulting and nuclear hexagrams. What is the world and response? The world represents the self, the response represents others; they are the main elements of the hexagram. What are the two bodies? One is the hexagram body, the other is the world body, with the hexagram body being more important. What are the six relations? They are wife and wealth, official ghost, parents, siblings, and children, each with its own focus when used. What are the six spirits? They are azure dragon, vermilion bird, gou chen, teng she, white tiger, and black tortoise, each with its own function when there is a taboo. What is the line position? For example, the first line is earth, the top line is heaven, the fifth line is the ruler, the second line is the minister; each line corresponds to different matters according to the subject of the divination. What are the resulting and nuclear hexagrams? If a line moves, look at its resulting hexagram; if a line is still, look at its nuclear hexagram; take them according to the need. All of these are the uses of the lines. Therefore, whenever the useful god is taken from the lines, the hexagram is abandoned and the lines are followed. (Note: This section specifically discusses the line aspects.)

然成卦之主，世應為重，其忌亦有十：有空、有破、有絕、有散、有墓、有動、有合沖、有隨墓、有助傷、有升降進退，空則無成，破則多敗，絕則多困，散則全失，墓則難舉，動則多變，合沖則將成而敗，隨墓訟病之惡地，助傷災患之凶徵，進升如火之始燃，退降如木之方落，此其象也。故事須我成必以世，官以官成，文以文成，而世空則不成；事因人得必以應，財以財得，文以文得，而應空則不得。故用有取於世應者，舍卦爻用象而從世應也。（此言世應為卦主，故又詳其所忌。）

However, the main governing factors in divination remain the World Line and the Response Line, which have ten taboos: encountering emptiness, encountering destruction, encountering decline, encountering dispersion, entering a tomb, being activated, meeting a conflict at a conjunction, following a ghost into a tomb, assisting a ghost to injure the self, and ascending or descending with advancing or retreating gods. Encountering emptiness means the matter will not succeed; encountering destruction means there will be many failures; encountering decline means there will be much hardship; encountering dispersion means everything will be completely empty; entering a tomb means it is difficult to recover; being activated means there will be many unexpected events; meeting a conflict at a conjunction means something that is about to be completed will fail; following a ghost into a tomb is an evil place for lawsuits and illness; assisting a ghost to injure the self is a凶兆 of calamity; transforming into an advancing god or being in an ascending line is like fire just lit; transforming into a retreating god or being in a descending line is like leaves just falling off—these are their respective images. Therefore, for matters that must be accomplished by oneself, one must look at the World Line: for official matters, the official line must accomplish them; for written matters, the document line must accomplish them; if the World Line is empty, the matter will not be accomplished. For matters that must be obtained from others, one must look at the Response Line: for wealth, the wealth line must obtain it; for written matters, the document line must obtain it; if the Response Line is empty, the matter will not be obtained. Therefore, for all matters that use the World and Response Lines, one should ignore the卦象 and爻象 and focus solely on the World and Response Lines. (Note: This is saying that the World and Response Lines are the main elements of a hexagram, so their taboos are listed in detail.)

若萬類之求，六親為用，用不可勝紀也，各以其類求之，有用神則必有忌神，忌則喜靜、喜衰、喜制；有用神必有元神，元則喜動、喜旺、喜生。故六親之中，官鬼多凶，然有無鬼無氣之嫌，父母為勞，然有無父無頭之喻；六親之中，財福為吉，亦為求名之惡客，兄弟無功，亦為子福之元神，此六親用也。故用有取於六親者，亦略世應而從六親也。（此言六親為用主，故須明其元忌。）

For all inquiries concerning myriad things and phenomena, the Six Relations are used as the Useful Gods. The methods of application are numerous and countless, and each is determined according to the category of the matter. Whenever there is a Useful God, there must also be a Hostile God. The Hostile God prefers to be quiet, prefers to be weak, and prefers to be restrained. Whenever there is a Useful God, there must also be an Origin God. The Origin God prefers to be active, prefers to be prosperous and strong, and prefers to receive support. Therefore, among the Six Relations, Official Ghosts mostly indicate misfortune, yet if there are no ghosts in the hexagram, there is a suspicion of "no energy." Parents indicate toil, yet if there are no parents, there is an implication of "no order." Among the Six Relations, Wife and Wealth and Children are originally auspicious deities, but for someone seeking official rank, they can become harmful. Brothers, originally without merit, are yet the Origin Gods of Children's auspicious deities. These are the methods of using the Six Relations. Therefore, whenever one takes the Six Relations as the main reference, the World and Response Lines are considered secondary. (Note: This means that the Six Relations are the main focus for taking the Useful Gods, so it is essential to clarify their Origin Gods and Hostile Gods.)

是以察鬼神之情，莫親於動變，變能克動象，動不能生變象，動能生本卦之靜爻，變不能克本卦之靜爻。變爻空破死絕，動爻不受其生克矣；動爻空破死絕，變爻生則救而克愈凶矣。唯一爻獨發，尤貴知微。此動變之當察也。（此言用爻之後，動變為重，變爻止與本動爻為生克，近泛及本卦靜爻者非。）

Therefore, to understand the nature of ghosts and spirits, there is nothing more close than the moving line and the changing line. The changing line can overcome the moving line, but the moving line cannot generate the changing line. The moving line can generate the static line of the primary hexagram, but the changing line cannot overcome the static line of the primary hexagram. If the changing line meets an empty, broken, dead, or extinct condition, the moving line is not affected by it; if the moving line meets an empty, broken, dead, or extinct condition, the changing line coming to generate it is a rescue, but the changing line coming to overcome it is even more dangerous. Especially when only one line is active, it is particularly important to observe subtle signs. This is the key point to carefully examine the moving and changing lines. (Note: This refers to the fact that after determining the lines, the moving and changing lines are most important; the changing line only interacts with its corresponding moving line in terms of generation and overcoming, and recently some people have mistakenly extended this interaction to the static lines of the primary hexagram.)

搜用神之方，莫備于飛伏。伏克飛者出，飛生伏者得，飛克伏者滅，伏生飛者沒，飛伏比和者拔，飛神空者易推，伏神空破死絕者不舉，而出不出分焉。是以伏神滅沒者雖臨日月而不取也，飛神破散，伏神雖生旺而無功也。先用世下伏，次動下伏，次靜下伏，此飛伏之當搜也。（此言用爻之求，飛伏為詳，雖臨日月不取，止用虛懸日月也。此滅沒破散，言其靜也。）

The method of searching for the Useful God is more comprehensive than seeking the Flying and Hidden Gods. If the Hidden God overcomes the Flying God, it can emerge; if the Flying God generates the Hidden God, it can be obtained; if the Flying God overcomes the Hidden God, the Hidden God is destroyed; if the Hidden God generates the Flying God, the Hidden God is drained away; if the Flying and Hidden Gods share the same Five Phases, the Hidden God can be promoted. If the Flying God falls into an empty position, the Hidden God is easily revealed; if the Hidden God itself meets an empty, broken, dead, or critical position, it cannot rise. The difference between "emerging" and "not emerging" lies here. Therefore, if the Hidden God has already been destroyed or drained away, even if it is directly under the Sun or Moon, it is not taken. If the Flying God has already been broken or scattered, even if the Hidden God is strong and flourishing, it will be ineffective. The order for taking the Hidden God is first to take the Hidden God under the World Line, then the Hidden God under the Moving Line, and finally the Hidden God under the Static Line. This is where the Flying and Hidden Gods should be sought. (Note: This refers to seeking the Useful God by thoroughly examining the Flying and Hidden Gods. The phrase "though under the Sun or Moon, it is not taken" means that at this time, the Sun or Moon can only be used in a virtual way. The terms "destroyed," "drained away," "broken," and "scattered" all refer to the Static Line.)

定旺衰之權，莫專於日月。日月之象，為君主、為將令，爻神孰能忤之，故雖旺動世應之爻，莫不咸服其化。日月克之，動變生之，雲貪生而忘克；動變克之，日月生之，如被溺而得援。日建不受三旬之破，月建不落一旬之空，化克破而無傷，化空退而不礙。故月建以旺相休囚死之法為主，須知金生之內有克，土絕之內有生也；日將以長生十二法參之。月沖破，日沖散，月重克，日重絕，日有隨墓助傷，而月則無也，故日尤親。此日月之當權也。（此言旺衰專憑日月，月重旺相休囚死五法，日重長生帝旺墓絕也。）

The authority to determine prosperity and decline is none more decisive than the day and month. The images of the day and month are like a sovereign and a general's orders; which line dares to defy them? Therefore, even a line that is prosperous and strong in the world and response lines must obey their nurturing. When the day or month comes to overcome it, but the moving line or changing line comes to support it, this is called "desiring support rather than overcoming." When the moving line or changing line comes to overcome it, but the day or month comes to support it, it is like being rescued from drowning. The day branch is not affected by the void of any ten-day period, and the month branch does not fall into the void of any ten-day period. Even if the day or month line transforms into an overcoming or void line, it remains unharmed; even if it transforms into a void or retreat line, there is no obstruction. Therefore, the month branch mainly uses the five methods of prosperity, strength, decline, weakness, and death. However, one must know that metal, although born in巳, contains fire overcoming it; earth, although in the state of death in巳, contains fire supporting it. The day branch must be examined using the twelve stages of growth. The month branch focuses on breaking, while the day branch focuses on decline. The day branch has the concepts of "following the tomb" and "assisting injury," but the month branch does not. Therefore, the day branch is more immediate. This is the place where the day and month hold authority. (Note: This refers to the determination of prosperity and decline relying solely on the day and month: the month branch mainly uses the five methods of prosperity, strength, decline, weakness, and death, while the day branch mainly uses growth, prosperity, tomb, and decline.)

於是而辨其合沖，有卦爻之分，卦六沖，始即沖也；合處逢沖，沖其中也；合處變沖，沖其後也。若爻合而沖，成而解也，爻沖而合，戰而和也，動合而絆，靜合而起也。故合法有三：有生合、克合、刑合，蓋生合吉而克合凶，刑次之。

Next we need to distinguish between harmony and conflict, here there is a distinction between the hexagram and the line. If the entire hexagram is in six conflicts, it is a conflict from the beginning; if harmony is met with conflict, the conflict occurs in the middle; if a hexagram of six harmonies transforms into six conflicts, the conflict comes later. As for individual lines: if harmony comes first and then conflict, it means something has already formed and then dissolves; if conflict comes first and then harmony, it means conflict first and then reconciliation; a moving line encountering harmony is hindered, while a static line encountering harmony is lifted up. There are three types of harmony: harmonizing by generation, harmonizing by overcoming, and harmonizing by punishment. Harmonizing by generation is auspicious, harmonizing by overcoming is inauspicious, and harmonizing by punishment is neutral.

沖法有五：相扶而沖者謂之暗動，一也；相絕而沖者謂之散，不及暗動，二也；相胎而沖者，我克為動，克我為散，三也；胎絕之沖，旺相為動，休囚為散，四也；暗沖之散，勝動沖之散，動散無暗散敝，五也。暗動之象，吉凶禍福，隱然而來；暗散之象，吉凶禍福，默然而去也。自沖有三：謂卦內動爻自相沖也，力相敵者皆散，一也；臨日月不散，二也；一旺一衰，則衰散而旺動，三也。此合沖之當分也。（此言合沖輕重，沖法尤詳日沖本篇。）

There are five ways of conflict: the first is when two lines support each other yet conflict, called "covert movement"; the second is when two lines are in a state of mutual absence and conflict, called "dispersion," which is less powerful than covert movement; the third is when conflict occurs at the fetal position, and if I overcome it, it becomes movement, but if it overcomes me, it becomes dispersion; the fourth is when conflict occurs between the fetal and absolute positions, and if the line is strong and prosperous, it becomes movement, but if it is weak and confined, it becomes dispersion; the fifth is when dispersion is caused by covert conflict, which is more complete than dispersion caused by conflicting lines—conflicting lines still retain some strength, but covert dispersion completely undermines. The appearance of covert movement brings good or bad fortune secretly; the appearance of covert dispersion sees good or bad fortune quietly leave. "Self-conflict" has three situations: when two moving lines within the hexagram conflict with each other—equal strength leads to mutual destruction, this is the first; if one of them is close to the day or month, it does not disperse, this is the second; if one is strong and the other is weak, the weak one disperses while the strong one moves, this is the third. These are the distinctions to be made regarding combination and conflict. (Note: This passage discusses the severity of conflict; the use of conflict is more thoroughly explained in the previous chapter "The Day of Conflict.")

於是而辨其月破旬空。旬空之法有八：月破而空，謂之壞空，一也；月克而空，謂之全空，二也；月生日克，日生月克，謂之克空，三也；無生無克，謂之安空，四也；日月獨生，謂之半空，五也；日月生扶，謂之旺相空，旬內空而旬外實，六也；日沖則實，動空則實，月建臨之則實，皆謂之填實空，七也；動空而遭破，縱動無功，空沖而遇絕散，雖沖不力，八也。

Next we need to distinguish between month breaker and ten-day void. There are eight types of ten-day void: the first is when the month breaker also falls into void, called 'bad void'; the second is when it is overcome by the month builder and falls into void, called 'complete void'; the third is when the moon generates but the day overcomes, or the day generates but the moon overcomes, called 'overcoming void'; the fourth is when there is neither generation nor overcoming, called 'safe void'; the fifth is when only one of the day or moon comes to generate, called 'half void'; the sixth is when both the day and moon come to generate and support, called 'prosperous and strong void', which is void within this ten-day period but becomes real outside of it; the seventh is when it is filled by the day branch's opposition, or when the void is activated and filled by opposition, or when the month builder is present, all called 'filled void'; the eighth is when the void is activated but is then broken, so even if it is activated, it is ineffective, or when the void meets opposition but also meets decline and dispersion, so even though it is opposed, it is powerless.

若伏藏之空，陰陽之空，旬首旬尾之空，數學所有，然非所深論也。月破之法有三：破臨鬼動而凶，破臨動沖而無，一也；臨日不破，二也；遇時不破，三也。此空破之當分也。（此言空破深淺，遇時月破之爻，及後值月而不破也。）

As for the cases where the hidden god falls into an empty position, or where yao (lines) are empty due to being yin or yang, or where the beginning or end of a ten-day period is empty, although numerological schools all have these terms, they are not worth discussing in depth. There are three situations regarding the month breaker: first, if the month breaker line is attached to the official ghost and becomes active, it is considered凶 (unfavorable); if it is a moving line and is being冲 (conflicted), it is as if there is no break. Second, if the month breaker line is directly attached to the day branch, it is not considered a break. Third, if it meets the appropriate season, it is also not considered a break. These are the distinctions between empty and broken positions. (Note: This is discussing the depth of empty and broken positions.所谓「遇时」 refers to when the month breaker line later arrives at the month when it is in its own governing position, thus not being considered a break.)

於是而參之刑害局化。刑害之法，仍權於五行之生克為輕重，子卯之刑，刑輕而生重也；酉戌之害，生深而害淺也。蓋刑為恥辱，害為怨離也。局化之法，局用其中支，化重其日干，故我遇破空絕散，是雲徒合，有寅戌而無午，是名假局。六氣用常，五運用特，爻幹不發，則無運本，日干不合，則無化因。此刑害局化之難執也。（此言刑害局化四法，參用而不可執也。）

Next we need to consider the aspects of punishment, harm, triple harmony formation, and the harmonization of heavenly stems. Punishment and harm should still be weighed according to the principles of the Five Phases: for instance, the punishment of Zi (water) on Mao (wood) is light, as water nourishes wood; while the harm of You (metal) on Xu (earth) is shallow, as Xu earth generates You metal. Punishment brings disgrace, while harm brings resentment and discord. As for triple harmony formation and harmonization of heavenly stems, the triple harmony formation takes its central stem as the main factor, while harmonization of heavenly stems is most important when the day stem is involved. Therefore, if this line encounters destruction, emptiness, decline, or dispersion, even if there is a harmonization, it is merely a 'formal harmonization'; only when there is寅 (Yang Wood) and 戌 (Earth Dog) but not 午 (Yang Fire) is it called a 'false formation'. The six earthly branches' qi are used for ordinary divination, while the five heavenly stems' movements are used for special divination. If the heavenly stem on the line does not activate, there is no fundamental movement; if the day stem does not harmonize with it, there is no reason for harmonization. These are the aspects of punishment, harm, formation, and harmonization that cannot be rigidly applied. (Note: This means that the four methods of punishment, harm, formation, and harmonization should be used in combination, not rigidly followed.)

於是而參之六神星煞。六神之用，必以六親為本，子孫駕青龍而稱慶，玄武失官鬼而非偷。星煞吉凶，必以爻神為本，貴人見而官文兩陷，未遂凌雲，子孫空而天喜乍臨，豈皆夢日。此六神星煞之難泥也。（此言六神星煞，參看而不當泥也。）

When considering the Six Spirits and the stars and evils, their application must be based on the Six Relations: children'爻乘 the Azure Dragon can bring good fortune, but the Black Tortoise without the Official Ghost does not indicate theft. The fortune or misfortune of the stars and evils also depends on the爻神: even if the Nobleman appears, if the Official and文书爻 both fall, one cannot rise quickly; if the children'爻 is empty but Heavenly Joy is exactly on the person, it does not necessarily mean good fortune on the day of the dream. These are the aspects where the Six Spirits and stars and evils should not be rigidly applied. (Note: This means the Six Spirits and stars and evils should only be considered, not rigidly applied.)

合而論之，則用神為獨重，嘗總其吉凶輕重而辨之，蓋十有八法焉：一曰日神，二曰月將，言用臨日月也；三曰旺，日月之扶也；四曰相，日月之生也；五曰生，生言貪生忘克，轉轉來生也；六曰變生，七曰動生，變生親而動生疏也；八曰安，無傷而無洩也；八者用神全吉之象也。

In summary, the useful god is most important. I once summarized the good and bad effects of the useful god into eighteen methods. The first is called "Day God," the second is called "Month General," referring to the useful god being directly aligned with the day builder and month builder. The third is "Strength," meaning the useful god is supported by the same elements as the day and month. The fourth is "Phase," meaning the useful god is generated by the day and month. The fifth is "Birth," meaning the useful god is born through a chain of supportive lines. The sixth is "Changed Birth," the seventh is "Moving Birth," where the changed line provides closer support and the moving line provides more distant support. The eighth is "Safety," meaning the useful god is neither harmed nor drained. These eight represent the complete favorable conditions for the useful god.

九曰有玷，或日克而月生，或月克而日生，吉之半也；十曰旺相空，吉之又半也；十一曰安空，有生無克，求多不得而未至喪也，此用神半吉之象也。

The ninth is called "Defiled," which occurs when the day branch overcomes and the month builder supports, or when the month builder overcomes and the day branch supports; the good fortune is only half present. The tenth is called "Prosperous and Strong Void," where good fortune is reduced by half again. The eleventh is called "Secure Void," where there is support but no overcoming, and the desired outcome is mostly unattained, yet not entirely lost. These three are signs of the useful god being half good.

十二曰洩氣，謂日月動爻皆洩用神之氣，物不生矣，重於安空，有生僅全，有克乃沒；十三曰死氣，雖不遇空破，而日月動爻或一再克之，而無明暗之生，亦重於安空也；十四曰日破，日月克傷，時令休囚，爻神被沖，破其半矣，又重於死氣也；十五曰月破，破而尚存其質也；十六曰克空，日月動爻克之且空，是無救也；十七曰竟無，謂日月飛伏變互，皆不得其用神，又重於克空矣；十八曰散，謂動逢日神變動之沖而散，雖救之無從，是謂大凶，此用神凶陷之象也。本此而精研之，而後吉凶之輕重無惑矣。（此看用神十八法，最為卜筮之要，唯竟無若當時相，及一象來生，猶勝於死氣。）

The twelfth is called "Leaking Qi," meaning the day, month, and moving line all drain the qi of the useful god, preventing things from growing, and it is heavier than an empty position. If there is still some support, it can be preserved, but if it is further attacked, it will be overwhelmed. The thirteenth is called "Death Qi," which means although it is not empty or broken, there is one or two places among the day, month, and moving line that attack it, and there is no clear or hidden support, making it heavier than an empty position. The fourteenth is called "Day Break," meaning the day and month attack and injure it, the season weakens it, and the line god is attacked by the day branch, so it is already half broken, making it heavier than Death Qi. The fifteenth is called "Month Break," meaning although it is broken, its form still exists. The sixteenth is called "Being Attacked and Empty," meaning it is attacked by the day, month, and moving line and falls into an empty position, which is incurable. The seventeenth is called "Complete Absence," meaning the useful god cannot be found among the day, month, flying, hidden, changing, and mutual lines, making it heavier than being attacked and empty. The eighteenth is called "Scattering," meaning the moving line is attacked and scattered by the day branch or changing line, making it impossible to save, which is a great misfortune. These are the signs of the useful god being in a bad position. By carefully studying these eighteen methods, one will no longer be confused about the light and heavy aspects of fortune and misfortune. (Note: This set of eighteen methods for examining the useful god is the most essential in divination. Among these, the case of "Complete Absence" is special; if the missing useful god coincides with the current season's phase or is supported by another sign, it can be better than "Death Qi.")

明於此而吉凶之占，刻期而定矣。刻期之法，卦無用而值日成，爻忌動而填用滅，主象空而沖可獲，用爻旺而墓乃收，絕逢生而出焉，衰遇扶而成矣。（此定日刻期之秘。忌神動而用避之，佳其避也，後用值填實，反宜慎之。）

With these principles understood, the exact date for fortune or misfortune can be determined. The rules for setting a specific date are as follows: if the hexagram does not contain the useful god, the matter should be settled on the day when the useful god is in charge; if the hostile god is active and the useful god is absent, the matter will fail on the day when the useful god is filled in; if the useful god is the main element but is absent, the matter can be achieved on the day when the absence is countered; if the useful element is strong and prosperous, the matter will be completed on the day when it enters its tomb; if the useful element is at its decline, the matter will succeed on the day when it meets a supportive element; if the useful element is weak, the matter will be achieved on the day when it receives support. (Note: This is the secret for determining the exact time. When the hostile god is active and the useful god is absent, take the day when the useful god is absent as the time; later, when the useful god is filled in, one should be cautious.)

明於此而先聖之旨，無遁情矣。先聖之旨，未索其善而先索其不善，未搜其利而先搜其不利。蓋既無其不善，而後索其善而善之，既無其不利，而後搜其利而利之，此卜筮之秘也。瞽以涼德，不幸而盲於目，幸從師友得聞聖賢之遺書，竭神明之通變，敢自惜其一得，而使微言遂成絕學乎？唯後之學易者，毋以小道忽也。（此總看卦爻用象大法也。）

With this understanding, the original intention of the ancient sages in establishing divination is now clear. The original intention of the sages was: not to first seek its good aspects, but to first examine its bad ones; not to first search for its advantages, but to first look for its disadvantages. Only after confirming there are no bad aspects, then seek the good ones and handle them properly; only after confirming there are no disadvantages, then search for the advantages and accomplish them—this is the secret key to divination. I, this blind person, have shallow virtue and unfortunately lost my sight, but fortunately I have heard from my teachers and friends about the writings of the sages, and have used all my mental effort to understand their transformations. How could I be unwilling to share this small insight, allowing these subtle words to become a lost art? I only hope future learners of the Book of Changes will not treat it as a minor path and thus neglect it. (Note: This is a general discussion on observing the hexagrams, lines, and taking the symbolic meanings.)

（內詳遷都建廟擇後立儲改制享國諸問）為國之要，必以進忠良，為萬民之福，故福爻不可失也；必以退奸宄，去四海之疾，故鬼象不可動也。（凡國占皆喜福臨，而惡鬼動，此其大象也。）是以內為邦畿，外為人民，卦宮安旺而國祚長，爻象合和而宗社久；沖莫見於正之，合莫被於破害，則天下和平，而國家奠安矣。（次觀旺衰動靜合沖。）

The main concerns in governing a state include promoting loyal and virtuous officials, which brings blessings to the people, so the fortune line of children should not be missing; and expelling corrupt ministers, which removes illness from the four seas, so the image of official ghosts should not be activated. (Note: In divination concerning state affairs, it is favorable to have children occupying the lines and unfavorable to have official ghosts activated, this is the general principle.) The inner trigram represents the country's territory, and the outer trigram represents the people. If the trigram palace is stable and prosperous, the state's fortune will be long-lasting; if the lines are harmonious, the ancestral temples and state altars will endure. If there is no conflict in the four cardinal directions, and no destruction or harm occurs, then the world will be at peace and the state will be secure. (Note: Next, one should consider the waxing and waning, movement and stillness, harmony and conflict.)

皇陛親占，以世爻為主象，宜臨日月生扶；臣下筮國，以九五當尊位，忌隨墓空破。親占而應合世者，後德著於樛木；臣占而二持福者，母儀冠於掖庭。（臣子占五為君，二為後，故云。）

When the emperor himself divines, the World Line is the main focus, and it is favorable for the Day Builder or Month Builder to be present or to generate and support it. When a minister divines matters concerning the state, the Fifth Line represents the sovereign's position, and it is undesirable for it to be accompanied by ghosts, to enter the tomb, or to encounter emptiness or destruction. If the Response Line and the World Line are in harmony when the emperor himself divines, it signifies the virtue of the empress, as described in the Book of Songs, the poem "Twining Vines." When a minister divines state affairs, and the Second Line has the Children god, it indicates the virtue of the imperial concubines surpassing all others in the palace. (Note: When a minister divines state affairs, the Fifth Line represents the sovereign, and the Second Line represents the empress, hence the explanation.)

推之爻位，初為國本，二為士人，三乃萬方之守牧，四為九州之屏藩，上為宗廟之爻，俱惡鬼而喜福，喜安旺而惡動搖。推之六親，鬼者，國之患也，又為巨寇；福者，國之儲也，又為良臣；財者，國之賦也，又為閽寺；兄弟者，國之聚斂也，又為宗支；父母者，山川城郭也，又為詔令。（觀其所臨所屬，如鬼動乾宮，西北有事，福臨三位，守牧得人之類。）

From the position of the lines: the first line represents the foundation of the country, the second line represents the scholar-officials, the third line represents the local governors, the fourth line represents the ministers who guard the nine provinces, and the top line represents the line of the ancestral temple. These all dislike the official ghost and like the children, and they prefer stability and prosperity while disliking instability. From the six relations: the official ghost represents the country's calamity and also the great thieves; the children represent the crown prince and also the virtuous ministers; the wife and wealth represent the country's taxes and also the eunuchs; the brothers represent the country's accumulation of wealth and also the collateral branches of the royal family; the parents represent the mountains and rivers, cities and walls, and also the imperial edicts and documents. (Note: one must look at which palace it is in and which element it belongs to. For example, if the official ghost is in the Qian palace, there will be affairs in the northwest; if the children are in the third line, the local governor will be competent. Such cases should be examined in this way.)

是以鬼空內而無內釁，鬼發外而有外攘，近五而防佞（？）臣，附三而戒酷吏，患在二而士橫，患在初而民困。虎官不發於金鄉，則無干戈，武鬼不揚於水地，則無泛潦；如火鬼騰蛇，歲憂火患，土官朱雀，年慮蝗災。（凡鬼發內外、何宮、何位、何屬，皆宜慎之，幹蠱防奸，廟算當豫也。）

Therefore, if the Official Ghost is in the inner trigram and falls into emptiness, there will be no internal turmoil; if the Official Ghost is active in the outer trigram, there will be external troubles. If the Official Ghost is near the fifth line, one should beware of sycophants; if it is attached to the third line, one should be cautious of harsh officials; if the calamity is on the second line, then scholars will act recklessly; if the calamity is on the first line, then common people will suffer hardship. If the White Tiger Official Ghost does not arise in the metal position, there will be no warfare; if the Black Tortoise Official Ghost does not manifest in the water position, there will be no flooding. If the fire-type Official Ghost is accompanied by theTeng Snake (Tengsha), there will be concern for fires in the year; if the earth-type Official Ghost is accompanied by the Vermilion Bird, there will be worry about locust plagues. (Note: Whenever the Official Ghost is active, one should carefully consider whether it is in the inner or outer trigram, which palace it is in, which line it occupies, and which element it belongs to; to rectify corrupt governance, one must guard against villains, and the court should prepare in advance.)

子孫遇木而旺相，歲稔桑麻，妻財遇土而興隆，年豐田野，父母值巳午而見，當啟文明；子在青龍，則文士彬彬，子臨白虎，則武功烈烈；動朱雀，善彈劾之章，搖元武，懿宮闈之德；勾陳得田畯之喜，騰蛇籍使臣之力。（凡福臨五行六親六神，俱是禎應，故福搖元武，亦為後宮之美。）

The Son and Grandson爻 belongs to Wood and is prosperous and strong, indicating an abundant harvest of mulberry and flax in that year; the Wealth爻 belongs to Earth and is flourishing, indicating a bountiful harvest in the fields; when the Parents爻 is at巳 or 午, it shows the flourishing of education and culture. If the Son and Grandson爻 is associated with the Azure Dragon, it signifies that scholars are polite and refined; if it is associated with the White Tiger, it indicates great military prowess. If the Son and Grandson爻 is associated with the Vermilion Bird and is active, it indicates the ability to petition and impeach officials; if it is associated with the Black Tortoise and is active, it indicates the virtue and beauty of the imperial court. If the Son and Grandson爻 is associated with the Gou Chen, it signifies the joy of agricultural officials and farmers; if it is associated with theTeng Snake, it indicates the assistance of envoys and ministers. (Note: Whenever the Son and Grandson福神 is associated with various Five Phases, Six Relations, and Six Spirits, it indicates auspicious signs; thus, when the Son and Grandson is associated with the Black Tortoise and is active, it also signifies the beauty of the imperial court.)

如問遷都，猶遷居也，當以外旺為憑，鬼興為忌。如問建廟，猶奉靈也，當以三沖六壞鬼動鬼疾鬼克為忌。（遷都建廟，皆忌貞沖、悔沖、合處逢沖之例。六爻太廟所屬，故不可破散，鬼為太靈，故不可鬼動、鬼空、鬼散，及鬼克世也。）

If the question is about moving the capital, it is treated the same as asking about moving residence. The outer trigram's prosperity and strength should be used as a basis, and the movement of the official ghost should be considered an omen of bad fortune. If the question is about building a temple, it is treated the same as asking about worshipping spirits. The six clashes, damage to the top line, movement of the official ghost, the official ghost being in a weak state, and the official ghost attacking the world line should all be considered as bad omens. (Note: Both moving the capital and building a temple should avoid the situations of six clashes in the primary hexagram, six clashes in the resulting hexagram, and the conjunction meeting a clash. The top line represents the ancestral temple, so it should not be broken or scattered. The official ghost represents the spirits being worshipped, so the official ghost should not be active, should not be in a void, should not be clashed with, and should not attack the world line.)

擇後猶婚姻也，財在何宮，當應何所。（如財在中爻，當得晉女，財在內卦，當應本鄉。）立儲喜子孫跨於日月，改制憂官鬼發於強梁。若占享國幾何，以歲為紀，有歲則一位一元，再之亦一位一元，然必考其本宮之旺衰、鬼象之動靜，方可推而定也。（歲司年曆國祚，如己亥年，得丁亥太歲，有六元之運，又以內卦參之，鬼動權之，方可推也。）

Selecting a queen and divining marriage follow the same principles: if the wife's wealth line is in a particular palace, the location should correspond to that palace. For example, if the wife's wealth line is in the middle line, it indicates a woman from the state of Jin; if it is in the inner trigram, it indicates the native land. Choosing a successor is favorable when the children's line spans the approach day and the month builder. Changing the system brings worry if the official ghost line is active and strong. When divining the length of a dynasty's rule, take the heavenly stem as the main reference: if the heavenly stem appears in the hexagram, it counts as one unit; if it appears again, it counts as another unit. However, one must also examine the strength and decline of the palace and the activity of the official ghost line to determine the outcome. For example, the heavenly stem governs the year and the state's fortune. If in a year of Jihai, the hexagram contains Dinghai as the heavenly stem, it indicates six units of fortune; further analysis of the inner trigram and the activity of the official ghost line is needed to determine the outcome.

聞之先賢曰：以正得國，以德守國者常；以力得國，以暴守國者不常。天命之矣，寧俟筮哉？且天授之學者仁知，人授之學者象數，安能以人授之學，測天命之微？唯述舊聞，以備昭格，占者慎之。

I have heard from previous sages that those who gain a country by following the right path and maintain it through virtue will have a long-lasting national destiny, while those who seize a country by force and rule it with cruelty will not have a long-lasting national destiny. This is determined by heaven's mandate, so why bother with divination? Moreover, the knowledge bestowed by heaven is benevolence and wisdom, while the knowledge passed down by people is only about images and numbers. How can one use human knowledge to measure the subtle essence of heaven's mandate? I merely record what I have heard before, to serve as a means of revealing the connection between heaven and humanity. Those who practice divination should be cautious.

（內詳立營攻守水陸遲速遣將用計拜將用間問守問戰問款問降時日防守防刺行刺內應火攻因糧討戰沿剿求援求濟救援守城敵來被困等問）國事之大，莫大於用兵，古聖王慎之，蓋盡人力以應天功，亦嘗謀於蓍而作外也。出師之要，先分彼我，形成主客，專以世應為憑。統論安攘，則以福鬼而斷，世為我，應為敵，喜世強而制應；福為兵，鬼為寇，宜於旺而克官，廟算勝負於是見矣。

This chapter details various military inquiries such as establishing camps, attack and defense, naval and land battles, speed of advancing troops, selecting generals, using strategies, appointing generals, employing spies, questioning about defense, battle, negotiation, accepting surrender, choosing auspicious days, defense, preventing assassination, carrying out assassinations, inside agents, fire attacks, gathering supplies locally, demanding battle, eliminating enemies along the way, seeking aid, requesting supplies, rescue operations, defending a city, enemy attacks, and being surrounded. There is no greater matter for a nation than military action, and ancient sage kings approached it with great caution: they exhausted human effort to complement heavenly fortune, and also used the yarrow stalks to plan military campaigns. The essentials of going to war begin with distinguishing friend from foe and determining the main and secondary forces, relying primarily on the World Line and the Response Line. In general discussions about internal stability and external defense, the Children and Official Ghost lines are used to determine outcomes: the World Line represents our side, the Response Line represents the enemy side, and it is favorable if the World Line is strong and can control the Response Line; the Children represent our troops, and the Official Ghost represents the enemy, so it is good if the Children are prosperous and strong and can overcome the Official Ghost. The court's prediction of victory or defeat is revealed through these considerations.

（兵占先觀世應，世克應則勝，應克世則負，世應比和則勝歲等；世生應者我怯，應生世者彼讓。復考子孫為我兵，旺相發動則勇往，休囚空破則不摒（？）；鬼為彼賊，旺相強梁，休囚披靡。如世壞，雖克應動子孫，亦曵甲而歸；若應壞，雖克世動官鬼，亦奪旗而返。）

When divining about military affairs, first examine the World Line and the Response Line: if the World Line overcomes the Response Line, then I will win; if the Response Line overcomes the World Line, then I will lose; if the World and Response Lines are harmonious, then both sides are evenly matched. If the World Line generates the Response Line, it indicates my side is timid; if the Response Line generates the World Line, it means the enemy is retreating. Then examine the Children Line—Children represent my army. If the Children Line is prosperous and strong and active, then my troops will advance bravely; if it is weak, empty, broken, or in decline, they will be unable to hold out. The Official Ghost represents the enemy. If the Official Ghost is prosperous and strong, it is fierce and powerful; if it is weak and in decline, it will be disorganized and溃散. If the World Line is already damaged, even if the World Line overcomes the Response Line and the Children Line is active, we can only return in defeat with broken armor; if the Response Line is already damaged, even if the Response Line overcomes the World Line and the Official Ghost is active, my army can still capture the flag and return victorious.

如問立營下寨，安危憑鬼，而內外毋墓絕反伏空破，犯則麾幕不安；兩象毋沖擊，犯則將士離心，不可次舍。（筮兵次舍，最忌鬼搖，恐為敵人劫掠。最惡內卦犯疾，及六沖，上下乖離。）

If asking about setting up a camp, safety depends on the Official Ghost line; at the same time, neither the inner nor outer trigrams should have墓 (burial), 绝 (end), Reverse Chant (reverse chant), Hidden Chant (hidden chant), 空 (void), or 破 (ruin). If these are violated, the headquarters will not be peaceful; the World and Response lines should not clash either, as this causes the soldiers to lose unity and makes it unsuitable for encampment. (Note: When divining about military encampment, the most dangerous situation is when the Official Ghost line is active, as it indicates the risk of enemy attack; the worst is when the inner trigram has disease or the Six Clashes trigrams, which indicate discord between the upper and lower parts.)

問城攻守，兵行水陸，戰利遲速，及遣將用計，意在必勝，皆以世應占之。若朝廷拜將，及擇人用間者，乃三軍之大任，必仁勇達變，當以賓應辨也。（六占皆論勝負，惟忌世壞及應克世，而隨官入墓、助鬼傷身，主有覆軍之敗。惟用間不同，類於囑託，應爻空破散絕，機謀洩漏；應爻克沖世位，乃反奸之徒。君蓍任將，亦如用間之法。蓋古之用兵，莫大於求將，莫難於用間，或內結骨肉，或誼兼師友，故用賓應也。）

When asking about attacking or defending a city, advancing troops by water or land, the timing of battle, and the appointment of generals and the use of strategies, all matters aimed at certain victory, the World and Response Lines are used for divination. As for the court appointing a general or selecting people to act as spies, these are major responsibilities of the entire army, requiring a person who is both benevolent and brave, and skilled in adapting to circumstances. In such cases, the Response Line, which represents guests, is used to distinguish. (Note: The previous six types of divination questions are all about determining victory or defeat, and they are only to be avoided when the World Line is damaged or the Response Line overcomes the World Line. If further complications arise, such as the ghost being buried or assisting the ghost to injure the body, it indicates a complete defeat of the entire army. However, the use of spies is different, as it is like entrusting someone with a task: if the Response Line is empty, broken, scattered, or cut off, the plan will be exposed. If the Response Line overcomes or conflicts with the World Line, the person is a double agent. When the king divines the appointment of a general, the method is the same as that used for spies. In ancient times, military campaigns had nothing more important than seeking a capable general, and nothing more difficult than using spies. Spies may be closely related to the inner circle, or have a relationship of both friendship and mentorship, so the Response Line, which represents guests, is used.)

問守問戰，當以勝負分彼我；問款問降，當以忠奸察應爻。時日利戰，得時而我利，防守無虞，鬼動而來侵。應克世為蠶食也。（得應壞世克應，則成百戰百勝之功，世壞應克世，則忍三戰三怯之恥。敵降於己，己款於敵，皆察應爻真偽，忌應克世。若卜日時之占，如用兵於秋時，則利金爻持世，出師於亥日，則利火爻屬應也。）

When asking about defense or battle, one should determine friend or foe based on victory or defeat; when asking about peace talks or surrender, one should examine loyalty or treachery by looking at the Response Line. To determine if a particular day is favorable for battle, if our side has the favorable season, it is advantageous; to determine if defense is secure, if the Official Ghost moves, it indicates the enemy is about to attack. If the Response Line overcomes the World Line, it means we are being gradually eroded by the enemy. (Note: If the Response Line is already broken and the World Line overcomes it, it can lead to a hundred victories; if the World Line is already broken and the Response Line overcomes it, it means suffering three defeats in three battles. When the enemy surrenders or we seek peace, we must examine the authenticity of the Response Line, and it is unfavorable if the Response Line overcomes the World Line. If the divination is about a specific day, for example, using troops in autumn, it is favorable if the Metal Line holds the World Line; if the battle begins on the亥 day, it is favorable if the Response Line belongs to fire—since亥 water can overcome fire.)

防刺鬼為刺客也，惡其動；行剌應為所剌也，好其疾。（若隨墓助傷，防剌大凶，鬼動鬼克世亦凶，惟空破為吉。行剌應壞敵人數盡，可以得志，或世壞隨墓助傷，敵人雖滅，我亦隨亡，或鬼興而世旺，敵雖剌我，我數未終也。吉內藏凶，凶中有吉，辨之。）

When divining about prevention against an assassination, the Official Ghost represents the assassin, and it is most undesirable when it is activated. When divining about oneself going to commit an assassination, the Response Line represents the person to be attacked, and it is most favorable if that line is ill. (Note: If the Official Ghost is in the墓 (burial) or assists the ghost to injure the self, the divination about prevention against an assassination is very凶 (unfavorable). If the Official Ghost is activated or if the Official Ghost overcomes the World Line, it is also凶. Only when the Official Ghost is in the空亡 (void) and meets the破 (break) is it favorable. For the divination about committing an assassination, if the Response Line is damaged, it indicates that the enemy's fate is exhausted and the plan can succeed. If the World Line is also damaged and meets the墓 or assists in injury, it means that although the enemy is destroyed, I will also die. If the Official Ghost is strong and the World Line is also strong, it means that although the enemy comes to attack me, my fate has not yet ended. Favorable situations may contain danger, and dangerous situations may contain favorable elements; one must carefully distinguish them.)

用應如用間，用火如用計，鬼動則謀敗焉。因糧於敵，截餉於途，財旺則計得焉。（內應可任，法如用間，但不可鬼動，則功未成而先敗；用火法如用計，務在勝負，然水火為民害之大者，亦忌鬼動，或謀洩流禍。）

Divination for internal agents follows the same method as employing spies; divination for fire attacks follows the same method as using strategies—when the official ghost moves, the plan will be exposed. Divination for seizing grain directly from the enemy or intercepting supplies on the way depends on the prosperity and strength of the wealth trigram, which indicates the success of the plan. (Note: Whether to employ an internal agent is judged the same way as using spies, but the official ghost must not be activated, otherwise the matter will fail before it is accomplished. Fire attacks follow the same method as strategies, focusing on victory or defeat; however, fire and water are the most harmful methods to the people, so the official ghost must not be activated, otherwise the plan will be leaked and cause endless disasters.)

蓋或寇有地而用應，寇無地而用鬼。是以兩軍對迎，法世應之克生，四野剿除，度鬼福之強弱也。（若據城郭，成兩軍之勢，則考世應生克虛實以為勝負。如流寇無定，必四向剿滅之，則論福鬼強弱。）

In general, if the enemy has a fixed territory, use the Response Line; if they do not have a fixed territory, use the Official Ghost. Therefore, when two armies face each other, one should refer to the mutual generation and control between the World Line and the Response Line; when pursuing scattered bandits across the land, one should assess the strength of the Official Ghost and the Children. (Note: If the enemy occupies a city and forms a confrontation, one should examine the generation and control between the World Line and the Response Line to determine the outcome; if the bandits are mobile and require pursuit from all directions, then one should consider the strength of the Official Ghost and the Children.)

飛檄求援，應疾則為不援，克世則為不軌。上書求濟，六沖五疑，君象沖剋世爻，則不允濟。同仇相援，則如用師也。（應空破散，則無周急之情；應克世爻，非惟不援，尚有他奸也。五爻空破散絕，謂之五疑，蓋五爻為君，克沖世爻，恐逆耳不允。彼困我救，斷如用師。）

A proclamation is sent to friendly forces for help; if the Response Line is afflicted, it means they will not come to rescue. If the Response Line overcomes the World Line, it indicates the other party has ulterior motives. When submitting a petition to the court for aid, if there is a Six Clashes, or if the Fifth Line is suspicious, or if the ruler's line clashes with the World Line, the request will not be approved. When uniting against a common enemy to rescue others, the method of interpretation is the same as when predicting military campaigns. (Note: If the Response Line is empty, broken, scattered, or terminated, it shows no intention to assist in times of crisis; if the Response Line overcomes the World Line, not only will they not come to help, but they may also have wicked intentions. If the Fifth Line is empty, broken, scattered, or terminated, it is called 'Five Doubts'; the Fifth Line represents the ruler, and if it overcomes or clashes with the World Line, the petition is likely to be unpleasant and not approved. When others are in trouble and I go to rescue them, the method of interpretation is the same as when predicting military campaigns.)

筮城慮破，鬼動鬼克則危。筮敵來期，應克應動則速。筮軍被困，世墓世傷則凶也。（若患破城，不拘父母，反專官鬼，發動克世則危。）故兵法不一，象理非二，凡主帥空而中軍折，賊首空而敵人逃。生我之動爻，喜有援兵，克我之動爻，惡其助敵。猶有彼雖敗而不能勝彼，謂其有生也，己雖傷而不能害己，謂我有扶也。全盛而衰，將靡而起，進退反覆，存乎神爾。（主帥謂世，賊首謂應，全盛而衰，謂動沖，將靡而起，謂絕生。）

When divining whether a city will be attacked and breached, if the Official Ghost line is active and it overcomes the World Line, then danger is imminent. When divining the time when the enemy will arrive, if the Response Line overcomes the World Line and is active, then the enemy will come quickly. When divining whether our forces are surrounded, if the World Line is in a墓 (buried state) or is injured, then it is ominous. (Note: When worrying about the city being breached, do not focus on the Parents line, but rather concentrate on the Official Ghost line; if the Official Ghost line is active and overcomes the World Line, the city is in danger.) Therefore, although military strategies may have many aspects, the principles of divination remain consistent: if the general's line is empty, the central army suffers losses; if the enemy leader's line is empty, the enemy will retreat. A moving line that generates and supports me is favorable as it represents reinforcements; a moving line that overcomes me is unfavorable as it aids the enemy. There are also cases where the enemy has already been defeated, yet I cannot defeat them, because they have other supporting lines; or when I have already been injured, yet I am not harmed, because I have other supporting lines. Originally in full strength, it turns to decline; originally about to fail, it yet revives. Alternating advances and retreats, unpredictable, all depend on the subtle skill of the diviner. (Note: The general refers to the World Line, and the enemy leader refers to the Response Line; 'full strength turning to decline' refers to being overcome by a moving line, 'about to fail yet reviving' refers to being rescued from a critical situation.)

惟鬼不可得時勢，恐其害成，不可遇長生，恐其難滅，不可臨胎養，恐其方興，不可暗動，兼伏鬼克世，恐其謀剌，不可上下克世，恐其內應外通。（上下鬼克世，即內外鬼也。）

The official ghost line must not be in a strong position, for it may become harmful; it must not meet the growth position, for it may be difficult to eliminate; it must not be in the positions of infancy or nurturing, for it may be on the rise; it must not be in covert movement, nor must there be hidden official ghosts that harm the main line, for the enemy may plot an attack; furthermore, it must not have both the upper and lower official ghosts harming the main line, for there may be internal support and external collusion. (Note:所谓上下官鬼克世 refers to having an official ghost in both the inner trigram and the outer trigram.)

欲視賊人之布何策，用何兵，進何道，我將何以應之，何以克之，何以取之，俱驗五行八卦消息而已。故鬼動內而防間謀，鬼發外而慮野戰，鬼動乾宮，伏兵於廟，官興巽卦，匿從於林，坤鬼是戒納降，震鬼非當卻叛，艮忌岡陵之困，離憂市井之攻，兌毋信其說口，坎毋聽其誘語也。（此言八卦取象，蓋鬼之所現，即敵之所謀，坤順鬼動，其降非真，震振鬼搖，卻叛必變，兌為口、為悅，則說言必詐，坎為耳、為陷，則卑辭必謀也。其餘類推。）

To know what strategy the enemy is using, what troops they are deploying, and which path they are taking, and to determine how to respond, how to gain the upper hand, and how to capture them, one must rely on the messages conveyed by the Five Phases and the Eight Trigrams. If the Official Ghost is active within the Inner Trigram, one should be cautious of espionage; if it is active in the Outer Trigram, one should consider warfare outside the territory. If the Official Ghost is active in the Qian Trigram, the enemy is likely setting an ambush near the ancestral temple; if it is active in the Xun Trigram, the enemy is hiding among the woods. If the Official Ghost is in the Kun Trigram, one should be wary of accepting surrenders, as they may not be genuine; if it is in the Zhen Trigram, one should not rush to repel the rebels, as they may return. If the Official Ghost is in the Gen Trigram, one should be cautious of being trapped on a hill; if it is in the Li Trigram, one should worry about the towns and markets being attacked; if it is in the Dui Trigram, one should not easily believe the enemy's words; if it is in the Kan Trigram, one should not trust the enemy's enticing words. (Note: This discusses the symbolic meanings of the Eight Trigrams. Where the Official Ghost is active in a particular Trigram, the enemy is likely planning there: Kun represents softness and order, so if the Official Ghost is active in the Kun Trigram, surrender is not genuine; Zhen represents movement and vibration, so if the Official Ghost is active in the Zhen Trigram, the rebels may retreat but return later; Dui represents speech and joy, so if the Official Ghost is active in the Dui Trigram, words will be deceptive; Kan represents hearing and danger, so if the Official Ghost is active in the Kan Trigram, there will be hidden schemes behind polite words. The rest can be inferred similarly.)

火鬼動，非劫寨而謀於縱火，水鬼動，非水淹而計於囊沙；金為流矢之凶，木為膠舟之詐，款為平原之戰；起於離而南來，發於坎而北犯；艮坤敵出於山阜，震巽寇自於豐木；乾以老弱騙吾軍士之心，兌以子女惑吾兵卒之志也。（復言八卦及五行取義，或云木有生兵，土有坑陷。夫敵進退布策，惟深心測度官鬼情形，取象取義，可得之矣。）

The fire official ghost indicates either an attack on the enemy's camp or a plan to set fires; the water official ghost indicates either flooding the enemy or using sandbags to block water. The metal official ghost signifies the use of arrows and violence, while the wood official ghost indicates deceptive tactics involving the assembly of boats. The earth official ghost signifies a battle on flat terrain. If the official ghost arises from the fire trigram, the enemy comes from the south; if it arises from the water trigram, the enemy attacks from the north. If it arises from the mountain trigram or the earth trigram, the enemy emerges from hills and ridges. If it arises from the thunder trigram or the wind trigram, the enemy comes from dense forests. If it arises from the heaven trigram, the enemy uses old and weak soldiers to deceive our troops; if it arises from the lake trigram, the enemy uses women to entice our soldiers. (Note: This passage explains the meanings of the eight trigrams and the five phases. Some people say wood represents hidden troops and earth represents pits and traps. In any case, the enemy's movements and strategies can be understood by carefully examining the official ghost, taking its image and meaning into account.)

子孫動水，則利於水戰，福神動火，則利於火攻，土以炮石勝，金以弓矢勝，木以舟車勝也。子動坤宮，屯兵相助，福興震卦，壯士來歸，乾為丈人之良謀，艮為少年之秘計，坎當外示其弱，離當內示其虛，兌當餙以卑詞，巽當勇於趨進，皆發子孫，而取勝也。（兵占福臨皆吉，或屬五行，或現何宮，各以象推。）

The sons and daughters' hexagram belongs to water and moves, which is favorable for water warfare; if it belongs to fire and moves, it is favorable for fire attacks; if it belongs to earth, victory is achieved through artillery and stones; if it belongs to metal, victory is achieved through bows and arrows; if it belongs to wood, victory is achieved through ships and carriages. When the sons and daughters move in the Kun hexagram, there are troops stationed to assist; when they move in the Zhen hexagram, there are brave men coming to join. The Qian hexagram represents the wise strategies of the elderly and experienced; the Gen hexagram represents the strange strategies of young people; the Kan hexagram is suitable for showing weakness externally; the Li hexagram is suitable for showing weakness internally; the Dui hexagram is suitable for using humble words to cover up; the Xun hexagram is suitable for bravely advancing—these are all signs of victory achieved through the movement of the sons and daughters. (Note: In divination concerning military affairs, when the sons and daughters are on the hexagram, it is favorable; as for which of the five elements it belongs to and which hexagram it is in, each should be interpreted according to its corresponding image.)

然父母為彼我之機關，妻財為彼我之兵甲，弟兄為彼我之埋伏，鬼為賊眾，子為將士，考生克衰旺以分美惡也。（兵占六親之分如此，父母為計策，亦為軍師。）是以鬼臨吉神，縱吉而不吉，福居凶煞，縱凶而不凶。且有子化官者叛，官化子者降，飛伏官而隨減隨起，內外子而屢戰屢捷。陽為正兵，陰為奇兵，子孫官鬼以別其利也。合則結，沖則絕，靜應守，動應攻。常問決策在人，成謀在天。蓋筮蓍之從，鬼神之情，喜直而惡曲，輔仁而伐暴，占者鑑之。

In addition, the parents line represents the strategic center for both sides, the wife and wealth line represents the military forces and supplies for both sides, the siblings line represents hidden troops for both sides, the official ghost line represents the enemy forces, and the children line represents our own soldiers. By examining their generation, overcoming, decline, and strength, we can determine their good or bad nature. (Note: In divination related to military affairs, the distribution of the six relations is as follows: parents represent strategies and also represent military advisors.) Therefore, if the official ghost line is accompanied by a favorable deity, even if it is favorable, it is not favorable; if the children line is in aInauspicious Sha position, even if it is unfavorable, it is not unfavorable. Also, if the children line transforms into the official ghost line, it indicates a rebellion within our army; if the official ghost line transforms into the children line, it indicates the enemy's surrender. If the official ghost line is in both the flying and hidden trigrams, it indicates the enemy's forces fluctuating in strength. If both the outer and inner trigrams contain the children line, it indicates repeated victories. A yang line represents regular troops, while a yin line represents surprise troops, and we use the children and official ghost lines to determine who will gain the advantage. When lines are in conjunction, they gather strength; when they are in conflict, they break apart. If the response line is still, it is suitable for defense; if the response line is active, it is suitable for attack. It is often said: decisions depend on people, while the success of plans depends on heaven. The will of the divination follows the emotions of spirits and deities, which always favor righteousness and oppose wickedness, supporting the benevolent and punishing the tyrannical. The diviner should take this as a guide.