Chapter 44: Heavenly Timing

（內詳占雷占風占霧占雪占水占冰六問）晴雨之占，不可以自試其術而輕瀆鬼神，如亢旱而求雨，霪雨而祈晴，心切民瘼，聖賢來告矣。凡有所占，發宜分請，卜晴者，法以子孫為日月，蓋日月照臨萬寶以成，故取財元也，或當於發動、現於旺相、值於日月，則天將霽矣。（分請謂意在祈晴，意在祈雨，晴以子孫為用，雨以父母為用，則易辯也。）

This chapter details six topics: divining thunder, wind, mist, snow, water, and ice. When divining about weather, one must not treat the art of divination lightly or disrespect the spirits. For example, in times of great drought seeking rain or prolonged rain seeking clear skies, the intention should be solely for the suffering of the people. Only then will the spirits of the sages come to reveal the signs. When setting up a hexagram, one must clearly define the question. When divining about clear weather, take theChildren Line (children爻) to represent the sun and moon, since the sun and moon illuminate all things and enable growth, and theChildren Line is the origin god ofWealth (wealth). If theChildren Line is active, or prosperous and strong, or coincides with the day or month builder, the sky will clear. (Note:所谓「分请」means to first determine whether the intention is to seek clear weather or rain. Seeking clear weather uses子孙爻 as the useful god, while seeking rain uses父母爻 as the useful god, making it easier to distinguish.)

卜雨者，法以父母為天地，蓋天地閉而日月掩，父動子傷，故取子忌也。父母旺動而雨速，衰動而雨小，沖散將雨復晴，暗動雨將作，月破作而無雨，化克將止，化子孫雨中日月，化兄弟雨後風生，化鬼則雷雨並至，化父則霪霖更作也。（祈晴察子象，亦同此推之，不出旺衰動靜合沖而斷也。）

Divination for rain takes the parents'爻 to represent heaven and earth, because when heaven and earth are blocked, the sun and moon are obscured. If the parents'爻 moves, the children's爻 is harmed, so the children's爻 is considered the hostile god. If the parents'爻 is prosperous and strong and moves, rain comes quickly; if it is weak and moves, the rain is light; if it is scattered by a clash, the rain will stop and the sky will clear; if it moves covertly, rain is about to come; if it meets the month breaker, clouds form but no rain falls; if it is transformed into a爻 that controls it, the rain will stop; if it is transformed into the children's爻, sun and moon appear in the rain; if it is transformed into the siblings'爻, wind arises after the rain; if it is transformed into the official ghost's爻, thunder and rain come together; if it is transformed into the parents'爻, continuous rain will resume. (Note: When divining for clear weather, observe the children's爻 in the same way, and the analysis remains within the scope of prosperity and decline, movement and stillness, and conjunction and clash.)

古人常以水為雨，火為日，陰為晦，陽為霽，世為地，應為天，未為盡善，必察子父臨水火陰陽世應之位，而後定焉。若執而言之，則夏必多晴，冬必多雨，甲申午空不晴，甲寅子空不雨哉？是以夏火父動而雨霖，冬水子興而日出，不可惑也。（此言父母子孫為重，水火陰陽不能泥也。如午建辛卯日占晴，得睽之未濟，雨至己酉日方霽，則可法矣。）

Ancient people often took the water line as rain and the fire line as sun, took the yin line as cloudy and the yang line as clear weather, and took the world line as earth and the response line as heaven. These statements are not complete. One must observe whether the parents or children are present in the positions of water and fire, yin and yang, and the world and response lines before making a judgment. If one rigidly adheres to those statements, would it not mean that summer is always sunny and winter is always rainy? For example, in the Jiashen period, if the wu line is empty, it cannot be sunny, and in the Jiayin period, if the zi line is empty, it cannot be rainy? In reality, during summer, the fire nature parents may still cause continuous rain, and during winter, the water nature children may still cause sunshine. One should not be misled by those statements. (Note: This refers to the importance of parents and children, and one should not be rigid about water, fire, yin, and yang. For example, on the day of Xinmao in the month of Wu, if one divines about the weather and gets the hexagram Kui changing to Weiji, and it rains continuously until the day of Jiyou, this can be taken as a standard case.)

雖云父雨子晴，而有卦象合沖之法，則不拘於二者。是故得乾離者，日月照於九天，得坎兌者，滂沱遍於四野，此從卦斷也。夫六合則云迎而雨降，六沖則晦散而日升；先沖後合，晝晴而夜雨，先合後沖，朝晦而午霽，此從合沖斷也。故從合沖斷，則用神為輕，從卦象斷，則合沖又輕，不可不知也。（此言卦象及沖合為重，父母子孫不能執也。如申建甲寅日，占雨得旅，次日大雨，卦雖無父，因六合而乙卯值父故也。）

Although parents represent rain and children represent clear weather, there are other methods of interpretation based on the trigrams and the concepts of harmony and clashes, which are not limited to these two. Therefore, if one obtains the trigrams Qian and Li, it indicates that the sun and moon shine upon the nine heavens; if one obtains the trigrams Kan and Dui, it signifies that heavy rain spreads across the four directions — this is interpreting based on the trigrams. If the trigram is of Six Harmony, then clouds gather and rain falls; if the trigram is of Six Clashes, then the dark clouds disperse and the sun appears. If there is first a clash followed by harmony, then it is sunny during the day and rainy at night; if there is first harmony followed by a clash, then it is cloudy in the morning and clear by noon — this is interpreting based on harmony and clashes. Therefore, once interpretation is based on harmony and clashes, the useful god becomes lighter; once interpretation is based on the trigrams, harmony and clashes become even lighter. This point must not be overlooked. (Note: This refers to the importance of trigrams and harmony and clashes, and the need not to rigidly rely on parents and children. For example, if on a day of the month of Shen with a day of Jiayin, one divines rain and obtains the trigram Lü, it rains heavily the next day; although the trigram does not contain the parents' line, it is because of the Six Harmony that the next day, which is Yimao, coincides with the parents' position.)

天地之鬼神曰雷霆，以官鬼像之；天地之呼吸曰風雲，以兄弟像之；生育我者天地，以父母像之；滋百果草木之生者日月，以子孫像之；收天地之陰晦者虹霓，以妻財像之。（鬼神為雷霆，則雹同推，兄弟為風雲，則沙同推。）

The spirits and deities in heaven and earth are thunder and lightning, symbolized by official ghost; the breathing of heaven and earth is wind and clouds, symbolized by siblings; the ones who gave birth to me are heaven and earth, symbolized by parents; the ones that nourish the growth of all fruits and plants are the sun and moon, symbolized by children; and the ones that gather the dim and dark energies of heaven and earth are the rainbow and mist, symbolized by wealth. (Note: Official ghost also governs hail; siblings also govern sand and dust.)

筮風有無，惟以兄弟之衰旺；筮風順逆，當以比肩之克生。霧以比肩，雪以父母，喜而求諸有，忌而求諸無，兼攝他事，又以義起。（如子建丙申日，客來憂雪，得無妄之否，是日不雪，客至。乃用卜行人，應克世故來也，若以父動為雪則惑。大抵用神在占者意之所重。）

If there is no wind, only look at the strength and weakness of the siblings line; if asking about whether the wind is favorable, look at the generation and control of the siblings line. For fog, use the siblings line; for snow, use the parents line. If you hope for it, ask for its appearance; if you fear it, ask for its absence. If a single hexagram is used to ask about other matters, then establish a different god according to the meaning. (For example, in the month of Zi with the day of Bingshen, someone is worried about snow when a guest is coming, and the hexagram is "Wu Wang" changing to "Pu". On that day, there was no snow, and the guest arrived. This hexagram was used to predict the arrival of the guest, with the responding line controlling the world line, hence the person arrived; if one rigidly used the parents line as snow, it would be confusing. Generally, the god should be chosen based on what the questioner values most.)

冰與水，駕舟者常占，若父旺動，水平行而長驅；如父破空，冰連結而不進，蓋舟車以父為用也。（冰水無阻，舟車易進，冰水有阻，舟車難前，故反以父母為用。如占久晴害田，久雨害蠶，則財福為用，餘以類推。）

Ice and water are commonly divined in matters concerning travel by boat. If the parents' hexagram is prosperous and strong and becomes active, the water surface is calm and allows for smooth sailing. However, if the parents' hexagram is broken or empty, the river freezes and movement is impossible. In divination related to boats and vehicles, the parents' hexagram is considered the useful god. (Note: When ice and water flow smoothly, boats and vehicles can move easily; when ice and water are blocked, boats and vehicles find it difficult to advance. Therefore, in this case, the parents' hexagram is taken as the useful god. For example, when divining about prolonged drought harming crops or prolonged rain harming silkworms, the wife's wealth and children's hexagrams are considered the useful gods, and so on.)

叩天何日雨者，父母逢生遇沖所值之期也；何日晴者，子孫當見之神也。而占法或以月卜，或以日卜，或以旬卜，或以時卜，不可溷也。如巳爻子孫，巳日晴，而後巳日雨者，故宜分請，問天道者，當如是也。（當見，謂干支皆值也。如庚辰年，瞽初遊武林，黴雨不止，午建甲申日，顧觀察憂民禾，命占晴，得漸之渙，申動子孫，當日不霽，及丙申日子孫當見，而後大晴。然卦內無財，秋成應飢，蓋其屬意占晴，意在秋成，故無財亦驗爾。天道渺茫，晴雨非遍，常有河北霽而河南晦者，是以占所占之地，禱所禱之期，分請之法，宜如是也。）

To inquire about a day when it will rain, look for the day when the parents'爻 is supported and meets a clash; to inquire about a day when it will clear, look for the day when the children's爻 appears. Divination can be done by month, by day, by ten-day period, or by hour, and should not be confused. For example, if the children's爻 is the巳爻, then on the巳 day it may clear, but on the next巳 day it may rain again. Therefore, the question must be clearly defined. When asking about the weather, it should be done in this way. (Note: The term '当见' refers to when both the heavenly stem and earthly branch are at their proper time. For example, in the year of Gengchen, when I first arrived in Hangzhou, the plum rain did not stop. On the day of Jiashen in the month of Wu, Governor Gu worried about the farmers' crops and asked me to divinate about clearing weather, and got the hexagram 'Gradual' changing to 'Dispersing'. The申爻, which represents the children, was active, but that day did not clear. It only cleared on the day of Bingshen when both the heavenly stem and earthly branch of the children were at their proper time. However, the hexagram did not contain the wealth爻, indicating a poor harvest in autumn. He was primarily concerned about clearing weather, but his real intention was about the autumn harvest, so the absence of the wealth爻 still accurately predicted the outcome. The weather is unpredictable, and rain or clear skies do not affect all areas equally; sometimes the Yellow River north is clear while the south of the river is rainy. Therefore, when divining about a specific place and a specific period, the method of '分请' should be applied in this way.)

（內詳豐荒田蠶兵凶疾疫水旱分野諸事）歲之成熟為豐，時之安平為泰，夫豐所謂天施地育、物阜民饒，故取用以財，蓋萬物以財為象也。是以財有氣而五穀登，財無病而百果結。（占豐歉以財，占治亂以鬼，此歲占大象也。）財實火木，利春夏之耕，財值水金，宜秋冬之樹植。子空則蠶婦徒勞，財陷則農夫失望。（以時以象言之，子為蠶，田為財也。）

This chapter details matters such as good and bad years, farmland and sericulture, military disasters in bad years, diseases and epidemics, floods and droughts, and the territories of various states and regions. A good harvest is called "Feng," and a peaceful time is called "Tai." So-called "Feng" refers to heaven providing and earth nurturing, with abundant resources and prosperity for the people. Therefore, the wife's wealth is taken as the useful god, because all things are symbolized by wife's wealth. If the wife's wealth is strong, then the five grains will be abundant; if the wife's wealth is healthy, then all fruits will bear fruit. (Note: When predicting the harvest, use the wife's wealth; when predicting the state of the world, use the official ghost. This is the general principle of predicting the year's affairs.) The wife's wealth belongs to fire and wood and is substantial, which is favorable for spring and summer farming; the wife's wealth is associated with water and metal, which is suitable for autumn and winter planting. If the children are empty, then the women who raise silkworms will waste their efforts; if the wife's wealth is trapped, then the farmers will be disappointed. (Note: This refers to the timing and hexagram images: children represent silkworms, and the produce in the fields represent the wife's wealth.)

夫鬼為時之禍患也，宜靜不宜動，動則四方多難；最不利於金官，恐干戈滿地；亦不宜於土鬼，防瘟疫流行。水為淹沒之災，木為桑麻之難，火為焦枯之患，及炎火之憂也。動兼騰蛇，非妖興閭里，則痘損嬰兒；動兼勾陳，非螟蝗害稼，則土地多荒；動兼白虎，非兵革頓起，則虎豹來遊；動兼青龍，寒曝失時，而花果謝實；動兼朱雀，主流言橫議，而民口難防；動兼元武，主雀耗鼠損，而弭盜無術。是以五行六神，皆不可值鬼動也。（龍本屬吉，鬼擾起凶也。）

Official Ghosts represent the calamities of the year and are favorable when still and unfavorable when active. Once they move, difficulties arise in all directions. The most unfavorable are those of the Metal type, which may lead to widespread warfare; the Earth type should be avoided as well, as they may cause the spread of epidemics. Water type Official Ghosts indicate disasters from flooding, while Wood type bring harm to crops and mulberry trees. Fire type Official Ghosts signify drought and fire disasters. When Official Ghosts move and are accompanied by the Snake, either supernatural disturbances occur in the village or smallpox kills infants. If accompanied by Gou Chen, either locusts and pests destroy crops or large areas of farmland are abandoned. If accompanied by the White Tiger, either war breaks out suddenly or tigers and leopards appear. If accompanied by the Azure Dragon, there will be irregular weather and failure of fruits and flowers. If accompanied by the Vermilion Bird, there will be widespread gossip and difficult to control. If accompanied by the Black Tortoise, there will be bird pecking, rat biting, and thieves that cannot be stopped. It is evident that neither the Five Phases nor the Six Spirits should be active together with Official Ghosts. (Note: The Azure Dragon is originally a favorable deity, but it becomes harmful when disturbed by Official Ghosts.)

財化鬼者，薄於西成；鬼化財者，難於東作；官化子者，則有致治之政；子化官者，則有兆亂之機。（鬼化財，雖難於東作而有收，不如化鬼之甚也。）若筮天下則豐歉不均，所以動於巳而楚荒，搖於震而東亂也。（乾分冀州，坎分幽州，艮分青州，震分兗州，巽分徐州，離分揚州，坤分荊州，兌分雍州，中為豫州也。蓋中宮附入坤分，如九星天禽，附入天芮之意也。子分齊，丑分吳，寅分燕，卯分宋，辰分鄭，巳分楚，午分周，未分秦，申分晉，酉分趙，戌分魯，亥分魏也。蓋鬼動是分，則是地多難，其所在所臨之官爻，亦有小厄，但靜則不甚爾。）

The wife's wealth transforms into official ghost, indicating a poor harvest in autumn; the official ghost transforms into wife's wealth, suggesting difficulty in spring plowing; the official ghost transforms into children, indicating good governance; the children transform into official ghost, indicating signs of disorder. (Note: when official ghost transforms into wife's wealth in spring, although plowing is difficult, there will eventually be a harvest, unlike when wife's wealth transforms into official ghost, which is more severe.) If the divination concerns the whole country, the abundance and scarcity of different regions are not equal: thus, if official ghost moves to the position of Si, the land of Chu will be barren; if it moves to the Zhen palace, there will be disturbances in the east. (Note: the regions correspond to the trigrams: Qian corresponds to Jiuzhou, Kan to Youzhou, Gen to Qingzhou, Zhen to Yanzhou, Xun to Xuzhou, Li to Yangzhou, Kun to Jingzhou, Dui to Yongzhou, and the central palace corresponds to Yuzhou, just as the celestial stems' Tianqin star is attached to Tianrui. The branches correspond to: Zi to Qi, Chou to Wu, Yin to Yan, Mao to Song, Chen to Zheng, Si to Chu, Wu to Zhou, Wei to Qin, Shen to Jin, You to Zhao, Xu to Lu, Hai to Wei. When official ghost moves to a certain region, that place will face more difficulties; the area where it is located or where it rests will also have minor calamities, but when official ghost is still, the effects are not so severe.)

是以鬼從初而物殺，鬼從二而民瘼，鬼從上而天怒，鬼從三而吏苛，於五君憂，於四臣辱，其法惟以財實為豐穰，鬼動為荒亂，其義如此。（鬼動是位，妖作是處，雖靜不凶，亦有小疾。）

Therefore, if the official ghost is in the first line, all things suffer harm; in the second line, the people suffer hardship; in the top line, heaven is enraged; in the third line, officials are harsh; in the fifth line, the sovereign has worry; in the fourth line, ministers suffer disgrace. The general principle is simply this: if the wealth line is full, there is a harvest; if the official ghost moves, there is chaos and disorder—this is the principle. (Note: wherever the official ghost moves, calamity occurs there; even if the official ghost is still, there may still be minor illness or misfortune in that area.)

（謂我身受命於天也，此宜有專問，則授命如響。內詳壽夭富貴道業妻子趨避大限小限之法）告聖賢曰：我生成敗得失亨困何如，即世爻不可病也。世爻不病，則成而不敗，得而不失，亨而不困矣，故曰：世乃平生之本也。（一生成敗，獨世主張，無休囚傷退，謂之無疾，有空破散絕謂之有病，若父子夫婦弟兄請占，當分用神。）

The "body and life" refers to my physical form being entrusted by heaven. When divining about one's body and life, it is best to focus on a single matter, so that the divine signs will be as clear and accurate as an echo. This chapter details methods for predicting longevity and death, wealth and poverty, spiritual attainment, spouse, auspicious and inauspicious events, and both major and minor life limits. When praying to the sages, one might ask: how will my life's success and failure, gains and losses, smoothness and difficulties unfold? The key lies in the World Line not being diseased. If the World Line is not diseased, then success without failure, gain without loss, smoothness without difficulty, thus the World Line is the foundation of one's life. (Note: the success or failure of one's entire life is determined by the World Line. If the World Line is not weak and confined, not injured, and not retreating, it is called "without illness"; if it is empty, broken, scattered, or cut off, it is called "with illness." If divining for parents, children, spouse, or siblings, then other useful gods must be distinguished.)

隨官入墓、助鬼傷身，常防病患；伏吟反吟，化居墓絕，難免迍邅；正沖悔沖，合處逢沖，終多得失，此平生之概也。若有專筮，則有特告焉。筮曰：壽夭何如，則破散空沖定之夭，日月旺相定之壽。旬空限絕，天剋地沖，是其考終也；推而深之，雖日月可知也。自占憑世，六親憑用，舊專執父母為壽者非也。

If the world line is accompanied by the ghost and enters the tomb, helping the ghost to injure the body, one should often be cautious of illness; if it encounters reverse chant, hidden chant, or transforms into the tomb or decline, one is inevitably faced with difficulties and obstacles; if the primary hexagram shows six clashes, the resulting hexagram shows six clashes, or if a conjunction meets a clash, one's life will ultimately involve much gain and loss. This is a general overview of one's life. If there is a specific question, the divine will give a specific indication. When asking about the length of life: if the world line meets destruction, dispersion, emptiness, or clash, it is judged as a short life; if it receives the support of the day builder and month builder and is prosperous and strong, it is judged as a long life. When reaching the year of the term empty, or the limit of the absolute, and when the heavenly stem is attacked and the earthly branch is clashed, that year will be the time of death. Further analysis can even determine the month and day. When one uses the world line for oneself, and uses the respective useful gods for the six relations, the old saying that parents' lines are exclusively the source of life is incorrect.

（旬空，謂後來年旬空，限絕，謂後來行絕限。如戊子生人，丁丑寅建辛亥日，占自壽得師，世爻絕亥生寅，其壽未已，及戊子年孟秋令寢，乃甲申旬空午，子歲破午，十年後行午限絕亥，庚申又破寅生，是以終也。餘仿此。）

(Note: The term "旬空" refers to a year falling within a period of emptiness; "限绝" refers to reaching a limit where something comes to an end. For example, a person born in the year Wuzi, when on the day Xinhai of the month Yin in the year Dingchou, divining about their own lifespan, obtains the hexagram "The Army": the world line is in the state of "绝" (end) at亥 and "长生" (growth) at寅, indicating that their lifespan has not yet ended. When they reach the year Wuzi in the early autumn, they are ill and unable to move, at that time it is the Jiashen period, and the yao of午 is in the period of emptiness; the year Zi then冲破 (breaks)午; ten years later, when they reach the limit of午, they die at亥; in the year Gengshen, the position of寅, which was their growth, is again broken. Thus their life ends. The rest follows the same pattern.)

筮曰：我能貴乎，官父貴之本也。以學而得名者，必父爻之高明；以功而得名者，必官象之昌隆；以位而卜其祿之尊卑，以會而卜其成之歲月，以八卦為方隅，以五行為司屬，以六神為班列。金為兵刑，水主河海，土主稅賦，火主禮儀，木主考工；乾為西北，巽為東南；三為守牧，五為臺省；龍為文翰，虎為武衛，雀為言路，元為水利，陳為地土，蛇為使節，生旺則得，死墓則失，而官制代更，則隨義而起也。

Can I attain wealth and honor? The official ghost and the parents represent the foundation of status. Those who achieve fame through scholarship must have the parents'爻 high and enlightened; those who achieve fame through meritorious service must have the official ghost's image flourishing. The height of the爻 determines the rank of salary, while the triple harmony determines the year and month of achieving fame. Using the eight trigrams to determine direction, the five phases to determine official duties, and the six spirits to determine rank. Metal governs military and criminal affairs, water governs rivers, seas, and transportation, earth governs taxation, fire governs rituals, and wood governs examination, craftsmanship, and construction. Qian is in the northwest, Xun is in the southeast; the third line represents county and prefectural officials, and the fifth line represents important government positions. The azure dragon governs literary affairs, the white tiger governs military defense, the vermilion bird governs advisory officials and speech, the black tortoise governs water conservancy, Gou Chen governs land and fields, and Teng She governs envoys. If these lines are strong and flourishing, success is attained; if they are dead or in墓, failure occurs. As for the official system, which changes through the ages, it should be interpreted according to its meaning.

（以文章取進，則專用父母，貢舉亦然；以事例擢拔，專用官鬼，從武襲爵亦然。官立四五之位則顯，文臨當現之年則第，官值生旺之歲則拜，五行為司，八宮為方，六神為職，六爻為級。）

Those who gain official positions through academic merit rely solely on the parents' line; those who attain positions through seniority and achievements rely solely on the official ghost line. Officials who inherit titles through military service also depend on the official ghost line. If the official line is positioned on the fourth or fifth line, success is achieved. If the document line is present in the current year, success in exams is attained. If the official line is in a favorable and vigorous state during the year, appointment is received. In summary, the five elements determine the official position, the eight palaces determine the direction, the six spirits determine the duty, and the six lines determine the rank.

筮曰：我能富乎，財福富之本也。生平之揮霍者財，旺則有餘；生平之安樂者福，強則多慶，惟有財而無福者富而憂，有福而無財者貧而樂，然必以身受之，故世爻不可傷也。（問富貴先看世象生旺，世空無成，世破不享，世散絕則不終也。）

Can I become wealthy? Wealth and children are the foundations of prosperity. One's daily expenses depend on wealth; if wealth is prosperous and strong, there will be enough. One's happiness depends on children and the gods of fortune; if the gods of fortune are strong, there will be more joy and celebration. Having wealth but no fortune leads to wealth with much worry; having fortune but no wealth leads to poverty with contentment. However, all these must be experienced by oneself, so the World Line must not be harmed. (Note: When asking about wealth and status, first check if the World Line is strong and flourishing: if the World Line falls into an empty position, nothing will be accomplished; if the World Line meets a breaking aspect, one will not enjoy the benefits; if the World Line meets a dispersing or ending aspect, one will not have a good ending.)

且問道而忌六沖，問妻而忌財陷，皆不可以世空也。問子而忌子虛，旺相則多，休囚則少，空散則刑，克沖則暴，帶吉神而賢良，加凶神而頑劣，跨身世而邁種，登日月而昌榮，占弟兄者亦如之。（若世爻被子孫沖剋，則男女忤逆。凡問父母更有兄弟否，則視兄弟，其他皆卜子孫。）

In addition, when asking about the practice of cultivation, one should avoid the Six Clashes. When asking about marriage, one should avoid the Wealth爻 falling into emptiness. Both situations are equally unacceptable when the World Line falls into emptiness. When asking about children, one should avoid the Children爻 being empty: if the Children爻 is prosperous and strong, there will be many children; if it is weak and confined, there will be few children; if it falls into emptiness or is clashed and scattered, there will be punishments and conflicts. If the Children爻 is controlled or clashed, the children will be fierce and cruel. If the Children爻 is accompanied by auspicious spirits, the children will be virtuous and excellent; if accompanied by malevolent spirits, the children will be stubborn and mischievous. If the Children爻 is across the body爻 and the World Line, the children will be outstanding. If the Children爻 is adjacent to the Day Builder or the Month Builder, the children will be prosperous and distinguished. The same method applies when asking about siblings. (Note: If the World Line is clashed and controlled by the Children爻, the children will be disrespectful. When asking whether there are still brothers among the parents, one should look at the Siblings爻; for other inquiries about descendants, one should look at the Children爻.)

如問趨避，則福為我所趨，鬼為我所避。官鬼克世者不以貴言也，火鬼克身而憂焚，水官傷世而患溺，帶白虎則避兵凶，加元武則防盜賊，雖青龍亦恐惑於酒色也。所以鬼屬之物不可食，鬼發之宮不可適。丑鬼戒牛，卯鬼戒兔，戌為瘋犬，午為狂驢；鬼發兌而毋妮少婦，鬼發乾而毋老僧，鬼發雀符而防官非之擾，鬼發陳蛇而招輕諾之凶；發於離而目翳，發於震而足跂，於金則病肺，於火則病血；鬼發游魂而莫近於新所，鬼發歸魂而莫還於舊鄉。生合世之方宜往，克沖世之方宜回，生合之人可交，克沖之人宜遠也。（以五行六神八宮諸星及十二支所屬鬼動，近取諸身，遠取諸物，而趨避得矣。）

When asking about seeking good fortune and avoiding misfortune: the Children and Blessing God is the one I should approach, while the Official Ghost is the one I should avoid. When the Official Ghost overcomes the World Line, it cannot be considered as a sign of wealth and honor. If the Official Ghost of fire nature overcomes the body, there is worry of fire disaster; if the Official Ghost of water nature harms the World Line, there is danger of drowning. If the Official Ghost is accompanied by the White Tiger, one should avoid military disaster; if it is accompanied by the Black Tortoise, one should beware of thieves. Even if it is accompanied by the Azure Dragon, one should fear being tempted by alcohol and lust. Therefore, things associated with the Official Ghost should not be eaten, and the direction where the Official Ghost is active should not be visited. The Official Ghost in the丑 (ox) position warns against cattle, in卯 (rabbit) warns against rabbits, in戌 (dog) warns against mad dogs, in午 (horse) warns against wild donkeys. If the Official Ghost is active in the兑 (Lake) trigram, one should not get close to young women; if it is active in the乾 (Heaven) trigram, one should not get close to old monks. If the Official Ghost is accompanied by the Vermilion Bird or Heavenly Talisman, one should beware of legal disputes and troubles. If it is accompanied by Gou Chen or Teng Sha, one may suffer from easily making promises and getting into trouble. If it is active in the离 (Fire) trigram, one should beware of eye disease; if it is active in the震 (Thunder) trigram, one should beware of foot illness. If it belongs to metal, the illness is in the lungs; if it belongs to fire, the illness is in the blood. If the Official Ghost is active in the wandering soul hexagram, one should not go near new places; if it is active in the returning soul hexagram, one should not return to old hometowns. Directions that generate and harmonize with the World Line are suitable to go, while directions that overcome or conflict with the World Line should be avoided. People who generate and harmonize with me can be associated with, while those who overcome or conflict with me should be kept away from. (Note: According to the Five Phases, Six Spirits, Eight Palaces, various stars, and the twelve earthly branches, one can determine where the Official Ghost is active. Nearby positions are associated with the human body, while distant ones are associated with external objects. Thus, the way of seeking good fortune and avoiding misfortune becomes clear.)

夫艮發子爻，利修身于山谷，乾興福象，宜砥節於朝堂。巽求花果之財，震覓舟航之息，兌以酒食之資，坤以莊田之益。動於木上，應守業於桑麻，搖於水中，宜治生於江海，火向爐煆之肆，金趨玉石之門，而土惟誠信耕耘可也。常謂虎財宜屠，雀財宜優，龍財宜樂，麟財宜技，蛇財宜商，武財宜肆。無財而有官者，技善巫醫，無官而有財者，運宜商賈。（福乃財之源，財乃利之主，故財福所適八宮六神五屬，皆為資生之處、功業之鄉。如子發乾宮，殿折庭諍，亦無禍也，不可以子動傷官為言，若專問仕途，仍復為忌。）

The son's hexagram in the Gen palace moves, which is suitable for cultivating oneself in mountain valleys; the son's hexagram in the Qian palace rises, which is suitable for refining one's character on the court. The wife's wealth hexagram in the Xun palace seeks profit from fruits and vegetables; in the Zhen palace, it seeks profit from boat transportation; in the Dui palace, it relies on profit from wine and food businesses; in the Kun palace, it relies on profits from farmland. If the wife's wealth hexagram moves in the wood hexagram, one should remain in the business of mulberry and hemp; if it moves in the water hexagram, one should seek livelihood on rivers and seas; if it belongs to fire, one should go to metalworking shops; if it belongs to metal, one should go to shops dealing in pearls, jade, and ornaments; if it belongs to earth, one should only be suitable for honest farming. It is often said: if the wife's wealth hexagram is accompanied by the White Tiger, one should become a butcher; if it is accompanied by the Vermilion Bird, one should become a performer; if it is accompanied by the Azure Dragon, one should become a musician; if it is accompanied by the Gou Chen (Qilin), one should become a craftsman; if it is accompanied by the Teng Sha, one should become a merchant; if it is accompanied by the Yuan Wu, one should open a shop. If the hexagram has no wealth but has an official, one should be suitable for becoming a witch or doctor; if it has no official but has wealth, one should be suitable for becoming a merchant. (Note: the son is the source of the wife's wealth, and the wife's wealth is the master of wealth. Therefore, the eight palaces, six spirits, and five elements associated with wealth and fortune are all places for cultivating life and sites for achieving success. For example, if the son's hexagram moves in the Qian palace, it is suitable for debating and advising in the palace, and there will be no misfortune, so one should not generally say that the movement of the son's hexagram harms the official. If one specifically asks about official positions, then it should still be avoided.)

世臨子孫者，恬澹寬和，宜僧宜道；世臨官鬼者，英雄勇悍，宜武宜文；世臨父母者，是謂生我於勞；世臨妻財者，是謂溺我以豫；世臨兄弟者，是謂義利相勝也。（父母為勞碌之神，故像操持；妻財為饒豫之像，故戒驕溺；弟兄以義相親，以利相疏，占者義利持中，否則主貧也。）

When the World Line is in the position of Children, the nature is tranquil, gentle, and harmonious, suitable for becoming a monk or Taoist priest. When the World Line is in the position of Official Ghost, the person is brave and strong, suitable for both literary and military pursuits. When the World Line is in the position of Parents, one sustains oneself through hard work. When the World Line is in the position of Wealth, one is indulged in ease and comfort. When the World Line is in the position of Siblings, there is a struggle between righteousness and profit. (Note: Parents symbolize toil and effort, thus representing diligence. Wealth represents abundance and ease, thus one should beware of arrogance and indulgence. Siblings are united by righteousness but divided by profit. The diviner should maintain balance between righteousness and profit; otherwise, poverty is indicated.)

世折於木者，修仁以植之；世崩於土者，立信以培之；世空而安者，莫若離塵；世空而動者，莫若奮志；動而沖散戒驕盈，動而生扶善結納。（此勉人遷善之法。蓋五行具五常，木仁金義火禮水智土信是也。設如木爻持世，或遇空破散絕，謂於仁有虧，非夭即疾，苟能修仁以植其木，則夭疾可延也。其他類推。）

When the World Line is broken by wood, one should cultivate benevolence to nurture it; when the World Line is collapsed by earth, one should establish integrity to strengthen it; when the World Line is empty and still, it is better to leave the world and seek seclusion; when the World Line is empty but active, it is better to strive with determination; when the World Line is active but meets a clash, one should beware of arrogance; when the World Line is active and receives support, it is suitable to widely cultivate good connections. (Note: This is a method to encourage people to improve their virtues. The Five Phases correspond to the Five Constants: wood represents benevolence, metal represents righteousness, fire represents propriety, water represents wisdom, and earth represents trust. For example, if a wood element holds the World Line and encounters emptiness, destruction, dispersion, or decline, it indicates a deficiency in benevolence, which may result in illness or premature death; if one cultivates benevolence to nurture this wood, the illness or premature death can be postponed. The same logic applies to the other elements.)

無父母曰孤而依，無子孫曰獨而繼，無妻財而有子孫者孕於他婦，無父母而有弟兄者胞於異母。官坐世者夫綱整，財坐應者妻德備，卦空破而出寒微，宮旺相而產豪富，官父伏而有氣者，成名於暮年，財福藏而無傷者，起家於晚歲。（無六親，此言其大象，或傷於前，或損於後，不可執也。）

In a hexagram without the parents line, it indicates an orphan who must rely on others; without the children line, it suggests no descendants and the need for adoption. If there is no wife and wealth line but there is the children line, the child was born from another woman. If there is no parents line but there is the siblings line, it indicates the child is from a different mother. If the official ghost line is on the world line, the husband has discipline and order. If the wife and wealth line is on the response line, the wife has virtue. If the entire hexagram is empty or broken, it suggests a humble birth; if the hexagram's palace is prosperous and strong, it indicates being born into a wealthy family. If the official and parents lines are hidden but have vitality, there will be fame in old age; if the wife and wealth lines are hidden but not harmed, there will be prosperity in old age. (Note: When it says 'lack of a certain six relation,' it refers only to general indications: it could be due to previous injury or later loss, and should not be taken too literally.)

兩官者兼御之官，兩父者再試之第，兩身者再立之基，兩財者再婚之約，兩子孫者男女嫡庶，兩弟兄者手足同異也。（其詳備兩現章中。）變官而登日月之上，則是意外之官，變財而入旺相之中，則非望內之財也。動克世而多尤，動生世而多助；進神則禍福愈彰，退神則吉凶漸已；用神遇絕生者，先困後亨，用神遇有無者，始華終悴。（此言吉凶徵勝之道，卦無官鬼，非善求名，若變有日月官爻，當應特遇爵祿；世財逢絕，生平失利，如或長生，則先敗而後成。蓋動生世，好我者多，動克世，惡我者眾。）

Two official ghosts indicate an official holding two positions; two parents suggest the need for another examination to succeed; two body lines mean establishing a new family business; two wife and wealth lines indicate the need for remarriage; two children lines mean having both legitimate and illegitimate children; two siblings lines mean having both full-blooded and half-brothers and sisters. (See "Two Appearances Chapter" for details.) If a changing line produces an official ghost that appears on the day or month builder, it indicates an unexpected official position; if a changing line produces a wife and wealth line that appears in a prosperous and strong position, it indicates unexpected wealth. If a moving line harms the world line, there will be many grievances; if a moving line supports the world line, there will be much help. If a changing line becomes an advancing god, good and bad fortune will become more evident; if a changing line becomes a retreating god, good and bad fortune will gradually subside. If the useful god is in a state of death but then revives, it indicates initial hardship followed by success; if the useful god changes from existence to non-existence, it indicates initial prosperity followed by decline. (This discusses the waxing and waning of good and bad fortune.) If there are no official ghosts in the hexagram, it is unfavorable for seeking official positions; if a changing line produces an official line that appears on the day or month builder, it indicates an unexpected official rank or honor. If the wife and wealth line on the world line is in a state of death, one will have a lifetime of misfortune; if it meets the long life position, it indicates initial failure followed by success. If a moving line supports the world line, those who like me are many; if a moving line harms the world line, those who dislike me are many.

猶有犯六害而手足參商，犯三刑而骨肉仇敵；貴人文昌天喜天祿及諸星有吉，亦必因吉而後求之，羊刃天賊官符天獄及諸星有凶，亦必因凶而後索之。語云：八卦成例，五行先之，六親隨之，六神象之，諸星輔相之。吉凶相稱，扶陽抑陰，遏惡揚善，而後可以筮趨避之驗也。

There are also: if the hexagram is afflicted by the Six Harmful Relationships, siblings will be estranged; if afflicted by the Three Punishments, family members will become enemies. The Nobleman, Wen Chang, Heavenly Joy, Heavenly禄, and various auspicious stars must first be identified when the hexagram shows an auspicious sign; the Sheep Blade, Heavenly Thief, Official Symbol, Heavenly Prison, and various malevolent stars must first be identified when the hexagram shows an inauspicious sign. It is said: the Eight Trigrams establish the framework, the Five Phases come first, followed by the Six Relations, the Six Spirits are taken as symbols, and all the stars support this. By weighing both auspicious and inauspicious signs, supporting the Yang and restraining the Yin, suppressing evil and promoting goodness, then the divination regarding favorable and unfavorable outcomes will be effective.

（此言星煞吉凶，若用神得地，然後以吉星符之，用神失位，然後以凶星象之。如丙戌子建戊申日，戊午生人，占身得小過之艮，世命投墓，本主壽夭，其午上有天賊元武羊刃大白虎之臨，後戊子季秋為賊所殺，可見因其凶而像之也。倘或身命求貴，官臨日月，而同白虎羊刃，則應太阿可握，兵衡可操矣。故曰：六神像之，諸星輔相之，法宜如此。）

(Note: This is about the auspicious and inauspicious effects of stars. If the useful god is in a favorable position, then use auspicious stars to confirm it; if the useful god is in an unfavorable position, then use inauspicious stars to take their meaning. For example, in the year of Bingxu, month of Zi, day of Wushen, a person born in the year of Wuwu asks about his destiny and gets the hexagram Xiao Guo changing to Gen. The world line and his own destiny are both in the墓 (grave), indicating a short life. Moreover, there is also the Heavenly Thief, Black Tortoise, Sheep Blade, and Great White Tiger on the Yuang爻, and later in the autumn of the year Wuzi, he was killed by bandits. This shows that inauspicious stars are used to take their meaning because the hexagram is already inauspicious. Conversely, if one is asking about gaining wealth and the official line is directly on the day and month and also brings the White Tiger and Sheep Blade, then it indicates holding a sword and commanding military power. Therefore, it is said that 'six spirits take their meaning, and many stars assist,' and this is how they should be used.)

大限自貞之初爻，以順巡乎悔之初爻，悔之初爻以順巡至乎伏之初爻，伏之初爻以順巡乎貞之初爻，陰陽之數，九變乃還，故九十復歸貞初，三世再始；無變從互，去閏從時。有言胎元體骨之別，乃謂初生，筮而以告也。

The great limit begins from the first line of the primary hexagram (Zhen), proceeding in order to the first line of the resulting hexagram (Hui); then from the first line of the resulting hexagram, proceeding in order to the first line of the hidden hexagram; and then from the first line of the hidden hexagram, proceeding in order back to the first line of the primary hexagram. According to the numbers of yin and yang, after nine changes it returns to its original position, so at the age of ninety it returns to the first line of the primary hexagram, starting the third cycle anew. If there is no resulting hexagram, then the nuclear hexagram is used; the leap month is not counted, and the calculation is based solely on the solar terms. Some people mention the distinction between "taiyuan" and "tigegu," which refers to the divination at the moment of an infant's birth.

年五十而筮之，則所往成敗利鈍以歷，吉凶何求？易雲占事知來，則必以所筮日時而始推初爻也，其吉凶以空破為危，沖散為戒，遇用為得，會忌為失，生合則順，克沖則逆。五年中加以小限齊之，是筮之日而始發於世爻，順而上下，周而循環，一年一位，其吉凶亦法式於大限。而再以歲齊之，其吉凶以虛而喜實，絕而喜生，無而喜見如此。

If one divines at the age of fifty, having already experienced the successes and failures of the past, what need is there to seek fortune or misfortune? The Book of Changes says, "Divination reveals what is to come," so one must calculate from the day and hour of the divination, starting from the first line. The predicted fortune or misfortune: encountering emptiness or destruction indicates danger, encountering conflict or dispersion should be regarded with caution. Encountering the useful god signifies gain, encountering the hostile god signifies loss. Receiving support or harmony indicates smoothness, while being overcome or conflicted indicates adversity. The major period spans five years per line, and the minor period is used to verify it: the minor period begins from the day of the divination, starting from the world line, moving up and down in sequence, cycling continuously, one line per year, and its fortune or misfortune is judged in the same way as the major period. Furthermore, the current year's heavenly stem is used to verify it: the predicted fortune or misfortune is judged by the principle that emptiness is favorable if it is filled, absence is favorable if it is encountered, and extinction is favorable if it is reborn.

（法曰：大限五年一位，始自初爻，小限一載一位，起自世爻，彌月嬰兒，筮用此例，其餘少壯，皆以所筮之日時，起大限小限於初爻世爻也。無變用互，從時，以占時節氣為準，如今占驚蟄，則以來年驚蟄為一年也，閏不算。易之所謂占事知來，不占往也。

Note: The method of divination states that for a major limit of five years, each year is represented by one line, starting from the first line; for a minor limit of one year, each year is represented by one line, starting from the world line. For a baby at full moon, this example is used. For others in their youth and adulthood, the starting point is based on the day and time of the divination. The major limit begins with the first line, and the minor limit begins with the world line. If there is no changing hexagram, the nuclear hexagram is used. The term "from the time" refers to the solar term at the time of the divination: for example, if one divines on the day of Awakening of Insects, then the next Awakening of Insects is considered one year, and leap months are not counted. This is what the Book of Changes refers to as "divining events to know the future," not the past.

大限以小限參之，小限以歲月參之，虛宜實，絕宜生，無宜見而已。大小之限，俱忌空破散絕克沖及忌神之地，宜日月旺相生合及元神之鄉。如己丑寅建庚午日，己巳命占貴，得損之剝，卯官發見，當第辛卯，然大限巳文書化未兄弟，小限三年在子，是歲失利；後甲午榜，大限在卯，小限亦在卯，乃元神之鄉，其年中式，餘仿此。蓋大限、小限、流年，必先考流年之用忌，次詳大限之休咎，復索小限之吉凶，其輕重有等級，占者審之。）

The great limit should be referred to in conjunction with the small limit, and the small limit should be considered together with the current year's month builder. Basically, what is empty should be filled, what is cut off should meet with something that can generate it, and what is absent should be seen. Both the great limit and the small limit should avoid falling into places of emptiness, destruction, dispersion, cut-off, conflict, or the presence of hostile gods. They should instead fall into areas where the sun and moon are prosperous and strong, where they generate and harmonize with others, and where the origin god is present. For example, in the year of Jichou, month of Yin, day of Gengwu, a person born in the year of Jisi asks about his official status and gets the hexagram "Loss" changing into "Splitting." The wood official element is activated, which according to theory should have occurred in the year of Xinmao. However, the great limit is at Si, and the official element is transformed into the earth element of the brother, which is in the third year of the small limit. That year he failed the examination. Later, in the year of Jiawu, he passed the examination, as the great limit was at Mao and the small limit was also at Mao, which was the origin god's territory. The same principle applies to other cases. In general, when examining the great limit, small limit, and current year, one must first investigate the useful and hostile gods in the current year, then carefully examine the fortune and misfortune of the great limit, and finally determine the good or bad fortune of the small limit. The importance of these three factors varies, and the diviner should clearly discern their significance.

蓋其限同也，其占殊也，是以筮上而用於父母，伯叔同焉；筮下而用於子孫，甥侄同焉；筮室家而用於妻財，僕妾同焉；筮手足而用於弟兄，宗娣同焉。丈夫用官，良朋用應，而不可錯審也。用神是定，造化乃分，然筮者無僥倖之心，無固必之意，而後神告之矣。

The method of calculation is the same, but the subjects being divined differ. When divining about elders, the Parents' Line is used; uncles and cousins also use the Parents' Line. When divining about younger generations, the Children's Line is used; nephews and cousins also use the Children's Line. When divining about a spouse, the Wealth Line is used; servants and concubines also use the Wealth Line. When divining about brothers, the Brothers' Line is used; sisters in the same clan also use the Brothers' Line. When divining about a husband, the Official Ghost Line is used; when divining about a close friend, the Response Line is used—these must not be confused. Once the Useful God is determined, the differentiation of fate becomes clear. However, the person divining must have noby chance (侥幸 means侥幸, which is a term for侥幸, but here it's better translated as "侥幸" as it's a specific term) mentality and no fixed desire to obtain a certain result, then the divine will reveal the answer to him.

聖人作易，以前民用，使天下知吉凶，而為趨避也。故雖聖哲，不廢蓍龜，然占者須分遠近，或筮三年，或筮今歲，皆以世爻為本，故世爻旺者身安，鬼爻靜者災息，隨官入墓、助鬼傷身，則訟起而疾作也，反吟伏吟、化居墓絕，大病將至也。此年運之要也。（反吟伏吟墓絕，當察主屬，若身繫長男，伏吟則惡，身屬中女，反吟則凶之類，非是皆不忌也。）

The sage composed the Book of Changes to establish teachings before the people's daily lives, so that all under heaven may know fortune and misfortune and understand what to avoid. Therefore, even the wise do not abandon divination with yarrow stalks or tortoise shells. However, those who cast divination should distinguish between near and distant matters: some divinate for the next three years, others only for this year, all taking the World Line as the foundation. If the World Line is prosperous and strong, the body is safe and healthy; if the Official Ghost is quiet, calamities cease. If the World Line follows the Ghost into its tomb or assists the Ghost in harming the body, lawsuits and illness will arise. If it meets reverse chant, hidden chant, or transforms into a tomb or dead end, serious illness will come. These are the key points in divining the yearly fortune. (Note: reverse chant, hidden chant, and tomb or dead end should also be examined according to the person's own hexagram: for example, if the person belongs to the Elder Son, encountering hidden chant is bad; if the person belongs to the Middle Daughter, encountering reverse chant is ominous. If not belonging to these situations, they should not be universally avoided.)

且世空有謀而虛望，世破無故而致災，動則勞，靜則逸，沖為行未舉而先疑，散為事未成而隨敗，旺相則事每順成，休囚則往多淹滯。（年運占法，實係世爻，若日月生扶，旺相安靜則吉，空破散絕，休囚發動則少安也。）

In addition, if the World Line falls into an empty position, although there may be plans, they are all in vain; if the World Line is broken, misfortune may occur without cause. If the World Line is activated, there will be much toil; if it is quiet, there will be ease. If it is confronted, the matter has not even begun but suspicion arises beforehand; if it is scattered, the matter has not yet been completed and it collapses immediately. If the World Line is prosperous and strong, the matter usually proceeds smoothly and is achieved; if it is weak and confined, there will be many delays in proceeding. (Note: When divining for annual fortune, it is actually based on the World Line: if the World Line is supported by the sun and moon, prosperous and strong while being quiet, it is auspicious; if it encounters emptiness, breakage, scattering, or termination, or if it is weak and confined while activated, there will be little peace.)

猶有得坎艮而忌出行，得屯蹇而忌拜疏，得井而難遷，得遁而不進，得姤而毋耽女色，得無妄而毋事妄求，得小過而毋留怨於小人，得兌而毋縱其口，則占者之戒也，然必因鬼動而推之。（此以卦象趨避，然必兼鬼爻發動，若鬼靜則莫將卦名推禍福也。蓋官鬼為年運之忌神，謂不宜老，世爻為年運之用神，謂不宜病。）

There are also the following: if the hexagram is 《Kan》 or 《Gen》, one should avoid traveling far; if it is 《Zun》 or 《Jian》, one should avoid submitting petitions or making recommendations; if it is 《Jing》, it is difficult to move; if it is 《Dun》, one should not strive for advancement; if it is 《Gou》, one should not indulge in female pleasures; if it is 《Wu Wang》, one should not make reckless attempts for gain; if it is 《Xiao Guo》, one should not foster resentment with petty people; if it is 《Dui》, one should not indulge in speech. These are all warnings for the diviner. However, these must be combined with the movement of the official ghost. (Note: This uses the hexagram to determine what to avoid, but it must be combined with the movement of the official ghost; if the official ghost is still, one should not judge fortune and misfortune solely based on the hexagram name. In summary, the official ghost is the忌神 of the year's fortune, and it should not be strong; the world line is the用神 of the year's fortune, and it should not be sick.)

然鬼發之宮，及鬼發之爻，亦有戒也。動於坤，則老母、土田、文章、坵墓、大輿，而緣於禍；動於坎，則江河、叢棘、盜賊、酒食、心病、耳痛，而兆諸殃；動於震，則舟車、旌旗、仙道、長子、尚武、宿怒，而生其咎；乾常應朝庭、寺院、西北、乘馬、折輿之憂；巽常應風姨、悍婦、園林、利賂、雞鵝之病；艮為童稚、墳塚、閽寺、狗齧、虎驚之由；是以目昏、腹大、戈兵、甲冑、南行而受患者，起之離；花柳、輕狂、師尼邪惑、以言而取怨者，起之兌也。伸八卦之象，像萬類之形，而趨避兆矣。（此以廣八卦為禍福趨避之象，餘可引而申之。）

The Official Ghost (官鬼) when activated in a particular trigram and line carries specific warnings. If it moves in the Earth trigram (坤宫), misfortune relates to the mother, land, documents, tombs, and large carts. If it moves in the Water trigram (坎宫), calamity is indicated by rivers, brambles, thieves, alcohol, heart disease, and ear pain. If it moves in the Thunder trigram (震宫), misfortune arises from boats and carts, banners, immortals, the eldest son, martial affairs, and old grievances. The Heaven trigram (乾宫) usually relates to the court, temples, the northwest, and worries about riding horses or overturned carts. The Wind trigram (巽宫) usually relates to wind disasters, fierce wives, gardens, bribes, and illness in chickens and geese. The Mountain trigram (艮宫) relates to children, tombs, gatekeepers, dog bites, and tiger disturbances. Blurred vision, bloating, weapons, armor, and troubles encountered while traveling south originate from the Fire trigram (离宫). Prostitution, reckless behavior, deception by monks and nuns, and disputes caused by words originate from the Lake trigram (兑宫). By extending the images of the Eight Trigrams, one can take the forms of all things as references, thus revealing signs of approaching fortune or misfortune. (Note: This passage expands the use of the Eight Trigrams as symbols of fortune and misfortune; other cases can be similarly inferred.)

以六神而分龍喜、虎喪、雀非、武盜、蛇驚、勾滯之別，以六爻而分老長幼之等。蓋鬼動於五，父不安，動於初，子不寧也。（龍曰喜，虎曰喪，雀曰非，武曰盜，騰蛇虛浮，勾陳遲滯也。初子二妻三弟兄，四母五父上祖也。）

Using the Six Spirits to determine the nature of affairs: the Azure Dragon signifies joy, the White Tiger signifies mourning, the Vermilion Bird signifies disputes, the Black Tortoise signifies theft, the Coiling Snake signifies fear and alarm, and the Gou Chen signifies delay. Using the six lines to distinguish the order of age and status: if the Official Ghost moves on the fifth line, the father is unsettled; if it moves on the first line, the children are restless. (Note: the Azure Dragon represents joy, the White Tiger represents mourning, the Vermilion Bird represents disputes, the Black Tortoise represents theft, the Coiling Snake signifies something uncertain or illusory, and the Gou Chen signifies delay. The positions of the lines are: the first line represents children, the second line represents the wife, the third line represents siblings, the fourth line represents the mother, the fifth line represents the father, and the top line represents the ancestors.)

以六親之化，而分父母、兄弟、妻子之疾，及為我難。蓋弟兄化鬼而鶺鴿飛，鬼化子孫而麟趾戚，鬼化財而牝雞鳴晨，財化鬼而孤雄啼夜也。（子孫化鬼，卑幼兆災，鬼化弟兄，手足召禍，鬼化父母，憂及尊長，父母化鬼，患發文書也。此重獨發。）

By using the changes of the Six Relations, we can determine whether the parents, siblings, or wife is ill, or who brings me misfortune. If siblings change into official ghost, it indicates the brothers are in danger, like the oriole taking flight. If official ghost changes into children, it suggests the children are suffering, like the qilizi (a mythical creature) experiencing sorrow. If official ghost changes into wife's wealth, it indicates the wife is causing trouble, like a hen crowing at dawn. If wife's wealth changes into official ghost, it suggests a lonely rooster crying at night, indicating the loss of a spouse. (Note: If children change into official ghost, the younger generation suffers; if official ghost changes into siblings, the brothers and sisters face misfortune; if official ghost changes into parents, the elders are affected; if parents change into official ghost, the trouble comes from documents. These all focus on the single active line.)

以世應分彼我，以傍間為連勾，以陰陽為現在將來，以旺衰為大小，以星煞為事端，此避凶之道也。（世鬼自己之禍，應鬼他累之禍，傍間鬼勾連之禍，陽現陰隱，旺大衰小，星煞以符其事，如桃花，則婦人之禍，若天賊，則穿窬之害也。他以類詳。）

Using the World and Response Lines to distinguish between self and others, using the adjacent lines to see if one is involved, using yin and yang to differentiate between present and future, using strength and decline to judge the magnitude of the matter, and using stars and malevolent influences to determine the nature of the event — this is the way to avoid misfortune. (Note: If the Official Ghost is in the World Line, the misfortune is self-inflicted; if in the Response Line, it is due to being implicated by others; if in the adjacent lines, it is due to being drawn into the matter. Yang lines indicate open matters, while Yin lines indicate hidden matters. Strength indicates a major matter, while decline indicates a minor one. Stars and malevolent influences are used to confirm the nature of the event: for example, if accompanied by the Flower Star, it indicates a woman-related issue; if accompanied by the Heavenly Thief, it indicates a thief's mischief. Other cases are similarly interpreted.)

夫官文靜旺，宜以求名，財福生扶，宜以問利，子旺貴人，誕兒跨灶，應財生世，得婦齊眉。蓋爻神得地，鬼象不興，此趨吉之道也。（世既旺矣，鬼既靜矣，然後索卦爻上下，或何象持世應、臨日月、居發動、分生克，以為吉可趨也。）

Official Ghosts and文书 lines are quiet and prosperous, which is favorable for seeking official rank; Wealth and Children lines receiving support are favorable for asking about wealth. If Children are prosperous and accompanied by a Nobleman, the son will surpass the father. If the Wealth line on the Response position generates the World Line, one can marry a virtuous wife who is respectful and harmonious. In summary, each yao spirit is in its proper position, and the Official Ghosts do not move, which is the way to seek good fortune. (Note: When the World Line is prosperous and the Official Ghosts are still, then examine the upper and lower six yao lines: see which yao holds the World and the Response positions, whether they are adjacent to the sun or moon, whether they are active, and how they interact in terms of generation and overcoming, thus determining which aspect is favorable to pursue.)

大抵年運之占，避凶為先，趨吉為次，故吉欲其自無而有，則必年運之生旺用神也；凶欲其自有而無，則必年運之制伏忌神也。以吉忌推衰旺，以歲月合世爻，巳世逢亥月而遭迍，酉世逢辰年而得濟，乃其法也。審此，而吉凶趨避之道，思過半矣。（如時下乏嗣，年運內逢子生，當歲即孕；時下構訟，年運內逢官鬼墓絕，其詞乃滅；如卦中有元官之發，年運內值歲而方見；如世爻落空，年運少利，後值太歲，是年諸事可圖也。先求避凶，後求趨吉，一動一靜，不可忽也。）

In general, when divining one's yearly fortune, the priority is to avoid misfortune and then to seek good fortune. To transform an absence of good fortune into presence, the year's fortune must generate and strengthen the useful god. To transform an existing misfortune into absence, the year's fortune must control and subdue the hostile god. Using the useful and hostile gods to determine their strength and decline, and using the flow year and month builder to match the world line: if the巳爻 holds the world line and meets the亥 month, it will face difficulties; if the酉爻 holds the world line and meets the辰 year, it will require assistance—this is the principle. Once this is clearly understood, one will have grasped most of the methods for seeking good fortune and avoiding misfortune. (For example, if one currently has no children, and the year's fortune brings about theChildren and it is strengthened, one may become pregnant that year; if one is currently involved in a lawsuit, and the year's fortune brings the官鬼 into a tomb or a dead end, the lawsuit will be resolved; another example is when the官爻's origin god is activated in the hexagram, one must wait until the year's fortune coincides with that particular zodiac year to see results; another example is when the world line falls into an empty position, the year's fortune will be less favorable, but once the later zodiac year fills that position, all matters can be pursued. First seek to avoid misfortune, then seek to gain good fortune; both action and stillness must not be neglected.)