Loading...
野鹤曰：卜易之道，乃伏羲、文王、周公、孔子四大圣人之心法也。得其精者，可以参天量地；
粗知其理，亦可趋吉避凶。凡学卜者，可以深求，亦可浅学。浅学者，只要先学装卦，知道动、变，
及卦之六冲、卦变六冲，看熟《用神章》中占何人、占何事，以何爻为用神；再看何为旬空、月破，
及春夏秋冬四时衰旺、生克冲刑，即知决断祸福。
假令占功名，若得旺官持世，或日月、动爻作官星生合世爻，求名如拾芥耳；倘遇子孙持世，
或子孙动于卦中，不拘占入场、占升迁，悉如水中掬月。占求财，若得财星持世，或日月、动爻作
子孙生合世爻，或官鬼持世，财动生之，或父母持世，财动克世，皆许求财之易，为长者以折枝耳；
若遇兄弟持世，及兄弟爻动于卦中，或世临旬空、月破，何须缘木求鱼。
如占一年月令，现任官者，宜官星持世，财动生之，皆许吉庆；若遇官鬼相克，日月、动爻作
子孙冲克世爻，或作官鬼冲克世爻，或世空、世破，官破、官空，或世动化回头克，及子孙持世，
皆为凶兆。
士民而占月令者，最喜财爻及子孙爻持世，管许一岁亨通，若遇官鬼持世，得日月、动爻作财
星生合世爻者，更主吉利；若无财动生合世爻，而官鬼持世者，必见灾非，倘世破、世空，及鬼动
克世，多见凶灾，兄动克世，口舌破财。
以上官府、士民占流年者，合世之月则吉，冲世之月则凶。皆不宜世爻变鬼，及化回头之克，
定见凶危；又不宜财动化父，父化财爻；鬼化父母，必有长上之灾；弟兄变鬼，鬼变弟兄，防手足
之厄；财化鬼，鬼化财，财化兄，兄化财，主伤克妻妾婢仆；子化鬼，鬼化子，父化子孙，子孙化
父，小口有伤；青龙天喜持世、生世而有喜，虎、鬼发动主孝服，螣蛇、朱雀临兄、鬼动而克世者，
须防口舌。玄武临兄、鬼动而克世者，防贼盗及阴人。
如占避讼防非、仇人为害，及行江漂海、深入险地、旅店孤眠、穷乡僻壤、投寺宿庙，或营中
贸易、错买盗物，或见邻家火起，或闻瘟疫流行，防虎狼、防盗寇，或夜行早起，或逾险偷关，或
已入是非之场，心忧祸患，或欲管闲事，恐惹灾非，或入病家，以防沾染，或误服毒物，恐致伤生，
或已定重罪而盼赦，或已得险病而防危，或问此物此药可以服否，或问歹人烈马伤害我否，凡遇一
切防灾虑患者，但得子孙持世，及子孙动于卦中，或世动变出子孙，或世动化回头相生，或官鬼动
以相生，即使身坐虎口，管许安如泰山，惟忌官鬼持世，忧疑不解，鬼克世，灾祸必侵，世动化鬼，
及化回头克者，祸已及身，避之无及，惟世爻空者无忧，世爻破者不利。
占病者，如自占病，若得世爻旺相，或日月、动爻生合世爻，或子孙持世，或子孙动于卦中，
不拘久病、近病，或求神、或服药，立保安康。
近病者，世值旬空，或世动化空，或卦逢六冲，及卦变六冲，不须服药，即许安痊。
久病者，官鬼持世，遇休囚，或遇日月、动爻克世，或世值旬空、月破，世动化空、化破，或
卦逢六冲，卦变六冲，或世动化鬼，及化回头克者，速宜救治，迟者扁鹊难医。
占父母病，以父母爻为用神。若得父爻旺相，或日月、动爻生父母，或父动化旺，不拘久病、
近病，求神、服药立见安宁。
近病者，父爻值旬空，父动化空，或卦逢六冲，不药而痊。
久病者，父爻值旬空、月破，或父动化空、化破，父动化财，财化父母，卦逢六冲，卦变六冲，
或父爻休囚，又被日月、动爻冲克，为子者须宜急急求医，亲尝汤，勿远离也。
占兄弟病者，若得兄爻旺相，或临日月，或日月、动爻相生，或兄动化旺、化生，不拘病之远
近，立许全安。
近病者，兄爻值旬空，及动而化空，卦逢六冲，卦变六冲，服药即愈。
久病者，兄爻值旬空、月破，及动而化空、化破，卦逢六冲，卦变六冲，兄动化鬼，鬼化兄爻，
或兄爻休囚，被日月、动爻冲克，急急服药求神，迟则难调理。
占子孙病者，子孙爻旺相，或临日月，或日月、动爻生合，或子孙爻化回头生、化旺，不拘病
之新久，服药求神即愈。
近病者，子孙爻值旬空，及动而化空，卦逢六冲，卦变六冲，不药而愈，出痘者不宜六冲。
7
久病者，子孙逢旬空、月破，及动而化空、化破，卦逢六冲，卦变六冲，子孙动而化鬼，鬼化
子孙，父化子，子化父，及日月、动爻冲克者，速宜服药，迟则难于治矣。
占妻妾病者，以财爻为用神。财爻旺相，或临日月，或日月、动爻相生，或财爻化子孙，及化
帝旺者，不拘久病、近病，治之即愈。
近病者，妻财逢旬空，及动而化空，或爻逢六冲，卦变六冲，何须服药，即许灾除。
久病者，财爻逢旬空、月破，及动而化空、化破，卦逢六冲，卦变六冲，或财动化鬼，鬼化财
爻，兄动化财，财化兄弟，世有卢医，亦难取效。
凡占三党六亲，及官长、师生、婢仆诸人之病，皆于用神章内以取用神。
占朋友、外人,以应爻为用神，理之常也。往往多有不验者，何也？疑因不甚关切,不诚之故耳。
野鹤曰：客有问于予曰，据尔之言，占卜极易事也。即如占功名，得旺官持世以成名，子孙持
世而失望；占疾病，近病逢冲、逢空，不药而愈，久病逢冲、逢空，灵丹莫救。如若得此显然者，
自是不难知矣。倘占疾病不逢六冲，用神不遇旬空，旺不旺而衰不衰，凶不凶而吉不吉；又如占功
名，官与子孙皆不持世，六爻乱动，财父同兴，何以决之？
予曰：尔若垂廉卖卜，每日数卜之占，未必尽得显而易见之卦。凶中藏吉，吉处藏凶者有之，
必须奥理深求，细心参悟。尔欲自知趋避者，必然卦不乱占，心无杂念，每遇一事，即刻卜之，神
不欺人，占名而名成者，即得官星持世，而不成者，子孙即动于卦中。如若间有卦之恍惚，次早洁
诚再卜，再遇恍惚，还可卜之，自然响应。只不可心怀两事而占，一念之诚则应，若连占两三事者，
则不灵也。又如占疾病，更容易耳！一人有病，一家俱可代占。若是近病，但有一卦，爻逢六冲或
卦变六冲，或用神值旬空，及用神动而化空者，即愈之疾，久病而逢此者，难治之灾也。又如防灾
虑患，但得子孙持世，便与霹雳同居，管许安然无恙，有何难耶？
客曰：占有渎之，不敢再三，何敢连占几日？
予曰：因此一语，误尽卜卦之人！岂不闻：“三人占，听二人之言”，一事既可三处而占，何妨
再渎？然亦有不可再渎者，以此一事，一刻而连占也，须于次日再卜可也。又有连日亦不可而再渎
者有之。即如占功名，已得子孙持世，我心不悦，必欲求其官鬼持世而后已，此则谓之再三渎也。
然予亦有见其再三渎者，未见神之不应也。予因少年辨复功名，占过七次，竟有六次而得子孙持世，
此乃神不厌我多问，屡问而屡报也。又有厌予多问者，如我问求财，卦已明现有财，我心已知矣，
我再问之，神不告矣，而又以我未占之事而告我也。如一日占求财，旺财持世，是我明知辰日得财。
次日再占一卦，果于辰日得财否？卦得申金兄动而不得，是何说耶？及至辰日得财，至申日因他事
而破财。始悟辰日之得财者，神已告我，我已知矣。次日而再问之，神不告矣，报我申日而破财也。
故知再三渎者，神亦不见其责，而又报我未问之事也，此事极多。予著此书，传后贤之秘法者，无
他法也，教浅学者，凡遇卦之恍惚，心若未明，多占无碍。倘卦中已明现矣，不可再渎。至于占病
者，一人有病，一家俱可代占，自有显然之卦。再者，遇事即占，乘此心而未乱，不可多积事情于
心，事多心乱，即非一念之诚也。教其深学卜者，后有分占之法，及予所辟诸书之谬，与增其奥，
宜细味之。此皆予四十余年，终食不违，须臾不离以得之也，实先贤之所未传。须宜通前彻尾，细
心详悟，自然巧夺天工，欲参天地之化育，测鬼神之隐微而不难矣！
觉子曰：倘遇急事，卦之恍惚者，一刻亦可连占三、五卦。
[乾按] 鹤老此序以积四十余年易占之心法，为后学阐奥指迷，参悟卦理，不入歧途，道尽占
卦之机要。若读此书，不可不先读此序；欲学易占，亦不可不通解此序。
全篇先授学卜入门之道，深求浅学皆宜；次解各类占断之要诀，趋吉避凶自明；后论卦遇恍惚
何处？此于处学者最为紧要，若能悟尽参透，则登堂入室为时不远。
[居士按] 此书我看过数十遍，真是百看不厌。序篇基本上把占断要领通讲一遍。初学略读两
遍即可。因为基本知识不掌握，读多了也是糊涂。先学初步，慢慢领会。等书中所教一切基本知识
熟练掌握之后，再回过头来看此序，定能长进许多。我的学习方法是，先背六十四卦，直至滚瓜烂
熟，再把八宫世应记住。四季五行旺相休囚、生克冲合、月将日建、用神元神忌神仇神分清记牢，
最主要的是，多占卦，不要怕错，积累经验最重要。俗话说，拳不离手，曲不离口，好脑子不如个
勤笔头。只有天天不断，进步就显而易见。
Overall Paraphrased Meaning
"The Addition and Deletion Divination Changes" originates from the ancient tradition of using yarrow stalks for divination, teaching people how to seek good fortune and avoid misfortune 🌱. Although past sages had already explained it thoroughly, Old Man Yehe spent decades delving deeply into research, extensively studying various texts 📚. He applied theoretical knowledge to practical divination while widely collecting real-life case studies, using actual outcomes to verify the theories—retaining what proved effective and discarding what did not.
He advocated for using only the Line of Self (世爻), providing a clear basis for judgment, and removed confusing concepts such as Gua Body (卦身), World Body (世身), astrological煞 (星煞), and natal charts (本命), eliminating the confusion caused by multiple conflicting approaches. For complex phenomena like Void Lines (旬空), Month Broken (月破), Clashes and Oppositions (刑冲), and Advancing Spirits (进神), he offered unique and insightful interpretations ⚡. He also reanalyzed the authenticity of terms such as Tomb (墓), Extinction (绝), Growth (生), Prosperity (旺), Moving Lines (动爻), Three Harmonies (三合), Fan Yin (反吟), and Fu Yin (伏吟), clearly distinguishing between different types of divination rules, such as wealth, career, parents, and children, thereby correcting many errors found in older texts.
All these insights came from his own enlightenment, uncovering what predecessors had not discovered and making it easier for later learners to get started 🚪. Unfortunately, he never compiled his work into a book during his lifetime. Later, Juezi obtained his manuscripts and, unwilling to keep them private, edited and organized them, finally publishing the book and requesting me to write this preface. I believe: Yehe’s knowledge was transmitted through Juezi, and Juezi’s name was preserved through Yehe.
The author’s preface delves deeper:
Is the philosophy of the "Book of Changes" profound? Certainly, it is. From Fu Xi’s creation of the trigrams to the commentaries by King Wen, the Duke of Zhou, and Confucius, all aimed to comprehend the virtues of the divine and classify the nature of all things. However, only a sage can truly understand another sage.
Later masters, starting from Guiguzi, developed systems such as the Five Elements' mutual generation and restraint, the relationship between Self (世) and Response (应), and the classification of the Six Relatives (父母, 兄弟, 妻财, 官鬼...), making divination simpler and clearer than the ancient yarrow stalk method and more practical for seeking good fortune and avoiding misfortune 📊.
In my youth, I also studied divination, but sometimes it was accurate, and other times it was not. It was not until my townsman Li Woping gave me a handwritten copy of Old Man Yehe’s divination records that I meditated on it and had a sudden realization—the key to accuracy lies in choosing the right method and following the right book ✅.
Thus, I secluded myself for two years, using Yehe’s and my own practical cases to compare and contrast various ancient and modern divination texts. I retained what was accurate, deleted what was not, corrected what contradicted the principles of the Changes, and supplemented what was cleverly accurate. Finally, I organized and categorized the content into this book. Its explanations are clear, allowing beginners to learn divination without a teacher; those familiar with the Changes can refine their skills, and masters can grasp its deeper meanings. Within half a year, one can acquire the academic essence that took Yehe over forty years to develop—this way, how could there be inaccurate divinations? Those dedicated to spreading true knowledge should not consider my words arrogant.
(Note: The original text did not include specific八字 cases, so no Component tags are inserted.)