Jing Shi Yi Chuan (京氏易傳)

欽定四庫全書 京氏易傳　漢　京房　撰

This is the edition included in the Qing Dynasty's "Kangxi Imperial Collection of Books." The book is titled "Jing's Tradition of the Changes," written by Jing Fang of the Han Dynasty. Jing Fang, who went by the name Junming, was from Dongjun Town, Eastern Commandery, during the Western Han Dynasty. He studied the Book of Changes from Jiao Yanshou and was the master of the Han Dynasty's image and number school of the Changes. The entire work uses the eight palaces of Qian, Zhen, Kan, Gen, Kun, Xun, Li, and Dui to encompass the sixty-four hexagrams. For each hexagram, it discusses various methods such as "Najia stem assignment," "World and Response Lines," "Flying and Hidden," "Establishing the Sovereign," "Accumulated Calculation," "Five Stars," and "Twenty-Eight Constellations."

純陽用事。象配天，屬金。與坤為飛伏，居世。【壬戌土，癸酉金。】《易》云：“用九，見群龍無首，吉”。【純陽，用九之德。】九三，三公為應，肖乾乾、夕惕之憂。 甲壬配外內二象，【乾為天地之首，分甲壬入乾位。】積算起己巳火，至戊辰土，周而復始。【吉凶之兆，積年起月，積日起時，積時起卦入本宮。】

The hexagram Qian consists of six entirely yang lines, representing pure yang energy in operation. It corresponds to Heaven in imagery and belongs to the metal element in the Five Phases. It is in a mutual relationship with the hexagram Kun, known as "flying and hidden." The visible aspect on the world line is called "flying," while the hidden aspect behind the world line, taken from the stem and branch incorporated by Kun, is called "hidden." The top line of Qian is considered the world line. (Note: The flying god is Renxu earth, and the hidden god is Guiyou metal.) The Zhou Changes (I Ching) states about Qian: "When all lines are nine, seeing a group of dragons without a leader, it is auspicious." (Note: The six lines being entirely yang is the manifestation of the virtue of "use nine.") The third line, known as "the Three High Officials," is the response line to the world line, symbolizing the meaning of being vigilant day and night, ever cautious. In the hexagram Qian, the method of "Najia" assigns the stem Jia to the inner trigram and the stem Ren to the outer trigram, representing the inner and outer aspects respectively. (Note: Qian is the first trigram of Heaven and Earth, so the stems Jia and Ren are incorporated into the position of Qian.) The calculation begins with the stem Jiisi (fire), and proceeds to Wuchen (earth), then cycles back again. (Note: The signs of auspiciousness and inauspiciousness are derived from this process—accumulating years to determine months, accumulating days to determine hours, accumulating hours to determine the hexagram, and finally returning to the original palace for interpretation.)

五星從位起鎮星，【土星入西方，麗西北，居壬戌為伏位。】參宿從位起壬戌，【壬戌在世，居宗廟。】建子起潛龍，【十一月冬至，一陽生。】建巳至極，主亢位。【四月龍見於辰，陽極陰來，吉去凶生，用九吉。】 配於人事：為首，【乾為首也。】為君父。【乾象堅剛，天地之尊，故為君父。】於類：為馬，為龍。【天行運轉不息。】

The five planets take turns according to the trigrams' positions, with the Qian trigram currently associated with the "Zhen Xing" or Saturn. (Note: Saturn enters the western position, attaching itself to the northwest, falling on the Renxu position as its hidden position.) Among the twenty-eight mansions, the "San Xiu" or Three Stars mansion is now in position, falling on the Renxu line. (Note: Renxu is the World Line, located at the top line "Zong Miao" position.) The system of establishing the ruler begins in the month of Zi, corresponding to the initial line "Chu Ji" or "Qian Long Wu Yong." (Note: In the eleventh month, the winter solstice, the first yang energy begins to emerge.) When the system reaches the month of Si, it reaches its peak, corresponding to the top line "Shang Ji" or "Kang Long" position. (Note: In the fourth month, the dragon appears at Chen, and when yang reaches its peak, yin begins to emerge, so using the "Yong Ji" method is auspicious.) Applied to human affairs: it represents the head, (Note: Qian represents the head.) the king, and the father. (Note: Qian symbolizes strength and vitality, being the supreme entity in the universe, thus representing the king and the father.) Applied to things: it represents the horse and the dragon. (Note: Both are taken to symbolize the continuous movement of the heavens.)

降五行，頒六位。【十二辰分六位升降，以時消息吉凶。】居西北之分野，陰陽相戰之地。《易》云：“戰於乾。”【乾為陽，西北陰，陽入陰，二氣盛必戰。】 天六位，地六氣。六象，六包，四象分萬物。陰陽無差，升降有等。【陰陽二十四候，律呂調矣。】人事吉凶，見乎其象，造化分乎有無。【故云：變動不居，周流六虛。】

The Qian trigram descends into the Five Phases and establishes the positions of the six lines. (Note: The twelve Earthly Branches are allocated to the six lines ascending and descending, determining auspiciousness or inauspiciousness according to the changing seasons.) The Qian trigram resides in the Northwest region, which is precisely the place where yin and yang contend. The "Sayings of the Divination" from The Zhou Changes says: "Contend in Qian." (Note: Qian originally belongs to yang, while the Northwest belongs to yin. Yang entering yin territory, both energies being strong, inevitably leads to contention.) Heaven has six positions, and Earth has six energies; a trigram has six images and six envelopes (these two characters are difficult to understand in old texts, so they are retained as they were). The four images differentiate into all things. Yin and yang combine without error, and ascending and descending each have their proper order. (Note: Yin and yang together form twenty-four seasonal divisions, and the twelve musical tones are in harmony.) The auspiciousness and inauspiciousness of human affairs are all manifested in the images of the trigram lines; the operation of nature is divided between "being" and "non-being." (Note: Therefore, the "Great Treatise" says, "Changes are not stationary, they flow through the six voids.")

六位純陽，陰象在中。【陽中陰，陰中陽。】陽為君，陰為臣；陽為民，陰為事。陽實陰虛，明暗之象，陰陽可知。【三五為陽，二四為陰，初上潛亢。】 水配位為褔德，【甲子水是乾之子孫。】木入金鄉居寶貝，【甲寅木是乾之財。】土臨內象為父母，【甲辰土是乾之父母。】火來四上嫌相敵，【壬午火是乾之官鬼。】金入金鄉木漸微。【壬申金同位傷木。】宗廟上建戌亥，乾本位。【戌亥乾之位。】 陽極陰生。【降入姤卦。】八卦例諸。

Six lines are all yang, yet the image of yin is still contained within. (Note: Yang contains yin, and yin contains yang.) Yang represents the ruler, yin the minister; yang represents the people, yin the affairs. Yang is substantial, yin is empty. This is the image of brightness and darkness, and thus the boundary between yin and yang is known. (Note: The third and fifth lines belong to yang positions, while the second and fourth lines belong to yin positions. The first line is 'hidden' and the top line is 'exalted'.) Then, according to the 'Six Relations' and the stem assignment: water in the first line is 'Fortune Virtue', (Note: Jiazi water is the son line of the Qian trigram.) wood entering the metal territory becomes 'treasure', (Note: Jiayin wood is the wealth line of the Qian trigram.) earth resting on the inner trigram is 'parents', (Note: Jiachen earth is the parent line of the Qian trigram.) fire arriving at the fourth line is considered to conflict with its own palace, (Note: Renwu fire is the official ghost line of the Qian trigram.) metal entering the metal territory weakens the wood energy. (Note: Renshen metal is of the same metal as its own palace, thus harming the wood wealth.) The top line 'ancestral temple' is established at Xu and Hai, which are exactly the original position of Qian. (Note: Xu and Hai are the directions of Qian.) When yang reaches its extreme, yin is generated. (Note: Thus it descends into the Gou trigram.) The other eight palaces and trigrams are all derived according to this pattern.

陰爻用事。金木互體，天下風行曰姤。姤，遇也。《易》曰：“陰遇陽。”【一陰初生，陽氣猶盛，陰未為敵。】與巽為飛伏，元士居世。【辛丑土，甲子水。】尊就卑，【子孫與父母相代位。】定吉凶，只取一爻之象。【多以少為貴。】九四諸侯堅剛在上，陰氣處下。《易》云：“繫于金柅。”

The Gou hexagram is ruled by the initial line, a yin line. Internally, the Xun trigram belongs to wood, and externally, the Qian trigram belongs to metal; metal and wood interact to form the structure. The wind moves across the heavens, which is called Gou. Gou means meeting. The Zhou Yi says: "Yin meets Yang." (Note: A single yin line has just emerged, and Yang energy is still strong; Yin is not yet strong enough to oppose Yang.) Gou and Xun trigrams are mutual flying and hidden gods, with the world line located at the initial line, the position of "original gentleman." (Note: The flying god is Xinchou earth, and the hidden god is Jiazi water.) The superior yields to the inferior, (Note: The line of children and the line of parents have exchanged positions.) when judging fortune and misfortune, only the image of the initial line is considered. (Note: Among many, the few are more valuable.) The ninth line "princes" is strong and vigorous in the upper position, while Yin energy is below. The Zhou Yi Gou hexagram initial line says: "Attached to the golden brake."

巽積陰入陽，辛壬降內外象，建庚午至乙亥。【芒種，小雪。】積算起乙亥水，至丙戌土，周而復始。【災福之兆，生乎五行升降也。】 五星從位起太白，【太白在西，居金位。】井宿從位入辛丑，【辛丑入土，元土臨母也。】

The accumulated yin energy of Xun enters the yang, with the Najia stem assignment using Xin for the inner trigram and Ren for the outer trigram, dividing and descending into the two images of inner and outer; the establishment of the months begins from Gengwu and ends at Yihai. (Note: This corresponds to from Mangzhong to Xiaoxue.) The calculation starts from Yihai (water) and proceeds to Bingxu (earth), then cycles again. (Note: Omens of both calamity and fortune arise from the rising and falling of the Five Phases.) The five stars take their turn starting with Taibai, which is the planet of metal. (Note: Taibai is in the west, corresponding to the position of metal.) Among the twenty-eight mansions, when it reaches the Well mansion, it falls on the first line Xinchou. (Note: Xinchou belongs to earth, and the original position of the earth is on the parents' line.)

建午起坤宮初六爻。《易》云：“履霜堅冰至。”建亥，龍戰于野。【戌亥是乾之位。乾伏本位必戰，積陰之地猶盛，故戰。】 配於人事：為腹，為母，【坤順，容於物。】於類為馬。《易》云：“行地無疆。”【此釋一爻配坤象，本體是乾巽，今贊一爻起陰，假坤象言之。】

The establishment of the候 begins in the午 month, corresponding exactly to the first line of the坤 hexagram's initial line. The Zhou Changes (I Ching) states in the initial line of the坤 hexagram: "Walking on frost, firm ice is coming." When the establishment reaches the亥 month, it becomes "dragons fighting in the fields." (Note: The戌 and亥 months are originally the directions of乾. Since乾 is hidden in its own position, it must necessarily fight; this is also the place where accumulated yin is most intense, hence the image of fighting.) Applied to human affairs, this corresponds to the abdomen and the mother, (Note: The nature of坤 is gentle and yielding, capable of containing all things.) and to things, it corresponds to horses. The Zhou Changes (I Ching) says: "Moving on the earth without boundaries." (Note: This explanation is based on the image of the坤 hexagram associated with the initial line; the original nature of the姤 hexagram is inner巽 and outer乾, but now because the first line has become yin, it uses the image of坤 to explain.)

內巽為風，乾為天；天下有風行，君子以號令告四方。【巽，入也。風入於坤，皆動也。故知天下有風動其物也。】 天風氣象三十六候。【三十六候節氣，降大風象。】木入金為始，【金納木也。】陰不能制於陽，附於金柅。《易》之“柔道牽”也。 五行升降，以時消息，陰蕩降入遁。【天山遁卦。】

The inner trigram is Xun (Wind), and the outer trigram is Qian (Heaven); the wind moves through the heavens, and the gentleman takes this as a symbol, using it to issue commands and enlighten all directions. (Note: Xun means 'to enter'. The wind enters the earth, and all things follow it, hence the wind in the heavens can move all things.) The weather pattern of Tian Feng Gou corresponds to a climate number of thirty-six. (Note: The thirty-six seasonal divisions correspond to the image of a great wind.) Wood enters the position of metal, which is the beginning of Gou. (Note: Metal has subdued wood.) Yin cannot subdue Yang, but can only attach itself to 'metal stopping', which is what the Zhou Yi says 'the way of softness draws'. The Five Phases change with the movement of the lines, increasing and decreasing according to the seasons; the Yin energy moves downward and enters the Dun hexagram. (Note: This refers to Tian Shan Dun hexagram.)

陰爻用事。陰蕩陽，遁。金土見象，山在天下為遁。【遁，退也。】陰來陽退也。小人君子汙隆，契斯義也。《易》云：“遁世無悶。”與艮為飛伏，大夫居世。建辛未為月。【丙午火，丙寅木。】六二得應，與君位遇建焉，臣事君，全身遠害。【遁，候時也。】

The Dùn hexagram is formed by the two yin lines at the lower position being in charge. The yin energy overwhelms and drives out the yang energy, forcing the yang to retreat, which is called Dùn. The image of metal (Qian) and earth (Gen) is seen together, with the mountain beneath the sky, hence the name Dùn. (Note: Dùn means retreat.) As the yin energy enters, the yang energy withdraws. The petty people gain power while the virtuous lose their positions, alternating between decline and prosperity, which corresponds exactly to this principle. The Zhou Changes say, "Retreating from the world without being distressed." Dùn and Gen hexagrams are interrelated through flying and hidden gods, with the world line falling on the second line, the position of the "minister," and the establishment of the vassal state begins in the month of Xinwei. (Note: The flying god is Bingwu fire, and the hidden god is Bingyin wood.) The line six in the second corresponds with nine in the fifth, with the minister's position meeting the king's position to establish the state, which represents the minister serving the sovereign while also preserving himself and avoiding calamity. (Note: The essence of Dùn lies in waiting for the right opportunity.)

建辛未至丙子，陰陽遁去，終而伏位。【從六月至十一月也。】積算起丙子至乙亥，周而復始。【火土同宮，天與山遁。】陽消陰長，無專於敗。《繫》云：能消者息，必專者敗。 五星從位起太陰，鬼宿入位降丙辰。【丙辰臨元土。】

Heavenly Stems and Earthly Branches are used to calculate the movement of the heavenly stems. Starting from Xinwei, the sequence proceeds to Bingzi, with yin and yang energies successively retreating, finally returning to the hidden position. (Note: This corresponds to moving from June to November.) The accumulated calculation begins from Bingzi and proceeds to Yihai, then cycles back again. (Note: Fire and earth are in the same palace, which perfectly matches the image of the hexagram Heaven over Mountain, Dun.) Although yang energy declines and yin energy grows, it does not simply lead to decay. The Great Treatise states: those who can self-restrain will continue to thrive, while those who rely solely on strength will inevitably fail. The five planets begin their cycle with the "Taiyin," which is the planet of water; among the twenty-eight constellations, the Ghost mansion arrives at Bingchen line. (Note: Bingchen is located on the first line, the position of the original commoner.)

配於人事：為背，為手。【艮為背、手。】於類為狗，為山石。 內外升降，陰陽分數二十八候。【分陰陽進退。】 土入金為緩，積陽為天，積陰為地。山所地高峻，逼通於天。是陰長陽消，降入否。【陰逼陽去，入天地否卦。】

When applied to human affairs, it represents the back and the hand (note: the image of Gen represents the back and the hand). When applied to things, it represents a dog and mountains and stones. The interaction between the internal and external images, their rising and falling, and the number of climatic changes divided by yin and yang is twenty-eight (note: this distinguishes the advancement and retreat of yin and yang). Earth produces metal, and its force is gentle. Yang energy accumulates to form heaven, and yin energy accumulates to form earth. Mountains stand tall and sharp against the earth, approaching and connecting with heaven. This is the situation where yin grows and yang declines, thus entering the hexagram Pi (Heaven and Earth Opposed). (note: yin energy presses against yang energy, causing it to retreat and enter the hexagram Pi.)

內象陰長，【純用陰事】天氣上騰，地氣下降，二象分離，萬物不交也。小人道長，君子道消。【陰小人，陽君子。】《易》云：“否之匪人。”與坤為飛伏，三公居世。【乙卯木，甲辰土。】上九宗廟為應。君子以俟時，小人為災。【乙卯泰來。】

The inner trigram of the Gou hexagram is dominated by yin energy, which is entirely yin. The heavenly energy rises upward while the earthly energy descends, causing the two great forces of heaven and earth to separate, and thus all things are unable to communicate. The way of the petty person grows longer while the way of the gentleman diminishes. The Zhou Changes say, "Gou is not for people." Gou and the Kun hexagram mutually have a flying god and a hidden god. The world line falls on the third line, which is the position of the "three high officials." The flying god is the wood of Yi Mao, and the hidden god is the earth of Jia Chen. The upper ninth line "ancestral temple" is its response line. At this time, the gentleman should only wait quietly for the right opportunity, while the petty person may invite misfortune. When Yi Mao moves, the prosperous era will arrive.

建壬申至丁丑，陰氣浸長。【七月立秋，至十二月大寒。】積算起丁丑至丙子，周而復始。【金、丑土同宮，吉凶見矣。】 五星從位起歲星，【木星入卦用事。】柳宿從位降乙卯。【乙卯臨三公。】氣分氣候三十六。【六六三十六，積算吉凶。】陰陽升降，陽道消鑠，陰氣凝結，君臣父子各不迨及。【陰蕩陽來道行矣。】

The establishment of the候 (monitoring official) starts from Renshen and proceeds to Dingchou, with the yin energy gradually increasing. (Note: From the beginning of autumn in the seventh month to the winter solstice in the twelfth month.) The accumulation of calculations starts from Dingchou and proceeds to Bingzi, then cycles back again. (Note: Metal and the earthy sign of Chou are in the same palace, thus indicating auspicious or inauspicious outcomes.) The five stars take their turn starting with the "Year Star," which is Jupiter. (Note: Jupiter entering the hexagram indicates its ruling influence.) The twenty-eight constellations reach the Willow Mansion, which falls on the Yimao line. (Note: Yimao is directly aligned with the position of the Three Grand Ministers.) The assigned climatic number is thirty-six. (Note: Six multiplied by six equals thirty-six, and this number is used to calculate auspicious and inauspicious outcomes.) At the time of the rise and fall of yin and yang, the yang path is gradually eroded, while the yin energy becomes solidified. The relationship between the sovereign and minister, father and son, becomes unattainable and uncommunicative. (Note: Only when the yin energy is completely exhausted and the yang energy returns, can the righteous path be restored.)

《易》曰：“其亡其亡，繫于苞桑。”【苞桑則叢桑也。】天地清濁，陰薄【音：博】陽消，天地盈虛，與時消息。危難之世，勢不可久。 五位既分，四時行矣。【君子當危難世，獨志，難不可久；立特處不改其操，將及泰來。】上九云：“否終則頃，何可長也。”【否及則泰來。】陰長降入於觀。【九四被陰逼入觀卦。】

The Zhou Changes (I Ching) says in the Gua of "Pu" (Obstruction), "Its loss, its loss, bound to the bundle of mulberry trees." (Note: A bundle of mulberry trees refers to a cluster of mulberry trees, with strong roots.) The heavens have clarity and turbidity, and the yin energy approaches while the yang energy retreats. The fullness and deficiency of heaven and earth change with the seasons. In a time of danger, this situation will not last long. Once the five phases have been determined, the four seasons proceed in order. (Note: A gentleman in a time of danger remains steadfast, knowing that danger will not last long; as long as he stands firm and does not change his conduct, the time of peace will come.) The upper nine says, "When obstruction reaches its end, it will collapse; how can it last long?" (Note: When obstruction reaches its end, the time of peace comes.) The yin energy continues to grow, thus descending into the Gua of "Guan" (Observation). (Note: The nine four is driven by yin energy into the Gua of "Guan.")

內象陰道已成，威權在臣。雖大觀在上，而陰道浸長。與巽為飛伏。諸侯臨世，【辛未土，壬午火。】反應元士而奉九五。【君位也。】《易》云：“觀國之光，利用賓于王。”【臣道出於六四爻也。】

The inner trigram of the Guan hexagram has formed its yin line, and authority has fallen into the hands of the ministers. Although the nine five line holds the position of "great observation" at the top, the yin energy continues to grow. The Guan hexagram and the Xun hexagram are flying and hidden gods to each other. The world line falls on the fourth line, which is the position of the "princes." (Note: The flying god is Xinwei earth, and the hidden god is Renwu fire.) It corresponds below with the first line, "the original scholar," and above it serves the nine five line, which is the position of the sovereign. (Note: The nine five line is the sovereign's position.) The Zhou Changes (I Ching) says of the sixth four line of the Guan hexagram: "Observing the light of the country, it is advantageous to serve the king." (Note: The way of being a minister is clearly shown by the sixth four line.)

建癸酉至戊寅，陰陽交伏。【秋分至立春。】積算起戊寅至丁丑，周而復始。【用金為首。】金火土互為體。 五星從位起熒惑，【火星入卦用事吉凶。】星宿從位降辛未。【星宿入諸侯宮，木星同位。】土木分氣二十八。【積算分配六位，吉凶爻定數。】陰陽升降，定吉凶成敗。取六四至於九五，成卦之終也。

The establishment of the候 (sovereign) starts from Guiyou and proceeds to Wuyin, with yin and yang interacting and lying hidden. (Note: From autumn equinox to the beginning of spring.) The accumulation of calculations starts from Wuyin and proceeds to Dingchou, then cycles back again. (Note: Starting with metal.) Metal, fire, and earth mutually serve as both substance and function. The five stars take their turn starting with 'Fengmo', which is the planet Mars. (Note: When Mars enters the hexagram, it is in command and determines fortune and misfortune.) The twenty-eight star mansions reach the mansion of Xingxu, which falls on the Xinwei line. (Note: The mansion of Xingxu enters the position of the sovereign, sharing the same position with Jupiter.) The climatic numbers assigned to earth and wood amount to twenty-eight. (Note: The accumulation numbers are distributed across the six lines, and thus the fortune and misfortune of each line are determined.) The rising and falling of yin and yang determine success and failure. Taking the Six in the Fourth and moving up to the Nine in the Fifth, the meaning of the hexagram reaches its conclusion.

《易》云：“觀我生。”【我生即道也。】又云：“風行地上。” 列象分爻，以定陰陽進退之道，吉凶見矣。地上見巽，積陰凝盛，降入於剝。【九五退陰入剝卦。】

The Zhou Changes (I Ching) says in the Guan hexagram: "Observe my way." (Note: "my way" refers to the path one follows.) It also says: "Wind moves over the earth." Arranging the hexagrams and distinguishing the lines are used to determine the principles of yin and yang advancing and retreating, and thus the auspicious and inauspicious outcomes become evident. On the earth, seeing the Xun wind, the accumulated yin energy becomes even heavier and stronger, so it descends into the Bo hexagram. (Note: The Nine in the Fifth retreats to yin and enters the Bo hexagram.)

柔長剛減，天地盈虛。【建戌至建亥。】體象金為本，隨時運變，水土用事。成剝之義，出於上九。《易》云：“碩果不食，君子得輿，小人剝廬。”【君子全得剝道，安其位，小人終不可安也。】與艮為飛伏。【丙子水，壬申金。】天子治世，反應大夫。

The hexagram of Pei (Breaking) shows the increase of yin lines and the decrease of yang lines, clearly illustrating the principle of the fullness and emptiness of heaven and earth. (Note: The establishment of the month starts from the month of Xu to Hai.) The primary hexagram's nature is based on metal, changing with the movement of time, and at this time, water and earth are in charge. The meaning of the hexagram of Pei is established in the line of Nine at the Top. The Zhou Changes (I Ching) says of the line of Nine at the Top in the hexagram of Pei: "Large fruits are not eaten, the gentleman obtains a carriage, the petty person loses his dwelling." (Note: The gentleman fully understands the principle of Pei, thus being content in his position; the petty person will never find peace.) The hexagram of Pei and the hexagram of Gen (Stillness) are mutually flying and hidden gods. (Note: The flying god is water of Bingzi, and the hidden god is metal of Renshen.) The world line is located at the fifth line, the position of the Son of Heaven, and governs, with the second line, the position of the Minister, corresponding below.

建甲戌至己卯，陰陽定候。【寒露至春分。】積算起己卯木至戊寅木，周而復始。【吉凶之兆見於有象。】純土配金用事。 五星從位起鎮星，【土星入卦。】張宿從位降丙子。【張宿入天子宮。】金土分氣三十六。【積算六位起吉凶，天地盈虛氣候。】

The establishment of the候 (seasonal divisions) starts from Jiaxu and proceeds to Jimao, thereby establishing the yin and yang seasonal changes (from Cold Dew to Spring Equinox). The accumulation of numbers begins from Jimao (wood) and proceeds to Wuyin (wood), then cycles back again. (Note: omens of good or bad fortune are revealed through the images of the hexagram lines.) This hexagram uses pure earth paired with metal to govern the affairs. The five stars begin with the planet of the Earth (Jing Xing), (Note: the Earth star enters the hexagram.) the twenty-eight constellations reach the Extended Net mansion, which falls on the Bingzi line. (Note: the Extended Net mansion enters the position of the Son of Heaven.) The climatic numbers of the allocation between metal and earth amount to thirty-six. (Note: the accumulated numbers are distributed among the six lines to produce auspicious or inauspicious signs, clearly showing the full and empty changes of heaven and earth.)

《易、象》云：“山附於地。剝。”君子俟時，不可苟變，存身避害，與時消息。春夏始生，天氣盛大；秋冬嚴殺，天氣消滅。 故當剝道已成，陰盛不可逆，陽息陰專。升降六爻，反為游魂，蕩入晉。【積陰反入晉卦。】

The Image Commentary of the Zhou Changes says: "Mountains attached to the earth, this is the situation of Pei (a hexagram)." At this time, the gentleman should only wait for the right opportunity and must not act rashly, but rather preserve himself and avoid calamities, following the changes of the seasons. In spring and summer, all things begin to grow and flourish, and the energies of heaven and earth are vigorous; in autumn and winter, however, the climate is severe and destructive, and the energies of heaven and earth decline. Therefore, when the situation of Pei has already formed, the yin energy is extremely strong and cannot be resisted, so the yang energy can only retreat and rest, allowing the yin energy to dominate alone. As the six lines continue to rise and fall, they instead transform into the "wandering soul" and move into the hexagram Jin. (Note: The accumulated yin energy reverses and enters the hexagram Jin.)

陰陽返復，進退不居，精粹氣純，是為游魂。【為陰極剝盡，陽道不可盡滅，故返陽道。道不復本位，為游魂例入卦。】金方以火、土運用事，與離為飛伏。【己酉金，丙戌土。】諸侯居世，反應元士。

The hexagram Jin involves the interplay of yin and yang, which move back and forth, leading to uncertain progress and retreat. The essence is pure and concentrated, which is called "you hun" (wandering soul). (Note: When yin energy is stripped to its extreme, yang energy cannot be completely eliminated, so it returns to the yang path; however, upon returning, it does not return to its original position but enters the hexagram according to the pattern of "you hun".) The main hexagram belongs to metal, and at this time, it borrows the power of fire and earth, which are in command. The hexagram Jin and Li (Fire) are mutual flying and hidden gods. (Note: The flying god is Jiyou metal, and the hidden god is Bingxu earth.) The world line is located at the fourth line, which represents the position of a feudal lord, and it corresponds below with the first line, which represents a prime minister.

建己卯至甲申，陰陽繼候。【春分至立秋。】積算起甲申金至癸未土，周而復始。【游魂取象，配於正位，吉凶同矣。】 五星從位起太白，【卦配金星入用。】翼宿從位降己酉金。【翼宿北方，入晉卦行事。】二象分候二十八運，配金土積算。氣候無差於晷刻，吉凶列陳，象在其中矣；天地運轉，氣在其中矣；乾道變化，萬物通矣。【乾分八卦，至大有復卦。】

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) The establishment of the候 (observation period) starts from Ji Mao and proceeds to Jia Shen, with yin and yang following in sequence to form the observation periods. (Note: This covers the period from the Vernal Equinox to the Beginning of Autumn.) The accumulation of calculations starts from Jia Shen (Metal) and proceeds to Gui Wei (Earth), then cycles back again. (Note: Although the wandering soul hexagram is special, its symbolic representation is still aligned with its proper position, and the method of determining fortune and misfortune is the same as for the other hexagrams in the same palace.) The five stars take their turn starting with Tai Bai, which is the planet of Metal, (Note: This hexagram is associated with the planet of Metal.) the twenty-eight mansions reach the Wings Mansion, which falls on the Jia You Metal line. (Note: The Wings Mansion is located in the Northern direction, and it enters the hexagram of Jin (Progress) to carry out its functions.) The internal and external images are assigned to the twenty-eight cycles, paired with Metal and Earth for calculation. The calculation of the climate is precise down to the movement of the gnomon's shadow, with fortune and misfortune clearly arranged within the hexagram; the movement of heaven and earth never ceases, and the vital energy is also contained within it; the transformations of the Heaven's path are never-ending, and all things are thus connected. (Note: The Heaven's path branches out into the Eight Trigrams, reaching the hexagram of Da Yi and returning to its original palace.)

六爻交通，至於六卦，陰陽相資、相返、相剋、相生，至游魂，復歸本位為大有。故曰：“火在天上。” 大有為歸魂卦。定吉凶，配人事，五行。象乾為指歸地。【凡八卦分為八宮，每宮八卦，八八六十四卦。定吉凶，配人事。天地、山澤、草木、日月、昆蟲，包含氣候，足矣。】

Six yao (lines) interact with each other, traversing six resulting hexagrams. In between, yin and yang either support each other, return to each other, control each other, or generate each other. After reaching the state of youhun (wandering soul), it returns to its original position, thus becoming Dali (Great Possession). Therefore, it is said, "Fire in Heaven." Dali is the "returning soul" hexagram. It is used to determine fortune and misfortune, in conjunction with human affairs and the Five Phases. It takes the image of Qian (Heaven), being the final resting place of the Eight Trigrams. (Note: Each of the Eight Trigrams is divided into one palace, each palace governing eight trigrams, totaling sixty-four hexagrams. It is used to determine fortune and misfortune, in conjunction with human affairs, encompassing heaven and earth, mountains and marshes, grass and trees, sun and moon, insects, as well as the climate of a year. It is sufficient for all purposes.)

卦復本宮曰大有。內象見乾是本位。【八卦本從乾宮起，至大有為歸魂。】純金用事，與坤為飛伏。【甲辰土，乙卯木。】三公臨世，應上九為宗廟。 建戊寅至癸未，【立春正月至大暑時也。】積算起癸未土至壬午火，周而復始。【吉凶與乾卦同用。】

The hexagram returns to its original palace, which is called Da You. The inner trigram meets Qian, which is the original position of this palace. (Note: The eight trigrams begin with the Qian palace, and reaching Da You signifies returning to the original palace.) This hexagram uses pure metal as the ruling element, and it mutually relates with the Kun trigram as flying and hidden gods. (Note: The flying god is Jiachen earth, and the hidden god is Yimao wood.) The world line is located at the third line, which is the position of the Three Grand Ministers, corresponding with the top line, the Ancestral Temple. The establishment of the official starts from Wuyin and proceeds to Guiwei, (Note: From the beginning of the first lunar month, Start of Spring, to the beginning of the sixth lunar month, Great Heat.) the accumulation calculation starts from Guiwei (earth) and proceeds to Renwu (fire), continuing in a cycle. (Note: The method of determining fortune and misfortune is the same as in the Qian hexagram.)

五星從位起太陰，【太陰水星入卦用事。】軫宿從位降甲辰。【二十八宿分軫星入大有卦用事，行度吉凶可見。】金土分象三十六候，配陰陽升降。六位相蕩，返復其道。【復歸本位也。】吉凶度數與乾卦同分。

The five planets begin their cycle from "Taiyin" (which refers to the planet Mercury, entering the hexagram and governing the current situation). Among the twenty-eight constellations, the Chariot mansion (Zhen宿) comes into effect, falling on the Jiachen hexagram line. (Note: Among the twenty-eight constellations, the Zhen star is separated and enters the Dàyǒu hexagram to govern the current situation; from its movement and degree, one can discern fortune and misfortune.) The climate associated with metal and earth is divided into thirty-six periods, used to coordinate with the rising and falling of yin and yang. The six positions of the hexagrams interact and clash with each other, eventually returning to their original positions. (Note: This means returning to their original place.) The degrees of fortune and misfortune are divided in the same way as the Qian hexagram.

六五陰柔，為日，照于四方，象天行健。【六龍御天。】少者為多之所宗，六五為尊也。【柔處尊位，以柔履剛，以陰處陽，能柔順於物，萬物歸附，故曰：照于四方。】 《易》曰：“火在天上，大有。”【離為火、為日，故曰大有。】陰陽交錯，萬物通焉。陰退陽伏，返本也。乾象分蕩八卦，入大有終也。 乾生三男，次入震宮八卦。【乾生三男，坤生三女。陽以陽，陰以陰，求奇耦定數於象也。】

Six in the fifth position holds a noble position with a yin and flexible nature, symbolizing the sun shining in all directions, while the outer trigram still represents the heaven's vigorous and strong movement. (Note: This is referred to as 'six dragons governing the heavens.') The lesser aspect becomes the object of reverence of the greater, so although six in the fifth is flexible, it attains a noble position. (Note: To hold a noble position with flexibility, to control the strong with flexibility, to be yin in a yang position, one can be gentle and accommodating towards things, and thus all things come to be attached, hence it is said 'shining in all directions.') The Zhou Changes say: 'Fire in the heavens, great abundance.' (Note: Because Li represents fire and the sun, it is called great abundance.) Yin and yang intermingle, thus enabling all things to be connected. As the yin energy withdraws and the yang energy retreats, it returns to its origin. The trigram Qian differentiates and spreads out to form a group of eight trigrams, and at great abundance, this process concludes. Qian gives rise to the three male trigrams Zhen, Kan, and Gen, and then enters the group of trigrams in the Zhen palace. (Note: Qian gives rise to three male trigrams, and Kun gives rise to three female trigrams; yang seeks yang and yin seeks yin, thus determining the odd and even numbers in the trigram images.)

分陰陽，交互用事。屬於木德，取象為雷，出自東方。震有聲，故曰雷。雷能警於萬物，為發生之始，故取東也。為動之主，為生之本。《易、繫》云：“帝出乎震。”【安為動主，靜為躁君。】與巽為飛伏。【庚戌土，辛卯木。】宗廟處上六。【陰為陽之主，震動。動須由陰陽交互，震動也。】

The Zhen hexagram distinguishes yin and yang, and is used in mutual interaction. It belongs to the wood virtue and is symbolized by thunder, originating from the east. Thunder produces sound, hence it is called thunder. Thunder can awaken all things, marking the beginning of the emergence of all things, thus it is associated with the eastern position. It is the master of movement and the fundamental source of vitality. The Zhou Yi says: "The Emperor arises from Zhen." (Note: What can stabilize is the master of movement, and what can remain calm is the ruler of restlessness.) Zhen and Xun hexagrams are mutually flying and hidden gods. (Note: The flying god is Gengxu earth, and the hidden god is Xinmao wood.) The world line is located at the position of "Ancestral Temple" (Six at the Top). (Note: Yin is actually the master of yang, so Zhen can move; movement must arise from the mutual interaction of yin and yang, which is called a tremor.)

運數入丙子至辛巳，【大雪至小滿。】積算起辛巳至庚辰土宮，配吉凶，周而復始。【吉凶配木官，以土用事。】 五星從位起歲星，【木星入卦用事。】角宿從位降庚戌土。【庚戌入震用事，臨上六爻，庚戌土位為元首。】內外木土二象，俱震。

The cycle begins from Bingzi and proceeds to Xinsi, (note: from Heavy Snow to Small Heat.) The accumulated calculation starts from Xinsi and proceeds to Gengchen, according to which the fortune and misfortune are determined, and the cycle continues. (note: although the fortune and misfortune are associated with the wood official爻, the earth is the current ruling element.) The five stars start with the "Year Star," which is the planet Jupiter, (note: Jupiter entering the hexagram is the current ruling element.) the twenty-eight mansions reach the Horn mansion, which falls on the Gengxu earth爻. (note: Gengxu enters the Zhen hexagram and is in the position of the sixth line; Gengxu, as the earth position, is the head of the entire hexagram.) Both internal and external aspects show wood and earth, while upper and lower are both Zhen.

《易》曰：“震驚百里。”又云：“畏鄰戒也。”【震為雷，聲驚於百里，春發秋收，順天行也。取象定吉凶。】取象為陽，配爻屬陰，故曰：陰陽交錯而為震。 氣候分數三十六。定吉凶於頃刻，毫釐之末，無不通也，無不備也。【定陰陽數，考人之休咎，起於積算，終於六位也。】 陰陽交互，陽為陰，陰為陽，陰陽二氣蕩而為象，故初九三陰為豫。【入豫卦。】

The Zhou Changes (I Ching) says of the Zhen hexagram: "The thunder causes alarm over a hundred li." It also says: "A warning to the neighbors." (Note: Zhen represents thunder, whose sound can alarm over a hundred li; spring occurrences and autumn collections both follow the way of heaven. Thus, by taking these images, one determines fortune and misfortune.) Zhen takes the image of yang, but the assigned world line is yin, so it is said that yin and yang intermingle to form Zhen. The assigned climate number is thirty-six. It can determine fortune and misfortune in an instant, with nothing small or incomplete left unnoticed. (Note: Determining the numbers of yin and yang, examining human fortune and misfortune, begins with accumulated calculations and ends at the six lines.) Yin and yang interact and move, yang can become yin, and yin can become yang. The two energies collide and form the hexagram. Thus, the first line changes, and the image of three yins is formed, resulting in the Yu hexagram. (Note: Entering the Yu hexagram.)

卦配水火木，以為陽用事。《易》云：“利建侯行師。”又云：“天地以順動，故日月不過，四時不忒。【坤順震動。】聖人以順動，則刑罰清而民服。”與坤為飛伏。【乙未土，庚子水。】世立元士為地，易奉九四為正正。

The Yu hexagram is associated with water, fire, and wood energies, with yang lines in command. The Zhou Changes say: "It is advantageous to establish princes and march with troops." It also says: "Heaven and Earth move in accordance with order, so the sun and moon move without deviation, and the four seasons change without disorder. (Note: The Earthly element is flexible and obedient, while the Thunder element initiates action.) The sage acts in accordance with reason, so punishments are clear and the people are loyal." The Yu hexagram and the Kun hexagram are mutually flying and hidden gods. (Note: The flying god is Yiwei earth, and the hidden god is Gengzi water.) The world line is positioned at the first line, "Original Scholar," symbolizing the earth, and looks up to the ninth fourth line as the proper response.

建丁丑至壬午，【大寒至芒種。】積算起壬午至辛巳，以六爻定吉凶，周而復始。【火土算休咎。】 五星從位起熒惑，【熒惑火星入卦用事。】亢宿從位降乙未土，【亢宿配乙未土。】上木下見土，內順外動，故為悅豫。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) The establishment of the候 (候) begins from Dingchou and proceeds to Renwu, (note: from Great Cold to Grain in Ear.) The accumulation of calculations starts from Renwu and proceeds to Xinsi, using the Six Lines to determine fortune and misfortune, continuing in a cycle. (note: using fire and earth to calculate fortune and misfortune.) The five planets take their turn starting with 'Flame Star' (Flame Star is Mars, entering the trigram and governing it.) The twenty-eight constellations reach the Neck mansion, descending upon the Yiwei earth line, (note: the Neck mansion is perfectly matched with Yiwei earth.) The upper trigram belongs to wood, the lower trigram shows earth, internally gentle and externally active, thus called harmonious and tranquil.

時有屯夷，事非一揆，爻象適時，有凶有吉。人之生世，亦復如斯。或逢治世，或逢亂時，出處存亡，其道皆係。《易》云：“大矣哉。” 陰陽升降，分數二十八，極大小之數，以定吉凶之道。【積算壬午入乙未推吉凶。】

At times, circumstances are difficult, and at other times they are smooth; worldly affairs do not follow a single standard. The hexagram images change with the times, hence there are both misfortune and fortune. Human life is the same: some people encounter a well-governed era, while others face a chaotic one. Whether to take office or retreat, to survive or perish, all depends on this. The Commentary on the Judgment of the Yu hexagram in The Zhou Changes thus exclaims: "How great it is!" Yin and yang rise and fall, moving in cycles, and the number of climatic influences is twenty-eight. By exhausting the extremes of small and large numbers, the principles for determining fortune and misfortune are established. (Note: Using accumulated calculations from Renwu to Yiwei to determine fortune and misfortune.)

豫以陽適陰為內順，成卦之義，在於九四一爻。以陽蕩陰，君子之道，變之於解。【豫卦以陰入陽，成九四之德。變入解卦，陽入陰，成解之德。】

The hexagram Yu is characterized by a yang line approaching a yin line, hence the inner trigram is gentle and compliant. The key to forming the hexagram lies entirely in the line nine in the fourth position. Using yang to move and influence yin represents the way of the gentleman, and then it transforms into the hexagram Xie. (Note: The hexagram Yu is formed by incorporating yang into yin, achieving the virtue of the line nine in the fourth position; transforming into the hexagram Xie involves yang entering yin, achieving the virtue of the hexagram Xie.)

陰陽積氣，聚散以時，內險外動，必散。《易》云：“解者，散也。”解也，品彙甲拆，雷雨交作，【震雷坎雨。】積氣運動，天地剖判。成卦之義在於九二，與坎為飛伏。【戊辰土，庚寅木。】立大夫於世為人，而六五降應，委權命於庶品。

The accumulation and dispersion of yin and yang energies occur at their respective times; the inner trigram indicates a dangerous situation while the outer trigram represents movement, and movement inevitably leads to dispersion. The Zhou Changes say: "Dispersal is the meaning of the hexagram." Once dispersed, all things begin to break through their shells and sprout, with thunder and rain arising together (note: Zhen represents thunder, Kan represents rain). The accumulated energy begins to move, and thus the heavens and earth are divided. The key to forming the hexagram lies in the line nine in the second position. The hexagram of Dispersal and the hexagram of坎 (Water) are mutually flying and hidden gods (note: the flying god is Wuchen earth, the hidden god is Gengyin wood). The world line is positioned at the second line, representing a "doufu" (a title), and it symbolizes a person. The line six in the fifth descends to correspond with it, entrusting authority and governance to the common people.

建戊寅至癸未，【立春至大暑。】推吉凶於陰陽，定運數於歲時。積算起癸未至壬午，周而復始。【土火入數起宮。】 五星從位起鎮星，【鎮星土位。】氐宿從位降戊辰。【氐宿入戊辰。】木下見水，動而險。陰陽會散，萬物通焉。

The establishment of the候 (monitor) starts from Wuyin and proceeds to Guiwei, (note: from the beginning of spring to the great heat.) From the principle of yin and yang, the fortune is determined, and the years and months are used to calculate the cycles. The accumulation begins from Guiwei and proceeds to Renwu, then cycles back again. (note: starting from the numbers of earth and fire to determine the palace.) The five stars begin with the planet of Zhenxing, (note: Zhenxing belongs to the earth position.) Among the twenty-eight mansions, the mansion of Di is reached, and it falls on the Wuchen line. (note: the mansion of Di enters Wuchen.) Below the wood there is water, and movement meets danger. The energies of yin and yang either meet or separate, thus enabling all things to communicate.

升降屬陽蕩陰，以陽為尊。尊者高而卑者低。變六三為九三恆卦。分氣候定數，極位於三十六。【金水入數，合卦成數，定日月時。】 變坎入巽，居內象為雷風，運動鼓吹萬物，謂之恆。【入恆卦。】

The movement of rising and falling belongs to the yang that agitates the yin, with yang being superior. The superior resides high, while the inferior is low. When the six in the third changes to nine in the third, it becomes the hexagram of constancy. The allocation of climatic constants reaches the position of thirty-six. (Note: The numbers of metal and water enter the hexagram, forming the hexagram number, from which the day, month, and hour are determined.) When kan changes to xun, it resides in the inner trigram, forming the image of thunder above and wind below, which moves and gently blows all things, thus achieving longevity, which is called constancy. (Note: Entering the hexagram of constancy.)

久於其道，立於天地；雷與風行，陰陽相得；尊卑定矣。號令發，而萬物生焉。【萬物得其道也，生者。道，一作進也。】雷風行，而四方齊也。【齊者整齊。】與巽為飛伏。【辛酉金，庚辰土。】三公治世，應於上六宗廟。【宗廟爻。】

Heavenly constancy means maintaining the right path and standing between heaven and earth; thunder and wind move together, yin and yang complement each other, and the positions of respect and humility are thus established. When the command is issued, all things grow from this. (Note: All things follow their proper way in order to grow. The character '道' is sometimes written as '进'.) Thunder moves and wind travels, thus bringing order to all directions. (Note: '齐' means order.) The hexagram of Constancy and the hexagram of Wind are mutually flying and hidden. (Note: The flying god is Xinyou metal, and the hidden god is Gengchen earth.) The world line is located at the third line, the position of the 'Three High Officials,' and governs, corresponding with the sixth line at the top, the 'Ancestral Temple.' (Note: The sixth line is the爻 of the Ancestral Temple.)

建己卯至甲申，【春分至立秋。】金木起度數，積算起甲申至癸未，周而復始。【金木入宮。】 五星從位起太白，【太白金星入卦用事。】房宿從位降辛酉。【房宿入卦，立秋用。】上下二象見木，分陰陽於內外。【內巽陰，外震陽。】氣候分數三十八。【金木入卦分節候。】九三至於陽屯之位，不順所履，無定其位。【恆者，常也。而九三以陽居位，立於陰陽交互之上，是知不久為[缺]所然[缺]。】

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) The establishment of the侯 (Hou) starts from Ji-Mao and proceeds to Jia-Shen, (note: from the spring equinox to the beginning of autumn.) using metal and wood to count the numbers, accumulating calculations starting from Jia-Shen and proceeding to Gui-Wei, then repeating the cycle. (note: metal and wood enter their respective trigrams.) The five stars take their turn starting with Tai Bai, (note: Tai Bai, the golden star, enters the trigram and begins to exert its influence.) the twenty-eight constellations reach the Room Mansion, falling on the Xin You line. (note: the Room Mansion enters the trigram and begins to exert its influence at the beginning of autumn.) Both upper and lower images show wood, but within and outside they distinguish yin and yang. (note: the inner trigram Xun belongs to yin, the outer trigram Zhen belongs to yang.) The assigned climate number is thirty-eight. (note: metal and wood enter the trigram, and based on this, the seasonal periods are divided.) The Nine in the Third ascends to the position where yang energy gathers, but its movement is not smooth, and its position remains unstable. (note: 'Heng' means constant; since the Nine in the Third is a yang line occupying a position, and it is located at the junction of yin and yang, it is known that it cannot be constant—here the original text is missing one character.)

《易》云：“不恆其德，或承之羞。”陰陽升降，反於陰。君道漸進，臣下爭權，運及於升。【次降入升卦。】

The Zhou Changes (I Ching) says of the ninth line in the Hexagram of Constancy: "If one does not maintain a constant virtue, one may suffer disgrace." Yin and yang rise and fall, moving back and forth, and return to yin. The ruler's way gradually advances, but the ministers contend for power, and the fortune shifts to the Hexagram of Ascending. (Note: It then transitions into the Hexagram of Ascending.)

陽升陰，而陰道凝盛，未可便進，漸之。曰升。升者，進也。卦雖陰，而取象於陽，故曰：以陽用事。【內巽陰木陽也。】與坤為飛伏。【癸丑土，庚午火。】諸侯在世，元士為應侯。

The hexagram Sheng represents the ascending of yang energy over yin, while yin is still gathering and growing strong, and cannot advance directly, so it must proceed gradually, hence the name Sheng. Sheng means advancement. Although this hexagram is mainly yin, its symbolic reference is on yang, so it is said that yang is in command and in action. (Note: The inner trigram Xun, although belonging to yin, has the nature of wood, which is yang.) Sheng and the hexagram Kun are mutually flying and hidden gods. (Note: The flying god is癸丑 earth, and the hidden god is庚午 fire.) The world line is located at the fourth line, which represents the position of the feudal lords, and the first line, representing the original scholar-official, serves as its corresponding line.

建庚辰至乙酉，【清明至秋分。】積算起乙酉至甲申，周而復始。【金水合木官見象定吉凶。】 五星從位起太陰，【太陰水星，入卦取象。】心宿入位降癸丑。【心宿入卦配土位。】土下見木，內外俱順。動陰陽而長歲時，人事配吉凶，發乎動。【占歲時、人事吉凶之兆，見乎動。】《易、繫》云：“吉凶悔吝，生乎動。”氣候配象，數位三十六。【分陰爻數，分陽爻數。】

Establishing the候 (候) starts from Gengchen and proceeds to Yiyou, (note: from Qingming to Autumn Equinox.) Accumulated calculations start from Yiyou and proceed to Jiashen, then cycle again. (note: Metal and Water with Wood official harmonize, and the auspicious or inauspicious is determined by the image.) The five stars take their turn starting from Taiyin, (note: Taiyin refers to the planet Venus, and it is taken into the hexagram as an image.) the twenty-eight constellations reach the Heart Mansion, which falls on the Guichou line. (note: the Heart Mansion enters the hexagram and is paired with the earth position.) Below the earth position there is Wood, and both internal and external images are soft and yielding. When yin and yang move, the seasons and years flourish, and the auspicious or inauspicious of human affairs are included within, all arising from the 'moving line.' (note: the omens of the seasons and human affairs' auspicious or inauspicious are manifested on the moving line.) The Great Treatise says: 'Auspiciousness, misfortune, regret, and hardship arise from movement.' The climate and hexagram images correspond, and the number is thirty-six. (note: separately counting the numbers of the yin lines and the yang lines.)

自下升高，以至於極。至極而反，以修善道，而成其體。【合抱之木，始於毫末。】陰道革入陽，為坎水與風，見井。【入井卦。】

From the lower to the higher, ascending until reaching the extreme point. Upon reaching the extreme point, it turns back, thus cultivating virtue and perfecting one's body. (Note: A great tree also grows from a tiny sprout.) The Yin changes and enters Yang, becoming the meeting of Kan water and Xun wind, thus forming the Well hexagram. (Note: Entering the Well hexagram.)

陰陽通變，不可革者，井也。井道以澄清不竭之象，而成於井之德也。《易》云：“井者，德之基。”又云：“往來井井，見功也。改邑不改井，德不可渝也。”【井道以澄清見用，為功也。井象德不可渝變也。】與坎為飛伏。【戊戌土，庚申金。】九五處至尊，應用見本象。

Yin and yang are ever-changing everywhere, but the well remains unchangeable. The well's path is represented by its clarity and purity, and its inexhaustible ability to provide water, which establishes its virtue. The Zhou Changes say: "The well is the foundation of virtue." It also says: "Coming and going, the well is ever abundant, showing its function; changing a city but not the well, showing that virtue is unchangeable." (Note: The well's function is revealed through its clarity, which is its merit; the virtue represented by the well is unchangeable.) The well and the Kan hexagram are mutual flying and hidden gods. (Note: The flying god is Wuxu earth, and the hidden god is Gengshen metal.) The world line is in the supreme position of nine in the fifth, and the response line is also taken from the original image.

建辛巳至丙戌，【小滿至寒露。】積算起丙戌至乙酉，周而復始。【火土入卦起算數。】 五星從位起歲星，【木星入卦，東方用事。】尾宿從位降戊戌。【尾宿配戊戌入卦宮。】坎下見風，險於前；內外相資，益於君。【井以德立，君正民信，德以其道也。】賢人有位，君子不孤。《傳》曰：“德不孤，必有鄰。”【六爻各處其務，反覆陰陽變化，各得其道也。】氣候所象，定數於二十八。【爻配陰陽，分人事，吉凶其見矣。】

The establishment of the候 (sovereign) starts from Xinsi and proceeds to Bingxu, (note: from Xiaoman to Hanlu.) The accumulated calculation begins from Bingxu and proceeds to Yiyou, then cycles again. (note: the stars of fire and earth enter the hexagram and start the count.) The five stars begin with the "Year Star," (note: the star of wood enters the hexagram, indicating the east is in charge.) among the twenty-eight mansions, the Tail mansion arrives and falls on the Wuxu line. (note: the Tail mansion is paired with Wuxu and enters the palace of the primary hexagram.) The Kan (water) is at the bottom and sees the Xun (wind), indicating difficulties ahead; however, internal and external forces support each other, benefiting the superior ruler. (note: the well is established by virtue, the ruler is upright and the people are sincere, all relying on virtue.) The virtuous person holds office, so the gentleman will not be isolated. The "Transmission" says: "Virtue is not lonely, it must have neighbors." (note: each of the six lines maintains its role, yin and yang change repeatedly, each following its proper way.) The climate's symbolic image determines a number of twenty-eight. (note: each line is paired with yin and yang, distinguishing human affairs, and thus good and bad fortune become evident.)

天地之數，分於人事；【近取諸身，遠取諸物。】吉凶之兆，定於陰陽。陰生陽消，陽生陰滅，二氣交互，萬物生焉。 震至於井，陰陽代位，至極則反，與巽為終，退復於本。故曰游魂，為大過。【降入大過卦。】

The numbers of Heaven and Earth are assigned to human affairs; (Note: Close ones are taken as images of oneself, distant ones as images of all things.) omens of good or bad fortune depend on yin and yang. When yin arises, yang diminishes; when yang arises, yin is extinguished. The two energies interact and circulate, thus generating all things. Starting from the Zhen trigram and proceeding to the Well trigram, yin and yang alternate their positions. When reaching the extreme, they return, concluding with Xun and then retreating back to their original trigrams. This is called a wandering soul, which is the Great Excess. (Note: Descending into the Great Excess trigram.)

陰陽代謝，至於游魂。《繫》云：“精氣為物，游魂為變，是故知鬼神之情狀。”互體象乾，以金土定吉凶。去本末，取二五為過之功。【大者相過。】與坎為飛伏。【丁亥水，戊申金。】降諸侯，立元首，元士居應上。

Yin and yang renew and replace each other, and by this point they become wandering souls. The Great Treatise says: "The refined qi forms things, and wandering souls cause change, thus enabling us to know the forms of ghosts and spirits." The mutual structure of Da Guo forms the image of Qian, and the fortune is determined by metal and earth. Removing the first and top lines, the beginning and end, and only taking the second and fifth lines, this is where the function of Da Guo lies. (Note: Great means to surpass.) Da Guo and Kan are mutual flying and hidden gods. (Note: The flying god is Dinghai water, and the hidden god is Wushen metal.) The world line is placed at the fourth line, the position of the feudal lords, and thus becomes the head. The first line, the position of the first minister, is in the responding position.

建丙戌至辛卯，【起元氣從丙戌至辛卯為卦建，建者，則所生之位。今立建起至辛卯，取陰陽至位極處也。寒露至秋分。】積算起辛卯至庚寅，周而復始。【土木入卦用事。】 五星從位起熒惑，【熒惑火星入卦。】箕宿從位降丁亥。【箕宿配丁亥水，合卦宮也。】陰陽相蕩，至極則反，反本及末於游魂。分氣候三十六。【六爻極陰陽之數三十六，五行分配，定吉凶於積算。】 陽入陰，陰陽交互，反歸於本，曰歸魂。降隨卦。【入澤雷隨卦。】

The establishment of the hexagram begins from Bingxu and proceeds to Xinmao, (note: the original qi starts from Bingxu and ends at Xinmao, which is the primary hexagram's 'establishment'; 'establishment' refers to the position of generation. Now the establishment continues up to Xinmao, taking the position where yin and yang reach their extremes. In terms of the seasons, this spans from Cold Dew to Autumn Equinox.) The accumulation calculation starts from Xinmao and proceeds to Gengyin, then cycles back again. (note: earth and wood elements enter the hexagram and are in charge at this time.) The five planets take their turn starting with 'Flame Star', (note: the Flame Star, which is the planet Mars, enters the hexagram.) among the twenty-eight mansions, the mansion of 'Winnowing Basket' arrives, falling on the Dinghai line. (note: the mansion of Winnowing Basket corresponds with Dinghai water, which harmonizes with the hexagram's palace.) Yin and yang interact and clash, reaching their extremes and then returning, moving from the root back to the tip, thus forming a wandering soul. The assigned climate number is thirty-six. (note: the six lines exhaust the number of yin and yang, totaling thirty-six, and then the five phases are distributed, using the accumulation calculation to determine fortune and misfortune.) Yang enters into yin, yin and yang alternate and move back and forth, returning to the original palace, which is called 'returning soul', thus descending into the Sui hexagram. (note: entering the hexagram of Sui, which is the泽雷随.)

震象復本曰隨。【內見震也。】內象見震曰本。【從震起至隨為歸魂。】純木用事，與巽為飛伏。【庚辰土，辛酉金。】世立三公，應宗廟。 建乙酉至庚寅，【秋分至立春。】積算起庚寅至己丑，【土木入卦氣算。】周而復始。【吉凶定於算數為準。】

The image of the Zhen trigram returning to its own palace is called following. (Note: The inner trigram is Zhen.) When the inner trigram is Zhen, it represents the image of the palace. (Note: Starting from the Zhen trigram, the following trigram becomes the returning soul.) This hexagram uses pure wood as the ruling element, and it mutually relates with the Xun trigram as flying and hidden gods. (Note: The flying god is Gengchen earth, and the hidden god is Xinyou metal.) The world line is located at the third line, the position of the three ministers, and it corresponds with the sixth line at the top, the position of the ancestral temple. The establishment of the official starts from Yiyou and proceeds to Gengyin. (Note: From the autumn equinox to the beginning of spring.) The accumulation of calculations starts from Gengyin and proceeds to Jichou. (Note: Earth and wood elements enter the hexagram to calculate the number of energies.) It cycles continuously. (Note: The fortune or misfortune is determined by the number of accumulated calculations.)

五星從位起鎮星，計都從位降庚辰。【計都配庚辰土，入卦分吉凶。】氣候分數二十八。【定數於六位。】 六位雖殊吉凶，象震，進退隨時。各處其位。無差咎刻。內外二象悅而動，隨附於物，繫失在於六爻。【《易》云：係丈夫，失小子。又云：係小子，失丈夫。此之謂也。】吉凶定於起算之端，進退見乎隨時之義。

The five stars begin their cycle with the "Zhen Star," and the twenty-eight mansions reach Ji Du (which corresponds to the Dipper mansion), descending onto the Geng Chen line. (Note: Ji Du is paired with Geng Chen earth, entering the hexagram and determining fortune and misfortune.) The number of climatic distribution is twenty-eight. (Note: This fixed number is distributed across the six lines.) Although the fortune and misfortune of the six lines differ, they all take the image of Zhen (Thunder). Their movement and stillness are determined by the time, each occupying its proper position without any deviation. The inner and outer images are one harmonious and one active, following and attaching to external things, while what is connected and what is lost lies within the six lines. (Note: The Zhou Changes (I Ching) says "connected to the elder son, losing the younger son," and also "connected to the younger son, losing the elder son," which refers precisely to this.) Fortune and misfortune depend on the starting point, while movement and stillness reflect the meaning of "adapting to the time."

金木交刑，水火相敵；休廢於時，吉凶生焉。震以一君二民，動得其宜。【震一陽二陰，陽君陰民，得其正也。】本於乾而生乎震，故曰長男。陰陽升降為八卦，至隨為定體。資於始而成乎終。坎降中男，而曰坎。互陽爻居中，為坎卦。

Metal and Wood mutually harm and restrain each other, Water and Fire are enemies to each other; according to the four seasons, there is rest and decline, and thus fortune and misfortune arise. The Zhen trigram represents a ruler governing two subjects, and movement is appropriate. (Note: Zhen has one yang and two yin lines, yang being the ruler and yin the subjects, each in their proper place.) Zhen originates from Qian and thus is called the Eldest Son. Yin and yang rising and falling generate the Eight Trigrams, and when reaching the Su trigram, the structure is established, relying on the beginning to achieve the end. Then Qian produces the Middle Son, called Kan; in the mutual trigrams, the yang line is in the central position, which is exactly the Kan trigram.

積陰，以陽處中。柔順，不能履重剛之險。故以剛克柔而履險。而曰陽，是以坎為屬中男。分北方之卦也，與離為飛伏。【戊子水，己巳火。】世立宗廟，居於陰位。比近九五，全於坎道，遠於禍害。三公居應，亦為陰暗。成坎之德，在於九五、九二也。【內外居坎，陽處中而為坎。主純陰得陽，為明臣得君，而安其居也。一作君得臣，而顯其道也。】

The trigram Kan is characterized by the accumulation of yin energy, with a yang line in the central position. A soft and yielding nature is naturally unable to overcome multiple instances of hardness and danger, so it requires the use of strength to control softness, enabling movement through perilous situations. Therefore, it is considered yang, and Kan is classified as the Middle Male. It belongs to the northern trigram and is mutually related with Li as flying and hidden gods. (Note: Flying god is Wuzi water, hidden god is Jisi fire.) The world line is positioned at the top sixth line, the "ancestral temple" position, which is a yin position; it is adjacent to the ninth fifth line and can preserve the path of Kan, keeping away from misfortune. The "three high officials" are located at the response line, also belonging to the yin path. The virtue of the trigram Kan is realized through the ninth fifth and ninth second lines. (Note: Both inner and outer trigrams are Kan, with yang in the central position to form Kan. A pure yin trigram obtaining yang is like a virtuous minister encountering a wise ruler, thus being able to reside in peace; another version states that the ruler obtains a virtuous minister, thus being able to manifest his way.)

建起戊寅至癸未，【大暑至大雪。】積算起癸未至壬午，周而復始。【金水入卦本同宮，氣候起算時日歲月吉凶。】 五星從位起太白，【太白金星入水宮。】牛宿從位降戊子。【二十八宿，從位八卦，周而復始。】歲候運數三十六。【配六位，分陰陽；三百五十六，餘日四分之一。分五行，配運氣，吉凶見矣。】

The establishment of the候 begins with Wuyin and proceeds to Guiwei, (note: from Major Heat to Major Snow.) The accumulation of calculations starts from Guiwei and proceeds to Renwu, then cycles again. (note: Metal and Water enter the trigrams, sharing the same energy as their respective trigrams; according to climatic conditions, the auspiciousness or inauspiciousness of time, day, year, and month is determined.) The five stars take turns starting with Taibai, (note: Taibai, the golden star, enters the Water Palace.) Among the twenty-eight mansions, the Ox mansion arrives at the Wuzi line. (note: The twenty-eight mansions are sequentially assigned to the eight trigrams, cycling repeatedly.) The annual cycle consists of thirty-six units. (note: These units are assigned to the six lines, distinguishing yin and yang; the total number is three hundred and fifty-six, with an additional quarter day. Further divided into the five phases and paired with the vital energies, auspiciousness and inauspiciousness become evident.)

內外俱坎，是重剛之位。《易》曰：“坎，陷也。”【坎水能深陷於物；處坎之險，不可不習。故曰：習坎。便習之習後，可得履於險而不陷沒者。不以剛履柔，不能成坎之道也。】

The inner and outer trigrams are both Kan, which is the position of double firmness. The Zhou Changes say: "Kan means to be trapped." (Note: Kan water can deeply trap external things; when one is in a dangerous situation, one must repeatedly practice and prepare for it, hence it is called "practice of danger." Only after becoming proficient can one move through dangerous situations without being overwhelmed. One cannot achieve the principle of Kan by using firmness to control softness.)

震以陽居初，能震動於物，能為動主。【乾生震，一陽居於初，震為長男。】坎以陽居中，為重剛之主，故以坎為險。陽變陰，成於陰道。今以陰變陽，止於為節。【次入於節卦。】

Zhen has a yang line in the first position, capable of shaking and moving all things, thus it can be the master of initiation. (Note: Qian gives birth to Zhen, with one yang line in the first line, so Zhen represents the eldest son.) Kan has a yang line in the middle position, being the master of dual strength, so Kan takes the image of danger. When yang changes to yin, it becomes part of the yin path; now, reversing this, when yin changes to yang, it comes to a stop at the卦 of Jie. (Note: Then it proceeds to the卦 of Jie.)

水居澤上，澤能積水。陽止於陰，故為節。節者，止也。陽蕩陰而積實，居中悅內，而險於前。陰陽進退，金水交運，與兌為飛伏。【丁巳火，戊寅木。】元士立元首，見應諸侯。【金火受其氣，納到內。】

The Gua of Jie has water above the marsh, and the marsh can hold accumulated water; yang is restrained by yin, hence it is called Jie, meaning restraint. Jie means to stop. Yang agitates yin and accumulates to become full, resides in the center and has a harmonious inner state, but there is danger ahead. Yin and yang advance and retreat, metal and water alternate in movement, and the Gua of Jie and the Gua of Dui are mutually flying and hidden gods. (Note: The flying god is Dingsi fire, and the hidden god is Wuyin wood.) The world line is established at the first line, the position of "Original Scholar," and serves as the head, corresponding with the fourth line, the position of "Princes." (Note: Metal and fire receive and take in their energy, both entering the inner trigram.)

建起甲申至己丑，【為本身節氣，立秋大寒。】積算起己丑至戊子，周而復始。【金水坎，火運入卦，雜定吉凶。】 五星從位起太陰，【太陰屬水，入卦用事。】女宿從位降丁巳。【配象入積算。】金上見水，本位相資，二氣交爭，失節則嗟。《易》云：“不節若，則嗟若。”分氣候二十八。【積算起數二十八。】

The establishment of the候 begins from Jiashen, and is pushed forward to Jichou. (Note: This refers to the seasonal cycle of the primary hexagram itself, from the beginning of autumn to the great cold.) The accumulation of calculations starts from Jichou and is pushed forward to Wuzi, then cycles back again. (Note: The trigram Kan belongs to metal and water, and there is also a fire influence entering the hexagram; these elements are combined to determine fortune and misfortune.) The five stars take their turn starting from "Taiyin," (Note: Taiyin belongs to water, and when it enters the hexagram, it is in command and in operation.) the twenty-eight mansions reach the Girl mansion, which falls on the Dingsi line. (Note: This combines with the hexagram image and the accumulation of calculations.) Metal is seen above water; they support each other in their own positions. However, when the two energies contend, once they lose harmony, they will lament. The Book of Changes (I Ching) says: "If there is no moderation, then there will be lamentation." The allocated climate number is twenty-eight. (Note: The accumulation of calculations begins from the number twenty-eight.)

中男入兌，少女分蕩入陰中位，見陽升降，見長男。次入水雷屯。【是則節險入陽，蕩九二爻，體歸於陽，次入屯卦。】

The young male (Kan) enters Dui, and the qi of the young female disperses to the middle yin position; upon encountering the movement of the yang line, the strong young male (Zhen) appears. Then it enters the hexagram Zhun (Water Thunder Zhun). (Note: This represents the transition from a dangerous situation in the section to yang, with the movement of the second line, returning the hexagram to yang, thus entering the hexagram Zhun.)

內外剛長，陰陽升降，動而險。凡為物之始，皆出先難後易。今屯則陰陽交爭，天地始分，萬物萌兆，在於動難。故曰屯。【水在雷上，如雲雷交作；天地草昧，經綸之始，無出於此也。】故易曰：“屯如，邅如，乘馬班如。滋血漣如。”【屯難之際，盤桓不進之貌。】難定乃通。《易》云：“女子貞不字，十年乃字。”【字，愛也。時通則道亨，合正匹也。】土木應象見吉凶，與震為飛伏。【庚寅木，戊辰土。】世上見大夫，應至尊。陰陽得位，君臣相應，可以定難於草昧之世。

The hexagram Zun (Obstruction) has strong yang lines both inside and outside, with yin and yang rising and falling. When movement occurs, danger arises. All beginnings of things are difficult at first and become easy later. Now the hexagram Zun represents the struggle between yin and yang, the initial separation of heaven and earth, and the beginning of all things. The difficulty lies in "movement," hence the name Zun. (Note: Water above thunder, like clouds and thunder rising together; the chaos of heaven and earth, the beginning of creation, nothing is more difficult than this.) Therefore, the Zhou Changes (I Ching) says: "Zun like, turning like, riding horses hesitating like, blood flowing like." (Note: The state of difficulty and hesitation in moving forward.) Once the difficulty is stabilized, it becomes smooth. The Zhou Changes (I Ching) says of line six in the second place: "A woman remains chaste and does not give birth, but after ten years she does." (Note: "Give birth" here means love. When the right time comes, the path becomes smooth, and it can form a proper match.) The image of earth and wood shows good or bad fortune, and the hexagram Zun and Zhèn (Thunder) are mutual flying and hidden gods. (Note: The flying god is Gengyin wood, and the hidden god is Wuchen earth.) The world line is on the second line, the position of the "dutiful official," corresponding with the nine in the fifth place, the supreme ruler. Yin and yang each occupy their proper position, and the ruler and subject are in harmony, thus able to stabilize the difficult situation in the chaotic world.

建乙酉至庚寅，【秋分至立春。】積算起庚寅至己丑，周而復始。【土木配本宮起積算。】 五星從位起歲星，【木星入卦。】虛宿從位降庚寅。【虛宿入六二庚寅位。】分氣候三十六。【定吉凶之數。】 陽適陰，入中女，子午相敵見吉凶。【動入離象見既濟。】

The establishment of the候 (watch) begins from Yiyou and proceeds to Gengyin, (note: from autumn equinox to the beginning of spring.) The accumulation of numbers starts from Gengyin and proceeds to Jichou, then cycles again. (note: earth and wood are paired with their own palace to start the accumulation of numbers.) The five stars take their turn starting with the year star, (note: jupiter enters the hexagram.) the twenty-eight mansions reach the mansion of Emptiness, and fall on the Gengyin line. (note: the mansion of Emptiness enters the position of six in the second, Gengyin.) The assigned climate number is thirty-six. (note: this determines the auspicious or inauspicious numbers.) Yang approaches Yin, entering the image of the middle female, with the son and the午 (noon) opposing each other as enemies, thus revealing auspicious or inauspicious outcomes. (note: one movement enters the fire image, becoming the completed situation.)

二氣無沖，陰陽敵體。世應分君臣，剛柔得位，曰既濟。【離坎分子午，水上火下，性相交敵，不間隔。是曰既濟也。】與離為飛伏。【己亥水，戊午火。】世上見三公，應上見宗廟。內外陰陽相應，坎離相約上下交。【坎水潤下，離火炎上，二氣相交為既濟。】五行相配，吉凶麗乎爻象。【吉凶之兆，見乎爻象。】

The hexagram Ji Ji has two energies that do not clash. Yin and yang are balanced and equal. The world line and the response line distinguish between ruler and subject, with firm and yielding energies each in their proper positions, hence it is called Ji Ji. (Note: The trigrams Li and Kan represent the midday and midnight, with water above and fire below. The two energies meet and face each other without separation, which is called Ji Ji.) Ji Ji and the hexagram Li are mutually flying and hidden. (Note: The flying god is Jihai water, and the hidden god is Wuwu fire.) The world line is in the third line, the position of the three high officials, and the response line is in the sixth line at the top, the position of the ancestral temple. The internal and external yin and yang correspond with each other, and the trigrams Kan and Li connect above and below. (Note: The nature of Kan water is to moisten downward, and the nature of Li fire is to rise upward. The interaction of these two energies is called Ji Ji.) The five phases complement each other, and the auspicious and inauspicious signs appear on the lines. (Note: The signs of auspiciousness and inauspiciousness are all seen in the lines.)

建丙戌至辛卯，【寒露至春分。】卦氣分節氣。始丙戌受氣，至辛卯成正象。考六位，分剛柔，定吉凶。積算起辛卯至庚寅，周而復始。【土木見運入卦。】 五星從位起熒惑，【熒惑火星入卦。】危宿從位降己亥。【危宿入己亥。】分氣候二十八。【定六爻之類，考吉凶之兆。】

The establishment of the候 (seasonal divisions) starts from Bingxu and proceeds to Xinmao, (note: from Cold Dew to Spring Equinox.) The hexagram energies are divided according to these seasonal divisions: starting from Bingxu, the energy is received, and by Xinmao the hexagram forms its complete image. Examining the six lines of the hexagram, distinguishing between yang and yin, and determining fortune or misfortune. The calculation begins from Xinmao and proceeds to Gengyin, then cycles back again. (note: the movement of earth and wood elements enters the hexagram.) The five planets begin with 'Fenghuo' (Mars), (note: Mars enters the hexagram.) among the twenty-eight mansions, the mansion of 'Weishu' (Rooftop Mansion) arrives at the Jihai line. (note: Weishu enters Jihai.) The assigned climate numbers are twenty-eight. (note: thus determining the classification of the six lines, examining the signs of fortune and misfortune.)

坎入兌，為積陰；二象分，俱陰。上下反覆，卦變革。【坎入革，六四蕩之入陽，變體為陰也。】

The trigram Kan enters into Dui, forming an image of accumulated yin; when viewed separately, both inner and outer trigrams belong to yin. The movement up and down leads to change, and the hexagram becomes Gé. (Note: Kan enters into Gé, the sixth line in the fourth position is stirred and enters yang, causing the hexagram to change into yin.)

二陰雖交，志不相合。體積陰柔，爻象剛健，可以革變。兌上離下，【中虛。】務上下積陰，變改之兆。成物之體，故曰革。《易》云：“君子豹變，小人革面。”與兌為飛伏。【丁亥水，戊申金。】諸侯當世，見元士。九五、六二為履正位。天地革變，人事隨而更也。【更者變也。】

The革卦 has two yin lines that intersect but do not align in spirit. The overall卦 has accumulated yin softness, yet the lines show a strong and vigorous nature, thus enabling change. The兑 is above and the离 is below, with the middle being empty. Both upper and lower parts accumulate yin energy, which is a sign of transformation. It can form the body of objects, hence it is called革. The Zhou Changes says: "The superior person changes like a leopard, the inferior person changes his appearance." The革卦 and兑卦 are flying and hidden gods to each other. The flying god is Dinghai water, and the hidden god is Wushen metal. The world line is at the fourth line, which represents the position of the feudal lords, corresponding with the first line, which represents the position of the original scholar-official. The nine in the fifth and the six in the second are each on their proper positions. When heaven and earth undergo transformation, human affairs also change. "Change" means transformation.

建丁亥至壬辰，【小雪至清明。】水土配位。【土水入卦。】積算起壬辰至辛卯，周而復始。 五星從位起鎮星，【土星入卦。】室宿從位降丁亥。【二十八宿，室宿入卦，革丁亥土。】分氣候三十六，其數起元首。【分陰陽之象數，吉凶生矣。】

The establishment of the候 (monitoring official) begins from Dinghai and proceeds to Renchen, (note: from Minor Snow to Qingming.) Water and Earth each take their respective positions. (note: Earth and Water enter the hexagram.) The accumulated calculation starts from Renchen and proceeds to Xinmao, then cycles back again. The five stars begin with the planet of Zhèn Xīng (Jupiter), (note: the Earth star enters the hexagram.) the twenty-eight constellations reach Shì Xiù (Encampment mansion), and fall on the Dinghai line. (note: the constellation Shì Xiù enters the hexagram and falls on the line Dinghai of the Gé hexagram.) The assigned number of climatic influences is thirty-six, which is calculated from the first line. (note: by distinguishing the images and numbers of yin and yang, the auspiciousness and inauspiciousness are determined.)

上金下火，金積水而為器，【器能盛納於物。】火變生而為熟。生熟稟氣於陰陽，革之於物，物亦化焉。【五行類五色，五色類萬物。稟和氣，氣即順。剛即逆，逆即反，反即敗。】 《易》云：“巳日乃孚。【孚猶信也。】陰陽更始，動以見吉凶。【震主動也。】動以柔當位，剛會之，光大，革變於豐。【外卦兌入震，為豐卦。】

The upper trigram belongs to metal, the lower trigram to fire: metal stores water and thus forms vessels, (note: vessels can hold external things.) fire changes and cooks the raw into the cooked. The raw and the cooked both receive the energies of yin and yang; transformation applies to all things, and all things thus change accordingly. (note: the five phases correspond to five colors, which in turn correspond to all things. receiving and harmonizing with the vital energy leads to harmony; being overly rigid leads to rebellion, rebellion leads to reversal, reversal leads to destruction.) The Zhou Changes (I Ching) says: "On the day of Si, faith is established." (note: "Faith" means sincerity.) yin and yang begin anew, and movement reveals good and bad fortune. (note: the trigram Zhen represents movement.) movement with softness in the proper position, and a strong line coming together, its path is bright and great, thus transforming from revolution to abundance. (note: the outer trigram Dui changes into Zhen, forming the卦 of abundance.)

雷火交動，剛柔散氣，積則暗，動乃明。《易》云：“豐其屋，蔀其家，窺其戶，闃其無人，三歲不覿，凶。”【上六積暗而動，凶之於上反下，見陰之兆。】火木分象，配於積陰，與震為飛伏。【庚申金，戊戌土。】陰處至尊為世，大夫見應。君臣相暗，世則可知；臣強君弱，為亂世之始。

The Fu卦 combines thunder and fire, with the energies of yang and yin spreading out. When the energy accumulates, it becomes dark; when it moves, it brings light. The Fu卦's upper sixth line says: "The house is luxurious, the family is covered, looking through the door, it is quiet and empty, three years without seeing anyone, resulting in misfortune." (Note: The upper sixth line accumulates darkness and acts recklessly, leading to misfortune descending from the upper position to the lower, which is a sign of yin energy.) Fire and wood form internal and external images, placed above accumulated yin, with Fu and Zhen卦 mutually indicating flying and hidden gods. (Note: The flying god is Gengshen metal, and the hidden god is Wuxu earth.) A yin line is in the highest position and serves as the world line, corresponding with the second line, "the minister." The ruler and minister are both in darkness, indicating the state of the time; the minister is strong while the ruler is weak, marking the beginning of chaos.

建生戊子至癸巳，【大雪至小滿。】雷與火震動曰豐。宜日中。夏至積陰生豐，當正應，吉凶見矣。【日中也。】積算起癸巳至壬辰，周而復始。【火土起算。】 五星從位起太白，【太白金星入卦。】壁宿從位降庚申，【壁宿入坎至豐，庚申入土。】分氣候二十八。【積算定六位，起數二十八。】

The establishment of the候 begins with Wuzi, proceeding to Guisi, (note: from Great Snow to Grain in Ear.) When thunder and fire move together, it is called Feng, suitable for the sun to reach its zenith. At the summer solstice, when the yin energy first appears, the image of Feng is completed, and at this time, the auspicious and inauspicious signs become evident. (note: that is called 'the sun at noon.') The accumulation of numbers begins with Guisi, proceeding to Renchen, and then cycles again. (note: counting from fire and earth.) The five stars take their turn starting with Tai Bai, (note: Tai Bai, the golden star, enters the hexagram.) among the twenty-eight mansions, the Wall mansion arrives, falling on the Gengshen line, (note: the Wall mansion moves from the Kan trigram into the Feng hexagram, and Gengshen enters the earth position.) the assigned climate number is twenty-eight. (note: the accumulation determines the positions of the six lines, starting with the number twenty-eight.)

上木下火，氣稟純陽；陰生於內，陽氣雜正，性潰亂極，乃反為游魂，入積陰。【震入坤也。】陰陽升降，反歸於本。變體於有無。吉凶之兆，或見於有，或見於無。陰陽之體，不可執一。為定象於八卦，陽蕩陰，陰蕩陽，二氣相感而成體，或隱或顯。故《繫》云：“一陰一陽之謂道。”【一者，道也。】外卦震降陰，入明夷。【次入明夷卦。】

The upper trigram belongs to wood, the lower trigram to fire, and the qi is purely yang; but yin has already begun to arise internally. Yang qi is mixed within the correct position, and the nature becomes extremely chaotic, thus turning into a wandering soul that enters a place of accumulated yin. (Note: The trigram Zhen enters into the trigram Kun.) Yin and yang rise and fall, moving back and forth, eventually returning to their original state. The structure of the trigram changes between 'being' and 'non-being': omens of good fortune and misfortune sometimes appear in 'being' and sometimes in 'non-being'; the essence of yin and yang cannot be fixed on one side. For this reason, images are established on the eight trigrams—yang moves yin, yin moves yang, and the two energies interact to form the trigram structure, either hidden or revealed. Therefore, the Great Treatise says: "One yin and one yang is called the Way." (Note: This 'one' is the Way.) The outer trigram Zhen descends, bringing yin qi, and enters Mingyi. (Note: Then it proceeds to the trigram Mingyi.)

積陰蕩陽，六位相傷；外順而隔於明，處暗不分；【一作明】傷於正道，曰明夷。【夷者，傷也。】五行升降，八卦相蕩，變陽入純陰。【春夏之秋冬也。】陰道危，陽道安，故與震為飛伏。【癸丑土，庚午火。】傷於明而動乃見志，【震，動也。】退位入六四。諸侯在世，元士為應。君暗臣明不可止。【箕子與紂也。】

The hexagram Mingyi accumulates yin energy which drives out yang energy, with the six lines mutually injuring each other; appearing gentle yet concealing brightness, being in darkness without discernment; (the term '不分' in some editions reads '不明'.) the righteous path is harmed, hence it is called Mingyi. (Note: '夷' means injury.) The five phases rise and fall, the eight trigrams interact and clash, yang transforms and enters pure yin. (Note: like spring and summer turning into autumn and winter.) The yin path is dangerous, the yang path is secure, so Mingyi and Zhen hexagram are mutually flying and hidden. (Note: the flying god is癸丑 earth, the hidden god is庚午 fire.) Although brightness is injured, once it moves, its will still manifests, (Note: Zhen means movement.) thus it retreats to the sixth line in the fourth position. The world line is at the fourth line, the position of the feudal lords, with the first line, the position of the prime minister, as its corresponding line. The ruler is dark while the ministers are wise, and this situation cannot be sustained. (Note: just as Ji Zi was to King Zhou.)

建起六四癸巳至戊戌，【游魂及六四爻數起，小滿至寒露。】積算起戊戌至丁酉，周而復始。【土金入卦起算數。】 五星從位起太陰，【太陰水星入卦。】奎宿從位降癸丑，【奎宿入明夷，配六四癸丑土上。】分氣候三十六。【三十六數入卦，起算推吉凶。】

The establishment of the候 starts from the sixth line of the fourth position, Guisi, and is pushed forward to Wuxu. (Note: The wandering soul hexagram starts counting from the number of the fourth line, with the time period being from Minor Heat to Cold Dew.) The accumulated calculation starts from Wuxu and is pushed forward to Dingyou, then cycles back again. (Note: The numbers of earth and metal enter the hexagram for calculation.) The five stars take their turn starting from "Taiyin," (Note: Taiyin, the water star, enters the hexagram.) the twenty-eight constellations reach the Legs mansion, which falls on the line Guichou. (Note: The Legs mansion enters Mingyi, paired with the earth at the fourth line, Guichou.) The assigned climate number is thirty-six. (Note: The number thirty-six enters the hexagram, starting the calculation to determine fortune and misfortune.)

地有火，明於內，暗於外。當世出處，為眾疑之所及，反傷於明。《易》曰：“三日不食，主人有言。” 陰陽進退，金水見火，氣不相合。六位相蕩，四時運動，靜乃復本，故曰游魂。【以本宮八卦，相蕩六位推遷也。】次降歸魂入師卦。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Chu Ji = Nine at the Beginning Yin Yang = yin and yang Ba Gu = Eight Trigrams Zhou Yi = The Zhou Changes (I Ching) The earth contains fire, with brightness inside and darkness outside. At this time, whether one goes out to serve or retreats, one will invite suspicion from others, ultimately harming one's own wisdom. The Zhou Yi says of the first line of Mingyi: "Three days without food, the master has a word." Yin and yang advance and retreat in turn, and metal and water meet fire, their energies not in harmony. The six lines interact and clash, the four seasons continue without stop. When stillness comes, they return to their origin, hence called wandering souls. (Note: Using the trigrams of the native palace to clash, the six lines move in sequence.) Then it descends to the returning soul trigram of the army.

變離入陰，傷於正道；復本歸坎，陽在其中矣。【內卦坎為本宮。】處下卦之中，為陰之主，利於行師。《易》云：“師者，眾也。”眾陰而宗於一陽，得其貞正也。與離為飛伏。【離入坎也。】陰陽相薄，剛柔遷位。【戊午火，己亥水。】世主三公，應為宗廟。

The army hexagram changes from Li to enter yin, and the righteous path is injured; then it returns to its original trigram Kan, where yang is contained within. The inner trigram Kan is exactly the image of the original trigram. Nine in the Second is located in the lower trigram, and it is the master of all the yin lines, which is favorable for commanding an army. The Zhou Changes say: "The army is the multitude." Many yin lines together revere one yang line, thus following the correct and upright path. The army hexagram and the Li hexagram are mutual flying and hidden gods. The yin and yang press against each other, and the strong and weak change positions. The flying god is Wuwu fire, and the hidden god is Jihai water. The world line is the third line, "the three high officials," and the upper sixth line, "the ancestral temple," is the responding line.

建始壬辰至丁酉，【清明至秋分。】積算起丁酉至丙申，周而復始。【金火入卦起算。】 五星從位起歲星，【歲星木入卦。】婁宿從位降戊午，【婁宿入坎卦歸魂六三爻。】分氣候二十八。【起算入卦吉凶。】

The establishment of the候 begins from Renchen, and is calculated up to Dingyou, (note: from Qingming to Autumn Equinox.) The accumulation of numbers starts from Dingyou and is calculated up to Bingshen, then it cycles again. (note: the metal and fire elements enter the hexagram for calculation.) The five stars take turns starting with the "Year Star," (note: the Year Star belongs to wood and enters the hexagram.) among the twenty-eight constellations, the Bond mansion arrives at the Wuwu line, (note: the娄宿 enters the Kan hexagram's Six in the Third line.) the assigned climate number is twenty-eight. (note: based on this, the auspiciousness and inauspiciousness of the hexagram are calculated.)

地下有水復本位，六五居陰處陽位；九二貞正，能為眾之主，不潰於眾。《易》云：“師，貞丈人吉。” 入卦始於坎，陰陽相蕩；反至於極，則歸本，坎中男。【陽居九二，稱中男。】升降得失，吉凶悔吝，策於六爻；六爻之設，出於蓍；蓍之得象而卦生。積算起於五行，五行正則吉，極則凶。吉凶之象，顯於天地人事、日月歲時。

Underground there is water, and the hexagram has returned to its original position; the line six in the fifth, being yin and soft, occupies a yang position, while the line nine in the second holds firm and upright, thus being able to become the master of the people, without being overwhelmed by them. The Book of Changes, the Hexagram of the Army, says: "The Army, with firmness, is auspicious for the elder." Entering the hexagram begins with Kan; yin and yang interact and clash; when returning to the extreme, they return to their original position, and Kan represents the middle male (note: the yang line at nine in the second is called the middle male). The gains and losses, as well as the auspicious and inauspicious, regret and hardship, depend on the six lines; the establishment of the six lines comes from the yarrow stalks. The yarrow stalks produce the hexagram, and thus the hexagram is formed. Accumulation begins with the Five Phases; when the Five Phases are correct, it is auspicious, but when they reach the extreme, it becomes inauspicious. The images of auspiciousness and inauspiciousness will appear in the heavens, the earth, human affairs, and the sun, moon, days, and years.

坎之變於艮，艮為少男。少男處卦之末，為極也。【震一陽居初爻，坎二陽處中，艮三陽處卦之末。故曰陽極為少男，又云止也。】次入艮卦。

The trigram Kan changes again into Gen, which represents the Young Male. The Young Male is in the last position among the three males, having reached the extreme. (Note: Zhen has one yang line in the first line, Kan has the second yang line in the middle position, and Gen has the third yang line at the end of the trigram; thus, when yang reaches its extreme, it becomes the Young Male. It is also said that Gen has the meaning of 'stopping'.) Then it enters the trigram Gen.

乾分三陽，為長中少，至艮為少男。本體屬陽，陽極則止，反生陰象。《易》云：“艮，止也。”於人為手、為背。取象為山、為石、為門、為狗。上艮下艮二象，土木分氣候，與兌為飛伏。【丙寅木，丁未土。為少男取少女相配。】世上見宗廟，三公為應。陰陽遷次，長幼分形。【乾，三生男；將至艮，極少；長分形，長中分之為建也。】

The trigram Qian produces three yang lines, in sequence as the eldest son, middle son, and youngest son, reaching Gen which represents the youngest son. Gen itself is of yang nature, and when yang reaches its extreme, it stops and gives rise to the image of yin. The Zhou Changes say: "Gen means to stop." In the human body, it represents the hand and the back; in symbolic terms, it represents mountain, stone, gate, and dog. When two Gen trigrams are stacked on top of each other, the earth and wood elements govern the climate. Gen and Dui trigrams are mutually flying and hidden gods. (Note: the flying god is Bingyin wood, and the hidden god is Dingwei earth; this represents the pairing of the youngest son and the youngest daughter.) The world line is located at the top line "ancestral temple" position, with the third line "three ministers" as the responding line. Yin and yang successively shift, with the elder and younger ones each taking their own form. (Note: Qian produces three sons, and by the time it reaches Gen, it has become the youngest; once the elder and younger are differentiated in form, they are determined by the distinction between the eldest and the middle in terms of "establishing." )

庚寅至乙未，【立春至大暑。】陰長陽極，升降六位，進退順時，消息盈虛。積算起庚寅至己丑，周而復始。【木土入卦】 五星從位起熒惑，【熒惑火星入卦。】胃宿從位降丙寅，【胃宿入卦分位。】分數位三十六。【配位六卦分吉凶。】

The establishment of the候 (monitoring period) starts from Gengyin and proceeds to Yiwei, (note: from the Beginning of Spring to the Great Heat.) As the yin energy increases and the yang energy reaches its peak, the six lines of the hexagram rise and fall accordingly, advancing and retreating in accordance with the seasons, either increasing or decreasing, filling or emptying. The accumulation of calculations begins from Gengyin and proceeds to Jichou, then cycles back again. (note: the elements of wood and earth enter the hexagram.) The five planets take their turn starting with 'Fenghuo' (Mars), (note: Mars enters the hexagram.) among the twenty-eight mansions, the mansion of the Stomach arrives, descending onto the Bingyin line, (note: the mansion of the Stomach enters the hexagram and determines the line position.) the divided numbers amount to thirty-six. (note: these numbers are assigned to the six lines to distinguish between auspicious and inauspicious outcomes.)

金木相敵，升降以時。艮止於物，背於物。《易》云：“時止則止，時行則行。”剛極陽反陰長，積氣止於九三。 初六變陽，取其虛中，文明在內，成於賁。次降入賁卦。

Gold and wood are adversaries of each other, each rising and falling according to the seasons. The trigram Gen (Geng) stops external things and turns its back to them. The Gen hexagram in The Zhou Changes says, "When the time comes to stop, stop; when the time comes to move, move." When yang reaches its extreme, yang retreats and yin begins to grow, with the accumulated energy stopping at Nine in the Third. Six at the Beginning turns into a yang line, taking its central empty image, with civilization contained within, forming the hexagram Bi. Then it descends into the hexagram Bi.

泰取象上六，柔來反剛。九二剛，上文柔。成賁之體，止於文明。賁者，飾也。五色不成謂之賁，文彩雜也。山下有火，取象文明，火土分象，與離為飛伏。【己卯木，丙辰土。】世立元士，六四諸侯在應。陰柔居尊，文柔當世，素尚居高，侯王無累。《易》云：“賁于丘園，束帛戔戔。”

The image of the Qian hexagram is derived from the upper sixth line of the Tai hexagram, where a yao of flexibility descends and exchanges with a yao of strength. The ninth line of strength ascends and is adorned with flexibility. Thus the structure of the Ben hexagram is formed, ending in civilization. Ben means adornment. When the five colors cannot produce a pure color, it is called Ben, because the embellishment is mixed. Beneath the mountain there is fire, symbolizing civilization; fire and earth represent internal and external images respectively, and Ben and Li hexagrams are each other's flying and hidden gods. (Note: the flying god is Ji Mao wood, and the hidden god is Bing Chen earth.) The world line is established at the first line, "the original gentleman," and the sixth line, "the feudal lord," is in the responding position. Flexibility occupies a position of honor, and the virtue of gentle adornment prevails in the world, while the simple virtue is placed in a high position, and the feudal lords are not burdened by external things. The Zhou Changes (I Ching) says of the sixth line of Ben: "Adorning the hillside garden, with a bundle of silk of little value."

建始辛卯至丙申，【春分至立秋。】積算起丙申至乙未，周而復始。【金土入卦起算。】 五星從位起鎮星，【鎮星入卦。】昴宿從位降己卯，【昴宿配賁卦初九陽位起算。】分氣候二十八。【起六位五行算吉凶。】

The establishment of the候 begins from Xinmao and proceeds to Bingshen, (note: from the spring equinox to the beginning of autumn.) The accumulation of calculations starts from Bingshen and proceeds to Yiwei, then cycles again. (note: the metal and earth elements enter the hexagram for calculation.) The five stars take turns starting with the planet of Zhenxing, (note: Zhenxing enters the hexagram.) Among the twenty-eight mansions, the mansion of Hairy Head arrives, falling on the Jimaoyao line, (note: the mansion of Hairy Head is paired with the first line of the hexagram of Fen, which is a yang position for calculation.) The assigned climatic number is twenty-eight. (note: calculated from the six lines of the hexagram and the five phases to determine fortune and misfortune.)

土火木分陰陽，相應為敵體；上九積陽，素尚全身遠害，貴其正道。起於潛，至於用九。【假乾初上為喻也。】陰陽升降，通變隨時。 離入乾，將之大畜。次降六二中虛為三連。入大畜卦。【陰消陽長。】

The elements earth, fire, and wood are divided between yin and yang, corresponding to each other while also forming opposing forces. The upper nine (上九) accumulates yang energy, remains simple and unadorned, preserves itself, and keeps away from harm. Its value lies in maintaining the correct path. It begins with the first line of the Qian hexagram, "the hidden dragon," and proceeds up to "using all nines" (用九). (Note: This is using the first and top lines of the Qian hexagram as an analogy.) The movement of yin and yang rises and falls, changes and transforms, all determined by the time. The fire hexagram enters the Qian hexagram and is about to become the Great Accumulation. Then the second line, which is hollow in the middle, descends. The three yang lines become unified and enter the Great Accumulation hexagram. (Note: Yin diminishes while yang increases.)

陽長陰消，積氣凝盛，外止內健，二陰猶盛，成於畜義。《易》云：“既雨既處。”畜消時行，陽未可進。取於下卦，全其健道，君子以時順其吉凶。與乾為飛伏。【甲寅木，丙午火。】

The Great Accumulation hexagram signifies the growth of yang energy and the decline of yin energy, with accumulated energy becoming heavy and strong. The outer trigram is Gen (Mountain), indicating stillness, while the inner trigram is Qian (Heaven), indicating strength. The two upper yin lines remain strong, thus forming the meaning of "accumulation and stopping." The Zhou Changes say: "After rain, it remains still." The trend of accumulation and stopping varies over time, and yang energy cannot advance rashly. The focus is on the lower trigram, preserving its strong and vigorous nature. The gentleman should follow the auspicious and inauspicious changes in a timely manner. The Great Accumulation hexagram mutually relates to the Qian hexagram as flying and hidden gods. (Note: The flying god is Jiayin wood, and the hidden god is Bingwu fire.)

建始壬辰至丁酉，【清明至秋分。】積算起丁酉至丙申，周而復始。【金土入卦分吉凶起算。】 五星從位起太白，【太白金星入卦推吉凶。】畢宿從位降甲寅。【畢宿入大畜九二甲寅上。】九二大夫應世，應六五為至尊，陰陽相應，以柔居尊。（缺）為畜之主。分氣候二十八。【極陰陽之象，定吉凶之兆。】

The establishment of the候 begins from Renchen and proceeds to Dingyou (note: from Qingming to Autumn Equinox). The accumulation of calculations starts from Dingyou and proceeds to Bingshen, then cycles again (note: the metal and earth elements enter the hexagram, used to determine auspicious or inauspicious signs and initiate the calculation). The five stars take their turn starting with Taibai (note: Taibai, the golden star, enters the hexagram to determine auspicious or inauspicious signs). The twenty-eight constellations reach Bi宿, which falls on the Jiayin line (note: Bi宿 enters the ninth line of Da Xu, Jiayin). The ninth line 'Dafu' is the world line, corresponding to the sixth line, the supreme position. Yin and yang correspond with each other. The sixth line holds the supreme position with flexibility (the original text here is missing). This is the main subject of restraint and accumulation. The assigned climate number is twenty-eight (note: exhausting the images of yin and yang, determining the signs of auspiciousness or inauspiciousness).

山下有乾，金土相資。陽進陰止，積雨潤下，畜道光也。乾象內進，君道行也。吉凶升降，陰陽得位，二氣相應，陽上薄陰，陰道凝結。上於陽長，為雨反下，九居高位，極於畜道。反陽為陰，入於兌象。六三應上九，上有陽九，反應六三，成於損道。次降損卦。【乾入兌九三之變六二。】

The mountain below contains the trigram Qian, with metal and earth supporting each other. Yang advances while Yin remains still, and accumulated rain moistens and flows down, thus the principle of nurturing is fully realized. The trigram Qian rises within the inner trigram, and the way of the ruler is thus carried out. Whether good or bad fortune is determined by the rising and falling, with Yin and Yang each occupying their proper positions, and the two energies corresponding to each other. Yang approaches Yin, and Yin then condenses. When Yang reaches the upper position, rain falls instead. The line at the top, Nine, occupies the highest position and pushes the principle of nurturing to its extreme. Thus Yang turns into Yin and enters the trigram Dui. The line six in the third corresponds with the line nine at the top, and the upper Yang nine again corresponds with six in the third, thus forming the principle of "loss." Then it descends into the hexagram of "loss." (Note: Qian enters Dui, and the line nine in the third becomes six in the second.)

澤在山下，卑險于山；山高處上，損澤益山。成高之義，在於六三。在臣之道，奉君立誠。《易》云：“損下益上。”【乾九三變六三陰柔，益上九，臣奉君之義。】與兌為飛伏。【丁丑土，丙申金。】三公居世，宗廟為應。【六三，上九。】

The Hexagram of Loss is characterized by a marsh beneath a mountain, indicating a low position yet more dangerous than the mountain itself. The mountain stands high above, reducing the marsh and increasing the mountain. The key to achieving elevation lies in the third line, the Six in the Third. In terms of the conduct of a minister, this represents serving the sovereign with sincerity and reverence. The Zhou Changes say: "Loss from below benefits above." (Note: The Nine in the Third of the Heaven trigram transforms into the Six in the Third, a yin line, which goes to benefit the Nine at the Top, symbolizing a minister serving the sovereign.) Loss and the trigram of Joy (兑) are mutually flying and hidden gods. (Note: The flying god is Dingchou earth, and the hidden god is Bingshen metal.) The world line is located at the third line, "the Three Grand Ministers," with "the ancestral temple" as its corresponding line. (Note: This refers to the Six in the Third and the Nine at the Top.)

建始癸巳至戊戌，【小滿至寒露。】積算起戊戌至丁酉，周而復始。【土火入宮起積算。】 五星從位起太陰，【太陰水星入卦用事。】觜宿從位降丁丑，【二十八宿配觜宿入損卦，六三爻起算歲月日時。】土星入卦配吉凶，陰陽相蕩位不居。【土金入損卦起算，陰陽相生，六位變動不居也。】六爻有吉凶，四時變更，不可執一以為規。【六爻吉凶，隨時更變。或春或夏，或秋或冬，歲時運動。】分氣候二十八。【二十八起數，算吉凶入卦。】 陰陽升降，次艮入離，見睽之象。損益六爻，剛長陰。次入火澤睽卦。

Heavenly Stems are arranged starting from Guisi, proceeding to Wuxu, (note: from Minor Heat to Cold Dew.) Accumulated calculations begin from Wuxu and proceed to Dingyou, then cycle again. (note: when earth and fire enter the hexagram, accumulated calculations begin.) The five stars take their turn starting with the "Too Yin," (note: the Too Yin star, which is the water star, enters the hexagram and becomes active.) Among the twenty-eight mansions, the "Turtle Beak" mansion arrives, falling on the Dingchou line, (note: among the twenty-eight mansions, the Turtle Beak mansion enters the hexagram of loss, starting from the third line to calculate years, months, days, and hours.) When the earth star enters the hexagram, it determines fortune and misfortune; yin and yang interact and generate each other, and the lines do not remain fixed. (note: when earth and metal enter the hexagram of loss, yin and yang generate each other, and the six lines change continuously.) Each of the six lines has its own fortune and misfortune, which change with the four seasons, and cannot be fixed as a rule. (note: the fortune and misfortune of the six lines change with the seasons, whether spring, summer, autumn, or winter, all changing with the passage of time.) The assigned climatic numbers are twenty-eight. (note: starting from the number twenty-eight, enter the hexagram to calculate fortune and misfortune.) The rise and fall of yin and yang continue, then from Gen (Mountain) to Li (Fire), the hexagram of Kui appears. The six lines have both loss and gain, the strong lines increase while the yin lines retreat. Then the hexagram of Fire and Marsh (Kui) appears.

火澤二象，氣運【一作轉。】非合。陰消陽長，取象何比。惟陽是從。陰陽動靜，剛柔分焉。先睽後合，其消通也。文明上照，幽暗分矣。【兌處下，為積陰暗之象也；離在上，為明照於下。】《易》云：“見豕負塗，載鬼一車，先張之弧，後說之弧，往遇雨則吉。群疑亡也。”【先疑，暗也；後說，明也。】與離為飛伏。【己酉金，丙戌土。】諸侯立九四為世，初元士為應。

The Kui hexagram combines the images of fire and marsh, and the movement of qi (「运」is sometimes written as 「转」) does not align. As yin declines and yang increases, there is no corresponding image to compare, so one can only follow yang entirely. Yin and yang are active and still, and thus the qualities of hardness and softness become distinct. First there is discord and separation, then reunion and harmony, which is the process of dispersion followed by reconnection. The virtue of civilization shines upward, and thus darkness can be discerned. (Note: The trigram Dui is at the bottom, representing accumulated yin and darkness; the trigram Li is at the top, representing bright light shining downward.) The upper ninth line of the Zhouyi Kui hexagram says: "Seeing a pig carrying mud, carrying a ghost in a cart, first drawing the bow, then lowering it, going through rain brings good fortune, and all doubts vanish." (Note: Earlier suspicion belongs to darkness, later relaxation belongs to clarity.) The Kui hexagram and the Li hexagram are mutual flying and hidden gods. (Note: The flying god is Jiyou metal, and the hidden god is Bingxu earth.) The fourth line "princes" is established as the world line, with the first line "prime minister" as the responding line.

建始甲午至己亥，【芒種至小雪。】積算起己亥至戊戌。【水土入卦。】 五星從位起歲星，【歲木星入卦。】參宿從位降己酉，【二十八宿配參宿，入卦己酉土。】分氣候三十六。【起數積算。】

The establishment of the候 begins from Jiawu, proceeding to Jihai. (Note: This corresponds to the period from Mangzhong to Xiaoxue.) The accumulation of calculations begins from Jihai, proceeding to Wuxu. (Note: Water and earth elements enter the hexagram.) The five planets start with the "Year Star," (Note: The Year Star belongs to wood and enters the hexagram.) the twenty-eight mansions reach the Three Stars mansion, which falls on the Jiyou line. (Note: Among the twenty-eight mansions, the Three Stars mansion is paired, entering the hexagram on the Jiyou earth line.) The assigned climatic number is thirty-six. (Note: From this point, the accumulation of numbers begins.)

金火二運合土宮，配吉凶於歲時。六五陰柔處文明，九二四得立權臣。 陰陽相蕩，六位逆遷，變離入乾。健於外象，坎入履。【陰陽推遷，變化六爻。吉凶之兆，著於要之爻。如臣事君，近多憂也。】次降入天澤履卦。

Gold and fire energies converge in the earth element, assigning fortune and misfortune to the years and months. The line six in the fifth position, being yin and soft, resides in a civilized place, while the line nine in the fourth holds its proper position and becomes a minister of authority. Yin and yang interact and stir, causing the six lines to shift in reverse. The line of fire transforms into heaven, and the external image becomes strong and vigorous, thus transforming into the hexagram of Lv. (Note: Yin and yang shift and change, and the six lines follow accordingly. The signs of fortune and misfortune are evident in the key line; just as a minister serves the king, the closer the relationship, the more worries and fears there are.) Then it descends into the hexagram of Heaven and Earth in the hexagram of Lv.

天下有澤曰履。【履者，禮也。】得位吉，失位凶，【當履之時。】素尚吉。《易》云：“視履考祥，其旋元吉。”與乾為飛伏。【壬申金，丙子水。】六丙屬八卦，【艮六丙也。】九五得位為世身，九二大夫合應象。

Under heaven, if there is a marsh, it is called "Lu" (which means ritual). If it is in the proper position, it brings good fortune; if not, it brings misfortune. This refers to whether the "Lu" hexagram is in the proper position. If one remains simple and self-restrained, it brings good fortune. The "Lu" hexagram's upper ninth line says, "Observing the steps and examining the auspicious signs, the turning is originally most auspicious." The "Lu" hexagram interacts with the "Qian" hexagram through flying and hidden gods (the flying god is Renshen metal, and the hidden god is Bingzi water). Six instances of the character "Bing" (丙) belong to the "Gen" palace's various hexagrams. The "Gen" palace includes exactly the character "Bing." The ninth line in the fifth position is in the proper position and becomes the world line. The second line, "Da Fu" (a nobleman), corresponds with it to form an image.

建始乙未至庚子，【大暑至大雪。】積算起己亥至庚子。【金水入卦，配六位，算吉凶。】 五星從位起熒惑，【熒惑火星入卦。】井宿從位降壬申，【二十八宿入卦，井宿入壬申。】分氣候，金火入卦，起於極數二十八。【二十八數，起丙辰，推吉凶。】

The establishment of the候 begins with Yiwei and proceeds to Gengzi (note: from Major Heat to Major Snow). The accumulation of calculations begins with Jihai and proceeds to Gengzi (note: metal and water enter the hexagram and are matched to the positions of the six lines to determine fortune or misfortune). The five stars take their turn starting with 'Fenghuo' (note: Fenghuo, the planet Mars, enters the hexagram). Among the twenty-eight mansions, the Well mansion arrives and falls on the Renshen line (note: the twenty-eight mansions enter the hexagram, with the Well mansion falling on the Renshen line). When allocating climatic conditions, metal and fire enter the hexagram, starting from the number of the twenty-eight mansions (note: using the number of the twenty-eight mansions, starting from Bingchen, to determine fortune or misfortune).

陽多陰少，宗少為貴。得其所履則貴，失其所履則賤。《易》云：“眇能視，跛能履。”【此履非其位六三也。】吉凶取此文為準。六位推遷，積欠起算數，休王相破，資益可定吉凶也。 升降反位，歸復止於六四，入陰，為游魂中孚卦。【次入中孚卦。】

The卦 of Footsteps has many yang lines and few yin lines, with the numerous yang lines respecting the few as superior. To step upon the right position brings honor, while stepping upon the wrong position brings disgrace. In the "Footsteps" hexagram of The Zhou Changes, the line statement for the sixth line in the third position says: "One eye can see, one leg can walk." (Note: This refers precisely to the line six in the third position that is not in its proper place.) The determination of fortune or misfortune is based on this line statement. The six lines are arranged in order, and the accumulated numbers are calculated to determine whether they are in a state of rest, prosperity, mutual generation, or mutual destruction. By considering the support and loss, one can determine fortune or misfortune. Ascending and descending return to their original positions, restoring and stopping at the sixth line in the fourth position, then moving into yin, transforming into the middle trust hexagram of the wandering soul. (Note: It then proceeds into the hexagram of Middle Trust.)

陰陽變動，六位周匝，反及游魂之卦。【金木合上運入卦象。】互體見艮，止於信義。【中孚，信也。】與乾為飛伏。【辛未土，壬午火。】艮道革變，升降，各稟正性。六四諸侯立世，應初九元士。九五履信，九二反應，氣候相合，內外相敵。【陰勝陽，陽勝陰，剛柔相薄，六爻反應，柔順相合，吉凶見矣。】

In the Zhongfu hexagram, the yin and yang change, and the six lines circulate through all positions, returning to form a ghost hexagram. (Note: Metal and Wood combine with the upper movement to enter the hexagram image.) Its mutual structure shows Gen, which signifies stopping at righteousness. (Note: Zhongfu means sincerity.) Zhongfu and Qian hexagram mutually have flying and hidden gods. (Note: The flying god is Xinwei earth, and the hidden god is Renwu fire.) The path of Gen changes, rising and falling, each receiving a correct nature. The sixth line 'princes' becomes the world line, corresponding with the first line 'original ministers'. The ninth line in the fifth position practices sincerity, and the ninth line in the second position responds to it, creating a harmonious climate, with the internal and external images balanced. (Note: Either yin overcomes yang or yang overcomes yin, with the soft and hard pressing against each other; the six lines respond to each other, and the gentle ones harmonize, thus revealing good or bad fortune.)

建始庚子至乙巳，【大雪至小滿。】積算起乙巳至甲辰，周而復始。【火土入卦起積算。】 五星從位起鎮星，【鎮星，土星。】鬼宿從位降辛未，【二十八宿，配鬼宿入卦推吉凶。】分氣候三十六，【配卦算吉凶之位。】

The establishment of the候 begins from Gengzi, and is calculated up to Yisi. (Note: This corresponds to the period from Heavy Snow to Small Heat.) The accumulation of numbers starts from Yisi and is calculated up to Jiachen, then it cycles again. (Note: The elements of fire and earth are used in the trigrams to calculate the accumulation.) The five planets take turns starting with the planet of Zhèn (Note: Zhèn is the planet of Earth.) Among the twenty-eight constellations, the constellation of Ghost Mansion arrives at the Xinwei line. (Note: The constellation of Ghost Mansion is used in the trigrams to determine auspicious and inauspicious outcomes.) The assigned number of climate is thirty-six. (Note: This number is used in conjunction with the trigrams and lines to determine the position of auspicious and inauspicious outcomes.)

風與澤，二氣相合；巽而說，信及於物。物亦【一作必。】順焉。《易》云：“信及豚魚。”【豚魚，幽微之物，信尚及之，何況於人乎。】 兌入艮，六三入陽，內二陽歸陰。陰陽交互，復本曰歸魂，次降歸魂風山漸卦。【內見艮。】

Wind and marsh combine; the inner trigram is Xun (wind), which is compliant, and the outer trigram is Dui (lake), which is harmonious and joyful. Sincerity can reach all things, and all things follow in compliance. The Zhongfu hexagram in The Zhou Changes says: "Sincerity reaches even a piglet and a fish." (Note: A piglet and a fish are subtle creatures; sincerity can reach them, how much more so can it reach people.) Dui enters Gen, and the sixth line in the third position turns to yang. The two yang lines in the inner trigram return to yin. Yin and yang interact and move, returning to their original position is called returning to the ancestral hexagram, then descending into the Jian hexagram of wind over mountain. (Note: The inner trigram is Gen.)

陰陽升降，復本曰歸魂之象。巽下見艮，陰長陽消，柔道將進，【艮變八卦終於漸，漸終降純陰入坤，分長女，三陰之兆也，柔道行也。】與兌為飛伏。【丙申金，丁丑土。】九三三公居世，宗廟為應。

The gradual change of yin and yang in the Qian hexagram returns to its original palace, which is the image of returning to the soul. In the lower trigram Xun, yin increases while yang decreases, and the path of flexibility is about to advance. (Note: The eight trigrams of the Gen palace change into Qian and come to an end; after Qian ends, it descends to pure yin and enters Kun, separating the eldest daughter, which is a sign of three yins, also indicating the passage of the flexible path.) Qian and Dui hexagrams are mutually flying and hidden gods. (Note: The flying god is Bing Shen metal, and the hidden god is Ding Chou earth.) The third line 'San Gong' occupies the position of the world line, with 'Zongmiao' as the response.

建始己亥至甲辰，【小雪至清明。】積算起甲辰至癸卯，周而復始。【土木見運入卦，算吉凶。】 五星從位起太白，【太白，西方之卦，定吉凶。】柳宿從位降丙申，【二十八宿，柳宿入卦定吉凶。】分氣候二十八。【定數配吉凶，入卦起算。】

The establishment of the候 begins from Jihai and proceeds to Jiachen, (note: from Xiaosnow to Qingming.) The accumulated calculation begins from Jiachen and proceeds to Guimao, then cycles again. (note: the movement of earth and wood elements enters the hexagram, used to determine auspiciousness or inauspiciousness.) The five stars take their turn starting from "Taibai," (note: Taibai belongs to the western hexagram, used to determine auspiciousness or inauspiciousness.) the twenty-eight constellations reach the Willow Mansion, falling on the Bingshen line, (note: the Willow Mansion enters the hexagram to determine auspiciousness or inauspiciousness.) the assigned number of climate is twenty-eight. (note: this fixed number is used to match auspiciousness or inauspiciousness, and the calculation begins from entering the hexagram.)

上木下土，風入艮象，漸退之象也。互體見離，主中文明。九五傳位，得進道明也。【九五處互體卦之上，進文明也。】六二陰柔得位，應至尊。《易》云：“鴻漸于磐，飲食衎衎。”【賢人進位也。】陰陽升降，八卦將盡；六十四爻，陰陽相雜，順道進退，次於時也。少男之位，分於八卦，終極陽道也。陽極則陰生，柔道進也，降入坤宮八卦。【陽卦三十二宮為陽，乾、震、坎、艮也。】

The upper trigram belongs to wood, and the lower trigram belongs to earth. The wind enters the image of mountain, indicating a gradual retreat. Its interacting trigrams show fire, which represents the middle virtue of civilization. Nine in the fifth holds its position, showing the path of progress is bright. (Note: Nine in the fifth is in the upper position of the interacting trigrams, so it is said to advance toward civilization.) Six in the second, being yin and flexible, occupies the correct position and corresponds with the supreme nine in the fifth. The Zhou Changes (I Ching) says in the gradual progress hexagram: "The wild goose gradually reaches the stone, and meals are harmonious." (Note: This represents the virtuous person taking up their position.) The movement of yin and yang, the eight trigrams develop further, and the sixty-four hexagrams each have yin and yang intermingled. Following the path, advancing and retreating, all must follow the proper season. The position of the young male is distributed among the eight trigrams, and here the path of yang reaches its extreme. When yang reaches its peak, yin arises, and the path of flexibility advances, descending into the earth trigrams. (Note: The thirty-two hexagrams belong to yang, which are the four trigrams of heaven, thunder, water, and mountain.)

純陰用事，象配地，屬土。柔道光也，陰凝感，與乾相納，臣奉君也。《易》云：“黃裳，元吉”。六二，內卦陰處中，臣道正也。與乾為飛伏，【癸酉金，壬戌土。】宗廟居世，三公為應。未免龍戰之災，無成有終。【陰臣陽君，臣不敢為物之始。陽唱陰和，君命臣終其事也。】初六起履霜，至於堅冰。陰雖柔順，氣亦堅剛，為無邪氣也。

The hexagram of the Earth is entirely composed of yin lines, indicating that the pure yin energy is in command. It corresponds to the earth and belongs to the earth element. The principle of gentleness and compliance is thus greatly emphasized. Yin energy gathers and interacts with yang, harmonizing with the Heaven hexagram, just as ministers serve the king. The Zhou Changes (I Ching) states in the fifth line of the Earth hexagram: "Yellow garment, original good fortune." The second line, being yin in the center of the inner trigram, represents the proper conduct of a minister. The Earth and Heaven hexagrams are in mutual flying and hidden relationship (note: the flying god is Guiyou metal, the hidden god is Renxu earth). The world line is located at the top line "ancestral temple," with the third line "three ministers" as the responding line. It is inevitably subject to the calamity of "dragon battle," where the matter is not initiated by oneself but can still result in a favorable outcome (note: yin represents ministers, yang represents the king. Ministers do not take the initiative in creating things. Yang initiates, and yin follows, with the king issuing orders and the ministers completing the tasks). The first line begins with "treading frost" and proceeds to "solid ice." Although yin is gentle, its energy has a firm and strong aspect, without any sinister qualities.

建始甲午至己亥，【芒種，小滿。】積算起己亥至戊戌，周而復始。【純土用事，入積算，定吉凶。】 五星從位起太陰，【太陰水星入卦】西南方之卦。【鎮星入卦配坤，西南。】星宿從位降癸酉金。【二十八宿，八卦星宿，降坤上六癸酉金。】分氣候三十六。【起積為數三十六。】

The establishment of the候 begins from Jiawu and proceeds to Jihai, (note: from Mangzhong to Xiaoman.) The accumulation of numbers starts from Jihai and proceeds to Wuxu, then cycles again. (note: using the pure earth as the governing element, it is included in the accumulation to determine auspiciousness or inauspiciousness.) The five stars take turns starting from "Taiyin," (note: Taiyin, the water star, enters the hexagram.) Kun is the hexagram of the southwest. (note: Zhenshi, the planet, enters the hexagram paired with Kun, indicating the southwest.) Among the twenty-eight star mansions, the star mansion Xingxu arrives, falling on the Guiyou metal line. (note: the twenty-eight star mansions are sequentially assigned to the eight trigrams, here falling on the upper sixth line of the Kun hexagram at癸酉 metal.) The assigned climate number is thirty-six. (note: the starting number for accumulation is thirty-six.)

陰中有陽，氣積萬象，故曰陰中陰。陰陽二氣，天地相接，人事吉凶，見乎其象。六位適變，八卦分焉。【六位變動，八卦顯著。】陰雖虛納，於陽位稱實。【六五，六三之類也。】 升降反復，不能久處，千變萬化，故稱乎易。易者，變也。陰極則陽來，陰消則陽長，衰則退，盛則戰。《易》云：“上六，龍戰于野，其血玄黃”。陽屬。【乾配西北積陰之的地，陰盛故戰，乾坤並處，天地之氣雜，稱玄黃也。】 陽來蕩陰，坤內卦初六適變入陽，曰震。陰盛陽微，漸來之義，故稱復。次降陽，入地雷復卦。

Yin contains Yang, and when Qi accumulates, it gives rise to all phenomena, so it is called "Yin within Yin." The interaction of Yin and Yang connects heaven and earth, and the fortune or misfortune of human affairs appears in the images of the hexagrams and their lines. The six lines change continuously, and the eight trigrams thus become distinct. (Note: When the six lines change, the images of the eight trigrams become clear.) Although Yin is empty and receives, when it falls into a Yang position, it is called "real." (Note: For example, lines six in the fifth and third positions.) Rising and falling, turning back and forth, cannot remain in one place for long; there are countless changes, so it is called "Yi." Yi means change. When Yin reaches its extreme, Yang comes; when Yin declines, Yang increases. When Yin declines, it retreats; when it becomes strong, it struggles. The Book of Changes says: "The line at the top, the dragon struggles in the fields, its blood is black and yellow." This is speaking of Yang. (Note: The trigram Qian is paired in the northwest, a place of accumulated Yin, so the Yin energy is too strong and they struggle; when Qian and Kun are together, the energies of heaven and earth mix, so it is called "black and yellow.") Yang moves and overturns Yin. The initial line of the inner trigram of Kun responds to the change and enters Yang, becoming Zhen. When Yin is strong and Yang is weak, Yang gradually returns, so it is called "Fu." Then the Yang line descends and enters the hexagram of Fu, which is the earth and thunder.

陰極則反，陽道行【一作正】也。《易》云：“君子道長，小人道消”。又曰：“七日來復”。【七日，陽之稱也。七九稱陽之數也。謂坤上六，陰極陽戰之地，陰雖不能勝陽，然正當盛，陽不可輕犯。六陽涉六陰反下，七爻在初，故稱七日。日亦陽也。】六爻反復之稱。【注在前。】《易》云：“初九，不遠復，無祗悔”。【反至初九，陽來陰復，去遠也。】六爻盛，卦之體總稱也。

When yin reaches its extreme, it turns back, and yang is able to act. The Zhou Changes say: "The way of the superior man grows longer, while the way of the petty man diminishes." They also say: "After seven days, it returns." (Note: Seven is the name of yang; both seven and nine are called yang numbers. This refers to the sixth line of the hexagram Kūn, which is the place where yin reaches its extreme and confronts yang. Although yin cannot overcome yang, at this moment yin is at its peak, and yang should not lightly interfere. Six yang lines cross over six yin lines and return to the lower position, with the seventh line precisely falling on the first position, hence it is called 'seven days'; 'day' also belongs to yang.) This is the name established based on the mutual movement of the six lines. (Note: The explanation is as before.) The Zhou Changes say: "Initial line nine, returning without being far, no great regret." (Note: Returning to initial line nine, yang comes and yin returns, the return is not far.) When all six lines are strong, it is the general term for the entire hexagram.

曰一陽為一卦之主，與震為飛伏。【庚子水，乙未土。】初九元士之世，六四諸侯見應。 建始乙未至庚子，【大暑大雪見候，起坤，六月至十一月，戊子為正朔，見復之兆。】積算起庚子至己亥，【積算起庚子至己亥，十月至十一月，年亦然。】周而復始。土水見候。

A yang line becomes the main line of the entire hexagram and interacts with the Zhen trigram as both flying and hidden gods. (Note: The flying god is Gengzi water, and the hidden god is Yiwei earth.) The initial line, "Yuan Shi," serves as the world line, and the fourth line, "Zhouhou," corresponds with it. The establishment of the候 begins from Yiwei and proceeds to Gengzi, (Note: During the period between the summer solstice and the winter solstice, the候 is observed from the Kūn trigram, from June to November; with Wuzi as the beginning of the year, the signs of Fu (return) are seen.) The accumulation of calculations begins from Gengzi and proceeds to Jihai, (Note: The accumulation of calculations proceeds from Gengzi to Jihai, that is, from October to November, and the same applies when calculating by year.) It cycles continuously, with earth and water alternating in the observation of the候.

五星從位起歲星，【歲星木星入復卦，合水土，配吉凶。】張宿從位降庚子，【二十八宿分張宿，入復卦庚子水上。】分氣候二十八。【積算起數二十八，定吉凶六爻。】 坤上震下，動而順，是陽來蕩陰，陰柔反去，剛陽復位，君子進，小人退。《易》云：“休復，元吉”。 陽升陰降，變六二入兌象，次併臨，二陽將進，內為悅。陰來陽去，氣漸隆，【陰不敢拒陽，奉命而已。】次降入地澤臨卦。

The five stars begin their cycle from the "Year Star," (Note: The Year Star belongs to wood, entering the Fu hexagram, combining with water and earth, to determine fortune and misfortune.) among the twenty-eight constellations, the Zhang mansion comes into play, descending onto the Gengzi line, (Note: The Zhang mansion is separated from the twenty-eight constellations, entering the Fu hexagram on the Gengzi water line.) the assigned climate number is twenty-eight. (Note: The accumulated count starts at twenty-eight, used to determine the fortune of the six lines.) Kun is above and Zhen is below, which is both dynamic and compliant, indicating yang overcoming yin: yin's softness leads to retreat, while yang's strength returns to its proper position, the gentleman advances, the petty person retreats. The Zhou Changes (I Ching) Fu hexagram six four says: "Restoration, great good fortune." Yang rises while yin declines, the six two line transforms into the Dui image, then merges into the Lin hexagram, two yang lines are about to advance, the inner trigram becomes harmonious. Yin retreats and yang comes in, yang energy gradually grows strong, (Note: Yin does not resist yang, but merely obeys the command.) then descends into the Lin hexagram of earth and marsh.

陽長陰消悅而順，金土應候剛柔分。震入兌，二陽剛，本體陰柔降入臨。臨者，大也。陽爻健順，陽交退散。《易》曰：“君子之道”。《易》云：“至于八月有凶”。【建丑至未也。】陽長，六爻反復，吉凶之道可見矣。【至于八月入遁。】與兌為飛伏，【丁卯木，乙巳火。】九二大夫立世，六五至尊應上位。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) The卦 of Lín has yang increasing and yin decreasing, with inner joy and outer smoothness, metal and earth harmonizing with the seasonal changes, and the distinction between yang and yin becoming clear. The trigram Zhen transforms into Dui, with two yang lines being strong and vigorous, and the originally yin and flexible lines thus yielding to form Lín. Lín means great. The yang lines are both strong and smooth, and through mutual interaction of yang, the yin lines retreat. The Zhou Changes say this is the "Way of the Gentleman." The Zhou Changes also say about Lín: "By August there will be misfortune." (Note: This refers to the period from the month of Chou to the month of Wei.) Although yang is increasing, the six lines fluctuate and return, and thus the principles of good fortune and misfortune can be seen. (Note: By August, it transitions to the卦 of Dùn.) Lín and Dui trigrams are mutually flying and hidden, (Note: The flying god is Dingmao wood, and the hidden god is Yisi fire.) the line nine in the second, "the official," becomes the world line, and the line six in the fifth, the supreme ruler, is above and corresponds with it.

建始丙申至辛丑，【立秋，大寒。】七月積氣至六月，吉凶隨爻考汙隆。【旺則隆，衰則汙。】積算起辛丑至庚子。【積算起金土入卦，推休咎於六爻。】 五星從位起熒惑，【熒惑火星，入卦用事。】翼宿從位在丁卯，【二十八宿，翼宿入卦九二爻木上。】分氣候三十六。【定陰陽之數，起於三十六積算。】

The establishment of the候 begins from Bingshen and proceeds to Xinchou (note: from the beginning of autumn to the beginning of winter). The climate accumulates from July until June, and the fortune or misfortune is determined by each line, whether it is flourishing or declining (note: prosperity indicates flourishing, decline indicates deterioration). The accumulation calculation starts from Xinchou and proceeds to Gengzi (note: the accumulation calculation involves metal and earth entering the hexagram, and the fortune or misfortune is judged based on the six lines). The five stars take turns starting with 'Flame Emperor' (note: the planet Mars, 'Flame Emperor', enters the hexagram and is in charge). The twenty-eight constellations reach 'Wings Mansion', which falls on the Dingmao line (note: among the twenty-eight constellations, 'Wings Mansion' enters the hexagram and falls on the second line, which is a wood line). The assigned climate number is thirty-six (note: determine the numbers of yin and yang, starting from thirty-six for the accumulation calculation).

坤下見兌，悅、澤，臨。陽升陰降，入三陽，乾象入坤，即泰卦。【臨卦內象先陽長，逼陰成乾為泰象。】外坤積陰，內兌亦為陰，二陽合體，柔順之道，不可貞。吉凶以時，配於六位，用於陽長之爻，成臨之義。 六三將變陽爻，至次降入泰卦。【次入地天泰卦。】

The lower trigram is Kūn (Earth) and the upper trigram is Duì (Lake), indicating harmony and moistness, which is the hexagram Lín (Approach). Yang rises and Yin descends; adding another Yang line, the image of Qian (Heaven) enters Kūn (Earth), forming the hexagram Tai (Peace). (Note: The hexagram Lín has an inner trigram that initially shows increasing Yang, pushing back Yin to form Qian, thus forming the image of Tai.) The outer trigram Kūn accumulates Yin, and the inner trigram Duì also belongs to Yin; two Yang lines combine into one, indicating the path of flexibility and gentleness should not be rigidly maintained. Whether good or bad depends on the season, and the lines are positioned according to the six lines. Taking the line where Yang is increasing, the meaning of Lín is established. The third line is about to become a Yang line, and then it descends into the hexagram Tai (Peace). (Note: Entering the hexagram Tai (Earth above Heaven).)

乾坤二象，合為一運，天入地交泰，萬物生焉。小往大來，陽長陰危，金土二氣交合。《易》云：“泰者，通也”。通於天地，長於品彙。陽氣內進，陰氣升降，升降之道，成於泰象。與乾為飛伏。【甲辰土，乙卯木。】三公立九三為世，上六宗廟為應候。

The Tai hexagram combines the two trigrams of Heaven and Earth into one movement. The heavenly energy enters the earthly realm and meets, resulting in harmony and the generation of all things. The small moves away, the great comes in; yang increases while yin becomes vulnerable, and the energies of metal and earth interact. The Zhou Changes say, "Tai means communication." Heaven and Earth communicate, nurturing all kinds of creatures. Yang energy advances inward, while yin energy rises and falls; this rising and falling forms the image of Tai. Tai and Qian hexagram are mutual flying and hidden gods. (Note: Flying god is Jiachen earth, hidden god is Yimao wood.) The "Three High Officials" establish the nine in the third as the world line, and the upper sixth "ancestral temple" as the responding line.

建始丁酉至壬寅，【秋分，立春。】積算起壬寅至辛丑，周而復始。【金土位上起積算吉凶。】 五星從位起鎮星，【土星入卦。】軫宿從位降甲辰，分氣候二十八。【積算起二十八數，於甲辰位。】

The establishment of the候 begins from Dingyou and proceeds to RENYIN (note: from autumn equinox to the beginning of spring). The accumulation of numbers starts from RENYIN and proceeds to XINCHOU, then cycles again (note: the accumulation of numbers begins at the positions of metal and earth to determine auspicious or inauspicious outcomes). The five planets take turns starting with the planet of ZHENXING (note: the planet of earth enters the hexagram). Among the twenty-eight constellations, the constellation of CHENZHU falls on the JIACHEN line; the assigned climatic number is twenty-eight (note: the accumulation of numbers begins with the number twenty-eight and falls on the position of JIACHEN).

地下有天，陽道浸長，不可極，極則否成。【三陽務上，坤順而往，往而不已，否道至。】存泰之義，在於六五，陰居陽位，能順於陽，陰陽相納，二氣相感，終於泰道。 外卦純陰，陽來剛柔，成於震象。陰降陽升，居乾上，成大壯。【次降陰昇陽，入雷天大壯卦。】

Under the earth there is heaven, and the yang force gradually increases, but it should not be pushed to the extreme. When it reaches the extreme, the situation becomes "否" (Opposition). The key to maintaining "泰" (Peace) lies in the line "Six in the Fifth," which is yin in a yang position. It can yield to the yang, allowing yin and yang to coexist and interact, thus ultimately achieving the state of "泰." The outer trigram is entirely yin. When yang comes and the soft and hard forces exchange, it becomes the trigram Zhen (Thunder). Yin descends and yang ascends, with yang residing above the trigram Qian (Heaven), forming the hexagram Da Zhuang (Great Strength).

內外二象動而健，陽勝陰而為壯。【內陽升降，二象俱陽，曰大壯。】《易》曰：“羝羊觸藩，羸其角”。進退難也。壯不可極，極則敗物，不可極，極則反。故曰：“君子用罔，小人用壯”。與震為飛伏。【庚午火，癸丑土。】九四諸侯立世，初九元士在應。

The Great Strength hexagram has both inner and outer trigrams that are active and strong, with yang overpowering yin, hence it is called Great Strength. (Note: The inner trigram has yang lines that move up and down, and both inner and outer trigrams belong to yang, hence it is called Great Strength.) The Zhou Changes (I Ching) says: "A ram butts against a fence, its horns are caught." This represents being stuck between advancing and retreating. Strength should not be pushed to the extreme; when it reaches the extreme, it causes damage. If it does not reach the extreme, it will reverse. Therefore, it says: "The gentleman uses a net, the petty person uses strength." The Great Strength hexagram is mutually related with the Zhen hexagram through flying and hidden gods. (Note: The flying god is Gengwu fire, and the hidden god is Guichou earth.) The Nine in the Fourth, "the feudal lords," is established as the world line, and the Nine at the Beginning, "the first official," is in the responding position.

建始戊戌至癸卯，【寒露至春分。】積算起癸卯至壬寅，【土木入卦起積算。】 五星從位起太白，【太白金星入卦。】角宿從位降庚午，【二十八宿入卦，配角宿，入大壯庚午九四爻上。】分氣候三十六。【積算起數庚午火，定吉凶。】

The establishment of the候 begins from Wuxu and proceeds to Guimao (note: from Cold Dew to Spring Equinox). The accumulation calculation starts from Guimao and proceeds to Renyin (note: earth and wood enter the hexagram and start the accumulation calculation). The five stars take their turn starting with Taibai (note: Taibai, the golden star, enters the hexagram). The twenty-eight mansions reach the Horn mansion, falling on the Gengwu line (note: the twenty-eight mansions enter the hexagram, with the Horn mansion corresponding to the Dazhuang nine fourth Gengwu line). The assigned climate number is thirty-six (note: the accumulation calculation starts from the fire of Gengwu, used to determine fortune and misfortune).

雷在天上，健而動，陽升陰降，陽來蕩陰，吉凶隨爻著於四時。九四庚午火之位，入坤，為卦之本。起於子，滅於寅。陰陽進退，六位不居，周流六虛。 外象震入兌為陰，悅適爻為剛長。次降入夬，陽決陰之象，入澤天夬卦。

Thunder above Heaven, strong and vigorous yet capable of movement; yang rises while yin descends, yang coming to stir yin, and whether good or bad fortune becomes evident according to each line in accordance with the four seasons. The position of nine in the fourth, Gengwu fire, enters into坤, which is the foundation of the primary hexagram; it begins at Zi and ends at Yin. Yin and yang advance and retreat, and the six lines do not remain fixed, but flow through the six voids. The external image of Zhen transitions into Dui to become yin, harmonious and smooth, with the strong lines increasing. Then it descends into the hexagram Guai, which signifies yang decisively removing yin, that is, the hexagram of Guai (Hexagram 43).

剛決柔，陰道滅。五陽務下，一陰危上，將反游魂。九四，悔也。 澤上於天，君道行也。【夬，五世。六位周而復始，為游魂。至九四成陰，入坎為需。】與兌為飛伏。【丁酉金，癸亥水。】九五立世，九二大夫為應。【九五在兌象為世，澤小於天也。】

The Gua of Guai is characterized by strong lines decisively removing weak ones, with the yin line gradually disappearing. Five yang lines are active below, while a single yin line is in a precarious position at the top. It will then transform into a wandering soul. The line nine in the fourth carries regret. The marsh rises to the heavens, and the ruler's way is carried out. (Note: Guai is the fifth world line of its own palace. The six lines cycle continuously, and the next step is the wandering soul; when nine in the fourth becomes a yin line, it enters the Kan Gua, which is Xū.) Guai and Dui Gua are mutually flying and hidden. (Note: The flying god is Dingyou metal, and the hidden god is Guihai water.) Nine in the fifth becomes the world line, and the line nine in the second, referred to as the 'doctor,' corresponds with it. (Note: Nine in the fifth is in the Dui image and becomes the world line, with the marsh ultimately being smaller than the heavens.)

建始己亥至甲辰，【小雪，清明。】積算起甲辰至癸卯，周而復始。金木分乾兌入坤象。【入坤宮起積算。】 五星從位起太陰，【太陰，水星。入卦起算。】亢宿從位降丁酉，【二十八宿配亢宿，入夬卦丁酉金上起。】分氣候二十八。【積算起宮二十八，入卦中甲辰，還丁酉金上定吉凶。】

The establishment of the候 begins from Jihai and proceeds to Jiachen, (note: from Xiaoxue to Qingming.) The accumulation of calculations begins from Jiachen and proceeds to Guimao, then cycles again. Metal and Wood are associated with Qian and Dui and enter the image of Kun. (note: the accumulation begins when entering the Kun palace.) The five stars take their turn starting from "Taiyin," (note: Taiyin refers to the planet Water, and the calculation begins with the hexagram.) the twenty-eight constellations reach the constellation of Neck, which falls on the Dingyou line, (note: among the twenty-eight constellations, the constellation of Neck is paired with the Dingyou metal line in the卦.) the assigned number of climate is twenty-eight. (note: the accumulation begins from the twenty-eight in the palace, entering the hexagram's Jiachen, and then returning to the Dingyou metal line to determine fortune and misfortune.)

《易》云：“澤上於天，夬”。“揚于王庭”。柔道消，消不可極，反於游魂。九四柔來文剛，陰道存也，陰之道不可終否。剛柔相濟，日月明矣；天地定位，人事通也。【凡卦，陰極陽生，陽極陰生，生生之義，不絕之貌。日月循環，天地交泰，陰陽相蕩，六位交分，萬物生焉。】故曰：雷動風行，山澤通氣。人之運動，體斯合矣。【人稟五常，三焦九竅，風火逓相兼濟，以一位虧，四體羸焉。】 陰陽升降，反復道也。次降入游魂水天需卦。

The Zhou Changes (I Ching) says of the Gua (Hexagram) Guai: "Water above heaven, Guai." It also says: "Spread in the royal court." The principle of yin is gradually diminishing, diminishing until it can no longer diminish, and then it turns into a wandering soul. The line Nine in the Fourth uses yin to embellish yang, so the principle of yin still exists, and the principle of yin will not finally become blocked. Yang and yin mutually regulate each other, and thus the sun and moon shine brightly; heaven and earth each take their proper position, and thus human affairs become smooth. (Note: Whenever a hexagram appears, when yin reaches its extreme, yang is born, and when yang reaches its extreme, yin is born. This is the meaning of continuous generation and unending continuation. The sun and moon cycle, heaven and earth interact harmoniously, yin and yang mutually stimulate each other, and the six lines are intermingled, thus generating all things.) Therefore, thunder moves and wind spreads, and mountain and marsh communicate with each other. The movement and activity of the human body also conform to this principle. (Note: Humans receive the nature of the five constants, and the body has three jiao and nine orifices; wind and fire mutually regulate each other; if one part is deficient, all limbs become weak.) The rising and falling of yin and yang is precisely the way of mutual return and circulation. Then comes the hexagram Xu (Water above heaven), which is the hexagram of the wandering soul.

雲上於天，凝於陰而待於陽，故曰需。需者，待也。三陽務上，而隔於六四，路之險也。【外卦坎水，為險。亦陰稱血也。】坤之反復，適陽入陰，【夬卦九四，入需卦成六四，陰之位也。】陰陽交會運動，陰雨積而凝滯於陽，通乃合也。【群陽務上，一陰報之，故凝滯雨乃合。】與兌為飛伏。【戊申金，丁亥水。】游魂立世諸侯，應初九元士。

The hexagram Need describes clouds rising to the sky, gathering in the yin and waiting for the yang to come, hence it is called Need. Need means waiting. Three yang lines strive upward but are blocked by the sixth line in the fourth position, indicating danger ahead. (Note: The outer trigram is Kan, which belongs to water, representing danger; yin can also be called blood.) This is the repeated calculation of the Earthly Trigram, precisely when the yang enters the yin, (Note: The ninth line in the fourth position of the hexagram Gua becomes the sixth line in the fourth position of Need, which is a yin position.) the interaction and movement of yin and yang, the accumulation of rain and the stagnation in front of the yang, waiting until it is unblocked to meet. (Note: The many yang lines strive upward, while one yin responds to them, so first there is stagnation, then rain, and finally they meet.) The hexagram Need and the hexagram Dui are mutually flying and hidden. (Note: The flying god is the metal Wushen, and the hidden god is the water Dinghai.) The wandering soul hexagram takes the fourth line, 'the feudal lords,' as the world line, corresponding with the first nine line, 'the original scholar.'

建始甲辰至己酉，【清明，秋分。】積算起己酉至戊申，周而復始。金土入乾坎。【積算起宮定吉凶。】 五星從位起歲星，【歲星木星入卦。】氐宿從位降戊申，【二十八宿降氐宿，入坤宮游魂卦六四戊申金上，起積算吉凶。】分氣候三十六。【定吉凶總三十六位起算。】

The establishment of the候 begins from Jiachen, and is calculated up to Jiyou. (Note: This period covers from Qingming to Autumn Equinox.) The accumulation of calculations starts from Jiyou and proceeds to Wushen, then cycles again. Metal and Earth enter the trigrams Qian (Heaven) and Kan (Water). (Note: The accumulation of calculations determines the outcome of fortune and misfortune.) The five stars take their turn starting with the "Year Star," (Note: The Year Star belongs to Wood and enters the hexagram.) among the twenty-eight mansions, the mansion of Di Xu arrives and falls on the Wushen line, (Note: Among the twenty-eight mansions, the mansion of Di Xu descends and enters the Kun trigram's ghost hexagram at the sixth line Wushen, which is used to initiate the accumulation of calculations to determine fortune and misfortune.) the allocated climatic number is thirty-six. (Note: The determination of fortune and misfortune always starts from the thirty-sixth position.)

乾外見坎，健而進，險在前也。需於飲食，爭於坎也。陰陽相激，勝負有倚，反為不速，敬終有慶。陰陽漸消，陽道行行，反復其位，不妄於陰。 坎降入歸魂，水地比卦，坤之歸魂也。

Heavenly stem Jia is inside and the trigram Kan is outside. It is strong and vigorous, advancing forward, with danger lying ahead. "Waiting for food" is because there is contention within the trigram Kan. Yin and Yang mutually stir, each having their own advantage; yet a guest arrives unexpectedly. If one remains respectful and cautious, there will be joy. Yin gradually declines, Yang continues unimpeded, each returning to its original position, without acting recklessly on the Yin side. The trigram Kan descends and returns to its original position, forming the hexagram Bi, which is the return of the soul to the trigram Kun's palace.

反本復位，陰陽相定，六爻交互，一氣在也。水在地上，九五居尊，萬民服也。【比卦一陽五陰，少者為貴，眾之所尊者也。】比親於物，物亦附焉。原筮於宗，歸之於眾。諸侯列土，君上崇之，奉於宗祧，盟契無差，邦必昌矣。與乾為飛伏。【乙卯木，甲辰土。】歸魂六之三公居世，應上六宗廟。

The卦 of Comparison returns to its original position, with yin and yang in mutual stability, the six lines interacting and moving, all connected by the same energy. Water on the ground, the Nine in the Fifth occupies the honorable position, and all people come to obey. (Note: The卦 of Comparison has one yang line and five yin lines, with the lesser one being esteemed, which is precisely what the people revere.) Being close to external things, external things also come to rely on it. Originally consulted about the chief, it ultimately concludes with the people. Princes receive fiefs and land, the sovereign honors them, and they are jointly worshipped in the ancestral temple, with no mistakes in the oaths and covenants, ensuring the prosperity of the states. The卦 of Comparison and the卦 of Heaven are mutually flying and hidden. (Note: The flying god is the wood of Yimao, and the hidden god is the earth of Jiachen.) The returning soul卦 has the third line, "the Three Grand Ministers," as the world line, corresponding with the sixth line at the top, "the ancestral temple."

建始癸卯至戊申，【春分，立秋。】積算起戊申至丁未，周而復始。 五星從位起熒惑，【火星入卦。】房宿從位降乙卯，【二十八宿配房宿，入坤歸魂乙卯木位上。】分氣候二十八。【積算起二十八數。】

The establishment of the候 begins from Guimao, and is calculated up to Wushen, (note: from the spring equinox to the beginning of autumn.) The accumulated calculation starts from Wushen and proceeds to Dingwei, then cycles again. The five planets take their turn starting with 'Flame Star,' (note: the planet Mars enters the hexagram.) Among the twenty-eight mansions, the mansion of Room is reached, falling on the Yimao line, (note: the mansion of Room is paired with the twenty-eight mansions, entering the坤 palace's returning soul hexagram at the Yimao wood position.) The assigned climatic number is twenty-eight. (note: the accumulated calculation begins with the number twenty-eight.)

陰道將復，以陽為主，一陽居尊，群陰宗之。六爻交分，吉凶定矣。地道之義，妻道同也，臣之附君，比道成也。 歸魂復本，陰陽相成，萬物生也。故曰：坤生三女巽離兌，分長中下。【巽長女，離中女，兌少女。】以陽求陰，乾之巽，為長女。

The vagina is about to respond, yet it remains dominated by yang: a single yang line occupies the honorable position, and all the yin lines revere it. The six lines intersect and divide into positions, and thus fortune and misfortune are determined. The meaning of the earth's path is similar to that of a wife's path; subjects rely on their sovereign, and the principle of mutual comparison is fulfilled. Returning to its original position, yin and yang complement each other, and thus all things are generated. Therefore, it is said that the earth produces the three female trigrams, Xun, Li, and Dui, which are divided into the eldest daughter, the middle daughter, and the youngest daughter. (Note: Xun is the eldest daughter, Li is the middle daughter, and Dui is the youngest daughter.) Seeking yin through yang, the trigram Qian transforms into Xun, which is the eldest daughter.

陽中積陰而巽順，【本乾象，陰來蕩成巽，巽者，順也。】風從穴，入於物，號令齊順，天地明也。內外稟於一陰，順於天地道也。聲聞於外，遠彰柔順，陰陽升降，柔依剛也。本于堅剛，陰來又柔，東南向明，齊肅陰陽。與震為飛伏。【辛卯木，庚戌土。】宗廟居世，三公在應。【上九，九三。】

The trigram Xun represents a yang element that contains yin and is able to be compliant. Originally it was the trigram Qian (Heaven), but when yin moved and disturbed it, it became Xun, which means compliance. Wind comes from holes and penetrates into all things; commands are unified and people all comply, thus the way of heaven and earth is made clear. Both internal and external aspects are subject to the same yin line, following the way of heaven and earth. Its fame is known outside, showing compliance from a distance; yin and yang rise and fall, with yin adhering to yang. It originates from firm strength, but when yin comes, it becomes gentle. It resides in the southeast and faces brightness, making yin and yang orderly and solemn. Xun and Zhen trigrams are mutually flying and hidden. The flying god is Xinmao wood, and the hidden god is Gengxu earth. The world line is in the upper nine, 'Ancestral Temple', and 'Three Grand Ministers' are in the responding position, which refers to the upper nine and the third nine.

建始辛丑至丙午，【大寒，芒種。】積算起丙午至乙巳，周而復始。 【缺】【火木與二十八宿分虛宿，入巽上九辛卯木上。】分氣候其數三十六。【分三十六數入卦起算。】

The establishment of the候 begins from Xinchou and proceeds to Bingwu, (note: from the Great Cold to the Grain in Ear.) The accumulated calculation begins from Bingwu and proceeds to Yisi, then cycles again. Here it discusses a section concerning the five stars and the mansion positions. The original annotation in old editions was "missing." (note: Fire and Wood, together with the mansion of Emptiness, enter the upper ninth line of the Xun trigram at Xinmao Wood.) The allocated climatic number is thirty-six. (note: the number thirty-six is used to start the calculation within the trigrams.)

陰氣起陽，陽順於陰，陰陽和柔，升降得位，剛柔分也。陰不可盈，晷刻頃也。初六適變，陽來陰退，健道行也。三陽務進，外陰陽也，適變於內外未從也。次降陰交於陽九，為小畜卦。【初六變初九也。】

Yin gives rise to Yang, and Yang follows Yin, resulting in the harmonious and gentle interaction of Yin and Yang. Each rises and falls in its proper place, thus distinguishing the qualities of strength and flexibility. Yin cannot be full, and even when it is full, it is only for an instant, like the shadow of the sun. Initially, the line six changes in accordance with the time, and as Yang comes, Yin retreats, allowing the path of strength and vitality to be established. Three Yang lines strive upward, yet the outer trigram remains Yin with an inner Yang; although it has changed in accordance with the time, there is still not full conformity between the inner and outer parts. Then, the Yin line meets the Yang line nine, forming the hexagram of small accumulation. (Note: Line six changes to line nine.)

《易》云：“密雲不雨，自我西郊”。小畜之義，在於六四。三陽連，進於一，危也。外巽體陰，畜道行也。巽之初六，陰蕩陽氣感，積陰不能固，退復本位。三連同往而不可見，成於畜義，外象明矣。【一陰劣，不能固，陽是以往也。外巽積陰能固，陽道成在上九一爻之法也。】《易》云：“既雨既處”也。與乾為飛伏。【甲子水，辛丑土。】初九元士居世，六四諸侯在應。

The Zhou Changes (I Ching) says of the Xiaoxu hexagram: "Clouds gather closely but do not rain, coming from the western suburbs." The key to Xiaoxu lies in the fourth line, line six. Three yang lines are connected as one, yet they are restrained by this single yin line, putting them in a dangerous situation. The outer trigram is Xun, which is yin in nature, thus enabling the restraining function. The initial line of Xun, being yin, moves and affects the yang, and the yang feels this influence; however, the accumulated yin cannot retain the yang, so the yang returns to its original position. The three connected yang lines move together without apparent obstruction, and thus the meaning of restraint is established, making the outer appearance clear. (Note: A single yin line is weak and cannot hold on, so the yang is able to proceed. The outer trigram Xun, which accumulates yin, can hold the yang, and the accomplishment of the yang path is realized through the use of line nine at the top.) The Zhou Changes says: "It has rained and settled." Xiaoxu and Qian hexagram are mutually flying and hidden. (Note: The flying god is Jiazi water, and the hidden god is Xinchou earth.) Line nine, "the first gentleman," occupies the world line, and line six, "the feudal lords," is in the responding position.

建始壬寅至丁未，【立春，大暑。】積算起丁未至丙午，周而復始。木土入乾巽。【入宮起算法。】 五星從位起太白，【金星入卦，起算吉凶。】尾宿從位降甲子，【二十八宿入卦，分尾宿，以小畜甲子水上起算。】分氣候其數二十八。【分二十八數起宮推算。】

The establishment of the候 begins from RENYIN and proceeds to DINGWEI (note: from the Beginning of Spring to the Great Heat). The accumulated calculation starts from DINGWEI and proceeds to BINGWU, then cycles again. Wood and Earth enter the trigrams QIAN and XUN (note: this is the method of starting calculation within the palace). The five planets take their turn starting with "TAIBAI" (note: the planet of metal enters the hexagram, initiating the calculation of fortune and misfortune). The twenty-eight mansions reach the Tail mansion, which falls on the JIAZI line (note: the twenty-eight mansions enter the hexagram, with the Tail mansion being allocated, starting from the water of the hexagram XIAOXU at JIAZI). The allocated climate number is twenty-eight (note: using the number twenty-eight to start the palace calculation).

一陰居六四，建子入陽宮，推其休咎處吉凶。剛健立陽爻，陰凝在巽體。《易》云：“輿說輻，夫妻反目”。【不義之兆。】夏至起純陰，陽爻位伏藏；冬至陽爻動，陰氣凝地。 陰陽升降，以柔為剛，見中虛文明，積氣居內象。【九二適變入離。】次降入風火家人卦。

A yin line is in the fourth position, the hexagram begins with the yin phase of Zi and enters the yang palace. Based on this, we determine its fortune and misfortune, and judge its auspiciousness or inauspiciousness. The strong and vigorous force of yang arises, while the yin energy gathers within the Xun trigram. The Book of Changes, the Small Accumulation hexagram says: "The carriage wheel is detached from its spokes, the husband and wife turn against each other." (Note: This is a sign of injustice.) At the summer solstice, pure yin begins to arise, and the yang line is hidden; at the winter solstice, the yang line arises, and the yin energy condenses in the earth. Yin and yang rise and fall, with softness becoming strength, seeing an image of emptiness in the center and civilization on the outside, with accumulated energy residing in the inner trigram. (Note: The nine in the second position responds to the changing time and enters the Li trigram.) Then it descends into the hexagram of Wind and Fire, the Family.

乾剛俱變文明，內外相應，【九五應六二爻。】陰陽得位，居中履正。火上見風，家人之象。閒邪存誠，嗃嗃得中，互體見文明，家道明也。內平遇坎，險象，家人難也。酌中之義，在於六二。與離為飛伏。【己丑土，辛亥水。】

The trigram Qian (Heaven) transforms its strong lines into a state of cultural refinement, with inner and outer trigrams corresponding to each other. (Note: The line Nine in the Fifth corresponds to the line Six in the Second.) Yin and yang are each in their proper positions, occupying the center and acting with correctness. Fire meets wind, which is the image of the family. Preventing evil and cultivating sincerity and respect, governing the family may be strict but can be moderate. The mutual trigrams show cultural refinement, thus making the family path clear. The inner trigram, combined with the trigram Kan (Water), presents a dangerous situation, indicating that governing the family has its difficulties. The key to moderation lies in the line Six in the Second. The hexagram Family and the trigram Li (Fire) are mutual flying and hidden gods. (Note: The flying god is Jichou earth, and the hidden god is Xinhai water.)

建始癸卯至戊申，【春分，立秋。】積算起戊申至丁未，金土入離巽。【金土入卦同積算。】大夫居世，應九五立君位。 五星從位起太陰，【太陰，北方，入卦起宮推算。】箕宿從位降己丑，【二十八宿，分箕宿入家人卦，在己丑土上。】分氣候其數三十六。【三十六起數家人卦，推入積算休咎。】

The establishment of the ruler begins from Guimao and proceeds to Wushen, (note: from the vernal equinox to the beginning of autumn.) The accumulated calculation starts from Wushen and proceeds to Dingwei, where metal and earth enter the images of Li and Xun. (note: metal and earth enter the hexagram and are counted together.) The world line is located at the second line, 'the official,' corresponding to the ninth and fifth position of the ruler. The five stars take their turn starting from 'Taiyin,' (note: Taiyin belongs to the north and enters the hexagram to calculate the palace.) among the twenty-eight mansions, the mansion of Ji arrives, falling on the Jichou line, (note: among the twenty-eight mansions, Ji enters the family hexagram and falls on the Jichou earth line.) the assigned climate number is thirty-six. (note: starting the count from thirty-six in the family hexagram, it is used to push into the accumulated calculation to determine fortune or misfortune.)

火木分形，陰陽得位，內外相資，二氣相和。君君臣臣，父父子子，兄兄弟弟。《易》曰：“家人嗃嗃，父子嘻嘻”。治家之道，分於此也。吉凶之義配五行進退，【六五進退，吉凶於陰陽。陰陽得起，在於四時運動，吉凶見矣，分內外矣。二象配天地星辰，合命定吉凶。】文明運動變化之象。 九三適陰入震，風為雷，合曰益。次降風雷益卦。

Fire and Wood each take their form, yin and yang each occupy their position, internal and external support each other, and the two energies harmonize with each other. Thus, the ruler fulfills the duty of a ruler, the subject fulfills the duty of a subject, the father fulfills the duty of a father, the son fulfills the duty of a son, the elder brother fulfills the duty of an elder brother, and the younger brother fulfills the duty of a younger brother. The Book of Changes, the Family卦 says: "The family is noisy, father and son laugh together." The way of governing a family lies in this distinction. The principles of good fortune and misfortune are connected with the movement and retreat of the Five Phases. (Note: The movement and retreat of Six in the Fifth relates good fortune and misfortune to yin and yang. The reason yin and yang can arise is due to the movement of the four seasons, and thus good fortune and misfortune become evident, and internal and external distinctions become clear. The internal and external dual images correspond to heaven and earth and the stars, and are used to determine good fortune and misfortune according to human destiny.) This is precisely the image of civilization and movement changing with each other. Nine in the Third follows the timely trend toward yin and enters Zhen, transforming wind into thunder, and together they are called Yi. Then it descends into the Hexagram of Wind and Thunder, Yi.

天地不交曰否。六二陰上柔剛，九四下降積陰，故為益。《易》曰：“損上益下”。雷動風行，男下女上。【震男，巽女。】陽益陰，君益於民之象也。互見坤，坤道柔順。又外見艮，艮止陽益陰，止於陽，柔道行也。【內外順動，風雷益。四象分明，剛柔定矣。】與震為飛伏。【庚辰土，辛酉金。】六三三公居世，上九宗廟為應。

Heaven and Earth not intersecting means no benefit; now the Yin line at the second position moves upward and exchanges with the Yang line, while the Yang line at the fourth position descends to the gathering place of Yin, hence it is called Yi. The Zhou Changes say, "Loss from above benefits below." Thunder moves and wind spreads, with male below and female above. (Note: Zhen represents male, Xun represents female.) Yang increases Yin, which symbolizes the ruler bestowing favors upon the people. The mutual structure shows Kun, which represents the flexible and yielding way; the outer mutual structure also shows Gen, which can stop the trend of Yang benefiting Yin, stopping at Yang, thus the yielding way is established. (Note: Both inner and outer structures are harmonious and dynamic, which is the meaning of Yi. The four hexagrams are clear, and the yin and yang are determined.) Yi and Zhen share a flying and hidden relationship. (Note: The flying god is Gengchen earth, and the hidden god is Xinyou metal.) The line at the third position, "the three ministers," serves as the world line, and the line at the top, "the ancestral temple," serves as the responding line.

建始甲辰至己酉，【清明，秋分。】積算起己酉至戊申，周而復始。土金入震巽。【起積配風雷益卦起宮。】 五星從位起歲星，【木星入卦。】計宿從位降庚辰，【二十八宿，分計宿入風雷益六二庚辰土上。】分氣候二十八。【起二十八數，積算吉凶，周而復始。】

The calculation of the "Jianhou" starts from Jiachen and proceeds to Jiyou, (note: from Qingming to Autumn Equinox.) The accumulation of calculations starts from Jiyou and proceeds to Wushen, then cycles again. Earth and Metal enter the trigrams Zhen and Xun. (note: the accumulation begins and is paired with the hexagram Yi (Wind and Thunder) starting from its palace.) The five planets take their turn starting with the "Sui Xing" (note: Jupiter enters the hexagram.) The twenty-eight mansions reach Ji (which is the Dipper mansion), falling on the Gengchen line, (note: the Ji mansion is separated from the twenty-eight mansions and enters the Gengchen Earth line of the Wind and Thunder hexagram.) The assigned climatic number is twenty-eight. (note: starting from the number twenty-eight, the accumulation of good and bad fortune begins, cycling repeatedly.)

陰陽二木，合金土配象，四時運轉，六位交分，休廢旺生，吉凶見乎動爻。配日月星辰進退，運氣升降，復當何位。【金、水、木、火、土。】 適變於外，陽入陰爻。二象健而動，屬於天地也。【天陽，震雷亦陽也。二氣相激，動而健，天行也。】陰陽相蕩，次降入天雷無妄卦。

The internal and external trigrams, each belonging to yin and yang, combine with metal and earth to determine the hexagram. The four seasons continuously change, and the six lines of the hexagram are alternately arranged, some resting, some declining, some flourishing, some being generated, and thus the fortune or misfortune appears in the activated line. Combined with the movement of the sun and moon and the stars, and the rising and falling of the vital energies, we determine where it is located. (Note: This refers to the five elements: metal, water, wood, fire, and earth.) Changes affect the outer trigram, and yang enters the yin line. Both trigrams are strong and dynamic, belonging to heaven and earth. (Note: Heaven belongs to yang, and the trigram of thunder also belongs to yang. The two energies interact and move, being dynamic and strong, which is exactly how heaven operates.) Yin and yang interact and then descend into the hexagram of heaven and thunder, Wu Wang.

乾剛震動，二氣運轉，天下見雷，行正之道，剛正陽長，物無妄矣。內互見艮，止於純陽；外互見巽，順於陽道。天行健而動，剛正於物，物則順也。金木配象，吉凶明矣。【金木配乾震入卦。】與乾為飛伏。【壬午火，辛未土。】九四諸侯在世，初九元士立應上。

The卦 of Wuwang has Qian (Heaven) as the upper trigram and Zhen (Thunder) as the lower trigram. The two energies move and transform, and the world sees thunder, following the upright path. Being just and righteous with the growth of yang energy, all things are free from falsehood. The inner and mutual trigrams show Gen (Mountain), which signifies stopping at pure yang; the outer mutual trigram shows Xun (Wind), which signifies following the yang path. Heaven moves with strength and vigor, and with its just and righteous attitude towards things, all things follow accordingly. Metal and wood are paired with Qian and Zhen to form the卦, thus making the fortune clear. (Note: Metal and wood are paired with Qian and Zhen to enter the卦.) Wuwang and Qian卦 are mutually flying and hidden. (Note: The flying god is Renwu fire, and the hidden god is Xinwei earth.) Nine in the Fourth, 'the feudal lords,' is the world line, and initial Nine, 'the first official,' stands in the responding position.

建始乙巳至庚戌，【小滿，寒露。】積算起庚戌至己酉，周而復始。火土入乾震。【火土分乾震，入無妄卦起積算。】 五星從位起熒惑，【火星入卦定吉凶。】牛宿從位降壬午，【二十八宿，分牛宿入無妄壬午火位上。】分氣候三十六。【三十六數，起卦積算。】

The construction of the waiting period begins from Yisi and proceeds to Gengxu (note: from Xiaoman to Hanlu). The accumulation of calculations starts from Gengxu and proceeds to Jiyou, then cycles again. Fire and earth enter the trigrams Qian and Zhen (note: fire and earth are divided into Qian and Zhen, initiating the accumulation from the卦 Wuwang). The five planets take their turn starting with "Fengmo" (note: the planet Mars enters the trigram to determine fortune and misfortune). Among the twenty-eight mansions, the Ox mansion comes into play, falling on the Renwu line (note: the Ox mansion is separated from the twenty-eight mansions and enters the Wuwang trigram's Renwu fire position). The assigned climatic number is thirty-six (note: the number thirty-six is used to start the trigram and accumulation calculation).

上金下木，二象相沖，陰陽升降，健而動。內見一陽，應動剛。五行分配，吉凶半矣。【二氣各爭。】 九五適變入文柔，陰蕩陽爻歸復位。剛柔履次，明在外；進退吉凶，見中虛。次降入火雷噬嗑卦。

The upper trigram belongs to metal and the lower trigram belongs to wood, and the two trigrams are in opposition; yin and yang rise and fall, strong and vigorous yet capable of movement. The inner trigram shows one yang line, which corresponds with the movement outside and thus reveals its strength. The five phases are arranged and distributed, with both good and bad fortune each taking half. (Note: the two energies contend with each other.) The nine in the fifth responds to the changing time and enters into the gentle and yielding, with yin overturning the yang line, causing it to return to its original position. The strong and the yielding follow each other in sequence, and brightness is revealed in the outer trigram; advancement and retreat, as well as good and bad fortune, are seen in the middle empty line. Then it descends into the hexagram of fire and thunder, consuming and breaking through.

柔來文剛，積氣居中，陰道明白，動見文明。雷電合，分威光，而噬嗑也。《易》曰：“頤中有物，曰噬嗑”。陰陽分中，動而明；【象雷電也。】物有不齊，齧而噬。吉凶之道，象於五行。順則吉，逆則凶。火木合卦配升降。與離為飛伏。【己未土，辛巳火。】六五居尊，應六二大夫。

The hexagram Shēi Kè has a yao of yin rising to adorn the yang yao, with accumulated energy in the central position. The yin path is clear and visible, and once it moves, it brings about civilization. Thunder and lightning meet, each displaying their power and brilliance, which is called Shēi Kè. The Zhou Changes say: "There is something in the mouth, which is called Shēi Kè." Yin and yang are separated in the central position, and movement brings about clarity; (note: symbolizing thunder and lightning.) When things are not properly arranged, they are bitten together by teeth. The principles of good fortune and misfortune are based on the Five Phases: following the order brings good fortune, while going against it brings misfortune. Fire and wood combine into one hexagram, determining the movement of rising and falling. Shēi Kè and Li hexagram are mutually flying and hidden. (note: the flying god is Jiwei earth, and the hidden god is Xinsi fire.) The sixth line is in a position of honor and corresponds with the second line, which is called "the official."

建始丙午至辛亥，【芒種，小雪。】積算起辛亥至庚戌，周而復始。火土入離震。【分火土二位入噬嗑卦，起積算爻，推配星辰，歲月日時，進退吉凶。】 五星從位起鎮星，【土星入卦。】女宿從位降己未土，【二十八宿，分女宿入卦六五己未土也。】分氣候二十八。【從二十八位數起八卦，算吉凶。】

The establishment of the候 begins from Bingwu, proceeding to Xinhai (note: from Mangzhong to Xiaoxue). The accumulation calculation starts from Xinhai, proceeding to Gengxu, and then cycles again. Fire and earth enter the trigrams of Li (Fire) and Zhen (Thunder) (note: dividing fire and earth into the Shehe trigram, initiating the accumulation on each line, then matching with stars, years, months, days, and hours to determine progress, retreat, good or bad fortune). The five planets take turns starting with Zhenshi (note: the earth star enters the trigram). The twenty-eight mansions reach the Girl mansion, falling on the Jiwei earth line (note: the Girl mansion is separated and enters the trigram, falling on the sixth line Jiwei earth). The allocated climate number is twenty-eight (note: starting from the number twenty-eight, the eight trigrams are used to calculate good or bad fortune).

火居水上，陽中見陰，陽雜氣渾而溷，吉凶適變，隨時見也。返復陰，游魂入卦。【降下九四陽入陰。】五行進退，始終之道，斯可驗矣。升降六爻，極返終，下降山雷頤卦。

Fire is above water, where yang meets yin. Yang energy becomes mixed and turbid, and fortune and misfortune change accordingly, all manifesting with the time. Returning to enter yin, it becomes a wandering soul entering the hexagram. (Note: The yang of nine four descends and enters yin.) The movement and stillness of the five phases can thus be verified. The rising and falling of the six lines reach their extreme and return to their end, thus descending to the hexagram of mountain thunder yi.

六位上下，周而復始，內外交互，降入純陰。【見坤象居中。】地之氣，萃在其中。【上下陽位包陰。】積純和之氣，見浩然之道，明矣。土木配象，吉凶從六虛。【六虛即六爻也。】與震為飛伏。【丙戌土，己酉金。】六四諸侯在世，元士之初九見應。

The hexagram Yi (Nourishing) has its six lines interwoven above and below, cycling continuously, with internal and external elements interacting, descending into pure yin. (Note: The middle of the hexagram shows the image of Kun (Earth).) The vital energy of the earth gathers within it. (Note: The yang positions above and below enclose the yin within.) Accumulating the pure and harmonious energy, one can see the vast and noble way, thus understanding it. Earth and wood are combined to form the hexagram's image, and fortune or misfortune is determined by the six lines. (Note: The six lines refer to the six yao.) Yi and Zhen (Thunder) hexagrams are mutually flying and hidden. (Note: The flying god is Bingxu earth, and the hidden god is Jiyou metal.) The sixth line 'princes' is the world line, and the first line 'original officials' corresponds with it.

建始辛亥至丙辰，【小雪，清明。】積算起丙辰至乙卯，周而復始。土木入艮震。【分土木二象，入卦算吉凶。】 五星從位起太白，【金星西方，入八月卦上沖。】虛宿從位降丙戌土，【二十八宿，分虛宿入頤六四丙戌土上。】分氣候三十六。【起數二十八，推六爻吉凶之位。】

The establishment of the候 begins from Xinhai, and is pushed forward to Bingchen, (note: from Xiaoxue to Qingming.) The accumulation of calculations begins from Bingchen and is pushed forward to Yimao, then it cycles again. Earth and Wood enter the images of Gen and Zhen. (note: the images of Earth and Wood are divided into the hexagrams to calculate fortune and misfortune.) The five stars take their turn starting from Taibai, (note: the planet of Metal belongs to the West, entering the hexagram of the eighth month and conflicting with it.) The twenty-eight mansions reach the mansion of Emptiness, descending upon the Bingxu earth line, (note: the mansion of Emptiness is separated from the twenty-eight mansions and enters the sixth line of the hexagram Yi, on the Bingxu earth line.) The allocated number of climatic influences is thirty-six. (note: the starting number is twenty-eight, used to determine the position of fortune and misfortune among the six lines.)

山下有雷止而動，陰陽通變分氣候。內外剛而積中柔，升降游魂，下居六四位，特分，復歸於本，【游魂返居六四，入卦周始，爻位遷次，明矣。】吉凶起於六四，次環六位，星宿躔次也。 極則反本，降入歸魂山風蠱卦。

Under the mountain there is thunder, stopping yet moving, yin and yang communicate and change, thus distinguishing the climate. Both inside and outside are strong lines, but in the middle there is accumulated softness. After rising and falling, it turns into a wandering soul, descending to the position of the sixth line in the fourth place, specially distinguishing here, then returning to its original palace. (Note: The wandering soul returns to reside at the sixth line in the fourth place, entering the hexagram and circulating throughout, the line positions successively change, thus it becomes clear.) Good or bad fortune starts from the sixth line in the fourth place, successively circling through the six line positions, just as the star mansions successively move. When reaching the extreme, it returns to its original palace, descending into the returning soul hexagram of mountain wind gu.

適六爻，陰陽上下，本道存也。氣運周而復始。山下見風，止而順；內互悅而動。《易》云：“蠱者，事也”。先甲後甲，事分而令行。金土合木象，復本曰歸魂。與震為飛伏。【辛酉金，庚辰土。】九三歸魂立三公在世，應上九見宗廟。

In divining the six lines of the Gǔ hexagram, the interplay of yin and yang moves up and down, yet the fundamental principles of the hexagram remain. The mountain beneath the wind can stop yet remain harmonious; the inner and outer trigrams indicate joy and movement. The Zhou Changes say, "Gǔ means affairs." Three days before and three days after the Jia day, affairs are clearly divided, and orders can be carried out. Metal and earth combine with the wood trigram, returning to the original hexagram is called returning to the soul. The Gǔ hexagram and the Zhèn hexagram are mutual flying and hidden gods. (Note: the flying god is Xinyou metal, and the hidden god is Gengchen earth.) The third line is the world line of the returning soul hexagram, occupying the position of the "Three High Officials," corresponding to the top line "Ancestral Temple."

建始庚戌至乙卯，【寒露，春分。】積算起乙卯至庚寅，周而復始。土木入艮巽。【土木分艮巽宮。】 五星從位起太陰，【太陰水星入卦用。】危宿從位降辛酉金，【二十八宿，危宿入巽歸魂山風蠱，九三辛酉金位上。】分氣候二十八。【起積算數二十八，卦宮定吉凶。】

The establishment of the候 begins from Gengxu and proceeds to Yimao, (note: from Cold Dew to Spring Equinox.) The accumulation of calculations starts from Yimao and proceeds to Gengyin, then cycles again. Earth and Wood enter the images of Gen and Xun. (note: Earth and Wood belong to the Gen and Xun palaces respectively.) The five stars take their turn starting from "Taiyin," (note: Taiyin, the Water Star, is used in the hexagram.) among the twenty-eight constellations, the constellation of Wei arrives, falling on the Xinyou metal line, (note: among the twenty-eight constellations, the constellation of Wei enters the Xun palace and returns to the Gu hexagram, falling on the ninth line Xinyou metal position.) the assigned climatic number is twenty-eight. (note: the starting number for accumulation is twenty-eight, and the fortune is determined based on the hexagram palace.)

木上見土，風落山，貞，乾於父事。陰陽復位，長幼分焉。八卦循環，始於巽，歸魂內象見還元。六爻進退，吉凶在於四時。積算起宮，從乎建始。【卦用及身也。】 升陰陽，巽宮適變入離，文柔分矣。陰入陽退，見中虛，次水中女。八卦相蕩，陰陽定位，遷入離宮八卦，純火，以日用事。

The wood sees earth, the wind blows the grass and trees off the mountain; holding to sincerity and uprightness, one can shoulder the business left by one's father. Yin and yang each return to their proper positions, thus distinguishing between the young and the old. The Eight Trigrams cycle and unfold, starting from Xun, and when reaching the inner image of the returning soul hexagram, the return to the original essence is seen. The movement and retreat of the six lines depend on the four seasons. Calculating the starting point, all follow the position of "Jianshi." (Note: The application of hexagrams ultimately relates to people.) Yin and yang rise, Xun palace enters Li due to the timely change, and the gentle and cultured aspect separates out. Yin advances and yang retreats, seeing the image of emptiness in the center, then entering the hexagram of the middle woman. The Eight Trigrams interact and stir, yin and yang each settle in their positions, thus moving into the Li palace of the Eight Trigrams, which is entirely the image of fire, with the sun in command.

本於純陽，陰氣貫中，稟於剛健，見乎文明。故《易》曰：“君子以繼明照于四方”。【離卦中虛，始於乾象。純則健，不能柔明，故以北方陰氣貫中，柔剛而文明也。】陽為陰主，陽伏於陰也。【成卦義在六五。】是以體離，為日為火，始於陽象而假以陰氣。純用剛健，不能明照，故以陰氣入陽，柔於剛健而能順柔，中虛見火象也。【是以離取中虛，氣炎方能照物，日昌火，本陽象也。純以陰，又不能乾於物，純以陽，又暴於物，故取陰柔於中女，能成於物也。】與坎為飛伏。【己巳火，戊子土。】宗廟為世，應上見三公。【上九，九三。】

The Li hexagram originates from pure yang, yet yin energy runs through its center. It possesses the quality of firm strength, yet it manifests the virtue of civilization. Therefore, the Zhou Changes say: "The superior person follows the brightness and illuminates the four directions." (Note: The center of the Li hexagram is empty, originally derived from the Qian trigram. Pure yang is strong and vigorous, but cannot be soft and bright. Hence, yin energy from the north is introduced into the center, transforming firmness into softness and thus achieving civilization.) Yang is the master of yin, yet yang is hidden within yin. (Note: The key to forming the hexagram lies in the sixth line, six in the fifth.) Therefore, the structure of the Li hexagram represents the sun and fire, originating from the image of yang but assisted by yin energy. If only pure yang were used, it would not be able to illuminate. Hence, yin energy is introduced into yang, transforming firmness into softness and allowing it to be smooth, with the center empty, thus the image of fire emerges. (Note: Therefore, the Li hexagram takes the image of "middle emptiness," allowing the energy to rise and illuminate objects. The sun is strong and the fire is bright, originally a yang image. If only yin were used, it could not dry things; if only yang were used, it would be fierce and injurious. Hence, taking the gentle yin of the middle daughter enables the creation of all things.) The Li and Kan hexagrams are mutually flying and hidden. (Note: The flying god is Jisi fire, and the hidden god is Wuzi earth.) The world line is located at the top nine, "ancestral temple," and the response line is at the third nine, "three dukes." (Note: That is, the top nine and the third nine.)

建始戊申至癸丑，【立秋至大寒。】積算起癸丑至壬子，【火取胎月至本月。】周而復始。土水二象入離火位，【土水二位入卦起算。】 五星從位起歲星，【木星入火宮卦。】室宿從位降己巳火，【二十八宿，分室宿入離宮上九己巳火上也。】分氣候三十六。【積算起數三十六，立位定吉凶。】

The establishment of the候 begins with Wushen and proceeds to Guichou, (note: from the beginning of autumn to the beginning of winter.) The accumulated calculation starts from Guichou and proceeds to Renzi, (note: fire begins from the month of conception and proceeds to the current month.) This cycle continues. The earth and water elements enter the fire position of Li, (note: the earth and water positions enter the hexagram for calculation.) The five stars take their turn starting with the year star, (note: the jupiter enters the fire palace hexagram.) The twenty-eight constellations reach the Encampment mansion, falling on the Jisi fire line, (note: among the twenty-eight constellations, the Encampment mansion is separated and enters the Li palace at the Nine at the Top Jisi fire line.) The allocated climate number is thirty-six. (note: the accumulated calculation starts with thirty-six, establishing the line position to determine fortune and misfortune.)

內外二象，配於火土為祥。【土火入離為祥。】互見悅順，著於明麗。【兌巽二象。】 陰陽升降入初九，適變從陰，止於艮象。【內卦變也。】吉凶從位，起至六五，休廢在何爻。【看當何位金水木火土，與本宮刑宮。】次降入火山旅卦。【初九爻變之。】

The inner and outer trigrams are combined with fire and earth, forming a favorable image. (Note: When earth and fire enter the trigram Li, it becomes auspicious.) The interacting trigrams show the harmony of Dui and the flexibility of Xun, clearly evident in the brightness of the attached light. (Note: This refers to the trigrams Dui and Xun.) Yin and yang rise and fall to the first line, changing with the time and following yin, stopping at the image of Gen. (Note: This refers to the change within the inner trigram.) Good fortune and misfortune are determined by the position of the lines, from the first line up to the fifth line, depending on which line is in decline. (Note: It depends on which of the elements metal, water, wood, fire, and earth it corresponds to, and whether it is in mutual generation or mutual punishment with its own trigram.) Then it descends into the hexagram Lv (Fire Mountain Travel). (Note: This comes from the change of the first line.)

陰中見陽，蕩入陽中。陰陽二氣交互，見本象。火居山上，為旅之義。【離為陰，初九為陽；艮為陽，初六為陰。二氣交互，上下見木也。火在上，無止象，旅之義。】《易》曰：“旅人先笑後號咷”。又曰：“得其資斧”。仲尼為旅人，固可知矣。【旅卦為取象，火在山上顯露無止，五行入卦消息，去此遷也。】與艮為飛伏。【丙辰土，己卯木。】其居初六元士，九四諸侯見應。

The hexagram of Travel shows yin encountering yang, and yang again entering yin. The interaction of yin and yang energies flows back and forth, revealing the image of the primary hexagram. Fire residing on a mountain represents the meaning of travel. (Note: The trigram Li is originally yin, but the first line is yang; the trigram Gen is originally yang, but the first line is yin. The two energies interact, and both upper and lower parts show wood. Fire is at the top, without a fixed position, which is exactly the meaning of travel.) The Zhou Yi says, "The traveler first laughs and then wails." It also says, "He obtains his means of travel." Confucius, who traveled through the states, was a traveler, and thus this can be understood. (Note: The hexagram of Travel is taken in this way because fire on a mountain is exposed and cannot stay in one place; the growth and decline of the five phases within the hexagram also indicate leaving this place and moving to another.) The hexagram of Travel and the hexagram of Stillness are mutually flying and hidden. (Note: The flying god is Bingchen earth, and the hidden god is Jimao wood.) The world line is in the first line, "the original scholar," and the fourth line, "the feudal lord," which corresponds to it.

建始己酉至甲寅，【秋分，立春。】積算起甲寅至癸丑，周而復始。火土木入離艮。【火木土入卦起積算。】 五星從位起熒惑，【火星入卦見本象。】壁宿從位降丙辰，【二十八宿，壁宿入旅卦初六丙辰土位上起算。】分氣候三十六。【分三十六數起卦推算。】

The establishment of the候 begins from Jiyou, and is calculated up to Jiayin. (Note: From autumn equinox to the beginning of spring.) The accumulation of numbers starts from Jiayin and is calculated up to Guichou, then it cycles again. Fire, earth, and wood enter the trigrams of Li (Fire) and Gen (Mountain). (Note: Fire, wood, and earth enter the trigrams and begin the accumulation of numbers.) The five planets take their turn starting with 'Fengmo' (Mars), (Note: The planet Mars enters the trigram and reveals its own image.) Among the twenty-eight constellations, the constellation of Wall Mansion arrives at the yao of Bingchen, (Note: The constellation of Wall Mansion enters the first trigram of the travel hexagram at the Bingchen earth position and begins the calculation.) The assigned number of climate is thirty-six. (Note: The calculation of the hexagram begins with the number thirty-six.)

火土同宮，二氣合應，陰陽相對，吉凶分乎陰位。上九陽居宗廟，得喪於易。六五為卦之主，不繫於一凶，其宜也。 內象適變，蕩陰入陽，巽順於外，進退意器，外象明，應內，為鼎。次降火從風入鼎。【初九之初六，六二之九二，巽為風，離象火，曰鼎。】

Fire and earth are in the same trigram, and the two energies combine and correspond, with yin and yang opposing each other. Good fortune and misfortune are determined by the yin position. The upper nine (上九) holds yang in the position of the ancestral temple, and gain and loss are all subject to change. The sixth five (六五) is the main element of the entire hexagram, not influenced by any particular ominous image, which is appropriate. The internal image changes with the time, eliminating yin and entering yang. Outside, there is the softness of Xun (wind), and the meaning of advancing and retreating lies in the vessels. The external image is bright and corresponds with the internal image, forming the hexagram of the Cauldron. Then fire descends from wind, entering the Cauldron hexagram. (Note: The initial nine (初九) becomes the initial six (初六), and the sixth two (六二) becomes the ninth two (九二); Xun represents wind, and Li represents fire, together forming the Cauldron.)

木能巽火，故鼎之象。亨飪見新，供祭明矣。《易》曰：“鼎取新”。【木見火中，發火木相資，象鼎之兆。下穴為足，中虛見納，飪熟之義明矣。凡飪熟，享祀為先。故曰供祭明矣。變生也。】陰陽得應，居中履順，三公之義，繼於君也。【九三成鼎之德，六五委任得賢臣，假之位，以斯明矣。】陰穴見火，順於上也；中虛見納，受辛於內也。金玉之鉉在乎陽，饗新亨飪在乎陰。與巽為飛伏。【辛亥水，己丑土。】九二立大夫為世，六五居尊見應。

The wood can enter the fire and assist it in burning, hence the image of the Cauldron. Cooking food and seeing new things emerge, used for worship and sacrifice, its meaning is clear. The Zhou Changes say: "The Cauldron takes in the new." (Note: Wood appears in the fire, causing the fire and wood to support each other, which is the sign of the Cauldron. The hole below is the foot of the Cauldron, the middle is empty and can hold things, which explains the meaning of cooking food. Whenever food is cooked, it is first used for sacrifice, so it is said "the offering for sacrifice is clear." This is the transformation that produces the new.) Yin and Yang correspond with each other, occupying the center and acting with flexibility and gentleness, which is the duty of the Three Grandees, to carry out the king's commands. (Note: Nine in the Third achieves the virtue of the Cauldron; Six in the Fifth entrusts and gains a virtuous minister, giving him the appropriate position, the meaning is clear.) Seeing fire in the place of Yin is to obey above; the middle being empty and able to receive is to accept the pungent flavor within. The handle of the Cauldron made of gold and jade is associated with Yang, while enjoying new things and cooking food is associated with Yin. The Cauldron and the Wind trigram are in a flying and hidden relationship. (Note: The flying god is Xinhai water, the hidden god is Jichou earth.) Nine in the Second establishes the world line and is in the position of "the minister," while Six in the Fifth holds the position of honor and corresponds with it.

建始庚戌至乙卯【寒露，春分。】積算起乙卯至甲寅，周而復始。分土木入離巽。【分土木二象入離巽，配鼎卦。】 五星從位起鎮星，【土星入火宮。】奎宿從位降辛亥水，【二十八宿，分奎宿入鼎卦九二辛亥位上。】分氣候三十六。【起宮數三十六宮配卦算吉凶。】

Heavenly Stems and Earthly Branches are used to calculate the sequence of the Five Elements. Starting from Gengxu, the sequence proceeds to Yimao, which corresponds to the period from Cold Dew to Spring Equinox. The accumulated calculation begins from Yimao and proceeds to Jiayin, then cycles again. Earth and Wood are divided into the trigrams Li (Fire) and Xun (Wind). The Five Stars begin with the Star of the Earth, which corresponds to the entry of the Earth Star into the Fire Palace. The Twenty-Eight Mansions reach the Legs Mansion, which falls on the Xinhai Water line. The Legs Mansion is separated from the Twenty-Eight Mansions and enters the position of the Nine in the Second of the Ding卦 (鼎卦) at Xinhai. The number of climatic calculations is thirty-six, which corresponds to the starting number of the palace, used to calculate fortune and misfortune in the trigrams and lines.

火居木上，二氣交合，陰陽巽順，器具形成。金玉堅剛，配象陰陽，升降六位，遞相遷次，九三適變，以陽入陰，見乎坎險。【鼎九三爻之義，陰成坎卦，外象，內坎外離，二氣不交，見未濟卦。】降入水火未濟卦。

Fire is located above wood, with the two energies meeting and combining. Yin and yang both become smooth and harmonious, allowing objects to take form. Metal and jade are hard and strong, matching the image of yin and yang. The six lines of the hexagram rise and fall in sequence, moving one after another. Nine in the third position changes with the right time, with yang entering yin, thus revealing the danger of the Kan trigram. (Note: This refers to the meaning of the third line in the Ding hexagram: when yin forms the Kan trigram, externally it is inner Kan and outer Li, with the two energies not meeting, thus forming the hexagram of Not Yet Achieved.) Therefore, it descends into the hexagram of Not Yet Achieved, which is the combination of water and fire.

陰陽二位，各復本體，六爻交互，異於正象，【離炎上，坎務下，二象不合，各殊。陰陽交納，是以異於本象也。】故取未濟名之。世應得位，陰陽殊途，【九二，六五。】性命不交，吉凶列矣。【坎性，離命。】與坎為飛伏。【戊午火，己亥水。】六三三公為世，應宗廟。【上九。】

The hexagram of "Not Yet Completed" has yin and yang elements each returning to their original forms. The six lines interact and change, differing from the standard image. (Note: The trigram Li (Fire) has an upward nature, while Kan (Water) has a downward nature. These two trigrams are incompatible and each moves separately. Yin and yang mutually receive and influence each other, hence differing from the original image.) Therefore, it is named "Not Yet Completed." The world line and the response line each occupy their proper positions, but yin and yang are separated, (Note: This refers to the second line and the fifth line.) nature and destiny do not communicate, and thus the fortune and misfortune are arranged. (Note: Kan represents nature, while Li represents destiny.) The hexagram "Not Yet Completed" and Kan hexagram are mutually flying and hidden. (Note: The flying god is Wuwu fire, and the hidden god is Jihai water.) The third line "Three Grand Ministers" serves as the world line, corresponding with "Ancestral Temple." (Note: This refers to the top line.)

建始辛亥至丙辰，【小雪，清明。】積算起丙辰至丁卯，水土二象入離坎。【分水土入卦。】 五星從位起太白，【金星入離宮，卦分六爻。】婁宿從位降戊午火，【二十八宿，分婁宿入未濟九二戊午火位上，定吉凶，入積算。】分氣候二十八。【積算二十八數至吉凶處。】

The establishment of the候 begins from Xinhai, and is pushed forward to Bingchen, (note: from Xiaoxue to Qingming.) The accumulation of calculations begins from Bingchen and is pushed forward to Dingmao, where the water and earth elements enter the Li and Kan trigrams respectively. (note: water and earth enter their respective trigrams.) The five stars take their turn starting with Taibai, (note: the golden star enters the Li trigram, and the six lines of the trigram are assigned.) The twenty-eight constellations reach Loushu, which falls on the Wuwu fire line, (note: among the twenty-eight constellations, Loushu is separated and enters the Weiji卦's Nine in the Second position on the Wuwu fire line, determining fortune and misfortune, and being included in the accumulation of calculations.) The assigned climate number is twenty-eight. (note: the accumulation of calculations uses the number twenty-eight to determine the location of fortune and misfortune.)

水火二象，坎離相納，受性本異，立位見隔，睽於上下，吉凶生也。【子午之位。】受刑見害，氣不合也。 陰陽升降，入於外卦，適離為艮，上著於象。【艮上著離也。】天地盈虛，與時消息，其大也。次降入山水蒙卦。

Water and fire are two opposing forces, with Kan and Li mutually receiving and influencing each other. However, their inherent natures are fundamentally different, and their positions are separated from each other, leading to discord between upper and lower, thus producing fortune and misfortune. (Note: This refers to the positions of Zi and Wu.) Mutual punishment and restriction reveal harmful effects because their energies are incompatible. Yin and yang rise and fall, entering the outer trigram. Li transforms into Gen and attaches to it, forming an image. (Note: Gen attaches to Li above.) The fullness and emptiness of heaven and earth change continuously, following a great principle. Then it descends into the hexagram Meng (Mountain and Water).

積陽居陰，止於坎陷。養純正素，居中得位。《易》云：“山下出泉，蒙”。二象摽正，天下通也。擊暗釋疑，陽道行也；內實外正，暗得明，陰附於陽，稚道亨也。故曰：“蒙養正”。與艮為飛伏。【丙戌土，乙酉金。】諸位立世，元士為應。【六四，初六。】

The hexagram Meng has accumulated yang in a yin position, resting in the trap of Kan. It nurtures pure and simple virtue, and holds the central position to be correct. The Zhou Changes say: "Mountains below a spring, Meng." The inner and outer trigrams indicate the right path, thus the world becomes unobstructed. Breaking through confusion and resolving doubts allows the yang path to be carried out; inner strength and outer correctness enlighten the dark, and yin adheres to yang, making the path of Meng smooth. Therefore, it is said "Meng is about cultivating correctness." Meng and Gen hexagrams are mutually flying and hidden gods. (Note: Flying god is Bingxu earth, hidden god is Yiyou metal.) "Princes" are established as the world line, with "original officials" as the responding line. (Note: That is six in the fourth and six at the beginning.)

建始壬子至丁巳，【大雪，小滿。】積算起丁巳至丙辰，周而復始。火土入艮坎。【火土二象入卦同算。】 五星從位起太陰，【水星北方，入宮起算。】胃宿從位降丙戌土，【二十八宿，分胃宿入蒙卦六四丙戌土上。】分氣候三十六。【起數二十八，從六位推算。】

The establishment of the候 begins from Renzi, proceeding to Dingsi (note: from Great Snow to Grain in Ear). The accumulated calculation starts from Dingsi, proceeding to Bingchen, and then cycles again. Fire and Earth enter the images of Gen and Kan (note: the images of Fire and Earth enter the hexagram and are calculated together). The five stars take their turn starting from Taiyin (note: the planet Mercury belongs to the North, entering the palace for calculation). The twenty-eight constellations reach the Stomach mansion, falling on the Bingxu earth line (note: among the twenty-eight constellations, the Stomach mansion is separated and enters the hexagram at the sixth line of Bingxu). The assigned number of climate is thirty-six (note: the starting number is twenty-eight, calculated from the six lines).

山下見水，畜聚居中，分流萬派，六位不居，吉凶適變，水土分也。【五行入卦算吉凶，逐四時行囚廢王，吉則王，凶則廢。】陰陽進退，歲時物也。六五陽中積陰，入巽見陰中陽，二氣相蕩，不可盈望。次降入風水渙卦。【六五變入九五，陽中陰入陽中陽，適變往於他宮，位不出本宮。】

Mountains below meeting water, accumulating in the middle, then branching out into hundreds of streams; the positions of the six lines are not fixed, and fortune and misfortune change accordingly, which is the result of water and earth being separated. (Note: The Five Phases enter the hexagram to calculate fortune and misfortune, which vary according to the four seasons, with each element being in a state of movement, captivity, decline, or prosperity; the prosperous are auspicious, and the declining are inauspicious.) Yin and Yang advancing and retreating respectively, is exactly the normal state of the years and all things. The sixth line is accumulating Yin within Yang, entering Xun and seeing Yang within Yin, the two energies mutually stirring, which cannot be expected to be full. Then it descends into the hexagram Huan. (Note: The sixth line becomes the ninth line, Yin within Yang transforming into Yang within Yang; although it should change to another place according to the time, its position remains within its original palace.)

水上見木，渙然而合，【渙者，散也。】內外健而順，納實居中正，互見動而上，【虛舟行也。】陰陽二象，資而益也。風行水上，處險非溺也。【木浮於水也。】九五履正思順，非偪也。與巽為飛伏。【辛巳火，己未土。】九五居尊，大夫應。【九二爻也。】

The Hexagram of Dispersing shows water meeting wood, and after dispersing, it comes together again. (Note: Dispersing means scattering.) Both inside and outside are strong and vigorous yet gentle and harmonious, receiving fullness and residing in the center and correctness. The interacting lines show something active and upward-moving. (Note: Like a boat floating downstream.) The yin and yang images support and enhance each other. Wind moves upon water, and even in a dangerous situation, it does not sink. (Note: Wood floats on water.) The line Nine in the Fifth follows the correct path, with a mind that adheres to reason, not through force. The Hexagram of Dispersing and the Hexagram of Following each other are flying and hidden gods. (Note: The flying god is the fire of Xinsi, and the hidden god is the earth of Jiwei.) The line Nine in the Fifth occupies the exalted position, and the "doctor" line corresponds with it. (Note: That is the line Two.)

建始癸丑至戊午，【大寒，芒種。】積算起戊午至丁巳，周而復始。火土入坎巽。【火土二象入坎巽，配火宮渙卦起算。】 五星從位起歲星，【木星入火宮本象。】昴宿從位降辛巳火，【二十八宿，分昴宿入渙九五辛巳火位上。】分氣候其數二十八。【起算從二十八位上推六爻吉凶，歲月日時為候。】

The establishment of the候 begins from Guichou, and is calculated up to Wuwu. (Note: This corresponds to the period from the Beginning of Winter to Grain in Ear.) The accumulation of calculations starts from Wuwu and proceeds to Dingsi, then cycles again. Fire and Earth enter the trigrams Kan and Xun. (Note: The trigrams of Fire and Earth enter Kan and Xun, matching the dispersal trigram Huan with its fifth line at Xinsi Fire position.) The five planets take turns starting with the "Year Star," (Note: The planet Jupiter enters the original trigram of the Fire trigram.) Among the twenty-eight mansions, the mansion of Hairy Head arrives, falling on the Fire line at Xinsi. (Note: The mansion of Hairy Head is separated from the twenty-eight mansions and enters the fifth line of the Huan trigram at Xinsi Fire position.) The assigned climatic numbers are twenty-eight. (Note: The calculation starts from the number twenty-eight to determine the six lines of fortune, using years, months, days, and hours as the basis.)

內卦坎中滿，一陽居中，積實於內，風在外行，虛聲外順。吉凶之位，考乎四序，盛衰之道，在乎機要。陰陽死於位，生於時；死於時，生於位。進退不可詰，正盛則衰來，正衰則盛來。《易》曰：“積善之家必有餘慶，積不善之家必有餘殃”。 八卦始終，六虛反復，游魂生巽入乾，為天水訟卦。

The inner trigram Kan represents a full and solid center, with one yang line in the middle, containing the substance within; while wind moves outside, merely producing a hollow sound and following along. The fortune or misfortune of the lines depends on the order of the four seasons; the rise and decline of things entirely depend on the key points. Yin and yang may die in position but live in time, or die in time but live in position. In the movement of advancing and retreating, there is no room for inquiry: when something is at its peak, decline will come; when it is at its lowest, prosperity will return. The Zhou Changes say: "A family that accumulates good deeds will surely have abundant blessings; a family that accumulates evil deeds will surely have abundant misfortunes." The eight trigrams have a beginning and an end, with the six lines alternating and returning, and the wandering soul originates from Xun and enters Qian, thus forming the hexagram Tian Shui Song.

生生不絕之謂道。六位不居，返為游魂。離宮八卦以訟為反四，【五至四也。】天與水違，曰訟。【天道西行，水東流，其路背也。外象乾，西北方之卦；內坎水，正北方之卦，其流東也。二氣不交，曰訟。】五行所占六位定吉凶，非所背，順為正。金與水，二氣相資，父子之謂。健與險，內外相激，家國之義。出象故以則，斯可驗矣。與巽為飛伏。【壬午火，辛未土。】諸侯居世，元士見應。【九四，初六。】

The continuous and unending is called the Dao. The six lines of the hexagram do not remain fixed; when they return, they become wandering spirits. The eight trigrams of the Li (Fire) trigram are considered to return to the fourth line, which is the hexagram of讼 (Strife). (Note: This is when the fifth line retreats to the fourth line.) Heaven and water are opposing each other, hence it is called讼. (Note: The heavenly path moves westward, while water flows eastward, their paths are opposite. The outer trigram is Qian (Heaven), which belongs to the northwest; the inner trigram is Kan (Water), which belongs to the north. The two energies do not intersect, hence it is called讼.) The five phases determine the six lines to judge fortune and misfortune: if they do not oppose each other and are in harmony, it is considered correct. Metal and water energies nourish each other, just like father and son. Strength and danger, inner and outer energies interact, which is the principle of family and state. Once the image is formed, it can be used as a standard, and its effects can be verified.讼 and Xun (Wind) trigrams are mutual flying and hidden gods. (Note: The flying god is Renwu fire, and the hidden god is Xinwei earth.) "Princes" occupy the position of the world line, and "junior officials" correspond to it. (Note: This refers to the nine in the fourth line and the six at the beginning.)

建始戊午至癸亥，【芒種，小雪。】積算起癸亥至壬戌，周而復始。火水入卦。【火水二象入離宮，配六位積算，推日月歲時。】 五星從位起熒惑，【火星入火宮，同起積算。】畢宿從位降壬午火，【二十八宿，分畢宿東方宿，入離游魂天水訟卦九四壬午火上也。】分氣候三十六。【起宮從三十六位算吉凶。】

The establishment of the候 begins from Wuwu and proceeds to Guihai, (note: from Mangzhong to Xiaoxue.) The accumulation of numbers starts from Guihai and proceeds to Renxu, then cycles again. Fire and water enter the hexagram. (note: the images of fire and water enter the Li palace, paired with the six yao positions for the accumulation of numbers, to calculate days, months, years, and hours.) The five stars take turns starting with 'Fengmo', (note: the planet Mars enters the fire palace, and together initiates the accumulation of numbers.) The twenty-eight mansions reach the Net mansion, which falls on the fire yao of Wuwu, (note: among the twenty-eight mansions, the Eastern Net mansion enters the Li palace's wandering soul hexagram Tianshui Song, at the ninth position in the fourth, on the fire yao of Renwu.) The allocated climate numbers are thirty-six. (note: the calculation of auspicious and inauspicious begins from the position of thirty-six.)

天下見水，陰陽相背，二氣不交，物何由生。吉凶宗於上九，進退見於九四，二居中履正，得其宜也。 陰陽升降，復歸內象。【陰去陽來復本位，內見離，同人。】次降天火同人卦。【次本陽上下，二爻陰，適變從離也。】

Heavenly Fire reaches all things, but yin and yang are opposed, the two energies do not meet, and thus all things have no way to grow. Good fortune and misfortune are determined by the top line nine, while advancement and retreat are shown by the fourth line nine. The second line nine is in the center and follows the correct path, thus handling affairs properly. The rising and falling of yin and yang again return to the inner image. (Note: Yin departs and yang comes back, returning to its original position, and the inner trigram shows fire, which is the Hexagram of Mutual Harmony.) Then it descends into the Hexagram of Heavenly Fire Mutual Harmony. (Note: Originally both upper and lower were yang, but now the second line turns yin, changing with the right time and following fire.)

二氣同進，健而炎上，【乾務上，離務下。】同途異致，性則合也。《易》曰：“出門同人，又誰咎也”。九二得位居中，六三積陰待應。《易》曰：“先號咷而後笑”。【隔於陽位，不能決勝，先故曰號咷；後獲合方喜也，故曰後笑也。】八卦復位，六爻遷次，周而復始。上下不停，生生之義，易道祖也。天與火，明而健；陽道正，陰氣和也。【六二居內卦中，能奉於陽。】吉凶故象，五行昭然。【金木水火土，配六位相生。】與坎為飛伏。【己亥水，戊午火。】歸魂立三公為世，上九宗廟為應候。

The卦 of Tong Ren has two energies moving upward together, being strong and vigorous with the fiery nature that rises upward. Although they move along the same path, their directions differ, yet their essential nature is compatible. The first line of the Tong Ren hexagram says, "Going out to meet people, who could blame you?" The second line is in a proper position and in the center, while the third line accumulates yin energy waiting for correspondence. The fifth line says, "First crying and then laughing." This is because it is separated by a yang line and cannot win, hence the initial crying; later, when they finally meet, joy follows, hence the laughing afterwards. The eight trigrams return to their original positions, the six lines move in sequence, and the cycle continues without end, with constant movement up and down. This is the meaning of continuous generation, which is the origin of the Way of Change. Heaven and fire are paired, being both bright and strong; the yang path is upright, and the yin energy is harmonious. The second line is in the center of the inner trigram and can serve the yang. Thus, fortune and misfortune become evident, and the five elements are clearly visible. The hexagram of Tong Ren and Kan are mutually flying and hidden. The flying god is water at Jihai, and the hidden god is fire at Wuwu. The returning soul hexagram sets the third line, "San Gong," as the world line, and the top line, "Zong Miao," as the responding line.

建始丁巳至壬戌，【小滿，寒露。】積算起壬戌至辛酉，周而復始。火土入乾離。【火土二象入乾離，配六宮起積算。】 五星從位起鎮星，【土星入卦，定其吉凶。】觜宿從位降己亥水，【二十八宿，分觜宿入離歸魂，配天火同人九三己亥水上。】分氣候二十八。【起積算二十八位數，巡六爻有吉凶入何位。】

The establishment of the候 begins from Dingsi and proceeds to Renxu, (note: from Xiaoman to Hanlu.) The accumulation calculation starts from Renxu and proceeds to Xinyou, then cycles again. Fire and earth enter the trigrams Qian and Li. (note: the trigrams of fire and earth enter Qian and Li, combining with the six lines of the current hexagram for the accumulation calculation.) The five planets begin their cycle with the planet of Zhèn, (note: the planet of earth enters the hexagram, used to determine fortune and misfortune.) among the twenty-eight mansions, the mansion of Zī is reached, falling on the water line of Jihai, (note: the mansion of Zī is separated from the twenty-eight mansions, entering the Li hexagram's returning soul hexagram, paired with the line of Jihai in the hexagram Tong Ren at the ninth line.) the assigned climate number is twenty-eight. (note: the number twenty-eight is used for the accumulation calculation, touring the six lines, to determine where fortune and misfortune fall.)

火上見金，二氣雖同，五行相悖。六爻定位，吉凶之兆在乎五二，得時則順，失時則逆。陰陽升降，歲月分焉，爻象相蕩，內外適變，八卦巡迴，歸魂復本。本靜則象生，故適離為兌入少女，分八卦於兌象。【坎入兌宮八卦。】

Fire meets metal, though the two energies move together, the Five Phases are in conflict. Each of the six lines has its own position, and the signs of good or bad fortune appear in the lines nine in the fifth and six in the second. When in season, things proceed smoothly; when out of season, they reverse. The movement of yin and yang rises and falls, distinguishing years and months. The lines of the hexagram interact and stir, changing internally and externally in accordance with the time. The Eight Trigrams cycle through their positions, and the soul returns to its original palace. The root must be still, and then the hexagram can arise. Therefore, Li (Fire) changes with the time and becomes Dui (Lake), entering the hexagram of the Young Girl. The Eight Trigrams then branch out from the Dui image. (Note: Transitioning from the Kan palace to the Dui palace of the Eight Trigrams.)

積陰為澤，純金用體，畜水凝霜，陰道同也。上六陰生，與艮為合。【兌下六陰凝，艮土於陽健，納兌為妻，二氣合也。】土木入兌，水火應之，二陰合體，積於西郊。【秋王。】沖艮入乾，氣類陰也；配象為羊，物類同也。與艮為飛伏。【丁未土，丙寅木。】上六宗廟在世，六三三公為應。

The Trigram Dui accumulates yin to form a marsh, with pure metal as its essence, holding water and condensing into frost, all manifestations of yin. The line Six at the Top produces a yin line, combining with Gen. (Note: The yin energy below Dui condenses, while Gen belongs to earth and is yang and strong, taking Dui as its wife, thus the two energies unite.) Earth and wood enter Dui, water and fire correspond with it, and the two yin lines unite, accumulating in the western suburbs. (Note: Autumn is the season of strong metal.) It conflicts with Gen and enters Qian, still belonging to yin; when matched with physical forms, it is a sheep, also a similar thing. Dui and Gen are mutual flying and hidden gods. (Note: The flying god is Dingwei earth, the hidden god is Bingyin wood.) The line Six at the Top 'Ancestral Temple' is the world line, and the line Six in the Third 'Three High Officials' is the responding line.

建始乙卯至庚申，【春分，立秋。】積算起庚申至己未，周而復始。金土入兌宮。【金土入兌宮起積算。】 五星從位起太白，【太白金星入卦。】參宿從位降丁未土，【二十八宿，分參宿入兌上六丁未土上。】分氣候三十六。【起宮算從三十六數，起定吉凶。】

The establishment of the候 begins from Yimao, and proceeds to Gengshen (note: from the spring equinox to the beginning of autumn). The accumulation calculation starts from Gengshen and proceeds to Jiwei, then cycles again. Metal and earth enter the Dui trigram (note: when metal and earth enter the Dui trigram, the accumulation begins). The five planets take their turn starting with Taibai (note: Taibai, the planet of metal, enters the hexagram). Among the twenty-eight mansions, the Sanxu mansion arrives, descending onto the Dingwei earth line (note: the Sanxu mansion is separated from the twenty-eight mansions and enters the upper sixth line of the Dui trigram on the Dingwei earth line). The assigned climatic number is thirty-six (note: the calculation begins from the number thirty-six, used to determine fortune and misfortune).

內卦互體見離巽，配火木入金宮，分貴賤於強弱，【火強木弱。】吉凶隨爻算，歲月運氣逐休王。 陰陽升降，變初九入初六，陽入陰，為坎象。正體見陽位，剛柔分，吉凶見也。適變內象入坎，為困卦。【兌內卦初九變入坎。】

The inner trigram combined with the mutual trigrams shows the trigrams Li (Fire) and Xun (Wind). These trigrams correspond to fire and wood, which enter the metal palace. From the perspective of strength and weakness, the distinction between importance and inferiority is made. (Note: Fire is strong and wood is weak.) The fortune or misfortune is determined by each line. The fortune or misfortune in years, months, days and hours is determined by the prosperity or decline of the five elements in the four seasons. The rise and fall of yin and yang lead to the transformation of the initial line nine into the initial line six. Yang enters yin, forming the trigram Kan (Water). From the perspective of the original trigram, the position of yang is clear, and the distinction between firmness and flexibility is clear, so the fortune or misfortune becomes apparent. The inner trigram changes with the time and enters Kan, forming the hexagram Guan (Obstruction). (Note: The initial line nine of the trigram Dui (Lake) transforms into Kan.)

澤入坎險，水不通，困。外稟內剛，陰道長也，陰陽不順，吉凶生也。《易》云：“困于石，據于蒺藜，入于其宮，不見其妻，凶”。上下不應，陰陽不交，二氣不合。【困卦上下無應，陰陽不交。六三陰，上六亦陰，無匹。入九五求陽，陽亦無納也。】五行配六位，生悔吝，四時休王。金木交爭，萬物之情在乎幾微。與坎為飛伏。【戊寅木，丁巳火。】初六元士為世，九四諸侯在應。

The Confusion Hexagram represents a situation where the marsh falls into the danger of the Water Trigram, and the water flow is blocked, hence called Confusion. The outer part is soft and yielding, while the inner part is strong and firm. The Yin energy is increasing, and Yin and Yang are not harmonious, thus leading to both good and bad outcomes. The Confusion Hexagram, line six-three says: "Confined by stone, resting on thorn bushes, entering the palace, not seeing his wife, misfortune." The upper and lower parts are not in correspondence, Yin and Yang do not interact, and the two energies cannot meet. (Note: The Confusion Hexagram has no proper correspondences between upper and lower parts, and Yin and Yang do not intersect. Line six-three is Yin, and line upper-six is also Yin, so they cannot form a pair; instead, it seeks the Yang of line nine-five, but the Yang does not accept it.) The Five Phases are arranged in the positions of the six lines, producing regret and hesitation, which vary according to the four seasons with periods of decline and prosperity. Metal and Wood contend with each other, and the conditions of all things are revealed in these subtle aspects. Confusion and the Water Hexagram are mutual Flying and Hidden Gods. (Note: The Flying God is the Wood of Wu-Yin, and the Hidden God is the Fire of Ding-Si.) Line initial-six "Original Gentleman" is the World Line, and line nine-four "Princes" is in the responding position.

建始丙辰至辛酉，【清明，秋分。】積算起辛酉至庚申，周而復始。土金入坎兌。【分土金入坎兌，配金宮起算。】 五星從位起太陰，【水宿入兌卦起算。】井宿從位降戊寅，【二十八宿，分井宿入困卦初六戊寅木。】分氣候其數二十八。【二十八起宮入積算，定吉凶。】

The establishment of the候 begins from Bingchen and proceeds to Xinyou (note: from Qingming to Autumn Equinox). The accumulated calculation starts from Xinyou and proceeds to Gengshen, then cycles again. Earth and Metal enter the trigrams Kan and Dui. (note: Earth and Metal are divided into Kan and Dui, and the calculation starts from the Metal palace.) The five stars begin their turn from Taiyin, (note: Mercury starts from the Dui trigram.) The twenty-eight mansions reach the Well mansion, which falls on the Wuyin line, (note: the Well mansion is separated from the twenty-eight mansions and enters the first line of the困 trigram, Wuyin Wood.) The assigned climate number is twenty-eight. (note: the twenty-eight mansions are incorporated into the accumulated calculation to determine auspiciousness or inauspiciousness.)

坎象互見離火入兌，金水見運，配吉凶。陰陽升降，坎入坤，陰氣凝盛，降入萃。【變通入萃卦。】

The mutual trigram of Kan (Water) again shows Li (Fire) entering Dui (Lake), with metal and water alternating in their cycles. Based on this, the fortune is determined. Yin and Yang rise and fall; Kan transitions into Kun (Earth), with the Yin energy gathering and becoming strong, thus descending into the Cui (Gathering) hexagram. (Note: It transforms and enters the Cui hexagram.)

金火分氣候，土木入兌宮升降，陰氣盛，剛柔相應，合九五，定群陰，二氣悅而順。【萃卦丁酉金，乙巳火，二象刑而合也。】澤上於地，積陰成萃。《易》曰：“萃者，聚也”。吉凶生，陽氣合而悅。【凡聚眾，必慎防閒假。陽為主，成萃之義，伏戎必豫備，眾聚去疑心。】與坤為飛伏。【乙巳火，丁卯木。】六二大夫居世，九五至尊見應。

The萃卦 is governed by metal and fire in terms of climate, with earth and wood entering the兑 palace and undergoing ascending and descending movements. The strong yin energy corresponds with yang, and both energies converge at nine in the fifth, stabilizing the multitude of yin, resulting in harmonious and compliant dual energies. (Note: The萃卦 contains Dingyou metal and Yisi fire, two images that both conflict and harmonize with each other.) The marsh rises to the earth, accumulating yin to form萃. The Zhou Changes say: "Cui means gathering." Good or bad fortune arises from this. Yang energy converges and brings harmony. (Note: Whenever gathering people, one must be cautious and vigilant, avoiding carelessness. Yang should be the main element to achieve the meaning of gathering; one must be prepared for hidden military threats, and when people gather, one should eliminate suspicion.) The萃卦 and the坤卦 are mutually flying and hidden. (Note: The flying god is Yisi fire, and the hidden god is Dingmao wood.) The six in the second, "the official," serves as the world line, and the supreme nine in the fifth corresponds with it.

建始戊寅至癸未，【立春，大暑。】積算起癸未至壬午，周而復始。土木入坤兌。【分土木入兌宮起算。】 五星從位起熒惑，【火星入金水宮推吉凶也。】翼宿從位降乙巳，【二十八宿，分翼宿入萃六二位上。】分氣候二十八。【積算起二十八數，六爻見吉凶。】

The establishment of the候 begins from Wuyin and proceeds to Guiwei (note: from the Beginning of Spring to the Beginning of Heat). The accumulation of calculations starts from Guiwei and proceeds to Renwu, then cycles again. Earth and Wood enter the images of Kun and Dui. (note: Earth and Wood are divided and calculated starting from the Dui palace.) The five stars take their turn starting with 'Flame Emperor' (note: the planet Mars enters the palace of Metal and Water to determine auspicious and inauspicious outcomes.) Among the twenty-eight mansions, the Wing mansion arrives and falls on the Yisi line (note: the Wing mansion is separated from the twenty-eight mansions and enters the sixth line of the Cui hexagram.) The allocated number of climatic influences is twenty-eight. (note: the accumulation starts with the number twenty-eight, and auspicious and inauspicious outcomes appear on the six lines.)

澤下見坤，二氣順，土木入宮有愛惡。【木惡土愛也。】陰陽升降，陽氣來，止於坤象，互見艮。【艮為陽。】 兌象納艮，陰氣強，【男下女。】次降澤山咸卦。

The hexagram Xian is formed with the earth below and the mountain above. The two energies are harmonious, and although both earth and wood are present in the hexagram, they have both loving and conflicting relationships. (Note: Wood dislikes earth, while earth loves wood.) The yin and yang energies rise and fall; when the yang energy arrives, it stops at the earth image, and the interacting trigrams show the mountain. (Note: The mountain belongs to yang.) The lake image receives the mountain, and the yin energy becomes strong, (Note: The man is subordinate to the woman.) then descends into the hexagram Xian.

山下有澤，虛已畜物，陽中積陰，感於物也。陽下於陰，男女之道，內外相應，感類於象也。六二待聘，九五見召，二氣交感，夫婦之道，體斯合也。《易》曰：“咸，感也，利取吉女。”【艮少男，兌少女，男下於女，取婦之象。】與艮為飛伏。【丙申金，丁丑土。】九三三宮居世，上六宗廟為應。

The Hexagram of Mutual Attraction depicts a mountain beneath a marsh, symbolizing humility and openness to receive external things. Yang contains Yin, and thus can communicate with things. Yang is subdued beneath Yin, which represents the way of male and female interaction; the inner and outer correspond with each other, and the things they attract are modeled after this. The line six in the second waits for someone to propose, while the line nine in the fifth comes out to seek, and the two energies interact and respond to each other, which is exactly the nature of the relationship between husband and wife. The Zhou Changes say: "Mutual attraction is about feeling, and it is beneficial to take a virtuous wife." (Note: The trigram Gen represents a young man, and Dui represents a young woman; the man being subdued beneath the woman is the image of marriage.) The hexagram of Mutual Attraction and the hexagram of Stillness are mutually flying and hidden. (Note: The flying god is the metal of Bingshen, and the hidden god is the earth of Dingchou.) The line nine in the third, "the three ministers," serves as the world line, and the line six at the top, "the ancestral temple," is the responding line.

建始戊午之癸亥，【芒種，小雪。】積算起癸亥至壬戌，周而復始。火土入艮兌。【分火土象入艮兌也。】 五星從位起熒惑，【火星南方入金宮。】柳宿從位降丙申，【二十八宿，分柳宿入咸九三丙申金爻上。】分氣候三十六。【積算起數，分三十六位起吉凶。】

The establishment of the候 (monitoring) begins from Wuwu and proceeds to Guihai, (note: from Mangzhong to Xiaoxue.) The accumulation of calculations starts from Guihai and proceeds to Renxu, then cycles again. Fire and Earth enter the images of Gen and Dui. (note: the images of Fire and Earth are divided into Gen and Dui.) The five stars take turns starting with 'Yingmo' (note: the planet Mars belongs to the South and enters the metal palace.) The twenty-eight mansions reach the Willow Mansion, which falls on the Bingshen line, (note: the Willow Mansion is separated from the twenty-eight mansions and enters the line of Jia Shen in the Xian hexagram's Nine in the Third.) The assigned climatic numbers are thirty-six. (note: the accumulation of calculations starts with the number thirty-six, dividing into thirty-six positions to determine auspicious and inauspicious outcomes.)

土上見金，母子氣和，陰陽相應，剛柔定位。吉凶隨爻，受氣出則吉，刑則凶。陰陽等降入外險，止於內象，為山水蹇卦。【九四爻之入陰中剛。】

Earthly Branches of Earth meet with those of Metal, mother and son harmonize, yin and yang correspond with each other, and the strong and the yielding each take their proper position. Whether good fortune or misfortune is determined by each line: if the energy can generate it is good, if it is harmed or overcomes it is bad. Yin and yang descend in order and enter the outer trigram's danger, stopping at the inner image, forming the hexagram Water over Mountain, Jian. (Note: The line nine in the fourth moves into yang within yin.)

利於西南，民道通也。水在山上，蹇險難進，陰陽二氣否也。陰待於陽，柔道牽也，險而逆止，陽固陰長。處能竭至誠，於物為合，蹇道，亨也。《易》曰：“王臣蹇蹇，匪躬之故”。【六二。】與坎為飛伏。【戊申金，丁亥水。】六四諸侯居世，初六元士在應。

The Hexagram Jian is favorable in the Southwest, where the people's path is unobstructed. Water on a mountain indicates difficulty and obstacles, making progress difficult, with yin and yang energies blocked and uncommunicating. Yin waits for yang, and the flexible path is restrained; there is danger and resistance, stopping progress, with yang holding firm while yin increases. If one can fully express sincerity and harmonize with external things, the path of Jian will become smooth. The Zhou Changes (I Ching) says: "The king's minister is diligent and resolute, not for his own sake." (This is the line statement of line six in the second place.) Jian shares a flying and hidden god relationship with the Hexagram Kan. (Note: The flying god is Wushen metal, and the hidden god is Dinghai water.) Line six four, "the feudal lords," occupies the position of the world line, while line six one, "the first scholar," is in the responding position.

建始己未至甲子，【大暑，大寒。】積算起甲子至癸亥，周而復始。土水入坎艮。【水土二象入艮，配金宮起算。】 五星從位起鎮星，【土星入金宮。】星宿從位降戊申，【二十八宿，分星宿入蹇六四戊申金上。】分氣候其數三十六。【積算起數三十六，從六位五行。】

The establishment of the候 begins from Jiwei and proceeds to Jiazi, (note: from the beginning of the Great Heat to the beginning of the Great Cold.) The accumulated calculation starts from Jiazi and proceeds to Guihai, then cycles again. Earth and Water enter the trigrams Kan and Gen. (note: the trigrams of Water and Earth enter Gen, paired with the Metal trigram for calculation.) The five planets take their turn starting with the planet of the Earth, (note: the Earth star enters the Metal trigram.) The twenty-eight star mansions reach the mansion of Xingxu, falling on the Wushen line, (note: the mansion of Xingxu is separated from the twenty-eight star mansions and enters the trigram Jian at the sixth line of Wushen Metal.) The assigned climate number is thirty-six. (note: the accumulated calculation starts with thirty-six, matching the five elements according to the six lines.)

土上見水，柔而和此，五行相推二氣合，取象則陰陽相背也。九五適變入坤宮，宮比得朋，陰氣合也。【外卦九五，變入坤內，見艮，故曰得朋也。將入謙卦取象。】坎降，入地山謙。

Earth meets water on top, which is flexible and harmonious; the Five Phases follow each other in sequence, and the two energies originally harmonize, but in terms of imagery, yin and yang still oppose each other. Nine Five changes at the right time and enters the Kun trigram, with the two trigrams facing each other and thus obtaining companions, allowing the yin energy to unite. (Note: The outer trigram Nine Five changes and enters the Kun trigram, while the inner trigram shows Gen, hence it is said 'to obtain companions'; thus the image of Qian trigram is formed. The water of Kan descends and enters the earth mountain Qian.)

六位謙順，四象無凶，一陽居內卦之上，為謙之主。《易》曰：“謙謙君子，利涉大川”。陰陽不爭，處位謙柔，陰中見陽，止順於謙。有無之位，上下皆通。《易》曰：“撝謙，無不順也”。與坤為飛伏。【癸亥水，丁酉金。】六五居世，大夫在應。

The Six Lines of the Qian hexagram are all modest and gentle, with no ominous signs among the Four Images; a Yang line is in the upper position of the Inner Trigram, which is the main line of Qian. The Zhou Changes (I Ching) says of the first line: "A modest gentleman, advantageous for crossing great rivers." Yin and Yang do not contend, and their positions are gentle and harmonious. Within the Yin there is Yang, and the line stops and follows the principle of modesty. Whether or not it holds a position, the upper and lower parts are both unobstructed. The Zhou Changes also says of the fourth line: "Modesty is practiced, and all is smooth." The hexagram of Qian and the hexagram of Kun are mutual Flying God and Hidden God. (Note: The Flying God is Guihai water, and the Hidden God is Dingyou metal.) The fifth line is the World Line, and "the official" is in the responding position.

建始庚申至乙丑，【立秋，大寒。】積算起乙丑至甲子，周而復始。金土入坤艮。【金土二象，入兌宮起算也。】 五星從位起太白，【太白金星入兌宮卦。】張宿從位降癸亥，【二十八宿，分張宿入謙六五癸亥水上。】分氣候二十八。【積算起數，二十八位。】

The establishment of the候 begins with Gengshen, and it is pushed forward to Yichou. (Note: This corresponds to the period from the beginning of autumn to the beginning of winter.) The accumulation of calculations begins with Yichou and is pushed forward to Jiazi, then it cycles again. Metal and earth enter the images of Kun and Gen. (Note: The images of metal and earth enter the Dui palace and begin the calculation.) The five stars take their turn starting with Taibai. (Note: Taibai, the golden star, enters the Dui palace.) Among the twenty-eight constellations, the Zhang宿 arrives, falling on the Guihai line. (Note: The Zhang宿 is separated from the twenty-eight constellations and enters the Qian hexagram's sixth line, Guihai water.) The assigned climate number is twenty-eight. (Note: The starting number for the accumulation is at the position of twenty-eight.)

坤在艮上順而止，五行入位象謙柔。【吉凶隨爻適變。】 陰陽升降，至六五位返入游魂，變歸六四，【謙六四，一爻入陽也。】八卦相離，四象分也。次降入雷山小過卦。

The Earth Trigram is above the Mountain Trigram, indicating a yielding nature that can also bring stillness. The Five Phases are assigned to each position, all symbolizing humility and gentleness. (Note: Whether the outcome is auspicious or inauspicious depends on the changing circumstances of each line.) The movement of yin and yang rises and falls; when it reaches the fifth line, it turns back and enters the wandering soul, and the change moves to the fourth line, (Note: The fourth line of the Humble卦 turns into yang.) the Eight Trigrams thus separate, and the Four Symbols also divide. Then it descends into the Hexagram of Thunder over Mountain, Xiao Guo.

六四適變，血脈通也。陽入陰，陰入陽，二氣降內外象。上下返應，二剛相適。【九三，九四。】土木入卦，分於二象。【內艮外震。】雷處高山，亢之極也。內柔無正性，危及於外。《易》曰：“飛鳥遺之音，不宜上宜下”。與坤為飛伏。【庚午火，癸丑土。】反歸九四，諸侯立世，元士見應。

The hexagram Xiao Guo (Small Overstep) has the sixth line, six four, changing in accordance with the time, thus allowing the flow of energy to become connected. Yang enters into Yin, and Yin enters into Yang, with the two energies descending to the inner and outer trigrams. The upper and lower trigrams now respond to each other in reverse, with the two strong lines precisely adjacent. (Note: This refers to the lines nine three and nine four.) Earth and wood enter the hexagram, each governing the inner and outer trigrams respectively. (Note: The inner trigram is Gen (Mountain), and the outer trigram is Zhen (Thunder).) Thunder resounds on the high mountain, indicating an extreme state of exaltation. The inner part is weak and lacks proper nature, so danger arises externally. The hexagram statement of The Zhou Changes (I Ching) says: "A flying bird leaves its sound; it is not suitable to go up, but to go down." The hexagram Xiao Guo interacts with the hexagram Kun (Earth) in terms of flying and hidden lines. (Note: The flying line is Gengwu fire, and the hidden line is Guichou earth.) Returning to the line six four, "the feudal lords" are established as the world line, and "the first rank of officials" corresponds with it.

建始乙丑至庚午，【大寒，芒種。】積算起庚午至己巳，周而復始。土火入震艮。【外土火二象入兌宮。】 五星從位起太陰，【水星入卦游魂。】翼宿從位降庚午，【二十八宿，分翼宿入兌宮游魂，小過卦九四庚午火上。】分氣候三十六。【積算三十六數，六位吉凶。】

The establishment of the候 begins from Yichou, and is pushed forward to Gengwu. (Note: From the Great Cold to the Grain in Ear.) The accumulation of calculations begins from Gengwu and is pushed forward to Jisi, then it cycles again. Earth and Fire enter the trigrams of Zhen and Gen. (Note: The two trigrams of Earth and Fire enter the Dui trigram.) The five stars take turns starting from the Taiyin, (Note: The planet of water enters the hexagram, indicating a wandering soul.) the twenty-eight constellations reach the Wings mansion, which falls on the Gengwu line, (Note: The Wings mansion is separated from the twenty-eight constellations and enters the Dui trigram's small excess hexagram at the Nine in the Fourth position, Gengwu fire.) the allocated number of climatic conditions is thirty-six. (Note: Using the number thirty-six for accumulation, it is matched with the six lines to determine fortune and misfortune.)

木下見土，二陽畜陰，六位相刑，吉凶生也。上升下陰陽反應，各私其黨。六爻適變，陰道悖也。升降進退，其道同也。之艮入兌，陰納與陽也。反復其位，次降入歸魂，雷澤歸妹卦。

When wood meets earth, two yang lines restrain yin. The six lines interact with each other through mutual restriction, thus producing good or bad fortune. Between rising and falling, yin and yang respond to each other, yet each favors its own group. The six lines change according to the time, and yin then becomes contrary. Whether rising or falling, advancing or retreating, the principle is the same. Transitioning from Gen to Dui, yin receives from yang. Repeating and returning to its original position, it then descends into the hexagram Gui Mei, which is Thunder and Marsh.

陰復於本，悅動於外，二氣不交，故曰歸妹。【歸者，嫁也。】互見離坎，同於未濟，適陽從陰，剛從外至。九四至剛，六三悅柔，返無其應，凶。兌羊涉卦之終，長何吉也。與艮為飛伏。【丁丑土，丙申金。】三公歸魂之世，上六宗廟見應。

The hexagram Guimei has yin energy returning to its own palace, inner joy and outer movement, but the two energies do not meet, hence it is called Guimei. (Note: "Gu" means marriage.) The mutual hexagram shows Li and Kan, which is the same as Weiji. It tends toward yang but follows yin, with a strong line coming from outside. Nine in the Fourth is overly strong, and Six in the Third is overly gentle, resulting in no proper response, hence it is凶. Dui represents sheep, and the line moves through the entire hexagram, so there is no good fortune. Guimei and Gen hexagram are mutual flying and hidden lines. (Note: Flying god is Dingchou earth, hidden god is Bingshen metal.) "San Gong" is the world line of the returning soul hexagram, and Six at the Top "Zongmiao" corresponds with it.

建始甲子至己巳，【大雪，小滿。】積算起己巳至戊辰，周而復始。水土入震兌。【分水土二象入兌宮。】 五星從位起歲星，【木星東方入兌宮歸魂。】軫宿從位降丁丑土，【二十八宿，分軫宿入兌歸魂六二丁丑土上，分吉凶起算。】分氣候三十八。【積算起三十八數，六位推五行數吉凶。】

The establishment of the候 begins from Jiazi and proceeds to Jisi. (Note: This corresponds to the period from Heavy Snow to Grain in Ear.) The accumulation of calculations begins from Jisi and proceeds to Wuchen, then cycles back. Water and earth enter the trigrams of Zhen and Dui. (Note: The elements of water and earth are divided into the Dui trigram.) The five planets take turns starting with the star of the year, (Note: The planet of wood, belonging to the east, enters the Dui trigram's returning hexagram.) Among the twenty-eight constellations, the Chariot mansion arrives, falling on the earth element at Dingchou. (Note: The Chariot mansion is separated from the twenty-eight constellations and enters the returning hexagram of Dui at Dingchou earth, used to determine auspiciousness and inauspiciousness.) The assigned climatic number is thirty-eight. (Note: The accumulation begins with the number thirty-eight, and from the six yao positions, the five elements' numbers are calculated to determine auspiciousness and inauspiciousness.)

雷居澤上，剛氣亢盛，陰陽不何，進退危也。【震長男，兌少女，少女匹長男，氣非合也。】吉凶在上六，處於動極，適變位定，時不可移之道也。五行考象，非合斯義，陰陽運動，適當何爻。或陰或陽，或柔或剛，升降六位，非取一也。【兌歸魂，配六十四卦之終也。】

Thunder resides above the marsh, with excessive yang energy, yin and yang not in harmony, and both advancing and retreating are dangerous. (Note: Zhen represents the Eldest Son, and Dui represents the Youngest Daughter; the Youngest Daughter is not naturally compatible with the Eldest Son.) Good or bad fortune falls on the Sixth at the Top, which is at the extreme point of movement; it changes with the right time and has a fixed position, so the timing cannot be altered. Using the Five Phases to examine the hexagram, if it does not conform to this principle, one should look at where the movement of yin and yang occurs on which line: either yin or yang, soft or hard, the six lines rise and fall, but one should not fixate on only one aspect. (Note: The Dui hexagram is a returning soul hexagram, properly placed at the end of the sixty-four hexagrams.)

夫易者，象也；爻者，效也。聖人所以仰觀俯察，象天地日月星辰，草木萬物。順之則和，逆之則亂。 夫細不可窮，深不可極，故揲蓍布爻，用之於下。筮分六十四卦，配三百六十四爻，序一萬一千五百二十策，定天地萬物之情狀。故吉凶之氣順六爻上下，次之八九六七之數，內外承乘之象。故曰：“兼三才而兩之”。

The term "Yi" refers to the concept of images or symbols; the term "yao" refers to the principle of following or emulating. The sages derived their understanding by observing the heavens above and the earth below, taking images from the universe, the sun and moon, the stars, and all things in nature. Following these principles leads to harmony, while going against them leads to disorder. Things are so subtle that they cannot be fully understood, and so profound that they cannot be fully explored. Therefore, they used divination with yarrow stalks, arranged the lines of the yao, and applied these methods to human affairs. Divination produces sixty-four hexagrams, each with thirty-six yao, totaling eleven thousand five hundred twenty lines, to determine the conditions of all things in the universe. Thus, the auspicious and inauspicious energies flow through the six lines of the hexagram, and then the numbers used in divining with yarrow stalks—eight, nine, six, and seven—are applied to examine the relationship between the outer and inner trigrams, their mutual influence and interaction. Therefore, it is said: "Combining the three elements and dividing them into two."

孔子曰：“陽三陰四，位之正也”。三者東方之數，東方日之所出，又園者徑一而開三也。四者西方之數，西方日之所入，又方者徑一而取四也。言日月終天之道。故易卦六十四，分上下，象陰陽也。奇偶之數，取之於乾坤。乾坤者，陰陽之根本；坎離者，陰陽之性命。分四營而成易，十有八變而成卦。卦象定吉凶，明得失。

Confucius said: "Yang is three, yin is four, which is the correct position." Three is the number of the East, for the East is where the sun rises, and moreover, the circumference of a circle is approximately three times its diameter. Four is the number of the West, for the West is where the sun sets, and moreover, the four sides of a square are four when the diameter is one. This explains the principle of the sun and moon moving around the sky. Therefore, the sixty-four hexagrams of the Book of Changes are divided into upper and lower parts, taking the form of yin and yang. Odd and even numbers are derived from Qian and Kun: Qian and Kun are the fundamental of yin and yang, while Can and Li represent their nature and destiny. Divided into four encampments, they form the Book of Changes, and after eighteen transformations, one hexagram is formed. Once the hexagram is established, it can determine fortune and misfortune, and distinguish gain and loss.

降五行，分四象，順則吉，逆則凶。故曰：“吉凶悔吝生乎動”。又曰：“明得失於四序”。【言吉凶生乎動，五行休廢，內犯胎養，合五行。】運機布度，其氣轉易，王者亦當則天而行，與時消息。安而不忘亡，將以順性命之理。極蓍龜之源，重三成六，能事畢矣。

Descending into the Five Phases, they differentiate into the Four Symbols. When in harmony, it brings good fortune; when reversed, it brings misfortune. Therefore it is said: "Good fortune, misfortune, regret, and hardship arise from movement." It is also said: "Clarify gains and losses through the four seasons." (Note: This refers to good fortune and misfortune arising from change. The Five Phases have periods of rest and decline, and internally involve the cycles of conception and nurturing. All these must be considered in relation to the Five Phases.) The mechanism turns, the measures are distributed, and the energy shifts and changes accordingly. As a ruler, one should emulate Heaven and act in accordance with the seasons, increasing and decreasing accordingly. In times of peace, one should not forget the danger of collapse, thus aligning with the principles of life and destiny. Investigating the origin of the divining tortoise and yarrow stalks, three lines combined to form six lines, and the art of divination is thus complete.

分天地乾坤之象，益之以甲乙壬癸，【乾坤二分天地陰陽之本，故分甲乙壬癸，陰陽之始終。】震巽之象配庚辛，【庚陽入震，辛陰入巽。】坎離之象配戊己，【戊陽入坎，己陰入離。】艮兌之象配丙丁。【丙陽入艮，丁陰入兌。】

Distinguishing the images of Heaven and Earth, Qian and Kun, then pairing them with the four Heavenly Stems Jia, Yi, Ren, and Gui, (note: The hexagrams Qian and Kun represent the fundamental principles of Heaven and Earth and Yin and Yang, so assigning Jia, Yi, Ren, and Gui to them signifies the beginning and end of Yin and Yang.) The images of Zhen and Xun are paired with Geng and Xin, (note: Geng belongs to Yang and is assigned to Zhen; Xin belongs to Yin and is assigned to Xun.) The images of Kan and Li are paired with Wu and Ji, (note: Wu belongs to Yang and is assigned to Kan; Ji belongs to Yin and is assigned to Li.) The images of Gen and Dui are paired with Bing and Ding. (note: Bing belongs to Yang and is assigned to Gen; Ding belongs to Yin and is assigned to Dui.)

八卦分陰陽，六位，五行。光明四通，變易立節，天地若不變易，不能通氣。五行迭終，四時更廢，變動不居，周流六虛，上下無常，剛柔相易。不可以為典要，惟變所適。吉凶共列於位，進退明乎機要，易之變化，六爻不可據，以隨時所占。

The Eight Trigrams divide yin and yang, the six lines' positions, and the Five Phases. Light spreads throughout all directions, establishing order according to change. If heaven and earth did not change, they could not communicate. The Five Phases succeed each other in cycles, the four seasons alternate in rise and decline, constantly changing and flowing through the six directions. They have no fixed place above or below, and hardness and softness exchange with each other. They cannot be regarded as fixed rules, but must adapt according to change. Good and bad fortune are arranged on each line, and the opportunity for advancement or retreat becomes clear at critical points. The change of the Book of Changes cannot be rigidly fixed; it must be judged according to the time of the inquiry.

《周禮、太卜》：“一曰連山，二曰歸藏，三曰周易”。初為陽，二為陰，三為陽，四為陰，五為陽，六為陰。一三五七九陽之數，二四六八十陰之數。【陰主賤，陽主貴。】 陰從午，陽從子，子午分行。子左行，午右行，左右凶吉。吉凶之道，子午分時。

The Zhou Li · Tai Bu says: "The first is Lian Shan, the second is Gui Zang, and the third is Zhou Yi." The first line is yang, the second line is yin, the third line is yang, the fourth line is yin, the fifth line is yang, and the sixth line is yin. The odd numbers, one, three, five, seven, and nine, are yang numbers, while the even numbers, two, four, six, eight, and ten, are yin numbers. (Note: Yin represents inferiority, and yang represents superiority.) Yin begins from the Wu position, and yang begins from the Zi position. Zi and Wu diverge: the Zi position moves to the left, and the Wu position moves to the right. One left and one right determine good and bad fortune. The principle of good and bad fortune is determined by the divergence of Zi and Wu.

立春正月節在寅，坎卦初六，立秋同用。雨水正月中在丑，巽卦初六，處暑同用。 驚蟄二月節在子，震卦初九，白露同用。春分二月中在亥，兌卦九四，春秋分同用。 清明三月節在戌，艮卦六四，寒露同用。穀雨三月中在酉，離卦九四，霜降同用。

The solar term Liuchun (Beginning of Spring) is the first solar term of the first lunar month, with the trigram energy in Yin, paired with the first line of the Kan hexagram, and also used for Liqiu (Beginning of Autumn). The solar middle term Ruiyu (Rain Water) is the first middle term of the first lunar month, with the trigram energy in Chou, paired with the first line of the Xun hexagram, and also used for Chushu (Limit of Heat). The solar term Jingzhe (Awakening of Insects) is the first solar term of the second lunar month, with the trigram energy in Zi, paired with the first line of the Zhen hexagram, and also used for BaiLu (White Dew). The solar middle term Chunfen (Spring Equinox) is the first middle term of the second lunar month, with the trigram energy in Hai, paired with the fourth line of the Dui hexagram, and also used for Qiufen (Autumn Equinox). The solar term Qingming (Clear Brightness) is the first solar term of the third lunar month, with the trigram energy in Xu, paired with the fourth line of the Gen hexagram, and also used for Hanlu (Cold Dew). The solar middle term Gushu (Grain Rain) is the first middle term of the third lunar month, with the trigram energy in You, paired with the fourth line of the Li hexagram, and also used for Shuangjiang (Frost Descent).

立夏四月節在申，坎卦六四，立冬同用。小滿四月中在未，巽卦六四，小雪同用。 芒種五月節在午，乾宮九四，大雪同用。夏至五月中在巳，兌宮初九，冬至同用。 小暑六月節在辰，艮宮初六，小寒同用。大暑六月中在卯，離宮初九，大寒同用。

The solar term Li Xia (Beginning of Summer) is in the fourth lunar month, with the trigram energy in Shen, paired with the fourth line of the Kan hexagram (Six in the Fourth), and the same line is used for Li Dong (Beginning of Winter). The solar term Xiao Man (Grain Buds) is the middle solar term of the fourth lunar month, with the trigram energy in Wei, paired with the fourth line of the Xun hexagram (Six in the Fourth), and the same line is used for Xiao Xue (Light Snow). The solar term Mang Zhong (Grain in Ear) is in the fifth lunar month, with the trigram energy in Wu, paired with the fourth line of the Qian hexagram (Nine in the Fourth), and the same line is used for Da Xue (Heavy Snow). The solar term Xia Zhi (Summer Solstice) is the middle solar term of the fifth lunar month, with the trigram energy in Si, paired with the first line of the Dui hexagram (Nine at the Beginning), and the same line is used for Dong Zhi (Winter Solstice). The solar term Xiao Shu (Slight Heat) is in the sixth lunar month, with the trigram energy in Chen, paired with the first line of the Gen hexagram (Six at the Beginning), and the same line is used for Xiao Han (Slight Cold). The solar term Da Shu (Great Heat) is the middle solar term of the sixth lunar month, with the trigram energy in Mao, paired with the first line of the Li hexagram (Nine at the Beginning), and the same line is used for Da Han (Great Cold).

孔子云：“易有四易，一世二世為地易，三世四世為人易，五世六世為天易，游魂歸魂為鬼易”。 八卦鬼為繫爻，財為制爻，天地為義爻，【天地即父母也。】福德為寶爻，【福德即子孫也。】同氣為專爻。【兄弟爻也。】

Confucius said: "The Book of Changes has four kinds of Change: the first and second generations of hexagrams are called the Earthly Change, the third and fourth generations are called the Human Change, the fifth and sixth generations are called the Heavenly Change, and the wandering soul hexagram and the returning soul hexagram are called the Ghostly Change." Among the six relations in the eight palaces of hexagrams, "ghost" (official ghost) is the connecting line, "wealth" (wife's wealth) is the controlling line, "heaven and earth" are the lines governing principles and reason (note: heaven and earth refer to the parents line), "fortune virtue" is the line governing wealth and honor (note: fortune virtue refers to the children line), and "same nature" is the line of exclusive focus (note: this refers to the siblings line).

龍德十一月在子，在坎卦左行；虎刑五月午，在離卦右行。甲乙庚辛天官，申酉地官；丙丁壬癸天官，亥子地官；戊己甲乙天官，寅卯地官；壬癸戊己天官，辰戌地官。靜為悔，發為貞，貞為本，悔為末。

The "Dragon Virtue" is located in the Zi (Rat) during the eleventh month, moving left on the Kan (Water) trigram; the "Tiger Crime" is located in the Wu (Horse) during the fifth month, moving right on the Li (Fire) trigram. Jia and Yi take Geng and Xin as heavenly officials, and Shen and You as earthly officials; Bing and Ding take Ren and Gui as heavenly officials, and Hai and Zi as earthly officials; Wu and Ji take Jia and Yi as heavenly officials, and Yin and Mao as earthly officials; Ren and Gui take Wu and Ji as heavenly officials, and Chen and Xu as earthly officials. Stillness without movement is called "regret," while movement is called "rectitude." Rectitude is the root, and regret is the branch.

初爻上，二爻中，三爻下；三月之數，以成一月。初爻三日，二爻三日，三爻三日，名九日；餘有一日，名曰閏餘。初爻十日為上旬，二爻十日為中旬，三爻十日為下旬；三旬三十，積旬成月，積月成年。 八八六十四卦，分六十四卦配三百八十四爻，成萬一千五百二十策，定氣候二十四，考五行於運命，人事天道，日月星辰，局於指掌，吉凶見乎其位。《繫》云：“吉凶悔吝生乎動”。

The first line represents the upper part, the second line the middle part, and the third line the lower part. Using the number of three months to form the calculation for one month, the first line corresponds to three days, the second line to three days, and the third line to three days, totaling nine days; the remaining one day is called "leap remainder." The ten days of the first line form the upper ten days, the ten days of the second line form the middle ten days, and the ten days of the third line form the lower ten days. Three ten-day periods make up thirty days, which accumulate into a month, and months accumulate into a year. Eight times eight gives sixty-four hexagrams, and sixty-four hexagrams form 384 lines, totaling 11,520 units. This determines twenty-four climatic periods, and the Five Phases are used to examine human destiny. Human affairs, heavenly ways, the sun and moon, and the stars are all contained within the palm, and fortune and misfortune appear in their respective lines. The Great Treatise says: "Fortune, misfortune, regret, and hardship arise from action."

寅中有生火，亥中有生木，巳中有生金，【亦云上生之位。】申中有生水。丑中有死金，戌中有死火，未中有死木，辰中有死水，土兼於中。 建子陽生，建午陰生，二氣相沖，吉凶明矣。積算隨卦起宮，乾坤震巽坎離艮兌，八卦相蕩，二氣陽入陰，陰入陽，二氣交互不停。故曰：“生生之謂易”。天地之內，無不通也。

The trigram Yin contains the growth of fire, the trigram Hai contains the growth of wood, the trigram Si contains the growth of metal, and the trigram Shen contains the growth of water. The trigram Chou is the death place of metal, the trigram Xu is the death place of fire, the trigram Wei is the death place of wood, and the trigram Chen is the death place of water. Earth is shared among these four. In the month of Ji Zi, yang energy begins to arise, and in the month of Ji Wu, yin energy begins to arise. These two energies oppose each other, and thus good and bad fortune become clear. Accumulated calculations arise according to the trigrams. The eight trigrams interact with each other, yang enters yin and yin enters yang, and the two energies continuously exchange. Therefore, it is said: "The continuous generation of things is called the Book of Changes." Within heaven and earth, there is nothing that is not connected.

乾起巳，坤起亥，震起午，巽起辰，坎起子，離起丑，艮起寅，兌起【缺】。於六十四卦，遇王則吉，廢則凶，沖則破，刑則敗，死則危，生則榮。考其義理，其可通乎。 分三十為中，六十為上，三十為下，總一百二十，通陰陽之數也。新新不停，生生相續，淡泊不失其所，確然示人。

Heavenly Stem Jia begins at Si, Earthly Branch Zi begins at Hai, Trigram Qian begins at Si, Trigram Kun begins at Hai, Trigram Zhen begins at Wu, Trigram Xun begins at Chen, Trigram Kan begins at Zi, Trigram Li begins at Chou, Trigram Gen begins at Yin, and Trigram Dui begins at which Earthly Branch is missing in the original text. Among the sixty-four hexagrams, encountering a prosperous and strong position brings good fortune, encountering a resting and declining position brings misfortune; being confronted brings destruction, being subjected to punishment brings failure, falling into death brings danger, and obtaining life qi brings honor. Investigating the meaning behind these principles, they can be fully understood. Dividing thirty as the middle, sixty as the upper, and thirty as the lower, totaling one hundred twenty, corresponds exactly with the numbers of yin and yang. Renewing constantly without ceasing, continuing generation after generation; maintaining simplicity and self-restraint without losing one's true nature, clearly demonstrating to people.

陰陽運行，一寒一暑，五行互用，一吉一凶。以通神明之德，以類萬物之情。故易所以斷天下之理，定之以人倫，而明王道。 八卦建，五氣立，五常法象乾坤，順於陰陽，以正君臣父子之義。故易曰：“元亨利貞”。夫作易所以垂教，教之所被，本被於有無，且易者包備有無。有吉則有凶，有凶則有吉。生吉凶之義，始於五行，終於八卦。從無入有，見災於星辰也。從有入無，見象於陰陽也。陰陽之義，歲月分也，歲月既分，吉凶定矣。故曰：“八卦成列，象在其中矣”。

Yin and yang operate in succession, alternating between cold and heat; the Five Phases interact with each other, alternating between auspicious and ominous. From this, the virtue of the divine is understood, and the conditions of all things are compared. Therefore, the Book of Changes is used to discern the principles of the world, to establish human relationships, and thus to clarify the Way of the King. Once the Eight Trigrams are established, the five elements are also determined; the five constants follow the patterns of Heaven and Earth, conform to Yin and Yang, and are used to clarify the distinctions between ruler and subject, father and son. Therefore, the Book of Changes says, "Originating, flourishing, advantageous, and correct." The composition of the Book of Changes was originally intended to demonstrate education and moral guidance, and the scope of such guidance fundamentally includes both existence and non-existence. The Book of Changes encompasses both existence and non-existence. Where there is auspiciousness, there is also ominousness; where there is ominousness, there is also auspiciousness. The meaning of auspicious and ominous arises from the Five Phases and culminates in the Eight Trigrams. From non-existence to existence, calamities and anomalies appear in the stars; from existence back to non-existence, symbols appear in Yin and Yang. The significance of Yin and Yang lies in the distinction of years and months; once years and months are distinguished, auspiciousness and ominousness are determined. Therefore, it is said, "When the Eight Trigrams are arranged, their images are already present."

六爻上下，天地陰陽運轉，有無之象，配乎人事。八卦仰觀俯察，在乎人；隱顯災祥在乎天。考天時，察人事，在乎卦。八卦之要，始於乾坤，通乎萬物。故曰：“易窮則變，變則通，通則久”。久於其道，其理得矣。 卜筮非襲于吉，唯變所適。窮理盡性於茲矣。

Six yao (lines) move up and down, reflecting the turning of heaven and earth and the operation of yin and yang. The images of "having" and "not having" are all connected to human affairs. The reason the Eight Trigrams can observe above and investigate below lies in human beings; the concealment and manifestation of calamities and auspicious signs depend on heaven. To examine the timing of heaven and scrutinize human affairs, it all rests on the hexagrams. The essence of the Eight Trigrams originates from Qian and Kun and extends through all things. Therefore, it is said: "When the Book of Changes reaches its limit, it changes; when it changes, it becomes unblocked; when it becomes unblocked, it endures." Being able to maintain its way for a long time, the principle is thus understood. Divination and卜筮 are not merely seeking for good fortune, but rather following the changes and adapting accordingly. Investigating the principles of things and exhausting the nature of things, all lies in this.

晁氏公武曰：《漢、藝文志》，《易、京氏》凡三種，八十九篇。《隋、經籍志》，有《京氏章句》十卷，又有《占候》十種，七十三卷。《唐、藝文志》，有《京氏章句》十卷，而《易占候》存者五種，二十三卷。今其章句亡矣，乃略見於僧一行及李鼎祚之書。 今傳者曰：《京氏積算易傳》三卷，《雜占條例法》一卷，或共題《易傳》四卷，而名皆與古不同。

Chao Gongwu said: According to the "Book of Han · Catalogue of Arts and Literature," there are three versions of the book titled "Yi · Jingshi" with a total of eighty-nine chapters. The "Sui Book · Catalogue of the Classics" records "Jingshi Zhangu" in ten volumes, as well as ten kinds of "Zhanhou" with seventy-three volumes. The "Tang Book · Catalogue of Arts and Literature" also records "Jingshi Zhangu" in ten volumes, while "Yi Zhanhou" has five kinds remaining with twenty-three volumes. Now the chapters and explanations have all been lost, and only a little can be seen in the works of Yixing and Li Dingzuo. What is currently passed down is called "Jingshi Jisuan Yichuan" in three volumes and "Zazhan Tiaolü Fafa" in one volume. There are also combined versions titled "Yichuan" in four volumes. The book titles are all different from those recorded in ancient times.

今所謂《京氏易傳》者，或題曰《京氏積算易傳》者，疑隋唐志之《錯卦》是也。《雜占條例法》者，疑唐志之《逆刺占災異》是也。《錯卦》在隋七卷，唐八卷。所謂《積算雜逆刺占災異》十二卷是也。至唐《逆刺》三卷，而亡其八卷。元佑八年，高麗進書，有《京氏周易占》十卷。疑隋《周易占》十二卷是也。是故：易家有書，而無傳者多矣。京氏之書，幸而與存者，才十之一，尚何離夫師說邪。

The so-called "Jing's Tradition of the Changes" is also sometimes titled "Jing's Accumulated Calculations Tradition of the Changes." I suspect that this is the same as the "Opposite Hexagram" recorded in the "Sui Shu" and "Tang Shu" bibliographies. As for "Miscellaneous Divination Rules and Methods," I suspect it is the same as the "Reverse Needle Divination of Portents and Anomalies" recorded in the "Tang Shu." The "Opposite Hexagram" was seven volumes in the "Sui Shu" and eight volumes in the "Tang Shu," which together make up the twelve volumes known as "Accumulated Calculations, Miscellaneous Opposite Hexagram, and Reverse Needle Divination of Portents and Anomalies." By the Tang dynasty, the "Reverse Needle" part had only three volumes remaining, and eight volumes were lost. In the eighth year of Yuan You, the Goryeo kingdom presented books to the Song court, including "Jing's Zhou Changes Divination" in ten volumes, which I suspect is the same as the "Zhou Changes Divination" recorded in the "Sui Shu" as twelve volumes. From this we can see that there are many scholars who have left behind books but whose teachings have not been passed down. Only a tenth of Jing Fang's writings have survived to the present day, so how could there be any talk of departing from the master's teachings to establish a separate school?

景迂甞曰：余自元豐壬戌，偶脫去舉子事業，便有志學易，而輒好王氏。本妄以謂弼之外，當自有名象者，果得京氏傳。而文字顛倒舛訛，不可訓知。迨其服習甚久，漸有所窺。今三十有四年矣，乃能以其象數，辨正文字之舛謬，於邊郡山房寂寞之中，而私識之。曰：是書兆乾坤之二象，以成八卦，凡八變而六十有四。於其往來升降之際，以觀消息盈虛於天地之元，而酬酢乎萬物之表者，炳然在目也。

Master Jing Yu once said: Since the year Renxu of Yuanfeng, I偶然 freed myself from the studies of the imperial examinations, and devoted myself to studying the Book of Changes. I have always favored the school of Wang Bi. At first, I even fancied that apart from Wang Bi, there should be another school that explained the names and meanings. Later, I indeed came across Jing Fang's commentary. Unfortunately, the text was disordered and confused, making it difficult to understand. Only after repeated study for a long time did I gradually begin to grasp the essentials. Now, after thirty-four years, I am able to use its figures and numbers to correct textual errors. In the quiet study of a remote prefecture, I have privately recorded my insights. I say: This book begins with the two trigrams Qian and Kun, generating the eight trigrams. Through eight transformations, it attains the sixty-four hexagrams. In their rising and falling movements, it is used to observe the changes of the heavens and earth, the fullness and emptiness of their essence, and to respond to all things outside the world. Everything becomes clearly visible before me.

大抵辨三易，運五行，正四時，謹二十四氣，志七十二候，而位五星，降二十八宿，其進退以幾。而為一卦之主者，謂之世。奇偶相與，據一以起二，而為主之相者，謂之應。世之所位，而陰陽之肆者，謂之飛。陰陽肇乎所配，【乾與坤，震與坎，巽與離，艮與兌。】而終不脫乎本。【以飛某位之卦，乃伏某宮之位。】以隱顯佐神明者，謂之伏。起乎世而周乎內外，參乎本數以紀月者，謂之建。終之始之，極乎數而不可窮以紀日者，謂之積。會於中，而以四為用，一卦備四卦者，謂之互。

In general, this book analyzes the three Yis, deduces the five phases, regulates the four seasons, carefully observes the twenty-four solar terms, records the seventy-two seasonal signs, and then determines the positions of the five planets, and arranges the twenty-eight constellations. From these, one observes the subtle movements of their advancement and retreat. The main element of a hexagram is called "Shi." The odd and even elements complement each other; according to the position of the Shi Yao, one derives the corresponding position, which serves as the assistant to the Shi Yao, called "Ying." The position where the Shi Yao resides, where yin and yang are clearly manifested, is called "Fei." Yin and yang begin with their respective pairings (Qian and Kun, Zhen and Kan, Xun and Li, Gen and Dui), but ultimately cannot escape their original palace. If a hexagram is Fei, then it is hidden in the corresponding palace. Using concealment and manifestation to assist the divine, this is called "Fu." Starting from the Shi Yao and encompassing both internal and external aspects, combining the numbers of the original palace to record the months, this is called "Jian." Having a beginning and an end, exhausting the numbers yet never-ending, used to record the days, this is called "Ji." Converging in the center of the hexagram, using the fourth line as the key, a single hexagram containing four hexagrams, this is called "Hu."

乾建甲子於下，坤建甲午於上。八卦之上，乃生一世之初。初一世，之五位，乃分而為五世之位。其五世之上，乃為游魂之世；五世之初，乃為歸魂之世。而歸魂之初，乃生後卦之初。其建，剛日則節氣，柔日則中氣。其數虛則二十有八，盈則三十有六。蓋其可言者如此。

Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). The lower trigram Qian starts with Jiazi, and the upper trigram Kun starts with Jiawu. On top of the eight pure trigrams, the first line of the first generation trigram is generated. From the first generation to the fifth generation, five generations are divided. The fifth generation trigram has the position of the wandering soul trigram; the first line of the fifth generation trigram has the position of the returning soul trigram. The first line of the returning soul trigram generates the first line of the next palace trigram. As for 'Jian' (establishing), on a strong day, use the solar term; on a weak day, use the lunar term. Its number is twenty-eight when it is empty and thirty-six when it is full. Basically, these are the main points to be explained.

若夫象遺乎意，意遺乎言，則錯綜其用，唯變所適。或兩相配而論內外二象，若世與內，【革水火配位，離火四世水。】若世與外。【用金木交爭，外先金初世木。】或不論內外之象，而論其內外之位。【萃土木入艮兌，初土四水。】或三相參而論內外與飛，【賁土火木分陰陽，艮土離火飛水。】若伏。【旅火土木入離艮，離火艮土休伏木。】或相參而論內外世應建伏。【觀金土火木，互為體建，金水應內，土伏火外木。】

When the images go beyond the meanings and the meanings go beyond the words, these principles should be applied in a flexible and comprehensive manner, adapting to the changes. Sometimes two elements are paired, focusing on the internal and external images: either considering the world line and the inner trigram (for example, in the卦 of Revolution, the water is in the position of the fourth line while the fire is the outer trigram), or considering the world line and the outer trigram (for example, in the case of metal and wood conflicting, the outer trigram first appears as metal while the first line is the world line belonging to wood). Sometimes the internal and external images are not considered, but only the positions of the lines inside and outside (for example, in the卦 of Convergence, the earth and wood enter the trigrams of艮 and兑, with the first line belonging to earth and the fourth line to water). Sometimes three elements are considered, focusing on the internal and external along with the flying god (for example, in the卦 of Ornamentation, earth, fire, and wood are divided between yin and yang, with the earth belonging to艮 and the fire to离, while the flying god belongs to water), or focusing on the hidden god (for example, in the卦 of Travel, fire, earth, and wood enter the trigrams of离 and艮, with the fire belonging to离 and the earth to艮, while the hidden god of wood is in a resting position). Sometimes all these elements are combined, considering internal and external, the world and response lines, the established positions, and the hidden god (for example, in the卦 of Observation, gold, earth, fire, and wood interact as body and established positions, with gold and water appearing internally, earth being hidden, and fire and wood appearing externally).

或不論內外，而論世建與飛伏。【益金土入震巽，世與飛土，建與伏金。】或兼論世應飛伏。【復水土見候，世應水土，飛伏水土。屯土木應象，世應土木，飛伏土水。】或專論世應。【夬金木合乾兌，入坤象，世金應木。蠱金木入艮巽，世金應木。】或論世之所忌。【履金火入卦，初九火【缺】九四火，克九五世金爻，及乾爻金。】或論世之所生。【巽火木與巽同宮，世木巽木見火。】於其所起，見其所滅。【大壯起於子，滅於亥。】於其所刑，見其所生。【隨金木交刑，水火相激，兌金巽木。】故曰：死於位，生於時；死於時，生於位。苟非彰往而察來，微顯而闡幽者，曷足以與此。

Sometimes, regardless of internal or external factors, only the world line, the established ruler, and the flying and hidden gods are considered. (Note: In the Beneficial Hexagram, metal and earth enter the trigrams of Zhen and Xun; the world line and flying god belong to earth, while the established ruler and hidden god belong to metal.) Sometimes both the world and response lines and the flying and hidden gods are considered. (Note: In the Returning Hexagram, water and earth meet the ruler; the world and response lines belong to water and earth, and the flying and hidden gods also belong to water and earth; in the屯 Hexagram, earth and wood correspond to form an image, the world and response lines belong to earth and wood, and the flying and hidden gods are earth and water.) Sometimes only the world and response lines are considered. (Note: In the Parting Hexagram, metal and wood combine with Qian and Dui to enter the Kun image; the world line belongs to metal and the response line to wood; in the蛊 Hexagram, metal and wood enter Gen and Xun, the world line belongs to metal and the response line to wood.) Sometimes the things that the world line should avoid are considered. (Note: In the Treading Hexagram, metal and fire enter the hexagram; the initial line belongs to fire, the old text here is missing, the fourth line belongs to fire, which overcomes the fifth line, which belongs to metal, the world line, and also overcomes the metal lines in Qian.) Sometimes the things that the world line generates are considered. (Note: In the Xun Hexagram, fire and wood are both in the Xun trigram; the world line belongs to wood, and Xun wood also meets fire.) From where it begins, one can see where it ends. (Note: The Great Strength Hexagram begins at Zi and ends at Hai.) From the punishments it receives, one can see the benefits it gains. (Note: In the Following Hexagram, metal and wood mutually punish and overcome each other, water and fire mutually stir and clash; Dui belongs to metal and Xun belongs to wood.) Therefore, those who die in position can live in time, and those who die in time can live in position. If one is not able to clarify past events and foresee future ones, to reveal the hidden and explain the obscure, how could one be worthy of participating in this discipline.

前是小王變四千九十有六卦，後有管輅定乾之軌七百六卦，復有八坤之軌六百七十有二，其知之者，將可以語邵康節三易也。從小王之徒，唯知尚其詞耳，其謂斯何。 昔魯商瞿子木，受易孔子。五傳而至漢田何子壯，何授洛陽丁光，光授碭田王孫，王孫授東海孟喜，孟喜授梁焦贑延壽，延壽授房。房授東海殷嘉，河東姚平，河南乘弘。由是易有京房之學，而傳盛矣。

Before this, Xiao Wang (Wang Bi) deduced 4,096 hexagrams. Later, Guan Lu determined 706 hexagrams for the Qian trigram and 672 hexagrams for the eight Kuns. Only those who understand these can discuss Shao Kangjie's Three Yis. As for those who follow Wang Bi's school, they merely praise the words, which is of little significance. In ancient times, Shang Qu Zi Mu from Lu State received the study of the Book of Changes from Confucius. After five generations, it reached Tian He Zi Zhuang in the Han dynasty. Tian He passed it to Ding Guang in Luoyang, who passed it to Tian Wangsun in Dang County, then to Meng Xi in Donghai, and then to Jiao Gong Yanshou in Liang region. Yanshou passed it to Jing Fang. Jing Fang then passed it to Yin Jia in Donghai, Yao Ping in Hedong, and Cheng Hong in Henan. From then on, the school of Jing Fang's study of the Book of Changes became widely spread and flourishing.

有瞿牧自生者，不肯學京氏，曰：京非孟氏學也。劉向亦疑京托之孟氏，予不知當時為何說也。今以當時之書驗之，蓋有孟氏京房十一篇，以大災異；孟氏京房六十六篇，與夫京氏殷嘉十二篇；同為一家之學，則其源委，孰可誣哉。此亦學者不可不知也。 若小王者，果何所授受邪。蓋自京氏，為王學有餘力，而王學之適京氏，則無繇矣。或傳是書，而文字舛謬，得以予言，而考諸凡學，不可就正者，缺以待來哲。《積算雜占條例法》，具如別錄。

At that time there was a person named Qu Muzi Sheng who refused to study Jing Fang's school of thought, saying that Jing Fang was not part of Meng Xi's tradition. Liu Xiang also doubted that Jing Fang had falsely attributed his teachings to Meng's school. I do not know what the actual situation was at that time. Now, using the existing catalogues of books, we find that there is a work called "Mengshi Jingfang" with eleven chapters, discussing great natural calamities; and another called "Mengshi Jingfang" with sixty-six chapters, as well as "Jingshi Yina" with twelve chapters. All these belong to the same school of thought, so who could falsely accuse them of being baseless? This is something scholars should not be unaware of. As for Wang Bi, where did his learning come from? Generally speaking, one can still easily study Wang's school after first studying Jing Fang's school; but if one starts with Wang's school and tries to understand Jing Fang's, it would be difficult to begin. In the future, if someone copies this book and encounters errors in the text, they can refer to my remarks here and compare them with the teachings of other schools. If it is really impossible to correct, then it is better to leave the passage in doubt and omit it, waiting for future wise scholars to resolve it. As for "Ji Suan Za Zhan Tielü Fafa," they are all found in other catalogues.

乾：姤遁否觀剝晉大有 震：豫解恆升井大過隨 坎：節屯既濟革豐明夷師 艮：賁大畜損睽履中孚漸 坤：復臨泰大壯夬需比 巽：小畜家人益無妄噬嗑頤蠱 離：旅鼎未濟蒙渙訟同人 兌：困萃咸蹇謙小過歸妹

The trigrams belonging to the Qian Palace in order are: Gou, Dun, Po, Guan, Bo, Jin (youhun), Da You (guihun). The trigrams belonging to the Zhen Palace in order are: Yu, Jie, Heng, Sheng, Jing, Da Guo (youhun), Sui (guihun). The trigrams belonging to the Kan Palace in order are: Jie, Tun, Ji Ji, Ge, Feng, Ming Yi (youhun), Shi (guihun). The trigrams belonging to the Gen Palace in order are: Ben, Da Xu, Sun, Kui, Lu, Zhong Fu (youhun), Zhen (guihun). The trigrams belonging to the Kun Palace in order are: Fu, Lin, Tai, Da Zhuang, Guai, Xu (youhun), Bi (guihun). The trigrams belonging to the Xun Palace in order are: Xiao Xu, Jia Ren, Yi, Wu Wang, Shi He, Yi (youhun), Gu (guihun). The trigrams belonging to the Li Palace in order are: Lu, Ding, Wei Ji, Meng, Huan, Song (youhun), Tong Ren (guihun). The trigrams belonging to the Dui Palace in order are: Kun, Cui, Xian, Jian, Qian, Xiao Guo (youhun), Gui Mei (guihun).