Huang Ji Jing Shi Xin Yi Fa Wei (皇極經世心易發微)

運闔開以成元會運世而不已者，理與數而已。是故數由理生，理由數著者也。未形之初，有理斯有數，有數斯有象，既形之後，因象以推數，因子以推理，理者太虛之實義，而數者太虛之定分也。故河圖兆祥，伏羲因之而畫卦，孔子因之而作大衍，皆所以成變化而行鬼神，發明河圖之數也。

Heaven and Earth open and close, generating the concepts of "Wen," "Hui," "Yun," and "Shi," and never cease. All of this is sustained by only two things: "Li" and "Shu." "Shu" arises from "Li," and "Li" depends on "Shu" to manifest. Before the formation of all things in the universe, there was "Li" and "Shu," and with "Shu" came "Xiang." Once things had formed, people used "Xiang" to calculate "Shu," and then used "Shu" to trace back to "Li." "Li" is the true meaning existing in the great void, while "Shu" is the fixed limits within the great void. Therefore, the "He Tu" (River Chart) revealed auspicious signs, Fuxi used it to draw the Eight Trigrams, and Confucius used it to develop the "Dadyan" divination method. All of these were to realize the changes of all things and promote the functions of ghosts and spirits, thus unfolding the numerical principles contained in the "He Tu."

自孔子沒後之言數者，流於術而大義晦矣，至宋邵康節得李挻之之傳，著為皇極經世書，其命象定數自為一家，形於道即太極動靜之機著於文，即伏羲奇偶之畫，自無生有，自有生無也。夫無之生有者，無極而太極也。有之生無者，動之而靜也。

After Confucius' death, those who explained numbers mostly reduced them to mere techniques and skills, while the great principles of the sages became obscure and unclear. By the Song dynasty, Shao Kangjie (Shao Yong) received instruction from Li Xingzhi and composed The Supreme Principles Governing the World. He established symbols and determined numbers, forming his own school of thought: in terms of the Dao's essence, it refers to the mechanism of the Taiji's movement and stillness; in terms of symbolic characters, it refers to the two yao (lines) drawn by Fuxi. This system of study discusses the emergence of being from non-being, and the return of being to non-being. What is meant by 'non-being giving rise to being' is the transition from the Wuji (formless) to the Taiji; what is meant by 'being giving rise to non-being' is movement returning to stillness.

或有或無天道之妙，一動一靜，太極之根，往來相資，屈伸相感，通變化成天下之文，極其數遂定天下之象，故在天則有日月星辰風雨露雷以成其象，在地則有水、石、飛、走、草、朩、以成其形，在人則有性、情、形、體、聲、色、臭、味感應變化，消息盈虛而循環而不已焉，是故以元經會以運經世，大而天地之終始，小而人物之死生，遠而古今之世變無不該貫，蓋得伏羲畫卦之意，而發孔子之未發者也。

Things appear and disappear, which is the subtle aspect of the way of Heaven; movement and stillness are the fundamental principles of the Taiji. The interplay of existence and non-existence supports each other, and the flexing and stretching, advancing and retreating respond to each other. By comprehending its transformations, the world's cultural expressions are formed; by exhausting its numbers, the forms of all things are determined. Thus, in Heaven there are sun, moon, stars, constellations, wind, rain, dew, and thunder to form the celestial phenomena; on Earth there are water, stone, flying birds, running beasts, grass, and trees to form the terrestrial forms; in human beings there are nature, emotion, form, body, sound, color, smell, and taste that change in response to things, with their growth and decline, fullness and emptiness, continuing in a cycle. Because of this, the "Huangji Jingshi" (Classic of the Supreme Pole) uses the methods of "using Yuan to govern the meetings" and "using Yun to govern the world," encompassing great matters such as the creation and end of Heaven and Earth, and small matters such as the birth and death of people, as well as distant matters such as the changes of the world through history, all unified in one principle. This is truly grasping the original meaning of Fuxi's drawing of the trigrams, elaborating on the principles that Confucius did not fully express.

要其本旨皆原於易，夫易者，一也，易之一即道之中也，中者，人之心也，故曰天向一中生，造化人從心上起經綸，所以為先天之學也，先天之學，正其心，平其氣，無私於心，無反於義，義理融會其道中，正即物窮理而盡性，知天之學亦在其中矣。

In summary, its purpose is based on the Book of Changes. The Book of Changes discusses a single principle, which is the 'one' of the Dao, and this 'one' is the 'center' of the Dao. When this 'center' is applied to human beings, it becomes the human mind. Therefore, Shaozi said that Heaven generates creation within the 'one,' and humans establish order upon the 'mind.' This is precisely where the 'Learning of the Earlier Heaven' is established. The practice of the Learning of the Earlier Heaven lies in rectifying one's mind and calming one's qi, keeping no private thoughts in the mind and acting in accordance with righteousness. When righteousness is thoroughly integrated within the heart, the Dao naturally resides in the center and is upright. From this, one can investigate the principles of things and fully realize one's nature, thus encompassing the study of knowing Heaven.

易曰原始反終，故知死生之說，生死即太極之動靜也，不動不靜，不生不死，是道之一也，是以大衍之數一變而七，七七四十九也，七變而為九，九九八十一也，數既極於九，又復而為一，人既生復又死，明其理知其數，則凡動靜可求其端，陰陽可求其始，而萬物之得失，人事之休咎，皆可得而前知矣，此皇極所由作，貫理數而一之也。

The Great Treatise of the Book of Changes says, "Returning to the beginning and reaching the end, thus understanding the doctrine of life and death." Life and death are the movement and stillness of the Taiji: without movement or stillness, there would be neither life nor death, which is the "one" of the Dao. Therefore, the number of the Great Derivation changes once to seven, and seven times seven makes forty-nine; changing again to nine, nine times nine makes eighty-one. When the number reaches nine, it has reached its extreme, and then it returns to one, just as a person, after being born, will eventually return to death. If one understands the principle and masters the numbers, then all movements and stillnesses can find their origins, yin and yang can trace their beginnings, and thus the gains and losses of all things and the auspicious and inauspicious events of human affairs can be foreknown. The reason the Huangji Jingshi was written is to integrate the principle and the numbers into one.

有志數學者，不可不求其理，有志於理者，不可不求諸心，求心之要，舍靜何以哉，奧自受讀以來，徒祈共文，茫然無所獲，靜奍之久，一旦豁然而前知之，道得其要繫，觀其象玩占固不應驗，乃敢折衷微詞多蒞舊聞，以理為經，以易為緯，輯為六卷，名曰心易發微妙，凡造化之源，陰陽之妙，與卦氣之盛衰，聲音之倡和，體用之變遷，執之斷例，靡不備焉，昔人有言，理究伊川，數究康節，如詣其極則亦一而已矣。

Anyone who is devoted to mathematics cannot avoid investigating its principles; anyone devoted to principles cannot avoid seeking them within their own mind. The key to seeking the mind is nothing other than "stillness." Since I began studying this subject, I have only been turning in circles among words, achieving nothing. But after a long period of stillness, suddenly one day I suddenly understood everything, and could foresee the future, thus grasping the essential point of the Dao. If not so, merely looking at the images of the hexagrams and playing with the divination phrases would never be effective. It was only then that I dared to integrate the subtle discussions of various schools and widely collect the old sayings of predecessors, taking "principle" as the main thread and the Book of Changes as the cross thread, compiling them into six volumes, naming it The Mind of the Book of Changes: Subtle Reflections. All aspects including the origin of nature, the subtle workings of yin and yang, the waxing and waning of the hexagram energies, the harmony of sounds, the changes of substance and function, and the established examples for decision-making are all included. As predecessors have said: discussing principles must go back to Cheng Yi, and discussing numbers must go back to Shao Yong. In reality, when practice reaches its extreme, both are nothing more than one thing.

是書也雖於邵子之心無所補，而幼學之士，亦可得其旨意之大略，觀物之梯航也。故不敢私録之，以求正於有道雲。 洱陽楊體仁野崖氏題

This book does not add anything to the essential nature of Zhao Zi, but for beginners who read it, they can grasp its main meaning, making it a stepping stone and vessel for the study of "Observing Things." Therefore, I dare not keep it privately, but record it and seek the correct interpretation from learned persons. Yeyang (now the area around Dali, Yunnan) Yang Tiren, with the courtesy name Yeyan, wrote this.

吾滇僻處西隅，而山川靈秀，不減中州。雲邑雖彈丸小邑，實得坤維正氣，乃土金相生過氣之所，向南行五日則極熱，向北行五日則極寒，此其驗也。邑中靈氣所鍾，代有偉人而必以向春先生為冠。

Yunnan is located in the southwest frontier, yet the spiritual beauty of its mountains and rivers is no less than that of the Central Plains. Yun County, though a small town, is precisely in the center of the 'Kunwei' (southwest direction), a place where earth and metal mutually generate and where the destiny of the land has passed through. Traveling south for five days leads to extreme heat, while traveling north for five days leads to extreme cold, which is clear evidence. The whole county is blessed with spiritual energy, producing talented people generation after generation, and among them, Yang Tiren is the first.

先生少而頴悟志在道德，不慕聲華，為邑增廣生員，潛心易學，上紹五聖心傳，近接堯夫正派，蓋先天後天之數固已得之心悟，而非言說所能盡矣，極深研幾言必有中。然人猶未之奇也。

Master was intelligent from a young age, devoted to morality and ethics, and not seeking fame. After being appointed as an additional scholar of the county, he devoted himself entirely to the study of the Book of Changes. He inherited the true transmission of the sages such as Fuxi, King Wen, the Duke of Zhou, and Confucius. He also closely followed the pure lineage of Shao Yong. He had already thoroughly understood the numerical systems of the Earlier Heaven (Heavenly Origin) and Later Heaven (Later Heaven), which could not be fully explained in words. His research was extremely profound and detailed, and his words were always to the point. However, people at that time did not yet realize how extraordinary he was.

明學憲出巡，於報優劣最為緊要，故凡報劣者俱被笞革焉。時值歲試，行催報劣甚嚴。邑學師欲以貧者當之。先生曰，嘻彼貧士也，何可當此累，自願以身代之。學師曰，汝品行端方，報劣無可措詞者。先生曰，但言左道惑眾，擅吃民間雞酒足矣。學師然其說以報之。

In the Ming dynasty, when the officials in charge of education (xue xian) went on inspection tours, they placed the greatest emphasis on reporting the merits and demerits of students. Any student reported as "劣" (bad) would be beaten with a stick and lose their official status. At that time, the annual examination was approaching, and the official documents urging the reporting of bad students were very urgent. The local education officer intended to use a poor student to take the place of another. The teacher said: Alas, that is a poor scholar, how could he bear such a burden? The poor student volunteered to take the blame instead. The education officer said: Your conduct is upright, to report you as bad, I can't find any justification. The teacher said: Just say that I used improper means to deceive everyone, and that I secretly ate chickens and wine from the common people, that would be enough. The education officer followed his words and reported him accordingly.

迨學憲按臨榆郡，歲試甫畢，於報劣者嚴加考詢。一見先生即作色言曰，汝為士子，左道惑眾可乎？先生答曰，生員非左道惑人者，若謂生員左道惑人，易經不該命題。學憲色和曰，汝知易數，其能明吾意乎？先生曰，請書一字。學憲於案上書一“由”字。 先生曰，是問六甲，蓋“由”字倒看則“甲”也。

When the inspector arrived at the prefecture of Yujun, the annual examination had just finished. He interrogated each person reported as bad. As soon as he saw the teacher, his face turned dark and he said: As a scholar, how can you use forbidden methods to deceive the people? The teacher replied: The candidate does not use forbidden methods to deceive people. If someone says the candidate uses forbidden methods to deceive people, then the Classic of Changes should not be used as an exam question. The inspector's face softened and he said: Since you understand the numbers of the Changes, can you guess what I am thinking? The teacher said: Please write a character. The inspector wrote the character 'you' on the desk. The teacher said: You are asking about pregnancy, because when the character 'you' is viewed upside down, it becomes 'jia', and the six jia refer to pregnancy.

學憲故意喝之曰，非也。先生曰，恭喜老宗師，所生是個公子。但這聲喝得不好，報信人至觀音塘馬折足，並家內所命乳名亦起出。後歷歷皆驗。學憲撫然曰，世俗譏評何足為定？吾幾屈一佳士。此後報劣之令遂弛。但存其意而已。

The examiner deliberately shouted loudly, saying: "That's not right." The scholar replied: "Congratulations, Master, the lady has given birth to a son. However, your shout is not appropriate. When the messenger reporting the good news arrives at Guanyin Pond, the horse will break its legs." He even mentioned the name the family had chosen for the child. Later, everything came true. The examiner sighed regretfully, saying: "How can worldly criticism be reliable? I almost wronged a good scholar." From then on, the order to report bad news became lax, and only the name remained.

由是名由省會沐士公尤重之。即軍旅大事亦與相商，於賊散之期皆預定焉。值鄉試之年，預令起數，凡元魁姓氏悉有隱語，但於事後方角耳。其前知多類，不可殫述。

From then on, his reputation spread to the provincial capital. The Marquess Mu, who governed Yunnan, especially valued him, even consulting him on major military matters. He could accurately predict the day when bandits would scatter. When it came to the local examination year, Marquess Mu would ask him to calculate in advance, and he would secretly mention the surnames of the top candidates, but one had to wait until after the event to understand them. Most of his predictions about the future were like this, and there were too many examples to list.

一曰先生獨處，心動遂自起數，乃因算賊被獲久之得釋，欲行報怨也。先生算其從來之方，佈下擒拏之綱，獲賊小校，謝之以金。遂長嘆曰，前知誠妙解也，然多言數窮，安之非禍基哉。此後不輕與人卜矣。

One day, the master was alone at home. He felt a sudden impulse and cast a divination for himself. He divined that a thief whom he had previously predicted and caught was imprisoned for a long time and was now about to seek revenge. The master calculated the direction from which the thief would come and set a trap in advance. He captured the thief's leader and even paid those who helped him. Afterward, he sighed deeply, saying, "It is indeed wonderful to foresee the future, but once words are spoken, the fate of the matter is exhausted. Who could know that this might be the root of calamity?" From then on, he did not easily cast divinations for others.

算得雲邑路當孔道五十年後必罹兵焚，遂摯家屬遷於姚城。先生年益得高，邵修髯偉，貌飄飄欲仙。念一畫原於伏羲，誰登畫卦之臺，九疇原於大禹，誰涉洛水之濱。以及文王之閱厯，周公之經營，孔子之車服禮器不可不厯覽其勝也。

He calculated that Yun County was located on a crucial transportation route and that it would surely suffer from warfare fifty years later, so he moved his family to Yao'an. As the master grew older, his tall figure and flowing beard made him appear almost like a sage. He often thought: the creation of the trigrams originated from Fuxi, but who has ever climbed the high platform where he drew the trigrams? The "Nine Categories" came from Great Yu, but who has ever stood by the banks of the Luo River? Moreover, the experiences of King Wen's imprisonment in Youli, the achievements of the Duke of Zhou in building Luoyi, and the carriages, robes, and ritual objects left by Confucius could not be fully understood without personally visiting them.

於足遂辭家遠遊，於途中得遇李卓吾赴姚安府任議論。間卓吾知先生學究天人甚重之。因問曰：公家姚城亦有嗣乎？先生曰：曾留下書一函與子，後日吾子投書，無論遲早急與相見，能免公災。卓吾重先生，遂志其言不忘。

So he bid farewell to his family and set out on a journey. On the way, he met Li Zewu (Li Zhi), who was about to take up his post as the magistrate of Yao'an. The two traveled together and talked extensively. During their conversation, Li Zewu learned that the gentleman's knowledge connected heaven and humanity, and he greatly respected him. Li Zewu then asked: "Do you have descendants in Yao'an?" The gentleman replied: "I have left a letter for my son. In the future, whenever my son comes to deliver the letter, whether early or late, please receive him promptly. This will prevent you from suffering a calamity." Li Zewu respected the gentleman and kept his words in mind.

其子視書，封固甚密，外又封云：某年月日時投書始驗。至日時來投書，值卓吾坐晚衙（此處有一字不明），子投書急與相見，時已黃昏矣。卓吾方前甫發書，忽大震一聲，府府堂中梁崩塌將公座壓為粉碎。彼此大驚，起書視之，但曰：我救群倒梁之厄，君惜我孤苦之兒。此尤應驗之最奇最顯也。

His son looked at the letter, which was sealed very tightly, and there was a line of characters written on the outside: it would be effective only if it was delivered on a certain day, month, hour, and minute. On that day and hour, the son went to deliver the letter and just happened to meet Zuo Wu sitting in the evening hall. As soon as he heard that the son from the Yang family was delivering a letter, Zuo Wu hurriedly received him. It was already dusk. Just as Zuo Wu was about to leave his seat to open the letter, there was a loud crash, and the main beam in the middle of the hall collapsed, crushing the official seat to pieces. Both were greatly startled. They picked up the letter and read it, which only said: "I save you from the danger of the collapsing beam on top, you pity me for my lonely and helpless son." This was the most strange and obvious fulfillment of the prophecy.

後變姓名為孔道人於慈雲寺。得遇了凡先生，未以知來之學，載在了凡立命篇，說甚詳，茲不重贅。先生雲遊不返，莫知所終，如神龍之無端，見其首不見其尾也。

Later he changed his name and surname and became a Daoist named Kong Daoren at Ciyun Temple, where he met Master Yuan Liao Fan. He passed on the knowledge of foreseeing the future to Master Yuan. This event is recorded in Master Yuan's "Limei Chapter," which describes it in detail, so we will not repeat it here. Master Yuan then traveled about and never returned, and no one knew his whereabouts, like a dragon in the clouds, visible only at the head but not the tail.

先生易數發微自靈性然，亦有秘傳焉。少年赴試秋闈，於安寧道中遇一老叟墜驢幾死，同伴驚駭疾云，先生獨扶之。老叟睜目視之曰：扶我者汝耶，吾有神數待子久矣。蘊授以皇極經世之秘訣也。自此遂棄舉業而專習焉。老叟不知何許人，疑為穆伯長之流雲。

Master's invention of the numbers in the Book of Changes certainly came from his innate talent, but there was also secret transmission. When he was young and went to take the local examination, on the way to Anning he met an old man who fell off a donkey's back and was almost killed. All the people around were scared and hurriedly ran away, but the Master went forward to help him up. The old man opened his eyes and looked at him and said, "Is it you who helped me?" He said, "I have a divine number system waiting for you for a long time." Then he passed on the secret of the Huangji Jingshi to him. From then on, the Master gave up the imperial examination and devoted himself entirely to this study. No one knew who the old man was; some guessed he was a reclusive figure like Mu Buzhang (Mu Xiu).

按先生氏楊諱體仁字向春，別號野崖前（此處缺一字），明嘉靖人也，世居雲洱之北門，至隆慶年間書已行世。余與先生相距二百有餘年，其軼事但得之傳聞，今錄先生書，見其易數精微，有功先聖，懼其事之久而湮沒也，不揣固陋，以為傳記之，先生其知我之心乎，後之君子其諒我之心乎。 大清乾隆十二年歲在丁卯夏四月吉旦

Note: The original text mentions a missing character in the name "野崖" (Wild Cliff), which is not provided. The translation reflects this omission as "Wild Cliff (missing one character)." The text is a preface to a biography of a scholar named Yang Tiren, who lived in the Ming Dynasty. It mentions that his works on the I Ching (Yi Jing) are profound and have contributed to the legacy of the sages. The author, writing in the Qing Dynasty, feels compelled to record Yang's achievements to prevent their loss over time. The date given is the twelfth year of the Qianlong era, in the year Dingmao, during the fourth month of the summer.

卷一 序 伏羲太極圖說 河圖說 洛書圖說 先天八卦圖說 後天八卦圖說 經世衍易圖說 經世天地四象圖說 元會運世圖說 六十四卦方圖說 六十四卦圓圖說 邵子先天卦氣說 天地始終之數 一元十等數 以元經會說 以運經世說 年之月卦 日之時卦 皇極起卦法 運會世並年月日入圖歌訣 皇極起例

Volume One contains the following chapters in order: the preface, "Fuxi's Explanation of the Taiji Diagram," "Explanation of the River Chart," "Explanation of the Luo Book Diagram," "Explanation of the Earlier Heaven Eight Trigrams Diagram," "Explanation of the Later Heaven Eight Trigrams Diagram," "Explanation of the Jingshi Yanyi Diagram," "Explanation of the Jingshi Tian Di Si Xiang Diagram," "Explanation of the Yuan Hui Yun Shi Diagram," "Explanation of the Sixty-Four Trigrams Square Diagram," "Explanation of the Sixty-Four Trigrams Round Diagram," "Shaozi's Explanation of the Earlier Heaven Trigram Qi," "The Number of the Beginning and End of Heaven and Earth," "The Number of the One Yuan and Ten Grades," "Explanation of the Yuan and the Hui," "Explanation of the Yun and the Shi," "The Monthly Trigram of the Year," "The Daily Trigram of the Time," "The Method of Starting the Trigram of Huangji," "Song of the Diagram Incorporating the Run, Hui, Shi, and Years, Months, and Days," and "The Rules of Huangji."

卷二 問數答語 觀物筌蹄 八卦取象 八卦變象 論九疇 八卦取象拾意 先天體用起例 後天體用起例 先後天辨 卦爻當位 後天物來方向斷 策數起例 先天八卦正數 先天五行生成數 軌數起例 後天八卦正數 後天五行生成數 觀物策軌 策軌順逆 為人占例 自己占例 動物占例 靜物占例 稽疑十應 卦辭協卜 觀物元機 觀物動靜 四植說 吉星 凶星 三要元機

The chapters collected in Volume Two are in the following order: "Questioning the Numbers and Answering the Words", "Observing Things and the Method of Inquiry", "Taking the Images of the Eight Trigrams", "Changing Images of the Eight Trigrams", "Discussing the Nine Categories", "Supplementary Meanings of Taking the Images of the Eight Trigrams", "The Principle of Origin and Application of the Earlier Heaven Trigrams", "The Principle of Origin and Application of the Later Heaven Trigrams", "Distinguishing Earlier and Later Heaven", "The Proper Position of the Trigrams and Lines", "Determining Directions Based on Later Heaven", "The Principle of the Numbers Used in Divination", "The Correct Numbers of the Earlier Heaven Trigrams", "The Five Phases Generation Numbers of the Earlier Heaven Trigrams", "The Principle of the Numbers Used in Divination", "The Correct Numbers of the Later Heaven Trigrams", "The Five Phases Generation Numbers of the Later Heaven Trigrams", "Observing Things and the Numbers of Divination", "The Order of the Numbers and Tracks in Divination", "Examples of Divination for Others", "Examples of Self-Divination", "Examples of Divination for Animals", "Examples of Divination for Inanimate Objects", "Ten Responses in Resolving Doubts", "The Hexagram Statements and Divination", "The Original Mechanism of Observing Things", "The Movement and Stillness in Observing Things", "The Theory of Four Plants", "Fortune Stars", "Inauspicious Stars", "The Original Mechanism of the Three Essentials".

《皇極經世心易發微》總目 卷三 體用總斷 天時 歲序 人事 身命 家宅 屋舍 婚姻 產育 科甲 仕宦 求謀 求財 出行 行人 疾病 小兒病症 醫藥 鬼神 詞訟 失物 逃亡 盜賊 征戰 墳墓 交易 謁見 憂疑 損壞 飲食

The above is the general table of contents of "The Heart of the Heavenly Principle and the World's Transformation: A Detailed Explanation of the Heart of the Easy I Ching." The chapters included in Volume Three are arranged in order as follows: "General Judgment of Essence and Function," "Heavenly Timing," "Annual Sequence," "Human Affairs," "Personal Destiny," "Family Residence," "Household," "Marriage," "Childbirth," "Academic Rank," "Official Career," "Seeking Strategies," "Seeking Wealth," "Travel," "Travelers," "Disease," "Childhood Illnesses," "Medicine," "Ghosts and Spirits," "Lawsuits," "Lost Objects," "Fugitives," "Thieves," "Military Campaigns," "Tombs," "Trade," "Visiting," "Anxieties and Doubts," "Damage," and "Food and Drink."

卷四 大定根源 取動卦 動卦數 陰陽加策 年除數 大定起例 元會運世 數有空缺 數有隔借 數有順逆 以數合卦 卦有動爻 天地生成數 二極數 陰陽數 分格 合格 數有錯綜 數有乘除 觀數吉凶 四象說 歲序 地理 起屋 家宅 婚姻 產育 出行 行人 應舉 求財 疾病 生死 墳墓 詞訟 交易 逃亡 兩家氣數 物之成敗 物之隱微 物之多寡 出師勝負 謁見 人物貴賤 人物和睦 觀未來事 行船 進退奴僕 求買田宅 飲食豐嗇 刀砧煞 八卦星象 皇極起例 納音數 後天八卦數 起大運 起小運 推歲序休咎 買物損壞 推人生死 聲音說 分五音 辨清濁 明等第 交互音 檢篇韻法 聲音辨說

Volume four contains the following chapters in order: "The Great Determination of Origins", "Taking the Moving Hexagram", "Counting the Moving Hexagram", "Yin and Yang Added Calculations", "Year Elimination Number", "The Great Determination Starting Example", "The Great Cycle of Time", "Numbers with Missing Entries", "Numbers with Gaps", "Numbers with Order and Reverse", "Combining Numbers with Hexagrams", "Hexagrams with Moving Lines", "The Generation of Heaven and Earth Numbers", "The Two Extremes Number", "Yin and Yang Numbers", "Division of Categories", "Qualified Categories", "Numbers with Comprehensive and Inverse Calculations", "Numbers with Multiplication and Division", "Judging Good and Bad Fortune through Numbers", "The Four Images Theory", "The Order of Years", "Geography", "Building Houses", "Family Residences", "Marriage", "Childbirth", "Travel", "Travelers", "Taking the Imperial Examination", "Seeking Wealth", "Disease", "Life and Death", "Tombs", "Lawsuits", "Trade", "Fugitives", "The Fate of Two Families", "Success or Failure of Things", "Hidden Aspects of Things", "Quantity of Things", "Victory or Defeat in Military Campaigns", "Visiting", "Status of People", "Harmony Among People", "Observing Future Events", "Voyage of a Boat", "Advancement and Retreat of Servants", "Purchasing Land and Houses", "Abundance and Scarcity of Food", "The Knife and Anvil Harm", "The Eight Trigrams and Star Constellations", "The Imperial Pole Starting Example", "Nayin Number Calculations", "The Later Heaven Hexagram Numbers", "Starting the Great Destiny", "Starting the Small Destiny", "Predicting the Fortune and Misfortune of the Year", "Damage to Purchased Goods", "Predicting Life and Death", "The Theory of Sounds", "Dividing the Five Tones", "Distinguishing Clear and Dull Sounds", "Clarifying the Ranks", "Interacting Tones", "Checking the Rhyme Method", "Discourse on Sounds".

卷五 五運之年卦 卷六 小序 人物統於太極圖之上下 起本身數 聲音入既濟四象並掛一卦總括陽圖 聲音入既濟四象並掛一卦總括陰圖 後天參伍錯綜之例 卜易變通論 事應遲速例 八卦內伏干支刑合等例 凶殺 長生例 日與卦合 天祿 地祿 天赦 時方吉凶 十應靈樞篇 文王十二月卦氣圖 二十四月卦氣 七十二候 求七十二候 日卦 時卦 八卦十六變 八卦配象 卷七 歷代帝王經世甲子歲

Volume five contains only one section: "The Five Movements and the Yearly Trigrams." Volume six includes the following sections in order: "A Brief Introduction," "The Unity of Figures and the Taiji Diagram," "The Origin of Numbers," "The Integration of Sounds into the Completed Diagram and the Summary of the Yang Diagram," "The Integration of Sounds into the Completed Diagram and the Summary of the Yin Diagram," "Examples of the Posterior Heaven's Five and the Comprehensive Arrangement," "A Discussion on Divination Changes and Transformations," "Examples of the Speed and Delay of Events," "Examples of the Hidden Heavenly Stems and Earthly Branches in the Eight Trigrams and Their Mutual Influence," "Fatal Killings," "Examples of Longevity," "The Harmony of the Day and the Trigram," "Heavenly禄," "Earthly禄," "Heavenly Pardon," "The Favorability and Unfavorability of Time and Place," "The Ten Responsive Meridians," "The King Wen's Twelve-Month Trigram Qi Diagram," "The Twenty-Four-Month Trigram Qi," "The Seventy-Two Phases," "Seeking the Seventy-Two Phases," "The Daily Trigram," "The Hourly Trigram," "The Sixteen Transformations of the Eight Trigrams," "The Matching of the Eight Trigrams with Images." Volume seven contains only one section: "The Reign Years of Emperors in the Jiazi Cycle."

此圖乃伏羲氏所作也，世不顯傳，或謂希夷所作，雖周子亦未之見焉，乃自作太極圖觀任道遜之詩可見矣。詩云： “太極圖中一氣旋，兩儀凹象無形全，先天八卦五行具，萬物何曾出此圈”。又云： “造化根源文字祖，圖成太極自天然，當時早見周夫子，不費鑽研作正傳”。

This diagram was created by Fuxi. It has not been publicly circulated in the world. Some say it was made by Chen Tuan (the Master Xiyi). In reality, even Zhou Dunyi had never seen it, so he drew another diagram of the Taiji on his own. Looking at Ren Daoshun's poem, one can understand this. The poem says: In the Taiji diagram, there is only a single force rotating, the concave and convex forms of yin and yang are complete yet formless; the Earlier Heaven Trigrams and the Five Phases are all contained within it, and all things have never gone beyond this circle. It also says: It is the source of creation and the ancestor of writing. The diagram of Taiji is entirely natural. If Zhou Dunyi had seen this diagram earlier, he would not have had to study hard and create his own version.

夫既謂八卦渾淪文字祖，則知圖為伏羲所作，而非希夷明矣。其外一圈太極也，中分黑白者，陰陽也。黑中含一點白者，陰中有陽也。白中含一點黑者，陽中有陰也。

Since the poem says the Eight Trigrams are unified as a whole and are the ancestors of written characters, it is clear that this diagram originated from Fuxi rather than Chen Tuan. The circle surrounding the diagram represents the Taiji; within the circle, the black and white halves represent Yin and Yang. The black half contains a white dot, indicating that Yin contains Yang; the white half contains a black dot, indicating that Yang contains Yin.

陰陽交互，動靜相倚，周詳活潑，妙趣自然，其圈外左方，自《震》一陽馴至《乾》之三陽，所謂起《震》而歷《離》、《兌》，以至於《乾》是也。右方自《巽》一陰，馴至《坤》之三陰，所謂自《巽》而歷《坎》、《艮》，以至於《坤》是也。其間四正四隅，陰陽純雜，隨方步位，自有太極含陰陽，陰陽含八卦之妙，不假安排也。

Yin and yang intermingle and contain each other, movement and stillness rely on each other, being both meticulous and dynamic, with natural charm. On the left half outside the circle, it begins with one yang from the Trigram Zhen, gradually increasing to three yangs in the Trigram Qian, which is said to start from Zhen, passing through Li and Dui to reach Qian. On the right half, it begins with one yin from the Trigram Xun, gradually increasing to three yins in the Trigram Kun, which is said to start from Xun, passing through Kan and Gen to reach Kun. In between, on the four cardinal directions (Zi, Wu, Mao, You) and the four intercardinal directions (the four corner positions), yin and yang are either pure or mixed, each arranged step by step according to the directions, naturally revealing the subtlety of the Taiji containing yin and yang, and yin and yang containing the Eight Trigrams, without the need for human deliberate arrangement.

豈淺見近識者，所能及哉。伏羲不過摸寫出來，以示人耳。予嘗窮觀此圖，陰陽渾淪，蓋有不外乎太極，而亦不離乎太極者，本先天之《易》也。觀周子太極圖，則陰陽顯著，皆太極之所為，而非太極之所倚者，實後天之《易》也。

This is beyond the reach of those with shallow understanding. Fuxi merely depicted it for people to see. I have repeatedly observed this diagram: yin and yang are unified as one, neither outside the Taiji nor separate from it; this is originally the "Earlier Heaven Yi." Now looking at Zhou Dunyi's Taiji Diagram, where yin and yang are clearly divided, they are all generated by the Taiji, not dependent on it; this is actually the "Later Heaven Yi."

然而先天所以包括後天之理，後天所以發明先天之妙，明乎道之所渾淪，則先天而天弗違，太極體立矣。明乎道之所顯著，則後天而奉天時，太極用行矣。使徒玩諸畫象，談諸空言，則伏羲之意荒矣。

However, the principles of the Earlier Heaven (primordial Heaven) fully include those of the Later Heaven (subsequent Heaven), and the latter fully reveals the subtle applications of the former. Understanding the aspect of the Dao that is still undivided allows one to achieve what is said in the Wenyan of the Qian Hexagram, "Before Heaven, Heaven does not violate," thereby establishing the essence of the Taiji. Understanding the aspect of the Dao that is already clearly divided allows one to achieve "After Heaven, one follows the timing of Heaven," thereby enabling the operation of the Taiji. If one merely plays with a few strokes of the diagram or talks emptily about a few principles, then the original intention of Fuxi is lost.

故周子有詩曰： “畫堂幾座萬幾休，日暖風和草色幽，誰道三千年遠事，而今只在眼睛頭”。 豈非孔子所論太極之旨，容有外於一舉目之間哉，是能默識於其妙，而見於性情之理者，旨要可考也。

Therefore, Zhou Dunyi wrote a poem saying: Sitting quietly in the hall, before the writing desk, all worldly affairs have been set aside; the sun is warm, the wind is gentle, and the spring grass is green and secluded; who could say that events from three thousand years ago are too distant to reach, when they are now right before our eyes? This does not precisely show that the principle of the Taiji discussed by Confucius is not beyond our immediate sight? If one can comprehend its profound meaning in silence, and see its realization in the principles of nature and human feelings, then the essence of this diagram can be thoroughly examined.

愚按《河圖》《洛書》為數之宗也，數之所起，一陰一陽而已，陽數奇屬天而象圓，陰數偶屬地而象方，《河圖》以生數為主，故一、二、三、四、五、居內，六、七、八、九、十居外，

I believe the River Chart and the Lo Shu are the ultimate sources of all numbers. The beginning of numbers is simply the combination of one yin and one yang: odd numbers belong to heaven and are circular in form, while even numbers belong to earth and are square in form. The River Chart focuses on "primary numbers," so the numbers one, two, three, four, and five are arranged within the inner circle, while the numbers six, seven, eight, nine, and ten are placed in the outer circle.

天一生水，得五為六，故地以六成之，而一六共宗居北，地二生火，二得五為七，故天以七成之，而二七為朋居南，天三生木，三得五為八，故地以八成之，而三八同道居東，地四生金，四得五為九，故天以九成之，而四九為友居西，天五生土，五得五為十，故地以十成之，而五十相守居中，生數在內，成數在外，各以類數而同處其方，在內為主，在外為賓，亦各以數而相統不亂，此所謂道其常數之體也。

Heaven uses one to generate water, adding one to the central five to get six, so Earth uses six to complete it. One and six "share the same origin" and reside in the north. Earth uses two to generate fire, adding two to the central five to get seven, so Heaven uses seven to complete it. Two and seven "are companions" and reside in the south. Heaven uses three to generate wood, adding three to the central five to get eight, so Earth uses eight to complete it. Three and eight "follow the same path" and reside in the east. Earth uses four to generate metal, adding four to the central five to get nine, so Heaven uses nine to complete it. Four and nine "are friends" and reside in the west. Heaven uses five to generate earth, adding five to the central five to get ten, so Earth uses ten to complete it. Five and ten "keep each other company" and reside in the center. The generating numbers are inside, the completing numbers are outside, and numbers of the same type are in the same direction. Those inside are the main ones, those outside are the guests, each following their numbers and mutually governing without confusion. This is called the essence of the constant numbers.

以陰陽老少論之，一為老陽之位，其外則老陰之數居之，二為少陰之位，其外則少陽之數居之，三為少陽之位，其外則少陰之數居之，四為老陰之位，其外則老陽之數居之，此又陰陽老少互藏其宅之變也。

If divided into old yang, young yang, old yin, and young yin: the first is the position of old yang, but outside it is occupied by the number of old yin (six); the second is the position of young yin, outside it is occupied by the number of young yang (seven); the third is the position of young yang, outside it is occupied by the number of young yin (eight); the fourth is the position of old yin, outside it is occupied by the number of old yang (nine). This is again a change where yin and yang old and young are hidden within each other's dwelling.

以生出之序言之，始下次上，次左，此右而復於中，而又始於下也。 以運行言之，北方一六水，生東方三八木，東方木生南方二七火，火生中央五十土，中央土生西方四九金，西方金生北方一六水，左旋一周，而水復生木也。

If following the order of generation, first comes below (north), then above (south), then left (east), then right (west), then back to the center, and then again starting from below. If following the movement, the water of the north (one and six) generates the wood of the east (three and eight), the wood of the east generates the fire of the south (two and seven), the fire generates the earth of the center (five and ten), the earth of the center generates the metal of the west (four and nine), and the metal of the west generates the water of the north (one and six); thus, rotating left, water again generates wood.

以對待言之，北方一六水克南方二七火，西方四九金克東方三八木，是生生之中，又有剋制相成之義焉，本之以畫卦，則虛其中之五與十者，太極也。奇數二十五，偶數三十者，兩儀也。以一、二、三、四，為六、七、八、九者，四象也。折四方之合，以為《乾》、《坤》、《離》、《坎》，補四隅之空，以為《兌》、《震》、《巽》、《艮》者，八卦也。此所謂虛其中以作易也。

If we consider the relative directions, the north with numbers one and six represents water, which controls the south with numbers two and seven representing fire; the west with numbers four and nine represents metal, which controls the east with numbers three and eight representing wood. This shows that within the continuous generation and renewal, there is also the meaning of mutual control and complementation. Based on this, we draw the trigrams: leave the central numbers five and ten empty, which forms the Taiji (Supreme Ultimate); the total of the odd numbers is twenty-five, and the total of the even numbers is thirty, which forms the two principles (Yi); add five to each of the numbers one, two, three, and four to form six, seven, eight, and nine, which forms the four images (Sìxiàng); split the combinations of the four directions to establish the trigrams Qian, Kun, Li, and Kan, and fill in the four corners to establish the trigrams Dui, Zhen, Xun, and Gen, which forms the eight trigrams (Bagua). This is called leaving the center empty to create the Book of Changes (Yi).

愚按《易範》聖人之所作，故《洛書》以奇為主，一、三、七、九各居其外，五居其中，而二、四、六、八亦各以偶數，而附奇數之側，正者為君，側者為臣，所謂主於陽以統陰，而肇其變數之用也。

I believe both the Book of Changes and the Hongfan are works of the sage, so the Luo Shu is based mainly on odd numbers: one, three, seven, and nine are arranged at the four cardinal directions, while five is in the center. The even numbers two, four, six, and eight are each placed at the four corners adjacent to the odd numbers. Those in the central positions are the sovereign, and those in the lateral positions are the ministers. This is what is meant by using the yang to govern the yin, thereby initiating the function of transformation.

然以數之縱橫十五，則皆以七、八、九、六疊為消長而得之，一居正北疊五為六，而與南方之九疊為消長，四居東南得五為九，而與西北之六疊為消長，六進為九，則九長而六消，九退為六，則九反消而六又長，三居正東，得五為八，而與西方之七疊為消長，二居西南，得五為七，而與東北之八疊為消長，七進為八，則八長而七消，八退為七，則八反消而七又長，虛中五，則縱橫皆十五，而一含九，二含八，三含七，四含六，參伍錯綜，無適而不遇其合焉，此變化之無窮，所以為妙也。

The Lo Shu square has both its rows and columns adding up to fifteen, which comes from the mutual increase and decrease of the numbers seven, eight, nine, and six. One is placed in the north, adding to the central five to make six, which interacts with nine in the south; four is placed in the southeast, adding to five to make nine, which interacts with six in the northwest; when six increases to nine, nine grows while six decreases, and when nine decreases to six, nine decreases again while six increases. Three is placed in the east, adding to five to make eight, which interacts with seven in the west; two is placed in the southwest, adding to five to make seven, which interacts with eight in the northeast; when seven increases to eight, eight grows while seven decreases, and when eight decreases to seven, eight decreases again while seven increases. Leaving the central five empty, the rows and columns all add up to fifteen. One contains nine, two contains eight, three contains seven, and four contains six. The numbers three and five are interwoven, and no matter how they are arranged, they always fit together. This is why it has infinite variations and is considered marvelous.

其陽數之次，則北首而東，東而中，中而西，西而南，其陰數，則首西南而東南，次西北而東北，也合而言之，則北首而西南，次東而東南，次中而西北，次西而東北，以窮於南也，其運行則一六水克二七火，二七火克四九金，四九金克三八木，三八木克中央土，右旋一周而土復克水也。

The order of the Yang numbers starts from the north, then goes to the east, followed by the center, then to the west, and finally to the south. The order of the Yin numbers starts from the southwest, then goes to the southeast, followed by the northwest, and finally to the northeast. Combined, the sequence is first north then southwest, next east then southeast, then center then northwest, next west then northeast, and finally ends at the south. As for its movement, it is one six water overcoming two seven fire, two seven fire overcoming four nine metal, four nine metal overcoming three eight wood, three eight wood overcoming the central earth; then turning right, the earth comes back to overcome water.

以對待言之則東南方四九金生西北一六水，東北三八木生西南二七火，是剋制之中又有生生不窮之理焉，大禹之敘疇，故一為五行，二為五事，三為八政，四為五紀，五為皇極，六為三德，七為稽疑，八為庶徵，九為五福，皇極居中，而八者各以其次列於外焉，所謂則《洛書》者，總其實是也，

If we consider relative directions, the metal of the southeast (four and nine) generates the water of the northwest (one and six), and the wood of the northeast (three and eight) generates the fire of the southwest (two and seven); this shows that within the principle of control there is also the principle of continuous generation. Great Yu arranged the nine categories, following this principle: one is the Five Phases, two are the Five Actions, three are the Eight Policies, four are the Five Records, five is the Imperial Center, six are the Three Virtues, seven are the Inquiry into Doubts, eight are the Various Signs, and nine are the Five Blessings; the "Imperial Center" is in the middle, while the other eight categories are arranged in order around it. The saying that the "Huang Fa" (The Nine Categories) is modeled after the "Luoshu" (Lo Shu) refers precisely to this actual situation.

愚按具天地之理者，易之象紀天地之理者，範之數數始於奇，象成於偶，二四而八，八卦之象，三三為九，九疇之數，故象以偶為用，有應則吉，數以奇為用，有對則凶。偶者陰陽對待之象，奇者陰陽疊運之數也。

I believe that the "image" (xiang) of the Book of Changes (Yi) fully expresses the principles of heaven and earth, while the "numbers" (shu) of the Hongfan (Book of Documents) systematically record these principles. Numbers originate from the odd, and images are formed through the even: two multiplied by four gives eight, which is the image of the Eight Trigrams; three multiplied by three gives nine, which is the number of the nine categories. Therefore, images use even numbers, and when they correspond, they bring good fortune; numbers use odd numbers, and when there is opposition, they bring misfortune. Even numbers represent the image of yin and yang in mutual opposition, while odd numbers represent the numerical expression of yin and yang alternating in operation.

此伏羲方位之圖，易之本也。故乾一坤八、兌二艮七、離三坎六、震四巽五，各各相對，不惟其數合成九數，其畫亦各各相對合成九畫焉。夫九乃老陽之數，無所不包。自震至乾為順，自巽之坤為逆。數往順天而左行，皆已生之卦，故云「數往者順」；知來逆天而右行，皆未生之卦，故云「知來者逆」。

This is Fuxi's diagram of directions, the foundation of the Book of Changes. Therefore, Qian pairs with Kun, Dui pairs with Gen, Li pairs with Kan, and Zhen pairs with Xun; each pair of trigrams adds up to nine when their numbers are combined, and their lines also add up to nine. Nine is the number of old yang, encompassing all. From Zhen to Qian is in the order of heaven, and from Xun to Kun is in the reverse order. "Counting the past" follows the heavenly way to the left, counting already existing trigrams, so the Commentary on the Trigrams says, "Counting the past is in the order." "Knowing the future" goes against the heavenly way to the right, predicting trigrams that have not yet appeared, hence it is said, "Knowing the future is in the reverse order."

附圖一: 圖二 : 圖三: 圖四: 圖五 : 圖六： 圖七：

The original book is accompanied by seven illustrations, numbered one through seven; this edition only retains the titles of the illustrations, and the actual images have been lost.

後天為流行之用，出乎震，齊乎巽，相見乎離，致役乎坤，說言乎兌，戰乎乾，勞乎坎，成言乎艮，此文王方位之圖，易之用也。先天之離東坎西，象日月之出乎卯、入乎酉；後天之離南坎北，象天地之正子午。先天非後天，則無以成其變化；後天非先天，則無以自行。予按：先天，造化之初由心出跡之學；後天，生物之後因跡求心之學。心與道皆虛，不為物礙也；在先天之先不為無，在後天之後不為有，跡不能外也。朱子謂康節之學得於先天，看得道理透徹，自然前知耳。

The later heaven trigrams explain the function of things in the world. The "Say on the Trigrams" states that "all things emerge from Zhen (Thunder), align with Xun (Wind), meet at Li (Fire), are directed by Kun (Earth), expressed through Dui (Lake), struggle in Qian (Heaven), labor in Kan (Water), and completed in Gen (Mountain)." This is the King Wen's directional diagram, which represents the application of the Book of Changes. In the earlier heaven diagram, Li is in the east and Kan is in the west, symbolizing the rising of the sun and moon at the卯 (Mao) position and their setting at the酉 (You) position. In the later heaven diagram, Li is in the south and Kan is in the north, symbolizing the central axis of the universe, the子 (Zi) and午 (Wu) positions. Without the later heaven, the earlier heaven cannot complete its transformations; without the earlier heaven, the later heaven cannot function on its own. I believe that the earlier heaven is the study of the origin before creation, where form arises from the mind. The later heaven is the study of things after they have been created, where the mind is sought from form. Both the mind and the Dao are empty, not obstructed by external things. Before the earlier heaven, it is not "nothing," and after the later heaven, it is not "something." Form and traces always depend on it. Master Zhu said that Kangjie's learning relied on the earlier heaven, and with a thorough understanding of principles, he could foresee events.

經世衍易圖 太傳曰：易有太極，是生兩儀，兩儀生四象，四象生八卦，八卦定吉凶，吉凶生大業。予謂天地出於易，易非出於天地；聖人作易，而易不作於聖人也。易有太極者何也？當夫元氣渾淪，陰陽未判，是為太極〇

This is the "Classic of the World's Evolution through the Book of Changes." The "Great Treatise" says: "The Book of Changes contains the Taiji, from which the two principles (yin and yang) arise; the two principles generate the four images, the four images generate the eight trigrams, and the eight trigrams determine fortune and misfortune, which in turn give rise to great undertakings." I believe that heaven and earth arise from the Book of Changes, not the other way around; sages merely recorded the Book of Changes, but the Book of Changes itself was not created by sages. What does "the Book of Changes contains the Taiji" mean? When the primordial qi is undifferentiated and yin and yang have not yet been separated, this is the Taiji, represented by a hollow circle in the diagram.

及夫元氣既分動輒為陽 靜者為陰 動之上生一奇謂之陽 動之上生一偶謂之陰 靜之上生一奇謂之剛 靜之上生一偶謂之柔 合而言之陰陽剛柔四象也

When the vital energy splits into two parts, the active aspect is called Yang, and the passive aspect is called Yin. On top of 'movement', a single line is generated called Yang, and an even line is generated called Yin. On top of 'stillness', a single line is generated called Gāng, and an even line is generated called Róu. Together, Yin, Yang, Gāng, and Róu are known as the Four Symbols.

四象陽之上生一奇謂之太陽 生一偶謂之太陰 陰之上生一奇謂之少陽 生一偶謂之少陰 四象剛之上生一奇謂之少剛 生一偶謂之少柔 柔之上生一奇謂之太剛 生一偶謂之太柔

Among the four images, on top of 'Yang' arises a single line called Taiyang (Sun), and a double line called Taiyin (Moon). On top of 'Yin' arises a single line called Shaoyang (Less Yang), and a double line called Shaoyin (Less Yin). Also, on top of 'Gang' (strength) arises a single line called Shaogang (Less Gang), and a double line called Shaorou (Less Soft). On top of 'Rou' (softness) arises a single line called Taigang (Great Gang), and a double line called Tairou (Great Soft).

故太陽為乾，太陰為兌，少陽為離，少陰為震，少剛為巽，少柔為坎，太剛為艮，太柔為坤。此伏羲畫卦之自然形體次第，而孔子發明之，故曰：易有太極，是生兩儀，兩儀生四象，四象生八卦，八卦定吉凶。此言最為切要，古今說者雖多，惟康節、明道二先生之說得之。故康節所謂乾一、兌二、離三、震四、巽五、坎六、艮七、坤八，正謂此也。

Thus, the Sun is associated with the Trigram Qian, the Great Yin with Dui, the Lesser Yang with Li, the Lesser Yin with Zhen, the Lesser Strength with Xun, the Lesser Softness with Kan, the Great Strength with Gen, and the Great Softness with Kun. This is the natural sequence of forms that Fuxi created when he drew the trigrams. Confucius later explained and developed this, so the Great Treatise says, "The Book of Changes has the Taiji, from which the two principles arise; the two principles generate the four images; the four images produce the eight trigrams; the eight trigrams determine fortune and misfortune." These few words are most essential. Although many people have explained them throughout history, only two scholars, Kangjie (Shao Yong) and Mingdao (Cheng Hao), have truly grasped the essence. Kangjie's statement that Qian is one, Dui is two, Li is three, Zhen is four, Xun is five, Kan is six, Gen is seven, and Kun is eight, refers precisely to this order.

夫易之未作，易在太極之先；易之既作，一在太極之內。八卦畫而吉凶定，吉凶定而大業生。以言乎法象之大，則有易中之天地，乾坤是也；以言乎變通之大，則有易中之男女，震巽六子是也；以言乎著名之大，則有易中之日月，離坎是也；以言乎崇高之大，則有易中之富貴，日新月盛、富有大業是也；以言乎利用之大，則有易中之生人，神道設教、順動服民是也；以言乎深遠之大，則有易中之蓍龜，某爻吉、某爻凶是也。

Before the Book of Changes was written, the principles of the Book of Changes were already present before the Taiji; once the Book of Changes was completed, the concept of "one" was contained within the Taiji. When the eight trigrams were drawn, fortune and misfortune were determined; once fortune and misfortune were determined, great undertakings arose. In terms of the grandness of the model and image, the Book of Changes contains heaven and earth, represented by the trigrams Qian and Kun; in terms of the grandness of change and adaptability, the Book of Changes contains male and female, represented by the six trigrams Zhen, Xun, and the others; in terms of the grandness of clarity and manifestation, the Book of Changes contains sun and moon, represented by the trigrams Li and Kan; in terms of the grandness of elevation and dignity, the Book of Changes contains wealth and honor, meaning the daily renewal and flourishing of great achievements; in terms of the grandness of utility, the Book of Changes contains the way of nurturing the people, where sages established teachings through divine principles, acted in accordance with heaven, and won the people's allegiance; in terms of the grandness of depth and subtlety, the Book of Changes contains the divination tools of the tortoise shell, the yarrow stalks, and the methods of divination, which can determine whether a particular line is auspicious or inauspicious.

此皆言易中之大業。非聖人立卦作易，孰能備天下之物、致天下之用、成天下之器，若是其廣大悉備矣乎？天地之道，陰陽剛柔，有動靜之兩儀，必有一元之太極。康節明天地陰陽剛柔始於太極之動靜，與周子所傳太極相表裡。康節復窮其變交，推天之陰陽、地之剛柔各自相交而生八卦，有相交而天以乾兌離震四卦生西北十六位，而後陰陽之用盡焉；地以坤艮坎巽四卦升東南十六位，而後剛柔之用盡焉。

All these discussions pertain to the great principles of the Book of Changes. If it were not for the sages establishing trigrams and composing the Book of Changes, who else could comprehensively record all things under heaven, fully utilize all the functions of the world, and successfully create all the instruments, achieving such vastness and completeness? The way of heaven and earth involves yin and yang, firmness and flexibility, and movement and stillness, and thus there must be the primordial Taiji. Kangjie explained that the yin and yang, firmness and flexibility of heaven and earth originate from the movement and stillness of the Taiji, complementing the Taiji theory passed down by Zhou Dunyi. Kangjie further explored its interactions and transformations, deducing that the yin and yang of heaven and the firmness and flexibility of earth each interact to produce the Eight Trigrams: heaven uses the trigrams Qian, Dui, Li, and Zhen to generate the sixteen positions in the northwest, thereby exhausting the functions of yin and yang; earth uses the trigrams Kun, Gen, Kan, and Xun to generate the sixteen positions in the southeast, thereby exhausting the functions of firmness and flexibility.

雖然，天地自交而未至於相交以生物也。是故動靜者，天地分太極之初；四象者，天地稟太極之理；十六卦者，天地達太極之用，而用在於交也。太極為一，一生二為動靜，二生四為陰陽剛柔，四生八為八卦，八生十六為十六位。分天地，則天有十六位、地有十六位，為三十二矣，是皆加倍之數也。

But at this time, heaven and earth were only interacting within themselves, not yet interacting with each other to produce all things. Therefore, it is said: movement and stillness are the state of heaven and earth when they first separated from the Taiji; the four images are the principles that heaven and earth receive from the Taiji; the sixteen hexagrams are the applications of heaven and earth in realizing the Taiji, and this 'application' entirely lies in 'interaction'. Taiji is one; from one comes two, which are movement and stillness; from two comes four, which are yin and yang, hardness and softness; from four comes eight, which are the Eight Trigrams; from eight comes sixteen, which are the sixteen positions. When viewed separately, heaven has sixteen positions and earth has sixteen positions, making a total of thirty-two, all of which are numbers that double at each level.

一十六有二者天地各分其一用以為體是體也動之大者謂之太陽 動之小者謂之少陽 靜之大者謂之太陰 靜之小者謂之少陰 太陽為日太陰為月少陽為星少陰為辰日月星辰交而田之體盡矣靜之大者謂之太柔 靜之小者謂之少柔 動之大者謂之太剛 動之小者謂之少剛 太柔為水太剛為火少柔為土少剛為石水火土石變而地之體盡矣

The reason there are two sets of ten stems and branches is that heaven and earth each receive one set to serve as their "body." For heaven: the greatest movement is called the Sun, the lesser movement is called the Lesser Sun; the greatest stillness is called the Great Yin, the lesser stillness is called the Lesser Yin. The Sun corresponds to the sun, the Great Yin corresponds to the moon, the Lesser Sun corresponds to stars, and the Lesser Yin corresponds to the constellations. When the sun, moon, stars, and constellations intermingle, the body of heaven is complete (the original text's "田之体" is a miswriting of "天之体"). For earth: the greatest stillness is called the Great Softness, the lesser stillness is called the Lesser Softness; the greatest movement is called the Great Strength, the lesser movement is called the Lesser Strength. The Great Softness corresponds to water, the Great Strength corresponds to fire, the Lesser Softness corresponds to earth, and the Lesser Strength corresponds to stone. When water, fire, earth, and stone change, the body of earth is complete.

自太極之判，以陰陽剛柔為天地之用，乃體之用也；自陰陽剛柔分太少，生為八卦，為天地之體，乃用之體也。今日月星辰交而天之體盡，水火土石交而地之體盡，則主生言之；而天以日月星辰交為十六卦也，地以水火土石交為十六卦也，則十六卦又各為生物之體，則主位言之也。

From the perspective of the division of the Taiji, taking yin and yang and firmness and softness as the functions of heaven and earth, this is "function within the body"; from yin and yang and firmness and softness further divided into major and minor to produce the Eight Trigrams, serving as the forms of heaven and earth, this is "body within the function." Now, speaking of the intersection of sun, moon, and stars exhausting the body of heaven, and the intersection of water, fire, soil, and stone exhausting the body of earth, this is from the perspective of "originating." Heaven produces sixteen trigrams through the intersection of sun, moon, and stars, and earth produces sixteen trigrams through the intersection of water, fire, soil, and stone. These sixteen trigrams then become the fundamental forms of living beings, this is from the perspective of "position."

太者得氣之多，少者得氣之少也。日月星辰麗乎天，而乾為日者太陽也，兌為月者太陰也，離為星者少陽也，震為辰者少陰也。日月星辰交，而日有四位：乾、夬、大有、大壯；月有四位：履、兌、暌、歸妹；星有四位：同人、革、離、豐；辰有四位：無妄、隨、噬嗑、震，而為十六矣。非天之體盡於此乎？

The term "Tai" refers to receiving more energy, while "Shao" refers to receiving less. The sun, moon, and stars are attached to heaven: The trigram Qian represents the sun, belonging to Taiyang; the trigram Dui represents the moon, belonging to Taiyin; the trigram Li represents the stars, belonging to Shaoyang; and the trigram Zhen represents the morning star, belonging to Shaoyin. After the sun, moon, and stars intersect, the sun has four positions—Qian, Gua, Da You, and Da Zhuang; the moon has four positions—Lu, Dui, Kui, and Gui Mei; the stars have four positions—Tong Ren, Ge, Li, and Feng; and the morning star has four positions—Wu Wang, Sui, Shi He, and Zhen. Together, they form sixteen hexagrams. Is not the essence of heaven exhausted here?

水火土石麗乎地，而坤為水者太柔也，艮為火者太剛也，坎為土者少柔也，巽為石者少剛也。水火土石交，而水有四位：坤、剝、比、觀；火有四位：謙、艮、蹇、漸；土有四位：師、蒙、坎、渙；石有四位：升、蠱、井、巽，而為十六矣。非地之體盡於此乎？

Water, fire, earth and stone are attached to the earth: The hexagram "Kun" represents water, belonging to the category of excessive softness; the hexagram "Gen" represents fire, belonging to the category of excessive firmness; the hexagram "Kan" represents earth, belonging to the category of slight softness; the hexagram "Xun" represents stone, belonging to the category of slight firmness. After the intermingling of water, fire, earth and stone, water has four hexagrams — "Kun," "Bo," "Bi," and "Guan"; fire has four hexagrams — "Qian," "Gen," "Jian," and "Jian"; earth has four hexagrams — "Shi," "Meng," "Kan," and "Huan"; stone has four hexagrams — "Sheng," "Gu," "Jing," and "Xun," making a total of sixteen hexagrams. Has the nature of the earth not been fully exhausted?

洪範以水火木金土為造化之用，此以五行有石土無金木者：木為土之子，有土無木，母孕子胎也；石者金之胞，有石而無金，子藏母胞也。

The *Hongfan* uses water, fire, wood, metal, and earth as the Five Phases for generating and transforming; yet here, the Five Phases include stone and earth but not metal or wood. The reason is that wood is the son born from earth, so even though earth is present, wood is not listed, just as a mother carries a fetus in her womb. Stone is the amniotic membrane of metal, so even though stone is present, metal is not listed, just as a son is hidden within the mother's womb.

天地四象圖 日月星辰麗乎天，而乾兌離震生；水火土石麗乎地，而坤艮坎巽生。日午中而氣熱，故為暑；月子中而氣冷，故為寒。月十干之星為陽而主晝，十二支辰為陰而主夜，皆天之氣也。水降而為雨，地氣上騰也；火熾而生風，地氣旁達也；地氣夜升而為露，星殞有聲而主雷，皆地之氣也。

This is the diagram of the Four Images of Heaven and Earth. The sun, moon, and stars are attached to heaven, originating from the trigrams Qian, Dui, Li, and Zhen. Water, fire, soil, and stone are attached to earth, originating from the trigrams Kun, Gen, Kan, and Xun. When the sun reaches the position of Wu, which is the center, the heat is strongest, so it governs the summer season. When the moon reaches the position of Zi, which is the center, the cold is strongest, so it governs the winter season. The ten heavenly stems are associated with stars that are yang and govern the day, while the twelve earthly branches are associated with the hours that are yin and govern the night. These are all the heavenly qi. When water descends, it becomes rain, which is the earth qi rising up. When fire is intense, it produces wind, which is the earth qi spreading out in all directions. The earth qi rises at night and condenses into dew. When stars fall and make a sound, it indicates thunder. These are all the earth qi.

日月星辰自相交，而天之變盡於十六卦；水火土石自相交，而地之變盡於十六卦。是天地之氣凝結而生物，有物斯有質，有質則有數。故乾在天成象為月，在地成形為火，火與日本一體，故陽燧取於日而得火；兌在天成象為月，在地成形為水，水與月本一體，故方諸取於月而得水；離在天成象為星，在地成形為石，石與星本一體，故傳言星殞為石。

The sun, moon, and stars interrelate with each other, and the changes of heaven are fully expressed in the sixteen trigrams. Water, fire, earth, and stone also interrelate with each other, and the changes of earth are fully expressed in the sixteen trigrams. This is how the vital energies of heaven and earth condense to produce all things: when there is an object, there is form; when there is form, there is number. Therefore, the trigram 「Qian」 (Heaven) takes the form of the sun in heaven and the form of fire on earth—fire and the sun are essentially the same, so using a concave bronze mirror called 「Yang Sui」 to face the sun can produce fire (the original text mistakenly says 「formed as the moon」, it should be 「formed as the sun」). The trigram 「Dui」 (Lake) takes the form of the moon in heaven and the form of water on earth—water and the moon are essentially the same, so using a vessel called 「Fang Zhu」 to face the moon can produce water. The trigram 「Li」 (Fire) takes the form of stars in heaven and the form of stone on earth—stone and stars are essentially the same, so ancient texts say that falling stars become stones.

震在天成象為辰，在地成形為土，辰與土本一體。故自日月星之外，高而蒼蒼者皆辰也；自水火石之外，廣而茫茫者皆土也。蓋日月星辰猶人之有耳目口鼻，水火土石猶人之血氣骨肉也。是故數者，盡天下之物則也；得乎數，則物之則、事之理無不在焉。不明乎數，不明乎善矣；不誠乎數，不誠乎身矣。

The trigram Zhen represents thunder in heaven and earth. In heaven, it forms the image of Chen; in earth, it takes the form of soil. Chen and soil are essentially one, so apart from the sun, moon, and stars, the vast expanse above is Chen; apart from water, fire, stone, the boundless terrain below is soil. The sun, moon, stars, and constellations are like a person's ears, eyes, mouth, and nose; water, fire, soil, and stone are like a person's blood, qi, bones, and flesh. Therefore, "numbers" can exhaust the principles of all things under heaven and earth. When one masters numbers, the principles of things and the truths of affairs are all contained within them. Without understanding numbers, one cannot comprehend "goodness"; without being sincere and without falsehood in numbers, one cannot achieve "sincerity" in oneself.

易之與極，其旨若相似而致用實不同。易之與極，八卦名同而位殊，爻同而旨異。位之殊，先天後天之圖可識矣；旨之異，卦同而象不同也。故易之乾為天、為君，而極則為日、為暑；易之兌為澤、為金，而極則為寒、為月；易之離為火、為日，而極則為星、為晝；易之震為雷、為木，而極則為辰、為夜；易之巽為風、為木，而極則為石、為雷；易之坎為水、為月，而極則為土、為露；易之艮為山、為土，而極則為火；易之坤為地、為土，而極則為水、為雨矣。

The principles of the Book of Changes (Yi) and the Huangji Jingshi seem similar at first glance, but their actual applications differ. Both schools use the same names for the eight trigrams, but their positions differ. The lines of the trigrams are the same, but the meanings they convey are different. The difference in position can be identified by comparing the diagram of the primordial (Qian Tian) and the diagram of the later heaven (Hou Tian). The difference in meaning lies in the fact that although the trigrams are the same, the images they represent differ. Therefore, in the Yi, the trigram Qian represents Heaven and the sovereign; in the Huangji Jingshi, it represents the sun and summer. In the Yi, the trigram Dui represents a marsh and metal; in the Huangji Jingshi, it represents cold and the moon. In the Yi, the trigram Li represents fire and the sun; in the Huangji Jingshi, it represents stars and daylight. In the Yi, the trigram Zhen represents thunder and wood; in the Huangji Jingshi, it represents the hour of the dragon and night. In the Yi, the trigram Xun represents wind and wood; in the Huangji Jingshi, it represents stone and thunder. In the Yi, the trigram Kan represents water and the moon; in the Huangji Jingshi, it represents earth and dew. In the Yi, the trigram Gen represents a mountain and earth; in the Huangji Jingshi, it represents fire. In the Yi, the trigram Kun represents earth and earth; in the Huangji Jingshi, it represents water and rain.

易以占為神，極以算為智。占者聽圓變之蓍，以求將見之象；算者布一定之卦，以銜無窮之數。占則取象於天，神之研幾也；算則斷在於人，智之極深也。神以知來，而未嘗不藏往；知以藏往，而未嘗不知來也。左為天，右為地。日月星辰麗乎天，而離震乾兌居之；水火土石麗乎地，而坤艮坎巽居之。體數有四，布算之法皆源於此。 附圖8：

The Book of Changes uses divination to represent "the divine," while the Huangji treats calculation as "wisdom." The person performing divination relies on the flexible and changing yarrow stalks to seek out the emerging images; the person performing calculation arranges fixed hexagrams to connect endless numbers. Divination draws images from heaven, belonging to the subtle and profound exploration of the divine; calculation is based on human judgment, belonging to the deep exploration of wisdom. The divine can know the future, yet it does not exclude the past; wisdom can contain the past, yet it does not exclude knowing the future. On the diagram, the left side represents heaven and the right side represents earth: the sun, moon, and stars are attached to heaven, occupied by the hexagrams Li, Zhen, Qian, and Dui; water, fire, soil, and stone are attached to earth, occupied by the hexagrams Kun, Gen, Kan, and Xun. There are four types of numerical principles, and the method of calculation originates from here. The original text includes an illustration of eight diagrams below.

愚嘗考之：陽一為奇，陰二為偶，是以一元之數起於乾，故乾為起數之端，猶一歲包年月日時而為之也。乾之後有兌，兌為月，其數二，衍之為十二，猶一歲有十二月也；兌之後有離，離為日，其數三，衍之為三百六十，猶一歲有三百六十日也；離之後有震，震為時，其數四，衍之為四千三百二十，猶一歲有四千三百二十時也。

I once studied: Yang is odd, beginning with one, and Yin is even, beginning with two. Therefore, the number "one" originates from the Trigram Qian (Heaven), and Qian is the beginning of counting, just as a year includes years, months, days, and hours. After Qian comes Dui (Lake), which represents the month, with the number two; extending this, it becomes twelve, just as a year has twelve months. After Dui comes Li (Fire), which represents the day, with the number three; extending this, it becomes three hundred and sixty, just as a year has three hundred and sixty days. After Li comes Zhen (Thunder), which represents the hour, with the number four; extending this, it becomes four thousand three hundred and twenty, just as a year has four thousand three hundred and twenty hours.

此一二三四為天地生物之始數，陽之所以先乎陰也。震之後繼以巽五，陰元之氣莫先於此，是以巽元之年數衍之為十二萬九千六百年，為起數之端。坎六繼之，是為巽元之月數，衍之為一百五十五萬五千二百月；艮七又繼之，是為巽元之日數，衍之為四千六百六十五萬六十日；若夫巽元之時數，則居坤之八焉，又衍之為五萬五千九百八十七萬二千時。此五六七八又為天地成物之終數，陰之所以承乎陽也。

These numbers one, two, three, and four are the initial numbers of heaven and earth generating all things, clearly indicating that yang comes before yin. After the Trigram Zhen (Thunder), comes the Trigram Xun (Wind), which is in the fifth position. The yin origin's energy begins here, so the number of years for the Xun origin is calculated as 129,600 years, serving as the starting point. The Trigram Kan (Water) is in the sixth position, representing the monthly count of the Xun origin, calculated as 1,555,200 months; the Trigram Gen (Mountain) is in the seventh position, representing the daily count of the Xun origin, calculated as 46,656,000 days (the original text is missing one 'thousand'). As for the hourly count of the Xun origin, it falls in the eighth position, the Trigram Kun (Earth), calculated as 559,872,000 hours. These numbers five, six, seven, and eight are the concluding numbers of heaven and earth forming all things, clearly indicating that yin follows yang.

由是重而衍之，以至於八，則乾之世數四千三百二十，衍之為五萬五千九百八十七萬二千；兌之世數五萬一千八百四十，衍之為六十七萬一千八百四十六萬四千。循而推之，皆可概見。

From this, we can further derive the numbers for the eighth layer. The number of generations for the Trigram Qian (Heaven) is 43,200, which can be derived as 559,872,000. The number of generations for the Trigram Dui (Lake) is 51,840, which can be derived as 6,718,464,000. Following this sequential calculation, the numbers for the remaining trigrams can also be approximately determined.

大抵乾兌離震之數，包巽坎坤艮在其中。子至巳上六辰皆屬乾，謂之先天；自午至亥下六辰皆屬坤，謂之後天。後天皆效先天而為之，故曰「成象謂之乾，效法謂之坤」，可舉隅而知。 附圖9：

In general, the numbers of the trigrams 乾, 兑, 离, and 震 already include 巽, 坎, 坤, and 艮. From Zi to Si, the first six earthly branches belong to 乾, called Xian Tian (Earlier Heaven); from Wu to Hai, the latter six earthly branches belong to 坤, called Hou Tian (Later Heaven). The Later Heaven follows the pattern of the Earlier Heaven, so the Great Treatise says, "Forming an image is called 乾, following and emulating is called 坤." Knowing one corner allows one to infer the rest. The original text includes a diagram nine.

伏羲六十四卦圓圖（此乃先天之所覆也） 愚謂圓圖者，天地之陰陽也。在天為日月星辰、寒暑晝夜，謂之流行之易，言其天地四時流行而不息也。其卦皆從中起：自坤生者始於復，自乾生者始於姤，皆在天地之中。中者，心也，萬事萬化生於心。是康節之學本於先天之易，尚象而不尚辭，蓋欲示不言之教，如伏羲六十四卦初無言語文字也。

The Circular Diagram of Fuxi's Sixty-Four Hexagrams (this refers to the scope covered by the diagram of the Heaven and Earth). I believe the circular diagram discusses the yin and yang of heaven and earth: in heaven it is the sun, moon, stars, cold and heat, day and night, called "the changing of the easy," which refers to the continuous movement and transformation of heaven and earth through the four seasons. Its hexagrams all begin from the center: those derived from the Hexagram of Earth start from the Hexagram of Reversion, and those derived from the Hexagram of Heaven start from the Hexagram of Meeting, both originating from the center of heaven and earth; "center" is the heart, and all things and transformations originate from the heart. This shows that Kangjie's learning is based on the ancient Book of Changes, emphasizing hexagram images rather than hexagram statements, aiming to carry out education without words, just like the Sixty-Four Hexagrams originally drawn by Fuxi contained no characters at all.

圖左三十二陽卦，春以發生，夏以長養，自復至乾得一百一十二陽爻、八十陰爻，是陽數多陰數少，即春夏之晝長而熱也。圖右三十二陰卦，秋以收斂，冬以包藏，自姤至坤得一百一十二陰爻、八十陽爻，是陰數多陽數少，即秋冬之晝短而寒也。

The left half of the diagram consists of thirty-two yang trigrams, representing the growth and flourishing of spring and summer. From the trigram "复" to "乾," there are 112 yang lines and 80 yin lines, with more yang and fewer yin lines, corresponding to the longer days and warmer weather of spring and summer. The right half of the diagram consists of thirty-two yin trigrams, representing the gathering and concealment of autumn and winter. From the trigram "姤" to "坤," there are 112 yin lines and 80 yang lines, with more yin and fewer yang lines, corresponding to the shorter days and colder weather of autumn and winter.

左右三十二而為六十四卦，又以春夏秋冬分之，各四其六十四，而為一千五百三十六卦之氣，以運行於天。四象立體，六甲循環，以見皇帝王霸之跡治；三百六旬有六日轉旋，乾坤主之，屬乎天地之造化。衍之為元會運世，散之為歲月日時。事有體用而分皇帝王霸，業有心跡而分易書詩禮春秋，理無往而不在其

The trigrams are divided into two groups of thirty-two, making a total of sixty-four trigrams. These are then divided into four parts according to the four seasons, and the sixty-four trigrams are multiplied four times, resulting in a total of fifteen hundred and thirty-six trigrams, which circulate in the heavens. The four fundamental elements establish their essence, and the sixty Jiazi cycles continuously, thus revealing the governance of emperors, kings, and rulers. The rotation of the year, consisting of three hundred and sixty-six days, is governed by the trigrams Qian and Kun, representing the creation and transformation of heaven and earth. Extending this principle leads to the concepts of Yuan, Hui, Yun, and Shi, which spread out to include years, months, days, and hours. Events have both essence and function, hence distinguishing between emperors, kings, and rulers. Achievements have both intention and manifestation, hence distinguishing the classics of the I Ching, Shang Shu, Shi Jing, Li Ji, and Chun Qiu. This principle is present in all things.

伏羲六十四卦方圖 愚謂方圖者，地道之剛柔也。在地為水火土石、風雨露雷，謂之對待之易，言其承天時行以生物也。其卦皆從中起，自中而起則震巽之一陰一陽，故陰至巽而伏，亦至巽而止；陽至震而休，亦自震而生。陰陽二氣交乎震巽，實坎離交乎黃庭之象也。

The "Fuxi Sixty-Four Trigrams Square Diagram." I believe the square diagram discusses the principle of hardness and softness in the earth. On the earth, it includes water, fire, soil, stone, wind, rain, dew, and thunder, which is called "the mutual opposition of the Book of Changes." It refers to how it follows the heavenly timing and operates to nurture all things. All the trigrams originate from the center; starting from the center, they fall upon the trigrams Zhen and Xun, which represent one yin and one yang. Yin reaches Xun and becomes hidden, and also reaches Xun and comes to rest; yang reaches Zhen and rests, and also originates from Zhen. The interaction of yin and yang energies meets at Zhen and Xun, which is actually the meeting of Kan and Li energies at the "Central Palace" (the central part of the body as described by Daoist alchemists).

內一截三十二陽卦，西北角乾，東北角泰；外一截三十二陰卦，西南角坤，東南角否，亦共六十而為六十四卦。又以元會運世分之，各四其六十四，以為二百五十六位之卦體，以生物於地。四四立體，四九為用，以見律呂音聲、陽唱陰和、動植飛走、出生入死，坎離主之，屬乎地之造化。故邵子有詩云：「天地定位，否泰交類；山澤通氣，咸損見義；雷風相薄，恆益起意；水火相射，既濟未濟。四象相交成十六事，八卦相蕩為六十四。」此正言方圖之意也。 附圖10：

Inside the first layer are thirty-two yang trigrams, with the trigram 《Qian》 (Heaven) at the northwest corner and the trigram 《Tai》 (Peace) at the northeast corner; outside the first layer are thirty-two yin trigrams, with the trigram 《Kun》 (Earth) at the southwest corner and the trigram 《Po》 (Disaster) at the southeast corner. Together, they form the sixty-four trigrams. Then, according to the divisions of yuan, hui, yun, and shi, they are each divided into four, and the sixty-four trigrams are multiplied four times, forming a structure of two hundred and fifty-six trigrams, used to represent living beings on earth. Four multiplied by four in three dimensions, and four multiplied by nine in application, thus revealing that the tones of the musical scale, the harmonious interaction of yang and yin, and the birth and death of animals and plants, birds and beasts, are all governed by Kan (Water) and Li (Fire), which belong to the creative power of the earth. Therefore, Shaozi wrote a poem saying: Heaven and Earth are positioned, 《Po》 and 《Tai》 are interrelated; Mountains and Marshes communicate, 《Xian》 and 《Sun》 show meaning; Thunder and Wind interact, 《Heng》 and 《Yi》 express intention; Water and Fire oppose each other, 《Ji Ji》 and 《Wei Ji》 are formed. The four elements interacting form sixteen matters, and the eight trigrams interacting form sixty-four. This is exactly explaining the meaning of the square diagram. The original book includes ten accompanying diagrams.

朱子曰：先天圖自左方《震》初，為冬至，《離》、《兌》中，為春分，至《乾》之末，而交夏至，右方自《巽》初為夏至，《坎》、《艮》中，為秋分，至《坤》之末，而交冬至。圖之順逆左右，先儒說之詳也。

Master Zhu said: The diagram of the Heavenly Stem begins with the trigram Zhen (Thunder) on the left, corresponding to the winter solstice; it reaches the middle between Li (Fire) and Dui (Lake), corresponding to the spring equinox; and reaches the end of Qian (Heaven), corresponding to the summer solstice. On the right side, starting with Xun (Wind), it corresponds to the summer solstice; it reaches the middle between Kan (Water) and Gen (Mountain), corresponding to the autumn equinox; and reaches the end of Kun (Earth), corresponding to the winter solstice. The principle of the diagram's order and reverse order has already been explained in detail by previous scholars.

夫《乾》一、《兌》二、《離》三、《震》四，已生之卦也。其序自南而北。若卦氣運行，則自北而南，一陽生於《震》始。故邵子以冬至之半為《復》。十一月中也。

The trigrams 乾 (Qian), 兑 (Dui), and 离 (Li) are already formed trigrams, and their order is arranged from south to north. However, when considering the movement of the trigram energies, it flows from north to south, with one yang beginning to arise from the trigram 震 (Zhen). Therefore, Shao Yong designated the period of the winter solstice, specifically the middle of the Zi month, as the trigram 复 (Fu), which corresponds to the middle of the eleventh month.

十二月丑初小寒，其卦為《頤》、《屯》、《益》，月半大寒，則《震》、《噬嗑》、《隨》。正月寅初立春，其卦為《無妄》，為《明夷》，月半雨水，則《賁》、《既濟》、《家人》，二月卯初驚蟄，其卦為《豐》、《離》、《革》，月半春分，則《同人》、《臨》，

In the first part of the twelfth month (Chou month), when the Minor Cold begins, the corresponding hexagrams are The颐 (Yi), The屯 (Zun), and The益 (Yi); when the Major Cold begins in the middle of the month, the corresponding hexagrams are The震 (Zhen), The噬嗑 (Shi He), and The随 (Sui). In the first part of the first month (Yin month), when the Beginning of Spring begins, the corresponding hexagrams are The无妄 (Wu Wang), The明夷 (Ming Yi); when the Rain Water begins in the middle of the month, the corresponding hexagrams are The贲 (Ben), The既济 (Ji Ji), and The家人 (Jia Ren). In the first part of the second month (Mao month), when the Awakening of Insects begins, the corresponding hexagrams are The丰 (Feng), The离 (Li), and The革 (Ge); when the Vernal Equinox begins in the middle of the month, the corresponding hexagrams are The同人 (Tong Ren) and The临 (Lin).

三月辰初清明，其卦為《損》、《節》、《孚》，（此處應為《中孚》卦，省略一“中”字）月半穀雨，則《歸妹》、《暌》、《兌》，四月巳初立夏，其卦為《履》、《泰》，月半小滿，則《大畜》、《需》、《小畜》，五月午初芒種，其卦為《大壯》、《大有》、《夬》，至《乾》之末交夏至焉。

In the beginning of the third month (the month of the Dragon, Chen), when it meets Qingming, the corresponding hexagrams are "Loss" "Moderation" and "Faith" (which should be "Middle Faith," with the character "中" omitted in the original text). When it meets Guyu in the middle of the month, the corresponding hexagrams are "Return of the Young Wife" "Strife" and "Joy." In the beginning of the fourth month (the month of the Snake, Si), when it meets Lixia, the corresponding hexagrams are "Following" and "Great Crossing." When it meets Xiaoman in the middle of the month, the corresponding hexagrams are "Great Accumulation" "Necessity" and "Small Accumulation." In the beginning of the fifth month (the month of the Horse, Wu), when it meets Mangzhong, the corresponding hexagrams are "Great Strength" "Great Possession" and "Parting." At the end of the hexagram "Qian" comes Jiashan.

《巽》五、《坎》六、《艮》七、《坤》八，未生之卦也。其圖自西而北，若卦氣之行，自一陰生於《巽》始，故夏至午之半為《姤》，五月中也，

The trigrams 《Xun》, 《Kan》, 《Gen》, and 《Kun》 are all unformed trigrams, arranged from west to north on the diagram. In terms of the movement of the trigrams' energies, the initial yin begins with 《Xun》, so the half of the summer solstice, specifically the middle of the month of Wu, is designated as the trigram 《Gou》, which corresponds to the middle solar term of the fifth lunar month.

六月未初小暑，其卦為《大過》、《鼎》、《恆》，月半大暑，則《巽》、《井》、《蠱》，七月申初立秋，其卦為《升》、《訟》，月半處暑，則《困》、《未濟》、《解》，八月酉初白露，其卦為《渙》、《坎》、《蒙》，月半秋分，則《師》、《遯》，九月戌初寒露，其卦為《咸》、《旅》、《小過》，月半霜降，則《漸》、《蹇》、《艮》，十月亥初立冬，其卦為《謙》、《否》，月半小雪，則《萃》、《晉》、《豫》，十一月子初大雪，其卦為《觀》、《比》、《剝》、，至坤之末交冬至焉，即子之半也。

In June (the month of Wei), at the beginning when the Minor Heat begins, the corresponding hexagrams are Great Excess, Cauldron, and Constancy; when the Major Heat begins in the middle of the month, the corresponding hexagrams are Wind, Well, and Pestilence. In July (the month of Shen), at the beginning when the Beginning of Autumn begins, the corresponding hexagrams are Ascending and Strife; when the Beginning of Autumn begins in the middle of the month, the corresponding hexagrams are Obstruction, Non-Completion, and Release. In August (the month of You), at the beginning when the White Dew begins, the corresponding hexagrams are Dispersing, Water, and Innocence; when the Autumn Equinox begins in the middle of the month, the corresponding hexagrams are Army and Retreat. In September (the month of Xu), at the beginning when the Cold Dew begins, the corresponding hexagrams are Attraction, Travel, and Small Excess; when the Frost Descent begins in the middle of the month, the corresponding hexagrams are Gradual Progress, Obstruction, and Mountain. In October (the month of Hai), at the beginning when the Beginning of Winter begins, the corresponding hexagrams are Humility and Non-Preponderance; when the Minor Snow begins in the middle of the month, the corresponding hexagrams are Convergence, Progress, and Joy. In November (the month of Zi), at the beginning when the Heavy Snow begins, the corresponding hexagrams are Observation and Comparison and Decrease; when the hexagram of Earth comes to its end, the Winter Solstice occurs, which is the middle of the month of Zi.

此三十二卦屬陰，以當秋冬，子至巳，《乾》、《兌》、《離》、《震》，六陽月，其節有四，冬至、立春、春分、立夏也。午至亥，《巽》、《坎》、《艮》、《坤》，六陰月，其節有四，夏至、立秋、秋分、立冬也。一年八節二之，計一十六卦，外有十六卦，三之計四十八卦，並之則六十四卦，以當一期之氣候，所以定時成歲，行鬼神成變化也。

These thirty-two trigrams are yin in nature and correspond to the seasons of autumn and winter. From Zi to Si, there are six yang months governed by the trigrams Qian, Dui, Li, and Zhen, with four major solar terms: Winter Solstice, Start of Spring, Spring Equinox, and Start of Summer. From Wu to Hai, there are six yin months governed by the trigrams Xun, Kan, Gen, and Kun, with four major solar terms: Summer Solstice, Start of Autumn, Autumn Equinox, and Start of Winter. There are eight solar terms in a year, each paired with two trigrams, totaling sixteen trigrams. In addition, there are another sixteen trigrams, each paired with three parts, totaling forty-eight trigrams. When these two groups are combined, they make up the sixty-four trigrams, corresponding to the climate of a whole year. By using this method, one can determine the seasons, accomplish the achievements of the year, carry out the use of spirits, and bring about the changes of all things.

《乾》、《坤》、《坎》、《離》分配四時，主二十四氣，《坤》盡子中，交《離》初爻冬至，上爻驚蟄，《離》盡卯中，交乾初爻春分，上爻芒種，《乾》盡午中，交《坎》初爻夏至，上爻白露，坎盡酉中，交《坤》初爻秋分，上爻大雪。

The four trigrams Qian, Kun, Kan, and Li are assigned to the four seasons and oversee the twenty-four solar terms. The trigram Kun ends in the middle of the Zi month, followed by the first line of the trigram Li corresponding to the winter solstice and the top line corresponding to the start of惊蛰 (Jingzhe). The trigram Li ends in the middle of the Mao month, followed by the first line of the trigram Qian corresponding to the spring equinox and the top line corresponding to Mangzhong. The trigram Qian ends in the middle of the Wu month, followed by the first line of the trigram Kan corresponding to the summer solstice and the top line corresponding to BaiLu. The trigram Kan ends in the middle of the You month, followed by the first line of the trigram Kun corresponding to the autumn equinox and the top line corresponding to Daxue.

春、夏、秋、冬各有六十四卦氣，皆從中起，子、午、卯、酉為四仲，二分二至當之，寅、申、巳、亥為四孟，四立當之，經世曆以冬至為天地之元，元之元也。故去四正卦，而用三百六十卦氣圖，以春分為人物之元，亦元之元也。故用六十四卦而四之，而二百五十六位卦氣圖。

The four seasons each have the energy of sixty-four hexagrams, all starting from the center. The months of Zi, Wu, Mao, and You are the four middle months, corresponding to the two solstices (Spring Equinox and Autumn Equinox) and the two solstices (Winter Solstice and Summer Solstice). The months of Yin, Shen, Si, and Hai are the four beginning months, corresponding to the four beginnings of the seasons (Start of Spring, Start of Summer, Start of Autumn, Start of Winter). The calendar in the "Jingshi" text takes the Winter Solstice as the beginning of heaven and earth, which is the "primary center within the primary," so it uses only the hexagram energy diagram of 360 hexagrams, excluding the four cardinal trigrams Kan, Li, Zhen, and Dui. It also takes the Spring Equinox as the beginning of human beings, which is also the "primary center within the primary," so it multiplies the sixty-four hexagrams by four, resulting in a hexagram energy diagram of 256 positions.

以冬至子中為世之元，春分卯中為元之元，夏至午中為會之元，秋分酉中為運之元，各六十四卦，各以氣運而更疊值事。開物於寅中，而起於驚蟄者，二月初氣也。閉物於戌中，而終於立冬者，十月初氣也。

Taking the winter solstice (the middle of the Zi month) as the beginning of the "world," the spring equinox (the middle of the Mao month) as the beginning of the "origin," the summer solstice (the middle of the Wu month) as the beginning of the "convergence," and the autumn equinox (the middle of the You month) as the beginning of the "movement," each is paired with the sixty-four hexagrams, and each takes turns in turn according to the seasonal changes to oversee affairs. The creation of all things begins in the Yin month, but actually starts at the Awakening of Insects, which is the first solar term of the second month; the concealment of all things occurs in the Xu month, but actually ends at the Beginning of Winter, which is the first solar term of the tenth month.

何也？曰：寅中戌中雖主月會而言，其用實由乎節氣，地之生物以氣為機，天之氣先至，而後地之物應之，氣之來常先半月，氣以舒而常盈，用以疾而常縮，故關朗子云：當期之數，過者謂之氣盈，不及者謂之朔虛，朔者盈虛之不齊，積微之久，中氣中有居於月晦者，必閏以置之，乃復於初經，本於先天，故中朔同起卦氣，因先天卦氣取中氣，以主月元會運世，皆從中起，所謂舉正於中也。

Why? Because although寅 and戌 are considered in terms of the month and the constellation, the actual factor at work is the solar term. Living things on earth respond to the qi: the heavenly qi arrives first, and then the earthly things respond accordingly. The arrival of qi usually occurs half a month earlier. Since the qi is gradual, there is often surplus; when it is used quickly, there is often deficiency. Therefore, Guan Langzi said: the number of days in a year should be complete, the excess is called "qi surplus," and the deficiency is called "new moon deficiency." Since the surplus and deficiency of the new moon are not consistent, over time, the middle qi will fall on the last day of the month. Therefore, a leap month must be inserted to return to the original regular pattern. This method originates from the Earlier Heaven (primordial heaven), so the middle qi and the new moon day start the hexagram qi together. According to the primordial hexagram qi, the middle qi is used to govern the month. The terms yuan, hui, yun, and shi all begin with "zhong" (middle), which is called "establishing the correct through the middle."

卦圖曰：大運法當從經世，數起於星甲、辰子，小運法當依卦氣圖，起甲仲巳孟日，天統乎體，氣之體生於四仲，故大運甲子當冬至，而二十四氣之中，皆得子午卯酉之四中也，氣之用行於四立，故小運甲寅當立春，而二十四氣之首，皆得寅、申、巳、亥，而生乎孟矣。

The hexagram diagram states that the calculation of the great destiny should follow the numbers from the "Classic of the World," starting from "Star Jia" and "Chen Zi." The calculation of the small destiny should follow the hexagram qi diagram, starting from the day of Jia, which belongs to the middle, and the day of Si, which belongs to the first. Heaven governs the "body," and the body of qi originates from the four middles, so the great destiny of Jiazi corresponds to the winter solstice, and the middle qi among the twenty-four solar terms all fall on the positions of Zi, Wu, Mao, and You, which are the four middles. The use of qi flows through the four beginnings, so the small destiny of Jiayin corresponds to the beginning of spring, and the first solar term among the twenty-four solar terms all fall on the positions of Yin, Shen, Si, and Hai, which are the four firsts.

愚按：先天方圓二圖一一相應，故邵子曰：「變於內者應於外，變於外者應乎內；變於下者應乎上，變於上者應乎下。」蓋巽離兌以二十八陽應坎艮震之二十八陰。乾兌巽坎為上，則震離艮坤為下；乾兌離震為內，則巽坎艮坤為外。陽消陰長，每卦相效，未有變而不應者。

I believe the Earlier Heaven diagram's square and circular forms correspond one to one. Therefore, Shaozi said: changes within correspond to those outside, and changes outside correspond to those within; changes below correspond to those above, and changes above correspond to those below. The trigrams 《Xun》, 《Li》, and 《Dui》 correspond with twenty-eight yang lines to the trigrams 《Kan》, 《Gen》, and 《Zhen》 with twenty-eight yin lines. 《Qian》, 《Dui》, 《Xun》, and 《Kan》 are above, while 《Zhen》, 《Li》, 《Gen》, and 《Kun》 are below. 《Qian》, 《Dui》, 《Li》, and 《Zhen》 are inner, while 《Xun》, 《Kan》, 《Gen》, and 《Kun》 are outer. Yang diminishes and yin increases, and each trigram responds to the others, none of which change without a corresponding response from the opposite trigram.

變者從天，天左行，日應一度；應者法日，日右行，天應一度，皆左右相應也。日紀於星，乾離也；月會於辰，兌震也；水生於土，坤坎也；火潛於石，艮巽也，皆上下相應也。飛者棲木，離艮也；走者依草，震坤也；心肺相聯，乾巽也；肝膽相聯，兌坎也，皆內外相應也。所以易之六爻，初與四應，二與五應，三與上應，常相反對也。

The changing aspect follows Heaven: Heaven moves to the left, the sun responds to it by one degree; the responding aspect imitates the sun: the sun moves to the right, Heaven responds to it by one degree, this is called mutual left and right response. The sun uses the stars as its standard, that is, the trigrams Qian and Li; the moon meets the constellations, that is, the trigrams Dui and Zhen; water is born from earth, that is, the trigrams Kun and Kan; fire is hidden in stone, that is, the trigrams Gen and Xun, this is called mutual upper and lower response. Birds rest on trees, that is, the trigrams Li and Gen; beasts dwell in grass, that is, the trigrams Zhen and Kun; heart and lung are connected, that is, the trigrams Qian and Xun; liver and gallbladder are connected, that is, the trigrams Dui and Kan, this is called mutual internal and external response. Therefore, the six lines of the Book of Changes, the first and fourth lines correspond, the second and fifth lines correspond, the third and sixth lines correspond, always in pairs.

天地相合，牝牡相召：天陽地陰，天律地呂，天聲地倡。以乾兌離震居西北，倡地之五六七八一十六卦於東南，又交西南否、遯、訟、姤十六卦，是為寒暑晝夜，變飛走草木之性情形體。得動數十六卦，成二百五十六卦位，含四變，凡動物之成敗美惡，莫不由是。

Heaven and earth combine, yin and yang attract each other: Heaven is yang, earth is yin, Heaven initiates the sound, and earth responds in harmony. The trigrams Qian and Dui and Li and Zhen are located in the northwest, initiating the five, six, seven, and eight trigrams, totaling sixteen, in the southeast. They also interact with the sixteen trigrams of Po, Duan, Song, and Guo in the southwest. This forms the cold and heat, day and night, changing the nature, emotion, form, and body of all living things. The 'dynamic number' of sixteen trigrams forms 256 hexagram positions, containing four layers of change. All success or failure, beauty or ugliness of creatures are determined by this.

地音天和，以坤艮坎巽居東南，和天之一二三四一十六卦於西北，又交東北泰、臨、明夷、復十六卦，是為風雨露雷，變性情形體之飛走草木。得植數十六卦，成二百五十六卦位，含四變，凡植物之榮枯華實，莫不由是。

The earth first produces sound, and the heavens respond. The trigrams 《Kun》, 《Gen》, 《Kan》, and 《Xun》 are located in the southeast, responding to the first, second, third, and fourth trigrams of the heavens, which are in the northwest. They also intersect with the sixteen trigrams in the northeast, namely 《Tai》, 《Lin》, 《Mingyi》, and 《Fu》. This forms the elements of wind, rain, dew, and thunder, determining the nature, emotion, form, and body of plants and trees. It includes the 'plant numbers' of sixteen trigrams, forming 256 hexagram positions, containing four layers of change. All the flourishing and withering of plants, as well as their blooming and bearing fruit, are determined by this.

西南之卦自左而右，以觀動物。動物之命在首，附天以陽生乎下，在下之三十二卦其一皆向上者，命在上也，故人首在上而鳥獸皆橫生。東北之卦自上而下，以觀植物。植物之命在根，附地以陰生乎上，在上之三十二卦其一皆向下者，命在下也，故人腎在下而草木倒生。然後配以聲音之卦，則日月星辰之聲，天卦百五十二也；水火土石之音，地卦百五十二也。

The hexagrams in the Southwest are viewed from left to right to observe animals: the life of animals is in their heads, dependent on Heaven, with yang energy rising from below; among the lower thirty-two hexagrams, the 'one' is all facing upward, indicating life above, so humans have their heads upward, while birds and beasts grow horizontally. The hexagrams in the Northeast are viewed from top to bottom to observe plants: the life of plants is in their roots, dependent on Earth, with yin energy arising from above; among the upper thirty-two hexagrams, the 'one' is all facing downward, indicating life below, so the human kidney is below, while grass and trees grow in reverse. When combined with the hexagrams of sound, the 'sound' of sun, moon, stars belongs to the Heaven hexagrams, totaling one hundred and fifty-two; the 'sound' of water, fire, soil, and stone belongs to the Earth hexagrams, also totaling one hundred and fifty-two.

又按：六十四卦圓布者，乾盡午中，坤盡子中，離盡卯中，坎盡由中；陽生於子中，極於午中；陰生於午中，極於子中，其陽在南，其陰在北。方布者，乾始於西北，坤盡於東南，其陽在北，其陰在南。此陰陽對待之數。

Now looking at the sixty-four trigrams: in the circular arrangement, the trigram Qian ends at the center of Wu, and the trigram Kun ends at the center of Zi. The trigram Li ends at the center of Mao, and the trigram Kan ends at the center of You (the original text says "by center" but should be "center of You"). Yang is born at the center of Zi and reaches its peak at the center of Wu, while Yin is born at the center of Wu and reaches its peak at the center of Zi. Therefore, Yang is in the south and Yin is in the north. In the square arrangement, Qian begins at the northwest, and Kun ends at the southeast, so Yang is in the north and Yin is in the south. This is the numerical relationship of yin and yang being mutually complementary.

圓於外者為陽，方於內者為陰；圓者動而為天，方者靜而為地。圓圖乾在南、坤在北，方圖坤在南、乾在北；乾位陽畫多，坤位陰畫多，陰陽各以類而聚。圖以圓函方，見天包地外，地在天中矣。

Outside the circle represents yang, and inside the square represents yin; circular forms are dynamic and represent heaven, while square forms are static and represent earth. In the circular diagram, the Trigram Qian is located to the south and the Trigram Kun to the north; in the square diagram, the Trigram Kun is to the south and the Trigram Qian to the north. The position of Qian has more yang lines, while the position of Kun has more yin lines, with yin and yang gathering together according to their kinds. The whole diagram has the circle enclosing the square, showing that heaven encompasses earth externally, and earth is located within heaven.

方圖西北十六卦，天卦自相交；東南十六卦，地卦自相交。其斜行則乾、兌、離、震、巽、坎、艮、坤，自西北而東南，皆陰陽之純卦，所以不能生物也。西南十六卦，天去交地，天卦皆在上而生氣在首，故能生動物而頭向上；東北十六卦，地去交天，天卦皆在下，生氣在根，故能生植物而頭向下。其斜行則泰、損、既濟、益、恆、未濟、咸、否，自東北而西南，皆陰陽得偶之卦，所以生物也。

The sixteen hexagrams in the northwest are formed by the Heaven hexagram crossing with itself; the sixteen hexagrams in the southeast are formed by the Earth hexagram crossing with itself. The diagonal line of one row consists of 《Qian》, 《Dui》, 《Li》, 《Zhen》, 《Xun》, 《Kan》, 《Gen》, and 《Kun》, arranged from northwest to southeast. These are all pure hexagrams of yin and yang, so they cannot produce life. The sixteen hexagrams in the southwest are formed by Heaven crossing with Earth, with Heaven hexagrams above and life qi at the head, so they can produce animals with heads upward. The sixteen hexagrams in the northeast are formed by Earth crossing with Heaven, with Heaven hexagrams below and life qi at the root, so they can produce plants with heads downward. The diagonal line on this side consists of 《Tai》, 《Sun》, 《Ji Ji》, 《Yi》, 《Heng》, 《Wei Ji》, 《Xian》, and 《Pou》, arranged from northeast to southwest. These are all hexagrams of paired yin and yang, so they can produce life.

吾因是而知植物之命在於根，動物之命在於首也。又合二圖而觀之：方圖乾處圓圖亥位，謂之天門，是天氣下降也；坤處圓圖巳位，謂之地戶，是地氣上騰也。此兩十六卦，所謂陰陽互藏其宅也。

From this I understand that the life of plants lies in their roots, and the life of animals lies in their heads. When we combine the two diagrams, the hexagram Qian in the square diagram falls exactly on the亥 position in the circular diagram, called "Heaven's Gate," indicating the descent of heavenly energy. The hexagram Kun in the square diagram falls exactly on the巳 position in the circular diagram, called "Earth's Gate," indicating the ascent of earthly energy. These two groups of sixteen hexagrams are referred to as yin and yang mutually containing each other's dwelling places.

泰處圓圖寅位，謂之鬼方；否處圓圖申位，謂之人路。此兩十六卦，是天交地、地交天而生生不息，所以泰居寅而否居申，所謂陰陽各從其類也。夫圓圖主運行之事，運行者氣也，生物者質也；氣非質則無所附麗，質非氣則豈能生物哉？此見天有生物之氣，地有成物之形也。

The hexagram Tai falls in the position of Yin in the circular diagram, known as the "ghostly direction"; the hexagram Pǒ falls in the position of Shen in the circular diagram, known as the "human path." These two groups of sixteen hexagrams represent the continuous interaction between heaven and earth, and between earth and heaven, leading to perpetual generation and renewal. Therefore, Tai resides in Yin and Pǒ resides in Shen, which is referred to as yin and yang each following their own kind. The circular diagram primarily concerns movement: movement involves qi, while generation involves substance; if qi lacks substance, it has nowhere to rely upon, and if substance lacks qi, it cannot generate life. From this we can see that heaven possesses the qi for generating life, while earth possesses the form for completing things.

愚按：元會運世之數，一運當三百六十年，可以推歷代之治亂。子至卯，陰中陽，將治也；卯至午，陽中陽，極治也；午至酉，陽中陰，將亂也；酉至子，陰中陰，極亂也。先天圖自泰歷蠱而至否，自否歷隨而至泰，即南北之運數也。

I believe that the numbers of Yuan, Hui, Yun, and Shi, with each Yun corresponding to 360 years, can be used to calculate the rise and fall of dynasties: from Zi to Mao represents Yin within Yang, indicating the beginning of peace; from Mao to Wu represents Yang within Yang, indicating the peak of peace; from Wu to You represents Yang within Yin, indicating the onset of chaos; and from You to Zi represents Yin within Yin, indicating the peak of chaos. In the diagram of the Primordial Heaven, from Tai through Gu to Po, and then from Po through Sui back to Tai, this reflects the alternating cycles of north and south in the movement of the great numbers.

蓋泰與否相對，蠱與隨相對。故曰：自泰至否，其間有蠱；蠱之者誰？陰方用事，陽艮已止，陰邪巽入，否斯至矣。自否至泰，其間有隨；隨之者誰？陽震順動，兌陰隨之，民說無疆，泰無不宜。此否泰蠱隨，殆亦天門、地戶、人路、鬼方出入之交與？

The hexagram Tai contrasts with the hexagram Po, and Gu contrasts with Su. Therefore, moving from Tai to Po, one passes through Gu. Who causes the decay? It is the Yin energy that prevails, restraining the Yang with Gen, and the Yin evil secretly enters from Xun, thus bringing about Po. Moving from Po to Tai, one passes through Su. Who follows? It is the Yang energy that moves smoothly, with Zhen causing movement and Dui, the Yin, following along. The people rejoice without bounds, and thus Tai becomes universally appropriate. These hexagrams Po, Tai, Gu, and Su are probably precisely the gate of Heaven, the gate of Earth, the path of humanity, and the region of ghosts, where the meeting and separation of Heaven and Earth occur.

數往者順，自子至午，震離兌乾為治之象；知來者逆，自午至子，巽坎坤艮為亂之象。當背北面南觀之，即知順逆。唐至五代六甲子，半治半亂；宋乾德至今又六甲子，中經南人用事，南離隨氣過北而亂，康節蓋已推之。

"Numbers of the past are followed," from Zi to Wu, the trigrams Zhen, Li, Dui, and Qian follow in sequence, indicating a time of good governance; "Numbers of the future are reversed," from Wu to Zi, the trigrams Xun, Kan, Kun, and Gen follow in sequence, indicating a time of chaos. Facing south with the back to north, the order of sequence and reversal becomes clear. From the Tang Dynasty to the Five Dynasties, there were six Jiazi cycles, with half good and half bad; from the time of the Song Dynasty's Gande period to now, another six Jiazi cycles have passed, during which southern people held power, and the Li energy from the south moved north, leading to chaos. These insights were probably already calculated by Kangjie.

六甲子者，三百六十年也，即一日十二時之數。自堯甲辰期運，月巳、辰末、星癸，迄今月仍在午，辰方過酉，為年者三千六百六十，為世者僅一百二十二，何速哉！古今在天地閒，猶日暮耳。聖人通乎晝夜之道而知，能以一時觀萬時，一世觀萬世。予錄世運於十二會運之終，其有感也夫。

Six Jiazi cycles amount to three thousand six hundred years, exactly matching the number of twelve hours in a day. Starting from the Jia Chen year of Emperor Yao, when the period reaches the end of Si and Chen, the stars are at the position of Gui, and by today, the moon is still in Wu, having just passed You, totaling three thousand six hundred and sixty years, which is merely one hundred and twenty-two generations. How quickly time passes! From ancient times to the present, within the vast expanse of heaven and earth, it is no more than the span of a single day. The sage understands the principle of day and night and knows all things. He can observe ten thousand hours through one hour, and ten thousand generations through one generation. I have appended the cycle of world affairs at the end of the twelve great periods, out of deep reflection.

康節先生傳連山易於山林隱徳之士，以天一地二，天三地四，天五地六，天七地入，天九地十，分十等，曰：元會運世歲月日時分秒作皇極經世書，自元至時隸之卦而分杪行乎八卦之間，有卦有數，天地人物皆囿於其中，則卦數窮物之情，極物之變，雖鬼神之不測，與天地之無窮，亦難逃乎此數焉耳矣。

Master Kangjie received the transmission of the "Linked Mountains Changes" from a reclusive scholar of virtue in the mountains. He divided it according to the principles of "Heaven One, Earth Two, Heaven Three, Earth Four, Heaven Five, Earth Six, Heaven Seven, Earth Eight, Heaven Nine, Earth Ten," into ten levels, called "Yuan," "Hui," "Yun," "Shi," "Sui," "Yue," "Ri," "Shi," "Fen," and "Miao," and wrote them into the "Supreme Principles Governing the World." From "Yuan" to "Shi," all belong to the trigrams, while "Fen" and "Miao" operate between the Eight Trigrams. With trigrams and numbers, heaven, earth, people, and all things are included. The trigrams and numbers exhaust the forms of all things and fully comprehend their transformations. Even spirits, which are unpredictable, and heaven and earth, which are boundless, cannot escape this system of numbers.

一元十等數（乾當太極，以一元為一年）一元之數。 十二會（坤當元氣，以一會為一年）三百六十運（天以一運為一年）。 四千三百二十世（地以世為一年）一十二萬九千六百年。 一百五十五萬五千二百月，四千六百六十五萬六千日。 五億五千九百八十七萬二千時。 兌卦一百六十七億九千六百一十六萬分 二千一十五億五千三百九十二萬杪 一會三十運，三百六十世，一會之數。 一萬八百年 十二萬九千六百月，三千三百八十八萬八千日，四千六百六十五萬六千時。 履卦一十二億九千九百六十八萬分。 一百六十七億九千六百一十六萬秒。 一運十二世，三百六十年，一運之數 四千三百二十月，一十二萬千六百日，一百五十五

The number of one yuan is divided into ten levels: the "Heaven" (Qian) corresponds to the Taiji, treating one yuan as one year. The number of one yuan is as follows: one yuan contains twelve sessions, with each session treated as one year, corresponding to the "Earth" (Kun), which represents the original qi. The number of three thousand six hundred revolutions, with each revolution treated as one year, the number of four thousand three hundred twenty generations, with each generation treated as one year, the number of twelve million nine thousand six hundred years, one hundred fifty-five thousand five hundred twenty months, four million six hundred sixty-five thousand six hundred days, fifty million five thousand nine hundred eighty-seven thousand two hundred hours; paired with the "Lake" (Dui) trigram, it is one hundred sixty-seven million nine thousand six hundred sixteen ten-thousandths, two thousand one hundred fifteen million five thousand three hundred ninety-two seconds. One session contains thirty revolutions and three thousand six hundred generations, with each generation treated as one year, the number of one session is as follows: one ten thousand eight hundred years, twelve million nine thousand six hundred months, thirty-three million eight hundred eighty-eight thousand eight hundred days, four million six hundred sixty-five thousand six hundred hours; paired with the "Footwear" (Lv) trigram, it is twelve million nine thousand nine hundred sixty-eight ten-thousandths, one hundred sixty-seven million nine thousand six hundred sixteen thousand seconds. One revolution contains twelve generations and three hundred sixty years, with each generation treated as one year, the number of one revolution is as follows: four thousand three hundred twenty months, twelve million nine thousand six hundred days (the original text is missing the character "jiu"), one hundred fifty-five thousand and more hours—the original text ends here.

一會 三十運， 三百六十世，一會之數。 一萬八百年 十二萬九千六百月， 三千三百八十八萬八千日， 四千六百六十五萬六千時。 履卦（集成無“履卦”二字）一十二億九千九百六十八萬分。 一百六十七億九千六百一十六萬秒。 一運 十二世， 三百六十年，（一運之數） 四千三百二十月， 一十二萬九千六百日， 一百五十五萬五千二百時。 四千六百六十五萬六千分。 五億五千九百八十七萬二千秒。

Here is a repetition of the above categories. A period of thirty cycles, three thousand six hundred generations, this is the number of a great cycle; one million eight hundred years, twelve million nine thousand six hundred months, three hundred thirty-eight million eight thousand days, four million six hundred sixty-five thousand six hundred hours; corresponding to the hexagram of "Walking" (the "Kanji Tu Shu Cheng Ji" edition does not have the term "Walking Hexagram"), which is twelve hundred million nine hundred sixty-eight thousand parts, one hundred sixty-seven million nine thousand six hundred sixteen seconds. A cycle: twelve generations, three hundred and sixty years, this is the number of a cycle; four thousand three hundred twenty months, twelve million nine thousand six hundred days, one hundred and fifty-five thousand five hundred and twenty hours, four million six hundred sixty-five thousand six hundred parts, five hundred million five hundred ninety-eight thousand seven hundred twenty seconds.

一世 三十年 三百六十月 一萬八百日 一十二萬九千六百時 三百八十八萬八千分。 四千六百六十五萬六千秒。 一年 十二月 三百六十日 四千三百二十時 一十二萬九千六百分 一百五十五萬五千二百秒

The number of years: thirty years, three thousand six hundred months, eleven thousand eight hundred days, one hundred twenty-nine thousand six hundred hours, three million eight hundred eighty-eight thousand parts, and forty-six million six hundred fifty-six seconds. The number of one year: twelve months, three thousand six hundred days, forty-three thousand two hundred hours, one hundred twenty-nine thousand six hundred parts, and one million five hundred fifty-five thousand two hundred seconds. Here, the terms "parts" and "seconds" refer to the time units established in the "Huang Ji Jing Shi," which are different from the modern "minutes" and "seconds."

一月 三十日 三百六十時 一萬八百分 一十二萬九千六百秒 一日 十二時 三百六十分 四千三百二十秒 一時 三十分 三百六十秒 一分 十二秒 一秒

The number of days in one month: thirty days, three hundred and sixty hours, ten thousand and eight hundred moments, twelve thousand nine hundred and sixty seconds. The number of days in one day: twelve hours, three hundred and sixty moments, four thousand three hundred and twenty seconds. The number of moments in one hour: thirty moments, three hundred and sixty seconds. One moment contains twelve seconds. The last unit is one second.

一秒在瞬息，細之又細，分而歸律呂聲音以取數，所以窮盡天地間萬變萬化萬事萬物也。

A moment is so short that it can be said to be extremely brief; if divided further, it would be measured by the pitch and tone of musical scales. Through such successive divisions and deductions, one can fully comprehend the myriad changes and transformations of all things in heaven and earth.

以太極觀天地，則天地亦一物也。蓋天地雖大，不過形氣之凝結耳。経者對緯之名，以元為經，則始終此元而已矣。

Viewing from the perspective of the Taiji, heaven and earth are no more than a single entity; although vast, heaven and earth are ultimately formed by shape and energy. "Jing" is a term established in relation to "wei"; taking "Yuan" as the Jing, then from beginning to end it is merely this one Yuan.

以會為緯，則有十二變焉，凡此十有二變，在一元則有十有二會，在一運則為十有二世，有一歲則為十有二月，有一日則為十有二時，在一分則為十有二秒，十有二變之數，無往而不在焉，則變者其緯也。不變者其經也。於緯之中，有以執其經於變之中，有以守其常也。共三百六十運，分二十四氣，每一氣之首蔵四爻準閏，運世年為大運，皆起泰損大畜，節月日時為小運，皆起升蒙蠱井，毎運一卦中四爻直事。

Taking "Hui" as the vertical line, there are twelve transformations. These twelve transformations manifest as twelve Hui in a great cycle, twelve generations in a great movement, twelve months in a year, twelve hours in a day, and twelve seconds in a minute; the number of twelve transformations is everywhere. What changes is the vertical line, while what remains constant is the horizontal line; within the vertical line, one must grasp the horizontal line, and within the transformation, one must hold fast to the constant. A great cycle consists of three hundred and sixty movements, divided into twenty-four solar terms, with four lines hidden at the beginning of each solar term to serve as the excess days. Movements, generations, and years belong to the "great movement," and all start with the hexagrams of "Tai," "Sun," "Da Xu," and "Jie"; months, days, and hours belong to the "small movement," and all start with the hexagrams of "Sheng," "Meng," "Gu," and "Jing." Each movement uses one hexagram, with four lines taking turns to govern affairs.

日甲月子一星三十辰，三百六十年，一萬八百， 復此一會，但有天耳未有地也，地未有何況人乎。然是理是策已具於無形之中矣。逆而推之，可以推之其必有三十運，三百六十世，一萬八十年，而當笫一會之數也。節始冬至，閏爻泰卦至戊寅，笫十五運節交小寒，閏爻大有卦。

The sun is represented by Jia, the moon by Zi, the star by one, and the celestial stem by thirty. Together they total three thousand six hundred years and one hundred and eight thousand. This corresponds to the hexagram of Fu (Return). At that time, there was only heaven, and no earth; if earth did not yet exist, how could there be human beings? However, this principle and this system of calculation were already present in an invisible form. If we trace back, we can determine that there must have been thirty cycles, three thousand six hundred generations, and one hundred and eight thousand years, exactly matching the number of the first cycle. The solar terms begin with the winter solstice, and the leap line corresponds to the hexagram Tai (Peace). When it reaches Wuyin, the fifteenth cycle, the solar term transitions to Xiaohan (Minor Cold), and the leap line corresponds to the hexagram Dàyǒu (Great Possession).

月丑二星六十辰七百二十年，二萬一千六百，臨 臨此一會但有地耳未有人也。且未有而況物乎然是理是數已具，於無形之中矣，逆而推之，可以知其六十運七百二十世二萬一千六百年，而當笫二會之數也。節交大寒，閏爻渙卦至戊申笫四十五運，節交立春，閏爻晉卦。

The month is Chou, the star is Er, the stem and branch are sixty, seven hundred and twenty years, twenty-one thousand six hundred years. This period corresponds to the hexagram of "Approaching" (Lin): at that time there was only earth, and there were no people; people had not yet appeared, let alone all things. However, this principle and these numbers were already present in an invisible form. By working backwards, we can know that it consists of sixty cycles, seven hundred and twenty ages, and twenty-one thousand six hundred years, exactly matching the numbers of the second period. When the solar term reaches the Great Cold, the leap yao is the hexagram of "Dispersing" (Huan); when it reaches the forty-fifth cycle, the solar term is the Beginning of Spring, and the leap yao is the hexagram of "Progress" (Jin).

月寅三星九十辰一千八十年，三萬二千四百泰 當此一會之半，既已有人亦復有物，人物既具，則必有主之者矣。斯時也，豈非三皇之時乎？然易有其象，未有其辭，既不傳事，亦難考，是故逆而推之，運世可知也，節交雨水，閏爻屯卦，至戊寅笫七十六運，節交驚蟄，閏爻震卦。

The moon is in the position of寅, the star is in the position of San, the celestial stem and earthly branch are at ninety, and the duration is one thousand and eight hundred years, thirty-two thousand four hundred, matching the Hexagram of Tai. At the midpoint of this period, humans had already appeared, and all things were already complete; since both humans and objects were present, there must have been someone to govern them. At this time, was it not precisely the era of the Three Sovereigns? However, at that time, the Book of Changes had only the hexagram images but no hexagram statements, and the events had not been passed down, making it difficult to verify. Therefore, we can only trace back, and the cycles and eras can still be inferred. When the solar term reaches Rain Water, the leap yao corresponds to the Hexagram of Zun. When reaching Wuyin and the seventy-sixth cycle, the solar term reaches Start of Thunder, and the leap yao corresponds to the Hexagram of Zhen.

月卯四星一百二十辰，一千四百四十年，四萬三千二百，大壯 大壯此當笫四會，計一百二十運，一千四百四十世，四萬三千二百年，節交春分，閏爻損卦至戊申笫一百零五運，節交清明，閏爻夬卦。

The month is represented by Mao, the star by Si, the day stem by 120, the number of years by 1,440, and the number of centuries by 43,200. The Great Strength hexagram corresponds to the fourth cycle, encompassing 120 periods, 1,440 generations, and 43,200 years. When the solar term reaches Spring Equinox, the leap trigram is the Loss hexagram; when reaching the period of Wushen and the 105th period, the solar term reaches Clear and Bright, and the leap trigram is the Victory hexagram.

月辰五星一百五十辰，一千八百年，五萬四千，夬卦 夬此當第五會，計一百五十運，一千八百世，五萬四千年，節交穀雨，閏爻坎卦，至戊寅第一百三十五運，節交立夏，閏爻蠱卦。

The moon is called Chen, the stars are called Wu, Chen is 150, 1,800 years, and Wu is 54,000. The卦夬 is in the fifth cycle, totaling 150 cycles, 1,800 generations, and 54,000 years. When the solar term reaches Gu Yu, the leap line is the卦 Kan; when reaching Wuyin, the 135th cycle, the solar term is Li Xia, and the leap line is the卦 Gu.

月巳六星一百八十辰，二千一百六十年，六萬四千八百，乾 乾此當笫六會，計一百八十運二千一百六十世，六萬四千八百年，節交小滿，閏爻比卦比卦至戊申笫一百六十五運，節交芒種，閏爻頤卦，當壬戍笫一百七十九運。 黃帝即位，此運二千一百四十五，在戊申世甲子年也。少昊氏即位，在此運二千一百四十八辛亥世甲辰年。 帝堯即位在此運二千一百五十六，已未世甲辰年。 帝舜即位此運二千二百二十八，辛酉世丙辰年。

The moon is in the position of Si, the stars are six, the celestial stems and earthly branches total 180, and the duration is 2,160 years, 64,800 years. The Qian hexagram corresponds to the sixth cycle, which includes 180 cycles, 2,160 generations, and 64,800 years. When the solar term reaches Xiaoman, the leap trigram is the Bi hexagram; when it reaches Mangzhong, the leap trigram is the Yi hexagram; and again when it reaches Renxu, the 179th cycle. The Yellow Emperor ascended the throne in the 2,145th generation of this cycle, which is the Jiazi year of the Wushen generation; the Xiaohao ascended the throne in the 2,148th generation of this cycle, which is the Jiachen year of the Xinhai generation; the Emperor Yao ascended the throne in the 2,156th generation of this cycle, which is the Jiachen year of the Jiwei generation; and the Emperor Shun ascended the throne in the 2,228th generation of this cycle, which is the Bingchen year of the Xinyou generation.

月午七星二百一十辰，二千五百二十年，七萬五千六百，姤 此第七會計二百一十運，二乾五百二十世，七萬五千六百年，節交夏至，閏爻大畜卦，當甲於第一百八十一運，二乾一百六十一世，甲子年即夏禹王八年也。

The moon is at Wu, the star is at Qi, the celestial stem is at two hundred and ten, and the year is two thousand five hundred and twenty. This is the seventh cycle, paired with the hexagram Gou, totaling two hundred and ten ages, two thousand five hundred and twenty generations, and seven thousand five hundred and sixty years. At the solstice of summer, the leap line is the hexagram Daxu. In the year Jiazi, the 181st age, the 2161st generation, which is the year of Jiazi, it coincides with the eighth year of King Yu of Xia.

乙丑第一百八十二通二千一百七十三世，甲子年夏孔甲三十三年也。 丙寅第一百八十三運二千一百八十五世。甲子年商王般辛十年也。 丁卯第一萬八十四運，二千一百九十七世，甲子年商紂十八年至己卯周武王初年。 戊辰第一百八十五運，二千二百單九世，甲子年周幽王五年也。 已巳第一百八十六運，二乾二百二十一世，甲子年周威烈王九年至二千二百二十八世乙未年，漢高袓元年也。

Yichou, the 182nd cycle, the 2173rd generation, its Jiazi year is the 33rd year of Kong Jia of the Xia dynasty. Bingyin, the 183rd cycle, the 2185th generation, its Jiazi year is the 10th year of King Pan Geng (originally written as 'Pan Xin') of the Shang dynasty. Dingmao, the 184th cycle (originally mistakenly written as 'the 18,400th cycle'), the 2197th generation, its Jiazi year is the 18th year of King Zhou of Shang; to Jimao year it is the first year of King Wu of Zhou. Wuchen, the 185th cycle, the 2209th generation, its Jiazi year is the 5th year of King You of Zhou. Jisi, the 186th cycle, the 2221st generation, its Jiazi year is the 9th year of King Wei Lie of Zhou; to the 2228th generation's Yiwei year, it is the first year of Emperor Gaozu of Han.

庚午第一百八十七運，二乾二百三十三世，甲子年漢宣帝五鳯元年也。 辛末第一百八十入運，二乾二百四十五世，甲子年西晉惠帝未興元年至二千二百五十五世內戊寅年唐高祖武德元年。 壬申年笫一百八十九運二千二百五十七世甲子唐高宗麟德元年至二千二百六十六世丙申年，宋太袓元年也。 癸西笫一百九十運二千二百六十九世甲子年，宋仁宗天聖二年，至二千二百七十七世甲子年，元至元元年丁未，入此大有卦九二爻。 甲戌第一百九十一運，二千二百八十一世，乃明朝洪武十七年，甲子入此運，戊寅第一百九十五運，節交小暑閏爻履卦。

Gengwu, the 187th cycle, the 2233rd generation, its Jiazi year is the first year of Han Xuan Di's Wufeng era. Xinwei, the 188th cycle, the 2245th generation, its Jiazi year is the first year of Western Jin Hui Di's Yongxing era (the original text says 'Weixing'); by the 2255th generation's Wuyin year, it is the first year of Tang Gaozu's Wude era. Renshen, the 189th cycle, the 2257th generation, its Jiazi year is the first year of Tang Gaozong's Lindi era; by the 2266th generation's Bingshen year, it is the founding year of Song Taizu's reign. Guiyou, the 190th cycle, the 2269th generation, its Jiazi year is the second year of Song Renzong's Tiansheng era; by the 2277th generation's Jiazi year, it is the first year of the Yuan Dynasty's Ziyuan era, and the Dingwei year enters the line nine two of the Dàyǒu hexagram. Jiaxu, the 191st cycle, the 2281st generation, it is exactly the 17th year of Ming Hongwu's reign, the Jiazi year entering this cycle. By Wuyin, the 195th cycle, the solar term meets Xiaoshushu, and the leap line is the Lǚ hexagram.

月未八，星二百四十，辰三千八百八十，年八萬六千四百。遯 遯此當第八會，計二百四十運，二千八百八十世，八萬六千四百年，節交大暑，閏爻隨卦至戊申第二百二十五運，節交立秋，閏爻漸卦。

The month is in the sign of Wei, the star is the eighth, the day is two thousand eight hundred and eighty (the original text says 'three thousand eight hundred and eighty,' which is inconsistent with the following text), and the year is eighty-six thousand four hundred. The hexagram Duan (Avoiding) corresponds to the eighth cycle, totaling two hundred forty changes, two thousand eight hundred and eighty generations, and eighty-six thousand four hundred years. When the solar term reaches the beginning of the heat (Dazhu), the leap trigram is the hexagram Sui (Following); when reaching Wushen and the 225th change, the solar term reaches the beginning of autumn (Li Qiu), and the leap trigram is the hexagram Jie (Gradual Progress).

月申九，星二百七十，辰三千二百四十，年九萬七千二百。否 否此當第九會，計二百七十運，三千二百四十世，九萬七千二百年。節交處暑，閏爻剝卦，至戊寅第笫二百五十五運，節交白露，閏爻升卦。

The month is Shen, the star is Jiū, the day pillar is Sanqian'erbaoshi, and the year is Jiǔwànqīqiānèrshí. The Gua "Pu" (Obstruction) is in the ninth cycle, totaling two hundred seventy cycles, three thousand two hundred forty generations, and nine thousand seven hundred twenty years. When the solar term reaches the beginning of the White Dew, the leap line is the Gua "Sheng" (Increase).

月酉十，星三百，辰三千六百，年十八萬八千。觀。 觀此當第十會，計三百運，三千六百世，一十萬八千年，節交秋分，閏爻升卦，至戊申第二百八十五運，節交寒露，閏爻鼎卦。

The month is You, the star is ten, the day is three thousand six hundred, and the year is ten thousand eight hundred. The Guan hexagram corresponds to the tenth cycle, which includes three hundred periods, three thousand six hundred generations, and ten thousand eight hundred years. When the solar term reaches Autumn Equinox, the leap line is the Sheng hexagram; when reaching the Wushen, the second hundred and eighty-fifth period, and the solar term reaches Cold Dew, the leap line is the Ding hexagram.

月戍十一，星三百三十，辰三千九百六十，年一十一萬八千八百，《剝》。 此第十一會計三百三十運，三千九百六十世，一十一萬八千八百年，節交霜降，閏爻《否》卦戊寅，第三百一十五運，節交立冬閏爻《益》卦，當此一會之半，從有入無謂之閉物，則其視於開物，相去遠矣。然則如是而已乎，祝氏曰：窮則變，變則通，—元之後，安知不復有一元以繼之。

The month is戌, the star is eleven, the celestial stem and earthly branch combination is Wuyin, the year is eleven ten thousand eight hundred and eighty, and it corresponds to the hexagram of "Breaking Up." This is the eleventh cycle, comprising three hundred and thirty changes, three thousand nine hundred and sixty generations, and eleven ten thousand eight hundred and eighty years. At the time of the frost descent solar term, the leap line is the hexagram of "Non-communication"; when reaching Wuyin and the three hundred and fifteenth change, at the time of the beginning of winter solar term, the leap line is the hexagram of "Increase." In the middle of this cycle, all things return from existence to non-existence, called "closing things." Compared to the initial "opening things," they are already very different. Is this the end? Zhu said: when something reaches its extreme, it will change; when it changes, it will become unblocked. After one cycle, who knows if another cycle will not follow?

月亥十二，星三百六十，辰四千三百二十，年一十二萬九千六百。《坤》。 此第十二會，計三百六十運，四千三百二十世，一十二萬九千六百年。節交小雪圖閏爻戊申，第三百四十五運，運交大雪閏爻，比卦當此為混沌之世，浩浩無窮，生生不息，天運循環，無往不復，經子會，又復開天矣。康節先生所以書日甲月子星甲辰子者，以日甲後有乙日、丙日，丁之元元也。

The month is亥, the star is twelve, the earthly branch is four thousand three hundred twenty, the year is twelve thousand nine hundred sixty, and it corresponds to the 《Kun》 trigram. This is the twelfth cycle, totaling three hundred sixty changes, four thousand three hundred twenty ages, and twelve thousand nine hundred sixty years. The solar term meets Xiaoxue (here the original text has an error or omission); by Wushen, the third hundred and forty-fifth change, it meets Daxue, and the leap trigram is 《Bi》. At this time, it is the age of chaos, boundless and vast, yet still continuously generating and transforming; the heavenly cycle continues, with movement followed by return, and once the Zi cycle is passed, the heavens once again begin anew. Master Kangjie wrote "day Jia, month Zi, star Jia, branch Zi" because after a Jia day there are still Yi, Bing, Ding days, and beyond one Yuan there are still other Yuan.

每三百六十年配也二十四氣，毎一氣一年，各準四爻，共二百五十六卦，—千五百三十六爻，而卦變一周，周而復始也，歷代不復贅演，自午會第十一運甲子世戊申年夬卦九五爻直事，乃洪武元午也。至甲子年乃洪武十七年也。

Every 360 years corresponds to the 24 solar terms, with each term governing a year, each paired with four lines, resulting in a total of 256 hexagrams and 1,536 lines; after one cycle of hexagram changes, the process repeats. The detailed calculations through the ages are not recounted here. Starting from the eleventh cycle of the午 (Wu) period and the Jiazi era's Wushen year, the line nine in the fifth position of the Guai hexagram takes charge, which coincides with the first year of the Ming dynasty's Hongwu era; by the Jiazi year, it reaches the seventeenth year of Hongwu.

月為小運卦，起《升》、《蒙》、《蠱》、《井》，每一分二氣，當氣之日，未當氣時辰之前，是前節氣之卦，既交氣時辰之後，交氣時辰多少，用蔵閏四爻，次日子時，方用正節氣之四爻，此經世書蔵閏之法也。

The hexagram for the month belonging to the "minor cycle" starts with the hexagrams of Ascending, Ignorance, Restlessness, and Well. Each hexagram governs two solar terms. On the day of the intersection of terms, for the time before the intersection, the hexagram of the previous solar term is still used. After the intersection time, according to the amount of time passed since the intersection, the "hidden leap" is first applied to the fourth line. Only on the next day at the hour of Zi (midnight) does the fourth line of the current solar term officially come into use. This is the method of "hidden leap" described in the "Classic of the World."

逐月用卦，以節氣而藏，惟以晦朔弦望之虛也，月大則七日三時為春，七日三時為夏，七日三時為秋，七日三時為春冬，此經世書之用卦，所以備氣盈虛之妙用，而元會運世各有縮，為一元、一會、一運、一世、一年、一月、一日、一時及微而一秒，亦可準元元會運世與歲月日時，此分秒所以行乎其間，斂大為小，衍小為大，大以用小，小以用大，所以自天地而至豪釐之事物，皆不能逃乎卦數也。

The use of hexagrams for each month is based on the solar terms to adjust for the leap month. This is because between the new moon, full moon, upper waxing moon, and lower waning moon, there is naturally a cycle of fullness and emptiness. When a month is a large month, it is divided into seven days three times as spring, seven days three times as summer, seven days three times as autumn, and seven days three times as winter. The "Classic of the World" uses hexagrams in this way to encompass both the fullness of the seasons and the emptiness of the new moon. The concepts of yuan, hui, yun, and shi each have their own cycles of expansion and contraction. Whether it is a yuan, a hui, a yun, a shi, a year, a month, a day, an hour, or even as fine as a second, they can all be compared with yuan, hui, yun, shi and the years, months, days, and hours to deduce. "Fen" and "miao" move within this framework: transforming large into small and small into large; using the large to manage the small and the small to manage the large. Therefore, from the heavens and earth down to the smallest details, nothing can escape the hexagram numbers.

經世書蔵閏，各有妙旨，蔵閏所以為運行顯閏，所以為休咎，如顯閏則一日二十四，分為閏，一月二十四時為閏，（五刻當一時）一年二十四日為閏，（六十刻當一日）一世二十四月為閏，—運二十四年為閏，一會二十四世為閏，閏主天地內之兵革疫歷饑荒，然亦分下為—十六，以分野推之。

The "Jingshi Book" explains that the hidden leap years have their own profound meanings: hidden leap years are used to promote the movement of time, while visible leap years are used to determine fortune and misfortune.the so-called visible leap years means that in a day, twenty-four parts are added as a leap; in a month, twenty-four hours are added as a leap (five parts equal one hour); in a year, twenty-four days are added as a leap (sixty parts equal one day); in a lifetime, twenty-four months are added as a leap; in a cycle, twenty-four years are added as a leap; in an era, twenty-four lifetimes are added as a leap. The leap years oversee calamities such as warfare, plague, and famine between heaven and earth; however, they are further divided into sixteen parts, and these are used to determine the fate according to the earthly regions.

三百六十時為一周，每一時用四爻，每二刻用一爻，仍分節氣蔵閏，一時準一日三十時，兩日半準一月，每月初一日子時至初五日亥時為二月，每一月準一年，而月之大則三十日準一月，月之小則二十九時準一月，蓋月之大則一月三百六十時（十二個三十也）月小則—月三百四十八時，（十二個二十九）此經世書引而伸之一元之內，閏大小皆不差矣。

There are 360 hours in a week, each hour being represented by four lines. Each line corresponds to two moments, and the system still follows the rules of seasonal and leap months. One hour is equivalent to one day. Thirty hours, or 1.5 days, make up a month. Each month, from the first day's Zi hour to the fifth day's Hai hour, counts as two months. Each month is equivalent to one year. A large month consists of 30 days equivalent to one month, while a small month consists of 29 hours equivalent to one month. A large month has 360 hours (twelve times thirty), and a small month has 348 hours (twelve times twenty-nine). The "Classic of the World" extends this system, ensuring that the size of the leap months is never in error within a single cycle.

日之時卦，只以年之月卦為用，但有起寅字之異耳，年之月卦，則以五虎元遁，而寅月起升蒙蠱井，張行成作經世書，通變不分大小運，皆起升蒙蠱井，蓋只得半無邪，所謂卦起升蒙蠱井之一句耳，不知康節先生以元會運世年為大運，起泰、損、大蓄、節。月為小運，起升、蒙、蠱、井之要訣也。

The daily hour trigram is determined by using the yearly month trigram, with the only difference being that the trigram calculation starts from the寅 (Yin) character. The yearly month trigram follows the "Five Tiger遁" (Wu Hu Dun) mnemonic, starting from the寅 month with the trigrams《升》(Sheng), 《蒙》(Meng), 《蛊》(Gu), and 《井》(Jing). Zhang Xingcheng, in his book《经世》(Jing Shi), discussed the transformation of trigrams without distinguishing between major and minor cycles, always starting with 《升》, 《蒙》, 《蛊》, and 《井》. This only captures half of the method, that is, the phrase "卦起升蒙蛊井" (Gu qi Sheng Meng Gu Jing). He did not know the key method of Kangjie Master, which states that the major cycles (元, 会, 运, 世, 年) start with the trigrams《泰》(Tai), 《损》(Sun), 《大畜》(Da Xu), and 《节》(Jie); while the monthly cycle, being the minor cycle, starts with 《升》, 《蒙》, 《蛊》, and 《井》.

皇極起卦有四法，天數起於會之子，冬至甲子卦自泰行也。人數起於運之甲，驚蟄己卯方起泰卦，地起於世之子，大寒甲己仲用泰值事，物數起於月之寅，春分起泰而用甲己孟，各各不用起冬至者，天運子也起大寒者。地運丑也起驚蟄者，人建寅也，而積一氣在正月之終氣也，起春分者，帝出於震也。天地人物各用一元，皆首於泰卦，

The book "Huangji" has four methods of casting a hexagram. The heavenly number begins at the position of Zi in the cycle of the heavenly stem and branch, starting with the hexagram Tai at the winter solstice on Jiazi; the human number begins at the position of Jia in the cycle of the great movement, starting with the hexagram Tai at the beginning of the Awakening of Insects on Jimao; the earthly number begins at the position of Zi in the cycle of the world, starting with the hexagram Tai during the Greater Cold on the middle Jia Ji; the number of things begins at the position of Yin in the cycle of the month, starting with the hexagram Tai at the vernal equinox, using the beginning Jia Ji of the first month. Different schools have different starting points: those starting at the winter solstice take the heavenly movement at Zi; those starting at the greater cold take the earthly movement at Chou; those starting at the awakening of insects take the human cycle at Yin, and the accumulation of one qi is at the end of the first month; those starting at the vernal equinox take the meaning of "the Emperor emerges from Zhen." Heaven, earth, human, and things each use one yuan, all beginning with the hexagram Tai.

自干與坤分太極為易之門，一變而為四象，二變而為八卦，三變而為十六位，四變而為六十四卦，至四變而耦之，則先天大圖一百二十八卦也。四變而四之，則掛一圖二百五十六卦也。四變而八則既濟圖，五百一十二卦也。四變而六之，則既濟陰陽圖之細數，各一千二十四卦也，八八之卦亦四變而為用，故日月星辰有天，水火土石之在地，土農工商之在人，無非四也。

The trigrams 乾 (Qian) and 坤 (Kun) divide the Taiji, forming the entrance of the Book of Changes. One transformation produces the Four Symbols, two transformations produce the Eight Trigrams, three transformations produce sixteen positions, and four transformations produce the sixty-four hexagrams. After four transformations, doubling produces the one hundred and twenty-eight hexagrams of the Earlier Heaven diagram; multiplying by four produces the two hundred and fifty-six hexagrams of the "One Hanging" diagram; multiplying by eight produces the five hundred and twelve hexagrams of the "Already Completed" diagram; and multiplying by two (originally written as "six") produces the detailed count of the "Already Completed" yin-yang diagram, each reaching one thousand and twenty-four hexagrams. The sixty-four hexagrams also require four transformations to become active, so in the heavens there are sun, moon, stars, and constellations; on the earth there are water, fire, soil, and stone; among people there are scholars, farmers, artisans, and merchants; none are without the number four.

皇極之法妙在方圓曲直，行以園生物，以方平行則直斜行則曲，所以成變化而行鬼神，乘除消長是由此而分也。先天以方圓二象合為一圖，分二圖別之為二，此元經會，會經運，會經世，皆圓圖之用也。

The subtlety of the method in "Huangji" lies in square, circle, curve, and straight line: circular movement is used for operation, and square movement is used for generating life; moving straight results in a straight line, and moving obliquely results in a curve. Change arises from this, and ghosts and spirits move according to it. The distinctions of multiplication, division, reduction, and increase also come from this. The "Xian Tian" combines the images of square and circle into one diagram, or can separate them into two diagrams. What is said as "using the original to govern the meeting," "using the meeting to govern the movement," and "using the movement to govern the world" (the original text "hui jing shi" should be "yun jing shi") are all applications of the circular diagram.

乾坤為大父母，其卦皆右行，從太陽也。復姤為小父母，其卦皆左行，從四時也。右從之卦，皆一生二，二生四，四生十六，十六生三十二，三十二生六十四，至於反生一十七卦，而復會無極之數，即元終復有元之理也。左行之卦，自一而二，笫笫相承，如環無端，即歲運又攺歲之理也。二者順逆異行，其數之差，至於萬萬極，陽舒陰縮也。

The trigrams 乾 (Qian) and 坤 (Kun) are the great parents, and the trigrams they generate all move to the right, following the sun. The trigrams 复 (Fu) and 姐 (Gou) are the small parents, and the trigrams they generate all move to the left, following the four seasons. The trigrams moving to the right progress from one to two, two to four, four to sixteen, sixteen to thirty-two, thirty-two to sixty-four, until they return to the original seventeen trigrams, and then reunite with the number of the boundless void. This is the principle that one cycle ends and another begins. The trigrams moving to the left progress from one to two, layer by layer, like a circular ring with no beginning or end. This is the principle that one year ends and a new year begins. The two directions of movement are opposite, and the numbers can differ by as much as ten thousand ten thousand. This is caused by the expansion of yang energy and the contraction of yin energy.

皇極二百五十六卦，只用內貞外悔二象之外無爻義，故分兩圖，只用一二三四五六七八之數，而定卦分兩圖變既濟圖，皆以內外之數繫卦為卦，一卦以數取成二百五十六卦，其卦又自袓於先圓圖也。觀物外篇言：乾兌離震，用陽爻一百八十，巽坎艮坤，用陰爻一百八十，又並陽侵陰旦侵夜數，又取坎艮之陽爻四十，共三百五十六爻，即掛一卦所袓也，是以摘爻明義，以所得卦為吉凶也。

The 256 hexagrams in the Huangji are based only on the inner trigram as "Zhen" and the outer trigram as "Hui," without discussing the meaning of the lines. Therefore, they are divided into two diagrams, using the numbers one, two, three, four, five, six, seven, and eight to determine the hexagrams. When these two diagrams are combined, they form the Ji Ji diagram, which uses the numbers of the inner and outer trigrams to form the hexagrams. Each hexagram is determined by its number, resulting in 256 hexagrams, all of which are derived from the Earlier Heaven circular diagram. The Guanwuwai pian states that the trigrams Gān, Duì, Lí, Zhèn use 180 yang lines, while Xùn, Kǎn, Gèn, Kūn use 180 yin lines. Adding the numbers representing yang invading yin and day invading night, and taking an additional 40 yang lines from Kǎn and Gèn, the total is 356 lines, which is the source from which the hexagrams are derived. Therefore, to explain the meaning, one must select the line positions to determine the meaning and judge fortune and misfortune accordingly.

既濟卦皆以尊居左，以卑居右，如運與會，則運為尊，運為世，則會為尊也。位置左卦有是地卦者變為天，如坤變乾，巽變震是也，又看右卦有是天卦變為地，如震變巽，離變坎是也。各變合天地之位了，乃取之方合既濟圖，植物卦亦然。 元經會觀天也，會經運觀地也，運經世觀人也。聲音律呂則又以之而觀物矣。

The hexagrams in the diagram of "Already Achieved" place the superior element on the left and the inferior on the right. For example, if the hexagram is paired with "movement" and "convergence," then "movement" is considered superior; if paired with "world," then "convergence" is superior (these two sentences may have been reversed). When arranging, look at the hexagram on the left; if it is a terrestrial hexagram, it becomes a celestial one, such as "Kun" transforming into "Qian" and "Xun" transforming into "Zhen." Then look at the hexagram on the right; if it is a celestial hexagram, it becomes terrestrial, such as "Zhen" transforming into "Xun" and "Li" transforming into "Kan." After each has been transformed and aligned with the positions of heaven and earth, they fit the structure of the "Already Achieved" diagram; hexagrams related to plants are also handled this way. "Using the original to measure convergence" is observing heaven, "using convergence to measure movement" is observing earth, "using movement to measure the world" is observing human beings; as for musical tones and pitch, they are used to observe objects.

經世之篇起唐堯，用編年法分三百六十年為一周，積為十運也。欲見三百六十年值年卦同而應驗，所以異者在於值運值世者之卦，處互成章，不可為典常也，

The "Jingshi" texts begin their chronology from the reign of Emperor Yao, using the annalistic method. They consider three hundred and sixty years as a cycle, accumulating into ten periods. The hexagram for each year repeats every three hundred and sixty years, but the verification differs each time, depending on the hexagram of the period and the hexagram of the era. These hexagrams interweave with each other and cannot be regarded as fixed rules.

如泰否兩卦，泰在否中則吉，否在泰中則凶。是小不勝大也。然泰在否中而否，自屯來夬剝等卦，來則仍主凶，否在泰中，而泰自大有謙，無妄來則不能為災矣。是弱不能敵強也。天理人事本不相遠，陽多則為德，為君子，為平治，為豐大，陰多則為刑，為小人，為難危，為廹促，觀康節論大過之義，則逢大過卦者，豈可便為棟橈凶哉，謙無凶而夬剝無吉，恐亦未然，如謙當閉物，何吉之有。

Taking the hexagrams Tai and Po as examples: Tai in the context of Po is auspicious, while Po in the context of Tai is inauspicious, illustrating that the smaller cannot overcome the larger. However, even if Tai is within Po, if that Po comes from hexagrams such as Zun, Guai, and Bo, it still indicates misfortune; similarly, even if Po is within Tai, if that Tai comes from hexagrams such as Dàyǒu, Qian, and Wúwàng, it will not cause disaster. This reflects that the weaker cannot overcome the stronger. The principles of heaven and human affairs are not far apart: when there is more yang, it manifests as virtue, as a gentleman, as peace and prosperity, as abundance and grandeur; when there is more yin, it manifests as punishment, as a petty person, as hardship and danger, as distress and constraint. Looking at Kangjie's interpretation of Da Guo, is it necessarily the case that encountering the Da Guo hexagram will result in 'the beam bending' misfortune? Saying that Qian hexagram has no misfortune, and Guai and Bo have no auspiciousness, may not be entirely accurate: if Qian hexagram occurs at a time of closure, how can there be any auspiciousness?

皇極用卦之法出於方外丹經之道意，其詞曰：“用卦不用卦，須向卦中作，及其用卦時，用卦還是錯。”此以所得之卦變而合位。不用原卦是用卦不用卦也。又並兩卦相合而交取其貞與悔各以一卦以既濟卦之四象，此須向卦中作也，得四矣又也入卦一卦而後用之，猶以用既濟卦為錯也，

The method of using hexagrams in the "Huangji" comes from the meaning of external alchemical texts. Its secret formula says: "Using hexagrams without using hexagrams, one must create within the hexagram; when using hexagrams, using hexagrams is still wrong." This means that after obtaining a hexagram, one should change it to match the positions, without using the original hexagram, which is called "using hexagrams without using hexagrams." Then, combining the two hexagrams and alternately extracting the inner hexagram (Zhen) and the outer hexagram (Hui), each forming a hexagram, to match the four trigrams of the "Ji Ji" hexagram, which is called "creating within the hexagram." After obtaining the four trigrams, one must again enter the hexagram to take another hexagram and use it, so using the "Ji Ji" hexagram alone is still wrong.

今附例於後假如人來說少字，就用少字算少字，是古沼切在二十七筱字，韻聲屬上聲，音屬齒音之第四聲，屬日月，聲輕乃夬卦，音屬收齒輕乃比卦，以夬卦居左比卦居右，二卦相併其外卦是兌與坎合成困卦，其內卦是干與坤合成否卦則臺既濟圖是會之元之運之元困否入卦，一個乃大有卦也，斷之曰：吉。其數六兆五千萬億，笫四聲屬丁齒音，四屬亥，四巽十得五十六數，去三十而用二十六，乘之則得一百兆之數也，數內隱天山遯卦，乃成功身退之象也。

Now let's give an example. If someone says the character 「少」, we start with the character 「少」. 「少」 is pronounced as "shǎo" in ancient times, belonging to the twenty-seventh "Xiao" rhyme, with a rising tone, and it is a dental sound in the fourth tone. In terms of sound, it belongs to the category of "Ri-Yue" (sun and moon), with a light sound, resulting in the hexagram "Gua"; in terms of sound production, it involves closing the teeth and producing a light sound, resulting in the hexagram "Bi". Thus, the hexagram "Gua" is placed on the left, and the hexagram "Bi" is placed on the right. When the two hexagrams are combined, the outer hexagram is formed by combining "Dui" and "Kan" to make "Kun"; the inner hexagram is formed by combining "Qian" and "Kun" to make "Po". Then combining the hexagram "Ji Ji", we get the "Yuan" of the hexagram and the "Yuan" of the movement. By incorporating "Kun" and "Po" into the hexagram, we select one hexagram, which is "Da You". The interpretation is favorable. The number is six hundred billion million. The fourth tone belongs to "Ding" and the dental sound, and four also belongs to "Hai". Adding four to the ten of "Xun" gives fifty-six, subtract thirty to get twenty-six, and using this number for multiplication gives one hundred billion. The number contains the hexagram "Tian Shan Duan", which symbolizes the image of achieving success and then retreating.

假如有事在心，忽聞牛叫，就用叫字算，是古吊切在十八嘨字韻，聲屬去聲，音屬舌音之笫一，是聲屬月辰，乃屬隨卦，音屬唇音輕閉，乃觀卦。便以隨卦居左，觀卦居右，二卦順並其外卦是兌，與巽合為大過卦，其內卦是震與坤合為豫卦，則合既濟圖是會之世之元，大過豫而入掛一圖，乃既濟卦也。斷之曰：其事已成在秋季，尤吉。

For example, if one is thinking about something and suddenly hears an ox call, one can use the character 「叫」 to start the calculation. 「叫」 is pronounced as "gao" in ancient pronunciation, belonging to the Xiao rhyme group, with a falling tone, and it is a tongue sound of the first category. In terms of sound, it belongs to the Yuezhen category, resulting in the hexagram 「随」; in terms of phonetics, it is a lip sound with a light closure, resulting in the hexagram 「观」. Therefore, the hexagram 「随」 is placed on the left, and the hexagram 「观」 is placed on the right. The two hexagrams are combined in sequence, with the outer trigram being 「兑」 and 「巽」 combined to form the hexagram 「大过」, and the inner trigram being 「震」 and 「坤」 combined to form the hexagram 「豫」. When combined with the diagram of 「既济」, it results in the world's original element. By substituting 「大过」 and 「豫」 into the 「挂一图」, it forms the hexagram 「既济」. The interpretation is: this matter has already been completed, and it should occur in autumn, especially auspicious.

其數一萬二千五百九十七億一千二百萬，其叫字屬笫三聲，丙子四音已是二十八數，復以二十八因之，則得其事之數，三十五萬二千九百一十九億三千六百萬。又斷之曰：笫三位空，其事難成於同乾人中，有不足。又數內八百二十億為地澤臨，此八月終之卦，全於八月，有凶也。

Its number is 12,597 billion and 120 million. The character "叫" is pronounced in the third tone. The four sounds of Bingzi combine to form the number 28. Multiplying 28 by this gives the number of this matter: 352,919 billion and 360 million. It also states that the third position is empty, meaning this matter cannot be accomplished among the accomplices, and there is a deficiency. The number also includes 82 billion, corresponding to the hexagram Lin (Ground and Marsh), which is the hexagram of the end of August. The matter as a whole falls in August, indicating danger.

于越李子問曰：余留心數學久矣， 凡高賢名術未嘗不起疑，以探其薀，而驗者恆少不驗者恆多，未有如先生之奇，而多中神而多驗也，果有所秘傳耶？獨得之妙耶？何不垂筆，以示不朽。

A man from the area of Yue (now the region of Zhejiang) named Li Zi asked: I have been attentive to mathematics for a long time. Whenever I encounter a wise person or a renowned method, I never fail to raise questions and deeply explore its hidden meanings. However, the instances where it proves accurate are few, while those that do not come true are numerous. I have never seen anyone as marvelous as you—your predictions are often correct and frequently verified. Is this due to a secret transmission, or is it your unique insight? Why not write it down so that it may be passed on for eternity.

楊子曰：具天地陰陽之理者易也，所以體天地陰陽之理，隨時變易以從道者心也，心不能靜無以決天下之疑。釋天下之疑矣。學數之要，必先掃除雜念，收斂身心，以有為應跡，以明覺為自然，久而行之，則志氣清明義理昭著，而數理自然貫通矣。

Yangzi replied: The Classic of Changes contains the principles of heaven and earth and yin and yang in its entirety; the mind that can comprehend the principles of heaven and earth and yin and yang, and adapt to changes in accordance with the great way, is the mind. If the mind is not tranquil, it cannot resolve the difficulties of the world or remove its doubts. The key to studying numbers lies in first eliminating distractions and gathering the mind and body, using deliberate actions to deal with events, and treating clear awareness as one's natural state. By doing this consistently, one's spirit will naturally become clear, the principles of rightness will naturally become evident, and the principles of numbers will naturally be understood.

李子曰：飬靜之說，吾嘗聞其既矣，敢問變之說何如？ 揚子曰：易者，隨時變易以從其道也。易書雖為卜筮而作，而義理未嘗不該苟專於卜筮，以求易則得其形，而下者遺其形，而上者殆非體用一原，顯微無間之道矣。苟專於義理以求易，則無以定天下之吉凶，決天下之得失，豈聖人所謂無大過而吉凶，而吉凶與民同患之意哉，故易卦雖有一定之名，而氣陏時轉，不無衰旺之萬，論卦不論氣，則局於象，昩於時，得其影響而不能真知灼見矣。若能看得卦氣透徹，不惟知吉凶而亦能識造化之根源也。

Li Zi said: The principle of cultivating stillness, I have already understood; please ask about the principle of "change." Yang Zi said: What is called the Book of Changes is simply the ability to change with the times and follow the Way. Although this book was originally composed for divination, its principles cover everything. If one seeks the Book of Changes only through divination, one would only grasp the material aspect and lose the transcendental aspect, which would contradict the principle of "the essence and function originate from the same source, and the manifest and subtle are without separation." If one seeks the Book of Changes only through its principles, one would be unable to judge the fortune or misfortune of the world, or decide gains and losses, and thus would not be in line with the original intention of the sage, which is "without great error" and "fortune and misfortune share the people's concerns." Therefore, although each hexagram has a fixed name, its qi changes with time, and there must be differences in its strength and decline. If one discusses only the hexagrams and not the qi, one would be limited by the hexagram images and confused about the seasons, obtaining only shadows and echoes, and not true understanding. If one can thoroughly understand the relationship between hexagrams and qi, then one would not only be able to know fortune and misfortune, but also understand the origin of the workings of the universe.

李子曰：卦氣之外，無仍別有機乎？ 楊子曰：數固天地盈虛往來一定之理，而此心之靈不假思慮，不勞卜度，有以開天下之物成天下之務者，惟寂然不動而已矣。

Li Zi said: Is there something more important beyond the hexagram energies? Yang Zi said: Numbers are indeed the fixed principle of the full and empty movement of heaven and earth, but the clarity of the mind does not need to rely on thinking or exerting effort to comprehend all things and accomplish all tasks. It depends solely on the four words "still and unmoving" mentioned in the Great Treatise.

昔張子厚為商洛令時，屢過康節之蘆，拜而問曰：此學幾日可盡？先生曰：本無多事，以子之才，頃刻可盡。須棄卻仕宦，靜養十年，使塵慮消散，自然有得。

Before Zhang Zai served as the county magistrate of Shangluo, he often visited the thatched cottage of Kangjie to inquire about the study. He bowed and asked: How many days does it take to master this discipline? Kangjie replied: There is really nothing complicated about it. With your talent, you could master it in an instant. However, you must give up official duties, remain in quiet retreat for ten years, and eliminate all worldly distractions. Then naturally you will gain insight.

邢叔和來學引古今不已先生曰：姑置是先天未有許多語，且當虛心使胷中蕩然無一事，方可。 詩曰：若論先天一字無。 又曰：身在天地後，心在天地先。 又曰：天向一中分造化，人從心上起經綸。

Xing Shuhe came to study, and as soon as he opened his mouth, he cited ancient and modern texts, speaking nonstop. Kangjie said: Put these aside for now; the study of the Heavenly Origin (Qian Tian) originally has not so much to say; you should first humble your mind, leave your chest empty and free of all matters, then you can study. His poem says: If we talk about the Heavenly Origin, not a single character is there. He also said: The body exists after the generation of heaven and earth, but the mind exists before the creation of heaven and earth. He also said: Heaven differentiates creation within the 'one' (Yi), and human beings establish order (Jing Lun) upon the mind.

他日又曰：數學非十年則不成。由此觀之學數以靜養為先，卦氣為要也。也靜則胷次玲瓏，物來順應，魯齊有云：先天之學純乎天者也，非純乎其天之人不可輕授，蓋以此數蘊神仙之秘訣，洩造化之元機，得之者當重，非其人不傳。故康節不授邢叔和而願授程明道，豈無所見而然焉。 李子曰：命之矣。敢不勤。 諸然觀物必有筌蹄，請書於後。

Later he added: One cannot master mathematics without ten years of effort. From this we can see that studying mathematics should first emphasize quietness of mind and focus on the principles of trigrams. When the mind is calm, the mind becomes clear and open, and things come naturally in harmony. Lu Qi said: The study of the Earlier Heaven (primordial) is a purely natural discipline. It is not for those whose hearts are not naturally pure to lightly receive it; because this system contains the secrets of immortals and reveals the fundamental principles of creation. Those who possess it should treat it with seriousness; if it is not suitable for a person, it should not be passed on. Therefore, Kangjie was unwilling to pass it on to Xing Shu and preferred to pass it on to Cheng Mingdao. Could this be done without insight? Li said: I have carefully received the teaching, how could I dare not be diligent? If this is the case, then observing things must have a starting point. Please write it down below.

一曰論動靜。夫動靜者。吉凶悔吝之本。蓋嗜慾將至有開。必先朕兆之萌。其端可測。一動一靜之間有自然之數。不動不占。不因事不占。故皇極之數專在動上求之。

The first point is about movement and stillness. Movement and stillness are the fundamental aspects of good fortune, misfortune, regret, and hardship. When desires arise, there must be a beginning; before an event occurs, there must be a sign or a subtle indication. This initial sign can be known. Between movement and stillness, there is an inherent natural order. Therefore, if there is no movement, one does not divinate; if there is no specific matter, one does not divinate. The numbers of the Huangji system are specifically sought through "movement."

(星光注：“專在動上求之”也是《梅花易數》的大旨。《河洛精蘊》提到此意時有這樣一段文：“邵子《易》數甚精，如通一物，超數算之。便可知是物何時而始，何時而終。但必有動處，方能起算。如見一葉落，便從落葉之時起算”。

Starlight notes: "Seeking through movement" is also the principle of Plum Blossom Numerology. When the River and Lo Secret Essentials discusses this idea, it says: Master Zhao's divination with the Book of Changes is extremely precise. For example, if one encounters an object and calculates it beyond conventional methods, one can know when it begins and when it ends. However, there must be a "movement" to start the calculation. For instance, seeing a leaf fall, one starts the calculation from the moment the leaf falls.

故在“大定根源”章節中有“先從動處起元機。次下今年月日時”之語。“動”是預測學中普遍推行的準則，六爻求動爻，六壬以沖剋為發用，遁甲以身宮為發動，皇極數以年干克為動減策數等等無不以動為旨。

Therefore, the chapter "Great Origin and Foundation" contains the statement: "First start from the movement to initiate the fundamental principle, then proceed to the current year, month, day, and hour." "Movement" is a universal principle in divination: in hexagram divination, one seeks the moving line; in six壬 (Rén) divination, one uses clash and control to determine the initiating transmission; in qí mén dùn jiǎ (奇门遁甲), the body palace serves as the initiating force; in huáng jí shù (皇极数), the movement is determined by the mutual control between the heavenly stem of the year and the number of策 (cè) is reduced accordingly. In all these methods, "movement" is the central focus.

故楊子曰：“易卦雖有一定之名，而氣陏時轉，不無衰旺之萬，論卦不論氣，則局於象，昩於時，得其影響而不能真知灼見矣。若能看得卦氣透徹，不惟知吉凶而亦能識造化之根源也。”所謂“卦氣”亦是隨時流動，亦是“動‘意矣。)

Therefore, Yangzi said: Although each hexagram has a fixed name, its qi changes with the times, and there must be differences of decline and prosperity; if one only discusses the hexagram without considering the qi, he will be confined by the hexagram and be confused about the seasons, only getting some shadows and echoes, and cannot attain true understanding. If one can thoroughly understand the hexagram qi, then he will not only be able to know fortune and misfortune, but also comprehend the origin of the workings of nature. Clearly, what is called "hexagram qi" is also constantly flowing, and it also contains the meaning of "movement."

凡意所萌動。務以先聞先見之動物為主。因動而起則禍福可前知矣。 （星光注：見某網友發貼其觀點能見至象皆憑自己隨意取象皆可，竊為不可，還是按“務以先聞先見之動物為主”為準則。否則失去“欲將至有開。必先朕兆之萌”之意蘊也。）

Whenever a thought arises, one must take the first heard or first seen moving thing as the basis. By using this 'movement' to cast the hexagram, one can foresee misfortune or fortune in advance. (Starlight's note: I have seen a net friend post advocating that any visible image can be chosen at will, but I personally disagree. It should still be based on 'the moving thing that is first heard or first seen' as the main criterion; otherwise, the meaning of the saying 'when desire is about to come, there must be a preceding sign' would be lost.)

故以二動合為一卦。或一動則不可算。一動一靜則可算。蓋動靜相連亦是數也。若所動者既雜。則以先聞先見者算之。其餘不可用。 （星光注：提出二動可成卦，二靜則不可算，還是圍繞以“動”為主題。在《先後天辨》論述的更為詳細：“先朕兆之萌。其端可測。一動一靜之間有自然之數。不動不占。不因事不占。故皇極之數專在動上求之。凡意所萌動。務以先聞先見之動物為主。因動而起則禍福可前知矣。故以二動合為一卦。或一動則不可算。一動一靜則可算。蓋動靜相連亦是數也。若所動者既雜。則以先聞先見者算之。其餘不可用。”）

Therefore, two 'movements' must be combined to form one hexagram. If there is only one movement, it is not possible to calculate; however, when there is one movement and one stillness, they can be used to calculate, because the connection between movement and stillness also forms a number. If the movements are too chaotic, then one should take the first heard or first seen one to calculate, and the rest should not be used. (Note: Here, it is proposed that two movements can form a hexagram, while two stillnesses cannot be used for calculation, still focusing on the theme of 'movement'. The article 'Differentiating Earlier and Later Heaven' discusses this more thoroughly, stating that before an event occurs, there must first be a sign or a subtle movement, which can be used to predict; between a movement and a stillness, there is a natural number. If there is no movement, there is no divination; if there is no event, there is no divination. Therefore, the numbers of the 'Imperial Supreme' are sought specifically through movement. Whenever a thought or intention arises, one must take the first heard or first seen animal as the main one, and use the movement to form the hexagram, thus being able to foresee good or bad fortune. Therefore, two movements are combined into one hexagram; if there is only one movement, it cannot be calculated; if there is one movement and one stillness, it can be calculated, because the connection between movement and stillness is also a number. If the movements are too mixed, then one should use the first heard or first seen one to calculate, and the rest should not be used.)

凡看動物。以先者為上卦。後得者為下卦。次加年月日時。又次加陰陽之策。共成若干。仍以克太歲之卦除之。然後方成一數。如以手執筆。筆動而手亦動也。如以手取刀裁紙。乃是三件物。未將刀到紙邊時。只以手與刀兩件算數。若已將刀正裁紙時。只算刀與紙。不可算手。此是二動連屬之義。

When observing moving objects, the first appearing one is considered the upper trigram, and the later appearing one is the lower trigram. Then add the numbers of the year, month, day, and hour, along with the yin and yang counts, to get a total. This total is then divided by the number of the trigram that overcomes the current year's trigram, resulting in a usable number. For example, if you are holding a pen, both the pen and your hand are moving. Another example is using a knife to cut paper; when the knife has not yet reached the edge of the paper, only the hand and the knife are counted. Once the knife is cutting the paper, only the knife and the paper are counted, and the hand is no longer included. This illustrates the meaning of 'two moving things connected together.'

一動一靜者。如以手拍棹。則手動棹不動。如抬棹則是二者俱動也。如以腳震地。腳動而地不動。此是一動一靜連屬之義。須要動靜相關。然後可用。舉此為例。餘可類推。

This refers to the concept of one thing moving and another remaining still. For example, when you hit a table with your hand, your hand moves while the table remains still. If you lift the table, both the table and your hand are moving. Similarly, when you stomp your foot on the ground, your foot moves while the ground remains still. This illustrates the meaning of "one movement and one stillness are connected." Movement and stillness must be related to each other in order to be useful. These examples can be used to infer other similar situations.

然動靜之中難以取舍。有自己之數。有他人之數。有物之數。如自己算數。心下主定何事。靜坐自看我身上如何動。或頭動。或手足動。或沿衣而動。須是無心之動便可取而下數。已得動數或再有動不可用。只以先動者為主。如有人來我。須從那人來問時。觀他身上動靜而下數方是親切。如算物取物動處而下數。要在澄心取動。動取不真則數不驗矣。

However, it is difficult to decide between movement and stillness: there are one's own numbers, others' numbers, and numbers of things. If calculating for oneself, one should first determine in mind what question is being asked, then sit quietly and observe one's own body's movement: perhaps the head moves, or the hands and feet move, or movement follows the clothes. It must be an unconscious movement that can be used for calculation. Once the movement number is obtained, even if there is further movement, it should not be used; only the first movement is taken as the main one. If someone comes to ask me, I should observe their body's movement at the moment they begin to ask the question to start the calculation, which is more accurate. If calculating for an object, take the movement of the object itself. In any case, one must clear the mind to obtain the movement; if the movement is not genuine, the numbers will not be accurate.

星光注；此段文聯接上文更為詳談動與靜的關係，根據《梅花易數》“萬物賦”言：“觀物理者，靜則乎地，動則乎天，原夫萬物有數，易算無窮，動靜可知。”取其動靜連屬之義應在此乎。

Starlight remarks: This passage continues from the previous text, discussing in more detail the relationship between movement and stillness. The "Wanwu Fu" from the "Plum Blossom Numerology" says: those who observe natural phenomena take the earth as a model in stillness and the heaven as a model in movement; all things originally have numbers, and the calculations of the "Yi" are endless, capable of knowing both movement and stillness. The meaning of "movement and stillness are connected" is probably referring to this.

另外“次加年月日時，又次加陰陽之策”是成卦與數的綜合判斷方法。《梅花易數》雖然有列出策數、軌數之數據，但如何應用沒有交待，所謂年月日時，即測時的四柱數，即神數術中稱為“大定數”，據其干支納甲歸屬於何卦算出策數。實際數與卦的關係有二種方法取得，一是用成卦直接利用成卦陰陽策數若干即為“身數”，取動爻因十加卦數、正數、動爻數，組成千百十零為數。另一種利用四柱干支化策數組成千百十零為數。關於數的應用那是後話了。

In addition, 「adding the year, month, day, and hour in sequence, and then adding the yin and yang numbers」is a method that combines the formation of the hexagram with the calculation of numbers. Although the Plum Blossom Numerology lists the numbers of the yin and yang strategies and the track numbers, it does not explain how to apply them. The year, month, day, and hour refer to the four pillars used in the initial calculation, known as the 「great fixed number」in divination systems such as the Divine Number Method. These numbers are determined based on the assignment of the heavenly stems and earthly branches to the hexagram through the Najia system. In reality, the relationship between numbers and hexagrams can be approached in two ways: one is to directly use the yin and yang numbers of the formed hexagram as the 「body number」, then multiply the moving line by ten, add the hexagram number, the main number, and the moving line number to form a four-digit number consisting of thousands, hundreds, tens, and units; the other is to convert the four pillars' heavenly stems and earthly branches into numbers, forming a four-digit number of thousands, hundreds, tens, and units. As for how to apply these numbers, that will be discussed later.

論卦象 二曰論卦象。夫卦象者。聖人仰觀俯察。近取諸身。遠取諸物之象也。故乾健坤順、乾馬坤牛之屬。易中備載不能盡述。明理者以象推之。今略以同類者辨焉。且如干兌皆屬金。何以分別。蓋乾乃貴重圓健之物。兌乃毀傷破缺之物。坤艮皆屬土。蓋坤為地艮為山。或在高山或在平地自是不同。震巽皆屬木。蓋震為陽木。巽為陰木。其發生茂盛萌芽者震也。枯槁憔悴者巽也。又有棹凳床櫃之類為巽。蒼筤萑竹之類為震。內虛外實者為離。內實外虛者為坎。日亦為離。月亦為坎。凡起動數。當以此卦算數。

The second point is about the images of the hexagrams. The images of the hexagrams are derived by the sages observing the heavens above and the earth below, taking from their own bodies nearby and from all things in the world afar. Therefore, the hexagram Qian represents strength and the hexagram Kun represents compliance. Other examples include Qian representing a horse and Kun representing an ox, as recorded in the Book of Changes. There is much more to say, but those who understand the principles can infer the meanings by analogy. Here, we will briefly distinguish between similar hexagrams. For example, both Qian and Dui belong to metal, but how do we differentiate them? Qian represents something precious, complete, and strong, while Dui represents something broken or damaged. Both Kun and Gen belong to earth, but Kun represents the earth and Gen represents a mountain, one being on a high mountain and the other on flat land, thus naturally different. Both Zhen and Xun belong to wood, but Zhen represents yang wood and Xun represents yin wood: growth and flourishing, with sprouting and leafing, belong to Zhen, while withered and withered belong to Xun. In addition, furniture such as tables, chairs, cabinets belong to Xun, while green bamboo and reeds belong to Zhen. Those that are hollow inside and solid outside belong to Li, while those that are solid inside and hollow outside belong to Kan. The sun belongs to Li, and the moon belongs to Kan. All calculations involving movement should be based on these hexagrams.

星光注；歷來易學的流派的二大支流是象數與義理，作為我們能在術數論壇上留連的易友，我想應注重“象數”，以“象數”為主，易的符號就是二個，陰和陽，你說他簡也夠簡易的，你說他複雜也可以，萬象在其中。象電腦一樣，只有0和1，可做的事可多了，就看你怎麼利用了。古人學易常稱“玩占”、“玩辭”等，看你怎麼玩了。

Starlight notes: The two main branches of the study of the Book of Changes are the symbolic system and the philosophical meaning. As an enthusiast often active in numerological forums, I believe we should focus on the symbolic system and take it as the main approach. The Book of Changes has only two symbols—yin and yang. It is indeed simple and easy, but it can also be complex, as all phenomena are contained within it. Just like a computer that only has zero and one, it can do many things, depending on how you use it. Ancient scholars studying the Book of Changes often spoke of "playing with divination" and "playing with the verses," which refers to how you interpret and explore them (here, "play" means to repeatedly experience and ponder).

象數派認為爻辭是用來“明象”的。《梅花易數》雖屬“先天”之學，不尙“辭”，但是在取象時，也利用“爻辭”作參考，如在“占物類例”中：“凡看物數，看其成卦，觀其爻辭，如得乾曰，潛龍無用，乃曰無用之物，見龍在田，乃曰田中之物”云云， 此段主旨指明“同類”的卦象應如何區分，簡略舉例了卦象，以情性取，以形取，以陰陽所屬取，以卦義取，以卦氣取，手法諸多，多看卦例，可豐富自己的經驗。

The school of象数 believes that the line statements are used to explain the卦象. Although Plum Blossom Numerology belongs to the Earlier Heaven studies and does not emphasize the卦 and line statements, it still refers to the line statements when taking symbols. For example, in "占物类例," it says: when observing the number of an object, first look at the卦 formed, then examine its line statement; if the卦 is Nine at the Beginning "潜龙勿用," it indicates something useless; if it is Nine in the Second "见龙在田," it suggests something found in the field, and so on. The main point of the above passage is to clarify how to distinguish similar卦象 and briefly outlines the methods of taking symbols: some are taken from the nature, some from the shape, some from yin and yang, some from the meaning of the卦, and some from the卦气. There are many methods; by observing more examples of the卦, one can enrich their own experience.

三曰論卦氣。夫卦氣者。旺相休囚之氣也。維天之命於穆不已。故春木夏火秋金冬木。土旺四季。無非生長收藏之氣。卦名不易。而氣隨時轉。自有真假、進退、元耗、浮沉之殊。占斷之際。當按時審氣。不可拘於卦名。

Third, discussing the concept of卦气. 卦气 refers to the energies of prosperity, decline, rest, and captivity. The Book of Poetry says, "The mandate of Heaven, in its purity and stillness, never ceases." Heaven's mandate flows continuously, so spring belongs to wood, summer to fire, autumn to metal, and winter to water (the original text "winter wood" should be "winter water"). Earth is strongest at the end of each season, and all of this is the energy of birth, growth, gathering, and storage. The names of the trigrams remain fixed, but the energies change with time, thus there are distinctions of true and false, advancement and retreat, origin and depletion, and floating and sinking. When making a divination, one should examine the energies according to the season, and not be rigidly bound by the trigram names.

故當時用事者謂之真。背時無氣者謂之假。氣候將臨者謂之進。氣候已往者謂之退。四植生扶者謂之元。四植洩氣者謂之耗。不當令而日辰生旺者謂之浮。死休囚廢而受制於時者謂之沉。沉氣則欲速則不達。浮氣則當權而不久。耗氣則隨得隨失。元氣則根深而福厚。退氣則有今而罔後。進氣則方興而未艾。假氣則虛多而實少。真氣則成始而成終。審此而斷之。則禍福如懸鑑矣。

Therefore, the one that is in command of the season is called "true," and the one that is out of season and lacks vitality is called "false." The one that is about to arrive is called "advancing," and the one that has already passed is called "retreating." The one that is supported by the four values (year, month, day, hour) is called "origin," and the one that is drained by them is called "consumed." The one that is not in season but is generated and strengthened by the day branch is called "floating," and the one that is in a state of death, rest, captivity, or decay and is restrained by the season is called "sinking." Sinking energy desires quick results but fails to achieve them; floating energy holds power temporarily but does not last. Consumed energy is gained and lost quickly, while origin energy has deep roots and brings great blessings. Retreating energy brings benefits in the present but not in the future; advancing energy is just beginning and has not yet reached its peak. False energy is mostly empty and lacks substance, while true energy has a beginning and an end. By examining these factors, one can judge fortune and misfortune as clearly as seeing in a mirror.

星光注； 此旺相休囚之氣，任何術數都應用的準則，三式，六爻，河洛理數，四柱八字，都講四時之氣，八字的“強弱”，在網上爭的不亦樂乎。《梅花易數》也不例外，如“諸事響應歌”曰：“大扺體宜用卦生、旺、相，謀為終有益”。此生、旺、相即卦氣也。

Starlight notes: This system of prosperous and strong, and weak and confined energies is a fundamental principle applicable to all divination methods. The three systems (Taiyi, Qimen, and Liu Nin), six爻 (hexagrams), He Luoli Shu (River and Lake Numerology), and four pillars of a person's birth (八字) all discuss the energies of the four seasons. The concept of "strength and weakness" in four pillars has sparked much debate online. The Plum Blossom Numerology is no exception. For example, the "Song of Responsive Affairs" states: Generally, the main hexagram should be supported by the used hexagram, and it should be in a prosperous or strong position, so that the affairs pursued will ultimately be beneficial. Here, the concepts of "birth," "prosperous," and "strong" refer to the energies of the hexagrams.

此段對真假、進退、元耗、浮沉術語作了明瞭的說明。當然作為梅易倒沒必要像孟氏、京氏、邵氏所講的卦氣分到“爻”程度，只要參考《易隱》所列的卦氣就夠了。今錄出供易友參考； 附：八卦配節氣旺衰式

This passage clearly explains the terms of true and false, advancement and retreat, origin and consumption, and floating and sinking. Of course, in the context of Meihua Yi, it is not necessary to divide the卦气 as finely as Mengxi, Jingfang, and Shao Yong did down to the level of yao. It is sufficient to refer to the卦气 listed in The Hidden Changes. Now I transcribe it for reference by those who study the Yi. Appendix: A table showing the seasonal strength and decline of the Eight Trigrams.

旺相胎沒死囚休廢 旺相胎沒死囚休廢 立冬：乾坎艮震巽離坤兌 冬至：坎艮震巽離坤兌乾 立春：艮震巽離坤兌乾坎 春分：震巽離坤兌乾坎艮 立夏：巽離坤兌乾坎艮震 夏至：離坤兌乾坎艮震巽 立秋：坤兌乾坎艮震巽離 秋分：兌乾坎艮震巽離坤 四值即測時的四柱支也。但四值的用法是在數上所得之卦，即“連山”卦序，作為梅易沒有用到數的情況下，此參數可忽略。

The two columns in the table are arranged according to the eight levels: "Wang, Xiang, Tai, Mei, Si, Qiu, Xiu, Fei." On the day of Li Dong, the order is Gan, Kan, Gen, Zhen, Xun, Li, Kun, Dui; on the day of Dong Zhi, the order is Kan, Gen, Zhen, Xun, Li, Kun, Dui, Gan. On the day of Li Chun, the order is Gen, Zhen, Xun, Li, Kun, Dui, Gan, Kan; on the day of Chun Fen, the order is Zhen, Xun, Li, Kun, Dui, Gan, Kan, Gen. On the day of Li Xia, the order is Xun, Li, Kun, Dui, Gan, Kan, Gen, Zhen; on the day of Xia Zhi, the order is Li, Kun, Dui, Gan, Kan, Gen, Zhen, Xun. On the day of Li Qiu, the order is Kun, Dui, Gan, Kan, Gen, Zhen, Xun, Li; on the day of Qiu Fen, the order is Dui, Gan, Kan, Gen, Zhen, Xun, Li, Kun. The term "Si Zhi" refers to the earthly branches of the four pillars at the time of casting the divination. However, the use of Si Zhi applies specifically to the卦 sequence derived from numbers, that is, the sequence of the Lianshan hexagram. In the case of Meihua Yi, if numbers are not used, this parameter can be ignored.

四曰論審機。夫審機者。觀之語默動靜之機也。人來求我之際。言雖未出於口。而形於身見於事者。自有動靜往來真假虛實之機。入門之際。當審其機。觀其氣色之憂喜。而參之以卦象之休旺。則事之可否亦可得而前知矣。

Rule four, discussing the examination of omens. By examining omens, one observes the signs in the speaker's words and silence, in their actions and stillness. When a person comes to ask for a divination, even before they speak, signs appear on their body and in the matter at hand, revealing the dynamics of movement and stillness, coming and going, truth and falsehood, reality and illusion. As soon as they enter, one should examine these omens, noting whether their expression shows worry or joy, and then refer to the prosperity or decline of the hexagram. In this way, one can foresee whether the matter will succeed or fail.

蓋臨事之際。見物偶然起者謂之動。偶然安息者謂之靜。人物之去謂之往。人物之至謂之來。布帛穀粟之類謂之真。紙花木果之類謂之假。有聲無形謂之虛。有形有象者謂之實。動則其事速。靜則其事遲。凶事欲其去。吉事喜其來。求官問利愛其真。問事尋人怕其假。興詞訟訴嫌其虛。作事謀為利其實。以此八機合前八氣化而裁之。變而通之。則未來已往之事皆可得而前知矣。人之氣色必於動物觀之。蓋氣從中出為內卦。色見於外為外卦。人有喜怒舒慘。不若動處起之為有準也。

When something happens and something moves by chance, it is called "movement." When something happens and something becomes still by chance, it is called "stillness." When a person or thing departs, it is called "going away." When a person or thing arrives, it is called "coming." Practical items such as cloth, grain, and rice are called "true," while artificial items such as paper flowers, wooden fruits, and fruits are called "false." Things that have sound but no form are called "empty," while things that have form and appearance are called "real." Movement indicates quick events, while stillness indicates slow events. For ominous matters, one hopes for departure; for auspicious matters, one welcomes arrival. When seeking official positions or benefits, one prefers to encounter "true," while when inquiring about matters or searching for people, one fears encountering "false." In lawsuits, one dislikes encountering "empty," while in planning affairs, one benefits from encountering "real." Combining these eight signs with the previous eight energies, and then transforming and adapting them, one can foresee both past and future events. One must observe a person's complexion from moving things: if the energy originates from within, it belongs to the inner trigram; if the color appears on the outside, it belongs to the outer trigram. A person's expressions of joy, anger, relaxation, and sorrow are not as accurate as starting a hexagram from movement.

星光注； 此段論述“外應”的觀察技巧，分為真假、虛實，往來、動靜，結合所測類別區別應用，至於“外應”也正是《梅花易數》預測的特色與必須掌握的技巧。

Starlight notes: This passage discusses the technique of observing "external responses," divided into groups of true and false, real and unreal, coming and going, and movement and stillness. These should be applied according to the specific matter being divined. "External responses" are a distinctive feature of Plum Blossom Numerology divination and a technique that must be mastered.

《萬物賦》云：“未成卦以前，必虛心而求應。即成卦以後，觀刻應以為斷。聲音言語，傍人識兆，當遇形影往來，我心指實皆是，及其六爻以定，三天既生，始尋卦象之端，終測刻應之理，是以逢吉兆，而終知有喜。見凶識而不兔乎凶，故欲知他人家之事。必須憑我耳目之聞見，未成卦而聞見之，乃已生之事既定。卦而觀察之，乃未來之機”。

The "Wanwu Fu" says: Before the hexagram is formed, one must remain humble and wait for the response; once the hexagram is formed, one should judge based on the immediate response. Sounds, words, signs revealed by others, and the appearances of figures encountered, whatever is recognized by my mind as real at the moment, counts. When the six lines are determined and the three elements' images have emerged, one should first seek clues from the hexagram, and finally use the principles of immediate response to predict. Therefore, encountering a good omen will eventually lead to good fortune; seeing a bad omen means unavoidable misfortune. Thus, if one wants to know about others' affairs, one must rely on one's own hearing and seeing. What is heard and seen before the hexagram is formed refers to things that have already happened; what is observed after the hexagram is formed indicates future omens.

講的正是此理，故其外應的真、假、虛、實概念值的《梅易》借鑑應用於實測。如班主測一婦女人問病，見老婦女與小孩，當時我見此貼憑其外觀象，缺一夫的凶兆，再進一歩，可研其二人是向測者來或往，外應技巧多多也。

This is exactly the point being made. Therefore, the concepts of true, false, empty, and real in external signs are worth being referred to and applied in practical divination using the Plum Blossom method. For example, a forum moderator once predicted a woman's illness. At that time, an old woman and a child were seen. By merely observing this external image, I was able to discern an ominous sign indicating the absence of a husband. Further analysis could also involve determining whether the two people were approaching or moving away from the person seeking divination. There are many techniques involved in interpreting external signs.

“人之氣色必於動物觀之”。“氣”是很難掌握的。看相術高層次的精斷叫“善觀氣色”，所以看相術最難學的即“氣色”的應用。如為“喜、怒、舒、慘”倒不是很難，關於氣就憑測者的社會經歷與悟性了。

In the phrase "One must observe the appearance of a person's qi through animals," the term "qi" is difficult to grasp. In physiognomy, the advanced and refined judgment of "good observation of qi and color" is considered the highest level. Therefore, the most difficult part to learn in physiognomy is the application of qi. As for the outward expressions such as "joy, anger, relaxation, and sorrow," they are not too hard to discern. However, the layer of "qi" entirely depends on the diviner's social experience and insight.

五曰論卦義。夫卦義者。文王周公孔子所繫之辭。自有深意存乎其中也。如干為剛健亦為亢滯。君子來之多吉。小人得之多凶。坤為厚實亦為重濁。有得之而富貴者。有得之而愚頑者。坎有潤物之功。亦有陷溺之象。離有文明之意。亦有乖離之理。兌為和悅亦為詭隨。艮為靜止亦為時行。震為震動亦為驚恐。巽乃巽順亦為不果。

Rule five, discussing the meaning of the hexagrams. The meaning of the hexagrams refers to the hexagram line statements associated by King Wen, the Duke of Zhou, and Confucius, which contain profound implications. For example, the hexagram Qian signifies strength and perseverance, but it can also indicate excessive striving leading to stagnation: a gentleman who draws it may encounter many good fortune, while a petty person who draws it may face many misfortunes. The hexagram Kun signifies thickness and solidity, but it can also indicate heaviness and dullness: some people may gain wealth and prosperity from it, while others may become foolish and stubborn. The hexagram Kan has the function of nourishing all things, but it can also represent being trapped and sinking. The hexagram Li signifies civilization, but it can also represent deviation and separation. The hexagram Dui signifies harmony and joy, but it can also indicate flattery and insincerity. The hexagram Gen signifies stillness, but it can also indicate timely action. The hexagram Zhen signifies movement and shaking, but it can also indicate fear and panic. The hexagram Xun signifies yielding and compliance, but it can also indicate hesitation and indecision.

又乾為君父之道。坤為臣子之道。咸姤利於婚姻。鼎革利於更改。待於需。進於晉。行師於師。爭訟於訟。聚於萃。散於渙。退於遁。守於困。安於恆泰。厄於蹇夷。盈於豐有。壞於損蠱。家人之在室。旅之在途。此皆卦象之義也。

For example, the hexagram 乾 represents the way of the sovereign and father, while 坤 represents the way of the subject and son. The hexagrams 咸 and 姤 are favorable for marriage, while 鼎 and 革 are favorable for change and transformation. To wait, look at 需; to advance, look at 晋; to go to war, look at 师; to engage in disputes, look at 讼; to gather together, look at 萃; to scatter apart, look at 涣; to retreat, look at 遁; to be inpredicament, look at 困; to be in a secure situation, look at 恒 and 泰; to face difficulties, look at 蹇 and 明夷; to be full and prosperous, look at 丰 and 大有; to experience decline and corruption, look at 损 and 蛊; 家人 indicates matters within the family, while 旅 indicates matters on the road. These are the meanings contained in the hexagrams.

起數之時。不可執一。當隨其機之吉凶、日辰之休旺而言之。蓋身數旺則福可成。否則福變為禍矣。故曰。君子修之吉。小人悖之凶。有人為之何如耳。堯夫之言亦有觀世之間。學數者當深致其思。

When starting the calculation, one should not be fixed on one aspect, but should consider the auspicious or inauspicious nature of the signs and the strength or weakness of the day branch. Only when the personal number is strong can good fortune be realized; otherwise, good fortune may turn into misfortune. Therefore, it is said: the virtuous person who cultivates according to principles will be fortunate, while the wicked person who goes against principles will be unfortunate. It all depends on what a person does. Shao Yong's words also contain an observation of the world's condition, and those who study numbers should deeply understand this.

星光注；其論卦義是謂大象，其一意含反對之情，同樣乾卦，“君子來之多吉。小人得之多凶”，物有相反之情也。《梅花易數》專有一篇“諸卦反對性情”論文，講的也是這道理。如《河洛理數》也同樣看具體用於何人物，有君子、在仕、在庶之分，得之如何如何，有“看人”之嫌，但畢竟是卦理，不能說它是“投機取巧”。

Starlight notes: The hexagram meanings discussed here refer to the grand images, which include a layer of meaning involving opposing aspects. Taking the same hexagram Qian, for example, it says, "A gentleman obtaining it brings many blessings, while a petty person obtaining it brings many misfortunes," showing that things inherently have two opposite sides. The Plum Blossom Numerology has a special section called "Opposing Nature and Emotion of All Hexagrams," which also discusses this principle. The River and Lo Number Theory also requires consideration of the specific person to whom it is applied, distinguishing between the gentleman, the official, and the common people, and explaining how one obtains this hexagram and what it means; this may seem to suggest "varies according to the person," but it is still hexagram reasoning, and one cannot say it is a form of scheming.

《象數舉隅》云：“八卦取義者，有一卦專論取者，有分論各爻取者，有以全體、互體、上下體取者，有以陽爻稱陽物陰爻稱陰物者，取義不同，取象也異也。”這段論述引伸了取義的範圍，《梅花易數》取象亦有“體用互變”之斷法，體也不是一成不變，也要靈活多樣，有的卦例是綜合互卦、變卦等卦象，以得最多的卦象為體。拘泥於大象是死法，故凡泥象不通者尚究於斯。

The *Plum Blossom Numerology* also employs a method of interpretation involving "body, use, mutual, and transformed hexagrams." The body hexagram is not fixed and should be flexible and varied. Some examples combine the mutual hexagram and transformed hexagram, taking the one that appears most frequently as the body. To rigidly adhere to the great image is a rigid method. Therefore, if one's interpretation based solely on the image does not make sense, one should seek further understanding from this approach.

六曰論生克。夫生克者。八卦相生相剋之義也。大抵卦貴生不貴克。克則凶生則吉共理。以日干為主。以數為賓。一數之內又以運為主。元會世為賓。最要賓生主。又生日辰為妙。

Rule six, discussing generation and control. Generation and control refer to the principles of mutual generation and mutual control among the Eight Trigrams. Generally, trigrams are considered auspicious when they generate each other and inauspicious when they control each other: being controlled brings misfortune, while being generated brings good fortune, this is the general rule. When making a judgment, the Day Stem is the main focus, and the numbers are secondary; within a single number, the "period of life" is the main focus, and the original, great cycle, and era are secondary. Most important is when the secondary element generates the main element; if it can also generate the Day Branch, that is even better.

元會世生扶運爻則吉。元會世生運。、運又生日辰者為上吉。日辰與運數相生相合而元會世來克運者。則事雖好而機不及時、為人所制伏。若元會世俱來生運。運與日辰不相生者。此好中不足之數。

The Heavenly Stems and Earthly Branches, along with the Great Periods, Eras, and Generations, generate and support the current movement and the hexagram, which is auspicious. If the Great Periods, Eras, and Generations generate and support the current movement, and the current movement in turn generates and supports the Day Branch, that is the highest level of auspiciousness. If the Day Branch and the current movement are mutually generating and harmonious, but the Great Periods, Eras, and Generations instead overcome the current movement, then although the matter itself is good, the timing is not suitable, and one will still be oppressed by others. If the Great Periods, Eras, and Generations all generate the current movement, but the current movement and the Day Branch are not mutually generating, this is a case of good with some deficiency.

凡卦生要生回。克宜克出。逆克者耗氣。如算一年則以年干斷。淺近之事則以日干斷。此皇極之通論也。大抵日辰尤為緊要。縱觀年月。亦要參看日辰。兩下俱吉則吉。兩下俱凶則凶。此四柱歸一之論。

Whenever a hexagram encounters a beneficial force, it should be able to receive it; whenever it encounters a harmful force, it should be able to withstand it. If it is the one being harmed, it is considered to be losing energy. When calculating for an entire year, use the heavenly stem of the year to determine the outcome; for minor matters, use the heavenly stem of the day. This is the general principle of the "Huangji" text. Basically, the day branch is most important: even when considering the year or the month, one must refer to the day branch as well; if both are favorable, then the outcome is favorable; if both are unfavorable, then the outcome is unfavorable. This is the principle of unifying the four pillars into one.

蓋運者。一數之領袖。元會世或有歸還魁貴祿馬來生扶運數。運數又逢吉曜是謂逢吉。為官者升遷。為士者登笠。為商者進財。或得上人提撥。如會世好數來生運。運雖不旺。亦為有救。若會世之數帶煞克運。運逢生旺帶吉曜者。當招不義之財。得小人之力。好數克身則福淺。惡數克身則禍至。若身數更不吉斯為下矣。

"Yun" is the leader in a number. If among the yuan, hui, and shi there are qiu xing, nobleman, lu, and ma returning to generate and support the yun number, and the yun number also meets auspicious stars, this is called meeting good fortune: officials will be promoted, scholars will pass the exams, merchants will gain wealth, or they will receive support from superiors. If the numbers of hui and shi generate the yun, even though the yun is not strong, it is still considered to have some help. If the numbers of hui and shi bring in Inauspicious Sha to overcome the yun, but the yun itself is in a favorable and strong position and also has auspicious stars, then it will bring in unjust wealth and receive assistance from small people.

然後以升降錯綜乘除之數審之。仍以卦之爻變佐之。數為卦之體。卦為數之用。體用俱吉為上。體重用輕數若不好則卦亦徒好也。初下之數論事體之本末。升降觀事體之中。錯綜乘除觀事體之終。有先吉後凶者。有先凶後吉者。以數論之。

Then use the numbers of rising and falling, reversal and combination, and multiplication and division to examine, and use the changing lines of the hexagram to assist in judgment. Numbers are the body of the hexagram, and the hexagram is the application of the numbers; only when both body and application are auspicious is it the highest level. If the body is heavy but the application is light, and the numbers are not good, even a good hexagram is of no use. The initial number indicates the beginning and end of the matter; the rising and falling numbers indicate the middle stage; the reversal, combination, multiplication, and division numbers indicate the outcome. There are cases that start auspicious but end in misfortune, and cases that start in misfortune but end auspicious; all must be determined by the numbers.

星光注； 我的《易象匯聚》貼出後，有的易友認為那是五行屬性，並且多象易亂，說盧氏象多幾十倍。八卦含有天地，包羅萬象，我的易象匯聚簡直一牛毛，再說卦不納五行，生克旺相休囚以何為據？故此易友偏頻了點，不講生克，方術好象斷了主心骨一樣。六曰論生克，雖然講的“皇極數”，其數亦要用卦作依據，否則是一克二還是二克一，當然數本身就蘊涵著令人著迷的許多奧秘，特別河洛之數，方陣化出的奧妙更是燦爛如煌。

Starlight remarks: After I posted my "Compilation of Yi Images," some Yi friends thought that it was merely about the Five Phases attributes, and that there were too many images, making it confusing. They said Lu's images were dozens of times more than mine. In reality, the Eight Trigrams encompass heaven and earth, and include everything. My compilation was just a single hair of a cow; moreover, if a hexagram does not incorporate the Five Phases, how could the relationships of generation and overcoming, prosperity and strength, weakness and confinement be judged? Therefore, the view of that Yi friend was somewhat biased—without the principles of generation and overcoming, divination would be like losing its central pillar. The sixth point discusses generation and overcoming, although it refers to "Huangji Numbers," these numbers also need to be based on hexagrams. Otherwise, how could we determine whether one overcomes two or two overcome one? Of course, numbers themselves contain many fascinating mysteries, especially the He and Luo numbers. The wonders derived from the square array are particularly brilliant and splendid.

這裡所講的“皇極數”牽涉面較多，術語、概念多，但是提醒大家，元、會、運、世代表年月日時，即千百十零，要化為卦的時候，應用《連山》卦序，即是洪範的九疇數。不能用先天或後天之序數代之。

The concept of "Huangji Shu" discussed here involves a wide range of topics and many terms and concepts. It should be noted that the terms yuan, hui, yun, and shi correspond to years, months, days, and hours, respectively, representing the thousands, hundreds, tens, and units places. When converting these into hexagrams, the sequence of the "Lianshan" should be used, which is based on the nine categories of numbers from the "Hongfan" text. Do not use the sequences of the "Qian Tian" or "Hou Tian" hexagrams instead.

七曰論沖合：夫沖合者，日辰與卦象相沖相合也，沖者其事敗，合者其事成。各有所用，不可以一例論之。

Rule seven, discussing conflict and harmony. Conflict and harmony refer to the interaction between the Day Branch and the hexagram: conflict indicates failure, while harmony indicates success. Each has its own significance and cannot be treated indiscriminately.

沖者沖動其事，沖百與零他人動，沖十自己動，十零與日辰相沖者，作事散失。沖年為一歲之事，沖月為—月之事，沖日為一日之事。凡數與年月日時相沖為不吉，與運數相沖者次之，合年一年之吉，合月一月之吉，合日一日之吉，合百零與他人相合，十與自己相好，十零與日辰相合，所為皆成。若數來合運，人來求我，運去合數，我去求人。日辰合運有上人尋我，或好事臨身，沖者反是。

The concept of "chong" refers to the act of stirring up or causing movement. When the hundred position and the individual position are in conflict, it indicates that others are acting. When the ten position is in conflict, it indicates self-initiated action. If the ten position, the individual position, and the day branch are in conflict, then affairs will scatter, be lost, or fail. Conflict with the year master indicates problems for the whole year, conflict with the month master indicates problems for the month, and conflict with the day master indicates problems for the day. Any number conflicting with the year, month, day, or hour is generally inauspicious, while conflict with the fortune number is less severe. When a number harmonizes with the year master, it brings good fortune for the year; harmonizing with the month master brings good fortune for the month; harmonizing with the day master brings good fortune for the day. Harmonizing with the hundred position and the individual position indicates harmony with others; harmonizing with the ten position indicates smooth personal affairs. When the ten position, the individual position, and the day branch harmonize, the affairs can be successfully completed. If the number harmonizes with the fortune, it means others are seeking me; if the fortune harmonizes with the number, it means I am seeking others. When the day branch harmonizes with the fortune, it indicates that superiors may come to me or good things will happen. The situation of conflict is the opposite of this.

八曰論刑害。夫刑害者。敗事不吉之數也。數中逢此。凡百忌之。有與卦數相刑者。有與日辰相刑者。刑剋日辰非與人爭鬥即災患相侵。刑剋卦數非作事不成即悔氣懊惱。刑年一年之事。刑月一月之事。刑日一日之事。如寅日刑巽。巳日刑坤之類。害者六害也。斷法與刑同。

Rule eight, discussing punishment and harm. Punishment and harm are numbers that bring misfortune and bad luck; when they appear in the calculation, all matters should be avoided. There are cases where the trigram is in conflict with the day branch, and cases where the day branch is in conflict with the trigram. Conflict with the day branch indicates either quarrels with people or troubles and disturbances; conflict with the trigram indicates either failure in affairs or bad luck and annoyance. A conflict in the year indicates problems for the whole year, a conflict in the month indicates problems for the whole month, and a conflict in the day indicates problems for the day, for example, a day of寅 conflicting with the trigram Xun, or a day of巳 conflicting with the trigram Kun. The term 'harm' refers to the six harms, and the method of judgment is the same as for punishment.

九曰論生旺墓絕。夫生者長生。旺者帝旺也。數得生旺而逢吉者。有財有喜。數得生旺而逢凶者。雖則有喜不免災悔。年得生旺者一年迪吉。月得生旺者一月迪吉。日得生旺者一日迪吉。非高人見訪即親友相迎。非進財帛即飲食宴會。帶克者名為不靜。十數生旺而帶六虛或耗數者。財必散失。占病吉長生。求官宜帝旺臨官。

Ninth rule, discussing birth, prosperity, burial, and decline. Birth is growth, prosperity is imperial prosperity. If the number falls on birth and prosperity and meets good fortune, there will be wealth and joy; if it falls on birth and prosperity but meets bad fortune, although there may be joy, disaster and regret are inevitable. If the year is in birth and prosperity, the year will be smooth and auspicious; if the month is in birth and prosperity, the month will be smooth and auspicious; if the day is in birth and prosperity, the day will be smooth and auspicious—either a wise person will visit or a relative will come to greet; either wealth will be gained or there will be feasting and gatherings. If it is accompanied by arestrain, it is called 'not peaceful'. Even if the ten positions fall on birth and prosperity, but accompanied by six emptiness or consumption numbers, wealth will certainly be lost. In divination about illness, growth is auspicious; for seeking officialdom, imperial prosperity and officialdom are suitable.

墓絕者。天干逢墓絕是也。破耗者卦洩干支之氣也。囚陷者。卦克地支是也。年干墓絕一年不顯。月令墓絕一月晦滯。日干墓絕一日不快。破陷同此而推。如年干氣旺生運或運帶喜生年干。又主進財。克者不吉。

The concept of "mù jué" refers to the Heavenly Stem falling in a "mù" or "jué" position; "pò huò" means the hexagram drains the energy of the Heavenly Stem and Earthly Branch; "qiú xiàn" means the hexagram is used to control the Earthly Branch. If the Heavenly Stem of the year falls in "mù" or "jué," one will not achieve success in the year; if the month's stem falls in "mù" or "jué," the month will be dull and blocked; if the day stem falls in "mù" or "jué," the day will be uncomfortable. Similarly, "pò" and "xiàn" are understood in the same way. If the year's stem is strong and generates the fortune, or if the fortune brings a favorable deity to generate the year's stem, it indicates gaining wealth. Conversely, if there is mutual control, it is not auspicious.

十曰論虛耗。夫虛者空亡。耗者不用也。此數固為不吉。各有所用。凶事喜之。吉事忌之。惟有僧道遇之反吉。

Rule ten, on empty loss. Empty means void, and loss means useless. Although these numbers are not auspicious, each has its own use: when dealing with funeral matters, encountering them is actually favorable, but when dealing with auspicious matters, they should be avoided; only monks and Taoist priests encountering them are considered auspicious.

故甲子旬中乾象憂。甲寅坎艮亦同流。甲辰艮震何須問。甲午巽象不須投。甲申離坤君須記。甲戌坤艮怕當頭。卦中如若來相遇。進用求謀百事休。此空亡之宿也。甲子旬中艮兌宮。甲戌還在三四中。甲申五六為無用。甲午怕見七八逢。甲辰又當九與十。甲寅七八九十同。上為男忌下為女。遇此名為不用星。此耗氣之宿也。

The mnemonic says: In the Jiazi decade, the Qian trigram should be avoided; in the Jiayin decade, the Kan and Gen trigrams are also to be avoided; in the Jiachen decade, encountering the Gen and Zhen trigrams does not require further consideration; in the Jiawu decade, encountering the Xun trigram is not advisable; in the Jiashen decade, the Li and Kun trigrams must be remembered; in the Jiaxu decade, the Kun and Gen trigrams are feared. If these appear in the hexagram, seeking advancement and success will result in all affairs going wrong. These are the star mansions associated with the empty void. It also says: In the Jiazi decade, the Gen and Dui trigrams should be avoided; in the Jiaxu decade, the third and fourth numbers are to be avoided; in the Jiashen decade, the fifth and sixth numbers are useless; in the Jiawu decade, the seventh and eighth numbers are feared; in the Jiachen decade, the ninth and tenth numbers are to be avoided; in the Jiayin decade, the seventh, eighth, ninth, and tenth numbers are all to be avoided. The first part refers to the avoidance for males, while the second part refers to the avoidance for females. When these occur, they are called "useless stars." These are the star mansions associated with the draining energy.

〖乾〗 三畫皆奇曰乾，乾者健也。於穆而不已，健行而不息，其體剛健而中正，其徳廣大而高明。所以取象於天而不詭隨也。占非正固，則無以保其終而不利矣。卦得時於秋，耗氣於冬，休廢於春，受制於夏，得氣於四季也。

The Qian hexagram. The hexagram with three odd lines is called Qian, meaning firm and strong. It is profound and unceasing, moving without rest; its nature is firm, upright, and correct, and its virtue is vast and lofty. Therefore, it is taken as the symbol of Heaven, not yielding to human influence. If one does not hold firm to the correct path when consulting the oracle, they will not be able to maintain the final outcome and will result in an unfavorable situation. This hexagram is in season during autumn, consumes energy in winter, rests in spring, and is restrained in summer. It gains energy in the last months of each season, namely the months of Chen, Xu, Chou, and Wei.

在下剛於內，在上剛於外，在身體面部方園，威儀翹楚，性情豁達，心地光明，包容萬物，樂善施仁。在人事上為豪勢之象，下為強橫之為，生則大人提攜官貴賜於，克則尊長相陵公門見忌。

The trigram Qian in the lower position indicates strength within, while in the upper position indicates strength outside. In terms of the body, the face is square with roundness, appearance outstanding, nature open-minded, heart bright and pure, capable of embracing all things, and fond of doing good deeds. In terms of human affairs, in a high position it represents a powerful and influential family, while in a low position it signifies being domineering and tyrannical. When encountering a beneficial trigram, one receives support from a superior and rewards from officials; when encountering a harmful trigram, one suffers from oppression by elders and suspicion from the authorities.

在天文為天凊氣朗，在地理為大郡名邦。在人物為大人、長老、父老，官員。在官職為尚書、天部、上卿、臺閣風憲、法司、牧伯、州縣或宣命朝官。在房屋為樓臺、公廨、寺觀、廟宇。在時序為九、十之交，戍亥月日。在動物為鷹、鵰、鸛、鶴、獅、象、驢、馬。在植物為牡丹、芍藥、龍眼、荔枝、胡桃、松栗、桃、李、梨、梅。在器用為剛圓之物，貴重之器，旺則金銀首飾，寶石、珍珠，衰則鏡、盤、酒盞、鍾、磬、鑼、鐺。在墳墓為西北方金星起頂。

In astronomy, it refers to clear skies and bright weather; in geography, it refers to large cities and famous towns. In terms of people, it refers to elders, senior officials, and government officials. In terms of official positions, it refers to the Minister of Works, the Office of the Heavenly Officials, high-ranking ministers, officials in the imperial court, judicial officers, governors, and magistrates, or officials appointed by the emperor to convey imperial orders. In terms of buildings, it refers to towers, government offices, temples, and shrines. In terms of time, it refers to the intersection of September and October, that is, the months and days of Xu and Hai. In terms of animals, it refers to eagles, hawks, storks, cranes, lions, elephants, donkeys, and horses. In terms of plants, it refers to peonies,芍药, longan, lychee, walnuts, pine nuts and chestnuts, as well as peach, plum, pear, and loquat. In terms of objects, it refers to hard and round items and valuable objects: when the energy is strong, it refers to gold and silver jewelry, gemstones, and pearls; when the energy is weak, it refers to mirrors, plates, wine cups, bells, chimes, gongs, and clappers. In terms of graves, it refers to terrain in the northwest with a golden star at the top.

在五音為商，其聲散以明其和溫以斷，在五則為方、為矩。在五事為言顯從而作，又在五常為義，為事之宜，在五色為白，在五性為魄，在五情為惡，惡為戰鬥。在五聲為悲泣。在五臓為肺。在五臭為腥。在五味為辛。在五氣為涼。在五經為書，又為春秋。在五星為太白。在天干為壬甲。在地支為戍亥。在字形為金旁，蓋頭為方圓之字。在數目為一、四、九，遇壬甲日為天祿，遇戍亥日為地祿。遇丙丁日為天貴。遇巳酉丑日為鞍馬。其策二百一十六，其軌七百六十八。

In the five tones, it belongs to Shang, its sound is scattered and bright, its harmony is warm and resolute. In the five rules, it represents square and measure. In the five affairs, it belongs to 'speech,' speech is clear and compliant, and its initiating transmission is decisive action. In the five constants, it represents righteousness, which is what is appropriate in conduct. In the five colors, it is white; in the five natures, it is the spirit; in the five emotions, it is anger, which governs combat. In the five sounds, it is sorrowful weeping. In the five viscera, it is the lung; in the five odors, it is fishy; in the five tastes, it is pungent; in the five climates, it is cool. In the five classics, it corresponds to the Book of Documents and the Spring and Autumn Annals. In the five stars, it is Tai Bai (the planet Venus). In the heavenly stems, it is Ren and Jia; in the earthly branches, it is Xu and Hai. In character form, it includes characters with the metal radical, as well as those with the roof radical, or with a round and square shape. In numbers, it corresponds to one, four, and nine. On Ren days and Jia days, it is heavenly luck; on Xu days and Hai days, it is earthly luck; on Bing days and Ding days, it is heavenly dignity; on Si, You, and Chou days, it is a horse. Its strategy number is 216, and its track number is 768.

〖兌〗 一陰進於二陽之上，為兌，兌者說也。剛中和外，以利貞君子之正道也。非道求說則為邪侫，而有悔矣。其象為澤，君子之正道也，以朋友講習則義理相宜而不窮也。其卦得時休廢同乾，在下說於內，在上說於外，在身身體則容貌白淨，器宇崢嶸，身體短小。受制露形，性情和悅，口快多言，招人讒謗，暗地毀傷。在人事合則喜友迎賓，愛好講習，沖則暗昩，讒謗傷。

The hexagram "Dui" (Joy). A single yao (line) that is yin entering above two yang yao is called "Dui," which signifies joy. It is strong in the center and harmonious on the outside, which is favorable for upholding the correct path of the gentleman. If one seeks joy without following the correct path, it becomes sycophantic and deceitful, leading to regret. Its image is a marsh, which corresponds to the gentleman's way: engaging with friends in mutual study, where principles and reason enhance each other without end. The pattern of its rise and decline is the same as that of "Qian" (Heaven). When it is in the lower trigram, joy is internal; when it is in the upper trigram, joy is external. In terms of the body, the face is fair and clear, the bearing is lofty, and the body is short. When restrained, the form is exposed, the disposition is pleasant, the speech is quick and talkative, and it is easy to attract slander and secret harm. In terms of human affairs, when it meets a favorable situation, one is happy to meet friends, to welcome guests, and to love study and discussion; when it meets a conflicting situation, there is confusion and darkness, and one is subjected to slander and defamation.

在天文為星，為月、雨澤、霧露。在地理為井泉、池沼、崩壞倒塌之處。在人物為兄弟、朋友、少女、童僕、妓妾、巫師、牙灼媒人。在官職為考校儒官、令伊、武職。在房屋，朽壞舍宇，倒塌舊房。在時序為酉年月日時或生旺月日。在動物為鷺（）鮮魚、羊、鹿、猿、猴、在植物為胡桃、松、栗、杏、李、梅、梨，在器物為酒瓶、碗、盞，有破缺之物。在墳墓為正西方，金星有缺。在音五五則等類，俱與乾同。在天干為丁，有地支為酉，在字形為金旁口旁，在數目為—、四、九，遇丙為天貴，遇丁為天祿，遇酉日為地祿，其策為一百八十二，其軌七百三十六。

In astronomy, it refers to stars, the moon, rain, and mist. In geography, it refers to wells, ponds, and places where landslides or collapses have occurred. In terms of people, it refers to siblings, friends, young women, servants, singing girls, concubines, witches, brokers, and matchmakers. In official positions, it refers to scholars responsible for examinations, county magistrates, and military officers. In terms of buildings, it refers to rotten houses and collapsed old buildings. In terms of time, it refers to the years, months, days, or hours of the酉 (You) sign, or the months and days of the hexagram's vital energy. In terms of animals, it refers to herons, fresh fish, sheep, deer, apes, and monkeys. In terms of plants, it refers to walnuts, pines, chestnuts, apricots, plums, peaches, and pears. In terms of objects, it refers to wine bottles, bowls, cups, and broken or damaged items. In terms of tombs, it refers to terrain facing due west with a missing part resembling the planet Venus. Regarding the five tones and five elements, they are the same as in the Book of Changes. In terms of heavenly stems, it is the stem丁 (Ding); in terms of earthly branches, it is the branch酉 (You). In terms of character forms, it refers to characters with the radical for metal or the radical for mouth. In terms of numbers, it refers to one, four, and nine. When encountering the stem丙 (Bing), it is considered heavenly wealth; when encountering the stem丁 (Ding), it is considered heavenly honor; when encountering the day of酉 (You), it is considered earthly honor. Its number of策 (a unit of calculation) is 182, and its number of tracks is 736.

〖離〗 一陰居二陽之中為離，離者麗也。其象為火，陰麗於陽中虛，而外實內暗，而外明柔順，以麗於中也。為能處乎正直則亨，而又能柔則無不吉矣。其卦得時於夏，休廢於秋，受制於冬，得氣於春，耗氣於四季也。在下明於內，有上明於外。

The hexagram Li. A yin line situated between two yang lines is called Li, meaning attachment. Its image is fire: yin attaching to yang, with emptiness in the center and solidity on the outside, darkness within and brightness without, with a flexible and gentle quality attaching to the central position. If the person divining maintains a straight and upright position, he will be prosperous; if he further maintains flexibility, he will have good fortune in all things. This hexagram is favorable in summer, rests in autumn, is restrained in winter, gains energy in spring, and is depleted at the end of each season. When it is in the lower trigram, brightness is within; when it is in the upper trigram, brightness is outside.

在身體容儀秀麗，面赤髮黃，身材五短，腹大頭尖，情懷光霽，好善樂賢，語言辨給，性急無常，心不蔵物，機謀敢當。 在人事志慮憂疑，行事不實。 在天文為日，虹霞電晹曝燠烜。 在地理為正南，窯灶爐冶之處。 在人物為師儒，武弁，中女，吏丞，軍兵，勇土。 在官職為通判，教職，翰院中丞。 在房屋為中堂，虛閣，灶舍，廚房。 在時序為午年月日。 在動物為彩雉。 在植物為櫻，桃，棗，杏，花紅，石榴，葵花，外剛內柔，紅紫之果。 在器用為燈籠，果盒，漆器，托盆，文書，印信，甲肯，乾曵，綱罟，帳幕。 在墳墓為正南乾燥之地。

In terms of the body, the appearance is graceful and elegant, with a red complexion, yellow hair, a short stature, a large abdomen, and a pointed head. The mind is open and bright, loving goodness and valuing the virtuous, capable of eloquent speech, but impetuous and changeable, unable to keep secrets, and possessing cunning yet daring to act. In terms of human affairs, there is much thought and worry, and actions are not solid. In astronomy, it represents the sun, rainbow, lightning, clear and warm weather, intense sunlight, and heat. In geography, it represents due south, kilns, stoves, furnaces, and places of metalworking. In terms of people, it represents teachers and scholars, military officers, middle-aged women, county magistrates and assistants, soldiers, and brave men. In terms of official positions, it represents assistant governors, educational officials, the Hanlin Academy, and vice-provincial governors. In terms of buildings, it represents the central hall, empty chamber, kitchen, and cooking area. In terms of time, it represents the year, month, and day of the hour of wu. In terms of animals, it represents the colorful pheasant. In terms of plants, it represents cherry, peach, jujube, apricot, flowering almond, pomegranate, sunflower, and fruits that are hard on the outside and soft on the inside, with red and purple colors. In terms of objects, it represents lanterns, fruit baskets, lacquered wares, trays, documents, seals, armor, weapons, nets, and tents. In terms of graves, it represents dry terrain in the south.

在五音為徵，其聲貶，以疾其和柔，以切在五，則為衡，為平。 在五事為視，明見作哲。 在五常為禮，為辭讓。 在五色為紅。 在五性為神。 在五情為喜好。 在五聲為笑樂。 在五臓為為心。 在五臭為焦。 在五味為苦。 在五氣為燥。 在五經為禮。 在五星為熒惑。 在天干為為己。 在地支為午。 在字形為中虛，日傍，火傍。 在數目為三五七，遇己為天祿，遇午日為地祿，辛日為天貴。 其策一百九十二，其軌七百三十六。

In the five tones, it belongs to Zheng, its sound is urgent and downwardly restrained, its harmony is gentle and sincere. In the five principles, it is represented by balance and fairness. In the five affairs, it corresponds to 'seeing,' and clear vision gives rise to wisdom. In the five constants, it is represented by propriety and courteousness. In the five colors, it is red; in the five natures, it is spirit; in the five emotions, it is preference; in the five sounds, it is laughter and joy. In the five viscera, it is the heart; in the five odors, it is scorched; in the five tastes, it is bitter; in the five airs, it is dryness. In the five classics, it is the Book of Rites; in the five stars, it is the planet Mars (Fenghuo). In the heavenly stems, it is Ji; in the earthly branches, it is Wu. In terms of character form, it refers to characters with a hollow center, or characters with the radical for sun or fire. In terms of numbers, it corresponds to three, five, and seven. When encountering Ji, it is heavenly longevity; when encountering Wu day, it is earthly longevity; when encountering Xin day, it is heavenly nobility. Its strategy number is 192, and its track number is 736.

〖震〗 一陽生於二陰之下為震，震者動也。當震之來，虩虩恐懼而有不安之狀，君子能恐能修省，則致褔而不失共所矣。其象為雷，得時於春，耗氣於夏，受制於秋，休廢於冬，剋制於四季也。在下動於內，在上動於外。

The hexagram Zhen. A yang line arising above two yin lines is called Zhen, which means movement. When the movement of thunder occurs, people become frightened and restless; if a gentleman is able to use this fear to examine himself and improve his conduct, he will attract good fortune and retain his position. Its image is thunder. This hexagram is timely in spring, consumes energy in summer, is restrained in autumn, and is dormant in winter. It is restrained at the end of each season. When it is in the lower trigram, movement occurs internally; when it is in the upper trigram, movement occurs externally.

在身體，容儀魁偉，氣宇軒昂，髭髯盛美，身體最大，心情無毐，志大氣剛，多動少靜，喜怒不常。 在人事心地恍惚，舉動憂疑，為事多虛少實。 在天文為雷電，虹霓。 在地理為大塗市宅，樹木繁茂之所。 在人物為將師，長男，豪傑權勢子弟，客商。 在官職監郡守，參戎兵備，或鬧市司貨之官，守關巡邏之職。 在房屋為大塗屋宇市口人家。 在時序為卯年月日時 在動物為蛟龍，蛇蟒，蟬蝶，飛蛾。 在植物為芲莨，萑葦，蕃鮮，竹朩。 在器用為琴，瑟，鼓，笛，舟船，車，橋，耒梠，網罟，筳筐，餙算，腰絰，羅帯。 在墳墓為正東有樹木之地。

In terms of the body, the person has a robust appearance, dignified bearing, thick and beautiful beard, tall stature, a heart free from cruelty, ambitious aspirations, a strong and vigorous temperament, active rather than quiet, and easily prone to anger and mood swings. In terms of human affairs, the mind is often confused, actions are often accompanied by worry and hesitation, and affairs are mostly superficial rather than substantial. In terms of astronomy, it represents thunder and lightning and rainbows. In terms of geography, it represents houses along main roads, marketplaces, and places with dense vegetation. In terms of people, it represents generals, elder sons, heroes, noble offspring, and merchants. In terms of official positions, it represents supervisors and prefects, deputy commanders and military officials, or officials in bustling markets who manage goods, or those who guard borders and patrol. In terms of houses, it represents houses along main roads and homes in market areas. In terms of time, it represents the hour of卯 (Mao). In terms of animals, it represents dragons, snakes, cicadas, butterflies, and moths. In terms of plants, it represents water chestnuts and water plants, reeds and marsh grasses, flourishing and fresh plants, as well as bamboo and trees. In terms of objects, it represents musical instruments such as zithers and drums, boats, carts, bridges, farming tools like plows and nets, baskets, counting rods, sashes, and silk belts. In terms of graves, it represents terrain with trees in the direction of Due East.

在五音為角，其聲和清以靜。 在五則為規，為圓。 在五事為貌恭敬而作肅。 在五常為仁心，為惻隱，為道德性命，為修己。 在五色為青。 在五聲為呼。 在五臭為羶。 在五性為魂。 在五情為怒。 在五臓為肝。 在五味為酸。 在五氣為溫。 在五經為詩。 在五星為歲星。 在天干為庚。 在地支為卯。 在字形為木旁。 在數目為四、三、八。 神煞：遇庚日為天祿，遇卯為地祿，遇壬癸為天貴。 笨軌：其策一百大十八，其軌七百零四

In the five tones, it belongs to Jue, with a sound that is harmonious, clear, and calm. In the five principles, it is represented by a compass and a circle. In the five affairs, it corresponds to 'appearance,' where a respectful appearance leads to solemnity. In the five virtues, it represents benevolence, compassion, moral and ethical studies, and self-cultivation. In the five colors, it is green; in the five sounds, it is the sound 'hu'; in the five odors, it is the scent of膻; in the five natures, it is the soul; in the five emotions, it is anger; in the five viscera, it is the liver; in the five flavors, it is sour; in the five energies, it is warmth. In the five classics, it corresponds to the Book of Poetry; in the five stars, it is the planet Jupiter (the star of wood). In the heavenly stems, it is Geng; in the earthly branches, it is Mao. In terms of character form, it is a character with the radical for wood. In terms of numbers, it is four, three, and eight. In terms of divine omens: on a Geng day, it is the heavenly longevity; on a Mao day, it is the earthly longevity; on a Ren or Gui day, it is the heavenly nobility. In terms of strategy and tracks: the strategy number is 168 (the original text 'one hundred big eight' should be 'one hundred sixty-eight'), and the track number is 704.

巽卦： 一陰伏於二陽之下為巽，巽者，順也。其象為風，以陰從陽，以柔從剛，上順下而出之，下順上而從之。所從乃得其正矣。其卦相相於春，耗氣於夏，受制於秋，得氣於冬，休廢於四季也。

The hexagram of Xun. A single yao (line) that is yin lying beneath two yang lines is called Xun, which means following or yielding. Its image is wind: yin follows yang, and softness follows strength; the superior follows the inferior and issues commands, while the inferior follows the superior and obeys commands. Only such yielding is considered correct. This hexagram is the governing hexagram in spring, exhausts its energy in summer, is restrained in autumn, regains its energy in winter, and is dormant at the end of each season.

在下順於內，在上順於外。在身體為寡髮，廣顙，身體修長，容貌潔淨，白眼多焉。心性工巧，喜怒不形，謙卑恭遜，和順得中，聰明愽覽，好學多能。

When in the lower trigram, harmony is within; when in the upper trigram, harmony is outside. In terms of the body, the hair is sparse, the forehead is broad, the body is tall and slender, the appearance is clean, and the whites of the eyes are prominent. The mind is clever, emotions are restrained, humble and respectful, harmonious and moderate, intelligent with wide knowledge, fond of learning and versatile in talents.

在人事為饋送，薦舉，道術，婚姻。在天風雲霧氣。在地理為蔬圃園林。在人物為文明秀士，道術，醫人，客商，工匠，長女，樂工。在房屋為清幽廣廈，竹舍茅籬。在官職為風憲，決獄，考校，提刑及禮法之官。在時序為三四之交，辰巳之月。在動物為飛禽鳴鳥，鵝鴨雞鳬。在植物篇為牡丹，芍藥，酸桃，澀李，在器用為門扇，棹橙，紙札，書籍，簫管，樂器。在墳墓為東南方園林樹木之所在。五音五則類與震同斷。在天干為辛，在地支為辰巳。在字形為竹頭。在數目為 五三八。遇辛日為天祿，遇辰巳日為地祿，遇王癸日為天貴。其策一百九十二，其軌七百三十六。

In terms of human affairs, it refers to gifts, recommendations, skills and marriage. In astronomy, it refers to wind, clouds and mist. In geography, it refers to vegetable gardens and parks. In terms of people, it refers to refined scholars, magicians, doctors, merchants, craftsmen, eldest daughters and musicians. In terms of houses, it refers to quiet large houses, bamboo huts and thatched cottages. In terms of official positions, it refers to officials responsible for discipline, judges, examiners, provincial inspectors and officials in charge of rituals and laws. In terms of time, it refers to the intersection of March and April, the months of Chen and Si. In terms of animals, it refers to flying birds, singing birds, geese, ducks, chickens and wild fowl. In terms of plants, it refers to peonies, peony, sour plums and sour plums. In terms of objects, it refers to door panels, tables and chairs, paper, books, and wind instruments. In terms of tombs, it refers to terrain with gardens and trees in the southeast direction. In terms of the five tones and five principles, it is judged in the same way as the trigram Zhen. In terms of heavenly stems, it is Xin; in terms of earthly branches, it is Chen and Si. In terms of character shapes, it refers to characters with the bamboo radical. In terms of numbers, it refers to five, three and eight. On Xin days, it is considered heavenly luck; on Chen and Si days, it is considered earthly luck; on Ren and Gui days, it is considered heavenly dignity. Its strategy number is 192, and its track number is 736.

坎卦 一陽陷於二陰之中為坎，坎者，陷也。陽陷於中為陰所溺，是為重險之義，能盡其誠則出險而有功矣。其象為水，旺相於冬，耗氣於春，休廢於夏，得氣於秋，受制於四季也。

The hexagram Kan. A single yang line trapped between two yin lines forms the hexagram Kan, which means 'obstacle' or 'difficulty.' Yang being trapped in the middle and submerged by yin signifies the meaning of repeated dangers and difficulties; by fully exerting sincerity, one can escape from the dangerous situation and achieve success. Its image is water. This hexagram is strong and flourishing in winter, consumes its energy in spring, is at rest in summer, regains its energy in autumn, and is restrained at the end of the four seasons.

在下陷於內，在上陷於外，在身體容貌清秀，氣語驕奢，出眾超群，卑以自牧，隨方就圓，心地委曲。在人事為矯柔隱，變詐不常，藏機用妄，柔順多端，在天文為雲雨霜雪。在地理為江河湖海溪澗井泉。在人物為商貨、鹽客、中男、樂工。在官職為屯田、水利、鹽運提舉，管糧管水之官。在房屋為近水之居。在時序為子年月日。在動物為鹿、豕、魚、蚌、蠣、蝦、蟹。在植物為蒺、叢棘、內剛外柔之果，在器用為水晶、鉛、錫、舟車、盆桶、酒筵器具。在墳墓為正北方，穴內有水。

When located in the lower trigram, it is trapped internally; when located in the upper trigram, it is trapped externally. In terms of the body, it indicates a clear and refined appearance, with speech that carries a touch of arrogance and extravagance. Though talented and outstanding, it remains humble and self-restrained. In dealing with affairs, it adapts flexibly and thinks in a complex manner. In terms of human affairs, it represents pretense and concealment, changeability and deceit, hidden schemes, and the use of improper means. It appears gentle and compliant but has many tricks. In astronomy, it corresponds to clouds, rain, frost, and snow. In geography, it corresponds to rivers, lakes, seas, streams, ditches, wells, and springs. In terms of people, it refers to merchants, salt traders, young men, and musicians. In terms of official positions, it corresponds to officials responsible for屯田 (military farming), water conservancy, salt transportation, and those managing grain and water. In terms of houses, it refers to dwellings near water. In terms of time, it corresponds to the year, month, and day of the Zi (子) branch. In terms of animals, it refers to deer, pigs, fish, clams, oysters, shrimp, and crabs. In terms of plants, it corresponds to thorn bushes, thickets of thorny shrubs, and fruits that are strong inside and soft outside. In terms of objects, it refers to crystal, lead, tin, boats and vehicles, basins and buckets, and utensils for banquets. In terms of graves, it refers to a site facing due north with water inside the grave pit.

在五音為羽，其音散，以虛其和斷以散。在五則為權度，在五事為聽聰聞而作謀。在五常為智。為是非，為曲折。在五色為黑。在五聲為悲號。在五臭為臭。在五味為卥。在五性為精。在五情為恐。在五臓為腎，在五氣為寒。在五經為易。在五星為辰星。在天干為戊。在地支為子。在字形為點水、弓旁、月旁。在數目為一、三、六。遇戊日為天祿，遇子日為地祿，遇乙己日為天貴。其策一百六十八，其軌七百零四。

In the five tones, it belongs to Yu, its sound is scattered and empty, its harmony is broken and scattered. In the five principles, it is represented by authority and measure. In the five affairs, it corresponds to 'hearing'; if hearing is sharp, then strategy is born. In the five constants, it is wisdom, for distinguishing right and wrong, for being intricate and thorough. In the five colors, it is black; in the five sounds, it is sorrowful cries; in the five odors, it is rotten smell; in the five tastes, it is salty; in the five natures, it is essence; in the five emotions, it is fear; in the five viscera, it is the kidney; in the five energies, it is cold. In the five classics, it is the Book of Changes; in the five stars, it is the water star (Chen Star). In the heavenly stems, it is Wu; in the earthly branches, it is Zi. In character form, it is characters with three water points, a bow radical, or a moon radical. In numbers, it is one, three, and six. On Wu day, it is heavenly luck; on Zi day, it is earthly luck; on Yi and Ji days, it is heavenly wealth. Its strategy number is 168, and its track number is 704.

艮：一陽止於二陰之上為艮，艮者止也。陽動而陰靜，上止而下靜，行止不失其時，其道光明也。若當行而止，當速而久，皆出其位而有咎矣。其象為山，得氣於夏，耗氣於秋，受制於春，休廢於冬，旺相於四季也。在下止於內，在上止於外。

The hexagram "Gen" (Mountain). A single yang line stopping over two yin lines forms the hexagram Gen, which means "to stop." Yang is active and yin is still; above it stops, below it is still; movement and stopping are both timely, so its way is bright. If one stops when one should move, or delays when one should act quickly, then one goes beyond one's proper role and incurs misfortune. Its image is mountain. This hexagram gains energy in summer, loses energy in autumn, is restrained in spring, and is inactive in winter. It is prosperous and strong at the end of each season. When it is the lower trigram, it stops internally; when it is the upper trigram, it stops externally.

在身體容貌厚重，器宇崢嶸，語言簡單，愛靜性情，行止篤實，作事不輕。在人事為濡滯多疑，進退不果。在天文為陰雲晦霧，煙瘴山嵐。在地理為山溪徑路，城廓、丘陵。在人物為僧道，醫術、童男、幼子。在官職為為門禁佐貳官，山郡管糧之任。在房屋為山莊宅舍或門庭徑路。在時序為丒寅之交，在動物為狗，鼠，黔喙之屬。在植物為茄芋，山藥，王瓜，筍菜。在器用為磁盤，瓦缽，上尖下圓有口之器物。在墳墓為東北古蹟之地，

In terms of the body, the appearance is solid and imposing, the bearing lofty and dignified, speech concise, temperament inclined to quietness, movements steady and grounded, and actions not hasty. In terms of human affairs, it is characterized by hesitation and indecisiveness, with slow progress and difficulty in making decisions. In astronomy, it corresponds to overcast skies, mist, and mountain haze. In geography, it represents mountain streams and narrow paths, as well as towns and hills. In terms of people, it refers to monks and Taoist priests, physicians and diviners, young boys and infants. In terms of official positions, it corresponds to officials in charge of gatekeeping and those responsible for grain management in mountainous regions and prefectures. In terms of buildings, it refers to mountain retreats and residences, or gateways and small paths. In terms of time, it is the transition between the month of Ox and the month of Rat. In terms of animals, it includes dogs, rats, and birds and beasts with black beaks. In terms of plants, it refers to eggplants, taro, yams, cucumbers, and bamboo shoots. In terms of objects, it includes porcelain plates, earthen bowls, and vessels that are pointed at the top and rounded at the bottom with a mouth. In terms of graves, it refers to terrain in the Northeast with ancient ruins.

在五音為宮，其聲洪以舒其和清以柔。在五則為繩直。在五事為思通征而作聖。在五常為信，為誠。在五色為殺褐色。在五經為禮樂。在五情為歌樂。在五聲為吟詠。在五臓為脾。在五臭為香。在五味為甘。在五氣為溼。在五性為意，在五星為鎮星。在天干為丙，在地支為丑寅。在字形為山頭，土傍，橫畫。在數目為七、五、十。遇丙日為天祿，遇丑寅日為地祿，遇甲戊庚日為天貴。遇申子辰日為鞍馬。其策一百六十八，其軌為七百零四。

In the five tones, it belongs to the palace tone, with a loud and slow sound, and its harmony is clear and gentle. In the five principles, it is the plumb line and straightness. In the five affairs, it belongs to 'thought,' and clear thinking leads to sage virtue. In the five constants, it is trust and sincerity. In the five colors, it is a dark brown. In the five classics, it is the Book of Rites and the Book of Music. In the five emotions, it is song and music; in the five sounds, it is recitation. In the five viscera, it is the spleen; in the five odors, it is fragrance; in the five tastes, it is sweetness; in the five climatic conditions, it is dampness; in the five natures, it is intention. In the five stars, it is the planet of Zhèn (Saturn). In the heavenly stems, it is Bing; in the earthly branches, it is Chǒu and Yín. In the form of characters, it is characters with a mountain radical, a soil radical, or many horizontal strokes. In numbers, it is seven, five, and ten. On the day of Bing, it is heavenly luck; on the days of Chǒu and Yín, it is earthly luck; on the days of Jia, Wu, and Gēng, it is heavenly nobility; on the days of Shēn, Zǐ, and Chén, it is a horse. Its strategy number is 168, and its track number is 704.

【坤】 三畫皆偶曰坤，坤者，順也，順以承乎天，厚以載乎物，其體含弘而不耀，其德資財生而不息，為陰之純而順之，至也。故雖重之而名與象，皆不易焉。其占為大亨而利，以順健為順也。其象為地。得時於夏，耗氣於秋，受制於春，休廢於冬，旺相於四季也。

The hexagram "Kun." A hexagram composed entirely of even lines is called "Kun," which means "Earth." It represents yielding and following. It yields to Heaven and supports all things; its nature is vast and inclusive without showing off, its virtue nurtures all things without ceasing. It is a pure yin hexagram, yielding to the extreme. Therefore, even when it is repeated into a six-line diagram, the name and image of the hexagram remain unchanged. Its divination indicates great success and benefit, with success coming from yielding to the strong and vigorous. Its image is Earth. This hexagram is in its prime during summer, declines in autumn, is restrained in spring, and is dormant in winter. It is prosperous and strong at the end of each season.

【上下內外】在下順止於內，在上止於外。 【在身體】容貌厚重，威儀不苟，性情緩慢，誠實不浮，言不亂發，事不輕為。 【在人事】為慳吝鄙薄，遲緩不決。 【在天文】為霧氣，陰雲。 【在地理】為郊原四野。 【在人物】為老母，陰人，婦女。 【在官職】為守土司農之官，工部教民之職。 【在房屋】為村荘宅舍，近圃垣牆。 【在時序】為六七之交。未申月日。 【在動物】為鴨，雀，蜘蛛，牛，馬，驢。 【在植物】為薯芋，谷，栗，黍，稷，稻，粱，山藥。 【在器用】為與釜瓦器，陶冶之屬。布帛，絲綿，五穀之類。 【在墳墓】為西南郊野之地。

In terms of upper and lower, internal and external: if it is in the lower trigram, it is smooth and stops internally; if it is in the upper trigram, it stops externally. In terms of the body, it refers to a heavy appearance, a dignified and serious demeanor, a slow nature, honesty without pretense, not speaking recklessly, and not acting hastily. In terms of human affairs, it signifies stinginess and narrow-mindedness, as well as slowness and indecision. In astronomy, it represents mist and dark clouds. In geography, it refers to the outskirts and plains. In terms of people, it represents old mothers, weak individuals, and women. In terms of official positions, it refers to officials responsible for guarding the land, those in charge of agriculture, and those in the Ministry of Works who educate the people. In terms of houses, it refers to village dwellings near vegetable patches and walls. In terms of time, it refers to the period between June and July, and the days of the months of Wei and Shen. In terms of animals, it refers to ducks, sparrows, spiders, cattle, horses, and donkeys. In terms of plants, it refers to tubers, grains, chestnuts, millet, sorghum, rice, millet, and yam. In terms of objects, it refers to cooking vessels, pottery, and items related to weaving and silk, as well as the five grains. In terms of graves, it refers to the terrain in the southwest outskirts.

【在五音】為宮。 【在五則】與《艮》同 【在五事】與《艮》同。 【在五常】與《艮》同。 【在地支】為未申 【在字形】為山頭，土傍，橫畫。 【在數目】八、五、十。 【吉神】遇乙癸為天祿，遇未申為地祿，遇甲戊庚乙己日為天貴，遇寅午戍日為鞍馬。 【策軌數】其策一百四十四，其軌六百七十二。

It belongs to the Palace tone in the five tones. In the five principles, it is the same as the trigram Gen. In the five actions, it is the same as the trigram Gen. In the five constants, it is also the same as the trigram Gen. In the earthly branches, it corresponds to Wei and Shen. In terms of character structure, it includes characters with a mountain radical, a soil radical, and characters with many horizontal strokes. In terms of numbers, it corresponds to eight, five, and ten. As for auspicious spirits, encountering Yi and Gui indicates heavenly longevity, encountering Wei and Shen indicates earthly longevity, and encountering Ji, Wu, Geng, Yi, and Ji days indicates heavenly nobility. Encountering Yin, Wu, and Xu days indicates a horse. In terms of strategy and tracks, the strategy number is one hundred forty-four, and the track number is six hundred seventy-two.

乾卦生合得令為剛明正直之事，貴重成器之金。刑剋耗氣為公門非橫之事，銅鐵不貴之器。故乾見乾其物貴重而剛圓。見坎晦光而沉溺。見艮為非礦石即帶土之金。見震鐘鼓有聲之物。見巽刀斧有柄之物。見離乃中虛成器之物。見坤上衣下裳。見兌為銅鐵之器，損壞之物。初爻動變巽乃金刀削過之木。二爻動離，乃火煅過之金。三爻動變兌，乃五金廢壞之器，雖圓而損缺也。

The hexagram Gān encounters favorable conditions, harmonious connections, and is in its season, indicating matters of firmness, clarity, and integrity, with the object being precious metal that has been shaped into an object. If it encounters punishment, conflict, or depletion of energy, it signifies official disputes and unexpected adversities, with the object being copper and iron, less valuable tools. Therefore, when Gān meets Gān, the object is precious and hard, round and well-formed; when it meets Kǎn, the object is dull and dark, submerged in water; when it meets Gèn, it is either ore or gold with soil attached; when it meets Zhèn, it is objects that make sound, such as bells and drums; when it meets Xùn, it is tools with handles, such as axes and hammers; when it meets Lí, it is hollow objects that have been formed; when it meets Kūn, it is upper and lower garments; when it meets Duì, it is copper and iron tools or broken objects. If the first line moves to Xùn, it is wooden objects cut with a gold knife; if the second line moves to Lí, it is gold that has been refined by fire; if the third line moves to Duì, it is broken metal objects, though they are round and intact but have defects.

《兌》卦生合為歡喜和悅之事。銅鐵成器之物，刑剋耗氣為暗昩讒謗之慮。粗鄙損壞之物。故《兌》見《兌》先損而後益，見《坎》為澤中之物。見《艮》為金石之廢器，見《震》為刀槍，見《巽》為箭簇或琢削之類，見《坤》為土中沈埋之器具，初爻動變坎為酒盅、酒盞。二爻動變《震》為樂器銅鐵釘成之物，三爻動變《乾》乃整舊為新之貴物也。

The hexagram of Dui (Joy) signifies happiness and joy when it meets a trigram that supports it, and the things it refers to are utensils made of copper and iron. However, if it meets a trigram that causes conflict or depletion, it indicates worries of obscurity and slander, and the things it refers to are crude and broken items. Therefore, when Dui meets Dui, there is first a loss and then a gain; when it meets Kan (Water), it refers to things in a marsh or pond; when it meets Gen (Mountain), it refers to discarded metal and stone objects; when it meets Zhen (Thunder), it refers to swords and spears; when it meets Xun (Wind), it refers to arrows or finely carved objects; and when it meets Kun (Earth), it refers to objects buried in the earth. If the first line moves to become Kan, it refers to wine cups; if the second line moves to become Zhen, it refers to musical instruments or objects made of copper and iron; and if the third line moves to become Qian (Heaven), it refers to valuable items made by repairing old objects into new ones.

《離》卦生合得令生合為文書印信之事，中虛華麗之物。刑剋耗氣為憂疑爭鬥之事。為窯灶爐冶之物。《離》見《離》為燈籠火燭之類，見《坤》為瓦碟磁器。見《兌》為煅煉之金。見《乾》為文書詔旨。見《坎》為毀壞或朩火激搏之物。見《艮》為瓦器或夜行之具。見《震》為為甲胃曵。見《巽》為文章書籍。初爻主在地之應，變《艮》硯石，瓦器。中爻主人物之應，變《坎》為水火煅煉。上爻主在天之應，變《震》為旌號長槍之屬。

The hexagram Li (Fire) when encountering a favorable situation, a harmonious connection, and being in its season, indicates matters related to documents and seals. The object referred to is something in the middle that is hollow and ornamental. If it encounters punishment, conflict, or depletion of energy, it indicates worries, doubts, and disputes. The object referred to is things like kilns, stoves, furnaces, and forges. When Li meets Li, it refers to lanterns and candles; when it meets Kun (Earth), it refers to earthenware dishes and porcelain; when it meets Dui (Lake), it refers to refined metal; when it meets Qian (Heaven), it refers to official documents and imperial edicts; when it meets Kan (Water), it refers to broken objects or things involving the interaction of water and fire; when it meets Gen (Mountain), it refers to earthenware or tools used for night travel; when it meets Zhen (Thunder), it refers to armor and weapons; when it meets Xun (Wind), it refers to writings and books. The first line indicates the verification on the ground; if it changes to Gen, it refers to inkstone and earthenware. The middle line indicates the verification related to people; if it changes to Kan, it refers to objects subjected to water and fire. The top line indicates the verification in the sky; if it changes to Zhen, it refers to banners, flags, and long spears.

《震》卦生合得令為科名徵召之譽，鮮竹木之具。刑剋耗氣為虛驚憂悶之事，動作不寧之虙。故《震》見《震》為有聲之器，見《巽》為工巧之具，見《離》為紙筆文書之屬。見《坤》為柔楔之類，見《兌》為有聲可擊之物，圓全而無傷，見《坎》為生意，或木火應用之物，見《艮》為俯復之物，初爻動變坤為土中生長之物，二爻動變兌為刀斧有柄之物，三爻動變離，為燈蘢果盒之類。

The hexagram Zhen encounters Zhen, indicating objects that make sound; encountering Xun, it refers to skillfully made tools; encountering Li, it refers to paper, brushes, and documents; encountering Kun, it refers to soft wedges; encountering Dui, it refers to objects that can be struck to produce sound, which are round and undamaged; encountering Kan, it refers to growth or objects combining wood and fire; encountering Gen, it refers to objects that are bent or overturned. If the first line moves to become Kun, it refers to things growing from the earth; if the second line moves to become Dui, it refers to tools with handles such as axes and hammers; if the third line moves to become Li, it refers to lanterns and boxes.

《巽》卦生合得令為升遷文書之事，布帛絲綿之類。刑剋耗氣為進退不果交易市利之為，故《巽》見《巽》為工巧竹朩之器，見《離》為文書，龍陷見《坤》為土中生長之物，見《兌》為稱衡或琢削之物；見《乾》為鐘鼓、刀劍；見《坎》為舟楫、弓矢；見《艮》為筆墨之類；見《震》為有聲之物；初爻動變《乾》為金刀削過之木或刀斧柄；二爻變《艮》為木槌，或土上之木器；三爻動變《坎》為蔬菜香覃木耳花果之類。

The hexagram of Xun encounters favorable conditions, harmonious connections, and being in its season, indicating promotion and matters related to documents. The things referred to are silk, cloth, and similar materials. If it meets刑克 (conflict) and耗气 (loss of energy), it indicates indecision and seeking profit through business. Therefore, when Xun meets Xun, it refers to skillfully made bamboo and wooden tools; when it meets Li, it refers to documents (the words 'dragon sinking' are suspected to be a mistake); when it meets Kun, it refers to things growing from the earth; when it meets Dui, it refers to scales or objects that have been carved and shaped; when it meets Qian, it refers to bells and drums, swords and daggers; when it meets Kan, it refers to boats and rafts, bows and arrows; when it meets Gen, it refers to writing tools; when it meets Zhen, it refers to things that make sound. If the first line moves to change into Qian, it refers to wood cut by a metal knife or the handle of an axe and hammer; if the second line moves to change into Gen, it refers to a wooden mallet or wooden objects placed on the ground; if the third line moves to change into Kan, it refers to vegetables, shiitake mushrooms, wood ear mushrooms, flowers and fruits.

《坎》卦生合得令為隱伏之事，魚鹽酒貨之物，刑剋耗氣故《坎》見《坎》為江湖河海流而不息，見《艮》為滋潤之土石，見《震》《巽》為水桶盆或竹朩所生香覃朩耳之類，見《離》為水火交結之物，見《坤》為水土造成之物，見《乾》上為公庭訴訟下為酒筵器具；見《兌》為酒食。初爻變《兌》乃盛水盛酒之具，缺而壞也。二爻變《坤》乃穀粟之類，三爻變巽，大則舟楫，小則瓢勺盆桶之類。

The hexagram Kan encounters favorable conditions, harmonious connections, and is in its season, indicating hidden and not obvious matters, referring to goods such as fish, salt, and wine. If it meets刑克 or耗气, the meaning is opposite. When Kan meets Kan, it represents the continuous flow of rivers, lakes, rivers, and seas; when it meets Gen, it represents moist earth and stone; when it meets Zhen and Xun, it represents water containers such as buckets and basins, or mushrooms and wood ears growing on bamboo and trees; when it meets Li, it represents objects where water and fire are combined; when it meets Kun, it represents things made of water and earth; when it meets Qian, it indicates official disputes above and wine utensils below; when it meets Dui, it indicates food and wine. If the first line moves to become Dui, it represents containers for holding water and wine, which are broken or damaged; if the second line moves to become Kun, it represents grains and rice; if the third line moves to become Xun, it represents large vessels such as boats and rafts, or small ones such as ladles, spoons, basins, and buckets.

《艮》卦生合得令，為田園、墳墓、瓦器、磁缸；刑剋耗氣為行事多疑動止不一，又為瓦石器皿；故《艮》見《艮》為剛硬之土石，見《震》為木帯土之物，見《巽》為草朩；見《離》為瓦瓶瓦盒；見《坤》土塊、石塊；見《兌》為缺物；見《乾》為剛硬成器之物；見《坎》為河岸、田埂；初爻動變《離》為火燒成器之物；二爻動變《巽》為鋤頭、耒梠；三爻動變《坤》為田地、山坡。

The hexagram of Gen encounters a favorable situation, a harmonious connection, and is in its season, indicating fields and tombs. The objects referred to are earthenware and ceramic jars. If it encounters punishment, conflict, or loss of energy, it indicates indecisiveness and uncertainty in actions, with the objects referred to being earthenware and stone vessels. Therefore, when Gen meets Gen, it represents hard earth and stone; when it meets Zhen, it represents wood mixed with soil; when it meets Xun, it represents grass and trees; when it meets Li, it represents ceramic bottles and boxes; when it meets Kun, it represents soil and stones; when it meets Dui, it represents broken objects; when it meets Qian, it represents rigid and shaped objects; when it meets Kan, it represents riverbanks and field ridges. If the first line moves to Li, it represents objects formed by fire; if the second line moves to Xun, it represents hoes and plows; if the third line moves to Kun, it represents fields and hills.

坤》卦生合得令為陰私鄙吝之事；穀粟布帛之物；刑剋耗氣為輿釜瓦器陶冶之具；故《坤》見《坤》為衣、為布；見《兌》為出土之金；見《乾》為方圓之器，可貴可重之物；見《坎》為水土所成之器，見《艮》為堅剛之土石；見《震》《巽》為文書、田契；見《離》為爐冶窯灶；初爻動變《震》為鋤頭、陶冶之器；二爻動變《坎》為水火相併之物；三爻動變《艮》為磚瓦土石之類。

The hexagram of Kūn encounters a trigram that supports it, harmonizes with it, and is in season, indicating matters related to private affairs, meanness, and stinginess. The things referred to are grain, rice, cloth, and silk. If it encounters punishment, conflict, or loss of energy, the things referred to are cooking pots, earthenware, and tools used in pottery and metalworking. Therefore, when Kūn meets Kūn, it refers to clothing and cloth; when it meets Dui, it refers to gold that has been unearthed; when it meets Qian, it refers to round and square vessels, valuable and precious objects; when it meets Kan, it refers to vessels made of water and earth; when it meets Gen, it refers to hard soil and stone; when it meets Zhen and Xun, it refers to documents and land deeds; when it meets Li, it refers to furnaces, kilns, and stoves. If the first line moves and changes to Zhen, it refers to hoes and tools used in pottery and metalworking; if the second line moves and changes to Kan, it refers to objects that use both water and fire; if the third line moves and changes to Gen, it refers to bricks, tiles, and stones.

右八卦以靜其主，以動為物，凡卦象生旺逢合可食可用及貴重成器之物，卦象刑剋逢衰為不可食及破碎損壞之物，生體者眾為貴物，克體者眾為賤物，洩體者眾廢壞之物，用卦看其形色，互卦看其數目，先天七數，後天八數，亦不出八數之外也。互變卦中無生旺之氣者，為不入五行之物也。若五六爻動者，是能飛能走之物也。又如全卦中陽卦陽爻多為剛硬之物，陰卦陰爻多為柔軟之物。

The eight trigrams take the still one as the main subject and the moving one as the object being referred to. If the trigram image is in a state of growth and has a harmonious connection, it refers to edible or usable items, or valuable and well-formed objects. If the trigram image is subjected to injury or conflict and is in a state of decline, it refers to inedible or broken objects. If there are many trigrams that generate the main trigram, it refers to valuable objects. If there are many trigrams that overcome the main trigram, it refers to lowly objects. If there are many trigrams that drain the main trigram, it refers to discarded or broken objects. The use trigram determines the shape and color of the object, while the mutual trigram determines the number of the object: the Earlier Heaven number is seven, the Later Heaven number is eight, and neither exceeds the number eight. If there is no vital energy of growth and strength in the mutual trigram or the changing trigram, it refers to things that do not belong to the five elements. If the fifth or sixth lines are activated, it refers to living creatures that can fly or move. For example, if a trigram has more yang lines and is a yang trigram, it refers to hard objects; if it has more yin lines and is a yin trigram, it refers to soft objects.

身命乃一生之主宰，而壽夭窮通攸繫也。凡占身命以體為為主，以闈用為命。二者宜旺不宜衰也。故正互變三卦皆生體，更逢四值有情，動作軒昻，所為如意，若正互變三卦皆克體，又遇四值無情，殊欠精神，所為不宜，用卦生體而互變卦克體者，早年發福，晚歲艱辛。用卦克體而互變卦生體者，早年艱辛，晚年稱意。

The body and life are the mainstay of a person's entire life, determining longevity, misfortune, success, and failure. When divining about the body and life, the main hexagram should be used as the basis, with the used hexagram representing the destiny. Both should be strong rather than weak. If the main hexagram, the nuclear hexagram, and the resulting hexagram all generate the main hexagram, and the four values (year, month, day, hour) are harmonious and supportive, then the person will be energetic and everything they do will go smoothly. However, if the main, nuclear, and resulting hexagrams all overcome the main hexagram, and the four values are not harmonious, then the person will lack vitality and everything will be unfavorable. If the used hexagram generates the main hexagram, but the nuclear and resulting hexagrams overcome it, then the person will achieve success early in life but face difficulties later. Conversely, if the used hexagram overcomes the main hexagram, but the nuclear and resulting hexagrams generate it, then the person will face hardships early in life but enjoy smooth sailing later.

用逢真氣進二氣生體者，凡事如意，用逢真氣二氣克體者，所求無成。用逢真進二氣入局生體者，日漸顯迏，用逢退氣破陷克體者，日漸傾煩。貫祿有情生體者，發福發財。

When the hexagram meets true energy and advancing energy that come to generate the body hexagram, all things go smoothly. When the hexagram meets true energy and advancing energy that come to overcome the body hexagram, the matters sought will not be accomplished. When the hexagram meets true energy and advancing energy entering the situation to generate the body hexagram, success will gradually be achieved. When the hexagram meets retreating energy and broken energy that overcome the body hexagram, decline and troubles will gradually arise. If the official luck comes with affection to generate the body hexagram, both blessings and wealth will be obtained.