There is no chapter seventeen on existence and non-existence.

易法之要，其在用爻，然當辨本無而有，本有而無之義，始為無惑。（俗學但以用爻上卦為有，不上卦為無，豈能通微刻驗。）本無而有者，其法有三：六爻無用而用藏伏爻，遇生扶於世動之下者，一也；伏受空破，或遭制克，而察日月臨用神之上者，二也；日月飛伏總無，而互卦變爻之間，用神一逢生旺，三也。（一飛無而伏有，一飛無而日月有，一飛伏日月無而互變有，飛重於伏，伏重於日月，變重於互也。）

The essence of divination using the Yi lies in the use of lines, but it is essential to distinguish between 'originally absent but calculated as present' and 'originally present but calculated as absent,' to avoid confusion. (Note: Common practitioners only consider the use line and upper trigram as 'present' and others as 'absent,' which cannot lead to subtle understanding or accurate prediction.) The situation where something 'originally absent but appears' has three cases: first, the useful god is not seen among the six lines, but is hidden in the hidden line, and is exactly under the world line or moving line and receives support; second, although the hidden god is affected by emptiness or restriction, the day builder and month builder are precisely on top of the useful god; third, there is no useful god in the day, month, flying god, or hidden god, but the useful god appears in the mutual hexagram and changing line and is in a favorable and vigorous state. (Note: The first case is when the flying god is absent but the hidden god is present, the second is when the flying god is absent but the day and month are present, and the third is when both the flying and hidden gods and the day and month are absent, but the mutual hexagram and changing line have the useful god. In terms of importance: the flying god is more important than the hidden god, the hidden god is more important than the day and month, and the changing line is more important than the mutual hexagram.)

本有而無者，其法亦三：用雖上卦，正值月破，一也；死絕無救，衰遇旬空，二也；發動交傷，日月互克，三也。（此皆用神受傷也，然當權其淺深輕重。）自無而有者，來事喜之，去事畏之；自有而無者，退事宜之，進事惡之。（專分用忌為好惡，各以類推得之。）

There are also three situations where something that was present becomes absent: first, the useful god is on the hexagram but is exactly at the month breaker; second, the useful god falls into a dead or绝 position without any rescue, and is weak, then meets the旬 empty; third, the useful god is activated but is injured from both sides, with the day builder and month builder attacking each other. (Note: these are all cases where the useful god is injured, but one must assess the depth and severity of the injury.) When something goes from absent to present, any matter that is desired becomes favorable, and any matter that is desired to leave becomes alarming. When something goes from present to absent, any matter that is desired to retreat becomes appropriate, and any matter that is desired to advance becomes unpleasant. (Note: the key is to distinguish which is the useful god and which is the hostile god, and then apply good and bad accordingly.)

自無而有者，功名榮祿，意外遭逢，財利子嗣，晚年忽遇，而官非災盜，亦起無端；自有而無者，反此推之。凡推用神，雖遇動現獨發，若不逢旺相及有制無救，均為無氣之占，學者審之。（本有而無，本無而有，皆非常占。蓋人事之變，鬼神之不測兩有之，非深思曲晰，未易得趨避之正也。）

From nothing to something: fame, honor, and official rank will unexpectedly come about, while wealth and descendants will suddenly be obtained in old age. Conversely, lawsuits, misfortunes, and thieves may arise without cause. When something changes from being present to absent, the opposite principle applies. In all cases of determining the useful god, even if it manifests and is unique, if it does not meet the conditions of prosperity and strength, or if it is restrained without relief, it is considered a "no energy" prediction. Scholars should examine this carefully. (Note: both the presence turning into absence and absence turning into presence belong to abnormal predictions. Human affairs change and the unpredictable nature of spirits both exist; without deep thought and careful discernment, it is difficult to obtain the correct understanding of seeking good fortune and avoiding misfortune.)

爻有生旺墓絕，卦亦有之，卦之為用，反勝於爻，蓋卦包爻外，大象既凶，而不及小吉也。（此專言卦體墓絕也。）卦莫凶於墓絕，或墓沖絕破，或值空亡，則非真矣；或本卦臨日月，亦非墓絕，如離變乾為墓絕，若午日月或甲子旬，是偽非真，若逢日月填實其乾，則為凶象矣。又有墓而不絕，絕而不墓，均非真也。（此辯墓絕真偽也，如墓絕遇空破非真，日月填實則真，墓絕一缺非是。）

Yao has growth, prosperity, entering the tomb, and reaching the end, and hexagrams also have these. However, the effect of the hexagram is more significant than that of a single yao, because the hexagram encompasses the yao. If the great image is already凶, it does not pay attention to the small good. (Note: This passage specifically discusses the tomb and end of the hexagram.) The hexagram has no more凶 than tomb and end. However, if the tomb is broken by a冲, or the end is destroyed by a破, or it is exactly in an empty position, then it is not a real tomb or end. If the primary hexagram is exactly on the day or month, it is also not considered tomb or end. For example, the hexagram Li changing to Qian is a tomb and end image — fire is in the tomb at Xu and reaches the end at Hai, and Qian is exactly at Xu and Hai. If the day or month is at Wu, or the divination is in the Jiazi decade (where Xu and Hai are empty), then it is false, not real; only when the day or month fills in the Xu and Hai where Qian resides does it become a凶 image. In addition, there are cases where only the tomb is entered without reaching the end, or only the end is reached without entering the tomb, and these are also not considered real tomb or end. (Note: This is distinguishing the authenticity of tomb and end: tomb and end encountered with empty or broken positions are not real, and only when the day or month fills in the positions are they real; if either tomb or end is missing, it is not considered.)

墓絕之用，唯國事、出師、身命、住基、疾病五者之忌也。國占豈曰靈長，師占我軍或潰，身命疾病，主屬而凶，守不利內，遷不利外也。（卦化墓絕，諸占不宜，而五者尤凶。）墓絕之外，空破當參，內卦空破，不利舊居，外卦空破，豈宜新宅，空謂之多虛，破謂之少氣，國事出師，皆非宜也。（空破稍輕於墓絕，唯疾病不忌。）

The use of墓绝 applies only to five matters: state affairs, military campaigns, personal fate, residential foundations, and illness. It is most inauspicious for these. When predicting the state's fortune, there is no talk of longevity; when predicting military campaigns, the army may suffer defeat; when predicting personal fate or illness, if the trigram representing the person encounters墓绝, it is ominous. For defending the old position, if the inner trigram is墓绝, it is unfavorable; for moving to a new place, if the outer trigram is墓绝, it is unfavorable. (Note: When a trigram transforms into墓绝, it is unsuitable for all kinds of divination, and especially dangerous for these five matters.) In addition to墓绝, one should also consider空 and破: if the inner trigram is空 or破, it is unfavorable for the old residence; if the outer trigram is空 or破, it is unsuitable for a new residence. 空 means something is empty and lacks substance, while破 means lacking strength and vitality. Both are unsuitable for predicting state affairs or military campaigns. (Note: 空 and破 are slightly less severe than墓绝, and are not avoided when predicting illness.)

是以八卦之化惟五，五行之化乃十二，是故坎化坤為克，水則養生，震化坎為生，木則言敗，此八卦五行之分者，類此推之。（唯五，金木水火土也；十二，長生沐浴冠帶臨官帝旺衰病死墓絕胎養也。）

Therefore, the changes between the eight trigrams are only discussed in terms of the five phases of generation and overcoming, while the changes within the five phases themselves involve twelve stages of birth and growth. Thus, when the trigram Kan changes into Kun, from the perspective of the eight trigrams, it is earth overcoming water; but from the perspective of the twelve stages of birth and growth, water in the position of Shen (the position of Kun) is actually in the stage of birth, and in the position of Wei it is in the stage of nourishment. When the trigram Zhen changes into Kan, from the perspective of the eight trigrams, it is water generating wood; but from the perspective of the twelve stages of birth and growth, wood in the position of Zi (the position of Kan) is actually in the stage of bathing and decline. This is the difference between the two systems of trigrams and the five phases. The rest can be inferred in the same way. (Note: The "five" refers to the generation and overcoming among the five elements: metal, wood, water, fire, and earth. The "twelve" refers to the twelve stages: birth, bathing, capping, officialdom, prosperity, decline, illness, death, tomb, extinction, fetus, and nourishment.)

夫五行以旺相休囚死之分，復有長生沐浴冠帶臨官帝旺衰病死墓絕胎養之義，而八卦豈無旺相胎沒死囚休廢之用哉，然以月令言毋以日時言也。（八卦旺相休廢之法，訣云：立春歸艮土，春分震木齊，立夏時當巽，夏至本尋離，立秋坤土主，秋分兌澤奇，立冬乾旺處，冬至坎方宜，當權八卦臨八節，逐卦循環細細推。）

The Five Phases have distinctions of prosperity, strength, rest, captivity, and death, as well as meanings of growth, bathing, capping, officialdom, prosperity, decline, illness, death, burial, separation, birth, and nourishment. Then, are the Eight Trigrams not also subject to the principles of prosperity, strength, birth, disappearance, death, captivity, rest, and decline? However, the prosperity and decline of the Eight Trigrams must be determined according to the month, not the day or hour. (Note: The method for determining the prosperity, strength, rest, and decline of the Eight Trigrams is summarized in a mnemonic: "At the beginning of spring, the earth returns to the艮earth; at the spring equinox, the震wood rises. At the beginning of summer, the巽wind prevails; at the summer solstice, the离fire is prominent. At the beginning of autumn, the坤earth dominates; at the autumn equinox, the兑lake is extraordinary. At the beginning of winter, the乾heaven is strong; at the winter solstice, the坎water is suitable. When the Eight Trigrams are in charge, they correspond to the eight solar terms, and each trigram follows a cycle, which should be carefully calculated.")

陽之生也，氣有十二，陰之生也，亦氣有十二，陽之候三十有六，陰之候亦三十有六，是以歲有七十二候也。（陽生候十二氣，如冬至小寒大寒立春雨水驚蟄春分清明穀雨立夏小滿芒種，陰生候十二氣，夏至小暑大暑立秋處暑白露秋分寒露霜降立冬小雪大雪，一氣三候，陰陽各三十有六，合得七十二候為歲。）

The six months when yang energy rises have twelve solar terms, and the six months when yin energy rises also have twelve solar terms. Yang has thirty-six signs, and yin also has thirty-six signs, so there are a total of seventy-two signs in a year. (Note: The twelve solar terms of yang are Winter Solstice, Minor Cold, Major Cold, Start of Spring, Rain Water, Awakening Insects, Spring Equinox, Clear and Bright, Grain Rain, Start of Summer, Minor Fullness, and Grain in Ear; the twelve solar terms of yin are Summer Solstice, Minor Heat, Major Heat, Start of Autumn, Limit of Heat, White Dew, Autumn Equinox, Cold Dew, Frost Descent, Start of Winter, Minor Snow, and Major Snow. Each solar term is divided into three signs. Yang and yin each have thirty-six signs, making a total of seventy-two signs in a year.)

冬至坎旺而艮相，春分震旺而巽相，夏至離旺而坤相，秋分兌旺而乾相，卦旺三氣，亦有一候之餘旺，支司六候，亦有一候之先司。（如立春艮旺，至春分後艮尚旺五日，未即廢也。支神主一月之權，如巳司六候，而未及巳五日，其巳已得氣，蓋餘寒兆暑之義。）

At the winter solstice, the Kan trigram is in command and the Gen trigram is in assistance; at the spring equinox, the Zhen trigram is in command and the Xun trigram is in assistance; at the summer solstice, the Li trigram is in command and the Kun trigram is in assistance; at the autumn equinox, the Dui trigram is in command and the Qian trigram is in assistance. One trigram in command governs three solar terms, and also has an additional five days of residual strength. One earthly branch governs six of the twenty-four solar terms, and also begins to take effect one solar term earlier. For example, after the beginning of spring, the Gen trigram is in command, but after the spring equinox, the Gen trigram continues to be in command for five more days, not immediately ceasing. The heavenly stem governing a month begins to take effect one solar term before the month begins. For instance, the巳 (Si) branch governs six solar terms, but five days before the Si month begins, the energy of Si has already started to take effect—this is the reason why the cold remains and the heat begins to appear.

夫一陰一陽，生子午之半者，南極北極之道，窮而復返也。（日行南極，冬至而還北，日行北極，夏至而還南；還北，則日輪之行舒，而日加長，還南，則日輪之行疾，而日漸短，惟二分日行赤道，乃得其中，故以冬至方旺於坎，夏至方旺於離，蓋震兌得東西之經，坎離得窮返之理，自然之妙也。）

One yin and one yang are born at the center of the Zi and the center of the Wu respectively. This illustrates the principle that the sun reaches the southernmost point, then turns northward after the winter solstice; it reaches the northernmost point, then turns southward after the summer solstice. When moving northward, the sun's movement becomes slower and daylight gradually increases; when moving southward, the sun's movement becomes faster and daylight gradually decreases. Only at the spring and autumn equinoxes does the sun travel along the equator, thus being exactly in the middle. Therefore, the energy of Kan (Water) is strongest at the winter solstice, and the energy of Li (Fire) is strongest at the summer solstice. The trigrams Zhen (Thunder) and Dui (Lake) embody the constant principles of east and west, while Kan (Water) and Li (Fire) embody the principle of reaching extremes and returning, which is a profound natural mystery.

故冬至始起於坎，而旺相胎沒死囚休廢，終止乎乾，則坎艮旺相三氣，謂旬空而弗空也，震巽胎沒三氣，謂囚而不囚也。（如冬至後坎旺艮相，丑建甲寅旬筮坎，則過旬弗空，復如丑建得震巽，則言胎沒之卦，而弗為克我者囚也。）

Therefore, starting from the winter solstice with the Kan trigram, the sequence proceeds in the order of prosperity, strength, fetal stage, decline, death, imprisonment, rest, and decay, continuing until the Qian trigram. After the winter solstice, the Kan and Gen trigrams are in the prosperous and strong positions, each governing three solar terms; even if they encounter an empty旬 (decade), they are considered not empty. The Zhen and Xun trigrams are in the fetal and decline positions, each also governing three solar terms; even if they are attacked, they are not considered truly imprisoned. (Note: For example, after the winter solstice, Kan is prosperous and Gen is strong. If during the Jiayin decade of the Chou month one draws the Kan trigram, it is not considered empty after this decade; similarly, if one draws the Zhen or Xun trigrams during the Chou month, since they are in the fetal and decline positions, they are not considered imprisoned even if there is an attacking god.)

蓋旺相胎沒，或當日之沖而不云沖，死囚休廢，或當日之建而不云建，此卦候不與爻神同也，然其所用獨以邦畿住宅為先要焉。（若震值旺，遇酉日而不為日破，仍論其旺相，坎值死，遇子日而不為日建，仍論其死囚，以卦候司四十五日，所概遠也。）

Therefore, when a hexagram is in the positions of prosperity, strength, infancy, or decline, even if it is directly opposed by the day branch, it is not considered broken. Similarly, when a hexagram is in the positions of death, captivity, rest, or decay, even if it is directly aligned with the day branch, it is not considered to receive the power of the day. This is the difference between hexagram conditions and yao spirits. However, the use of hexagram conditions is most important in divining matters related to the state's territory and residences. (Note: For example, if the Zhen hexagram is in its prosperous position, encountering the You day does not count as a day break, and it is still considered prosperous and strong. If the Kan hexagram is in its death position, encountering the Zi day does not count as the day's power, and it is still considered to be in death and captivity. This is because the condition of a hexagram governs a period of forty-five days, covering a much longer span than a single day.)

天干曰五運，地支曰六氣，是以能成四時而造萬物也。五運施之，六氣成之，運，施未形，氣，分有跡，是以渾天甲子，配才官父兄子於地支，而不及天干也。（幹以氣化，支以形化，卜重地支，亦有參用天干者。）

Heavenly Stems are called "Five Movements" and Earthly Branches are called "Six Qi." Only when the two are combined can they form the four seasons and create all things. The "Five Movements" operate above and spread out, while the "Six Qi" function below and take shape. The "Movement" has not yet taken form, while the "Qi" has already manifested. Therefore, the method of Holistic Heaven Stems assignment only assigns the five categories of wife-wealth, official-ghost, parents, siblings, and children to the Earthly Branches, not to the Heavenly Stems. (Note: Heavenly Stems are transformed by Qi, while Earthly Branches are transformed by form; divination primarily uses Earthly Branches, but sometimes also uses Heavenly Stems.)

然則天干無所用乎？聖人納甲，支干同納，幹以幹取，支以支求，卦無用爻，而遇動象上之天干，與日月之天干，亦合化而為用，但化用而逢日月動變生扶則有，克破則無。（如辛卯年丙申月丙子日，占子存亡，得觀之萃，以為子孫不現，乃應凶象，而不知丙辛化水，後及亥月甲辰日，乃申子辰會成水局，亥月值於所變之亥，子孫反得平安而歸，則五化之驗如此。）

So are the heavenly stems of no use? The sages used the method of incorporating both heavenly stems and earthly branches. When discussing the heavenly stems, one should refer to the heavenly stems; when discussing the earthly branches, one should refer to the earthly branches. If there is no useful line in the hexagram, but the heavenly stem incorporated by the moving line coincides with the heavenly stems of the day and month, and thus generates one of the five phases, it can also be considered as the useful god. However, such a "generated useful god" only counts as existing if it is supported by the day, month, moving line, or changing line; if it is overcome or destroyed, it is considered non-existent. (For example, in a divination about the survival of a son on a day with the stem Bingzi, month with Xinmao, and year with Bingshen, the hexagram of Guaan changing to Guaicui appears. At first glance, the line representing children is not present, suggesting a bad omen. However, the stem Bing combines with Xin to form water. Later, in the month of Hai and day Jiachen, the stems Shen, Zi, and Chen form a water trinity, and the month of Hai coincides with the changing line of Hai. The son eventually returns safely. This is how the verification of heavenly stem combination works.)

化用之吉，求名求利，意外可成，捕逃不獲而自見，索負失望而復全，避患化官，恐遭不測之殃，慮訟化鬼，倘犯無端之驚，此其象也。（幹化吉凶，俱當得之意外。）五化之法，亦有由來，五蟲之變化者，莫變化於龍，故經云逢龍則化也；五遁甲子，甲己化戊而成土也，乙庚化庚而成金也，丙辛化壬而成水也，丁壬化甲而成木也，戊癸化丙而成火也，龍陽物，五化皆陽也，故天干以運化成物，地支以氣變應事，干支豈可失一哉。（逢辰則化，如甲己遁丙寅，戊辰乃龍，因化土也，乙庚遁戊寅，庚辰乃龍，後仿此。）

When the heavenly stems transform and produce favorable results, seeking fame and fortune may unexpectedly succeed, capturing a fugitive who was thought to be unreachable, or recovering all debts that were once thought lost. Conversely, if one tries to avoid misfortune or danger and the transformation results in official ghosts, there may be unexpected calamities; if one worries about legal disputes and the transformation results in official ghosts, there may be unexpected shocks. This is the image of transformation through heavenly stems. (Note: The good or bad outcomes resulting from the harmonious transformation of heavenly stems are all unexpected.) The method of five harmonious transformations also has its origin: among the five categories of creatures, the dragon is the most changeable, so the classic says, "when encountering a dragon, transformation occurs." Using the five rat method to determine time: on days of Jia and Ji, the transformation reaches Wu Chen, so it transforms into earth; on days of Yi and Geng, the transformation reaches Geng Chen, so it transforms into metal; on days of Bing and Xin, the transformation reaches Ren Chen, so it transforms into water; on days of Ding and Ren, the transformation reaches Jiachen, so it transforms into wood; on days of Wu and Gui, the transformation reaches Bing Chen, so it transforms into fire. The dragon is a yang creature, so the five harmonious transformations all use yang stems. Therefore, heavenly stems use "movement" to nurture all things, while earthly branches use "energy" to respond to human affairs. How could heavenly stems and earthly branches be missing either? (Note: When encountering the position of Chen, transformation occurs. For example, on days of Jia and Ji, starting from the time of Bingyin, counting to Wu Chen, Chen is the dragon, so it transforms into earth; on days of Yi and Geng, starting from the time of Wuyin, counting to Geng Chen, Chen is the dragon, so it transforms into metal. The following follows the same pattern.)

一動為法，再動次之，日干為法，月干次之，六氣用常，五運用特。（特，獨發也，獨發與日干化合為要，然必因飛伏無用爻，而後求此法也，兩動，偶一用之，不可恃也。）

Using the method of stem transformation, only one line is considered the standard, while two lines are secondary. The day stem is the standard, and the month stem is secondary. The six earthly branches are used for ordinary divination, while the five stem movements are used for special divination. (Note: The term 'special' refers to a single line being activated. When a single line is activated and combines with the day stem, it is most important. However, this method should only be used when the required line cannot be found among the flying god or hidden god. If two lines are activated, it may be used occasionally, but should not be relied upon.)

夫蘊周天之用，司六氣之柄，繼寒暑，分春秋，惟太歲主之，有君道焉？（周天，謂黃道傳次十二神，繼三百六十五度二十四分二十五秒之數。六氣，陰陽六氣。）其權則大而久，靜而尊，若以定悔吝吉凶，則有其位而未親其司也。（其吉凶之應，生克沖合，皆不及日月，謂其尊而不親，高而難仰也。）

The "Great Year" encompasses the movement and transformation of the entire celestial cycle, holds the authority over the six energies, and connects the cold and heat seasons, dividing spring and autumn. All these are under the supervision of the "Great Year." It contains the principles of a sovereign. (Note: The term "zhou tian" refers to the twelve deities that follow one after another along the Yellow Path, continuing the measure of 365 degrees and 24 minutes and 25 seconds of the celestial degrees. The "six energies" refer to the six kinds of energies of yin and yang.) The Great Year has great power and longevity, being quiet and noble; however, when used to determine matters of regret, difficulty, good fortune, and misfortune, it is merely possessing that noble position without personally handling specific affairs. (Note: The Great Year's influence in matters of good and bad fortune, such as its generation, overcoming, conflict, and harmony with other elements, is less powerful than that of the day builder and month builder, hence it is noble yet distant, lofty and difficult to approach.)

是故與爻神沖，謂歲破而不破，與爻神合，謂歲援而不援，生而不即生，傷而不即傷，空則可空，破則可破。（太歲與爻神相沖，但名歲破，若克爻神，但名歲克，值鬼但名歲鬼，未即為凶，故太歲在旬空則空之，在月破則破之。）

Therefore, when the Tai Sui (Year God) conflicts with the yao shen (line god), it is only called "year break" but not actually breaking; when it harmonizes with the yao shen, it is only called "year support" but not actually coming to support. When it is said to generate, it does not immediately generate; when it is said to injure, it does not immediately injure. If the Tai Sui itself falls into the shen kong (decade void), it is still considered void; if it falls into the yue po (month breaker), it is still considered broken. (Note: When the Tai Sui conflicts with the yao shen, it is only called "year break"; when the Tai Sui overcomes the yao shen, it is only called "year overcoming"; when the Tai Sui is in the lin guan (officialdom) position, it is only called "year ghost" — none of these immediately result in misfortune. Therefore, if the Tai Sui encounters shen kong, it should be treated as void; if it encounters yue po, it should be treated as broken.)

國占而現，喜靜旺，忌破絕，無現則專論五爻，歲時降鬼而為海內殃，降福而為天下康。（太歲現為君象，不現，則但以五爻為朝廷，太歲值鬼，九州災厄，太歲值福，四海泰康。）

When divining state affairs, if the Tai Su (Yearly Sovereign) appears in the hexagram, it is favorable if it is quiet and strong, but unfavorable if it meets a broken or declining condition. If the Tai Su does not appear, then focus solely on the fifth line. If the Tai Su brings the official ghost, it signifies calamities throughout the four seas; if it brings the children and blessings, it signifies peace and prosperity across the land. (Note: If the Tai Su appears, it represents the sovereign; if it does not appear, then the fifth line alone represents the court. If the Tai Su meets the official ghost, there will be disasters in the nine provinces; if it meets the children and blessings, the whole land will be in peace and security.)

身命福持而生平安樂，家宅鬼會而歲月迍邅，仕宦則職崇臺閣，詞訟則事瀆憲司，事干朝廷，喜生合世爻，忌沖剋身象。（凡上疏面聖請封等事，皆喜太歲生合世爻，則上合君心，太歲沖身象，則憂嚴譴。）

Divining one's own life and destiny, if the sovereign year (太岁) is accompanied by the children (子孙) and the god of fortune (福神) holds the world line (世爻), then one's life will be peaceful and happy. Divining the household, if the sovereign year meets the official ghost (官鬼), then there will be difficulties and obstacles in the years ahead. Divining official positions, it indicates a high-ranking position in the government. Divining lawsuits, it suggests that the matter will reach the level of the judicial authorities. Whenever a matter involves the court, it is favorable if the sovereign year generates and harmonizes with the world line, but unfavorable if the sovereign year clashes and controls the life line (身爻). (Note: Whenever matters involve submitting petitions, meeting the emperor, or requesting titles, it is favorable if the sovereign year generates and harmonizes with the world line, as this aligns with the emperor's mind; if the sovereign year clashes with the life line, one should be concerned about facing severe criticism.)

夫天地變化，陰陽消長，往來寒暑，各有其時，謂之曰令，則五行萬物，皆從令而生殺，月將得無權乎？（記曰：月建乃萬卜之提綱；補遺曰：月將出令於三旬，往來咸服。蓋能令則為權，故令於水則寒，令於火則暑，令於春則生，令於秋則殺。）

Heaven and earth change, yin and yang increase and decrease, cold and heat come and go, each having its own season, which is called "command" or "order." The five phases and all things follow the seasonal orders to grow and perish. How could the month builder (month general) lack authority? The "Record" says, "The month builder is the main framework for all divination." The "Supplement" in The Complete Book of Divination says, "The month general issues commands within the thirty days of each month, and all things that come and go obey without question." To issue commands is to have authority: when the command applies to water, it becomes cold; when it applies to fire, it becomes hot; when it applies to spring, things flourish; when it applies to autumn, things wither.

凡爻神值此，破而不破，傷而不傷，卦中無而若有，爻內絕而不絕，動逢沖而不散，旬逢空而不陷，用神遇此而吉，忌神遇此而凶。（凡爻神若值月將，縱遇變沖動沖日沖歲沖，皆不為破，或動爻變（爻）日辰克之不為傷；倘卦中飛伏如無用神，而月建值用則有。忌神若動於卦內，則逾月而方斃，元神若動於卦內，則當月而呈祥。）

Whenever a line god is exactly in the month builder, even if it is broken, it is not considered broken, and even if it is injured, it is not considered injured; even if it is not present in the hexagram, it is considered present. If a line is in the absolute position, it is not considered absolute; if it is activated and meets a clash, it will not be scattered. If it is in the empty position during the ten-day cycle, it will not be trapped. If the useful god meets the month builder, it is auspicious; if the hostile god meets the month builder, it is inauspicious. (Note: Whenever a line god is exactly in the month builder, even if it is clashed by the changing line, the moving line, the day branch, or the heavenly stem of the year, it is not considered broken; even if it is conquered by the moving line, the changing line, or the day branch, it is not considered injured. If the hexagram does not contain the flying god or the hidden god of the useful god, and the month builder happens to be the useful god, then it is considered 'present'. If the hostile god is activated in the hexagram, it will take effect only after this month; if the origin god is activated in the hexagram, it will bring auspiciousness in this month.)

惟日辰能以相勝，後時能以相敵，蓋物窮則變，器滿則傾之義。（日月之力相較，若月剋日生，吉得十之八，日克月生，吉得十之七，日散月破而不相救也。夫用占後時，以後來得事之月為憑，如亥建丙寅日占考秩得萃，官臨月破，本不為吉，而在次年孟夏方考，反為月建官爻，得上上卷。）其為力也，能裁制旺相發動及變伏互之神，其為權也，歲君亦弗奪之。

Only the day branch can overcome the month builder, and later time periods can resist it; this is the principle that extremes lead to reversal and full vessels tip over. (Note: Comparing the power of the day and the month: if the month overcomes but the day supports, good fortune is obtained to eight-tenths; if the day overcomes but the month supports, good fortune is obtained to seven-tenths; if the day branch is conflicting and the month builder also breaks it, there is no way to save the situation. Using 'later time' to judge means taking the month when the matter actually occurs as the basis. For example, in the case of an inquiry about an official's rank on a day of Bingyin in the month of Hai, the hexagram obtained is 'Cui'. The official star is exactly at the month breaker, which is originally not auspicious; but since the examination is to be held in the next year's early summer, at that time the official element becomes the month builder, and the result is top grade.) The power of the month builder can control the prosperous and strong lines, the activated lines, the changing lines, the hidden gods, and the nuclear hexagrams. In terms of authority, even the year ruler cannot take it away.

夫周天包四時之成，立二至二分之節，蕩磨六氣之消長，非獨赤道如是焉，蓋日行黃道，晝夜之內，亦一周天，日主得無權歟？（赤道即天度也，天無形，以經星為形，陰陽寒暑，雖周天所包，而一晝夜之間，天一周，經星亦一周而縮，日行一周而又縮，日與月會，計二萬九千五百三十零五十九秒三微之數，以月猶不及日十三度七之一，所以日主之權，得中道而無所不賴也。）

The entire celestial cycle includes the completion of the four seasons, establishing the nodes of the solstices and equinoxes, and the waxing and waning of the six qi energies. This is not only true for the equator. The sun travels along the Yellow Path, completing a full celestial cycle within a single day and night. How could the Day Branch (the ruler of the day) lack authority? (Note: The equator represents the measure of the heavens. The heavens have no form, but they are made visible through the stars. Although yin and yang, cold and heat, are all included within the entire celestial cycle, within a single day and night, the heavens complete one rotation, and the stars also complete one rotation but slightly lag behind. The sun completes one rotation and lags even more. The sun and moon meet once every 29,530 days and 59.3 seconds, because the moon lags behind the sun by thirteen and seven-tenths degrees each day. Therefore, the authority of the Day Branch lies in the middle path, and everything depends on it.)

故日主所臨，莫能破之，莫能空之，莫能散之，如金如剛，孰之能傷，用神遇之，謂之盡善，忌動何憂，仇動何慮，惟月將則敵其所司，他時則奪其所持，屈伸之義如此。（用臨日主出現卦中，忌神仇神發動，皆不為害，月將亦不能克，惟日主為元神生用，若月將為忌克用，則奪其權十分之二；若得事他日，即以他日為主，如辰建甲寅日占會得師，午財生寅當得，而在癸亥日搖會，火絕於亥反不得也，此屈伸之義。）

Therefore, the line affected by the day branch is unbreakable, empty, or scattered; it is as firm as gold and stone, who could harm it? When the useful god meets the day branch, it is considered perfect. If the hostile god or enemy god is activated, there is nothing to worry about. Only the month builder can stand equal to it; on other days, it can take away the power it holds. This is the principle of flexing and extending. (Note: When the useful god is directly on the day branch and appears in the hexagram, the hostile and enemy gods do not cause harm, and the month builder does not affect it. However, if the day branch is the origin god of the useful god, and the month builder is the hostile god that controls the useful god, then it will lose two-tenths of its power. If the matter occurs on another day, that day is taken as the main one. For example, if the question is asked on the day of Jiayin in the month of Chen, and the hexagram obtained is the Hexagram of the Army: the fire wife wealth is born from the wood of Jiayin, which should be favorable; but the casting was done on the day of Guihai, where fire is extinguished by Hai, so it is not favorable—this is the meaning of flexing and extending.)

故與日月配爻象，月將則先從五法而後從十二法，日主則專務長生沐浴之法，是以日惟散，月惟破，日重絕，月重克，日有隨墓，月無助傷，占者寧不以日主為先也？（若以日月配爻象，用神投月將，則先論旺相休囚死，後論長生沐浴冠帶臨官帝旺衰病死墓絕胎養之法，如土爻用神，遇於巳月應相，其絕則輕，雖不可謂無絕，相與絕較，得相猶十之七，如遇申月其土則休，以生較休，得生猶十之七也。若日辰之生絕則獨重，金遇巳而生者十之九，土遇巳而絕者十之九，唯以長生十二法而定衰旺。）

Therefore, when using the day and month to match the hexagram images: the month builder first uses the five methods of prosperity, flourishing, rest, captivity, and death, and then uses the twelve long life methods. The day branch, however, exclusively uses the twelve methods of long life and bathing. Therefore, the day branch governs 'dispersion', while the month builder governs 'destruction'; the day branch focuses on 'extinction', while the month builder focuses on 'overcoming'. The day branch has the concept of 'following the tomb', but the month builder does not have the concept of 'assisting injury'. How could those who divinate not prioritize the day branch? (Note: Using the day and month to match the hexagram images: when the useful god is aligned with the month builder, first consider the five methods of prosperity, flourishing, rest, captivity, and death, then consider the twelve long life methods, namely long life, bathing, capping, officialdom, prosperity, decline, illness, death, tomb, extinction, birth, and nourishment. For example, if the earth hexagram is the useful god and it meets the month of si, according to the five methods it is 'flourishing', but according to the twelve long life methods, earth is extinct in si. Although it cannot be said it is not extinct, compared to 'flourishing' and 'extinction', 'flourishing' accounts for seven-tenths. Another example, if it meets the month of shen, earth is 'rest', but in shen, earth is long life; compared to 'rest' and 'long life', 'long life' accounts for seven-tenths. As for the birth and extinction of the day branch, their weight is even greater: metal meets the day of si and is long life, accounting for nine-tenths; earth meets the day of si and is extinction, also accounting for nine-tenths— the day branch exclusively uses the twelve long life methods to determine decline and prosperity.)

時，由四時之相推而成年也，辰，猶五星之次編周天也，以晝夜效寒暑，以朝暮譬春秋，按六氣成八刻，而呼吸之內，皆時辰所司也。（十二時為一日，三十日為一月，十二月為一年，三十年為一世，十二世為一運，三十運為一會，十二會為一元，計十二萬九千六百之數也。但時刻改於須臾，遷於呼吸，其權司只在一日之內爾。）

"Time" is formed by the successive transition of the four seasons into a year, and "Chen" is like the five stars arranged in order around the celestial sphere. Day and night imitate the cold and heat of the seasons, and morning and evening correspond to spring and autumn; according to the six energies, one hour consists of eight parts, and even the inhalation and exhalation between breaths are governed by time. (Note: Twelve hours make a day, thirty days make a month, twelve months make a year, thirty years make an era, twelve eras make a cycle, thirty cycles make a great period, and twelve great periods make a complete cycle, totaling 129,600 years. However, time changes in an instant and shifts with each breath, its authority being limited only to a single day.)

其要唯推長生十二法以應用神，然爻神與時沖合，則但有沖合之名，而無深中，能應日內之吉凶，弗應日外之休咎也。（如午建己巳日占臨產，得姤之鼎，胎空身動，理應當日申時可育，誰知亥子絕於巳日，且實其空，至次日申時方產，可見先求日而後求時也。）是故其為力曰近、曰輕、曰小、曰速，其為象曰卑幼，故傳曰：時辰司頃刻之權也。

The principle of using the hour is to apply the method of the twelve long life stages to the useful god. When the hexagram's spirit and the hour are in conflict or harmony, it is merely a name of conflict or harmony, and cannot deeply predict the fate. It can indicate good or bad fortune within a day, but not the fortune beyond a day. For example, if one divines about childbirth in the month of午 and on the day ofJisi, and gets the hexagram 姤 changing to 鼎, the胎爻 falls into the empty position while the body爻 becomes active. According to this, the delivery should happen at the申 hour of the same day. However, the water of亥 and 子 is cut off on the day of巳, and the day of巳 exactly fills that empty position, so the birth happens at the申 hour of the next day. This shows that we should first seek the day branch and then the hour. Therefore, the power of the hour is characterized by being close, light, small, and quick; the figures it represents are of the younger and inferior. Therefore, the old saying says that the hour governs the power of the moment.

物以時而消息，則五行之衰旺亦然。夫建為六氣之正，破為六氣之反，以用處正，名為月建，猶乘時而駕也；以用處反，名為月破，猶違時而戾也。（陽正陰反，陰正陽反，如巳月巳為六陽之正，則亥為六陰之反，於巳則得時，於亥則失時也。夫人生五行之中，不可違時，違時則困，是故君子審進退盈虛之理，兆如悔吝，寧守其困，卜如否臧，寧守其常，求如少遂，莫若待時，所謂居易以俟命也。若背而馳焉，躁而求焉，寧有幸乎？君子審於建破吉凶之象，而困亨之道得矣。）

All things grow and decline according to the seasons, just as the Five Phases also wax and wane. "Build" refers to the proper position of the six energies, while "Break" refers to their opposite position. When the Useful God falls in the proper position, it is called "Month Builder," like riding the right time. When the Useful God falls in the opposite position, it is called "Month Breaker," like going against the right time. (Note: The yang position as proper corresponds to the yin position as opposite, and the yin position as proper corresponds to the yang position as opposite. For example, in the month of巳,巳 is the proper position of the six yang energies, while亥 is the opposite position of the six yin energies. In巳, the timing is favorable, but in亥, it is unfavorable. People live within the Five Phases and should not go against the seasons. Going against the seasons leads to difficulties. Therefore, the gentleman examines the principles of advancement and retreat, fullness and emptiness: if the divination shows signs of regret or hardship, it is better to remain in a difficult situation; if the question indicates something unfavorable, it is better to maintain the usual course; if the desired outcome is difficult to achieve, it is better to wait for the right time—this is what the Doctrine of the Mean calls "residing in ease and waiting for destiny." If one insists on going against the natural order and acts hastily, where would there be luck? The gentleman clearly understands the auspicious and inauspicious signs of Month Builder and Month Breaker, and thus understands the principle that difficulty leads to success.)

是以生之不長，扶之不起，實如虛，有如無，為我援而無賴，為我忌而弗傷，在伏則不露，在變則不權，名之曰破，而無所施用也。（爻神若逢月破，縱日辰動象變爻生之，亦不能昌，縱在變爻，不能生克動爻，主在伏象，不能現為卦象，乃失時無為之物也。）

Therefore, the broken line by the month: it cannot grow even if it is nourished, and cannot be supported even if it is helped; it appears solid, but is actually empty; it seems to exist, but is actually equivalent to nothing. It cannot be a reliable helper to me, and even if it is a hostile god, it cannot harm me; it is hidden beneath and cannot emerge, or it falls on the changing line without power. Calling it "broken" means it is of no use. (Note: if the line god encounters the month break, even if it is supported by the day branch, the moving line, or the changing line, it cannot flourish; even if it itself is on the changing line, it cannot generate or control the moving line; if it is a hidden god, it cannot emerge as part of the hexagram. In summary, it is something that is out of its time and accomplishes nothing.)

唯值日則能實其破，後時則能補其過，若與鬼動，吉而不吉，凶而愈凶，以白虎殺神加臨爾。（大白虎為凶神，合官鬼動者，妄為肆暴，豈非殃乎？值日，如五月子日則謂實其破而不破，後來日辰遇子，亦謂實其破而不破，後來月建遇子，亦謂補其失而不破也。）

Only when the day branch matches the day of the divination can the broken aspect be filled, or one may wait for a later season to restore the loss. If the broken aspect is also activated together with the official ghost, then good things become bad and bad things become worse, because the white tiger, a greatInauspicious Spirit, joins in. (Note: The term "value day" refers to, for example, if someone divines in the fifth month and encounters the day of Zi, it is called filling the broken aspect and not considered broken. If later days also encounter Zi, it is also called filling the broken aspect and not considered broken. If later months also encounter Zi, it is called restoring the loss and not considered broken.)

空亡之法，輕重有別，或年空，或月空，或日空，或時空，未可概用，惟旬中空為重焉。（年月時空存其名，獨日辰旬空為真。年旬空偶一考之，如己亥生人，自筮壽命，於己未年寅建癸亥日得大畜，當推其七十戊申，乃甲辰旬空寅卯之類是也。）

The concept of void has different degrees of importance: there are year void, month void, day void, and time void, and they should not be treated as the same. Only the void of the ten-day period corresponding to the day branch is most significant. (Note: year void, month void, and time void are merely names without real meaning; only the void of the ten-day period related to the day branch is considered true void. The void of the year's ten-day period can occasionally be considered: for example, a person born in the Jihai year, when calculating their lifespan, if in the Jiwei year,寅month, Guihai day, the hexagram is The Great Accumulation, one should calculate that his seventy-year-old year is the Wushen year. Wushen belongs to the Jiachen ten-day period, whose void is in寅and卯, which is an example of this kind.)

旬空之法，當審建空、動空、填空、旺空、相空之義，半空、援空、安空之法。（月建值空，謂建空，猶不空，反有用也；動爻值空，謂動空，不惟不空，反為動也，若日辰來沖，又不為散，反為全動，以其空逢沖實而復動焉；）

Using the method of旬空, one must understand the principles of 「建空」, 「动空」, 「填空」, 「旺空」, and 「相空」, as well as the applications of 「半空」, 「援空」, and 「安空」. (Note: When the month builder (月建) is exactly in the empty position (空亡), it is called 「建空」, which is equivalent to not being empty, and actually useful; when a moving line (动爻) is exactly in the empty position, it is called 「动空」, which not only is not empty, but is considered as a true movement — if the day branch (日辰) comes to clash with it, it does not count as scattering the movement, but instead completes the movement, because an empty line (空爻) encountering a clash (冲) becomes filled (填实) and starts anew.)

（空爻遇沖為填空，若有旺相生扶，乃為填實，若遇休囚傷克，乃謂不全填實也；旺相之爻值空，為旺相空，必以日辰參之，若日辰亦生扶，乃謂真旺相空，若日辰克之，即為克空，若日辰洩其氣，即為半空，此皆空而有用也。半空即上文所言；動爻日辰來生空爻，乃謂援空；日月動爻皆不來克空爻，乃謂安空，此皆空而不死也。）

(Notes: When an empty line is confronted by a conflicting line, it is called "filling the void." If there is also a prosperous and strong energy to generate and support it, it is called "filled solidly." If it is exactly in a weak and confined state and is further harmed and restrained, it is called "filling but not solid." A prosperous and strong line falling into an empty state is called "prosperous and strong in emptiness," which must be referred to the day branch: if the day branch also generates and supports it, it is truly "prosperous and strong in emptiness"; if the day branch harms it, it becomes "harmful emptiness"; if the day branch disperses its energy, it becomes "half empty" — these are all cases of emptiness but still useful. "Half empty" refers to the one mentioned above. When the day or month or moving line generates an empty line, it is called "supporting the void"; when the day, month, and moving line do not harm the empty line, it is called "safe emptiness" — these are all cases of emptiness but not fatal.)

破空、絕空、真空、克空、傷空之戒，凡十有三法，此旬空之秘也，然後分好惡輕重而考其吉凶焉。（月破值空，謂破空；絕於月為絕空；春土夏金秋是木，三冬知火是真空，若辰戌丑未月，又以水為真空，蓋月建來克，便為真空。）

There are also several taboos called 'breaking the void,' 'absolute void,' 'complete void,' 'overcoming the void,' and 'injuring the void'; combined with the previous ones, they total thirteen methods, which are the essential secrets of the void in the ten-day cycle. After understanding this, one should distinguish between favorable and unfavorable factors and assess fortune and misfortune accordingly. (Note: When the void is broken by the month's breaking, it is called 'breaking the void'; when a heavenly stem is in its absolute state in the month's stem and also falls into the void, it is called 'absolute void.' The mnemonic says, 'In spring, the earth element is void; in summer, the metal element is void; in autumn, the wood element is void; and in the three winters, the fire element is void.' This means that when the earth element in spring, the metal element in summer, the wood element in autumn, or the fire element in winter falls into the void, it is considered a complete void. If it is in the months of辰, 戌, 丑, or 未 (earth months), then the water element falling into the void is considered a complete void. In summary, when an element is overcome by the month's builder and also falls into the void, it is called a complete void.)

（所以破絕真空，皆繫於月建之上，得一日辰或動爻來生，即成克空，輕於此也；如日辰動爻或一來克，即謂傷空，重於此也，是皆所戒之空爾。大抵旬空秘要，在日月動三象考求，日月為最，動爻次之，克倍生扶則重，生扶倍克則輕也。）

It can be seen that broken emptiness, absolute emptiness, and void all depend on the month builder. If either the day branch or the moving line can generate and support it, it turns into "overcoming emptiness," which is lighter than absolute emptiness. If either the day branch or the moving line can overcome it, it is called "injuring emptiness," which is heavier than absolute emptiness. These are all kinds of emptiness that should be avoided. In general, the key to the secret of旬空 lies in examining the day builder, month builder, and moving line. The day and month are most important, while the moving line is next. The strength of overcoming is heavier than that of generating and supporting, and the strength of generating and supporting is lighter than that of overcoming.

是以空於忌則吉，空於用則凶，故求事之成，財之得者，不可遇之；欲其來，求其有者，不可遇之；占久不可空，占在不可亡，此六者乃空於用也。（如謀望，世空，我求不遂，應空，彼意不偕之類。）凡事之將避焉，將棄焉，將脫焉，將絕焉，將欲其不在焉，此六者乃空於忌也。（如占避禍，鬼空則可避；如占脫役，鬼空則可脫之類。）

Therefore, if an empty position falls on the Hostile God, it is auspicious; if it falls on the Useful God, it is inauspicious. Therefore, if one wants to achieve something or obtain wealth, the Useful God must not be empty; if one wants people to come or things to be present, the Useful God must not be empty; if one is divining about long-term matters or whether people or things are still present, the Useful God must not be empty—these all belong to 'empty Useful God' (kong yu yong). (Note: For example, in divining about seeking opportunities, if the World Line falls empty, then one's request will not be fulfilled; if the Response Line falls empty, then the other party has no intention to cooperate.) All cases where one wants to avoid, to let go, to escape, to cut off, or to make something non-existent belong to 'empty Hostile God' (kong yu ji), and falling empty is actually favorable. (Note: For example, in divining about avoiding misfortune, if the Official Ghost falls empty, then one can escape; in divining about escaping from a servant, if the Official Ghost falls empty, one can escape from trouble.)

蓋空居變爻則無司，空在伏爻則不現。（變爻若空，不能生克動爻，故曰無司；伏神若空，不能透露卦象，故曰不現。）空居六親稱其用，空臨六神較其事。（六親謂財官父兄子，補遺曰：財空富而厚，官空貴而不榮，子空兒女必伶仃，父空屋室還衰敗，兄空則弟兄少力。法曰：青龍空亡懷虛喜，朱雀空亡訟自已，勾陳空亡田甚蕪，騰蛇空亡妖不起，白虎空亡喪服橐，元武空亡盜賊弭。）

If the void falls on the changing line, it has no effect; if the void falls on the hidden line, it cannot be revealed. (Note: When the changing line is void, it cannot influence or interact with the moving line, so it is called 'no authority'; when the hidden line is void, it cannot be expressed in the hexagram, so it is called 'not appearing'.) If the void falls on the six relations, its usefulness should be assessed according to the matter being divined; if the void falls on the six spirits, it should be compared according to the specific situation. (Note: The six relations refer to wealth, official ghost, parents, siblings, and children. The 'Supplement' says: 'If wealth is void, wealth is abundant and thick; if official ghost is void, status is high but not honored; if children are void, children will be lonely; if parents are void, the house will be in decline; if siblings are void, brothers and sisters will lack support.' The divination method also says: 'If the Azure Dragon is void, there is emptiness but joy; if the Vermilion Bird is void, disputes resolve themselves; if Gou Chen is void, fields are barren; if Teng Sha is void, demons do not arise; if the White Tiger is void, there is no loss of clothing; if the Black Tortoise is void, thieves are eliminated.')

世應空而分彼我之求，內外空而分新舊之基，間身空而分人己，陰陽空而分男女，出現伏藏空而分遠近，五行旬空之則，是學易之模範也。（中人強弱忌間空，禍己有無喜身空，男人陽空則弗出，女人陰空則防疾，非謂男女空而弗分陰陽也。近事忌出現空，遠事忌伏藏空，非謂出現空而伏藏不空也。）

The World Line and Response Line falling into voids are used to determine whether the inquiry is made by oneself or by another; the Inner Trigram and Outer Trigram falling into voids are used to distinguish between an old foundation and a new one; the Intermediate Line and the Body Line falling into voids are used to tell whether the matter concerns another person or oneself; the Yang Line and Yin Line falling into voids are used to determine whether the matter relates to a man or a woman; the emerging Line and the hidden Line falling into voids are used to discern whether the matter is near or distant. This system of the Five Phases' voids is the standard for studying the divination of the Book of Changes. (Note: To see whether an intermediary is effective, one should avoid the Intermediate Line falling into void; to see whether misfortune will fall upon oneself, one should welcome the Body Line falling into void. Men belong to Yang, so if a Yang Line falls into void, it indicates difficulty in moving forward; women belong to Yin, so if a Yin Line falls into void, one should be cautious of illness—this does not mean that whenever lines related to men and women fall into void, they are not distinguished between Yin and Yang. For recent matters, one should avoid the emerging Line falling into void; for distant matters, one should avoid the hidden Line falling into void—this does not mean that if the emerging Line is void or the hidden Line is void, they are not considered void.)

日沖安旺之爻為暗動，日沖靜衰之爻謂暗破，空爻遇沖謂之實，動爻遇沖謂之散，凡有四法，此日沖之要理也。（如辰建卯日，坤酉子孫，謂之暗動，即半動矣；如午建酉日，離卯父爻，謂之暗破，即半碎矣；如午建戊辰日，乾戌世空，謂之全實；亥建戊子日，艮午父空，謂之半實也。如動爻遇日辰相沖，苟非月建，則謂之散，及動化沖亦散，或他爻發動來沖，若彼強我弱皆散。夫散，猶空也，則全無矣，縱有生扶，不可救藥。）

When the day branch conflicts with a quiet and strong line, it is called "dark movement"; when the day branch conflicts with a quiet and weak line, it is called "dark destruction"; when an empty line meets a conflict, it is called "filling in"; when a moving line meets a conflict, it is called "dispersal." These are the four main principles regarding conflicts on the day branch. For example, in the month of Chen and the day of Mao, the metal child in the "Kun" hexagram is conflicted by Mao, which is called "dark movement," equivalent to half movement. In the month of Wu and the day of You, the wooden parent in the "Li" hexagram is conflicted by You, which is called "dark destruction," equivalent to half destruction. In the month of Wu and the day of Wuchen, the earth line in the "Qian" hexagram is empty and conflicted by Chen, called "full filling." In the month of Hai and the day of Wuzi, the fire parent in the "Gen" hexagram is empty and conflicted by Zi, called "half filling." When a moving line meets a conflict with the day branch, as long as it is not the month builder, it is called "dispersal." If a moving line transforms into a conflicting line, it is also considered dispersal. If another line moves to conflict, and the opposing line is strong while the self line is weak, it is also considered dispersal. "Dispersal" is similar to being empty, equivalent to having nothing at all. Even if there is support, it cannot save the situation.

其為墓沖、胎沖、克沖、絕沖，亦有四法，此日沖之分稱也。（辰戌丑未為墓沖，不論旺相休囚，靜遇為暗動，空遇為填實。子午卯酉為胎沖，旺相則靜為暗動，休囚則靜為半散，空為半實也。如子酉之日，來沖午卯，雖旺相亦為克沖，其吉但得十之七矣。寅申巳亥為絕沖，縱旺相，靜不能為暗動，空不能為全實，蓋絕沖與克沖同也。克沖有三，子酉之日為克沖少輕；申亥之日克沖，絕而又克，故重也；寅巳之日絕沖，又重於胎克沖爾。）

Under the influence of the day's冲 (clash), there are four classifications: 「墓冲」, 「胎冲」, 「克冲」, and 「绝冲」. These are the names of the different types of day clashes. (Note: The four墓 (burial) positions, which are 辰 (Chen), 戌 (Xu), 丑 (Chou), and 未 (Wei), when in conflict with each other, are called 墓冲. Whether the lines are prosperous and strong or weak and confined, if a static line encounters 墓冲, it is considered as covert movement; if an empty line encounters 墓冲, it is considered as filled. The four正 (correct) positions, which are 子 (Zi), 午 (Wu), 卯 (Mao), and 酉 (You), when in conflict with each other, are called 胎冲: if the line is prosperous and strong, encountering 胎冲 as a static line is considered as covert movement; if the line is weak and confined, encountering 胎冲 as a static line is considered as half-dispersed, and encountering it as an empty line is considered as half-filled. For example, if 子 (Zi) day or 酉 (You) day clashes with 午 (Wu) or 卯 (Mao), even if the line itself is prosperous and strong, it is still considered 「克冲」, and the good fortune is reduced to seven-tenths. The four生 (generative) positions, which are 寅 (Yin), 申 (Shen), 巳 (Si), and 亥 (Hai), when in conflict with each other, are called 绝冲: even if the line is prosperous and strong, a static line cannot become covert movement, and an empty line cannot be fully filled, because 绝冲 has the same nature as 克冲. There are three levels of 克冲: the 克冲 on 子 (Zi) day or 酉 (You) day is the lightest; the 克冲 on 申 (Shen) day or 亥 (Hai) day is both absolute and conflicting, so it is heavier; the 绝冲 on 寅 (Yin) day or 巳 (Si) day is even heavier than 胎冲 and 克冲.)

其暗動，或臨於元神，或臨於忌神，或臨於用神，各隨其處而用之，若仇忌兩發，而元神值暗動，猶得綿續生生也。然為吉凶之力則半，遲速之報則緩，災祥之應則暗，如萌如窟，若啟若擊，用而喜之，忌而惡之，其機如此。（暗動之力，不及動爻之力。）歲時之沖則不然，蓋年用遠而不言沖，時用近而不言破，是以日月之沖，非遠近之比爾。

An invisible movement of a line may sometimes be associated with the origin god, sometimes with the hostile god, and sometimes with the useful god, depending on its position. If both the enemy god and the hostile god are activated, and the origin god is invisibly moving, it can still continue the life qi. However, the power of an invisible movement is only half that of a true movement, and its effects are delayed and less clear, like a sprout about to emerge, or something hidden in a cave, like a flower about to open but not yet, or a strike about to happen but not yet. A useful god with an invisible movement is favorable, while a hostile god with an invisible movement is unfavorable, and this is the principle behind it. (Note: The power of an invisible movement is less than that of a true movement.) The conflict between the master year and the hour is different: the year's influence is too distant, so "conflict" is not discussed; the hour's influence is too close, so "breakage" is not discussed. This shows that the conflict between the day and the month is not comparable to the conflict between the year and the hour in terms of distance or closeness.