Hidden Emptiness General Discussion

潛虛發微論﹝宋﹞張敦實撰

"The *Commentary on the Hidden Emptiness* was written by Zhang Dunshi of the Song dynasty. The entire work is an exposition of Sima Guang's *Hidden Emptiness*. It explains the main ideas of the *Hidden Emptiness* through each of its diagrams on qi, form, nature, name, action, change, destiny, and the yarrow stalks."

有物混成，先天地生，強而名之，是為道。太極元氣，函三為一，衍而伸之，是為數。兩儀之所以奠位，萬類之所以成形，天下國家之所以致治，悉不外乎道與數。聖人筆而載之，是為《易》。子云作《太玄》，所以明《易》也；溫公作《潛虛》，所以明《元》也。

There is something that exists in a complete and unified state, existing before the creation of heaven and earth. If we give it a name, it is called the "Dao." The Taiji original qi encompasses heaven, earth, and humanity, uniting them as one. When this is extended and elaborated, it is called "Shu." The reason why heaven and earth can each take their proper position, and why all things can take their proper forms, and why the world and states can be governed, all lies within the two aspects of "Dao" and "Shu." The sages recorded these principles in their classics, forming the Book of Changes. Yang Xiong wrote the Taixuan to explain the Book of Changes; Sima Guang wrote the Qianxu to explain the Taixuan (during the Song dynasty, to avoid taboo, the Taixuan was referred to as the Yuan in the text).

《易》之作，出於不得已；《元》《虛》之作，豈亦出於不得已乎？自雄之作《元》，議者已紛然矣，獨有於《虛》乎？曰：《易》者，經之原也，其道奧而難知。溫公固嘗云：《易》，天也；《元》者，所以為之階也。將昇天而可廢其階乎？又嘗譬之：扶大廈者資眾木，明大道者資眾說。蓋非特《元》論，亦《虛》論也。學者由《虛》而曉《元》，由《元》而究《易》，斯無躐等之患，而有漸進之益矣，是豈得已而不已哉？

The composition of the Book of Changes was out of necessity for the sages; then, is the composition of the Tai Xuan and the Qian Xu not also out of necessity? Since Yang Xiong wrote the Tai Xuan, critics have already been numerous, and how much more so for the Qian Xu? My answer is: The Book of Changes is the root of the Six Classics, its principles being profound and difficult to grasp. Sima Wen Gong once said: The Book of Changes is like the sky, while the Tai Xuan is the ladder to reach the sky. If one wishes to ascend to the sky, how could one discard the ladder? Wen Gong also made an analogy: Building a great hall requires many beams, and explaining a great principle requires many doctrines. These words not only defend the Tai Xuan, but also the Qian Xu. Scholars first understand the Qian Xu to grasp the Tai Xuan, then from the Tai Xuan trace back to the Book of Changes. In this way, they will avoid the fault of advancing too quickly and gain the benefit of gradual progress. If this is the case, how could Wen Gong writing the Qian Xu be something he could have stopped but chose not to?

抑又以溫公平生著述論之：其考前古興衰得失之跡，作為《通鑑》，自《潛虛》視之，則筆學也；留心《太元》三十年，既集諸說而為注，又作《潛虛》之書，自《通鑑》視之，則心學也。今世於筆力之所及者，家傳人誦，無閒四夷；至於心思之所及，則見者不傳，傳者不習，誠可怪也。豈後世之子云，於溫公見之？後世之溫公，自有時乎？

Taking into account all of Wen Gong's writings, he meticulously examined the rise and fall of dynasties since ancient times, and compiled them into the "Zizhi Tongjian." From the perspective of "Qian Xu," this belongs to "Bixue," which is the study expressed through writing and ink. He also devoted thirty years to studying the "Tai Xuan," collecting various interpretations to annotate it, and also wrote his own work, the "Qian Xu." From the perspective of the "Zizhi Tongjian," this belongs to "Xinxue," which is the study preserved in the mind. Today, people widely collect and recite the "Zizhi Tongjian," with no barriers even in remote areas. However, regarding the "Qian Xu," which reflects his inner thoughts, people who see it are unwilling to spread it, and those who obtain the manuscript are unwilling to study it. This is truly perplexing. Can it be that the later-day Yang Xiong must only be seen in Wen Gong, and the later-day Wen Gong must wait for another opportunity to appear?

敦實自幼得《潛虛》稿本於其裔孫伋，首尾多闕，尋訪數年始得全文。初若聱牙漫漶，不可測識，深思熟讀，乃知立辭命意，左右前後，橫斜典直，皆有成理。因即其圖，各為總論，庶幾學者易覽，少見溫公之用心焉。

I, Zhang Dunshi, have been studying the manuscript of "Qian Xu" since my childhood, obtained from the descendant of Wen Gong, Sima Ji. Unfortunately, the manuscript was very fragmented at the beginning, and it took me several years of searching to collect the complete text. At first, I found the text difficult to read, with awkward phrasing and blurred handwriting, making it hard to understand. But after careful reading and deep reflection, I gradually realized that the book has a definite structure in its wording and meaning, whether it is on the left or right, front or back, horizontal or diagonal, regular or variant forms. Therefore, I have written summaries based on each diagram in "Qian Xu," hoping that scholars will find it easier to understand and thus gain a slight insight into Wen Gong's sincere intentions in writing the book.

難然，《詩》三百篇而聖人蔽之以一言。若道極於微妙，而不見於日用之閒，則亦何貴於道哉？是故《易》之所謂人道者，不過乎仁義；《元》之所謂大訓者，不過乎忠孝；《虛》之所謂人之務者，不過乎五十五行。仰而推之，以配三百六十五度，日月不能越一度以周天，人不能越一行以全德，茲又述作之深意也。學者以是求之，思過半矣。若夫大衍、五行、律曆之至數，又何患其難知焉。

Although this is so, the Book of Poetry contains three hundred poems, yet Confucius summarized them all with a single phrase, "Thoughts without deceit." If the Way is refined to its utmost subtlety yet cannot be seen in daily affairs, then what is the value of the Way? Therefore, the "human Way" discussed in the Book of Changes is no more than benevolence and righteousness; the "great teachings" of the Tai Xuan are no more than loyalty and filial piety; and the "human concerns" of the Qian Xu are no more than the fifty-five "actions." Looking upward, these fifty-five actions can be matched to the 365 degrees of the celestial circle. The sun and moon cannot exceed one degree as they travel around the sky, and a person cannot exceed one action in perfecting his virtue. This is the profound meaning of Wen Gong's writing. Scholars who follow this path will have already understood more than half of the entire work. As for the most subtle numerical principles such as the great derivation numbers, the five phases numbers, and the musical scale and calendar numbers, how can they be difficult to understand?

切觀《元》之準《易》、《虛》之擬《元》，非謂卦爻象數求以相合也。反覆其序，軫轉其道，雖若與之相戾，而終實與之為表裡者，乃所以為有得也。故《易》之為卦六十有四，而《元》之首則八十有一，《虛》之名則五十有五；《易》之爻有六，《元》之贊則有九，《虛》之變則有七；《易》之卦有內外，《元》之首有四位，《虛》之體有十等；《易》有八物，《元》配五行，《虛》則兼之以生成之數。《易》始於乾，《元》則始於中，《虛》則始於元也；《易》終於未濟，《元》則終於養，《虛》則終於餘也。

I have carefully examined the relationship between the "Tai Xuan" and the "I Ching," as well as the "Qian Xu" imitating the "Tai Xuan," and found that they are not seeking exact correspondence in the figures, lines, and numbers of the hexagrams. Instead, they reverse the order and develop their own reasoning, appearing to contradict the "I Ching," yet ultimately complementing it in substance. This is precisely their unique contribution. Therefore, the "I Ching" has sixty-four hexagrams, while the "Tai Xuan" has eighty-one "shou" (heads), and the "Qian Xu" has fifty-five "ming" (names). Each hexagram in the "I Ching" has six lines, while each "shou" in the "Tai Xuan" has nine "zan" (praises), and each "ming" in the "Qian Xu" has seven "bian" (variations). The "I Ching" divides each hexagram into inner and outer trigrams, while the "Tai Xuan" divides each "shou" into four parts: "fang," "zhou," "bu," and "jia." The "Qian Xu" divides each "ti" (body) into ten levels. The "I Ching" uses the eight trigrams: Qian, Kun, Zhen, Xun, Kan, Li, Gen, and Dui. The "Tai Xuan" corresponds to the five elements: water, fire, wood, metal, and earth. The "Qian Xu" combines both the generating numbers and the completed numbers of the five elements. The "I Ching" begins with the hexagram Qian, while the "Tai Xuan" begins with the "zhong" (center) "shou," and the "Qian Xu" begins with the "yuan" (origin) "ming." The "I Ching" ends with the hexagram Wei Ji, while the "Tai Xuan" ends with the "yang" (nourishment) "shou," and the "Qian Xu" ends with the "yu" (remainder) "ming."

《易》之蓍策用四十有九，《元》之蓍策用三十有三，《虛》之蓍策用七十。《易》之揲也以四，《元》之揲也以三，《虛》之揲也以十。《易》之占也以動，《元》之占也以逢，《虛》之占也以變。是三者固若相戾而不合也，及要而語極，則實相表裡，豈有異哉？

The divination using the Yijing employs 49 stalks of yarrow, the Taixuan uses 33, and the Qianxu uses 70. The Yijing groups the stalks in sets of four, the Taixuan in sets of three, and the Qianxu in sets of ten. The Yijing determines the divination through the "movement" of lines (changing lines indicating old yang or old yin), the Taixuan through "meeting" (the encountering of yang or yin stars), and the Qianxu through "change." At first glance, these three methods seem contradictory and inconsistent with each other. However, when we examine their essentials, they are actually complementary and inseparable. How could there be any real difference?

《易》之為卦也，始於太極，太極生兩儀，兩儀生四象，四象生八卦，八八而乘之，故極為六十有四焉。若《元》之為首，由一以生三，由三以生九，九九而乘之，斯為八十有一焉。至《虛》之為名，則始於五行，以天之中數五五而乘之為二十有五，以地之中數五六而乘之為三十，合而言之為五十有五焉。然則《易》之卦、《元》之首、《虛》之名，無以異也。

The reason the Book of Changes (Yi) becomes a hexagram is because it begins with the Taiji (Supreme Ultimate): the Taiji gives rise to the two principles (yin and yang), the two principles give rise to the four images, the four images give rise to the eight trigrams, and eight multiplied by eight results in sixty-four hexagrams. As for the reason the Tai Xuan (Hidden Emptiness) establishes "names," it begins with the Five Phases: taking the central number of heaven, which is five, and multiplying it by itself to get twenty-five, and taking the central number of earth, which is six, and multiplying it by five to get thirty; together they total fifty-five. Thus, the hexagrams of the Yi, the "first" of the Tai Xuan, and the "names" of the Tai Xuan all originate from the same principle of generation, and there is no difference among them.

《易》之為爻，守金木水火而為一，分土而為二，於是有六爻，六六乘之，故六十四卦而三百八十四爻具焉。若《元》之為贊，則分金木水火而為二，守士而為一，於是有九贊，九九而乘之，故八十一首而七百二十九贊設焉。至《虛》之有變，以金木水火土生成之合，旋相為宮而生商角徵羽及變宮變徵，於是有七變，七七而乘之，以「元」「餘」「齊」之無變，故五十二名、三百六十四變生焉。《易》之爻、《元》之贊、《虛》之變，無以異也。

The method of establishing lines in the Book of Changes is to assign each of the five elements, metal, wood, water, and fire, to one position, while earth is divided into two positions, resulting in six lines for each hexagram. Six multiplied by six gives 64 hexagrams, each containing 384 lines. As for the method of establishing "zans" in the Book of Great Ultimate, each of the five elements, metal, wood, water, and fire, is divided into two parts, while earth is assigned to one position, resulting in nine zans for each section. Nine multiplied by nine gives 81 sections, each containing 729 zans. As for the "changes" in the Book of Hidden Emptiness, it uses the combination of the generating and forming numbers of metal, wood, water, fire, and earth, imitating the system of the twelve tones rotating through the five palace tones to produce the tones Shang, Jue, Zhi, Yu, as well as Bian Gong and Bian Zhi. Thus, there are seven changes. Seven multiplied by seven gives 49, but since the three names "Yuan," "Yu," and "Qi" do not have changes and are not included in divination, there are 52 names and 364 changes. It is evident that the lines in the Book of Changes, the zans in the Book of Great Ultimate, and the changes in the Book of Hidden Emptiness are fundamentally similar in principle.

《易》之為書也，卦有內外以別正悔，於是有二體。故有以乾為主而重卦者，若健而說之為夬是也；有以坤為主而重卦者，若順而說之為萃是也；以震為主，若動而說之為隨；以巽為主，若巽而說之為大過：皆以其有二體故也。若《元》之為書，則方州部家以別遠近，於是有四位焉。故一元象辭都覆三方，而方者三公之象也；方同九州，而州者九卿之象也；杖載庶部以象大夫，分正部家以象元士：凡此皆以其有四位故也。

The book of Changes divides each hexagram into an inner trigram and an outer trigram, distinguishing between 'zheng' (the inner trigram representing the main aspect) and 'hui' (the outer trigram representing the secondary aspect). Thus, there are two parts to each hexagram. Therefore, some hexagrams are formed by combining a main trigram with another, such as when the lower trigram is Qian (Heaven) and the upper trigram is Dui (Lake), forming the hexagram Guai; or when the lower trigram is Kun (Earth) and the upper trigram is Dui, forming the hexagram Cui; or when the lower trigram is Zhen (Thunder) and the upper trigram is Dui, forming the hexagram Sui; or when the lower trigram is Xun (Wind) and the upper trigram is Dui, forming the hexagram Da Guo. These are all due to the fact that each hexagram has two trigrams. As for the book of Tai Xuan, it uses the concepts of 'fang', 'zhou', 'bu', and 'jia' to distinguish between near and far, close and distant, thus forming four parts. Therefore, one Tai Xuan governs and covers the three directions, with 'fang' symbolizing the three high officials; each 'fang' governs nine states, with 'zhou' symbolizing the nine ministers; below that, 'bu' symbolizes the officials of the middle rank, and the most detailed 'jia' symbolizes the lowest officials. These are all due to the fact that it has four parts.

至《虛》之為書，則體分十等以表尊卑。故一等象王，二等象公，分嶽、牧、率、侯、卿、大夫、士、庶，次為等降。先設十純，各分其位；其次降一，王引三公也，其名為裒；其次降二，王引四嶽也，其名為柔；其次降三，王引九牧也，其名為剛；其次降四，王引連率也，其名為雍。凡此皆以其有十等故也。合而論之，二體、四位、十等，同為卦象而已，果且有異乎哉？

As for the book "Qian Xu," it divides the "ti" (body) into ten ranks to indicate hierarchy and status. Therefore, the first rank is modeled after the king, the second after the three dukes, and then follows the mountains, shepherds, leaders, marquises, ministers, doctors, scholars, and commoners, each descending in order. First, ten "chun" bodies are established, each occupying its position; then, descending one rank, the king leads the three dukes, which is called "pou"; descending two ranks, the king leads the four mountains, called "rou"; descending three ranks, the king leads the nine shepherds, called "gang"; descending four ranks, the king leads the connected leaders, called "yong." All of this is because there are ten ranks. In summary, the two bodies of the "Yi," the four positions of the "Tai Xuan," and the ten ranks of the "Qian Xu" are all merely taking symbolic forms to establish hexagrams. Is there really any difference?

《易》之為書也，始於乾坤而分於六子，於是有八物焉。天地奠位，知其為乾坤；山澤通氣，知其為艮兌；雷風相薄，震巽以辨；水火不相射，坎離以濟：凡此以其體乎八物故也。若《元》之為書，則始於一水，終於五土，於是有五行焉。故首性屬水，知其為中；首性屬火，知其為周；礥之為首，性得天三之木；閒之為首，性得地四之金；少之為首，性得天五之土：凡此皆以其配五行也。

The book of Changes begins with the trigrams Qian (Heaven) and Kun (Earth), and from the interaction of Qian and Kun, it branches out into six subsidiary trigrams: Zhen (Thunder), Kan (Water), Gen (Mountain), Xun (Wind), Li (Fire), and Dui (Lake), resulting in eight elemental phenomena. Heaven and Earth each occupy their respective positions, so we know that Qian represents Heaven and Kun represents Earth; mountains and marshes communicate with each other, so we know that Gen represents Mountain and Dui represents Marsh; thunder and wind interact with each other, so we distinguish them through Zhen and Xun; water and fire do not oppose each other, so they are balanced through Kan and Li. These are all because the book of Changes takes the eight elements as its fundamental structure. As for the book of Tai Xuan, it begins with the element of water associated with the number one and ends with the element of earth associated with the number five, thus forming the Five Phases. Therefore, if a section has the nature of water, it is called Zhong; if it has the nature of fire, it is called Zhou; if it has the nature of wood from the heavenly number three, it is called Keng; if it has the nature of metal from the earthly number four, it is called Xian; if it has the nature of earth from the heavenly number five, it is called Shao. These are all because the book of Tai Xuan matches the Five Phases.

至《虛》之為書，始於天一，終於地十，於是備五行生成之數。一六置後，自泯至昧；二七置前，自蠢圭考；三八置左，自容至前；四九置右，自徒至乂；五十分置於四隅，艮昭、巽庸、坤範、乾績，各有所隸。若此，以其備五行生成之數也。合而論之，八物、五行及五行生成之用，同於取象而已，果且有異乎哉？

As for the book "Potent Hidden Emptiness," it begins with the Heavenly Stem Jia and ends with the Earthly Branch Shi, thus completing all the numbers of the Five Phases' generating and forming numbers. The number one and six are placed at the back (north), from "Mǐn" to "Mèi"; two and seven are placed at the front (south), from "Chǔn" to "Kǎo"; three and eight are placed at the left (east), from "Róng" to "Qián"; four and nine are placed at the right (west), from "Tú" to "Yì"; five and ten are placed at the four corners, with "Zhāo" at Gen position, "Yōng" at Xun position, "Fàn" at Kun position, and "Jì" at Qian position, each with their respective affiliations. Such an arrangement is precisely to complete the numbers of the Five Phases' generation. In summary, the eight components of the "Book of Changes," the five phases of the "Taixuan," and the application of the Five Phases' generating numbers in "Potent Hidden Emptiness" are all merely taking images. Is there really any difference?

《易》次其卦，以陰陽消息、人事盛衰相受其義；《元》次其首，以日之躔、宿之分度以周其數；《虛》次其名，以周天之度，用三百六十四變，變尸一日。故《易》始於乾，則以萬物之所資始，所謂「有天地然後有萬物」是也；終於未濟，則以變故之不可測，所謂「易不可窮，故以未濟終焉」是也。

The arrangement of hexagrams in the Book of Changes is based on the waxing and waning of yin and yang and the rise and decline of human affairs, following a sequence of cause and effect. The arrangement of the first principles in the Tai Xuan follows the path of the sun and the divisions of the constellations, comprehensively covering its numerical order. The arrangement of names in the Qian Xu is based on the degrees of the celestial circle, distributing three hundred and sixty-four "changes" to correspond to each day, where the term "change" refers to the one in charge of a day. Therefore, the Book of Changes begins with the Qian hexagram, taking it as the origin of all things, as stated in the "Sequence of Hexagrams" transmission: "Only after heaven and earth were formed did all things come into being." It ends with the Weiji hexagram, symbolizing the unpredictable nature of worldly events, as expressed by the saying: "The way of the Book of Changes is inexhaustible, hence it concludes with Weiji."

《元》始於中，則以一元之氣所由基，所謂「一氣潛萌於黃鐘，信無不在其中」是也；終於養，則以一歲之氣所由復，所謂「星如歲如，復繼之初」是也。《虛》始於元，則以元始也，所謂「冬至之氣起於元」是也；終於餘，則餘終也，所謂「天地無餘，不能成變化」是也。即是推之，則卦、首、名之終始，無以異也。

The Tai Xuan begins with "Zhong" (Center), taking as its starting point the origin of the primordial qi, which is said to be "the single qi hidden and stirring within the Huangzhong pitch-pipe, its truth being present everywhere within it." It ends with "Yang," taking as its conclusion the renewal of the annual qi, which is said to be "the stars and the annual achievements are like this, returning and continuing from the beginning." The Qian Xu begins with "Yuan," taking as its starting point that "Yuan" means beginning, which is said to be "the beginning of the single yang qi at the winter solstice." It ends with "Yu," taking as its conclusion that "Yu" means completion, which is said to be "the heavens and the earth could not achieve transformation without this remaining part." If we proceed in this way, then the beginning and end arrangements of the Yi hexagrams, the Tai Xuan, and the Qian Xu are not different from each other.

《易》之蓍策本乎大衍而虛其一，《元》之蓍策本乎天地而虛其三，《虛》之蓍策本乎王行而虛其五。故乾之策二百一十有六，坤之策百四十有四，合而計之凡三百有六十，以當期之日；衍而積之，凡萬有一千五百二十，以當萬物之數：此《易》之蓍所以用四十有九也。

The divination method of the Book of Changes uses fifty stalks of yarrow, but removes one from the total, leaving forty-nine. The method of the Tai Xuan uses thirty-six stalks, but removes three, leaving thirty-three. The method of the Qian Xu uses seventy-five stalks, but removes five, leaving seventy. Thus, the number of stalks for the Qian trigram is two hundred and sixteen, and for the Kun trigram is one hundred and forty-four. Together they total three hundred and sixty, which corresponds to the number of days in a year. When this is extended and accumulated, it totals eleven thousand five hundred and twenty, which corresponds to the number of all things. This is why the Book of Changes uses only forty-nine stalks of yarrow for divination.

天之數十有八，地之數十有八，合而計之凡三十有六，以律七百二十九贊；衍而積之，凡二萬六千二百四十四策，以當歲之日：此《元》之蓍所以用三十有三也。五行相乘得二十有五，又以三才乘之得七十有五，以占五十五名；衍而積之，凡三千八百五十策，以成變化之用：此《虛》之蓍所以用七十也。即是推之，則策算之無窮，無以異也。

The number of Heaven is eighteen, the number of Earth is eighteen, and together they total thirty-six, used to govern seven hundred and twenty-nine responses. When deduced and accumulated, they total twenty-six thousand two hundred and forty-four measures, corresponding to the number of days in a year—this is the reason why the divination method of the "Ta Xuan" uses only thirty-three stalks of yarrow. The Five Phases multiply among themselves to produce twenty-five, then multiplied by the three principles of Heaven, Earth, and Humanity, resulting in seventy-five, used to determine fifty-five names. When deduced and accumulated, they total three thousand eight hundred and fifty measures, achieving the function of transformation—this is the reason why the divination method of the "Qian Xu" uses only seventy stalks of yarrow. Proceeding in this manner, the infinite calculations of the three schools do not differ from one another.

分而為二，掛一於指，揲之以四，歸奇於扐，此則《易》之揲法也。先掛其一，半分其餘，揲之以三，並餘於扐，此則《元》之揲法也。分而為二，右掛左一，揲在以十，歸餘於扐，再分揲右皆如左法，此則《虛》之揲法也。《易》揲以四，故取七八九六以定六爻之法；《元》揲以三，故取七八九以定四位之畫；《虛》揲以十，故取左右生成之數以定合體之名：是則揲法之同也。

The diviner randomly divides the chrysanthemum grass into two piles, takes one stalk and hangs it between the fingers, then counts the remaining stalks in groups of four, placing the leftover stalks between the fingers — this is the method of divination with chrysanthemum grass from the Book of Changes. First, one stalk is hung, then the remaining stalks are divided in half, and counted in groups of three, with the leftover stalks placed between the fingers — this is the method from the Tai Xuan. The chrysanthemum grass is divided into two piles, one stalk is taken from the right pile and hung on the left hand, then the stalks are counted in groups of ten, with the leftover stalks placed between the fingers. The right pile is then divided and counted in the same way — this is the method from the Tai Xuan. The Book of Changes uses groups of four, so numbers seven, eight, nine, and six are used to determine the lines of the six yao: the young yang, young yin, old yang, and old yin. The Tai Xuan uses groups of three, so numbers seven, eight, and nine are used to determine the lines for the four positions of the fangzhou, bujia. The Tai Xuan uses groups of ten, so the numbers from the left and right piles are combined to determine the names of the combined elements — this is the commonality among the three methods of divination with chrysanthemum grass.

七為夕陽，八為少陰，而七八為無變；九為老陽，六為老陰，而九六為有變。不變者靜而守其位，有變者動而有所之，此則《易》之占法也。旦筮用經，夕筮用緯；休則逢陽星，時、數、辭從；咎則蓬陰星，時、數、辭違：此則《元》之占法也。左為主，右為客，先主後客者陽，先客後主者陰；陽則用其顯，陰則用其幽：此則《虛》之占法也。《易》取其變，故以九六而辨其吉凶；《元》取其逢，故以從違而別其休咎；《虛》用其變，故以幽顯而辨其否臧：是則占法之無以異也。

Seven is the Young Yang (the original text says 'sunset' which refers to 'Young Yang'), eight is the Young Yin, and seven and eight remain unchanged; nine is the Old Yang, six is the Old Yin, and nine and six change. Those that remain unchanged are still and hold their position, while those that change are active and move forward—this is the method of divination in the Book of Changes. In the morning, divination uses the 'Classic' (the initial statement), and in the evening, it uses the 'Latitude' (the commentary); when encountering good fortune, one meets a Yang star, and the season, number, and meaning all align; when encountering misfortune, one meets a Yin star, and the season, number, and meaning all contradict—this is the method of divination in the Tai Xuan. The left side represents the host, and the right side represents the guest; prioritizing the host before the guest is Yang, and prioritizing the guest before the host is Yin; if it is Yang, use its manifest aspect; if it is Yin, use its hidden aspect—this is the method of divination in the Qian Xu. The Book of Changes focuses on 'change,' so it uses nine and six to distinguish good and bad fortune; the Tai Xuan focuses on 'encounter,' so it uses alignment and contradiction to differentiate favorable and adverse outcomes; the Qian Xu employs its 'change,' so it uses hidden and manifest aspects to distinguish virtue and evil—this is why the methods of the three schools have no fundamental difference.

夫以首準卦，以名擬首，以贊準爻，以變擬贊，以四位準二體，以十等擬四位，以五行準八物，以生成演五行。至於卦、首、名之相次，策算之無窮，蓍之數，占之法，未有不同者。自非好古樂道，用心於內，超然自得於犧《易》之旨者，孰能進此？知揚子雲深湛之思、司馬君實專精之見，皆有以臻大《易》之奧也。

In summary: The Tai Xuan uses "shou" to correspond to the hexagrams of the Zhou Yi, while the Qian Xu uses "ming" to imitate the "shou" of the Tai Xuan; it uses "zan" to correspond to the lines of the Zhou Yi, and "bian" to imitate "zan"; it uses the four positions of the fangzhou bujia to correspond to the upper and lower parts of the Zhou Yi, and the ten ranks to imitate the four positions; it uses the Five Phases to correspond to the eight elements of the Zhou Yi, and the generating numbers and completing numbers to deduce the Five Phases. As for the sequence of the hexagrams, shou, and ming, the infinite calculations of the counting rods, the number of the yarrow stalks, and the methods of divination, none of them are not mutually consistent. Unless one is fond of antiquity and the Way, devotes one's mind to these matters, and can attain a state of contentment beyond the original intent of Fu Xi in drawing the Zhou Yi, who could reach such a level? From this we can see that Yang Zhongwen's profound and deep thinking, and Sima Junshi's single-minded and pure insight, are all sufficient to reach the profound meaning of the Zhou Yi.

五行之在天地閒，一水、二火、三木、四金、五土，生數也。所謂生數者，五行具天地自然之氣也，故五行生數各含一陰一陽之性。在九疇，則五行一曰水、二曰火、三曰木、四曰金、五曰土，有自然之象也；在《易》，則天一、地二、天三、地四、天五，有自然之數也。物生而後有象，至滋而後有數，則生數一十有五兆於此也。

The Five Phases exist between heaven and earth. They are water, fire, wood, metal, and earth. These five numbers are called "sheng shu" or "generative numbers." The term "sheng shu" refers to the fact that the Five Phases possess the natural qi of heaven and earth, so each of the Five Phases contains both yin and yang qualities. In the "Nine Categories" of the "Book of Documents · Hong Fan," the Five Phases are described as "one is water, two is fire, three is wood, four is metal, five is earth," which represents natural phenomena. In the "Great Treatise" of the "Book of Changes," they are referred to as "heaven one, earth two, heaven three, earth four, heaven five," which represents natural numbers. Things first come into being and then take form, and after flourishing and multiplying, numbers can be counted. Therefore, the total of the generative numbers, one through five, adding up to fifteen, reveals itself from this.

天一居北方坎位為水，地二居南方離位為火，天三居東方震位為木，地四居西方兌位為金，天五居中而為土。在《虛》則有原、有熒、有本、有廾、有基焉。至土則本無方隅，分王四正之方，能生萬物。故北方水一得土五而成六，南方火二得土五而成七，東方木三得土五而成八，西方金四得土五而成九，中央五土合而成十，則成數四十成於此也。

Heavenly Stem One resides in the northern Kan position and represents water, Earthly Branch Two resides in the southern Li position and represents fire, Heavenly Stem Three resides in the eastern Zhen position and represents wood, Earthly Branch Four resides in the western Dui position and represents metal, and Heavenly Stem Five resides in the center and represents earth. These five elements correspond to the terms "Yuan," "Ying," "Ben," "Rong," and "Ji" in "Qian Xu." As for earth, it does not have a fixed direction, but it thrives in the four cardinal directions, thus enabling the growth of all things. Therefore, the water of the north, with one, combines with the earth of the center, with five, to form six; the fire of the south, with two, combines with the earth of the center, with five, to form seven; the wood of the east, with three, combines with the earth of the center, with five, to form eight; the metal of the west, with four, combines with the earth of the center, with five, to form nine; and the earth of the center, with five, combines with itself to form ten. The total of these numbers, six, seven, eight, nine, and ten, adds up to forty, which is the total of the completed numbers.

生數一十有五，成數四十，生成之數五十有五，所以其天地終始之道，在太虛之中能成變化而行鬼神也。《白虎通》曰：土可以王四季者何？木非土不生，火非土不榮，金非土不成，水非土不高，土扶微助衰，歷成其道。故五行更生得土以助之，所以昔之原者今有委，昔之熒者今有焱，昔之本者今有末，昔之廾者今成刃，昔之基者今成冢矣。

The combined numbers of the generating numbers total fifteen, and the combined numbers of the forming numbers total forty. When these are added together, they make fifty-five, which embodies the principle of the beginning and end of heaven and earth. This number enables transformation within the great void and facilitates the functions of spirits and deities. The "White Tiger Classic" states: Why is earth strong in the four seasons? Because wood cannot grow without earth, fire cannot flourish without earth, metal cannot be formed without earth, and water cannot rise without earth. Earth supports the weak, rescues the declining, and completes the path of all things. Therefore, the five elements successively generate each other, and all depend on earth to assist and complete them. For this reason, what was once merely the source of water (original) has now become its flow (conclusion); what was once merely the faint light of fire (fluorescent) has now become its intense blaze (flame); what was once merely the root of wood (base) has now become its branches (tip); what was once merely the crude form of metal (simple) has now become its sharp edge (blade); what was once merely the foundation of earth (base) has now become its mound (height).

天地之數，一三五七九，陽之奇也，故為天之數，天秉陽也；二四六八十，陰之偶也，故為地之數，地秉陰也。陰陽合德而剛柔有體，此五位所以貴乎相得也。五位相得而各有合者：天一與地六相得合而生水，有原而有委；地二與天七相得合而生火，有熒而有焱；天三與地八相得合而生木，有本而有末；地四與天九相得合而生金，有廾而有刃；天五與地十相得合而生土，有基而有冢。

In the numbers of Heaven and Earth, the odd numbers one, three, five, seven, and nine are yang numbers and are considered the numbers of Heaven, because Heaven receives yang energy. The even numbers two, four, six, eight, and ten are yin numbers and are considered the numbers of Earth, because Earth receives yin energy. Yin and yang each embody their respective virtues, and hardness and softness each have their own forms. This is the meaning of the phrase "five positions are in harmony" in the Great Treatise of the Book of Changes. The situation of the five positions being in harmony and each having a corresponding partner is as follows: Heaven one combines with Earth six to form water, thus there is "origin" and "end"; Earth two combines with Heaven seven to form fire, thus there is "glow" and "flame"; Heaven three combines with Earth eight to form wood, thus there is "root" and "tip"; Earth four combines with Heaven nine to form metal, thus there is "two hands" and "blade"; Heaven five combines with Earth ten to form earth, thus there is "foundation" and "mound".

以五行生成合而言之則有五，以五行生成分而言之則有十，故一等象王至十等象庶人，總五十有五體。體有左右，所以辨賓主也；體有上下，所以辨尊卑也。左為主，右為客，上為尊，下為卑。

When the generating numbers and the completing numbers of the Five Phases are combined, they total five, but when separated, they make ten. Therefore, the text "Potent Hidden Emptiness" takes the first level as representing the sovereign and proceeds up to the tenth level representing the common people, establishing a total of fifty-five "bodies." Each body has a left and a right to distinguish between guest and host, and a top and a bottom to distinguish between superior and inferior. The left represents the host, the right the guest; the top is superior, the bottom is inferior.

一等象王，尊無二上，故體之左右純乎一也。二等象公，下王一等，故右純乎二，左事王也。三等象嶽，下公一等，故右純乎三，左事王公也。四等象牧，下嶽一等，右純乎四，左事王公四嶽也。五等象率，下牧一等，右純乎五，左事王公嶽牧也。自一至五，皆用五行之生數以興天下之治者也。

The first rank takes its image from the sovereign, who is exalted and has no one above him, so both sides of this structure are entirely composed of 'one'. The second rank takes its image from the Three Dukes, who are one rank below the sovereign, so the right side is entirely composed of 'two', while the left side serves the sovereign. The third rank takes its image from the Four Mountains, who are one rank below the Dukes, so the right side is entirely composed of 'three', while the left side serves the sovereign and the Dukes. The fourth rank takes its image from the Nine Commanders, who are one rank below the Mountains, so the right side is entirely composed of 'four', while the left side serves the sovereign, the Dukes, and the Mountains. The fifth rank takes its image from the Connected Prefects, who are one rank below the Commanders, so the right side is entirely composed of 'five', while the left side serves the sovereign, the Dukes, the Mountains, and the Commanders. From the first to the fifth rank, the numbers used are the generating numbers of the Five Phases, one through five, thereby promoting the governance of the world.

六等象侯，下率一等，右純乎六，左事王公嶽牧率也。七等象卿，下侯一等，右純乎七，左事公嶽牧率侯，詘乎一者，不及左事王也。八等象大夫，下卿一等，右純乎八，左事嶽牧率侯卿，詘乎二者，不及左事王公也。

The sixth rank takes its image from the feudal lords, with a lower ratio, using 'six' exclusively on the right, and on the left serving the king, marquises, mountain spirits, and leaders. The seventh rank takes its image from the ministers, lower than the feudal lords, using 'seven' exclusively on the right, and on the left serving the marquises, mountain spirits, leaders, and feudal lords—the ones they serve are one rank lower than the previous level, because their position is already low, not high enough to serve the king directly. The eighth rank takes its image from the officials, lower than the ministers, using 'eight' exclusively on the right, and on the left serving the mountain spirits, leaders, feudal lords, and ministers—the ones they serve are two ranks lower than the previous level, because they are not high enough to serve the king and marquises directly.

九等象士，下大夫一等，右純乎九，左事牧率侯卿大夫，詘乎三者，不及左事王公四嶽也。十等象庶人，下士一等，右純乎十，左事率侯卿大夫士，詘乎四者，不及左事王公嶽牧也。自一至十，皆用五行之成數以成天下之治者也。上下相承若此，故能使天下之大若網在綱，若臂使指，無末大必折、尾大不掉之患矣。

The ninth rank is modeled after the scholar-official, one rank lower than the great officer. On the right side, it exclusively uses the number 'nine,' while on the left side, it serves the hereditary lord, leader, marquis, chancellor, and great officer—those it serves are three ranks lower than the previous level, thus not being able to directly serve the king, duke, and the four great mountains. The tenth rank is modeled after the common people, one rank lower than the scholar-official. On the right side, it exclusively uses the number 'ten,' while on the left side, it serves the leader, marquis, chancellor, great officer, and scholar-official—those it serves are four ranks lower than the previous level, thus not being able to directly serve the king, duke, great mountain, and hereditary lord. From the first to the tenth rank, all use the completed numbers of the Five Phases, from six to ten, thereby establishing the way of governing the world. Thus, the hierarchy is structured layer by layer, enabling the vast world to be like a fishing net attached to a main rope or like the arm guiding the fingers, in perfect control. There would be no danger of 'the branch being too large and breaking the trunk, or the tail being too big to be controlled,' which would lead to a situation where the branches are stronger than the trunk.

五行之性，其相生也不失其為相繼，其相剋也不失其為相成。相繼者，四時之次也；相成者，六府之敘也。四時之次：金生水而冬承秋，水生木而春繼冬，木生火而夏繼春，皆相生以相繼也。六府之修：以土治水，以水治火，而水火為用；以火治金，以金治木，而金木為器；以木治土，以土治穀，而土穀為利：此皆相剋以相成也。

The nature of the Five Phases, when they mutually generate, does not lose their continuity as 'succession', and when they mutually control, does not lose their completeness as 'complement'. Succession refers to the order of the four seasons, and complement refers to the order of the six ministers: water, fire, metal, wood, earth, and grain. The order of the four seasons is: metal generates water, so winter follows autumn; water generates wood, so spring follows winter; wood generates fire, so summer follows spring—these are all based on mutual generation to achieve succession. The governance of the six ministers is: using earth to control water, and using water to control fire, so water and fire can be used for daily needs; using fire to control metal, and using metal to control wood, so metal and wood can be used to make tools; using wood to control earth, and using earth to grow grain, so earth and grain can produce benefits—these are all based on mutual control to achieve complement.

《虛》之合德，雖存二體，合為一用，大率不出相生相剋，不失其性，故能其用無方焉。始於十純，其體立而不改；其次降一，故水與火配；其次降二，故水與木配；其次降三，故水與金配；其次降四，故水與土配。自降一至降四，其下亦降次以相配焉。最後五行生成各自為配，皆不出以相生相繼、相剋以相成。是乃五行之性，在天地之閒未嘗或乖且戾也。

The "Heavenly Harmony" discussed in "Potent Hidden Emptiness" contains both upper and lower elements within a single name, yet together they achieve only one function. Basically, this is not beyond mutual generation and mutual control, with each element retaining its own nature, thus allowing infinite and varied functions. It begins with ten "pure" elements, which once established remain unchanged. Then it descends one level, pairing water with fire; then another level, pairing water with wood; then another, pairing water with metal; and then another, pairing water with earth. From the first descent to the fourth, each subsequent level follows suit, pairing in pairs accordingly. Finally, the generative and formative numbers of the Five Phases each pair with themselves. All these do not go beyond mutual generation and succession, mutual control and completion. This is the nature of the Five Phases, which has never been discordant or contrary in the universe.

周天三百六十五度四分度之一，五行生成合體而立名，不過五十有五，齊於天地之中，包斡萬物，故有名而無位。冬至之氣起於元，轉而周三百六十四變，變尸一日，乃授於餘而終之。一六居後，在天則斗、牛、女、虛、危、室、壁之分焉；三八居左，在天則角、亢、氐、房、心、尾、箕之分焉；二七居前，在天則井、鬼、柳、星、張、翼、軫之分焉；四九居右，在天則奎、婁、胃、昴、畢、觜、參之分焉。

The celestial sphere comprises 365 and 1/4 degrees. The generated names from the five phases' generating numbers amount to a total of fifty-five. These names are evenly distributed throughout heaven and earth, encompassing and governing all things, so they have only names but no fixed ranks. The initial yang energy at the winter solstice originates from the name "Yuan." As it circulates through one full cycle, it passes through 364 transformations, each governing one day, and finally concludes the year by delivering it to the name "Yu." The numbers one and six reside in the rear, which corresponds to the north; in the sky, this aligns with the seven northern constellations: Dou, Niu, Nu, Xu, Wei, Shi, and Bi. The numbers three and eight reside on the left, which corresponds to the east; in the sky, this aligns with the seven eastern constellations: Jiao, Kang, Di, Fang, Xin, Wei, and Ji. The numbers two and seven reside in front, which corresponds to the south; in the sky, this aligns with the seven southern constellations: Jing, Gui, Liu, Xing, Zhang, Yi, and Zhen. The numbers four and nine reside on the right, which corresponds to the west; in the sky, this aligns with the seven western constellations: Kui, Lou, Wei, Mao, Bi, Zi, and Can.

自泯至昧十有一名，在北而屬水；自容至前十有一名，在東而屬木；自蠢至考十有一名，在南而屬火；自徒至乂十有一名，在西而屬金。昭一土也，處報德之維，分王於丑；卻、庸、妥三土也，處常陽之維，分王於辰；範一土也，處背陽之維，分王於未；績、育、聲、興、痡五土也，處蹄通之維，分王於戌；齊，中土也，處大中之內，在天其北極之任乎。

From the name "泯" to "昧" there are eleven names, located in the north and belonging to the water element; from "容" to "前" there are eleven names, located in the east and belonging to the wood element; from "蠢" to "考" there are eleven names, located in the south and belonging to the fire element; from "徒" to "乂" there are eleven names, located in the west and belonging to the metal element. "昭" is a name of earth, located in the northeast at "报德之维," thriving in the hour of丑; "却," "庸," and "妥" are three names of earth, located in the southeast at "常阳之维," thriving in the hour of辰; "范" is a name of earth, located in the southwest at "背阳之维," thriving in the hour of未; "绩," "育," "声," "兴," and "痡" are five names of earth, located in the northwest at "蹄通之维," thriving in the hour of戌; "齐" is the central earth name, located within the great center, and in the sky it is approximately equivalent to the position of the North Pole.

律呂之生，始於黃鐘，下生林鐘；林鐘上生太簇，太簇下生南呂，南呂上生姑洗，姑洗下生應鐘，應鐘上生蕤賓，蕤賓上生大呂，大呂下生夷則，夷則上生夾鐘，夾鐘下生無射，無射上生中呂。陽六為律，陰六為呂。以黃鐘為宮，則林鐘為徵，太簇為商，南呂為羽，姑洗為角，應鐘為變宮，蕤賓為變徵。至十二律旋相為宮，各以七變而乘之，則盡八十四調，此聲之元、五聲之正也。

The origin of the twelve tones begins with Huangzhong. Huangzhong, when reduced by eight, produces Linzhong; Linzhong, when increased, produces TaCu; TaCu, when reduced, produces Nanlv; Nanlv, when increased, produces GuXi; GuXi, when reduced, produces Yingzhong; Yingzhong, when increased, produces RuiBin; RuiBin, when increased, produces Dalü; Dalü, when reduced, produces YiZe; YiZe, when increased, produces JiaZhong; JiaZhong, when reduced, produces WuYe; WuYe, when increased, produces Zhonglü. Among these, the six yang tones are called "lü," and the six yin tones are called "lü." If Huangzhong is taken as the palace tone, then Linzhong is the shang tone, TaCu is the jue tone, Nanlv is the yu tone, GuXi is the jue tone, Yingzhong is the bian palace tone, and RuiBin is the bian shang tone. When the twelve tones take turns being the palace tone, each tone also produces seven tones in sequence, thus exhausting eighty-four tones—this is the origin of sound and the proper method of the five tones.

至六十律旋相為宮，有執始、去滅等名，終於南事，又以七變而乘之，則變盡週期，各統一日，盡三百六十四變。於《潛虛》之中，始於裒之初，終於散之上，以定天下之吉凶，成天下之亹亹者，其用大矣。

Further advancing to the sixty tones of Jing Fang rotating through the palace note, starting from the names "Zhi Shi" and "Qu Mei" and proceeding all the way to the final name "Nan Shi," each tone is multiplied by the seven tones, thus exhausting all changes in a cycle. Each change governs one day, resulting in a total of three hundred and sixty-four changes. These changes are recorded in the book "Qian Xu," beginning from the initial position named "Pou" and ending at the upper position named "San," used to determine the fortune and misfortune of the world and to accomplish the ceaseless endeavors of the world—its utility can be said to be extremely great.

五行之在天地之閒也，非特可以成變化而行鬼神，抑亦可以開物成務，冒天下以道者也。故《虛》敘人之生本於虛，虛然後形，形然後性，性然後動，動然後情，情然後事，事然後德，德然後家，家然後國，國然後政，政然後功，功然後業。

The Five Phases exist between heaven and earth, not only capable of bringing about changes and revealing the mysteries of spirits and gods, but also able to "open things and accomplish tasks," meaning to open up all things and achieve accomplishments, using the great way to cover the world. Therefore, "Hidden Emptiness" discusses human generation, stating that humans originate from "emptiness": there is emptiness first, then form; there is form first, then nature; there is nature first, then movement; there is movement first, then emotion; there is emotion first, then affairs; there is affairs first, then virtue; there is virtue first, then family; there is family first, then state; there is state first, then governance; there is governance first, then achievement; there is achievement first, then career.

是數者其用各有五，故終於五十五名。其修為之序，可以治性，可以修身，可以齊家，可以治國，可以平天下也。故《虛》曰：行者，人之所務也。繫之辭以明其義，用之變以尚其占，皆所以前民用也。

The entries "Xu, Xing, Xing, Dong, Qing, Shi, De, Jia, Guo, Zheng, Gong, Ye" each have five functions, resulting in a total of fifty-five "names." By following this system of cultivation in order, one can regulate the nature, cultivate oneself, manage the family, govern the state, and bring peace to the world. Therefore, "Xian Xu" says: "Xing" refers to the things that people should strive to do. Giving it explanatory words to clarify meaning, and using its "change" to emphasize divination, all these are meant to guide the people's daily needs.

命者，時之所遇也。吉凶否臧雖惟命是遇，然禍兮福所倚，福兮禍所伏，禍福特未定也。以其禍福之未定，則稽疑之占不可後也。元、餘、齊三者無變，皆不占；初、上者，事之始終，亦不占。

The concept of "destiny" refers to the circumstances a person encounters within the flow of time and fortune. Although good fortune, misfortune, success, and failure are all subject to destiny, the Tao Te Ching states well: "Misfortune relies on good fortune, and good fortune hides misfortune." Misfortune and good fortune are not fixed. Because misfortune and good fortune are not fixed, it is important not to delay in using divination to examine uncertainties. Among the fifty-five entries in "Hidden Emptiness," the terms "Yuan," "Yu," and "Qi" do not contain the element of change, and thus are not used for divination. The initial and concluding positions of each term represent the beginning and end of an event, and are also not used for divination.

所占者，自裒至散五十二名，以二三四五六之變，觀其吉凶臧否平之所遇而決之。陽則用其顯，陰則用其幽，然後知其吉之大，則身其康強，子孫其逢吉；其次常吉之外，或作內吉作外凶，或用靜吉用作凶，可以觀變而避就也。

The actual divination is based on the fifty-two names from "Pou" to "San." From these, the five positions at the second, third, fourth, fifth, and sixth are selected, and the "bian" (change) in each position is examined to determine whether it is auspicious, inauspicious, good, bad, or neutral. Based on this, a judgment is made. For yang elements, the manifest aspect is taken; for yin elements, the hidden aspect is taken. By this method, one can discern: those who receive great auspiciousness are themselves healthy and strong, and their children also encounter good fortune; the next level is ordinary auspiciousness, which may be auspicious when staying within and inauspicious when going out, or auspicious when remaining still and inauspicious when taking action. The diviner can observe these changes and thus pursue auspiciousness and avoid inauspiciousness, making decisions accordingly.

《虛》數七十有五，其用七十，分二掛一，揲之以十，先左後右，徐觀其餘，以命卦名，分客主而定陰陽。且如裒之一卦，I為主，II為客，左揲先餘一，右揲後餘二，是先主後客者陽；若左揲先餘二，右揲後餘一，是先客後主者陰。由是觀其所合，以裒命之。

The "Potent Hidden Emptiness" uses a total of seventy-five stalks of yarrow, but only seventy are actually used. The method involves dividing the yarrow stalks into two piles, then setting aside one stalk. Counting is done in groups of ten, first counting the left pile and then the right pile. By carefully observing the remaining numbers left over from each side, one determines the name obtained and distinguishes between guest and host to judge whether it is yin or yang. For example, the name "Pou" is determined by one line on the left as the host and two lines on the right as the guest: if the left pile leaves a remainder of one and the right pile leaves a remainder of two, this is host first then guest, which is yang; if the left pile leaves a remainder of two and the right pile leaves a remainder of one, this is guest first then host, which is yin. In this way, the combination of the numbers from the left and right sides is observed, and the name "Pou" is assigned accordingly.

既得其名，又合蓍而復分之，陽則置右而揲左，陰則置左而揲右，揲之以七，用所揲之餘為所得之變，觀其命圖之上吉凶臧否平而決之。陽則用其顯，如裒之六吉三凶不易也；陰則用其幽，與顯戾也，如裒之六吉當為凶，三凶當為吉也。

Once the name has been determined, the diviner gathers the chrysanthemum herbs together and divides them into two piles. If the name is yang, the right pile is set aside and only the left pile is counted; if the name is yin, the left pile is set aside and only the right pile is counted. This time, the counting is done in groups of seven, and the remaining number after counting is taken as the 'change' (bian). This change is then compared with the annotations of good, bad, favorable, unfavorable, and neutral in the diagram to make a judgment. For yang names, the clear aspect is used, for example, if the 'pou' name has six positions annotated as good and three as bad, the annotations are taken as they are. For yin names, the hidden aspect is used, which is the opposite of the clear aspect, for example, if the 'pou' name has six positions originally annotated as good, they are judged as bad, and three originally annotated as bad are judged as good.

假如元11、蠢ΠΠ、容ШШ、徙ШIIШ、齊XX，生數純者不可分陰陽，當置右而揲左；造TT、考TTTT、前TTTTTT、乂TTTTTTTT、績++，成數純者亦不可分陰陽，當置左而揲右。皆揲之以七，以所揲之余觀其吉凶臧否平爾。

If encountering names such as "yuan," "chun," "rong," "xi," and "qi" which have the same number of strokes on both sides and are purely composed of generating numbers, it is impossible to distinguish yin and yang, so one should set aside the right side and only count the left side. Similarly, for names such as "zao," "kao," "qian," "yi," and "ji" which are purely composed of forming numbers, it is also impossible to distinguish yin and yang, so one should set aside the left side and only count the right side. In both cases, the counting is done in groups of seven, and the remaining number is used to determine whether it is auspicious, inauspicious, good, bad, or neutral. That is all.