Zhen Palace · Ascending (Xun below, Kun above)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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