Wind Trigram · Wind (Wind below, Wind above)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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