Trigram Li (Fire) Palace · Dispute (Water below Heaven above · Wandering Ghost)

生生不絕之謂道。六位不居，返為游魂。離宮八卦以訟為反四，【五至四也。】天與水違，曰訟。【天道西行，水東流，其路背也。外象乾，西北方之卦；內坎水，正北方之卦，其流東也。二氣不交，曰訟。】五行所占六位定吉凶，非所背，順為正。金與水，二氣相資，父子之謂。健與險，內外相激，家國之義。出象故以則，斯可驗矣。與巽為飛伏。【壬午火，辛未土。】諸侯居世，元士見應。【九四，初六。】

The continuous and unending is called the Dao. The six lines of the hexagram do not remain fixed; when they return, they become wandering spirits. The eight trigrams of the Li (Fire) trigram are considered to return to the fourth line, which is the hexagram of讼 (Strife). (Note: This is when the fifth line retreats to the fourth line.) Heaven and water are opposing each other, hence it is called讼. (Note: The heavenly path moves westward, while water flows eastward, their paths are opposite. The outer trigram is Qian (Heaven), which belongs to the northwest; the inner trigram is Kan (Water), which belongs to the north. The two energies do not intersect, hence it is called讼.) The five phases determine the six lines to judge fortune and misfortune: if they do not oppose each other and are in harmony, it is considered correct. Metal and water energies nourish each other, just like father and son. Strength and danger, inner and outer energies interact, which is the principle of family and state. Once the image is formed, it can be used as a standard, and its effects can be verified.讼 and Xun (Wind) trigrams are mutual flying and hidden gods. (Note: The flying god is Renwu fire, and the hidden god is Xinwei earth.) "Princes" occupy the position of the world line, and "junior officials" correspond to it. (Note: This refers to the nine in the fourth line and the six at the beginning.)

建始戊午至癸亥，【芒種，小雪。】積算起癸亥至壬戌，周而復始。火水入卦。【火水二象入離宮，配六位積算，推日月歲時。】 五星從位起熒惑，【火星入火宮，同起積算。】畢宿從位降壬午火，【二十八宿，分畢宿東方宿，入離游魂天水訟卦九四壬午火上也。】分氣候三十六。【起宮從三十六位算吉凶。】

The establishment of the候 begins from Wuwu and proceeds to Guihai, (note: from Mangzhong to Xiaoxue.) The accumulation of numbers starts from Guihai and proceeds to Renxu, then cycles again. Fire and water enter the hexagram. (note: the images of fire and water enter the Li palace, paired with the six yao positions for the accumulation of numbers, to calculate days, months, years, and hours.) The five stars take turns starting with 'Fengmo', (note: the planet Mars enters the fire palace, and together initiates the accumulation of numbers.) The twenty-eight mansions reach the Net mansion, which falls on the fire yao of Wuwu, (note: among the twenty-eight mansions, the Eastern Net mansion enters the Li palace's wandering soul hexagram Tianshui Song, at the ninth position in the fourth, on the fire yao of Renwu.) The allocated climate numbers are thirty-six. (note: the calculation of auspicious and inauspicious begins from the position of thirty-six.)

天下見水，陰陽相背，二氣不交，物何由生。吉凶宗於上九，進退見於九四，二居中履正，得其宜也。 陰陽升降，復歸內象。【陰去陽來復本位，內見離，同人。】次降天火同人卦。【次本陽上下，二爻陰，適變從離也。】

Heavenly Fire reaches all things, but yin and yang are opposed, the two energies do not meet, and thus all things have no way to grow. Good fortune and misfortune are determined by the top line nine, while advancement and retreat are shown by the fourth line nine. The second line nine is in the center and follows the correct path, thus handling affairs properly. The rising and falling of yin and yang again return to the inner image. (Note: Yin departs and yang comes back, returning to its original position, and the inner trigram shows fire, which is the Hexagram of Mutual Harmony.) Then it descends into the Hexagram of Heavenly Fire Mutual Harmony. (Note: Originally both upper and lower were yang, but now the second line turns yin, changing with the right time and following fire.)

二氣同進，健而炎上，【乾務上，離務下。】同途異致，性則合也。《易》曰：“出門同人，又誰咎也”。九二得位居中，六三積陰待應。《易》曰：“先號咷而後笑”。【隔於陽位，不能決勝，先故曰號咷；後獲合方喜也，故曰後笑也。】八卦復位，六爻遷次，周而復始。上下不停，生生之義，易道祖也。天與火，明而健；陽道正，陰氣和也。【六二居內卦中，能奉於陽。】吉凶故象，五行昭然。【金木水火土，配六位相生。】與坎為飛伏。【己亥水，戊午火。】歸魂立三公為世，上九宗廟為應候。

The卦 of Tong Ren has two energies moving upward together, being strong and vigorous with the fiery nature that rises upward. Although they move along the same path, their directions differ, yet their essential nature is compatible. The first line of the Tong Ren hexagram says, "Going out to meet people, who could blame you?" The second line is in a proper position and in the center, while the third line accumulates yin energy waiting for correspondence. The fifth line says, "First crying and then laughing." This is because it is separated by a yang line and cannot win, hence the initial crying; later, when they finally meet, joy follows, hence the laughing afterwards. The eight trigrams return to their original positions, the six lines move in sequence, and the cycle continues without end, with constant movement up and down. This is the meaning of continuous generation, which is the origin of the Way of Change. Heaven and fire are paired, being both bright and strong; the yang path is upright, and the yin energy is harmonious. The second line is in the center of the inner trigram and can serve the yang. Thus, fortune and misfortune become evident, and the five elements are clearly visible. The hexagram of Tong Ren and Kan are mutually flying and hidden. The flying god is water at Jihai, and the hidden god is fire at Wuwu. The returning soul hexagram sets the third line, "San Gong," as the world line, and the top line, "Zong Miao," as the responding line.

建始丁巳至壬戌，【小滿，寒露。】積算起壬戌至辛酉，周而復始。火土入乾離。【火土二象入乾離，配六宮起積算。】 五星從位起鎮星，【土星入卦，定其吉凶。】觜宿從位降己亥水，【二十八宿，分觜宿入離歸魂，配天火同人九三己亥水上。】分氣候二十八。【起積算二十八位數，巡六爻有吉凶入何位。】

The establishment of the候 begins from Dingsi and proceeds to Renxu, (note: from Xiaoman to Hanlu.) The accumulation calculation starts from Renxu and proceeds to Xinyou, then cycles again. Fire and earth enter the trigrams Qian and Li. (note: the trigrams of fire and earth enter Qian and Li, combining with the six lines of the current hexagram for the accumulation calculation.) The five planets begin their cycle with the planet of Zhèn, (note: the planet of earth enters the hexagram, used to determine fortune and misfortune.) among the twenty-eight mansions, the mansion of Zī is reached, falling on the water line of Jihai, (note: the mansion of Zī is separated from the twenty-eight mansions, entering the Li hexagram's returning soul hexagram, paired with the line of Jihai in the hexagram Tong Ren at the ninth line.) the assigned climate number is twenty-eight. (note: the number twenty-eight is used for the accumulation calculation, touring the six lines, to determine where fortune and misfortune fall.)

火上見金，二氣雖同，五行相悖。六爻定位，吉凶之兆在乎五二，得時則順，失時則逆。陰陽升降，歲月分焉，爻象相蕩，內外適變，八卦巡迴，歸魂復本。本靜則象生，故適離為兌入少女，分八卦於兌象。【坎入兌宮八卦。】

Fire meets metal, though the two energies move together, the Five Phases are in conflict. Each of the six lines has its own position, and the signs of good or bad fortune appear in the lines nine in the fifth and six in the second. When in season, things proceed smoothly; when out of season, they reverse. The movement of yin and yang rises and falls, distinguishing years and months. The lines of the hexagram interact and stir, changing internally and externally in accordance with the time. The Eight Trigrams cycle through their positions, and the soul returns to its original palace. The root must be still, and then the hexagram can arise. Therefore, Li (Fire) changes with the time and becomes Dui (Lake), entering the hexagram of the Young Girl. The Eight Trigrams then branch out from the Dui image. (Note: Transitioning from the Kan palace to the Dui palace of the Eight Trigrams.)

積陰為澤，純金用體，畜水凝霜，陰道同也。上六陰生，與艮為合。【兌下六陰凝，艮土於陽健，納兌為妻，二氣合也。】土木入兌，水火應之，二陰合體，積於西郊。【秋王。】沖艮入乾，氣類陰也；配象為羊，物類同也。與艮為飛伏。【丁未土，丙寅木。】上六宗廟在世，六三三公為應。

The Trigram Dui accumulates yin to form a marsh, with pure metal as its essence, holding water and condensing into frost, all manifestations of yin. The line Six at the Top produces a yin line, combining with Gen. (Note: The yin energy below Dui condenses, while Gen belongs to earth and is yang and strong, taking Dui as its wife, thus the two energies unite.) Earth and wood enter Dui, water and fire correspond with it, and the two yin lines unite, accumulating in the western suburbs. (Note: Autumn is the season of strong metal.) It conflicts with Gen and enters Qian, still belonging to yin; when matched with physical forms, it is a sheep, also a similar thing. Dui and Gen are mutual flying and hidden gods. (Note: The flying god is Dingwei earth, the hidden god is Bingyin wood.) The line Six at the Top 'Ancestral Temple' is the world line, and the line Six in the Third 'Three High Officials' is the responding line.

建始乙卯至庚申，【春分，立秋。】積算起庚申至己未，周而復始。金土入兌宮。【金土入兌宮起積算。】 五星從位起太白，【太白金星入卦。】參宿從位降丁未土，【二十八宿，分參宿入兌上六丁未土上。】分氣候三十六。【起宮算從三十六數，起定吉凶。】

The establishment of the候 begins from Yimao, and proceeds to Gengshen (note: from the spring equinox to the beginning of autumn). The accumulation calculation starts from Gengshen and proceeds to Jiwei, then cycles again. Metal and earth enter the Dui trigram (note: when metal and earth enter the Dui trigram, the accumulation begins). The five planets take their turn starting with Taibai (note: Taibai, the planet of metal, enters the hexagram). Among the twenty-eight mansions, the Sanxu mansion arrives, descending onto the Dingwei earth line (note: the Sanxu mansion is separated from the twenty-eight mansions and enters the upper sixth line of the Dui trigram on the Dingwei earth line). The assigned climatic number is thirty-six (note: the calculation begins from the number thirty-six, used to determine fortune and misfortune).

內卦互體見離巽，配火木入金宮，分貴賤於強弱，【火強木弱。】吉凶隨爻算，歲月運氣逐休王。 陰陽升降，變初九入初六，陽入陰，為坎象。正體見陽位，剛柔分，吉凶見也。適變內象入坎，為困卦。【兌內卦初九變入坎。】

The inner trigram combined with the mutual trigrams shows the trigrams Li (Fire) and Xun (Wind). These trigrams correspond to fire and wood, which enter the metal palace. From the perspective of strength and weakness, the distinction between importance and inferiority is made. (Note: Fire is strong and wood is weak.) The fortune or misfortune is determined by each line. The fortune or misfortune in years, months, days and hours is determined by the prosperity or decline of the five elements in the four seasons. The rise and fall of yin and yang lead to the transformation of the initial line nine into the initial line six. Yang enters yin, forming the trigram Kan (Water). From the perspective of the original trigram, the position of yang is clear, and the distinction between firmness and flexibility is clear, so the fortune or misfortune becomes apparent. The inner trigram changes with the time and enters Kan, forming the hexagram Guan (Obstruction). (Note: The initial line nine of the trigram Dui (Lake) transforms into Kan.)

澤入坎險，水不通，困。外稟內剛，陰道長也，陰陽不順，吉凶生也。《易》云：“困于石，據于蒺藜，入于其宮，不見其妻，凶”。上下不應，陰陽不交，二氣不合。【困卦上下無應，陰陽不交。六三陰，上六亦陰，無匹。入九五求陽，陽亦無納也。】五行配六位，生悔吝，四時休王。金木交爭，萬物之情在乎幾微。與坎為飛伏。【戊寅木，丁巳火。】初六元士為世，九四諸侯在應。

The Confusion Hexagram represents a situation where the marsh falls into the danger of the Water Trigram, and the water flow is blocked, hence called Confusion. The outer part is soft and yielding, while the inner part is strong and firm. The Yin energy is increasing, and Yin and Yang are not harmonious, thus leading to both good and bad outcomes. The Confusion Hexagram, line six-three says: "Confined by stone, resting on thorn bushes, entering the palace, not seeing his wife, misfortune." The upper and lower parts are not in correspondence, Yin and Yang do not interact, and the two energies cannot meet. (Note: The Confusion Hexagram has no proper correspondences between upper and lower parts, and Yin and Yang do not intersect. Line six-three is Yin, and line upper-six is also Yin, so they cannot form a pair; instead, it seeks the Yang of line nine-five, but the Yang does not accept it.) The Five Phases are arranged in the positions of the six lines, producing regret and hesitation, which vary according to the four seasons with periods of decline and prosperity. Metal and Wood contend with each other, and the conditions of all things are revealed in these subtle aspects. Confusion and the Water Hexagram are mutual Flying and Hidden Gods. (Note: The Flying God is the Wood of Wu-Yin, and the Hidden God is the Fire of Ding-Si.) Line initial-six "Original Gentleman" is the World Line, and line nine-four "Princes" is in the responding position.

建始丙辰至辛酉，【清明，秋分。】積算起辛酉至庚申，周而復始。土金入坎兌。【分土金入坎兌，配金宮起算。】 五星從位起太陰，【水宿入兌卦起算。】井宿從位降戊寅，【二十八宿，分井宿入困卦初六戊寅木。】分氣候其數二十八。【二十八起宮入積算，定吉凶。】

The establishment of the候 begins from Bingchen and proceeds to Xinyou (note: from Qingming to Autumn Equinox). The accumulated calculation starts from Xinyou and proceeds to Gengshen, then cycles again. Earth and Metal enter the trigrams Kan and Dui. (note: Earth and Metal are divided into Kan and Dui, and the calculation starts from the Metal palace.) The five stars begin their turn from Taiyin, (note: Mercury starts from the Dui trigram.) The twenty-eight mansions reach the Well mansion, which falls on the Wuyin line, (note: the Well mansion is separated from the twenty-eight mansions and enters the first line of the困 trigram, Wuyin Wood.) The assigned climate number is twenty-eight. (note: the twenty-eight mansions are incorporated into the accumulated calculation to determine auspiciousness or inauspiciousness.)

坎象互見離火入兌，金水見運，配吉凶。陰陽升降，坎入坤，陰氣凝盛，降入萃。【變通入萃卦。】

The mutual trigram of Kan (Water) again shows Li (Fire) entering Dui (Lake), with metal and water alternating in their cycles. Based on this, the fortune is determined. Yin and Yang rise and fall; Kan transitions into Kun (Earth), with the Yin energy gathering and becoming strong, thus descending into the Cui (Gathering) hexagram. (Note: It transforms and enters the Cui hexagram.)

金火分氣候，土木入兌宮升降，陰氣盛，剛柔相應，合九五，定群陰，二氣悅而順。【萃卦丁酉金，乙巳火，二象刑而合也。】澤上於地，積陰成萃。《易》曰：“萃者，聚也”。吉凶生，陽氣合而悅。【凡聚眾，必慎防閒假。陽為主，成萃之義，伏戎必豫備，眾聚去疑心。】與坤為飛伏。【乙巳火，丁卯木。】六二大夫居世，九五至尊見應。

The萃卦 is governed by metal and fire in terms of climate, with earth and wood entering the兑 palace and undergoing ascending and descending movements. The strong yin energy corresponds with yang, and both energies converge at nine in the fifth, stabilizing the multitude of yin, resulting in harmonious and compliant dual energies. (Note: The萃卦 contains Dingyou metal and Yisi fire, two images that both conflict and harmonize with each other.) The marsh rises to the earth, accumulating yin to form萃. The Zhou Changes say: "Cui means gathering." Good or bad fortune arises from this. Yang energy converges and brings harmony. (Note: Whenever gathering people, one must be cautious and vigilant, avoiding carelessness. Yang should be the main element to achieve the meaning of gathering; one must be prepared for hidden military threats, and when people gather, one should eliminate suspicion.) The萃卦 and the坤卦 are mutually flying and hidden. (Note: The flying god is Yisi fire, and the hidden god is Dingmao wood.) The six in the second, "the official," serves as the world line, and the supreme nine in the fifth corresponds with it.

建始戊寅至癸未，【立春，大暑。】積算起癸未至壬午，周而復始。土木入坤兌。【分土木入兌宮起算。】 五星從位起熒惑，【火星入金水宮推吉凶也。】翼宿從位降乙巳，【二十八宿，分翼宿入萃六二位上。】分氣候二十八。【積算起二十八數，六爻見吉凶。】

The establishment of the候 begins from Wuyin and proceeds to Guiwei (note: from the Beginning of Spring to the Beginning of Heat). The accumulation of calculations starts from Guiwei and proceeds to Renwu, then cycles again. Earth and Wood enter the images of Kun and Dui. (note: Earth and Wood are divided and calculated starting from the Dui palace.) The five stars take their turn starting with 'Flame Emperor' (note: the planet Mars enters the palace of Metal and Water to determine auspicious and inauspicious outcomes.) Among the twenty-eight mansions, the Wing mansion arrives and falls on the Yisi line (note: the Wing mansion is separated from the twenty-eight mansions and enters the sixth line of the Cui hexagram.) The allocated number of climatic influences is twenty-eight. (note: the accumulation starts with the number twenty-eight, and auspicious and inauspicious outcomes appear on the six lines.)

澤下見坤，二氣順，土木入宮有愛惡。【木惡土愛也。】陰陽升降，陽氣來，止於坤象，互見艮。【艮為陽。】 兌象納艮，陰氣強，【男下女。】次降澤山咸卦。

The hexagram Xian is formed with the earth below and the mountain above. The two energies are harmonious, and although both earth and wood are present in the hexagram, they have both loving and conflicting relationships. (Note: Wood dislikes earth, while earth loves wood.) The yin and yang energies rise and fall; when the yang energy arrives, it stops at the earth image, and the interacting trigrams show the mountain. (Note: The mountain belongs to yang.) The lake image receives the mountain, and the yin energy becomes strong, (Note: The man is subordinate to the woman.) then descends into the hexagram Xian.

山下有澤，虛已畜物，陽中積陰，感於物也。陽下於陰，男女之道，內外相應，感類於象也。六二待聘，九五見召，二氣交感，夫婦之道，體斯合也。《易》曰：“咸，感也，利取吉女。”【艮少男，兌少女，男下於女，取婦之象。】與艮為飛伏。【丙申金，丁丑土。】九三三宮居世，上六宗廟為應。

The Hexagram of Mutual Attraction depicts a mountain beneath a marsh, symbolizing humility and openness to receive external things. Yang contains Yin, and thus can communicate with things. Yang is subdued beneath Yin, which represents the way of male and female interaction; the inner and outer correspond with each other, and the things they attract are modeled after this. The line six in the second waits for someone to propose, while the line nine in the fifth comes out to seek, and the two energies interact and respond to each other, which is exactly the nature of the relationship between husband and wife. The Zhou Changes say: "Mutual attraction is about feeling, and it is beneficial to take a virtuous wife." (Note: The trigram Gen represents a young man, and Dui represents a young woman; the man being subdued beneath the woman is the image of marriage.) The hexagram of Mutual Attraction and the hexagram of Stillness are mutually flying and hidden. (Note: The flying god is the metal of Bingshen, and the hidden god is the earth of Dingchou.) The line nine in the third, "the three ministers," serves as the world line, and the line six at the top, "the ancestral temple," is the responding line.

建始戊午之癸亥，【芒種，小雪。】積算起癸亥至壬戌，周而復始。火土入艮兌。【分火土象入艮兌也。】 五星從位起熒惑，【火星南方入金宮。】柳宿從位降丙申，【二十八宿，分柳宿入咸九三丙申金爻上。】分氣候三十六。【積算起數，分三十六位起吉凶。】

The establishment of the候 (monitoring) begins from Wuwu and proceeds to Guihai, (note: from Mangzhong to Xiaoxue.) The accumulation of calculations starts from Guihai and proceeds to Renxu, then cycles again. Fire and Earth enter the images of Gen and Dui. (note: the images of Fire and Earth are divided into Gen and Dui.) The five stars take turns starting with 'Yingmo' (note: the planet Mars belongs to the South and enters the metal palace.) The twenty-eight mansions reach the Willow Mansion, which falls on the Bingshen line, (note: the Willow Mansion is separated from the twenty-eight mansions and enters the line of Jia Shen in the Xian hexagram's Nine in the Third.) The assigned climatic numbers are thirty-six. (note: the accumulation of calculations starts with the number thirty-six, dividing into thirty-six positions to determine auspicious and inauspicious outcomes.)

土上見金，母子氣和，陰陽相應，剛柔定位。吉凶隨爻，受氣出則吉，刑則凶。陰陽等降入外險，止於內象，為山水蹇卦。【九四爻之入陰中剛。】

Earthly Branches of Earth meet with those of Metal, mother and son harmonize, yin and yang correspond with each other, and the strong and the yielding each take their proper position. Whether good fortune or misfortune is determined by each line: if the energy can generate it is good, if it is harmed or overcomes it is bad. Yin and yang descend in order and enter the outer trigram's danger, stopping at the inner image, forming the hexagram Water over Mountain, Jian. (Note: The line nine in the fourth moves into yang within yin.)

利於西南，民道通也。水在山上，蹇險難進，陰陽二氣否也。陰待於陽，柔道牽也，險而逆止，陽固陰長。處能竭至誠，於物為合，蹇道，亨也。《易》曰：“王臣蹇蹇，匪躬之故”。【六二。】與坎為飛伏。【戊申金，丁亥水。】六四諸侯居世，初六元士在應。

The Hexagram Jian is favorable in the Southwest, where the people's path is unobstructed. Water on a mountain indicates difficulty and obstacles, making progress difficult, with yin and yang energies blocked and uncommunicating. Yin waits for yang, and the flexible path is restrained; there is danger and resistance, stopping progress, with yang holding firm while yin increases. If one can fully express sincerity and harmonize with external things, the path of Jian will become smooth. The Zhou Changes (I Ching) says: "The king's minister is diligent and resolute, not for his own sake." (This is the line statement of line six in the second place.) Jian shares a flying and hidden god relationship with the Hexagram Kan. (Note: The flying god is Wushen metal, and the hidden god is Dinghai water.) Line six four, "the feudal lords," occupies the position of the world line, while line six one, "the first scholar," is in the responding position.

建始己未至甲子，【大暑，大寒。】積算起甲子至癸亥，周而復始。土水入坎艮。【水土二象入艮，配金宮起算。】 五星從位起鎮星，【土星入金宮。】星宿從位降戊申，【二十八宿，分星宿入蹇六四戊申金上。】分氣候其數三十六。【積算起數三十六，從六位五行。】

The establishment of the候 begins from Jiwei and proceeds to Jiazi, (note: from the beginning of the Great Heat to the beginning of the Great Cold.) The accumulated calculation starts from Jiazi and proceeds to Guihai, then cycles again. Earth and Water enter the trigrams Kan and Gen. (note: the trigrams of Water and Earth enter Gen, paired with the Metal trigram for calculation.) The five planets take their turn starting with the planet of the Earth, (note: the Earth star enters the Metal trigram.) The twenty-eight star mansions reach the mansion of Xingxu, falling on the Wushen line, (note: the mansion of Xingxu is separated from the twenty-eight star mansions and enters the trigram Jian at the sixth line of Wushen Metal.) The assigned climate number is thirty-six. (note: the accumulated calculation starts with thirty-six, matching the five elements according to the six lines.)

土上見水，柔而和此，五行相推二氣合，取象則陰陽相背也。九五適變入坤宮，宮比得朋，陰氣合也。【外卦九五，變入坤內，見艮，故曰得朋也。將入謙卦取象。】坎降，入地山謙。

Earth meets water on top, which is flexible and harmonious; the Five Phases follow each other in sequence, and the two energies originally harmonize, but in terms of imagery, yin and yang still oppose each other. Nine Five changes at the right time and enters the Kun trigram, with the two trigrams facing each other and thus obtaining companions, allowing the yin energy to unite. (Note: The outer trigram Nine Five changes and enters the Kun trigram, while the inner trigram shows Gen, hence it is said 'to obtain companions'; thus the image of Qian trigram is formed. The water of Kan descends and enters the earth mountain Qian.)

六位謙順，四象無凶，一陽居內卦之上，為謙之主。《易》曰：“謙謙君子，利涉大川”。陰陽不爭，處位謙柔，陰中見陽，止順於謙。有無之位，上下皆通。《易》曰：“撝謙，無不順也”。與坤為飛伏。【癸亥水，丁酉金。】六五居世，大夫在應。

The Six Lines of the Qian hexagram are all modest and gentle, with no ominous signs among the Four Images; a Yang line is in the upper position of the Inner Trigram, which is the main line of Qian. The Zhou Changes (I Ching) says of the first line: "A modest gentleman, advantageous for crossing great rivers." Yin and Yang do not contend, and their positions are gentle and harmonious. Within the Yin there is Yang, and the line stops and follows the principle of modesty. Whether or not it holds a position, the upper and lower parts are both unobstructed. The Zhou Changes also says of the fourth line: "Modesty is practiced, and all is smooth." The hexagram of Qian and the hexagram of Kun are mutual Flying God and Hidden God. (Note: The Flying God is Guihai water, and the Hidden God is Dingyou metal.) The fifth line is the World Line, and "the official" is in the responding position.

建始庚申至乙丑，【立秋，大寒。】積算起乙丑至甲子，周而復始。金土入坤艮。【金土二象，入兌宮起算也。】 五星從位起太白，【太白金星入兌宮卦。】張宿從位降癸亥，【二十八宿，分張宿入謙六五癸亥水上。】分氣候二十八。【積算起數，二十八位。】

The establishment of the候 begins with Gengshen, and it is pushed forward to Yichou. (Note: This corresponds to the period from the beginning of autumn to the beginning of winter.) The accumulation of calculations begins with Yichou and is pushed forward to Jiazi, then it cycles again. Metal and earth enter the images of Kun and Gen. (Note: The images of metal and earth enter the Dui palace and begin the calculation.) The five stars take their turn starting with Taibai. (Note: Taibai, the golden star, enters the Dui palace.) Among the twenty-eight constellations, the Zhang宿 arrives, falling on the Guihai line. (Note: The Zhang宿 is separated from the twenty-eight constellations and enters the Qian hexagram's sixth line, Guihai water.) The assigned climate number is twenty-eight. (Note: The starting number for the accumulation is at the position of twenty-eight.)

坤在艮上順而止，五行入位象謙柔。【吉凶隨爻適變。】 陰陽升降，至六五位返入游魂，變歸六四，【謙六四，一爻入陽也。】八卦相離，四象分也。次降入雷山小過卦。

The Earth Trigram is above the Mountain Trigram, indicating a yielding nature that can also bring stillness. The Five Phases are assigned to each position, all symbolizing humility and gentleness. (Note: Whether the outcome is auspicious or inauspicious depends on the changing circumstances of each line.) The movement of yin and yang rises and falls; when it reaches the fifth line, it turns back and enters the wandering soul, and the change moves to the fourth line, (Note: The fourth line of the Humble卦 turns into yang.) the Eight Trigrams thus separate, and the Four Symbols also divide. Then it descends into the Hexagram of Thunder over Mountain, Xiao Guo.

六四適變，血脈通也。陽入陰，陰入陽，二氣降內外象。上下返應，二剛相適。【九三，九四。】土木入卦，分於二象。【內艮外震。】雷處高山，亢之極也。內柔無正性，危及於外。《易》曰：“飛鳥遺之音，不宜上宜下”。與坤為飛伏。【庚午火，癸丑土。】反歸九四，諸侯立世，元士見應。

The hexagram Xiao Guo (Small Overstep) has the sixth line, six four, changing in accordance with the time, thus allowing the flow of energy to become connected. Yang enters into Yin, and Yin enters into Yang, with the two energies descending to the inner and outer trigrams. The upper and lower trigrams now respond to each other in reverse, with the two strong lines precisely adjacent. (Note: This refers to the lines nine three and nine four.) Earth and wood enter the hexagram, each governing the inner and outer trigrams respectively. (Note: The inner trigram is Gen (Mountain), and the outer trigram is Zhen (Thunder).) Thunder resounds on the high mountain, indicating an extreme state of exaltation. The inner part is weak and lacks proper nature, so danger arises externally. The hexagram statement of The Zhou Changes (I Ching) says: "A flying bird leaves its sound; it is not suitable to go up, but to go down." The hexagram Xiao Guo interacts with the hexagram Kun (Earth) in terms of flying and hidden lines. (Note: The flying line is Gengwu fire, and the hidden line is Guichou earth.) Returning to the line six four, "the feudal lords" are established as the world line, and "the first rank of officials" corresponds with it.

建始乙丑至庚午，【大寒，芒種。】積算起庚午至己巳，周而復始。土火入震艮。【外土火二象入兌宮。】 五星從位起太陰，【水星入卦游魂。】翼宿從位降庚午，【二十八宿，分翼宿入兌宮游魂，小過卦九四庚午火上。】分氣候三十六。【積算三十六數，六位吉凶。】

The establishment of the候 begins from Yichou, and is pushed forward to Gengwu. (Note: From the Great Cold to the Grain in Ear.) The accumulation of calculations begins from Gengwu and is pushed forward to Jisi, then it cycles again. Earth and Fire enter the trigrams of Zhen and Gen. (Note: The two trigrams of Earth and Fire enter the Dui trigram.) The five stars take turns starting from the Taiyin, (Note: The planet of water enters the hexagram, indicating a wandering soul.) the twenty-eight constellations reach the Wings mansion, which falls on the Gengwu line, (Note: The Wings mansion is separated from the twenty-eight constellations and enters the Dui trigram's small excess hexagram at the Nine in the Fourth position, Gengwu fire.) the allocated number of climatic conditions is thirty-six. (Note: Using the number thirty-six for accumulation, it is matched with the six lines to determine fortune and misfortune.)

木下見土，二陽畜陰，六位相刑，吉凶生也。上升下陰陽反應，各私其黨。六爻適變，陰道悖也。升降進退，其道同也。之艮入兌，陰納與陽也。反復其位，次降入歸魂，雷澤歸妹卦。

When wood meets earth, two yang lines restrain yin. The six lines interact with each other through mutual restriction, thus producing good or bad fortune. Between rising and falling, yin and yang respond to each other, yet each favors its own group. The six lines change according to the time, and yin then becomes contrary. Whether rising or falling, advancing or retreating, the principle is the same. Transitioning from Gen to Dui, yin receives from yang. Repeating and returning to its original position, it then descends into the hexagram Gui Mei, which is Thunder and Marsh.

陰復於本，悅動於外，二氣不交，故曰歸妹。【歸者，嫁也。】互見離坎，同於未濟，適陽從陰，剛從外至。九四至剛，六三悅柔，返無其應，凶。兌羊涉卦之終，長何吉也。與艮為飛伏。【丁丑土，丙申金。】三公歸魂之世，上六宗廟見應。

The hexagram Guimei has yin energy returning to its own palace, inner joy and outer movement, but the two energies do not meet, hence it is called Guimei. (Note: "Gu" means marriage.) The mutual hexagram shows Li and Kan, which is the same as Weiji. It tends toward yang but follows yin, with a strong line coming from outside. Nine in the Fourth is overly strong, and Six in the Third is overly gentle, resulting in no proper response, hence it is凶. Dui represents sheep, and the line moves through the entire hexagram, so there is no good fortune. Guimei and Gen hexagram are mutual flying and hidden lines. (Note: Flying god is Dingchou earth, hidden god is Bingshen metal.) "San Gong" is the world line of the returning soul hexagram, and Six at the Top "Zongmiao" corresponds with it.

建始甲子至己巳，【大雪，小滿。】積算起己巳至戊辰，周而復始。水土入震兌。【分水土二象入兌宮。】 五星從位起歲星，【木星東方入兌宮歸魂。】軫宿從位降丁丑土，【二十八宿，分軫宿入兌歸魂六二丁丑土上，分吉凶起算。】分氣候三十八。【積算起三十八數，六位推五行數吉凶。】

The establishment of the候 begins from Jiazi and proceeds to Jisi. (Note: This corresponds to the period from Heavy Snow to Grain in Ear.) The accumulation of calculations begins from Jisi and proceeds to Wuchen, then cycles back. Water and earth enter the trigrams of Zhen and Dui. (Note: The elements of water and earth are divided into the Dui trigram.) The five planets take turns starting with the star of the year, (Note: The planet of wood, belonging to the east, enters the Dui trigram's returning hexagram.) Among the twenty-eight constellations, the Chariot mansion arrives, falling on the earth element at Dingchou. (Note: The Chariot mansion is separated from the twenty-eight constellations and enters the returning hexagram of Dui at Dingchou earth, used to determine auspiciousness and inauspiciousness.) The assigned climatic number is thirty-eight. (Note: The accumulation begins with the number thirty-eight, and from the six yao positions, the five elements' numbers are calculated to determine auspiciousness and inauspiciousness.)

雷居澤上，剛氣亢盛，陰陽不何，進退危也。【震長男，兌少女，少女匹長男，氣非合也。】吉凶在上六，處於動極，適變位定，時不可移之道也。五行考象，非合斯義，陰陽運動，適當何爻。或陰或陽，或柔或剛，升降六位，非取一也。【兌歸魂，配六十四卦之終也。】

Thunder resides above the marsh, with excessive yang energy, yin and yang not in harmony, and both advancing and retreating are dangerous. (Note: Zhen represents the Eldest Son, and Dui represents the Youngest Daughter; the Youngest Daughter is not naturally compatible with the Eldest Son.) Good or bad fortune falls on the Sixth at the Top, which is at the extreme point of movement; it changes with the right time and has a fixed position, so the timing cannot be altered. Using the Five Phases to examine the hexagram, if it does not conform to this principle, one should look at where the movement of yin and yang occurs on which line: either yin or yang, soft or hard, the six lines rise and fall, but one should not fixate on only one aspect. (Note: The Dui hexagram is a returning soul hexagram, properly placed at the end of the sixty-four hexagrams.)

夫易者，象也；爻者，效也。聖人所以仰觀俯察，象天地日月星辰，草木萬物。順之則和，逆之則亂。 夫細不可窮，深不可極，故揲蓍布爻，用之於下。筮分六十四卦，配三百六十四爻，序一萬一千五百二十策，定天地萬物之情狀。故吉凶之氣順六爻上下，次之八九六七之數，內外承乘之象。故曰：“兼三才而兩之”。

The term "Yi" refers to the concept of images or symbols; the term "yao" refers to the principle of following or emulating. The sages derived their understanding by observing the heavens above and the earth below, taking images from the universe, the sun and moon, the stars, and all things in nature. Following these principles leads to harmony, while going against them leads to disorder. Things are so subtle that they cannot be fully understood, and so profound that they cannot be fully explored. Therefore, they used divination with yarrow stalks, arranged the lines of the yao, and applied these methods to human affairs. Divination produces sixty-four hexagrams, each with thirty-six yao, totaling eleven thousand five hundred twenty lines, to determine the conditions of all things in the universe. Thus, the auspicious and inauspicious energies flow through the six lines of the hexagram, and then the numbers used in divining with yarrow stalks—eight, nine, six, and seven—are applied to examine the relationship between the outer and inner trigrams, their mutual influence and interaction. Therefore, it is said: "Combining the three elements and dividing them into two."

孔子曰：“陽三陰四，位之正也”。三者東方之數，東方日之所出，又園者徑一而開三也。四者西方之數，西方日之所入，又方者徑一而取四也。言日月終天之道。故易卦六十四，分上下，象陰陽也。奇偶之數，取之於乾坤。乾坤者，陰陽之根本；坎離者，陰陽之性命。分四營而成易，十有八變而成卦。卦象定吉凶，明得失。

Confucius said: "Yang is three, yin is four, which is the correct position." Three is the number of the East, for the East is where the sun rises, and moreover, the circumference of a circle is approximately three times its diameter. Four is the number of the West, for the West is where the sun sets, and moreover, the four sides of a square are four when the diameter is one. This explains the principle of the sun and moon moving around the sky. Therefore, the sixty-four hexagrams of the Book of Changes are divided into upper and lower parts, taking the form of yin and yang. Odd and even numbers are derived from Qian and Kun: Qian and Kun are the fundamental of yin and yang, while Can and Li represent their nature and destiny. Divided into four encampments, they form the Book of Changes, and after eighteen transformations, one hexagram is formed. Once the hexagram is established, it can determine fortune and misfortune, and distinguish gain and loss.

降五行，分四象，順則吉，逆則凶。故曰：“吉凶悔吝生乎動”。又曰：“明得失於四序”。【言吉凶生乎動，五行休廢，內犯胎養，合五行。】運機布度，其氣轉易，王者亦當則天而行，與時消息。安而不忘亡，將以順性命之理。極蓍龜之源，重三成六，能事畢矣。

Descending into the Five Phases, they differentiate into the Four Symbols. When in harmony, it brings good fortune; when reversed, it brings misfortune. Therefore it is said: "Good fortune, misfortune, regret, and hardship arise from movement." It is also said: "Clarify gains and losses through the four seasons." (Note: This refers to good fortune and misfortune arising from change. The Five Phases have periods of rest and decline, and internally involve the cycles of conception and nurturing. All these must be considered in relation to the Five Phases.) The mechanism turns, the measures are distributed, and the energy shifts and changes accordingly. As a ruler, one should emulate Heaven and act in accordance with the seasons, increasing and decreasing accordingly. In times of peace, one should not forget the danger of collapse, thus aligning with the principles of life and destiny. Investigating the origin of the divining tortoise and yarrow stalks, three lines combined to form six lines, and the art of divination is thus complete.

分天地乾坤之象，益之以甲乙壬癸，【乾坤二分天地陰陽之本，故分甲乙壬癸，陰陽之始終。】震巽之象配庚辛，【庚陽入震，辛陰入巽。】坎離之象配戊己，【戊陽入坎，己陰入離。】艮兌之象配丙丁。【丙陽入艮，丁陰入兌。】

Distinguishing the images of Heaven and Earth, Qian and Kun, then pairing them with the four Heavenly Stems Jia, Yi, Ren, and Gui, (note: The hexagrams Qian and Kun represent the fundamental principles of Heaven and Earth and Yin and Yang, so assigning Jia, Yi, Ren, and Gui to them signifies the beginning and end of Yin and Yang.) The images of Zhen and Xun are paired with Geng and Xin, (note: Geng belongs to Yang and is assigned to Zhen; Xin belongs to Yin and is assigned to Xun.) The images of Kan and Li are paired with Wu and Ji, (note: Wu belongs to Yang and is assigned to Kan; Ji belongs to Yin and is assigned to Li.) The images of Gen and Dui are paired with Bing and Ding. (note: Bing belongs to Yang and is assigned to Gen; Ding belongs to Yin and is assigned to Dui.)

八卦分陰陽，六位，五行。光明四通，變易立節，天地若不變易，不能通氣。五行迭終，四時更廢，變動不居，周流六虛，上下無常，剛柔相易。不可以為典要，惟變所適。吉凶共列於位，進退明乎機要，易之變化，六爻不可據，以隨時所占。

The Eight Trigrams divide yin and yang, the six lines' positions, and the Five Phases. Light spreads throughout all directions, establishing order according to change. If heaven and earth did not change, they could not communicate. The Five Phases succeed each other in cycles, the four seasons alternate in rise and decline, constantly changing and flowing through the six directions. They have no fixed place above or below, and hardness and softness exchange with each other. They cannot be regarded as fixed rules, but must adapt according to change. Good and bad fortune are arranged on each line, and the opportunity for advancement or retreat becomes clear at critical points. The change of the Book of Changes cannot be rigidly fixed; it must be judged according to the time of the inquiry.

《周禮、太卜》：“一曰連山，二曰歸藏，三曰周易”。初為陽，二為陰，三為陽，四為陰，五為陽，六為陰。一三五七九陽之數，二四六八十陰之數。【陰主賤，陽主貴。】 陰從午，陽從子，子午分行。子左行，午右行，左右凶吉。吉凶之道，子午分時。

The Zhou Li · Tai Bu says: "The first is Lian Shan, the second is Gui Zang, and the third is Zhou Yi." The first line is yang, the second line is yin, the third line is yang, the fourth line is yin, the fifth line is yang, and the sixth line is yin. The odd numbers, one, three, five, seven, and nine, are yang numbers, while the even numbers, two, four, six, eight, and ten, are yin numbers. (Note: Yin represents inferiority, and yang represents superiority.) Yin begins from the Wu position, and yang begins from the Zi position. Zi and Wu diverge: the Zi position moves to the left, and the Wu position moves to the right. One left and one right determine good and bad fortune. The principle of good and bad fortune is determined by the divergence of Zi and Wu.

立春正月節在寅，坎卦初六，立秋同用。雨水正月中在丑，巽卦初六，處暑同用。 驚蟄二月節在子，震卦初九，白露同用。春分二月中在亥，兌卦九四，春秋分同用。 清明三月節在戌，艮卦六四，寒露同用。穀雨三月中在酉，離卦九四，霜降同用。

The solar term Liuchun (Beginning of Spring) is the first solar term of the first lunar month, with the trigram energy in Yin, paired with the first line of the Kan hexagram, and also used for Liqiu (Beginning of Autumn). The solar middle term Ruiyu (Rain Water) is the first middle term of the first lunar month, with the trigram energy in Chou, paired with the first line of the Xun hexagram, and also used for Chushu (Limit of Heat). The solar term Jingzhe (Awakening of Insects) is the first solar term of the second lunar month, with the trigram energy in Zi, paired with the first line of the Zhen hexagram, and also used for BaiLu (White Dew). The solar middle term Chunfen (Spring Equinox) is the first middle term of the second lunar month, with the trigram energy in Hai, paired with the fourth line of the Dui hexagram, and also used for Qiufen (Autumn Equinox). The solar term Qingming (Clear Brightness) is the first solar term of the third lunar month, with the trigram energy in Xu, paired with the fourth line of the Gen hexagram, and also used for Hanlu (Cold Dew). The solar middle term Gushu (Grain Rain) is the first middle term of the third lunar month, with the trigram energy in You, paired with the fourth line of the Li hexagram, and also used for Shuangjiang (Frost Descent).

立夏四月節在申，坎卦六四，立冬同用。小滿四月中在未，巽卦六四，小雪同用。 芒種五月節在午，乾宮九四，大雪同用。夏至五月中在巳，兌宮初九，冬至同用。 小暑六月節在辰，艮宮初六，小寒同用。大暑六月中在卯，離宮初九，大寒同用。

The solar term Li Xia (Beginning of Summer) is in the fourth lunar month, with the trigram energy in Shen, paired with the fourth line of the Kan hexagram (Six in the Fourth), and the same line is used for Li Dong (Beginning of Winter). The solar term Xiao Man (Grain Buds) is the middle solar term of the fourth lunar month, with the trigram energy in Wei, paired with the fourth line of the Xun hexagram (Six in the Fourth), and the same line is used for Xiao Xue (Light Snow). The solar term Mang Zhong (Grain in Ear) is in the fifth lunar month, with the trigram energy in Wu, paired with the fourth line of the Qian hexagram (Nine in the Fourth), and the same line is used for Da Xue (Heavy Snow). The solar term Xia Zhi (Summer Solstice) is the middle solar term of the fifth lunar month, with the trigram energy in Si, paired with the first line of the Dui hexagram (Nine at the Beginning), and the same line is used for Dong Zhi (Winter Solstice). The solar term Xiao Shu (Slight Heat) is in the sixth lunar month, with the trigram energy in Chen, paired with the first line of the Gen hexagram (Six at the Beginning), and the same line is used for Xiao Han (Slight Cold). The solar term Da Shu (Great Heat) is the middle solar term of the sixth lunar month, with the trigram energy in Mao, paired with the first line of the Li hexagram (Nine at the Beginning), and the same line is used for Da Han (Great Cold).

孔子云：“易有四易，一世二世為地易，三世四世為人易，五世六世為天易，游魂歸魂為鬼易”。 八卦鬼為繫爻，財為制爻，天地為義爻，【天地即父母也。】福德為寶爻，【福德即子孫也。】同氣為專爻。【兄弟爻也。】

Confucius said: "The Book of Changes has four kinds of Change: the first and second generations of hexagrams are called the Earthly Change, the third and fourth generations are called the Human Change, the fifth and sixth generations are called the Heavenly Change, and the wandering soul hexagram and the returning soul hexagram are called the Ghostly Change." Among the six relations in the eight palaces of hexagrams, "ghost" (official ghost) is the connecting line, "wealth" (wife's wealth) is the controlling line, "heaven and earth" are the lines governing principles and reason (note: heaven and earth refer to the parents line), "fortune virtue" is the line governing wealth and honor (note: fortune virtue refers to the children line), and "same nature" is the line of exclusive focus (note: this refers to the siblings line).

龍德十一月在子，在坎卦左行；虎刑五月午，在離卦右行。甲乙庚辛天官，申酉地官；丙丁壬癸天官，亥子地官；戊己甲乙天官，寅卯地官；壬癸戊己天官，辰戌地官。靜為悔，發為貞，貞為本，悔為末。

The "Dragon Virtue" is located in the Zi (Rat) during the eleventh month, moving left on the Kan (Water) trigram; the "Tiger Crime" is located in the Wu (Horse) during the fifth month, moving right on the Li (Fire) trigram. Jia and Yi take Geng and Xin as heavenly officials, and Shen and You as earthly officials; Bing and Ding take Ren and Gui as heavenly officials, and Hai and Zi as earthly officials; Wu and Ji take Jia and Yi as heavenly officials, and Yin and Mao as earthly officials; Ren and Gui take Wu and Ji as heavenly officials, and Chen and Xu as earthly officials. Stillness without movement is called "regret," while movement is called "rectitude." Rectitude is the root, and regret is the branch.

初爻上，二爻中，三爻下；三月之數，以成一月。初爻三日，二爻三日，三爻三日，名九日；餘有一日，名曰閏餘。初爻十日為上旬，二爻十日為中旬，三爻十日為下旬；三旬三十，積旬成月，積月成年。 八八六十四卦，分六十四卦配三百八十四爻，成萬一千五百二十策，定氣候二十四，考五行於運命，人事天道，日月星辰，局於指掌，吉凶見乎其位。《繫》云：“吉凶悔吝生乎動”。

The first line represents the upper part, the second line the middle part, and the third line the lower part. Using the number of three months to form the calculation for one month, the first line corresponds to three days, the second line to three days, and the third line to three days, totaling nine days; the remaining one day is called "leap remainder." The ten days of the first line form the upper ten days, the ten days of the second line form the middle ten days, and the ten days of the third line form the lower ten days. Three ten-day periods make up thirty days, which accumulate into a month, and months accumulate into a year. Eight times eight gives sixty-four hexagrams, and sixty-four hexagrams form 384 lines, totaling 11,520 units. This determines twenty-four climatic periods, and the Five Phases are used to examine human destiny. Human affairs, heavenly ways, the sun and moon, and the stars are all contained within the palm, and fortune and misfortune appear in their respective lines. The Great Treatise says: "Fortune, misfortune, regret, and hardship arise from action."

寅中有生火，亥中有生木，巳中有生金，【亦云上生之位。】申中有生水。丑中有死金，戌中有死火，未中有死木，辰中有死水，土兼於中。 建子陽生，建午陰生，二氣相沖，吉凶明矣。積算隨卦起宮，乾坤震巽坎離艮兌，八卦相蕩，二氣陽入陰，陰入陽，二氣交互不停。故曰：“生生之謂易”。天地之內，無不通也。

The trigram Yin contains the growth of fire, the trigram Hai contains the growth of wood, the trigram Si contains the growth of metal, and the trigram Shen contains the growth of water. The trigram Chou is the death place of metal, the trigram Xu is the death place of fire, the trigram Wei is the death place of wood, and the trigram Chen is the death place of water. Earth is shared among these four. In the month of Ji Zi, yang energy begins to arise, and in the month of Ji Wu, yin energy begins to arise. These two energies oppose each other, and thus good and bad fortune become clear. Accumulated calculations arise according to the trigrams. The eight trigrams interact with each other, yang enters yin and yin enters yang, and the two energies continuously exchange. Therefore, it is said: "The continuous generation of things is called the Book of Changes." Within heaven and earth, there is nothing that is not connected.

乾起巳，坤起亥，震起午，巽起辰，坎起子，離起丑，艮起寅，兌起【缺】。於六十四卦，遇王則吉，廢則凶，沖則破，刑則敗，死則危，生則榮。考其義理，其可通乎。 分三十為中，六十為上，三十為下，總一百二十，通陰陽之數也。新新不停，生生相續，淡泊不失其所，確然示人。

Heavenly Stem Jia begins at Si, Earthly Branch Zi begins at Hai, Trigram Qian begins at Si, Trigram Kun begins at Hai, Trigram Zhen begins at Wu, Trigram Xun begins at Chen, Trigram Kan begins at Zi, Trigram Li begins at Chou, Trigram Gen begins at Yin, and Trigram Dui begins at which Earthly Branch is missing in the original text. Among the sixty-four hexagrams, encountering a prosperous and strong position brings good fortune, encountering a resting and declining position brings misfortune; being confronted brings destruction, being subjected to punishment brings failure, falling into death brings danger, and obtaining life qi brings honor. Investigating the meaning behind these principles, they can be fully understood. Dividing thirty as the middle, sixty as the upper, and thirty as the lower, totaling one hundred twenty, corresponds exactly with the numbers of yin and yang. Renewing constantly without ceasing, continuing generation after generation; maintaining simplicity and self-restraint without losing one's true nature, clearly demonstrating to people.

陰陽運行，一寒一暑，五行互用，一吉一凶。以通神明之德，以類萬物之情。故易所以斷天下之理，定之以人倫，而明王道。 八卦建，五氣立，五常法象乾坤，順於陰陽，以正君臣父子之義。故易曰：“元亨利貞”。夫作易所以垂教，教之所被，本被於有無，且易者包備有無。有吉則有凶，有凶則有吉。生吉凶之義，始於五行，終於八卦。從無入有，見災於星辰也。從有入無，見象於陰陽也。陰陽之義，歲月分也，歲月既分，吉凶定矣。故曰：“八卦成列，象在其中矣”。

Yin and yang operate in succession, alternating between cold and heat; the Five Phases interact with each other, alternating between auspicious and ominous. From this, the virtue of the divine is understood, and the conditions of all things are compared. Therefore, the Book of Changes is used to discern the principles of the world, to establish human relationships, and thus to clarify the Way of the King. Once the Eight Trigrams are established, the five elements are also determined; the five constants follow the patterns of Heaven and Earth, conform to Yin and Yang, and are used to clarify the distinctions between ruler and subject, father and son. Therefore, the Book of Changes says, "Originating, flourishing, advantageous, and correct." The composition of the Book of Changes was originally intended to demonstrate education and moral guidance, and the scope of such guidance fundamentally includes both existence and non-existence. The Book of Changes encompasses both existence and non-existence. Where there is auspiciousness, there is also ominousness; where there is ominousness, there is also auspiciousness. The meaning of auspicious and ominous arises from the Five Phases and culminates in the Eight Trigrams. From non-existence to existence, calamities and anomalies appear in the stars; from existence back to non-existence, symbols appear in Yin and Yang. The significance of Yin and Yang lies in the distinction of years and months; once years and months are distinguished, auspiciousness and ominousness are determined. Therefore, it is said, "When the Eight Trigrams are arranged, their images are already present."

六爻上下，天地陰陽運轉，有無之象，配乎人事。八卦仰觀俯察，在乎人；隱顯災祥在乎天。考天時，察人事，在乎卦。八卦之要，始於乾坤，通乎萬物。故曰：“易窮則變，變則通，通則久”。久於其道，其理得矣。 卜筮非襲于吉，唯變所適。窮理盡性於茲矣。

Six yao (lines) move up and down, reflecting the turning of heaven and earth and the operation of yin and yang. The images of "having" and "not having" are all connected to human affairs. The reason the Eight Trigrams can observe above and investigate below lies in human beings; the concealment and manifestation of calamities and auspicious signs depend on heaven. To examine the timing of heaven and scrutinize human affairs, it all rests on the hexagrams. The essence of the Eight Trigrams originates from Qian and Kun and extends through all things. Therefore, it is said: "When the Book of Changes reaches its limit, it changes; when it changes, it becomes unblocked; when it becomes unblocked, it endures." Being able to maintain its way for a long time, the principle is thus understood. Divination and卜筮 are not merely seeking for good fortune, but rather following the changes and adapting accordingly. Investigating the principles of things and exhausting the nature of things, all lies in this.