The trigram for the day, also known as the trigram of the day.

三百六十時為一周，每一時用四爻，每二刻用一爻，仍分節氣蔵閏，一時準一日三十時，兩日半準一月，每月初一日子時至初五日亥時為二月，每一月準一年，而月之大則三十日準一月，月之小則二十九時準一月，蓋月之大則一月三百六十時（十二個三十也）月小則—月三百四十八時，（十二個二十九）此經世書引而伸之一元之內，閏大小皆不差矣。

There are 360 hours in a week, each hour being represented by four lines. Each line corresponds to two moments, and the system still follows the rules of seasonal and leap months. One hour is equivalent to one day. Thirty hours, or 1.5 days, make up a month. Each month, from the first day's Zi hour to the fifth day's Hai hour, counts as two months. Each month is equivalent to one year. A large month consists of 30 days equivalent to one month, while a small month consists of 29 hours equivalent to one month. A large month has 360 hours (twelve times thirty), and a small month has 348 hours (twelve times twenty-nine). The "Classic of the World" extends this system, ensuring that the size of the leap months is never in error within a single cycle.

日之時卦，只以年之月卦為用，但有起寅字之異耳，年之月卦，則以五虎元遁，而寅月起升蒙蠱井，張行成作經世書，通變不分大小運，皆起升蒙蠱井，蓋只得半無邪，所謂卦起升蒙蠱井之一句耳，不知康節先生以元會運世年為大運，起泰、損、大蓄、節。月為小運，起升、蒙、蠱、井之要訣也。

The daily hour trigram is determined by using the yearly month trigram, with the only difference being that the trigram calculation starts from the寅 (Yin) character. The yearly month trigram follows the "Five Tiger遁" (Wu Hu Dun) mnemonic, starting from the寅 month with the trigrams《升》(Sheng), 《蒙》(Meng), 《蛊》(Gu), and 《井》(Jing). Zhang Xingcheng, in his book《经世》(Jing Shi), discussed the transformation of trigrams without distinguishing between major and minor cycles, always starting with 《升》, 《蒙》, 《蛊》, and 《井》. This only captures half of the method, that is, the phrase "卦起升蒙蛊井" (Gu qi Sheng Meng Gu Jing). He did not know the key method of Kangjie Master, which states that the major cycles (元, 会, 运, 世, 年) start with the trigrams《泰》(Tai), 《损》(Sun), 《大畜》(Da Xu), and 《节》(Jie); while the monthly cycle, being the minor cycle, starts with 《升》, 《蒙》, 《蛊》, and 《井》.

皇極起卦有四法，天數起於會之子，冬至甲子卦自泰行也。人數起於運之甲，驚蟄己卯方起泰卦，地起於世之子，大寒甲己仲用泰值事，物數起於月之寅，春分起泰而用甲己孟，各各不用起冬至者，天運子也起大寒者。地運丑也起驚蟄者，人建寅也，而積一氣在正月之終氣也，起春分者，帝出於震也。天地人物各用一元，皆首於泰卦，

The book "Huangji" has four methods of casting a hexagram. The heavenly number begins at the position of Zi in the cycle of the heavenly stem and branch, starting with the hexagram Tai at the winter solstice on Jiazi; the human number begins at the position of Jia in the cycle of the great movement, starting with the hexagram Tai at the beginning of the Awakening of Insects on Jimao; the earthly number begins at the position of Zi in the cycle of the world, starting with the hexagram Tai during the Greater Cold on the middle Jia Ji; the number of things begins at the position of Yin in the cycle of the month, starting with the hexagram Tai at the vernal equinox, using the beginning Jia Ji of the first month. Different schools have different starting points: those starting at the winter solstice take the heavenly movement at Zi; those starting at the greater cold take the earthly movement at Chou; those starting at the awakening of insects take the human cycle at Yin, and the accumulation of one qi is at the end of the first month; those starting at the vernal equinox take the meaning of "the Emperor emerges from Zhen." Heaven, earth, human, and things each use one yuan, all beginning with the hexagram Tai.

自干與坤分太極為易之門，一變而為四象，二變而為八卦，三變而為十六位，四變而為六十四卦，至四變而耦之，則先天大圖一百二十八卦也。四變而四之，則掛一圖二百五十六卦也。四變而八則既濟圖，五百一十二卦也。四變而六之，則既濟陰陽圖之細數，各一千二十四卦也，八八之卦亦四變而為用，故日月星辰有天，水火土石之在地，土農工商之在人，無非四也。

The trigrams 乾 (Qian) and 坤 (Kun) divide the Taiji, forming the entrance of the Book of Changes. One transformation produces the Four Symbols, two transformations produce the Eight Trigrams, three transformations produce sixteen positions, and four transformations produce the sixty-four hexagrams. After four transformations, doubling produces the one hundred and twenty-eight hexagrams of the Earlier Heaven diagram; multiplying by four produces the two hundred and fifty-six hexagrams of the "One Hanging" diagram; multiplying by eight produces the five hundred and twelve hexagrams of the "Already Completed" diagram; and multiplying by two (originally written as "six") produces the detailed count of the "Already Completed" yin-yang diagram, each reaching one thousand and twenty-four hexagrams. The sixty-four hexagrams also require four transformations to become active, so in the heavens there are sun, moon, stars, and constellations; on the earth there are water, fire, soil, and stone; among people there are scholars, farmers, artisans, and merchants; none are without the number four.

皇極之法妙在方圓曲直，行以園生物，以方平行則直斜行則曲，所以成變化而行鬼神，乘除消長是由此而分也。先天以方圓二象合為一圖，分二圖別之為二，此元經會，會經運，會經世，皆圓圖之用也。

The subtlety of the method in "Huangji" lies in square, circle, curve, and straight line: circular movement is used for operation, and square movement is used for generating life; moving straight results in a straight line, and moving obliquely results in a curve. Change arises from this, and ghosts and spirits move according to it. The distinctions of multiplication, division, reduction, and increase also come from this. The "Xian Tian" combines the images of square and circle into one diagram, or can separate them into two diagrams. What is said as "using the original to govern the meeting," "using the meeting to govern the movement," and "using the movement to govern the world" (the original text "hui jing shi" should be "yun jing shi") are all applications of the circular diagram.

乾坤為大父母，其卦皆右行，從太陽也。復姤為小父母，其卦皆左行，從四時也。右從之卦，皆一生二，二生四，四生十六，十六生三十二，三十二生六十四，至於反生一十七卦，而復會無極之數，即元終復有元之理也。左行之卦，自一而二，笫笫相承，如環無端，即歲運又攺歲之理也。二者順逆異行，其數之差，至於萬萬極，陽舒陰縮也。

The trigrams 乾 (Qian) and 坤 (Kun) are the great parents, and the trigrams they generate all move to the right, following the sun. The trigrams 复 (Fu) and 姐 (Gou) are the small parents, and the trigrams they generate all move to the left, following the four seasons. The trigrams moving to the right progress from one to two, two to four, four to sixteen, sixteen to thirty-two, thirty-two to sixty-four, until they return to the original seventeen trigrams, and then reunite with the number of the boundless void. This is the principle that one cycle ends and another begins. The trigrams moving to the left progress from one to two, layer by layer, like a circular ring with no beginning or end. This is the principle that one year ends and a new year begins. The two directions of movement are opposite, and the numbers can differ by as much as ten thousand ten thousand. This is caused by the expansion of yang energy and the contraction of yin energy.

皇極二百五十六卦，只用內貞外悔二象之外無爻義，故分兩圖，只用一二三四五六七八之數，而定卦分兩圖變既濟圖，皆以內外之數繫卦為卦，一卦以數取成二百五十六卦，其卦又自袓於先圓圖也。觀物外篇言：乾兌離震，用陽爻一百八十，巽坎艮坤，用陰爻一百八十，又並陽侵陰旦侵夜數，又取坎艮之陽爻四十，共三百五十六爻，即掛一卦所袓也，是以摘爻明義，以所得卦為吉凶也。

The 256 hexagrams in the Huangji are based only on the inner trigram as "Zhen" and the outer trigram as "Hui," without discussing the meaning of the lines. Therefore, they are divided into two diagrams, using the numbers one, two, three, four, five, six, seven, and eight to determine the hexagrams. When these two diagrams are combined, they form the Ji Ji diagram, which uses the numbers of the inner and outer trigrams to form the hexagrams. Each hexagram is determined by its number, resulting in 256 hexagrams, all of which are derived from theEarlier Heaven circular diagram. The Guanwuwai pian states that the trigrams Gān, Duì, Lí, Zhèn use 180 yang lines, while Xùn, Kǎn, Gèn, Kūn use 180 yin lines. Adding the numbers representing yang invading yin and day invading night, and taking an additional 40 yang lines from Kǎn and Gèn, the total is 356 lines, which is the source from which the hexagrams are derived. Therefore, to explain the meaning, one must select the line positions to determine the meaning and judge fortune and misfortune accordingly.

既濟卦皆以尊居左，以卑居右，如運與會，則運為尊，運為世，則會為尊也。位置左卦有是地卦者變為天，如坤變乾，巽變震是也，又看右卦有是天卦變為地，如震變巽，離變坎是也。各變合天地之位了，乃取之方合既濟圖，植物卦亦然。 元經會觀天也，會經運觀地也，運經世觀人也。聲音律呂則又以之而觀物矣。

The hexagrams in the diagram of "Already Achieved" place the superior element on the left and the inferior on the right. For example, if the hexagram is paired with "movement" and "convergence," then "movement" is considered superior; if paired with "world," then "convergence" is superior (these two sentences may have been reversed). When arranging, look at the hexagram on the left; if it is a terrestrial hexagram, it becomes a celestial one, such as "Kun" transforming into "Qian" and "Xun" transforming into "Zhen." Then look at the hexagram on the right; if it is a celestial hexagram, it becomes terrestrial, such as "Zhen" transforming into "Xun" and "Li" transforming into "Kan." After each has been transformed and aligned with the positions of heaven and earth, they fit the structure of the "Already Achieved" diagram; hexagrams related to plants are also handled this way. "Using the original to measure convergence" is observing heaven, "using convergence to measure movement" is observing earth, "using movement to measure the world" is observing human beings; as for musical tones and pitch, they are used to observe objects.

經世之篇起唐堯，用編年法分三百六十年為一周，積為十運也。欲見三百六十年值年卦同而應驗，所以異者在於值運值世者之卦，處互成章，不可為典常也，

The "Jingshi" texts begin their chronology from the reign of Emperor Yao, using the annalistic method. They consider three hundred and sixty years as a cycle, accumulating into ten periods. The hexagram for each year repeats every three hundred and sixty years, but the verification differs each time, depending on the hexagram of the period and the hexagram of the era. These hexagrams interweave with each other and cannot be regarded as fixed rules.

如泰否兩卦，泰在否中則吉，否在泰中則凶。是小不勝大也。然泰在否中而否，自屯來夬剝等卦，來則仍主凶，否在泰中，而泰自大有謙，無妄來則不能為災矣。是弱不能敵強也。天理人事本不相遠，陽多則為德，為君子，為平治，為豐大，陰多則為刑，為小人，為難危，為廹促，觀康節論大過之義，則逢大過卦者，豈可便為棟橈凶哉，謙無凶而夬剝無吉，恐亦未然，如謙當閉物，何吉之有。

Taking the hexagrams Tai and Po as examples: Tai in the context of Po is auspicious, while Po in the context of Tai is inauspicious, illustrating that the smaller cannot overcome the larger. However, even if Tai is within Po, if that Po comes from hexagrams such as Zun, Guai, and Bo, it still indicates misfortune; similarly, even if Po is within Tai, if that Tai comes from hexagrams such as Dàyǒu, Qian, and Wúwàng, it will not cause disaster. This reflects that the weaker cannot overcome the stronger. The principles of heaven and human affairs are not far apart: when there is more yang, it manifests as virtue, as a gentleman, as peace and prosperity, as abundance and grandeur; when there is more yin, it manifests as punishment, as a petty person, as hardship and danger, as distress and constraint. Looking at Kangjie's interpretation of Da Guo, is it necessarily the case that encountering the Da Guo hexagram will result in 'the beam bending' misfortune? Saying that Qian hexagram has no misfortune, and Guai and Bo have no auspiciousness, may not be entirely accurate: if Qian hexagram occurs at a time of closure, how can there be any auspiciousness?

皇極用卦之法出於方外丹經之道意，其詞曰：“用卦不用卦，須向卦中作，及其用卦時，用卦還是錯。”此以所得之卦變而合位。不用原卦是用卦不用卦也。又並兩卦相合而交取其貞與悔各以一卦以既濟卦之四象，此須向卦中作也，得四矣又也入卦一卦而後用之，猶以用既濟卦為錯也，

The method of using hexagrams in the "Huangji" comes from the meaning of external alchemical texts. Its secret formula says: "Using hexagrams without using hexagrams, one must create within the hexagram; when using hexagrams, using hexagrams is still wrong." This means that after obtaining a hexagram, one should change it to match the positions, without using the original hexagram, which is called "using hexagrams without using hexagrams." Then, combining the two hexagrams and alternately extracting the inner hexagram (Zhen) and the outer hexagram (Hui), each forming a hexagram, to match the four trigrams of the "Ji Ji" hexagram, which is called "creating within the hexagram." After obtaining the four trigrams, one must again enter the hexagram to take another hexagram and use it, so using the "Ji Ji" hexagram alone is still wrong.

今附例於後假如人來說少字，就用少字算少字，是古沼切在二十七筱字，韻聲屬上聲，音屬齒音之第四聲，屬日月，聲輕乃夬卦，音屬收齒輕乃比卦，以夬卦居左比卦居右，二卦相併其外卦是兌與坎合成困卦，其內卦是干與坤合成否卦則臺既濟圖是會之元之運之元困否入卦，一個乃大有卦也，斷之曰：吉。其數六兆五千萬億，笫四聲屬丁齒音，四屬亥，四巽十得五十六數，去三十而用二十六，乘之則得一百兆之數也，數內隱天山遯卦，乃成功身退之象也。

Now let's give an example. If someone says the character 「少」, we start with the character 「少」. 「少」 is pronounced as "shǎo" in ancient times, belonging to the twenty-seventh "Xiao" rhyme, with a rising tone, and it is a dental sound in the fourth tone. In terms of sound, it belongs to the category of "Ri-Yue" (sun and moon), with a light sound, resulting in the hexagram "Gua"; in terms of sound production, it involves closing the teeth and producing a light sound, resulting in the hexagram "Bi". Thus, the hexagram "Gua" is placed on the left, and the hexagram "Bi" is placed on the right. When the two hexagrams are combined, the outer hexagram is formed by combining "Dui" and "Kan" to make "Kun"; the inner hexagram is formed by combining "Qian" and "Kun" to make "Po". Then combining the hexagram "Ji Ji", we get the "Yuan" of the hexagram and the "Yuan" of the movement. By incorporating "Kun" and "Po" into the hexagram, we select one hexagram, which is "Da You". The interpretation is favorable. The number is six hundred billion million. The fourth tone belongs to "Ding" and the dental sound, and four also belongs to "Hai". Adding four to the ten of "Xun" gives fifty-six, subtract thirty to get twenty-six, and using this number for multiplication gives one hundred billion. The number contains the hexagram "Tian Shan Duan", which symbolizes the image of achieving success and then retreating.

假如有事在心，忽聞牛叫，就用叫字算，是古吊切在十八嘨字韻，聲屬去聲，音屬舌音之笫一，是聲屬月辰，乃屬隨卦，音屬唇音輕閉，乃觀卦。便以隨卦居左，觀卦居右，二卦順並其外卦是兌，與巽合為大過卦，其內卦是震與坤合為豫卦，則合既濟圖是會之世之元，大過豫而入掛一圖，乃既濟卦也。斷之曰：其事已成在秋季，尤吉。

For example, if one is thinking about something and suddenly hears an ox call, one can use the character 「叫」 to start the calculation. 「叫」 is pronounced as "gao" in ancient pronunciation, belonging to the Xiao rhyme group, with a falling tone, and it is a tongue sound of the first category. In terms of sound, it belongs to the Yuezhen category, resulting in the hexagram 「随」; in terms of phonetics, it is a lip sound with a light closure, resulting in the hexagram 「观」. Therefore, the hexagram 「随」 is placed on the left, and the hexagram 「观」 is placed on the right. The two hexagrams are combined in sequence, with the outer trigram being 「兑」 and 「巽」 combined to form the hexagram 「大过」, and the inner trigram being 「震」 and 「坤」 combined to form the hexagram 「豫」. When combined with the diagram of 「既济」, it results in the world's original element. By substituting 「大过」 and 「豫」 into the 「挂一图」, it forms the hexagram 「既济」. The interpretation is: this matter has already been completed, and it should occur in autumn, especially auspicious.

其數一萬二千五百九十七億一千二百萬，其叫字屬笫三聲，丙子四音已是二十八數，復以二十八因之，則得其事之數，三十五萬二千九百一十九億三千六百萬。又斷之曰：笫三位空，其事難成於同乾人中，有不足。又數內八百二十億為地澤臨，此八月終之卦，全於八月，有凶也。

Its number is 12,597 billion and 120 million. The character "叫" is pronounced in the third tone. The four sounds of Bingzi combine to form the number 28. Multiplying 28 by this gives the number of this matter: 352,919 billion and 360 million. It also states that the third position is empty, meaning this matter cannot be accomplished among the accomplices, and there is a deficiency. The number also includes 82 billion, corresponding to the hexagram Lin (Ground and Marsh), which is the hexagram of the end of August. The matter as a whole falls in August, indicating danger.

于越李子問曰：余留心數學久矣， 凡高賢名術未嘗不起疑，以探其薀，而驗者恆少不驗者恆多，未有如先生之奇，而多中神而多驗也，果有所秘傳耶？獨得之妙耶？何不垂筆，以示不朽。

A man from the area of Yue (now the region of Zhejiang) named Li Zi asked: I have been attentive to mathematics for a long time. Whenever I encounter a wise person or a renowned method, I never fail to raise questions and deeply explore its hidden meanings. However, the instances where it proves accurate are few, while those that do not come true are numerous. I have never seen anyone as marvelous as you—your predictions are often correct and frequently verified. Is this due to a secret transmission, or is it your unique insight? Why not write it down so that it may be passed on for eternity.

楊子曰：具天地陰陽之理者易也，所以體天地陰陽之理，隨時變易以從道者心也，心不能靜無以決天下之疑。釋天下之疑矣。學數之要，必先掃除雜念，收斂身心，以有為應跡，以明覺為自然，久而行之，則志氣清明義理昭著，而數理自然貫通矣。

Yangzi replied: The Classic of Changes contains the principles of heaven and earth and yin and yang in its entirety; the mind that can comprehend the principles of heaven and earth and yin and yang, and adapt to changes in accordance with the great way, is the mind. If the mind is not tranquil, it cannot resolve the difficulties of the world or remove its doubts. The key to studying numbers lies in first eliminating distractions and gathering the mind and body, using deliberate actions to deal with events, and treating clear awareness as one's natural state. By doing this consistently, one's spirit will naturally become clear, the principles of rightness will naturally become evident, and the principles of numbers will naturally be understood.

李子曰：飬靜之說，吾嘗聞其既矣，敢問變之說何如？ 揚子曰：易者，隨時變易以從其道也。易書雖為卜筮而作，而義理未嘗不該苟專於卜筮，以求易則得其形，而下者遺其形，而上者殆非體用一原，顯微無間之道矣。苟專於義理以求易，則無以定天下之吉凶，決天下之得失，豈聖人所謂無大過而吉凶，而吉凶與民同患之意哉，故易卦雖有一定之名，而氣陏時轉，不無衰旺之萬，論卦不論氣，則局於象，昩於時，得其影響而不能真知灼見矣。若能看得卦氣透徹，不惟知吉凶而亦能識造化之根源也。

Li Zi said: The principle of cultivating stillness, I have already understood; please ask about the principle of "change." Yang Zi said: What is called the Book of Changes is simply the ability to change with the times and follow the Way. Although this book was originally composed for divination, its principles cover everything. If one seeks the Book of Changes only through divination, one would only grasp the material aspect and lose the transcendental aspect, which would contradict the principle of "the essence and function originate from the same source, and the manifest and subtle are without separation." If one seeks the Book of Changes only through its principles, one would be unable to judge the fortune or misfortune of the world, or decide gains and losses, and thus would not be in line with the original intention of the sage, which is "without great error" and "fortune and misfortune share the people's concerns." Therefore, although each hexagram has a fixed name, its qi changes with time, and there must be differences in its strength and decline. If one discusses only the hexagrams and not the qi, one would be limited by the hexagram images and confused about the seasons, obtaining only shadows and echoes, and not true understanding. If one can thoroughly understand the relationship between hexagrams and qi, then one would not only be able to know fortune and misfortune, but also understand the origin of the workings of the universe.

李子曰：卦氣之外，無仍別有機乎？ 楊子曰：數固天地盈虛往來一定之理，而此心之靈不假思慮，不勞卜度，有以開天下之物成天下之務者，惟寂然不動而已矣。

Li Zi said: Is there something more important beyond the hexagram energies? Yang Zi said: Numbers are indeed the fixed principle of the full and empty movement of heaven and earth, but the clarity of the mind does not need to rely on thinking or exerting effort to comprehend all things and accomplish all tasks. It depends solely on the four words "still and unmoving" mentioned in the Great Treatise.

昔張子厚為商洛令時，屢過康節之蘆，拜而問曰：此學幾日可盡？先生曰：本無多事，以子之才，頃刻可盡。須棄卻仕宦，靜養十年，使塵慮消散，自然有得。

Before Zhang Zai served as the county magistrate of Shangluo, he often visited the thatched cottage of Kangjie to inquire about the study. He bowed and asked: How many days does it take to master this discipline? Kangjie replied: There is really nothing complicated about it. With your talent, you could master it in an instant. However, you must give up official duties, remain in quiet retreat for ten years, and eliminate all worldly distractions. Then naturally you will gain insight.

邢叔和來學引古今不已先生曰：姑置是先天未有許多語，且當虛心使胷中蕩然無一事，方可。 詩曰：若論先天一字無。 又曰：身在天地後，心在天地先。 又曰：天向一中分造化，人從心上起經綸。

Xing Shuhe came to study, and as soon as he opened his mouth, he cited ancient and modern texts, speaking nonstop. Kangjie said: Put these aside for now; the study of the Heavenly Origin (Qian Tian) originally has not so much to say; you should first humble your mind, leave your chest empty and free of all matters, then you can study. His poem says: If we talk about the Heavenly Origin, not a single character is there. He also said: The body exists after the generation of heaven and earth, but the mind exists before the creation of heaven and earth. He also said: Heaven differentiates creation within the 'one' (Yi), and human beings establish order (Jing Lun) upon the mind.

他日又曰：數學非十年則不成。由此觀之學數以靜養為先，卦氣為要也。也靜則胷次玲瓏，物來順應，魯齊有云：先天之學純乎天者也，非純乎其天之人不可輕授，蓋以此數蘊神仙之秘訣，洩造化之元機，得之者當重，非其人不傳。故康節不授邢叔和而願授程明道，豈無所見而然焉。 李子曰：命之矣。敢不勤。 諸然觀物必有筌蹄，請書於後。

Later he added: One cannot master mathematics without ten years of effort. From this we can see that studying mathematics should first emphasize quietness of mind and focus on the principles of trigrams. When the mind is calm, the mind becomes clear and open, and things come naturally in harmony. Lu Qi said: The study of theEarlier Heaven (primordial) is a purely natural discipline. It is not for those whose hearts are not naturally pure to lightly receive it; because this system contains the secrets of immortals and reveals the fundamental principles of creation. Those who possess it should treat it with seriousness; if it is not suitable for a person, it should not be passed on. Therefore, Kangjie was unwilling to pass it on to Xing Shu and preferred to pass it on to Cheng Mingdao. Could this be done without insight? Li said: I have carefully received the teaching, how could I dare not be diligent? If this is the case, then observing things must have a starting point. Please write it down below.

一曰論動靜。夫動靜者。吉凶悔吝之本。蓋嗜慾將至有開。必先朕兆之萌。其端可測。一動一靜之間有自然之數。不動不占。不因事不占。故皇極之數專在動上求之。

The first point is about movement and stillness. Movement and stillness are the fundamental aspects of good fortune, misfortune, regret, and hardship. When desires arise, there must be a beginning; before an event occurs, there must be a sign or a subtle indication. This initial sign can be known. Between movement and stillness, there is an inherent natural order. Therefore, if there is no movement, one does not divinate; if there is no specific matter, one does not divinate. The numbers of the Huangji system are specifically sought through "movement."

(星光注：“專在動上求之”也是《梅花易數》的大旨。《河洛精蘊》提到此意時有這樣一段文：“邵子《易》數甚精，如通一物，超數算之。便可知是物何時而始，何時而終。但必有動處，方能起算。如見一葉落，便從落葉之時起算”。

Starlight notes: "Seeking through movement" is also the principle of Plum Blossom Numerology. When the River and Lo Secret Essentials discusses this idea, it says: Master Zhao's divination with the Book of Changes is extremely precise. For example, if one encounters an object and calculates it beyond conventional methods, one can know when it begins and when it ends. However, there must be a "movement" to start the calculation. For instance, seeing a leaf fall, one starts the calculation from the moment the leaf falls.

故在“大定根源”章節中有“先從動處起元機。次下今年月日時”之語。“動”是預測學中普遍推行的準則，六爻求動爻，六壬以沖剋為發用，遁甲以身宮為發動，皇極數以年干克為動減策數等等無不以動為旨。

Therefore, the chapter "Great Origin and Foundation" contains the statement: "First start from the movement to initiate the fundamental principle, then proceed to the current year, month, day, and hour." "Movement" is a universal principle in divination: in hexagram divination, one seeks the moving line; in six壬 (Rén) divination, one uses clash and control to determine the initiating transmission; in qí mén dùn jiǎ (奇门遁甲), the body palace serves as the initiating force; in huáng jí shù (皇极数), the movement is determined by the mutual control between the heavenly stem of the year and the number of策 (cè) is reduced accordingly. In all these methods, "movement" is the central focus.

故楊子曰：“易卦雖有一定之名，而氣陏時轉，不無衰旺之萬，論卦不論氣，則局於象，昩於時，得其影響而不能真知灼見矣。若能看得卦氣透徹，不惟知吉凶而亦能識造化之根源也。”所謂“卦氣”亦是隨時流動，亦是“動‘意矣。)

Therefore, Yangzi said: Although each hexagram has a fixed name, its qi changes with the times, and there must be differences of decline and prosperity; if one only discusses the hexagram without considering the qi, he will be confined by the hexagram and be confused about the seasons, only getting some shadows and echoes, and cannot attain true understanding. If one can thoroughly understand the hexagram qi, then he will not only be able to know fortune and misfortune, but also comprehend the origin of the workings of nature. Clearly, what is called "hexagram qi" is also constantly flowing, and it also contains the meaning of "movement."

凡意所萌動。務以先聞先見之動物為主。因動而起則禍福可前知矣。 （星光注：見某網友發貼其觀點能見至象皆憑自己隨意取象皆可，竊為不可，還是按“務以先聞先見之動物為主”為準則。否則失去“欲將至有開。必先朕兆之萌”之意蘊也。）

Whenever a thought arises, one must take the first heard or first seen moving thing as the basis. By using this 'movement' to cast the hexagram, one can foresee misfortune or fortune in advance. (Starlight's note: I have seen a net friend post advocating that any visible image can be chosen at will, but I personally disagree. It should still be based on 'the moving thing that is first heard or first seen' as the main criterion; otherwise, the meaning of the saying 'when desire is about to come, there must be a preceding sign' would be lost.)

故以二動合為一卦。或一動則不可算。一動一靜則可算。蓋動靜相連亦是數也。若所動者既雜。則以先聞先見者算之。其餘不可用。 （星光注：提出二動可成卦，二靜則不可算，還是圍繞以“動”為主題。在《先後天辨》論述的更為詳細：“先朕兆之萌。其端可測。一動一靜之間有自然之數。不動不占。不因事不占。故皇極之數專在動上求之。凡意所萌動。務以先聞先見之動物為主。因動而起則禍福可前知矣。故以二動合為一卦。或一動則不可算。一動一靜則可算。蓋動靜相連亦是數也。若所動者既雜。則以先聞先見者算之。其餘不可用。”）

Therefore, two 'movements' must be combined to form one hexagram. If there is only one movement, it is not possible to calculate; however, when there is one movement and one stillness, they can be used to calculate, because the connection between movement and stillness also forms a number. If the movements are too chaotic, then one should take the first heard or first seen one to calculate, and the rest should not be used. (Note: Here, it is proposed that two movements can form a hexagram, while two stillnesses cannot be used for calculation, still focusing on the theme of 'movement'. The article 'Differentiating Earlier and Later Heaven' discusses this more thoroughly, stating that before an event occurs, there must first be a sign or a subtle movement, which can be used to predict; between a movement and a stillness, there is a natural number. If there is no movement, there is no divination; if there is no event, there is no divination. Therefore, the numbers of the 'Imperial Supreme' are sought specifically through movement. Whenever a thought or intention arises, one must take the first heard or first seen animal as the main one, and use the movement to form the hexagram, thus being able to foresee good or bad fortune. Therefore, two movements are combined into one hexagram; if there is only one movement, it cannot be calculated; if there is one movement and one stillness, it can be calculated, because the connection between movement and stillness is also a number. If the movements are too mixed, then one should use the first heard or first seen one to calculate, and the rest should not be used.)

凡看動物。以先者為上卦。後得者為下卦。次加年月日時。又次加陰陽之策。共成若干。仍以克太歲之卦除之。然後方成一數。如以手執筆。筆動而手亦動也。如以手取刀裁紙。乃是三件物。未將刀到紙邊時。只以手與刀兩件算數。若已將刀正裁紙時。只算刀與紙。不可算手。此是二動連屬之義。

When observing moving objects, the first appearing one is considered the upper trigram, and the later appearing one is the lower trigram. Then add the numbers of the year, month, day, and hour, along with the yin and yang counts, to get a total. This total is then divided by the number of the trigram that overcomes the current year's trigram, resulting in a usable number. For example, if you are holding a pen, both the pen and your hand are moving. Another example is using a knife to cut paper; when the knife has not yet reached the edge of the paper, only the hand and the knife are counted. Once the knife is cutting the paper, only the knife and the paper are counted, and the hand is no longer included. This illustrates the meaning of 'two moving things connected together.'

一動一靜者。如以手拍棹。則手動棹不動。如抬棹則是二者俱動也。如以腳震地。腳動而地不動。此是一動一靜連屬之義。須要動靜相關。然後可用。舉此為例。餘可類推。

This refers to the concept of one thing moving and another remaining still. For example, when you hit a table with your hand, your hand moves while the table remains still. If you lift the table, both the table and your hand are moving. Similarly, when you stomp your foot on the ground, your foot moves while the ground remains still. This illustrates the meaning of "one movement and one stillness are connected." Movement and stillness must be related to each other in order to be useful. These examples can be used to infer other similar situations.

然動靜之中難以取舍。有自己之數。有他人之數。有物之數。如自己算數。心下主定何事。靜坐自看我身上如何動。或頭動。或手足動。或沿衣而動。須是無心之動便可取而下數。已得動數或再有動不可用。只以先動者為主。如有人來我。須從那人來問時。觀他身上動靜而下數方是親切。如算物取物動處而下數。要在澄心取動。動取不真則數不驗矣。

However, it is difficult to decide between movement and stillness: there are one's own numbers, others' numbers, and numbers of things. If calculating for oneself, one should first determine in mind what question is being asked, then sit quietly and observe one's own body's movement: perhaps the head moves, or the hands and feet move, or movement follows the clothes. It must be an unconscious movement that can be used for calculation. Once the movement number is obtained, even if there is further movement, it should not be used; only the first movement is taken as the main one. If someone comes to ask me, I should observe their body's movement at the moment they begin to ask the question to start the calculation, which is more accurate. If calculating for an object, take the movement of the object itself. In any case, one must clear the mind to obtain the movement; if the movement is not genuine, the numbers will not be accurate.

星光注；此段文聯接上文更為詳談動與靜的關係，根據《梅花易數》“萬物賦”言：“觀物理者，靜則乎地，動則乎天，原夫萬物有數，易算無窮，動靜可知。”取其動靜連屬之義應在此乎。

Starlight remarks: This passage continues from the previous text, discussing in more detail the relationship between movement and stillness. The "Wanwu Fu" from the "Plum Blossom Numerology" says: those who observe natural phenomena take the earth as a model in stillness and the heaven as a model in movement; all things originally have numbers, and the calculations of the "Yi" are endless, capable of knowing both movement and stillness. The meaning of "movement and stillness are connected" is probably referring to this.

另外“次加年月日時，又次加陰陽之策”是成卦與數的綜合判斷方法。《梅花易數》雖然有列出策數、軌數之數據，但如何應用沒有交待，所謂年月日時，即測時的四柱數，即神數術中稱為“大定數”，據其干支納甲歸屬於何卦算出策數。實際數與卦的關係有二種方法取得，一是用成卦直接利用成卦陰陽策數若干即為“身數”，取動爻因十加卦數、正數、動爻數，組成千百十零為數。另一種利用四柱干支化策數組成千百十零為數。關於數的應用那是後話了。

In addition, 「adding the year, month, day, and hour in sequence, and then adding the yin and yang numbers」is a method that combines the formation of the hexagram with the calculation of numbers. Although the Plum Blossom Numerology lists the numbers of the yin and yang strategies and the track numbers, it does not explain how to apply them. The year, month, day, and hour refer to the four pillars used in the initial calculation, known as the 「great fixed number」in divination systems such as the Divine Number Method. These numbers are determined based on the assignment of the heavenly stems and earthly branches to the hexagram through the Najia system. In reality, the relationship between numbers and hexagrams can be approached in two ways: one is to directly use the yin and yang numbers of the formed hexagram as the 「body number」, then multiply the moving line by ten, add the hexagram number, the main number, and the moving line number to form a four-digit number consisting of thousands, hundreds, tens, and units; the other is to convert the four pillars' heavenly stems and earthly branches into numbers, forming a four-digit number of thousands, hundreds, tens, and units. As for how to apply these numbers, that will be discussed later.

論卦象 二曰論卦象。夫卦象者。聖人仰觀俯察。近取諸身。遠取諸物之象也。故乾健坤順、乾馬坤牛之屬。易中備載不能盡述。明理者以象推之。今略以同類者辨焉。且如干兌皆屬金。何以分別。蓋乾乃貴重圓健之物。兌乃毀傷破缺之物。坤艮皆屬土。蓋坤為地艮為山。或在高山或在平地自是不同。震巽皆屬木。蓋震為陽木。巽為陰木。其發生茂盛萌芽者震也。枯槁憔悴者巽也。又有棹凳床櫃之類為巽。蒼筤萑竹之類為震。內虛外實者為離。內實外虛者為坎。日亦為離。月亦為坎。凡起動數。當以此卦算數。

The second point is about the images of the hexagrams. The images of the hexagrams are derived by the sages observing the heavens above and the earth below, taking from their own bodies nearby and from all things in the world afar. Therefore, the hexagram Qian represents strength and the hexagram Kun represents compliance. Other examples include Qian representing a horse and Kun representing an ox, as recorded in the Book of Changes. There is much more to say, but those who understand the principles can infer the meanings by analogy. Here, we will briefly distinguish between similar hexagrams. For example, both Qian and Dui belong to metal, but how do we differentiate them? Qian represents something precious, complete, and strong, while Dui represents something broken or damaged. Both Kun and Gen belong to earth, but Kun represents the earth and Gen represents a mountain, one being on a high mountain and the other on flat land, thus naturally different. Both Zhen and Xun belong to wood, but Zhen represents yang wood and Xun represents yin wood: growth and flourishing, with sprouting and leafing, belong to Zhen, while withered and withered belong to Xun. In addition, furniture such as tables, chairs, cabinets belong to Xun, while green bamboo and reeds belong to Zhen. Those that are hollow inside and solid outside belong to Li, while those that are solid inside and hollow outside belong to Kan. The sun belongs to Li, and the moon belongs to Kan. All calculations involving movement should be based on these hexagrams.

星光注；歷來易學的流派的二大支流是象數與義理，作為我們能在術數論壇上留連的易友，我想應注重“象數”，以“象數”為主，易的符號就是二個，陰和陽，你說他簡也夠簡易的，你說他複雜也可以，萬象在其中。象電腦一樣，只有0和1，可做的事可多了，就看你怎麼利用了。古人學易常稱“玩占”、“玩辭”等，看你怎麼玩了。

Starlight notes: The two main branches of the study of the Book of Changes are the symbolic system and the philosophical meaning. As an enthusiast often active in numerological forums, I believe we should focus on the symbolic system and take it as the main approach. The Book of Changes has only two symbols—yin and yang. It is indeed simple and easy, but it can also be complex, as all phenomena are contained within it. Just like a computer that only has zero and one, it can do many things, depending on how you use it. Ancient scholars studying the Book of Changes often spoke of "playing with divination" and "playing with the verses," which refers to how you interpret and explore them (here, "play" means to repeatedly experience and ponder).

象數派認為爻辭是用來“明象”的。《梅花易數》雖屬“先天”之學，不尙“辭”，但是在取象時，也利用“爻辭”作參考，如在“占物類例”中：“凡看物數，看其成卦，觀其爻辭，如得乾曰，潛龍無用，乃曰無用之物，見龍在田，乃曰田中之物”云云， 此段主旨指明“同類”的卦象應如何區分，簡略舉例了卦象，以情性取，以形取，以陰陽所屬取，以卦義取，以卦氣取，手法諸多，多看卦例，可豐富自己的經驗。

The school of象数 believes that the line statements are used to explain the卦象. Although Plum Blossom Numerology belongs to theEarlier Heaven studies and does not emphasize the卦 and line statements, it still refers to the line statements when taking symbols. For example, in "占物类例," it says: when observing the number of an object, first look at the卦 formed, then examine its line statement; if the卦 isNine at the Beginning "潜龙勿用," it indicates something useless; if it isNine in the Second "见龙在田," it suggests something found in the field, and so on. The main point of the above passage is to clarify how to distinguish similar卦象 and briefly outlines the methods of taking symbols: some are taken from the nature, some from the shape, some from yin and yang, some from the meaning of the卦, and some from the卦气. There are many methods; by observing more examples of the卦, one can enrich their own experience.

三曰論卦氣。夫卦氣者。旺相休囚之氣也。維天之命於穆不已。故春木夏火秋金冬木。土旺四季。無非生長收藏之氣。卦名不易。而氣隨時轉。自有真假、進退、元耗、浮沉之殊。占斷之際。當按時審氣。不可拘於卦名。

Third, discussing the concept of卦气. 卦气 refers to the energies of prosperity, decline, rest, and captivity. The Book of Poetry says, "The mandate of Heaven, in its purity and stillness, never ceases." Heaven's mandate flows continuously, so spring belongs to wood, summer to fire, autumn to metal, and winter to water (the original text "winter wood" should be "winter water"). Earth is strongest at the end of each season, and all of this is the energy of birth, growth, gathering, and storage. The names of the trigrams remain fixed, but the energies change with time, thus there are distinctions of true and false, advancement and retreat, origin and depletion, and floating and sinking. When making a divination, one should examine the energies according to the season, and not be rigidly bound by the trigram names.

故當時用事者謂之真。背時無氣者謂之假。氣候將臨者謂之進。氣候已往者謂之退。四植生扶者謂之元。四植洩氣者謂之耗。不當令而日辰生旺者謂之浮。死休囚廢而受制於時者謂之沉。沉氣則欲速則不達。浮氣則當權而不久。耗氣則隨得隨失。元氣則根深而福厚。退氣則有今而罔後。進氣則方興而未艾。假氣則虛多而實少。真氣則成始而成終。審此而斷之。則禍福如懸鑑矣。

Therefore, the one that is in command of the season is called "true," and the one that is out of season and lacks vitality is called "false." The one that is about to arrive is called "advancing," and the one that has already passed is called "retreating." The one that is supported by the four values (year, month, day, hour) is called "origin," and the one that is drained by them is called "consumed." The one that is not in season but is generated and strengthened by the day branch is called "floating," and the one that is in a state of death, rest, captivity, or decay and is restrained by the season is called "sinking." Sinking energy desires quick results but fails to achieve them; floating energy holds power temporarily but does not last. Consumed energy is gained and lost quickly, while origin energy has deep roots and brings great blessings. Retreating energy brings benefits in the present but not in the future; advancing energy is just beginning and has not yet reached its peak. False energy is mostly empty and lacks substance, while true energy has a beginning and an end. By examining these factors, one can judge fortune and misfortune as clearly as seeing in a mirror.

星光注； 此旺相休囚之氣，任何術數都應用的準則，三式，六爻，河洛理數，四柱八字，都講四時之氣，八字的“強弱”，在網上爭的不亦樂乎。《梅花易數》也不例外，如“諸事響應歌”曰：“大扺體宜用卦生、旺、相，謀為終有益”。此生、旺、相即卦氣也。

Starlight notes: This system of prosperous and strong, and weak and confined energies is a fundamental principle applicable to all divination methods. The three systems (Taiyi, Qimen, and LiuNin), six爻 (hexagrams), HeLuoli Shu (River and Lake Numerology), and four pillars of a person's birth (八字) all discuss the energies of the four seasons. The concept of "strength and weakness" in four pillars has sparked much debate online. The Plum Blossom Numerology is no exception. For example, the "Song of Responsive Affairs" states: Generally, the main hexagram should be supported by the used hexagram, and it should be in a prosperous or strong position, so that the affairs pursued will ultimately be beneficial. Here, the concepts of "birth," "prosperous," and "strong" refer to the energies of the hexagrams.

此段對真假、進退、元耗、浮沉術語作了明瞭的說明。當然作為梅易倒沒必要像孟氏、京氏、邵氏所講的卦氣分到“爻”程度，只要參考《易隱》所列的卦氣就夠了。今錄出供易友參考； 附：八卦配節氣旺衰式

This passage clearly explains the terms of true and false, advancement and retreat, origin and consumption, and floating and sinking. Of course, in the context of Meihua Yi, it is not necessary to divide the卦气 as finely as Mengxi, Jingfang, and Shao Yong did down to the level of yao. It is sufficient to refer to the卦气 listed in The Hidden Changes. Now I transcribe it for reference by those who study the Yi. Appendix: A table showing the seasonal strength and decline of the Eight Trigrams.

旺相胎沒死囚休廢 旺相胎沒死囚休廢 立冬：乾坎艮震巽離坤兌 冬至：坎艮震巽離坤兌乾 立春：艮震巽離坤兌乾坎 春分：震巽離坤兌乾坎艮 立夏：巽離坤兌乾坎艮震 夏至：離坤兌乾坎艮震巽 立秋：坤兌乾坎艮震巽離 秋分：兌乾坎艮震巽離坤 四值即測時的四柱支也。但四值的用法是在數上所得之卦，即“連山”卦序，作為梅易沒有用到數的情況下，此參數可忽略。

The two columns in the table are arranged according to the eight levels: "Wang, Xiang, Tai, Mei, Si, Qiu, Xiu, Fei." On the day of Li Dong, the order is Gan, Kan, Gen, Zhen, Xun, Li, Kun, Dui; on the day of Dong Zhi, the order is Kan, Gen, Zhen, Xun, Li, Kun, Dui, Gan. On the day of Li Chun, the order is Gen, Zhen, Xun, Li, Kun, Dui, Gan, Kan; on the day of Chun Fen, the order is Zhen, Xun, Li, Kun, Dui, Gan, Kan, Gen. On the day of Li Xia, the order is Xun, Li, Kun, Dui, Gan, Kan, Gen, Zhen; on the day of Xia Zhi, the order is Li, Kun, Dui, Gan, Kan, Gen, Zhen, Xun. On the day of Li Qiu, the order is Kun, Dui, Gan, Kan, Gen, Zhen, Xun, Li; on the day of Qiu Fen, the order is Dui, Gan, Kan, Gen, Zhen, Xun, Li, Kun. The term "Si Zhi" refers to the earthly branches of the four pillars at the time of casting the divination. However, the use of Si Zhi applies specifically to the卦 sequence derived from numbers, that is, the sequence of the Lianshan hexagram. In the case of Meihua Yi, if numbers are not used, this parameter can be ignored.

四曰論審機。夫審機者。觀之語默動靜之機也。人來求我之際。言雖未出於口。而形於身見於事者。自有動靜往來真假虛實之機。入門之際。當審其機。觀其氣色之憂喜。而參之以卦象之休旺。則事之可否亦可得而前知矣。

Rule four, discussing the examination of omens. By examining omens, one observes the signs in the speaker's words and silence, in their actions and stillness. When a person comes to ask for a divination, even before they speak, signs appear on their body and in the matter at hand, revealing the dynamics of movement and stillness, coming and going, truth and falsehood, reality and illusion. As soon as they enter, one should examine these omens, noting whether their expression shows worry or joy, and then refer to the prosperity or decline of the hexagram. In this way, one can foresee whether the matter will succeed or fail.

蓋臨事之際。見物偶然起者謂之動。偶然安息者謂之靜。人物之去謂之往。人物之至謂之來。布帛穀粟之類謂之真。紙花木果之類謂之假。有聲無形謂之虛。有形有象者謂之實。動則其事速。靜則其事遲。凶事欲其去。吉事喜其來。求官問利愛其真。問事尋人怕其假。興詞訟訴嫌其虛。作事謀為利其實。以此八機合前八氣化而裁之。變而通之。則未來已往之事皆可得而前知矣。人之氣色必於動物觀之。蓋氣從中出為內卦。色見於外為外卦。人有喜怒舒慘。不若動處起之為有準也。

When something happens and something moves by chance, it is called "movement." When something happens and something becomes still by chance, it is called "stillness." When a person or thing departs, it is called "going away." When a person or thing arrives, it is called "coming." Practical items such as cloth, grain, and rice are called "true," while artificial items such as paper flowers, wooden fruits, and fruits are called "false." Things that have sound but no form are called "empty," while things that have form and appearance are called "real." Movement indicates quick events, while stillness indicates slow events. For ominous matters, one hopes for departure; for auspicious matters, one welcomes arrival. When seeking official positions or benefits, one prefers to encounter "true," while when inquiring about matters or searching for people, one fears encountering "false." In lawsuits, one dislikes encountering "empty," while in planning affairs, one benefits from encountering "real." Combining these eight signs with the previous eight energies, and then transforming and adapting them, one can foresee both past and future events. One must observe a person's complexion from moving things: if the energy originates from within, it belongs to the inner trigram; if the color appears on the outside, it belongs to the outer trigram. A person's expressions of joy, anger, relaxation, and sorrow are not as accurate as starting a hexagram from movement.

星光注； 此段論述“外應”的觀察技巧，分為真假、虛實，往來、動靜，結合所測類別區別應用，至於“外應”也正是《梅花易數》預測的特色與必須掌握的技巧。

Starlight notes: This passage discusses the technique of observing "external responses," divided into groups of true and false, real and unreal, coming and going, and movement and stillness. These should be applied according to the specific matter being divined. "External responses" are a distinctive feature of Plum Blossom Numerology divination and a technique that must be mastered.

《萬物賦》云：“未成卦以前，必虛心而求應。即成卦以後，觀刻應以為斷。聲音言語，傍人識兆，當遇形影往來，我心指實皆是，及其六爻以定，三天既生，始尋卦象之端，終測刻應之理，是以逢吉兆，而終知有喜。見凶識而不兔乎凶，故欲知他人家之事。必須憑我耳目之聞見，未成卦而聞見之，乃已生之事既定。卦而觀察之，乃未來之機”。

The "Wanwu Fu" says: Before the hexagram is formed, one must remain humble and wait for the response; once the hexagram is formed, one should judge based on the immediate response. Sounds, words, signs revealed by others, and the appearances of figures encountered, whatever is recognized by my mind as real at the moment, counts. When the six lines are determined and the three elements' images have emerged, one should first seek clues from the hexagram, and finally use the principles of immediate response to predict. Therefore, encountering a good omen will eventually lead to good fortune; seeing a bad omen means unavoidable misfortune. Thus, if one wants to know about others' affairs, one must rely on one's own hearing and seeing. What is heard and seen before the hexagram is formed refers to things that have already happened; what is observed after the hexagram is formed indicates future omens.

講的正是此理，故其外應的真、假、虛、實概念值的《梅易》借鑑應用於實測。如班主測一婦女人問病，見老婦女與小孩，當時我見此貼憑其外觀象，缺一夫的凶兆，再進一歩，可研其二人是向測者來或往，外應技巧多多也。

This is exactly the point being made. Therefore, the concepts of true, false, empty, and real in external signs are worth being referred to and applied in practical divination using the Plum Blossom method. For example, a forum moderator once predicted a woman's illness. At that time, an old woman and a child were seen. By merely observing this external image, I was able to discern an ominous sign indicating the absence of a husband. Further analysis could also involve determining whether the two people were approaching or moving away from the person seeking divination. There are many techniques involved in interpreting external signs.

“人之氣色必於動物觀之”。“氣”是很難掌握的。看相術高層次的精斷叫“善觀氣色”，所以看相術最難學的即“氣色”的應用。如為“喜、怒、舒、慘”倒不是很難，關於氣就憑測者的社會經歷與悟性了。

In the phrase "One must observe the appearance of a person's qi through animals," the term "qi" is difficult to grasp. In physiognomy, the advanced and refined judgment of "good observation of qi and color" is considered the highest level. Therefore, the most difficult part to learn in physiognomy is the application of qi. As for the outward expressions such as "joy, anger, relaxation, and sorrow," they are not too hard to discern. However, the layer of "qi" entirely depends on the diviner's social experience and insight.

五曰論卦義。夫卦義者。文王周公孔子所繫之辭。自有深意存乎其中也。如干為剛健亦為亢滯。君子來之多吉。小人得之多凶。坤為厚實亦為重濁。有得之而富貴者。有得之而愚頑者。坎有潤物之功。亦有陷溺之象。離有文明之意。亦有乖離之理。兌為和悅亦為詭隨。艮為靜止亦為時行。震為震動亦為驚恐。巽乃巽順亦為不果。

Rule five, discussing the meaning of the hexagrams. The meaning of the hexagrams refers to the hexagram line statements associated by King Wen, the Duke of Zhou, and Confucius, which contain profound implications. For example, the hexagram Qian signifies strength and perseverance, but it can also indicate excessive striving leading to stagnation: a gentleman who draws it may encounter many good fortune, while a petty person who draws it may face many misfortunes. The hexagram Kun signifies thickness and solidity, but it can also indicate heaviness and dullness: some people may gain wealth and prosperity from it, while others may become foolish and stubborn. The hexagram Kan has the function of nourishing all things, but it can also represent being trapped and sinking. The hexagram Li signifies civilization, but it can also represent deviation and separation. The hexagram Dui signifies harmony and joy, but it can also indicate flattery and insincerity. The hexagram Gen signifies stillness, but it can also indicate timely action. The hexagram Zhen signifies movement and shaking, but it can also indicate fear and panic. The hexagram Xun signifies yielding and compliance, but it can also indicate hesitation and indecision.

又乾為君父之道。坤為臣子之道。咸姤利於婚姻。鼎革利於更改。待於需。進於晉。行師於師。爭訟於訟。聚於萃。散於渙。退於遁。守於困。安於恆泰。厄於蹇夷。盈於豐有。壞於損蠱。家人之在室。旅之在途。此皆卦象之義也。

For example, the hexagram 乾 represents the way of the sovereign and father, while 坤 represents the way of the subject and son. The hexagrams 咸 and 姤 are favorable for marriage, while 鼎 and 革 are favorable for change and transformation. To wait, look at 需; to advance, look at 晋; to go to war, look at 师; to engage in disputes, look at 讼; to gather together, look at 萃; to scatter apart, look at 涣; to retreat, look at 遁; to be inpredicament, look at 困; to be in a secure situation, look at 恒 and 泰; to face difficulties, look at 蹇 and 明夷; to be full and prosperous, look at 丰 and 大有; to experience decline and corruption, look at 损 and 蛊; 家人 indicates matters within the family, while 旅 indicates matters on the road. These are the meanings contained in the hexagrams.

起數之時。不可執一。當隨其機之吉凶、日辰之休旺而言之。蓋身數旺則福可成。否則福變為禍矣。故曰。君子修之吉。小人悖之凶。有人為之何如耳。堯夫之言亦有觀世之間。學數者當深致其思。

When starting the calculation, one should not be fixed on one aspect, but should consider the auspicious or inauspicious nature of the signs and the strength or weakness of the day branch. Only when the personal number is strong can good fortune be realized; otherwise, good fortune may turn into misfortune. Therefore, it is said: the virtuous person who cultivates according to principles will be fortunate, while the wicked person who goes against principles will be unfortunate. It all depends on what a person does. Shao Yong's words also contain an observation of the world's condition, and those who study numbers should deeply understand this.

星光注；其論卦義是謂大象，其一意含反對之情，同樣乾卦，“君子來之多吉。小人得之多凶”，物有相反之情也。《梅花易數》專有一篇“諸卦反對性情”論文，講的也是這道理。如《河洛理數》也同樣看具體用於何人物，有君子、在仕、在庶之分，得之如何如何，有“看人”之嫌，但畢竟是卦理，不能說它是“投機取巧”。

Starlight notes: The hexagram meanings discussed here refer to the grand images, which include a layer of meaning involving opposing aspects. Taking the same hexagram Qian, for example, it says, "A gentleman obtaining it brings many blessings, while a petty person obtaining it brings many misfortunes," showing that things inherently have two opposite sides. The Plum Blossom Numerology has a special section called "Opposing Nature and Emotion of All Hexagrams," which also discusses this principle. The River and Lo Number Theory also requires consideration of the specific person to whom it is applied, distinguishing between the gentleman, the official, and the common people, and explaining how one obtains this hexagram and what it means; this may seem to suggest "varies according to the person," but it is still hexagram reasoning, and one cannot say it is a form of scheming.

《象數舉隅》云：“八卦取義者，有一卦專論取者，有分論各爻取者，有以全體、互體、上下體取者，有以陽爻稱陽物陰爻稱陰物者，取義不同，取象也異也。”這段論述引伸了取義的範圍，《梅花易數》取象亦有“體用互變”之斷法，體也不是一成不變，也要靈活多樣，有的卦例是綜合互卦、變卦等卦象，以得最多的卦象為體。拘泥於大象是死法，故凡泥象不通者尚究於斯。

The *Plum Blossom Numerology* also employs a method of interpretation involving "body, use, mutual, and transformed hexagrams." The body hexagram is not fixed and should be flexible and varied. Some examples combine the mutual hexagram and transformed hexagram, taking the one that appears most frequently as the body. To rigidly adhere to the great image is a rigid method. Therefore, if one's interpretation based solely on the image does not make sense, one should seek further understanding from this approach.

六曰論生克。夫生克者。八卦相生相剋之義也。大抵卦貴生不貴克。克則凶生則吉共理。以日干為主。以數為賓。一數之內又以運為主。元會世為賓。最要賓生主。又生日辰為妙。

Rule six, discussing generation and control. Generation and control refer to the principles of mutual generation and mutual control among the Eight Trigrams. Generally, trigrams are considered auspicious when they generate each other and inauspicious when they control each other: being controlled brings misfortune, while being generated brings good fortune, this is the general rule. When making a judgment, the Day Stem is the main focus, and the numbers are secondary; within a single number, the "period of life" is the main focus, and the original, great cycle, and era are secondary. Most important is when the secondary element generates the main element; if it can also generate the Day Branch, that is even better.

元會世生扶運爻則吉。元會世生運。、運又生日辰者為上吉。日辰與運數相生相合而元會世來克運者。則事雖好而機不及時、為人所制伏。若元會世俱來生運。運與日辰不相生者。此好中不足之數。

The Heavenly Stems and Earthly Branches, along with the Great Periods, Eras, and Generations, generate and support the current movement and the hexagram, which is auspicious. If the Great Periods, Eras, and Generations generate and support the current movement, and the current movement in turn generates and supports the Day Branch, that is the highest level of auspiciousness. If the Day Branch and the current movement are mutually generating and harmonious, but the Great Periods, Eras, and Generations instead overcome the current movement, then although the matter itself is good, the timing is not suitable, and one will still be oppressed by others. If the Great Periods, Eras, and Generations all generate the current movement, but the current movement and the Day Branch are not mutually generating, this is a case of good with some deficiency.

凡卦生要生回。克宜克出。逆克者耗氣。如算一年則以年干斷。淺近之事則以日干斷。此皇極之通論也。大抵日辰尤為緊要。縱觀年月。亦要參看日辰。兩下俱吉則吉。兩下俱凶則凶。此四柱歸一之論。

Whenever a hexagram encounters a beneficial force, it should be able to receive it; whenever it encounters a harmful force, it should be able to withstand it. If it is the one being harmed, it is considered to be losing energy. When calculating for an entire year, use the heavenly stem of the year to determine the outcome; for minor matters, use the heavenly stem of the day. This is the general principle of the "Huangji" text. Basically, the day branch is most important: even when considering the year or the month, one must refer to the day branch as well; if both are favorable, then the outcome is favorable; if both are unfavorable, then the outcome is unfavorable. This is the principle of unifying the four pillars into one.

蓋運者。一數之領袖。元會世或有歸還魁貴祿馬來生扶運數。運數又逢吉曜是謂逢吉。為官者升遷。為士者登笠。為商者進財。或得上人提撥。如會世好數來生運。運雖不旺。亦為有救。若會世之數帶煞克運。運逢生旺帶吉曜者。當招不義之財。得小人之力。好數克身則福淺。惡數克身則禍至。若身數更不吉斯為下矣。

"Yun" is the leader in a number. If among the yuan, hui, and shi there are qiu xing, nobleman, lu, and ma returning to generate and support the yun number, and the yun number also meets auspicious stars, this is called meeting good fortune: officials will be promoted, scholars will pass the exams, merchants will gain wealth, or they will receive support from superiors. If the numbers of hui and shi generate the yun, even though the yun is not strong, it is still considered to have some help. If the numbers of hui and shi bring inInauspicious Sha to overcome the yun, but the yun itself is in a favorable and strong position and also has auspicious stars, then it will bring in unjust wealth and receive assistance from small people.

然後以升降錯綜乘除之數審之。仍以卦之爻變佐之。數為卦之體。卦為數之用。體用俱吉為上。體重用輕數若不好則卦亦徒好也。初下之數論事體之本末。升降觀事體之中。錯綜乘除觀事體之終。有先吉後凶者。有先凶後吉者。以數論之。

Then use the numbers of rising and falling, reversal and combination, and multiplication and division to examine, and use the changing lines of the hexagram to assist in judgment. Numbers are the body of the hexagram, and the hexagram is the application of the numbers; only when both body and application are auspicious is it the highest level. If the body is heavy but the application is light, and the numbers are not good, even a good hexagram is of no use. The initial number indicates the beginning and end of the matter; the rising and falling numbers indicate the middle stage; the reversal, combination, multiplication, and division numbers indicate the outcome. There are cases that start auspicious but end in misfortune, and cases that start in misfortune but end auspicious; all must be determined by the numbers.

星光注； 我的《易象匯聚》貼出後，有的易友認為那是五行屬性，並且多象易亂，說盧氏象多幾十倍。八卦含有天地，包羅萬象，我的易象匯聚簡直一牛毛，再說卦不納五行，生克旺相休囚以何為據？故此易友偏頻了點，不講生克，方術好象斷了主心骨一樣。六曰論生克，雖然講的“皇極數”，其數亦要用卦作依據，否則是一克二還是二克一，當然數本身就蘊涵著令人著迷的許多奧秘，特別河洛之數，方陣化出的奧妙更是燦爛如煌。

Starlight remarks: After I posted my "Compilation of Yi Images," some Yi friends thought that it was merely about the Five Phases attributes, and that there were too many images, making it confusing. They said Lu's images were dozens of times more than mine. In reality, the Eight Trigrams encompass heaven and earth, and include everything. My compilation was just a single hair of a cow; moreover, if a hexagram does not incorporate the Five Phases, how could the relationships of generation and overcoming, prosperity and strength, weakness and confinement be judged? Therefore, the view of that Yi friend was somewhat biased—without the principles of generation and overcoming, divination would be like losing its central pillar. The sixth point discusses generation and overcoming, although it refers to "Huangji Numbers," these numbers also need to be based on hexagrams. Otherwise, how could we determine whether one overcomes two or two overcome one? Of course, numbers themselves contain many fascinating mysteries, especially the He and Luo numbers. The wonders derived from the square array are particularly brilliant and splendid.

這裡所講的“皇極數”牽涉面較多，術語、概念多，但是提醒大家，元、會、運、世代表年月日時，即千百十零，要化為卦的時候，應用《連山》卦序，即是洪範的九疇數。不能用先天或後天之序數代之。

The concept of "Huangji Shu" discussed here involves a wide range of topics and many terms and concepts. It should be noted that the terms yuan, hui, yun, and shi correspond to years, months, days, and hours, respectively, representing the thousands, hundreds, tens, and units places. When converting these into hexagrams, the sequence of the "Lianshan" should be used, which is based on the nine categories of numbers from the "Hongfan" text. Do not use the sequences of the "Qian Tian" or "Hou Tian" hexagrams instead.

七曰論沖合：夫沖合者，日辰與卦象相沖相合也，沖者其事敗，合者其事成。各有所用，不可以一例論之。

Rule seven, discussing conflict and harmony. Conflict and harmony refer to the interaction between the Day Branch and the hexagram: conflict indicates failure, while harmony indicates success. Each has its own significance and cannot be treated indiscriminately.

沖者沖動其事，沖百與零他人動，沖十自己動，十零與日辰相沖者，作事散失。沖年為一歲之事，沖月為—月之事，沖日為一日之事。凡數與年月日時相沖為不吉，與運數相沖者次之，合年一年之吉，合月一月之吉，合日一日之吉，合百零與他人相合，十與自己相好，十零與日辰相合，所為皆成。若數來合運，人來求我，運去合數，我去求人。日辰合運有上人尋我，或好事臨身，沖者反是。

The concept of "chong" refers to the act of stirring up or causing movement. When the hundred position and the individual position are in conflict, it indicates that others are acting. When the ten position is in conflict, it indicates self-initiated action. If the ten position, the individual position, and the day branch are in conflict, then affairs will scatter, be lost, or fail. Conflict with the year master indicates problems for the whole year, conflict with the month master indicates problems for the month, and conflict with the day master indicates problems for the day. Any number conflicting with the year, month, day, or hour is generally inauspicious, while conflict with the fortune number is less severe. When a number harmonizes with the year master, it brings good fortune for the year; harmonizing with the month master brings good fortune for the month; harmonizing with the day master brings good fortune for the day. Harmonizing with the hundred position and the individual position indicates harmony with others; harmonizing with the ten position indicates smooth personal affairs. When the ten position, the individual position, and the day branch harmonize, the affairs can be successfully completed. If the number harmonizes with the fortune, it means others are seeking me; if the fortune harmonizes with the number, it means I am seeking others. When the day branch harmonizes with the fortune, it indicates that superiors may come to me or good things will happen. The situation of conflict is the opposite of this.