On the Void and Loss
Original Text
空对实、亡对有言。《神白经》云：「空亡空亡几多般，十干不到作空看。」《洞玄经》云：「遁穷而亡生。」故以甲旬尽处曰空亡，盖有是位而无禄，曰空；有支而无干，曰亡。如甲子的遁至酉而十干足，所以无戌亥，馀五干例见，是为空亡。然空而有实，亡而有存，所以未可便为凶论。《珞录子》论空亡云：五阳令用一阳，五阴令用一阴。假如甲子、丙寅、戊辰、庚午、壬申则用戌不用亥；乙丑、丁卯、己巳、辛未、癸酉则用亥不用戌。阳分阳年，阴分阴年。又说：甲子至戊辰，以戌为空亡；己巳至癸酉，以亥为空亡，分上下五年。中间又分甲子至戊辰，见壬戌为重，见戊戌之类为轻；己巳至癸酉，见癸亥为重，见乙亥之类为轻。如甲子生甲戌时，此时上正见，差轻；如己巳生癸亥时，亦时上内犯，最重。《指迷赋》云：「禄入空亡，必分前后之辰，所以表阴阳之分，明轻重之等也。」《八字金书》云：「甲寅旬、壬癸落空亡；甲辰旬，甲乙；甲申旬，丙丁；甲戌旬，庚辛。」以地支二位而论天干，或谓十恶大败。犯此日生者，主贫贱。
凡带此煞，生旺则气度宽大，动招虚名，长大肥满，多意外无心之福，死绝则一生成败飘泊，但在我有气之地，则不能为祸。大忌支干与天中相合，是谓小人得位，则奸诈谲诡，靡所不为。若为我所克，是谓天中肥殃，反为特达之福原注：
如戊午火人见甲子金之类。其神性无常，与官符并、则佞媚多文，与劫煞并，则狡勇；与亡神并，则飘蓬；与大耗并，颠倒突；与建禄并，一生破散；与咸池、六害并，多凶暴卒；惟夹贵、华盖、三奇、学堂并者，大聪明，脱俗之士。
夫空亡不言太岁四见生日旬中空亡，极紧。若太岁与日互换空亡，更不佳。以实为空，则实可映空；以空为空，无所映实，故带互换空亡者，灾深。假令甲子年、壬戌月、甲子之正空亡在壬戌，其壬戌乃甲寅旬，甲寅旬中空复在子，主一生财物耗散，大破家宅。馀仿此。若日时互换，时紧日慢。若日犯而时却刑冲破害；时犯而日却刑冲破害，亦主有福，未免坎坷。又云：天中一煞，不可全以凶言，如柱中有恶神，恶煞祸聚之地，全要空亡解之；有空亡不宜见合，合则不能空矣。若禄马财官福聚之气，全怕空亡散之；有空亡却喜见合，合则不能空矣。若无冲无合无刑，谓真空亡。四孟太毒，只作小伎巧求人。
又，甲子旬水土，甲戌旬金，甲申旬火土，甲午旬火土，甲辰旬木，甲寅旬水土，为真空亡。又云：响之有声，莫非虚中也。是以大人之命，要有虚中之德。空亡自旺有用，乃大声大应之器。月、日、月时三位俱空亡者，不害为大贵人。若值两位，虽有官，不大。
又云：凡命值空亡，时上见，多拗性，为事高而虚，更遇华盖，决主少子。日上见，多庶出，或妻妾间离遇偶合则多淫荡。
古歌云：「胎里生逢怕遇空，遇空时节自昏蒙；饶君十步有九计，不免飘飘西复东。」
又云：「建禄临空虚有名，平生向学老无成；若逢马贵来相救，纵得官时又复停。」
又云：「甲寅戊午及庚申，丑上天中最不仁；本分生来当受禄，因逢五鬼遂衰贫。」以甲寅水见辛丑土，为鬼来克命。戊午见丁丑，庚申见乙丑，同是空亡，忌克命也。
又云：「六旬后两号天中，见合长生旺不凶；加临冲克兼刑禄，官职升腾位更隆。」如巳酉丑人丁丑月、癸未日、戊午时，午未空亡而戊癸之火旺在午，反为贵格，是火虚有焰也。
又云：「印绶之星中见空，顺临墓库福重重；若还夹贵归元位，带煞须为给事中」如甲午、癸酉、丙子、壬辰时，虽空，却与癸酉作六合，又墓库夹贵，所以入格，是水空则流也。
经云：「金空则响，火空则明，水空则清，木空则折，土空则崩。」此之谓也。
又曰：人命空亡本不好，若运刑冲，反为虚煞；士人遇之，飞声走誉。如甲申、丁丑、乙亥、甲申，行壬午运，作当路；乙未、乙酉、乙丑、丁亥，行辛巳运，作监司，大振声望。若壬寅为空亡，壬申同类冲之，则不动，此为最毒。
有截路空亡，正如人在途中遇水，不能前进，不可以济，故曰截路，只以日取时见之。如甲己日遁十二时中，申酉上见壬癸，故甲己见申酉，乙庚见午未，丙辛见辰巳，丁壬见寅卯，戊癸见戌亥，此二时上俱遇壬癸为水故也。此空亡非但命见不吉，凡出入、求财、交易、上官、嫁娶，百事皆忌。
有四大空亡，六甲中，甲辰、甲戌二旬，金木水火土全，内甲子、甲午旬生人见水，甲寅、甲申旬独无金，此四旬者五行不全。如甲子、甲午旬独无水，甲寅、甲申旬生人见金，谓之正犯。如当生年中不犯，行运至水金处亦谓之犯。若带得，主一生蹇滞，不问贫贱富贵，皆夭折。三处重遇，瞬息为期。壶中子云：「颜回夭折，只因四大空亡。」正谓此也。
《微经》有五鬼空亡，甲己人见巳午，乙庚寅卯，丙辛子丑，丁壬戌亥，戊癸申酉，限至斯乡，主贫。
有克害空亡，甲乙人见午，丙丁申，戊己巳，庚辛寅，壬癸酉丑，主克害妻子。
有破祖空亡，甲乙丙丁同上，戊巳人见戌，庚辛子，壬癸寅，遇者主破祖业，须并论之。
Interpretation
Void is to solid, and absence is to presence. As stated in *Shen Bai Jing*: "There are various forms of void and absence. When the ten Heavenly Stems do not reach a certain position, it is regarded as void." *Dong Xuan Jing* says: "When the hidden energy is exhausted, absence emerges." Therefore, at the end of a Jia - cycle, it is called void and absence. That is, there is a position but no official salary, which is called void; there is an Earthly Branch but no Heavenly Stem, which is called absence. For example, in the Jiazi cycle, when it reaches You, the ten Heavenly Stems are complete, so there are no Xu and Hai. The same rule applies to the other five Heavenly Stems, and this is the so - called void and absence. However, there is something real within the void, and there is something existing within the absence. So, it cannot be simply regarded as inauspicious. *Luo Lu Zi* discusses void and absence and says: Among the five Yang years, one Yang is used; among the five Yin years, one Yin is used. For instance, in the cases of Jiazi, Bingyin, Wuchen, Gengwu, and Renshen, Xu is used instead of Hai; in the cases of Yichou, Dingmao, Jisi, Xinwei, and Guiyou, Hai is used instead of Xu. It differentiates between Yang years in the Yang category and Yin years in the Yin category. It also says that from Jiazi to Wuchen, Xu is regarded as void and absence; from Jisi to Guiyou, Hai is regarded as void and absence, dividing it into two periods of five years each. In addition, from Jiazi to Wuchen, seeing Renxu is considered more serious, while seeing Wuxu and the like is less serious; from Jisi to Guiyou, seeing Guihai is more serious, while seeing Yihai and the like is less serious. For example, if a person is born in the Jiaxu hour of the Jiazi year, since it is only seen in the hour, the impact is relatively light; if a person is born in the Guihai hour of the Jisi year, as it is an internal violation in the hour, the impact is the most serious. *Zhi Mi Fu* says: "When the salary enters the void and absence, the previous and subsequent periods must be distinguished. This is to show the differentiation between Yin and Yang and clarify the degrees of severity." *Ba Zi Jin Shu* says: "In the Jiayin cycle, Ren and Gui fall into the void and absence; in the Jiachen cycle, Jia and Yi; in the Jiashen cycle, Bing and Ding; in the Jiaxu cycle, Geng and Xin." When discussing the Heavenly Stems based on two Earthly Branches, it is sometimes called the "Ten Evil and Great Defeats." Those born on such days are predicted to be poor and of low social status.
Whoever has this bane, when it is in a prosperous state, will have a broad - minded demeanor, often attract false reputations, grow up plump and full - bodied, and enjoy many unexpected and unintended blessings. When it is in a dead or extinct state, one's life will be full of ups and downs and drifts. However, if it is in a place where one has qi (vital energy), it will not bring disasters. It is most taboo for the earthly branches and heavenly stems to combine with Tianzhong. This is called a villain getting into a position of power, and such a person will be treacherous and cunning, doing all kinds of evil. If it is overcome by oneself, it is called the misfortune of Tianzhong being fattened, which instead brings extraordinary blessings. (Original note)
Such as a person born in the year of Wuwu (with the element of fire) encountering the year of Jiazi (with the element of metal). Its spiritual nature is changeable. When combined with the official talisman, the person is obsequious and eloquent; when combined with the calamity - killing star, the person is sly and brave; when combined with the lost - spirit star, the person is a wanderer; when combined with the great loss star, the person is erratic and impulsive; when combined with the established salary star, the person will be destitute throughout life; when combined with the rosy bower and the six - harms star, the person is often violent and may die suddenly. Only when combined with the stars of double nobility, the canopy, the three wonders, and the schoolhouse, the person is extremely intelligent and an otherworldly person.
Regarding the concept of "empty and void", it doesn't refer to the four occurrences of the Tai Sui (Yearly Star) and the empty and void within the birthday's sexagenary cycle. This is extremely crucial. If the Tai Sui and the day exchange the state of being empty and void, it is even worse. When regarding the real as empty, the real can reflect the empty; when regarding the empty as empty, there is nothing to reflect the real. Therefore, those with the exchanged empty and void will suffer more severe disasters. For example, in the year of Jiazi, the 9th lunar month of Renxu, the proper empty and void of Jiazi falls on Renxu. Renxu belongs to the Jiayin sexagenary cycle, and within the Jiayin cycle, the empty and void is at Zi. This indicates that one will experience the dissipation of wealth throughout their life and a great destruction of their family fortune. The rest can be deduced by analogy. If there is an exchange of empty and void between the day and the hour, the hour is more critical and the day is less so. If the day is affected by the empty and void while the hour is subject to punishment, conflict, breaking, and harm; or the hour is affected by the empty and void while the day is subject to punishment, conflict, breaking, and harm, it also indicates that one will have blessings but will inevitably encounter setbacks. It is also said that the "Heavenly Void Evil" cannot be simply regarded as completely inauspicious. If there are evil gods and evil stars gathering misfortunes in the Bazi (Four Pillars of Destiny), the empty and void is exactly needed to resolve them. When there is an empty and void, it is not advisable to have a combination, for if there is a combination, the empty and void will no longer exist. However, when it comes to the gathering of good fortune such as salary, noble luck, wealth, and official rank, the empty and void is most feared as it will disperse them. In this case, a combination is welcome, for if there is a combination, the empty and void will no longer exist. If there is no conflict, no combination, and no punishment, it is called the "true empty and void". When it occurs in the four "Meng" months (the first month of each season), it is extremely harmful, and the person can only rely on small skills to seek help from others.
Moreover, in the Jiazi cycle, the elements are water and earth; in the Jiaxu cycle, it is metal; in the Jiashen cycle, it is fire and earth; in the Jiawu cycle, it is fire and earth; in the Jiachen cycle, it is wood; in the Jiayin cycle, it is water and earth, and these are regarded as the true "empty and lost" (Kongwang). It is also said that when there is a sound in response, it is surely within the void. Therefore, for a noble person's fate, there should be the virtue of the void. When the "empty and lost" is in a prosperous state, it is useful, and such a person is like a vessel that can make a loud and resounding response. If the month, day, and hour positions are all in the state of "empty and lost", it does not prevent one from being a great noble. If only two positions are in this state, although one may hold an official position, it will not be a high - ranking one.
It is also said: Whenever one's fate involves the "Empty and Lost" (a term in traditional Chinese fortune - telling), if it appears in the hour pillar, the person is often stubborn. They set high but unrealistic goals in doing things. If they also encounter the "Canopy Star" (another term in fortune - telling), it is certain that they will have few children. If it appears in the day pillar, the person is likely to be an illegitimate child, or there will be estrangement between their wives and concubines. If they encounter the "Accidental Union" (a related concept), they will be promiscuous.
An old poem says, "In the womb, one should fear encountering emptiness. When emptiness is encountered, one will be in a daze. Even if you have many strategies in every step, you'll still drift east and west aimlessly."
It is also said, "When one has the 'Jianlu' astrology in an empty position, they only have a false reputation. They study throughout their life but achieve nothing in old age. If they encounter the favorable 'Horse' astrology to rescue them, even if they obtain an official position, they will lose it again."
It is also said, "In the years of Jiayin, Wuwu, and Gengshen, when they meet Chou in the celestial positions, it is extremely inauspicious. By nature, one should have received good fortune and wealth, but due to encountering the Five Ghosts, one will decline into poverty." When the water of Jiayin meets the earth of Xin Chou, it means the ghost comes to overcome one's life. When Wuwu meets Ding Chou and Gengshen meets Yi Chou, they are all cases of empty and void combinations, and it is taboo for them to overcome one's life.
It is also said, "After sixty years of age, when two signs are in the celestial position and are in harmony with the prosperous state of the five - element generation, it is not an inauspicious sign. If they are combined with the situations of conflict, restraint, and punishment in the context of the celestial stems and earthly branches related to official emoluments, the official position will rise and reach a higher level." For example, for those born in the years of the Snake, Rooster, and Ox, in the Ding - Chou month, Gui - Wei day, and Wu - Wu hour. The Wu and Wei hours are in the state of "empty - death", but the fire of the combination of Wu and Gui is prosperous at the Wu hour, which actually forms an auspicious pattern, just like the fire having an illusory but powerful flame.
It is also said: "When the star of the seal and ribbon encounters emptiness, and it smoothly approaches the tomb and treasury, there will be boundless blessings; if it flanks the noble and returns to its original position, even with an inauspicious influence, one will become a court official." For example, in the case of a birth chart with the year stem and branch being jiawu, the month stem and branch being guiyou, the day stem and branch being bingzi, and the hour stem and branch being renshen. Although there is emptiness, it forms a six - combination with guiyou, and the tomb and treasury flanks the noble, so it meets the criteria of the pattern. This is like water flowing when it is empty.
The scriptures say: "When metal is hollow, it makes a sound; when fire is hollow, it burns brightly; when water is hollow, it is clear; when wood is hollow, it breaks; when earth is hollow, it collapses." This is what it means.
It is also said that having an empty and lost fate is generally not good. However, if it is affected by the movement of punishment and conflict, it will instead turn into a false and ineffectual evil influence. When scholars encounter such a situation, they will gain wide - spread fame. For example, in the case of a person born with the combination of jiashen, dingchou, yihai, and jiashen, when they are in the renwu fortune, they will hold important positions; for someone born with yiwèi, yiyǒu, yichǒu, and dinghài, when they are in the xinsi fortune, they will serve as supervisors and gain great prestige. If renyin is an empty and lost fate, and renshen of the same kind conflicts with it, then there will be no change, and this is the most harmful situation.
There is the "Intercepting Road Voidness". Just as a person encounters water on the way and cannot move forward and cannot cross, so it is called "Intercepting Road". It is only determined by the hour based on the day. For example, among the twelve hours derived from the days of Jia and Ji, when Ren and Gui are seen at Shen and You, so for Jia and Ji, it is Shen and You; for Yi and Geng, it is Wu and Wei; for Bing and Xin, it is Chen and Si; for Ding and Ren, it is Yin and Mao; for Wu and Gui, it is Xu and Hai. This is because in these two hours, Ren and Gui, which represent water, are both encountered. This kind of voidness is not only inauspicious when seen in one's fate. For all matters such as going out and coming in, seeking wealth, doing business, taking up an official position, and getting married, all things should be avoided.
There are the so - called "Four Great Vacancies of the Five Elements". Among the six Jia combinations, in the two cycles of Jia Chen and Jia Xu, all the five elements of metal, wood, water, fire, and earth are present. For those born in the cycles of Jia Zi and Jia Wu, if they encounter water; and in the cycles of Jia Yin and Jia Shen, there is no metal. These four cycles have incomplete five - element combinations. For example, in the cycles of Jia Zi and Jia Wu, there is no water, and if those born in the cycles of Jia Yin and Jia Shen encounter metal, it is called a direct violation. If there is no violation in one's birth year, but when one's fortune - moving period reaches the stages related to water or metal, it is also considered a violation. If one has such a situation, it means a life full of setbacks. Regardless of whether one is poor or rich, one will die young. If such violations occur three times, death will come in an instant. As the "Master of the Pot" said, "Yan Hui died young only because of the Four Great Vacancies of the Five Elements." This is exactly what it refers to.
In the "Wei Jing", there is the theory of "Five Ghosts in Empty and Lost Positions". For those born in the years with the Heavenly Stems of Jia and Ji, encountering the Earthly Branches of Si and Wu; for those with Yi and Geng, encountering Yin and Mao; for those with Bing and Xin, encountering Zi and Chou; for those with Ding and Ren, encountering Xu and Hai; for those with Wu and Gui, encountering Shen and You. When the limit reaches these positions, it indicates poverty.
When there are factors of harm and emptiness and absence, for those with the Heavenly Stems of Jia or Yi, seeing the earthly branch Wu; for those with Bing or Ding, seeing Shen; for those with Wu or Ji, seeing Si; for those with Geng or Xin, seeing Yin; for those with Ren or Gui, seeing You or Chou, it indicates harm to one's wife and children.
There is the so - called "breaking ancestral family and emptiness of the zodiac". When Jia, Yi, Bing, and Ding appear together; for those with Wu or Ji, when they encounter Xu; for those with Geng or Xin, when they encounter Zi; for those with Ren or Gui, when they encounter Yin, those who meet such conditions are predicted to break their ancestral family business. All these factors must be considered together.