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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，余五干例见，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。余仿此。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。
Kong Wang represents the dialectical relationship between "emptiness" versus "solidity" and "loss" versus "presence." The Shen Bai Jing states: "Kong Wang manifests in various forms; the positions where the Heavenly Stems do not reach are Kong Wang." The Dong Xuan Jing further notes: "Where Dun Jia reaches its end is the land of loss." The conclusion of a Jia (甲) cycle is called Kong Wang—having an Earthly Branch position but lacking the corresponding Heavenly Stem's official position is "Kong" (empty); having an Earthly Branch but no matching Heavenly Stem is "Wang" (lost). For example, in the Jia Zi (甲子) cycle, the ten Heavenly Stems are fully allocated up to the You (酉) position, leaving the Xu (戌) and Hai (亥) branches without matching Heavenly Stems. The same principle applies to the other five cycles—this is Kong Wang. However, Kong Wang is not entirely inauspicious, as "emptiness" can conceal substance, and "loss" can harbor presence.
Kong Wang is differentiated by yin-yang and severity:
🔥 Yang Year, Yang Cycle (e.g., Jia Zi / Bing Yin / Wu Chen / Geng Wu / Ren Shen): Severe for Xu, mild for Hai
🌊 Yin Year, Yin Cycle (e.g., Yi Chou / Ding Mao / Ji Si / Xin Wei / Gui You): Severe for Hai, mild for Xu
The position of occurrence also varies in impact: Kong Wang in the Hour Pillar is relatively mild (e.g., born in Jia Xu hour on a Jia Zi day), while Kong Wang in the Day Pillar is most severe (e.g., born on a Ji Si day in Gui Hai hour).
| Type | Characteristics | Practical Impact |
|---|---|---|
| Jie Lu Kong Wang | Specific hours (e.g., Shen/You hours on Jia/Ji days) encountering Ren/Gui Water | Hindrances in all matters, like encountering water midway |
| Si Da Kong Wang | Jia Zi/Jia Wu cycles lacking Water; Jia Yin/Jia Shen cycles lacking Metal | Indicates premature death (e.g., Yan Hui) |
| Wu Gui Kong Wang | Specific Earthly Branches corresponding to Year Pillar (e.g., Jia/Ji person seeing Si/Wu) | Poverty and destitution |
| Ke Hai Kong Wang | Specific Kong Wang branches for the Day Master (e.g., Jia/Yi person seeing Wu) | Harm to spouse and children |
| Po Zu Kong Wang | Specific combinations (e.g., Wu/Ji person seeing Xu) | Ruin of ancestral heritage |
Example 1: Jia Zi Year, Ren Xu Month, Jia Zi Day (Mutual Kong Wang)
Year Pillar Jia Zi's primary Kong Wang is Xu; Month Pillar Ren Xu belongs to the Jia Yin cycle (Kong Wang in Zi), indicates loss of wealth
Example 2: Born in Si/You/Chou year, Ding Chou Month, Gui Wei Day, Wu Wu Hour (Wu/Wei are Kong)
Wu/Gui Fire prospers in Wu, forming a noble pattern, embodying "Fire empty, then bright"
Example 3: Jia Wu, Gui You, Bing Zi, Ren Chen Hour (Chen is Kong)
Although Chen is Kong, it combines with You and encounters tomb storage flanked by nobility, achieving official career success
Female Chart Example: Ji Si Day, Gui Hai Hour (Day and Hour double Kong Wang)
The essence of Kong Wang is "existential absence"—when a structural void appears in the fate chart, it may lead to a fall due to loss of control (True Kong Wang) or transcendence due to freedom (gaining virtue from emptiness). Just as in the fate of great individuals, "three positions of Kong Wang conversely lead to great nobility," akin to how the Venus de Milo's broken arms achieved eternal beauty.