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Chapter 13 of 20
卜筮全书
When examining the divination, one must observe the distribution of inner and outer trigrams to infer the rise and fall of household members and the dwelling itself. The three lines of the inner trigram represent the house; the three lines of the outer trigram represent the people dwelling within. If the house lines overcome the people lines, this indicates years of illness and numerous domestic troubles; if the people lines overcome the house lines, this indicates repairs, construction, and renovation. When the inner trigram is prosperous, the rooms are spacious; when the outer trigram is prosperous, the household is thriving.
First examine the foundations of the dwelling, connected to the well site; next examine the layout of the main hall, including the kitchen stove. The first line represents the foundation site; it is auspicious if accompanied by the Wealth Star or Fortune Spirit. The well is also connected to the first line. If the first line is of Earth element, the well water is murky; if Water, the water is clear and overflowing; if Wood, there is a tree above the well; if Fire, the spring often runs dry; if Metal, the water is clear and sweet. If the line carries the Officer Ghost and meets emptiness, it is surely an abandoned well.
The second line represents the main hall. If vigorous and prosperous, the rooms are deep and spacious; if weak, they are narrow, low, and cluttered. With Azure Dragon, Dragon Virtue, or Noble Person, it is surely a newly repaired and orderly residence; with White Tiger, punishments, clashes, or harms, it is an old dwelling in disrepair. The second line also governs the stove. If prosperous, the stove fire is vigorous and cooking is lively; if weak and imprisoned, the stove is cold and smokeless. If the Vermilion Bird carries the Officer Ghost, there are curses uttered before the stove; if the Officer Ghost joins the White Tiger, beware of the calamity of pus and blood.
The third line represents the main gate. If it generates or combines with the Year Star or Day Minister, the gate's facing is greatly auspicious; if it clashes with or punishes the Year Star or Day Minister, the facing is inauspicious. If the line carries Wealth, Fortune, Azure Dragon, or auspicious spirits and is active, the gateway is pure and auspicious and the family is healthy. If it adds the Officer Ghost, White Tiger, or inauspicious spirits, there will be much argument, gossip, and legal entanglements. If the line adds the Sibling Star, there will be much loss and wealth will not accumulate. If Parent transforms into Parent, there are two different gates to one residence. If it meets punishment/clash or adds the Broken Army star, there is certain to be damage. Active lines above are more severe, quiet lines are less severe. If the third and fourth lines clash with each other, two gates pierce through one another and wealth will not be retained.
The fourth line represents the inner door, namely the middle gate. If it carries auspicious spirits and is active, it is auspicious; if it encounters inauspicious baleful stars and is active, it is inauspicious. The fifth line represents the road; the sixth line represents the ridgepole and beams. If the fifth line combines with the Self line, the road is winding and charming; if it clashes with the Self line, the road is straight and long, carrying baleful energy. The sixth line represents ridgepole, beams, and walls. With Azure Dragon, the building is newly constructed and orderly; with White Tiger, it is collapsed and ruined.
Although one can distinguish the subtleties, one must still investigate the inner refinements. Searching through all six lines reveals household trifles; elucidating a single phrase may startle kings and nobles.
Monthly Star Combinations with the Six Spirits: When the Monthly Star meets the Azure Dragon, there is joy of marriage or pregnancy; when the Funeral Gate star joins the White Tiger, one must worry about illness and death. The Monthly Star refers to the Monthly Branch ruler of the month. If it joins the Azure Dragon in activity, there are layer upon layer of celebrations: officials gain rank and emolument, commoners increase wealth and possessions, and marriage and childbirth are all auspicious. The Funeral Gate and White Tiger are called the "Four Beneficial Three Primals" and are baleful spirits. If these appear active, then there will be continuous illness, deaths upon deaths, and all kinds of misfortune. One must examine this carefully.
If the Vermilion Bird is empty, then the household has no legal troubles; if the Gou Chen star is vigorous, the family estate gains fields and property. The Monthly Vermilion Bird proceeds from Si in the first month. If active in the inner trigram, there are arguments and gossip; if active in the outer trigram with the Noble Person, there is joy of documents and letters. If it carries the Official Talisman and Officer Ghost in activity, there will certainly be lawsuits and official matters within the month. Another saying: the Monthly Vermilion Bird is the "Heavenly Candle Baleful Star"; if it moves together with the Day Minister Vermilion Bird, beware of fire. If the Vermilion Bird is empty, official matters are harmless, gossip lies dormant, and fire disasters dissipate.
The Monthly Gou Chen star proceeds from Chou in the first month. If it carries ghosts or baleful stars and moves in the inner trigram, the house gods are uneasy and the family is restless; if it moves in the outer trigram, plans are delayed. If it approaches the Wealth line in vigor and overcomes the Self line, there will certainly be an increase in property within the month. If the Day Azure Dragon adds to this, one will surely acquire fields extensively, receive sudden wealth of grain and money, and be greatly favored in matters of land.
The Dark Warrior requires vigilance against thieves; if it joins the Xian Chi star, there must be illicit affairs. The Coiling Snake primarily governs empty frights; if it encounters Yin ghosts, many strange dreams arise. The Monthly Dark Warrior proceeds from Hai in the first month. If active in the inner trigram, servants or slaves run away; if active in the outer trigram with ghosts and baleful stars, there are thieves who bore through walls and cut through partitions. If the Dark Warrior shares a palace with the Xian Chi star, matters of secret lewdness and licentiousness are indicated. If it moves to combine with the Self line, the household head must have improper conduct. If it approaches the Wealth line, his wife must be licentious. If it approaches the Parent line, the person's origins are lowly. If it approaches the Fortune Virtue star or the sixth line, it all indicates servants and slaves involved in secret improprieties. If it meets vigor and prosperity, the matter will be exposed and public; if it is weak and imprisoned, it can still remain hidden. If it encounters a dispersing clash, someone will inevitably expose it and it will cease to occur. What this chapter discusses are all origins of impropriety. The ancients detailed this matter—having already penetrated the subtle and refined ground, one cannot but speak of it. Later students must not speak of it carelessly. One should keep it concealed in the breast, as a method for observing people's uprightness or wickedness, and should not lightly divulge it.
The Monthly Coiling Snake proceeds from Chen in reverse order in the first month. If active, it indicates entanglements. If it encounters Yin ghosts, strange dreams arise at night. If it overcomes or approaches the Self line, the household head has restless nights with nightmares; if it overcomes or approaches the Other line, the matriarch sleeps uneasily.
On Distinguishing Anomalies: The hexagram displays sixty-four images; anomalies are divided among twelve palaces. Within the sixty-four hexagrams, anomalies do not exceed the divisions of the twelve branches. If the Zi line is active, it is a rat anomaly; Yin, Mao, Shen indicate fox anomalies; Si active indicates a snake anomaly; Wu active indicates a fire-light anomaly; You indicates a chicken anomaly; Xu indicates a dog anomaly; Chen, Chou, Wei indicate empty-sound anomalies. Wherever an anomaly line moves, if it encounters a clash, there is no harm. In examining the six lines, one relies entirely on the four seasons for judgment. The formula says: "Anomaly lines in seasonal months dwell at both ends; in mid-months they follow the second and fifth; with third and fourth lines in seasonal beginnings; aroused they become alarming, quiet they have no manifestation." The so-called anomaly lines must be determined according to the four seasons: in seasonal-end months, the first and sixth lines moving indicate anomalies; in mid-months, the second and fifth lines; in seasonal-beginning months, the third and fourth lines. For all other movements, one should not speak arbitrarily.
Whenever there are anomalies, there are also degrees of depth and shallowness. Shallow anomalies bring shallow misfortunes; deep anomalies bring deep misfortunes. Fortune and misfortune can be distinguished here.
Divination on Moving: If the Self line is in the Wandering Soul hexagram, there is constant intention of moving; if the body resides in the tomb vault, one ultimately never departs. When divining a residence with the Wandering Soul hexagram, the dwelling is unstable and there is constant thought of moving. When divining about moving, one fears seeing the Self line entering the tomb; although moving is mentioned, one cannot finally stir oneself. If the outer trigram flourishes, moving is greatly auspicious; if the inner lines are vigorous, moving will certainly bring calamity. At Beginning of Spring: Gen prospers, Zhen is in phase, Xun is fetal, Li is declining, Kun is dead, Dui is imprisoned, Qian is resting, Kan is wasted. At Spring Equinox: Zhen prospers, Xun is in phase, Li is fetal, Kun is declining, Dui is dead, Qian is imprisoned, Kan is resting, Gen is wasted. At Beginning of Summer: Xun prospers, Li is in phase, Kun is fetal, Dui is declining, Qian is dead, Kan is imprisoned, Zhen is resting, Xun is wasted. At Summer Solstice: Li prospers, Kun is in phase, Dui is fetal, Qian is declining, Kan is dead, Gen is imprisoned, Zhen is resting, Xun is wasted. At Beginning of Autumn: Kun prospers, Dui is in phase, Qian is fetal, Kan is declining, Gen is dead, Zhen is imprisoned, Xun is resting, Li is wasted. At Autumn Equinox: Dui prospers, Qian is in phase, Kan is fetal, Gen is declining, Zhen is dead, Xun is imprisoned, Li is resting, Kun is wasted. At Beginning of Winter: Qian prospers, Kan is in phase, Gen is fetal, Zhen is declining, Xun is dead, Li is imprisoned, Kun is resting, Dui is wasted. At Winter Solstice: Kan prospers, Gen is in phase, Zhen is fetal, Xun is declining, Li is dead, Kun is imprisoned, Dui is resting, Qian is wasted. These are the eight trigram states of flourishing and decline. In any divination about moving residence, if the outer trigram flourishes, moving is appropriate; if the inner trigram flourishes, staying is appropriate. The reverse will certainly bring calamity. If the Azure Dragon moves in the outer trigram, moving is appropriate; if the White Tiger moves in the outer trigram, quiet stillness is appropriate. Generally speaking, Azure Dragon is auspicious and White Tiger is inauspicious; whether to stay or move follows the movements and one makes one's choices and avoidances accordingly.
If punishments and harms transform into Six Harmonies, the whole family will prosper after moving; if the Wandering Soul transforms into the Returning Soul hexagram, returning to the old place is greatly auspicious. When divining about moving and obtaining a hexagram with Three Punishments or Six Harms, it is originally not an auspicious omen; if it transforms into a Six Harmonies hexagram, one will prosper after moving. If the Wandering Soul transforms into the Returning Soul, one must return to the old place; this alone is greatly auspicious. To fulfill the intention of moving, one must seek a neighboring house with divided candles. The first line represents the left and rear neighbors; the fourth line represents the right and front neighbors. If they carry Wealth and Fortune auspicious spirits, they are kind and genial households; if they carry ghosts and baleful inauspicious stars, they are unregistered and fierce persons.
To inquire into the foundation of governing a household, nothing precedes reverence for ghosts and spirits as the foremost matter. In the hexagram, the three lines collectively discuss the gods of heaven and ghosts of earth; among them, the six spirits reveal blessings rendered or disasters brought. In any divination about household incense and worship, the third line of the hexagram is the primary focus. If the Fortune Spirit approaches it, the household gods flourish. Using the six spirits to infer the nature of ghosts and gods is difficult to exhaust. By and large, auspicious spirits should be active; inauspicious spirits should be quiet.
Chan and Chai must be distinguished as Yin and Yang; decline and vigor can infer newness or oldness. If the ghost line is odd (single), it belongs to Yang—these are celestial gods, Buddha images, or orthodox worshipped deities. If the ghost line shows even (split), it is Yin—these must be ghosts clinging to grass and wood, those who died violently or of wounds, those who drowned or hanged themselves. To know whether divine images are new or old, infer from decline and vigor: from Long Life to Imperial Prosperity, all can be called new; from Decline to Tomb and Extinction, one must call them old. Declining and slightly ill are somewhat old; Tomb and Extinction are the oldest.
To inspect the offerings before the shrine, one must further examine the ghost line within the hexagram. If the ghost position meets Metal, the incense burner is surely damaged; if the Officer line meets Wood, the spirit tablet is certainly broken. To inspect the offerings, one only looks at the third line approaching the ghost; distinguishing by the five elements will naturally be accurate: if the ghost line is Water, there is definitely a leak in the shrine hall ceiling; if Fire, one item before the shrine has surely been burned; if Earth, dust covers the altar and no one wipes it clean. Repair and renew; then the six spirits will be secure and flourishing.
If one asks about livestock, look at the inner palace for ghosts and spirits being venerated; if the hundred spirits are peaceful, then naturally the six animals will flourish. Chickens and ducks are originally in the first line; encountering the Azure Dragon, they flourish in all four seasons. Cats and dogs reside in the second position; with the White Tiger added, those two creatures are difficult to keep together.
The first line is the position of chickens and ducks. If it carries the ghost or is empty, it is difficult to raise chickens and ducks. If it adds the Great or Small Loss star, foxes and yellow weasels will surely harm them. If it approaches the Azure Dragon, it is greatly auspicious. The second line is the position of cats and dogs. If the Yin line moves beside to overcome the Xu line, tigers harm the dogs; if the Xu line overcomes the second line, dogs harm the cats. If the cat line adds an auspicious baleful star, the cat must be good at catching rats. If a baleful star carries the ghost, the family has a fierce dog. If empty, it is unfavorable. If vigorous in emptiness, there is a dog but no cat, or a cat but no dog—the two cannot be complete together. If White Tiger is added, there is certain to be harm; if Azure Dragon is carried, it will surely be prosperous.
The third and fourth lines are the positions of pigs and sheep; they fear the Officer, Baleful, and Sibling stars. The fifth and sixth lines are the positions of cattle and horses; they delight in the Fortune Spirit and Wealth Star. The third line is pigs: if it carries the Descendant Spirit or Wealth Star, they will surely prosper; if it carries the Sibling star, pigs will not grow. If it carries the Officer and encounters emptiness, pigs will suffer losses. If it carries the Descendant fetal line, the family's sows are pregnant. If one sees Shen and You lines moving or overcoming the third line, the pigs will certainly suffer losses. The fourth line is sheep: with the Wealth or Fortune star, they prosper; with ghosts or baleful stars, losses occur; if empty, then no sheep. If the fetal or nurturing line approaches the line, the ewes are vigorous; if the Robbery Baleful star approaches the line, there are many castrated rams. If the Vermilion Bird approaches the Great Baleful star moving in the Dui or Qian palace, the sheep develop a rank odor at the mouth. When the Azure Dragon moves, it is auspicious; when the White Tiger moves, it is inauspicious.
The fifth line is cattle. If it carries the Descendant Spirit, the family has mother and calf cattle; if it carries the fetal line, their cattle are pregnant. Whoever encounters the Azure Dragon, Wealth, or Fortune is auspicious; ghosts, baleful stars, or White Tiger are inauspicious. If the Azure Dragon approaches the line, they are mostly water buffalo; if Gou Chen or Coiling Snake approach, they are mostly yellow cattle. If the fifth line carries a Metal ghost, the cattle cry at night; a Water ghost means belly problems; a Wood ghost means foot pain; a Fire ghost means heatstroke; an Earth ghost means seasonal pestilence. If the Sibling transforms into Sibling, one shares cattle with another person; only with vigor will the cattle prosper. Tomb vault is old cattle; fetal nurturing is young cattle.
The sixth line is donkeys and horses. With Wealth or Fortune star it is auspicious; with ghosts or baleful stars it is inauspicious. If on a Zi day the Wu line is clashed, the animal runs hot and drinks water; if the Fire moves, there is no harm. This line is broken according to the cattle line method.
The most feared is the Original Mandate star encountering a clash; one must also guard against the divisional palace being overcome. The Chou line is the ox, Yin is the tiger (also judged as the cat line), Wu is the horse, Wei is the sheep, You is the chicken, Xu is the dog, Hai is the pig. These are the original mandates of the six animals. They fear encountering ghosts, baleful stars, the Great or Small Loss stars, mutual punishments and clashes. They also dislike the original mandate being empty—all these indicate losses and breaks. The first line is chickens and ducks, the second cats and dogs, the third pigs, the fourth sheep, the fifth cattle, the sixth horses, donkeys, and mules—these are the divisional palaces. If the original mandate appears in the hexagram, one should look primarily at the divisional palace. If auspicious spirits move to generate it, it is auspicious; if inauspicious baleful stars move to overcome and harm it, it is inauspicious. If the Day Minister further supports and assists, that is also auspicious. If the Day Minister punishes or clashes, that is inauspicious. If one can judge according to this, there will not be a single error.
When the mandate meets vigor and prosperity, one must distinguish fortune and misfortune. If vigor and prosperity encounter the original mandate, it is originally an auspicious omen. Yet one must see whether it approaches Wealth or Fortune in vigor—then it is auspicious; if it approaches ghosts, baleful stars, or the Great/Small Loss star—then it is inauspicious; it would be better not to be vigorous at all. If auspicious spirits support the mandate in its vigor, the six animals will certainly thrive. If it adds ghosts and baleful stars in weakness and imprisonment, the losses and breaks are also light. Whenever the original mandate in vigor encounters Wealth or Fortune, yet the Great or Small Baleful star is added upon it, although the livestock thrives, losses are also numerous—gain and loss are half and half. One cannot arbitrarily class it entirely as fortune or misfortune.
When lines encounter punishments and clashes, one must distinguish the inner from the outer. If the divisional palace is clashed or punished by the Day Minister or by moving lines, there is a distinction of fortune and misfortune, an inside and outside. If the divisional palace meets Wealth, Fortune, and Azure Dragon, it is auspicious; encountering punishments and clashes is inauspicious. If it approaches ghosts, baleful stars, and White Tiger yet encounters punishments and clashes, the reverse is auspicious—it indicates that although there were prior losses, afterward it will flourish. Generally speaking, abundance meeting a clash suffers damage, extinction meeting a clash scatters, and emptiness meeting a clash is no longer empty.
The six spirits can reveal colors; measure mutual overcoming and generation. The eight palaces discuss bodily form in detail; determine whether dwelling in the center or the outside. If the six spirits approach the line and the six lines are quiet without any other clash or break, one speaks of a single color. If there is movement with mutual generation or overcoming, only then can one speak of mixed colors. If the Dark Warrior approaches the line and is overcome by the moving White Tiger, the animal is black and white interspersed; if the Dark Warrior is vigorous, there is more black; if White Tiger is declining, there is less white. If the Azure Dragon approaches the line and is overcome by the moving White Tiger, with the moving Gou Chen generating it further, the animal is three-colored: yellow, white, and black interspersed, which is the tortoiseshell color. Qian is the head; Kun the belly; Li the eyes; Kan the ears; Dui the mouth and tail; Gen the front legs; Zhen the hind legs; Xun the loins. Whenever the line approaches the Dark Warrior in a Qian image, the whole body is black. If it encounters a Kun image with the White Tiger moving to generate or overcome, it must be a black head with white belly. Other divisional palaces infer likewise.
A family with a thousand zhong of grain—all comes from jade grains in the fields; a storehouse holding a hundred treasures—as secure as silver threads within the basket. First speak of agricultural labor and diligence; ripened rice does not disappoint the eighth month. Next discuss sericulture in its stages; mulberry planting does not fail the third spring.
For all divination on farmland: take the Self line as the field, the Other line as heaven. If the Other line approaches Water to generate the Self line, and adds Azure Dragon or Dark Warrior to generate and combine with the Self line, a bountiful year can be predicted. If the Other line adds the Vermilion Bird moving to overcome the Self line, the field crops will surely be damaged. If the Self line approaches Gou Chen and moves to overcome the Other line, water is lacking. If the Other line combines and matches, look at which line in the hexagram moves: if Water moves generating the Self, it is auspicious; if Fire moves overcoming the Self, it is inauspicious.
For divination on silkworms: the inner trigram is the silkworm, the outer trigram the silkworm raiser. Inner generating outer is auspicious; outer overcoming inner is inauspicious. If inner is vigorous, silkworms flourish; if outer flourishes, people are many. Inner and outer generating each other is auspicious; overcoming each other is inauspicious. For any divination, having Si or Wu appear in the hexagram is auspicious; if Si and Wu move, it is greatly auspicious. The Gen and Li hexagrams are greatly auspicious; Kan and Dui hexagrams are greatly inauspicious. Encountering fourth or fifth month hexagrams is greatly auspicious.
Analyzing the inner and outer three lines broadly encompasses the two affairs of agriculture and sericulture. In divining agriculture: the first line is the seed, the second the seedlings, the third human labor, the fourth the ox, the fifth heaven, the sixth water. In divining silkworms: the first line is the seed (eggs), the second is the young worms, the third is the person, the fourth is the mulberry, the fifth the bamboo trays, the sixth the cocoons. Six lines vigorous are auspicious; weak, imprisoned, tombed, or extinct are inauspicious. Encountering the Great Baleful, Great Loss, or Small Loss star—these are all inauspicious omens.
If the two hexagrams encounter ghosts and baleful stars, one can call it total inauspiciousness; only when the five elements do not meet the Officer line is it greatly auspicious. For farmland: ghost in the first line—the seed is inappropriate or will not sprout. Ghost in the second—there will be insufficient seedlings. Ghost in the third—farm labor is inadequate; if an inauspicious baleful star is added, the farmer is ill. Ghost in the fourth—insufficient ox power or the ox has some injury; if empty, no ox. Ghost transforming into Sibling, or Sibling transforming into Ghost—sharing an ox with another person makes the work disadvantageous. Ghost in the fifth—heaven's will is unfavorable. Ghost in the sixth—water is definitely lacking. For silkworms: ghost in the first—the eggs will not hatch. In the second—after hatching they cannot thrive. In the third—the silkworm raiser is ill. In the fourth—mulberry leaves will certainly be expensive. In the fifth—there will be losses on the trays. In the sixth—profits are meager; there will be neither good silkworms nor good silk. If the six lines have no ghost, fields and silkworms naturally flourish. Whenever one encounters a ghost line, one must look at its five-element attribution and its vigor or decline, activity or stillness. In divining farmland: if the ghost line is Metal and moves, holding and overcoming the Self line, it indicates a locust plague. If the Water line moves carrying a ghost, violent rain damages the crops. A Fire ghost indicates severe drought. An Earth ghost indicates that the local earth gods bring calamity. In divining silkworms: a Water ghost guards against rat damage. A Wood ghost indicates injury at the second molt. A Metal ghost produces many white stiffness (fungal disease), and that year the worms eat many leaves. A Fire ghost indicates yellow-headed worms that will not spin cocoons. An Earth ghost indicates that silkworm waste generates heat that steams and injures the worms.
When Yin and Yang are half and half, one must add the four spirits to examine in detail; when Wealth and Fortune are both present, further infer with the six spirits. Fields and silkworms both favor Yin and Yang in harmony, Water and Fire in equal proportion, then they can flourish. Pure Yin does not generate; pure Yang does not transform. Yin and Yang intermingle, then the ten thousand things are born. Obtaining Yin-Yang in half proportion, outer Yin and inner Yang, inner and outer generating each other—greatly auspicious.
In divining silkworms, one must look at what the six spirits hold. The Cang Ping says: "If Azure Dragon is vigorous in phase entering Wealth and Fortune, spring silkworms fill the baskets and shelves; one can expect the pole-top snow-white fragrance, and see the chest filled with silver threads in sufficiency. If Vermilion Bird is vigorous entering Sibling, mulberry is certainly scarce and food unavailable; if it moves within the Li image with a baleful spirit, beware of fire arriving in the silkworm chamber. If Gou Chen carries a ghost, many turn yellow and die; if encountering the Wealth line, many yellow cocoons result. The hexagram moving with stagnation and delay—what can one do when it meets an inauspicious spirit? If Coiling Snake is a Water ghost, it harms the first batch; precisely when one should be drying them, they suffer cold; even if one obtains silk into the baskets and boxes, producing summer cloth the next morning should also be difficult. If White Tiger approaches Wealth or Fortune in the hexagram, the trays hold many white-headed worms; further encountering Sibling in eager movement, urgently pray—half will be empty. If Dark Warrior approaches Xian Chi and moves, mostly it is women bringing contamination; urgently seek the silkworm fortune's support and salvation, perhaps one can avoid the immediate calamity to the spring silkworms."
Fields and silkworms both take the Wealth line as primary: vigorous and prosperous—complete harvest; without energy—half harvest; empty—great losses. If the ghost is empty and Wealth is vigorous, one is certain to be satisfied. With a ghost but no Wealth, great losses are indicated. If the Descendant Spirit holds the Self line in vigor, even if the six lines have a ghost, it is harmless. If vigor and decline occupy their proper positions, one can preserve full harvest; activity and stillness have constancy, and one can thereby clarify gain and loss. In all divination, first look at emptiness; next look at the vigor or decline of Wealth and Ghost: Ghost vigorous, Wealth declining—sign of famine; Wealth vigorous, Ghost declining—a bountiful harvest can be predicted.
In divining fields, take the Self line as primary; Water and Fire must not overcome each other. If Water moves generating the Self, spring has nourishment and summer has seasonable rains; if Water is vigorous overcoming the Self, excessive flooding with great inundation drifts things away. If there are Water and Fire lines generating the Self, Water and Fire in harmony—abundance can be expected. In divining silkworms, take Si and Wu as the silkworm's life; active or vigorous—both are greatly auspicious images. If auxiliary lines move and generate, there is benefit; if they overcome, there is great loss.
Since we have discussed the vastness of terrestrial advantages, we must draw upon heavenly seasons to bring forth flourishing. If one asks of overcast and clear, it rests entirely upon Water and Fire. In divining clear or rainy, the Water and Fire lines are the masters of the entire hexagram. If the six lines have no Water, there will certainly be no rain; if the six lines have no Fire, the sky will not clear. If the Water line moves to overcome the Self line, a sudden rainstorm arrives; generating the Self—it is a gentle drizzle. If the Water line is vigorous and active, it is a sudden downpour; without energy, a light rain. If Water moves and Earth also moves, although it rains, there is not much. Although the hexagram has Water, if Earth moves, it is decided that there will be no rain—only the intention of rain. If Water transforms into Water, in winter one can speak of ice and snow. If Fire moves overcoming the Self line, severe drought is certain. If Water and Fire both move, it is the image of timely rain and harmonious wind. Water transforming into Fire: sudden rain turns clear. Fire transforming into Water: clear weather turns rainy. If the six lines have no Water or Fire, or encounter emptiness, it is overcast weather—neither clear nor rainy.
Activity and stillness, generation and overcoming—measure the wind and clouds of heaven; vigor, decline, imprisonment, and rest—decide the fortune and misfortune of humanity. The Cang Ping says: The Self line is earth; the Other line is heaven. If the Other overcomes the Self, no rain; if the Self overcomes the Other, heavy rain. In movement—urgent; in stillness—gradual. For rain divination: first line vigorous—dense clouds spread; without energy—thin mist and sparse haze. Second vigorous—lightning flashes brilliantly; without energy—empty flashes within clouds. Third vigorous—great wind shakes houses; without energy—gentle warm breeze. Fourth vigorous—thunder crashes greatly; without energy—rumbling low thunder. Fifth vigorous—torrential downpour; without energy—fine drizzle moistening the ground. For clear-sky divination: first line vigorous—though clear, clouds are still dense; without energy—thin clouds about to scatter. Second vigorous—grass adorned with dew pearls; without energy—slightly spreading thin dew. Third vigorous—morning glow spreads wide; without energy—at sunset the glow is brilliant. Fourth vigorous—a long rainbow cuts off the rain; without energy—half-swept floating clouds. Fifth vigorous—the great brightness shines at noon; without energy—the sun's color is pale and thin. If the fifth line is Yin and vigorous, the moon turns its icy wheel; without energy—like gauze veiling the mirror.
When the third line clashes with the sixth, watch for lightning racing across the sky; when the fourth overcomes the fifth, one will see a long rainbow piercing the sun. If the third line moves overcoming the first, wind rolls the clouds away, scattering them through the nine heavens; if the third moves generating the first, wind delivers dense clouds enveloping six directions. When the second and fourth generate each other, lightning and thunder startle everyone. When the third and sixth clash, a sudden downpour overturns heaven. In a hexagram indicating clearing, if the first line moves generating the second, or the second moves overcoming the first, the clouds scatter and fog withdraws. If the fifth moves generating or combining with the third, sunlight illuminates the clouds. If the fourth overcomes the fifth, a long rainbow pierces the sun. If the fifth belongs to Yin and is overcome by the moving first line, the moon should be bright but is covered by clouds. A brief outline has been offered; the rest should be inferred in detail.
Investigating the gatherings of the six spirits, one must know the five elements in detailed consideration. When the Azure Dragon approaches the Water line in movement, sweet rain immediately moistens; if it meets a Wood line moving, dark clouds do not clear either. When the Vermilion Bird enters the Fire line moving, it necessarily opens up great brightness; if it flies into the Earth line stirring, light shoots from within the clouds. When Gou Chen approaches the Earth line in movement, overcast fog reaches to the edge of heaven; if it encounters Mao or Chen moving, light in the clouds gradually opens. When the Coiling Snake meets Shen or You in movement, lightning races like golden serpents; even if heaven holds no rain, dark clouds shroud all day. When White Tiger approaches the Wood line moving, one must guard against wind snapping trees; if it runs into the Kan palace stirring, surging waters meet the sky. When Dark Warrior approaches the Water line moving, continuous morning rain never ceases; further encountering the ghost line stirring, dark clouds cover the nine regions.
If the hexagram has the Six Clashes, although clouds congeal, they also disperse; if the lines meet with Six Harmonies, rain has not arrived but can be expected. If the hexagram is pure Yang with the Six Clashes, rain cannot yet be expected; although mist and clouds join together, they are certain to dissipate. If Yin transforms into Yang, although there is cloud intention, rain does not arrive; even if it does, it is scanty. In all divination, even if the Water line moves, yet the Day Minister clashes or the moving lines punish and harm it, the rain is slight. When the Water line is quiet but sees a clash, there is rain. Whenever one encounters Yin and Yang in half proportion, Six Harmonies can form; further seeing the Water line have energy, the rain—although not fallen—can be expected in advance. If Yang transforms into Yin, even in stillness it should transform into rain; even with Fire moving, there is no prolonged clearness. If one encounters a pure Yin hexagram, in stillness there is rain; if activity generates Yang, rain cannot yet be expected; if Water moves, perhaps rain; if the Great Baleful is added with the White Tiger, then violent rain arrives. But with timely wind and compliant rain, naturally the people are at peace and the state prospers.
The fifth line is the Son of Heaven—draw near the worthy and go far from the treacherous. Whenever one divines about the nation: take the origin palace as the state, the Self line as the sovereign. Another saying: the fifth line is the Son of Heaven. If it carries Wealth, Fortune, Azure Dragon, or the Noble Person, it is a benevolent ruler. Approaching the Grand Year, Monthly Star, or Gou Chen—a ruler whose might shakes the world, a righteous sovereign. Adding the Great Baleful or White Tiger—a cruel ruler. Carrying the Xian Chi star—a licentious ruler. Adding the Robbery Baleful—his seat will not last long. If it generates and combines with auspicious spirits, he will certainly draw close to the worthy. If auspicious spirits come to overcome him, there must be worthy ministers assisting him. If he moves to overcome the inauspicious spirits, he will certainly distance himself from petty persons and expel the treacherous. If he generates and combines with the inauspicious baleful stars, or the baleful stars move to overcome him, his assisting ministers will not be persons of worth—all are treacherous flatterers assisting him. Even if the sovereign's line encounters auspicious spirits, he still cannot expel the treacherous and sycophantic.
The fourth line represents the lords and marquises—loyal to the sovereign above, bringing peace to the common people below. The positions of the Three Dukes and Nine Ministers are all in the fourth line. If it approaches auspicious spirits, is vigorous and overcomes the Self line, it represents outspoken and remonstrating ministers—pillars of the state. If it adds ghosts and baleful stars, vigorous and overcoming the Self, it represents those who deceive the sovereign, overstep their authority, and hold power through manipulation. If the Self line is attended by auspicious spirits, there is generally no great harm. If the fourth line generates the Self, it represents fawning ministers; even carrying auspicious spirits, they cannot correct the sovereign's faults; carrying inauspicious spirits, they also cannot harm the sovereign's uprightness. If the fourth line moves generating the first, there is surely a heart that grieves for the people. If the first line generates the fourth, the people look up with admiration. If the fourth adds inauspicious stars and overcomes the first, the people suffer harm without cause. If the first line moves overcoming the fourth, the people regard him as an enemy. If the fourth generates and combines the second, the minister can attract worthy scholars. If the second generates the fourth, scholars have hearts of longing admiration. If the fourth generates or overcomes the third, the minister is able to employ the hundred officials, advancing the worthy and retiring the unworthy. Carefully verifying the above in detail, all will prove accurate without fail.
When the Descendant Spirit approaches the Great Baleful star—Qin Fusu suffered from Prime Minister Zhao Gao's scheme. When the sovereign's seat combines with Xian Chi—Tang Xuanzong suffered the calamity of Yang Guifei. In national divination, take the Descendant Spirit as the heir apparent. If the Day Minister supports and combines it, or moving lines generate it, or it is vigorous under the Monthly Star, and adds Azure Dragon or the Noble Person—if the Eastern Palace (heir) is already established, he will ascend the jeweled throne as expected, and there will be no alteration. If the Descendant Spirit carries Xian Chi, he is not born of the principal consort. If the Fortune Virtue approaches the Robbery Baleful or Great Baleful star, there is fear of change. Further, if the fourth line wounds and overcomes, there will surely be Zhao Gao's plot against Fusu occurring. If the hexagram has no Descendant Spirit, there is no heir to the state. If the Self line and the fifth line carry Wild Origin or Dark Warrior, the ruler above is surely dissolute. If earlier signs appear and are resolved, the ominous meaning remains locked; if one understands, then one's decisions in timely action will be precise without loss. If a truly unmoving Heaven acts as the Ruler, the people manage their own conduct.
When the Virtue Spirit overcomes the Self line—the act of Zhu Yun breaking the railing. When a general star adds to punishment—behold Han Xin ascending the altar once more. If the Descendant Spirit moves to wound and overcome the Self line, there is a straight-speaking vassal submitting a memorial, rather resembling the style of Zhu Yun breaking the railing. If generating and combining with the Day Minister, the ruler certainly approves the memorial. If punishing or clashing with the Day Minister, the dragon countenance is furious, and difficulty results in impeachment eventually. When the Descendant Spirit approaches stalwart period in the sixth period, its influence arrives from nearby generations; he flourishes and days later will again attain his appropriate time.
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Order and chaos within a nation stem from customs and codes; human life spans are long or short regardless of frailty or robustness. If one does not practice cultivation, illness will still exist in the end. If one can divine through prayer and supplication, then life and death decisions can be seen at once. When the baleful star approaches the Parent line, one should worry about the elders at the head of the hall; when emptiness reaches the Wealth line, one worries about the lady within the chamber.
For any divination on disease, consider who is seeking the divination. A son divining for his parents requires the Parent line to appear in the hexagram. A wife seeking for her husband looks at the Ghost line. A husband seeking for his wife looks at the Wealth line. A father seeking for his child looks at the Descendant line (Fortune Spirit). Divination for an older sibling looks at the Sibling line. Divination of friends also looks at the Sibling line. Divination about servants and slaves also looks at the Descendant line. Whenever the specific line (the one being divined for) is not in the hexagram or is empty, then there is more inauspiciousness than auspiciousness. It accordingly breaks off by it.
The decisive omen for judging whether the illness is severe or light, life or death rests on examining the Ghost line; to determine the domains of Metal, Wood, Water, Fire, or Earth, one may delineate the symptoms. When the Ghost line is vigorous, the disease is heavy on vitality days; in the maintenance vault, it is grave; at extinction, lighter. If the ghost transforms into a ghost, the illness retreats and advances ambiguities—might be a chronic disease manifesting through unclear symptoms or overlapping medical conditions. When a Ghost holds the Self (spirit) line—indicates well due entirely difficulty. When ghost is auspicious symbol holding high standards medicine surely available clears negative ways reliably aligning suitable modes without issue unless contrast persists logically.
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The eight chapters of the second part of "The Heavenly Mystery Rhapsody" together constitute a complete practical system of Six-Line divination analysis. The core logic runs through them consistently:
First: "The hexagram has inner and outer; affairs have surface and interior." The chapter on residences defines the inner three lines as the dwelling and the outer three as the people; internal-external generation and overcoming determine prosperity or decline. The chapter on fields and silkworms sets the inner trigram as silkworms and the outer as the raiser. The chapter on geomancy takes the Self as the rear mountain and the Other as the front facing-hill. This "inner-outer bifurcation" is the most fundamental spatial model in the Six Lines system, mapping the real-world "subject–environment" relationship onto positional relationships within the hexagram.
Second: "The Five Elements determine imagery; the line position determines the matter." The entire book repeatedly emphasizes using the five-element attribution to discern specific matters: Water ghosts cause rain, Fire ghosts cause drought, Metal ghosts cause warfare, Earth ghosts cause plague. In the incense chapter, Metal ghosts mean broken incense burners and Wood ghosts mean destroyed tablets. In the livestock chapter, the five elements diagnose cattle illness categories. In the illness chapter, element-specific ghost positions determine symptom patterns. The five-element phases are thoroughly workable analytic implements and materially utilized.
Third: "Growth, vigor, decline, and tomb—determining extent and extent." All sections rely on the twelve-growth-cycle (Long Life → Imperial Prosperity → Decline → Tomb/Extinction) to determine development stage. House age comes from vigor/decline determinations; illness severity derives from the ghost encountering vitality or tomb days; disparity depth springs from distinction between seasonal division placements; relocation auspiciousness assesses outer trigram growth and rest. This system lends divination its timeframe measurement properly nuanced between first principles essential throughout reading.
Fourth: "Each of the six spirits discharges a unique function." Azure Dragon is celebratory good fortune; Vermilion Bird words and disputes; Gou Chen stations, earthen delays; Coiling Snake empty scares/abracadabra anomalies; White Tiger wounds and calamities; Dark Warrior thieves and shadowy depravity. Combined with lunar and solar keys, this structure forms the moving-sansha/gods coordination layers parameterizing an omni-directional divinely sourced inference underlying sections inevitably defined robustly per ancient meaning unified.
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There exists relationship implied environmental ethics deeper worldview embedded throughout hidden but crucial note indeed authoritative source embraces not fatalistic blind determinism but flexible judgments accounting means control; designed recommendation adapt whichever preferable legitimate conduct warrants observance presented sober common good repeated interpretive humility central…
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