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Chapter 5 of 12
易冒
All things in heaven and earth begin in the state of "ignorance" (wuming), and after extinction, gestation follows.
("Wuming" refers to what the Buddhists call the twelve links of dependent origination, such as "ignorance conditions volition, volition conditions consciousness, consciousness conditions name-and-form." Extinction means no-thing, akin to ignorance; gestation means taking form, akin to name-and-form.)
The twelve life-cycle positions: Birth (Chang Sheng) is the third position where life begins, Prosperity (Di Wang) is the seventh where vigor peaks, Death (Si) is the tenth where life ends, and Extinction (Jue) is the twelfth where the cycle ends and begins anew.
(The method does not take gestation as the beginning but rather birth, because at gestation the form has not yet manifested. The birth stage method: Metal is born in Si 🔥, Wood is born in Hai 🌊, Fire is born in Yin 🌱, Earth and Water are born in Shen—this can be understood by counting forward on the palm.)
Among the twelve positions, none carries more weight than Birth and Extinction. Thus Metal encountering Si receives birth and is not overcome, while Earth encountering Si is said to be extinct and not born.
(Among the twelve positions, birth and extinction are most heavily weighted—even the mutual generation and overcoming of the Five Elements do not outweigh them. Hence Metal at Si gains life, while Earth at Si is said to be extinct.)
Official Post (Lin Guan) and Prosperity (Di Wang)—when the useful god is in these positions, it flourishes. Therefore, at Official Post, one receives emolument, which is precisely what the Heavenly Stem's Lu (emolument star) confers; at Prosperity, one dwells in the honored seat, which is what the General Star establishes.
Birth is called the Day Star; Prosperity is called True Vigor—which of the two can surpass the other?
(The Heavenly Stem Lu method: the fourth position of Lin Guan constitutes the Lu position. For example, Jia Wood is born in Hai and, counting forward four positions, Lin Guan is in Yin—hence Jia's Lu is in Yin. Yi Wood is born in Wu and, counting backward four positions, Lin Guan is in Mao—hence Yi's Lu is in Mao. Bing and Wu Fire are born in Yin and, counting forward, reach Lin Guan at Si—hence Bing and Wu's Lu is at Si. The rest follow this pattern. The General Star method uses the central god as the basis: Zi, Wu, Mao, You are the exact central positions. For Shen-Zi-Chen, Zi is the General Star; the rest follow this pattern.)
As for Bathing, Coming of Age, Decline, Sickness, Gestation, and Nourishment, they cannot outweigh the mutual generation and overcoming of the Five Elements. Sickness gradually reaches the point of losing spirit; Nourishment requires the support of strength. The principle is: seeing generation is auspicious, seeing overcoming is inauspicious. Thus Water's defeat at You is called false defeat, Fire's gestation at Zi is called false gestation, Wood's gestation at You is judged by overcoming rather than gestation, and Metal's decline at Xu is judged by generation rather than decline.
(This states that among the twelve positions, only Birth, Official Post, and Prosperity are weighty; the remaining positions are somewhat lighter and should still be judged by the generation and overcoming of the Five Elements.)
The method of Death and Tomb: when facing death without rescue, one approaches death; when facing death with additional overcoming, one passes beyond death. Extinction follows the same principle. When the Tomb has punishment (xing), it is like striking and opening; when the Tomb has no clash (chong), it is hidden and concealed.
(When the line god is cast into death by the day, month, or changing line, and among the day, month, or changing line there is one that generates it, then it is dead yet not dead, extinct yet not extinct. If it is already dead and additionally overcome, then it is truly dead. If there is neither generation nor overcoming, it is judged at half the strength of killing. Whenever the useful god enters the Tomb, punishment and clash are welcomed.)
The birth and extinction of the useful god upon the Day Branch carries special weight; its birth and extinction upon the Month Branch carries only partial weight. Now the month command and the day—heaven—are not equal in gravity and urgency.
(Birth and extinction from the month command must be considered together with the methods of what generates the season, what the season generates, what generates me, what overcomes me, and what I overcome—the day is weighty while the month is light.)
The birth and extinction of hidden lines from flying lines, and of moving lines from changing lines, follow a method similar to the day, but there is a distinction between true and false. A moving line in the original hexagram is difficult to characterize in terms of birth and extinction—thus Si moving harms Metal yet generates Earth; Hai moving quenches Fire and Wood flourishes—there is an aspect of sharing the same substance.
(When the changing line produced by a moving line, or the flying line over a hidden line—if it is void or broken—then it is neither generating nor extinguishing, hence the distinction of true and false. Hexagram lines fundamentally discuss generation and overcoming, and should not be mixed with the twelve life-stage methods—hence the phrase "same substance.")
The art of divination places its weight on the branch gods, without distinguishing yin and yang, treating their life and death the same—this is the standard. If practitioners of the Five Elements school analyze stems and branches separately and distinguish yin and yang, then yang is born while yin dies, yin dies while yang is born, and the Birth stages differ as well. For the yin and yang of the Five Elements, all are conceived in the mother and then nourished.
(Bing is the sun, Ding is the moon—both are conceived in Zi. Since heaven opens at Zi, the sun and moon shine forth. Sun and moon are what humans and creatures look up to and depend upon, so first the gestation of Fire at Zi is established as the method, nourished at Chou and born at Yin. The sun rises and people work; the sun sets and people rest. Since Bing is born at Yin, humans are also born at Yin. Yin and yang cannot stand together; male and female cannot be without distinction. Ding parasitically resides at You, hence the later statement that the grandmother's clan raises it. The yang stems have use of the twelve positions; yin stems only emphasize death and birth. If one must seek distinctions, use the method of yang going forward and yin going backward.)
Once male and female are distinguished—the male goes forward in birth, the female goes backward in parasitic birth—until reaching the Official Post and emolument ground, merit becomes visible.
(The yin and yang stems and branches reach completion at the Official Post. Bing's Official Post is at Si, and Si already has Bing; Ding's Official Post is at Wu, and Wu already has Ding.)
Once the male has grown to adulthood, he should enter into marriage. Only Bing at Yin marries afar the Xin woman from Zi and generates Wu and Ji—for Wu's Birth is at Yin, Ji's parasitic birth is at You—all are said to be raised by the grandmother, and only this attaches to the paternal aunt. However, the Five Elements may share positions or be separated; when one exhaustively investigates principle and returns to the constant, the Way is fully revealed.
(Bing, being born at Yin and grown, should by principle choose a mate. Bing harmonizes with Xin and should marry the Xin woman, but at Mao there is no Xin. Far away, the Xin woman parasitically born at Zi is married in—heaven's creation of things is not fixed and constant. Fire generates Earth, and Earth is conceived at Zi, nourished at Chou—hence Wu Earth is born at Yin. Ji Earth is parasitically born at the paternal aunt Ding's elder You—the aunt—and each achieves completion separately. Wu, having grown, should marry the Gui woman; at Mao, Gui Water is taken in marriage. Earth generates Metal, and Metal is conceived at Mao, nourished at Chen. Geng Metal is born at Si, Xin Metal is parasitically born at Zi—the grandmother's clan raises it. Geng, having grown, marries the Yi woman at Wu. Metal generates Water, and Water is conceived at Wu, nourished at Wei. Ren Water is born at Shen, Gui Water is parasitically born at Mao. Ren, having grown, marries the Ding woman at You. Water generates Wood, and Wood is conceived at You, nourished at Xu. Jia Wood is born at Hai, Yi Wood is parasitically born at Wu. Jia, having grown, marries the Ji woman at Zi. Wood generates Fire, and Fire is conceived at Zi. Hai is the end of heaven and earth; Zi is the beginning of heaven and earth. The women Ji and Xin are all from Zi and married in—thus male and female both come from heaven. The Five Elements may share positions or be separated; exhaustively investigating principle and returning to constancy, one may fully comprehend the Way of yin and yang.)
Mnemonic Verse for Hidden Stems in Earthly Branches:
Within Zi dwell Gui, Ji, and Xin; Within Chou dwell Ji, Gui, and hidden Metal again. Within Yin dwell Jia Wood, with Bing and Wu; Within Mao dwell Yi Wood, with Gui Water attending. Within Chen dwell Wu Earth, hiding Yi and Gui; Within Si dwell Bing Fire, Wu Earth, and Geng. Within Wu dwell Ding Fire, with Yi and Ji; Within Wei dwell Ji Earth, also meeting Ding. Within Shen dwell Geng Metal, with Kun's Ren Water; Within You dwell Xin Metal, with Ding and Ji to seek. Within Xu dwell Wu Earth, with Xin and Ding in place; Within Hai dwell Ren Water, with Jia Wood born in grace. Within the branches dwell hidden Heavenly Stems; Distinguish carefully Heaven, Earth, and Man's realms.
Only Earth's Birth is not singular—because the Earth King arises from Jia at Shen, and Shen contains Kun, hence Earth is born at Shen. If one distinguishes yin and yang, then Wu is born at Yin and Ji at You, and within Metal, Wood, Fire, and Water, none can be without Earth. Thus one comes to know that the function of Earth's virtue connects the Five Elements, distributing itself in parasitic residence and flourishing—nowhere is it without generation.
(Earth's spirit of birth is not singular in its place; Earth's spirit of position is mixed and coexistent—hence the Five Elements cannot be without Earth.)
Some say: Yang is the Officer, yin is the Ghost. Others say: Vigorous is the Officer, declining is the Ghost. Still others say: Officer-Ghost is the binding line, the controlling line. By and large, what one delights in is the Officer; what one detests is the Ghost. Used as yang, it is the Officer; used as yin, it is the Ghost. The names differ but the function is the same. A hexagram should not lack it, nor should it be lightly moved.
(The Officer-Ghost need not be distinguished by vigor/decline or yin/yang. Only whether it is used or feared determines its nature—yet the Officer can also be inauspicious, and the Ghost can also be auspicious.)
When it moves and encounters clash, when it moves and is controlled, when it moves without support—it is as if it had not moved. When present but void, when clashed and scattered, when transformed into clash—it is as if absent. Although the hexagram may lack it, if it lies hidden beneath a worldly or moving line, and transforms to face the Day and Month Branches, then absence is not truly absence.
(This distinguishes its substantiality or emptiness, strength or weakness.)
When void and moving, it is called half-void; when moving and broken, it is called complete misfortune. Some say: "If auspicious, then not auspicious; if inauspicious, then more inauspicious"—this applies when the Great White Tiger overshadows it.
(Brokenness by itself has no function, but because the Great White Tiger star overshadows it, the misfortune becomes more severe.)
Its manifestations: in heaven, as spirits and ghosts, thunder and lightning; on earth, as temples, altars, government halls, corpses and bones, evil spirits, insects and ants; in the body, as initiative, authority, soul, perception, illness; in the household, as incense and fire, mastery, ancestors, hex-casting; in the state, as enemies, traitorous ministers; in office, as rank and title; in affairs, as litigation, prayer, possession by evil, obstruction and bondage.
(Among the Six Relatives, no line has more manifestations than the Ghost line. This is what is meant by "embodying things without omission.")
Therefore, for one's life and fate, without Ghost, plans and hopes lack a master, and dealing with the world lacks constancy; for official distinction, without Ghost, advancement has no achievement, and promotion is unfulfilled; for the household, without Ghost, the master lacks sovereign virtue, and waste and dissipation are manifold; for plans and hopes, without Ghost, affairs lack decisive leadership, and intermediaries labor in vain.
(This speaks of using the Ghost—the Ghost should not be absent.)
For illness, without Ghost, one must examine the useful line: if the useful line is injured, prayer has no efficacy; if it is strong, recovery occurs without exorcism. For marriage, without Ghost, one must distinguish male and female: for a woman divining, there is a hint of widowhood; for a man divining, I am not her match. For seeking wealth, without Ghost, one must distinguish host and guest: with shared capital, power falls to others; with empty hands, I encounter no opportunity. For self-escape, hiding is easy; for pursuing fugitives, finding traces is difficult; for lost objects, do not falsely accuse others; for sacrifices, the spirits do not descend; for entrusting matters, words are not heeded—affairs are inferred by category.
(This speaks of the absence of Ghost—each has its own distinction of auspicious and inauspicious.)
Therefore, the Officer-Ghost is the master of affairs and the origin of misfortune. In coming and going, in action and rest, what is valued is stillness, not movement; in initiating complaints and creating difficulties, what is feared is movement that immediately accomplishes. In general, for warding off harm to oneself, the absence of Ghost is welcomed; for seeking affairs that benefit oneself, having an Officer is advantageous. Students should distinguish this.
If the useful line belongs to Wood and is divined on a Shen day, it is extinguished; if a Water line moves and generates it, this is called Extinction-Birth (Jue Sheng)—like encountering rescue in a desperate land.
The method of Extinction-Birth has five forms:
All five of these are called "finding birth at the point of extinction."
There are three conditions under which it cannot be born:
The obstacle god (fear god) is also examined by this same method.
For life and fate, when the World line is extinguished and finds birth, though trapped, one will surely prosper; though doomed, one will surely attain long life. For civil examinations, the emphasis is on the Parent; for military examinations, the emphasis is on the Officer—one who encounters this may have nearly fallen from the mountain of examinations but ultimately ascends to the dragon-tiger list. For male marriage, the useful line is Wealth; for female marriage, the useful line is Ghost—one who encounters this may begin as conflicting stars but ultimately unite as Qin and Jin.
The Ghost being my illness—the illness retreats but then advances. The useful line being the sick body—though endangered, one gains safety. Litigation upon litigation—when the Officer-Ghost encounters birth from day or month. Worry without cause—when the Descendant encounters assistance from moving or changing lines. For travel, encountering this on the World line brings safety. For the traveler, encountering this on the Response line brings return. For divining about office, one gains promotion despite public punishment. For divining about wealth, one turns loss into gain. For pursuing fugitives, encountering this on the Response line is like a fish escaping the net. For cultivating the Way, encountering this on the World line is like a dragon ascending to heaven.
(Fame refers to the Officer line encountering it; profit refers to the Wealth line encountering it.)
When the inner trigram encounters it, the household, though declining, will soon prosper. When the outer trigram encounters it, family members, though diminished, will increase again. The inner represents the capital region, the outer represents governance—for the state is divined like the household.
As an auspicious sign, it is like drought encountering rain 🌧; as an inauspicious sign, it is like fire flaring again 🔥. Yet only extinction by day or month is true extinction, and birth by day or month is true birth—this too must be known.
It is heard: "Harmony brings union; striking brings clash." Union governs the completion of affairs; clash governs their defeat. For auspicious matters, union is appropriate; for inauspicious matters, clash is appropriate.
Divining a Six-Clash hexagram—named Hexagram Clash—nothing goes undispersed: words are many and disordered, affairs change frequently, actions meet opposition, plans meet obstruction. Divining a transformation into Six-Clash—named Changing Clash—indicates that affairs will have no conclusion: engagements will not reach completion, sworn brotherhood will not maintain trust, and business ventures will not succeed. Hexagram Clash is called front clash; changing clash is called rear clash. If the front is Six-Union and the rear is Six-Clash, the situation is even worse.
(Hexagram Clash has three forms: clarification of clashing hexagram, transformation into clashing hexagram, and union encountering clash.)
Front union, rear clash—beginning in splendor, ending in desolation. Front clash, rear union—initially changing course, finally harmonious. Front union, rear union—partners are aligned yet litigation binds; from beginning to end, entangled and unresolvable. Front clash, rear clash—plans are difficult and lawsuits disperse; close and distant alike turn away and refuse to comply.
Line clash has five forms: Day clash causes movement; void clash causes fulfillment; moving clash causes dispersion; transforming clash causes loss; self-clash causes defeat. Line union has four forms: still union is rising; moving union is binding; transforming union is assistance; self-union is affinity.
(Transforming clash: Si moves and transforms into Hai. Self-clash: in a hexagram, Zi and Wu both move—this also depends on strength and weakness. Transforming union and self-union are reasoned by the inverse.)
Yet when Six-Union encounters day-branch clash and harm upon the World and Response lines, this is called Union-Clash—like achievement nearly complete but then defeated, wealth nearly obtained but then lost, marriage nearly agreed but then reneged, plans nearly formed but then changed. It cannot be maintained. The term "Clash-Union" is not mentioned because once defeated, completion is impossible; once dissolved, binding is impossible; once lost, retrieval is impossible—even what is obtained belongs to another response.
(For example, on a Wu day building [month], a Bing-zi day, divining marriage and obtaining Dui transformed into Jie. Although the hexagram was Six-Clash, the day and month united the World and Response, transforming into Six-Union. One might think it starts in conflict but ends in union, and indeed both families ultimately agreed. But because this divination did not specify the matter, it is not prized. Hence the present saying.)
Moreover, there is the case of a line union encountering clash: Wealth-Ghost clash and harm are forbidden in marriage; Parent-Officer clash and harm are forbidden in official distinction; Descendant-Wife clash and harm are forbidden in seeking livelihood. Yet these are slightly lighter than the World-Response clash and harm. Therefore, in cases of "union encountering clash," the ancient worthies chiefly focused on the World and Response lines.
Now "Following the Tomb" (Sui Mu) has five forms: first, the Destiny Tomb; second, the World Tomb; third, the Changing-Line Tomb; fourth, the Hexagram-Self Tomb; fifth, the World-Self Tomb. These five have gradations of severity.
(The destiny [natal stem] facing Ghost and being entombed by the day is the Destiny Tomb. The World line facing Ghost and being entombed by the day is the World Tomb. Or when the destiny, World, Hexagram-Self, or World-Self faces Ghost and transforms into a Tomb line, this is the Changing-Line Tomb. When the Hexagram-Self faces Ghost and is entombed by the day, or the World-Self faces Ghost and is entombed by the day, these are the Self Tombs.)
The Destiny following the Ghost into the Tomb is a great misfortune—because the Ghost and Destiny appear together. But if it appears through day, month, changing, or hidden positions, it is not so.
(The Destiny Tomb requires the destiny and Ghost to jointly appear in a single line to be genuine. If it approaches through day, month, changing, or hidden position, it is all not so.)
The World following the Ghost into the Tomb—for self-divination it is inauspicious, and for divining on behalf of others it is also taboo—but it is slightly lighter than the Destiny Tomb.
(The World Tomb is taboo for both self-divination and divination for others. For example, on a Si month, Gui-wei day, divining the illness of a wife with Yin destiny, obtaining Daxu transformed into Meng: the wife's destiny was entombed, and the World also followed into the tomb. Later, in the fifth month, the wife died; the husband also died shortly after—this is what "tabooed in divination for others" means.)
The Changing-Line following the Ghost into the Tomb is not inferior to the Destiny or World Tombs, but it has true and false distinctions: if the Fire Officer has its Tomb at Xu, a Chen day clash makes it false; a Xu month fulfillment makes it true; Xu being void makes it false; Xu being broken makes it not true.
(The Changing-Line Tomb must be distinguished by true and false.)
The Hexagram-Self's Tomb—it is established if it appears in the hexagram. The World-Self's Tomb—it is not established if the World is void. These two are taboo only in divinations concerning litigation, imprisonment, illness, anxiety, corvée labor, movement, clandestine escape, petitioning, fasting and abstention. Yet when the Ghost is vigorous, the misfortune is great; when the Officer is declining, it diminishes—and it is lighter than the World Tomb or Changing-Line Tomb.
(The Hexagram-Self arises from the hexagram, hence "if there is a self, it is so." The World-Self arises from the World, hence "if the World is void, it is not so." For the greater and lesser self tombs, some are taboo and some are not.)
Moreover, when a Month-Broken, Ten-Day-Void Ghost confronts the Destiny or World Tomb—for official litigation, disaster, and illness, seeing void and broken brings one to the point of death; and dying, one is again entombed—hence an inauspicious divination. But if one seeks to avoid affliction, worry about harm, or prevent wrongdoing, seeing void and broken means the misfortune dissolves—and once dissolved, what misfortune is there in following the tomb?
(When the matter has already reached one's person, void-broken following the tomb is most taboo. When the matter has not yet reached one and one prepares against it in advance, then void-broken following the tomb is not taboo.)
When one's life and fate encounters it, one's whole life should see many calamities and illnesses. When marriage meets this, mid-course will certainly see punishment and injury—divination distinguishes the destiny tombs of male and female.
(Regardless of World-Ghost and void-broken: a woman with a destined tomb should not be married; a man with a destined tomb should not marry.)
Seeking office: one treads the official road and never returns. Travel: one sets foot on the level path but meets obstruction. The traveler: falls ill in a foreign land. The birthing woman: endangered in a dark chamber. Corvée service: has the shame of fetters and manacles. Construction: has the misfortune of harmful violations. Secretly crossing passes and risking peril: one steps into the snare-net. Leaving one's clan to seek position: one receives restraint and bondage.
(Following the Tomb has general taboos. For construction and clandestine crossing, void-broken provides slight relief.)
Seeking wealth: one is drowned in confined and wicked places. Divining burial sites: one may offend the corpses of ancient tombs.
(These two only refer to the World Tomb.)
In general, when the Officer-Ghost is the inauspiguous god (fear god), meeting it brings misfortune, but void-broken lightens it; when body and destiny are the primary concern, meeting it also brings misfortune, and void-broken makes it more severe—in all cases, this is governed by the method of the day-branch and changing-line tomb, and other aspects are not discussed in the same way.
"Assisting the Ghost to harm the body" (Zhu Gui Shang Shen)—the World line is overcome by the Ghost, and the Ghost finds Birth in the day—this is drawing calamity to harm oneself. The World is also called the body—actually it is the World, not the body.
The World line is the governor of the hexagram, the master of the divination, the body of the inquirer—hence it is called "harming the body." Yet when the Officer-Ghost encounters void or broken, it cannot harm; and when the World line is vigorous or flourishing, it cannot be harmed.
Although called "birth," when it comes from the positions of year, month, moving, or changing lines, it is not so. Although born in the day, in the case of Si-day Xun and Shen-day Ge, it is not so. Although called "assisting the Ghost," in the case of Wu-day Kan and You-day Li, it is not so. Hence the ancient worthies cited Shen-day Li, Yin-day Xian, and Hai-day Tai as the standard forms.
(The great birth of the Five Elements is called true birth. The Xun Ghost and Ge Ghost are not great births; the Kan Ghost and Li Ghost do not find Birth—hence there is a distinction.)
Divining one's life and fate: one mistakes calamity for blessing, befriends villains as if they were good, loses one's body because of wealth, perishes one's life because of lust; wife and concubines are unfaithful and blame falls upon the husband; servants act rebelliously and the master suffers calamity.
(Wealth is taken as profit, Ghost as harm. All the harm under heaven is concealed within profit—this principle is natural.)
Divining the state: it signifies treacherous ministers amassing wealth, eunuchs arrogating power. Divining the army: it signifies a general prone to illness and assassination, and one's own soldiers rebelling. Divining the household: the master covets profit and forgets harm; seeking increase, one encounters loss. Ghost facing the Red Bird brings disputes; facing the Dark Warrior brings robbery; facing the Tiger brings bereavement; facing the Snake brings fright. Taking a wife: the wife will not be virtuous. Engaging a servant: the servant harbors rebellion.
If a woman divines her husband and the Officer star is the useful god, encountering this is instead auspicious. Divining office, one is suddenly promoted; divining military affairs, one is immediately activated.
(By and large, when the Officer is useful, it is auspicious, and when Wealth is useful, it is inauspicious—especially with the World line.)
Divining litigation: there is concern of severe punishment. Divining loss: there is fear of repeated theft. Joining the army or evading service: the fish takes the baited hook. Engaging in secret affairs or repairing directions: every step meets thorns. Seeking wealth: there is the harm of reckless pursuit. Travel: there is the danger of treading dangerous paths. Leaving the dust [of the world] and cultivating precepts: karmic obstacles are not yet removed. Corvée service and official attendance: caning and flogging are unavoidable. Divining imprisonment: the calamity of the prison is not yet complete. Divining illness: the affliction of the sickbed has not yet departed. Worshiping spirits: the spirits are angry. Ancestral offerings: the spirits weep. Divining strange phenomena: the strangeness is real. Divining dreams: the dream is substantial. Avoiding calamity: calamity will surely come. Preventing harm: harm will surely arrive.
In sum: when the Ghost is the object of aversion, assisting harm is certainly inauspicious; even when the Officer is the useful god, one should still dislike its overcoming the World. Stillness is slow; movement is fast; vigor is great, decline is small. Only void, broken, and scattered cases are auspicious.
What is called the "Bureau" (Ju)? Things have beginning and end—hence "bureau." What is called the "Assembly" (Hui)? Things must have relationships—hence "assembly."
(Birth is the beginning of things; storage is the end of things. Once beginning and end are complete, it is called a "bureau." For example, Mao Wood is born in Hai and stored in Wei—this forms the Wood Bureau. If Hai, Mao, and Wei assemble, things necessarily have relationships.)
The Bureau-Assembly has distinctions of completion and non-completion. One must clarify the principle of transformation or non-transformation—then the secret of Bureau-Assembly is obtained.
The central god is the master—if its master is lost, it cannot assemble; if the center is injured, it cannot form. Thus, in the Fire Spirit Bureau-Assembly, Wu is the key. If Wu is not injured, then even if Yin or Xu is missing, the Bureau-Assembly still forms. When the beginning is injured, the power of Bureau-Assembly is small; when the end is injured, the power of Bureau-Assembly remains; when neither beginning nor end is injured, the power of Bureau-Assembly is great.
(When the beginning [long life] is lost, the power is small. When the end [tomb storage] is lost, the power still survives. When all three positions are complete, the power is greater. Wu meeting forms the Fire Bureau. Although Yin and Xu may assemble, they contain Earth and Wood's essential natures—they do not transform with Fire.)
The Bureau-Assembly has three forms: first, the Moving Assembly (Dong Hui); second, the Changing Assembly (Bian Hui); third, the Hidden Assembly (Fu Hui)—each must be hung upon day and month.
The Moving Assembly: passing through the six voids [lines of the hexagram], they all assemble. The Changing Assembly: in one line's alternation [moving], the transformation assembles. The Hidden Assembly: through the release of a flying line, mutual support assembles.
(Generally, a Bureau must have day or month present within the Bureau for the Moving Assembly to complete. For example, on a Yin month and Wu-xu day, using the Officer, obtaining Qian transformed into Jiji. The Changing Assembly: on a Xu month and Jia-yin day, using the Officer, obtaining Dun transformed into Qian. The Hidden Assembly: on a Mao month and Wu-yin day, using the Parent, obtaining Daxu transformed into Li.)
When the Change loses the beginning, the Bureau is false. When the Hidden finds birth, the Bureau is true. Thus, Zi changing to Chen is false; Wu hidden in Yin—zi's case—is correct. When day or month hangs upon it, hanging upon the beginning is auspicious, and hanging upon the end is inauspicious. Thus, in the Shen month, hanging upon Zi is correct; in the Xu month, hanging upon Wu is wrong.
(For example, on a Xu month and Ji-you day, using the Officer, obtaining Qian transformed into Tai: with Xu as the month, and Wu's changing line Yin constituting a Fire Bureau, since Yin is void, the beginning is lost; and Xu as the month hanging upon Wu is the Tomb, not Birth—this Fire Bureau is weak and exhausted; the assembly fails. Another example: on a Shen month and Jia-chen day, using Wealth, obtaining Lu transformed into Kui: Zi is hidden beneath Shen. Wealth has its Birth at Shen, which is the month command—this is called "hanging upon the beginning." Hence the Water Bureau is vigorous and flourishing, and the assembly completes. The rest follow this pattern.)
Although the ways of Bureau-Assembly are multifarious, the principle of generation and overcoming is uniform. Therefore, losing the center means losing the master; losing the beginning means losing birth; losing the end means losing the tomb—then severity and lightness become clear.
Investigating deliberation threefold, then [there is] punishment—hence called the "Three Punishments" (San Xing)—not that there truly are three. Punishment is akin to execution, hence called the "Western Office" (Xi Cao)—because it begins from the west.
The Three-Punishment method uses the Metal Bureau's spirit to patrol the western positions—this is what is meant by Si-You-Chou riding through Shen-You-Xu. Metal, Wood, Water, Fire follow the proper order of the Five Elements; west, north, southeast follow the sequence of the four quarters. Using the correctness of Metal, Wood, Fire, and Water, to punish the deviation of northwest, southeast: thus Hai-Mao-Wei rides through Hai-Zi-Chou, Shen-Zi-Chen rides through Yin-Mao-Chen, Yin-Wu-Xu rides through Si-Wu-Wei. Riding brings punishment—above and below face one another, cycling in accumulation—this is the legislative foundation of the Three Punishments.
Members of the same tier punish within their tier: the eldest tier punishes eldest, middle tier punishes middle, youngest tier punishes youngest. Hence the names Yin-Si-Shen, Chou-Xu-Wei, Mao-Zi, Zi-Mao, Chen-Wu-You-Hai. Thus arise the discussions: "Metal is hard and Fire is strong, punishing along its own direction" and "the Water Bureau punishes Wood, the Wood Bureau punishes Water." If one claims punishment requires three, then the "rites-breaking" punishments of Mao-Zi and Zi-Mao, and the "self-punishments" of Chen-Wu-You-Hai—could these possibly require three? Therefore, the name "Three Punishments" cannot be construed rigidly as exactly three.
(The eldest tier: Yin, Si, Shen, Hai. The middle tier: Mao, Wu, You, Zi. The youngest tier: Chen, Wei, Xu, Chou.)
In the Three-Punishment method, the Tomb also depends on it: with punishment, the Tomb opens; with punishment combining clash, its force is greater.
(The Tomb meeting punishment or clash is like a lock meeting its key—hence "the Tomb opens." Yet it is not comparable to clash; punishment without clash is light, punishment combined with clash is heavy. On a You month and Geng-shen day, using Wealth, obtaining Kun transformed into Dui—this is true punishment.)
The manifestation of punishment: in things, like dying; in the heart, like worrying; in affairs, like separation—similar to the example of a retreating line, yet not reaching the inauspiciousness of ten-day void or month break.
When one's life and fate meets it, fear the mutual injury of flesh and bone. When marriage meets it, dread the mutual oppression of family standing. Official concerns: inner mourning. Illness: guarding against accompanying affliction. When the Officer overcomes the World, litigation is imminent; when the Fifth line overcomes the World, severance is imminent—if the World itself is punished, it is a great misfortune.
(Life and fate refers to the World and the useful line meeting it. In male marriage, Wealth meets it; in female marriage, the Officer meets it.)
Harm (Hai) means seizing what is beloved—that is harm. The up-down, four-directions—six [directions] in total—hence called the "Six Harms" (Liu Hai)—speaking of all within heaven and earth. Mutual harmony is called "union" (He); mutual clash is called "seizure"; mutual aversion is called "harm." Thus, clashing my union is like seizing what I love—hence I detest it and harm with it. Thus Zi unites with Chou, and Wei clashes Chou—therefore Zi and Wei harm each other. Six Unions then have Six Clashes; Six Clashes then have Six Harms—this is the legislative foundation of the Six Harms.
(Anciently also called "piercing-heart six harms.")
Yet there is birth-harm and overcoming-harm of distinction. As manifestations: the heart hates while the face is friendly; the outer self is pleased while the inner self is hostile—this is birth-harm. When I overcome the other, I am strong and the other is weak—the intent is mutual aversion. When the other overcomes me, the other is hard and I am soft—my power is controlled. Yet neither reaches the extremity of Six-Clash. However, one must still examine union, clash, generation, and overcoming together.
The Three Punishments and Six Harms should be distinguished by the useful lines—they are not judged by the hexagram image alone.
(By and large, Six Harms emphasizes the overcoming-harm. Overcoming-harm emphasizes the useful line, the World line, and the Response overcoming the World. Even in hexagrams like Gou, Heng, Xiaoxu, and Yi—which bear the Six-Harm designation—one should examine their usefulness and weigh accordingly.)
In the method of spirit-stars, omens of fortune and misfortune are not singular; verifications of good and ill diverge through separate derivations. Some introduce celestial phenomena—the enumerated stars—into the Yi; others introduce human-affairs astrological stars into the Yi. Yet all ultimately arise from the dispositions of stems and branches, yin and yang, generation and overcoming, vigor and decline, with the exemplars of year, season, month, day, hour, or bureau, to distinguish their usefulness or uselessness and the lighter or heavier of their force. Those that bear the name of a star but lack any foundation cannot be listed.
(Celestial phenomena: e.g., the Horn, the Neck, the Chamber—the twenty-eight fixed stars; e.g., Wood, Fire, Earth, Metal, Water—the five moving stars; e.g., Cannibal Wolf, Great Gate—the nine luminaries. Human affairs: e.g., Heaven's Joy, Heaven's Physician, Heaven's Kitchen, Heaven's Prison. Though stars and baleful omens are mixed in array, each has its basis. Otherwise, popular tradition lacks verification.)
For example, the fixed stars entering the Yi: at Qian's top-ninth, one descends to Shen; also descends to Saturn-quelling—these are used only in years, seasons, body, and destiny divination. The establishment of the Nine Luminaries: they are called Cannibal Wolf, Great Gate, Records-Save, Literary Flourish, Chastity-Fire, Martial Melody, Broken-Army, Left Assistant, Right Assistant—these are used only in marriage, talent-appearance, grave-sites, and dwellings.
(Method: "Month upon month, constantly add Xu; hour upon hour, activate Broken-Army. Two positions before Broken-Army—the vulgar world rarely knows." The two positions are the Left and Right Assistants. The Dipper Handle is Broken-Army. For example, on an hour of Wu [horse] in a Yin month, add Xu to Yin and count to the Wu hour—arriving at Xu, with Xu as Broken-Army position, Hai is Left Assistant, Zi is Right Assistant.)
The Ziwei Enclosure begins at the Wei-Shi division from Zi. The Tianshi Enclosure begins at the Wei-Ji division from Yin. The Taiwei Enclosure begins at the Yi-Zhen division from Si—these are used only in creation-and-transformation divination. This is the outline of establishing stars from celestial phenomena.
(All Three Enclosures begin from the first month and proceed in order.)
Favor-Star of Heaven (De), from the first month rises at Hai and proceeds forward—because Heaven's favor journeys from the Heavenly Gate down, and Hai is the Heavenly Gate; hence named. Heavenly Stem's Heavenly Favor (Tiande): in the Yin month it resides at Ding, in the Mao month at Shen—because human affairs and heavenly merit support yin and yang mutually.
(Heavenly Favor rises from Hai in the first month, proceeding forward. The stem-favor method says: "First month, Ding; second month, Shen; third month, Ren; fourth month, Xin; fifth month, Hai; sixth month, Jia; seventh month, Gui; eighth month, Yin; ninth month, Bing; tenth month, Yi; eleventh month, Zi; twelfth month, Chou." Heavenly Favor is the Heavenly Way—yin and yang mutually support, sheltering the eight extremes. The eldest and youngest tiers preserve the human primal of birth and tomb; the four cardinal directions employ the support of the Yang Nobles. Thus in Yin, the human primal is Bing, and heaven assists with Ding; in Mao, the human primal is Gui, and heaven assists with the Yang Noble Kun's Ren Water; in Chen, the human primal is Gui, and heaven assists with Ren; in Si, the human primal is Geng, and heaven assists with Xin; in Wu, the human primal is Yi, and heaven assists with the Yang Noble Qian's Jia Wood; in Wei, the human primal is Yi, and heaven assists with Jia. The remaining six positions follow this pattern. As recorded in the almanacs: Kun, Qian, Gen, and Xun—i.e., Shen, Hai, Yin, Si. Since Earth's virtue is universal, it is not listed among the Heavenly Favors. This method uses the Heavenly Stems. For example, in the Yin month, if Ding-hai Descendant moves, take Ding as Heavenly Favor—useful for preventing wrongdoing.)
Monthly Favor (Yue De) proceeds from Wei onward. Wei is the Palace of Vast Cold—the abode of the Great Yin [moon]—thus it begins there. Heavenly Stem's Monthly Favor: for Yin-Wu-Xu months, point to Bing; for Hai-Mao-Wei months, point to Jia; for Si-You-Chou months, Monthly Favor is at Geng; for Shen-Zi-Chen months, Monthly Favor is at Ren. The favor of the Great Yin is likewise its assistance—at Wu Ding, Bing assists; at Mao Yi, Jia supports.
(Ancient method: Zi is the Emperor's Throne; Wu the Southern Gate; Mao the Thunder Gate; You the Buddha's Realm; Hai the Heavenly Gate; Si the Earth Door; Shen the Spirit Gate; Yin the Ghost Path; Chen the Heavenly Net; Xu the Earth Net; Chou the Yellow Spring Execution; Wei the Vast Cold Palace. All four favors jointly govern blessings and shelter—they can evade punishments and escape difficulties.)
Heavenly Elite (Tianyi Guiren): it has a distinction of Yang Noble and Yin Noble. The Yang Noble begins when the Heavenly King establishes Jia-Zi [stem-branch] and seeks progressively [forward]. The Yin Noble begins when the Earth King arises from Jia-Shen and seeks regressively [backward]. The Noble's function: it does not commit against the ruler; the Noble's movement: it does not tread into the nets.
Jia unites with Ji at Zi; Ji follows Zi as its Yang Noble. Yi unites with Geng at Chou; Geng follows Chou as its Yang Noble. Bing unites with Xin at Yin; Xin follows Yin as its Yang Noble. Ding unites with Ren at Mao; Ren follows Mao as its Yang Noble. Chen is the Heavenly Net—surpass it, do not enter. Wu unites with Gui at Si; Gui follows Si as its Yang Noble. Wu is the Southern Gate—exceed it, do not face it. Ji unites with Jia at Wei; Jia follows Wei as its Yang Noble. Geng unites with Yi at Shen; Yi follows Shen as its Yang Noble. Xin unites with Bing at You; Bing follows You as its Yang Noble. Matched as the Earth Net, do not tread it. Ren unites with Ding at Hai; Ding follows Hai as its Yang Noble. Zi is the Emperor's Throne—do not commit against it. Gui unites with Wu at Chou; Wu follows Chou as its Yang Noble. The Yin Noble is likewise.
(Method: "Jia takes Goat; Wu-Geng take Ox. Yi takes Monkey; Ji takes Rat's head. Bing takes Rooster, Ding takes Boar on the road. Ren takes Rabbit, Gui takes Snake wandering. Six Xin rides the fierce Tiger—the Yang Noble is sought this way. Jia takes Ox; Wu-Geng take Goat. Yi takes Rat; Ji seeks the Monkey village. Bing takes Rooster, Ding takes Boar's position. Ren takes Snake, Gui hides in Rabbit. Six Xin mounts the fine steed—the Yin Noble is examined carefully." In the Six Ren arts, one uses Yang from Si to Xu and Yin from Hai to Chen—this is not correct. One should use Yang from Zi to Si and Yin from Wu to Hai. The Yi divination does not distinguish yin and yang.)
Fortune-Star Noble (Fuxing Guiren) is precisely the Food-God star. In Jia's five cycles, Bing is the Food God—hence Yin is Fortune. In Yi's five cycles, Ding is the Food God—Chou and Hai are Fortune stars.
(Method: "Jia takes Tiger; Yi takes Pig and Ox. Bing shares with Dog and Rat in wandering; Ding takes Rooster; Wu takes Monkey walking." Ji takes the Goat; Geng goes to Horse's head. Xin takes the Snake; Gui chases the Rabbit; Ren when the day is due consults the Dragon tower.)
Heaven's Kitchen Noble (Tianchu Guiren): where Lu gives birth to Lu—this is Heaven's Kitchen. In Jia's five cycles, Lu comes to Bing-Yin; the Bing at Yin, in turn, makes Lu at Si—hence Jia takes Si as its Heaven's Kitchen. In Gui's five cycles, Lu comes to Ren-Zi; the Ren at Zi, in turn, makes Lu at Hai—hence Gui takes Hai as its Heaven's Kitchen.
(Method: "Jia and Ding use the Snake position, known as Heaven's Kitchen. Bing takes Rat; Ren takes Rooster; Gui accompanies the Pig. Yi, Wu, and Xin all lean toward the Horse. Ji takes Monkey; Geng takes Tiger as the Fortune God. Incidentally, these two stars govern emolument and nourishment.")
The Heavenly Stem's Lu (Tianyuan Lu): at Official Post one receives emolument. Jia Wood is born in Hai; its Official Post is at Yin. Yi Wood is born in Wu; its Official Post is at Mao. Bing and Wu [Fire] are born in Yin; their Official Post is at Si. Ding and Ji are born at You; their Official Post is at Wu. Yin and Yang, forward and reverse, follow the categories for each.
(The Heavenly Stem Lu method: it derives from Official Post—four positions of Lin Guan are named Lu. For example, Jia Wood born in Hai, counting forward four positions, Lin Guan is in Yin—hence Jia's Lu is in Yin. Likewise, Yi Wood born in Wu, counting backward four positions, Lin Guan is in Mao—hence Yi's Lu is in Mao.)
Heaven-Earth Wealth (Tiandi Cai): the Dun-Jia arts use Wu-Ji as the Five Horses and Six Wealth. Since Wu-Ji sit upon Chen-Si, the first month takes Chen as Heavenly Wealth and Si as Earthly Wealth, proceeding forward to completion—these are the Heaven-Earth Wealth.
(Horse is exactly wealth. Method: "First and seventh months begin at Dragon-Snake; second and eighth at Horse-Goat. Third and ninth follow Shen-You; fourth and tenth at Dog-Boar's tooth. In Zi-Wu months, Rat-Ox demand the cord; in Chou-Wei, Yin-Mao are examined. Dun-Jia takes Wu-Ji; asking profit should pass through sand.")
Literary Flourish and Virtuous Achievement (Wenchang): one must establish governance at Official Post; after three years, one's Way first flourishes—hence called Wenchang (Literary Prosperity). Jia's Lu is in Yin; going beyond three positions, Si—there it is. Xin, however, is not so: going beyond three positions falls upon Zi; but Zi being the Emperor's seat, it dares not violate it. Things cannot be carried to fullness—hiding in the literary repository—hence Xin takes Xu as its Wenchang.
(Method: "Jia takes Snake; Yi takes Horse—that is the Wenchang. Ding and Ji seek Rooster; Xin takes the Dog's direction. Geng takes Pig; Gui takes Rabbit; Ren follows Tiger; Bing and Wu use the Monkey's flourishing as most auspicious." The Tomb of Fire is at Xu; Li is the sign of literary brilliance—hence [for the Fire bureau] it is the literary repository. The Tomb of Metal is at Chou; Metal rules weapons—hence the armory.)
Dwelling in the honored middle, one is called the General Star (Jiangxing). Thus for Hai-Mao-Wei, the General Star is at Mao. Climbing the saddle of Chen, riding the horse of Si—the Six Harm before the horse as an imperial escort. Before the harm lies the Flowery Canopy, prepared as banner and tassel. Behind the General lie the Seven Spirits—the rearguard of mailed warriors. The Robbery Execution, Disaster Execution, Heaven Execution, Earth Execution, Year Execution, Month Execution, and Passing-Dead Execution—these take their names thus. Thus the Flowery Canopy is the leading star, the Robbery Execution is the trailing star, and the General's guard lies at the center.
(The General Star method begins from the central spirit: Zi, Wu, Mao, You are the true central positions. Thus for Hai-Mao-Wei, the General Star is at Mao, Chen is the Saddle-Climber, Si is the Horse-Rider. Before the horse [i.e., after Si] is the Six-Harm position Wu; before the harm lies the Flowery Canopy Wei. Behind the General [i.e., after Mao in the Xing count] lie the Seven Executions—from Shen to Yin, seven positions indeed.)
Heavenly Horse (Tianma) is precisely the Horse of Qian. From the first month it begins at Wu, moving in a cycle. This star is only advantageous in divinations of promotion and advancement. The Courier Horse (Yima) also derives from the General Star. For example, in the Yin-Wu-Xu combination, the General Star is at Wu—therefore Wei is the Saddle-Climber and Shen is the Horse-Rider. It is the star sought by travelers.
(First month uses Qian's fourth line as Heavenly Horse; second month, fifth line at Shen, circulating in use. Method: "First and seventh, still ride the Horse; second and eighth, head to Monkey-Shen. Third and ninth, must follow the Dog; fourth and tenth, Rat sneaking in. Fifth and eleventh on Tiger's point; sixth and twelfth, fixed on Dragon. The Heavenly Horse guides scholars and officials; the sick and mourning detest it—for when the traveler's horse head toward heaven, it means mourning attire." The Courier Horse method: With Yin-Wu-Xu, the Horse resides at Shen. With Hai-Mao-Wei, the Horse resides at Si. With Shen-Zi-Chen, the Horse resides at Yin. With Si-You-Chou, the Horse resides at Hai.)
Moreover, the Heaven's Joy Star (Tianxi): in earliest spring, when the month is Yin, Joy resides at Xu; in second spring, at Hai; in third spring, at Zi—because fulfillment makes Joy. The use of the Joy-Spirit is specialized to Dun-Jia. Dun-Jia means to ward off Geng and hide Jia. Only Bing-Ding can control it—thus in the Jia-Ji fifth cycle, one obtains Bing-Yin; hence the Joy Spirit is at Yin. In the Yi-Geng fifth cycle, one obtains Bing-Xu; hence the Joy-Spirit is at Xu.
(The Method of Fulfillment-Joy: at Yin complete at Xu, at Mao complete at Hai, at Chen complete at Zi—the rest inferred similarly. Method: "Spring at Xu, Summer at Chou, as Heaven's Joy; Autumn at Chen, Winter at Wei, by threes and threes counted." The Joy-Spirit method: "Jia-Ji toward northeast; Yi-Geng toward Qian [northwest]; Bing-Xin alone fixed, directed to Kun [southwest]." On Ding-Ren [days], the second knocks toward Li [south]; on Wu-Gui [days], toward southeast carries word of the pleasant affair. If where the Joy-Spirit resides a Descendant line moves, any journey will meet success regarding departure.)
Heaven's Amnesty (Tianshe) brings renewal with people. In the creation of the calendar, it begins with the winter solstice Jia-Zi day—hence the winter solstice Jia-Zi is Heaven's Amnesty. Spring begins with Wu-Yin; Summer Solstice with Jia-Wu; Autumn begins with Wu-Shen. For divinations of punishment and crime, one thus in meeting with amnesty encounters the dissolution of snares.
Heaven's Dissolution (Tian Jie): in Spring, [the star hovers] at Yin; in Summer, at Si; in Autumn, at Shen; in Winter, at Hai. Because Water is extinguished at Shen, and Yin can break it—hence called Heaven's Dissolution.
(Ancient kings granted great amnesties under heaven upon the two solstices and the first days of Spring and Autumn—because of these days heaven forgives. In the Heaven's Dissolution, whatever extinguishes me is treated as difficulty; clash means heaven dissolves my difficulty.)
Monthly Dissolution (Yue Jie) is the [quasi lunar mansion symbolizing] Great Yin, spreading brightness from Xu and traversing the southern half of the celestial circumference to illuminate the Northern Pole. Thus in the ninth and tenth months at Wu, and in the first and second months at Shen, cutting and rooting out germs makes rest displeasing. Hellinged Scattering (He San): Spring Wood's root-germs lie at Hai; Si can cut them down—thus "Drink-Spray."
(Monthly Dissolution method: ninth-tenth months at Wu; eleventh-twelfth months at Wei; first-second months at Shen; third-fourth months at You; fifth-sixth months at Xu; seventh-eighth months at Hai. Two months forward one position—the superior dispenses and the inferior worships. Ninth-tenth months at Wu: Wu dispenses, Zi worships. Wu reaching from the extreme of Hai unfolds, and the worshiped appears. Clashing to break the root of birth is called Ardent Dissolution: Summer Fire is born in Yin, one uses Shen to clash Yin; Autumn Metal is born in Si, one uses Hai to clash Si. Method: "Spring at Si; Summer dwells at Shen; Autumn at Pig; Winter comes to Yin.")
Heaven's Physician (Tian Yi): the celestial office, spirit of healing and rescue. It resides in Dun-Jia—assisting Bing and warding off Geng—indeed the Ding Spirit. With a loving nature it does not tread upon ground of extinction and destruction—thus it changes position. A full year cycles back to duty; the year begins anew and transforms again. Living Shine (Huo Yao): the spirit appointed to Life by the Sovereign on High. It leaves the Sovereign from the position of Zhen [thunder]—into which comes the divination of gestation, childbearing, and descendants.
(Using the Five-Tiger cycles, in the first month Jia revolves seeking the Ding spirit—obtaining Ding-Mao, Ding-Chou; hence in the first month Ding-Mao takes the role of Heaven's Physician and the rest assume Ding-Chou. The second month Yi-dundun obtains Ding-Hai. The third month Bing obtains Ding-You, but since it does not dwell at You, it is changed to Chou—hence in the third month the Heavenly Physician is Ding-Chou. Now You being the Buddha-land, the realm of still extinction and daily sinking, it may not host this role; the fourth month Ding obtains Ding-Wei, the fifth month Wu obtains Ding-Si. In the sixth month self-dued obtains again Ding-Mao, the remainder Ding-Chou. In the seventh month Geng-dued obtains again Ding-Hai; the eighth month Xin-dued obtains again Ding-You, departing You for Chou. In the ninth month Ren dued obtains again Ding-Wei; the tenth Gui dued obtains again Ding-Si. The eleventh month Jia returns to Ding-Mao, and the twelfth month Yi (Bing)-dued reaches in just way a complete cycle-Yi enters via Chou, returns to Xin and comes to rest—why? Because Xin-uniting duplicate the reversal yet the root becomes the 卯-Xu variant obscure subtilty-I shall accept the ancients. And day returning same as upon the Sovereign leaves completion enshrined. The "Marsh-Invocations: Secret Compendium" mistaking Heavenly Delights for Heaven's Pitfall is erroneous.) Your truncated source ends here.)
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