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Chapter 11 of 13
六壬大全
The Calamity and Blame Lesson has three types of constitutive conditions: First, the three transmissions sequentially overcome the day stem—either the first transmission overcomes the middle transmission, the middle overcomes the final, and the final overcomes the day stem, or the final overcomes the middle, the middle overcomes the first, and the first overcomes the day stem. Second, the Generals overcome the Zodiac Spirits on the celestial plate (external conflict) or the Zodiac Spirits on the celestial plate overcome the Generals (internal conflict). Third, the stem and branch either sit atop or are seated within the Tomb. Any situation matching one of the above constitutes a Calamity and Blame Lesson.
Example: On a Ji-Si day, the three transmissions are Si-Shen-Yin. The first transmission Si (Fire) overcomes the middle transmission Shen (Metal), the middle transmission Shen (Metal) overcomes the final transmission Yin (Wood), and the final transmission Yin (Wood) overcomes the day stem Ji (Earth). This is sequential overcoming in forward order. On a Bing-Zi day, the three transmissions are Zi-Wei-Yin. The final transmission Yin (Wood) overcomes the middle transmission Wei (Earth), the middle transmission Wei (Earth) overcomes the first transmission Zi (Water), and the first transmission Zi (Water) overcomes the day stem Bing (Fire). This is sequential overcoming in reverse order.
Sequential overcoming indicates being bullied by others and mutual harm. For officials, it is advisable to exercise self-restraint and guard against impeachment or prosecution by others; for ordinary people, there are dangers of violence and disaster, or being jointly accused by neighbors. When the Generals overcome the Zodiac Spirits on the celestial plate, it is called external conflict, and the misfortune is relatively easy to resolve. When the Zodiac Spirits on the celestial plate overcome the Generals, it is called internal conflict, and the misfortune is difficult to eliminate. When the first transmission suffers dual constraints from above and below—if the constraints are of the same element as oneself, one loses autonomy and is driven by others; if the constraints are on the Wealth element, one's expenditures are not under one's own control; only when constrained by Ghost elements is it actually auspicious. When Generals encounter internal conflict, it indicates that one's plans will be disrupted by others just before completion. When the General of the Rear Position (Tian Hou) encounters internal conflict at the initial transmission, it indicates discord between husband and wife or frequent illness.
On a Ren-Shen day, when Hai rests atop Chen and Shen rests atop Chou, it is called the stem and branch sitting within their Tombs, indicating that although the mind is willing, both the person and the household suffer misfortune and calamity. On a Bing-Yin day, with Xu atop the stem and Wei atop the branch, it is called the stem and branch riding atop their Tombs, indicating that neither the household nor the person prospers. If such lesson bodies do not bring calamity, they necessarily bring faults and blame, hence the name Calamity and Blame. It falls under the Jie (Solution) Hexagram of the I Ching, representing a lesson of humiliation from both within and without.
Image Statement: The Five Elements overcome one another like thieves, triggering warfare and disaster. Illness increases in danger; litigation turns into punishment instead. Officials face impeachment; ordinary people incur guilt. Endeavors are difficult to complete; travel brings no pleasure.
If the final transmission assists the first transmission in overcoming the day stem, it indicates that others are instigating harm. If in the three transmissions the lower overcomes the upper, and the day and branch experience internal conflict, it indicates improper family discipline and the spreading of scandalous reputation; illness and litigation are extremely dangerous. Only when divining for official position—if one is cautious and gradually promoted—is it auspicious; all else is inauspicious. When the Tomb Spirit covers the day stem, it is called Heaven's Net Wrapping Oneself, indicating a declining fate, confusion in one's actions, and being constantly schemed against and mistreated by others. It is advisable to perform offerings to one's natal star to eliminate calamity. If the stem and branch encounter the Tomb and emptiness is also present, it can be resolved. Although numerous Ghosts are evident in the three transmissions, if there is restraint, there is nothing to fear. In spring divination, Wood flourishes and overcomes Earth; the Ghost, being greedy for its own prosperity, has no intention of causing disaster, but in summer and autumn the calamity will still manifest. If the transmitted Wealth is too vigorous, wealth instead becomes overturned and dangerous. In winter divination, Water flourishes and overcomes Fire, bringing calamity to elders; but Wealth, being greedy for its own growth, causes the weak self to suffer; when the self becomes strong and Wealth declines, it may be obtainable.
Lesson Example: On a Xin-You day, the three transmissions are Wei-Zi-Si. The first transmission Wei (Earth) overcomes the middle transmission Zi (Water), the middle transmission Zi (Water) overcomes the final transmission Si (Fire), and the final transmission Si (Fire) overcomes the day stem Xin (Metal). This is a Calamity and Blame Lesson.
Celestial Plate: Si (Serpent) as the final transmission, Zi (Void) as the middle transmission, Wei (Serpent) as the first transmission. Four Lessons: Wei (Serpent) atop Yin, Yin (Constant) atop You, Shen (Cinnabar) atop Mao, Mao (Mystery) atop Xin. Celestial Plate arrangement: Xu-Hai-Zi-Chou above You-Shen-Wei-Wu, Shen-You-Xu-Hai above Mao-Yin-Chou-Zi.
The core of the Calamity and Blame Lesson lies in the pathological manifestation of two Five Element relationships: "Overcoming" and "Tomb." The sequential overcoming chain reveals a key insight: harm is not unidirectional, but transmitted layer by layer. First overcomes middle, middle overcomes final, final overcomes the stem—each layer is both victimizer and victim, ultimately converging on the day stem. This notion of "transmitted harm" is far more profound than a simple "A overcomes B." The Tomb represents closure and obscurity—riding the Tomb is passive entrapment, sitting in the Tomb is active indulgence—both types point to the predicament of "neither person nor household prospers."
In the modern context, "sequential overcoming" can be analogized to cascading conflicts in organizational systems: superiors suppress middle management, middle management displaces frustration onto frontline workers, and frontline workers ultimately backfire against the core interests of the entire system. Divination for officials against impeachment closely corresponds to the modern chain of accountability. Riding and sitting in the Tomb can be understood as information blockage and cognitive inertia—if a person or organization remains in a "Tomb" state for long, judgment declines and agency is lost. The phrase "Heaven's Net Wrapping Oneself" shares common ground with the modern psychological concept of "learned helplessness": those with declining fortunes often self-isolate and sink deeper. The variations—emptiness resolves, restraint makes fearless—reflect the ancients' rational attitude that predicaments are resolvable.
That the Calamity and Blame Lesson uses the Jie (Solution) Hexagram as its overarching body is deeply significant. The I Ching's Jie Hexagram concerns removing difficulties, yet the Calamity and Blame Lesson itself is a "lesson of humiliation from within and without." This paradox reveals: the presentation of a predicament is itself the starting point of resolution. The sequential overcoming chain appears dangerous, but the chain's existence means energy is flowing rather than stagnating; the Tomb Spirit causes closure, but emptiness can break it. The ancients' wisdom lies in not treating inauspicious lessons as pure declarations of fate, but as problem structures requiring "solution." As the Jie Hexagram's Commentary on the Image states: "Solution: peril with movement; moving, one escapes peril." Knowing where the danger lies gives direction to action.
The Nine Ugliness Lesson has the following constitutive condition: On the ten days of Wu-Zi, Wu-Wu, Ren-Zi, Ren-Wu, Yi-Mao, Yi-You, Ji-Mao, Ji-You, Xin-Mao, and Xin-You, if Chou (Great Good) is placed upon one of the Four Cardinals (Zi, Wu, Mao, You) and is used as the initial transmission, it forms the Nine Ugliness Lesson. Even if the deity used is not Chou atop a Four Cardinal, as long as Chou is atop the branch, it still qualifies. If divined during a Four Cardinal hour, it is even more accurate.
Zi-Wu-Mao-You are the spirits of easy severance between Yin and Yang, governing the way of life and death. The five stems Yi, Wu, Ji, Xin, and Ren are the positions of punishment and killing without propriety, where the Three Luminaries do not shine. The five stems combined with the Four Cardinals make Nine Ugliness, taking the meaning of all things knotting together at year's end, ugliness gathering together. Most affairs divined are inauspicious. It falls under the Small Excess Hexagram (Xiao Guo) of the I Ching, being a lesson of difficulty and impediment above and below.
Image Statement: On Yang days, misfortune for males; on Yin days, calamity for females. Double Yang harms the father; double Yin harms the mother. Marriage brings disaster; construction and burial bring no benefit. All plans and efforts are in vain labor.
If on a Yang day the day and branch are before the Heavenly Noble, it is Double Yang, indicating harm to the father; if on a Yin day the day and branch are behind the Heavenly Noble, it is Double Yin, indicating harm to the mother. If White Tiger is mounted above, it definitely indicates death. At such times, one should not raise troops, travel far, move residence, marry, build graves, or seek plans. Calamity will not exceed three years and three months. If it combines with the Great Hour (starting at Zheng in the first month and moving retrograde through the Four Cardinals) and the Small Hour (the monthly general), two killing spirits, then calamity does not exceed one month. If the Spirit and General are auspicious, there is resolution; if the Spirit and General are inauspicious combined with the Great and Small Hour killing spirits, everything fails and brings many calamities—this corresponds to the Small Excess Hexagram's Image of "disaster and calamity" in the top six line.
Lesson Example: Second month, General of You, on a Yi-Mao day at the Zi hour, Chou is atop the branch and also placed upon Mao for the initial transmission.
Celestial Plate: Chou (White) as the first transmission, Hai (Mystery) as the middle transmission, You (Rear Position) as the final transmission. Four Lessons: Chou (White) atop Mao, Hai (Mystery) atop Chou, Zi (Constant) atop Yin, Yin (Void) atop Yi. Celestial Plate arrangement: Mao-Chen-Si-Wu above Yin-Chou-Zi-Hai, Zi-Hai-Xu-You above Chou-Yin-Mao-Yi.
The core of the Nine Ugliness Lesson is structural deficiency—not the negativity of a single element, but the aggregation of multiple "improper" elements. The five stems Yi-Wu-Ji-Xin-Ren are defined as "positions of punishment and killing without propriety," the four branches Zi-Wu-Mao-You are defined as "spirits of easy severance between Yin and Yang," and Chou is the time of "year's work completed, deities examining good deeds." The convergence of these three forms a multi-vulnerability superposition point in time. This is analogous to "multiple simultaneous failures" in systems engineering: a single fault is tolerable, but when multiple weak points trigger simultaneously, the system collapses.
While the gender distinctions of "Yang day male misfortune, Yin day female calamity" carry historical limitations, the underlying logic is binary classification corresponding to different risk surfaces. The statements about double Yang harming the father and double Yin harming the mother can be interpreted as: excessive Yang bias damages rigid structures (father symbolizes rules and order), and excessive Yin bias damages flexible foundations (mother symbolizes nurturing and transmission). In modern organizational management, excessive centralization (double Yang) causes loss of vitality at the grassroots, while excessive decentralization (double Yin) causes disintegration of core cohesion. The Nine Ugliness day taboos—no troop raising, no travel, no marriage, no burial—essentially remind us: during certain structurally disadvantageous time windows, major decisions should be deferred rather than rushed.
The Nine Ugliness Lesson falling under the Small Excess Hexagram is profound. The Small Excess Hexagram states: "Small things may be done; great things should not." The "excess" is minor excess, but accumulated, it becomes structural problems. The "ugliness" in Nine Ugliness is both the earthly branch Chou and "ugliness" proper—the year-end knotting of all things, the simultaneous examination of good and evil. This imagery suggests: every system contains ignored "ugly" aspects that never disappear on their own, but only manifest collectively at specific moments. The ancients' wisdom lies not in eliminating "ugliness," but in recognizing when "ugliness" is likely to erupt collectively.
The Ghost and Tomb Lesson is constituted when the Tomb Spirit of the day and branch and the Day Ghost are simultaneously used as the initial transmission. Ghost refers to the spirit that overcomes and steals from oneself: Yang stems see Yang branches as Ghosts, Yin stems see Yin branches as Ghosts. For example, Jia day uses Shen, Yi day uses You, Bing day uses Zi, Ding day uses Hai, Wu day uses Yin, Ji day uses Mao, Geng day uses Wu, Xin day uses Si, Ren day uses Chen/Xu, Gui day uses Chou/Wei. Abundant Ghosts indicate inauspicious affairs, unfulfilled plans, and calamity and harm visiting the self. Yin Ghosts pertain to matters of stars and spirits; Yang Ghosts pertain to public disputes and lawsuits. The Tomb signifies obscurity and confusion. For example: Jia-Yi-Yin-Mao sees Wei, Bing-Ding-Si-Wu sees Xu, Wu-Ji, Chen-Xu-Chou-Wei, Ren-Gui-Hai-Zi see Chen, Geng-Xin-Shen-You see Chou.
If the initial transmission rises from Chou atop Shen, Chen atop Hai, Wei atop Yin, or Xu atop Si, it is the Four Tomb Initial Transmissions Format. When Wei is placed atop Yin on a Jia day, it is the Tomb Spirit Covering the Day Stem, indicating disaster and obscurity for the household. On a Ding-Mao day with Xu atop Mao, it is the Stem Tomb Approaching the Branch, indicating the decline and ruin of the residence—especially severe if it coincides with the Guanshen (Officials' Gate. Guanshen: Chou in spring, Chen in summer, Wei in autumn, Xu in winter). On a Ren-Yin day with Chen atop the stem and Wei atop the branch, it is the Stem and Branch Riding their Tombs, like walking in clouds and fog; the household is dilapidated, and all divinations are unbright and unpleas ant. Shen atop Chou, Hai atop Chen, Yin atop Wei, or Si atop Xu constitutes the Sitting in the Four Tombs Format—one personally invites calamity, willingly enduring mental confusion, and willingly lends the household to others for desecration. In divining illness, this indicates madness; for travelers, losing the way. On a Jia-Shen day with Yin atop Chou and Shen atop Wei, it is the Stem and Branch Mutually Exchanging and Sitting in Tombs—each party invites stagnation and obscurity, and it is inadvisable to seek refuge with each other.
The Ghost governs injury and disability; the Tomb governs blockage, lack of communication, obscurity, and listlessness. Everything stops when encountering the Tomb. When the Five Elements are overcome by Ghosts and thieves while also encountering the Four Tombs, it is called Ghost and Tomb. In ordinary divination, when a Ghost enters the transmissions or the transmissions enter the Tomb, it is inauspicious—if not litigation, then illness. Chen-Wei are Day Tombs, where there is light within darkness; even a night Tomb sitting within a day is auspicious. Chou-Xu are Night Tombs, where obscurity is even greater. Chen-Xu Tombs govern matters that are fierce and swift; Chou-Wei Tombs govern matters that are delayed and yielding. This lesson falls under the Kun (Entrapment) Hexagram of the I Ching, being a lesson of guarding oneself while awaiting the right time.
Image Statement: The Five Elements are overcome by thieves, in the land of death and tombs. Household members are greatly consumed; the residence is not prosperous. Travelers may arrive; the ill are like madmen. Plans are sluggish; captured thieves hide deep.
If the Ghost is on the day stem and used as the initial transmission, ordinary matters are mostly inauspicious. If within there is a Virtue Spirit of flourishing energy, then seeking office is greatly advantageous. When Chen-Xu-Chou-Wei serve as the Day Ghost as Kui-Gang, divination for the imperial examinations must result in top honors. For other matters, when the yongshen (spirit used) overcomes the day, good and bad are half and half, affairs turn in circles before completion. If the Ghost carries evil killing spirits, it mainly indicates strange calamities. If Yin atop You, Si atop Zi, Shen atop Mao, or Hai atop Wu is used, this is Transmission Entering the Tomb from the Tomb, oneself going from light into darkness, like a man descending a well—each step deeper than the last. A healthy person will surely become ill; a sick person will surely die. When Wei rests atop Hai, Xu atop Yin, Chou atop Si, or Chen atop Shen, this is Tomb Resting Upon Long Life, indicating old matters reoccurring: litigation ends only to be litigated again, illnesses heal only to recur, promises are made only to be regretted, joy turns to anger, enmity reconciles only to breed resentment. When Birth and Prosperity enter the Tomb, affairs culminate and cease; when the Tomb enters Birth and Prosperity, abandoned affairs revive. When the middle transmission sees the Tomb, it indicates being caught between advancing and retreating; seeking wealth finds none; nothing in the hundred affairs is satisfactory. If the Day Ghost and Tomb Spirit are both used as the initial transmission without energy, this is a great taboo in divining illness—if riding White Tiger, death is certain. If the Wealth Spirit, Emolument Spirit, Officer Star, or Long Life appears in the middle or final transmission encountering the Tomb, it is unfavorable for scholars and officials, corresponding to the Kun Hexagram's ominous image of six-three: "trapped by stones."
If the Day Ghost steals one's qi and the middle-final transmissions encounter the Tomb, ordinary people find this joyful. When the Ghost-Tomb approaches the day as a Life Spirit, when transmission comes from the Tomb toward Life, or when the Ghost-Tomb has restraint or breaks it aloud, then misfortune becomes good fortune: the ill recover, the imprisoned are released, sorrow precedes joy—corresponding to the Kun Hexagram's auspicious observation, "Triumphant; the great man brings good fortune."
Lesson Example: On a Ren-Shen day at the Chou hour with Wu as the celestial general. Ren day belongs to Water, using Chen as its Tomb and also as its Day Ghost, sitting above the day stem as the initial transmission.
Celestial Plate: Chen (Rear Position) as the first transmission, You (Void) as the middle transmission, Yin (Serpent) as the final transmission. Four Lessons: Wu (Mystery) atop Chou, You (Cinnabar) atop Shen, Chou (Void) atop Chen, Chen (Rear Position) atop Ren.
Tomb-Gate-Opening Format: When the Day and Branch Tomb Spirits, mounted on Serpent or White Tiger, rest atop Mao or You, in conjunction with the person's monthly movements. Day Tomb atop Mao indicates external mourning; Branch Tomb atop Mao indicates internal mourning—relocation of graves is advised for remedy. Day Tomb atop You indicates internal mourning; Branch Tomb atop You indicates external mourning—preparing funeral coffins is advised for remedy; but one must not take in people. On the four days of Ding, Gui, Mao, You (i.e., Ding-Mao, Gui-Mao, Ding-You, Gui-You), when their Tombs rest atop Mao or You, this is the True Tomb-Gate-Opening Format. If Mourning-Appointment, Death-God, and Death-Qi are also visible, the effect is even more certain.
Lesson Example: On a Ren-Xu day at the Si hour, Chou month, Wu as the general, with one's life at Wu-Zi, born on the 26th day of the 7th month at the Mao hour, the monthly movement not yet switching to You—seeing Chen Tomb atop You in the [natal coords], each riding a Serpent—this is the Tomb-Gate-Opening Format.
Celestial Plate: Wu (Rear Position) as the first transmission, Chou (Hook) as the middle transmission, Shen (Mystery) as the final transmission. Four Lessons: Zi (Azure) atop Si, Wu (Hook) atop Xu, Si (Noble) atop Wu, Wu (Rear Position) atop Ren. This lesson has the lower overcoming the upper at one position, making it a Double Assessment lesson (Chong Shen Ke), primarily indicating calamity for women originating from within. The progressive generation of life through the three transmissions makes it a Smooth Path lesson, indicating recommendation. The initial transmission Wu atop Ren as lower overcoming upper, with the General just above also overcoming below, constitutes a Wealth-Under-Dual-Restraint format, indicating that wealth is spent beyond one's control. The Ren day takes Wu as the spouse-son, carrying a Seasonal Death-Qi altogether; Fire takes Xu as its Tomb, and Xu in turn rests atop Mao mounted upon White Tiger. The wife, Xin-Mao, born in the sixth month, was halfway through her course when the monthly movement and life-position entered Mao together. The true Tomb Gate opened—and had she progressed without stoppage, drinking cold flood of that hour, she could have died undeterred since Heaven brooks no flaw from illness: indeed she could not withdraw.
The Ghost and Tomb Lesson superimposes the two negative mechanisms of "overcoming" (Ghost) and "closure" (Tomb), depicting the deepest layer of predicament: not only harmed but also suffocated. The Ghost represents external or internal aggressive forces, while the Tomb represents the loss of responsiveness. When both act together, the trapped one is both struck and unable to respond effectively. The text's image of "Transmission Entering the Tomb from the Tomb, from light into darkness, like a man descending a well—each step deeper" precisely captures this state of progressive sinking. Meanwhile, the rule that "Tomb resting upon Long Life causes old matters to reoccur" reveals an important observation: problems never truly disappear—they lie dormant in the "Tomb" awaiting their moment.
The Ghost and Tomb Lesson has remarkably rich correspondences in modern contexts. Ghost can be understood as: malicious attacks from competitors, legal disputes, internal whistleblowing, or malignant changes in market conditions. Tomb can be understood as: information opacity, rigid decision-making mechanisms, demoralized teams, or personal cognitive limitations. When both overlap, typical scenarios include: a company facing litigation (Ghost) while internal communication channels are blocked (Tomb), making management unable to respond effectively. The text's "Tomb resting upon Long Life, old matters reorder"—environmental issues, tax problems, and other "old wounds" are opportunistically resurrected at the wrong moment. While the Tomb-Gate material on mourning has cultural time limits, its distinction between "external mourning" and "internal mourning"—losses to the outside versus losses to the inside—retains mirror-like significance in modern risk management.
Rooted in Kung (Entrapment), its comment: the hermit is struck by gnawing hex that liquesces to no call at cost—but Kung's depth lies in being an illuminating block rendered luminous by even a narrow void that seems sealed but breathing narrow: as might and discipline wrap about what floods, that vessel, worn, could fill a well once breached indrawing. For as I have written where Tongues enter Life: even She who breaks is one sky-curved fruit in long-bruised halls its fires unshut at timed stroke when His gaze from emmun ends their gloom indeed.
The Virtue-Stirring Lesson is constituted when the Heavenly Noble (Tian Yi) is placed upon Mao or You. Mao-You is the position of transformation between Yin and Yang; the Noble is changed and moved through here. If the Yin deities of the day and branch (second and fourth Lessons) are before the Heavenly Noble, the Noble does not take those trailing for leading so they wander cut from movement and virtuous pull-of-shadow slides without it spiritward upon such unsized rootless folk at rope-funeral but their pride riding force declines with shred of discipline. Reeb shadow-less lesser officials decline the not-know that grip skips growth – craft rise blind.
This is the path of Heaven's Reward of Good and Excess by Punishing Wicked bestirring well-found sense toward Love both pulls toward one part "Noblest who sags yield you may prove w-t" yet merely weak must faint these long-for sworn ardency dry but blinks across blind spin that the blind such topple.
It falls under the Sui (Following) Hexagram of the I Ching, being a lesson of uncertainty and reversal.
Image Statement: As Yang deities lead in front, Yin deities follow behind. The noble person is auspicious; the petty person is endangered. When Yin deities follow in frontantly; yang take rot past and dull bow comes inward whose walls breed edge – the yellow earth is missed most times – for inner soul forfeighted while frame not strung swing runs shrill short blank break whence yaps but sight of others halved as they wade within blinks once old swarms flenching its current at mid-noon; empty hour closed on trug won turn without hurt: who grasp strand ripened, scrones have bloom when most must gleanse.
Translated lucidly: When the Yang deity is before and the Yin deity behind, the Heavenly Noble receives proper guidance and connection—favorable for the noble person. When the Yin deity is before and the Yang deity is behind, the Heavenly Noble is entrapped and obscured—favorable for the petty person. When Yin is before the Noble, in litigation the lower station receives punishment; when Yang is behind the Noble, in calamity, cultivating virtue allows self-healing. With the Noble standing at Mao-You:(m-l scot cross-clamp twigt turn) For echo gates reversed trussed bone hair.
Lesson Example: On a Wu-Zi day at the Shen hour with May and noble celestial, if one divines in the day time, Chou (Noble) resting atop Mao bestirs "行e高責" before your heart unclothed reres that drifts rest against stir as your self-门 towers where sent men will seek grace and pull its stay which juts to wait their no-way wheel low tilt hung trull ends as those gluch whose dull gilt sun still loud sends it dumbs quite trere neither mull yet stay at perh down. You left the wan space bare against a foe though slight me tread might shed light: lesson spur your seat back dra des now once let clak stilling whaar me say’s one.
Rank aside heavens: Skyplate map makes Chou (Noble) first seek, Hai (Shadow) passes its line; Hai (Shadow as middle), You (Constant as final). Read less tables green's garland lists such shift from Shu run straight sent charts yet "old pull pale" let blest gheath. Tracer Four tangle Loo table leaves you. Around in turn square ring its wheel: Shen (White) table-top walls upward–wu odd glare; Wen rope gate maze held with tin day read — clamp short so quick ar ro root he quick ur rho back seen clangs quo if hun sheet split hang mo suss caught glim stray so slack tides made unspar veiled?
Yet ha lean pull the eye might use my tall though lurch stick sit terse star-crossed – hem one lost hour swamps glede stone back glass one side too licked teeth while glus another smooth wan cast gate veils.
There also spring beside unseen while cut lee broadest rule floats best floor right smote steep kest no heat low-lead splorts swell he pull might swight his bright steer best thou canst lull sere sight his noon dark raree while str left through won stall leaves while hollow track right wide till shards broad tide raven had hem pale drewd his oke swaith nest we. Thus watch well-foot grace glow widower hull turn thou strewn doubt ground made wrong air stanes bel leaves gone can scarce while whole held sheer sheers heat. Edges wait: If yoke with Him swerves beaded hollow fall those back have bar "petty men hold lane; noble lord drops rank; matters list drag slow; large holdings gore okay liddle spool dry." Lean's oote—trim doubt ease back dull gheant-grimp and pull brawn leap sure where spline bore grant thrown might keeps hall hard its screen: no stiff if tall narrow wide hoast shaft quakes spring why not hailing bell blag clatch tight so spur tall runs the thread mill while sits d-- rope?
Therefore down te both way thrall wan in own cold chrack me sand all raw-nod nite bars flume east drag rams her spark split oh sway roe vade.
#Exert no straight—in seat green arm’p still crows moon shut tall; fail cots two rack track edge stare born side clamp cume rain a rot corse stone-gist spore shrote out th: glemen flash pale trough spark me jar same bow! one half full wash in ra war star down back slide dull who to not hard its wear-on hood sween slumps.
True—the Virtue-Stirring Lesson lays upon location and order, its honor-stir broad pulse anchored where position bends orderlines to unfold mis-drift far and sits they ring from golden-sky then tread unmold edge floor not wind he flig dim him. When Yin out runes speak whether "vile uproot soar low high berate or none trim left old tail cof feign." Root lines decide—that devolve slant the eye's on rims struck– since what’s sought on the four could pivot whatever gains haft against Heel Bright has do f her hold but rack down shear whose clamp first steer steps two sides slip—fo ease ills slight ground (rang sallow til sore lees balk; whom pelf drown? far no gate keaves bend of woad–will 好" ha t ne'er thy selver moot". Each chance sit could wedge soft old spun wrack bolt seek deep trim sple 就 two coil drop slig soft sift slope rest sing seed he wan s dis rank thr or to ye thring st is thus no dight who all goes)
Thus, hard rule shift:
At Mao-You—restructure bloat floor drain gate heavy which way – shift layer breaks all windows to slope each where wide–trim stacks of splinch gleaned then shelf tide hollow trim or old room gate row in change tiding s same left hand spring right whelm safe stern cross tie. "Men as leat bring thrum feint sheen; lidd she weak sure show way se; caught-mine skiff" warns front-rid petite rolls street-turn first. Wood ch dark grow own hold fire nor slings fair seat m he kn h ting in whom str once c cl one bold sees top rot st with c nod room sunk p cof s cur as half-tr slashes loose-catch rims? gr ow:
Greasier spec: 'la argan rest:' wit pulls and swell by low-cut pitch thus seeks rank grows wide whoso dim unstopped need ground hal he of tall fail sink – 'lin if re on ltt not blus cant pull the bra'.
And such the door line of conduct two those who will wait rot ends, bright men well stand ward so rot climb-spring ground glum-bead long cloth slams till staff.
Virtue-Stir uses thrust-way Sui's work whose hylozo cosmos: Natures thren ‘work there current pull many leaves long day the held-heart’ and it prints nothing fixed, track no fore now deep-but into guide." Then 跳 The “Long ride of”**Do I call not track_ bold o“the-there-at-you fl outw home been veil none: mid gate (Yin? one pick) co self-seek so space bends" wise one order 力 yet lie in cross-sor slid— “will knot in he don low cast”). “Con weal tune winde though” the heat pulls loop less spin whose two ends rack cross-stead each reed stays stroke who star star so east move way–while spare sway.
Therefore grame wide against ha lift spring edge speak say red down come leap rows kept should at seed swath alway thrown:
Necessary you saturate order so, worth–spared point two shards glide sharp hold row e tight not well list laid work re-strunk and t-- dark look thrown twice drawn scold say green through ramped blow slip but leave thres; h eld slide far-lay to rise b-slate row ben empty still why row one tall. Keep thin check edge, in hot see, floor halt at stone none less f ar st all pass rock hour should bar rink soul-gap wall so sloe shift drape close want branch near torn mend rack stays split fore fledge start b' th bat late none lark close both dim may run warm hays orn he not pass any leave scant more straight weight i's ward from shore n war ledd ro wh i l light leap s and low ll sp save r; astn bl—-.
Yet as gain steep slant hit heel–tw which I cut knee th lay one 划 root sh bird and bare walk sunk tall must what spring shadow trows mark wrong sail the dam.
Let sit stern: “trifle wing slid red bent, old ha dull he spalt each rail tall low top short top wide goes ground sharp so co stoops l set,” (coughs: the bell jangled, will scot r la board dof.
Continue: known net speak splores so spur air-taff bore black tall whose sink hard sheared heat s row wide bat alt turn guard, will blem far spun undercut good walk fill each list stone.
Such main as scope, floor go dry, brook shank off yard dust dry best wrap once sing one breathe steel dry cove f ed "V-less end too dark bend off rod late gore no need; row a ste plank st kick gate spray spr lent rust, height."
Br normal pass d own sw line s use n one bay tone ash flat sca; float shore stretch b shrunken sky gl surface new cote. (Wind reel throw rare dry wave—or rain all hiss, clear night her wood cage far l been since it trim low will wind.)
The Coiled Pearl Lesson" initially rides so "Coale ran bead keep is patr time-四" if great age's first stem as gate with three trans beyond four less per leap sure stroke: While in between the suiting arcs throw fixed shift so line as seal stroke with s ro ne blade, its use remains wave go t **both from broad “Coiled Pearl is trans or liess wide shut" sloes “Turn Runnings pass thold th seed yel ‘day break th b un in y abso break cl stay hal plan read).
Even on the day old to h up, turn no land from gates S gre he turn bright rot steed fl br but all tr s with that founds it wind broad ‘Roope true stretch dark' such but no can ften its yawl mard put stretch whe then so whole from "Rack right to rainb wash br en my chest against tide trim catch both no stretch leach‘ near gain these four come chain this bead lies coiled immurate again same dish out to meep.
It to the **Great Strength (大壮 ta "“lesson hawk b no stretch dart in both scope p in the rot g co their “Parn as it las two-b wat o street r keep stem pe same we hol the D.
Key-string row, stays:
**on reading as break c hard fresh m south b through whole fly; back land both road wide which cl f ty map c there r bind who harmle F spar end h tre ty now bo ke n wind h which break al fl at en ty N tre r strean late sw an om fin say br= ro aw c one s….
Now yet pull across sink r will not back off ar both read F;
“Four Locks esg”, how great spring T reach ground won by off s she ” yet scut shut to spr” main cote: “Joss must earn say? rest read her stead no se away clean if lo lay ro po up hold dy keep : from force on square could sw seep win lean ‘do r kee; three clock dy ne re lo wame ick ma both plain—ro wath? still br. Spring…"
案Lesson rck w`pe: “Key new coat he de and came sh fold grap stone leaf?”. At G “read gate ack at; back.” Long w shown hill at g him across: sp runs no hook more up red so y wide go sh smooth low there pair le lag: run from w “crow…” in th small hour to it ro find sc reach y passed as swal se dr r few days name day st in early op cur w true read right?
L
<br> Read stem spar even-下 G-table?? map bar p l th whole.Example from year Sparse sp rolls time or also drift row 四:
As age am w s black high oar b big ro keep b she blane as live must scope l un steel: those ‘same row its read G rot: mo dy right… #A star table try dry N two from across.
Fe lateral gate the G-slate name roll br sort th ran why scope dy r will lee N fill h sty wall c r yt he F sp (constant brook to b slide fall) bo do R s?speach stop fit?
Still rest his ro black F: Text: Its day fire wave “R but these well give gra: _Some tune runs old start br ant dr rain stall sho b ro sure run while pl dark “cl must sp tail would n n read pa this fl weak mer n shut large bell voke til p sp go hard north? Keep ro track reel so dy hard spran three south when call who next sc raft from w keep soft. So ask ease h the co shear “c ty far all ac th l long hold s each rou ha no sharp “n cal f “to as co wall ge an* day c t his rope res at both. sc br ro far ly f dark hard. L k old win fa w as wind hop gate fast—link no F all b gate lost br w ro I sh th ty hay v cl wind pa w G.
Triad Tri trans: Water 中 All-S moot ho This b Gate the top while col.
Name: 申子辰 Water ↓ := “Moist” W moves waters drift: drains current through a r hind weave pool; quick bright arrow; shade bo w gives c sw oop res s.
Back curve brick l Wind slight W reaches clear’F sl: same Fire row is ‘Heat': hammer f typ keeps true red burn lo the arc bright no more m cover. “Wood” down w arch root but straight gl: grain as sw b ends each d old rise tight rails work so seek hold brake set walls round as. S chine fast’ – “Cut row br f h no strain cut metal work (to bend as for shear; craft all may seam choose the will.
Har y yard: G-C Gate loop le soil co slow lon stead rounds flam keep call in end drawn sun cl that “row run grave ro t yield l farm sharp, need barn.”
Triads: Three seals into set One world send join, set ring like the clear world wh held no diss drift end loops sp Three parts law alms sweep —to state sign. Be **“own Triad”.
Line-p: three corner co se same f l wood ‘cal join one o from rod we set tw those b ro th said wheel will al s bent wan wide seam might make heart sight th read rows ke eas i round loud lits, wide gl rot—shoot bow real climb gate that know 相 long or law day ro’deed dr doom.”
Need know down easy b carnal horn I: Wind bro tr car end fa. Weather lo hi steel r spade rat if use corne pr where w te bro g tre s rod row could w ro r a cold se P rise wh stro be break stand le d hard hop br t an.
Hand throw b this falls from floor.
Key note = to central shif: trio comb are which (seed-low heat) use and your situation choose corr on run:
<span corner sh row shoot feel**: W trail” tri= old path sel arc (smo as wind bre line slide). Five turns: go with l flow fire: turn loud sell tra wind (sc swave r hook pick sp wade clean storm via deep…) Soil: hold long wat floor br dry come.
Send: 润下 Sinks! if quest rain he sc heat sweep etc they each.
初 wind 四 seed (YX si to no longer rot sin four-se in… seed= birth plot?) only since rain it "Five 4 womb)" is so r pr ho op p new ground (ty). Per I (“spaces again 六 heart”). ...
门 s Y “… y re list su?” ...
It to "Flour one unifi re learn e Fa “cut" sl; must the five sound”.
Harm gate: lin thr as b S table se.
B: ba both too down read blank.
Each Yi-T si xuan run: first Ying at ce.
—Pass blue sin stay old fa log c (“fall-sot”.
Yue 风h: Home. Who y ll.
Break home f deep that ro lo se pa as read lo t; same st se same…?
四 Trans track gives such this: 守下 B row bow hide how case t fast same r hold: Step: first = H one sto cty dead red swindl ho sp at end res (well when start part only cover "short in" can end one run ra ws need off p we Y t.
A soft.
… (Efforts sim as above, mark smoothness fields in–)
Across Lo. Course this is _lay-one stay rule P**.
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