Loading...
Chapter 3 of 14
六壬粹言
The Two Principles of Yin and Yang Have True Interpretation 🌓
The so-called "Two Principles" refers to the fundamental method of constructing a Liu Ren chart using the Heaven Plate and Earth Plate. First, fix the Earth Plate: Hai-Zi-Chou are positioned in the north, Yin-Mao-Chen in the east, Si-Wu-Wei in the south, and Shen-You-Xu in the west. After laying out these positions in sequence, place the Monthly General (i.e., the sun's position on the ecliptic) upon the hour of consultation, and arrange the twelve palaces in order to form the Heaven Plate.
The Monthly General changes with the solar terms: at Winter Solstice the sun is in Xingji, using the Chou General (Daji); at Great Cold in Yuanxiao, using the Zi General (Shenhou); at Rain Water in Zouzī, using the Hai General (Dengming); at Spring Equinox in Jianglou, using the Xu General (Hekui); at Grain Rain in Daliang, using the You General (Congkui); at Lesser Fullness in Shishen, using the Shen General (Chuansong); at Summer Solstice in Chunshou, using the Wei General (Xiaoji); at Great Heat in Chunhuo, using the Wu General (Shengguang); at End of Heat in Chunwei, using the Si General (Taiyi); at Autumn Equinox in Shouxing, using the Chen General (Tian'gang); at Frost Descent in Dahu, using the Mao General (Taichong); at Lesser Snow in Ximu, using the Yin General (Gongcao).
Then examine the day stem's lodging palace: Jia lodges in Yin, Yi in Chen, Bing and Wu in Si, Ding and Ji in Wei, Geng in Shen, Xin in Xu, Ren in Hai, Gui in Chou. Take the Heaven Plate spirit above the day stem's lodging palace as the First Lesson (Yang spirit above the stem), then take the spirit above the First Lesson as the Second Lesson (Yin spirit above the stem); take the Heaven Plate spirit above the day branch's own palace as the Third Lesson (Yang spirit above the branch), then take the spirit above the Third Lesson as the Fourth Lesson (Yin spirit above the branch). The Four Lessons are thus complete.
The Three Transmissions: Initial, Middle, and Final Are Established by Method 📐
After the Four Lessons are arranged, the Three Transmissions must be established. There are nine methods for establishing transmissions: first, Kezei (Overcoming and Thievery); second, Biyong (Comparison and Use); third, Shehai (Crossing Harm); fourth, Yaoke (Distant Overcoming); fifth, Maoxing (Pleiades Star); sixth, Bieze (Separate Responsibility); seventh, Bazhuan (Eight Specializations); eighth, Fuyin (Recumbent Chant); ninth, Fanyin (Returning Chant). Detailed discussions of these methods appear later.
After the Three Transmissions are established, take the spirit of Overcoming/Thievery as the Initial Transmission (called "Fayong" - Setting in Motion), take the spirit mounted above the Initial Transmission as the Middle Transmission, and take the spirit mounted above the Middle Transmission as the Final Transmission. The Three Transmissions are thus complete. The Initial Transmission governs the beginning, the Middle governs transition, and the Final governs resolution. Among the Three Transmissions, encountering auspicious spirits such as Virtue, Emolument, Harmony, and Union is auspicious; encountering inauspicious spirits such as Punishment, Harm, Tomb, Overcoming, Clash, and Severance is inauspicious. Initial auspiciousness ending in inauspiciousness ultimately returns to inauspiciousness; initial inauspiciousness ending in auspiciousness ultimately returns to auspiciousness. The implications are manifold and are detailed in the various divination methods.
Upper Overcoming Lower, Lower Thievery: First Examine with Care ⚖️
When the upper conquers the lower, it is called "Ke" (Overcoming); when the lower conquers the upper, it is called "Zei" (Thievery). When yin and yang give birth to each other in harmony, the subtle signs of good or ill fortune have not yet emerged; only where overcoming occurs does the killing mechanism appear, and only then do good and ill fortune become manifest. In establishing the lesson, one first takes a lesson with lower conquering upper for use, even if two or three lessons with upper conquering lower exist, they are not considered—this is called Chongshen (Repeated Examination). When the lower conquers the upper, affairs require repeated careful examination. If among the Four Lessons there is no lower-conquers-upper, and only one upper-conquers-lower exists, then take that upper-conquering for use, called Yuanshou (Sovereign Head). Yuanshou means there is no lower-conquering elsewhere, presenting an image of standing tall above all things. In both cases, take the overcoming/thieving spirit as the Initial Transmission, the spirit mounted on the Initial as the Middle, and the spirit mounted on the Middle as the Final.
One school holds that in selecting overcoming/thievery from the Four Lessons, only the Yuanshou and Chongshen lessons are most reliable for determining affairs. The classic states: "Entering or not entering—matters are most urgent." Lessons with overcoming/thievery setting the transmission in motion are called "entering"; those without overcoming/thievery are called "not entering."
Chongshen Lesson: When the First Lesson has one lower-thieving-upper for use, it is called Chongshen, totaling 256 lessons. When the lower conquers the upper, one must deliberate repeatedly before acting, still using the spirits and generals to determine good or ill fortune. For example, on a Bingyin day, with Wu above the stem, the three lessons have no overcoming; take the Fourth Lesson's lower-conquering-upper for use, yielding the Three Transmissions: Chen-Si-Wu. Both stem and branch ride flourishing spirits, the Three Transmissions successively advance, and the Middle and Final are also flourishing emoluments—indicating both person and dwelling are at ease, and all matters succeed. However, maintaining quiet stillness is auspicious; if one wishes to take action, it transforms into the Luowang Sha (Net-Cage Killer) and brings misfortune.
Yuanshou Lesson: When the First Lesson has one lower-conquering-lower (i.e., upper conquering lower) for use, it is called Yuanshou, totaling 120 lessons. Upper conquering lower is a sign of great smoothness; all matters proceed favorably, still using spirits and generals to determine good or ill fortune. For example, on a Renxu day, with Shen above the stem, the three lessons have no overcoming; take the Second Lesson's upper-conquering-lower for use, yielding the Three Transmissions: Si-Yin-Hai. The Initial Transmission is the day's wealth, the Final is Virtue-Emolument, and the Three Transmissions successively generate each other. In a daytime divination, Si is the Noble, and seeking wealth through noble connections will be universally beneficial.
When Many Overcome, Use Comparison to Determine 🔄
When there are two or three lower-conquering-upper, or two or three upper-conquering-lower among the lessons, select the lesson whose yin/yang nature matches the day stem (yang days take yang spirits, yin days take yin spirits) for use. The Middle and Final transmissions follow the same method of sequential derivation as the Kezei method—this is called Biyong (Comparison and Use), totaling 95 lessons. This indicates affairs have two paths; one must choose what is closest to oneself for harmony, and only then can gain be achieved. Still use spirits and generals to determine good or ill fortune.
Yang Day Yang Comparison Pattern: For example, on a Jiaxu day, Lesson 1 is Wei-Shen, Lesson 2 is Zi-Wei, Lesson 3 is Mao-Xu, Lesson 4 is Shen-Mao. Setting aside the upper-conquering cases, the remaining two lessons both have lower-thieving-upper. Jia is a yang day; take Zi, which compares with the day (Zi being a yang spirit), for use, yielding the Three Transmissions: Zi-Si-Xu. The Initial is defeated energy, the Middle is draining energy, and although the Final is the day's wealth, unfortunately a Tomb covers the day stem—nothing proceeds smoothly, and all divinations are inauspicious.
Yin Day Yin Comparison Pattern: For example, on a Xinmao day, Lesson 1 is Wu-Xin, Lesson 4 is Wei-Hai. Lesson 2 has upper-conquering-lower. Xin is a yin day; take Wei, which compares with the day (Wei being a yin spirit), for use. The Three Transmissions: Wei-Mao-Hai, forming a combination bureau as wealth, but unfortunately the Initial and Middle are both empty and sunken; only the Final Hai remains as draining energy, and it conceals a Ding spirit acting as a hidden ghost. If one seeks its wealth, misfortune will surely follow. In a daytime divination, riding the White Tiger general is especially inauspicious.
See Opportunity in the Elder; Observe Subtlety in the Middle 🔍
On yang days, one originally uses but a single yang spirit; now when two or three yang spirits all compare with the day—and on yin days, when two or three yin spirits all compare with the day—one must employ the Shehai (Crossing Harm) method. "She" means to cross, "Hai" means to overcome.
First, take the spirit riding the Elder position (Yin-Shen-Si-Hai) for use, called Jianji (Seeing Opportunity). If there is none to take at the Elder position, then take the spirit riding the Middle position (Zi-Wu-Mao-You) for use, called Chawei (Observing Subtlety) (the Younger position spirit may not be taken). The Middle and Final transmissions follow the same method of sequential derivation as the Kezei method.
This indicates all affairs are arduous; one must endure trials and tribulations before achieving—an image of sweetness after bitterness. Still use spirits and generals to determine good or ill fortune.
Jianji Lesson: In Shehai, take the spirit on the Four Elder positions for use, called Jianji, totaling 53 lessons. When there is harm, one must discern the opportunity. For example, on a Guiwei day, Lesson 1 is Si-Gui, Lesson 2 is You-Si, Lesson 3 is Hai-Wei—three lower-conquering-upper, all comparing with the day; then take You at the Elder position for use, yielding the Three Transmissions: You-Chou-Si. The stem rides the day's wealth, the branch sees a flourishing spirit, and the Three Transmissions form a combined bureau generating the stem—though regrettably the Initial and Middle are empty. In a daytime divination, the heaven generals are all Noble, Chang, and Gou, and earth spirits support the transmissions' generation—nothing is not swift and delightful.
Chawei Lesson: In Shehai, take the spirit on the Four Middle positions for use, called Chawei, totaling 26 lessons. When there is harm, one must observe its subtlety. For example, on a Gengchen day, Lesson 2 is Zi-Xu, Lesson 4 is Shen-Wu—two lower-conquering-upper, both comparing with the day. With nothing to take at the Elder position, take Shen at the Middle position for use, yielding the Three Transmissions: Shen-Xu-Zi. The Initial is Virtue-Emolument but empty; the Final is draining energy. Fortunately, the stem and branch each receive generation from the spirits above them, yielding some benefit. But stillness is the fixed course; if one wishes to act, the Wu fire above the branch will overcome and bring misfortune.
Fu Deng Lesson: In Shehai, when there are those comparing with the day and all at Elder positions, take the one that appears first in time for use, called Fudeng (Equal Recurrence), totaling 3 lessons. This indicates two heroes contend; only the one in front gains. For example, on a Wuchen day, Lesson 1 is Zi-Wu, Lesson 4 is Wu-Hai—both compare with the day and both sit at Elder positions; take the first-appearing Zi for use, yielding the Three Transmissions: Zi-Wei-Yin. Both stem and branch ride wealth sentiments, appearing suitable for seeking wealth—but Zi conceals Jia and Hai conceals Yi, acting as hidden ghosts for stem and branch, and the Three Transmissions successively overcome each other. Seeking wealth will surely bring misfortune. Additionally, there are the two returning-chant lessons of Wuchen and Wuxu days.
[Translator's Note: The deeper calculation of the Shehai method—take the overcoming/thievery spirit, count from the Earth Plate the number of layers it overcomes as it returns to its original position, and use whichever receives the deeper overcoming. For example, on a Dingmao day, Lesson 1 is Chou riding Mao, Lesson 4 is Hai riding Chou—two lower-conquering-upper, both comparing with the yin day. Chou riding Mao: moving forward, it passes through one layer of Yi wood before returning to its Earth Plate home of Chou. Hai riding Chou: moving forward, it passes through five layers of Chen-Wu-Ji-Wei-Xu earth before returning to its home of Hai. Five layers are deeper than one, so take Hai for use. If the spirit above overcomes below, the same calculation applies. The classic states: "When Shehai travels and reaches its home it stops; the one with many overcomings is raised for use." If all have equally deep crossings, take the spirit at the Elder position; if none at Elder, take the spirit at the Middle position. This is the ancient method, which recent schools mostly do not employ; it is recorded here to show its origins.]
Hao Arrow Has Nothing to Take; Eject-Shot Is Appropriate 🏹
When among the Four Lessons there is no overcoming above or below, the day stem serves as the subject, compared against the Second, Third, and Fourth Lessons. If there is one upper spirit that remotely overcomes the day stem, take it for use, called Haoshi (Hao Arrow). If no upper spirit remotely overcomes, then take the day stem remotely overcoming an upper spirit for use, called Tanshe (Eject-Shot). If two spirits remotely overcome the day stem, or the day stem remotely overcomes two spirits, take the one that compares with the day for use. The Middle and Final follow the same method of sequential derivation as the Kezei method.
This indicates matters are insubstantial and unreal; both fortune and misfortune are light. When bearing Earth-Metal killing energies, it can overcome others: Hao Arrow seeing Metal means it has an arrowhead; Tanshe seeing Earth means it has a pellet. Matters arise suddenly and unexpectedly. Still use spirits and generals to determine good or ill fortune.
The Second Lesson setting the transmission is a close-range shot; the Third Lesson is a long-range shot. If the Second Lesson sets the transmission, the day's Second Lesson contends with itself, its force being somewhat greater; if the Third Lesson sets it, the Branch Yang contends with the day stem, still somewhat forceful; if the Fourth Lesson sets it, it is even more distant and weak. If two spirits overcome the day, or the day overcomes two spirits, it especially indicates a divided mind.
Haoshi Lesson: When the Four Lessons have no overcoming, take an upper spirit remotely overcoming the day stem for use, called Haoshi, totaling 40 lessons. When a spirit remotely overcomes the day, it is slow and light—like breaking mugwort to make an arrow, too weak to wound. It indicates worries and joys without substance; affairs are mostly vain schemes. Still use spirits and generals to determine good or ill fortune. For example, on a Bingxu day, with Yin above the stem and Hai in Lesson 2, Hai remotely overcomes the day spirit Bing (water conquers fire); take Hai for use, yielding the Three Transmissions: Hai-Shen-Si. The Initial is the day's ghost; the Middle Shen, though wealth, enters ghost territory. Fortunately, the Final is the day's emolument, so something remains to hold. In a daytime divination, with Hai riding the Noble, it is especially fine.
Tanshe Lesson: When among the Four Lessons no upper spirit remotely overcomes the day stem, take the day stem overcoming an upper spirit for use, called Tanshe, totaling 25 lessons. I go to overcome another; like a pellet aimed at a target, it is difficult to strike. Even if there is empty reputation or empty profit, it cannot be practically used. Still use spirits and generals to determine good or ill fortune. For example, on a Guiwei day, with Zi above the stem, Wu in Lesson 3, and Si in Lesson 4: the day stem Gui water remotely overcomes the two fires Wu and Si; take Si (comparing with the day's yin) for use, yielding the Three Transmissions: Si-Chen-Mao. Setting from the Fourth Lesson's wealth sentiment, though its force is light, fortunately the Final assists it, and branch and stem yin-yang additionally show the day's wealth—most auspicious for seeking wealth, though unavoidable are comings and goings and a divided mind.
Yin-Yang Maoxing: Observe Upward and Downward ⭐
When the Four Lessons have no overcoming and no distant overcoming, take the spirit above or below the You General for use, called Maoxing (Pleiades Star). Maoxing refers to the Pleiades in You. You is positioned in the West and governs decision, hence taken for establishing transmissions. Yang days take the spirit on the Earth Plate's You position for use, forming the Yangshi Ge (Upward-Gazing Pattern); yin days take the spirit below the Heaven Plate's You for use, forming the Fushi Ge (Downward-Gazing Pattern).
Downward-gazing worries about what is near; upward-gazing worries about what is distant. Both lessons are generally inauspicious; if the Feathered Serpent or White Tiger enters the transmissions, it is even worse.
Maoxing Upward-Gazing Pattern: On strong days, take the spirit on the Earth Plate's You position for use; the Middle takes the spirit above Chen, and the Final takes Chen above the day—this is the Upward-Gazing Pattern, totaling 4 lessons. It indicates matters are fraught with danger; one should maintain quiet stillness. Still use spirits and generals to determine good or ill fortune. For example, on a Wuyin day, the Three Transmissions are Chou-Wu-You; both the Initial and Final are empty, leaving only the Middle Wu. In a daytime divination, it rides the Tiger and resides above the branch. As the proverb says: "Two fists cannot defeat four hands"—how much worse when encountering two tigers! All divinations are inauspicious.
Maoxing Downward-Gazing Pattern: On soft days, take the spirit below the Heaven Plate's You for use; the Middle takes the spirit above the day, and the Final takes the spirit above the branch—this is the Downward-Gazing Pattern, totaling 12 lessons. It indicates matters are mostly concealed and hidden; hiding away is appropriate. Still use spirits and generals to determine good or ill fortune. For example, on a Jisi day, the Three Transmissions are Shen-Shen-Wu. Though no snake or tiger enters the transmissions, Shen is the Tiger's home, and with this spirit appearing three times in the lesson and transmissions, disaster and alarm are unavoidable. Another example: on a Guiwei day, the Three Transmissions are Shen-Yin-Shen, coming and going repeatedly across stem and branch, with both Initial and Middle empty—indicating futile comings and goings, nothing accomplished in the end. In a daytime divination, riding Union and Mystery generals, secret affairs are beyond description. Also, on a Xinwei day, the Three Transmissions are Shen-Hai-Shen; the Middle is a ten-day void, and in a night divination Shen rides the Sky Void. On a Xinmao day, the Three Transmissions are Zi-Wei-Zi; the Middle is a ten-day void, and in a daytime divination Zi rides the Sky Void—the same principle applies.
When Lessons Are Incomplete, Rely on the Three Harmonies 🔗
When Lesson 1 and Lesson 4 are the same, or Lesson 2 and Lesson 3 are the same, then one of the two yin-yang spirits of stem or branch is missing. When a yang lesson lacks one, it is called Yang Bu Bei (Yang Not Complete); when a yin lesson lacks one, it is called Yin Bu Bei (Yin Not Complete). "Not complete" refers to the yin-yang of stem and branch, not to odd-even yin-yang.
If there is incompleteness with overcoming/thievery present, treat it according to the usual overcoming/thievery methods, with Middle and Final following the sequential derivation. If there is no overcoming and no distant overcoming, on yang days take the spirit on the day stem's Five Harmony position for use; on yin days take the spirit at the position before the branch's Three Harmony for use—with Middle and Final both taken from the spirit above the stem—called Bieze (Separate Responsibility).
Yang Not Complete Lesson: When the yang spirit of stem or branch is incomplete, it is called Yang Not Complete. For example, on a Gengwu day, with Wu above the stem, Chen as the stem's yin, Chen as the branch's yang, and Yin as the branch's yin. On strong days, exhaust the stem spirits first: Chen already occupies the stem's yin position, so the branch's yang lacks one lesson. Another example: on a Xinwei day, with Chou as the stem's yang, Chen as the stem's yin, Xu as the branch's yang, and Chou as the branch's yin. On soft days, exhaust the branch spirits first: Chou already occupies the branch's yin position, so the stem's yang lacks one lesson. Hence the name Yang Not Complete. This governs affairs being imperfect, with inevitable regret. Stem-yang incompleteness governs external affairs being insufficient; branch-yang incompleteness governs internal affairs being insufficient. Still use spirits and generals to verify good or ill fortune. For example, on a Yihai day, with You above the stem, Lesson 1 lacks the stem's yang spirit. You is the officer ghost and is also a ten-day void. For one who holds office, divination indicates seeking office will bring regret; for a common person, the day ghost being void-emptied is反而是 auspicious.
Yin Not Complete Lesson: When the yin spirit of stem or branch is incomplete, it is called Yin Not Complete. For example, on a Jiawu day, with Xu as the stem's yang, Wu as the stem's yin, Yin as the branch's yang, and Xu as the branch's yin. On strong days, exhaust the stem spirits first: Xu already occupies the stem's yang position, so the branch's yin lacks one lesson. Another example: on a Yiwei day, with Wei as the stem's yang, Xu as the stem's yin, Xu as the branch's yang, and Chou as the branch's yin. On soft days, exhaust the branch spirits first: Xu already occupies the branch's yang position, so the stem's yin lacks one lesson. Hence the name Yin Not Complete. Divination follows the same precedents. For example, on a Renchen day, with Wu above the stem, Lesson 1 lacks one of the branch's yin spirits. Wu is the wife-wealth and is also a ten-day void. In a daytime divination riding the Queen, it indicates deficiency in wife or wealth; in a night divination riding the Mystery, empty wealth is stolen—there will surely be a theft.
Strong Day Bieze Lesson: When a strong day is incomplete with no overcoming and no distant overcoming, take the spirit on the stem's Five Harmony position for use, with Middle and Final both taken from the spirit above the stem—this is the Strong Day Bieze, totaling 3 lessons. Since Bing harmonizes with Xin, and Xin lodges in Xu, take the spirit above Xu for use. For example, on a Bingchen day, with Wu above the stem, Lesson 1 is Hai above Xu, yielding the Three Transmissions: Hai-Wu-Wu. Wu harmonizes with Gui, and Gui lodges in Chou, so take the spirit above Chou for use. For example, on Wuchen and Wuwu days, with Wu above the stem, both lessons have Yin above Chou, yielding the Three Transmissions: Yin-Wu-Wu. This governs affairs depending on others for success; fortune or misfortune often belongs to others rather than oneself. Still use spirits and generals to determine good or ill fortune. For example, on a Wuchen day, the Three Transmissions are Yin-Wu-Wu: Yin is the Long Life, Wu is the day's flourishing spirit—most auspicious for an official. But affairs must proceed through an intermediary to succeed. In a daytime divination with Initial Snake and Final Dragon, great affairs can be accomplished; in a night divination, only minor achievements.
Soft Day Bieze Lesson: When a soft day is incomplete with no overcoming and no distant overcoming, take the spirit at the position before the branch's Three Harmony for use, with Middle and Final both taken from the spirit above the stem—this is the Soft Day Bieze, totaling 6 lessons. For example, on You days, take Chou for use: on a Dingyou day with Si above the stem, the Three Transmissions are Chou-Si-Si; on a Xinyou day with You above the stem, the Three Transmissions are Chou-You-You. On Chou days, take Si for use: on a Xinchou day with Chou above the stem, the Three Transmissions are Si-Chou-Chou; with Wei above the stem, the Three Transmissions are Hai-Chou-Chou. This governs seeking union from other directions, distant and feeble; schemes are improper, and affairs linger. Still use spirits and generals to determine good or ill fortune. For example, on a Xinwei day, the Three Transmissions are Hai-Chou-Chou: draining energy sets the transmission, all three transmissions are void, and the Middle and Final are also the day's tomb—affairs are laborious and ultimately fruitless. In a night divination, Hai rides the Mystery as the Initial, indicating loss or theft; if the Final rides the Queen, in divining for a couple there will surely be licentious affairs.
Eight Specializations Without Overcoming: Arrange Forward or Reverse 🔀
When the Four Lessons lack two, leaving only two lessons, it is called Bazhuan (Eight Specializations). On the five days of Dingwei, Guichou, Jiayin, Jiwei, and Gengshen, stem and branch share the same position, like households sharing a well—hence the name Eight Specializations. If there is overcoming, treat it according to the usual overcoming/thievery, comparison, and crossing-harm methods; if there is no overcoming/thievery or comparison/crossing, then the distant overcoming method is not used (Fuyin likewise does not use distant overcoming, for the same reason).
Strong days count three spirits forward from the stem's yang, taking that for use, called the Shunshu San Shen Ge (Forward-Counting Three Spirits Pattern); soft days count three spirits backward from the branch's yin, taking that for use, called the Nishu San Shen Ge (Backward-Counting Three Spirits Pattern).
Bazhuan with Overcoming Example: When the Eight Specializations lesson has overcoming/thievery or comparison/crossing, use those methods as usual, with Middle and Final following the sequential derivation. This governs two people of one mind; light things are easy to lift. Fortune and misfortune both arrive in layers. But one cannot avoid matters of person and dwelling being indistinct, or rank and inferiority being unseparated. Still use spirits and generals to determine good or ill fortune. For example, on a Guichou day, the Three Transmissions are You-Chou-Si, forming a combined bureau generating the stem, with Si above stem and branch also being the day's wealth; in a daytime divination riding the Noble—if seeking wealth, it will surely be obtained, with the joy of many helping hands.
Forward-Counting Three Spirits Pattern: When a yang day has no overcoming, take three spirits counting forward from the stem's yang for use, with Middle and Final both taken from the spirit above the stem—this is the Forward-Counting pattern, totaling 6 lessons. Strong days use yang, whose principle is advancing, hence using the stem's yang spirit arranged forward. It governs acting arbitrarily, not following rules; success comes through unusual paths, and affairs depend on others. Still use spirits and generals to determine good or ill fortune. For example, on a Jiayin day, with Hai as the stem's yang, counting forward three spirits reaches Chou; use Chou for the Initial, yielding the Three Transmissions: Chou-Hai-Hai. Though the wealth sentiment sets the transmission and is void, fortunately the stem, branch, Middle, and Final all ride Long Life, Cross-Carriage, Six Harmonies, and four-on-generating-four-on—affairs succeed. If one maintains stillness, one will receive the benefit of generation multiply. In a night divination, with Hai as the Grand Constant, matters of marriage and livelihood are also fitting.
Backward-Counting Three Spirits Pattern: When a yin day has no overcoming, take three spirits counting backward from the branch's yin for use, with Middle and Final both taken from the spirit above the stem—this is the Backward-Counting pattern, totaling 10 lessons. Soft days use yin, whose principle is retreat, hence using the branch's yin spirit moving backward. It governs not taking the legitimate path; all matters are done carelessly. Still use spirits and generals to determine good or ill fortune. For example, on a Dingwei day, with Chou as the branch's yin, counting backward three spirits reaches Hai; use Hai for the Initial, yielding the Three Transmissions: Hai-Xu-Xu. Though the Initial is a wealth sentiment, regrettably the stem, branch, Middle, and Final all ride tomb spirits, and the entire plate is draining energy—governing obscurity, depletion, and loss, in countless forms. In a daytime divination, Hai is the Noble, and there will surely be depletion through officials and nobles. Another example: on a Jiwei day, the Three Transmissions are You-You-You, with stem and branch both riding You—the lesson and transmissions converge on a single spirit, called Duzu (Single Foot). With but one foot, how can one walk? Affairs cannot move; it is extremely laborious, with much depletion and loss—inauspicious for all divinations; divining illness means death.
Recumbent Chant: Also Spread the Du Transmissions 🧱
When the twelve lessons each sit in their own positions and the spirits and killing energies do not move, with the Three Transmissions mutually punishing and overcoming each other, it is called Fuyin (Recumbent Chant). It governs concealment and hidden latency, bent without being able to stretch; or seeking movement in stillness ends in stillness, or seeking stillness in movement ends in movement—because the spirits are unchanging.
Those with overcoming are only the Yi and Gui stems: on Gui days, use the overcoming spirit as the Initial, with Middle and Final both taking punishment; on Yi days, use the overcoming spirit as the Initial, with Middle and Final following the Duzhuan (Blocked Transmission) example. The other eight stems have no overcoming: on strong days use the spirit above the day; on soft days use the spirit above the branch—with Middle and Final taking punishment where punishment exists; where self-punishment applies, use the Duzhuan example.
Duzhuan means the transmission is blocked and obstructed. If the Initial is the stem's self-punishment, then the Middle takes the branch; if the Initial is the branch's self-punishment, then the Middle takes the stem. If the Middle has punishment, use the punishment for the Final; if the Middle is again self-punishing, take the Clash for the Final. This governs dwellers about to move, the united about to part; affairs have a mid-course halt, and only by changing plans can success be achieved. Still use spirits and generals to determine good or ill fortune.
In a Fuyin lesson, if the Three Transmissions see the Ding spirit of the ten-day cycle or the Heavenly Horse or Post Horse, it governs seeking movement from stillness—one cannot speak of concealment. For example, on a Renchen day, the Initial uses Hai, concealing the Ding spirit; on a Jiashen day, the Initial is Yin, which is the Post Horse; on the six Geng days, the Initial is Shen, which in the second and eighth months is the Heavenly Horse. In all divinations of visiting one who has gone out, or seeking affairs, there will first be a promise and then a change. If within the lesson there is no Ding or Horse, but the divined person's year and life position rides a Ding or Horse, it can also be used. One school says that if the life position rides Kuigang, it also indicates movement.
Fuyin with Overcoming Example: Fuyin with overcoming exists only for the Yi and Gui stems. The six Yi days are self-punishing—see Duzhuan below. The six Gui days use the overcoming spirit as the Initial, with Middle and Final both taking punishment, yielding the Three Transmissions: Chou-Xu-Wei. In spring divination, wood flourishing can overcome earth; in winter divination, water flourishing does not fear earth overcoming—both auspicious; in summer divination, earth rides the phase energy; in autumn divination, the ghost wreaks havoc—both inauspicious. Always look to its spirits and generals for judgment. For example, on a Guimao day, all Three Transmissions Chou-Xu-Wei are ghosts; fortunately the Mao above the branch saves—one will surely obtain rescue from someone in the household. In a night divination, Mao rides the Noble, and one will surely obtain the aid of a noble person.
Ziren Lesson: When a yang day Fuyin has no overcoming, take the spirit above the day for use, with Middle and Final both taking punishment—called Ziren (Self-Reliance). The six Jia days yield the Three Transmissions Yin-Si-Shen; the six Bing and six Wu days yield Si-Shen-Yin; the six Geng days yield Shen-Yin-Si. This governs relying on one's own strength, pressing forward with the times inevitably brings obstruction; only stillness is fitting. If on Jia days in spring divination, on Bing/Wu days in summer divination, or on Geng days in autumn divination, and the Three Punishments have qi (Three Punishments assisting good brings good, assisting evil brings evil), and the transmissions encounter the Post Horse and Robbery Killing, then movement brings success. Still look to spirits and generals for judgment. For example, on the six Bing days, the Three Transmissions are Si-Shen-Yin, successively overcoming each other with no harmonious qi; fortunately the Final generates the day stem, so within hardship one may yet gain something. In a night divination riding the Snake and Tiger evil generals, blame is still unavoidable.
Zixin Lesson: When a yin day Fuyin has no overcoming, take the spirit above the branch for use, with Middle and Final both taking punishment—called Zixin (Self-Confidence). Ding-si, Ji-si, and Xin-si days yield the Three Transmissions Si-Shen-Yin; Dingchou, Jichou, and Xinchou days yield Chou-Xu-Wei; Dingwei, Jiwei, and Xinwei days yield Wei-Chou-Xu. This governs trusting in one's own softness, hiding and concealing, retreating from all affairs. If the Three Punishments have qi and the generals encounter the Heavenly Horse or Ten-Day Ding, then moving from necessity brings success through movement. Still look to spirits and generals for judgment. For example, on a Dingchou day, the Three Transmissions are Chou-Xu-Wei, successively punishing each other, with the cross-carriage also clashing—governing discord among brothers; one fire generating nine earths means more than one worry. If the divined person's year and life position obtains Yin-Mao with Dragon and Union to control it, there may be some mitigation.
Stem Punishment Duzhuan Example: When the Initial arises from the stem's self-punishment, the Middle takes the branch, and the Final takes the punishment—this is Stem Punishment Duzhuan. Examples: Yichou day, Chen-Chou-Xu; Yiwei day, Chen-Wei-Chou; Yisi day, Chen-Si-Shen; Yimao day, Chen-Mao-Zi; Renshen day, Hai-Shen-Yin; Renyin day, Hai-Yin-Si; Renzi day, Hai-Zi-Mao; Renxu day, Hai-Xu-Wei. This governs external affairs having a mid-course halt. To know what affairs will be halted, determine by the spirit one position ahead of the stem. For example, on a Renyin day, the Three Transmissions are Hai-Yin-Si; the position ahead of the stem is Zi, which is the stem's flourishing spirit; in a daytime divination riding the Dragon, it governs wealth and celebratory affairs. Other examples follow this pattern.
Branch Punishment Duzhuan Example: When the Initial arises from the branch's self-punishment, the Middle takes the stem, and the Final takes the punishment—this is Branch Punishment Duzhuan. Examples: Dingyou and Jiyou days, You-Wei-Chou; Xinyou day, You-Xu-Wei; Dinghai and Jihai days, Hai-Wei-Chou; Xinhai day, Hai-Xu-Wei. This governs internal affairs having a mid-course halt. To know what affairs, infer by the spirit one position ahead of the branch. For example, on a Dingyou day, the Three Transmissions are You-Wei-Chou; the position ahead of the branch is Xu, which is the day's tomb spirit, riding the Great Yin in both day and night divinations—governing a hidden person obstructing from within. Other examples follow this pattern.
Initial-Middle Dual Duzhuan Pattern: When the Initial arises from the stem encountering punishment, the Middle takes the branch, and if the Middle is again self-punishing, take the Clash for the Final. Examples: Yihai day, Chen-Hai-Si; Yiyou day, Chen-Zi-Mao; Renchen day, Hai-Chen-Xu; Renwu day, Hai-Wu-Zi. This governs affairs halted twice, ultimately scattered by others—nothing can be accomplished. For example, on a Renchen day, the Three Transmissions are Hai-Chen-Xu: though the Initial is the day's emolument, it is self-punishing with Duzhuan; the Middle and Final are also day ghosts, mutually punishing and clashing. With the day and night heaven generals riding Snake, Tiger, Gou, and Yin, the emolument cannot be held; all affairs are difficult, with many changes, and in the end nothing succeeds.
Middle Transmission Duzhuan Pattern: When the Initial arises from the branch's punishment spirit and the Middle encounters two punishments, it does not transmit further; take the Clash for the Final. Examples: Dingmao, Jimao, and Xinmao days—the Initial is Mao, the Middle is Zi; Zi and Mao are two punishments and do not transmit further, so the Final takes the clash, yielding the Three Transmissions: Mao-Zi-Wu. This governs that though affairs have schemes at their inception, they later suffer interruption and being scattered, ultimately unresolved. For example, on a Dingmao day, the Three Transmissions are Mao-Zi-Wu: the Initial is the day's defeated energy, the Middle is also the day's ghost, and though the Final is the day's emolument, because it clashes with the Middle, the emolument is hard to obtain. In a daytime divination with Snake and Tiger evil killers, it is even more inauspicious.
Coming and Going: Also Select Branch Post Horse 🐎
"Coming and Going" refers to the Three Transmissions and Four Lessons repeatedly coming and going—hence the name Fanyin (Returning Chant). When the overcoming is few, take it by the Chongshen or Yuanshou method; when the overcoming is many, take it by the Biyong or Shehai method. The Middle and Final both use the Clash spirit. It governs the arrival thinking of departure, the united about to part; gain and loss are without certainty, affections without end or beginning; illness is also affliction from two causes. Only returning to old affairs is fitting. Still use spirits and generals to determine good or ill fortune. By and large this lesson mostly indicates movement; if the coming and going are all void-emptied, then it is not treated as movement. For example, on a Jiyou day, the Three Transmissions are Mao-You-Mao: the ghost being void can resolve misfortune; on a Yichou day, the Three Transmissions are Xu-Chen-Xu: the wealth being void is unfavorable for seeking wealth; on a Wuxu day, the Three Transmissions are Si-Hai-Si: the emolument being void is not fitting for divining about stipend matters. Other examples follow this pattern.
Fanyin with Overcoming Example: In a Fanyin lesson, take by the overcoming/thievery or comparison/crossing method—this is Fanyin with overcoming. For example, on a Dinghai day, take the overcoming for use, yielding the Three Transmissions: Si-Hai-Si. Si is the day's comparison and also the Post Horse. In a daytime divination riding the Sky Void: if seeking affairs, one merely suffers the toil of running about, with nothing accomplished.
Wuqin Lesson: When Fanyin has no overcoming, take the branch's Post Horse for use, with the Middle taking the spirit above the branch and the Final taking the spirit above the stem—called Wuqin (No Kinship), totaling 6 lessons. Dingchou and Jichou days yield the Three Transmissions Hai-Wei-Chou; Xinchou day yields Hai-Wei-Chen; Dingwei and Jiwei days yield Si-Chou-Chou; Xinwei day yields Si-Chou-Chen. This governs restless agitation; affairs are difficult to accomplish and easily broken. Even auspicious spirits yield but half-fulfillment. For example, on a Jichou day, the Three Transmissions are Hai-Wei-Chou: though the Initial is the day's wealth, it lacks all controlling force, and the entire plate is comparison—the wealth is difficult to obtain; moreover, the Middle, Final, and Four Lessons are all void, without the slightest substance—inauspicious for all divinations.
The Twelve Heaven Generals: Day and Night Governance 🏛️
The Twelve Heaven Generals are: Noble, Feathered Serpent, Vermilion Bird, Six Harmonies, Gou Chen, Azure Dragon, Queen of Heaven, Great Yin, Dark Warrior, Grand Constant, White Tiger, and Sky Void. They are listed as follows:
Noble (Chou-Wei Earth Spirit): On Jia, Wu, and Geng days, the day noble is Chou and the night noble is Wei; on Yi and Ji days, the day noble is Zi and the night noble is Shen; on Bing and Ding days, the day noble is Hai and the night noble is You; on the six Xin days, the day noble is Wu and the night noble is Yin; on Ren and Gui days, the day noble is Si and the night noble is Mao. During the six hourly periods of Mao, Chen, Si, Wu, Wei, and Shen, use the day noble; during the six hourly periods of You, Xu, Hai, Zi, Chou, and Yin, use the night noble. The Heavenly Noble resides in the Ziwei Enclosure, commanding the twelve spirits, dwelling before the Heavenly Gate (Hai) and behind the Earthly Door (Si). If it arrives at the six palaces of Hai, Zi, Chou, Yin, Mao, and Chen, it moves forward; if it arrives at the six palaces of Si, Wu, Wei, Shen, You, and Xu, it moves backward. This spirit arrives everywhere and does not ride Chen or Xu. It governs office, rank, imperial mandates, land, and wealth. When the Noble governs in accordance and generates the day stem, it is auspicious; when it goes against and overcomes the day stem, it is inauspicious. All twelve spirits delight in generating the day, but they also should generate and be generated by the spirits they ride—they should not contend or overcome. For example, when Chou or Yin ride fire spirits, it is favorable; when they ride wood spirits, there is contention. Other examples follow this precedent.
Feathered Serpent (Ding-Si Fire Spirit): One position before the Noble. It governs fires, candles, blood disasters, fright, and strange affairs. It is an evil general. It rides all spirits and does not approach Chen or Xu. In prosperity with mutual generation it is auspicious; in decline with punishment and overcoming it is inauspicious. When bearing punishment and killing, disaster arrives at once.
Vermilion Bird (Bing-Wu Fire Spirit): Two positions before the Noble. It governs documents, imperial decrees, information, arguments, and litigation. It rides all spirits and does not approach You, Xu, Hai, or Zi. In prosperity with mutual generation, it governs the joy of documents and decrees; in decline with punishment and overcoming, it governs arguments and litigation. When bearing punishment and killing, the harm is sure to be deep.
Six Harmonies (Yi-Mao Wood Spirit): Three positions before the Noble. It governs union, transactions, marriage, descendants, and friends. It does not ride Chou or Wei and does not approach Shen, You, Xu, Hai, Zi, or Chou. In prosperity with mutual generation, marriages are completed and wealth attained; in decline with punishment and overcoming, wealth and goods are scattered and affairs difficult to accomplish.
Gou Chen (Wu-Chen Earth Spirit): Four positions before the Noble. It governs battle, litigation, disputes, detention, and land affairs. It rides all spirits and does not approach You, Xu, Hai, or Zi. In prosperity with mutual generation, it governs holding authority and power; in decline with punishment and overcoming, it governs combat and litigation.
Azure Dragon (Jia-Yin Wood Spirit): Five positions before the Noble. It governs government offices, promotion, contracts, wealth, grain, marriage, and celebrations. Among the twelve spirits, only this one increases fortune and dissolves misfortune. It rides all spirits and does not approach Xu or Hai. In prosperity with mutual generation, it governs wealth and honor; in decline with mutual overcoming, it governs external depletion of wealth.
Queen of Heaven (Ren-Zi Water Spirit): One position behind the Noble. It governs court, grace, and secret matters. It rides all spirits and does not approach Chen or Si. In prosperity with mutual generation, it governs decrees of grace; in decline with punishment and overcoming, it governs obscure and unclear secrets.
Great Yin (Xin-You Metal Spirit): Two positions behind the Noble. It governs women, servants, wealth, marriage, and secret matters. It rides all spirits and does not approach Mao, Chen, Si, or Wu. In prosperity with mutual generation, it governs women's wealth and joy; in decline with punishment and overcoming, it governs illness among women and children.
Dark Warrior (Gui-Hai Water Spirit): Three positions behind the Noble. It governs thieves, losses, combat, and treachery. It does not ride Chou or Wei and does not approach Yin, Mao, Chen, Si, Wu, or Wei. In prosperity with mutual generation, it governs market transactions; in decline with punishment and overcoming, it governs treachery and theft.
Grand Constant (Ji-Wei Earth Spirit): Four positions behind the Noble. It governs seals, ceremonial garments, feasting, marriage, wealth, and grain. It rides all spirits and does not approach Mao, Chen, Si, or Wu. In prosperity with mutual generation, there is the joy of promotion and gaining wealth; in decline with punishment and overcoming, wealth is insufficient.
White Tiger (Geng-Shen Metal Spirit): Five positions behind the Noble. It governs roads, killing, illness, punishment, execution, and blood disasters. It is the most evil of spirits. It rides all spirits and does not approach Chen or Si. In prosperity, its qi is fierce and awesome; in decline, it is wretched and inauspicious. When near a Virtue spirit it is auspicious; when generating the day it does not harm people. If bearing punishment and killing, its misfortune arrives at once.
Sky Void (Wu-Xu Earth Spirit): Six positions before the Noble. It governs markets, contracts, servants, and empty deception. It also serves as the spirit of memorials—because it directly faces the Heavenly Noble, it sometimes holds documents to present. It rides all spirits and does not approach Chen or Xu. In prosperity with mutual generation, it governs speech without falsehood; in decline with punishment and overcoming, it governs emptiness and insubstantiality.
The Nine Great Laws for Establishing Lessons constitute a complete methodological framework for Liu Ren divination. Their core logic advances layer by layer, reflecting the ancients' keen grasp of the "mechanism of movement and change":
Overcoming as Entry—"Ke" (Overcoming) is the most direct and intense form of interaction between yin-yang and the five elements. When overcoming/thievery exists among the Four Lessons, affairs already have a clear "movement image," like currents flowing beneath the ice. Yuanshou (upper overcoming lower) resembles directives issued from above; Chongshen (lower overcoming upper) resembles grassroots will pressuring upper-level decisions. Together, movement and stillness, obedience and reversal constitute the most fundamental framework for Liu Ren judgment.
The Progression of Biyong and Shehai—When multiple instances of overcoming coexist, the ancients did not select randomly. They applied "comparison with the day" as the first screening principle (Biyong), then "depth of being overcome" as the second (Shehai). Behind this lies a philosophy of host-guest intimacy: those with attributes closer to "self" have more direct influence; those more deeply overcome exercise more intense change. Jianji choosing Elder positions and Chawei choosing Middle positions further incorporate "timing" and "degree" into the decision framework.
The Spirituality of Yaoke and Maoxing—When the Four Lessons have no overcoming, judging does not cease but introduces more subtle methods such as "distant overcoming" (Haoshi, Tanshe) and "Pleiades Star." This reveals a core concept of the Liu Ren system: fortune and misfortune need not manifest only in direct conflict; the resonance of the subtle and spiritual is equally important. Haoshi is like breaking artemisia to make an arrow—weak but not to be ignored; Maoxing takes the Pleiades within You, using the star of decision to settle affairs of hesitation.
The Configurational View of Bu Bei and Bazhuan—Yang Bu Bei and Yin Bu Bei reflect incompleteness of information; Bazhuan represents the extreme state of stem-branch sameness of position. Both are "unusual lessons." In judgment, one must pay special attention to their "missing" or "overlapping" nature.
The Movement-Stillness Distinction of Fuyin and Fanyin—Fuyin governs stillness; Fanyin governs movement. But within Fuyin, seeing the Ding spirit or Post Horse indicates movement within stillness; within Fanyin, if coming and going are void-emptied, there is stillness within movement. This dialectical thought of mutual containment of movement and stillness is the most subtle part of Liu Ren philosophy.
Liu Ren Chart Establishment as an Ancient Decision Analysis Model
From a modern perspective, the Nine Great Laws of Liu Ren chart establishment are essentially a set of structured decision analysis frameworks. Their core lies in:
These share deep methodological resonance with modern decision theory's Root Cause Analysis, Multi-Factor Evaluation, and Scenario Planning.
The Twelve Heaven Generals' symbolic system can be viewed as an ancient version of Stakeholder Analysis: the Noble represents key supporters, the Azure Dragon represents resources and opportunities, the White Tiger represents risks and threats, the Dark Warrior represents uncertainty factors, the Vermilion Bird represents information and communication, the Six Harmonies represents cooperation and alliance… This symbolic system helps the diviner systematically sort out the forces and influencing factors in any affair.
Modern Application Suggestions
Chongshen Lesson indicates "bottom-up transformative force." In the workplace, this can be interpreted as grassroots feedback or market changes driving transformation from below; repeated examination is required before acting. It is recommended to conduct a comprehensive Risk Assessment before taking action.
Yuanshou Lesson governs "top-down" driving force, suitable for organizational change, policy implementation, and similar scenarios. When affairs show a "great smooth" sign, one should seize the window period and advance decisively—but watch for the overconcentration of resources and attention that "standing above all things" may bring.
Biyong Lesson's "two paths" pattern suggests distinguishing primary from secondary when facing choices. In career choices, project investments, and similar decisions, one should prioritize options that best match one's resource endowment and core competencies.
Shehai Lesson's "sweetness after bitterness" image suits entrepreneurship, study, long-term investment, and similar scenarios. Its core value lies in predicting that difficulties are not short-term solvable; phased goals and patience are required.
Haoshi and Tanshe point to the power of "distant causes." In business environments, indirect competitors, substitutes, regulatory changes, and other "long-distance" factors are often overlooked but may produce substantive impact over time. It is recommended to establish an Early Warning System.
Fuyin Lesson's image of quiet holding is suitable for judging whether "holding position" is appropriate. If facing a highly uncertain environment, Fuyin suggests not acting rashly; consolidate internal foundations instead. But note the Hun Horse and Baoyin Tianfang appearance of Ding spirits—indicating "movement within stillness"—which may mean competitors or the environment are changing in stealth.
The Deep Meaning of "Lessons Use Overcoming as Entry"
Liu Ren takes overcoming as entry and treats generation-harmony as background. This design itself is a profound philosophical proposition. It suggests: the change of things does not manifest in harmony, but the mechanism is revealed through conflict. Yin-yang generation-harmony is the background tone; overcoming/thievery is the turning point. This mode of "seeing heavenly mechanism in disharmony" is carried through Line 40 of the Daode jing, "Reversal is the movement of the Dao," and the Yi jing's "When one reaches the end, change occurs; when change occurs, there is penetration."
The "Severity of Overcoming" in Shehai and Decision "Path Dependence"
The Shehai method requires counting from the Earth Plate the number of layers being overcome, using whichever receives deeper overcoming for the transmission. The philosophical meaning of this algorithm: the influence of a problem is determined not only by its intensity but by its depth of embeddedness in the structure. A superficially minor contradiction, if deeply rooted at the system's base, may exert far greater influence than an intense but shallow conflict. This corresponds remarkably with the "Leverage Point" concept in modern systems theory.
The "Movement-Stillness Paradox" of Fuyin and Fanyin
Fuyin governs stillness, but "seeking movement within stillness ultimately ends in stillness"; Fanyin governs movement, but "seeking stillness within movement ultimately ends in movement." This dialectical expression reveals a tension between existential state and the direction of effort: when you try to generate change from a state of rest, you may remain still; when within movement you seek stability, you may remain in movement. This is a unique interpretation of the relationship between "non-action" and "action."
Associated Concepts
Further Reading
Modern Research