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Chapter 11 of 14
六壬粹言
When asking about business, what method is best? Mutual combination of the Day Stem and Day Branch is auspicious without doubt. If the Noble Person sits in a position of birth or combination, plans will succeed. If Tomb acts as Flower Canopy or Gate God, movement is inadvisable.
What is the best method for divining business matters? The key lies in mutual combination of the Day Stem and Day Branch—that is, the spirits on the Day Stem and Day Branch form a sixfold combination with each other. This is an auspicious sign without doubt. If Long Life and Wealth symbols are matched, it is even better; if punishments, clashes, harms, control, Tomb, or Drain are present, it remains dangerous. When the Noble Person sits upon the Year or Life palace, this is called "sitting"; when the Noble Person gives birth to the Year or Life palace, this is called "birth"; when the Noble Person forms a threefold or sixfold combination with the Year or Life palace, this is called "combination"—all of these indicate smooth progress in one's affairs. If the Noble Person clashes with, controls, or harms the spirits upon the Year or Life palace, it is inauspicious. Flower Canopy: for example, on bingyin, bingwu, or bingxu days, if xu appears on the Day Stem, then xu is the Flower Canopy and also serves as the Tomb spirit; Gate God: from chou in spring, moving forward through the four seasons—for example, on gengxin days divined in spring, if chou appears on the Day Stem, then chou is the Gate God and also serves as the Tomb spirit—when Tomb acts as Flower Canopy or Gate God, both indicate that rash action should be avoided.
Wealth on the Stem and Tomb on the Branch brings hardship on the journey; when Illness Symbol meets Long Life, the old is renewed. When Two Nobles flank and support, one's livelihood prospers; when the Salary God is vigorous, do not make rash changes.
When Wealth appears on the Day Stem and Tomb appears on the Day Branch—such as jiazi day with the three transmissions being chen, wu, shen, or yiyou day with the three transmissions being chou, xu, wei—this indicates that a merchant will lose his capital and encounter obstacles on the road. Illness Symbol: for example, on renshen day with shen on the Day Stem, divined in a you year, shen is the Illness Symbol yet serves as the Long Life of the Day Stem—this indicates that old affairs are renewed and that which had declined revives. Two Nobles flanking and supporting (see the Official Career section) indicates smooth livelihood. Salary God riding vigor: for example, on six yi days, mao appearing on the Day Stem is the Vigorous Salary; divined in spring, it is also the vigor of the season—one should only quietly guard this as auspicious; if one acts rashly, it transforms into the Net Curse and brings misfortune.
Nowhere to flee for life is most inauspicious. Contention among the same kind makes success difficult. Final transmission aiding the initial transmission's wealth brings much hidden assistance; mutual addition of Stem and Branch transmissions benefits both parties.
Nowhere to flee for life: for example, the Dinghai day Maoxing lesson, with the three transmissions being wu, xu, yin—the initial Salary is voided by the旬 (ten-day cycle), the middle transmission is the Tomb spirit upon the Day Stem, and although the final transmission is Long Life, the Day Stem unfortunately rides the Snake at daytime and the White Tiger at night, bringing fright, danger, and theft. There is no place to flee for life—this is most inauspicious. Contention among the same kind refers to the Stem and Branch being of the same kind contending for one wealth: for example, on wuchen day with the three transmissions being hai, yin, si, the Stem and Branch contend for the same wealth—how can wealth be obtained? Final transmission aiding the initial transmission's wealth: for example, on jiachen day with the three transmissions being xu, shen, wu—the final transmission wu fire gives birth to the initial transmission xu earth wealth, bringing much hidden assistance. Mutual addition of Stem and Branch transmissions: for example, on xinchou day, zi on the Stem is the Branch's wealth, and mao on the Branch is the Stem's wealth—both parties benefit mutually.
When the Day Stem encounters Emptiness, extreme poverty is determined; when Extinct Wealth meets vigor, one builds from scratch. Birth Spirit and Green Dragon bring repeated joy; when Grand Constant rides Wealth and Seal, delight overflows.
When the Day Stem is voided—for example, on xinwei day, xu is voided, meaning the xin Stem falls into emptiness—one is judged to be in extreme poverty. Extinct Wealth meeting vigor means the Wealth spirit sits in an extinct position yet rides the seasonal vigor: for example, on xinchou day with the three transmissions being mao, xu, si, mao is the Day Stem's Wealth placed upon shen's extinct position; divined in spring, mao is the vigorous spirit—this indicates building a family fortune from nothing. Birth Spirit and Green Dragon means the Green Dragon rides the Birth Spirit upon the Stem or Branch: for example, on six bing days with yin upon the Day Stem, divined at night, yin rides the Dragon, it is the Birth Spirit in the third month; on yiwei day with si upon the Branch, divined in daytime riding the Dragon, it is the Birth Spirit in the sixth month—these bring repeated celebrations. Or if the Dragon rides Heavenly Joy, it is also auspicious. When the Grand Constant rides Wealth and Seal—see the Marriage section—it indicates that joy overflows.
Abandon loss and embrace gain to obtain results; hidden death amid visible birth is most fragmented. When favor is deep and resentment is deep, there is no good ending; when one willingly endures hardship while others are at ease, what more can be done?
Abandon loss and embrace gain: for example, on jiachen day, chou upon the Day Stem is Wealth, but it sits in the voided position of the十-day cycle; mao upon the Branch is Vigorous Salary, yet it forms a six-harm with chen. In divination, one should abandon these two spirits and instead turn toward the birth of the three transmissions zi and hai and the wealth of xu earth—only then will one gain. Hidden death amid visible birth: for example, on gengyin day with si upon the Stem and hai upon the Branch, each rides the Long Life breath, yet the mutual interaction produces Drain—though visibly one receives birth, hidden within there is loss. This is the most fragmented situation. Favor deep and resentment deep: for example, on yiwei day with the three transmissions being wu, chou, shen—the Stem giving birth to the initial transmission is favor; the initial gives birth to the middle, the middle gives birth to the final, but the final controls the Day Stem, turning it into enmity. This indicates that when I go to help others, others instead harm me. Willingly enduring hardship: for example, on xinchou day, you upon the Stem forms a six-harm with xu, while zi upon the Branch forms a six-combination with chou; on jiaxu day, you upon the Stem is the Day's Ghost, while si upon the Branch gives birth to the Branch spirit—this is one's own suffering while others enjoy ease.
Not accepting Fortune and Virtue brings loss of capital; voided Wealth encountering Robbery is even more distressing. Hidden Wealth upon the Life palace is suitable for accumulation; when the Life is harmed by Wealth, guard against contention.
Not accepting Fortune and Virtue: for example, on renyin day with shen upon the Stem and hai upon the Branch—although the Stem spirit receives the Long Life of shen metal, it is placed upon the Branch and drained by it, indicating that managing one's principal business will certainly bring much loss. Voided Wealth encountering Robbery: when the Wealth spirit is voided and moreover encounters the Robbery Curse in internal conflict, one will certainly suffer great loss. For example, on bingzi day with shen upon the Stem, the Day's Wealth is voided, and below it, si is controlled by the Branch's Robbery Curse. Hidden Wealth refers to wealth obtained through the hidden heavenly stems: for example, on dingmao day, if the person's Life palace rides wu, and the hidden stem is geng—this is Hidden Wealth. Hidden Wealth upon the Life palace is suitable for accumulation and hoarding goods. Wealth harming the Year or Life: for example, on bingzi day, shen and you are the Wealth; if the person's Year or Life palace rides yin or mao, these are harmed by the Wealth spirit, indicating contention over money—one must take precautions.
When the Day Salary is voided, changing occupation is appropriate; when Long Life has no vital energy, why fear the Ghost? When the source of the Four Lessons is exhausted, it is most unfavorable; when the full ten-day cycle is encompassed, everything goes smoothly.
When the Day Salary is voided—for example, on xinsi day, you upon the Stem is voided within the ten-day cycle—since the Vigorous Salary is thus voided, one should not sit and use it. One must abandon the Salary and instead approach the Wealth of the three transmissions mao, yin, and chou, seeking another occupation to achieve prosperity. Long Life without vital energy: for example, on jiawu day, hai upon the Stem is Long Life; divined in summer, it lacks vital energy in the monthly order, yet if shen in the first transmission gives birth to the hai water, then even the Ghost is of no concern. Exhausted source of the Four Lessons (see the Examination section) is most unfavorable. Full ten-day cycle encompassed means the beginning and end of the ten-day cycle both appear upon the Stem and Branch: for example, on xinchou day, mao upon the Stem is the end of the cycle and wu upon the Branch is the beginning; on yichou day, zi upon the Stem is the beginning and you upon the Branch is the end—this brings smoothness in all matters.
Heavenly Wealth upon the Life palace brings celebration and abundance; when the Two Breaks combine, wealth and goods become empty. When Dark Warrior holds a blade, one suffers robbery and theft; Emptiness and Drain only increase poverty.
Heavenly Wealth starts from the first month at chen and moves through the six yang spirits in order; when it is placed upon the Day Stem, Year, or Life palace, it is most auspicious, bringing celebration, prosperity, and abundance. The Two Breaks are the Year Break and the Month Break. The classic says: "When the Year Break is placed within the Month Break, and the upper and lower meet, wealth and goods become empty." For example, in a si year, yin month, jiwei day, shen hour, hai general divination, hai upon shen begins the transmission—hai is the Year Break and shen is the Month Break. Dark Warrior holding a blade means the Dark Warrior metal curse controls the Stem and Branch: for example, on yisi day with the three transmissions being you, si, chou, divined by day, you riding the Dark Warrior controls the Stem—this indicates suffering robbery and theft. Emptiness and Drain: for example, on guichou day, yin upon the Stem is originally the Drain spirit and is also voided; moreover, the three transmissions are yin, mao, chen, and the gui water gives birth to this draining emptiness—even a thousand pieces of gold would not suffice for use. Divined by day riding the Dark Warrior is even worse, increasingly adding to poverty.
When Wealth rides the vigorous Snake, it concerns cheap goods; when the Origin God gives birth to the Day, there is private wealth. When Sky Void joins with Joy in business, it is auspicious; when Grand Constant meets the Noble, one arrives with satisfaction.
When the Snake rides the Wealth spirit upon the Day or Branch with vigorous or seasonal energy, one will certainly gain wealth through cheap goods. When the Dark Warrior serves as the spirit that gives birth to the Day Stem, vigorous and energetic, it is suitable for seeking wealth in secret or private matters; if it controls the Day, it indicates loss and theft, and one should guard against robbery or deceit by petty people; if it does not control the Day, there is no harm. Sky Void is the spirit of the marketplace; if it also meets the Wealth star or Heavenly Joy, one may engage in trade and commerce. The Grand Constant is the spirit of wealth and silk; if it sits upon the Noble's position in the first transmission, one will certainly gain wealth and arrive with satisfaction.
When both Day and Branch are auspicious, host and guest both benefit; when Si and Hai ride the Traveling Horse, one travels far. When the Category Spirit is vigorous, goods are suitable for preparation; when the Dragon is Long Life, that is the guest's destination.
The Branch is the host and the Day is the guest; both are judged auspicious when vigorous and seasonal, inauspicious when weakened and stagnant. Hai is the heavenly head and si is the earthly foot; if si or hai appears in the lessons or transmissions riding the Traveling Horse, it indicates seeking wealth in distant places; if the Traveling Spirit appears in any of the six positions, it is even more accurate. To divine about preparing goods, one must observe the Category Spirit: zi represents cosmetics and hair ornaments; chou represents grain and measuring vessels; yin represents medicine and tables and chairs; mao represents bamboo, wood, boats, and carts; chen represents medicinal herbs and fishing nets; si represents bows, crossbows, and smelting furnaces; wu represents feathers, harnesses, and horses; wei represents clothing and food; shen represents gold, silver, silk, and floss; you represents pearls, jade, bronze mirrors; xu represents buttons, instruments, and earthenware; hai represents silk rope and books and paintings; the Noble represents pearls and hairpins and bracelets; the Snake represents beans, wheat, bricks, and tiles; Zhu Que represents writings and feathers; the Hook represents wooden boxes and trays; Gou Chen represents leather and earthenware; the Dragon represents books, pictures, and literature; Sky Void represents bottles, gourds, flags, and canopies; the Tiger represents copper, iron, bones, and implements; the Grand Constant represents silk, cloth, wine, and grain; the Dark Warrior represents scales, armor, brushes, and ink; Yin refers to cloth and silk, knives and rulers; the Rear represents rice, beans, silk, and hemp; the rest are inferred by analogy. If the Category Spirit forms birth or combination with the Day and Branch, and moreover gains vigorous auspicious spirits or the Completion Spirit, then the goods may be hoarded. As for the direction most suitable for transactions, one may go where the Green Dragon, Long Life, and Post Horse spirits are placed.
When transmissions advance, one should advance; when hesitating between, one should pause. Mutual nets bring much worry. When receiving birth or mutual birth, there is benefit; when encountering clash or comparison, there will certainly be setbacks.
When one obtains the Advancing Bamboo, one should advance; when one obtains the Retreating Bamboo, one should stop. Mutual nets, for example, on guiwei day with shen upon the Stem serving as the Branch's net and yin upon the Branch serving as the Stem's snare, indicates that just as I wish to snare others, others have already snared me—bringing much worry. Receiving birth, for example, on yihai day with hai upon the Stem, the Branch comes to give birth to the Stem—this indicates that the party I visit will come to my aid without my expending effort. Seeking birth, for example, on gengchen day with shen upon the Branch and the Stem placing itself upon the Branch to seek birth, indicates that going to that party to receive birth makes all matters beneficial. Clash refers to the Fan Yin lesson where all are clashing spirits; comparison refers to sibling peers—when encountering clash or comparison, one will certainly meet with setbacks and difficulty in achievement.
The core of business divination lies in the comprehensive judgment of birth-control relationships and the configuration of spirits and curses. Mutual combination of Stem and Branch, the Noble giving birth and combining, and the Green Dragon riding the Birth Spirit are auspicious signs, while Tomb, Flower Canopy, Gate God, Emptiness, Drain, and Robbery Curse are inauspicious. Special emphasis is placed on the dual structure of "Day Stem" as oneself and "Day Branch" as the other party/environment, through which the advantages and disadvantages of host-guest, self-other, and internal-external are judged by the interactive relationships of the spirits upon Stem and Branch.
Transforming Liuren business divination into a reference framework for modern business decisions: mutual combination of Stem and Branch can be understood as the binding of interests and mutual supplementation between cooperating parties; abandoning loss and embracing gain reminds us that when resources are limited, one should decisively abandon inefficient paths and concentrate efforts on high-return directions; vigorous Category Spirits corresponds to market demand analysis—different goods have different prosperity cycles in different seasons. Sky Void joining with Joy in business being auspicious points out that in environments of transparent information and smooth circulation, business operations are more favorable—highly consistent with modern emphasis on information symmetry in commerce.
"Hidden death amid visible birth" and "favor deep and resentment deep" reveal the dialectical relationship between appearance and substance—conditions that seem favorable may conceal loss within, and well-intentioned contributions may invite harm in return. This reflects the thought of "mutual rooting of yin and yang" in the I Ching: good fortune and misfortune are not absolute, but depend on the comprehensive configuration of multi-layered relationships. The way of business is like the way of heaven—what matters is judging the times, knowing when to advance and when to retreat, rather than unilaterally seeking gain.
For seeking wealth, the most important is to examine the Green Dragon—vigorous and seasonal, giving birth appears in the six positions. When this spirit enters the temple, joy is added to joy; when the leg is broken when encountered, wealth and goods become empty.
For seeking wealth, the primary focus is the Green Dragon—the spirit of wealth and silk. The six positions are the initial transmission, final transmission, Day Stem, Day Branch, Year, and Life—six places in total. When the Green Dragon rides vigorous or seasonal energy and approaches the vigorous position, forming birth or threefold/sixfold combination with the Day and Chen, one will certainly gain wealth. For example, on six wu days with wu upon the Stem, divined by day riding the Dragon gives birth to the Stem, and in summer divination it is also seasonal vigor. When the Green Dragon gives birth to the original Life, one gains wealth; when it controls the original Life, one loses wealth. Entering the temple means the Green Dragon returns to its own house (for example, on six bing days with yin upon the Stem, divined at night riding the Dragon). The classic says: "When an auspicious spirit enters the lesson, joy is added to joy." Broken leg means the Dragon riding shen or you in the initial transmission: for example, on bingchen day with the three transmissions being yin, wei, zi, divined at night, yin riding the Dragon is placed upon you in the initial transmission—when the Dragon's leg is broken, wealth and goods become empty.
For seeking wealth, one must also examine the Three Wealths, carefully arranging the Life, Stem, and Branch. When the combined bureau gives birth to the Stem, both parties assist each other; when the Heavenly Heart forms a union, fame and profit harmonize.
The Three Wealths are the Stem Wealth, Branch Wealth, and Life Wealth. For example, on wushen day for a person with hai in the Life, divined in spring: zi upon the Stem, mao upon the Branch, and wu upon the Life, with wood and fire being seasonal vigor—seeking wealth will certainly bring great gain. Combined bureau giving birth to the Stem, for example, the jia or yi day obtaining the water bureau and the like, brings mutual assistance between the parties. Heavenly Heart forming a union (see the Examination section) is favorable for harmonizing fame and profit.
Wealth must be distinguished between external and internal; the most taboo is meeting with Ghost and Expenditure. When Day Wealth approaches the Life, wealth may be sought; when a Heavenly General harms Wealth, wealth recedes.
Day Wealth upon the second and third lessons of the Branch is called external wealth entering within and indicates gaining wealth: for example, on bingxu day, the third lesson is you and the fourth is shen. Branch Wealth upon the first and second lessons of the Stem indicates outgoing wealth: for example, on jisi day, the first lesson is shen and the second is you. Branch Wealth going outward also has divisions of auspicious and inauspicious: when the Vigorous Salary or the child wealth and the spirits that give birth to me are obtained, all are auspicious; when it is the Drain spirit, it is inauspicious. Ghost refers to the Day Ghost; Expenditure refers to the Great and Small Expenders (the Great Expender is the Year Break; one position behind the Great Expender is the Small Expender). The most taboo is Wealth meeting with Ghost and Expender. For example, on bingzi day with the three transmissions being shen, chen, zi, shen is the Day Wealth sitting upon the zi water Day Branch as drain and expenditure; or in a wu year, zi is the Great Expender, in a wei year, zi is the Small Expender—this indicates that wealth cannot be obtained and instead one suffers expenditure. Day Wealth approaching the Life, for example, on bingding days, shen or you upon the Life position is Wealth—wealth may be sought. A Heavenly General harming Wealth, for example, on six ren days with wu upon the Stem as Wealth, divined by day or night riding the Rear or Dark Warrior—the Wealth is harmed by the Heavenly General, and wealth recedes.
Sequential control is not inauspicious; successive birth is auspicious. Branch support and General assistance are both beneficial. When Wealth approaches the person, the profit is best; when Wealth rides a hidden Ghost, there is disaster.
Sequential control, for example, on gengchen day with the three transmissions being yin, wei, zi—the Stem controls the initial, the initial controls the middle, the middle controls the final—indicates great gain in seeking wealth. Additionally, yiyou day with the three transmissions being wei, zi, si, and yihai day with the Fu Yin lesson of chen, hai, si also conform to this pattern. Successive birth, for example, on gengyin day with the three transmissions being shen, hai, yin—the initial gives birth to the middle, the middle gives birth to the final's wealth line—auspicious. Branch support, for example, on bingxu day with shen upon the Stem as Wealth, supported by chou earth upon the Branch. General assistance, for example, on six bing days with the three transmissions being you, chou, si as Wealth, divined at night gaining the support of the earth spirits Noble, Hook, and Grand Constant. Wealth coming to the person, for example, on jiaxu day with xu upon the Stem—the Branch Wealth is placed upon the Stem and can be used while sitting—such profit is the best. Wealth riding a hidden Ghost (details in the Marriage section) brings disaster.
The Wealth line most delights in encountering Ding and the Horse; when riding these spirits, movement is extraordinary. For the ren and gui stems, when Ding and the Horse appear, carefully examine wife, wealth, offspring, and salary.
The Wealth line most delights in encountering the Ding spirit and Post Horse: for example, on jichou day with hai upon the Stem as Wealth, also serving as the Ding spirit and Post Horse, movement is extraordinary. For the ren and gui stems, when the Ding spirit appears in any of the six positions, wealth will certainly move. On guiwei day, encountering wei, or on renwu and guiwei days, encountering chou, wealth is gained through official matters; on renshen and guiyou days, encountering mao, wealth is gained through offspring; on renyin and guimao days, encountering you, wealth is gained through parents; on renchen and guisi days, encountering hai, wealth is gained through siblings. Among these, the guihai and guisi days are cases of Ding and Horse intertwined, where movement is even swifter.
Wealth's rest and vigor should be carefully distinguished for what is suitable and taboo; wealth gained and wealth lost should be evaluated through harm and combination. When Vigorous Salary suffers drain, it is called repaying debt; when Stem Wealth receives transmission assistance, it is called the returning soul.
When Wealth is vigorous, it cannot serve as wealth for me; when Wealth is at rest, my strength is sufficient to control it. For example, on gengchen day with the three transmissions being mao, yin, chou as Wealth, divined in autumn it is auspicious, but in spring it is not. Combination refers to the sixfold combination (see the Pregnancy and Birth section); harm refers to the six harms: for example, on dingchou day, wu upon the Stem harms the Branch, and zi upon the Branch harms the Stem. Vigorous Salary suffering drain is called repaying debt: for example, on xinchou day, you upon the Stem is the Vigorous Salary, but unfortunately the three transmissions zi, hai, xu serve as the Stem's Drain spirit—thus one uses one's own wealth to repay debt. Stem Wealth receiving transmission assistance is called the returning soul debt: for example, on six jia days with xu upon the Stem as Wealth, and the three transmissions xu, wu, yin forming a combined bureau that gives birth to it—one should greatly seek wealth and not regard it as Drain. Even if the Wealth spirit is voided, it is not to be feared.
Difficulty and hardship depend entirely on inauspicious transmissions; seeking refuge depends on what is hidden beneath the body. When usefulness is much and birth is little, this is the most taboo; in greedily grasping a grain of rice, one instead loses the grain ration.
Difficulties means that when the initial and middle transmissions are empty or submerged, one must look to the final transmission for wealth, rank, or long life. This is what is meant by "Progress is difficult, yet rejoice in the auspiciousness of the final." For example, on a bing-chen day, with mao on the Day Stem representing declining energy, the divination indicates that one must take a further step through difficulty before achieving one's desire. The Pattern of Taking Refuge states that when wealth, rank, and long life in the transmissions are empty, submerged, overcome, or severed, one should look to what sits beneath the Day Stem as wealth. This is what is meant by "Wealth of refuge sits beneath the body." For instance, on a ren-wu day, with chen on the Day Stem used as the initial transmission, the tomb spirit shrouds the Day; the middle transmission you is empty; and the final yin is again a drain of energy—nothing is obtained at all. Yet upon careful inspection, beneath the ren water there is the wu wealth, which can be used. Many Uses, Few Births means that when wealth, rank, and long life are empty or void, yet one sees solid drains of energy instead—as on a ren-wu day where shen on the Day Stem is long life but void of the ten-day cycle, the initial si wealth also sits in emptiness, and the middle transmission yin joins with the mao on the Branch to jointly drain the Day Stem. Although there is the Day's rank in the final transmission, it is insufficient to be of use. Greed for Grain, Loss of Provisions is like a jia day where mao on the Day Stem is a flourishing spirit, yet the three transmissions chen, si, wu draw it sequentially into depletion and loss—not only unhelpful but actually detrimental. This is the saying: "Greedy for another's single grain of rice, one loses half a year's provisions."
Ghost wealth issues from danger; wealth from the tomb plots schemes. Transmitted wealth engendering ghost is most worrisome. Extinct wealth also concludes in tomb suffering; initial wealth overcome by final—what more can one seek?
Ghost Wealth Issues from Danger—as on a bing-shen day where the three transmissions zi, chen, shen form ghosts, with the initial and final empty or submerged, leaving only the middle transmission shen metal as wealth—this is called "Transmitted Ghost Transforming into Wealth." This wealth emerges from within danger; even if obtained, it is not secure or stable. Transmitted Wealth Engendering Ghost—as on a xin-wei day where wu is on the Day Stem, and the three transmissions mao, hai, wei engender it—this is most worrisome. Extinct Wealth Also Concludes means that when wealth sits in an extinct position—as when bing-ding days take shen as wealth and place it atop yin on the stem—it indicates matters of settling or concluding wealth and goods. Wealth Line Entering the Tomb—as when wu-ji days have hai-zi added atop chen—seeking wealth is beset with hardship. Initial Wealth Overcome by Final—as on a gui-hai day where the three transmissions are si, yin, hai; si is the Day's wealth and a ding spirit, yet it is overcome by the gui water concealed within the final transmission hai—thus it cannot be obtained. What more can one seek?
Net and Blocked Transmissions exhaust effort in vain; Closed-Mouth and Anger Star both achieve nothing. Three Wonders and Six Acceptances flourish or wither like trees; the time of fulfillment must be sought in the final transmission.
Net (detailed in the Pregnancy and Birth section) and Blocked Transmissions (from the Self-Confidence class, where the initial and middle self-punish and the transmission path is blocked) both indicate vain expenditure of mental and physical effort. When wealth acts as Closed-Mouth, seeking wealth is difficult to obtain—as on bing-yin and ding-mao days where you is wealth and you conceals the stem gui. Anger Star (see the Marriage section) also fails to achieve. Three Wonders (see the Officialdom section) and Six Acceptances (see the Examination section) are like withered trees meeting spring—they bear the image of flourishing revival. The time of fulfillment must be comprehensively assessed at the conjunction and clashing positions of the final transmission to determine its fixed period.
In all divinations for seeking wealth, the amount obtained is determined by the number nine of jia, ji, zi, and wu, with multiplication and division based on the wealth line and its mutual relations. In旺相 (flourishing) phases, multiply progressively; in相 (assisting) phases, count according to the upper and lower original numbers. In休 (resting) phases, take only the original number of the plate. In死囚 (dead and imprisoned) phases, reduce the upper plate's full number by half. However, one should ultimately rely specifically on the Heavenly Plate as the standard. For example, jia-zi yields nine times nine, eighty-one—this is the original number. In flourishing phases, double it. In the case of large numbers flourishing, take the additional numbers as with the branches. For instance, jia-zi in a spring divination yields ninety taels and nine mace—both items determined by the five-element nature of the wealth line: water is one, fire is two. The engendering number is ingots; the completing number is pieces. For example, water is one ingot and six pieces. This is also adjusted by decline and flourishing. The amount is measured at the wealth line's branch position: flourishing gives much, declining gives little, half in between. Years are tens of thousands, months are thousands, days are hundreds, and时辰 (double-hours) are tens. Gen (mountain) number seven is one tube; four-footed creatures with number eight are one beast; flying birds with number five are one individual; calculating persons with number ten are one person. Flourishing phases multiply and double; resting phases take the original number; void phases give half with sorrow; dead phases halve the original number; solitary spirits reduce ten by ten; punishment, clash, breach, and harm reduce ten by seven. The fixed numbers of stems and branches are rooted in the primordial numbers of Prior Heaven.
For seeking wealth amounts, the number nine of jia, ji, zi, and wu serves as the base number, with multiplication and division calculated in accordance with the wealth line and mutual engendering relations. In flourishing phases, amounts multiply progressively; in resting phases, take the original number; in dead and imprisoned phases, halve it. Using the Heavenly Plate as standard: jia-zi yields nine times nine, eighty-one, as the original number; in flourishing phases, double it. Jia-zi in a spring divination yields ninety taels and nine mace. Both items are determined by the five-element nature of the wealth line: water one, fire two—engendering number is ingots, completing number is pieces; for example, water is one ingot and six pieces, adjusted by decline and flourishing. The amount is measured at the wealth line's branch position: flourishing gives much, declining little, half in between. Years are tens of thousands, months thousands, days hundreds, and double-hours tens. Gen number seven is one tube; four-footed with eight is one beast; flying birds with five is one; calculated persons with ten is one. Flourishing multiplies and doubles, resting takes the original, void gives half with sorrow, dead halve the original, solitary spirits reduce ten by ten, and punishment, clash, breach, and harm reduce ten by seven. The fixed numbers of stems and branches are rooted in Prior Heaven's numbers.
Whenever wealth is weak and the body strong, the months and days of the wealth's flourishing position mark the time of obtaining wealth. If wealth is strong and the body weak, the months and days of the body's flourishing mark the time of attainment.
Whenever the wealth spirit is without energy and without injury, and appears among the three transmissions, its speed or delay is determined by the order of the transmissions—earlier or later. In the initial transmission, it must be swift; in flourishing phases, even swifter. In assisting phases, somewhat delayed; in dying, imprisoned, and resting phases, even more delayed. The middle and final transmissions are successively slower. If it returns to the Day Stem, swiftness is certain. Hence it is said: "Within swiftness there is delay; within delay there is swiftness." Whenever a categorical spirit does not enter the transmissions but lies in an intervening position, one looks to the initial transmission. The method is to correspond with year, month, day, and hour divisions. Moreover, if the stem revealed by the Dragon is overcome by year, month, day, or hour, it is true wealth. The three transmissions successively overcoming one another constitutes wealth that overcomes oneself, termed "netting fish." For the wealth line and what the Dragon rides: meng (first of season) indicates new wealth; zhong (middle) indicates half-new; ji (last) indicates old wealth. When facing the coming year's Grand Duke, it is old wealth—old matters will manifest in the coming year. Meng being the head of the four seasons indicates newness; ji returning to the tomb indicates oldness.
Mapping the Liuren travel divination to modern scenarios: Stem inauspicious, Branch auspicious is akin to "limited development here but opportunities elsewhere" — corresponding to modern decisions about seeking work in different cities or cross-regional career moves; River and Well combining can be understood as potential dangers on transport routes (e.g., adverse weather making travel inadvisable); Bondage making advance and retreat difficult vividly describes the predicament of "being stuck between a rock and a hard place" — all paths forward are blocked, while retreating presents new problems, which resonates strongly with the modern workplace dilemma of "afraid to quit lest no job be found, yet unwilling to stay." Life Palace attached to the Residence suggests that when one's personal state is highly compatible with the current environment, one should not force change.
"Beginning vigorous, end declining — going brings no encounter; beginning declining, end vigorous — the traveler finds peace" reveals a profound view of time and space: the fortune of any journey depends not only on the destination, but also on the distribution of energy along the timeline. This is consistent with the concept of "time" in the I Ching — the same spatial position yields different auspicious or inauspicious effects at different times. The essence of travel is the interweaving of time and space — one in transit is both moving through space and existing within the flow of time, and harmony between the two is the true "auspiciousness."
The methods for divining travelers are many in number; students must still examine them with care. When the Two Horses and the Year/Ming enter the class transmissions, where the category spirit resides determines the return journey.
The methods for divining travelers are numerous and varied, and students should study them carefully. The Two Horses (Heavenly Horse, Post Horse) and the Year/Ming entering the class transmissions, combined with the category spirit's placement, determine the return journey. When the Two Horses are in the first transmission and encounter growth and vitality, the traveler is about to arrive; the middle transmission indicates slightly later; the last transmission later still. If they carry Transmission and White Tiger, it is urgent — for both are gods of the road. If they enter the tomb or are repressed, there is no movement: entering the tomb is like the Hai Horse adding to Chen; being repressed is like the Shen Horse adding to Si or Wu with the Snake or Crow bird spirit. Category spirits are detailed in the Capture and Flight section.
When the opening and middle are void and sunken, early hindrance occurs; when the last transmission is void, delay happens nearby. When the opening overcomes the last, the carriage is already hitched; when the last overcomes the opening, the person has not yet turned back.
A void first transmission indicates early obstruction; a void middle transmission indicates obstruction mid-journey; a void last transmission indicates obstruction near the destination. To determine what matters, use the class and transmissions to decide: if the Stem and Branch initiating functions show Metamorphic Robber and Robbery Sha overcoming the Year/Ming upper spirit, there is trouble with thieves and bandits; if Sickness Talisman and Day Ghost overcome the Year/Ming upper spirit, there is illness and disease. When the first transmission overcomes the last, the carriage is hitched — the person is already on the way home; when the last overcomes the first, the person has not yet turned back — they have not yet set out.
When the three transmissions are retrograde and the Noble is also reverse, with the function before the day, the return is urgent. If the last foot reaches the Stem and Branch, one should see the returning guest in the old garden.
Generally, when people are at ease they roam, when they are restless they return — this is natural principle. Therefore, when the transmissions and spirits are all retrograde, it is favorable. Function before the day means the function spirit is before the Stem and Branch, such as Mao initiating function on a Jia-Wu day. Last foot means the last transmission reaching the Stem or Branch, such as on a Ding-Si day with Mao on the Stem and the three transmissions Hai-Wei-Mao reaching the Stem; on a Wu-Wu day with Yin on the Branch and the three transmissions Xu-Wu-Yin reaching the Branch — one should see the returning guest in the old garden.
When the last transmission and the Branch unite with the day Stem, the three harmonies determine the time of return. When crashing into the Stem or Branch, the person arrives immediately; when transmitting outward, there is no knowledge of return.
When the last transmission and the Branch unite with the day Stem, it means the last transmission spirit appears on both Stem and Branch, such as on a Gui-Chou day with You on the Stem and You on the Branch, the three transmissions Si-Chou-You. This example applies only to the twenty-four lessons of the Eight-zhuan days. When the three transmissions connect through the Stem spirit, it is the Crash into Stem pattern, such as on a Geng-Wu day with Wu on the Stem and the three transmissions Wu-Si-Chen; or if the last transmission crashes into the Stem spirit, it can also be used. When the three transmissions connect through the Branch spirit, it is the Crash into Branch pattern, such as on a Ding-Mao day with Yin on the Branch and the three transmissions Chou-Zi-Hai; or if the last transmission crashes into the Branch upper spirit, it can also be used — crashing into Stem or Branch indicates the person arrives immediately. Also, when the three transmissions initiate from above the Stem and transmit outside the four lessons, it is the Transmit Outward pattern, such as on a Geng-Wu day with Si above Wu and the three transmissions Si-Yin-Hai — this indicates the traveler does not come. When the three transmissions initiate from outside the Stem and Branch and transmit inside the day and Chen, it is the Transmit Inward pattern, such as on a Xin-Wei day with Wei on the Stem and the three transmissions Hai-Wei-Wei — this indicates the traveler comes quickly, or departs from another place (because the function spirit is not in the four lessons).
When the Branch transmits to the Stem, the person certainly returns; when the Stem transmits to the Branch, the divination is likewise. When the Stem overcomes the Branch, they leave that place; when the Branch approaches the Stem, return is not certain.
Branch transmitting to Stem is like a Geng-Chen day with Zi on the Branch and Chen on the Stem, the three transmissions Zi-Shen-Chen — the person certainly returns. Stem transmitting to Branch is like a Ding-Hai day with You on the Stem and Chou on the Branch, the three transmissions You-Hai-Chou — the divination is likewise. Stem overcoming Branch means the day Stem overcomes the Branch Upper spirit, such as a Geng-Yin day with Mao on the Branch — leaving that place. Branch uniting with Stem means the Branch spirit forms a six-harmony with the Stem Upper spirit, such as a Ren-Chen day with You on the Stem uniting with the Branch — return is not certain.
Meng is late, Zhong is middle, Gang is quick; when the function spirit enters tomb or extinction, the day of return arrives. When Fei-lian initiates the transmission, the carriage arrives immediately; when the Wandering and Playful spirits both arrive, the reins are turned back together.
When the function sees the Four Meng, it is late; the Four Zhong is middle; the Four Ji is quick. If it carries Tian Gang, it is even faster. Tomb and Extinction returning: for Yang days, the return day is when the function spirit enters its tomb; for Yin days, the return day is when the function spirit reaches its extinction. For example, on a Bing-Xu day which is Yang, the three transmissions Hai-Shen-Si, Hai is entombed in Chen — the return is on the Chen day; on a Ji-Hai day which is Yin, the three transmissions Mao-Chou-Hai, Mao reaches extinction in Shen — the return is on the Shen day. Fei-lian adding to the Stem and initiating function — the traveler arrives immediately, for it is the spirit of swiftness. Wandering Spirit is Chou in spring, Zi in summer, Hai in autumn, Xu in winter; Playful Spirit is Si in spring, Zi in summer, You in autumn, Chen in winter — when both spirits enter the class and transmissions together, return is certain.
When Gang is added to the Year/Ming, the carriage swiftly sets out; when the Horse encounters its birth place, the guest lingers. When Qiang and Gang, the two generals, ride the Two Horses, though not entering the transmissions, they return to the old garden.
Tian Gang is the spirit of movement. If it is added to the diviner's Year/Ming Upper spirit, then though distant, one must go — the carriage is swiftly hitched. Horse encountering birth place means the Heavenly and Post Horses each reside in their flourishing birth location, and they cling to their birth and do not move, such as the Yin Horse adding to Hai. Qiang and Gang riding the Two Horses means the Heavenly and Post Horses adding to the positions Chen and Xu, such as in the second month on Shen-Zi-Chen days, Yin is the Post Horse and Shen is the Heavenly Horse; either Yin adding to Chen and Shen adding to Xu, or Yin adding to Xu and Shen adding to Chen; also in the eleventh month on Yin-Wu-Xu days the same applies — even though not entering the transmissions, return to the old garden is certain.
Measure the thresholds and the Two Extremes, before measuring, need not gaze on distant journeys. When the path is long, observe the year and seasons; beyond three thousand li, divine with the General.
Thresholds refer to Mao and You; Two Extremes refer to Zi and Wu. When divining for southeast travelers, take the earth-plate You as the midpoint of the journey, and the spirit on Zi as the arrival time; for northwest travelers, take the earth-plate Mao as the midpoint, and the spirit on Wu as the arrival time. When the function spirit has already passed the Mao and You positions, then observe what spirit is obtained at the Zi and Wu positions to know on what day arrival occurs. When the path is near or far, observe the year and seasons: within fifty li, observe the time upper spirit; within a hundred li, observe the Stem upper spirit; within five hundred li, observe the month-construction upper spirit; within a thousand li, observe the year-construction upper spirit. General: for Hai-Zi-Chou years use You, for Yin-Mao-Chen years use Zi, for Si-Wu-Wei years use Mao, for Shen-You-Xu years use Wu — beyond three thousand li, observe the spirit at the General's position.
The Four Seasons Metamorphic is the strangest method; the Six Harmonies and Three Harmonies use the earth-plate appropriately. When the Metamorphic rides the seasonal position and enters the last transmission, further knowledge is gained from the Branch spirit's upper position.
Four Seasons Metamorphic means on the Jia-Wu-Geng days among the three stems, the Metamorphic Wu rides Chen or Xu and initiates function. Whenever this occurs in divination, use the harmony of the function spirit to determine the arrival time: for near places use the Six Harmonies, for distant places use the Three Harmonies. For example, on a Jia-Yin day with the three transmissions Xu-Shen-Wu, whether day or night divination, Xu rides the Metamorphic — the near place arrival on the Mao day, the distant place arrival on the Yin-Wu day. If the Metamorphic rides Chen or Xu and enters the last transmission, then observe the spirit obtained beneath the Branch spirit to know the day. For example, on a Geng-Xu day with the three transmissions Zi-Shen-Chen, whether day or night divination, the Metamorphic rides Chen and enters the last transmission; the Branch spirit is Xu, and beneath Xu is obtained Yin — arrival on the Yin day. Other stems follow the same pattern.
When the Hundred-yi Heavenly Noble enters the Stem and Branch below, the lake-and-sea traveler is not hard to meet. When long absent without knowing traces, carefully analyze the traveler's field.
When the orthodox hour and the Noble are simultaneously added to Stem and Branch, the traveler arrives immediately. For example, on a Ding-Chou day at Si hour with You general, the Stem above Hai is the Noble and the Branch above Si is the orthodox hour. Field: Zi is Qingzhou and the like. If one does not know where the traveler has gone, observe which palace the traveler's Heavenly travel year is positioned above on the celestial plate, and you will know their location.
When the Year resides in virtue, harmony, growth, and vitality, it is joyful; in punishment, harm, tomb, and extinction, it is sorrowful and despondent. When the Year/Ming is far from the Branch spirit, the carriage stops in a foreign land and the boat is not ferried.
The above three sections all follow from what was said previously. Residing refers to where the travel year is positioned. If it encounters virtue, harmony, growth, and vitality, it is auspicious; if it encounters punishment, harm, harm, and extinction, it is inauspicious; if it is void or sunken, there is illness. Year/Ming distant from the Branch spirit means the Year/Ming upper spirit is three positions away from the Branch spirit. For example, on a Jia-Zi day with Si on the Branch adding to Zi, the traveler's travel year being at Chou is one position before, at Yin two positions before, at Mao three positions before — none indicate arrival; if it resides at Chen and Si or beyond, then it is far from the Branch spirit and return is certain not to happen.
When the Year is positioned in the third or fourth lessons, the arrival is swift; when the Day overcomes the first or second, the arrival is late. When letters have arrived several times yet the person has not come, the spirit in the fourth position before the Branch reveals the reason.
The Stem is the person, the Branch is the residence. When the Year is positioned in the third or fourth lessons, it means the person is entering the residence, hence swiftness. When the Day overcomes the Stem Upper spirit, all matters are suppressed, hence lateness. The fourth position before the Branch means from the earth-plate Branch spirit position counting up to the fourth position, observing the spirit carried there — then you know the reason. For example, on a Bing-Yin day with Xu on the Branch, counting forward to Si as the fourth position carrying Chou; Chou is the Day's beneficial spirit; in daytime divination carrying Zhu it must be documents causing obstruction; at night carrying Gou it must be litigation causing delay. Other examples follow the same pattern.
When the travel year is not known, how to speak? Ask of the one general Tian Gang — in the four Meng, it is auspicious in a foreign land; at the four Zhong it brings worry; at the four Ji, alarm.
If the travel year is unknown, then observe Tian Gang: adding to Meng indicates peace, adding to Zhong indicates worry, adding to Ji indicates death. Still observe the spirit it carries and speak accordingly.
When transmitting into the tomb and entering the tomb, there is no need for doubt — on the march, the reins in hand, the heart is urgent to return; the alternating advance and alternating retreat are the two class names — hindrance in a foreign land is clearly understood.
Transmit into tomb and enter tomb is like a Jia-Chen day with the three transmissions Yin-Wei-Zi: Wei is the first tomb, Zi enters the tomb realm — the heart is urgent to return. Alternating advance means that advance meets obstruction; alternating retreat means that retreat meets obstruction. Still observe the spirit and general of what lies between to determine the cause. Like a Ding-Mao day with the three transmissions You-Hai-Chou: the one general between is Xu, which is the Day's Qi-spirit; in daytime divination carrying Snake, there must be petty persons harassing; at night carrying Rear, there must be infatuation with a woman — hindrance in a foreign land is clearly understood.
When the transmissions and generals unite in Three or Six Harmonies, one is attached to foreign lands with abundant resources; when Stem and Branch encounter the Net Covering class, one lingers in a guest house and sighs at floating destiny.
The Three-Six harmonies refer to the Three-Six Summoning Each Other lesson. When the transmissions and spirits unite in Three-Six harmonies, it indicates attachment to foreign lands and abundant means. When Stem and Branch encounter the Net Covering class, one cannot act but lingers in a guest house, sighing like floating tumbleweed. If the lesson body is excellent, this is not binding.
Severing the Pass with forward transmissions favors distant travel; if encountering reversal, one returns to old places. The Wandering Son with Ding and Horses moves without rest; when these recede, one comes back; when they advance, one departs.
When the Severing the Pass lesson is obtained, if the three transmissions move forward it indicates the resident will surely depart, such as on a Liu-Jia day with Chen on the Stem and the three transmissions Chen-Wu-Shen. If the three transmissions move backward it indicates the traveler will arrive immediately, such as on a Gui-Wei day with Xu on the Stem and the three transmissions Xu-Wei-Chen. The Wandering Son with Ding and Horses (see Travel section) moves without rest — when it retreats one comes back; when it advances one departs.
Mao and You are the obstacles, Zi and Wu are the gates. With Qiang and Gang calculating, the journey's difficulties are many. When returning in a cycle and completing the circuit as if meeting each other, one is certain to see the traveler return morning or evening.
Mao is the Heavenly Obstacle, You is the Earthly Obstacle; Zi is the Heavenly Gate, Wu is the Earthly Gate. When the Qiang and Gang two spirits are added to the four Zhong and initiate function, it is the Heaven-Earth Gate — the barrier to communication is impassable and the traveler is obstructed. Such as Jia-Zi day with Chen adding to Zi approaching the Branch and initiating function, Yi-Mao day with Chen adding to Mao approaching the Branch and initiating function, Wu-Shen day with Xu adding to You approaching the Branch and initiating function. If on the Year/Sign there is a chastising and breaking auspicious spirit, it can resolve this. Returning in a cycle (see Official Service section) and Completing a circuit (see Commerce section) — when these are met, one is certain to see the traveler return morning or evening.
In Reclining Chant, when trust is reposed and Ding and Horses are seen, the traveler arrives at the thatched hall immediately. In Reversal Chant, the person who is severed will surely arrive; although the Heavenly Middle is encountered, there is no harm.
For Yang-day Reclining Chant it is Self-Reliance; for Yin-day Reclining Chant it is Self-Confidence — self-reliance makes the arrival time uncertain. But in Yin-day Reclining Chant, if the diviner's Year/Sign uppermost spirit carries Ding and Horses, movement is also indicated. The Reversal Chant lesson has the virtue lost and the dignity cut off, but even if encountering emptiness, it is not taboo. Four Extremes refers to the Zi adding to Si lesson: on all Yin days, the Dignity spirit approaches its extinction position. But when the Post Horse enters the tomb, only on the day when the punishing spirit arrives can movement occur.
Zhu Que, Tian Ji, and the Letter Spirit—with transmissions and classes with Two Horses, the news and missives frequent. If the three spirits encounter emptiness and sinking, wild geese are few and the measly thread of the letter is lost.
Tian Ji reversed from You by twelve; Letter Spirit forward from You by twelve. When Zhu Que and the other three spirits with the Two Horses enter the class and transmissions, a letter will arrive. Another theory: Zhu meeting with Tian Ji and Liu He in mutual encounter, or meeting with the Noble and the Day's Virtue, or meeting with Victory Light — all indicate a letter arriving. If it approaches Mao or You, the letter arrives at the gate. If Zhu rides an inauspicious general approaching the Year/Ming, creating punishment, harm, clash, or break, it is an inauspicious letter. The time of the letter's arrival is determined at the position where the three spirits and three Horses approach together.
When overcoming the Day and uniting in birth, a letter must come; when the Stem overcomes the three spirits, the letter does not arrive; when the Heavenly Ear approaches the temporary position, a convenient wild goose arrives — pursue the categories and ask what matter it is.
Continuing from the previous section. When qualities among Zhu Que and other three spirits overcome the Day and are born from it, or harmonize with the Day in six harmonies, then the letter must come. When the Stem overcomes Zhu Que and the other three spirits or the Day overcomes the function, the letter does not arrive. Heavenly Ear is Tian Ji; temporary refers to the orthodox hour — if the Heavenly Ear approaches the Heavenly time, there is also a letter. Pursue and extrapolate: search the class, transmissions, spirits, and generals, and you will know what matter it is. For example, on a Bing-Xu day with the three transmissions Hai-Shen-Si, with the night general Hai riding Zhu: in the first month it is the Heavenly Decree, and for the official there is a decree to arrive; in the Zi year it is the Disease Amulet, indicating illness and such matters. Other cases follow the same pattern.
Traveler divination takes return or no return as its central question, with three transmission flow (forward/backward) as the fundamental judgment, with Two Horses, Tian Gang, Wandering Spirit, Playful Spirit, Fei Lian and other movement spirits as catalysts for speed, and with void/sunning, tomb, net covering, Heaven-Earth Gate as obstacles. It particularly emphasizes the natural principle that "retrograde transmissions result in return, forward transmissions result in roaming," as well as the distance relation between Year/Sign and the Stem/Branch (when the Year comes to the third or fourth lessons, the arrival is swift) to judge whether the return is near or far. Letter divination uses Zhu Que, Tian Ji, and Letter Spirit as its core indicators.
The core logic of traveler divination can be transformed into remote-status assessment: in ages when communication was poor, Liuren was a tool for determining the condition of distant loved ones; in the modern era, "traveler" can extend to those on business trips, overseas sojourners, or the return assessment for those in long-distance relationships. The opening overcomes the last, the carriage is already hitched corresponds to "the person has already set out"; the last overcomes the opening, the person has not yet turned back corresponds to "hasn't departed yet"; the Year coming to the third or fourth lessons means quick arrival can be understood as when "the assistant has already approached their destination"; tomb and extinction causing return corresponds to events reaching their extreme moment naturally reversing, such as matters peaking when thoroughly dissatisfied with life and choosing restoration. Wandering offspring Ding Ma becomes particularly resonant with the explosive dynamics of modern society, and affecting home Yi-Chi aligns with sedentary cultures of remaining regionally rooted.
"Any trip's fortune depends not only on where you are going but on the distribution of "energy over time" paraphrases the deep view of spacetime quality in commentary: journey all fortune is made in each slice of connected instant, instead of in quiet points of arrival. This inheritance introduces interpenetration of levels — places relate through possibility activated by choosing carefully considered when with the interplay with higher statuses about connected temporal events forming syncopated existence during return not beyond the combined passage through space which one travel constantly along landscape-temporal relation building successful "fuzen" correspondence: harmony layered onto both forms movement carried or its meaning (all four coordinated to join positions in moment-life that resolve without anxiety if timing).
In travel divination, the principle that "prograde indicates travel, retrograde indicates return" resonates with the Yijing philosophy of "repeating the path in cycles"—departure and return are two ends of the same cycle; wherever one travels, one must return, and having returned, one travels again. The temporal rhythm of Meng (first-month branch) being slow, Zhong (second-month branch) moderate, and Ji (seasonal branch) fast reflects the ancients' profound awareness of rhythmicity: all things possess their inherent temporal rhythms, and forcing acceleration or delay goes against nature. Furthermore, "transmission entering the tomb, the urge to return becomes urgent" touches upon a deeper proposition: when a matter develops to the stage of "entering the tomb" (culmination/ending), the force of return (new beginning) is already stirring—this is precisely the embodiment of the Yijing idea that when extremes are reached, transformation occurs; through transformation, continuity is achieved, as manifest in travel divination.
Translator's Note: This volume constitutes Chapter Ten of the Liu Ren Cui Yan, consisting of annotations and elaborations on the Da Liu Ren Zhi Nan. The original text summarizes key divination principles in verse form, supplemented by numerous concrete example charts. While preserving the original meaning, this translation retains certain Liu Ren technical terms in their original form with parenthetical explanations, enabling modern readers to grasp the general meaning while gaining exposure to the classical terminological system.