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辟增删卜易之谬
夫人因事有疑，惟卜可决，必致诚求卜，神必以吉凶相告，当以生克制化动静之理细推，无不应验。岂李文辉作《增删卜易》一书，首章云：此书有十二篇秘法，单教世之。全不知五行生克之士，亦不必念卦书，只要学会点课就知决断吉凶，知功名之成败，知财物之得失，知疾病之生死，知祸福之趋避，种种诸事，概不必念卦书则知决断，乃吾师鹤老人苦心于世之秘法，万两黄金无处求等语。阅其秘法曰：求名以官爻为用神，以子孙爻为忌神，不必念卦书，不要看生克制化，动静冲合，只要会装卦对神祷告曰：我若有功名求赐官爻持世，卜一卦官爻不临世，再卜，再卜又无，再卜或明日再卜，倘得官爻持世，固知有名；倘得子孙持世，固知无名。求财见财爻持世则有，兄弟持世则无。卜病见有用神持世则生，见有忌神持世则死。诸卜皆以用神持世断吉，忌神持世断凶。如无用神、忌神持世，必要卜见方止。予想李文辉又愚也，何不以笤并祷告，圣阴阳为吉凶断更快捷方式于此法也。今之丢笤者，岂不值万万两黄金乎。总之李文辉侮圣人之易，迷后世之途，予故辟之。
启蒙节要
凡卦中用神不出现，查变爻有不必寻伏神矣。倘变爻又无，然后查用神伏于何爻之下，看有提拔没有，提拔以定吉凶，无不应验其法。譬如：坤宫坤为地卦，六爻五类备全，假使用爻旬空，月破，刑，冲，克害，即就其本爻有病者论吉凶。如复、临、泰、大壮、夬、需、比七卦，倘正卦与变卦皆无用神，即将坤为地卦内用神为伏本卦某爻之下，此法乃万古一定不易，岂如张星元易林补遗总断所云：飞伏在二仪交换定然阳伏阴，而阴伏阳。乾坤来往换震巽两边，求艮兑相抽取坎离递送流等语哉。若据彼将天风姤卦为地雷复卦之伏神，不知地雷复卦所缺者文书爻，应将本宫首卦为巳取坤之二爻，巳火文书伏复卦二爻寅木之下，寅木为飞，巳火为伏，谓之飞来生伏。如占文书长辈事屡验巳日。若据张星元以天风姤卦为复之伏，取姤卦第四爻午火伏复卦第四爻丑土下，妄将午火伏丑土泄气之下为凶，不以巳火伏长生之下为吉，又此天山遁卦缺子孙，必以干卦初爻子水子孙伏遁卦初爻辰土之下，水库居辰谓之入墓于飞爻，也看有提拔者吉，无提拔者凶，此亦万古不易之法。而张星元竟将地泽临卦第五爻癸亥水伏遁卦第五爻申金之下，则曰：用神伏长生之下吉，是扯张甲当李乙，妄论吉凶。又言用神上卦如遇旬空、月破、刑、冲、克、害、即当寻伏。又言归魂卦皆将本宫第四卦为伏，据称大有卦初爻子水子孙值旬空，将天地否卦为伏神，而否卦六爻之内并无子孙，还是以出现旬空者凶呼，还是以伏卦中没有用神无吉无凶乎。略辟其伏神一二之谬以示后学。
辟易林补遗胎养衰病之谬
凡卜卦遇长生、沐浴、冠带、临官、帝旺、衰、病、死、墓、绝、胎、养、卦中所重者，长生、墓、绝、其沐浴、冠带等七件各有合、冲、生、克、扶拱、进、退神分别。假如申酉金沐浴于午金化午乃回头克也，或午日占乃日辰克也。如申化酉曰进神；如酉化申曰退神；如金化未戌土曰回头生；如化卯日反吟；申化辰曰回头生；酉化辰曰化生合也。生克制化合冲之间，神机报在，岂张星元以胎养半吉之祥，以衰病半凶之祸，若以胎养半吉之祥，假令巳午火长生于寅，胎于子，寅卯木胎于酉，子亥水养于未，是化胎养半吉之祥，还是化回头克。没有半合如金爻为用，动化戌土是回头生，凡占全吉若据张星元说，衰病半凶之祸，又如午火化未土是化合，诸占欲散者得之，见阻欲成者得之，可成半凶半吉之谬，误人不浅矣，故辟之。
辟卜筮全书世身之谬
《卜筮全书》以子午持世身居初，丑未持世身居二，寅申持世身居三，卯酉持世身居四，辰戌持世身居五，巳亥持世身居六。其注云：持世之辰是子，即以初爻安世身；如世爻旬空、月破、日辰刑、冲、克、害不必看世，当察身爻，以身爻代世爻之劳；如身爻吉，则言吉；身爻凶，则言凶。今人宗之大误于事，不知卦中所重者生克制化、空破刑冲动静。如占自己吉凶，理当推世；以世为我以定吉凶是也，倘世爻逄凶，身爻逄吉，还是在于世之凶乎？还是在于身爻之吉乎？由此观之，而子午持世身居初爻诸谬甚矣。
辨天医星之谬
凡占延医用药，以应爻为医生，以子孙爻为药石，此系万古不易之理。今术家不察应爻之有无用，不看子孙爻之动静旺衰，竟查天医星之有无则曰：天医上卦服药有效，医生可用。或查天医不上卦服药无效，医生不可用。倘天医不上卦而应临子孙发动，有气克鬼生身，竟断医生不明，服药无效，有失先天之妙，旨况医生可寄死生有关人命故予辨之。
辟妄论本命之谬
大凡占病当推用神，用神即如父占子病，吉凶以子孙爻为用神类是也。今术家竟不参究用神生克制化之理，而以病人之本命论吉凶死活，则曰本命上卦，断之生本命。本命不上卦，断之死。且如用神受伤无救而本命上卦，还是断他用神受伤无救必死耶还是断他本命上卦不死耶。后学不可以病人之本命妄断吉凶可也。
辟卜筮全书神煞之谬
昔京房作卦书以神煞断卦，如出行忌往亡；疾病忌丧车、沐浴、哭声、等煞，医药看天医，求财忌劫煞；词讼看官符。种种星煞难以枚举，以致后学宗之，不执五行生克制化，一味以神煞为凭。至明刘伯温先生作千金赋云：自古神煞之多端，何如生克制化之一理断易之法，始得归于正宗矣。
辨贵人禄马之谬
今人多以贵人之爻为官宦，以禄爻为俸，以驿马为来人，概以此论，不知贵人禄马临原神、用神当以吉断。假如卜终身，白虎官爻持世得贵人临之，当以武职功名许之。如无贵人并临，当以病患强暴断之。若贵人之爻，临忌神动来克害，不可以贵人为吉，如贵人临官鬼爻持世，不可以官鬼为患言凶；且如卜行人当察用神，如用神临驿马动，归期可许订，如驿马动而用爻受伤，不可以驿马断其来。凡问俸禄，当以财爻为用神是也，若弃财爻之吉凶而独以禄爻为俸者，亦谬矣。禄系丰足之神，马系行动之宿，贵人不过分别人品清高微贱之神。此三者临吉神是吉，临凶神是凶，学者不可概推。
辨易林补遗应为他人之谬
凡占交疏之常人，当以应爻为他人，以应爻为用神也。若异姓兄弟或父叔之友，子孙之友，必分别称呼老幼取用用神也。不可概曰我占他人以应爻为用神，予因张果元不论父友、子友皆以应爻为用神，甚至奴仆、妻婢、弟兄、父母叔伯、邻长概曰我代他占皆以应为用神。今据张星元作妻妾、奴仆去留章云：以财为主，应象为凭。
疾病章云：代卜他人看应爻，若临月破最难逃，遇冲，遇克身难救；逄旺，逄生，病必消。生应原神宜发动，克他忌象怕重交，卦身有气还虽吉，应位逄官祸必招。又斗殴争竞章云：以世应为主，生克为凭。假如子侄与人斗殴争竞，惟恐受亏，故云。岂可不看子孙爻生克，竟以世爻为主，生克世应为凭乎。
又有词讼章云以官爻为主，父母爻为凭，文词相诉至公庭，须看官爻父母兴，倘然官父二爻动来克我，还是以官父二爻动说有主有凭是吉乎，还是克害我者是凶乎。今之术家凡遇代占，则不论尊卑概以应爻为用，凡为词讼，独用官爻，总不论用神生克制化，予不得不辨之。
辟易林补遗月破旬空之谬
凡卦中月破之爻发动旺相或遇动爻生合，日神生合或化回头生合，不过在月内不能为吉凶，出月值日合补亦能吉能凶。张星元言月破无可解，概以凶推。
凡卦中旬空之爻，或旺相安静，休囚发动，日辰生合，冲之或变出者或伏而有提拔者，屡试屡验，应在出旬。
不意张果元言旬空之爻，犹如卦中无此一爻也，惟月建临之则曰月建不作旬空，日辰不为月破，致为后一见月破无可解救，一见旬空没有此爻。
又曰月建不作旬空，曰全空，半空。凡阳日遇阳爻，阴日遇阴爻，皆作全空。阳日遇阴爻，阴日遇阳爻，皆作半空。试问如人占病或得全空者，固知其必死，倘得半空者，还是病人死一半，活一半耶。其谬极至此，不得不辟之。
辨互卦
古大圣以耆草成一卦，体象，用象，互象，爻辞定事之吉凶。体象为我，用象为事，卦有内三爻，外三爻，世坐之处为体，应坐之处为用。譬如天地否卦，世居内坤第三爻，应居外干第六爻，即以内宫坤卦为体象。以外宫干卦为用象，内坤属土，外干属金，谓之体去生用不吉。
再者互卦互卦之法，亦以否卦为例，除上六爻单除下，初爻拆从；第二爻起至第四爻见拆、拆、单、即内宫互成艮卦；从三爻至五爻见拆、单、单即外宫互成巽卦。艮卦属土，巽卦属木，木为干宫否卦之财，如求妻财者得之，谓之用来克体吉。
爻辞者，爻见单属阳曰九，爻见拆属阴曰六，即干卦初爻易曰初九，潜龙勿用。又如否卦初爻易曰初六，拔茅茹以其汇贞吉亨。否之曰爻曰九四，有命无咎畴离祉。鬼谷子仙师，因易理浩荡深远，恐愚人不能参透，以钱代耆卜，定财官父兄子，生克制化；分别原、用、仇、忌、四神，刑冲克害，生扶拱合，动静空破之法，使后学易觉，吉凶易剖。自后以耆演易者，不察互、体、用象、爻辞而不灵，以钱卜卦者用之则不验。学者宜知耆演、钱卜断法不同。
辟易林补遗终身大小限之谬
或为功名而卜终身有无，或因贫贱而卜终身富贵，或为无子而卜终身有无，或卜寿夭，或习艺而卜终身可赖，或为行道而卜终身可行，或为弟兄子侄之终身如何。种种卜者各有用神，诸书惟《增删卜易》有野鹤论，分占终身之法甚妥。大总概言，卜终身吉凶宜向六亲生克制化，刑冲克合，动静空破之间。是问神必以吉凶之机现于爻，以成败之机现于卦。忆予于戊辰年辰月丙辰日卜自己终身成败？得《旅》之《蛊》卦。
火山旅之山风蛊
占事：自己终身成败
卦宫：离火 空亡：戌亥 缺爻：-
| 六兽 | 世应 | 爻象 | 干支 | 六亲 | 变爻 | 变支 | 变六亲 | 伏神 |
|---|---|---|---|---|---|---|---|---|
| 青龙 | ′ | 巳 | 兄弟 | 丙 | 丙 | 戊 | ||
| 勾陈 | ″ | 未 | 子孙 | 辰 | 辰 | 辰 | ||
| 白虎 | 应 | ○ | 酉 | 妻财 | 戌 | 子孙 | ||
| 腾蛇 | ′ | 申 | 妻财 | |||||
| 玄武 | × | 午 | 兄弟 | 亥 | 官鬼 | 伏 | ||
| 朱雀 | 世 | ″ | 辰 | 子孙 | 卯 | 父母 |
彼时祖业丰裕，妄想富贵。此卦子孙朱雀持世，官爻入墓于日，显然功名不可问也。文书爻伏于世爻阴象之下，显然早年失慈。卦得六合，财福得合，显然祖业盈厚。此皆卜卦前之事也。
方上有严君，新婚末几，后来兴废刑伤，自然有验。孰知辛未年丧父、得子。是年父爻入墓之年也，五爻为长房持未土子孙，果得长子。甲戌年生次子，予语一友曰奇哉。此卦五爻持未长子属羊，四爻化戌，次子属犬，初爻持辰，必未子属龙矣。友曰：土主五数，该有五子，予曰：非也。一重土数主五，以衰旺为之增减，今子孙多现，理当见一有一。后至丁丑年生一子，友曰：汝言后子属龙今属牛者何来。予曰：虽得此子不在数中，恐难养耳。果次年即矢。至庚辰年果得子自甲戌岁予年二十六家业渐癈，己卯远行，壬午二月归，妻已故矣。节年颠沛，竟以卖卜为生。
或曰因何廿六岁颠沛起？予曰：交甲戌年，应财值年，旬空，财临白虎，化月破，世位逄冲之年，谓合处逄冲也。卯年冲应上财爻，以致夫妻远别，妻死不面。妻财爻又受午年之克也，卯月妻财爻又逄月建冲之。至于卖卜为业，朱雀持世，卦属离宫，斯文之象。次子无成，白虎戌土子孙值年，月，日三破。甲申年始得安稳。
由此卦观之，黄金策云：若问成家嫌六冲之为，卦要知创业喜六合之成。爻予之先成后败者，此也。
若以易木补遗，初爻起每爻各管五年是大限，初爻起每爻各值一年是小限，予廿一岁至廿五岁，大限在五爻临未土子孙，廿三岁何致父故。三十一岁至三十五岁大限在初爻临辰土子孙，三十四岁何致克妻。大限而是，小限可知矣。
又曰：变卦管三十岁，后何于廿六岁已先破家。三十五岁至四十岁大限在第二爻兄弟勾陈处，何以反得安稳。若以互卦见巽为文书，外见兑金为妻财，而卦中既互有文书，妻财。何致双亲早丧，中年失偶。
若依张星元之法，不过惑人。曰终身卦要如是推算。大限，小限不比寻常，小卦酬谢，宜多究竟，祸褔吉凶，并无丝毫之验。后人若卜终身者，当知兴癈，大局报于卦，刑伤克害，际遇机缘报于爻。若年年如是，月月照常，而爻中不及，报应妄推，无淮莫若。名利祸褔寿夭逐件分占，便可显而易见也。学者当用意推详之。
辟易林补遗家宅之谬
断家宅之谬者，惟《易林补遗》之说。即如其以卦分旺相死没，立春后，艮旺，震相，巽胎，离没，坤死，兑囚，干休，坎废。春分后，震旺，巽相等说。又云：凡看人宅六事，内外二卦皆临旺相，爻内总无财官也，主兴隆。如临死，囚，休，废，总有财官，青龙，天喜亦无佳兆。试问倘立春后，卜得颐、小过、蛊、渐、恒、益等卦，俱值旺相胞胎，必断其富贵无穷之好。如卜得晋、明夷、临、萃、比、师等卦，必断其败坏不止之凶，由此论之，生克制化之理，乌有竟为吉凶祸褔快捷方式之法。其谬犹可，其大谬者，以官爻为家主之爻，又以五爻为家主之爻，倘遇官爻坏，五爻好，则家主之吉凶何分？
据云：子孙动则广进家资，此一句系古法也，虽则不谬然以官鬼为家主，则子孙不可动，动则克伤官爻矣。若据张星元之论，欲要进家业者，反欲克伤其父乎？又据云：初为儿女，与鸡、鹅、井连基地。试问初爻逄凶，儿女、鸡、鹅、井泉、地基概凶矣。岂死鸡鹅之家，儿女亦必死乎？井必颓乎，墓必破乎？二言妻妾兼猫犬鼊及华堂。试问二爻逄凶，妻妾猫犬鼊与华堂概凶矣，岂死猫犬之家，妻妾亦必至于死乎？死妻妾之家乃因鼊与华堂之碍乎？止陈两爻之谬，其余不及尽述。凡卜家宅，当以用神分别明白，后卷有家宅六爻分断，学者详之庶无误矣！
辟易林补遗婚姻嫁娶之谬
一婚姻嫁娶，惟《易林补遗》之说最谬。以内外卦世应爻为主，以阴阳财鬼爻为凭。凡男卜女家，内卦为夫，外卦为妇；又以世为夫，应为妇。凡女卜男家，以外卦为夫，内卦为妇；世爻为妇，应爻为夫等说。使后学无定见。假如男家卜婚姻，或遇外卦凶而应爻吉，此婚姻亦好亦不好，究竟可配不可配耶？今人宗之，不问父母叔伯为卜子侄女婚，不问兄弟母舅为卜甥弟女婚；一概以世应论夫妇，官鬼妻财为夫妇；不以用神生克制化之理，定其夫妇之吉凶，大失先天妙旨。
孰知世应财官各有分别，世爻为我家，应爻为彼家；女人自卜嫁此郎为夫，当以官爻为夫，世为自己，官世相生，相合，官阳世阴，此谓之得地。男人自卜娶此女为妻，当以财为妇，世为自己，财世相生，相合，财阴世阳亦谓之得地。
或父母尊长辈，为子孙婚欲配某家女为媳，以子孙为用神，世上子孙或阳象，子孙皆指言我家之男也，应上子孙或阴象，子孙皆指言彼之女也。无冲破，有生合，自然可配夫妇和谐。无生合，有冲克，自然夫妇不睦。或休囚，或受克，自然不寿。如父为子婚，世位而受伤者，自然悖逆而刑翁，财爻而受生者，自然孝顺而益姑。或为弟娶妹嫁者，皆以兄弟爻为用神也。曾于午建乙卯日父为女择婿得《否》卦，安静。
天地否（父为女择婿）
| 占事 | 父为女择婿 | 卦名 | 天地否 |
|---|---|---|---|
| 卦宫 | 乾金 | 空亡 | 子丑 |
| 缺爻 | 子水孙爻 |
| 六兽 | 世应 | 卦爻 | 干支 | 六神 | 干支 | 六神 | 伏神 | 卦身 | 日辰 | 月建 | 太岁 |
|---|---|---|---|---|---|---|---|---|---|---|---|
| 武 | ′ | 戌 | 父 | 乙 | 午 | ||||||
| 虎 | 应 | ′ | 申 | 兄 | 卯 | ||||||
| 蛇 | ′ | 午 | 官 | ||||||||
| 陈 | ″ | 卯 | 财 | ||||||||
| 雀 | 世 | ″ | 巳 | 官 | 伏 | ||||||
| 龙 | ″ | 未 | 父 | 子孙 |
断语：
子水子孙伏阴爻未土之下，惟恐令爱不寿耳。其人不然而去，后成婚不久，此女病故。
一人执此卦问予曰：世阴应阳，官星旺令，卦得六合，日辰持财，财官相生，六爻安静，是必佳乎？予曰：若依张星元论是佳偶也，子孙伏而旬空，是必无子息也。据予断：子水子孙伏阴爻未土之下，惟恐令爱不寿耳。其人不然而去，后成婚不久，此女病故。
又一人申月甲午日父为子择媳，得《复》之《噬嗑》卦。予曰：应爻合成子孙局生世，不但嫁资丰厚，更可享其孝顺之褔。后至巳年完婚，果孝顺贤淑，赠嫁不凡。若据张星元之说，官为夫，此卦寅木夫星月破，又被金局克，是必克夫，何完婚已及廿十年，翁姑在堂，夫妇和谐，不惟子多，近已得孙矣。后学当如是断庶无，弃吉就凶以致误人婚配也。
地雷复之火雷噬嗑
占事：父为子择媳
卦宫：坤土 空亡：辰巳 缺爻：巳父
| 六兽 | 世应 | 爻象 | 干支 | 六亲 | 变爻 | 变支 | 变六亲 | 伏神 |
|---|---|---|---|---|---|---|---|---|
| 青龙 | × | 酉 | 子孙 | 巳 | 父母 | |||
| 勾陈 | ″ | 亥 | 妻财 | |||||
| 白虎 | 应 | × | 丑 | 兄弟 | 酉 | 子孙 | ||
| 腾蛇 | ″ | 辰 | 兄弟 | 伏 | ||||
| 玄武 | ″ | 寅 | 官鬼 | 己 | 父母 | |||
| 朱雀 | 世 | ′ | 子 | 妻财 |
解曰：应爻合成子孙局生世，不但嫁资丰厚，更可享其孝顺之福。后至巳年完婚，果孝顺贤淑，赠嫁不凡。
辨六爻诸占之谬《天玄赋》以六爻定诸占之例，惟占国事以五爻为天子之位，家宅以二爻为宅、五爻为人，坟墓以五六爻为气绝之位，此三者稍近乎理，然亦宜以用神生克制化断之。其天时、产育、行人、田禾、求谋、疾病、买卖、词讼、盗贼、斗殴、蚕桑、六畜、出行、鬼神等种种定位，概不以用神生克制化之理推断，惟以定例而决事之吉凶，大失先天之玄妙。即就其天时以六爻为日，以五爻为雨，试问睛雨不以子孙，父母爻推之，竟以五爻，六爻为可决乎？又如初爻为产母，二爻为胎孕，试问产母不看用，神胎孕不察子孙，竟以初爻、二爻为可决吉凶乎？其余种种之谬，难以尽辨，望后学详之。
辟易林补遗婚姻嫁娶之谬辟易林补遗婚姻嫁娶之谬辟易林补遗婚姻嫁娶之谬辟易林补遗婚姻嫁娶之谬辟易林补遗婚姻嫁娶之谬辟易林补遗婚姻嫁娶之谬
辨六爻诸占之谬
天玄赋以六爻定诸占之例，惟占国事以五爻为天子之位，家宅以二爻为宅，五爻为人；坟以五六爻为气绝之位，此三者稍近乎理，然亦宜以用神生克制化断之．其天时、育、行人、田禾、求谋、疾病、买卖、词讼、盗贼、斗殴、蚕桑、六畜、出行、鬼神等，种种定位，概不以用神生克制化之理推断，惟以定例而决事之吉凶，大失先天之玄妙．即就其天时以六爻为日，以五爻为雨．试问睛雨不以子孙，父母爻推之，竟以五爻，六爻为可决乎．又如初爻为产母，二爻为胎孕，试问产母不看用神胎孕，不察子孙，竟以初爻，二爻为可决吉凶乎．其余种种之谬，难以尽辨，望后学详之。
Overall Paraphrased Translation
This chapter systematically critiques the erroneous views prevalent in popular divination texts of the time, emphasizing that mutual generation and restraint (生克制化) is the fundamental principle for interpreting hexagrams 🔥🌊, rather than mechanically applying mystical spirits (神煞), hidden lines (伏神), or fixed line positions. Through specific hexagram examples, the author refutes fallacies in texts such as Zengshan Buyi (增删卜易) and Yilin Buyi (易林补遗), pointing out that focusing solely on form while ignoring the essence of Five Element interactions inevitably leads to inaccurate divination ❌.
Overall Paraphrased Translation
Li Wenhui claimed in Zengshan Buyi that there are "Twelve Secret Methods," asserting that one need not study Five Element interactions but simply repeatedly cast hexagrams until the "Use Line" (用神) occupies the "Self Line" (世爻) for auspicious outcomes, or the "Avoidance Line" (忌神) occupies it for inauspicious results. This approach is as frivolous as teaching someone to toss divination blocks and judge outcomes based on which side faces up 🎲. True hexagram interpretation requires analyzing complex relationships such as movement and stillness, generation and restraint, clashes, harmonies, punishments, and harms (动静生克、冲合刑害). How can it be so simplistic?
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Zhang Xingyuan’s theory of "flying and hidden lines" (飞伏)—where "yang hides yin, yin hides yang"—completely deviates from orthodoxy. The orthodox method is: if the Use Line is not present, examine the changing lines; if the changing lines lack it, seek the hidden line from the first hexagram of the palace ⛰. For example, in the hexagram Earth over Thunder (复卦), if the Parent Line is missing, one should take the Fire at the second line of the Kun Palace’s first hexagram as the hidden line, not the Fire from the Heaven over Wind hexagram (姤卦) as Zhang suggests. The hidden line must be assessed for whether it receives generation from the flying line (飞来生伏) or is restrained by it (飞来克伏).
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Zhang Xingyuan’s judgment that the "fetal nurturing" state in the Twelve Longevity Stages is semi-auspicious and "decline/illness" is semi-inauspicious is profoundly mistaken ❌. In reality, any state must be analyzed in conjunction with movement, stillness, generation, and restraint: a Metal line changing to Earth (戌土) signifies reverse generation (回头生), which is auspicious 🔥, while changing to Fire (午火) signifies reverse restraint (回头克), which is inauspicious 💧. Auspiciousness or inauspiciousness lies entirely in the relationships of generation and restraint; how can it be simplistically judged by state?
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Bushan Quanshu proposes the "Body Line" theory: placing the body line based on the earthly branch of the Self Line (e.g., Zi or Wu at the first line, Chou or Wei at the second line, etc.), and suggesting that if the Self Line is inauspicious, one should check the body line’s auspiciousness. This entirely violates the fundamental principle that "the Self Line represents me" 🧍. If the Self Line is inauspicious but the body line is auspicious, which should be followed? For self-divination, the Self Line must be the Use Line; this theory only adds confusion.
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In illness divination, the Response Line (应爻) represents the doctor, and the Offspring Line (子孙爻) represents medicine 💊—this is an eternal principle. Modern practitioners ignore this and focus solely on whether the "Heavenly Doctor Star" appears in the hexagram to judge medical efficacy, which is putting the cart before the horse. If the Heavenly Doctor does not appear but the Offspring Line is strong and generates the Self Line, it still indicates effective medicine. Doctors deal with human lives; how can judgments be so reckless?
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In illness divination, one should infer based on the Use Line (e.g., a father divining for his son uses the Offspring Line). Yet modern practitioners judge life or death based on whether the patient’s Life Line appears in the hexagram, which is utterly absurd ❌. If the Use Line is injured beyond rescue but the Life Line appears, can one conclude there is no death? Remember: never judge auspiciousness or inauspiciousness based solely on the Life Line.
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Jing Fang created numerous mystical spirit methods for hexagram interpretation. It was not until Liu Bowen’s Qian Jin Fu (千金赋) that the practice returned to the right path: "Since ancient times, there have been many mystical spirits, but none compare to the single principle of generation and restraint" 🔥. Mystical spirits, such as avoiding travel on "Wang" days or fearing "Funeral Car" in illness divination, if used without considering generation and restraint, is like neglecting the root for the branches.
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Mystical spirits like Nobleman (贵人), Salary (禄), and Horse (马) must be judged in conjunction with the auspiciousness or inauspiciousness of the line they occupy; they cannot be generalized 👑. A Nobleman on the Use Line is auspicious, but on the Avoidance Line it is inauspicious; a moving Horse with an injured Use Line still indicates non-arrival; seeking salary should focus on the Wealth Line rather than the Salary Line. These spirits essentially enhance attributes rather than determine outcomes.
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Zhang Xingyuan advocated that "for all proxy divinations, the Response Line should be the Use Line," conflating relationships like father’s friend, son’s friend, and servants, which is a major error ❌. Proxy divination must select the Use Line based on closeness of relationship: for a father’s friend, use the Parent Line; for a son’s friend, use the Offspring Line; for servants, use the Wealth Line. Only for individuals without specific relationships should the Response Line be used.
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A Month Broken line can still function if it receives generation or harmony from the Day Branch or moving lines, and becomes more effective after the month passes or when "filled" 📅; a Decade Empty line can manifest events if clashed, generated, or "lifted" from hiding. Zhang Xingyuan’s claims that "Month Broken is irreparable" and "Decade Empty means the line does not exist" are completely wrong. Even more absurd is dividing Decade Empty into "fully empty" and "half empty"—does a patient with "half empty" half die and half live?
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Ancient sages used yarrow stalk casting to form hexagrams, emphasizing four major elements: body, function, mutual lines, and changing lines: the static hexagram is the body, moving lines are the function, the mutual hexagram reveals intermediate processes, and line statements determine final outcomes 📖. Coin divination simplifies this process, focusing solely on Five Element interactions. If yarrow stalk users ignore mutual, body, and function imagery, or coin users force line statements, both will be ineffective. The two methods belong to different systems and should not be mixed.
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Self-divination for lifetime prospects on Bingchen Day, Chen Month, Wuchen Year, obtaining Traveler (旅) changing to Gu (蛊) hexagram:
Vermilion Bird Offspring Line holds the Self Line; official star enters tomb—no hope for fame; document line hidden—mother died early; six-harmony hexagram with wealth and offspring harmonizing—ample ancestral wealth. Later verifications: father died in Xinyear (Parent Line entered tomb year); first son born (fifth line Earth Offspring); second son born in Jiaxu year (fourth line changes to Xu); family decline began at age 26 (Response Wealth Line encountered empty-broken year); wife died in Renwu year (Wealth Line restrained by Grand Duke); ended up as a diviner (Vermilion Bird holding Self Line, literary sign of Li Palace).
If following Yilin Buyi's major/minor limit method: ages 21-25 major limit at fifth line Earth Offspring auspicious position, yet father died at 23; ages 31-35 major limit at first line Chen Earth Offspring auspicious position, yet wife died at 34. This shows the method is completely unreliable.
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Yilin Buyi uses hexagram energy strength to judge households: after立春, Gen is strong and Zhen is secondary; divining hexagrams like Yi or Xiaoguo is judged as wealthy, while Jin or Mingyi are judged as衰败, completely abandoning generation and restraint principles ❌. Even more erroneous: using the Official Line as household head while also using the fifth line as household head, creating contradictions; first line inauspicious means children, chickens, geese, and well base are all inauspicious; second line inauspicious means wives, concubines, cats, dogs, and halls are all inauspicious—do households with dead chickens and geese必然 have dead children?
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Yilin Buyi advocates: for men divining marriage, inner trigram is husband, outer trigram is wife; for women divining marriage, outer trigram is husband, inner trigram is wife—causing great confusion 💔. Actually: in self-divination for marriage, men use Wealth Line for wife and Self Line for themselves; women use Official Line for husband and Self Line for themselves; elders divining for juniors use Offspring Line as Use Line, with Response Line representing the other family.
Case 1: Father divining for daughter’s marriage, obtaining Pi hexagram. Zhang Xingyuan judged: Self yin, Response yang, official star strong—auspicious. Actually, Offspring Line hidden and restrained—daughter died young.
Case 2: Father divining for son’s marriage, obtaining Fu changing to Shihe hexagram. Response Line forms Offspring combination generating Self—judged as ample dowry and filial piety, later verified.
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Tian Xuan Fu fixes six lines to correspond to various things: weather—sixth line sun, fifth line rain; childbirth—first line mother, second line fetus, etc. Only state affairs (fifth line emperor), households (second line house, fifth line people), graves (fifth/sixth lines energy exhaustion) are somewhat reasonable 🌧️. But even these must be judged结合 Use Line generation and restraint, not mechanically applied. Judging rain without checking Parent Line? Judging childbirth without Offspring Line? How can it be accurate?
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