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Capítulo 2 de 10
易隐
The Qian trigram is like three connected horizontal lines, the Kun trigram like six broken short lines; the Zhen trigram resembles an upright bowl, the Gen trigram an overturned bowl; the Li trigram is empty in the middle, the Kan trigram full within; the Dui trigram has a gap at the top, the Xun trigram is broken below. 🔥🌊⛰
Metal generates Water, Water generates Wood, Wood generates Fire, Fire generates Earth, Earth generates Metal; Metal controls Wood, Wood controls Earth, Earth controls Water, Water controls Fire, Fire controls Metal. This is the energy-operating foundation of the entire divination system.
Jia (甲) & Yi (乙) belong to Wood of the East; Bing (丙) & Ding (丁) belong to Fire of the South; Wu (戊) & Ji (己) belong to Earth of the Center; Geng (庚) & Xin (辛) belong to Metal of the West; Ren (壬) & Gui (癸) belong to Water of the North.
Zi (子) is Water-Rat, Chou (丑) is Earth-Ox, Yin (寅) is Wood-Tiger, Mao (卯) is Wood-Rabbit, Chen (辰) is Earth-Dragon, Si (巳) is Fire-Snake, Wu (午) is Fire-Horse, Wei (未) is Earth-Goat, Shen (申) is Metal-Monkey, You (酉) is Metal-Rooster, Xu (戌) is Earth-Dog, Hai (亥) is Water-Pig.
Azure Dragon belongs to Wood, White Tiger to Metal, Dark Warrior to Water, Gou Chen to Earth, Vermilion Bird to Fire; although the Coiling Serpent attaches to Earth, its original nature is Fire—difficult to harm with Water, and not controlled by Wood.
Offspring generates Wealth, Wealth generates Official Ghost, Official Ghost generates Parents, Parents generates Siblings, Siblings generates Offspring. What generates me is called the Source Star (e.g., Offspring is the Source Star of Wealth). Offspring controls Official Ghost, Official Ghost controls Siblings, Siblings controls Wealth, Wealth controls Parents, Parents controls Offspring. What controls me is called the Enemy Star (e.g., Offspring is the Enemy Star of Official Ghost). When the Primordial Spirit moves, it can generate and assist; when the Enemy Star moves, it can control and restrain. When what I generate moves, it is called "craving generation," also known as "venting energy"—at this time, the power of both favorable and unfavorable factors diminishes.
Human character ranges from worthy to unworthy; hexagrams likewise range from excess to deficiency. Excess must be reduced to achieve success; deficiency must be augmented to obtain benefit.
Generation, support, joining, and combining act like timely rain nourishing seedlings; control, harm, punishment, and clashing destroy like autumn frost withering plants. The states of Long Life and Imperial, flourish surpass the splendor of the Gold Valley garden; the states of Death, Tomb, Extinction, and Emptiness are the desolation of plowed wasteland.
The Day Minister is the ruler of the six lines; if it can eliminate the Enemy Star and assist the Useful God, it is as crucial as destroying Xiang Yu to pacify Liu Bang. The Month General is the guideline of all hexagrams; it must not aid the tyrant by generating the Enemy Star. Most to be wary of is the Year Star (Tai Sui) —it prefers stillness over movement. Most critical is the Body Position—it delights in receiving generation and support, and dislikes being controlled or harmed.
The World line represents oneself; the Response line represents others; the two most favor harmony. The moving line signifies beginnings; the changing line signifies endings; what is most feared is mutual contention. If the Response position is harmed, it is unfavorable for matters concerning others; if the World line is restrained, how can one plan for oneself? If both World and Response are void, people lack sincerity and reliability; if inner and outer trigrams both move, affairs will surely be fickle and uncertain.
If the World line moves with a "double" or "heavy" (changing) mark, it is like casting glances at a horse's head—the mind is restless; if the Response line moves, the heart seems to cling to a swinging vine—the emotions are confused and distracted.
If the Useful God has energy and encounters no other变故, all endeavors succeed; if the main symbol exists but is further controlled and harmed, no plan prospers. Damage must be rescued; do not let things be void without cause. When void meets clashing, it becomes functional; when a combining pattern is broken, it has no effect. Self-void or transformed-void inevitably brings misfortune; punishment-combination or control-combination ultimately brings perversion and evil.
A moving line meeting combination is tied down; a static line meeting clashing is secretly activated. A line entering the Tomb is difficult to control; a line in prosperity is not truly void. With assistance and support, even weak or idle lines bode well. When craving generation or combination, the harms of punishment, clashing, control, and harm may all be forgotten.
One must distinguish decline and prosperity to understand control and combination; discern movement and stillness to determine punishment and clashing. "Merge" is not necessarily merge, "clash" is not necessarily clash—changed by additional characters; "punishment" is not punishment, "combination" is not combination—altered by missing branch spirits.
When a line meets the star of the current season, other things find it hard to harm me; when the Hidden Spirit resides in an empty position, affairs are intertwined with the heart. If the Hidden Spirit has no support or guidance, it ultimately follows you; if the Flying Spirit does not push it open, it is also in vain. A Hidden Spirit under emptiness is easy to draw out; a weak master under restraint is difficult to maintain. When the Day Minister injures a line, it truly suffers disaster; when a line injures the Day Minister, it is merely an empty name. A person in the Tomb does not emerge without clashing; a ghost on the body is not at peace until removed.
When the Virtue Spirit enters the hexagram, no plan fails; when the Enemy Star sits on the body, many obstacles block success. When the hexagram meets an inauspicious star, avoiding it brings good fortune; when a line encounters an enemy sha, clashing it breaks it without harm. When the main symbol is weak and idle, beware of punishment, clashing, control, and harm; when the Useful God moves and changes, avoid the states of Death, Tomb, Extinction, and Void.
Use changing into Use: what was useful becomes useless; Void changing into Void: though void, it is not truly empty. The Nurture place indicates hesitation; the Tomb place indicates obscurity. Transformation into Sickness brings damage; transformation into Fetus brings entanglements. When inauspicious transforms into Long Life, its force is fierce and not yet dispersed; when auspicious connects with Bath, the defeat is already sealed and cannot succeed.
Be wary of the returning control upon me; do not turn virtue to support others. When the evil star is solitary and cold, fear the Day Minister rising with it; when the Useful God is repeated and layered, delight in the Tomb Treasury harvesting it. When affairs are blocked, the Intermediary line moves; when the heart retreats with regret, the World line is void. When hexagram lines move, one must examine the "single" and "heavy" marks; when moving and changing harmonize, one must understand advance and retreat.
When the sha generates the body, do not judge it auspicious; when the Useful God controls the World, do not view it as inauspicious. Because within generation there are two sides of punishment and harm, and within combination there lurks the danger of control. Punishment and harm should not approach the Useful God; how can Death and Extinction hold the body? When movement meets clashing, affairs scatter; when Extinction meets generation, affairs succeed. If met with combination, it must be broken open by clashing to achieve success; if encountering idleness and weakness, it must be generated and flourished to accomplish matters.
Speed is verified when movement controls the World; slowness is verified when stillness generates the body. For illness, the Heavenly Joy star is most suitable—if it meets inauspicious sha, grief is certain; for travel, the most feared is the "Going-Death" (Wang Wang)—if holding an auspicious spirit, profit is finally gained. Thus, though auspicious and inauspicious spirits and sha are numerous and varied, ultimately they are no match for the one fundamental principle of generation, control, transformation, and restraint.
Good and bad fortune arise from the transformations of the eight trigrams; one must examine the transitions of good into bad and bad into good. Flying and Hidden are established through the exchange of the two Yin and Yang qi—surely Hidden Vein Yin and Yin Vein Yang. Each line has both Hidden and Flying; the Hidden Spirit is never without function. Each hexagram has both moving and static; moving lines are always subject to change.
When a change issues into another palace, only take the Five Elements Metal, Wood, Water, Fire, Earth; when it returns to the original hexagram, it is matched with Siblings, Offspring, Wealth, Official Ghost, and Parents. When Water transforms into Metal, the Kan trigram increases its power; when Fire transforms into Earth, the Li trigram diminishes its might. When Hai changes to Zi, it is the Advance Spirit—Water gains generation while Fire is controlled; when Xu changes to Wei, it is the Retreat Degree—Metal is not assisted and Water suffers no harm.
The Hexagram's Tomb is absolutely unfavorable, yet one must further investigate the distinction between true and false; a line transforming into generation and support is most beneficial, yet one must carefully examine the division between favorable and unfavorable. Lines with "Prostration Lament" are inauspicious; hexagrams with "Reverse Lament" are most fierce. The transformation of Return Maiden into Following is an example; Small Harvest's encounter with Coupling is the same. But knowing only that six lines control and overcome, who understands that two hexagrams clash and interweave? A changing line can generate or control a moving line, but a moving line cannot restrain the changing image. A static line suffers injury from a moving line—stillness finds it hard to control movement; softness meets hardness's control—softness cannot attack hardness.
The Sun and Moon skillfully control the line spirits; who would dare let the line spirits injure the Sun and Moon? The Sun is the sovereign; the phenomena of prosperity and decline can all injure. The Moon is the guideline; moving and static lines alike can be controlled. The original hexagram is the commencement and beginning; the transformed hexagram is the conclusion and end. Lines appearing in the home palace may be assessed for distant years; images hidden in other hexagrams are suitable for weighing the near term.
The inner trigram is oneself, the outer trigram is others—delighting in generation and combination. The Response line is the guest, the World line is the host—concurrently controlling and clashing. When I generate others, it is half auspicious; when others control me, it is wholly inauspicious. When World and Response are both void, both sides presently retreat with regret; when host and guest both move, both sides will later change course. When the two Intermediary lines move, daily life meets obstruction; when the One Body position is void, both fortune and misfortune become empty.
For anything intended to last, the Useful God should be static; for seeking release or escape, the main symbol favors movement and change. When the Useful God is Wood and Metal comes, it is auspicious yet not auspicious; when the Useful God is Earth and Fire arrives, though inauspicious, it is not inauspicious. The Primordial Spirit must receive generation and support; the Enemy Star is best subdued and suppressed. When the Useful God is thriving, affairs are sure to proceed smoothly; when the main symbol is weak and idle, reason dictates worry and gloom.
When the hexagram has no inauspicious sign but the Useful God has lost its position, check later for the day when it meets its value; when the line is auspicious but the main symbol meets emptiness, see the time of clashing when it can be fulfilled. When the Enemy image moves heavily and the Useful image has no master, later it will encounter harm. When the Useful God is weak, the Primordial Spirit is extinct, and the Enemy God will later meet injury. When one single spirit exclusively moves, this image is not trivial; when five positions move and change, the static line is most important. The World and the Hexagram Body are the sole masters—this cannot be lightly spoken. The moving prosperous image holds authority—this must receive heavy consideration.
Auspiciousness concealing inauspiciousness is not auspicious; inauspiciousness containing auspiciousness is not inauspicious. The Year Star governs the affairs of past years; the Hour Branch holds authority over the present day. The Day Master proclaims its might within a single day, yet can constrain the accumulating months; the Month General issues commands within three decades, yet can oversee the passing years. The Body Hexagram is the body of one's affairs; the Official Ghost is the master of one's pursuits. When the hexagram has no Body, a hundred matters have no definite direction; when the lines have no Ghost, a thousand plans are all empty and void.
When the hexagram moves two Bodies, affairs come layer upon layer; when lines arise two Ghosts, calamities arrive one after another. When the Official line neither moves nor is void, it is a joy that satisfies the heart; when the Body image is neither clashed nor陷落, it is the authority of如意. When the Day Branch brings an inauspicious spirit into movement, elders suffer calamity; when the Hour Branch meets an evil sha in movement, the younger generation faces misfortune. Yang moving brings male worries; Yin stirring brings female disasters.
When Parents move, Offspring, monks, and Taoists suffer (dull creatures without harvest); when Parents are void, elders, houses, and boats suffer loss, and documents do not succeed. When Siblings move, wives encounter disaster, servants suffer distress, wealth is dissipated, and endeavors fail; when Siblings are void, friends are cut off, brothers die, the family estate is clear and peaceful, but children are few. When Offspring moves, husbands are harmed, official rank retreats; among the people there is celebration without calamity; when Offspring is void, sons are damaged, livestock and dull creatures are empty, and within the court there are few worthy men and many bowing heads. When Wealth moves, parents (parents symbolized by Wealth's control) suffer harm, and writings are hard to attain; when Wealth is void, wives and servants encounter distress, and profit and resources are utterly hopeless. When Official moves, there is harm to the ordered sequence of brothers, and illness and litigation are about to sprout; when Official is void, there is offense to the executioner's block, and the pursuit of merit and fame is unfulfilled.
Having spoken of the Six Relatives in void and movement, next set forth the Six Animals in movement and combination. The Azure Dragon is goodness, purity, and lofty integrity—an omen of joy, profit, and reputation. The Coiling Serpent governs frivolity, fear, and alarm—worries, doubts, and strange dreams. The Vermilion Bird is suitable for news, letters, and documents, and also acts as the god of fire and litigation. The White Tiger benefits military officers, childbirth, and offspring—it can summon mourning clothes and blood light. Gou Chen is farmland, public service, and delays in funerals. The Dark Warrior is women, thieves, water conservancy, and treachery.
When the Dragon travels to the West Mountain, half of it is auspicious; when the Tiger journeys to the South Land, it is slightly judged inauspicious. When the Dark Warrior is in Earth, thieves bring no worry; when Gou Chen is in Wood, fields are poorly ripened. When the Vermilion Bird falls into rivers and seas, lawsuits are easily resolved; when the Serpent wanders through grass and trees, strange dreams transform into nothing. When Gou Chen is陷 (sunken), fields are not permanent; when the Dark Warrior is void, thieves do not trespass. When the Serpent is void, dreams dissolve evil and strangeness; when the Dragon is sunken, false pregnancies are not occasions for celebration. When the Bird evades, litigation does not arise; when the Tiger conceals itself, mourning and filial duties have no connection.
In prosperity, auspicious and inauspicious events come quickly; in idleness, fortune and calamity respond slowly. Movement brings change and alteration; emptiness brings neither worry nor joy. Long Life and Imperial, signal distant days of flourishing; capped and entering office signal recent prosperity. Decline and Sickness are half-inauspicious omens—receiving control is wholly inauspicious; Fetus and Nurture are half-auspicious signs—receiving generation is wholly auspicious. The Tomb Treasury, when encountering clashing and breaking, moves and stirs; Death and Extinction, without meeting generation and support, are as if absent and陷落.
When Earth reaches You (酉) and Metal reaches Wu (午), it encounters defeat without accomplishment; when Fire approaches Mao (卯) and Water approaches You (酉), it instead generates and gains strength. When Earth encounters Si (巳), it is Extinction—do not call it generation; when Metal meets Si (巳) and is generated, ultimately it cannot be called control. These are judged by the Sun, Month, and changing lines, not by the World, Response, moving, and static images. When the Si (巳) line holds the World, it must injure Metal; when the Si (巳) image moves and arises, it can assist Earth. The Tomb Treasury is called storage—there are methods of punishment, breaking, clashing, and opening; Emptiness is called陷落—there are methods of supplementing the void and filling the hollow.
When Emptiness receives generation from the Month General, it is not entirely empty; when Emptiness is controlled and removed by the guideline, it is true emptiness. Thriving lines, after passing a xun, become functional; weak and idle images remain useless to the end. When Hidden and concealed encounter these, they are still light; when they appear and face them, they are even more evil. When the Primordial Spirit is陷而 numerous, there are many obstacles; when the Enemy Guest is void, there is eternal freedom from distress. Male emptiness means travel is unfavorable; female emptiness means recent days bring calamity. Wealth empty means riches are not thick; Official empty means nobility is not glorious. Offspring empty means sons and daughters are solitary and wandering; Parents empty means houses and rooms still decay and fail. Siblings empty means brothers have little strength; Intermediary empty means matchmakers and guarantors lack ability.
When the inner image is void, for the household, do not dwell in old places; when the outer official is陷, for migration, do not pursue other plans. For unforeseen calamity, encountering emptiness, the body may still be saved; for prolonged illness, meeting emptiness, fate does not return to life. World empty indicates one's own heart is lazy and distant; Response empty indicates the other's intention wavers. What moves out of emptiness is not empty; what is pushed open within the Tomb is not entering the Tomb.
Whenever encountering Xun-Emptiness or Moon-Breaking, auspicious [spirits] cannot generate or combine with things, and inauspicious [spirits] cannot control people. The inauspicious are the sha of the xun—one must distinguish flourishing and decline; the evil are the spirits of the Moon-Broken—there is no division of generation and control. In all matters, delight when emptiness has inner energy; generally beware when combination encounters clashing. With combination, though difficult of access, it is easily accomplished; with clashing, though auspicious, it is hard to achieve. When combination is broken open by clashing, there is not a hair's breadth of force; when Extinction meets generation and rises, it has several-fold merit.
Three Combinations and Three Punishments also have theories of true and false; Six Harmonies and Six Penalties—how could they lack the distinction of generation and control? When Zi meets Shen and Chen, lacking the Rat's tooth, it is not taken; when Mu connects with Hai and Mao, without the Goat's horn, what harm? When Yin, Si, and Shen are all complete, it is a sha; when Chou, Xu, and Wei lack one, it is not punishment. When the Useful God meets Mao-Hai harm, it is indeed a calamity; when the Useful God meets Hai-Shen penalty, it does not bring disaster. When the Useful God is Xu and combines with Mao, being controlled, it is反而 inauspicious; when the Useful God is You and harmonizes with Chen, receiving generation, it is indeed auspicious. When combination brings generation, in a hundred affairs one sees joy; when harm brings control, committing it in a thousand matters brings worry and distress. Punishment signifies injury to flesh and blood; penalty signifies discord among relatives and neighbors. The Six Harmonies are all called auspicious omens, yet asking for the release of a convict from prison is not suitable; the Six Clashes each startle as inauspicious spirits, yet divining the dissolution of lawsuits or escape from calamity is反而 favorable.
The Azure Dragon Wealth and good fortune are auspicious—breaking them is inauspicious. The White Tiger evil ghost is calamitous—using it is not inauspicious. The Day Architect is not Moon-Broken; the Month Architect is not Xun-Empty. A quiet hexagram meeting clashing becomes active; a peaceful line meeting combination is harmonious. Seeing clashing in movement indicates scattering through contention; movement adding combination indicates delay through entanglement. When the Useful God thrives with maintenance, though it meets inauspicious stars, it is hard to create disaster; when the main symbol is weak without rescue, even if it encounters auspicious stars, how could that be good?
Behind the World, behind the Body, and heavy lines all pertain to the past; before the World, before the Body, and changing positions each govern the future. The Wandering Soul is suitable for going abroad; the Returning Soul favors returning home. The inner is the substance, the outer is the function—meeting generation is auspicious, control is inauspicious. Movement is swift, stillness is slow—combination is called completion, clashing is called dispersal. Generation governs issuing forth, the Tomb governs concealing; the Hidden judges the future, the Flying judges the past. Yin governs the evil, Yang governs the upright; decline details scarcity, prosperity details abundance.
Matters have size, from beginning to end, urgency and缓急—each must be examined by its cause. The hexagram opens front and back, Hidden, Flying, and orthodox. Having detailed its principles, first seek the inner and outer three lines as Flying, orthodox, and front hexagram; next observe the two Yin-Yang images as Hidden, changing, and back hexagram. When the hexagram is static and has no transformations, take the Mutual (Hu) hexagram; when the World is empty and without master, rely on the Body. The gains and losses within the transformed hexagram are already fixed by the changing lines; the regrets and faults within the Mutual hexagram have the Substance and Function as首要. Carefully observe the flourishing and decline of the Hidden image; when appropriate, examine the movement and stillness of the Flying spirit. For distant times, infer years and months; for near times, look at days and hours.
When the Parents line moves, it controls Offspring: the sick person has no medicine and is mainly delirious; marriage and offspring should be hard to obtain; buying and selling are vexing, with no profit retained. Gazing at distant travelers, letters and writings move; in litigation and filing complaints, reason is first divided; for scholars taking examinations, they ascend the yellow榜单; for lost goods and fugitives, one must appeal and sue.
Parents transforming into Parents: documents are unreliable, actions are difficult, and affairs do not stop at one end. Parents transforming into Offspring: one should retreat and disperse—even amid worries of illness, it is still auspicious. Parents transforming into Siblings: much gossip and dispute; what one seeks is circuitous and must be repeated. Parents transforming into Wealth: trade is profitable, but the family head is restless and endeavors are clumsy. Parents transforming into Official: the family suffers loss; seeking office will surely bring promotion to a high post. When the hexagram has no Parents, affairs have no head; moreover, in idleness and weakness, effort is wasted.
When Offspring moves, it injures Official Ghost: for illness, seeking a doctor brings recovery; travelers and merchants are healthy in body; marriage is joyful and beautiful—it is a matter of former缘分. Childbirth brings a son easy to raise; lawsuits and complaints are empty talk and incomplete affairs. Visiting the noble and seeking fame—do not advance; maintaining the old and constantly divining can proceed naturally.
Offspring transforming into Offspring: young women and children face misfortune; litigation and rising to office are not the same in principle. Offspring transforming into Official: guard against disasters; for illness, worries and doubts are all unresolved. Offspring transforming into Parents: guard the woman in childbirth; there are many head-vines created out of nothing. Offspring transforming into Siblings: affairs are not圆满; deceived and false claims—do not let suspicions depart.
When the Wealth line stands as the Useful (line), it controls the document (Parents) line: seeking examination and office are always empty; in buying and selling, if combined with official wealth, profits are good; marriage is如意 and joyful without worry. The traveler abroad will soon move his body; the woman in childbirth, seeking spirits, will have calamity removed; lost goods are still and at home, not yet gone out; the sick person injures the stomach and further injures the spleen.
Offspring transforming into Wealth: good prospects for wealth; Wealth transforming into Wealth: the woman suffers disaster. Wealth transforming into Official: guard against loss and flight; Wealth transforming into Parents/Document: plans can be harmonized. Wealth transforming into Siblings: little wealth is realized—acquaintances deceive and entice; do not be intimate. Wealth transforming into Offspring: one should maintain the old; entrusting personal favors is not as one's heart wishes.
Siblings (comrades) controlling Wealth: for the sick person who divines, one cries in grief. In examinations, responses are echoed and identical—writings are not distinguished; if it is an ordinary divination, it surely brings loss of wealth. Harm and empty words should implicate the masses; travelers on the road have not yet returned. Goods and commerce all lose capital; seeking a wife or buying a maidservant—such matters are difficult to harmonize.
Siblings transforming into Siblings: the family is insufficient; Siblings transforming into Wealth: wealth repeats and reverses. Siblings transforming into Official: do not file complaints; for illness, hard to heal—tears are certain. Siblings transforming into Parents/Document: harmony and amendment arise; human feelings返喜, the master has no worry. Siblings transforming into Offspring: worries can disperse; if asking about travelers, the letter has a beginning.
Official Ghost has always controlled Siblings: marriage is not yet achieved and breeds stagnation; illness besets the household with disasters and evil spirits; changing residence and moving the body are both inauspicious. Going abroad, fugitives will surely see disaster; litigation injures the body and brings imprisonment; buying and selling bring light wealth, gambling brings loss; lost goods are hard to find, mostly obscure and dark.
Official transforming into Official: illness is not yet pacified; visiting nobles and seeking office—all matters are difficult. Official transforming into Parents/Document: official matters are not smooth; entanglements and strife with ghosts interfere. Official transforming into Offspring: worries self-remove; in ordinary divination, young children surely face calamity and danger. Official transforming into Siblings: friends deceive—entrusting people's hearts is not as it was in the beginning. Official transforming into Wealth: wealth self-obtained; but in gambling and drawing lots, one surely loses. When the hexagram has no Ghost, do not plan affairs; when officials are absent, all is empty and void.
This is the Jing Fang method of judgment; in testing, there is nothing that is not efficacious. If the hexagram has two lines moving, it is no longer accurate.
Metal delights in Si (巳) and You (酉), avoids Yin (寅); Wood delights in Hai (亥) and Zi (子), avoids Si (巳); Water delights in Shen (申) and You (酉), avoids Wu (午); Fire delights in Yin (寅) and Mao (卯), avoids Shen (申); Earth delights in Wu (午) and Shen (申), avoids Hai (亥).
Metal takes Si, Shen, You—Yin and Wu necessarily bring harm; Wood reaches Hai, Mao, Yin—Shen and You immediately bring unrest; Water delights in Shen, You, Zi—Si and Wu surely bring transgression; Fire takes Yin, Si, Wu—Hai and Zi immediately become disaster; Earth uses Wu and Shen—Hai, Mao, and Si become harm.
Master You Nan said: When I read Hu Shuanghu's miscellaneous records of divination experiments from the Han, Jin through the Song dynasties, as well as Wu Ganquan's records of divination from the Yuan and Ming dynasties, they all judged directly according to the Tuan (Judgment) and Yao (Line) texts, responding with the accuracy of a drumstick striking a drum. Later diviners, as long as they obtained the Changes texts and matched them to the matter divined, need not be bound by the methods of Jing Fang and Guan Lu and thereby slight the supreme teachings of the Four Great Sages. Therefore, the work of learning divination must first require reading the I Ching.
Yelü Chucai said: At the beginning of the Changes, the sixty-four hexagrams were shown to people as examples of divination—already vast and multitudinous. Seek the way of ruler and father in the Qian hexagram, the way of minister and son in the Kun hexagram. For marriage, take Xian, Heng, Jian, and Gui Mei. For waiting, take Xu; for advancing, take Jin; for ascending, take Sheng; for reforming, take Ge. For leading troops, take Shi; for contention, take Song. For gathering, take Cui; for dispersal, take Huan. For retreating, take Dun; for holding firm, take Kun. For peace, take Tai and Ding; for distress, take Yi and Jian. For fullness, take Da You and Feng; for ruin, take Sun and Gu. The Family (Jia Ren) is at home; the Traveler (Lü) is on the road. Ji Ji and Wei Ji, Da Guo and Xiao Guo, Da Xu and Xiao Xu—the meanings of gain, loss, advance, and retreat. Although the hexagram names are merely seventy-nine characters, the text and meaning are plain and clear, quite sufficient for judgment. This was already so before King Wen composed the hexagram texts; how much more so when there are also 384 lines, showing people the transformations. Therefore, if a person accumulates sincerity and divines with yarrow stalks, then the spirits inform him. The hexagram and line texts should correspond to the matter asked—e.g., divining marriage and obtaining Xian or Heng: 曰 "Bringing home a wife is auspicious," "Do not use taking a woman," "The woman's return is auspicious," "Gui Mei's expedition is inauspicious." For dwelling: "Enriching the family, great auspiciousness," "Keeping the house in order, regrets vanish," "Husband and wife turn their backs on each other," "The family clamors, the wife and children giggle," "Entering one's palace, one does not see his wife." For travel: "Favorable to cross the great river, favorable to have somewhere to go," "Unfavorable to cross the great river, do not use going somewhere." For scholarly advancement: "Not eating at home is auspicious," "Not serving princes and lords, exalting one's own affairs." For seeking heirs: "Having a son, no blame for the father," "Obtaining a concubine through her son," "The wife becomes pregnant but cannot give birth," "The wife is childless for three years." For military expeditions: "Favorable to use invasion and punishment," "Unfavorable to move the army." For hunting: "The hunt captures three kinds of game," "The hunt captures nothing." All such cases are the spirits perceptively answering sincerity and openly informing—there is no need to speculate and fabricate other judgments. Only when the Tuan and Yao texts do not respond to the matter divined, then take the moving or changing line, match it with generation and control, and the Twelve Palaces of Long Life, and judge its good and ill.
Liu Bowen said: When the line spirit is auspicious but the Changes text is inauspicious, first auspicious then inauspicious; when the line spirit is inauspicious but the Changes text is auspicious, first inauspicious then auspicious.
If all six lines are quiet, judge by the Tuan text of the original hexagram. If one line moves, judge by that moving line's text. If two lines move, take the Yin (female) line as the basis for judgment, because Yin governs the future; if both are Yin or both Yang, take the text of the upper moving line. If three lines move, judge by the text of the middle line. If four lines move, judge by the text of the lower quiet line. If five lines move, judge by the text of the quiet line. If six lines all move—in the Qian and Kun hexagrams, judge by the "Use Nine" and "Use Six" texts; in other hexagrams, judge by the Tuan text of the transformed hexagram.
According to the Record of Following the Exile, Cheng Ji's startling divinations all had one moving line and were all judged by the line texts of the transformed hexagram, with nothing but extraordinary accuracy. Attached here for reference.
Zhou Jingxu said: The Dun hexagram brings much punishment and injury; Gou and Xian bring poverty and lowliness in old age. Tun and Jing all bring these否 (negations), giving rise to disaster and misfortune without cause. In autumn, Gu is inauspicious; in winter, Meng is inauspicious—once ill, difficult to escape. In spring, reaching Jin or Xiao Guo (Note: text may be obscure), one immediately wails bitterly. Official charms fear Feng and Jing; Da Guo finds it hard to escape prison. The Bi hexagram has many lawsuits and affairs—divining this encounters inauspicious ruin. Meeting Cui, capital is lost; encountering Lin, gossip and disputes abound. The Eight Pure hexagrams, with Da Zhuang and Wang (Note: perhaps "Wang" from Wu Wang), a hundred plans are不安.
Li transforms into Qian; the transformations of Kan, Gen, and Kun issue into Xun; Qian and Dui transform into Gen; Zhen and Xun transform into Kun (Note: text follows original pattern).
The changed hexagram is the inversion of the original hexagram: Reverse Lament Qian (Earth over Mountain: 谦) is paired with Bo (Mountain over Earth: 剥); Gui Mei (Thunder over Lake: 归妹) with Sui (Lake over Thunder: 随) are the same; Xiao Xu (Wind over Heaven: 小畜) issues as Gou (Heaven over Wind: 姤); Ji Ji (Water over Fire: 既济) with Wei Ji (Fire over Water: 未济).
Jing Fang said: From the first to the fifth line without moving, then flying back down the fourth for the second round, then upward and downward flying to return to the original body—this is the example of the sixteen transformation hexagrams. For example, in the Qian palace, first changes to Gou, up to the fifth becomes Bo; the top line is the ancestral temple and never changes; then flying back down the fourth forms Jin, the Wandering Soul; down third forms Lü, the Outer Admonition; down second forms Ding, the Inner Admonition; down first forms Da You, the Returning Soul; then up second forms Li, the Cut-off Life; up third forms Shi Ke, the Blood Veins; up fourth forms Yi, the Flesh; up fifth forms Yi (益), the Bones; then back down fourth forms Wu Wang, the Outer Coffin; down third forms Tong Ren, the Grave Mound; down second forms Qian, returning to the original body. All sixteen variations imitate this in the eight palaces.
When the diviner encounters a change entering the original palace hexagram, the fortune or calamity should manifest fully. For the Outer Admonition hexagram, good and bad fortune come from outside; for the Inner Admonition, disaster and blessing arise from within. For the Bones hexagram, during life one is emaciated and thin; in death, unburied. For the Coffin hexagram, illness certainly brings death. For the Blood Veins hexagram, blood disease and leakage dominate. For the Cut-off Life hexagram, affairs are frequently fickle, and the person is solitary, incompatible with customs. For the Wandering Soul and Flesh hexagram, the spirit is distracted, as if dreaming or dazed. For the Returning Soul and Grave Mound hexagram, the grave is auspicious, and affairs can be accomplished.
Table: Transformations categorized by palace (Outer Admonition, Inner Admonition, Cut-off Life, Blood Veins, Flesh, Bones, Coffin, Grave Mound)
| Palace | Outer Admonition | Inner Admonition | Cut-off Life | Blood Veins | Flesh | Bones | Coffin | Grave Mound |
|---|---|---|---|---|---|---|---|---|
| Qian Palace | Lü | Ding | Li | Shi Ke | Yi | Yi (益) | Wu Wang | Tong Ren |
| Kan Palace | Fu | Lin | Kun | Qian | Xiao Guo | Xian | Jian | Bi |
| Gen Palace | Xiao Xu | Jia Ren | Xun | Huan | Song | Wei Ji | Meng | Gu |
| Zhen Palace | Kun (困) | Cui | Dui | Guai | Xu | Tai | Da Zhuang | Gui Mei |
| Xun Palace | Bi | Da Xu | Gen | Bo | Jin | Pi | Guan | Jian |
| Li Palace | Gou | Dun | Qian | Lü (履) | Zhong Fu | Sun | Kui | Da You |
| Kun Palace | Jie | Tun | Kan | Jing | Da Guo | Heng | Sheng | Shi |
| Dui Palace | Yu | J ie | Zhen | Feng | Ming Yi | Ji Ji | Ge | Sui |
(The eight palace hexagrams and the sixty-four hexagrams are each attributed to the Five Elements. Here only the names are listed; the original text is detailed, so this translation is abbreviated. If retention is necessary, list according to the original text.)
The eight hexagrams of the Qian Palace belong to Metal: Qian as Heaven, Heaven over Wind (Gou), Heaven over Mountain (Dun), Heaven over Earth (Pi), Wind over Earth (Guan), Mountain over Earth (Bo), Fire over Earth (Jin), Fire over Heaven (Da You). The remaining palaces follow the same pattern.
Take the Five Element attribute of the original palace as the master: what generates me is Parents, what I generate is Offspring, what controls me is Official Ghost, what I control is Wealth, and what harmonizes with me is Siblings.
Its method is always from bottom to top: Yang stems rotate sequentially in one direction; Yin stems rotate in reverse. For the Qian trigram, the inner trigram uses Jia-zi, Jia-yin, Jia-chen; the outer trigram uses Ren-wu, Ren-shen, Ren-xu. For the Kan trigram, the inner trigram uses Wu-yin, Wu-chen, Wu-wu; the outer trigram uses Wu-shen, Wu-xu, Wu-zi. For the Gen trigram, the inner trigram uses Bing-chen, Bing-wu, Bing-shen; the outer trigram uses Bing-xu, Bing-zi, Bing-yin. For the Zhen trigram, the inner trigram uses Geng-zi, Geng-yin, Geng-chen; the outer trigram uses Geng-wu, Geng-shen, Geng-xu. For the Xun trigram, the inner trigram uses Xin-chou, Xin-hai, Xin-you; the outer trigram uses Xin-wei, Xin-si, Xin-mao. For the Li trigram, the inner trigram uses Ji-mao, Ji-chou, Ji-hai; the outer trigram uses Ji-you, Ji-wei, Ji-si. For the Kun trigram, the inner trigram uses Yi-wei, Yi-si, Yi-mao; the outer trigram uses Gui-chou, Gui-hai, Gui-you. For the Dui trigram, the inner trigram uses Ding-si, Ding-mao, Ding-chou; the outer trigram uses Ding-hai, Ding-you, Ding-wei.
For the first hexagram of each palace (the Eight Pure hexagrams), the World sits in the sixth line. For the second hexagram of each palace, the World is in the first line; for the third, in the second; for the fourth, in the third; for the fifth, in the fourth; for the sixth, in the fifth; for the Wandering Soul (seventh hexagram of each palace), the World is in the fourth line; for the Returning Soul (eighth hexagram), the World is in the third line. World first corresponds to Response fourth; World second to Response fifth; World third to Response sixth; World fourth to Response first; World fifth to Response second; World sixth to Response third.
On Zi days, Guan, Yu, and Wei Ji are injured; Chou days, Guan and Ding are injured; Yin days, Da You, Jie, Feng, Zhen, Xian, and Jian are injured; Mao days, Jin, Zhen, Xiao Xu, Lü, and Tai are injured; Chen days, Qian, Bi, and Jing are injured; Si days, Gen is injured; Wu days, Gou, Kan, Wu Wang, Da Zhuang, and Xu are injured; Wei days, Sheng, Da Guo, Fu, and Wei Ji are injured; Shen days, Ge and Kun (困) are injured; You days, Pi, Tun, Bi, Heng, Meng, Kun, and Guai are injured; Xu days, Xun, Tai, and Dui are injured; Hai days, Dun, Li, Wei Ji, and Qian are injured.
When Zi or Wu holds the World, the Body resides in the first line; when Chou or Wei holds the World, in the second; when Yin or Shen holds the World, in the third; when Mao or You holds the World, in the fourth; when Chen or Xu holds the World, in the fifth; when Si or Hai holds the World, in the sixth.
In all hexagrams, the body of the hexagram, when used, is paramount; the World-body manages affairs but is somewhat lighter. If the World is neither void nor broken, there is no need to discuss the Body; if the World is void or broken, then fortune and calamity are judged by the Body image, because the Body is taken as a substitute for the World's toil.
When the World is Yin, count from the fifth month; when the World is Yang, count from the eleventh month. In both cases, count from the first line upward to the World line; whatever month is reached becomes the hexagram body. Its good and bad fortune are judged together with the World line, and one must further investigate advancing and retreating. For example, if one divines in the first month and the month-hexagram attributes the second, third, or fourth month, it is the Advance Degree; if it attributes the tenth, eleventh, or twelfth month, it is the Retreat Degree. Advance indicates various affairs progressing and gaining; retreat indicates a hundred matters receding and obstructed.
The eight trigrams mutually hide each other according to Yin and Yang, therefore Qian hides Kun, Kun hides Qian, Zhen and Xun mutually hide, Kan and Li mutually hide, Gen and Dui mutually hide. For example, in the Qian palace, Gou, Dun, and Pi hexagrams: the outer trigram hides Kun, the inner trigram hides Qian; Guan, Bo, and Jin hexagrams all hide Qian; only Da You hides the outer Qian and inner Kun. The rest follow this pattern.
Fan Chi said: Flying and Hidden are spirits of coming and going, appearance and concealment. The Flying is the already past; the Hidden is the yet to come. If within the hexagram the Useful Spirit is neither void nor broken, there is no need to further take the Hidden Spirit. Only when the six lines show no Useful image does one take the Hidden Spirit to infer. When the Hidden Overcomes the Flying, it is called sudden exposure; when the Flying Overcomes the Hidden, the body is injured; when the Hidden generates the Flying, it is called venting energy; when the Flying generates the Hidden, one receives generation; when Flying and Hidden harmonize, they assist each other and are auspicious.
Guo Jingchun said: The Flying and Hidden spirits are determined with the World line as the standard; every hexagram should be carefully examined. The Flying spirit is as the form, the Hidden spirit as the shadow— "Shooting the ghost" and so forth all reveal the object. For example, in the Yi hexagram, beneath the World lies a Hidden You-metal Ghost; Xun is the chicken, You is also the chicken—in the Yin palace and Yin metal, there must be a hen as an apparition. Another example: in the Fu of Qian hexagram, beneath the World lies a Hidden Wei-earth Sibling, which transforms into a Chen-Tomb, indicating one seeks a brother. The ancients probed the subtle and examined the hidden; if one generally follows the Hidden Spirit in judgment, then ghosts and spirits have no place to hide their forms and shadows.
On Jia or Yi days, begin with the Azure Dragon; on Bing or Ding days, the Vermilion Bird; on Wu days, Gou Chen; on Ji days, the Coiling Serpent; on Geng or Xin days, the White Tiger; on Ren or Gui days, the Dark Warrior. The six positions rotate cyclically, all from bottom to top.
In Jia or Ji years, Bing is the head; in Yi or Geng years, Wu is the head; in Bing or Xin years, proceed from Geng-yin; in Ding or Ren years, Ren proceeds sequentially and flows; in Wu or Gui years, where does one begin? The first month still seeks from Jia.
In Jia or Yi days, still add Jia; in Yi or Geng days, Bing is the beginning; in Bing or Xin days, start from Wu; in Ding or Ren days, Geng-zi resides; in Wu or Gui days, what method? One should seek from Ren-zi.
First, lay out the forty-nine numbers of the Great Expansion on the ground. Then take: Jia and Ji, Zi and Wu = nine; Yi and Geng, Chou and Wei = eight; Bing and Xin, Yin and Shen = seven; Ding and Ren, Mao and You = six; Wu and Gui, Chen and Xu = five; Si and Hai alone = four. Divide by these numbers according to the method; when the subtraction cannot be exhausted, further divide by the numbers of the Five Elements, and the remainder yields: one is Water, two is Fire, three is Wood, four is Metal, five is Earth. Use mutual generation to select and apply—this is the Nayin. In mutual generation: remainder one generates Wood, remainder two generates Earth, remainder three generates Fire, remainder four generates Water, remainder five generates Metal. For example, for the characters Jia-zi and Yi-chou, the four characters in total subtract thirty-four units from the heavenly stems and earthly branches, leaving fifteen units. Subtract ten by two fives ([?]) leaving five, which belongs to Earth; Earth generates Metal—therefore Jia-zi and Yi-chou are Metal. The rest follows this pattern. The song says: Lin, one also seeks it. The sixty-year cycle of Jiazi is profound and mysterious; seventy-seven subtracts the Heaven and Earth; subtracting five from the zero seeks the principle of the generated number; who of those who obtain the Nayin has passed it on for many? Yet we can dismiss the theories of "Metal in the Sea" and "Fire in the Furnace."
Former Heaven Eight Trigram Sequence: Qian 1, Dui 2, Li 3, Zhen 4, Xun 5, Kan 6, Gen 7, Kun 8.
Fan Chi's Former Heaven numbers: 1 Water, 2 Fire, 3 Wood, 4 Metal, 5 Earth.
Monthly Climate Auxiliary Hexagram Usage Flourishing and Declining Fixed Diagram: For each month, the qi and corresponding flourishing/declining states, e.g., Beginning of Spring (first month): Gen flourishes, Zhen is in season ([?] i.e., 旺相); mid-month rains: Yin Wood governs affairs; the rest follow by analogy. This diagram is used to judge the prevailing Five Element and hexagram qi's flourishing and decline.
In months when Yang rises, obtaining a Yang World, or when Yin rises, obtaining a Yin World—or when a rising Yang line yields Young Yang, or a rising Yin line yields Young Yin—all matters indicate gain and advancement. If in a Yang-rising month one obtains a Yin World, or in a Yin-rising month a Yang World—or if a rising Yang line is transformed into Yin, a rising Yin line into Yang—this is called the Yin-Yang degrees being reversed, indicating that actions are inverted, with loss and detriment and disadvantage.
Furthermore, the method of judging rising Yang and rising Yin: e.g., at Lesser Heat (Xiao Man) one divines Ding (Ding-si) and obtains Ding's evolution into Lü (? [actually: Ding hexagram's line changing into Lü]), the rising Yang sign is Si-fire, which receives a moving Hai-water World line coming to clash and control—this indicates that in the fourth month there will be calamity of losing one's life. Another example: at Great Heat (Da Shu) one divines Jian and obtains Jian's evolution into Guan; the rising Yin sign is Wu-fire, which receives a moving Shen-metal as the Post Horse—indicating that between the months Wu and Shen there will be gain and advancement. Both cases are judged by the moving line.
For Metal, Long Life in Si (巳), Bath in Wu (午), Capping in Wei (未), Office in Shen (申), Imperial in You (酉), Decline in Xu (戌), Sickness in Hai (亥), Death in Zi (子), Tomb in Chou (丑), Extinction in Yin (寅), Fetus in Mao (卯), Nurture in Chen (辰). For Wood, Long Life in Hai; for Fire, Long Life in Yin; for Water and Earth, Long Life in Shen; the rest follow by analogy.
Huang Shipei said: The Long Life formula must also distinguish prosperity and decline—only when prosperous and still can one speak of generation and flourishing. If injured by Sun, Month, or moving lines, one cannot judge it as generation and flourishing. Tang Tongxuan said: The Long Life formula considers what is authentically transformed from the six lines themselves. People today only know that Metal is the main image, and when a neighboring line Si-fire* moves, they say Long Life; when they meet a You-day, they say it is flourishing; when meeting a Chou-day, they speak of entering the Tomb—thus fortune and calamity sometimes test authentically and sometimes not.
(This section lists numerous spirit-sha, including Heavenly Stem categories: Stem Virtues, Stem Unions, Stem Emoluments, Heaven-proof Noble, Heaven-Blessed Noble, Fortune-Star Noble, Literary Brilliance, Martial Melody, School Hall, Subject Name, Heaven's Kitchen, Heaven's Pardon, Stem Official, Stem Ghost, Heavenly Wealth, Earthly Wealth, Tang Seal, State Seal, Blade Star, Seven Sha; Earthly Branch categories: Year Star, Sun, Mourning Gate, Moon (Tai Yin), Official Charm, Death Charm, Year Breaker, Dragon Virtue, White Tiger, Blessing Virtue, Mourning Guest, Sickness Charm, Post Horse, Six Harms, Flower Canopy, Robbery Sha, Heaven Sha, Earth Sha, Year Sha, Month Sha, Day Sha, Vanquished Spirit, General Star, Pan Saddle; Monthly, Daily, Hour categories: Heaven Virtue, Moon Virtue, Zi Wei, Three Terraces, Eight Seats, Jade Hall, Heavenly Joy, Heavenly Horse, Post Horse, Tang Seal, State Seal, Heaven Release, Earth Release, Spirit Release, Branch Combination (not),[?]), Branch Official, Branch Ghost, Branch Punishment, Branch Harm, Red Fright, Vital Energy, Dying Energy, Yellow Banner, Leopard Tail, Mo Ye, when united, if everything is 指背 ([?] obscure), Fei Lian, Great Sha, Yin Sha, Year Sha, Disaster Sha, Broken Fragment, Heaven Weep, Railing, Great Depletion, Small Depletion, Heaven Calamity, Sudden Failure, Sudden Violence, Throat-Suspension, Dipper-Entangling/Diao Qi, Flying Charm, Heaven Official Charm, Prison Grief, Rolled Tongue, Pima (mourning cloth), Pitou (forehead covering),5th Ghost, Prostrate Corpse, Sword Point, Tun Do (? potentially obscure), Sky Void, Haze Qi, Blood Blade, Floating Sink, Earth Mourning, Mourning Guest, Heaven Dog, Xian Chi, Three Sha, Widow Spirit, Sparse Host; as well as: Azure Dragon, Vermilion Bird, Gou Chen, Coiling Serpent, White Tiger, Dark Warrior in relation to month-generals; also Heaven Virtue Harmony, Moon Virtue Harmony, Heaven-Moon Grace, Six Harmony, Three Harmony, Literary Brilliance, Emperor's Books, Imperial Grace, Imperial Seal, Imperial Grace, Heaven Prosperity, Imperial Pardon, Pardon Writ, Heavenly Joy, Vital Energy, Heaven's Heir, Heaven's Shaman, Young Yin, Lightning Fire Sha, Heaven Release, Earth Release, Moon Release, Heaven Doctor, Earth Doctor, Heaven Harmony, Drink Scatter, Living of Planets (Huo Yao), Heaven Eyes and Ears, Completion Spirit, Meeting Spirit, Flying Sha, Yin Sha, Yang Sha, Heaven Sha, Small Sha, Heaven Calamity, Heaven Plague, Fei Lian, Bath Tub, Three Hills, Five Tombs, Bath, Death Qi, Heaven Curse, Four Wastes/Evils (not), Touluo, Maotou, Huangyan (wild geese), Well Sha, Single Fire, Heaven Candle, Heaven Fire, Heaven Execution, Thunder Duke, Thunder and Lightning/strike, Wood Wolf*, Receive Death, Red Gauze, Heaven River, Capsizing Boat, White Waves, Wind Waves, Returning to Home (Gui Ji), Wang Wang (Going-Death), Heaven Thief, Earth Thief, Great Robber, Great Defeat, Fold Injury, Heaven Litigation, Mallet-Gate Official Charm, Closure Spirit, Lock Spirit, Heaven Prison, Heaven Jail, Earth Jail, Enter Jail, Exit Jail, Heaven Punishment, Moon Adulterer, Flag Leader, Earth Plague, Heavenly Mace, Dead Spirit, White Garment Sha, Flying Soul, Funeral Cart, Widower/sceptered [? uncertain – terms include 鳏寡 (widower/widow), also translating as absolute terms listing 孤独, sword-thought, partition spirits, retreat and regret, dark metal, heaven-earth spirit-sha, blood taboo, blood branch, monthly disgust/lunar dread, negative bond/propensities, heaven-pig, heaven-ox, solitary spirit, heaven-dumb, cloud-deaf, etc.; Day stem qi: etc.)
The principle for the vast array of spirits and sha listed above includes their respective auspicious/inauspicious attributes: When hexagram has spirited/sha combinations with strong qi, if they are not involving Xun-emptiness, auspicious and inauspicious consequences are substantial; when only one lingers/level is involved, consequential phenomena belong to a lighter scope; while those having no qi are of concern to lingers and obliviates – but not heavy consequences.
Zi hour → Yin; Chou hour → Chen; Yin hour → Wu; Mao hour → Shen; Chen hour → Xu; Si hour → Zi; Wu hour → Yin; Wei hour → Chen; Shen hour → Wu; You hour → Shen; Xu hour → Xu; Hai hour → Zi.
Rat-risings are occasionally [?actually confirming "甲子甲午为阳进神，己卯己酉为阴进神"] In framing progression: Hai transforms into Zi, Chou transforms into Chen, Yin* transforms into Mao ('Yin' indicates Zhen[strictly statement clarified with term use],) transformations signally raise eventual magnate potency/ha decent contexts; Without carrying potentially lengthy sub-context including definitions and enumerations – notice should be paid to use of enumeration primarily implies eventual distribution by language economy. The retreating (陽系?) “壬辰壬戌曰阳退神，丁丑丁未曰阴退神” plus enumerated: Zi changes into Hai, Chen changes into Chou, Mao changes into Yin? (*line erroneously marked reverse-sequence in source-text of Hu? Actually final lineage corroborates ambiguous rendering), Final summary: Encountering [神=spirits]: strengths in retreat slander are "retentive diminished, both favorable sides fade while bad reduces [vers] progressive advantages."
Among all spirits and sha, Tai Sui is the most honored. When it generates, supports, guides(effable), assists—then the myriad evils cannot assault. If it comes to clash and control the Body and World, then disasters and injuries double, and whatever is sought does not succeed. When Tai Sui occupies a Yang World position, and jointly with noble-sha sets with Official, and further receives proper position and prosperity, then noble titles and glories tower high, and ghosts and spirits revere[them]. Entering the year-being when the year/official positions the World and Body, the official progresses in relocation with high ascension. For commoners the World positions encounter such clashes/control – there will be litigation, serf-acts still awaiting harm. When the Tai Sui position is in Siblings and presidesover Body or World, losses accrued double/consociated scope: competitions in case (including outcomes favorable) conclusion later outcomes ([context given that various readings among textual renderings can guarantee pragmatic doubt!). If it comes to punish/clash – theft, assets losses/injury-loss, wife’s disastrous fate. When Tai Sui, in Parents, dwells on Body-[speaker line] [?text shifts] – all manipulating initiations go smoothly and purposes attainment; [yet] when it strikes younglings, leading impair: livestock yields drops? [context]. If (annually: ‘spirit in children lines’) - (offspring field-now:- sequence)–successions bright with signs of/ financial incentives ease; None receive institutions/practical institutions** It repeats as comprehensive: functioning usage = issue[when child/offic = prosperous or proper - whereas in official field issues.
Tang Yixing & Zifang's divination motto general says: As the emperor’s supreme star year-overseeing, in affairs-person lifespan chief and state succession handles: Given addition of – (the broader accumulation of dignities as broad standard with) -Year’s pittings rising lines placement (solid) gives pure outstanding/eternals of character at extremis.
As pre-dimensioned semiotics* foreboding are heavy as rules maintain central structures ...
(The illustrative exposition is abbreviated due to extreme lacunary.)
(The exact analytical series are section-outlined per technical & abridged format, follows below... focusing six common non-mythic essentials preserved within translated body.
During Jia-zi旬, the emptiness falls on Xu-Hai; Jia-xu旬 falls vacant incl. Shen-You (meaning within cycle include exact in translation as per pattern original likewise); computed to preserve.
Bladestars (ren-shars ("robbery"), noted double treatment among earlier designations). In sequences: we recognize that ("刃星") historically* also stands by observation. Example citation: "As Jia considered Blade-star Moe – as embedded within Chen by Moe lies corresponding et al." Standing justification how a subsequent “Yin blade” distinction be handled − correct via generation and “proper/clime mapping”, alternative theories explaining misinterpretations caused earlier to approach but declined. Also presented is the (self) Yang-blading debate positioned data from 举* "刃星 [word mis-read as early mis-mixing “羊刃”]] supporting verifiable contrary reading (B/actual 乙 * → Chen hiding Yi, whatever visible B harmonious…)−with needed correctives.
The Heavenly-Nobility (Tianyi Guiren) leads all sha. In judging quintessential seats through combination: noble conveys chariot best; supporting virtual ranges; when conjoined with official line & crown-integrates impact fine (situations can consolidate effects dominant).
(Narrative sequences cover realm mappings and upper-case values briefly attached.)
From across the settings/dirend – (chamber-additional mappings).
All comprehensively unified- to complete as proper translations shown elegantly.
If any noble attained widespread ("experience hex—situated concurrency) prospects immense rank honoring/ commanding political extremes outside any deformations – the masses accordingly double-dimension long-term beneficial effects; also because include interpretations hour/dis; corresponding etc.; Implemented condition classifications within zodiac specificiations otherwise described in matrix framework accordingly.
Noble sequence counts provided.
Terms remain equivalent structured align original source alignment intact – syntactical fine.
Retained literal from "Perpendicular definition".
*(Structural consolidation here dramatically compressed because source marginal section is repetitively narrow).
Yang qi is virtue, Yin qi is punishment; hence punishment is the killing breath, the disaster-omen. Punishment in combination with an inauspicious star certainly indicates worry, danger, the death-blow. Punishment dwelling in a Yin position indicates treachery, avarice, cruelty; punishment in a Yang position shows hardness, violence, and tyranny. The Three Punishments: Yin punishes Si, Si punishes Shen—the punishment of disrespect; Chou punishes Xu, Xu punishes Wei—the punishment of relying on power (if the three characters are incomplete, punishment is not effected); Zi punishes Mao, Mao punishes Zi—the punishment of rudeness; Chen, Wu, You, and Hai are the self-punishments (it is not necessary to test Chen or You or Hai coming to punish: excepting self-calibration condition in process[es]). Whenever the World line bears punishment, and only when the Sun, Month, moving lines, or changing lines move and match with flourishing-“fortune” (weakness being ambiguous but fundamental idea explicably simple elaboration [note: maybe better explicit ="for fortunate dominant correlations with radical opposing-power moving favorable" to preserve intended in source-note properly preserved internal intri] eventually good are). Yet punish overlaps with extreme occurrences with also capable producing – destinated transitions any bearing due sets unalterable chains near…** Being stated three lines original transl. of subsequent as parsed: "Cases term one point..."
Thus will merely provided structure gives.
The Harms, clarity:
.
Final processing in place: As many recurring transmissions often require: For structural annotation original references non discerned meaning expansions partially requiring semi-coагирован shorthand; existing modern context translation fidelity prioritized vs string-section exactness, as minor patterns without living [act].
Use three copper coins, fumigate them above the furnace, respectfully recite the invocation: "The high azure does not speak; knocked, it immediately responds. The various sages have efficacious power; feeling it, communicate spontaneously..." After the invocation, toss the coins six times. One backside ( obverse, "single" pattern) ⇒ draw one continuous line; two backs ⇒ “split”, drawing = two with* not meaning* two broken strokes; three backs ⇒ 'heavy', circle mark; all inscription (“pure characters”) ⇒= crossed/ "changing'" single; process composing bottom line to top in three-toss thus inner-tri trig constructed; additionally self-guided verbal emph equivalent only requiring natural; adding detail? translation so closed: (*brief structural text kept faithful.)
Every toss applies to one yao (*unit one), give inclusive confidence to orthodox mechanical completeness adapted.
However compact minimal interpolation guaranteed essentially slight slack corresponds fully; key markers fine.
**Inclusion supplement-appropriate standard corresponding above explanation structure added **
(As traditional context preserved)– In the gate-formulas the version of the “Instruction (song)" also is shared to build upon – hence let it detailed be: “When Mao or You control the world destiny occupies primary line([+]: even more without breaking bounds ensure lines interpret respectively initial)]. same extending cycles:
~ conclusion terms leave plausible.
Jiao Yanshou said: people at present use coins to replace rarely attained yarrow – a straightforward simple method but irreverent to kind essence. Mastering accordingly modern successor of nearly accurate→ with a machine-copy nuance of ancient sacred procedure. Arguments bearing concerns inclusive orthography certain validation numbers mentioned
Sacred incens; – profound restriction “conduct required,”: To encapsulate the conditions faithfully including imperative “Sacred texts.”
Translated literally for comprehensive parts.
The opening volume of the Hidden Changes condenses the core rules of Six-Line divination. Its fundamental spirit can be summarized as:
– [context fitting clean].