The Fourth Chapter of the Theory of Mutual Generation and Restraint in the Body and Function
The response to the restoration of vision through writing
The response to the seasonal changes of recovery.
The response to the sound of restoration.
Quiet occupation
When the sky is clear and bright, it is the time of Qian. When Qian and Dui are the main elements, harmony leads to good fortune; when Kan is the main element, encountering life brings great auspiciousness. When Kun and Gen are the main elements, it results in a loss of energy. When Zhen and Xun are the main elements, it indicates conflict and is not auspicious. A clear day in the sun signifies the time of Li; when Kun and Dui are the main elements, it is auspicious. Rain and snow signify the time of Kan; when Zhen and Xun are the main elements, it is auspicious, but when Li is the main element, it is not auspicious. Thunder and wind signify the time of Zhen and Xun; when Li is the main element, it is auspicious, but when Kun and Gen are the main elements, it is not auspicious. Rain and snow signify the time of Kan; when Zhen and Xun are the main elements, it is auspicious, but when Li is the main element, it is not auspicious. Thunder and wind signify the time of Zhen and Xun; when Li is the main element, it is auspicious, but when Kun and Gen are the main elements, it is not auspicious. This is the response of the heavenly phenomena.
The response of the hexagram of restoration.
The response to the timing of the recovery.
On Internal and External Affairs
The ten responses are fundamentally derived from the three essentials, and they are intricately linked to these three essentials. The information obtained through the senses, such as witnessing auspicious signs, will inevitably lead to good fortune, while encountering ominous omens cannot escape misfortune; this is a natural principle. However, there are also instances where one encounters good or bad fortune that has not yet manifested. Gold and silver are treasures of the world, and when obtained through the three essentials, they are certainly regarded as auspicious. In the ten responses, encountering gold may sometimes be inauspicious; sharp blades and weapons are considered ominous tools by the world, and when obtained through the three essentials, they are also deemed inauspicious; yet, according to the ten responses, encountering weapons may conversely indicate good fortune. Furthermore, if one divines property and sees a young boy, it is considered a joyful sign of having a son according to the three essentials, while in the ten responses, seeing a young boy is deemed inauspicious. In divination regarding illness, encountering a coffin according to the three essentials must indicate death; however, the ten responses suggest there is still a chance of survival. There are many such examples; thus, those who practice divination must not overlook the responses.
Animals have their corresponding hexagrams. Qian represents the horse, Kun represents the cow, Zhen represents the dragon, Xun represents the chicken, Kan represents the pig, Li represents the pheasant, Gen represents the dog, and Dui represents the sheep. Additionally, the conch, clam, turtle, and soft-shelled turtle symbolize Li, while fish belong to the category of Kan. This is the detailed representation of animals in hexagrams. Furthermore, regarding the hexagrams and the five elements, the crow signifies disaster, the magpie signifies good fortune, the wild goose indicates the arrival of letters, snakes and insects warn of poison, the crowing of a chicken signifies news from home, and the neighing of a horse indicates movement. This is the response of animals.
The response to the restoration of clarity in human affairs
Ten Should Discuss the Olympics
Listening to people's words, regardless of the hexagrams, one should carefully consider the matters they discuss and then conduct divination. If one hears auspicious words, it is favorable; if one hears ominous words, it is unfavorable. If one hears a cacophony of voices, it becomes difficult to make a decision. If one focuses on a place with fewer people, or if the words can clarify the matters at hand, then one should discern what is being said. For instance, if there is talk of the court's selection, it may indicate a quest for reputation; discussions about rivers and provinces may suggest travel; mentions of disputes may pertain to legal matters; and conversations about celebrations may be beneficial for marriage. The matters vary, and one should follow what is heard accordingly. This is the response to the words spoken. For instance, if there is talk of the court's selection, it may indicate a quest for reputation; discussions about rivers and provinces may suggest travel; mentions of disputes may pertain to legal matters; and conversations about celebrations may be beneficial for marriage. The matters vary, and one should follow what is heard accordingly. This is the response to the words spoken.
The five colors do not depend on the hexagram, but rather on the colors observed to deduce the five elements. Green and azure belong to wood, red, purple, and crimson belong to fire, white belongs to metal, black belongs to water, and yellow belongs to earth. The external correspondence of the five elements is detailed in the inner hexagram. The interactions of generation and overcoming, as well as harmony and comparison, reveal auspiciousness and inauspiciousness. This is the correspondence of the five colors
Body and function
Theory of Body and Function
The Theory of Decline and Prosperity
Although divination reveals the mechanisms of movement and stillness, it is governed by the principles of reason and the changes of events. When the yang moves and the yin remains still, this interplay of movement and stillness reflects the constancy of reason; conversely, when one is still while the other moves, this multitude of movements signifies the changes of events. In the world, matters are in constant flux. I, however, await them with a singular stillness. The movements of things each have their origins, and I measure them with this singular stillness. Not moving and not divining, I do not divine based on events. At the moment of divination, I observe the affairs of the multitude; if things move ominously, it portends ill for my hexagram; if they move favorably, it portends good. The movements of things each have their origins, and I measure them with this singular stillness. Not moving and not divining, I do not divine based on events. At the moment of divination, I observe the affairs of the multitude; if things move ominously, it portends ill for my hexagram; if they move favorably, it portends good. Yet in the bustling marketplace, where people and matters intertwine, amidst the multitude, what events or things can be deemed auspicious? My divination's response must also be derived from reason and aligned with the events. In the midst of the multitude, one may observe those who are closest to my ears and eyes, who can foresee; or those whose affairs are clear, or where my thoughts are directed—these are the means of divination. If seeking a name, then amidst the multitude, one may find it in the government, or through documents and the regalia of office, which would indicate a favorable response regarding official matters. In the midst of the multitude, one may observe those who are closest to my ears and eyes, who can foresee; or those whose affairs are clear, or where my thoughts are directed—these are the means of divination. If seeking a name, then amidst the multitude, one may find it in the government, or through documents and the regalia of office, which would indicate a favorable response regarding official matters. If divining legal matters and encountering instruments of punishment, then the outcome of the litigation will not be favorable. If divining health and not seeing signs of decay or funerary objects, then the illness should be without harm. All of this illustrates the interconnectedness of events and the correspondence of things, which is the essence of verifying my hexagram. As for sitting, the response is slow; in action, it is swift; in running, it is even swifter; in lying down, it is slower—this is to observe the origins of movement. My heart is originally still; when people come to divine, the arising thoughts in response constitute movement. With this movement, I measure the movements of others, seeking verification in their actions through my thoughts, which is sincere and divinely insightful. As for sitting, the response is slow; in action, it is swift; in running, it is even swifter; in lying down, it is slower—this is to observe the origins of movement. My heart is originally still; when people come to divine, the arising thoughts in response constitute movement. With this movement, I measure the movements of others, seeking verification in their actions through my thoughts, which is sincere and divinely insightful. Understanding this sound allows one to grasp the mechanisms of movement and stillness.
The hexagrams of all things originate from the Book of Changes. Upon examining this text, it solely employs the principles of the Five Elements of generation and overcoming. The ten correspondences and three essential keys differ from the Book of Changes; why is this so? It is because the Book of Changes was not established until after the Four Sages, while the principles of the Book of Changes were established before the Four Sages. Every human heart possesses the principles of the Book of Changes, thus in divination, there are no hexagrams to use; the hexagram itself is the Book of Changes. If one obtains the hexagram lines of the Book of Changes and observes their line statements to determine auspiciousness or inauspiciousness, regret or benefit, it becomes even more exquisite, and one has never been without the Book of Changes. Furthermore, when observing the hexagrams of material things, the examples provided only utilize the inner hexagrams and do not use the outer hexagrams; why is this? If one obtains the hexagram lines of the Book of Changes and observes their line statements to determine auspiciousness or inauspiciousness, regret or benefit, it becomes even more exquisite, and one has never been without the Book of Changes. Additionally, when observing the hexagrams of material things, the examples provided only utilize the inner hexagrams and do not use the outer hexagrams; why is this? This is due to the general principles of hexagram generation. The ten correspondences serve as the keys to transmission. For instance, if one observes the plum tree and states, "Today, observing the plum tree, I see a change; a girl picks flowers, which causes injury to her thigh," and tomorrow observes the plum tree again and also states that a girl picks flowers, is this acceptable? In the case of the peony, if one states, "Today, calculating that the peony is trampled by a horse," and on another day calculates that the peony is also trampled by a horse, is this acceptable? One must clearly understand the principles. Moreover, in the hexagram of Earth over Wind, there are no signs of food and drink, yet one knows that someone is inviting. In the case of the peony, if one states, "Today, calculating that the peony is trampled by a horse," and on another day calculates that the peony is also trampled by a horse, is this acceptable? One must clearly understand the principles. Furthermore, in the hexagram of Earth over Wind, there are no signs of food and drink, yet one knows that someone is inviting. This emphasizes the principles of external correspondences.
The hexagrams are divided according to their directions: Li in the south, Kan in the north, Zhen in the east, Dui in the west, Xun in the southeast, Qian in the northwest, Gen in the northeast, and Kun in the southwest. When discussing auspiciousness and inauspiciousness, one must consider the position of the diviner in relation to the hexagram and analyze it with reference to the applied hexagram. For instance, if Kan is the applied hexagram, it is favorable to be in the positions of Kan, Zhen, and Xun, but unfavorable in Li. If Li is the applied hexagram, it is favorable to be in the positions of Li, Kun, and Gen, but unfavorable in Qian and Dui. It is essential to be in the direction of the original hexagram, which is the direction that nurtures the applied hexagram, and not to be subjected to the overcoming of the applied hexagram. If the energy is in the direction of the hexagram, it should be examined further. For example, if water comes from Kan, the energy of the Kan hexagram is strong. If water comes from Kun or Gen, the energy of Kan is weak. If fire comes from the south, the energy of the Li hexagram is strong, but if it comes from the north, the energy of Li is weak. The same applies to other elements. Generally, the direction of the original hexagram is strong when it nurtures, and weak when it is overcome. The applied hexagram should be referenced accordingly. When the energy of the applied hexagram is strong, it should receive the nurturing direction; when the energy of the applied hexagram is weak, it should receive the overcoming direction. This is the response of the directional hexagram. Furthermore, the directions of Zhen and Xun do not consider Kun and Gen. The directions of Kun and Gen do not consider Kan. The direction of Kan does not consider Li. The direction of Li does not consider Qian. The directions of Qian and Dui do not consider Zhen and Xun, as they are subject to the overcoming of the directional hexagram.
Theoretical Discussion
The response of the geography of restoration
In divination, one must examine the direction of the response. The direction signifies the response of things, coming towards one. The opposite direction indicates the response of things, moving away. For instance, if a crow heralds disaster, and it flies towards you, then the disaster is imminent; if the crow flies away, the disaster has passed. Similarly, if a magpie announces good fortune, and it flies towards you, then the good fortune is forthcoming; if the magpie flies away, the good fortune has already passed. This principle applies to all external responses in divination. For hexagrams that indicate overcoming, when objects come towards you, disaster is approaching; when they leave, the disaster dissipates. In the case of the magpie announcing good fortune, if it flies towards you, good fortune is on the way; if it flies away, the good fortune has already passed. This principle holds true for all external responses. For hexagrams indicating overcoming, when objects come towards you, disaster is approaching; when they leave, the disaster dissipates. For hexagrams indicating life, when objects come towards you, it is auspicious; when they leave, the auspiciousness has already passed. This reasoning applies to all other signs as well. This is the correct understanding of the direction of responses in divination.
Movement and stillness
The response to the restoration of clarity in still life
The Theory of Ten Applications
Back and forth
The response of the restored speech
The light ink is called "Cui," while the thick ink appears thin like clouds in the middle. Mistakes in brushwork are referred to as "ghost writing," indicating that the thief lurks in the shadows. Tears flow as a defense against mourning attire, suggesting that the master is troubled and startled, sleeping in dreams. Ghost writing serves as a precaution against theft, ensuring knowledge of direction and communication. This is the manifestation of writing.
When one occupies a quiet room and perceives nothing, there are no external trigrams to consider, thus external trigrams are not discussed. Instead, one should determine the essence and application based on the complete trigrams and the energies of the five elements corresponding to the year, month, and day.
The essence of the heart is to embody the utility of things, with the body as the primary focus. However, people often regard the body as a singular entity with a singular function, unaware of the myriad transformations that a single body can undergo. The changes within the body are all contained within the hexagram, and within the hexagram, one may not recognize a singular function, yet all transformations are applicable. The hexagrams of the three essentials and ten responses are external hexagrams, which are also not singular, but merely serve a purpose. Those who study the embodiment of things attain the ultimate technique through the body and its utility; the ten responses are rare, while the three essentials are regarded as the complete technique. It is said that the body and utility arise from the body and utility, and the three essentials arise from the three essentials, thus using the body and utility to determine fortune and misfortune, with the three essentials serving as omens of fortune and misfortune. Who knows the significance of the three essentials, ten responses, and the body and utility? Alas! The body and utility cannot exist without the three essentials, and the ten responses cannot exist without the body and utility. The body and utility, the three essentials, and the ten responses are inherently interconnected. Such is called the complete technique of the heart, which encompasses the entirety of divination. Furthermore, just as the metal of Qian and Dui overcomes the wood of Zhen and Xun; the earth of Kun and Gen overcomes the water of Kan; and the water of Kan overcomes the fire of Li. This also requires understanding transformations and making inferences. For instance, in divination regarding food and drink, if there is Kan, there will be wine; if there is Dui, there will be food. Similarly, just as the metal of Qian and Dui overcomes the wood of Zhen and Xun; the earth of Kun and Gen overcomes the water of Kan; and the water of Kan overcomes the fire of Li. This also requires understanding transformations and making inferences. In divination regarding food and drink, if there is Kan, there will be wine; if there is Dui, there will be food. If one encounters Kun and Gen, then Kan will also have no wine, and if Li is present, then Dui will also have no food. The rest can be inferred similarly. Therefore, these two categories are cited as examples of the generative and overcoming relationships in the heart.
When divination is performed, it results in three layers: the primary hexagram, the inter-hexagram, and the changing hexagram. The primary hexagram is utilized in a divided manner, representing a unity of form and function. The hexagram's five elements clarify the principles of generation, overcoming, comparison, and harmony, which constitutes its functional use. It is essential to observe the changing hexagram, as direct changes also serve a purpose. This pertains to the internal aspects of form and function. Additionally, one must consider the responding hexagram, which also serves a purpose, thus integrating the internal and external aspects of form and function. Therefore, it is not merely a unity of form and function; it is said that one form can yield a hundred functions. The principles of generation and overcoming are based on the division of form and function, leading to discussions on generation and overcoming. Generating form is auspicious, while overcoming form is inauspicious; comparison and harmony are auspicious, and do not require further discussion. This integrates the internal and external aspects of form and function. Thus, it is not merely a unity of form and function; it is said that one form can yield a hundred functions. The principles of generation and overcoming are based on the division of form and function, leading to discussions on generation and overcoming. Generating form is auspicious, while overcoming form is inauspicious; comparison and harmony are auspicious, and do not require further discussion. The more forms that generate, the more auspicious it becomes; the more forms that overcome, the more inauspicious it becomes. However, in this hexagram, if there are forms that can overcome it, then it brings good fortune. If this hexagram overcomes forms, and there are other hexagrams that can overcome it, the situation becomes more complex. If there is one that generates this hexagram, it is auspicious; if there is one that overcomes this hexagram, it is inauspicious. This pertains to the generation and overcoming of form and function. However, the generation and overcoming of hexagrams may not always relate to form and function. For instance, when divining weather, if there is thunder, it follows that there is lightning; if there is wind, it follows that there is a breeze; if there is water, it follows that there is rain; if there is fire, it follows that it is clear. This is a fixed principle. There are exceptions, such as when there are many elements of Qian and Dui in the hexagram, then there may be no thunder with Zhen, nor wind with Xun, and there must be this principle, all of which subtly imply the meaning of the external hexagram. For example, observing a plum tree with a girl picking flowers, or calculating that a peony has a horse trampling it, or that the earth and wind rising indicates signs of food and drink. This is a fixed principle. There are exceptions, such as when there are many elements of Qian and Dui in the hexagram, then there may be no thunder with Zhen, nor wind with Xun, and there must be this principle, all of which subtly imply the meaning of the external hexagram. For example, observing a plum tree with a girl picking flowers, or calculating that a peony has a horse trampling it, or that the earth and wind rising indicates signs of food and drink. This cannot be determined without the signs of external responses.
The seasonal influences need not be interpreted through divination symbols, but rather should be examined in detail according to their orders, specifically the Five Elements associated with the dates and months. When the elements are strong, such as in the months and days of Yin and Mao, wood is strong; in the months and days of Wu, fire is strong; in the months and days of Shen and You, metal is strong; in the months and days of Hai and Zi, water is strong; and in the months and days of Chen, Xu, Chou, and Wei, earth is strong. Conversely, when an element is strong, the corresponding element becomes weak: if wood is strong, earth is weak; if earth is strong, water is weak; if water is strong, fire is weak; if fire is strong, metal is weak; and if metal is strong, wood is weak. Therefore, for the vitality of the body represented by the hexagram, it is advisable to align with the strong energies of the season, and not with the weak energies. If the hexagram represents a controlling force, then it is appropriate to harness the weak energies. This is the application of seasonal influences.
The flourishing trees and elegant bamboos signify the land of Zhen. When Li, Zhen, and Xun are the main elements, it is auspicious; when Kun and Gen are the main elements, it is inauspicious. The areas of rivers, lakes, plains, and streams represent the land of Kan. When Zhen, Xun, and Kan are the main elements, it is auspicious; however, when Li is the main element, it is not auspicious. The land of kilns and stoves corresponds to Li; when Kun and Gen are combined with Li as the main elements, it is auspicious; but when Qian and Dui are the main elements, it is not auspicious. The land of caves corresponds to Gen, Qian, and Dui, and when Gen is the main element, it is auspicious; but when Kan is the main element, it is not auspicious. This is the correspondence of geography. The land of caves corresponds to Gen, Qian, and Dui, and when Gen is the main element, it is auspicious; but when Kan is the main element, it is not auspicious. This is the correspondence of geography.
When observing the dynamics of growth and decline, one must consider the flourishing and withering aspects. The flourishing elements are represented by Spring's Zhen and Xun (Wood), Summer's Li (Fire), Autumn's Qian and Dui (Metal), and Winter's Kan (Water), with the Earth elements of the four seasons being Kun and Gen. The declining elements are represented by Spring's Kun and Gen, Summer's Qian and Dui, Autumn's Zhen and Xun, and Winter's Li, with the Earth element of the four seasons being Kan. In divination, the body hexagram should ideally be flourishing. When the energy is strong and encounters growth, it is auspicious; however, if it encounters decline, it is inauspicious. If the body is in decline and encounters decline, the inauspiciousness is severe. If the body is in decline but has a growth hexagram, the decline is somewhat alleviated. Generally, the body hexagram should be flourishing, and the growth hexagram's energy should also be flourishing. When the energy is strong and encounters growth, it is auspicious; if it encounters decline, it is inauspicious. If the body is in decline and encounters decline, the inauspiciousness is severe. If the body is in decline but has a growth hexagram, the decline is somewhat alleviated. In general, the body hexagram should be flourishing, and the growth hexagram's energy should also be flourishing. The hexagram that counters the body should have declining energy. This is the principle for discussing the dynamics of growth and decline.
The response of the five colors of restoration.
Regarding objects, there are discussions on hexagrams. For instance, water corresponds to Kan, fire corresponds to Li, the energy of water corresponds to Zhen and Xun, the energy of metal corresponds to Qian and Dui, and the energy of earth corresponds to Kun and Gen, which are the body hexagrams and require careful consideration. For those who do not differentiate between hexagrams, one should observe the signs of the objects; for example, if an object is round, it signifies success; if an object is broken, it signifies failure. Furthermore, one should examine what the objects are; for instance, brushes and inkstones pertain to literary matters, robes and staffs pertain to official duties, vessels and platters pertain to gatherings, and shackles and locks pertain to preventing official disasters. There are countless variations, and one must scrutinize the objects. This is the response of inanimate objects. Additionally, one should examine what the objects are; for instance, brushes and inkstones pertain to literary matters, robes and staffs pertain to official duties, vessels and platters pertain to gatherings, and shackles and locks pertain to preventing official disasters. There are countless variations, and one must scrutinize the objects. This is the response of inanimate objects.
In divination, the inner is represented by the body and the outer by the application. The various response hexagrams serve as the external aspect. This is an example of divination. The response hexagrams must align with the three essentials and the ten responses, and must be interpreted in conjunction with the inner and outer hexagrams. If one does not understand the integration of the inner and outer hexagrams for interpretation, it is said that the body and application become mere forms, and the three essentials and ten responses remain as they are, resulting in few instances of verification. However, there are rarely knowledgeable individuals regarding the ten responses. As previously stated in "Aolun": gold and silver are treasures of the world, and the three essentials are auspicious. If Zhen and Xun are the body, then gold overcomes wood, which is inauspicious. Weapons are considered calamities of the world, and the three essentials are ominous. If Kan is the body, then gold generates water, which is not ominous. In divination regarding childbirth, if a male is seen, it is interpreted as a sign of having a son. If Kan is the body, and a young man represents Gen earth, then earth overcomes water, resulting in inauspiciousness. In divination regarding illness, seeing a coffin indicates certain death. If Li is encountered as the body, then wood generates fire, which is auspicious. In such cases, the inner hexagram cannot exist without the outer hexagram, and the outer hexagram cannot exist without the inner hexagram. The essence of divination lies solely in the integration of the inner and outer principles. In such cases, the inner hexagram cannot exist without the outer hexagram, and the outer hexagram cannot exist without the inner hexagram. The essence of divination lies solely in the integration of the inner and outer principles.
In matters of human affairs, there are those who interpret the hexagrams and the five elements, and those who do not. For those who interpret the hexagrams, the elderly man corresponds to Qian, the elderly woman to Kun, the youngest male to Gen, and the youngest female to Dui, among others. The principles of the five elements, including generation and overcoming, as well as the relationships of comparison and harmony, are to be analyzed in conjunction with the hexagrams of the previous heavenly time and geographical conditions. For those who do not differentiate between hexagrams and the five elements, the complexities of human affairs manifest in a mixed manner, yielding both auspicious and inauspicious outcomes, which should be interpreted according to their respective signs. Furthermore, upon observing the matter, it also pertains to a certain individual. This is the response of human affairs. For those who do not differentiate between hexagrams and the five elements, the complexities of human affairs manifest in a mixed manner, yielding both auspicious and inauspicious outcomes, which should be interpreted according to their respective signs. Furthermore, upon observing the matter, it also pertains to a certain individual. This is the response of human affairs.
The ten responses should primarily focus on the body hexagram, while the various applied hexagrams serve as auxiliary. Each should be analyzed by distinguishing between the inner and outer aspects, with the applied hexagrams providing subtle insights. If the inner hexagram is unfavorable but the outer hexagram is favorable, it can mitigate the unfavorable; conversely, if the inner hexagram is favorable but the outer hexagram is unfavorable, it can negate the favorable. If both inner and outer hexagrams are favorable, the outcome is decisively favorable. If both are unfavorable, the outcome is decisively unfavorable. In cases where the inner hexagram is favorable and the outer hexagram is unfavorable, or when the outer hexagram is favorable but the inner hexagram is unfavorable, careful analysis is required to determine the outcome, and one must be cautious not to be rigid in interpretation. The ten responses of the outer hexagram include factors such as timing, geography, and writing, with these eleven categories of responses primarily based on the body hexagram, adapting according to their respective applications.
The response of the restored vision in animals
When interpreting hexagrams based on sounds heard, thunder represents Zhen, the sound of wind represents Xun, the sound of rain represents Kan, and the sound of water also represents Kan. The sounds produced by striking wood, such as drums and mallets, belong to Zhen and Xun, while the sounds of bells and gongs made of metal belong to Qian and Dui. This is the interpretation of hexagrams based on sound. If we consider the essence, we must analyze and decide accordingly. For instance, if one hears sounds of laughter, it signifies joy; sounds of sorrow indicate worry; sounds of singing denote happiness; and sounds of anger suggest conflict and commotion. As for the sounds of creatures, the cawing of crows foretells disaster, the chirping of magpies conveys joy, the calls of wild geese signify distant news, and the sounds of chickens and ducks are considered good tidings. If we consider the essence, we must analyze and decide accordingly. For instance, if one hears sounds of laughter, it signifies joy; sounds of sorrow indicate worry; sounds of singing denote happiness; and sounds of anger suggest conflict and commotion. As for the sounds of creatures, the cawing of crows foretells disaster, the chirping of magpies conveys joy, the calls of wild geese signify distant news, and the sounds of chickens and ducks are considered good tidings. This is the analogy of the responses to sounds.