A Companion to Yi Jing Numerology and Cosmology
ANDING XIANSHENG ćźćźć
ç â see HU YUAN.
1. Acc. to XI CI 1.10, the numeral 8 is one of the numbers of the earth: 2, 4, 6, 8, and 10. see TIAN DI ZHI SHU.
2. The number that completes the agent wood, see WU XING and SHENG CHENG.
3. he number associated with an unmoving yin lineâalso known as âthe lesser (or young) yinâ (ć°é°). see SI XIANG, def. 1.
BA BA . Lit.
â8 [multiplied by] 8
â, used to refer to the 64 hexagrams in some of The Apocrypha of the Changes
æç·Ż (see
YI WEI), notably the
QIAN KUN ZUO DU [YJJC 158:17] and the
BIAN ZHONG BEI [YJJC 160:5]
BA CHUN GUA çŽćŠ. The eight pure (unmixed) hexagrams. The eight hexagrams that are composed of two identical trigrams:
QIAN [
1]
,
ZHEN [
51]
,
KAN [
29]
,
GEN [
52]
,
KUN [
2]
,
XUN [
57]
,
LI [
30]
, and
DUI [
58]
. see
BA GONG GUA.
BA GONG ćźź. The eight palaces; abbr. of
BA GONG GUA.
BA GONG GUA ćźźćŠ. The hexagrams of the eight palaces. This arrangement, attrib. to
JING FANG (77-37 BCE), divides the 64 hexagrams into 8 groups each headed by one of
âthe eight pure hexagrams
â (
ć
«çŽćŠ), i.e.
QIAN [
1]
,
ZHEN [
51]
,
KAN [
29]
,
GEN [
52]
,
KUN [
2]
,
XUN [
57]
,
LI [
30]
, and
DUI [
58]
. The pure hexagram in each group is called
âthe upper generation
â (
äžäž), also known as
âthe palace hexagram
â (
ćźźćŠ) or
âthe original palace hexagram
â (
æŹćźźćŠ). The remaining 7 hexagrams in a group are derived
from that hexagram, e.g. when the 1st (bottom) line of
QIAN [
1]
changes, it becomes
âthe 1st generation
â (
âäž). When the 1st and 2nd lines change, it becomes
âthe 2nd generation
â (
äșäž). When the 1st, 2nd, and 3rd lines change, it becomes
âthe 3rd generation
â (
äžäž), and so on, until
âthe 5th generation
â (
äșäž). If all six lines were to change,
QIAN [
1]
would turn into
KUN [
2]
, which is one of the pure hexagrams heading its own group. Therefore, the 4th line of the hexagram of the 5th generation changes, and it becomes
âthe roaming soul
â (
æșé). When all the lines of the lower trigram of the hexagram of the roaming soul change, it becomes
âthe returning soul
â (
èčé), see ex. in
table 1. The term
âroaming soul
â probably stems from
XI CI 1.4:
âThe essence and the vital material force constitute the beings; the roaming souls constitute the alternations
â (
çČŸæ°ŁéŠŹç©çé銏æ).
Table 1
Qianâs Palace äčŸćźź
The arrangement of the hexagrams of the eight palaces has its own unique set of
âhexagram rulers
â (
ćŠäž», see
GUA ZHU), now commonly referred to as
âthe generation lines
â (
äžäș€), but Jing Fang uses a variety of terms such as
âthe residing generations
â (
ć±
äž),
âthe approaching generations
â (
èšäž),
âthe governing generations
â (
æČ»äž) or, simply,
âthe generations
â (
äž) [YJJC 177:5, 10, 12, 90]. A hexagram ruler is a line in a hexagram that is believed to embody the significance of the entire hexagram and therefore merits special attention. Furthermore, the generation lines have
âcorresponding
â (
é·č) lines, i.e. if the generation line is located in the lower trigram, the corresponding line is in the corresponding position in the upper trigram and vice versa (see
YING), see e.g. Jing Fang
âs comm. on
TONG REN [
13]
, which is
âthe returning soul
â of
âLIâs [
30]
palace
â [YJJC 177:90]:
âThe returning soul sets up
âthe three dukes
â (i.e. the 3rd line) as the generation [line], and the upper nine in
âthe ancestral shrine
â (i.e. the upper line) is the corresponding [line]
â (
èčéç«äžć
ŹéŠŹäžäžäčćźć»éŠŹæ
ź). Cf.
table 1. For the expressions
âthree dukes
â and
âancestral shrine
â used as references to hexagram lines, see
YAO XIANG.
Table 2 (p. 3) presents the distribution of the 64 ...