Key terms from the I-Ching tradition, Liu Yao structural analysis, the Chinese almanac, and classical source texts. Definitions grounded in primary sources.
The Book of Changes, one of the oldest Chinese classical texts. Composed over centuries, it comprises 64 hexagrams with judgments attributed to King Wen of Zhou and line texts attributed to the Duke of Zhou. The Ten Wings commentaries, traditionally ascribed to Confucius, provide philosophical interpretation. The I-Ching serves as both a divination manual and a foundational text of Chinese cosmology.
Source: Zhouyi (周易); Ten Wings (十翼)
The Zhou Changes — the core text of the I-Ching before the Ten Wings commentaries were appended. Contains the 64 hexagram judgments (卦辭) and 384 line texts (爻辭). The name refers to the Zhou dynasty, under whose early kings the text took its received form.
Source: Zhouyi Zhushu (周易注疏), Wang Bi & Kong Yingda
The practice of consulting the I-Ching for guidance. 卜 (bǔ) originally referred to oracle bone divination using tortoise shells; 筮 (shì) refers to yarrow-stalk divination associated with the I-Ching. Modern practice commonly uses the three-coin method. The tradition treats divination as structured reflection, not fortune-telling.
Source: Xi Ci Zhuan (繫辭傳), Great Treatise
The most common modern method for casting a hexagram. Three coins are tossed six times, building the hexagram from bottom to top. Each toss produces either a yin or yang line, with possible changing lines. This method was developed specifically for Liu Yao practice and captures the moving-line dynamics that structural analysis requires.
Source: Bushi Zhengzong (卜筮正宗), Wang Hongxu, 1709
The traditional ordering of the 64 hexagrams, attributed to King Wen of Zhou. This is the sequence used in the received text of the I-Ching, where hexagrams are arranged in complementary pairs. It differs from the Earlier Heaven (Fu Xi) binary sequence used in cosmological systems.
Source: Xugua Zhuan (序卦傳), Sequence of the Hexagrams
Ten commentarial appendices to the I-Ching, traditionally attributed to Confucius. They include the Tuan Zhuan (judgment commentary), Xiang Zhuan (image commentary), Xi Ci Zhuan (Great Treatise), Shuogua Zhuan (trigram discussion), Xugua Zhuan (sequence of hexagrams), and Zagua Zhuan (miscellaneous notes). These texts transformed the I-Ching from a divination manual into a philosophical classic.
Source: Zhouyi Zhushu (周易注疏)
A six-line figure composed of two trigrams. Each line is either solid (yang) or broken (yin). The 64 hexagrams represent all possible combinations of six yin-yang lines. Each hexagram carries a name, a judgment text, an image text, and six individual line texts.
Source: Zhouyi (周易)
A three-line figure, the building block of hexagrams. There are eight trigrams: ☰ Qian (Heaven), ☷ Kun (Earth), ☳ Zhen (Thunder), ☴ Xun (Wind), ☵ Kan (Water), ☲ Li (Fire), ☶ Gen (Mountain), and ☱ Dui (Lake). Each trigram is associated with a natural phenomenon, a family member, a direction, and a set of qualities defined in the Shuogua Zhuan.
Source: Shuogua Zhuan (說卦傳), Discussion of the Trigrams
A single line in a hexagram. A solid line (—) is yang; a broken line (– –) is yin. Lines are numbered 1 to 6 from bottom to top. Each line carries its own text in the I-Ching and, in Liu Yao analysis, receives a stem-branch assignment, a five element attribute, and a six relative classification.
Source: Xi Ci Zhuan (繫辭傳): "The yao emulate the movements of the world"
The top three lines (lines 4, 5, 6) of a hexagram. Also called the outer trigram (外卦). Traditionally associated with the external situation, the environment, or the other party. In Plum Blossom Numerology, it is the function (用) trigram.
Source: Meihua Yishu (梅花易數), Shao Yong
The bottom three lines (lines 1, 2, 3) of a hexagram. Also called the inner trigram (內卦). Traditionally associated with the self, the inner situation, or one's own side. In Plum Blossom Numerology, it is the substance (體) trigram.
Source: Meihua Yishu (梅花易數), Shao Yong
A line that is in the process of transforming from yang to yin or vice versa. When a hexagram contains changing lines, it produces a second (transformed) hexagram. Changing lines are the engine of Liu Yao analysis — they generate, control, or interact with other lines to shape the reading's dynamics.
Source: Bushi Zhengzong (卜筮正宗), Wang Hongxu, 1709
The hexagram that results when all changing lines in the original hexagram flip. If line 3 is a changing yang, it becomes yin in the transformed hexagram. The transformed hexagram indicates the direction or outcome of the situation. In Liu Yao, the interaction between the original and transformed hexagram lines reveals critical dynamics.
Source: Bushi Zhengzong (卜筮正宗), Wang Hongxu, 1709
A hexagram derived from the middle four lines of the original hexagram. Lines 2-3-4 form the lower nuclear trigram; lines 3-4-5 form the upper. The nuclear hexagram reveals the hidden internal dynamics at work beneath the surface reading. Used in both literary interpretation and Plum Blossom Numerology.
Source: Zuo Zhuan (左傳); Meihua Yishu (梅花易數)
The Six Lines structural divination method, formalized by Jing Fang during the Western Han dynasty (77-37 BC). It transforms a hexagram from a literary text into a quantifiable structural analysis by assigning stem-branch pairs, Five Element attributes, and Six Relative roles to each line. The I-Ching tells you "what" — Liu Yao tells you "how strong." Also called Wen Wang Gua (文王卦).
Source: Jingshi Yizhuan (京氏易傳), Jing Fang; Bushi Zhengzong (卜筮正宗), Wang Hongxu
"Attaching stems and branches" — the system of mapping Heavenly Stems (天干) and Earthly Branches (地支) onto each line of a hexagram. Each line receives a stem-branch pair (e.g., 甲子, 乙丑) which determines its Five Element attribute. The najia assignments follow fixed rules based on the hexagram's trigrams and are the foundation of all Liu Yao calculations.
Source: Jingshi Yizhuan (京氏易傳), Jing Fang
Five relational roles assigned to each line based on its Five Element's relationship to the hexagram's palace element. Brothers (兄弟) share the same element. Offspring (子孫) are generated by it. Wife's Wealth (妻財) is controlled by it. Officer/Ghost (官鬼) controls it. Parents (父母) generate it. These roles determine how each line functions in a reading — which line represents wealth, career, health, or the querent.
Source: Bushi Zhengzong (卜筮正宗), Wang Hongxu, 1709
The line in a hexagram that represents the subject of the querent's question. Selecting the correct useful spirit is the first step in Liu Yao analysis. For wealth questions, it is Wife's Wealth (妻財). For career or exams, Officer/Ghost (官鬼). For health, Offspring (子孫). For documents or housing, Parents (父母). The useful spirit's strength determines the overall verdict.
Source: Bushi Zhengzong (卜筮正宗), Wang Hongxu, 1709
The assessment of each line's power based on how the casting month and day branches relate to its Five Element. A line may be Prosperous (旺), Moderate (相), Weak (休), or Dead (死). The same line can be strong in one month and dead in another, which is why Liu Yao requires the exact casting date. The useful spirit's strength is the primary factor in determining a reading's verdict.
Source: Bushi Zhengzong (卜筮正宗), Wang Hongxu, 1709
A classification system that assigns each of the 64 hexagrams to one of eight palaces (☰ Qian, ☷ Kun, ☳ Zhen, ☴ Xun, ☵ Kan, ☲ Li, ☶ Gen, ☱ Dui). The palace determines the hexagram's ruling element, which serves as the reference point for calculating the Six Relatives of each line. The Eight Palace system was codified in the Bushi Zhengzong.
Source: Jingshi Yizhuan (京氏易傳), Jing Fang; Bushi Zhengzong (卜筮正宗), Wang Hongxu
Two designated lines in every hexagram. The World line (世) represents the querent; the Response line (應) represents the other party or the subject of the question. Their positions are determined by the hexagram's relationship to its palace. A strong World line means the querent has power in the situation; a strong Response line favors the other side. As the Bushi Zhengzong states: "World is yourself, Response is the other party."
Source: Bushi Zhengzong (卜筮正宗), Wang Hongxu, 1709
The visible line that occupies the position where a hidden spirit resides. In Liu Yao analysis, when a needed Six Relative is absent (hidden), the flying spirit at that position interacts with the hidden spirit through Five Element dynamics — generating, controlling, or clashing. Whether the flying spirit supports or suppresses the hidden spirit affects the reading's outcome.
Source: Bushi Zhengzong (卜筮正宗), Wang Hongxu, 1709
Wood (木), Fire (火), Earth (土), Metal (金), and Water (水) — the five phases that describe cyclical processes in Chinese cosmology. They interact through generation (生) and control (克) cycles. In Liu Yao, each line's element determines its Six Relative role and its strength relative to the casting date. In the almanac, elemental interactions between day stems and activity categories govern auspiciousness.
Source: Shangshu Hong Fan (尚書·洪範); Xi Ci Zhuan (繫辭傳)
The productive cycle of the Five Elements: Wood generates Fire, Fire generates Earth, Earth generates Metal, Metal generates Water, Water generates Wood. In Liu Yao, a line that is generated by the month or day branch gains strength. A source spirit (原神) that generates the useful spirit is favorable for the reading.
Source: Bushi Zhengzong (卜筮正宗), Wang Hongxu, 1709
The restraining cycle of the Five Elements: Wood controls Earth, Earth controls Water, Water controls Fire, Fire controls Metal, Metal controls Wood. In Liu Yao, a line controlled by the month or day branch is weakened. A jealous spirit (忌神) that controls the useful spirit is unfavorable.
Source: Bushi Zhengzong (卜筮正宗), Wang Hongxu, 1709
A cycle of ten characters (甲乙丙丁戊己庚辛壬癸) used in Chinese calendrical and cosmological systems. Each stem carries a Five Element and yin-yang polarity. In the najia system, Heavenly Stems are paired with Earthly Branches and assigned to hexagram lines. They also determine the "day master" in Bazi (Four Pillars) analysis.
Source: Jingshi Yizhuan (京氏易傳), Jing Fang
A cycle of twelve characters (子丑寅卯辰巳午未申酉戌亥) that form the Chinese zodiac and underpin the traditional calendar. Each branch carries a Five Element and corresponds to an animal, a compass direction, and a two-hour period of the day. In Liu Yao, the month and day branches determine line strength. In the almanac, branch interactions govern date selection.
Source: Jingshi Yizhuan (京氏易傳), Jing Fang
The trigram arrangement attributed to Fu Xi, representing the primordial cosmic order. Trigrams are arranged in complementary pairs: ☰ Qian–☷ Kun, ☳ Zhen–☴ Xun, ☵ Kan–☲ Li, ☶ Gen–☱ Dui. This sequence forms the basis of Shao Yong's cosmological numerology and the Plum Blossom divination system. It differs from the Later Heaven sequence used in feng shui and directional applications.
Source: Shuogua Zhuan (說卦傳); Huangji Jingshi Shu (皇極經世書), Shao Yong
The trigram arrangement attributed to King Wen, representing the practical, manifest world. Trigrams are mapped to compass directions: ☲ Li (south), ☵ Kan (north), ☳ Zhen (east), ☱ Dui (west). This sequence is the basis for feng shui, directional analysis, and the almanac's spatial calculations. It complements the Earlier Heaven cosmological order.
Source: Shuogua Zhuan (說卦傳)
The traditional Chinese calendar system that evaluates specific days for specific activities. Unlike Western calendars, the almanac assesses each day's suitability for activities like weddings, travel, construction, and business openings. Classical almanac practice evaluates activities individually (宜/忌) rather than assigning generic day ratings — a distinction the imperial Xieji Bianfang Shu makes explicitly.
Source: Xieji Bianfang Shu (協紀辨方書), Vols. 9-11
A system of twelve recurring day types that cycle through the lunar months: Establish (建), Remove (除), Full (滿), Balance (平), Set (定), Hold (執), Break (破), Critical (危), Accomplish (成), Receive (收), Open (開), Close (閉). Each carries a base quality rating from the Xieji Bianfang Shu and governs which activities are favorable or restricted on that day.
Source: Xieji Bianfang Shu (協紀辨方書), Vol. 9
The core evaluation framework of the Chinese almanac. 宜 (suitable) lists activities favored on a given day; 忌 (restricted) lists activities to avoid. Classical practice derived these from the interaction of multiple celestial factors — Jianchu day type, stellar positions, and branch relationships — not from simplified star ratings. The Xieji Bianfang Shu evaluates each activity independently.
Source: Xieji Bianfang Shu (協紀辨方書), Vols. 9-11
Twenty-four divisions of the solar year that mark seasonal transitions in the Chinese calendar. Each term spans approximately 15 days. Solar terms determine the boundaries of lunar months, govern agricultural timing, and define the seasonal strength of Five Elements in Liu Yao analysis. Key terms include Lichun (Start of Spring), the Equinoxes, and the Solstices.
Source: Huainanzi (淮南子), Tianwen Xun (天文訓)
The practice of choosing auspicious dates for important activities. Rooted in the almanac tradition, date selection considers the interaction of Jianchu day officers, stellar positions, Five Element relationships, and the individual's birth data. The Xieji Bianfang Shu provides the classical methodology, evaluating each activity against multiple celestial factors rather than assigning generic good or bad days.
Source: Xieji Bianfang Shu (協紀辨方書)
The Forest of Changes, attributed to Jiao Gan (焦贛), also known as Jiao Yanshou, a Western Han scholar active around 50 BCE. Contains 4,096 poetic verses — most commonly four clauses each — one for every possible hexagram-to-hexagram transformation (64 x 64). Each verse is a compressed oracle drawing on history, mythology, natural imagery, and classical allusion. The complete Yilin is included in Six Lines, each verse paired with original ink brush artwork.
Source: Jiao Shi Yilin (焦氏易林)
Western Han dynasty scholar (c. 1st century BC) to whom the Yilin (Forest of Changes) is attributed. Jiao Gan (焦贛) is the primary name in classical sources; Jiao Yanshou (焦延壽) is his courtesy name. A specialist in I-Ching divination who served as a local official. He was the teacher of Jing Fang, who later formalized the Liu Yao najia system. Jiao Gan's Yilin represents the literary divination tradition; his student Jing Fang created the structural analytical tradition.
Source: Han Shu (漢書), Biographies of Scholars, Vol. 75
Western Han dynasty scholar-official (77-37 BC) who formalized the najia system and the Liu Yao analytical method. A student of Jiao Gan, Jing Fang transformed I-Ching interpretation from a purely literary practice into a structural one by assigning stems, branches, and elemental relationships to hexagram lines. His work, the Jingshi Yizhuan (京氏易傳), is the foundational text for Liu Yao practice.
Source: Han Shu (漢書), Biographies of Scholars, Vol. 75; Jingshi Yizhuan (京氏易傳)
The Imperial Guide to Date Selection and Directional Harmony, a 36-volume compilation commissioned by Emperor Qianlong in 1739. Preserved in the Siku Quanshu (Complete Library of the Four Treasuries). It is the most authoritative classical source for Chinese almanac calculations, systematically cataloging celestial spirits, day types, and activity-specific rules. Six Lines uses this text as the foundation for all almanac computations.
Source: Siku Quanshu (四庫全書), Zi Section, Astronomy/Mathematics
The Orthodox Methods of Divination, compiled by Wang Hongxu in 1709 (Qing dynasty). The most widely cited operational manual for Liu Yao divination, codifying the Eight Palace hexagram classification, najia stem-branch assignments, Six Relatives derivation, useful spirit selection by question category, world/response line placement, and strength assessment methods.
Jing Fang's Commentary on the I-Ching, the original source text for the najia system. Written during the Western Han dynasty, it defines how Heavenly Stems and Earthly Branches are assigned to hexagram lines — the foundational calculation that makes Liu Yao analysis possible.
The Discussion of Trigrams, one of the Ten Wings commentaries. It defines the core correspondences for each trigram — natural phenomena, body parts, animals, family relationships, and qualities. These correspondences form the basis of Plum Blossom Numerology and the trigram association tables used across Chinese metaphysical traditions.
Plum Blossom Numerology, a divination method traditionally attributed to Shao Yong (Song dynasty, 1011-1077). It generates hexagrams from numbers derived from dates, objects, sounds, or environmental observations. Interpretation uses the body-function (體用) framework: the lower trigram represents the self, the upper represents the situation, and Five Element interactions between them yield the judgment.
The Annotated Book of Changes, combining Wang Bi's 3rd-century commentary with Kong Yingda's 7th-century sub-commentary. The standard scholarly edition of the I-Ching for over a millennium. Wang Bi's approach emphasizes philosophical meaning over numerological systems, while Kong Yingda synthesizes earlier interpretive traditions. Six Lines draws on this edition for its classical Chinese text layer.
The Book of Supreme World Ordering by Shao Yong (Song dynasty). A cosmological system that maps hexagrams to historical epochs through a 129,600-year cycle (元會運世). Each year within a 60-year cycle receives a specific hexagram via the Fu Xi binary sequence. Shao Yong's system is theoretical and cosmological, distinct from the operational Plum Blossom Numerology also attributed to him.