Third, the method of divination by shooting.

-Divination is based on divination, and divination is based on the analysis of divination. So, how do the divinatory symbols and things have a specific connection? That is, how do specific things show corresponding divinatory symbols? This is mainly reflected in the relationship between divinatory symbols and rational number space-time, which is essentially the holographic relationship between everything in the universe and rational number, time, space and divinatory symbols. The concept of number is gradually formed and developed by human beings in production and life practice. Numbers are both abstract and concrete. Everything has a close relationship with number, not only the relationship between number and measurement, but also the relationship between quality; The regularity of the development and change of things is closely related to "number", or it is embodied in the determination of "number". "Number", like time and space, is the form of things. The relationship between things and numbers studied in the Yi-ology is different from the numbers we talk about in daily life, and from the numbers studied in modern mathematics, which refers to "managing numbers", "natural principles", and the so-called "those who manage are only counting". Therefore, the ancient theories such as divination, Six Rens, Qimen, astrology, astrology and geomancy are all called "Shu Mathematics".

Image and number are the two most important areas in Yi-ology, and the school that studies them and their relationship in history is called "Image and Number School". The relationship between them has been discussed for a long time. In Zuo Zhuan's Fifteen Years of Xi Gong, Han Jianshi said: "Counting is also a matter of life, and then there is an image, and then there is a zi, and then there is a number." Kong Yingda, a Yi-ology scholar in the Tang Dynasty, explained: "The use of divination is to tell people by the number of yin and yang. Everything that flies away is born and then has its shape; It is not only an image, but also a lot; There are many things before you have a head count. Elephants are born and then there are numbers, which is because of elephants. If the divinatory symbols are easy, they are born of factors, so the divinatory symbols are obtained first, and they are born from numbers. " From here, we can see that the relationship between "image" and "number" is: there is an object image first, then there is a number, and from the number, there is a divinatory image; Zhanduan infers concrete objects through divination and number. What needs to be explained here is that "image" and "number" are actually produced at the same time, and they cannot be separated. If there is an image, there must be a number, and if there is a number, there must be an image. Just like Yin and Yang, they are both born from Tai Chi, but in no particular order. You can know Yang by observing Yin, and you can also know Yin by observing Yang.

1. Various kinds of logic and mathematics

(1) The number of great "Tao"

Laozi, a philosopher in the Warring States period, once said, "Tao gives birth to one, two, three and three things." This sentence seems simple, but it includes profound philosophical sayings, which summarizes the process of the emergence and development of the universe. The same is true of the numbers that are easy to learn, from scratch, from to 1, from 1 to 2, from 2 to 3. That is to say, the infinite gives birth to Tai Chi, Tai Chi gives birth to two instruments for "1", and one or two instruments of Yin and Yang form the gossip of three paintings and so on. Specifically, the universe is a big pole, DNA is a Tai Chi, and the smallest morphological field of life is also a big pole ... They are all pregnant with two instruments, which are further developed to generate many. In the Book of Changes, it is said: "It is easy to have Tai Chi, and it is to give birth to two instruments, two instruments give birth to four images, and four images give birth to eight diagrams." This sentence is completely consistent with what Laozi said in the expression of its philosophical significance.

(2) The number of heaven and earth

The Book of Changes says: "Heaven is the second place; Tian San, Di Si; Heaven five, earth six; Tianqi, Diba; Heaven nine, earth ten. The number of days is five, the number of places is five, and the five are in harmony with each other. Where the number of heaven and earth is fifty, there are five. This is why it becomes a change and ghosts and gods also. " The number of jade within ten is mysterious, including five odd numbers: 13579; Five even numbers: 2468. Odd numbers are yang and days; Even numbers are yin and ground numbers. Add days: 1+3+5+7+9 = 25; Add the number of places: 2+4+6+8+1 = 3; Add the number of heaven and earth: 25+3=55. The ancients reflected the connection between everything in heaven and earth through the odd-even opposition of these numbers. Divination is to get divination through the calculation of numbers, and to infer specific things and their relationships through divination.

(3) The number of rivers and Luo

In order to reflect the mystery and change of the number of ten heavens and the earth, the ancients created River Map and Luo Shu.

It is said that when Fuxi came out of Meng He, there was a dragon and a horse with a little back, with two and seven in front, one and six in the back, three and eight in the left, four and nine in the right, and five and ten in the middle. Its meaning is: the central five, like the five elements; One, six on the left, like the northern water; Two, seven in six, like the southern butyl fire; Three, eight in the back, like the Oriental A and B; Four or nine are on the right, like western Geng Xinjin; Five, ten in the middle, like the central Wuji soil. Each of the five parties has a number of days and places, and the total number is 55. There are many explanations for the sentence "The number of great Yan is fifty, and its use is nine out of forty" in the Copyrights. One explanation is that the original text should be "The number of great Yan is five out of fifty" and the word "five" should be removed, which is the total number of heaven and earth in the river map. Because a heavy hexagram has six hexagrams, six and forty-nine are subtracted from fifty-five. In "River Map", the five elements displayed by the number of heaven and earth are turned clockwise to form a congenital body.

It is also said that when Dayu was in charge of water control, a tortoise came out of the Luohe River with a tattoo on its back, which was called "Luoshu". "Shang Shu Hong Fan" said: "Heaven and Yu Luo gave birth to a book, and the tortoise came out with a negative text, which was listed on the back, and there were as many as nine." "Luo Shu" takes the image of a turtle, and its notation is: wear nine shoes and one, left three and right seven, two and four shoulders, and six and eight feet. Nine places and nine numbers are the ninth house. Corresponding to the gossip of the day after tomorrow, the specific correspondence is: Kanyi is water, Kunyi is soil, Zhensan is wood, Xunsi is wood, Zhongwu is soil, Ganliu is gold, Duiqi is gold, Genba is soil, and Lijiu is fire. Its corresponding heavenly stems and five elements are: Renshui I, Dinghuo II, Jiamu III, Xinjin IV, Wuji Tuwu, Guishui VI, Huhuo VII, Yimu VIII and Geng Jin Jiu. Rotate the gram counterclockwise, and it will be used the day after tomorrow. There are dozens of them. But it is already in the majority, because the sum of its two opposite corners or sides is ten. At the same time, the sum of the number of heaven and earth on each side and the number of heaven and earth on each diagonal is fifteen, which fully embodies the principle of coordination of the balance of yin and yang in all things in heaven and earth.

(4) Number of Generations

Zheng Xuan, a Yi-ology scholar in the Eastern Han Dynasty, said in his annotation "Cohesion": "Heaven is born with water in the north, earth is born with fire in the south, heaven is born with trees in the east, earth is born with gold in the west, and heaven is born with earth in the middle." This refers to the River Map. He also said: "Yang and heaven are coupled, Yin and Yang are not matched, and they do not complement each other. 6% of the land is in the north, together with the sky; 7% of the day is in the south, and it is merged with the ground; Eighty percent of the land is in the east, merged with the sky, and ninety percent of the sky is in the west, merged with the land; 1% of the land is in the middle, which is also in harmony with Tianwu. " Here, 1, 2, 3, 4, 5 is a "number" and 6, 7, 8, 9 is a "number". "Life" means production, and "number of life" means that everything can be born; "Cheng" means completion, and "Cheng" means completion. Everything can be summed up when the number of students is matched with the five elements, five parties and eight diagrams, and the ever-changing number can sum up the movement and change of everything. The classical divination method uses grass to calculate divination images, that is, it uses four numbers of "six seven eight nine". These four numbers correspond to "four images", six are old yin, seven are shaoyang, eight are shaoyin and nine are Lao Yang. "Yi Wei Gan Chi Degree" said: "Yi Yi Yin Yi Yang is the fifteen-year-old Tao. Yang becomes nine of seven, and Yin becomes six of eight, which is also in fifteen. " Therefore, Taiyi (B) takes its number as the ninth house, and the four positive and four dimensions are all combined into fifteen. This coincides with the number of Luo Shu, that is, six old yin plus nine Lao Yang, eight little yin plus seven little yang just make fifteen, which coincides with the way of "one yin and one yang make fifteen" or the way of Tai Chi. It can be seen that it is not accidental and arbitrary to use the four numbers of 6789 to represent yin and yang in the divinatory image calculus, but it reflects the profound concept of image and reason of the ancients.

(5) Eight diagrams ordinal number

innate gossip ordinal number:

Ganyi, Dui Er, Lisan, Zhensi, Xunwu, Kanliu, Genqi and Kunba.

This ordinal number is arranged according to innate gossip or "Fuxi Eight Diagrams Order". From Gannan to the east to the northeast; From the northeast to the southwest, through Kanxi, back to Kunbei. From Gan to Kun, the route is just the S-route of Taiji diagram, and it is also a life route. This ordinal number is an innate number, and the number divination method in Shao Yong's "Plum Blossom Yi Shu" is based on this number to calculate divination, and the number is like it. That is, when divining divination, the eight diagrams ordinal number is directly regarded as a real number, and one corresponds to the dry divination, two corresponds to the exchange divination, three corresponds to the departure divination, four corresponds to the earthquake divination, five corresponds to the Kun divination, six corresponds to the Kangua divination, seven corresponds to the Gen divination and eight corresponds to the Kun divination, so that the divination image can be directly obtained from the numbers.

The acquired gossip ordinal number:

Kanyi, Kuner, Zhensan, Xunsi, Zhongwu, Ganliu, Duiqi, Genba and Lijiu.

This order is arranged according to the acquired gossip or "Wen Wang gossip order". That is, from Kanbei to the southwest of Kunming, then to the east and west, through the palace to the northwest and the west, then to the northeast and finally to the south, forming the acquired universe field. The number of gossip the day after tomorrow coincides with the number of nine palaces in Luo Shu, which is an important basis for deducing numbers from divinatory images. In ancient geomantic omen, this is the order of pushing people's lives. (1) the number of big Yan and the method of "writing divination"

The method of "writing divination" is the oldest method of divination. "Zhu" refers to the grass (now commonly known as Scutellaria or Sawtooth Grass). When divining, it is to count the number of grass, divide it into several parts, calculate it, and then get the divination.

It is said in "On the Cohesion": "When the number is known, it is called occupation." It refers to divination through the method of writing and the calculation of the number of worlds, so as to infer things. It also discusses the process of divination and its meaning: "the number of great Yan is fifty, and its use is nine out of forty." Divide into two to resemble two (referring to two instruments); Hang one like three (referring to three talents); "Take it as four, like four"; Return to strange fingers (between fingers) to resemble Yan; Leap again at the age of five, so point again and then hang up. ..... Is the reason why four battalions become easy, and eight times out of ten become hexagrams. Extend it, touch it and grow it, and the world will be able to do it. "

The specific operation process is as follows:

Preparation stage: Take fifty (or fifty-five) grasses, which can also be replaced by matchsticks and bamboo sticks. Take out one (take out six when using fifty-five). No, only use the remaining forty-nine when harvesting.

One change:

① Divide forty-nine grassy stems (or other things) into left and right parts at will ("Divide them into two to make them look like two").

② Take a piece (strategy) from the right part and put it between the little finger and the ring finger of the left hand ("hanging one like three").

③ group the remaining strategies in the right part into four strategies ("four strategies are like four seasons"). Count to the end, or one more strategy, or two more strategies, three more strategies, and four more strategies, and put the remaining strategies between the ring finger and the middle finger ("strange is like a leap").

④ Count one of the four strategies on the left to the last remaining one to four strategies, and put these remaining strategies between the middle finger and the index finger ("leap again at the age of five").

⑤ put the strategies between your fingers together and put them aside ("point before hanging").

the above is a change, and the rest is forty or forty-four.

second transformation:

⑤ divide the remaining strategies of one transformation into forty or forty-four and then divide them into two parts at will, such as ①

⑦ hang one again, as mentioned in ②

⑧ ⑦ ⑦ ⑦ ⑦ ⑦ ⑦ ⑦ ⑦ ⑦ ⑦ ⑦ ⑦ ⑦ ⑦ ⑦

the above are two changes, and the remaining strategies are 32, 36 or 4.

Three changes:

⑩ Divide the remaining strategies of the two changes into two parts, such as ①.

⑾ hang one, such as ②

⑿ ⒂ ⒂ ⒂ ⒂ ⒂ ⒂ ⒂ ⒂ ⒂ ⒂ ⒂ ⒂ ⒂ ⒂ ⒂ ⒂ ⒂ ⒂ ⒂ ⒂ ⒂ ⒂ ⒂ ⒂

[13] point again and then hang up, such as ⑤

above is three changes, and the last remaining strategy is either twenty-four, twenty-eight, thirty-two, or thirty-six. Divide by four, and its quotient is either six, seven, eight or nine. Sixth, the old yin, the meritorious yin, and the change, also known as "crossing"; Seven is shaoyang, painting yang; Eight is less yin, painting yin; Nine is Lao Yang, and it is also a change, also known as "heavy".

in this way, after three changes, a painting is obtained. A "great divination" with six hexagrams has to go through eighteen changes. Before the Han Dynasty and even the Sui and Tang Dynasties, divination and divination were mainly based on this method. As mentioned at the beginning of this article, Dong Fangshuo in the Western Han Dynasty guessed the gecko by "pinning divination".

After the Sui and Tang Dynasties, people often used money as a substitute for divination. This is also the "method of pushing divination from the forest of fire". Jia Gongyan in the Tang Dynasty said in Zhou Li Shu: "But in ancient times, the land was painted with wood, but now it is painted with money. Take three little (back) as the most important money, and nine as the most important money; More than three (heads) means paying money, and paying money is six, more than two and less is single money, and single money is seven; Two less and one more are converted into money, and eight are converted into money. " In this way, from bottom to top, after shaking with both hands, the copper coin is thrown open to see its positive and negative arrangement, and the change of yin and yang of the six hexagrams is much simplified in procedure, and six times can become a hexagram.

However, there are differences between the classical divination method of "starting divination" and the divination method of "substituting money" in the main method of breaking divination. That is, after divination, besides referring to divination, we infer the measured things and things mainly by analyzing divination images. According to the principle of "Na Jia", the method of "pushing divination from the forest of fire beads" matches six hexagrams with factors such as stem and branch, five elements, six relatives and world response, and infers the measured things and things mainly by analyzing the relationships between hexagrams and hexagrams, hexagrams and moon branches. The divination methods mentioned in this paper are mainly "the divination method" and "the plum blossom is easy to count" created by Shao Yong in Song Dynasty, and the "the divination method with money instead of divination" will not be described in detail.

(2) "plum blossom easy to count" and digital divination method

"plum blossom easy to count" is another more flexible and practical divination method invented by Shao Yong (Zi Kang Festival), a great scholar of the Northern Song Dynasty, which is different from the divination methods of "Da Yan Zhi" and "Huozhulin". It is different from the general simple method of seeking divination without considering the number of places, and it is separated from the tedious method of divination based on the number of great Yan, but it concentrates the advantages of both, truly achieving the unity of number and image, which is another major turning point and breakthrough in divination. Its basic method can be summarized in two sentences: "Eight hexagrams are divided by eight, and six hexagrams are divided by six".

The book "The Changes of Plum Blossoms" says: "Eight hexagrams are divided by eight. No matter how many hexagrams are counted, eight is the number of hexagrams. If the number exceeds eight, it will be divided by eight and counted by zero (remainder). You can't divide by adding 18, then divide by 28 and 38, and divide by zero. If you get eight integers, that is, the' Kun' hexagram, you don't have to divide it. Where you start, divide the total number of hexagrams by six, and use zero as the motive. If it is less than six, stop using this number as a dynamic, and there is no need to divide it. In case of six numbers, divide it, and 16 is endless, then divide it by 26 and 36, and divide it by zero. If it moves, look at it. If it is yang, it will become yin, and if it is yin, it will become yang. Take it when you add it. "

The characteristics of "plum blossom is easy to count" into hexagrams are as follows: firstly, it is composed of two images of eight diagrams from top to bottom, instead of adding them six times from bottom to top. Secondly, only one of the six hexagrams after the hexagrams is dynamic, and there must be one dynamic, but not more than two dynamic. Third, the method of breaking hexagrams is also relatively concise. In addition to looking up the hexagrams in Zhouyi according to the verb, it is mainly divided into the body use, verb change and intertextuality of curry hexagrams, and judged according to the five elements. Generally speaking, in a six-hexagram, there are two hexagrams, one is static, the other is dynamic, and the hexagram is changed. The relationship between the body and function of the upper and lower divinatory symbols in a six-hexagram is manifested in five elements, namely, the body is used, the body is used, the body is used, the body is used, and the body is used in comparison. In addition, there is the relationship between intertextuality and pragmatism, the relationship between change of mind and pragmatism, and so on.

There are many contents in the "plum blossom easy number" that directly use numbers as divination, mainly including: the number of things, the number of sounds, the number of strokes and the number of words, the number of feet and so on. For example, "the number of things accounts for": there are countable things, that is, the number of things that can be counted is