Zi Wei Dou Shu
紫微斗数
c Aloysius Han [email protected] http://www.geohavens.com Fifth Revision January 19, 2014Preface
Revision 5
First of all, I am personally a student of中州派Zhong Zhou Pai, and where there are biases to plotting or descriptions, I will take reference to what was transmitted to me in my lineage. Having taken formal training, I had some new inspiration and a better understanding of 紫微斗数. Today, I believe I am better placed to reorganise the material for added flow and coherence. Inconsistencies where found are corrected. It is an ongoing work, and I’ll be working on reorganising existing materials rather than augmenting with more unstructured materials.
People have generally found the material herein useful, and some have volunteered useful links for charting or further resource.
Aloysius Han
Contents
1 Introduction 17 1.1 Study Guide . . . 21 2 History 23 2.1 Classic Texts . . . 24 2.2 Various Sects . . . 24 2.2.1 San He Types —三合派系 . . . 24 2.2.2 Si Hua Sect —四化派（飞星派）系 . . . . 28 2.2.3 Other Sects —其他派系 . . . . 28 2.3 Further Reading . . . 29 3 Chinese Mythology 31 3.1 Overview of Feng Shen Yan Yi . . . 313.2 Huang Feihu . . . 32
3.3 Bo Yikao . . . 32
3.3.1 Role in plot . . . 33
3.4 Daji . . . 33
3.5 King Zhou of Shang . . . 35
3.5.1 Early reign . . . 35
3.5.2 Late reign . . . 35
3.5.3 Fall . . . 36
3.6 Jiang Ziya . . . 36
3.6.1 Background . . . 36
3.6.2 Hire by King Wen of the Zhou . . . 36
3.6.3 Attack of the Shang . . . 37
3.6.4 Personal views and historical influence . . . 37
3.6.5 In popular culture . . . 37
3.7 Bi Gan . . . 38
3.8 King Wu of Zhou . . . 38
3.9 King Wen of Zhou . . . 39
3.9.1 Biography . . . 39
3.10 Fei Zhong . . . 40
3.11 Empress Jiang . . . 40
3.12 Ma Qian Jin . . . 40
6 CONTENTS
3.13 Wen Tai Shi . . . 40
3.14 Li Jing . . . 40
4 The Twelve Domains 41 4.1 The Destiny Domain命宫and Body Domain 身宫 . . . . 42
4.1.1 Destiny Domain 命宫 . . . . 42
4.1.2 Body Domain身宫 . . . 46
4.2 The Siblings Domain兄弟宫 . . . . 48
4.3 The Spouse Domain夫妻宫 . . . 48
4.4 The Children Domain子女宫 . . . 48
4.5 The Health Domain疾厄宫 . . . 48
4.6 The Wealth Domain财昂宫 . . . 48
4.7 The Travel Domain 迁移宫 . . . . 49
4.8 The Peers Domain仆役宫 . . . 49
4.9 The Career Domain官禄宫 . . . 49
4.10 The Property Domain 田宅宫 . . . 50
4.11 The Karma Domain福德宫 . . . . 50
4.12 The Parents Domain 父母宫 . . . 50
5 Domain Interactions 53 5.1 Court Relationships . . . 53
5.2 Comprehensive Trends . . . 59
5.3 Wealth Level Analysis . . . 59
5.4 Empty Domain . . . 60
5.5 Earth Branches of the Domains . . . 60
6 Chinese Terms 63 6.1 Influence . . . 64
6.2 Further Reading . . . 64
7 The Fourteen Major Stars 67 7.1 紫微 Zi Wei — Emperor . . . 70
7.1.1 Characteristics of the Star . . . 71
7.1.2 Destiny Domain —命宫 . . . . 73 7.1.3 Siblings Domain —兄弟宫 . . . . 74 7.1.4 Spouse Domain — 夫妻宫 . . . 74 7.1.5 Children Domain — 子女宫 . . . 74 7.1.6 Wealth Domain — 财昂宫 . . . 75 7.1.7 Health Domain — 疾厄宫 . . . 75 7.1.8 Travel Domain — 迁移宫 . . . . 75 7.1.9 Peers Domain —仆役宫 . . . 75 7.1.10 Properties Domain — 田宅宫 . . . 75 7.1.11 Career Domain —官禄宫 . . . 76 7.1.12 Karma Domain —福德宫 . . . 76
CONTENTS 7
7.1.13 Parents Domain — 父母宫 . . . 76
7.2 天机 Tian Ji — Heavenly Machine . . . 77
7.2.1 Adjectives . . . 78
7.2.2 Characteristics of the Star . . . 78
7.2.3 Destiny Domain —命宫 . . . . 79 7.2.4 Siblings Domain —兄弟宫 . . . . 80 7.2.5 Marriage Domain —夫妻宫 . . . 80 7.2.6 Children Domain — 子女宫 . . . 81 7.2.7 Wealth Domain — 财昂宫 . . . 81 7.2.8 Health Domain — 疾厄宫 . . . 81 7.2.9 Travel Domain — 迁移宫 . . . . 81 7.2.10 Peers Domain —仆役宫 . . . 81 7.2.11 Career Domain —官禄宫 . . . 82 7.2.12 Karma Domain —福德宫 . . . . 82 7.2.13 Parents Domain — 父母宫 . . . 82 7.2.14 Properties Domain — 田宅宫 . . . 82
7.3 太阳 Tai Yang — Sun . . . 83
7.3.1 Characteristics . . . 83 7.3.2 Destiny Domain —命宫 . . . . 86 7.3.3 Siblings Domain —兄弟宫 . . . . 86 7.3.4 Marriage Domain —夫妻宫 . . . 87 7.3.5 Children Domain — 子女宫 . . . 87 7.3.6 Wealth Domain — 财昂宫 . . . 87 7.3.7 Health Domain — 疾厄宫 . . . 87 7.3.8 Travel Domain — 迁移宫 . . . . 88 7.3.9 Peers Domain —仆役宫 . . . 88 7.3.10 Career Domain —官禄宫 . . . 88 7.3.11 Travel Domain —田宅宫 . . . 88 7.3.12 Karma Domain —福德宫 . . . 88 7.3.13 Parents Domain — 父母宫 . . . 88 7.4 武曲 Wu Qu — General . . . 89 7.4.1 Narrative . . . 89 7.4.2 Characteristics . . . 89 7.4.3 Destiny Domain —命宫 . . . . 90 7.4.4 Siblings Domain —兄弟宫 . . . . 92 7.4.5 Spouse Domain — 夫妻宫 . . . 92 7.4.6 Children Domain — 子女宫 . . . 92 7.4.7 Wealth Domain — 财昂宫 . . . 93 7.4.8 Health Domain — 疾厄宫 . . . 93 7.4.9 Travel Domain — 迁移宫 . . . . 93 7.4.10 Peers Domain —仆役宫 . . . 93 7.4.11 Career Domain —官禄宫 . . . 93 7.4.12 Properties Domain — 田宅宫 . . . 94 7.4.13 Karma Domain —福德宫 . . . . 94 7.4.14 Parents Domain — 父母宫 . . . 94
8 CONTENTS
7.5.1 Adjectives . . . 95
7.5.2 Narrative . . . 95
7.5.3 Characteristics of the Star . . . 95
7.5.4 Destiny Domain —命宫 . . . . 98 7.5.5 Siblings Domain —兄弟宫 . . . . 99 7.5.6 Marriage Domain —夫妻宫 . . . 99 7.5.7 Children Domain — 子女宫 . . . 99 7.5.8 Wealth Domain — 财昂宫 . . . 99 7.5.9 Health Domain — 疾厄宫 . . . 99 7.5.10 Travel Domain — 迁移宫 . . . 100 7.5.11 Peers Domain —仆役宫 . . . 100 7.5.12 Career Domain —官禄宫 . . . 100 7.5.13 Properties Domain — 田宅宫 . . . 100 7.5.14 Karma Domain —福德宫 . . . 100 7.5.15 Parents Domain — 父母宫 . . . 100
7.6 廉贞 Lian Zhen — Propriety . . . 101
7.6.1 Adjectives . . . 101
7.6.2 Characteristics of the Star . . . 101
7.6.3 Destiny Domain —命宫 . . . 103 7.6.4 Spouse Domain — 夫妻宫 . . . 105 7.6.5 Children Domain — 子女宫 . . . 105 7.6.6 Wealth Domain — 财昂宫 . . . 105 7.6.7 Health Domain — 疾厄宫 . . . 106 7.6.8 Travel Domain — 迁移宫 . . . 106 7.6.9 Peers Domain —仆役宫 . . . 106 7.6.10 Career Domain —官禄宫 . . . 106 7.6.11 Properties Domain — 田宅宫 . . . 106 7.6.12 Karma Domain —福德宫 . . . 107 7.6.13 Parents Domain — 父母宫 . . . 107
7.7 天府 Tian Fu — Heavenly Treasury . . . 108
7.7.1 Narrative . . . 108
7.7.2 Adjectives . . . 108
7.7.3 Characteristics of the Star . . . 108
7.7.4 Destiny Domain —命宫 . . . 109 7.7.5 Siblings Domain —兄弟宫 . . . 111 7.7.6 Spouse Domain — 夫妻宫 . . . 111 7.7.7 Children Domain — 子女宫 . . . 111 7.7.8 Wealth Domain — 财昂宫 . . . 111 7.7.9 Health Domain — 疾厄宫 . . . 112 7.7.10 Travel Domain — 迁移宫 . . . 112 7.7.11 Peers Domain —仆役宫 . . . 112 7.7.12 Career Domain —官禄宫 . . . 112 7.7.13 Properties Domain — 田宅宫 . . . 112 7.7.14 Karma Domain —福德宫 . . . 113 7.7.15 Parents Domain — 父母宫 . . . 113
CONTENTS 9
7.8.1 Characteristics of the Star . . . 114
7.8.2 Destiny Domain —命宫 . . . 115 7.8.3 Siblings Domain —兄弟宫 . . . 117 7.8.4 Spouse Domain — 夫妻宫 . . . 117 7.8.5 Children Domain — 子女宫 . . . 117 7.8.6 Wealth Domain — 财昂宫 . . . 117 7.8.7 Health Domain — 疾厄宫 . . . 118 7.8.8 Travel Domain — 迁移宫 . . . 118 7.8.9 Peers Court — 仆役宫 . . . 118 7.8.10 Career Domain —官禄宫 . . . 118 7.8.11 Properties Domain — 田宅宫 . . . 118 7.8.12 Karma Court —福德宫 . . . 119 7.8.13 Parents Court — 父母宫 . . . 119
7.9 贪狼 Tan Lang — Greedy Wolf . . . 120
7.9.1 Narrative . . . 120
7.9.2 Adjectives . . . 120
7.9.3 Characteristics of the Star . . . 120
7.9.4 Destiny Domain —命宫 . . . 122 7.9.5 Siblings Domain —兄弟宫 . . . 123 7.9.6 Marriage Domain —夫妻宫 . . . 123 7.9.7 Children Domain — 子女宫 . . . 124 7.9.8 Wealth Domain — 财昂宫 . . . 124 7.9.9 Health Domain — 疾厄宫 . . . 124 7.9.10 Travel Domain — 迁移宫 . . . 124 7.9.11 Peers Domain —仆役宫 . . . 124 7.9.12 Career Domain —官禄宫 . . . 124 7.9.13 田宅宫Domain 田宅宫 . . . 125 7.9.14 Karma Domain —福德宫 . . . 125 7.9.15 Parents Domain — 父母宫 . . . 125
7.10 巨门 Ju Men — Great Door . . . 126
7.11 Narrative . . . 126
7.11.1 Characteristics of the Star . . . 126
7.11.2 Destiny Domain —命宫 . . . 128 7.11.3 Siblings Domain —兄弟宫 . . . 129 7.11.4 Spouse Domain — 夫妻宫 . . . 129 7.11.5 Children Domain —子女宫 . . . 129 7.11.6 Wealth Domain —财昂宫 . . . 130 7.11.7 Health Domain — 疾厄宫 . . . 130 7.11.8 Travel Domain — 迁移宫 . . . 130 7.11.9 Peers Domain —仆役宫 . . . 130 7.11.10 Career Domain —官禄宫 . . . 130 7.11.11 Properties Domain — 田宅宫 . . . 130 7.11.12 Karma Court福德宫 . . . 131 7.11.13 Parents Domain — 父母宫 . . . 131
7.12 天相 Tian Xiang — Prime Minister . . . 132
10 CONTENTS
7.12.2 Characteristics of the Star . . . 132
7.12.3 Adjectives . . . 132 7.12.4 Destiny Domain —命宫 . . . 133 7.12.5 Siblings Domain —兄弟宫 . . . 134 7.12.6 Spouse Domain — 夫妻宫 . . . 134 7.12.7 Children Domain —子女宫 . . . 134 7.12.8 Wealth Domain —财昂宫 . . . 134 7.12.9 Health Domain — 疾厄宫 . . . 135 7.12.10 Travel Domain — 迁移宫 . . . 135 7.12.11 Peers Domain —仆役宫 . . . 135 7.12.12 Career Domain —官禄宫 . . . 135 7.12.13 Properties Domain — 田宅宫 . . . 135 7.12.14 Karma Domain —福德宫 . . . 135 7.12.15 Parents Domain — 父母宫 . . . 135
7.13 天梁 Tian Liang — Heavenly Sage, Wise Counsel . . . 137
7.13.1 Narrative . . . 137
7.13.2 Characteristics of the Star . . . 137
7.13.3 Destiny Domain —命宫 . . . 138 7.13.4 Siblings Domain —兄弟宫 . . . 140 7.13.5 Spouse Domain — 夫妻宫 . . . 140 7.13.6 Children Domain —子女宫 . . . 140 7.13.7 Wealth Domain —财昂宫 . . . 140 7.13.8 Health Domain — 疾厄宫 . . . 140 7.13.9 Properties Domain — 田宅宫 . . . 141 7.13.10 Travel Domain — 迁移宫 . . . 141 7.13.11 Peers Domain —仆役宫 . . . 141 7.13.12 Career Domain —官禄宫 . . . 141 7.13.13 Karma Court福德宫 . . . 141 7.13.14 Parents Domain — 父母宫 . . . 141 7.14 七杀 Qi Sha — Strength . . . 142 7.14.1 Narrative . . . 142 7.14.2 Adjectives . . . 142
7.14.3 Characteristics of the Star . . . 142
7.14.4 Destiny Domain —命宫 . . . 143 7.14.5 Siblings Domain —兄弟宫 . . . 144 7.14.6 Spouse Domain — 夫妻宫 . . . 144 7.14.7 Children Domain —子女宫 . . . 144 7.14.8 Wealth Domain —财昂宫 . . . 145 7.14.9 Health Domain — 疾厄宫 . . . 145 7.14.10 Travel Domain — 迁移宫 . . . 145 7.14.11 Peers Domain —仆役宫 . . . 145 7.14.12 Career Domain —财昂宫 . . . 145 7.14.13 Properties Domain — 田宅宫 . . . 145 7.14.14 Karma Domain —福德宫 . . . 146 7.14.15 Parents Domain — 父母宫 . . . 146
CONTENTS 11 7.15.1 Adjectives . . . 147 7.16 Destiny Domain — 命宫 . . . 147 7.16.1 Siblings Domain —兄弟宫 . . . 148 7.16.2 Spouse Domain — 夫妻宫 . . . 148 7.16.3 Children Domain —子女宫 . . . 148 7.16.4 Wealth Domain —财昂宫 . . . 148 7.16.5 Health Domain — 疾厄宫 . . . 148 7.16.6 Travel Domain — 迁移宫 . . . 149 7.16.7 Peers Domain —仆役宫 . . . 149 7.16.8 Career Domain —官禄宫 . . . 149 7.16.9 Properties Domain — 田宅宫 . . . 149 7.16.10 Karma Domain —福德宫 . . . 149 7.16.11 Parents Domain — 父母宫 . . . 149 8 6 Bad Stars 151 8.1 陀罗and 擎羊 . . . 151 8.1.1 陀罗 . . . 151 8.2 地空and 地劫 . . . 154
8.3 火星- Fire and 铃星- Siren . . . 155
8.4 Further Reading . . . 158
9 Auxiliary, Assistant Stars 佐佐佐辅辅辅曜曜曜 161 9.1 Four Auxiliary Stars . . . 161
9.1.1 左辅右弼, Left and Right Deputies . . . 161
9.2 天魁 and 天钺- Angels . . . 162
9.3 Four Assistant Stars . . . 162
9.3.1 文昌and 文曲 . . . 162 9.3.2 禄存 . . . 162 9.3.3 天马- Heavenly Horse . . . 162 9.4 红鸾and 天喜 . . . 163 9.5 天刑— Heavenly Justice . . . 163 9.6 天姚 . . . 163 9.7 Further Reading . . . 164 10 4 Transformation Stars 四四四化化化曜曜曜 165 10.1 飞星四化 . . . 165 10.2 化禄 . . . 165 10.3 化权 . . . 166 10.4 化科 . . . 166 10.5 化忌 . . . 167
10.6 Formula for Flying Transformation Stars . . . 167
10.7 甲干 . . . 168
10.8 乙干 . . . 169
12 CONTENTS 10.10丁干 . . . 171 10.11戊干 . . . 172 10.12己干 . . . 173 10.13庚干 . . . 175 10.14辛干 . . . 175 10.15壬干 . . . 176 10.16癸干 . . . 177 10.17Additional Insights . . . 180
11 Bo Shi Twelve Stars 博博博士士士十十十二二二神神神/十十二十二二宫宫宫太太太岁岁岁神神神煞煞煞 183 12 Twelve Stages of Birth 长长长生生生十十十二二二神神神 187 13 Ming Zhu 命命命主主主 Shen Zhu 身身身主主主 189 13.1 Ming Zhu命主 and Shen Zhu 身主 . . . 189
13.1.1 Ming Zhu —命主 . . . 189 13.1.2 Shen Zhu —身主 . . . 190 13.2 Example . . . 191 13.3 Use . . . 191 13.4 Further Reading . . . 192 14 Assessing Personality 193 14.1 Further Reading . . . 197 15 Assessing Marriage 199 15.1 Introduction . . . 199
15.2 The Spouse Domain — 夫妻宫 . . . 199
15.3 Assessing Affinity . . . 206 15.4 Assessing Compatibility . . . 206 15.5 Further Reading . . . 207 15.5.1 紫微论婚姻中的红灯 . . . 208 16 Assessing Twins 209 16.1 Further Reading . . . 209
17 Decade and Annual Charts 211 17.1 Decade Chart . . . 211 17.2 Annual Chart . . . 211 17.3 Monthly Chart . . . 211 17.4 Daily Chart . . . 211 18 Dual Stars 213 18.1 Pairs . . . 214 18.2 Further Reading . . . 214
CONTENTS 13
19 Star Combinations 217
19.1 紫微格局基础 . . . 233
19.2 紫微格局研究 . . . 244
19.3 Further Reading . . . 255
20 Complete Star Listing 257 20.1 紫微 . . . 258 20.2 天机 . . . 261 20.3 太阳 . . . 265 20.4 武曲 . . . 269 20.5 天同 . . . 273 20.6 廉贞 . . . 277 20.7 天府 . . . 281 20.8 太阴 . . . 282 20.9 贪狼 . . . 285 20.10巨门 . . . 288 20.11天相 . . . 291 20.12天梁 . . . 293 20.13七杀 . . . 296 20.14破军 . . . 298 20.15文昌 . . . 300 20.16文曲 . . . 301 20.17左辅、右弼 . . . 303 20.18左辅、右弼 . . . 303 20.19天魁、天钺 . . . 304 20.20天魁、天钺 . . . 306 20.21擎羊 . . . 308 20.22陀罗 . . . 309 20.23火星 . . . 309 20.24铃星 . . . 310 20.25地空 . . . 311 20.26地劫 . . . 312 20.27禄存 . . . 313 20.28天马 . . . 314 20.29天官、天福 . . . 315 20.29.1天官 . . . 315 20.29.2 Good Tidings天福 . . . 315 20.30天厨 . . . 316 20.31天刑 . . . 316 20.32天姚 . . . 317 20.33Problem Fixer解神 . . . 318
14 CONTENTS 20.34Heavenly Sorcerer 天巫 . . . 318 20.35天月 . . . 319 20.36阴煞 . . . 319 20.37Stage Hand台辅 . . . 320 20.38Notice 封诰 . . . 320 20.39Emptiness天空 . . . 321 20.40Tears of Heaven 天哭 . . . 322 20.41Mirage in Heaven天虚 . . . 323 20.42龙池、凤阁 . . . 323 20.42.1 Dragon Dwelling 龙池 . . . 323 20.42.2 Phoenix Court凤阁 . . . 324 20.43红鸾、天喜 . . . 325 20.43.1 Red Phoenix红鸾 . . . 325 20.43.2 Heavenly Celebrations天喜 . . . 325 20.44孤辰、寡宿 . . . 326 20.44.1孤辰 . . . 326 20.44.2 Loneliness 寡宿 . . . 327 20.45蜚廉、破碎 . . . 328 20.45.1蜚廉 . . . 328 20.45.2 Shatter破碎 . . . 328 20.46Heavenly Virtue 天德 . . . 329 20.47Lunar Virtue 月德 . . . 329 20.48Talent 天才 . . . 330 20.49天寿 . . . 330 20.50三台、八座 . . . 331 20.50.1 Three Stages三台 . . . 331 20.50.2八座 . . . 331 20.51恩光 . . . 332 20.52天贵 . . . 333 20.53旬空 . . . 334 20.54天伤、天使 . . . 334 20.55博士 . . . 334 20.56力士 . . . 334 20.57青龙 . . . 334 20.58小耗 . . . 335 20.59将军 . . . 335 20.60奏书 . . . 335 20.61飞廉 . . . 335 20.62喜神 . . . 335 20.63病符 . . . 336 20.64大耗 . . . 336
CONTENTS 15 20.65伏兵 . . . 336 20.66官府 . . . 336 20.67将星 . . . 336 20.68攀鞍 . . . 336 20.69岁驿 . . . 336 20.70息神 . . . 337 20.71华盖 . . . 337 20.72劫煞 . . . 337 20.73灾煞 . . . 338 20.74天煞 . . . 338 20.75指背 . . . 338 20.76咸池 . . . 338 20.77月煞 . . . 339 20.78Angel of Death亡神 . . . 339 20.79岁建 . . . 339 20.80Bad Luck晦气 . . . 339 20.81Funeral Rites丧门 . . . 339 20.82Constraint贯索 . . . 339 20.83Authority Talisman 官符 . . . 340 20.84Small Expenditure 小耗 . . . 340 20.85Big Expenditure大耗 . . . 340 20.86Dragon Virtue龙德 . . . 340 20.87White Tiger 白虎 . . . 340 20.88Heavenly Virtue 天德 . . . 340 20.89Hung Guest吊客 . . . 341 20.90Disease Talisman病符 . . . 341
Chapter 1
Introduction
18 CHAPTER 1. INTRODUCTION
Commentary — With the proliferation of enormous information yielded by 紫微斗数, it
is easy to fall into erroneous conceptions that we are unable to change our life or dictate our future - because so much have been written. Rather, the student should perceive the information as allowing us all to maximise our potential and to minimise risks and avoid pitfalls in life. The future is in our own hands.
A very useful analogy which I have frequently used is as follows: The destiny chart is the hand that we are dealt. How we play the hand is the human aspect of our luck. The environment is the metagame - those who you are playing your hand against. And a proper
19
consultation is akin to having a strategist sitting beside you as a guide on how to play your game.
Assessing 紫微斗数 and Bazi is like peeling an onion. There are so many levels; though the first few levels seems so easy, it rapidly gets more complicated.
20 CHAPTER 1. INTRODUCTION
天 天
天时时时，，，地地地利利利，，，人人人合合合 — A good interpretation is like a having a good road map and compass. It saves us from spending energy on things that either unsuitable or not right at the time. Save your energy for when the time is right. Every dog has his day. A good Destiny consultation will be able to say when. When heaven earth time and people are perfect.
Commentary — This is familiar to all of us, is it not? Their weightage of influence on our
lives is the heaviest from the top down, while the amount of control we can exert over them is the biggest from the bottom up. It is more critical to find out our likely trends first than to talk about Fengshui. Once we understand our predispositions can we then use Fengshui to remedy issues. For instance, when both the structural trends and the cycle luck of Estates Domain is good, it is easier for us to get a good house and good Fengshui. When they are the reverse, it is easier for us to get a bad settlement and bad Fengshui.
1.1. STUDY GUIDE 21
1.1
Study Guide
This section was prepared because the materials herein has ballooned in proportions. A fresh initiate will be overwhelmed by the deluge of information, and initially be lost with the study or get caught up in details too early on. I will attempt to provide a rough direction of ap-proach as a beacon of light, just as others have provided that to me.
• Know the 14 major stars inside out • Know where the major stars like to be
• Know the Elements and阴阳 parity of the stars • Know how the 三方四正interacts
• Know the various templates for readings (Personality, Wealth level, Relationship etc)... • Be fluent with四化歌决Si Hua Ge Jue or the table to draw the 四化. The Four Trans-formations play an increasingly greater role in advanced interpretations and will stand the student in very good position to have a sound command of these stars’ placement.
Knowing the 14 Major Stars inside out is not about rote memorisation of how they behave in different palace or their full details. We need to understand the content of the 封神演义and relate the characters in it to the corresponding star, not just the 14 major star. Once you understand the character well, you will naturally able to imagine how the star would react when encountering certain situations
Understand and remember that the三方corresponds to the Three Harmony of the Zodiac. In fact, we need not know the various templates for readings if we are able to fully understand the stars characteristics.
Yes, we can learn and memorized all the characteristic of the stars by hard but the furthest we can go is stuck in the 死盘as hardly would a master willing to disclose the actual way they read a 活盘to the public freely.
Unfortunately, reading the interactions between the different layers of Destiny, Decade, Annual, Monthly all the way down to Daily requires a Master to guide. It is not really that straightforward to learn from books.
Chapter 2
History
人算不如天算 吾算不如众算 佛怕因众生怕果 修得正因, 必得正果Elements of the system of 紫微斗数 was devised by a Taoist named Lu Chunyang (吕纯 阳). It was subsequently refined, improve and properly documented by Chen Xiyi (陈希夷) during the Northern Song(960 to 1127) Dynasty and yet again later on by Luo Hongxian (罗 洪先) during the Ming( 1368 to 1644) Dynasty to the present day format. Its exact origin, however, is still debated among the different schools. Official historical records and unofficial notes from the Song Dynasty have never associated Chen Xiyi with Chinese metaphysics and therefore not be taken as a guaranteed historical context.
This method was popular during the Ming and Qing period and it is still very popular today. Although 紫微斗数 has achieved the goal of providing strong competition to Bazi analysis because has the capacity to give enormous specific details, the methodology did not flourish for the next 1,000 years for two reasons. First, while able to provide detailed readings, the method did not provide the logic of the interpretations, and it was seemingly not based on profound theoretical basis like Ziping Bazi. Second, it has become the exclusive instrument of the Bureau of Astronomy of the Ming and Qing Dynasties, used only to serve the ruling Emperor of China. Therefore, Ziping Bazi was the only well known main stream destiny analysis method until the recent times, when some masters began teaching 紫微斗数 openly after World War II.
Chinese Astrology has always been closely intertwined with Astronomy. Gifted astronomer cum astrologers were recruited as officials to work in Imperial Courts during the dynastic eras. In those days, astrological charts were delineated for the Emperor as his personal fate has a direct bearing on that of his kingdom. The court astrologers also played an important role in determining the successor to the throne.
Astrologers observed the stars and noticed that among so many stars, only one was seemingly stationary while the rest revolved around it. As it was also the brightest, the chinese courtiers named it the”Emperor Star” - the celestial equivalent of the Emperor. That star is known as Polaris in astronomy.
24 CHAPTER 2. HISTORY
Polaris (αUMi / αUrsae Minoris / Alpha Ursae Minoris, commonly North(ern) Star or Pole Star, and sometimes Lodestar) is the brightest star in the constella-tion Ursa Minor. It is very close to the north celestial pole (42′away as of 2006), making it the current northern pole star.
Due to the precession of the equinoxes, Polaris will not always be the pole star. Over tens of thousands of years, perturbations to the Earth’s axis of rotation will cause it to point to other regions of the sky, tracing out a circle. Other stars along this circle were the pole star in the past and will be again in the future, including Thuban and Vega.
2.1
Classic Texts
There are only two openly published ancient scriptures on紫微斗数.
The first is Zi Wei Dou Shu Quan Ji (紫微斗数全集) by Chen Xiyi(陈希夷) - The Complete Compilation of Zi Wei Dou Shu. It is a four part manual that describes the original techniques. The other is Zi Wei Dou Shu Quan Shu (紫微斗数全书) - the Complete Book of Zi Wei Dou Shu. Errors and contradictions have subsequently been found within this book, the most obvious being the teaching of a different way to begin Decade cycles, called Da Yun.
There exists also other unpublished texts called Kou Jue (口诀), which are verbal instruc-tions in rhyme, passed on separately in different schools from teachers to disciples. Their existence is due to the secretive nature in teaching in the old days, and they vary from one school to another, perhaps the result of different emphases on the principles and applications, enriched with personal inspirations and testimonies from different teachers.
There are only several schools in紫微斗数, but the number can be considered one too many when there was only one original teaching. However, this is quite an acceptable phenomenon since teaching was not done in an open, systematic and orderly manner in the old days, and printing was not as refined, both lead to minor differences being created along the way.
2.2
Various Sects
As of 2009, there are two main schools of thought in 紫微斗数. The first emphasizes on reading the stars, is broadly categorised under 三合派系. The other places an emphasis on reading 四化, and is therefore broadly classified as 四化派系.
2.2.1 San He Types — 三三三合合合派派派系系系
In the三合(San He,Three Combination) System, the characteristic of any domian (e.g. career, wealth, health etc) are determined by studying the stars in the court in conjunction with the stars in the courts that form a triangle. Often the stars in the court that is directly opposite are also considered in the analysis.
2.2. VARIOUS SECTS 25
Zhong Zhou Sect — 中中中州州州派派派
起源在洛阳，祖师是白玉蝉和吴景鸾，据说，每代只收一个弟子口述相传。直到王亭之先生 公开所学以后，才命名为中州派。在王亭之先生之前，有陆斌兆先生这一个分支，所以严格 来说，中州派也分为两派。 虽然王亭之先生发表过的研究和著作都比较多，但却鲜有听闻有打著「王亭之中州派」 的传人出来发表和论命。反而陆斌兆先生一脉的传人比较广为熟识。但无论如何，学习紫微 斗数的人，大多对王亭之先的书不陌生，进而认识中州派的学说。 在香港最为人所熟识的紫微斗数派系有二。陆斌兆先生以所承传的『世传钦天监秘笈』 见称，而王亭之先生则以『紫微星诀』享誉盛名。但因未听闻有其他人能拥有这两本声称是 口口相传的秘芨，外界只能从他们的著作中窥豹一斑。中州派著重星曜赋性和星情格局、论 命要求推理的能力。例如，一系列的星跟另一系列的星碰上，就会产生变化；论命的法则就 是从这些变他中推衍出来。总括来说，中州派的理论是比较接近传统「全书」和「全集」等 古籍的学派。但王亭之先生一派除了对星星情有更深入的研究外，对四化的运用也比传统的 用法更多采多姿。 除了星系互涉之外，庚、戊和壬干的四化星也和传统的有所不同，而 在流年诸星如：流昌曲、红鸾、羊陀和禄马等等的运用上，也都是别树一格的。 紫微斗数的组成，分星曜与宫垣两大部份。所以论断斗数可以分两个步骤： 第一， 先研究各宫的星曜组合，与及跟三方四正星曜组合的关涉，由此构成一个「星系」。 第 二、再根据星系的性质，研究各宫垣关涉的情况。这时候，应该打破三方四正的限制。譬如 研究一侗人的事业，当然理会及「事业宫」的「三方四正」，即「命宫」「夫妻宫」「财帛 宫」。但余此之外，从一个人的「福德宫」亦应该可以帮助推断人的事业，因为「福德宫」 所主，乃一个人的思想，思想是否保守，抑或流於偏激，自然亦可影响到个人事业的进退。 当推算流年或大限之时，宫垣的位置会迁移变动。以大运顺行者而言，当行第二个大限 之时，原来父母宫的星变成命宫的星；原来命宫的星变成兄弟宫的星；原来兄弟宫的星变成 夫妻宫的星……，我们没有理由说，原来父母宫的性质，会变成命宫的性质；原来命宫的性 质，会变成兄弟宫的性质；原来兄弟宫的性质，会变成夫妻宫的性质……。但目前推断紫微 斗数的人，却常常逐个大限、逐个流年，去看大限流年十二宫的星曜以定吉凶，显然便是只 知道「三方四正」的推断法，却不知道这种观察法，有固定地移宫换位的缺点，因此使成为 机械式的推断。 「中州派」的秘传，是先观察星盘十二宫以认识各宫的本质。然後於推 断时，将已变动的宫垣星曜性质，视为对某种本质的反应。 举例来说：命宫紫微独坐在 午，壬年生人，擎羊在子垣（即迁移宫），与贪狼同宫，形成「泛水桃花」的性质当然影向 到紫微坐命宫的本质。所以当顺行至末宫作大限命宫之时，借对宫「天同巨门」安星，宫干 为丁，巨门化忌，流羊同度，对带桃花性质的紫微而言，便容易引起感情上的困扰，同时容 易滋生是非。这即是大限星曜对命宫星曜本质的反应 假如同样是紫傲在午宫坐命，丙年 生人，擎羊与紫微同度，又无「百官朝供」，此乃孤君无道的格局。同样顺行至未宫，借对 宫「天同巨门」安星，天同化禄。若只视末宫为大限命宫，一定喜此天同化禄，再加上宫干 为乙，流禄在卯宫来会因此容易推断为佳运，且可能推断为白手起家的发财美运。然而丈限 命宫同时会上太阴化忌，对「孤君无道」的紫傲而言，化禄会禄的「天同巨门」却会因太阴 化忘而衍化为因财招致不利的性质。具体而言，极可能照因贪小利而错误从事影响自己一生 的事业。 星曜的先后天变化： 第一，群宿众星分布，以紫微为主。由此分布，构成 人命的种种格局。这可以视为先天的构造。 第二，然而先天的星盘却不是一成不变的， 运限的推移，即是人命後天的变化。一个大限一个大限地移动。一年一年地移动，是即为 「扶身助命」的後天变化。 这两点原则，便否定了专依「三方四正」来推断斗数的程 式。看「三方四正」，其实只是入门的基础，若作推断，则必须看星盘的先後天变化。此即 所谓「运用无常」。 例如，先天命宫为巨门在午，行经「武曲七杀」所坐的宫垣，变成 大限的命宫，此即为後天的命宫。若只推断「武杀」的三方四正，实在不能准确，必须有 「巨门行经武杀」的先後天运行概念，然後才能作出准确推断。 因为天相在末为先天命
26 CHAPTER 2. HISTORY 宫的人，同样行至「武杀」，其反应即有不同，这即属「天相行经武杀」。 说「巨门行 经武杀」、「天相行经武杀」，实在亦只是很粗率的说法，若具体来说，应该是这样：先天 命宫为巨门在午的人，行经後天「武杀」在酉的大限，「武杀」成为後天的命宫。因此，他 是以「巨门在午」的本质，来际会「武杀在酉」的环境。「天相行经武杀」也是如此理解。 ——《节录中州派紫微斗数讲义》 中洲派推断要领（举例） 学习「紫微斗数」 其实只需了解三件事： 1. 安星法； 2. 星系的基本性质； 3. 如何根据星盘来推断运程 本节提前谈到最后一点，目的是提高学者的兴趣。因为有许多人读过一些有关斗数 的书籍之后，面对一个星盘，依然无法推断。现在先介绍这方面知识，学者即使未学习过 「中州派紫微斗数」的星系性质，至少方可依本派的方法，对自己起出来的星盘作一初步的 理解。 面对一个星盘，一般初学者的毛病，是太过看重「命宫」、「迁移宫」、「财帛 宫」、「事业宫」这个「三方四正」的推断。因为现代人一般心理，首先是注重自己的财帛 与事业。 可是，这种推断法却容易陷于支离破碎，使人很难全面理解整个星盘格局的高 低。依照笔者的经验，应该循下述的步骤来观察，才可以对命运有一全盘的理解。 1 先看父母宫，再看田宅宫卯 由父母及田宅这两个宫位，即可以推断其人的出 身，以及受父母荫庇的程度。这样，当观察命宫之时，才可以决定其人适宜行「白手兴家」 的创业运势，还是适宜行「克绍箕裘」的保守运势。 这一点非常之重要，因为假如一个 人的「父母宫」和「田宅宫」都很好，可是星盘中即明显出现一个「白手兴家」的运程时， 就证明其人的家庭极可能出现过一次崩破。反之，如果「父母宫」和「田宅宫」都坏的人， 连续走两三个毫无突破的保守性运程，便很难推断其人有扭转环境的佳遇。 2 「命宫」应与「福德」宫同时观察 一般来说，命宫「三方四正」星曜所显示 的，是比较实质的运里，如物质享受、财富的多寡、事业的顺逆之类。福德宫「三方四正」 所显示的，却是一个人的精神享受与思想活动。 如果两个官位的性质都好，其人自然无 往不利，而且可以肯定，一定有一个良好的家庭;反之，如果命宫很好，可是福德宫却相当 差，那么就需要注意，他的婚姻或者不如意；他可能是靠侥幸致富，所以他的精神享受并不 高尚；又或者其人的境遇虽然相当好，但可能有宿疾徨身。 3 根据以上两项的观察，便可以找出一些别值得注意的宫位。如怀疑其人婚姻不利， 便应检视「夫妻宫」；必疑其人有难以痊愈的慢性病，便应该检视「疾厄宫」;一定必须从星 盘找出一些星系，足以解释「命宫」与「福德宫」互相配合得出来的性质，然后方可以作出 推断。 Zi Yun Sect — 紫紫紫云云云派派派 紫云先生先拜何姓老师门下，及后来凭藉著个人的努力，穷三十年的印证和钻研，自成一 派。发表的著作也相当可观。 紫云先生自创三代论、太岁入卦论，太岁宫位等理论。其 中太岁入卦法的星盘互动是未曾在传统的紫微斗数出现过，但在传统飞星派紫微斗数中有流 传。所以紫云派的理论，有一说是他自创的，也有一说是他借别派的秘传加以改良的。无论 如何，其派系的理论棋石都是建立於传统「全书」和「全集」上的 Modern Sect — 现现现代代代派派派 现代派的代表人物是了无居士。了无居士本为紫云门下，但为了坚持自己的理念而自立门 户。一九八五年四月起，伙同许兴智先生、慧耕术士、骆托生、郭先生、蔡钧超、浦江登
2.2. VARIOUS SECTS 27 之、南鱼和非云居士等人，出版了七本的「现代紫微」，从此「现代派」之名不胫而走。 现代派的了无居士反对「紫平合参」，提倡「子平归子平，斗数归斗数」。反对引入神煞 和关煞等进入斗数，和其师紫云「集各家之大成」的理念很不同。但就因为他这种坚持，引 来很多支持者。跟王亭之一样，了无居士很热衷於评注古籍，认为紫微斗数的精要，尽在前 人的著作当中。 Tian Ji Sect — 天天天机机机派派派 「天机上人」黄春霖创建的天机派的绝学，是为密宗秘传之「斗数喜忌神」和宫气理论。光 是凭名字，可能和流传千年的「密宗占星法」有关连。如果真的如此，天机上人的承传可谓 朔古至今历史悠久。 以传统「三合派」为基础，类似子平八字的五行生克取用神为用的 论法，就是「斗数喜忌神」的精要所在。除了星气、宫位天干、地支的五行外，还考虑到天 干地支合成的纳音五行。这一点，传统三合派的典籍都有记载，但却难以理解。不过「天机 派」可谓为历史缺口作了一个详尽的解释。
Shen Clan Sect — 沈沈沈氏氏氏紫紫紫微微微
沈平山先生跟紫云一样，集百家之大成，以一已之力创出其独特的论命手法。 沈平 山先生以飞星、星化、过宫论、变局、三限法等自创的方法论紫微，比较新颖。但观其内 容，所谓飞星法类似王亭之的星系互涉；星化法就是以主星四化得出的变化；而大、中、小 限法是以「中限」把大限细分，以求准确计算吉凶克应的组合和时间。可以说是「三合派」 中非常特别的派系。 Oracle Sect — 占占占验验验派派派 据闻，占验派的代表人物有两个：一位是号称陈希夷四十一代唯一的掌门人「铁板道 人」陈岳琦；另一位是被称为占验派第五十四代传人的天乙上人。 占验派有传统星情格 局的运用、再融合奇门遁甲、加上飞星派的十二宫飞化，内容非常广范。断流运方面，除了 基本的本命、大限盘和太岁盘外，再加上小限和斗君共有五个盘。
Heaven Penetrating Sect —透透透天天天派派派
透派斗数，于日本再回流入台湾。透派相传至今，据说已历十三代，当代的掌门人就是 曾留学日本的张耀文先生。 「透派」的正式名称为「明澄派」，除了命身宫的安法与古 本不同，命盘也不安宫干之外，内容则与古籍大同小异。
Assessing the Heaven’s Will Sect — 天天天运运运合合合参参参派派派
楚皇是「天运派」的创始人。 除了「紫微斗数全书」之外，应是现代融入八字合参 思潮的第一人，以宫气、喜忌神、死劫等论断。
Xin Quan Sect — 新新新诠诠诠派派派
慧心斋主 慧心斋主也是其中一个忠於传统的派系之一。跟了无居士和王亭之先生一 样，著作无数，贡献良多。
28 CHAPTER 2. HISTORY San He Sect — 三三三合合合派派派 创始人是恭鉴老人。 其实是风水的一个门派。事实上中州也有玄空三诀，紫微和风水 之间的关系是非常密切的。虽然其理论中引入不少飞星派的飞化，但基本结构仍离不开星情 格局的传统理论。 （上述统称「三合派」本来是指某一类型派系的代名词。但是，恭 鉴老人的「三合派」却是一个特定的紫微斗数学派的名字。可能会引起大家混淆，敬请留 意。） 2.2.2 Si Hua Sect — 四四四化化化派派派（（飞（飞飞星星星派派派）））系系系
This other major branch focuses on the interpretation of the 四化. In the Si Hua(Four Transformations) System, the four transformations Lu, Quan, Ke and Ji are flown from the courts using a pre-defined flight path based on the heavenly stem of the court. Then depending on which courts the enhancers fly into and the stars that are involved, a story is told or an event can be predicted.
He Luo Sect — 河河河洛洛洛派派派
河洛派是由台湾人曾国雄创立的。 以河洛理数及化忌理论为基础。著重实盘验证。 是比较务实的飞星一派。
Xin Tian Men(Hua Shan Xin Tian Formula) Sect — 钦钦钦天天天门门门（（（华华华山山山钦钦钦天天天秘秘秘仪仪仪）））
由广东梅县素心老人所创建的，传至近代蔡明宏先生。 门派的秘芨是「华山钦天四 化紫微斗数飞星秘仪」。内容有「飞策」、「飞星」、「飞宫」、「飞运」、「九星布十二 宫七星诀」、「四凤三旗两仪标」、「先天四化飞星棋谱」和「十干步天诀」等等。此派是 非常著重飞星理论的学派，对「飞星紫微斗数」影响深远。代表人物继有方外人先生，法堂 主人和方无忌等。
Xian Zong Sect — 仙仙仙宗宗宗派派派
创建人台湾正玄山人，法号玄真子，苗栗人，声称以「灵修」（神授）习得紫微斗数的 闾山仙宗道长。著有「天地人紫微斗数」十三套。 主张星平合参，纳音五行。闰月的排 法也非常独特。不过，其基本体系却是不折不扣的飞星派，但其支系来历却是无从稽考（因 为是神授的）。
2.2.3 Other Sects — 其其其他他他派派派系系系
Assessing the Autumn With One Leaf Technique 一一一叶叶叶知知知秋秋秋术术术
这是颇富盛名的紫微大师潘子渔创建的。民国19年出生於福州.早年拜鼓山勇泉寺一尘和 尚为师学”一叶知秋术”论命与众不同。自认其祖师是孙思邈而不宗陈希夷。 一叶知秋术 提倡铁口直断。他比较重视在各个宫的环境，有点像《佛门一掌经》。 其实，早年潘子 渔先生习的是「飞燕琼林」的技法，也就是「飞星派」中的「飞星转燕关诀」或「十八飞星 易燕琼林」。 Technology Sect — 科科科技技技派派派 科技紫微网董事长张盛舒，引入科学进紫微斗数，希望紫微斗数跟西方的十二星座一样 普及化。理想非常崇高，但手法却不为传统人仕认同。 紫微斗数一般以学排盘为先，排
2.3. FURTHER READING 29
盘顺序为安命身与十二宫、起寅首、定五行局、安北斗南斗等甲级主星，再安其馀星曜，然 後依宫位的三方四正与大运流年等来解读命盘。
2.3
Further Reading
There are two openly published ancient scriptures for Zi Wei Dou Shu紫微斗数, namely: 紫
紫
紫微微微斗斗斗数数数全全全集集集 A 紫微斗数classic, The Complete Compilation of Zi Wei Dou Shu, is written about 200 years ago. It describes the original teaching. There are also quite a number of books written by many authors who have name their book with the same title.
紫 紫
紫微微微斗斗斗数数数全全全书书书 The other is 紫微斗数全书Zi Wei Dou Shu Quan Shu. This is likely a fake as there are errors and contradictions in the book, the most obvious being the teaching of a different way to begin the decade cycles. It is perhaps a useful auxiliary reference for keen students.
封 封
封神神神演演演义义义 (translated as The Investiture of the Gods or The Creation of the Gods), also known as Fengshen Bang (Chinese: 封神榜), is one of the major Vernacular Chinese novels written in the Ming Dynasty. The story deals with the decline of the Shang Dynasty and rise of the Zhou Dynasty, intertwining numerous elements of Chinese mythology, including gods and goddesses, Chinese immortals, and spirits. It is, to an extent, representative and descriptive of life in China at the time, where religion played a major role in everyday life. The authorship of Fengshen Yanyi is attributed to Xu Zhonglin (仲琳; 许仲琳) (d. 1566) or Lu Xixing (西星; 陆西星) (d. 1601). Many of the stars take on character roles within the novel, and it helps the student greatly by improving the intuition and feel for the personalities.
王 王 王亭亭亭之之之谈谈谈斗斗斗数数数 紫 紫 紫微微微斗斗斗数数数讲讲讲义义义1 紫 紫 紫微微微斗斗斗数数数讲讲讲义义义2
Chapter 3
Chinese Mythology
To fully comprehend the characteristics of the fourteen major stars in紫微斗数 it is necessary to have an idea historically, or mythologically which stars are linked to which characters. This chapter provides only a brief introduction for the characters and do not substitute the reading of Feng Shen Yan Yi.
3.1
Overview of Feng Shen Yan Yi
Creation of the Gods, written by Xu Zhonglin (the Yuan dynasty), published in the Ming Dynasty (11368-1644), is the most popular and one of the best, if not also the best-written, Chinese classics of mythical literature.
It begins with the grand pilgrimage of King Zhou of the Shang Dynasty (1700 B.C.-1100 B.C.), the most notorious tyrant in Chinese legend, to worship the Goddess Nu Wa, the creator of mankind in Chinese mythology, on her birthday. The beauty of the goddess completely bewitched the monarch and sets him on fire with lust. His poem written on the wall to express his deep love for the goddess infuriates her. She decided to punish the king and bring an end to the Shang Dynasty. The novel culminates with the crowning of King Wu of Zhou Dynasty (1066 B.C.256 B.C.) and the canonization of gods by his prime minister Jiang Ziya.
However, the Chinese was a nation mostly composed of polytheists, who believed that there were numerous gods in the Three Realms Heaven, World, and Hell-that rules over everything in this world and created various deities to suit their varied desires and needs. Most of the gods anti deities were posthumously canonized historical national heroes and upright officials who were believed to have been heavenly deities sent to this world to deliver mankind from misery. In fact the roots of many of such popular beliefs and legend are found in Creation of the Gods.
Therefore, the novel is not simply a piece of literature, but very much an agglomeration of folk beliefs and religion. It is in fact a valuable and indispensable tool in understanding the Chinese folk culture.
Based on true historical events in ancient China three thousand years ago but given a major mythical twist, ”Creation of the Gods” (or more accurately ”Canonization of the Gods”) tells the story of the rebellion against, and the fall of, the degenerate and tyrannical last emperor of the Shang Dynasty, the rise of the benevolent first emperor of the Zhou Dynasty, and the subsequent canonization of the fallen warriors of both sides as gods in the Chinese pantheon.
32 CHAPTER 3. CHINESE MYTHOLOGY
Creation of the Gods mainly deals with the war between forces loyal to the dying Shang dynasty and those of the rising Zhou dynasty. Warriors with magical powers are aplenty, and Chinese readers should have no problem recognizing their beloved folk heroes and mythical gods, including such colorful characters as the Third Prince Nezha with his three heads and eight arms and his magical weapons (a lance, a ring, a coverlet and a pair of fire wheels) and his brothers Jinzha and Muzha, the warrior god Yang Jian (also called the Little Sage Erlang in ”Journey to the West”) with his all-seeing mystical third eye, 72 magical transformations and his immortal demon-subduing dog, Thunderbolt the thunder god, the four Heavenly Kings (commonly seen as temple guardians in Chinese Buddhist temples) and Li Jing, the pagoda bearing heavenly general. These characters also make cameo appearances in “Journey to the West”.
3.2
Huang Feihu
Huang Feihu (Chinese: 黄飞虎; Pinyin: Huáng Fēihǔ) is a major character featured within the famed ancient Chinese novel Fengshen Yanyi.
Huang Feihu is the son of Huang Gun. He is renowned as the top general throughout the whole Shang Dynasty. When Daji had effectively convinced the idiotic King Zhou that it would be best to retrieve the two fleeing princes after slaying an official, Huang Feihu would make his first true appearance.
When the princes had both been stolen by the giant Fang Brothers before Huang Feihu’s very own eyes, Huang Feihu was pleased to see that the capital was still possessed of at least a few truly justified individuals. Following this, the king, along with the Chao Twins (Chao Tian and Chao Lei) would decide it best that Huang Feihu himself should pursue the Fang Brothers – who are present with the two princes. Thus, he heads out on his purple mystic bull with the duel Dragon-Phoenix Sword given by the twins.
Huang Feihu was appointed as the Great Emperor of Mount Tai (泰山大帝) in the end.
3.3
Bo Yikao
Bo Yi Kao (Chinese: 伯邑考; Pinyin: BóYìKǎo) is a character in the Ming Dynasty Chinese novel Fengshen Yanyi (Investiture of the Gods). In the book, Bo Yi Kao is the eldest son of the Grand Duke of the West, Ji Chang.
From the prophecy revealed by the oracle bones, Jiang Ziya predicted that Di Xin’s loyal and benevolent courtier, Bi Gan would die soon, thereby giving a charm to Bi. Before long, Daji, the evil vixen told her husband that she had a heart attack and only a“delicate seven-aperture heart”(Qiqiao Linglong Xin) could relieve her agony. No-one in the palace had that kind of heart —except Bi, who was given a heart by the goddess Nüwa, when he drowned once during his childhood. Bi, loyal as he is, swallowed the charm given by Jiang, grabbed his heart and pulled it out of his body to be given to Di Xin. Bi did not lose his life, nor shed a single drop of blood. Instead, he walked out of the palace and did what Jiang instructed: go straight home immediately without looking back. If he succeeded in doing this, he would recover after one day.
Yet upon the last few steps on reaching home, a female huckster yelled from behind Bi, “Hey! Cheap cabbages without stems (xin)!”(i.e., Baoxin Cai, literally a vegetable with a stem covered inside; xin, heart, rhetorically refers to the stem in this case).
3.4. DAJI 33
Bi, curious and unsuspicious, turned back and asked the huckster, “How can there be cabbages without stems? ”The old lady donned an evil grin and replied, “You’re right, sir. Cabbages cannot live without stems as men cannot live without hearts (xin).”Bi shouted in his loud voice, fell to the ground and died without knowing that the lady hawker was a disguise made by the jade-made Pipa spirit. Thus, Jiang who was able to foretell Bi’s death, could not prevent the tragedy from happening.
3.3.1 Role in plot
When Ji Chang went away to the capital Zhaoge and predicted that he would not come back for seven years, Bo Yi Kao was chosen to be the next head of Mount Singing Phoenix. Once the seven years were up, Bo Yi Kao left for the capital to retrieve his father.
Bo Yi Kao left with his three grand treasures as gifts to the king. Dressed in white ceremonial robes as a sign of respect, Bo Yi Kao first met with Prince Bi Gan and was allowed to meet with the king shortly afterwards. On his knees in respect, Bo Yi Kao said: ”My father committed a crime against Your Majesty, and Your Majesty spared his life. We are eternally grateful. I am here to beseech Your Majesty to let him come home, so that our family can be whole again. We will be ever and forever singing your praise.” With these words, Bo Yi Kao gained the favor of King Zhou, and the sexual attraction of Daji.
Bo Yi Kao’s lute-playing won the praise of the king but led Daji to wish for Bo Yi Kao to become close to her, to be able to seduce her. Her attentions were firmly rejected by Bo Yi Kao, however, who had quickly realized Daji’s true intention. Due to his action, Daji’s love would turn into hatred. With the chance to perform two final songs with his lute as to save his life from the king’s wrath, Bo Yi Kao play with even greater skill. Stupidly however, Bo Yi Kao threw the lute at Daji in a fit of anger, which caused his death. If Bo Yi Kao would have simply played his lute and not resorted to physical action, he would have most likely have lived. After Bo Yi Kao’s execution his flesh was made into large meat cakes that were sent to Ji Chang, his father, as a test.
3.4
Daji
Daji (妲己; Pinyin: Dájǐ) was a favorite concubine of King Zhou, the last king of Shang Dynasty in China. Known for her beauty and cruelty that brought ruin to a dynasty, she is often portrayed as an evil fox spirit in literature, such as the famed Chinese novel Fengshen Yanyi.
According to historical record, Daji was the beautiful daughter of a noble family named Su () in the state of Yousu (有). In 1047 BC, Zhou, the king of Shang, conquered the state of Su and took Daji as his trophy. By then, the king was in his sixties and had been in his throne for forty years. He had been known as strong and heroic, an orator and well-versed in music. Under his reign, Shang had become a powerful and prosperous state. He certainly had his Achilles’heel, namely, his infatuated love for women. Ever since Zhou had Daji as his concubine, things began to change for the worse.
Zhou liked Daji so much that he tried every means to ingratiate himself with her. Daji liked animals, so he built her a zoological Xanadu with a large collection of rare birds and animals. She liked dancing and singing, so he ordered artists to compose lewd music and choreograph bawdy dances. Forgetting about state affairs all together, King Zhou began to spend all his time with Daji. He would gather three thousand guests at one party to enjoy
34 CHAPTER 3. CHINESE MYTHOLOGY
his “pond of wine”and “forest of meat,”which was cooked meat strips hanging from a wood of trees. King Zhou would allow the guests to play a cat and mouse game in the nude among the trees so that Daji could be amused. When a maid of honor, daughter of Lord Jiu, could not bear the sight of such debauchery and protested, King Zhou had her slain, her father ground up, and his flesh fed to the tyrant’s vassals.
Eventually Daji became a brute herself. It was said that her greatest joy was to hear people cry in physical sufferings. Once, as she saw a farmer walking barefoot on the ice, she ordered his feet be cut off so that she could study it and figure out the cause of its resistance to cold temperature. In another occasion, she had a pregnant woman’s belly cut open so that she could satisfy her curiosity of finding out what happened therein. To verify the old saying that “a good man’s heart had seven openings,”she had the heart of Bi Gan, an honest minister, cut out and subjected it to her fertile scrutiny.
On top of all those atrocities, Daji was best known for her invention of a device of torture called Paolao (炮烙): a bronze cylinder heated like a furnace with charcoal until the sides were extremely hot. A large bronze cylinder covered with oil was placed on top of a pile of burning charcoal. Prisoners were made to walk on top of the slowly heating cylinder. As the cylinder became hot, the prisoners are forced to shift their feet to avoid the burning. In turn, the oil made it difficult for the prisoners to maintain their stance. If they fell into the charcoal, they would burn to death. The prisoners are thus forced to dance in agony and fear, screaming in prolonged pain, while Zhou and Daji laughed at the tortured dances. Eventually, the prisoners would fall into the charcoal and burn to death Daji would take great delight in the painful cries of the condemned. By the order to execute Daji from Jiang Ziya himself, she was executed by the King Wu of Zhou personally after the fall of the Shang Dynasty.
Daji is featured within the famed Chinese novel Investiture of the Gods (or more commonly known as Fengshen Yanyi) as a major character. Daji is the first featured corrupter of the Shang Dynasty in this novel. When Daji had first been featured however, she was simply the average daughter of Su Hu. A major conflict arose because of King Zhou’s lust for the beautiful Daji; Su Hu eventually allowed this desire to be fulfilled. During a strange wind at night however, the original Daji was killed and replaced by an evil nine tailed fox specter known as the Thousand-Year-Old Vixen. Within Investiture of the Gods, there is a specific poem that tells the trickery of Su Hu and the replacement of Daji’s flesh and blood with a vixen that will fool the world to the very end. Thus following Daji’s arrival at Zhaoge - the capital of the Shang Dynasty - Daji would be considered as the greatest concubine under King Zhou and would be the only true attention of the king.
Chaos soon spread throughout the Shang Dynasty because of the idiotic ways of the inept king - the favoring of lust and wealth and shunning of the officials. A chapter in the two later on in the novel, a renowned man by the name of Yunzhongzi would be the first man to act against Daji by giving a magical wooden sword to the king that would make Daji sick and ill – and eventually die. Even after many loyal officials pleaded for change - as to avoid the kingdom’s death - Daji would always manage to grab hold of King Zhou’s colossal idiocy and use it as a shield to kill ”the evil”, including Mei Bo. Thus, following Daji’s future in the novel, she would even rise to the rank of queen and continue her mission - the destruction of Shang Dynasty. But eventually defeated and exorcised by Jiang Ziya (Taigong Wang).
3.5. KING ZHOU OF SHANG 35
3.5
King Zhou of Shang
King Di Xin of Shang (Chinese: 帝辛), born Zi Shou (Chinese: 子受) was the last king of the Shang Dynasty. His given name was Zhòu (), and he is therefore also called Zhou Xin (辛; Zhòu Xīn) or King Zhou (王; Zhòu Wáng). He may also be referred to by adding ”Shang” (商Shāng) in front of any of his names.
3.5.1 Early reign
In the Records of the Grand Historian, Sima Qian wrote that Di Xin, in the early part of his reign, had abilities which surpassed the ordinary man, was quick-witted and quick-tempered. In legend, he was intelligent enough to win all of his arguments, and he was strong enough to hunt wild beasts with his bare hands. He was the younger brother of Wei Zi (微子) and Wei Zhong (微仲) (both children of a concubine) and father of Wu Geng (武庚) and Lu Fu (父). His father Di Yi had two brothers, Ji Zi and Bi Gan. Di Xin added to the territory of Shang by battling the tribes surrounding it, including the Dongyi to the east.
3.5.2 Late reign
In his later years, Di Xin was given over to drinking, women and a lack of morals, prefer-ring these to the proper governance of the country, and ignored almost all affairs of state. According to Sima Qian, he even hosted festive orgies and created songs with crude (erotic) lyrics and poor rhythm. In legends, he is depicted as having come under the influence of his wicked wife Daji (妲己), and committing all manner of evil and cruel deeds with her. In fictionalizations, including the novel Fengshen Yanyi, she was said to be possessed by a malevolent fox spirit.
One of the most famous forms of entertainment Zhou enjoyed was the ”Alcohol Pool and Meat Forest” (酒池肉林). A large pool, big enough for several canoes, was constructed on the Palace grounds, with inner linings of polished oval shaped stones from the sea shores. This allowed for the entire pool to be filled with alcohol. A small island was constructed in the middle of the pool, where trees were planted, which had branches made of roasted meat skewers hanging over the pool. This allowed Zhou and his friends and concubines to drift on canoes in the pool. When they thirst, they reached down into the pool with their hands and drank the wine. When they hungerred, they reached up with their hands to eat the roasted meat. This was considered one of the most famous examples of decadence and corruption of a ruler in Chinese history.
In order to please Daji, he created the ”Cannon Burning Punishment” (炮烙之刑). One large bronze cylinder covered with oil was placed on top of a pile of burning charcoal. Prisoners were made to walk on top of the slowly heating cylinder. As the cylinder became hot, the prisoners are forced to shift their feet to avoid the burning. In turn, the oil made it difficult for the prisoners to maintain their stance. If they fell into the charcoal, they would burn to death. The prisoners are thus forced to dance in agony and fear, screaming in prolonged pain, while Zhou and Daji laughed at the tortured dances. Eventually, the prisoners would fall into the charcoal and burn to death.
Zhou and Daji were known to get highly aroused after watching such victims. Victims ranged from civilians and prisoners to high government officials, including Mei Bo.
36 CHAPTER 3. CHINESE MYTHOLOGY
The civilians suffered greatly, and lost all hope for the Shang Dynasty. Zhou’s brother Wei Zi tried to persuade him to change, but was rebuked. His uncle Bi Gan similarly remonstrated with him, but Di Xin had his heart ripped out so he could see what the heart of a sage looked like. When his other uncle Ji Zi heard this, he went to remonstrate with the kingly nephew and, feigning madness, was imprisoned.
3.5.3 Fall
When Zhou Dynasty’s army, lead by the famous Jiang Ziya, defeated the Shang Dynasty in the Battle of Muye, Di Xin gathered all his treasures around himself in the Palace, and then set fire to his palace and committed suicide.
The name ”Zhou” actually appeared after the death of King Zhou, a posthumous name. This name was a representation of his actions of both dishonor and cold-heartedness. King Zhou would go down in history as the worst example of a corrupted king in China.
3.6
Jiang Ziya
Jiang Ziya (Chinese: 姜子牙, Pinyin: Jiāng Zǐyá, Wade-Giles: Chiang Tzu-ya) (dates of birth and death unknown) was a Chinese historical and legendary figure who resided next to the Weishui River about 3,000 years ago. The region was the feudal estate of King Wen of Zhou.
3.6.1 Background
The last rulers of the Shang dynasty (16th - 11th century BC) was a tyrannical and debauched slave owner who spent his days carousing with his favourite concubine Daji and mercilessly executing or punishing upright officials and all others who objected to his ways. Jiang Shang had once served the Shang king and had come to hate him with all his heart. He was an expert in military affairs and hoped that some day someone would call on him to help overthrow the king. He waited and waited till he was 80 years old, continuing placidly with his fishing in a tributary of the Weihe River (near today’s Xi’an) using a barbless hook or even no hook at all, on the theory that the fish would come to him of their own volition when they were ready.
3.6.2 Hire by King Wen of the Zhou
King Wen of the Zhou state, (central Shaanxi), found Jiang Shang fishing. King Wen, fol-lowing the advice of his father and grandfather before him, was in search of talented people. In fact, he had been told by his grandfather, the Grand Duke of Zhou, that one day a sage would appear to help rule the Zhou state.
When King Wen saw Jiang Shang, at first sight he felt that this was an unusual old man, and began to converse with him. He discovered that this white-haired fisherman was actually an astute political thinker and military strategist. This, he felt, must be the man his grandfather was waiting for. He took Jiang Shang in his coach to the court and appointed him prime minister and gave him the title Jiang Taigongwang (Hope of the Duke of Zhou). This was later shortened to Jiang Taigong.
3.6. JIANG ZIYA 37
3.6.3 Attack of the Shang
After King Wen died, his son King Wu, who inherited the throne, decided to send troops to overthrow the King of Shang. But Jiang Taigong stopped him, saying: ”While I was fishing at Panxi, I realised one truth- if you want to succeed you need to be patient . We must wait for the appropriate opportunity to eliminate the King of Shang”. Soon it was reported that the people of Shang were so oppressed that no one dared speak. King Wu and Jiang Taigong decided this was the time to attack, for the people had lost faith in the ruler. A bloody battle was fought at Muye (35 kilometres from the Shang capital Yin, now Anyang in Henan province).
Jiang Taigong charged at the head of the troops, beat the battle drums and then with 100 of his men drew the Shang troops to the southwest. King Wu’s troops moved quickly and surrounded the capital. The Shang King had sent relatively untrained slaves to fight. This, plus the fact that many surrendered or revolted, enabled Zhou to take the capital.
King Zhou set fire to his palace and perished in it, and King Wu and his successors as the Zhou dynasty established rule over all of China. As for Daji, one version has it that she was captured and executed by the order of Jiang Taigong himself, another that she took her own life, another that she was killed by King Zhou. Jiang Taigong was made duke of the State of Qi (today’s Shandong province), which thrived with better communications and exploitation of its fish and salt resources under him.
As the most notable Prime Minister employed by King Wen and King Wu, he was declared ”the master of strategy”–resulting in the Zhou government growing far stronger than that of the Shang Dynasty as the years elapsed. Thus making him known well as the most famous Prime Minister of all in China.
3.6.4 Personal views and historical influence
An account of Jiang Taigong’s life written long after his time says he held that a country could become powerful only when the people prospered. If the officials enriched themselves while the people remained poor, the ruler would not last long. The major principle in ruling a country should be to love the people; and to love the people meant to reduce taxes and corvée labour. By following these ideas, King Wen is said to have made the Zhou state proper very rapidly.
His treatise on military strategy, Six Secret Strategic Teachings, is considered one of the Seven Military Classics of Ancient China.
Jiang Ziya’s seventh generation descendant (his great-grandson’s great-grandson’s son) was Jiang Chi (姜赤). Jiang Chi had a great-grandson named Shi (), who was given a piece of land in Shandong province called ”Lu” (). He took his surname from the land. All Chinese with the last name Lu () can trace their ancestry back to Jiang Ziya.
Today, Jiang Ziya is regarded as one of the greatest strategists in both Chinese history and the world, and is honored as the first famous general and progenitor of strategic studies. In the Tang Dynasty he was even accorded his own state temple as the martial patron and thereby attained officially sanctioned status apporaching that of Confucius.
3.6.5 In popular culture
He is a prominent character in the popular Chinese classic novel Creation of the Gods (封神演 ) or called Fengshen Yanyi. In this novel he is known well as Da Ji’s arch-rival, arch-nemesis
38 CHAPTER 3. CHINESE MYTHOLOGY
and the one who ordered her execution personally. There are two xiehouyu about him:
* Grand Duke Jiang fishes - those who are willing jump at the bait (姜太公──者上), which means ”put one’s own head in the noose”[1]. * Grand Duke Jiang investiture the gods - omitting himself (姜太公封神──漏自己), which means ”leave out oneself”.
In the scenario ”Chinese Unification” of the Civilization IV: Warlords expansion pack, Jiang Ziya is the leader of the State of Qi.
The protagonist of Hoshin Engi, Tai Gong Wang, is based on Jiang Ziya.
Jiang Ziya is also Da Ji’s arch-rival (Jiang Ziya never thought of Da Ji as his rival while Da Ji herself always thought that Jiang Ziya was her rival) as Jiang Ziya can easily through Da Ji’s plans.
Jiang Ziya is a playable character in Koei’s Warriors Orochi 2. In the game he is alter-natively referred to as Taigong Wang. A stark contrast to the historical accounts however, would be that he is portrayed as a handsome young man, who is quite arrogant, although he is still a divinely genius strategist and a good man at heart. He is often referred to by others, namely Fu Xi, Nu Wa and Da Ji as ”boy”. The reason for his radically improvised design may be to emphasize his rivalry with Da Ji, whose character design depicts her as being young and beautiful as well. Their clashes can be inspired loosely on the Fengshen Yanyi.
3.7
Bi Gan
Cai Shen (traditional Chinese: 神; simplified Chinese: 财神; pinyin: Cáishén; Wade-Giles: Tsai2 Shen2) is the Chinese god of prosperity. He can be referred to as Zhao Gongming (Chao Kung-ming) or Bi Gan (Pi-kan).[1] Though Cai Shen started as a Chinese folk hero, later deified and venerated by local followers and admirers, Taoism and Pure Land Buddhism also came to venerate him as a god.
Cai Shen’s name is often invoked during the Chinese New Year celebrations.[1] He is often depicted riding a black Tiger and holding a golden rod. He may also be depicted armed with any one of several iron weapons.
Several versions of Cai Shen’s political affiliation and subsequent deification are circu-lated.[1] It is unclear whether he is a genuine historical figure, though the vast majority of stories agree that Cai Shen lived during the early Qin Dynasty. It is believed that Bi Gan had a wife with the surname Chen (陈), or Chan in Cantonese. His son is Quan (泉). After Bi Gan was assassinated, his wife and son escaped into the woods. His death eventually marked the collapse of the Shang Dynasty. Later on, Quan was honoured as the ancestor of all Lin’s by Zhou Wu Wang.
3.8
King Wu of Zhou
King Wu of Zhou (Chinese: 周武王; pinyin: zhōu wwáng) or King Wu of Chou was the first sovereign, or ruler of the Chinese Zhou Dynasty. Various sources quoted that he died at the age of 93, 54 or 43. He was considered a just and able leader. Zhou Gong Dan was one of his brothers.
King Wu was the second son of King Wen of Zhou. After ascending to the throne, King Wu tried to accomplish his father’s dying wish: the defeat of the Shang Dynasty. King Wu used many wise government officials–most notably Prime Minister Jiang Ziya, a man evidentially