Plum Blossom Numerology

清黃宗羲撰宋慶曆中，康節邵先生隱處山林，冬不爐，夏不扇，蓋心在於《易》，忘乎其為寒暑也。猶以為未至，糊《易》於壁，心致而目玩焉。邃于《易》理，欲造《易》之數而未又征也。一日午睡，有鼠走而前，以所枕瓦枕投擊之，鼠走而枕破。覺中有字，取視之：「此枕賣與賢人康節，某年月日某時，擊鼠枕破。」先生怪而詢之陶家，其陶枕者曰：「昔一人手執《周易》憩坐，舉枕其書，必此老也。今不至久矣。吾能識其家。」先生偕陶往訪焉，及門，則已不存矣，但遺書一冊謂其家人曰：「某年某月某時，有一秀士至吾家，可以此書授之，能終吾身後事矣。」其家以書授先生，先生閱之，乃《易》之文，並有訣例。推例演數，謂其人曰：「汝父存日，有白金置睡床西北窖中，可以營葬事。」其家如言，果得金。先生受書以歸，後觀梅，以雀爭勝，布算，知次晚有鄰人女折花，墮傷其股。其卜蓋始於此，後世相傳，遂名《觀梅數》。

In the Northern Song dynasty, Mr. Kangle Shao (Fang Zhongyan), known as Kangjie, lived in seclusion among the mountains and forests, using no heater in winter and no fan in summer because his heart was devoted to the I Ching until he forgot seasonal changes. Believing this was still not enough mastery, he plastered an image of the I Ching on a wall to contemplate with mind and eye; seeking deeper understanding of its principles and wishing to master its numerical system but hesitating due to lack of evidence, one day while dozing he saw a mouse approach and struck it with his earthen pillow used as a cushion, breaking the latter. He discovered an inscription inside: "This pillow was sold to the gentleman Kangjie on [date/time]; it broke when striking the mouse." Surprised, Mr. Kangle inquired of the potters' family; one recalled that a man once sat reading the Zhou Yi resting on this pillow, identifying him as an elder scholar now gone long since but whose whereabouts they could still trace. They visited together only to find the house empty except for a book left with instructions: "On [date/time], a distinguished scholar will arrive at our home; give him this book so he can manage affairs after my death." The potters handed the manuscript to Mr. Kangle, who found it contained I Ching texts alongside interpretive rules; by applying examples and deriving numbers, he informed the owner that his father had buried silver in a northwestern cellar beneath the sleeping bed for funeral expenses, which was confirmed upon excavation. Later observing plum blossoms and noting sparrows competing over victory, Mr. Kangle cast calculations predicting that a neighbor's daughter would fall while picking flowers and injure her thigh the following night—an origin said by later tradition for what became known as the "Observing Plum Flowers Number."

For a reader today This passage offers an account of a historical figure devoted to I Ching study and describes legends about symbolic objects and predictive practices attributed to him. It does not make specific predictions or claims about events.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.

子乃斷曰：「金短木長者，器也，所借鋤也。」先生曰：「非也。必斧也。」聞之，果借斧，其子問何故？先生曰：「起數又須明理。以卦推之，斧亦可也，鋤亦可也；以理推之，夕晚安用鋤？必借斧。蓋斧切於劈柴之用耳。推數又須明理，為卜占之切要也。推數不推理，是不得也。學數者志之！」（系聞聲占例）

The son then decided: "Gold short and wood long indicates a container; thus we borrow the hoe." The master replied: "No, it must be an axe." Upon hearing this, he indeed borrowed an axe. His son asked why, to which the master said: "Calculating numbers must also be grounded in reason. By divination, either a hoe or an axe could suffice, but by reason, why borrow a hoe for the evening and morning? One must borrow an axe, as it is essential for splitting wood. Calculating numbers requires understanding reason; this is the crux of any divination. If one calculates without reasoning, they fail to grasp the true nature. Let learners take note!" (Example: Divining from sound)

For a reader today This passage illustrates how traditional wisdom combines symbolic interpretation with practical reasoning, and it encourages readers to value common sense alongside mystical calculation.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.

坤之為卦，其形直而方，其色黑而黃。為文為布，為輿為金。其物象牛，其性惡動。得乾乃可圓可方，可貴可賤。震、巽為長器，離為文章，兌為土中出之金，艮為帶剛之土石也。

This rule describes the hexagram Kun as having a straight and square shape with a black-yellow color, serving in functions like writing, fabric, carts, and metal; its object is the cow, which dislikes motion, and it can only become round or square, noble or lowly when paired with Qian. Furthermore, Zhen and Xun represent long vessels, Li represents written work, Dui represents gold emerging from earth, and Gen represents hard stone and soil.

For a reader today This text presents historical descriptions of symbols associated with the I Ching that may offer insight into traditional cultural metaphors. It does not provide specific predictions, health advice, or guidance on legal or financial matters.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.

欲究觀人之道，須詳系《易》之辭。將叛者，其辭慚；將疑者，其辭支。吉人之辭寡，躁人之辭多。誣善之人，其辭遊；失其守者，其辭屈。

To discern the character of others, one must carefully examine their words as outlined in the Book of Changes: those on the verge of betraying speak hesitantly, those harboring doubt use evasive language, the virtuous speak little while the restless talk much, the deceitful avoid directness, and the who have lost their principles falter in speech.

For a reader today This passage offers practical guidance for reading social cues through speech patterns. It presents observed correlations between behavior and word choice without claiming to predict specific outcomes or serve as professional advice.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.

韓姓之居，得益變中孚。巽體，互見艮、坤，變兌克本。此居必有官訟，見於酉年月日。申酉年連見病患，所喜用卦其震與巽體比和，當見寅卯年月後。申酉年後凶。三十一年之後，遇申酉年，此居當毀。若非有兌，或有一坎，再三十一年，此居亦無恙也。

This passage states as a rule in classical Feng Shui that a residence under the Han family influence faces potential disputes predicted by specific lunar cycles and elemental clashes, suggesting that after thirty-one years, particularly during years associated with the Monkey or Rooster, the structure may require demolition unless certain protective elements are present.

For a reader today This text offers historical insight into traditional divination methods and cultural beliefs about home safety rather than factual predictions, while reminding modern readers that such claims should be viewed as expressions of past worldviews instead of actionable advice for legal, financial, or structural decisions today.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.