TL;DR: The Lôi Hỏa Phong (豐) hexagram is number 55 of the 64 hexagrams, with Chấn (Thunder) above and Ly (Fire) below. The Judgement says: "Phong: Hanh, vương cách chi, vật ưu, nghi nhật trung," meaning great abundance and success, the king attains it, do not worry, it is fitting to be like the sun at noon. The Thoán Truyện reminds that when the sun stands at noon it begins to decline, and when the moon is full it wanes. Nhật Nguyệt's suggestion: make use of favorable times to handle backlogged matters and maintain connections, and do not be complacent at the peak.
What is the Lei Huo Feng hexagram, and where does it sit among the 64 hexagrams?
The Lei Huo Feng hexagram (豐), usually called Feng for short, is the 55th hexagram among the 64 hexagrams of the I Ching in the King Wen sequence. The hexagram consists of Zhen (Thunder) as the upper trigram and Li (Fire) as the lower trigram, so its full name is Lei Huo Feng, meaning thunder and fire rising together. The hexagram has three yang lines and three yin lines arranged alternately, creating a posture that is both bright and active: Li below is clear light, Zhen above is powerful movement.
Regarding the Five Elements, many documents classify Lei Huo Feng as belonging to the Wood element, because Zhen is Wood and Li is Fire, and Wood generates Fire. This is a way of assigning the Five Elements according to the hexagram system, not the content of the original classic text.
Why does the Feng hexagram stand right after the Gui Mei hexagram (number 54)?
According to the Xu Gua Zhuan, the commentary tradition of later generations discussing the order of the hexagrams, after "finding a place to return to" things will surely grow great, so following the Gui Mei hexagram (number 54) comes the Feng hexagram, and Feng means great. In other words, the Xu Gua Zhuan interprets the order of the hexagrams according to the movement of things: when there is a place of gathering, a place to return to, the scale will expand, and when it expands to fullness it is called Feng.
This is a way of reading the hexagram order as a flow of events, not a fixed list. This approach helps learners remember hexagrams by their sequence, instead of memorising each hexagram in isolation.
What does the hexagram text of the Feng hexagram say?
The hexagram text (the words of the original classic) of the Feng hexagram is recorded as:
豐：亨。王假之，勿憂，宜日中。
Sino-Vietnamese pronunciation: Phong: Hanh, vương cách chi, vật ưu, nghi nhật trung.
Translation: Feng is prosperity, abundance, smooth success. The king reaches the time of prosperity, do not worry, it is fitting to be like the sun at its zenith.
Wang Bi's commentary: "Đại nhi hanh giả, vương chi sở chí." Meaning: great and smoothly successful, that is what the king attains. On the phrase "勿憂，宜日中": "Phong chi vi nghĩa, xiển hoằng vi tế, thông phu ẩn trệ giả dã, vi thiên hạ chi chủ, nhi lệnh vi ẩn giả bất hanh, ưu vị dĩ dã, cố chí 'Phong hanh', nãi đắc vật ưu dã. Dụng phu phong hanh bất ưu chi đức, nghi xử thiên trung, dĩ biến chiếu giả dã, cố viết 'nghi nhật trung' dã." Meaning: Feng means expanding the small, making clear the hidden; to be lord of all under heaven yet leave the hidden unprosperous is to have worries not yet ended, so only at "Phong hanh" does one attain freedom from worry. Using the worry-free virtue of Phong hanh, one should stand at the centre of the sky to illuminate all, therefore it says "nghi nhật trung".
Zhu Xi (Chu Dịch bản nghĩa) comments: "Giả, canh bạch phản. Phong, đại dã, dĩ minh nhi động, thịnh đại chi thế dã, cố kỳ chiêm hữu hanh đạo yên. Nhiên vương giả chí thử, thịnh cực đương suy, tắc hựu hữu ưu đạo yên. Thánh nhân dĩ vi đồ ưu vô ích, đãn năng thủ thường bất chí ư quá thịnh, tắc khả hĩ, cố giới dĩ vật ưu, nghi nhật trung dã." Meaning: Feng is great, moving with brightness, a posture of great prosperity, so divination has a way of smooth success. But when the king reaches this point, extreme prosperity must decline, and there is again a way of worry. The sage considers vain worry useless; one need only keep to the constant and not reach excessive prosperity, and that is enough, so the warning is "do not worry, it is fitting to be like the sun at noon".
Why is it said that the sun declines once it reaches its zenith?
This is the central thread of thought of the whole hexagram. The Tuan Zhuan commentary on the Feng hexagram states:
豐，大也。明以動，故豐。王假之，尚大也。勿憂宜日中，宜照天下也。日中則昃，月盈則食，天地盈虛，與時消息，而況于人乎？況于鬼神乎？
Sino-Vietnamese pronunciation: Phong, đại dã. Minh dĩ động, cố Phong. Vương cách chi, thượng đại dã. Vật ưu nghi nhật trung, nghi chiếu thiên hạ dã. Nhật trung tắc trắc, nguyệt doanh tắc thực, thiên địa doanh hư, dữ thời tiêu tức, nhi huống vu nhân hồ? Huống vu quỷ thần hồ?
Translation: Feng is great. Bright and active, therefore Feng. The king attains it, esteeming greatness. Do not worry, it is fitting to be like the sun at noon, to illuminate all under heaven. The sun at its zenith declines, the moon at its full wanes, heaven and earth fill and empty, waxing and waning with time, how much more so for people, how much more so for spirits?
Wang Bi's commentary on this section: "Đại giả vương chi sở thượng, cố chí chi dã." Meaning: greatness is what the king esteems, so he attains it. On "nhật trung tắc trắc...": "Phong chi vi dụng, khốn ư trắc thực giả dã. Thi ư vị túc tắc thượng Phong, thi ư dĩ doanh tắc phương dật, bất khả dĩ vi thường, cố cụ trần tiêu tức chi đạo giả dã." Meaning: when Feng is put to use, it is troubled by decline and waning. Applied when not yet sufficient, Feng is still valued; applied when already full, it is about to overflow, and cannot be taken as constant, therefore the way of waxing and waning is laid out clearly.
Zhu Xi's commentary on this section is merged into the hexagram text passage above.
Xiang Zhuan: when thunder and lightning arrive together, what does the noble person do?
The Great Xiang (Xiang Zhuan) of the Feng hexagram records:
雷電皆至，豐；君子以折獄致刑。
Sino-Vietnamese pronunciation: Lôi điện giai chí, Phong; quân tử dĩ chiết ngục trí hình.
Translation: thunder and lightning arrive together, that is the image of the Feng hexagram. The noble person accordingly judges cases and determines punishments.
Wang Bi's commentary: "Trên 'minh dĩ động, cố Phong. Vương cách chi, thượng đại dã.': Đại giả vương chi sở thượng, cố chí chi dã." (cited above).
Zhu Xi's commentary on this section is not in the excerpt.
In this image, thunder represents authority, lightning represents clarity. When both authority and clarity are sufficient, they should be used to distinguish right from wrong. The Xiang Zhuan's mention of judging cases and determining punishments reflects the social norms of ancient times, when fair adjudication was considered a quality of a ruler. This is the historical context of the text, not advice to be applied literally to life today.
The six line texts of the Feng hexagram and how to understand them in plain words
The six lines are read from the bottom up: the Sơ cửu line (line 1) is the lowest, the Thượng lục line (line 6) is the highest. Below the original Sino-Vietnamese text is recorded according to the source, with a plain-language explanation added, along with the commentaries of Wang Bi and Zhu Xi where available.
Sơ cửu line (line 1)
Original text: 初九：遇其配主，雖旬无咎，往有尚。
Pronunciation: Sơ cửu: Ngộ kỳ phối chủ, tuy tuần vô cữu, vãng hữu thượng.
Translation: meeting the lord who matches oneself, even for ten days there is no fault, advancing brings praiseworthy achievement.
Wang Bi's commentary: "Xử Phong chi sơ, kỳ phối tại tứ, dĩ dương thích dương, dĩ minh chi động, năng tương quang đại giả dã. Tuần, quân dã. Tuy quân vô cữu, vãng hữu thượng dã. Sơ, tứ câu dương hào, cố viết 'quân' dã." Meaning: at the beginning of the Feng time, the one who pairs is at line 4, using yang to reach yang, using brightness to move, they can glorify each other. Tuần means equal. Though equal, there is no fault, advancing brings praiseworthy achievement. Sơ and Tứ are both yang lines, therefore it says "equal".
Zhu Xi (Chu Dịch bản nghĩa) comments: "Phối chủ vị tứ, tuần quân dã, vị giai dương dã. Đương Phong chi thời, minh động tương tư, cố Sơ cửu chi ngộ Cửu tứ, tuy giai dương cương, nhi kỳ chiêm như thử dã." Meaning: the pairing lord is line 4, tuần means equal, meaning both are yang. In the Feng time, brightness and movement rely on each other, so Sơ cửu meets Cửu tứ, and though both are yang and firm, the divination is like this.
Xiao Xiang: 雖旬无咎，過旬災也。 Pronunciation: Tuy tuần vô cữu, quá tuần tai dã. Translation: though ten days bring no fault, beyond ten days there is disaster.
Lục nhị line (line 2)
Original text: 六二：豐其蔀，日中見斗，往得疑疾，有孚發若，吉。
Pronunciation: Lục nhị: Phong kỳ bộ, nhật trung kiến đẩu, vãng đắc nghi tật, hữu phu phát nhược, cát.
Translation: the screen covers so thickly that at midday one sees the Big Dipper, advancing brings suspicion and dislike, holding sincerity and moving others above brings good fortune.
Wang Bi's commentary: "Bộ, phúc ái, chướng quang minh chi vật dã. Xử minh động chi thời, bất năng tự Phong dĩ quang đại chi đức, ký xử hồ nội, nhi hựu dĩ âm cư âm, sở Phong tại bộ, u nhi vô đổ giả dã, cố viết 'Phong kỳ bộ, nhật trung kiến đẩu' dã. Nhật trung giả, minh chi thịnh dã; đẩu kiến giả, ám chi cực dã. Xử thịnh minh nhi Phong kỳ bộ, cố viết 'nhật trung kiến đẩu'. Bất năng tự phát, cố vãng đắc nghi tật. Nhiên lý trung đương vị, xử ám bất tà, hữu phu giả dã. Nhược, từ dã. Hữu phu khả dĩ phát kỳ chí, bất khốn ư ám, cố hoạch cát dã." Meaning: Bộ is covering, a thing that blocks light. In the time of bright movement, one cannot make oneself great with bright virtue; already dwelling within, and again using yin to dwell in yin, what one makes great is a screen, dark with nothing visible, therefore it says "Phong kỳ bộ, nhật trung kiến đẩu". Midday is the height of brightness; seeing the Dipper is the extreme of darkness. In bright prosperity yet making great a screen, therefore it says "nhật trung kiến đẩu". Unable to express oneself, therefore advancing brings suspicion and dislike. But dwelling in the centre and correct position, in darkness yet not crooked, there is sincerity. Nhược is a particle. Having sincerity can express one's will, not troubled by darkness, therefore good fortune is obtained.
Zhu Xi's commentary: "Bộ âm bộ. Lục nhị cư Phong chi thời, vi Ly chi chủ, chí minh giả dã, nhi thượng ứng Lục ngũ chi nhu ám, cố vi Phong bộ kiến đẩu chi tượng. Bộ chướng tế dã. Đại kỳ chướng tế, cố nhật trung nhi hôn dã. Vãng nhi tòng chi, tắc hôn ám chi chủ tất phản kiến nghi, duy tại tích kỳ thành ý dĩ cảm..." Meaning: Bộ is covering. Lục nhị in the Feng time is the lord of Li, extremely bright, yet above it responds to the soft darkness of Lục ngũ, therefore there is the image of Phong bộ kiến đẩu. Bộ is blocking. Making the blocking great, therefore at midday it is dark. Advancing to follow, the dark lord will surely suspect, one should only accumulate sincerity to move...
Xiao Xiang: 有孚發若，信以發志也。 Pronunciation: Hữu phu phát nhược, tín dĩ phát chí dã. Translation: having sincerity expressed, is using trust to express one's will.
Cửu tam line (line 3)
Original text: 九三：豐其沛，日中見沬，折其右肱，无咎。
Pronunciation: Cửu tam: Phong kỳ bái, nhật trung kiến mạt, chiết kỳ hữu quăng, vô cữu.
Translation: the banner covers completely, at midday one sees foam, the right arm is broken, but there is no fault.
Wang Bi's commentary: "Bái, phiên mạn, sở dĩ ngự thịnh quang dã. Mạt, vi muội chi minh dã. Ứng tại thượng lục, chí tại hồ âm, tuy dũ hồ dĩ âm xử âm, diệc vị túc dĩ miễn ư ám dã. Sở Phong tại bái, nhật trung tắc kiến mạt chi vị dã. Thi minh, tắc kiến mạt nhi dĩ, thi dụng, tắc chiết kỳ hữu quăng, cố khả dĩ tự thủ nhi dĩ, vị túc dụng dã." Meaning: Bái is a curtain banner, used to block strong light. Mạt is dim brightness. Responding at Thượng lục, the will is toward yin, though better than using yin to dwell in yin, it is still not enough to avoid darkness. What one makes great is a banner, at midday one sees mạt. Applying brightness, one only sees mạt; applying use, the right arm is broken, so one can only keep oneself, not enough for use.
Zhu Xi's commentary: "Mạt muội đồng, mạc bội phản, chiết thực liệt phản. Bái nhất tác bái, vị tinh mạn dã. Kỳ tế thậm ư bộ hĩ. Mạt tiểu tinh dã. Tam xử minh cực nhi ứng thượng lục, tuy bất khả dụng nhi phi cữu dã, cố kỳ tượng chiêm như thử." Meaning: Mạt is the same as muội, mạc is bội reversed, chiết is thực liệt reversed. Bái is also written bái, meaning a curtain banner. It blocks more than bộ. Mạt is a small star. Line 3 is at the extreme of brightness and responds to Thượng lục, though it cannot be used it is not a fault, therefore the image and divination are like this.
Xiao Xiang: 豐其沛，不可大事也。折其右肱，終不可用也。 Pronunciation: Phong kỳ bái, bất khả đại sự dã. Chiết kỳ hữu quăng, chung bất khả dụng dã. Translation: Phong kỳ bái, one cannot do great things. The right arm is broken, in the end it cannot be used.
Wang Bi's commentary on the Xiao Xiang section: "Tuy hữu tả tại, bất túc dụng dã." Meaning: though there is a left hand, it is not enough for use.
Cửu tứ line (line 4)
Original text: 九四：豐其蔀，日中見斗，遇其夷主，吉。
Pronunciation: Cửu tứ: Phong kỳ bộ, nhật trung kiến đẩu, ngộ kỳ di chủ, cát.
Translation: the screen covers thickly, at midday one sees stars, meeting the lord of one's own rank, good fortune.
Wang Bi's commentary: "Dĩ dương cư âm, Phong kỳ bộ dã. Đắc sơ dĩ phát, di chủ cát dã." Meaning: using yang to dwell in yin, this is Phong kỳ bộ. Obtaining Sơ to express, di chủ is good fortune.
Zhu Xi's commentary: "Tượng dữ Lục nhị đồng. Di đẳng di dã, vị Sơ cửu dã. Kỳ chiêm vi đương Phong nhi ngộ ám chủ, hạ tựu đồng đức tắc cát dã." Meaning: the image is the same as Lục nhị. Di means of equal rank, referring to Sơ cửu. The divination is that in the Feng time one meets a dark lord, going down to one of the same virtue is good fortune.
Xiao Xiang: 豐其蔀，位不當也。日中見斗，幽不明也。遇其夷主，吉；行也。 Pronunciation: Phong kỳ bộ, vị bất đương dã. Nhật trung kiến đẩu, u bất minh dã. Ngộ kỳ di chủ, cát; hành dã. Translation: Phong kỳ bộ, the position is not correct. Nhật trung kiến đẩu, dark and not bright. Meeting di chủ, good fortune; it is action.
Lục ngũ line (line 5)
Original text: 六五：來章，有慶譽，吉。
Pronunciation: Lục ngũ: Lai chương, hữu khánh dự, cát.
Translation: refinement comes, there is blessing and praise, good fortune.
Wang Bi's commentary: "Dĩ âm chi chất, lai thích tôn dương chi vị, năng tự quang đại, chương hiển kỳ đức, hoạch khánh dự dã." Meaning: with the substance of yin, coming to dwell in the honoured yang position, one can make oneself great, make one's virtue manifest, obtaining blessing and praise.
Zhu Xi's commentary: "Chất tuy nhu ám, nhược năng lai trí thiên hạ chi minh, tắc hữu khánh dự nhi cát hĩ. Cái nhân kỳ nhu ám nhi thiết thử dĩ khai chi, chiêm giả năng như thị tắc như kỳ chiêm hĩ." Meaning: the substance is soft and dark, but if one can bring the brightness of all under heaven, then there is blessing and praise and good fortune. This is set down because of its soft darkness to open it up; if the diviner can be like this, then it is as the divination says.
Xiao Xiang: 六五之吉，有慶也。 Pronunciation: Lục ngũ chi cát, hữu khánh dã. Translation: the good fortune of Lục ngũ is having blessing.
Thượng lục line (line 6)
Original text: 上六：豐其屋，蔀其家，窺其戶，闃其无人，三歲不觌，凶。
Pronunciation: Thượng lục: Phong kỳ ốc, bộ kỳ gia, khuy kỳ hộ, kịch kỳ vô nhân, tam tuế bất địch, hung.
Translation: the house is made great, the home is covered, peering at the door, it is silent with no one there, for three years meeting no one, misfortune.
Wang Bi's commentary: "Ốc, tàng ấm chi vật, dĩ âm xử cực nhi tối tại ngoại, bất lý ư vị, thâm tự u ẩn, tuyệt tích thâm tàng giả dã. Ký Phong kỳ ốc, hựu bộ kỳ gia, ốc hậu gia phúc, ám chi thậm dã. Tuy khuy kỳ hộ, kịch kỳ vô nhân, khí kỳ sở xử, nhi tự thâm tàng dã. Xử ư minh động thượng đại chi thời nhi thâm tự u ẩn, dĩ cao kỳ hành; đại đạo ký tế, nhi do bất kiến, ẩn bất vi hiền, canh vi phản đạo, hung kỳ nghi dã. Tam niên, Phong đạo chi thành. Trị đạo vị tế, ẩn do khả dã; ký tế nhi ẩn, thị dĩ trị vi loạn giả dã." Meaning: the house is a thing that shelters, using yin at the extreme and dwelling at the outermost, not in position, deeply hiding oneself, cutting off all traces and hiding deep. Having made the house great, then covering the home, the house is thick and the home covered, darkness at its utmost. Though one peers at the door, it is silent with no one, abandoning one's dwelling and hiding deep oneself. In the time of bright movement and esteeming greatness yet hiding deep oneself, to elevate one's conduct; when the great way is already accomplished yet one still does not appear, hiding when one should not, this is again contrary to the way, misfortune is fitting. Three years is the completion of the Feng way. When the way of order is not yet accomplished, hiding is still permissible; when it is accomplished yet one hides, this is taking order and making it disorder.
Zhu Xi's commentary: "Kịch khổ quyết phản. Dĩ âm nhu cư Phong cực, xử động chung, minh cực nhi phản ám giả dã, cố vi Phong đại kỳ ốc nhi phản dĩ tự tế chi tượng. Vô nhân bất địch, diệc ngôn chướng tế chi thâm, kỳ hung thậm hĩ." Meaning: Kịch is khổ quyết reversed. Using soft yin at the extreme of Feng, dwelling at the end of movement, brightness at its extreme turning back to darkness, therefore there is the image of making the house great yet instead covering oneself. No one and meeting no one, also speaking of the depth of the covering, its misfortune is extreme.
Xiao Xiang: 豐其屋，天際翔也。窺其戶，闃其无人，自藏也。 Pronunciation: Phong kỳ ốc, thiên tế tường dã. Khuy kỳ hộ, kịch kỳ vô nhân, tự tàng dã. Translation: Phong kỳ ốc, soaring to the edge of the sky. Peering at the door, silent with no one, hiding oneself.
Wang Bi's commentary on the Xiao Xiang section: "Khả dĩ xuất nhi bất xuất, tự tàng chi vị dã, phi hữu vi nhi tàng. Bất xuất hộ đình, thất thời trí hung, huống tự tàng hồ? Hung kỳ nghi dã." Meaning: one could come out yet does not come out, this is called hiding oneself, not hiding with purpose. Not coming out of the courtyard, losing the time and causing misfortune, how much more so hiding oneself? Misfortune is fitting.
When meeting the Lei Huo Feng hexagram in asking about work, how should it be understood?
In Nhật Nguyệt's understanding, the Feng hexagram suggests something about timing and how to act. First, a time of prosperity is a time to act, not a time to sit worrying about holding on. The hexagram text says "do not worry" right at the time of prosperity, implying that the fear of loss can make a person miss the very opportunity they have. Second, a time of prosperity is also a time to resolve accumulated matters. The Xiang Zhuan uses the image of thunder and lightning to speak of distinguishing right from wrong. Read broadly, when there are enough resources and prestige, that is the time to handle difficult matters that have been postponed. Third, the Thượng lục line is a reminder about the limits of greatness. A great house with no one in it, meeting no one for three years, is the image of prosperity cut off from connection. This is the other side of the hexagram, and also why the Tuan Zhuan mentions that the sun declines once it reaches its zenith.
Nhật Nguyệt's suggestion: When asking about work and meeting this hexagram, one can see this as a time to make use of favourable momentum to handle difficult matters that have accumulated, while actively keeping connection with those around rather than isolating oneself. One should not be complacent and assume prosperity lasts forever, nor miss opportunity out of fear of decline. Regarding relationships, the hexagram suggests that genuine connection matters more than outward show. Regarding money, one should be cautious with large investment decisions when at a peak, avoiding letting greed cloud judgement. Regarding health, there is no specific recommendation from the hexagram, but the general spirit is to keep a balance between activity and rest.
Is the Lei Huo Feng hexagram auspicious or inauspicious?
Sources are not entirely consistent in labelling this hexagram as auspicious or inauspicious. Some readings treat it as greatly auspicious, indicating favourable timing, many opportunities, good work and wealth, but with a warning that the final stage of the hexagram may meet difficulty and decline. This reading emphasises the hexagram text "smooth success, do not worry, it is fitting to be like the sun at noon".
Another reading, sticking to the Tuan Zhuan and the Thượng lục line, emphasises that when prosperity reaches its extreme it must turn, so the hexagram carries both sides. This difference is not a contradiction but a difference of focus: one side reads by immediate timing, one side reads by the long-term law of movement. This article does not assert absolute auspiciousness or inauspiciousness, but presents both readings for the reader to compare.
What is the connection between the Feng hexagram and the Lü hexagram (number 56)?
In the King Wen sequence, the Lei Huo Feng hexagram is number 55, immediately before the Lei Shan Lü hexagram (number 56). According to the Xu Gua Zhuan, after growing great (Feng) there will surely be something that cannot all be contained, so next comes Lü. One could say the Lü hexagram is the summary hexagram of Feng in the Xu Gua sequence: when prosperity has overflowed beyond its original scope, people fall into a state of travel, temporary lodging, with no firm anchorage left.
Reading the sequence this way helps one see that the Feng hexagram does not stand alone, but is one link in a chain of movement: gathering, then growing, then overflowing, then temporary lodging.
Summary table of the structure of the Lei Huo Feng hexagram
| Attribute | Value |
|---|---|
| Order number | 55 / 64 |
| Sino-Vietnamese name | Lôi Hỏa Phong (雷火豐) |
| Other name | Phong (豐) |
| Outer trigram (upper) | Chấn ☳, image of thunder |
| Inner trigram (lower) | Ly ☲, image of fire |
| Number of yang lines | 3 / 6 |
| Five Elements (by hexagram system) | Wood |
| Previous hexagram | Quy Muội (number 54) |
| Next hexagram | Lữ (number 56) |
| Main image | Thunder and lightning arriving together, the sun at noon |
The structure of the Lei Huo Feng hexagram in one table
| Item | Value |
|---|---|
| Order number in the Zhou Yi | 55 |
| Chinese character name | 豐 |
| Upper trigram | Chấn (Thunder) |
| Lower trigram | Ly (Fire) |
| Six lines, from top to bottom | yin, yin, yang, yang, yin, yang |
| Mutual hexagram | Trạch Phong Đại Quá (hexagram number 28) |
| Opposite hexagram | Phong Thủy Hoán (hexagram number 59) |
| Summary hexagram | Hỏa Sơn Lữ (hexagram number 56) |
Where do the six lines of the Lei Huo Feng hexagram stand, and which hexagram does each moving line turn into?
The table is read from the first line (bottom) up to the top line. Line names combine position and nature: yang is called Cửu, yin is called Lục. The last column is the changed hexagram when ONLY that line moves, calculated by the same method used in Nhật Nguyệt's hexagram casting tool.
| Line | Name | Nature | Correct position | Central | Correspondence | When moving, turns into |
|---|---|---|---|---|---|---|
| 1 | Sơ Cửu | yang | yes | no | with line 4, no correspondence | Lôi Sơn Tiểu Quá (hexagram number 62) |
| 2 | Lục Nhị | yin | yes | yes | with line 5, no correspondence | Lôi Thiên Đại Tráng (hexagram number 34) |
| 3 | Cửu Tam | yang | yes | no | with line 6, has correspondence | Thuần Chấn (hexagram number 51) |
| 4 | Cửu Tứ | yang | no | no | with line 1, no correspondence | Địa Hỏa Minh Di (hexagram number 36) |
| 5 | Lục Ngũ | yin | no | yes | with line 2, no correspondence | Trạch Hỏa Cách (hexagram number 49) |
| 6 | Thượng Lục | yin | yes | no | with line 3, has correspondence | Thuần Ly (hexagram number 30) |
A few notes on sources and how the text is recorded
The hexagram text, line texts and the commentaries in this article are recorded according to the common Chinese text and Sino-Vietnamese pronunciation, cross-checked with Wikisource versions of the Zhou Yi, Wang Bi's commentary and Zhu Xi's commentary. The Tuan Zhuan, Xiang Zhuan, Xu Gua Zhuan and Xi Ci sections are later commentary traditions, called by their proper names rather than merged into the classic text. The verse tags in the Khổng Minh Thần Toán belong to a different book system, not the line texts of the Zhou Yi, so they are not mixed into the line text section above.
Tradition attributes the Ten Wings to Confucius and his disciples; modern scholarship does not consider this proven, and places them around the 5th to 2nd century BCE.
Modern sources such as hexagram lookup pages or astrology forums may offer interpretations by Tử Vi (Vietnamese astrology), feng shui, or love fortune. Those parts are modern applications, not belonging to the classic text, and there is no consensus among schools. Readers should separate the two layers: the original text layer and the applied interpretation layer.
