SIDE BY SIDE
Compare mantic systems
Read systems against shared questions to identify common language, procedural differences and distinct limits.
| Dimension | 梅花易数 ↗ | 蓍筮与《周易》 ↗ |
|---|---|---|
| Family | Yijing-derived and correlative systems | Divination and correlative foundations |
| Inputs | Casting source, number selection, time and body/use convention | Procedure edition, operation log and line values |
| Procedural structure | Numbers are reduced by eight or six to obtain upper-lower trigrams and a moving line. The body and function trigrams are distinguished, then compared through phase production-control, seasonal strength, nuclear and changed figures, and situational signs. | The received yarrow procedure repeatedly divides, sets aside, counts by fours and collects remainders to obtain line values six through nine. The primary hexagram, changing lines and resulting hexagram form the interpretive object. |
| Formation | Influenced by Shao Yong's Song thought; received method chiefly visible in Ming-Qing texts | Layered formation from Western Zhou through the Warring States |
| Evidence labels | Traditional attribution · Contested lineage or date | Excavated evidence · Textually documented · Traditional attribution |
| Texts | Xinyi Guashu attributed to Shao Kangjie / Ming text on character reading and Plum Blossom numbers / Later editions titled Meihua Yishu | Zhou Changes and its Wings / Divination accounts in the Zuo Tradition and Discourses of the States / Tsinghua bamboo manuscript Shifa |
| Limits | Attribution to Shao Yong does not establish his authorship. Famous stories such as the plum-blossom omen belong to lineage narratives; their historical status requires independent evidence. | The lineage of Fuxi, King Wen, the Duke of Zhou and Confucius is an influential traditional genealogy, not a straightforward conclusion of modern textual history. |
| Research question | Which choices convert an observation into figure numbers? | How do moving-line conventions change the passage selected? |