Ling Tai Mi Yuan (靈臺秘苑)

動者，光體搖動。芒者，光耀生鋒芒刺。角者，頭角長大芒。喜者，光色潤澤。怒者，光芒威大大潤澤。疏者，相離失其常體。就聚者，相近而聚。存者，守常得正。大者，大於本體，吉星則吉，凶星則凶。小者，小於本體，吉星則凶，凶星則吉。亡者，失其所在。出者，未當去而去。入者，不應來而來；又曰同形為入。

In divination by observing stars, certain specialized terms are repeatedly used. When a star is said to "move," it refers to its light flickering and trembling, unable to remain still. When it is said to "shine with a芒," it means its light radiates strongly, like having sharp, pointed spikes. When it is said to "have a角," it means one end is particularly prominent, with a thick, sharp tip. When it is said to "show joy," it refers to the light being soft and moist, like a joyful appearance. When it is said to "show anger," it means the light is intense and overwhelming, with particularly strong brilliance. When two stars are said to be "distant," it means they have moved apart, losing their usual spacing. The opposite, "come together," means they are close and gathered. "Stay" refers to maintaining their usual position, steady and not deviating. When a star is said to be "large," it means it is larger than its usual size, by one additional layer—enlargement of a good star indicates good fortune, while enlargement of a bad star indicates bad fortune. When a star is said to be "small," it means it is smaller than usual—reduction of a good star indicates bad fortune, while reduction of a bad star indicates good fortune, because the power of a star's fortune or misfortune varies with its size. "Disappearance" means it is not visible at its usual position. "Departure" means it leaves before it should. "Appearance" means it appears when it should not, another interpretation is that when two stars have the same appearance and merge into one, it is called "appearance."

二星相近其殃大，相遠無傷，七寸以內必之矣。若其常行，初至其分。一日同體共色為入；過其座位，離其宿分為出。舍者，二星相近同處一宿。入者，芒角相及而同光。離者，雖同宿共度，而南北乖隔，光不相及。徙者，雖同在宿分，不相停待。又以相近為就聚，相離為離徙。

The closer the two stars are, the heavier the calamity they indicate; if they are far apart, there is no harm. According to ancient methods, a distance of seven inches is the boundary. If the distance is within seven inches, it is considered that the two stars have interfered with each other. If a planet merely enters the boundary of a particular constellation by its normal course, it is not considered as having entered; only when the two stars appear as one, with the same light and color, is it called "entering." When they pass beyond their original position and leave the boundary of that constellation, it is called "exiting." "Shě" refers to the two stars being close together and located within the same constellation. The "entering" mentioned above specifically refers to the beams of the two stars touching each other and their flames merging into one. "Li" refers to the situation where the two stars are in the same constellation and the same entering degree, but are separated north and south, with their flames not connected. "Xǐ" refers to the situation where the two stars are within the boundary of the same constellation but do not stay and wait for each other, instead moving away directly. In summary: coming close is called "jiù jù," and scattering apart is called "lí xǐ."

盈者，趨舍大進，過其所常。縮者，退舍大遲不及其常。舍者，經其宿度而行，舍其宿而行遲。宿者，經其舍而過往，去不遲也。居者，福德之星在其宿位，光色潤澤而遲。留者，住而不移。中者，東西相當，中過無犯。歷者，以次相及而過。貫者，經其中過。刺者，在旁過，光芒刺之。磨者，傍過而相切。逼者，旁過逼迫而有間。掩者，敝而滅之。

"Ying" refers to a planet moving too quickly, passing its usual position and going beyond it by a portion; "suo" is the opposite, meaning the planet moves too slowly, lagging behind its usual position. "She" refers to slowing down when passing through the degrees of a certain constellation, as if pausing there; "su" means passing through a constellation without slowing down. "Ju" specifically refers to planets like the planet of fortune and the planet of virtue stopping at the position of a constellation, with bright and moist light and slow movement, indicating a sign of staying to accumulate virtue. "Liu" means stopping and not moving. "Zhong" refers to two stars being directly opposite each other east and west, passing through the middle without interfering. "Li" means passing through in sequence. "Guan" refers to passing straight through the middle of a star official. "Ci" means passing by from the side, with a bright ray striking the other. "Mo" refers to brushing against the side, almost touching. "Bi" means pressing in from the side, though it is a pressure, there is still a small gap left. "Yan" refers to completely covering the other, making its light entirely invisible.

斗者，二體往返而復合同，二星同處，不辨其形。環者，星行繞之。繞者，繞星而過。凌者，直往及其體。勾者，一往一返如鉤。已者，往返重複再勾如已。犯者，在陰在陽，相近七寸光相接。犯與合同類，犯則為殃大。乘者，自上而下。斗者，離而合，合而離，或相凌。觸者，兩體俱動而直來。抵者，一動一靜直相至。侵者，越理而進，以大迫小，自上而下。薄者，兩體相著。居之不去曰守，一曰相近也。邊侵掩而不見其體曰食，亦曰襲。以上乃五星妖客彗孛通用。

"The '斗' refers to two stars moving back and forth, eventually meeting again and crowding together so they cannot be distinguished, like a struggle. 'Huan' is one star circling another. 'Rao' is to go around the other star. 'Ling' is to move directly toward the other star. 'Gou' is a movement that goes and returns, forming a hook-like path. 'Yi' is to go and return repeatedly, hooking again and again, resembling the character '已'. 'Fan' refers to one star being within seven inches north (yin) or south (yang) of another, with their light touching each other; 'fan' and 'he' belong to the same category, but 'fan' indicates a more severe calamity. 'Cheng' is to come down from above. The above explanation of '斗' also includes the meaning of separating and coming together repeatedly, or mutual bullying. 'Chu' is when two stars move and collide head-on. 'Di' is when one star moves and the other remains still, with the moving one directly approaching the still one. 'Qin' is to move beyond normal bounds and approach directly, with a large star forcing a small one, coming down from above. 'Bo' is when two stars are pressed together. Staying in place without moving is called 'shou'; some say that being close enough is considered 'shou'. To encroach from the side, obscuring the other star completely, is called 'shi', also called 'xi'. All these terms apply to the five planets, evil stars, guest stars, comets, and孛stars."

遲者，不及常度。疾者，過之。逆者，當東反西。循者，依常度與數同。順者，向東也。逆者，西行也。會者，一逆一順，同臨一宿，又云光耀相逮。聚者，自三星以上。從者，遲疾次第相及於一處。以上乃五星之專用也。月中見星為星食月。月掩星而不見為月食星，相近盛明為同光，自下而侵食之為齧。以上乃五星太陰之變異也。

"Chí" means moving at a pace slower than the usual rate; "Jí" means moving faster than the usual rate. "Nì" means moving westward instead of eastward. "Xún" means moving exactly according to the usual rate and matching the calculated measure. To clarify again, moving in the proper direction means moving eastward, while moving in reverse means moving westward. "Huì" refers to two stars moving in opposite directions and simultaneously appearing in the same constellation, another interpretation is that their light reaches each other. "Jù" requires three or more stars to be gathered together. "Cóng" means moving at different speeds and arriving at the same place one after another. All these terms are specifically used for the five planets. As for the moon and stars: if stars can be seen within the moon's disk, it is called "Xīng Shí Yuè" (star devours the moon); if the moon covers the star and it becomes invisible, it is called "Yuè Shí Xīng" (moon devours the star); if both the moon and star are close and their brightness does not diminish, it is called "Tóng Guāng" (mutual brightness); if one gradually erodes the other from below, it is called "Niè" (eroding). These terms refer to variations between the five planets and the moon.

中宮紫微。北極五星，其末曰紐星，天之樞，所謂北辰者也。古者以為三光列象隨天而轉，而紐星不移。自梁祖景爍以儀測定不動處猶在紐星之末一度餘，今日去極者，距不動處也。以東一星曰太子，二星赤明，曰帝太乙之座也。三曰庶子，主五行，又主後宮之屬。四曰後輔，所以出度授政而佐萬幾也。

The celestial sphere is divided into three major star regions, with the central one called 「Ziwei Yuan」, located around the north celestial pole, symbolizing the heavenly emperor's palace. It has long been used as a model for the earthly imperial court. Within the Ziwei Yuan, the most important is the 「Beihuo」, a group of five stars. The last of these is called 「Niu Xing」, which serves as the axis around which the entire sky rotates, corresponding to the ancient term 「Beichen」. Ancient people believed that the sun, moon, and stars, along with all the other celestial bodies, rotated with the celestial sphere, but the Niu Xing remained fixed. It was not until the Southern Dynasty's Liang dynasty, when Zu Gengzhi used instruments for actual measurements, that it was discovered the true fixed point was not the Niu Xing itself, but a little beyond it. Today, when we say a star is 「qu ji」 by a certain number of degrees, we are measuring its distance from this fixed point. Among the five stars of Beihuo, the first one to the east is called 「Taizi」; the second is red and bright, representing the throne of the heavenly emperor Taiyi; the third is called 「Shuzi」, which oversees the Five Phases and also governs the court of the emperor's concubines; the fourth is called 「Houfu」, signifying the issuing of laws, granting of decrees, and assisting in the administration of state affairs.

北六星，曰鉤陳，正妃大帝之所居，又為大司馬護軍，又為三公、三師。勾陳口中一星曰天星（皇）大帝，主御群靈，執萬神圖，所謂耀魄寶是也。上十六星華蓋，其七曰蓋，其九曰槓，所以覆蔽大帝之座。

The six stars north of the North Pole are called "Gou Chen," which is the dwelling place of the Heavenly Emperor's consort. They also symbolize the Grand Commandant in charge of military affairs, the Commander of the Guards, and the Three Grand Ministers—Taishi, Taifu, and Taibao. The six stars of Gou Chen form an opening, within which there is one star called "Tian Huang Da Di" (the original text first reads "Tian Xing," but is later noted in small characters to be "Huang"). Its role is to govern all the gods, holding the records of the names of all the myriad deities. In Daoist texts, this star is referred to as "Yao Po Bao." Above these, sixteen stars together are called "Huagai." Among them, seven form the umbrella top, called "Gai," and the remaining nine form the umbrella handle, called "Gang." Their function is to spread out and cover the Heavenly Emperor's throne.

上九星，曰傳舍，近河賓客之館，亦為驛亭。前六星曰閣道，遊幸別宮之路，從紫宮至河，其神所乘，亦所以捍難滅咎。又曰王良旗，亦曰紫宮旗，所以旌蔽帝座也。蓋下五星曰五帝座，集議之所，宸扆之居。

Huagai has nine stars above it called "Chuan She," which are close to the Milky Way and symbolize a guest reception pavilion, that is, a heavenly驿站. The six stars before them are called "Ge Dao," which is the covered bridge used by the heavenly emperor when touring other palaces, extending from the Purple Palace all the way to the Milky Way. Heavenly deities ride on it to travel back and forth, and it also has the meaning of defending against calamities and removing misfortunes. This group of stars is also known by the alternative names "Wang Liang Qi" and "Zi Gong Qi," which refer to the arrangement of banners and shields to protect the imperial throne. Below Huagai, there are five stars called "Wu Di Zuo," which is where the deities gather to hold meetings, that is, the place where the heavenly sovereign sits behind a screen and governs the state.

槓東六星曰六甲，所以出入省察，佈政教而敬授民時，分陽陰而紀節侯。陳東四星曰女御，又妻之象也。座東南五星曰天柱，象緯也。太子東五星曰尚書，主詔謀出納，故有尚書之象。太子南二星曰陰德，主施惠賑濟。又東南二星曰天理，刑獄之官。

The six stars east of the Huagai umbrella handle are called "Liu Jia," responsible for overseeing entry and exit, enforcing regulations, issuing orders and promoting moral education, respectfully informing the people of the agricultural seasons, and distinguishing yin and yang, as well as recording seasonal changes and natural phenomena. The four stars east of Gou Chen are called "Nü Yu," representing the stars of the emperor's concubines. Five stars southeast of the Imperial Seat are called "Tian Zhu," symbolizing the legal framework and administrative regulations for governance. Five stars east of the Crown Prince Star are called "Shangshu," responsible for presenting and conveying imperial edicts and strategies, hence the name Shangshu. Two stars south of the Crown Prince Star are called "Yin De," governing acts of charity, benevolence, and relief for the poor. Two more stars southeast of that are called "Tian Li," representing officials in charge of judicial matters.

近尚書一星，曰柱下史。以北一星曰女史，主記禁傳漏婦人之微者，漢之侍史也。其外十五星垣牆也。一曰天營，一曰旗星，又曰長垣，東八西七，東西佈列，環衛之臣，主出命。度中間南向如門者，閶闔也。東蕃近門一星曰左驂樞，次上宰，少宰，次上弼、少弼，次上衛，次少衛，又少丞。其門西近一星曰右驂樞，次少尉，次上輔，少輔，次上衛、少衛，次上丞。南門六星曰天床，解息休之寢舍也。門外右樞西一星曰天乙，大帝之臣也。承天運化，治十二將，司戰鬥之吉凶。

The star immediately adjacent to the Minister of Works is called "Zhu Xia Shi," which is a historian who records the actions and words of the court, stationed by the pillars. To the north of it is "Nu Shi," which is in charge of recording events within the palace and reporting the time, and is a woman of low rank but close to the emperor, equivalent to the Han Dynasty's "Shi Shi." The fifteen stars surrounding these are the walls of the Purple Micro Enclosure, also known as "Tian Ying," "Qi Star," and "Chang Yuan." There are eight stars on the eastern side and seven on the western side, forming two rows that encircle the palace, symbolizing the ministers who guard the imperial court and issue commands. The opening in the middle of these two rows, facing due south, is called the "Chang He" gate. The first star on the eastern wall next to the gate is called "Zuo Can Shu," followed by Shang Zai, Shao Zai, Shang Bi, Shao Bi, Shang Wei, Shao Wei, and Shao Cheng. The first star on the western wall next to the gate is called "You Can Shu," followed by Shao Wei, Shang Fu, Shao Fu, Shang Wei, Shao Wei, and Shang Cheng. Six stars outside the southern gate are called "Tian Chang," representing the place where one undresses and rests. To the west of the Right Pivot outside the gate is a star called "Tian Yi," which is a close attendant of the heavenly emperor, responsible for carrying out the heavenly will and governing the twelve divine generals, deciding the outcomes of battles.

以西一星曰太乙，天帝之神主，承天運化，使十六神知風雨水旱兵革餞饉疾度災害。少尉南二星曰內廚，主宮中飲膳之事。少輔東北六星曰天廚，主盛饌。近少尉九星如鉤星，主輿輦車飾。天廚東南七星曰扶筐，盛桑之器，為后妃桑蠶之事。

Further west there is another star called 「Tai Yi」, which is the position of the heavenly sovereign's divine representative, also inheriting the heavenly mandate to transform and control sixteen spirits, overseeing knowledge of various calamities such as storms, droughts, warfare, famine, and epidemics (the original text reads 「jian jin」, which should be interpreted as 「ji jin」). To the south of the Shao Wei star, two stars are called 「Nei Chu」, which govern the food and delicacies in the palace. Six stars to the northeast of the Shao Fu star are called 「Tian Chu」, which oversee grand banquets. A group of nine stars close to the Shao Wei, arranged in a hook shape, govern the decoration of chariots and palanquins. Seven stars to the southeast of Tian Chu are called 「Fu Kuang」, originally baskets for gathering mulberry leaves, symbolizing the ceremony of the queen mother personally participating in sericulture.

北斗並輔八星，在太微北，七政之樞機，陽陰之元本，運乎天中，臨制四方，故有常輦車之象，建四時，均五行，為號令之主，故有人君之象。一至四為魁，曰旋璣；五至七為柄，曰玉衡。初一，天樞，正星，陽德，天子之象。天主日，為秦次。天旋，法星，陰刑，女主之象，主月，為楚次。天機，金星，為人主禍害，主火，為梁次。天權，曰伐無道，主水，為吳次。玉衡，殺星，為文昌，為中央音，助四旁，殺有罪，主土，為趙次。闓陽，危星，為律，主天倉、五穀，主土，為燕次。搖光，部星，亦曰應星，為呂輔星，附於闓陽，佐斗以成功，有成相之象，主齊。魁中四星曰天理，貴人之牢，執法之官。

The Big Dipper consists of seven main stars plus a companion star near the sixth, making a total of eight stars. It is located north of the Taiwei constellation and serves as the central hub governing the "seven officials" of the sun and moon and the five wandering stars. It is also regarded as the origin of yin and yang energies. It rotates around the center of the sky, controlling the four directions, and is often compared to the chariot of an emperor. It establishes the four seasons, regulates the five phases, and issues commands, symbolizing the emperor. The first to fourth stars form the body of the dipper, called "Kui," also known as "Xuanji." The fifth to seventh stars form the handle of the dipper, called "Yuheng." The first star, "Tianshu," is the main star, representing yang virtue, symbolizing the emperor, corresponding to the sun, and its region is associated with the state of Qin (modern Shaanxi). The second star, "Tianxuan," is the law star, representing yin punishment, symbolizing the female ruler, corresponding to the moon, and its region is associated with Chu. The third star, "Tianji," belongs to metal, representing the emperor's calamities, corresponding to fire, and its region is associated with Liang. The fourth star, "Tianquan," oversees punishment of the unjust, corresponding to water, and its region is associated with Wu. The fifth star, "Yuheng," is the killing star, also known as the Star of Examinations and Documents, belonging to the central tone, assisting the four directions, specializing in executing the guilty, corresponding to earth, and its region is associated with Zhao. The sixth star, "Kaiyang," is the danger star, overseeing laws and calendars, and also governing the Heavenly Granary and five grains, corresponding to earth, and its region is associated with Yan. The seventh star, "Yaoguang," is the minister star, also called the responsive star; the companion star attached to Kaiyang assists the dipper in its function, symbolizing an assistant minister, and its region is associated with Qi. The four stars in the center of the dipper's body are called "Tianli," which is the prison for noblemen and also symbolizes the officials who enforce the law.

魁上三星，曰三師，三公、太師等象，主宣政化而和陰陽。魁前六星，曰文昌，主集計天下事務，天之六府也。近階一星，曰上將，大將軍，建威武。次曰尚書，正左右。次曰貴相，太常卿，理文緒。次曰司祿，司中，司捷，賞功進士。次曰司命，司怪，太史，主滅咎。次曰司空，大理，佐實。北六星曰內階，大帝升降之階。

The three stars above the handle of the Big Dipper are called "San Shi" (Three Teachers), symbolizing the Three Dukes and the Grand Tutor, who are senior ministers responsible for promoting government and moral teachings and harmonizing yin and yang. The six stars before the handle of the Big Dipper are called "Wenchang" (Literary Constellation), which oversee the compilation and management of state affairs, equivalent to six governmental offices in heaven. The first star among these six closest to the inner steps is called "Shangjiang" (Commander), representing the Grand General, who establishes authority; the second is "Shushu" (Minister of Works), who corrects the left and right; the third is "Guixiang" (Honored Minister), corresponding to the Minister of Rites, who manages rituals and classics; the fourth is "Silu" (Minister of Rewards), who also oversees the offices of the Imperial Secretary and the Office of Military Achievements, responsible for granting rewards for military merit and promoting officials; the fifth is "Siming" (Director of Destiny), who also oversees the offices of the Imperial Astrologer and the Imperial Historian, responsible for eliminating calamities and misfortunes; the sixth is "Sikong" (Minister of Works), corresponding to the Grand Judge, who assists in verifying legal cases. The six stars north of Wenchang are called "Neijie" (Inner Steps), representing the steps that the Heavenly Emperor uses when ascending or descending.

傳舍西北八星曰八穀，一稻，二黍，三大麥，四小麥，五大豆，六小豆也，七粟，八麻，以候歲之豐歉。近王良一星曰策，主執御策，天子僕也。天牢六星在旋西，繩愆禁，貴人之牢也。魁西南一星曰勢，內侍之官，助宣王命。斗南一星曰天相，乃宰相之象。次西一星太陽守，大丞相之象，主戒不虞，設武備也。

The star cluster known as 「Eight Grains」 consists of eight stars located in the northwest. Each star corresponds to a grain: one for rice, two for millet, three for emmer wheat, four for common wheat, five for soybeans, six for small beans, seven for millet, and eight for hemp. Which of these stars is bright indicates which grain will have a good harvest, and thus predicts the annual abundance or scarcity. A star close to Wang Liang is called 「Cè」, representing the attendant who holds the horse whip, symbolizing the emperor's chariot driver. The 「Heavenly Prison」 consists of six stars located west of Tian Xuan, responsible for correcting mistakes and imprisoning criminals, serving as a prison for noblemen. A star located southwest of the handle of the Big Dipper is called 「Shì」, representing an inner court eunuch official who assists in conveying the emperor's commands. A star located south of the Big Dipper's handle is called 「Tian Xiang」, symbolizing the image of a chancellor. Further west is a star called 「Sun Yáng Shǒu」, representing a great chancellor, in charge of guarding against unexpected events and organizing military preparations.

杓南三星曰三公，太尉、司空、司徒象也，奉宣德化，燮理陰陽，佐樞機也。杓東三星曰天槍，在紫宮，又天之武備，所以御難也。次東五星曰天棓，天子先驅也，主忿爭、刑罰、藏兵，御難非常也，其外布為列舍。

The three stars south of the handle of the Big Dipper are called "San Gong," representing the Grand Minister, the Minister of Works, and the Minister of Civil Affairs. Their function is to carry out and promote virtue, regulate yin and yang, and assist in the central government affairs. The three stars east of the handle of the Big Dipper are called "Tian Qiang," belonging to the Purple Palace, representing heavenly military equipment used to defend against calamities. Five stars further east are called "Tian Bang," serving as the vanguard for the emperor's travels, governing disputes, punishments, and the storage of weapons, to guard against extraordinary difficulties. Outside the Purple Palace, the star officials extend in order to form the Twenty-Eight Mansions and other star enclosures.

十星曰太微，在翼北。天子之庭，五帝座。十二諸侯之府，主于衡，衡，平也。又為天庭理法辭，監計授，德列宿，受符諸神，考節舒情，稽疑也。其外蕃，九卿也。東西蕃，各五星。

The second section of the Three Enclosures is called "Taiwei Enclosure," with a main body of ten stars located north of the Wing Mansion among the Twenty-Eight Mansions, corresponding to the area between the Constellations of Virgin and Leo. It symbolizes the outer court where the Son of Heaven holds court. Within it are the thrones of the Five Emperors, and it is also the location of the offices where the twelve feudal states pay homage. It is said to "govern the balance," where balance refers to the concept of weighing and measuring to achieve fairness. This is the place in the celestial court where laws are adjudicated, accounts are checked, ranks are conferred, the merits of the constellations are evaluated, divine mandates are received from the myriad spirits, the seasons are determined, the grievances of the people are heard, and doubts are resolved. A circle of stars surrounds it, with five stars each in the Eastern and Western Enclosures.

南蕃中三門曰端門，東曰左執法，廷尉之象；西曰右執法，御史大夫之象。執法，所以刺舉凶奸也。左執法門東曰左掖門，右執法西曰右掖門。東蕃東近執法曰上相，其北東，太陰門也。次曰次相，中華東門。次曰次將。其北，東太陽門也。次曰上將，所謂四輔也。西蕃近右執法，曰上將。其北，西太陰門也。次曰次將，其北，中華西門。次曰次相，其北，西太陽門也。次曰上相，四輔也。內屏四星，在右執法旁，在端門內，所以掩蔽內帝庭，主刺舉也。

The passage of stars facing south has a passage in the middle called 「end gate」, which is the main gate. To the east of the end gate is a star called 「left judicial officer」, symbolizing the highest judicial official, the grand magistrate. To the west of the end gate is a star called 「right judicial officer」, symbolizing the highest supervisory official, the censor general. The term 「judicial officer」 refers to the role of exposing and punishing evil and wicked people. To the east of the left judicial officer is an opening called 「left wing gate」, and to the west of the right judicial officer is an opening called 「right wing gate」, which are side gates on both sides of the palace gates. Facing east, counting from south to north: the star closely adjacent to the left judicial officer is called 「supreme minister」, and the gap between it and its northern neighbor is called 「east too-yin gate」; the next star north is called 「second minister」, and the gap between it and the next star is called 「central east gate」; the next star north is called 「second general」, and the gap north of it is called 「east too-yang gate」; the northernmost star is called 「supreme general」. These four stars, supreme minister, second minister, second general, and supreme general, are referred to as the 「four assistants」. The western side is symmetrical: the star closely adjacent to the right judicial officer is called 「supreme general」, and the gap north of it is called 「west too-yin gate」; next is 「second general」, with the gap north of it called 「central west gate」; then 「second minister」, with the gap north of it called 「west too-yang gate」; and the northernmost star is called 「supreme minister」, which is also part of the 「four assistants」. Inside the end gate, beside the right judicial officer, there are four stars called 「inner screen」, resembling a screen in front of the hall, used to conceal the inner court of the emperor, and they also have the function of exposing and punishing wicked people.

五帝座五星，中曰黃帝含樞紐，東曰蒼帝靈威仰，南曰赤帝赤熛怒，西曰白帝白招炬，北曰黑帝葉光紀。北一星曰太子，帝儲也。一曰倖臣，見親愛之臣，侍太子也。一曰從官，侍臣也。中一星曰謁者，主贊賓客，釋疑惑。次三公，三星內附，朝會之所居也，為輔弼之臣。東三星曰九卿，內佐天子而治萬事，其在官九寺卿。又五星曰五諸侯，內侍天子之國，主剌奸邪。

Within the central area of the垣, there are five stars called 「Five Imperial Seats」, corresponding to the five celestial emperors mentioned in the writings of the Wai Shu: the central one is the Yellow Emperor, with the divine title 「Hanyuansu」; the one to the east is the Cyan Emperor, with the title 「Lingweiyang」; the one to the south is the Red Emperor, with the title 「Chibiao Nu」; the one to the west is the White Emperor, with the title 「Bai Zhaoju」; and the one to the north is the Black Emperor, with the title 「Yeguangji」. One star to the north of the imperial seat is called 「Prince」, symbolizing the heir apparent. Another is called 「Favorite Minister」, representing the most trusted and devoted minister serving the prince. Another is called 「Attendant Officials」, meaning those who accompany and serve. The central one is called 「Messenger」, responsible for guiding and welcoming guests and resolving doubts, equivalent to the court's ceremonial officer. Next are the 「Three Grand Ministers」, three stars located on the inner side, representing the positions where ministers stand during court sessions, symbolizing the prime ministers. To the east, there are three stars called 「Nine Ministers」, located within to assist the emperor in handling state affairs, corresponding to the heads of the nine government offices. There are also five stars called 「Five Princes」, representing the feudal lords who guard the court and serve as the emperor's bodyguards, responsible for investigating and punishing wrongdoing.

郎位十五星，在帝座東北，守衛之司，依烏郎府也。漢光祿三省是其職也。又東北七星曰常陳，宿衛虎賁東北一星曰郎將，所以為，蝗蟲多。侍衛之武士也。〔自太微至此元本在平星之下。〕

The "Liang Wei" consists of fifteen stars located to the northeast of the Imperial Seat, representing the duties of palace guards, attached to the offices of the Liang officials; the duties of the three bureaus under the Guanglu Xun in the Han dynasty correspond to this star. Further to the northeast, seven stars are called "Chang Chen," representing the tiger warriors of the palace guards; one star to the northeast of that is called "Liang Jiang," which is a military officer in charge of the Liang officials, the leader of the palace guards. The text here is disordered, with the six characters "so as to be, locusts are numerous" not belonging to the surrounding context, indicating a possible omission; we retain the original text as it is. The bracketed text at the end is a note added by a Song dynasty scholar: from the Taimei Yuan to this point, these entries were originally placed under the Ping Star section.

三臺六星，在軒轅上，兩兩而居，起文昌，抵太微。一曰天柱，三公之位，主開德宣符也。近文昌二星曰上臺，為司命，主壽；次二星曰中臺，為司中，主宗室；東二星曰下臺，為司祿，主兵，所以昭德塞違也。三臺為天階。又曰：太乙躡以下。上階上星天子，下星女后。中階上星公侯，下星卿大夫。下階上星為士，下星為庶人。所以和陰陽而理萬物也。中臺北一星曰大中，尊貴戚也。〔三臺大尊元本在東甌下。〕

The "Three Thrones" consist of six stars, lying horizontally above the Xuan Yuan star official, paired two by two, starting from the Wen Chang star and sloping towards the Tai Wei enclosure. It is also called "Heavenly Pillar," representing the positions of the Three Ministers, responsible for spreading virtue and proclaiming divine mandates. The two stars closest to Wen Chang are called "Upper Throne," whose duty is to oversee destiny, governing human longevity; the middle two are called "Middle Throne," whose duty is to oversee the center, governing the royal family; and the two at the eastern end are called "Lower Throne," whose duty is to oversee merit, governing military affairs. Together, they signify the clarification of virtue and the prevention of wrongdoing. The Three Thrones are also called "Heavenly Stairs," meaning the steps in the heavens. Another interpretation suggests that these are the steps descended by the Tai Yi deity: the upper star of the upper step represents the Son of Heaven, and the lower star represents the Queen; the upper star of the middle step represents the Duke and Marquis, and the lower star represents the Minister and Doctor; the upper star of the lower step represents the commoner, and the lower star represents the common people—six levels of hierarchy, used to harmonize yin and yang and to order all things. To the north of the Middle Throne is a single star called "Great Center," symbolizing the powerful maternal relatives. The content within the brackets is a note from a Song dynasty scholar: the entries on "Three Thrones" and "Tai Zun" were originally compiled under the section on Dong Ou.

翼北三星曰明堂，佈政之宮。西北三星曰靈臺，觀臺也，專察妖祥。〔二星元本在翼下。〕左角少東四星曰長垣，主邊戌城邑。次北四星曰少微，為處士，又為大夫，亦女后之象，及太史博士之官。一曰主衛掖門第，一星處士第，二星議士，次博士，次大夫。〔長垣元本在少微、酒旗下。〕

The three stars to the north of Wing Mansion are called "Bright Hall," which represents the hall where the Son of Heaven issues decrees. To the northwest of Bright Hall are three stars called "Ling Tai," which is the observatory for observing celestial phenomena and detecting omens of both auspicious and ominous events—the term "Ling Tai" in the title of this book derives its meaning from here. [Note from Song dynasty editors: These two entries were originally placed under Wing Mansion.] The four stars slightly east of the left star of Horn Mansion are called "Chang Yuan," which preside over the fortified towns along the borders. Further north are four stars called "Shao Wei," which symbolize reclusive scholars who have not yet entered official service, as well as officials of the rank of大夫, and also represent female rulers. They also oversee officials such as the Grand Historian and the Doctor of Literature. Another interpretation suggests they guard the Yemmen gate: the first star represents a reclusive scholar, the second a deliberative official, the third a Doctor of Literature, and the fourth a大夫. [Note from Song dynasty editors: The entry on Chang Yuan was originally placed under Shao Wei and JiQiao.]

天市垣東西各十一星，西列於氐，東入於斗，在房心東北，國市也，民象交易之所。東垣南第一星宋、南海、燕、東海、徐、吳越、齊、中山、九河、趙、魏；西南第一星韓、楚、梁、巴、蜀、秦、周、鄭、晉、河間、河中。

The third section of the Three Enclosures is called "Heavenly Market Enclosure." There are two rows of walls, each containing eleven stars. The western end begins at the Root Mansion and extends eastward into the Dipper Mansion. As a whole, it lies to the northeast of the Room Mansion and Heart Mansion, corresponding to the modern regions of Ophiuchus and Hercules. It symbolizes the city's market, the place where common people conduct trade. Each row of wall stars is associated with a country and a region, representing the "division of the heavens and earth" where stars correspond to places: the eastern wall starts from the south, with the first star representing Song (modern Shangqiu in eastern Henan), followed by Nanhai, Yan, Donghai, Xu, Wu-Yue, Qi, Zhongshan, Jihe, Zhao, and Wei; the western wall starts from the south, with the first star representing Han, followed by Chu, Liang, Ba, Shu, Qin, Zhou, Zheng, Jin, Hejian, and Hezhong. When observing, if a section of the wall stars changes, it indicates an event in the corresponding region.

垣南門近東六星，曰市樓也。市，有也，主市賣交易，律令制度。市樓西二星，曰車肆，百貨貿易之肆。帝座一星在天市中，北天之庭也，神農之所居。

The six stars to the east of the southern gate of Tian Shi Yuan are called "Shi Lou," which represent the official buildings of the market. The character "Shi" implies gathering and trading, so these stars govern commerce and trade, as well as the laws and regulations related to market transactions. Two stars to the west of Shi Lou are called "Che Si," representing caravans and shops where goods are displayed. The central star of Tian Shi Yuan is called "Di Zuo," which is regarded as the heavenly court in the northern sky. It is said to be the dwelling place of Shen Nong, the divine farmer who taught people to cultivate crops and established the practice of holding markets at noon.

帝座西南四星曰宦者，侍主之近臣也。帝座東南一星曰候星，輔弼之臣也，主伺候陰陽。又東南二星曰宗正，司宗室之官也。其正東四星曰宗人，主錄親疏，享祭祀。其北二星曰宗星，主宗支遠近也。北二星曰帛度，主度量、買賣、貿易。西四星曰斛，主度量分銖之數。北五星曰斗，主斗量也。斛西二星曰列肆，主貨金玉璇璣。

The four stars southwest of the Imperial Seat are called "Huanzhe," representing the eunuch officials who serve the monarch. The star southeast of the Imperial Seat is called "Hou Xing," symbolizing an assistant minister, who oversees changes in yin and yang. Two stars further southeast are called "Zongzheng," which govern the affairs of the royal family. Four stars directly east are called "Zongren," responsible for recording family relationships and overseeing rituals. Two stars further north are called "Zongxing," which regulate the proximity of family branches. Another two stars further north are called "Bo Du," governing the measurement and trade of silk and cloth. Four stars to the west are called "Hu," which oversee the measurement of small units of weight. Five stars further north are called "Dou," which measure objects using the dou container. Two stars west of the Hu star are called "Lie Shi," representing shops that deal in gold, jade, and precious jewels. This entire group of stars represents the imagery of market transactions and measurements, consistent with the nature of the Heavenly Market Enclosure.

天紀九星在天市上，主理冤訴，為萬物之紀綱，九卿之象。上三星曰女床，御女侍從也。〔天紀、女床元本在龜下。〕梗河東九星曰貫索，一曰連營，一曰天牢，賤人牢也。橫列七星曰七公，主議政化以見善惡，三公之象。〔貫索、七公元在西咸下。〕

"The Heavenly Order" consists of nine stars located in the Tian Shi Yuan, governing the adjudication of wrongful cases and lawsuits, and representing the fundamental principles governing all things, also symbolizing the nine ministers. The three stars above are called "Nu Cang," symbolizing the attendants of the imperial concubines. In the brackets, the Song dynasty scholars note that the entries on "Tian Ji" and "Nu Cang" were originally placed under the Gui Xu entry. The nine stars forming a circle to the east of Geng He are called "Guan Suo," also known as "Lian Ying" and "Tian Luo," representing the prison for common criminals—the ring-shaped star cluster in the Northern Crown constellation is this. The seven stars arranged horizontally are called "Qi Gong," governing the discussion of political and educational gains and losses, and distinguishing good from evil, symbolizing the Three Excellencies. In the brackets, the Song dynasty scholars note that the entries on "Guan Suo" and "Qi Gong" were originally placed under the Xi Xian entry.

角二星，左為天田，右為天津，主刑理。其南為太陽道，右為天門，為將，主兵。其北為太陰道，為天闕。其內為天庭，七曜之所行，黃通經其中。蓋天之三門，猶房之四表也。日月之行黃道，黃道所經為天闕。或曰：天階，三光之庭。房與東井，天街、天闕、南北河，其說略同。然黃道歲久遷變，占天者當察其所在而詳審焉。

The two stars of Jiaoxu are the double horns of the Azure Dragon. The left one is also called Tian Tian, and the right one Tian Jin. These two stars are associated with the administration of law and punishment. To the south of these two stars lies the path of the Sun Star, and the right star is also called Tian Men, symbolizing generals and governing military affairs. To the north of these two stars lies the path of the Moon Star, also known as Tian Que. Between the two stars is Tian Ting, through which the seven luminaries—sun, moon, and five planets—pass. The Yellow Path also runs through this area. Thus, Jiaoxu is like three gateways in the sky, similar in structure to the Four Extremes of Fangxu. The path of the sun and moon is the Yellow Path, and the gaps along this path are called Tian Que. Some refer to this area as Tian Jie, saying it is the courtyard where the three luminaries enter and exit. The discussions about Tian Jie, Tian Que, Nan He, and Be He in relation to Fangxu and Dongjing are essentially similar. However, the position of the Yellow Path changes over time, so those who observe the heavens must first determine where it was at that time and then make a careful judgment.

角為壽星，蒼龍角也，主造化飛龍之所。星明盛布，東方蒼龍角（亢）也。其間二星名曰平道，主除道路，平道路之官也。西一星曰進賢，主卿相舉賢能。右角北二星曰天田，畿內之田，亦為籍田，主疆界。天田北三星曰右攝提。〔說見亢宿。〕又北三星曰周鼎，主流亡，國之神器也。秦無道，周鼎淪於泗水，其精應於上。

The twelve divisions corresponding to the Horn mansion are called "Longevity Star," representing the horn of the Azure Dragon, where the dragon is said to be formed. When this star is bright and evenly distributed, it signifies the horn of the Eastern Azure Dragon (the original text notes "Kang" under "Jiao," indicating that Jiao and Kang are connected as part of the dragon's horn). Two stars between the two horns are called "Pingdao," governing the construction and maintenance of roads, and representing officials responsible for road repairs. To the west of the horn is one star called "Jinxian," which signifies the recommendation of virtuous officials by ministers. To the north of the right horn are two stars called "Tian Tian," representing the fields within the capital region, that is, the fields personally plowed by the emperor, and also governing the demarcation of borders. Three stars north of Tian Tian are called "You SheTi," whose explanation is given under the entry for Kang mansion. Further north, three stars are called "Zhou Ding," governing matters of the loss of the state, symbolizing the national treasures of the state. In ancient times, when the Qin dynasty was unjust, the Nine Tripods sank into the Si River, and their essence was reflected in these three stars.

左角南二星曰天門，朝聘待士之所。又南二星曰平星，主執法平刑以興獄。陽門二星。〔說見亢宿下。〕南二十九星曰庫樓，藏兵之府也。彎曲者為庫，西南四星方斜者為樓。其十五星，三者相聚，柱也。中四小星，衡也。又中大者陳兵。南二星曰南門，天子之外門，主守兵禁。

To the south of the Left Horn mansion there are two stars called "Heavenly Gate," which represent the place for court audiences, diplomatic envoys, and receiving scholars. Further south, there are two stars called "Ping Star," which govern the administration of justice and the trial of criminal cases. There are also two stars called "Yang Gate," whose explanation is given in the entry on the Neck mansion. South of the Horn mansion, there are a total of twenty-nine stars called "Kulou," which represent the storehouse for weapons. The part arranged in a curved formation is called "Ku," and the four stars arranged in a square and slanting position to the southwest are called "Lou." Among these, fifteen stars are grouped into clusters of three, called "Zhu," while the four smaller stars in the center are called "Heng." The larger star in the middle governs the display of military equipment. Further south, there are two stars called "South Gate," which represent the outer gate of the Son of Heaven, governing the guards and military restrictions.

亢四星，總理天下卿大夫之法治，猶尚書。又主病，又為疏廣。六星亢池。〔說見氐宿下。〕上一星大角，在攝提間，為天之紀綱棟樑，天王座也。天田北三星曰右攝提，主建時節，問祥，攝提原在天田下。兩攝提各三星夾大角，直斗柄之南。上三星曰帝席，北三星曰梗河，又西北一星曰招搖，北一星曰天戈。〔並說見氐宿下。〕亢南七星曰折威，主斬殺，以斷軍獄。其南二星曰頓頑，主考察囚情，治獄官也。陽門二星，主執兵器以戍邊。〔陽門元在平星下。〕

The four stars of Kangle are in charge of the laws and governance of officials and ministers throughout the world, their duties being similar to those of the Secretariat. They also govern diseases and represent the meaning of openness and breadth. There are also six stars called "Kangle Pool," whose explanation can be found in the entry on Dashi. Above Kangle there is a bright star called "Dajiao," located between the left and right "SheTi" stars. It represents the heavenly framework and mainstay, being the seat of the heavenly king, which corresponds to the bright orange star in the constellation Boötes. Three stars to the north of Tian Tian are called "You SheTi," which oversee the establishment of seasons and the inquiry into auspicious and ominous signs (originally this entry was placed under Tian Tian). The left and right SheTi each consist of three stars, positioned east and west respectively, enclosing Dajiao, directly facing the southern end of the北斗's handle. Ancients used them to determine the direction of the北斗's handle and to establish the four seasons and the month builder. Above these three stars are called "Dixi," three stars to the north are called "Genghe," and one star to the northwest is called "Zhayaoyao," and one more to the north is called "Tian Ge." The explanations of these are also found in the entry on Dashi. Seven stars to the south of Kangle are called "Zhe Wei," which oversee executions and are used to decide military legal cases. Two stars to the south of these are called "Dunwen," which oversee the examination of prisoners' cases and are the officials responsible for judicial matters. Two stars called "Yangmen" oversee holding weapons and guarding the borders. The content within the brackets is a note from a Song dynasty scholar: the entry on Yangmen was originally placed under Pingxing.

氐四星，休解之所，后妃之府也。前二星曰適，後二星曰妾。又為天根，主宮室、正妃。東北二星曰天乳，主飴饋之事。六星亢池，主舟濟渡。〔亢池元在亢宿下。〕上三星曰帝席，宴樂獻酧之所。北三星曰梗河，一名天鋒，亦名天楯，主矛鋒，以備不虞，亦主寇兵，又為喪事。又西北一星曰招搖，主矛盾及寇兵。北一星曰天戈，主匈奴。〔以上元並在亢宿下。〕氐南三星曰陣車，主兵革之事。又南二十七星曰騎官。南三星曰車騎，主部列行陣車騎之事。

The four stars of the Root mansion are where the Son of Heaven rests and removes his clothes, and also represent the palace of the empress. The first two stars are called 「适」 (Dí), symbolizing the principal wife; the last two are called 「妾」, symbolizing concubines. It is also called 「天根」, governing the construction of palaces and matters concerning the principal wife. The two stars to the northeast are called 「天乳」, governing the presentation of delicious food. 「亢池」 consists of six stars, governing the crossing of rivers and boats (this entry was originally listed under the亢宿). The three stars above are called 「帝席」, representing places for feasting and toasting. The three stars to the north are called 「梗河」, also known as 「天锋」 and 「天楯」, governing spears and swords, used for defense against unexpected events, and also governing military forces and funerals. The star to the northwest is called 「招摇」, which also governs conflicts, weapons, and military forces. The star to the north is called 「天戈」, specifically governing northern barbarian tribes such as the Xiongnu. The bracketed text is a note from a Song dynasty scholar: all the above entries were originally listed under the Neck mansion. The three stars to the south of the Root mansion are called 「阵车」, governing military conflicts and warfare. The twenty-seven stars further south are called 「骑官」, symbolizing cavalry. The three stars to the south are called 「车骑」, governing the arrangement of formations and the deployment of chariots and cavalry.

房四星為明堂，佈政之宮，亦四輔也。上將，次次將，次次相，所以理陰陽，正教化。南二星君位，北二星夫人位。又為四表。中間黃道所以行，為天衢，又為天闕。南間曰陽，環其南曰太陽，北間曰陰，環其北曰太陰。亦曰天廄，又為天駟，亦曰天馬，主車駕。南一星曰左驂，次左股，次右股，次右驂，主開閉蓄藏之所。房北星東南二小星曰鉤鈐，附於房，天之管鑰，主開閉蓄藏，輔弼之象。以東北一星曰鍵閉，主管鑰開閉之事。北四星曰西咸，以防淫泆，房之戶也。

The four stars of the House (Fang Su) are the celestial Bright Hall, the hall where imperial decrees are issued, and they resemble the four ministers: the first one counted from the south is the Grand General, the next is the Deputy General, the next is the Deputy Minister, and the northernmost is the Chief Minister, whose duty is to regulate yin and yang and correct moral teachings. The two stars to the south represent the king's position, and the two stars to the north represent the queen's position. This constellation is also called the "Four Provinces." The space between the four stars is the path of the Yellow Path, called the "Celestial Road" or "Celestial Gate." The southern gap belongs to yang, and the stars surrounding it to the south are called the Star of Brightness and Prestige. The northern gap belongs to yin, and the stars surrounding it to the north are called the Wealth Star and Mother Star. This constellation is also known as the "Celestial Stable," "Celestial Four-Horse," and "Star of Movement," governing chariots and horse affairs. The southernmost star is called "Left C骖," followed by "Left Hind Leg," "Right Hind Leg," and the northernmost is "Right C骖," which oversees opening and closing and storage. To the southeast of the northern star of House, there are two small stars called "Hook and Key," which belong to House and are the celestial locks and keys, also governing opening and closing, symbolizing assistants. Further northeast there is one star called "Key and Lock," which specifically governs the opening and closing of doors and gates. To the north of these, there are four stars called "West Xian," used to prevent excess and disorder, serving as the gate of House.

梗河東九星曰貫索，橫列七星曰七公。〔貫索、七公並說見天市垣。〕道前一星曰日，所以昭明令德，太陽之精也。其西南二星曰天輻，主鑾駕乘輿之事。房下二星曰從官，主醫巫病疾禱祝之事。其南十二星曰積卒。〔說見心宿下。〕心北四星曰東咸，占如西咸。又北二星曰罰，主罰之事。

The cluster of nine stars east of Genghe is called "Guan Suo," and the seven stars arranged horizontally are called "Qi Gong." Both groups are mentioned in the context of the Tian Shi Yuan (Celestial Market Enclosure). One star located before the Yellow Path is called "Ri Xing," symbolizing the virtue of brightness and prestige, and it is considered the essence of the Sun. Two stars to the southwest are called "Tian Fu," governing matters related to the imperial chariot and carriage. Two stars below Fang Xu are called "Cong Guan," overseeing physicians, shamans, and prayers for illness. Twelve stars to the south are called "Ji Zu," and their explanation is given in the section on Xin Xu. Four stars to the north of Xin Xu are called "Dong Xian," and their method of divination is the same as that of Xi Xian. Two stars further north are called "Fa," governing punishment and legal matters. Therefore, the sections on Guan Suo, Qi Gong, Ri Xing, Tian Fu, and others are included under Fang Xu because although they belong to different enclosures, their positions are adjacent to Fang Xu. Ancient observers often saw them together, so they are mentioned here. If readers encounter the phrase "see the explanation under a particular constellation," they should refer to the corresponding section for that constellation.

心三星，天王之正位，為大辰，主賞罰。中央曰明堂，天子也。前星曰太子，後星曰庶子。東咸、罰。〔說見房宿下。〕從宿南十二星曰積卒。掃除不祥，軍卒衛士之象。〔此元在從官下。〕

The three stars of the Heart Mansion are the proper position of the heavenly king, anciently called "Great Morning Star," and were used in ancient times to determine the seasons. They are the great red star, governing rewards and punishments. The central star is called "Bright Hall," symbolizing the emperor himself. The star in front (to the south) represents the crown prince, and the star behind (to the north) represents the庶son. The explanations of "Dongxian" and "Fa" are found under the section on the Room Mansion. From the southern side of the official star, twelve stars are called "Ji Zu," meaning to sweep away misfortune, symbolizing soldiers and guards. The bracketed text is a note from a Song dynasty scholar: this section was originally placed under the section on "From Official."

尾九星曰九子星，所謂升龍之尾。蓋陰陽之交泰，風雨之乘興。上第一星後也，次三星夫人也，其次嬪妾，為后妃之宮府，又主君臣。神宮一星在尾西第二星傍，為附座，解衣之內室也。其南五星曰龜，主贊神明，定吉凶。龜，卜也。天紀，女床。〔說見天市垣。〕南上星曰天江，主太陰。後一星曰傅說。傅說，巫祝之官，主祝神靈以祈繼嗣。東一星曰魚，主雲雨風氣。

The nine stars of the Tail mansion are also called "Nine Children Stars," representing the tail of the Azure Dragon. They are the place where yin and yang meet and where winds and rains arise. Counting from above, the first star resembles the Queen Mother, the next three resemble concubines, and the remaining stars resemble palace attendants. Together, they form the palace of the imperial harem and also indicate the relationship between sovereign and minister. The star "Shen Gong" is located beside the second star from the west in the Tail mansion, serving as an attendant star, symbolizing the inner chamber where one undresses and rests. To the south of these, five stars are called "Turtle," which govern the assistance and guidance of the divine and the determination of auspicious and inauspicious omens—turtle being the vessel used for divination. The terms "Tian Ji" and "Nü Cang" are explained in the context of the Heavenly Market Enclosure. Above and to the south, one star is called "Tian Jiang," governing the water affairs of the Tai Yin. The star at the end of the Tail mansion is called "Fu Yue," who was originally a virtuous minister of the Yin High King. Here, it represents the official of divination and prayer to the gods for offspring. To the east of this is another star called "Yu," governing clouds, rain, and winds.

箕四星，亦曰天津，亦曰天雞，後宮之府，嬪妃之象。又主八風，又主口舌，蠻夷將動，先表箕焉。箕舌前一星曰糠粃，以給豢食。天籥。〔說見斗宿。〕箕南三星早曰杵，主舂以給庖廚。

The four stars of Ji Xu are also called "Tian Jin" and "Tian Ji," representing the palace offices of the imperial harem, symbolizing concubines. They also govern the winds from all eight directions and matters of speech and disputes. When barbarian tribes in the frontier plan to take action, signs often appear first in Ji Xu. The front part of Ji Xu (commonly known as the "spoon tongue") has a star called "Kang Bi," which represents the chaff sifted out during winnowing, used to feed livestock. The explanation of "Tian Yue" is given in the section on Dou Xu. Three stars to the south of Ji Xu are called "Chu," governing the pounding of rice to supply the kitchen. The original text mentions "three stars early called Chu," where the character "early" is likely a later addition or a misinterpretation of "says."

南斗六星，元龜之首。亦為天廟，宰相之位。主褒賢進士，稟授爵祿，故斗為量器，所以斟酌而授爵也。又曰兵，亦曰天機。南二星曰魁，庫樓天梁也。中二星，相也。天府，建杓也。初曰北庭，又曰天關，又曰鐵錢，主吳，主君壽。次會稽，次丹陽，次豫章，次廬江，又次九江。南一星曰農丈人，為老農。主稼牆，農正之官也。

The six stars of the Southern Dipper are the head of the Black Tortoise (Yuan Gui), also known as the Celestial Temple, representing the position of the prime minister. They govern the commendation of virtuous people, the appointment of officials, and the granting of titles and salaries. The Dipper originally refers to a measuring vessel for rice, so it symbolizes the careful measurement and distribution of titles according to merit. It also governs military affairs and is known by the name Celestial Wisdom. The two stars on the south are called "Kui," symbolizing the granary and the Shelter Star. The two in the middle represent the prime minister, while the remaining ones are called "Tian Fu" (Celestial Treasury). The handle of the Dipper is called "Jian." Each of the six stars has its own territory: the first is also called "Beiting," "Tian Guan," and "Tie Yu," governing the region of Wu and also relating to the longevity of the sovereign; the second governs Kuaiji, the third Danyang, the fourth Yuzhang, the fifth Lujiang, and the sixth Jiangjiu— all located in the southern part of the Yangtze and Huai rivers. A single star to the south of the Dipper is called "Nong Zhangren," symbolizing an old farmer, governing agriculture and representing the official in charge of farming (the original text mistakenly writes "jia qiang" instead of "jia se").

又南十四星曰龜，主族魚蟲。斗東北六星曰建，一曰天旗，天之都關也。為謀事，為天鼓，為天馬。上二星為庫，中二星市鐵鎖也，下二星為旗。其間三光之道。曏者七曜冬至起於此，是以司之。

Further south there are fourteen stars called 「Gui」, which govern fish, turtles, insects, and creatures of that kind. In the northeast of the Southern Dipper there are six stars called 「Jian」, also known as 「Tian Qi」, which are the main gate in the heavens, governing matters of planning and deliberation, and also referred to as 「Tian Gu」 and 「Tian Ma」. Among these six stars, the upper two are the storehouses, the middle two resemble iron locks in the market, and the lower two are the banners. The space between them is the passage for the sun, moon, and five wandering stars. In the past, the winter solstice began here, so particular attention should be paid to the celestial phenomena in this area.

狗二星，前主守禦。天雞二星，主伺侯，察時節。南二星曰狗國，主三韓、鮮卑、烏桓、獫狁之屬。東十星曰天淵，為天泉、天海，太陰，主灌溉之事。天弁九星，武官之長也。織女、漸臺、輦道。〔並說見牛宿。〕奚仲。〔說見女宿。〕八星曰天籥。〔一曰在南斗柄西箕北。〕主開閉鎖鑰也。〔元在糠下。〕

Two stars called "Dog" are in front, indicating defense and guarding. Two stars called "Heavenly Rooster" are responsible for observing time and distinguishing seasons. To the south, two stars are called "Dog Country," which govern the regions of three Han, Xianbei, Wuhuan, and Xianyun, the northeastern and northern tribes. To the east, ten stars are called "Heavenly Deep," also known as "Heavenly Spring" and "Heavenly Sea," belonging to the Water of Taiyin, governing irrigation matters. Nine stars called "Heavenly Cap" represent the commander of military officials. The explanations of Weizhen, Jiantai, and Nian Dao are also found in Niusu; the explanation of Xizhong is found in Nuxu. There are also eight stars called "Heavenly Key," which control the opening and closing of gates and locks. The bracketed text is a commentary by a Song dynasty scholar: this entry was originally placed under the entry on bran and husk.

牽牛六星，為天關梁，主犧牲。亦曰天鼓，主四足蟲。其大星牛星，上一星道路，次二主關梁，次三星主南越。東三星曰羅堰，主瀦蓄灌溉之事，亦為拒馬。南九星曰天田，畿內之田，亦主農器。北四星曰天桴，主刻漏桴鼓之事。上三星曰河鼓，主軍鼓。鐵鉞，一曰三武，中央大星，大將軍；左右星，左將軍；右北星，右將軍。皆以守險拒難也。東北九星曰左旗，西南九星曰右旗，皆天之旗鼓，為經表，主音聲，設險以知敵謀。

The six stars of the Ox Constellation are the celestial gate and bridge, governing sacrifices used in worship, and are also called "Heavenly Drum." They are associated with four-legged animals such as cattle and horses. Among them, the brightest star is the Ox Star; the first one counted from above governs roads, the second and third stars govern bridges and passes, and the fourth to sixth stars govern the southern frontier region (modern Guangdong and Guangxi). Three stars to the east are called "Lu Yan," governing water storage and irrigation, and also symbolizing barriers to stop cavalry. Nine stars to the south are called "Tian Tian," representing the farmland near the capital, and also governing farming tools. Four stars to the north are called "Tian Fu," governing water clocks for timekeeping and drumming to signal the hours. Three stars above these are called "He Gu," governing military drums in the army, also known as "Tie Yue" and "San Wu." The largest star among them represents the Grand General, the star to the left represents the Left General, and the star to the right and slightly north represents the Right General, all symbolizing the defense of strategic positions and overcoming difficulties—this is commonly known as the three stars of the Ox Constellation (Cowherd). Nine stars to the northeast are called "Zuo Qi," and nine stars to the southwest are called "You Qi," both representing celestial banners and drums, serving as military signals, governing commands and signals, and setting up ambushes to observe the enemy's plans.

織女三星，〔一曰在河北天紀東。〕主瓜果、絲綿、珍寶。漸臺四星。一曰在織女東足。臨水之臺，主晷漏、律呂。旁五星曰輦道。〔一曰在漸臺、織女東北。〕人君嬉遊之道。〔織女、漸臺、輦道，元在天弁下。〕九坎九星在諸國南，主溝渠之事，以主水旱。

"The Weaving Maid" consists of three stars (some say located north of the Milky Way and east of the Tian Ji star), governing fruits, silk, and precious treasures related to female crafts and wealth. "The Gradual Platform" consists of four stars; some say they are located at the foot position east of the Weaving Maid, representing a high platform built by water, governing sundials, water clocks, and musical scales. Next to it are five stars called "The Royal Road" (some say located northeast of the Gradual Platform and the Weaving Maid), representing the path taken by the king when traveling by chariot. The bracketed text is a commentary by a Song dynasty scholar: the Weaving Maid, Gradual Platform, and Royal Road were originally classified under Tian Bian. "The Nine Pits" consist of nine stars located south of the Zhuguo stars, governing canals and water conservancy, and thus also governing droughts, floods, and the abundance or scarcity of water.

須女四星，賤妾之稱，婦職之卑者。又為天之府藏，掌環佩帛布、列后妃御服、婦功之域。其北曰璃珠，後宮之府藏，主天下后妃，環佩之飾。敗瓜五星，主瓜果。瓠瓜五星，天子之果園，亦主瓜果。又主後宮陰謀之事。天津九星。一曰天江，主四瀆津樑，所以度神道四方也。輦東道四星，曰奚仲，主車正。〔元在輦道下。〕

The Four Stars of Xunü, "Xun" refers to a low-ranking concubine, indicating a woman of low status in the household. It also represents a celestial storehouse, responsible for managing ornaments, silk, and the display of the queen's garments, belonging to the domain of women's skills. To its north is "Li Zhu," which is the palace treasury, governing the jewelry and ornaments of the empresses throughout the realm (the original text says "Li Zhu"). "Bai Gua," five stars, governs melons and fruits. "Hu Gua," five stars, represents the imperial fruit garden, also governing melons and fruits, and also indicating plots within the palace. "Tian Jin," nine stars, also known as "Tian Jiang," governs the ferry crossings and bridges of the four major rivers: the Yangtze, the Yellow River, the Huai River, and the Ji River, serving as the gateway for divine paths to the four directions. To the east of Nian Dao are four stars called "Xi Zhong." Xi Zhong is traditionally said to be the ancestor of the Xia Dynasty who invented the chariot; these stars govern the official responsible for maintaining the chariots. The content within the brackets is a commentary by a Song dynasty scholar: this entry was originally placed under Nian Dao.

諸國合十六星，趙二星在天田東，南越一星在趙南，周二星在羅堰東南，齊一星在越東，鄭一星在齊東，楚一星在鄭東北，秦二星在周之東，燕一星在鄭之東南，魏一星在楚東北、代二星在秦東，晉一星在燕東，韓一星在晉北，各主地。東甌在晉北，亦主其地。璃瑜、天壘城。〔說見虛宿。〕天錢。〔說見危宿。〕

The group of sixteen stars called "Zhuguo" are each named after the Warring States states. When observing, the star that changes indicates the former territory of the corresponding state: two stars for Zhao are located east of Tian Tian (modern southern Hebei and central Shanxi), one star for Nan Yue is located south of Zhao's stars (modern Guangdong and Guangxi), two stars for Zhou are located southeast of Luo Yan (modern Luoyang area), one star for Qi is located east of Yue's star (modern northern Shandong), one star for Zheng is located east of Qi's star (modern central Henan), one star for Chu is located northeast of Zheng's star (modern Hubei and Hunan), two stars for Qin are located east of Zhou's stars (modern Guanzhong), one star for Yan is located southeast of Zheng's star (modern Beijing and western Liaoning), one star for Wei is located northeast of Chu's star (modern northern Henan and southern Shanxi), two stars for Dai are located east of Qin's stars (modern northern Shanxi), one star for Jin is located east of Yan's star (modern Shanxi), one star for Han is located north of Jin's star (modern western Henan). There is also "Dong Ou" located north of Jin's star, governing the area of modern southern Zhejiang, Wenzhou, and Taizhou. The explanations for "Li Yu" and "Tian Lei Cheng" refer to Xuxu, while the explanation for "Tian Qian" refers to Weixu.

虛二星、冢宰官也，主北方祭、禱、祝。又主死喪哭泣，亦主風雨。東二星曰司命，主刑罰生算死喪之事。北二星曰司祿，主增益年德、官祿食料之事。東北二星曰司危，主驕溢以正下，又主臺榭死喪之事。又北二星曰司非，司過失，司命而下，皆置官也。壘壁陣。〔說見室宿。〕虛南二星曰哭，主哭泣死喪。

The two stars of Xu Xu are the officials of the Grand Minister, governing northern worship, prayers, and offerings, as well as funerals and mourning. The two stars to the east are called "Si Ming," governing punishment, overseeing human life and death, longevity, and funeral affairs. The two stars to the north are called "Si Lu," governing the increase of longevity, virtue, official rank, salary, and food. The two stars to the northeast are called "Si Wei," governing the correction of arrogance and extravagance to regulate lower affairs, as well as the construction of palaces and buildings and funerals. The two stars further north are called "Si Fei," governing the investigation of mistakes. These groups from Si Ming downwards are all official positions established in the heavens. The explanation of "Lěi Bì Zhèn" is found in Shi Xu. The two stars to the south of Xu Xu are called "Ku," governing crying and death.

又蓋屋南二星曰泣，主墳墓倚廬哭泣之事。〔元在蓋屋下。〕諸國東三星曰璃瑜。璃、圭衣；瑜，玉飾。婦人之服。又十三星曰天壘城，主鬼方、北夷也。〔此三者元在諸國〕壘壁陣其南四星曰敗臼，主敗亡災咎。〔舊在羽林軍下。〕

The stars called "Qì" are located south of the "Covered House" star, and they govern matters related to tombs, mourning houses, and crying. The bracketed text is a note from a Song dynasty scholar: this entry was originally placed under "Covered House." East of the "States" stars are three stars called "Li Yú." "Li" refers to a silk sash, and "Yú" is an ornament made of jade; together they indicate the attire of women. There are also thirteen stars called "Tian Lei Cheng," which govern the regions of the Ghost People and northern barbarians. The original text here is missing, and the note from the Song scholar says that the words originally following "these three" should be present, connecting with the next entry. South of the "Fortification Array" stars are four stars called "Bài Jiù," which govern calamities and misfortunes of defeat. The bracketed text is a note from a Song dynasty scholar: this entry was originally placed under "Yu Lin Jun."

危三星，天府也。一曰天市。主宗廟宮室，又主營造受藏之事。墳墓四星，為附座。主兆域死喪哭泣之事，北宮真武。虛危東南四星，虛梁。主靈廟祀禱之事。天津旁近河七星曰車府，近河。車輿之府，亦其官，為客館舍。南五星曰人星，一曰三臥星。主萬民，亦主處夜淫佚。又四星曰臼。上三星曰杵，皆主舂軍糧也。危南二星曰蓋屋，主治屋之官也。又南二星曰泣。〔說見虛宿。〕諸國東北十星曰天錢，錢帛所聚，軍之府藏也。〔元在天壘城下。〕離宮其北六星曰造父，主御馬，亦其官也。〔元在離宮下。〕

The three stars of the mansion of the Rooftop mansion are the heavenly treasury, also called "Heavenly Market," which governs ancestral temples and palaces, as well as construction and storage. The four stars called "Graveyard" are its attendant stars, governing cemeteries and mourning, and belong to the position of the True Martial King in the Northern Palace. The four stars southeast of the Emptiness mansion and Rooftop mansion called "Empty Beam" govern the worship and prayers for ancestral temples. The seven stars near the Milky Way beside the Tianjin star are called "Carriage Store," which is the treasury of carriages and also the official in charge of carriages, serving also as guest accommodations. To the south of these are five stars called "People Star," also known as "Three Sleeping Stars," which govern the people and also the illicit activities at night. There are also four stars called "Mill," with the top three called "Rods," which both govern the pounding of military grain. Two stars to the south of Rooftop mansion are called "Roofing," which are the officials in charge of repairing houses. Further south are two stars called "Wailing," whose explanation is given under Emptiness mansion. Ten stars northeast of the national stars are called "Heavenly Money," which are the places where money and silk are stored, i.e., the treasury of the military. The bracketed text is a note from the Song dynasty scholars: this entry was originally placed under Tianleicheng. Six stars north of the Li Palace are called "Zao Fu," which govern the driving of chariots and are also the officials in charge of horses. Note: this entry was originally placed under the Li Palace.

營室二星，天子之宮也。一曰直宮，一曰清廟。為軍梁之府，又主土工。離宮六星，兩兩而居，在室上，為附座，天子別宮也。主假藏休息，滋幸之所。其北六星曰造父。〔說見危宿。〕次二十二星曰騰蛇，北方水蟲，主風雨。又南六星曰雷電，主雷電。西南二星曰公土公吏，訣備過失，主土之官。又南五星曰霹靂，西南四星曰雲雨。〔並說見壁宿。〕

The two stars of Yingshi are the palace of the Son of Heaven, also called "Zhi Gong" and "Qing Miao." They are the granary for military provisions and oversee earth and wood construction. In ancient times, the Son of Heaven would start building palaces at the time of the evening star in this mansion, hence the name Yingshi. The six stars of "Ligong" are paired, located above Yingshi, serving as its annex, symbolizing the Son of Heaven's secondary palace, and governing temporary rest and leisure. To the north of these six stars are the six called "Zao Fu," whose explanation is found in the mansion of "Wei Su." Next are the twenty-two stars called "Teng She," symbolizing northern water creatures, governing rain and wind. Further south are six stars called "Leidian," governing thunder and lightning. In the southwest are two stars called "Tugong" and "Tugong Li," governing inspection and prevention of mistakes, and being officials in charge of earth works. Further south are five stars called "Pile Li," and in the southwest are four stars called "Yun Yu," whose explanations are also found in the mansion of "Bi Su."

壘壁陣西抵虛宿東，近壁宿下，天軍營也。〔元在司非下。〕羽林軍四十五星，在室南，三三而居。市在壘壁陣南，主天軍，翊衛之象。其南四星曰敗臼。〔說見虛宿。〕上一星曰師門，主師門候兵。天庫之蕃落。斧鉞在師門南，主行誅拒難，斬伐奸謀。天綱一星，主武帳戈綱。壁東八星，曰八魁。主設機阱，張羅禽獸之官也。〔元在上公下。〕

"The Lübi Array" extends from the western end to the mansion of Xūsù and reaches near the eastern end of Bìsù, representing the military camps in the sky. [Note by Song dynasty scholars: This entry was originally placed under Sīfēi.] "Yǔlín Jūn" consists of forty-five stars located to the south of Yingshi, arranged in groups of three, situated to the south of the Lübi Array, representing the imperial guards of the Son of Heaven, symbolizing the auxiliary and protective forces. To the south of it, four stars are called "Bàijìu," and their explanation is found under Xūsù. The star above it is called "Shīmén," representing the sentinels at the military gate, serving as the outer defense of the celestial granary. "Fǔyuè" lies to the south of Shīmén, governing the execution of punishments, defense against calamities, and the elimination of treachery. "Tiān Gāng" is a single star, governing the order of the military tent and the discipline of spears and halberds. Eight stars east of Bìsù are called "Bā Kuí," governing the setting of traps and the spreading of nets to capture beasts, representing officials in charge of hunting. [Note: This entry was originally placed under Shànggōng.]

東壁三星，圖書之官，又主土功。其北十星天廄，主馬廄，亦具官，今之驛遞也。北五星曰王良。〔說見奎宿。〕南二星曰土公，主營造及稼牆，起土之官。又東八星曰八魁。〔說見室宿。〕又室南五星曰霹靂，主陽氣大盛，擊萬物。西南四星曰雲雨，主雲澤。〔此二者元在土公吏下。〕又奎南五星曰鈇鉞，乃芟刈之具，斬芻以種也。〔元在土司空下。〕

The eastern part of the Wall mansion has three stars, which are officials in charge of books and classics, and also oversee earth and wood construction. In ancient times, the Wall mansion was associated with literature, so libraries often took their imagery from this. To the north of these ten stars is called "Heavenly Stable," which oversees horse stables and is the official in charge of horses, equivalent to today's relay stations. To the north of these five stars is called "Wang Liang," which is explained in the section on the Legs mansion. To the south of these two stars is called "Tu Gong," which oversees construction and farming, being the official in charge of earthworks (the original text says "Jia Qiang," which should be "Jia Se"). To the east of these eight stars is called "Ba Kuai," which is explained in the section on the Encampment mansion. Also, to the south of the Camp room there are five stars called "Pili," which govern the excessive yang energy that strikes and harms things. In the southwest there are four stars called "Yun Yu," which oversee clouds, rain, dew, and moisture. The text in the brackets is a correction by Song dynasty scholars: these two lines were originally placed under "Tu Gong." Also, to the south of the Legs mansion there are five stars called "Fu Yue," which originally were tools for cutting grass, symbolizing the meaning of cutting grass for plowing. Correction: this line was originally placed under "Tu Sikuang."

奎十六星，曰天豕，一曰封豕。天之庫，主兵，所以禁暴橫也。又主溝瀆，其西南大星曰天豕目，亦曰大將。其上一星曰附路，閣道之便道路。天廄北五星曰王良，御車之事，主駕車馬。又為天橋，主津樑。又主風雨兵革之事。〔元在天廄下。〕

The constellation Kuí Xù contains sixteen stars, shaped like a large pig, hence called "Tian Shǐ" or "Fēng Shǐ." It is the heavenly arsenal, governing military affairs and suppressing violence and disorder; it also oversees canals and waterways. The large star in the southwest is called "Tian Shǐ Mù," also known as "Dà Jiàng." The star above it is called "Fù Lù," which is the side path beside the gallery road. Five stars to the north of Tian Jiù are called "Wáng Liáng"—Wáng Liáng was a famous driver in the Spring and Autumn period, and this star governs driving and controlling horses; it is also called "Tian Qiān," governing ferry crossings and bridges, as well as storms and military conflicts. The bracketed text is a commentary by a Song dynasty scholar: this entry was originally placed under Tian Jiù.

婁北一星曰軍南門，主禁入以防益詐，軍營之南門也。〔元在左右更下。〕奎南七星曰外屏，主障蔽惡穢，遮擁天溷。南七星曰天溷，溷養之所。又南六星曰天倉。〔詳見婁宿。〕次一星曰土司空，主水土功利之官。又官五星曰缺鈇鉞。〔說見室宿。〕又東曰天庾。〔說見婁宿。〕

The northern star of Lou Xu is called "Jun Nanmen," which oversees the entry and exit to prevent deceit and is the southern gate of the military camp. The bracketed text is a note from a Song dynasty scholar: this entry was originally placed under the section on left and right guards. To the south of Kui Xu there are seven stars called "Wai Ping," which serve to block filth and shield the celestial toilet. Further south there are seven stars called "Tian Hun," which is the place for keeping pigs and serving as a toilet. Further south there are six stars called "Tian Cang," see the entry on Lou Xu for details. Next there is one star called "Tu Sikong," which is the official in charge of water and earth works. There are also five stars called "Fu Yue" (the original text had a missing character, which is an addition), see the entry on Shi Xu for explanation. To the east there is "Tian Yu," see the entry on Lou Xu for details.

婁三星，為天獄，主牧養犧牲，以給郊祀。亦為興兵聚眾。東西各五曰左右更，左主仁智、陂澤、林藪，小虞之官；右主禮儀牧養，為牧師之官。北一星曰軍南門。〔說見奎宿。〕北十一星曰天大將軍、用武兵之官。中大星，將；其小星，吏；左右星，為旗。又天溷南六星曰天倉，主藏五穀以待邦用。亦倉官。又鈇鉞東三星曰天庾，積穀之所。〔二者元在天溷、鈇鉞下。〕

The three stars of the Bond mansion are the heavenly enclosure, governing livestock and sacrifices used for the郊祭, and also governing military gatherings. There are five stars on each side of them, collectively called 「Left More」 and 「Right More」: 「Left More」 governs benevolent and wise governance and ponds, lakes, and marshes, being the official in charge of mountains and marshes, known as the small Yu official; 「Right More」 governs rituals and livestock breeding, being the official in charge of horse breeding, known as the pastor official. To the north of it is one star called 「Military Southern Gate」, whose explanation is found in the Legs mansion. Further north, eleven stars called 「Heavenly Grand General」 govern military affairs: the bright star in the middle represents the general, the surrounding smaller stars represent attendants, and the two stars on the left and right represent flags. To the south of the天溷 are six stars called 「Heavenly Granary」, governing the storage of five grains for the state's use, and also symbolizing the granary official. To the east of the鈇钺 are three stars called 「Heavenly Storehouse」, representing open-air grain storage. The content within the brackets is a note from the Song dynasty scholars: these two passages were originally placed under天溷 and鈇钺.

胃三星，天之廚藏，主倉庫，五穀之府也。又主討捕誅殺之事。北八星曰太陵，主陵墓喪死積京也。中一星曰積尸，陵中墓也，亦曰積京。昴北與大陵分勢，九星曰天船，主舟棹水旱之事。中一星曰積水，候水災。〔此元在雞石下。〕天阿、天陰。〔說見昂宿。〕遠胃十三星，曰天囷。主給御廩之繁盛，百庫之儲蓄。〔說見昴宿。〕

The three stars of the Stomach mansion are the celestial kitchen and storehouse, governing granaries and serving as the repository for grain. They also oversee hunting, punishment, and execution. To the north of them are eight stars called "Tai Ling" (also written as "Da Ling"), governing tombs, death, and the accumulation of corpses into hills. The central star is called "Ji Shi," which is the tomb within the hill, also known as "Ji Jing" (Jing meaning high hill). Nine stars located to the north of the Hairy Head mansion and to the sides of the Da Ling are called "Tian Chuan," governing boats and matters of drought and flood; the star within the boat is called "Ji Shui," specifically waiting for floods. The bracketed text is a note from a Song dynasty scholar: this entry was originally placed under the entry for "Li Shi." The explanations for "Tian A" and "Tian Yin" are found under the entry for Hairy Head mansion. Thirteen stars farther away from the Stomach mansion are called "Tian Qin," symbolizing round granaries, governing the abundance of the imperial granary and the storage of various warehouses; the explanation is found under the entry for Hairy Head mansion.

畢柄西星，曰天廩，御廩也。主蓄九穀，養犧牲以給祭祀，養膳之事。〔元在月星下。〕昴七星，天子再月。主西方，主獄事，又主喪。旄頭，胡星也。昴畢之間為街。北六星曰捲舌，主言語樞機之事，讒佞之侯。中一星曰天讒，主讒佞及醫巫。東南四星曰□石，主磨礪鋒刃，亦主阿候，明兵律，蓋百工之事。天船、積水。〔說見胃宿。〕

The stars west of the handle of the Big Dipper, known as "Tian Lin," are the granary used by the imperial court. They are in charge of storing nine kinds of grain, keeping sacrificial animals for worship, and providing food supplies. In brackets is a note from a Song dynasty scholar: originally, this entry was placed under the section on the moon and stars. The seven stars of the Hairy Head mansion are commonly called the Seven Clusters of Small Stars (now the Pleiades in the Taurus constellation). Their domain corresponds to the west, and they are associated with legal punishment and death. They are also called "Mao Tou," meaning the star of the barbarians; often, events in the border regions are first indicated by this star. The gap between the Hairy Head mansion and the Net mansion is called "Tian Jie." Six stars to the north of the Hairy Head mansion are called "Juan She," which are associated with speech and the power of words, and are signs of sycophants and treacherous people. The central star is called "Tian Chan," which is associated with sycophants and physicians and shamans. Four stars to the southeast are called "Li Shi," which are associated with sharpening weapons, guarding passes, and clarifying military laws, in general, they are related to the work of artisans. The explanations for "Tian Chuan" and "Ji Shui" are found in the section on the Stomach mansion.

昴東一星曰月，太陰，蟾蜍，女后大臣之象。主刑及死喪事。昴西北一星曰天阿，類天高，主察候山林妖變。西南五星曰天陰，私潛謀之事。從天子，亦為弋獵臣也。〔此二者元在大陵下。〕

To the east of the mansion of Hairy Head mansion there is a star called 「Moon Star」, belonging to the Wealth star and mother star, symbolizing the toad, and representing the empress and ministers, governing punishment and death. To the northwest of Hairy Head mansion there is a star called 「Heavenly A」, similar in nature to the high star, governing the observation of strange and abnormal phenomena in mountains and forests. To the southwest there are five stars called 「Heavenly Yin」, governing secret plots; they accompany the Son of Heaven and also symbolize the attendants who accompany the king on hunting expeditions. [This is a note from a Song dynasty scholar: these two entries were originally placed under the mansion of 大陵.]

天廩。〔說見胃宿。〕又十六星曰天苑。〔一曰在昴、畢南。〕養禽獸之所。亦其官也。天園。〔說見畢宿。〕天苑西六星曰芻藁，以給牛馬之用。〔元在天園下。〕畢八星為車，主戈〔弋〕獵邊兵，所以備敵寇。附耳一星，在畢左股下，為附座，主聽得失，伺愆邪，察不祥。

The entry on "Tian Lin" refers to the Stomach mansion. There are also sixteen stars called "Tian Yuan" (some say located south of the Hairy Head and Net mansions), which are enclosures for raising animals and birds, and also resemble the officials in charge of such enclosures. The entry on "Tian Yuan" refers to the Net mansion. Six stars west of Tian Yuan are called "Chu Gao," which are dry grass for feeding cattle and horses. The bracketed text is a commentary by Song dynasty scholars: this entry was originally placed under "Tian Yuan." The Net mansion has eight stars forming a handle-like net or a chariot, governing hunting and border troops to guard against enemies (the original text notes "Ge" with a marginal comment "Yi," meaning it should be interpreted as hunting with bows and arrows). "Fu Er" is a single star located below the left leg of the Net mansion, representing an attendant, governing the detection of losses, the observation of wrongdoing, and the examination of omens, like a person who listens in secretly at the king's side.

又二星曰天街，主道路，天門之外街，為國界。陰陽之所分，三光之正道。街南為華廈，街北為絕塞。南八星曰天節，主郎將奉使也。南九星曰九州之殊口，主遠方通俗傳驛之官。

There are also two called 「Tianjie」, which govern roads and are the streets outside the heavenly gate, also serving as the boundary of the state. Yin and yang are divided here, and the sun, moon, and five stars pass through this path in order. To the south of Tianjie are the lands of the Huaxia and other states, while to the north lies the distant frontier. South of Tianjie there are eight called 「Tianjie」, which govern the officials holding seals who are sent on diplomatic missions. Further south there are nine called 「Jiu Zhou Shu Kou」, which govern the officials responsible for receiving distant foreign peoples and conveying translations.

東五星曰五車、柱。各三星，一曰天泉，一曰天林，一曰天榆。天子車舍，五帝座也。主產五稼以候豐儉。西大星為天庫神，又曰令尉，主太白、秦、雍，豆也。東北一星曰天獄，神曰風伯，主辰星、幽燕、趙，稻也。東南六星曰天倉，神曰雨師，主歲星，徐、魯、衛，麻桑也。東南星曰司空，神主填星，主荊楚，黍禾也。西南星曰卿，神曰豐隆，主熒惑，韓、魏，麥也。

The five stars east of Bi Xu are called "Wu Che," with three small stars attached to each, known as "Zhu," also called "Tian Quan," "Tian Lin," and "Tian Yu." Wu Che is the celestial stable for the Son of Heaven and the thrones of the Five Imperial Lords, governing the growth of five grains and used to predict the abundance or scarcity of harvests. Each of the five stars is associated with a deity, a star, a region, and a type of crop: the western bright star is the Heavenly Granary God, also called Ling Wei, paired with the planet Tai Bai (Venus), its territory covering Qin and Yong (modern Shaanxi and Gansu), governing beans; the star in the northeast is called "Tian Yu," its deity being Feng Bo (god of wind), paired with Chen Star (Saturn), its territory covering Youyan and Zhao (modern Hebei and Shanxi), governing rice; the six stars in the southeast are called "Tian Cang," their deity being Yu Shi (god of rain), paired with Su Star (Jupiter), its territory covering Xu, Lu, and Wei (modern northern Jiangsu, Shandong, and Henan), governing hemp and mulberry; another star in the southeast is called "Si Kong," its deity being the planet Tian Cheng (Saturn), its territory covering Jingchu (modern Hubei and Hunan), governing millet and grain; and a star in the southwest is called "Qing," its deity being Feng Long (god of thunder), paired with Ying Huo (Mars), its territory covering Han and Wei (modern Henan), governing wheat. When observing, the brightness of each star indicates the harvest of the corresponding region and crop.

車中五星曰天潢，又曰潢，天池也。主河梁津渡之事。北三星曰咸池，魚囿，主陂澤、池沼、魚鱉、鳧鷹之事。五車南六星曰諸王，主宗廟，所以蕃屏王室，審察諸侯。又南四星曰天高，主望八方雲氣，觀臺之象。

Within the Five Star Circles, there are five stars called "Tianhuang," also referred to individually as "Huang," which represent the celestial marshes and are associated with river crossings and ferry services. To the north of these three stars are called "Xianchi," which are the enclosures for raising fish, associated with ponds, marshes, and fish, turtles, ducks, and geese. South of the Five Star Circles are six stars called "Zhuwang," which are associated with ancestral temples, symbolizing the protection of the royal house and the inspection of feudal lords. Further south, there are four stars called "Tian Gao," which are associated with observing clouds in all directions, symbolizing the image of an observatory.

參西北九星曰參旗，天子之兵旗，所以尊君之進退也。又南九星曰九斿，一曰天旗，天號也。司弓弩，變候之候，以滅不虞。觜北一星曰天關，日月之行，為天門。主關閉，防道路之事。〔此元在觜下。〕又天苑之南九星，曰天園，囿也。掌蔬菜之官。〔元在天苑下。〕

The Three Stars mansion to the northwest contains nine stars called "参旗," which is the heavenly banner of the Son of Heaven, used to indicate the movement of the sovereign's orders. To the south of it are nine stars called "九斿," also known as "天旗," which is the heavenly banner for issuing commands; it controls bows and arrows, and is specifically used to await extraordinary events, to eliminate unexpected occurrences. To the north of the Three Stars mansion is one star called "天关," through which the sun and moon pass; it is the heavenly gate, governing the opening and closing of passes and the defense of roads. The bracketed text is a commentary by a Song dynasty scholar: this entry was originally placed under the Three Stars mansion. Also, to the south of the Heavenly Garden is a group of nine stars called "天园," which is the heavenly garden, responsible for the management of vegetables. Commentary: this entry was originally placed under the Heavenly Garden.

觜三星，三軍之侯，行軍之府藏，主褒旅收斂萬物。天關。〔說見畢宿。〕井西四星曰司怪，主諸災變而候祥異。〔元在四瀆下。〕車東九星曰座旗，主旗，表尊卑。〔元在五諸侯下。〕

The three stars of Zī Sù (the Turtle Beak mansion), now known as the three small stars in the head of Orion, serve as the scouts for the three armies and also function as the military treasury, governing the distribution of rewards to soldiers and the gathering of all things. The explanation of "Tian Guan" (Heavenly Gate) is provided under the entry for Bi Sù. To the west of Jing Sù (the Well mansion) are four stars called "Si Guai" (Monster Officials), which oversee various calamities and await signs of auspicious or ominous events. The bracketed text is a commentary from the Song dynasty: this entry was originally placed under the section on the Four Rivers. To the east of Wu Che (Five Wagon Stars) are nine stars called "Zuo Qi" (Banner Pole), which govern banners and are used to indicate hierarchy and rank. Commentary: this entry was originally placed under the section on the Five Princes.

參十星，一曰參伐，一曰大辰，又曰天市，又曰鈇鉞，又曰天獄，主殺伐權衡，所以平理。又主邊城九譯。參為白獸之體，中橫列三星，三將也。其肩：東北左肩，西北右肩，為左右將。足左為後將軍，右為偏將軍。故占參以應七將。中三小星曰伐，天之部御也，主戎狄之國。

The cluster of stars known as Shen Suo, together with the star Fa, consists of ten stars, with alternate names including "Shen Fa," "Da Chen," "Tian Shi," "Fu Yue," and "Tian Yu." These stars govern military campaigns and the exercise of justice, symbolizing impartial judgment. They also presage matters related to border cities and foreign countries that communicate with the realm. Shen Suo represents the body of the White Tiger in the Northwest. The three stars arranged horizontally symbolize three generals; the stars on the shoulders, with the one in the Northeast representing the left shoulder and the one in the Northwest representing the right shoulder, symbolize the Left General and the Right General, respectively. The stars on the feet, with the left foot representing the Rear General and the right foot representing the Deputy General, thus correspond to seven generals in total. The three smaller stars in the center are called Fa, representing the heavenly army engaged in military campaigns. Their corresponding region is associated with the northern and western barbarian tribes.

右足旁四星曰玉井，主水泉，給尉用也。又南四星曰軍井，營之井，給師徒也。南二星曰屏，以蔽天廁。屏東四星曰天廁，主圓溷疚病之事。南一星曰天屎，主糞穢。丈人子孫。〔並說見井宿。〕

The Three Stars mansion has four stars on its right foot called "Yujing," which govern the spring water used by military officers. To the south of these are four stars called "Junjing," which are the water wells in the military camp used by soldiers. Further south are two stars called "Ping," used to cover the celestial toilet. To the east of Ping are four stars called "Tiance," which govern the toilet and diseases. Further south is one star called "Tianshi" (also known as "Tianshi"), which governs excrement—ancients believed that by observing its color they could predict the occurrence of epidemics. The explanations of "Zhangren," "Zi," and "Sun" are also found in the Well mansion.

井八星，天之南門，為亭候之所，黃道之所經，三光之正道，主水衡、法令、中平之事。鉞一星，附井前，為附座。主伺侯奢淫而斬之。南四星曰水府，水官也，主堤防溝瀆之事。又南四星曰四瀆，江、河、淮、濟之精。西司怪。〔說見觜宿。〕東北五星曰五諸侯，一曰帝師，二曰帝友，三曰三公，四曰博士，五曰大史。決斷疑獄，戒不虞，理陰陽，察得失。座旗。〔說見觜宿。〕

The East Well has eight stars, which are the southern gate in the sky, serving as a watchtower and outpost. The Yellow Path passes through it, being the proper course for the sun and moon and the five wandering stars. It governs water management, laws and decrees, and matters of fairness and impartiality. A single star called "Yu" is attached before the Well mansion, acting as an attendant, responsible for observing and punishing extravagance and licentiousness. Four stars to the south are called "Water Official," governing dikes and canals. Further south, four stars are called "Four Ditches," representing the essence of the four great rivers: the Yangtze, the Yellow River, the Huai River, and the Ji River. To the west is "Si Guai," whose explanation is given under the Turtle Beak mansion. Five stars to the northeast are called "Five Ministers": the first is the Imperial Teacher, the second is the Imperial Friend, the third is the Three Excellencies, the fourth is the Doctor, and the fifth is the Grand Historian, whose duties include deciding doubtful cases, guarding against unexpected events, regulating yin and yang, and examining achievements and shortcomings. "Zuo Qi" is explained under the Turtle Beak mansion.

井東三星曰天樽。樽，器也。主盛饘粥以給貧餒。又東四星曰水位，主水衡。北三星曰北河，與南河夾東井為南北孤戍，亦曰陰門。又曰胡門，為除戶。北戍自首陽臺而北，負微垣而東，抵濊貊、鮮以為北紀，為陰國，自戍北，主攻伐之政。北一星曰積水，供酒用之官也，所以給酒食政。東南一星曰積薪，主外廚烹飪之事。東北四星曰□。〔說見鬼宿。〕

The three stars east of Well mansion are called "Tianzun," where "zun" is a vessel for holding wine and food, and this star is responsible for providing thick porridge to relieve the hungry and poor. To the east of these three, there are four stars called "Shuiwei," which oversee water management affairs. To the north of these three stars are three called "Beihuo," which, together with the southern "Nanhuo," enclose Well mansion, forming northern and southern guards. "Beihuo" is also known as "Yimen" and "Humen," and is also called "Chuhu." The territory corresponding to this garrison starts from the first terrace of the capital and extends northward, leaning against the Purple Micro垣 and heading east, reaching the regions of Hui Mo and Chosun, known as "Beiji," belonging to the land of the Yin. From this garrison northward, it oversees military campaigns. One star north of Beihuo is called "Jijiu," which is the official responsible for providing wine and liquor, overseeing wine and food affairs. One star to the southeast is called "Jixin," which oversees the firewood and cooking for the outer kitchen. Four stars in the northeast have lost their original names; their explanation is found in the Ghost mansion (i.e., the star "Guan" mentioned below).

南三星曰南河。與北河為相戍，南河為戍也。一曰陽門，一曰鉞，自弘農、函谷絕江漢，南達五嶺，循障而東，西抵越，嶲、東甌，兩戍之間，得山河分陝之限，是為帝闕。七曜之常道，亦為天街、南紀，為陽國，主禮樂之政。西南二星曰闕丘，兩觀也。所以布象緯，列尊卑也。

The southern part of the Well Mansion has three stars called "Nan He" (South River), which guard together with the Northern River. The Southern River is the southern guard, also called "Yang Men" (Yang Gate) and "Yue" (Sword). The territory it oversees starts from Hongnong and Hangu Pass, crosses the Yangtze and Han rivers, and extends south to the Wuling Mountains, then follows the border eastward, west to Yueshi, and east to Dong Ou. The boundary between the northern and southern guards is exactly where the mountains and rivers divide the territory, which is the heavenly imperial gate. The sun, moon, and five planets often pass through this area, which is also called "Tian Jie" (Heavenly Street) and "Nan Ji" (Southern Record), belonging to the Yang state and governing the politics of rites and music. The two stars southwest of the Southern River are called "Que Qiu" (Palace Hill), which are the two watchtowers facing each other in front of the palace, used to display the celestial phenomena and arrange the order of hierarchy.

軍市十三星，在邱西，如天錢，天軍貿易之市也。市中一星曰野雞，精主之變怪，野外之郊政，以虞伏奸也。東南九星曰弧矢，外，矢弓也。一星，矢也。常屬天狗、狼星，陰謀備盜賊。又東南曰天社。〔說見鬼宿。〕次東北曰天狗。〔說見鬼宿。〕天稷。〔說見星宿。〕

The constellation "Junshi" consists of thirteen stars located west of Quemu, forming the shape of heavenly money. It is the market for heavenly troops to conduct trade. Among them, one star is called "Yejī" and governs supernatural transformations and affairs in the outskirts, used to guard against hidden villains. To the southeast, there are nine stars called "Huvashi," with eight outer stars curving like a bow and one central star resembling an arrow, whose tip usually points toward Tian gou and Tian lang. This constellation oversees the prevention of conspiracies and theft. Further southeast is "Tianshe," whose interpretation is found in the section on Guixu. Next to the northeast is "Tiangou," whose interpretation is also found in Guixu. The explanation for "Tianji" is found in Xingxu.

西南一星曰老人，主壽考，常以二分候之，春夕沒於丁，秋晨見於丙。又曰南極者，非樞極，蓋其所屬在於極南近北。天屎南二星曰丈人，主壽考，哀孤獨人之象。東二星曰子，主孝、愛、侍。又東二星曰孫，占如子。〔以上三者元在天屎下。〕

In the southwest there is one star called "Lao Ren" (the Elder), which is the star known today as the South Star in the constellation Carina, symbolizing longevity; it is observed to appear fixed at the two solar terms of Spring Equinox and Autumn Equinox: at Spring Equinox it sets in the southwest at the position of Ding, and at Autumn Equinox it rises in the south at the position of Bing, and its appearance signifies peace throughout the world, while its absence indicates warfare. It is also called "Nan Ji" (Southern Pole), but it is not the actual celestial pole, merely located slightly to the south (the original text mistakenly says "near north" instead of "near pole"). Two stars to the south of Tian Shi are called "Zhang Ren" (the Elder Man), symbolizing a long life, representing compassion for lonely old people. Two stars to the east of Zhang Ren are called "Zi," symbolizing filial piety, kindness, and care for parents. Two stars further east are called "Sun," and their divination method is the same as that of Zi. The bracketed text is a commentary by a Song dynasty scholar: the above three entries were originally placed under Tian Shi.

鬼四星，主觀明察奸、天目也。中一星曰積尸，又曰鈇鑕，主喪、門祀，誅斬鬼。東南星主積馬，東北星積兵，西南星積布絹，西北星積金玉。井東北四星曰爟，主四時變入，烽燧之官也。〔元在積薪下。〕又弧矢東南六星曰天社，土地之主，社神也。勾龍之精，上為此星，又主禱祀之官。〔元在弧矢下。〕次狼東北七星，曰天狗。主守禦，吠則應之。〔元在狼下。〕

The four stars of Yu Gui are in charge of discerning villains and wrongdoing, and they are the eyes of heaven. In the center, there is a hazy cluster of stars called "Ji Shi," also known as "Fu Peng" (a chopping block used for beheading), which presides over funerals, household worship, and the execution of ghosts. Each of the four stars has its own function: the one in the southeast oversees the accumulation of horses, the one in the northeast oversees the accumulation of weapons, the one in the southwest oversees the accumulation of cloth and silk, and the one in the northwest oversees the accumulation of gold and jade. The four stars in the northeast of Jing Xu are called "Guan," which oversee the lighting of fires during the transition of the four seasons, and they are the officials in charge of beacon fires. [This entry was originally placed under "Ji Xin" in the Song dynasty edition.] The six stars southeast of Hu Shi are called "Tian She," which are the dwelling place of the earth deity and the god of the land. It is said that the spirit of Gou Long, the son of Gong Gong, corresponds to these stars, and they also preside over officials who conduct prayers and sacrifices. [This entry was originally placed under "Hu Shi" in the Song dynasty edition.] The seven stars northeast of Tian Wang Xing are called "Tian Gou," which oversee defense and vigilance; whenever there is any movement, they respond like a dog barking. [This entry was originally placed under "Wang Xing" in the Song dynasty edition.]

柳南六星，曰外廚，天子之外廚，主烹宰以給宗廟。又東南一星曰天紀，主知禽獸齒，醫獸也。〔此二者在柳星下。〕柳八星，亦曰天相。又為鳥啄，又為天庫，天之廚官。主庖廚、烹祀、燕飲之事。亦主雷雨土功。外廚天紀〔並說見鬼宿。〕

To the south of Liuxu there are six stars called "Waichu," which are the outer kitchen of the Son of Heaven, governing the slaughter and cooking of food for ancestral temple sacrifices. Further southeast there is one star called "Tianji," which governs the identification of the age of birds and beasts, and is the official of veterinary medicine. In brackets, a note from a Song dynasty scholar: these two entries are placed under Liuxu. Liuxu consists of eight stars, also called "Tianxiang," or "Niuzhu" (the beak of the Vermilion Bird), or "Tianku," which is the heavenly official in charge of the kitchen, governing the preparation of food, sacrifices, banquets, and also thunderstorms and earth and wood works. The explanations of "Waichu" and "Tianji" are also found under Guixu.

軒轅右角，太民。西南三星曰酒旗，主饗宴酒食之事。亦為酒官之旗幟也。〔元在右角下。〕星七星，天都也，為朱雀頭。文明之紵，羽儀之所，主衣裳文繡，又主急兵盜賊。

The star official Xuan Yuan has a right angle star called "Tai Min". Three stars to the southwest are called "Jiu Qi", which govern the banquets and food and drink; they are also the flags of the wine officials (the origin of the banners hung by later wine shops). The bracketed text is a commentary by a Song dynasty scholar: this entry was originally placed under the right angle. The Seven Stars consist of seven stars, which are the heavenly capital, forming the head of the Vermilion Bird. They are the gathering place of brilliant literary achievements and the location of splendid feathers and decorations, governing garments and embroidered fabrics, as well as sudden military actions and bandits.

又北十七星軒轅，一曰東陵，一曰權，主雷雨之神，黃帝之神，黃龍之體，後宮之像，后妃之宮。主內政以弼太微。其南大星，少後也，南小星，女御也。左一星，少民，少後之宗。右一星，太民，太后之宗。次北一星，夫人也，屏也，上將也。北一星，妃也，次將也。餘皆次妃之屬。軒轅為權，太微為衡，南宮朱雀權衡也。

To the north there are seventeen stars collectively known as 「Xuanyan」, also called 「Dongling」 and 「Quan」. They are the deities in charge of thunder and rain, and are associated with the Yellow Emperor and the Yellow Dragon. They symbolize the inner court, specifically the palace of the empress, and oversee the internal affairs to assist the outer court represented by Taimei垣. Among these seventeen stars, the large star to the south represents Shaohou (now known as the star Vega in the constellation Leo), and the smaller star to the south represents Nuyu. To the left is a star called 「Shaomin」, representing the relatives of Shaohou; to the right is a star called 「Taomin」, representing the relatives of the empress dowager. Further north is a star representing the empress, also serving as a barrier and a general. Even further north is a star representing the concubine, also serving as a deputy general. The remaining stars are all considered to represent secondary concubines. Xuanyan governs 「Quan」, while Taimei governs 「Heng」. Quan refers to the weight and Heng refers to the rod of a scale. The southern region of the Vermilion Bird, which is the Alcyone constellation, is formed by this Quan and Heng, symbolizing the weighing and balancing of importance.

酒旗。〔說見柳宿。〕長垣少微〔說見太微垣。〕東三星曰天相，大臣之象，亦御府官也。中臺東南曰平星，執法平罪之官也。〔元在中臺下〕。中社東南五星曰天稷，〔稷〕之神也，又曰農正。〔元在天狗下。〕

The entry on "Jiuqi" (wine flag) is explained under Liuxu (Willow Mansion). The entries on "Changyuan" (Long Wall) and "Shaowei" (Minor Constellation) are explained under Taimei Yuan (Great Constellation). To the east of three stars are called "Tianxiang" (Seal Star), representing ministers and officials in charge of the imperial treasury. To the southeast of Zhongtai (Central Platform) is "Pingxing" (Equilibrium Star), representing officials who enforce laws and ensure fairness. The bracketed text is a commentary by a Song dynasty scholar: this entry was originally placed under Zhongtai. To the southeast of Tianshe (Heavenly Society) are five stars called "Tianji" (Grain God), representing the deity of grain (the god of agriculture), also known as "Nongzheng" (Agricultural Officer). The commentary notes: this entry was originally placed under Tian gou (Heavenly Dog). The original text here includes a note with the character "ji" (grain), and "Zhongshe" should be "Tianshe."

張六星，主朝服之制。又曰，六星主珍寶、宗廟、服用及衣服、飲食、賞賚之事。中四星又主輔臣也。張南十四星曰天廟，主祭祀天子之廟。東甌。〔說見翼宿。〕三臺太尊。〔並說見太微垣。〕

The Zhang Xu mansion has six stars, which preside over the ceremonial attire and rites. Another interpretation says these six stars oversee treasures, ancestral temples, utensils, clothing, food, and rewards; among them, four also preside over ministers who assist the sovereign. To the south of Zhang Xu, fourteen stars are called "Tian Miao," which oversee the worship in the Son of Heaven's ancestral temple. The entry "Dong Ou" is explained in the section on Yi Xu. The entries "San Tai" and "Tai Zun" are explained together in the Tai Wei Yuan. Zhang Xu is the gullet of the Zhu Que bird. Ancient people believed that what is stored in the gullet is fine food and royal attire, so the affairs presided over by this mansion are all related to clothing, food, treasures, and rewards managed by the inner court. When observing the stars of Zhang Xu, if their color is bright and smooth, it indicates that the treasury is full and rewards are appropriate; if they are dim and lack luster, it suggests that the royal attire is inappropriate and rewards and punishments are unclear.

翼二十二星，天之樂府，亦主遠方賓客、淮海之賓。明堂、靈臺。〔並說見太微垣。〕次天廟東南五星，曰東甌。南越蠻夷之星也。〔元在天廟下。〕

The "Wings Mansion" consists of twenty-two stars, which are the celestial music bureau, in charge of music and dance, and also govern foreign envoys coming to pay homage. It particularly oversees envoys from the area around Huaihai. The explanations of "Bright Hall" and "Ling Terrace" are both found in the Taimei垣. Next, to the southeast of the Heavenly Temple there are five stars called "Dong Ou," which are the stars of the southern Yue barbarians, and their territory corresponds to the area now known as southern Zhejiang and northern Fujian. The content within the brackets is a commentary by a Song dynasty scholar: this entry was originally placed under the Heavenly Temple.

軫四星，輔相之臣也。軫主車騎，又主任載，及風雨死喪之事，出入皆占之。左右轄二星。左轄為同姓，右轄為異姓，主侯王。長沙一星，在於軫中。長沙主壽命。東七星曰青丘，南方蠻夷之國。西二星曰天門，天子之軍門也。南四星曰土司空，主界城人民之事。其直南三十二星曰器府，樂府也。

The four stars of ChChariot mansion symbolize ministers who assist the sovereign. Ch轸 is originally the crossbar at the bottom of a chariot, so this constellation governs carriages and transportation, as well as storms and funerals; whenever a carriage enters or leaves, one consults this constellation. Beside Ch轸 there are two stars called "Left Key" and "Right Key," which are the keys at the ends of the chariot axle: "Left Key" symbolizes same-surname feudal lords, while "Right Key" symbolizes different-surname feudal lords, both governing princes and kings. The star "Changsha" located in the center of Ch轸 governs the length of a person's life. The seven stars to the east are called "Qingqiu," representing the southern barbarian states. The two stars to the west are called "Tianmen," representing the military gate of the Son of Heaven. The four stars to the south are called "Tusuikong," governing borders, cities, and the affairs of the people. The thirty-two stars to the south are called "Qifu," which is the Music Bureau, the place where musical instruments are stored.

二十八宿，天之列舍，象分於其間，猶有九州分佈列舍。眾星分佈於其間，如地有九州而萬物居其內。故古者以列舍紀天之度，而國別為十二次，乃氣接於其間。典籍所載入，時見於書，而初未於某宿之某度，應其野之某州，皆不詳著。

The Twenty-Eight Mansions are like a circle of relay stations around the sky, with celestial phenomena distributed among them, just as the earth is divided into nine regions, with various things living in each. Therefore, ancient people used the Twenty-Eight Mansions to mark the degrees of the celestial sphere, and also divided the celestial sphere into twelve sections according to states, called the 'Twelve Divisions'. They believed that the energies of heaven and earth connect and influence each other within these sections. Although ancient texts often mention the concept of 'divisions', they never clearly explained which degree of a particular mansion corresponds to which region of a particular state.

《周禮》則九國土皆有分星而不列宿次之文，其地所載又復不一。班固始備載十二次於篇，說者曰光祿劉向之言也。以配十二分野而後世用焉。考天官之學，傳自巫咸、石申、班固、費直、蔡邕、李淳風、一行，其說皆不同。一行作《大衍曆考古》，以十道州郡配以參之。然斗牛之分主吳越星辰，西南之星而配在周邦，綿亙萬里，至兗州皆鄭分；而桐柏正在《禹貢》之豫州，為宋分；而淮泗又在《書》之揚州。占之而應驗，如有深義，大抵古今事殊，州郡數易，九分之中，故以角亢鄭分為首焉。

The Zhou Li only mentions the division of stars for the nine provinces, but does not specify the order of the twelve zhi. Moreover, the boundaries recorded in various texts are inconsistent. It was not until Ban Gu wrote the "Geographical Records" in the Han Shu during the Eastern Han dynasty that the twelve zhi were first fully recorded. Commentators say this was based on the views of Liu Xiang, the Grand Secretary, to match the twelve regions. Later generations continued to use this system. Upon careful examination of this study of the Star of Officialdom, from Wu Xian and Shi Shen to Ban Gu, Fei Zhi, Cai Yong, and then to Li Chunfeng and Yixing in the early Tang dynasty, each scholar had different interpretations. Yixing compiled the Da Yan Li and examined ancient meanings, changing the system to match the ten circuits of the Tang dynasty. However, there are still difficult points to understand. For example, the zhi of Dou and Niu originally belonged to Wu and Yue, yet the stars in the southwest were assigned to the Zhou region. The boundaries span thousands of miles, yet the area around Yanzhou was considered part of Zheng. The Mount Tongbai, clearly located in the Yu State mentioned in the Yu Gong, was instead assigned to the Song region. The area around the Huai and Si rivers also appears in the Yu Gong's description of the Yangzhou region. Nevertheless, when using this system for divination, it often proves accurate, suggesting there must be some profound meaning. Generally speaking, the situation of the past and present differs, and the administrative divisions of states and prefectures have changed many times. In this book, among the nine regions, we take the Zheng region, which is governed by the constellations Jiao and Kang, as the first, and then proceed in order.

壽星之次角、亢，壽星之次。初軫十二度，外末氐四度內。於分在鄭，於辰在辰，於野為兗州。自原武、管城，渡河、濟之南，東至封丘、陳留，盡陳、蔡、汝南之地。逾淮源，至於弋陽，西涉南陽，至於桐柏，東北抵嵩山之陽，東涉壽星之次，當洛邑眾山之東，次南直穎之間，太昊之墟，為亢分。南抵淮，氣連鶉尾，在周之東陽，並無角分。今乃開封、陳留、封丘以內，大河以南，並穎、陳、蔡、光、黃、壽州之西界，皆鄭分也。

The first is called "Shou Xing" (Longevity Star), governing the constellations Jiao and Kang. Its range of degrees starts beyond the twelfth degree of Chen Su and ends within the fourth degree of Di Su. According to the states, it belongs to Zheng; according to the twelve earthly branches, it is in the position of Chen; according to the nine regions, it belongs to Yanzhou. Specifically, the territory begins from Yuanwu and Guan Cheng, crosses the Yellow River and Ji Water to the south, and extends east to Fengqiu and Chenliu, covering areas such as Chen, Cai, and Ruzhuan (approximately modern central and eastern Henan). It crosses the source of the Huai River to Yiyang, goes west through Nanyang to Tongbai Mountain, and reaches the south of Song Mountain in the northeast. The eastern part enters the territory of Shou Xing, located east of the Luoyi Mountains and facing Ying Water to the south, which is the former capital of Tai Hao (modern Huaiyang, Henan), belonging to Kang Su. The southern part reaches the Huai River, connects with the Qi Mai, and is located in the eastern Yang area of Zhou, which does not belong to Jiao. Converted to the administrative divisions of the Song Dynasty, the areas within Kaifeng, Chenliu, and Fengqiu, south of the Yellow River, together with Ying, Chen, Cai, Guang, Huang, and the western boundary of Shouzhou, all belong to Zheng.

木火之次氐、房、心，大火之次。初氐四度，末尾九度內。於分為宋，於辰在卯，於野為豫。自雍丘而東，循濟陰分於齊魯，右四水，達於呂梁，東南抵淮，西接太昊之墟，自商毫負北河，為心分。自豐沛以直河南，為房分，故其下流皆為尾分同占。西接陳、鄭，為氐分。今開封之東，亳、壽之東界，徐、濟、曹、單，皆宋分。

The second division is called "Great Fire" (the original text refers to it as "Wood and Fire Division," with "Wood" being a mistake for "Great"), governing the three mansions:氐, 房, and 心. It begins at the fourth degree of 氐 mansion and ends within the ninth degree of 尾 mansion. According to the states, it belongs to the state of Song. According to the twelve earthly branches, it is located at the卯 position. According to the nine regions, it belongs to the Yu state. The geographical boundary starts from Yongqiu heading east, following the boundary between Jiyin and Qi-Lu, with the four rivers on the right, extending to Lüliang, reaching the Huai River to the southeast, and connecting to the western area of Shangtaohao's former territory. Among these, the section from Shangqiu and Bo city, which is backed by the northern bank of the Yellow River, belongs to the 心 mansion; the section from Feng County and Pei County to the south of the Yellow River belongs to the 房 mansion, so this downstream area is also included under the 尾 mansion. The area connected to Chen and Zheng belongs to the 氐 mansion. Converted to the administrative divisions of the Song dynasty, the area east of Kaifeng, the eastern boundary of Baozhou and Shouzhou, as well as the states of Xu, Ji, Cao, and Dan, all belong to Song's territory.

析木之次尾、箕，析木之次。初尾九度外，末斗十一度內。於分為燕，於辰在寅，於野為幽。自漢渤海、九河之北皆析木之次。尾星得雲漢之末派，海物龜、魚繫焉。故當九河之下流，濱為渤海、碣，皆北絕之所窮，與南相近。故其分自遼水之陽，盡朝鮮三韓之地。在吳越之東，北平、廣信、安乾、永靜、保定、順安、保雄、莫霸、大遼之東偏，與高麗皆燕分也。

The third division is called "Ximi" (析木), which includes the mansions of Wei and Ji. It begins beyond the ninth degree of the Wei mansion and ends within the eleventh degree of the Dou mansion. According to the states, it belongs to Yan; according to the twelve earthly branches, it is located in the position of Yin; according to the nine regions, it belongs to Youzhou. The territory includes the Han Dynasty's Bohai Commandery and the area north of the nine rivers. The Wei mansion is at the end of the Milky Way, so all matters concerning sea turtles and fish are associated with it; it corresponds to the lower reaches of the nine rivers, bordering the Bohai Sea and Jieshi, being the end of northern land and facing southern lands across the sea. Therefore, this division starts from the north of Liao River and extends to cover the areas of Chosun and the three Hans. Its location is to the northeast of Wu-Yue, equivalent to the Northern Ping, Guangxin, AnSu, Yongjing, Baoding, Shun'an, Baozhou, Xiongzhou, Mozhou, Baizhou, and the eastern half of the Liao state and GaoLi, all belonging to Yan's territory.

星紀之次南斗、牽牛，星紀之次。初斗十一度外，末女七度內。於分為吳越、於辰在丑，於野在楊。自廬江、九江負淮水之南，盡臨淮、廣陵，至於東海，又逾南河，西濱彭蠡，南至南海。南斗在雲漢之下流，當淮海之間，為吳分。牽牛去南河漸遠，故其分野自古豫章達古之會稽，南逾領徼，為越分。

The fourth is called "Xing Ji" (Star Record), governing the two mansions of Nan Dou and Qian Niu. It begins beyond the eleventh degree of Dou Xu and ends within the seventh degree of Nu Xu. According to the states, it belongs to Wu and Yue. According to the twelve earthly branches, it is in the position of Chou. According to the nine regions, it belongs to Yang Zhou. The territory extends from Lu Jiang and Ji Jiang, relying on the Huai River to the south, encompassing Lin Huai and Guang Ling, reaching the East Sea, then crossing the southern river, westward along Poyang Lake (Peng Li), and southward to the South Sea. Among these, Nan Dou is located downstream of the Milky Way, right in the area between Huai and Hai, belonging to Wu. Qian Niu is gradually farther from the southern river, so its territory has always extended from ancient Yuzhang to ancient Huiji, crossing the southern mountain passes, belonging to Yue.

島夷蠻貊之人，聲教之所不暨，其繫之分，淮南之廬、舒、濠、和、滁。其揚、楚、泰、通、無為、兩浙、蘇、秀、湖、常、潤、明、越、處、溫、衢、婺，江南之西寧、饒、信、共、撫、筠、袁、吉、宣、歙、江、池、廣信、南康、興國、臨江、建昌、福建、漳、泉、福、湖、興化，南循梅嶺，廣東、梧、桐、惠、雷、海南、瓊、丹、萬，皆吳越也。

As for the people living on islands and in remote barbarian regions, although the imperial court's influence and teachings have not yet reached them, they are still included within this region. Converted to the prefectures and military commands of the Song dynasty, this includes the Huainan Road's Lu Prefecture, Shu Prefecture, Hao Prefecture, He Prefecture, and Chu Prefecture; also Yangzhou, Chu Prefecture, Taizhou, Tongzhou, and Wufei Military Command; the Two Zhe Road's Suzhou, Xiu Prefecture, Huzhou, Changzhou, Runzhou, Mingzhou, Yue Prefecture, Chuzhou, Wenzhou, Quzhou, and Wuzhou; the Jiangnan West Road's Ning Prefecture, Rao Prefecture, Xin Prefecture, Gong Prefecture, Fu Prefecture, Yun Prefecture, Yuan Prefecture, Ji Prefecture, as well as Xuan Prefecture, She Prefecture, Jiang Prefecture, Chizhou, Guangxin Military Command, Nanjiang Military Command, Xingguo Military Command, Linjiang Military Command, and Jianchang Military Command; the Fujian Road's Zhangzhou, Quanzhou, Fuzhou, Huzhou, and Xinghua Military Command; and further south across the Deyu Pass (Mei Pass), Guangdong, as well as Wuzhou, Tongzhou, Huizhou, Leizhou, and in Hainan, Qiongzhou, Danzhou, and Wan Prefecture—this vast area all belongs to the domain of Wu Yue.

玄枵之次須女、虛、危，玄枵之次。初女七度外，末危十六度內。於分為齊，於辰在子，於野為青、漢、濟北郡，東逾濟水，涉平陰，至於山翟，循岱嶽眾山之陰，東南及高密，東盡萊夷之北，復盡九河故道之南，濱於碣石、令、登、萊、濟陰濱棣、德、博，皆齊分。

The fifth is called "Xuanxiao," governing the three mansions of Shunü, Xu, and Wei. It begins seven degrees outside Shunü and ends sixteen degrees within Wei. According to the states, it belongs to Qi; according to the twelve earthly branches, it is in the position of Zi; according to the nine regions, it belongs to the state of Qizhou. Its territory includes the Han dynasty's Jibei Commandery, extending eastward across the Ji River, passing through Pingyin to Shanshui, following the northern foot of Mount Taishan, reaching southeast to Gaomidi, and eastward covering all land north of Laiyi. It also encompasses the southern part of the nine rivers' old course, bordering Jieshi. Converted to the administrative divisions of the Song dynasty, Dengzhou, Laizhou, Jiyin, and the riverfront areas of Dizhou, Dezhou, and Boshou all belong to the territory of Qi.

娵訾之次營星、東壁，娵訾之次，初危十六度外，末奎四度內。於分為衛，於辰在亥，於野為並。自王屋、太行東，盡黃河內之地，北鄴東及館陶、聊城，盡漢東郡域，今開封之白馬及大名，衛、濮、曹，皆衛之分。

The sixth division is called "Juzi," governing the two mansions of Yingshi and Dongbi. It begins beyond the sixteenth degree of Wuxiu and ends within the fourth degree of Kuixiu. According to the states, it belongs to Wei. According to the twelve earthly branches, it is in the亥 position. According to the nine regions, it belongs to Bingzhou. The territory includes from Wangwu Mountain and Taixing Mountain to the east, covering all land within the Yellow River, north to Yecheng, east to Guantao and Liancheng, encompassing the entire territory of the Eastern Commandery during the Han dynasty. Converted to the administrative divisions of the Song dynasty, it includes Baima County of Kaifeng Prefecture, Daming Prefecture, Weizhou, Puzhou, and Caozhou, all belonging to the domain of Wei.

降婁之次奎、婁，降婁之次。初奎四度外，末胃六度內。於分為魯，於辰在戌，於野為徐。自蛇丘南屆鉅野，東達梁父，循岱嶽之陽，以負東海，又濱泗水之東，又東南抵淮，並淮水而東，盡徐夷之地。奎為大澤，在娵訾之下流，其地直距東陽，濱於淮泗東北，負山為婁、胃之墟，乃中國膏腴之地，百穀之所阜也。胃星得牧愚之氣，與翼之地土同占。今兗、沂、淮海、泗陽、利國，故皆為曹。

The seventh division is called "Xiang Lou," governing the two mansions of Kui and Lou. It begins beyond the fourth degree of Kui mansion and ends within the sixth degree of Wei mansion. According to the states, it belongs to Lu; according to the twelve earthly branches, it is located at Xu position; according to the nine regions, it belongs to Xu state. The territory stretches from Snake Hill south to Juyi, east to Liangfu Mountain, along the southern side of Mount Tai, with the East Sea to the south, and also borders the eastern part of the Si River, extending southeast to the Huai River, following the Huai River eastward, encompassing all the land of the Xu夷. The Kui mansion symbolizes a great marsh, located downstream of the Ju Zi sequence, facing the east and facing the northern-east of the Huai and Si rivers; the area behind the mountain is the division between Lou and Wei mansions, which is the fertile land of the Central Plains, a place where all grains flourish. The Wei mansion receives the qi of animal husbandry, and its land is similar to that governed by Yi mansion. Converted to the administrative divisions of the Song dynasty, the areas of Yanzhou, Yizhou, Huaihai, Siyang, and Ligu Monitor have traditionally been considered part of the territory of Cao.

大梁之次胃、昴、畢，大梁之次。初胃六度外，末畢十一度內。於分為趙，於辰在酉，於野為翼。自古魏郡濁漳東及清河、信北，及中山、真定，又北眾山，盡代郡、雁門、雲中、定襄之地，北紀之東陽，表裡山河，以蕃屏中國，為畢星之分。循河之西，盡塞垣，皆古旄頭之國，為昴之分。冀北之土，馬牧之蕃庶，故天苑之象存焉，皆趙之分。

The eighth star is called "Da Liang," governing the three mansions of Wei, Mao, and Bi. It begins six degrees beyond the Wei mansion and ends eleven degrees within the Bi mansion. According to the states, it belongs to Zhao; according to the twelve earthly branches, it is in the position of You; according to the nine regions, it belongs to Ji Zhou (the original text says "Yi," which should be "Ji"). The territory: since ancient times, from the east of the Zuo Zhang River in the ancient Wei commandery, to the north of Qing He and Xin Du, then to Zhongshan and Zhen Ding, further north through the mountains, encompassing Da Jun, Yanmen, Yunzhong, and Dingxiang; this area belongs to the eastern half of Bei Ji, with mountains and rivers forming a natural barrier, serving as the defense of the Central Plains, and is the territory of the Bi mansion. Along the Yellow River to the west until the Great Wall, these areas were once the homeland of the Maotou (Xiongnu), thus belonging to the Mao mansion—so the Mao mansion is also called Maotou, and often the first response to military actions by the Hu people occurs here. The northern part of Ji is rich in horse breeding, so the celestial image of Tian Yuan also falls here, and it is under the jurisdiction of Zhao.

實沈之次觜觿、參、伐、實沈之次。初畢十一度外，末井十度內。於分為晉，於辰在申，於野為益。自太行以西，盡河西之地，其地上直天關，其南曲之陰，在晉地，眾山之陽；在秦地，眾山之陰。陰陽之氣升，故與井星同象。參、伐，戎索，為武政，故當河東盡大夏之墟。上黨次居下流，與魏相接，為觜分。今太原、河中、晉、絳、解、澤、遼、忻、隰、嵐、石、大同、武勝、火山、保德，大遼之西偏，夏國之東，皆為晉之分。

The ninth is called "Shi Shen," governing the Turtle Beak mansion, the constellation of Shen, and the constellation of Fa. It begins beyond the eleventh degree of the Net mansion and ends within the tenth degree of the Well mansion. According to the states, it belongs to the state of Jin. According to the twelve earthly branches, it is located at the position of Shen. According to the nine regions, it belongs to Yizhou. The territory extends from west of the Taihang Mountains, covering all of the western region of the Yellow River. This area corresponds to the celestial gateway star. Its southern valleys are in the shady side, in the territory of Jin, these are the sunny sides of the mountains, while in the territory of Qin, these are the shady sides of the mountains. The yin and yang energies rise and gather here, so it corresponds to the Well mansion in terms of symbolic representation. The constellations of Shen and Fa govern the affairs of the Rong and Di tribes and the power of military affairs, so they correspond to the area from the River Dong to the old capital of Daxia. Shangdang is located downstream and borders the territory of Wei, belonging to the division of the Turtle Beak mansion. Converted to the administrative divisions of the Song dynasty, Taiyuan, Hezhong, Jinzhou, Jingshou, Jiezhou, Zezhou, Liaozhou, Xinzhou, Xizhou, Lanzhou, Shizhou, as well as Datan, Wusheng, Huoshan, Baode military commands, plus the western half of the Liao state and the eastern border of the Western Xia, all belong to the division of Jin.

鶉首之次東井、輿鬼，鶉首之次。初井十五度外，末柳八度內。於分為秦，於辰在未，於野為雍。自漢之三輔及北地、上郡、安定，西自隴抵〔坻〕，自河盡巴、蜀、漢中之地，乃西南夷犍為越嶲、益州郡，極南河之表，東至牂牱。東井居兩界之陰，正當雒之西北。鬼居兩界之陽，故漢中東盡華陽，與鶉東相接，當雒之東南。鶉首之外，雲漢潛流而未達，故狼星分野在河、江上原之西。

The tenth division is called "Chunshou," governing the two mansions of Dongjing and Yugui. It begins beyond the fifteenth degree of Jingxiu and ends within the eighth degree of Liuxiu. According to the states, it belongs to Qin; according to the twelve earthly branches, it is in the position of Wei; according to the nine regions, it belongs to Yongzhou. The territory includes the Han dynasty's three auxiliary regions (Jingzhang, Zuofengyi, Youfufeng), as well as Beidi, Shangjun, and An Ding prefectures. It starts at Longdi (with the note "Chi" added below the original text), extends southward along the Yellow River to cover all of Ba, Shu, and Hanzhong, then proceeds to the southern frontier regions of Qianwei, Yuexi, and Yizhou, reaching beyond the southern river. Dongjing is located on the shady side of the northern and southern boundaries, facing the northwest of Luoyang; Yugui is located on the sunny side of the boundaries, so from Hanzhong eastward to Huayang, it connects with the eastern end of the Chunhuo division, facing the southeast of Luoyang. Outside the Chunshou division, the Milky Way flows beneath the surface and is not visible, so the celestial wolf star's territory lies west of the upper reaches of the Yellow and Yangtze rivers.

今陝西之永興、鳳翔、隴，並丹、同、華、耀、延、鄜、環、慶、涇、成、階、岷及四川之成都、興、元、嘉、瀘、涪、黔、合、夔、萬、龍、文、興、利、巴、閬、雲、井、大寧及西夏之西，盡四川之西，盡西南夷之地，雲滇南皆秦分。

Converted to the administrative divisions of the Song dynasty, the areas included are: Yongxing Army, Fengxiang Prefecture, Longzhou in Shaanxi Road, along with Danzhou, Tongzhou, Huazhou, Yaozhou, Yanzhou, Fu Zhou, Huanzhou, Qingzhou, Jingzhou, Chengzhou, Jiezhou, Minzhou; in Sichuan, Chengdu Prefecture, Xingzhou, Yuanzhou, Jiazhou, Luzhou, Fuzhou, Qianzhou, Hezhou, Kuizhou, Wanzhou, Longzhou, Wenzhou, Xingzhou, Lizhou, Bazhou, Langzhou, Yun'an Army, Jinyan, and Danning Supervision; plus the regions west of Xixia, west of Sichuan, up to the Southwest夷 areas and Yunnan and southern Yunnan — all of these belong to the territory of Qin.

鶉火之次柳、七星、張，鶉火之次。初柳八度外，末張十六度內。於分為周，於辰在午，於野為三河、周分。自河之南，西及函關，逾南紀，達武當、漢水之陰，盡弘農郡。柳在輿鬼之東，又接漢原，故當商雒之陽，接南河上流。七星上糸軒轅，得土行之正，故為河東之分。張直河南、許、汝、裕、鄧、光、陝、信陽、新鄭，皆周分也。

The eleventh is called "Chun Huo," governing the three mansions of Willow, Seven Stars, and Extended Net. It begins beyond the eighth degree of Willow Mansion and ends within the sixteenth degree of Extended Net Mansion. According to the state, it belongs to the Zhou; according to the twelve earthly branches, it is in the position of午 (Wu); according to the nine regions, it belongs to the three rivers (River East, River Inner, River South). Its territory: from south of the Yellow River, west to the Hangu Pass, crossing the southern boundary, reaching directly to Wudang Mountain and south of the Han River, encompassing the entire Hongnong Commandery. Willow Mansion is east of the Ghost Mansion and connects to the source of the Han River, so it corresponds to the southern side of Shangluo, connected to the upper reaches of the southern river; the Seven Stars Mansion is connected to the Xuan Yuan star official, possessing the correct earth virtue, so it belongs to River East; the Extended Net Mansion directly corresponds to Henan Commandery, as well as Xuzhou, Ruzhou, Yu Zhou, Dengzhou, Guangzhou, Shanzhou, Xinyang, and Xinzheng—these all belong to the Zhou territory.

鶉尾之次翼、軫，鶉尾之次。初張十六度外，末軫十二度內。於分為楚，於辰在已，於野為荊。自房陵。白帝而東，盡漢之南郡、江夏，南達廬、江南諸郡，濱彭蠡之西，又逾南盡鬱林、合浦，翼星與咮張同象，故當南河之北；皆在天關之外；故當南河之南。軫中一星長沙，逾嶺徼而西南，皆東甌，青丘之野。今襄陽、蘄、黃、澧、潭、嶽、鄂、辰、沅、柳、道、柳、連、歸、峽、柳、象、融、潯、貴、賓、欽、廉、洞夷絡貉，皆楚分也。

The twelfth section is called "Chunwei," which includes the mansions of Yi and Zhen. It begins outside the sixteenth degree of Zhang and ends within the twelfth degree of Zhen. According to the states, it belongs to Chu; according to the twelve earthly branches, it is in the position of Si; according to the nine provinces, it belongs to Jingzhou. The territory extends from Fangling and Baidi City to the east, covering all of the southern commanderies of the Han dynasty, Jiangxia, south to Lujiang and the southern provinces, west along Poyang Lake, and further south to Yulin and HePu. The mansion of Yi and the mansion of Zhang share the same symbolic representation as the bird's beak (Liu), so they correspond to the north of the Southern River; the other stars are all outside Tian Guan, so they correspond to the south of the Southern River. The star Changsha within Zhen mansion crosses the southern frontier towards the southwest, all belonging to the wild lands of Dong Ou and Qingqiu. Converted to the administrative divisions of the Song dynasty, Xiangyang, Qizhou, Huangzhou, Lishui, Tanchuan, Yuezhou, Ezhou, Chenzhou, Yuanzhou, Liuzhou, Daogzhou, Lianzhou, Guizhou, Xiangzhou, Rongzhou, Xunzhou, Guizhou, Binzhou, Qinzhou, Lianzhou, and finally to the regions of Dongyi and Luoyue, all belong to the territory of Chu (the original text mentions the character 'Liu' three times, which may be a repetition).

天干地支乙為東夷；甲為齊南；丙楚；丁江淮、海岱；戊為中州及韓、魏；已方西夷之國，庚為秦；辛為華山；壬為幽燕；癸為恆山以北；子為周；丑為翟魏，亦為遼東；寅為楚；卯為鄭；辰為晉邯鄲、趙地；已為衛；午為秦；未為中山、梁、宋；申為齊及晉魏；酉為魯；戌為楚及吳越；亥為燕；歲、月、日、時災祥應地，皆同繫焉。

The ten heavenly stems each correspond to specific regions. Yi governs the Eastern夷 (Eastern barbarians), Jia governs the southern part of Qi state, Bing governs Chu (modern Hunan and Hubei), Ding governs the Yangtze and Huai rivers and the Hai and Dai regions (modern Jiangsu, Anhui, and eastern Shandong), Wu governs the Central Plains and Han and Wei states (modern Henan), Ji governs the Western夷 (Western barbarians), Geng governs Qin (modern Guanzhong), Xin governs the area around Hua Mountain, Ren governs Youyan (modern Beijing, Tianjin, and western Liaoning), Gui governs the area north of Hengshan Mountain (modern northern Shanxi and northern Hebei). The twelve earthly branches also correspond to specific regions. Zi governs Zhou (modern Luoyang), Chou governs Zhai and Wei and also covers Liao Dong, Yin governs Chu, Mao governs Zheng, Chen governs the area of Handan in Jin and Zhao, Si governs Wei, Wu governs Qin, Wei governs Zhongshan and Liang and Song, Shen governs Qi and Jin and Wei, You governs Lu, Xu governs Chu and Wu Yue, Hai governs Yan. Whenever calculating the disasters or auspicious signs for years, months, days, or hours, they are assigned to these regions based on the corresponding heavenly stem or earthly branch.

土圭影九州之在，必有所中。前古法制無聞，惟《周禮·大司徒》以土圭之法測土深淺，正日景以求地中。日南則景短，多暑；日北則景長，多寒；日東則景夕，多風；日西則景朝，多陰。日之景，尺有五寸，謂之地中。四時之所交，風雨之所會也，陰陽之所和也。然則萬物阜安，建王國焉。匠人建國，水地以平，四直系繩，以景為規。

The territory of the Nine Provinces is vast, so there must be one place located at the center. This is determined by measuring the shadow of the sun. The specific methods used in ancient times are no longer known, but the Book of Rites, the Great Master of the People, records the method of using a "soil gnomon" to measure shadows and find the center of the land. The soil gnomon is a jade measuring rod one foot five inches long, used together with a pole eight feet high. If the place being measured is to the south, the shadow will be short, and the climate will be hot; if it is to the north, the shadow will be long, and the climate will be cold; if it is to the east, the shadow will lean to the afternoon, and there will be much wind; if it is to the west, the shadow will lean in the morning, and there will be much dampness. Only on the summer solstice at noon, when the shadow is exactly one foot five inches long, is that place called the "center of the land." The center of the land is where the four seasons meet, where winds and rains gather, and where yin and yang are in harmony. All things flourish and are peaceful here, so the king's capital should be built there. When craftsmen planned the city, they first used the level to make the ground flat, stretched straight ropes around the four sides, and then used the shadow of the sun to determine the direction and layout of the square.

識日出之景與日入之景，晝考日中之景，夜考中星以正朝夕。梁祖景爍錯綜經法，先驗昏旦，定刻漏。乃立儀表於準平之地，名曰南表；中更立一表於南表景末，名曰中表。夜依中表以望北極樞，而立北表，令參相直，皆以繩準定。若表直者，乃立表之地當子午之正。每看中表以知所偏，中表在東則立表之處在地中之東，其西亦如之。取三表相直者為地中之正。又於二分之日候，日始東方半體見時，乃立表於中表之東，名曰東表。待日入西方半體，乃立表於中表之西，名曰西表。

The specific method of measurement involves recording the shadow at sunrise and sunset, examining the length of the shadow at noon during the day, and observing the star mansion at midnight to determine the correct direction of east and west. During the Southern and Northern Dynasties, Zu Gengzhi integrated previous methods by first determining the time of dawn and dusk, calibrating the water clock, and then setting up a vertical pole on a flat surface called the "south pole." Another pole, called the "middle pole," is then set up at the end of the shadow of the south pole. At night, by looking from the middle pole towards the North Star, the "north pole" is erected, ensuring that all three poles are aligned in a straight line and calibrated with ropes. If the three poles are in a straight line, the location of the poles is exactly on the meridian. Each time, observe whether the middle pole is biased to one side: if the middle pole is biased east, it indicates that the location of the poles is east of the central point; similarly, if it is biased west, it indicates that the location is west of the central point. The exact position where the three poles are perfectly aligned is the central point. In addition, observations are made on the days of the vernal equinox and autumnal equinox: when the sun first appears half a circle in the east, a pole called the "east pole" is set up to the east of the middle pole; when the sun is about to set and only half a circle remains in the west, a pole called the "west pole" is set up to the west of the middle pole.

皆令中表與日參直，東西二表朝夕皆要與日相直。若三表影直，即是南北之中也。若中表差南，則直表處在卯酉之南；差北，則卯酉之北。進退南北，求三表直東西，則地居卯酉之中正也。測景一寸，即地之一千里也；影尺有五寸者，南戴日下萬五千里也。以潁川之陽城為地之中。所謂土圭之表，尺有五寸，立八尺之表。夏至影適與土圭等，謂之地中。漢儒日入表盡測影，冬至長一丈三尺一寸四分，復至一尺五寸八分，春秋二分著七尺三寸六分。始著於書，而餘氣並未有論。

When setting up the eastern and western markers, the central marker must be aligned in a straight line with the Sun. Both morning and evening observations must be aligned with the Sun. If the shadows of the three markers form a straight line, then the location is exactly in the middle of the north-south line. If the central marker is biased to the south, it indicates that the marker is located south of the卯酉 line (east-west line); if it is biased to the north, it indicates that the marker is located north of the卯酉 line. By adjusting north and south repeatedly until the three markers form a straight line in the east-west direction, the location is determined to be exactly on the central position of the卯酉 line. Ancient methods believed that for every inch difference in shadow length, the ground's north-south distance differed by a thousand li. At the place where the shadow on the summer solstice is one foot five inches, the distance from the true location of the Sun's direct rays (the solar zenith point) is fifteen thousand li. Based on this, the city of Yangcheng in the Yingshui Commandery (now Dengfeng, Henan) was designated as the center of the world. The term "earth gnomon" refers to using a jade tablet of one foot five inches paired with a pole of eight feet in height. On the summer solstice, when the shadow length exactly matches the earth gnomon, it is considered the center of the world. Han dynasty scholars used gnomons to measure shadows, recording that on the winter solstice the shadow was thirteen feet one inch and four parts, on the summer solstice it was one foot five inches and eight parts, and on the spring and autumn equinoxes it was seven feet three inches and six parts. These data were first recorded in books, but discussions about the shadow lengths on other solar terms were never mentioned.

夫天地之道，運動不息，而覆育萬物者也。不失厥中，則四序應而寒暑時，品物用生。故聖人法天道而順至理。政有得失，則視吉凶之變以告之，使其開悟。若天忽變色，是為異常，四夷來侵，當有兵起。天裂是謂陽不足，臣民亂而君道失，土將分裂。天鳴有聲，人主憂驚，而百姓勞恐，失厥上。天火自焚，是謂火不炎上，以其信道不篤而尚虛偽。修宮室無度，則厥災見，焚燒宗廟。

The constant way of heaven and earth is to operate in a cycle without end, nurturing and cultivating all things. As long as the middle and correct path is not lost, the four seasons follow their proper time, cold and heat each take their turn in order, and all things thus grow. Therefore, the sage takes the heavenly way as a model, follows the ultimate truth; when state affairs have gains or losses, heaven uses signs of good fortune and misfortune to warn, so that the sovereign will be alert. The following are several signs of abnormality in the heavens themselves. If the sky suddenly changes color, this is an extremely unusual occurrence, indicating invasion by the four surrounding tribes and the occurrence of military conflict. If the sky cracks open, it is called insufficient yang energy, indicating rebellion by the people and the loss of the sovereign's virtue, with the territory about to break apart. If there is a sound coming from the sky, it indicates the sovereign's worry, fear, and alarm, and the people's hardship and panic, losing their reliance above. If heavenly fire self-consumes, it is a fault of "fire not rising upward," arising from lack of sincerity and the promotion of falsehood; if also building palaces without restraint, calamity will manifest, with the ancestral temples being burned as the response.

若乃雨血，乃天見其殃，不肖者不得久處其位，其災兵起。若雨肉，則為臣不得享，當有大變。雨土，乃為黃眚，乃為土失其性而民勞，或不肖者祿。雨雹，則為陰脅陽。盛則為雨，陰迫陽則轉而為雹。若陰盛而成雪，陽薄之乃散而作霰，陽脅陰也。皆為政有所脅。若雨石，為信不施，詐妄興，下居上，凶。石墜地近尺餘，類雞卵，兩頭銳，名天鼓。其分大戰，而君吝祿信佞所致，是謂火失其性。

Next we discuss various strange objects falling from heaven. If blood rains from heaven, it is a sign of calamity, indicating that those without talent or virtue cannot remain in their positions for long, and it portends warfare. If flesh rains from heaven, it signifies that ministers and subordinates will not enjoy their ranks and positions, and there will be great changes. If soil rains from heaven, it is called "yellow blight," indicating that earth loses its natural nature, and it presages hardship for the people or the unworthy gaining honors and positions. If hail rains from heaven, it indicates that the yin energy forces the yang energy; when yin and yang are harmonious, rain is formed, but when yin forces yang, it turns into hail. Conversely, if yin is excessive, it forms snow, and if yang forces yin, it causes the snow to scatter into pellets. Both situations indicate that there is forceful pressure between decrees and policies. If stones rain from heaven, it signifies that sincerity is not practiced, deceit arises, and those below rise above those above, which is ominous. If the stones that fall to the ground are about a foot long, shaped like eggs with pointed ends, they are called "heavenly drums," indicating that there will be a great battle in their region, caused by the ruler's stinginess in granting honors and his trust in flatterers, which is a fault of fire losing its nature.

雨赤草，其地民流。雨毛，則金失其性，邪佞進而賢人去，貴人奔。雨羽，則君道不通，逆施天下。雨螽，則骨肉疏而政暴虐。雨魚、鱉、鳥，為兵喪，是謂水失其性。雨金鐵，是謂刑獄，為兵災。雨錢，則其下亂。雨骨，是謂陽雨，政令不行，兵起交爭。

Heaven sends red grass, indicating that the people in that area will flee. Heaven sends hair, indicating that metal loses its nature, leading to the rise of wicked ministers and the departure of virtuous men, with the nobleman fleeing. Heaven sends feathers, indicating that the sovereign's way is blocked, and government orders are misapplied and reversed throughout the land. Heaven sends locusts (zhong), indicating that close relatives become distant and government affairs are cruel and tyrannical. Heaven sends fish, turtles, and flying birds, indicating military calamity and loss, which is the fault of water losing its nature. Heaven sends metal and iron, indicating frequent legal cases and a sign of military disaster. Heaven sends coins, indicating that those below will rebel. Heaven sends bones and remains, called "Yang rain," indicating that government orders are not carried out and wars break out.

雷發非時，主在臣專政，女后擅權。無雲而雨，貌之不恭，是謂不肅，災禍並起。無雲而雷，名曰天鼓，當有暴兵。雨木、冰，大臣凶，陰氣脅木，而雨未降，木先寒，故木冰。雷發不時，臣為亂。雨物，是水銀，此謂水失其性。雨灰者，暴政所致。雨五穀，軍乏糧，民飢，賦斂重之所致。雨績者，麻紵之類也。其分大飢，民流亡，兵起，妄誅殺之所致。

Thunder occurring in an inappropriate season indicates that ministers will seize power and the empress will dominate. Rain falling without clouds signifies disrespect and disorder in governance, leading to calamities. Thunder without clouds is called "Heaven's Drum," indicating sudden military actions. If trees or ice formations fall from the sky (rain with wood and ice, known today as rain凇), it foretells the death of ministers. Yin energy suppresses wood energy; rain has not yet fallen but trees have already been chilled, hence forming wood ice. Thunder that does not occur in season indicates rebellion among subordinates. If something like mercury falls from the sky, it signifies water losing its nature. If ashes fall from the sky, it is caused by oppressive rule. If grain falls from the sky, it indicates military shortages and famine among the people, caused by excessive taxation. If "textile" falls from the sky, meaning fibers like hemp, it indicates severe famine in the corresponding region, people fleeing, and military conflicts arising due to reckless executions.

茲謂不法厥災。霜夏，殺谷；秋，殺五穀；冬，殺麥。誅不仁，茲謂不仁。夏先大風雷，冬先雨降，乃隕霜而生芒角。賢者遭害，則霜附木不至地。佞人依刑，茲謂私賊，則霜在草根，降霜土隙間。不教而誅謂之虐。其霜在草木，降霜非時，迫近之象。

The method of divination concerning premature frost is called "Disorder" as a calamity. If frost falls in summer, it harms the millet; if it falls in autumn, it harms the five grains; if it falls in winter, it harms the winter wheat. Excessive killing without compassion is called "Inhumanity" in governance; its omen is that great winds and thunder occur first in summer, then rain falls in winter, followed by frost with sharp and angular particles. If virtuous people are harmed, the frost only adheres to trees and does not fall to the ground. If wicked people use the law to harm others, it is called "Private Murder"; its omen is that frost forms on the roots of grass or falls in the cracks of the soil. If punishment is applied without education, it is called "Cruelty"; its omen is that frost forms on the grass and trees. In summary, frost falling out of season is always a sign of impending calamity.

一曰：夏雪，臣作亂。雨木，多風，五穀傷而民危。雨粟，乃不肖者錄。雨冰，水失其性，其下大疫。降雨羅其下，君長凶。雨杵臼，雨筋，併為飢。雨絲綿，併為兵喪。雨櫱，君有陰。雨土，多陰謀。雨釜，人相食。物如小錢許大，從地中生，如麻黍粟，名雨甑，歲穰。雨膏如出，輔臣貪，將帥敗。雨露者，物色黃白，名曰爵錫。不出三年，大凶。又曰，下當有變。雨物人莫能識者，皆為兵起。天忽晝夜陰晦，有陰謀。

There is another set of interpretations: if it snows in summer, it indicates rebellion by ministers and subjects. If straw-like particles fall from the sky, it signifies much wind and damage to crops, leading to hardship for the people. If rice grains fall from the sky, it indicates the appointment of unworthy individuals. If ice blocks fall from the sky, it signifies water losing its nature, indicating a great plague in that region. If rain contains a mesh-like substance, it indicates danger to the ruler. If ladles or mortars fall from the sky, or if tendons fall from the sky, it indicates famine. If silk and cotton fall from the sky, it indicates warfare and loss of life. If brewing materials fall from the sky, it indicates the ruler has private affairs. If dust falls from the sky, it indicates many conspiracies. If cooking pots fall from the sky, it indicates people eating each other. If something the size of a coin appears from the ground, resembling millet or sorghum grains, it is called "rain甑" (rain甑), and it indicates a bountiful harvest. If oily substances fall from the sky, it indicates corruption among ministers and defeat of generals. If dew falls and appears yellowish-white, it is called "爵锡" (jue xi), and there will certainly be great calamity within three years, or alternatively, there will be changes among the people. If any heavenly phenomena are unrecognizable, it indicates war will break out. If the sky suddenly becomes dark and unclear day and night, it indicates there will be conspiracies.

地本有陰陽而生萬物，其形至厚，其德亦至靜，定而不動者也。若忽震動，是謂臣強。陽伏而不能出，陰之迫而不能入，陰有餘也。若外戚擅權，后妃專政，則為變異。小人用，下有謀，及民擾勞，則地震，併為兵飢。又春動，歲不昌；夏，君憂；秋則兵起，冬則土功興。若牛馬禽獸奔驚者，天子惡之。若動於宗廟宮庭，或動不已，國有叛。臣讒佞，大臣數動誅伐不以理，而上下不相親。

The earth originally contains both yin and yang energies, nurturing all things. Its form is extremely heavy and solid, and its virtue is extremely calm and still. It should be fixed and unmoving. If it suddenly shakes, this is called "minister's strength" (a term indicating imbalance). Yang energy is hidden below and cannot emerge, while yin energy presses down above and cannot enter. This indicates an excess of yin energy. When the imperial family's relatives dominate the court or the empress dowager rules alone, this phenomenon will be a response to such changes. When the wicked are promoted, there are conspiracies among the lower ranks, and the people are disturbed and troubled, earthquakes will occur, and this will also indicate military conflicts and famine. According to the seasons, if an earthquake happens in spring, it indicates poor harvests; in summer, it indicates the ruler will have worries; in autumn, it indicates military action; in winter, it indicates the commencement of construction projects involving earth and wood. If during an earthquake cattle, horses, birds, and beasts run wildly, the emperor will regard this as an ill omen. If the earthquake occurs in the ancestral temple or palace, or if it continues without stopping, it indicates rebellion within the country, many treacherous ministers, and high officials frequently acting beyond the law and carrying out executions, with the ruler and ministers not being close or harmonious with each other.

辰在亥子，或秋行冬令，則地裂。乃士民分離，大臣專恣，下叛上，進不肖，退賢人。若裂有聲，四方不寧。大兵起，國失厥土。若土忽陷，乃專在臣。民人離散，亦為失地。若地火然者，火為陽精，地為陰主。若然者，越陰之道行陽也，政傷而不克之象。臣專忠，而終以自害也。地忽生毛，為金失其性，人將旁從。

If the hour is亥 or 子 (which belong to the water position), or if policies are implemented in autumn as if in winter, there will be cracks in the earth. Earth cracks indicate the dispersal of common people, ministers acting tyrannically, subordinates rebelling against superiors, the unqualified being promoted while the virtuous are dismissed. If the crack is accompanied by a sound, it signifies unrest in all directions, great military conflict, and the country losing its territory. If the ground suddenly collapses, power will be concentrated in the hands of the ministers, leading to the dispersal of the people and also indicating the loss of territory. If fire suddenly arises underground, fire is the essence of yang, while earth is the body of yin. Fire arising in the earth signifies yang energy exceeding yin's domain, which is a sign of damage to governance and an inability to control affairs. Although ministers may believe they are loyal, they will ultimately harm themselves. If strange hairy growths suddenly appear on the ground, it indicates metal losing its nature, meaning the ruler will be dependent on others.

山忽崩陷者，所以宣氣，公輔之象。乃陰乘陽，弱勝強。崩者，離散之象，此必賢人去而佞人進也。山或陟動，是謂皇之不極，祿去公室，賞罰出於私門矣。若山鳴，乃有大亂。若土湧山出，即陰盛下，人將起，地主失土。若好治宮室，飾臺謝淫亂，而疏父兄，則不成，謂土失其性而為災也。

A mountain suddenly collapsing and sinking indicates that the mountain, which is the place for the discharge of earth energy, symbolizes the ministers who assist the sovereign, like the Three Dukes. The collapse of the mountain signifies that the yin energy overpowers the yang energy, and the weak overpower the strong. Collapse is an image of dispersion. When a mountain collapses, it must mean that virtuous people are leaving and wicked people are being promoted. If the mountain trembles and shifts position, it is called "the sovereign's virtue is not reaching its peak," indicating that the hereditary nobility will lose their authority, and power will shift to private families. If the mountain produces a loud sound, it foretells great disorder. If the land rises and hills appear on flat ground, it indicates excessive yin energy below, suggesting that someone will rise up in rebellion and the ruler of the land will lose his territory. If the sovereign constantly builds palaces and decorates pavilions, indulges in luxury, and neglects his father and elder brothers, the affairs will inevitably fail, which is called the earth losing its nature and causing calamity.

總敘日者太陽之精，而成象光明盛實，布照四方，出則天下明，入則天下晦，萬物不能觀其體，猶至尊之不可窺逾，有人君之象。若明王在位，群臣修職，天下太平，人民豐樂，則日抱珥重光而陽景輝耀；人君有瑕，必露其虐以告示焉。

First, a general discussion. The Sun is the essence of supreme yang, its appearance is that of a bright and full body, illuminating all directions; once it rises, the world is bright, once it sets, the world is dark. All things cannot look directly at its form, just as the supreme position cannot be observed or surpassed, so it symbolizes the sovereign. If a wise and virtuous sovereign is in power, and all officials fulfill their duties, the world is peaceful, and the people are prosperous and happy, then the Sun will display auspicious phenomena such as embracing and ear-like forms, with multiple layers of brilliance and radiant sunlight. Conversely, if the sovereign's actions have flaws, the solar image will certainly reveal such cruelty, using it to inform the world.

其所經行，謂之黃道。常以一晝一夜東行一度，經三百六十五日有奇，是謂歲周。冬至之日，日行赤道外二十四度。去北極一百一十五度少強，為極疾，日行一度強。自後積疾，經八十九日羽，至春分日，當赤道之中。與黃道相交，去北極九十一度少強，日行一度半。自後入赤道，其行漸遲。經九十四日弱，至夏至之日。在赤道內二十四度，去北極六十七度少強，為極遲日弱。自後益遲，經九十四日弱，至秋分日復當赤道之中，與黃道相交，去北極九十一度少強，日行一度半。外黃道外，其行漸疾，經八十九日，復會冬至之日，為一歲。盈縮遲疾而有不及周天之數者，歷家為歲差矣。

The path that the Sun travels is called the Yellow Path. It moves eastward by one degree each day and night, completing a full cycle in 365 days and a little more, which is called a "yearly cycle." Readers can follow this number to calculate: On the day of the Winter Solstice, the Sun is 24 degrees south of the equator, and 115 degrees away from the North Pole, at which time it moves eastward by more than one degree per day and night. After that, it moves faster, taking 89 days and a little more to reach the Spring Equinox, when it is exactly on the equator, intersecting the Yellow Path, and 91 degrees away from the North Pole, moving eastward by one and a half degrees per day and night. After the Spring Equinox, it moves into the northern hemisphere of the equator, and its speed gradually slows. After 94 days and a little less, it reaches the Summer Solstice, 24 degrees north of the equator, and 67 degrees away from the North Pole, at which time it moves the slowest. Then it continues to slow down, taking another 94 days and a little less to reach the Autumn Equinox, when it is again on the equator, intersecting the Yellow Path, and 91 degrees away from the North Pole, moving eastward by one and a half degrees per day and night. After the Autumn Equinox, it moves back to the southern side of the Yellow Path, and its speed gradually increases again, taking 89 days to return to the Winter Solstice, completing a year. During this time, the Sun's movement has periods of faster and slower speeds, and the total difference from the full circle is a small amount. Astronomers call this difference the "annual difference."

十輝氣《周禮》十輝氣，曰祲，曰象，曰監，曰鐫，曰暗，曰瞢，曰彌，曰序，曰□，曰想。傳云：祲者，陰陽之氣浸淫相侵，抱珥背觿之屬，如虹而短，皆為祲。象者，雲氣成象如赤鳥夾日以飛之類。鐫者，日旁氣刺日，形如童子所佩之觿。監者，雲氣臨於日上。暗者，日月食，或曰光脫。瞢者，瞢瞢不光明。

The Zhou Li records ten kinds of luminous phenomena observed around the sun, called "Ten Hui": one jin, two xiang, three jian, four juan, five an, six meng, seven mi, eight xu, nine xi (the character is missing in the original text), ten xiang. Old annotations explain as follows. "Jin" refers to the mingling and encroachment of yin and yang energies, and any luminous phenomena resembling a short, curved rainbow, such as those around, above, behind, or in the shape of a horn-like object, are considered jin. "Xiang" refers to clouds forming images, such as red birds flying alongside the sun. "Juan" refers to the light around the sun piercing toward the sun, resembling the horn-shaped tool used to untie ropes. "Jian" refers to clouds pressing upon the sun. "An" refers to solar or lunar eclipses, with one interpretation being the loss of sunlight. "Meng" refers to a dim and unclear brightness.

彌者，白虹彌天而貫日。序者，氣如山在日上，及雲氣作，冠珥背璚，重疊在日旁，如次序。□者，暈氣也。或曰虹象。想者，謂氣五色形想：青，飢；赤，兵；白，喪；黑，憂；黃，熟。或曰：想，思也。赤氣如人狩之形，可想思而知吉凶。推而廣之，則曰旁氣，象雲物，其類既多，各隨形色，以知吉凶。

"Mi" refers to a white rainbow spanning the entire sky and crossing the sun. "Xu" refers to a mass of air forming a mountain-like shape pressing upon the sun, or clouds rising and forming various shapes such as a crown, ear, back, and jewel, layered around the sun in an orderly manner. "Xi" (the original text is missing this character) refers to a halo, or alternatively, the image of a rainbow. "Xiang" refers to the phenomenon where the air takes on five colors, each corresponding to a different image: blue signifies famine, red signifies military conflict, white signifies death, black signifies worry and distress, and yellow signifies a bountiful harvest. Another interpretation of "Xiang" is thought, for example, if a red cloud forms the shape of a hunter, one can infer good or bad fortune through imagination. From this, it can be extended that all the atmospheric phenomena around the sun are called "pang qi" (solar flares), which are taken as omens from cloud formations. Since there are many names, each is judged for good or bad fortune based on its shape and color.

日旁氣氣黃曲向日為抱。當日子孫喜，臣下忠，鄰國來降。黃者土，火之子，氣橫在日上，形直微起為戴。戴者，德也。推戴福佑之象，主國有喜。人臣德至於天，則有之。

The following discusses the various colored lights around the Sun. The yellow light bends toward the Sun, like two arms embracing it, called "bao" (embrace). This indicates joy among the descendants of the day, loyalty from ministers, and submission from neighboring states. Yellow belongs to Earth, and Earth is the son of Fire. The Sun belongs to Fire, so the son's energy comes to embrace the father, which is harmonious and auspicious. When the light lies across the Sun, appearing flat and slightly raised, it is called "dai" (to wear or bear). "Dai" signifies being supported and revered, symbolizing receiving blessings. This indicates joy within the country and the virtue of ministers resonating with heavenly timing.

一珥在日傍者為喜。兩軍相當，軍須和解，所臨者喜。所在之方無軍，則為拜將。兩珥者，氣縮小，在日左右，主民壽考。珥常扶日，如民不失天常。三珥黃白，女主有喜。黃，喜；白，喪；赤，兵；青，疾；黑，水。四珥，天子有子之慶。

A piece of qi hanging beside the sun, shaped like an earring, is called "er." One er indicates joy and celebration. When two armies face each other and this appearance is seen, it is favorable for peace talks, and the side indicated by the er will experience joy; if there are no troops in that direction, it signifies the appointment of a general. Two ers, which are smaller forms of qi divided on either side of the sun, indicate longevity for the common people. When the er is constantly on both sides of the sun, it is like the people maintaining the natural principles and moral laws. Three ers with yellow or white color indicate that the female ruler will have a son. The color of the er also signifies different meanings: yellow indicates joy, white indicates mourning, red indicates military affairs, blue indicates disease and plague, and black indicates water disasters. Four ers indicate the emperor's joy at having a son.

又氣抱在日上為冠氣。主冠帶之象。當立侯王，建封親戚，國當有喜。氣小而日下向上曲者為纓，為得地之喜。氣小半暈在日上，日負，為得地，為喜。在日上為承氣，臣承君也。又曰日下有黃氣三重若抱，名曰承福。人主其喜，且得地。日未出而上有黃氣，如半暈狀，白日，人君有德令。

The qi forms a ring around the Sun, called "Guangan," symbolizing the cap, indicating the establishment of princes and the enfeoffment of relatives, with joy in the country. If the qi is small and curves upward from below the Sun, it is called "Ying," indicating joy from gaining territory. If the qi is small and appears like half a halo above the Sun, it is called "Fu," also indicating joy from gaining territory. If the qi supports the Sun from above, it is called "Chengqi," symbolizing ministers serving the sovereign. Another interpretation says that if there are three layers of yellow qi like a ring above the Sun before the Sun rises, it is called "Chengfu," indicating the sovereign will have joy and gain territory. If before the Sun appears, there is yellow qi above it, shaped like half a halo, visible during the day, it indicates the sovereign will issue virtuous decrees.

氣如履在日下為履，又曰氣直立在日下亦為履氣。主內外寧吉，喜氣也。氣如赤曲在日傍，類珥而長，為提，見則有兵。青氣赤橫在日上下，為楁，格鬥之象。長而斜倚日為戟，戈戟相傷之象。形如背，中有一枝如山字，則為殃，君臣不和，上下缺傷。

The kind of qi that lies like a shoe sole beneath the sun is called "Lu" (履); another interpretation considers qi standing upright beneath the sun as also "Lu" qi. "Lu" qi signifies internal and external peace and auspiciousness, representing joy. Red qi that curves around the sun, resembling an earring but longer, is called "Ti" (提). Its appearance indicates military conflict. Blue or red qi stretching across above and below the sun is called "Chun" (楁), symbolizing combat. Qi that is long and leans against the sun is called "Ji" (戟), indicating injury from spears and halberds. Qi that resembles a back shape with an extra branch in the middle, forming the character "shan" (山), is called "Yang" (殃), signifying discord between sovereign and ministers, and damage between superiors and inferiors.

形曲向外為背，背叛乘逆之象，其下有叛者。長而直立日旁為直，其下有自立者。狀類兩直相交為交，淫悖之象。

The qi shape that is curved and faces away from the Sun with its convex side outward is called "back," indicating betrayal and rebelliousness, suggesting there are rebels in that area. The qi shape that is slender and upright beside the Sun is called "straight," indicating there is a self-proclaimed king in that area. The shape resembling two straight qi lines crossing each other is called "intersection," symbolizing licentiousness and rebellion.

凡氣之異：黑如龍在日上下，乃風雨候。或來沖日，或如人臥背日旁者，下有反臣。青而守日者，臣有謀，亦戒飲膳，扶日亦如之。如虎守日者，君好禽色。若在四時王日者，其色克時令者，君有憂。赤如牛守日，下有兵；色赤扶日，亦如之，又為失地。如馬守日，戰則兵傷。如人頭、旌旗在日旁者，為兵。如人乘依在日下者，為天子氣。如人所持，如人事日在日下者，其下臣叛。

Further discussing various abnormal appearances of qi forms. Black qi resembling a dragon winding around above and below the sun indicates approaching rain and wind; if it rushes toward the sun or lies like a person lying on their back facing away from the sun beside it, it signifies there is a traitorous minister in that region. Green qi guarding the sun without leaving indicates conspiracy among ministers, and one should be cautious about food and drink (to prevent poisoning); green qi supporting both sides of the sun has the same interpretation. If the qi form resembles a tiger guarding the sun, it indicates the sovereign has a strong desire for hunting and women. If it appears on a day when the season is at its peak, and the color exactly overcomes the prevailing qi, it indicates the sovereign will have worries. Red qi resembling an ox guarding the sun indicates there will be military conflict in that region; red qi supporting the sun has the same interpretation, and also indicates loss of territory. If the qi form resembles a horse guarding the sun, it indicates that in battle soldiers will be injured. If the qi form resembles a human head or a banner standing beside the sun, it indicates military affairs. If the qi form resembles a person riding in a carriage leaning against the sun, it signifies the imperial aura. If the qi form resembles a person holding something in their hand, and also resembles a person serving the sun beneath it, it indicates rebellion among the ministers in that region.

如蛇貫日，青則疫及谷傷，其下亦有叛者。黃為兵，黑咎，兩赤如死蛇在日下者，大飢疫。如交蛇在日旁，其下有賊。兩軍相當，如布席來掩日，其下大戰，若偏在日旁，其尤甚，萬人死。氣如食日，臣不忠。相交貫日旁者，將不和。有背者，其日長凶。氣漠漠如車馬行走在日下者，下有破軍。

The appearance of qi resembles a snake crossing over the Star of brightness and prestige: a green color indicates an outbreak of epidemic diseases and damage to crops, with rebellion occurring in that region; a yellow color indicates military conflict; a black color indicates calamity and misfortune. Two red qi lines resembling dead snakes lying across the sun indicate a great famine and a major epidemic. If the qi appears as two snakes entwined around the sun, it indicates the presence of thieves in that area. When two armies face each other, if the qi appears like a spread-out mat covering the sun, it indicates a great battle in that region; if the mat-like qi is only on one side of the sun, the danger is greater, and there will be the death of ten thousand people. If the qi appears as if about to swallow the sun, it indicates disloyalty among the ministers. If several qi lines cross each other across the sun, it indicates discord among the generals. If there is a back qi involved, it indicates prolonged misfortune in the future. If the qi appears dim and indistinct, like chariots and horses moving beneath the sun, it indicates the defeat of the army in that region.

青色其上下者，吉。可以出軍。直立或貫日者，宮中有斗。如箭外向日下者，不行三月有君出。赤如冬株在日旁者，兵起，客勝。赤如血光覆日，大旱民飢千里。如釜鉞在日旁者，君憂。赤白青黃色刺日者，其分有喪，在日旁去疾者，無功。若停半日者，小勝；終日者，大勝。

The presence of green qi around the Star of Brightness and Prestige indicates good fortune and is favorable for military action. If the qi stands straight or directly penetrates the Star of Brightness, it indicates conflict within the palace. If the qi is like an arrow pointing outward and lies across the lower part of the Star of Brightness, the king will travel (or flee) within three months. Red qi resembling the withered stumps of winter trees standing beside the Star of Brightness indicates that the army will fight and the guest forces will win. If red qi covers the Star of Brightness like blood, it indicates a great drought and starvation among the people within a thousand li. If the qi is like a cooking pot or a weapon beside the Star of Brightness, it indicates the ruler will have worries. If red, white, green, or yellow qi pierces the Star of Brightness, it indicates mourning in the corresponding region; if the qi passes quickly beside the Star of Brightness, military campaigns will be unsuccessful. If the qi remains for half a day, it indicates a small victory; if it remains for a whole day, it indicates a great victory.

比雲之異：日中有雲如人，其下有反者；如杵，長尺餘來沖日，其分君長惡之。如赤青鳥在日下，賊人有謀。如兩青鳥相向日下者，人主有憂。如三赤烏啄日，兵起。如虎躅在日下，大將反。日出有雲橫截之，白色喪，黑曰驚，三日有雨，解之。

Comparing the strange shapes of clouds, if there are clouds in the sun's face shaped like human figures, it indicates there are people plotting rebellion in that area. If clouds are shaped like a pestle, more than a foot long, pointing towards the sun, it indicates the ruler of that region dislikes it. If clouds resemble red or blue birds perched on the sun, it suggests thieves are plotting. If two blue birds face each other beneath the sun, it indicates the ruler will have worries. If three red crows peck at the sun, it foretells warfare. If a tiger's footprint is seen on the sun, it signifies a general's rebellion. If clouds cross the sunlight at sunrise, white clouds indicate death, black clouds indicate fear; if it rains within three days, this ominous sign will be removed.

日始出及日入而貫之，不出三日，有暴雨。日始出而隔之，下有兵，有雨則解。白雲廣二尺在日左右，其分國憂。赤雲截之大如杵，軍在外，萬人死。兩軍相營，不利先舉。赤雲之占，日未出而見於日上，君側有佞臣。如掃來日，或兩頭銳，在日旁上下左右，不宜先起兵。

When the sun is just rising or about to set and there are clouds stretching across the sky, heavy rain will certainly come within three days. If clouds block the sun when it is just rising, it indicates military conflict in that area; if rain follows, the ominous sign will be dispelled. If white clouds about two feet wide appear on either side of the sun, it signifies sorrow for the country corresponding to that area. If red clouds cut across the sun, as large as a pestle, and there are troops outside, there will be the death of ten thousand soldiers; when two armies are encamped facing each other and this phenomenon occurs, it is unfavorable for the one who attacks first. There are other interpretations for red clouds: if red clouds appear before the sun comes up on top of the sun, it indicates there is a cunning minister close to the ruler. If clouds sweep towards the sun like a broom, or if they are pointed at both ends and spread around the sun above, below, left, and right, it is not advisable to take the initiative in attacking.

撞日者，大戰亡地，扶日或曲如輪在日旁，名曰提，皆為兵失地。曲向日者，不出三年，有自立者。如躍雞在日上，不出三月，有兵喪。如鳥夾日飛狀，君憂。如虹與日俱出，所臨國分有兵喪。青雲夾扶日，臣有謀。

Clouds directly collide with the Star of brightness and prestige, indicating a great battle and loss of territory. If the cloud is supporting the sun or bends like a chariot wheel hanging beside the sun, it is called "lifting," which also indicates military defeat and loss of land. If the cloud bends with its convex side facing the sun, there will be someone establishing himself as king within three years. If the cloud appears like a jumping chicken standing on the sun, there will be military disaster and loss of life within three months. If the cloud resembles birds flying alongside the sun, it indicates the ruler will have worries. If a rainbow appears at the same time as the sun, it indicates military disaster and loss of life in the corresponding territory. If green clouds support both sides of the sun, it indicates conspiracies among ministers.

夫暈氣之數猶多，天地之氣將交，不密，未成風雨，當為暈氣。暈，輝榮之象也。其別有抱、珥、背、提、虹貫，有重，有貫，有日，有方，有色，有戴，有道。尤為軍事，以先有為發，先去者為敗。暈抱所臨，或暈相交，其下軍勝，則客傷。帝德廣運，則隨其時旺色；其政頌平，則中黃，亦隨其所乘之色。信及豚魚，邊境歸附，內平外成，厚德所被，則其暈色黃，及抱、珥、直、承、履色黃，併為吉慶。

The names of solar halos are even more numerous. When the energies of heaven and earth are about to meet but have not yet fully combined, and rain and wind have not yet formed, the halo is formed. A halo is an appearance of bright and moist light. Its types include embracing, ear-like, back, lifting, and rainbow-like halos, and further classifications include double halos,贯穿 halos, solar halos, square halos, and also classifications according to color, according to the appearance of a halo, and according to the path of the halo. Solar halos are especially significant in military affairs: the side that appears first is the one that initiates the action, and the side that dissipates first is the one that suffers defeat. The direction indicated by the halo or the place where two halos cross is the direction where the defending army will win and the attacking army will be injured. If the virtue of the emperor is extensive, the color of the halo will follow the color of the prosperous and strong element at that time; if the government is peaceful, the halo will show yellow, also changing according to the color it is riding upon. When sincerity can move even a pig and a fish, when border tribes submit, when internal affairs are well managed and external affairs are successful, and when great virtue covers all, the halo will appear yellow, and the embracing, ear-like, straight, bearing, and covering appearances will also be yellow, all indicating good fortune.

暈內珥抱，所為謂圍城者，內入勝。暈有重抱，後有背，若戰，順抱者勝，得地；有軍，罷師。暈有抱，北為順。貫暈內，在日西，西軍勝，南北東仝。有軍，而日一抱一背，為破走。抱者，順氣也；背者，逆氣也。抱且雨，珥至日而一虹貫之，重抱有璚，或抱兩珥，抱而白虹貫之，五者皆順抱，擊者勝。兩珥虹貫，得二將；三虹，得三將。重抱有璚、兩珥，為軍中不和。

The halo around the sun contains a pendant and a supporting aura. If the halo is directly surrounding the city, it indicates victory for one part within the city. If there are multiple supporting auras and a reverse aura follows, then in a battle, the side with the supporting aura will win and gain territory; if there are already troops stationed, it suggests a cessation of hostilities. A supporting aura facing north is favorable. If the贯穿 aura is within the halo and located to the west, it indicates victory for the western army; the same applies to the south, north, and east. If there are armies outside and the sun's halo has both supporting and reverse auras on opposite sides, it indicates the enemy army will be defeated and flee. Supporting aura is favorable, reverse aura is unfavorable. Five situations are considered favorable supporting auras: the supporting aura combined with rain, the pendant aura extending to the sun's surface with a rainbow spanning across, the double supporting aura containing a pearl, the supporting aura accompanied by two pendant auras, and the supporting aura with a white rainbow passing through. In these five cases, the side making the attack will win. If there are two pendant auras with a rainbow spanning across, two generals will surrender; if there are three rainbows, three generals will surrender. If the double supporting aura contains both a pearl and two pendant auras, it indicates internal discord within the army.

黃白潤渾，內赤外青，天子有喜。有親來降者，不戰而敵降，軍罷。青色，將喜，赤，兵爭；白，將有喪；黑，將死。暈而珥，宮中多事忿爭。宜察之，在春，則天子更令。一曰主有謀，軍在外，三軍有悔。暈抱珥，上將軍易。暈而珥如井干，國凶，有大兵。交於日上，兩將軍易。相敵相當，而珥平等俱起，色同，軍勢相等。

The halo is yellowish-white, round, smooth and thick, with an inner red layer and outer blue layer, indicating the emperor will have joy, and there will be people coming from close by to submit, without needing to fight, enemies will surrender on their own, and the army can cease hostilities. Further distinguishing by the color of the halo: blue indicates joy among generals, red indicates warfare and conflict, white indicates loss among generals, and black indicates the death of a general. If the halo is accompanied by a pendant, it indicates many affairs in the palace, continuous disputes, and one should be cautious; if this occurs in spring, it indicates the emperor will change his policies. Another interpretation suggests the sovereign has plans, and if the army is outside, the entire army will have regrets. If the halo has a pendant and also a ring, it indicates the replacement of the supreme general. If the pendants on the halo are arranged like the rim of a well, it indicates national misfortune and major military conflict. If the pendants cross over the sun, it indicates two generals will be replaced at the same time. When two armies face each other and pendants rise on both sides, equal in height and color, it indicates both sides have equal military strength.

色厚潤澤，所在之方喜，有珥、直，為破軍。貫至日，為殺將。暈有一背，有叛者，有叛城，在東，東軍叛，三方同。又曰，暈而背，兵起，其分失城。背在暈內，為分離。青外赤內，臣受王命有所之。暈上下有兩背，無兵，則兵入。四背在暈，名曰不知，有內亂。暈而四背、璚，其背端進，盡出暈外，反從內起。暈、珥、背左右如輞者，兵起，其分亡地，兵滿野，而城復歸。

The color of the halo is thick, moist, and lustrous, indicating that there will be good news in the area it represents. If it is accompanied by ear-like and straight clouds, it indicates the presence of the Expenditure Star and the Vanguard Star. If the贯穿 cloud extends directly to the sun's surface, it indicates the killing of an enemy general. If there is only one back cloud on the halo, it indicates that someone will rebel or a city will rebel; if the back cloud is on the east, then the eastern army will rebel, and the same applies to the other three directions. Another interpretation says that a halo with back clouds indicates military action and the loss of a city in its corresponding region. If the back cloud is within the halo, it indicates disintegration. If the outer layer is green and the inner layer is red, it indicates that officials will travel on the king's orders. If there are back clouds above and below the halo, and there is no military action currently, then enemy troops will enter the territory. If there are four back clouds on the halo, called 'Unknown', it indicates internal disorder. If the halo has four back clouds and also has a ring-like structure, and the tips of the back clouds extend forward and out of the halo, then the rebellion will originate from within. If the halo, ear-like clouds, and back clouds surround the sun like the outer rim of a wheel, it indicates military action, the loss of territory in its corresponding region, and troops filling the fields, but the cities will eventually be recovered.

有氣如人居暈中，不出三日，寇入城。暈而有銳氣，如鋒四出者，其下亡地。暈而四方均等，為力停。有缺薄微細，所臨者敗；四缺在外，則軍盡散。氣如死蛇屬暈者，大將死，不利先舉。暈而有赤氣，如戰臨之，其下兵起。暈而有青赤氣，從中四出者，圍中勝。暈不合，而有雲如人在外相逆聚者，兵戰不勝。暈而有聚，雲在外不去者，兵起。又曰，不出三日，圍城。暈而有眾雲，如羽臨日不去，其下有憂。暈而有青貫之，有圍城。

There is a form resembling a human shape within the aura, indicating that enemy forces will enter the city within three days. If there is a sharp, blade-like aura extending in all directions above the aura, it signifies the loss of territory. If the aura shape is evenly balanced on all four sides, it indicates that both sides are evenly matched. If there are gaps or thin, weak areas in the aura circle, the corresponding side will suffer defeat; if all gaps are on the outer side, the entire army will disperse. If there is a dead snake-like aura connected to the aura, it indicates the death of a general and is unfavorable for taking the initiative in battle. If there is a red aura resembling a battle scene above the aura, it indicates that warfare will break out in that area. If there is a blue and red aura radiating outward from the center to all four directions above the aura, it indicates that the surrounded side will achieve victory. If the aura circle is not closed and there are clouds forming a human shape outside the circle gathering against the direction of the aura, it indicates that the battle cannot be won. If there are many clouds gathering outside the aura and not dispersing, it indicates warfare, and the other side will be surrounded within three days. If there are many clouds like feathers pressing down on the sun and not moving, it indicates that there will be sorrow in that area. If there is a blue aura spanning across the aura, it indicates an encirclement situation.

暈而有雲氣之日，隨所向擊之，勝。暈而二珥，有雲貫之，其分多疫。暈而珥，在外聚，雲在其外，不出三日，城圍，出戰。暈而四背如輞，又曰提，其國有眾在外，有叛臣。暈而有赤雲如輪，曲向日為內提，內臣叛；背日為外提，外臣叛。暈而四提，有大將出世者。

When there is a solar halo on the day with clouds, one should attack in the direction indicated by the clouds and will achieve victory. If the halo has two ear-like clouds and a cloud spans across, it indicates that there will be many outbreaks of plague in the region. If the halo has ears and the ears are gathered outside with clouds also outside, the city will be besieged within three days; it is advisable to go out to fight. If there are four bands of cloud circling around the halo like the outer rim of a chariot wheel, also called "ti," it indicates that there is a large army outside the country and there are traitors in the court. If there is a red cloud on the halo like a chariot wheel, with the curved part facing the sun called "neiti," it indicates rebellion by inner officials; if the curved part faces away from the sun called "wenti," it indicates rebellion by outer officials. If there are four bands of "ti" clouds on the halo, it indicates that a great general will rise to prominence.

白虹貫之，或暈而虹貫至日，順虹所指，從貫所擊之，勝；貫日，敗；攻城，可拔。暈而二白虹貫之，有戰，客勝。有戰，重暈四，有五白虹貫，從內出外，圍城，主人勝，城不拔。重暈，則攻城圍邑不拔。重暈而白虹貫日，圍城，客勝。暈而重，外清內濁不散，軍會，聚三重，有拔城。

A white rainbow spanning across the sun's halo, or a rainbow above the halo extending directly to the sun's surface, indicates that the attacking force should strike in the direction the rainbow points and follow the path of the rainbow, which will lead to victory. However, if the rainbow directly passes through the sun, it signifies defeat. If an attack is being made on a city, the city can be captured. If there are two white rainbows spanning across the halo, the defending army (the guest force) will win the battle. If there are four layers of halos and five white rainbows extending outward from the center, it indicates a siege on a city, and the defending force (the host) will win, preventing the city from being captured. In general, when there are multiple layers of halos, sieges and attacks on towns will fail. If there are multiple layers of halos with a rainbow passing through the sun, the attacking force will win the siege. If the halos are layered with the outer layer clear and the inner layer turbid and lingering for a long time, it indicates a large army gathering. If they form three layers, the attacking force can capture the city.

半暈，有一背璚，或兩旁不合背，臣謀不成。暈珥而中有兩背璚，戰不勝。交者偏交，兩氣相交色青赤如暈，或如合背成正直，或相貫穿，或相背向，背為主亂，軍內不和，人主左右有爭者。日交暈無厚薄，交爭，勢力均，厚者勝，爭者先衰，不勝。若入連環，為兩軍兵起爭地。至日月，則兩軍相向者，順以戰，勝，殺將：日在上者，亦勝。若貫日，則其下有破軍死將。

The halo is only half formed with a single back qi line and a ring, or the two sides of the back qi are not closed, indicating that conspiracies among ministers and subjects will not succeed. If the halo has ear-like features with two back rings in the center, it indicates that in a battle neither side will win.the so-called「交」 refers to crossing at an angle: two lines of qi cross each other, appearing as a blue-red halo; some look like two backs forming a straight line, some cross each other, some face opposite directions. When facing opposite directions, it indicates the ruler is confused, there is discord in the military, and the king's attendants are competing for power. When two halos cross and are of equal thickness, it indicates both sides are evenly matched; if one is thick and the other thin, the thicker side will win, and the side that starts the conflict and weakens first will lose. If the crossing forms a ring shape, it indicates both armies are fighting over territory. If the qi extends to the sun and moon, and the two armies face each other directly, fighting in accordance with the qi will result in victory and the capture of generals. The side with the sun above will also indicate victory. If the qi directly passes through the sun, it indicates that there will be a military defeat and the death of generals in that area.

日有三暈，軍分為三。暈而中有兩背璚，叛從中起，不成。暈再重，人君有德。又曰，立侯王。色青，其下有兵，穀貴；赤，其下蝗蟲、旱，盜作；黃，則災在公職不治，好起高堂；或谷傷、兵起；白，乃其分多風雨，民不安而兵興穀貴；黑，則其災左右用事之臣貪財，亦為大水，民流，冬雷夏霜。

The Star of brightness and prestige appears with three layers of halo, indicating the army will be divided into three parts. If there are two back rings within the halo, it signifies rebellion starting from within but ultimately failing. If there are two layers of halo, it indicates the sovereign possesses virtue, or alternatively, it signifies the appointment of princes and kings. Further interpretation depends on the color of the halo: if it is green, it indicates military affairs and rising grain prices in that region; if it is red, it indicates locust plagues, droughts, and the rise of bandits; if it is yellow, it indicates disaster in official duties, the upper authorities' preference for building grand halls, or damage to crops and the outbreak of military conflicts; if it is white, it indicates frequent storms and unrest among the people, leading to military disturbances and high grain prices; if it is black, it indicates disaster affecting the ministers close to the sovereign who are greedy for wealth, as well as major floods, the migration of the people, and thunder in winter or frost in summer.

三重，兵起穀貴，有傷，赤雲貫之，其下失地。四重，軍敗於野，其下有叛臣。五重，女后妃有憂。六重，其下失政，兵喪。七重，則中國弱而外藩盛。八重，民亂憂。九重，歲荒，外番侵。十重，天下亂，各以宿分日辰占之。

According to the number of layers of the halo, the interpretations are as follows: three layers indicate military action, high grain prices, and casualties; if there is also a red cloud spanning across, it indicates the loss of territory in that area. Four layers indicate the defeat of the army in the outskirts and the presence of traitorous ministers in that area. Five layers indicate sorrow for the empress and concubines. Six layers indicate corruption of the government and military disasters and losses in that area. Seven layers indicate the decline of the central region and the strength of the outer vassals. Eight layers indicate civil unrest and worries. Nine layers indicate a poor harvest and invasion by foreign tribes. Ten layers indicate great chaos throughout the country. All these interpretations should be combined with the position of the sun in the star fields and the stem-branch of the day for a comprehensive judgment.

暈而半不暈，所在之方軍勝。暈如車輪，半暈在外者，軍罷。半暈而向四方，則對所向之方，外番人來入中國。凡半暈再重，則國民蕃息，歲太和，以日宿占，國分占。日初出日上如升益，有欲和親者。半暈頭銳，則先戰，及所指擊之，勝。

A half-formed halo indicates that the army on the side where the halo is indicates victory. If the halo resembles a wheel with half of it exposed on one side, it signifies an end to hostilities. If the half-halo points toward a particular direction, it indicates that the foreign tribes from that direction will invade the Central Plains. If the half-halo appears in two layers, it signifies the flourishing of the people and exceptionally harmonious harvests; the specific location should still be determined based on the star and its corresponding region where the Sun is located. When the Sun is just rising, if the mist above the Sun rises like steps, it indicates that someone wishes to establish friendly relations and marriage alliances. If the top of the half-halo is sharp, it is advisable to take the initiative and attack in the direction indicated by the sharp tip, which will lead to victory.

方暈若井干，天下和平，若上下聚二背，將敗人亡。暈如井垣、車輪，二國背兵，赤白有軍。暈黃而不斗，兵來解；青黑和解，分地。色黃，土功動，人不安。又曰，風雨時，物賤國安。色黑，有水，陰國盛。又曰，災在用事之臣。

The aura appears square like a well rim, indicating peace throughout the world; if there are two bands of opposing energy above and below, it signifies defeat of generals and death of soldiers. If the aura resembles a well wall or a chariot wheel, it indicates two countries attacking each other with armies. If the aura is red or white, it signifies military conflict. If the aura is yellow without signs of conflict, it indicates enemy forces coming but then negotiating and ceasing hostilities; if it is blue-black, it indicates reconciliation and division of territory. A yellow aura signifies construction projects and unrest among the people; another interpretation suggests a yellow aura means favorable weather, low prices, and national stability. A black aura signifies water disasters and the rise of northern or foreign powers; another interpretation suggests that the disaster of a black aura will affect the minister in power.

暈以內為身，外為心。內赤外青，群臣親外；外赤內青，群臣親內。暈且戴，國有喜，勝戰。從大擊之，勝，得地。暈外有一直，臣欲自立，青外赤內，不成；三直，亦如之。兩直，有叛者。

The general principles of divination through the aura: the inner layer represents the self, while the outer layer represents the mind directed towards something. If the inner layer is red and the outer layer is blue, it indicates that the ministers' hearts are outward and not attached to the center; if the outer layer is red and the inner layer is blue, it indicates that the ministers are united in loyalty to the center. The aura also may be accompanied by a halo, indicating that the country will have good fortune and that in battle, victory is certain. Attacking in the direction of the larger part of the aura will result in victory and gaining territory. If there is a straight line of light outside the aura, it indicates that there are ministers who wish to establish themselves as kings; if the outer part is blue and the inner part is red, the matter will not succeed. Three straight lines of light are interpreted the same way. Two straight lines indicate that there are indeed traitors.

兒兩軍相當，謹候日月暈氣，知其所起。相當應等者，其勢均；近、疾、多、有、實、久、常、大、澤、厚、密、抱者，勝；遠、遲、少、無、虛、薄、短、少、疏、背者，大破。重抱為和親，抱多，親者益多。背為不合和，分斗；去為分離相去，背於內者，離於內；背於外者，離於外。凡占：分離相去，赤內青外，以和相去；青內赤外，以惡相去。

When two armies face each other, one must carefully observe the aura around the sun and moon to determine from which side an unexpected event will arise. If the auras of both sides are equal and balanced, their strength is evenly matched. If the aura is near, fast, numerous, substantial, thick, enduring, normal, large, moist, dense, thickly concentrated, and forms a embracing shape, it indicates victory. If the aura is distant, slow, few, empty, thin, brief, sparse, and forms a backing shape, it indicates a great defeat. A strong embracing aura signifies friendly relations; the more embracing, the more allies are gained. A backing aura indicates lack of unity and conflict; a departing aura signifies separation and going their separate ways. If the backing aura is on the inner side, separation occurs from within; if on the outer side, separation occurs from outside. When predicting separation, if red is inside and blue is outside, it indicates a harmonious parting; if blue is inside and red is outside, it indicates mutual hostility and separation.

暈而明久，若內青外赤，或內黃外青黑，或內青外黃，或內白外青，內人勝；內青外赤，或外黃內青，內黃外青，外人勝。若暈而七日內無風雨，兵大作，不可起眾，大敗。暈而明，有兵則兵罷，無兵則兵起，不勝。暈而周，而東北遍厚，為兵福，在方戰勝。暈欲前滅後成者，後成面勝。暈於日上，將軍易。日有朝夕暈，是謂失地，主人必敗。凡暈，又以十干占：甲乙，為火災；丙丁，為臣不賢；戊己，后族盛；庚辛，將帥利；壬癸，臣專政。

If the sun is surrounded by a bright and long-lasting halo, and the inner part is blue while the outer is red, or the inner is yellow while the outer is blue-black, or the inner is blue while the outer is yellow, or the inner is white while the outer is blue, it indicates that the defending side will win. If the inner part is blue and the outer is red, or the outer is yellow and the inner is blue, or the inner is yellow and the outer is blue, it indicates that the attacking side will win (there is some overlap in the descriptions, so the actual colors observed should be used as the basis). If a halo appears and lasts for seven days without any rain or wind, it indicates a large military action, and at this time, it is not advisable to launch an attack, as doing so will result in a great defeat. If the halo is bright, if there was originally a military conflict, it will end; if there was no conflict, it will start, but neither side will win. If the halo is complete and especially thick in the northeast direction, it is a blessing for military operations, and victory is assured in that direction. If the halo appears to be fading in front but regenerates behind, the side that regenerates will win. If the halo appears above the sun, it indicates a change in the general. If the sun has a halo in the morning and evening, it is called 'losing territory,' indicating a certain defeat for the defending side. When interpreting halos, one can also refer to the heavenly stem of the day: if it is Jia or Yi day, it indicates a fire disaster; if it is Bing or Ding day, it indicates untrustworthy ministers; if it is Wu or Ji day, it indicates the royal family's power being strong; if it is Geng or Xin day, it is favorable for generals; if it is Ren or Gui day, it indicates ministers taking control.

又以二十八宿占之：角，大人、主憂，內有謀，以赦除舊；亢，則大臣憂，雨傷稼，民疫；氐，則王者惡之，其分兵憂，又女后恣；房，為兵起失位；心，則王者憂；尾，女后憂，將相災；箕，則宮後相搆，國有妖言。斗，為宰相憂，宗廟不安；牛，則陰國暴兵起；女、虛，兵起，后妃惡之；虛又為丞相坐罪，民飢；危，則下有喪；室，則女后或其地有災；壁，則賢者廢，邪佞進。

One may also predict events based on the position of the Sun's mansion. If the solar halo appears in the Horn mansion, it indicates concern from the nobleman and the monarch, internal court conspiracies, and the need for a great amnesty to remove the old and bring in the new. If it appears in the Neck mansion, it suggests worry among senior ministers, rain damaging crops, and an outbreak of disease among the people. If it appears in the Root mansion, it indicates the monarch's dislike, military worries in the corresponding region, and the queen's unrestrained behavior. If it appears in the Room mansion, it suggests war breaking out and someone losing their position. If it appears in the Heart mansion, it indicates the monarch's worry. If it appears in the Tail mansion, it indicates worry for the queen and misfortune for ministers and generals. If it appears in the Winnowing Basket mansion, it suggests mutual accusations among the imperial concubines and the emergence of false rumors in the country. If it appears in the Dipper mansion, it indicates worry for the ministers and unrest in the ancestral temples. If it appears in the Ox mansion, it suggests sudden military action from a northern shadowy state. If it appears in the Girl mansion or the Emptiness mansion, it indicates war breaking out and the imperial concubines' dislike, with the Emptiness mansion also indicating the minister's guilt and famine among the people. If it appears in the Rooftop mansion, it suggests mourning in that region. If it appears in the Encampment mansion, it indicates disaster for the queen or that region. If it appears in the Wall mansion, it suggests the virtuous being dismissed and the wicked promoted.

奎，則下有兵，大人憂凶；婁，則財物空，或大臣有咎；胃，則倉庫之官凶，或五穀不登；昴，則胡趙之君憂，陰國失地；畢，則邊兵動，敵有患，或多風雨；觜，則臣有憂；參，則為飢。井，多風雨，秦分憂；鬼，則臣受其分，有兵；柳，則廚官災，又歲飢；星，獸疫死，周分憂；張，則寶化大起出，其下君長凶；翼，則樂官逐，民多疾病；軫，則王者惡之，或兵起。蓋日暈之占，皆率以暈言之，若二十八宿之暈，與五色占相似，為日宮，當詳而用之。

A solar halo over the mansion of Kuai indicates military conflict in that region and misfortune for the nobleman; over Lou, it signifies financial scarcity or blame upon a high official; over Wei, it indicates misfortune for officials in charge of granaries or a poor harvest of grain; over Mao, it suggests concern for rulers of the Hu region and the Zhao region (modern northern Shanxi and Hebei) and loss of territory by the Northern Yin state; over Bi, it indicates mobilization of border troops, trouble from the enemy, or frequent storms and rain; over Zi, it suggests worry among officials; over Shen, it indicates famine. A solar halo over Jing indicates frequent storms and trouble in the Qin region (modern Guanzhong); over Gui, it suggests that subordinates will bear the consequences and there will be military affairs; over Liu, it indicates disaster for officials in charge of food and also a poor harvest; over Xing, it indicates plague among animals and trouble in the Zhou region (modern Luoyang); over Zhang, it indicates a large amount of treasure appearing and dispersing, with misfortune for the local ruler; over Yi, it indicates the music officials being dismissed and many people suffering illness; over Chen, it indicates the king's dislike or the outbreak of war. In general, the interpretation of a solar halo is based on the halo itself; however, the system of interpretation according to the twenty-eight mansions is similar to the earlier system based on five colors, because the solar halo is related to the Sun's palace, and thus requires careful consideration before use.

日瑞應凡日之應：主於君而司陽，人君德政皆得，則日色精明而揚光；揚光者，光異於常也。五政不失，政令必行，陰陽和順，則光黃而明。君有盛德，朝有善政，則行中道，躔次不差。君德應上，天下和平，人君王字，日中王字也。聖人在位，群臣奉職，則乘土而王。

The following discusses the auspicious signs of the Sun. The Sun's manifestations are associated with the sovereign, who governs the yang aspect. When the sovereign's virtue and governance are all proper, the sunlight becomes clear and radiant—this radiance is different from the usual. If the five administrative affairs are all appropriate, the decrees can be effectively implemented, and yin and yang are in harmony, the sunlight will appear yellow and bright. When the sovereign's virtue is great and the court is clear and upright, the Sun will travel along the middle path, its position precise without error. When the sovereign's virtue corresponds with heaven and the world is at peace, the sun's surface will display the shape of the character "wang," which is called "the Wang character of the sovereign." When a sage is on the throne and all ministers fulfill their duties, the Sun will rule by the virtue of earth.

其政太平，則無色無虧，五行之色備，其光耀不止於一也。若人君有德，天下大豐，則有四彗。彗者，其光芒出入彗也，天下大慶。一歲再赦，則有二彗。有封禪之慶，則重重有光，而其外一重，亦謂重光。人福昌有壽，則有黃。天下太平，則其芒如舉火。外國入貢，則有二黃人守之。君聖臣賢，天下順心，則氣龍、鳳、龜、鶴等形圍抱之。人主宮中有喜。

In times of political peace and prosperity, the sun's face is neither skewed in color nor lacking, with the five phases' colors all present and its light not of a single kind. If a sovereign is virtuous and the world is abundant, four streams of light called 'comets' will appear beside the sun. These comets radiate like a broom, indicating great celebration throughout the land. If there are two major pardons in a year, two such comets will appear. For grand ceremonies such as the worship at Mount Tai, the sunlight will be layered, with the outermost layer called 'repeated brightness'. When the people are prosperous and long-lived, a yellow light will appear from the sun. When the world is at peace, the sun's light resembles a raised torch. If foreign envoys come to present tribute, two yellow lights shaped like human figures will appear beside the sun. When the sovereign is wise and the ministers are virtuous, and the whole world is united, clouds will gather around the sun in the forms of dragons, phoenixes, turtles, and cranes, indicating joy in the sovereign's palace.

日凶變日變異狀：日出三竿，亭口無光，日月病。又曰，黃色無光占，侯王病。日未入亭無光，日月死。朔日色紫，為喪，為侯王死。日久不明，上蔽剋塞，臣恣而專刑。日過中時無光，德政不明也。天下雲盡赤白色無光，一月間有兵。日無光，四散，陰陽皆昏，亂君道，有陰謀。日失色，或赤而無光，所臨之下不昌。又曰，臣逆君濁。日色青，則君弱，赤則無智，黃則君聞喜不與，黑則君惡見於昏。

The following discusses the ominous changes of the Sun. When the sun has risen three poles high but remains stagnant and lacks brightness, it indicates illness among the sun and moon; another interpretation is that if the sun appears yellow without brightness, it signifies illness among the princes and kings. If the sun becomes stagnant and lacks brightness before it sets, it indicates the sun and moon are about to die. On the first day of the month, if the sun appears purple, it foretells mourning and the death of the princes and kings. If the sun remains dim for a long time, it signifies that the superior is obscured and blocked, leading to the ministers acting recklessly and enforcing punishments arbitrarily. If the sun is past noon but lacks brightness, it indicates that the virtue of governance is unclear. If the clouds in the sky turn entirely red and white and the sun lacks brightness, there will be military conflicts within a month. If the sun lacks brightness and its light spreads out, with both yin and yang obscured, it indicates disorder in the ruler's way and the presence of conspiracies. If the sun's color is abnormal, or red without brightness, it indicates that the region it illuminates will not flourish; another interpretation is that it signifies rebellious ministers and the ruler's virtue being murky. If the sun appears blue, it indicates the ruler is weak; if red, the ruler is foolish; if yellow, the ruler hears only good news but cannot enjoy it; if black, the ruler's faults become evident in the darkness.

中有黑子，奪天，不順之異也。黑氣者，亦為日薄，皆陰也。臣不掩，君惡見，乃百姓怨而惡君。若乍三乍五，則臣下有謀，亦曰臣蔽主明。日赤如火光，或光如赭色，大將戰死。日赤如血，其下有喪，臣叛國亂。齒足，其下叛。日形如虹，其下暴師，其下必亂。日出如大影照地，其宿國亂。兩日並出，天下有兵，無道者亡。

A dark spot appears in the middle of the sun, indicating a theft of heavenly light and disorder above and below (this is what modern people call solar spots). Dark clouds are also considered 'dimming of the sun,' and both belong to yin energy. When a minister's mistakes cannot be concealed and the ruler's evil deeds become evident, the people will resent and despise the ruler. If the number of dark spots suddenly changes from three to five, it indicates ministers have conspiracies, also called 'ministers obscuring the ruler's wisdom.' If the sun appears red like fire or its light resembles reddish earth, it indicates a general's death. If the sun appears red like blood, it indicates a calamity in that region, rebellion by ministers, and great chaos in the country. If teeth-like or foot-like rays appear around the sun, it indicates rebellion in that region. If the sun appears like a rainbow, it indicates military action and chaos in that region. If the sun rises with a large shadow covering the ground, it indicates chaos in the country corresponding to the star position where the sun is located. If two suns appear at the same time, it indicates warfare across the country and the downfall of an unjust ruler.

又曰，是謂陽明。假主抗衡，並起爭其一國亂。三日並出，不過三旬，諸侯爭。象日俱出，天下分。若兩軍相當，數日並行，有戰，拔城，分營以應之，天有妖孽，十日同時俱並出。象日者，似日之形而非日也。日月斗者，別有假於非常。後世始悟惟數可以推算，乃雲應歷者則不占。

Another explanation says that when two suns appear together, it is called "Yangming," indicating the presence of a false ruler and a true ruler opposing each other, leading to great chaos in that country. When three suns appear simultaneously, the feudal lords will begin to fight within thirty days. When the false sun and the true sun appear together, it signifies the fragmentation of the world. When two armies face each other and multiple suns appear for several days, it foretells warfare and the fall of cities, and one should arrange camps and formations accordingly. During times of demonic occurrences, there are even records of ten suns appearing at the same time. The so-called "phantom sun" refers to an object that appears like the sun but is not actually the sun (modernly called a halo). As for the phenomenon of the sun and moon fighting, it is formed by an extraordinary aura imitating such an event. Later generations came to understand that most of these phenomena can be calculated using the calendar system, so any occurrence that conforms to the calendar calculations does not need to be used for divination.

日食日為至陽之精，人君之象。前世儒者以為苦君行緩急，則日為之疾遲。稍距常度，乃為月之所掩，即陰侵陽。猶君臣同道，逼迫其主而掩其明。君道有失，國無善政，男子不修陽事，陽事不得成，或驕佚自用，聰明閉塞，親戚干政臣，下專恣，上德不宣，人民懷怨，陰氣奪明而陽不克，君不覺悟，則日食有咎，謫見於天。不救，則有謀亂之萌。

The section on solar eclipses. The Sun is the essence of the extreme yang, symbolizing the sovereign. Former Confucian scholars believed that if the sovereign acted too slowly or too hastily, the Sun would move accordingly, slow or fast. Once it slightly deviated from its normal course, it would be obscured by the Moon, which is considered a case of yin overpowering yang. Just as the sovereign and ministers should walk together on the same path, the minister would reverse the situation by forcing the sovereign and obscuring his light. Whenever the sovereign's conduct was flawed and the country lacked good governance, men failed to cultivate yang affairs and thus failed to achieve yang matters, or when the sovereign was arrogant and self-willed, his ears and eyes were closed off, the royal relatives interfered in state affairs, and ministers acted tyrannically and recklessly, the virtue of the sovereign could not be proclaimed, and the people harbored resentment. In such cases, yin would seize the light and yang would not prevail. If the sovereign did not realize his mistake, a solar eclipse would occur as a heavenly condemnation. If no corrective measures were taken, there would be the emergence of plots for rebellion.

凡日食，少半，災輕，大半，災重。食既，則國憂，君咎其非。朔望及交而食，或近朔、望、氣凌迫，或無光，黃赤，匿氣，薄暑，皆謂之薄，其災輕於日食。日薄食者，人君誅罰不以理，奸臣謀兵，此謂下凌僭迫而侵其權，陰侵陽覆而陰氣盛。掩日光其下憂，近期一年，遠期三年，大抵薄與食皆是人君失德之變。日食，占於君或驗在臣，此乃君能德而移其咎也。

Whenever there is an eclipse of the sun, if the eclipse does not cover more than half the sun, the disaster is light; if it covers more than half, the disaster is severe; if the entire sun is obscured (food ji), it indicates that the country will have worries and the ruler should reflect on his own faults. If an eclipse occurs on the new moon day, the full moon day, or during the time of a conjunction, or if it occurs near the new or full moon with the atmosphere pressing in, the sun appearing dim, its color turning yellow or red, its light hidden, and the heat oppressive, these are all called "thin" eclipses. The disasters caused by thin eclipses are lighter than those of a full eclipse. When a thin eclipse occurs, it indicates that the ruler is unjust in punishment and that ministers are plotting to use force. This is due to subordinates overstepping their bounds, encroaching upon the ruler's authority, with yin overpowering yang and yin being dominant. When the sun's light is obscured, it indicates that the region will have worries, and the time of occurrence is either within one year or three years. In summary, whether it is a thin eclipse or a full eclipse, they are all signs of the ruler's loss of virtue. Although an eclipse is supposed to indicate the ruler's fault, sometimes it is verified in the ministers, because if the ruler cultivates virtue, he can transfer the calamity to the ministers.

出軍而日食，軍傷將亡。食既者大人憂，其下臣有謀，夷兵起。所謂前後將大，後事又大。則食當既，宜破陰謀，黜邪，修邊，嚴號令，則其災止。若食正旦，所謂三朝受朔之辰；夏四月而食，是謂孟夏純陽之月，皆王者惡之。前世得者，占於食。又占於分野，又占於宿次，又占其色，又占其所起之方異狀。

When an army goes to war and encounters an eclipse of the sun, it indicates that the army will suffer losses and the general may die. When the eclipse is complete, it signifies that the nobleman will have worries, the officials in the region will plot secretly, and foreign tribes will raise troops. It is said that both the previous and later events will be significant, but the later events will be even more serious. Since the eclipse has completely obscured the sun, one should eliminate conspiracies, remove corrupt ministers, repair the borders, and enforce strict commands, so that the calamity will be stopped. If the solar eclipse occurs on the first day of the first lunar month, that is the beginning of the year, month, and day, and it is the day of the new moon; or if it occurs in the fourth month of summer, which is the month of pure yang in the early summer, the king would most dislike it. In ancient times, those who interpreted solar eclipses considered five factors: first, the degree of the eclipse; second, the region affected; third, the star constellation where the sun was located; fourth, the color observed during the eclipse; fifth, the direction from which the eclipse began and any unusual phenomena.

天氣之差，在四時：春；女喪；夏；諸侯死；秋，兵；冬，相死。以十干占，則春庚辛，夏壬癸，秋丙丁，冬戊己，皆下謀上。甲乙，四海之外，不占；丙丁，江淮，海岱；戊己，為中州、河、濟；庚辛，華山以西；壬癸，常山以北。其下君長當之。在十二時，寅、卯、辰，木域也，昭謀者，司徒也。已、午、未，火域也，昭謀者，乃太子。申、酉、戌，金域也，昭謀者，司馬也。亥、子、丑，水域也，昭謀者，司空也。

First, divide by the four seasons: if the event occurs in spring, it indicates a woman's death; in summer, the death of a feudal lord; in autumn, military affairs; and in winter, the death of a prime minister. Then, consider the heavenly stems: in spring, if the day is marked by Geng or Xin; in summer, by Ren or Gui; in autumn, by Bing or Ding; and in winter, by Wu or Ji, it indicates that those below will plot against those above. Each stem and branch is also associated with a region: Jia and Yi pertain to beyond the four seas and do not require interpretation; Bing and Ding pertain to the Yangtze and Huai rivers and the areas around the eastern Shandong region; Wu and Ji pertain to the central plains and the areas around the Yellow and Ji rivers; Geng and Xin pertain to west of the Hua Mountains; Ren and Gui pertain to north of Changshan Mountain. The consequences will be borne by the rulers of those regions. Furthermore, consider the twelve hours: Yin, Mao, and Chen belong to the wood domain, and the plotter is the Minister of Works; Si, Wu, and Wei belong to the fire domain, and the plotter is the Crown Prince; Shen, You, and Xu belong to the metal domain, and the plotter is the Minister of Military Affairs; Hai, Zi, and Chou belong to the water domain, and the plotter is the Minister of Works.

又十二國占在十二時：日出至辰為宋、鄭，辰至已為楚，已至未為秦，未至申為魏，申至酉為燕，酉至戌為代。皆期三年，其下畏。

There is also a method of divination that matches the twelve hours of the day with the twelve states: from sunrise to the first hour (Chen), it corresponds to Song and Zheng (modern-day eastern and central Henan); from the first to the second hour (Si), it corresponds to Chu (modern-day Hubei and Hunan); from the second to the fourth hour (Wei), it corresponds to Qin (modern-day Guanzhong); from the fourth to the sixth hour (Shen), it corresponds to Wei (modern-day northern Henan and southern Shanxi); from the sixth to the seventh hour (You), it corresponds to Yan (modern-day Beijing and Tianjin area); from the seventh to the eighth hour (Xu), it corresponds to Dai (modern-day northern Shanxi). The period of influence is within three years, and people in that region should be cautious.

又以十二月占：正月、四月，大臣凶，民病。二月，大夫死，或旱、喪。三月，其分叛，亦大水。五月，諸侯死，亦為旱。六月，人主有謀，其下分士、大臣死。七月，大水，歲惡。八月，天下有大變，兵起，期三年。九月，有自立者，不成；米大貴。十月，奸臣在朝。十一月，其下亡地，糴貴，牛死。十二月，天下有兵，牛死，水災，麥不成熟。

There is also a method of divination based on the months: in January and April, there are eclipses, indicating that ministers may suffer misfortune and common people may fall ill. In February, it signifies the death of a high official or drought and mourning events. In March, it indicates rebellion in the corresponding region and major flooding. In May, it signifies the death of a feudal lord and drought. In June, it indicates the ruler's plans, with the people in the region splitting apart and high officials dying. In July, it indicates major flooding and poor harvests. In August, it signifies great changes in the world and the outbreak of war, expected to occur within three years. In September, it indicates someone attempting to establish themselves but failing, with grain prices rising sharply. In October, it signifies the presence of corrupt officials in court. In November, it indicates the loss of territory, high grain prices, and the death of cattle. In December, it signifies war, the death of cattle, flooding, and poor wheat harvests. This method of divination by month focuses on the correlation between eclipses and the agricultural seasons and government policies: eclipses in spring and summer are often associated with ministers, feudal lords, and droughts or floods, while those in autumn and winter are associated with loss of territory, grain prices, and livestock. Readers can first determine the general category based on the month and then narrow down the specific situation by referring to the corresponding regions and star positions mentioned earlier.

在二十八宿占：在角則王惡之，司農之官有憂。亢則為下有謀。氐則卿相讒諛，君后惡之。房則王者憂疾，大臣專政。心則法令有失，將相相疑。尾則後宮不安，戒遊幸；或大風折木而飢疫皆作，燕地兵喪。箕則怒風發屋，後有災而疫癘行。

Again, according to the mansion where the Sun is located, the effects are divided. If an eclipse occurs in the Horn mansion, it indicates the monarch's displeasure and worry for the officials in charge of agriculture. If it occurs in the Neck mansion, it signifies plots by those in lower positions. If it occurs in the Root mansion, it indicates flattery and sycophancy among the ministers and prime ministers, and the monarch and queen consort should be cautious. If it occurs in the Room mansion, it indicates the monarch's worry and illness, and the ministers' monopolization of power. If it occurs in the Heart mansion, it indicates the corruption of laws and mutual suspicion among generals. If it occurs in the Tail mansion, it indicates instability in the harem, and one should avoid excessive royal outings; or there may be a great wind breaking trees, leading to famine, plague, and disease, and military disaster and loss of life in the Yan region (modern Beijing, Tianjin, and western Liaoning). If it occurs in the Winnowing Basket mansion, it indicates a violent wind tearing off roofs, followed by disasters and the spread of epidemic diseases.

斗乃君后不安，將相及其分有憂。牛其下有叛兵。女則後宮戒巫祝，后妃憂疫。虛則其分有喪。危乃有哭泣。室則人主遊幸不節，外戚擅權。壁則為王者教禮不行，陰陽不和，男女多傷。

The star Dipper mansion indicates that the sovereign and the empress will be uneasy, and there will be worries in the regions corresponding to the state of Wu, concerning the ministers and the Dipper mansion. The Ox mansion indicates that there will be rebellious troops in that region. The Girl mansion indicates that the palace should be cautious of sorcerers and prayers for calamity, and the empresses will be anxious about epidemic diseases. The Emptiness mansion indicates that there will be mourning in the region corresponding to the state of Qi. The Rooftop mansion indicates that there will be matters of weeping. The Encampment mansion indicates that the sovereign will travel without restraint and that the maternal relatives will seize power. The Wall mansion indicates that the sovereign's rites and teachings cannot be implemented, yin and yang will be out of harmony, and there will be much harm to men and women.

奎乃魯分凶，宜邊戎。婁亦在邊臣，或郊祀不謹。胃有轉輸之事，其分飢疫，邊兵作，大臣坐罪。畢則邊將士亡，遠國謀亂，獄官有憂。觜則臣有謀議，宜察主邊之臣。參則大臣相譖，陰國多事。參為井之分，臣有謀不成，而旱，民流。

The food is in the mansion of Kuī Xù, indicating that there will be misfortune in the area of modern southern Shandong and northern Jiangsu. One should be cautious about military affairs on the borders. If it is in the mansion of Lóu Xù, the verification will be on the officials who guard the borders, possibly due to disrespect during the sacrificial rites at the outskirts. If it is in the mansion of Wèi Xù, it indicates there will be tasks related to the transportation of grain along the canals, with the region experiencing famine, plague, the mobilization of border troops, and the punishment of high-ranking officials. If it is in the mansion of Bì Xù, it indicates the death of soldiers on the border, unrest in distant countries, and troubles for the officials in charge of the judiciary. If it is in the mansion of Zī Xù, it indicates that ministers may have secret plans, and one should pay attention to the officials responsible for border affairs. If it is in the mansion of Cān Xù, it indicates that high-ranking officials may slander each other, and there will be many disturbances in the northern shadowy country. Since Cān Xù is adjacent to the mansion of Jǐng Xù, it also indicates that there are secret plots among the ministers that will not succeed, along with drought and the migration of the people.

鬼為喪，或貴臣憂，天下憂疫。柳則宮室不安，廚官憂。星當禁兵，大臣黜，賢者憂；或其下兵亂。張乃山澤之官災，或掌御膳及財庫之官憂。翼則王者失禮，宗廟不親，法官代太常施德令，則無咎。軫則在主車駕之臣，或將相坐法；一曰后有喪。

The food is in the Ghost Mansion, indicating mourning affairs, or a high official having worries, or the whole country suffering from an epidemic. If it is in the Willow Mansion, it indicates instability in the palace and worries for those in charge of the royal kitchen. If it is in the Star Mansion, it should prohibit military actions, indicating the dismissal of high ministers, worries for the virtuous, or military disturbances in that region. If it is in the Extended Net Mansion, it indicates disasters for officials in charge of mountains and marshes, or worries for those in charge of the royal food and treasury. If it is in the Wings Mansion, it indicates the king losing propriety and neglecting ancestral temple worship. If the law officials carry out the decrees of the Minister of Rites, there will be no misfortune. If it is in the Chariot Mansion, it indicates the minister in charge of the royal carriage or the prime ministers being punished by law; another interpretation suggests mourning for the empress.

又占五色：青則弱於任善，下生怨患；赤則君不隆禮，不問學之所致；黃則掩善之政；白則弱於誅罰，不坐仇讎；黑則宗廟鬼神失享。其所起，則從上失其道，君當之亦為失君；從旁者失於令，相當之曰失臣；從中者，內有伏謀。又以色占：青則謀者止，赤則事成，黃則謀者誅，白則事覺，黑則其謀作。

According to the five colors observed at the time of the food hour: if the color is green, it indicates the ruler is unable to employ virtuous people, leading to resentment and calamity below; if the color is red, it suggests the ruler does not value propriety and does not inquire about learning; if the color is yellow, it implies the concealment of good governance; if the color is white, it indicates the ruler is not resolute in punishment and refuses to pursue enemies; if the color is black, it suggests the ancestral temples and spirits are not properly worshipped. Now observe from which direction the deficiency originates: if it starts from above, it indicates a loss of the Way, which is the ruler's responsibility, and also signifies the loss of the ruler; if it starts from the side, it indicates failure in governance, which is the minister's responsibility, also called 'loss of the minister'; if it starts from the center, it indicates there is hidden conspiracy within. Furthermore, according to the colors to determine the success or failure of plans: if the color is green, the plot will be abandoned; if the color is red, the matter will succeed; if the color is yellow, the conspirators will be executed; if the color is white, the matter will be exposed; if the color is black, the plot will succeed.

從下者為失民。又曰失於事，將當之。又曰皆於貴不在民。又占：色青則民相譖，後有疫疾、蟲蝗、大旱；黃則民失其君，後有土工；白則民相殘害，後有小兵；黑則小民多怨，後有水災。

The loss comes from below, indicating the loss of popular support; another interpretation suggests failure in governance, which is borne by generals and commanders; yet another view holds that such omens always fall upon the nobleman rather than the common people. There is also a method of divination through color: a green color indicates mutual accusations among the people, followed by plague, locusts, and severe drought; a yellow color indicates the people losing their leaders, followed by construction projects; a white color indicates mutual harm among the people, followed by minor military conflicts; a black color indicates widespread resentment among the common people, followed by floods.

有大風，四方有雲者，宰相專權，欲叛。地動，昧而寒者，公侯專恣。大寒則夷兵動；或有暈珥者，后妃有謀。四邊有黑雲者，臣有盡忠。其妖氣如虹在日上者，近臣犯上。如暈鳥夾日者，名曰天雞守日，后妃有謀。如白兔守日，民叛謀，舉兵。或有二珥四珥而食，或有白雲中出。以日占：甲乙，天下有兵；丙丁，天下疫；戊己，有兵喪；庚辛，下迫上；壬癸，有土功事。日食之占，自十干至妖氣，星經各具占驗，驗術者宜參考詳察焉。

If during an eclipse the wind is strong and there are clouds in all directions, it indicates that the prime minister is exercising exclusive power and may intend to rebel. If there is an earthquake and the sky is dark and cold, it suggests that the lord and marquises are acting tyrannically. If the cold air is oppressive, it indicates that there will be military movements by foreign tribes. If both a halo and a pendant appear at the same time, it suggests that the queen consort has conspiracies. If there are black clouds on all sides, it indicates that the ministers are loyal. If an ill omen appears like a rainbow pressing on the sun, it suggests that the close ministers will offend the sovereign. If there is a halo shaped like a bird surrounding the sun, it is called "Heavenly Rooster Guarding the Day," indicating that the queen consort has conspiracies. If there is a white rabbit-like appearance surrounding the sun, it indicates that the common people will plot rebellion and raise armies. Some eclipses may have two or four halos, or may begin to be obscured from white clouds. Then, according to the heavenly stem of the day of the eclipse: if it is a Jia or Yi day, it indicates that there will be war throughout the country; if it is a Bing or Ding day, it indicates that there will be an epidemic throughout the country; if it is a Wu or Ji day, it indicates that there will be military disasters and deaths; if it is a Geng or Xin day, it indicates that the lower ranks will pressure the upper ranks; if it is a Ren or Gui day, it indicates that there will be large-scale construction projects. The method of divination for solar eclipses, from the heavenly stems to the ill omens, varies according to different star texts. Those who practice this art should compare and verify these methods, and carefully examine them.

總敘月為至陰之精，盈極而闕，主夜，為陰，為臣，為妻，為水。說曰照為光，不照為魄。稟日之光，近日則斂，猶臣近君恭而屈也。遠日則滿而明，其守道循法，蒙君榮華而體舒也。當日而食，猶臣僭君，而禍至於覆滅也。盈極必缺，示其不可久也。行有弦、望、晦、朔、遲、疾、陰陽，刑政之等。不行日道，不敢與君同列也。臣修禮而奉君則月揚光明，天下太平，其色光大。君乘五德而王，其政太平，則色如其德而明。月望之夕，日月相望，人居其間，盡睹其明，故其形圓。

First, a general discussion. The moon is the essence of yin, reaching its fullest roundness and then beginning to wane. It governs the night, symbolizing yin, the minister, the wife, and water. Old sayings state that the illuminated part is called "light," and the unilluminated part is called "shadow." The moon's light is derived from the sun; when it is close to the sun, its light is dim, like a minister near the sovereign who must be respectful and humble; when it is far from the sun, it becomes full and bright, indicating that it follows the path and receives the sovereign's grace, thus appearing radiant. If the moon directly faces the sun and an eclipse occurs, it is like a minister overstepping the sovereign's authority, leading to disaster and destruction. When the moon is at its fullest, it inevitably begins to wane, indicating that excess cannot last. The moon's movement has phases such as the upper and lower crescents, the full moon, the new moon, and variations in speed, as well as its position inside or outside the Yellow Path, reflecting the distinctions in law and governance. The moon does not follow the Yellow Path of the sun, for it dares not be equal to the sovereign. When ministers observe proper rites and serve the sovereign, the moon shines brightly, and the world is peaceful with the moon's light flourishing; when the sovereign rules the world with one of the five virtues, governance is harmonious, and the moon's light reflects the virtue, appearing bright. At sunset on the full moon day, the sun and moon are exactly opposite, and people are between them, seeing only the illuminated side, thus the moon appears round.

上弦之夕，日照其側，人觀其傍，半明半晦。晦、朔之日，日照其表，人在裡，故形不見。不見常率。日平行十三度百分度之三十七。初行遲，日行一十二度微強，自後益遲。至十三日大強，行十四度大弱。自後損疾，又行十三度大強。復行十二度微弱，遲極則漸疾，疾極漸遲，二十七日半強遲疾一終，周而復始。

On the evening of the waxing moon, the sun illuminates only the side of the moon facing away from us, so when viewed from the side, half of the moon appears bright and half dark. On the new moon and the dark moon, the sun shines on the side of the moon opposite to us, so the moon's shape is not visible. The following is how you can calculate the moon's movement: the moon's average daily motion is thirteen degrees and thirty-seven percent. Initially, it moves slowly, about twelve degrees slightly more each day; then it slows further; on the thirteenth day, it reaches its fastest speed, moving about fourteen degrees slightly less each day; afterward, it slows again, returning to about thirteen degrees slightly more; then it slows further to about twelve degrees slightly less. When it slows to the extreme, it gradually speeds up again; when it speeds to the extreme, it gradually slows down again. It takes about twenty-seven and a half days to complete one cycle of speeding up and slowing down, and this process repeats continuously.

當合朔加時，與日同度。以平行之經七日有奇，去十九日一度少強。光魄分半為弦，直為上弦。又經七日有奇，去日一百八十二度半強，光魄圓滿，與日對望，為望。又經八日有奇，二十二日向日九十一度少強，光魄復半如弦，直為下弦。又經七日有奇，二十九日復與日會。日有盈縮，月有進退，不能盡如其數，以多少通率之則，皆二十萬分其日五千三百有六也。所行之道謂之白道，斜帶黃道，出入內外，不過六度，出則為表為陽，入則為裡為陰。

At the moment of the new moon, the moon and the sun are in the same degree. According to the average motion, after about seven days, the moon is about 91 degrees away from the sun (the original text has an error in the number), with half bright and half dark, forming a crescent, which is the upper crescent. After another seven days, the moon is about 182 and a half degrees away from the sun, with the bright side fully facing the sun, and it is opposite the sun, which is the full moon. After another eight days, around the 22nd day, the moon is slightly more than 91 degrees away from the sun, again half bright and half dark, forming a lower crescent. After another seven days, around the 29th day, the moon meets the sun again. Because the sun has its periods of speeding up and slowing down, and the moon has its periods of advancing and retreating, the actual positions do not exactly match these whole numbers. By using the method of common denominators, a synodic month is approximately 29 days and 5306 parts out of 200,000. The path that the moon travels is called the "White Path," which is inclined relative to the Yellow Path, and it deviates from the Yellow Path by no more than six degrees: when it is outside the Yellow Path, it is called the "outer path" and is yang; when it is inside the Yellow Path, it is called the "inner path" and is yin.

又行九道：則春行青道二，出黃道東；夏行赤道二，出黃道南；秋行白道二，出黃道西；冬行黑道二，出黃道北。自交之宿，月當黃道外經十三日半強；月之宿亦當黃道；自後入黃道內。又經十三日半復會交初之宿，而不及一度半弱，及為退交之度。日月交，當朔望則日食。前史以為，凡月之行合則月在日後，若晦而月見西方，是謂日前，為大疾。日朏食舒緩，臣下驕淫專權之象。

The Moon's path is further divided into nine paths: in spring, it travels along two green paths east of the Yellow Path; in summer, two red paths south of the Yellow Path; in autumn, two white paths west of the Yellow Path; and in winter, two black paths north of the Yellow Path. Together with the Yellow Path itself, these make nine paths. Starting from the position of the intersection point, the Moon travels outside the Yellow Path for thirteen and a half days, during which the Moon's position in the constellations coincides with the Yellow Path. After that, it enters inside the Yellow Path and takes another thirteen and a half days to return to the starting constellation of the intersection point, but it is now one and a half degrees behind. This difference is the degree of the intersection point's retrograde motion. When the Sun and Moon are at the intersection point and coincide with a new moon, an eclipse occurs. Former historians believed that whenever the Moon joins the Sun, the Moon should be after the Sun. If the Moon appears westward on the day of the new moon, it is said to have moved ahead of the Sun, called "great speed." Conversely, if the Moon appears late and the eclipse occurs slowly, it is considered an omen of ministers being arrogant, indulgent, and monopolizing power.

陽則行遲，陰則行疾。又曰：侯王恣意專事，臣不忠，急，月行疾也。行疾則君所緩。合朔則與日合而月見東方，是在日後，太陽陰遲，日側匿，人君嚴肅，臣下危殆恐懼之象。急則陽行疾，陰行遲。又曰，縮者王侯縮肭不任事，臣下強縱，故日月行遲則君行急。

When the moon appears outside the Yellow Path, it belongs to yang and moves slowly; when it enters within the Yellow Path, it belongs to yin and moves quickly. It is also said that when a prince or king acts arbitrarily and tyrannically, and ministers are disloyal with urgent decrees, the moon moves quickly. If the moon moves quickly, it indicates that the ruler's affairs are actually slack. If during the new moon the moon joins the sun but appears in the east, it is behind the sun, and both the sun and yin energy are slow. The sunlight is hidden on the side, which is an omen of the sovereign being stern and ministers being fearful and trembling. When decrees are urgent, yang moves quickly and yin moves slowly. It is also said that "retracting" refers to princes and dukes being timid and avoiding responsibilities, unwilling to act. Ministers then become arrogant and unrestrained. Therefore, the slow movement of the sun and moon reflects the ruler's impatience.

又日月順軌道，由乎天街中平道，是謂安寧。人主益壽，民和歲豐，不利舉兵。行出陽道，則旱風；陰道則陰雨。聖明在上，則行依九道。若上不明，臣下、女后、外戚擅權，則月多失道而進退不常。是故月有變則肆赦宥，寬刑獄，則可免咎。

The sun and moon each follow their regular paths, passing through the central level of the celestial path, which is called "peaceful and tranquil." This brings about the prolongation of the sovereign's life, harmony among the people, and a bountiful harvest, but it is unfavorable for military campaigns. When the moon appears in the yang path (outside the Yellow Path to the south), it indicates drought and strong winds; when it enters the yin path, it signifies prolonged darkness and heavy rain. A wise and virtuous sovereign in power ensures the moon follows the nine paths in order. However, if the sovereign is not enlightened, and ministers, empresses, or relatives of the emperor dominate, the moon often deviates from its path, moving without consistency. Therefore, whenever the moon shows unusual changes, the ruler should issue a general pardon and lighten the criminal punishments, thus avoiding calamities.

月變異若君道昌，后妃喜，則月有黃芒，或戴氣。國有喜則正月有偃月者，此數古者以為瑞。若變也，青為飢為憂，赤為亂為旱。黃為德為善，白為兵喪，黑為病為水，皆以其宿分占之。一曰將有憂。凡朝無忠臣，小人進用，則月行當望而不望，主不昌，攻人地者有殃。未當望而望，主更令，攻他人地者昌。

This passage discusses the variations of the moon. If the sovereign's rule is flourishing and the queen consort is pregnant, the moon will display a yellow halo or a luminous aura. If the country experiences joyous events, the first lunar month will show a 'reclining moon' (a crescent moon lying flat), which ancient people regarded as an omen of good fortune. If the moon exhibits unusual phenomena, they are interpreted according to its color: green signifies famine and calamity, red signifies chaos and drought, yellow signifies virtuous governance and good deeds, white signifies military disaster and loss of life, and black signifies disease and flooding. These interpretations should be combined with the division of the constellations corresponding to the moon's position to determine the affected region. Another interpretation suggests that such variations indicate concern for military leaders. If there are no loyal ministers in court and wicked people are promoted, the moon should be full but is not, indicating the sovereign's decline, and attacking others' territories will bring misfortune. Conversely, if the moon should not be full but becomes so, it signifies changes in government policies, and attacking others' territories will result in favorable outcomes.

未當缺而缺，大臣黜；當滿而不滿，賤臣為害。當弦而不弦，是謂大安，未當弦而弦，兵起。望前西缺，望後東缺，名曰反月。臣不奉法，侵奪其上，勢不救，則小兵起其中。當出不出，有陰謀，其下亂。未當晦而盡，其分亡地。望而月中蟾蜍不見，其分水，城陷，民流，亦為女后宮中不安。

The moon should not be missing when it should not be missing, indicating that high officials will be dismissed; when it should be full but is not, it signifies harm caused by low-ranking officials. When it should form a crescent but does not, it is called "Great Peace"; when it should not form a crescent but does, it indicates military action. Before the full moon, if the moon wanes westward, and after the full moon, if it wanes eastward (contrary to the usual pattern), this is called "Reverse Moon," indicating that ministers will not obey laws and will encroach upon the sovereign's authority, leading to inevitable small-scale warfare within the realm. If the moon should appear but does not, it indicates conspiracy and rebellion in a certain area. If the moon's light disappears before the new moon, it signifies loss of territory in its corresponding region. If on the full moon the shadow of the moon's central dark spot (the "crater" of the moon) is absent, it indicates flooding, collapse of cities, and migration of people in its corresponding region, as well as unrest among the queen consort and the palace.

凡初出，若盛明者，女后恃政。無光者，其下有死亡。大而無光者，其下亦有死亡。大而無光，其下城不降，臣下教令不行，民飢。小而無光，其城降，君上，二旬米賤。若先出而後沒，天下亂。始出而偃，有兵則兵罷，無兵則兵起。

When the moon rises at the beginning of the month, if it appears exceptionally bright, it indicates that the empress will use her power to interfere in government affairs. If it has no light, it signifies death in that region. A large moon without light also indicates death in that area; a large moon without light also suggests that a surrounded city will not surrender, that the ruler's orders cannot be carried out, and that there will be famine. A small moon without light indicates that the city will surrender and the ruler will gain advantage, with the price of rice dropping within twenty days. If the moon rises early and sets late (beyond the usual time), it indicates great disorder throughout the country. If the moon rises at the beginning of the month and appears as a bow lying on its back, forming a crescent shape, then if there was originally a military conflict, it will cease; if there was no military conflict, it will start.

出地若始生見東方，天下交兵；見南方，米貴；始生而半者，女妃強；晝見，臣專政，奪君之明，外國兵強，中國飢，天下誅譖。若生齒，有賊臣，群下相殘；若生足芒刺，昏亂。德政不平，則生足、芒之類也。

When the new moon first appears, it should be seen in the west. If it rises in the east instead, it indicates warfare throughout the land. If it appears in the south, it signifies a sharp rise in grain prices. If the new moon is already half-formed when it appears, it suggests that the concubines will be powerful. If the moon is visible during the day, it indicates that ministers will seize power, overshadowing the sovereign, with foreign troops strong and the central plains suffering from famine, and the world filled with executions and slander. If the moon has tooth-like notches at its edge, it indicates the presence of a traitorous minister and mutual destruction among the lower ranks. If it has foot-like or bristle-like light rays, it indicates chaos and confusion. In summary, if virtue and just governance are not upheld, the moon will display strange phenomena such as feet or bristles.

芒色赤，有禍，後戚擅權。光若爪，諸侯謀叛，或其下垂軍敗。又曰，爪，四方所指。若有事，諸侯強而群下附，則舉足垂爪為兩段，將相有謀；三段、四段者，天下分亂。色赤如赭，大將死野。分為三道，譖道者亡。墜入地，大國臣亡國憂。月角各有一星，在軍、在外，有名賊主。

When the moon's light is red, it indicates there will be calamities and the royal family or the imperial relatives will seize power. If the moonlight resembles an animal's claw, it suggests that the feudal lords will plot rebellion, or there will be military defeats at the place where the moonlight appears to hang down. Another interpretation is that the direction indicated by the claw will be where the event occurs. If there is an actual war and the feudal lords are strong with their subordinates supporting them, then the raised foot and the hanging claw will split into two parts, indicating that ministers and generals will conspire. If they split into three or four parts, it signifies great chaos and division throughout the country. If the moon's color is as red as raw earth, it indicates that a major general will die in the open field. If the moon is split into three parts, it means that those who spread false information will be defeated. If the moon falls to the ground, it indicates the downfall of a great minister in a powerful state and national troubles. If there are two stars beside the moon's two horns, and there is a military campaign or troops are stationed outside, it indicates that there will be a famous bandit leader who will be the main culprit.

日月相去二寸，大亂。兩月並見，其下兵起國亂。地陷水湧，三月四月及數月，皆出其下，為異姓爭，為破之亡。見日中，其下失土。星入中，其下有兵，喪亡。

The sun and moon are only two inches apart, indicating great chaos. If two moons appear at the same time, it signifies warfare and turmoil in that region, with land sinking and water surging. If three, four, or more moons appear simultaneously in the sky over a certain area, it indicates conflict between different families for the throne, leading to the downfall of the state. If the moon appears within the sun's surface, it indicates that the region will lose its territory. If a star enters the moon's circle, it signifies military conflict and loss of life in that area.

凡有異氣，若始出時有雲居其中，似禽獸狀，名白纂。所見之日，德王之方受其害。若其下有氣如人相隨，是謂惡城，其分諸侯王當之。若其中有如人行，兩爭，客勝。若其傍多雲如人頭，其色赤，為大戰；白為兵，黑為水。若有雲刺之，亦占其色，青，賊害，君長多殃，五穀不熟，亦為破軍相攻。

Whenever unusual clouds appear near the moon: at the beginning of the month, if clouds remain stationary within the moon's light, forming the shape of birds or beasts, known as "White Clusters," the day they appear, the direction ruled by the current season's favorable virtue will suffer harm. If there are clouds beneath the moon appearing like people following one after another, it is called "Evil City," and the regional ruler in that area will bear the consequence. If there are clouds within the moon resembling people walking, it indicates conflict between two sides, with the visiting army winning. If there are many clouds around the moon forming human heads, red clouds indicate a great battle, white clouds indicate military affairs, and black clouds indicate flooding. If clouds pierce towards the moon, their color determines the outcome: green clouds indicate theft and harm, troubles for rulers, and poor harvests, and also signify the defeat of armies and mutual attacks.

黃則女主憂，白則君長亡，黑則陰雨逾時。若有赤黑交臨者，其分喪軍。若其傍有白雲大如杆抵月，期六十日外，有戰，破軍死將，亡。乃若有雲，一白二黑三蒼，其大如厚布抵貫月，圍城拔邑。赤雲大如杵，戴之，其占如日。

A yellow cloud covering the moon indicates trouble for the female ruler; a white cloud signifies the defeat and death of the ruler or high officials; a black cloud indicates continuous rain beyond the usual season. If red and black clouds overlap and press upon the moon, it foretells loss of troops in the corresponding region. If there is a white cloud as large as a pole blocking the moon, there will be warfare in sixty days, leading to the defeat of generals and deaths. If there are three layers of clouds—white on top, black in the middle, and blue at the bottom—thick as cloth, covering and piercing through the moon, it indicates a siege and the capture of cities. A red cloud shaped like a pestle on top of the moon has the same interpretation as the Star of brightness and prestige's covering cloud.

月暈氣月暈者，臣下專權之象。國不安，七日內欲有風雨。又曰，終歲無暈，天下有兵，鄰國不和。重暈，大風起。若有背在外，則私成於內。三重，天下受兵。若有赤色雲貫之，其下亡地，四重六重亦如之。五重女主憂。六重其下失政。七重其下主凶。九重其下兵起，流血亡地。十重有大變。

When the moon is surrounded by a halo, it indicates that ministers will act independently, leading to instability in the country and rain and wind within seven days. It also says that if there is no moon halo throughout the year, it foretells war in the country and discord with neighboring states. If there are two halos, it signifies a great wind is coming; if there is a halo outside with a reverse aura, it means secret plots within will succeed. If there are three halos, it indicates war across the country; if there is also a red cloud stretching across, it means the land will lose territory. Four or six halos also indicate the same. If there are five halos, it means the female ruler will have worries; six halos mean the government is in disorder; seven halos mean the ruler will face misfortune; nine halos mean war and bloodshed will occur, and territory will be lost; ten halos mean there will be a major calamity.

以正月占暈：甲乙民多病，丙丁旱而金帛貴，戊己歲豐，庚辛有赦，壬癸多水旱。無精光，是謂大蕩，有喪其下。暈有光者，主起兵降。軍在外，暈師上，戰必勝。暈有黃色，將軍益祿。有交章赤光其下，不出三年遇兵。暈而珥，從珥擊之勝。又曰，期六十日兵起。又曰，五穀豐登，歲序，則月有暈珥；若不暈珥，人主有喜，兵大勝於外。月有珥，占其色，青憂，赤兵，黃喜，白喪，黑國凶。

Using the lunar halo in the first month to predict the year: if it occurs on a Jia or Yi day, it indicates many people will be sick; if on Bing or Ding day, it signifies drought and high prices for gold and silk; if on Wu or Ji day, it indicates a bountiful harvest; if on Geng or Xin day, it suggests an amnesty; if on Ren or Gui day, it indicates both drought and flood occurring. If the halo lacks brilliance, it is called 'Great Turmoil,' indicating calamity in that region. If the halo has light, it suggests military action with the enemy surrendering; if the army is outside, and the halo is directly over the army, the battle will be victorious. If the halo has a yellow color, it indicates the general will receive increased rank and salary. If there are red, interwoven lights beneath the halo, there will be military conflict within three years. If the halo produces a pendant, attacking in the direction the pendant points will result in victory; another interpretation suggests military action within sixty days; yet another says that when grain is abundant and the year is orderly, the moon should have a halo and pendant, but if it does not, it indicates the ruler will be happy and the army outside will achieve a great victory. The color of the pendant on the moon indicates different meanings: blue signifies worry, red signifies military action, yellow signifies joy, white signifies mourning, and black signifies national calamity.

期月有兩珥，十日有三珥，兩珥國喜，四珥女后憂，不則憂必主侯王。又曰國安君喜，皆能如是。兩珥有半，喜。夜半兩珥邊，有恐；抱珥在暈外赤者，外人勝，白珥其下為降。珥且戴，不出兩月，主有喜。兩珥而白貫之，天下大戰。

Within a single month, if two halos appear, and within ten days three halos appear, two halos indicate joy in the state, four halos indicate sorrow for the queen, otherwise the sorrow will be on the marquises and dukes; another view holds that all such occurrences indicate national peace and royal joy. If one side of the two halos is only half-formed, it still indicates joy. If two halos appear beside the moon at midnight, it indicates something to be feared. If the embracing cloud and the halo fall outside the晕 and are red, it indicates victory for the foreign forces; if the halo is white, it indicates that people from that area will come to surrender. If the halo is accompanied by the embracing cloud, the emperor will have joy within two months. If two halos are accompanied by a white cloud spanning across, it indicates a great war throughout the country.

不暈有四璚，臣其有謀，不成；背璚者，臣下弛縱，欲自相殘，宜備左右，吉。暈不外合，有四背璚外，其有謀不成。暈有背氣，所臨者敗。有四提，天子無，其下憂。暈而多白氣從外入，有拔城。暈而有蜺雲來乘之，以戰，從蜺所擊，大勝。暈而虹蜺，直指至月，破暈殺將。白暈貫之，其下有亂。暈如連環，有虹指不及月，女貴人有陰謀。白虹貫月，大兵起，將軍戰于野。

When the moon does not form a halo but has four streams of bright light, it indicates that ministers and subordinates have plots that cannot succeed. If the bright light is on the back side of the moon, it suggests that the ministers and subordinates are slack and indulgent, with intentions of mutual destruction; at this time, one should be cautious about the attendants and close advisors, which would be auspicious. If the halo is on the outer side and not closed, with four streams of bright light outside, it indicates that the conspiracy will not succeed. If there is a halo with bright light behind it, the area indicated by the bright light will suffer defeat. If there are four streams of lifting light on the halo, it indicates that the emperor has some deficiency and there will be worries in that region. If there are many white lights invading from outside the halo, it indicates that cities can be captured. If there is a rainbow cloud pressing down on the halo, when fighting, one should attack in the direction indicated by the rainbow, which will lead to a great victory. If the rainbow directly points at the moon, the halo will break and the general will be killed. If white light crosses the moon's halo, there will be chaos in that area. If the halo is like a chain and a rainbow points to it but cannot reach the moon, it indicates that a noblewoman has a conspiracy. If a white rainbow directly passes through the moon, it indicates that a large army will be mobilized, and the general will fight in the outskirts.

暈而有雲貫之，左右吏死。若虹橫貫之，起兵者勝。若暈而有雲如布匹，若三若四貫抵月，戰者勿當，當者破。月暈五星若春木，夏火，秋金，冬水，四季土，其下兵亂。五星相近，相聚一舍，暈盡及之，其下君長惡之。

If there is a cloud spanning across the halo around the moon, it indicates the death of officials on either side. If an arc or rainbow spans the halo, it suggests that the side which initiates the attack will prevail. If there are clouds resembling cloth strips stretching across the halo in straight lines all the way to the moon, then during battle one should not engage directly; those who do will surely lose. If the moon's halo encompasses the five planets, and the planet it encompasses is the one currently in command—wood in spring, fire in summer, metal in autumn, water in winter, and earth at the end of each season—it indicates turmoil in that region. If the five planets are close to each other, gathered within the same constellation, and the moon's halo surrounds them all, it is something that the local ruler should beware of.

五星色不明，主人勝；反之，客勝。又曰，暈土星所在之分，兵起，不勝，必死，不則亡地。又曰，暈金星，其野受兵，戰不勝。又曰，若入暈中星色不明，客敗；若有角，客勝。暈水星，其下有水。又曰，春夏，民有寒熱疾，兵起；冬，其下主憂。一曰，在春大旱，在夏主死；在秋大水，在冬大喪。凡月暈，流星出暈中，其舍貴人出。又曰，國有憂。其色赤，拔地；黃，益地；白，來年熟；黑，軍敗；入暈，有使入。

If the five planets within the halo appear dull in color, it indicates that the defending side will win; conversely, if the planets are bright, the attacking side will win. It is also said that if the halo covers the planet Jupiter, there will be warfare in the region corresponding to Jupiter, and the side will not be victorious, there will be casualties, or else the territory will be lost. If the halo covers the planet Venus, it indicates that the region will be involved in warfare and will not be victorious. If a planet enters the halo and appears dull in color, the enemy army will be defeated; if the planet has a brightpointed rays, the enemy army will win. If the halo covers the planet Saturn, it indicates that there will be water disasters in that region. Another interpretation says that during spring and summer, the people will suffer from fevers and there will be warfare; in winter, the ruler of that region will have worries. Another interpretation says that in spring there will be great drought, in summer there will be deaths, in autumn great floods, and in winter great losses. If there are shooting meteors within the lunar halo, it indicates that a nobleman will appear in the region corresponding to that star, or that the country will face troubles. If the meteor is red, it indicates the taking of land; if yellow, it indicates the gaining of land; if white, it indicates a good harvest next year; if black, it indicates the defeat of the army. If the meteor enters the halo, it indicates that an envoy will arrive.

月食古人以謂［為］：在日之沖其大如日，日光不照，謂之暗虛。逢月則月食，值星則星亡。當望與交會，而暗虛之氣掩之。今曆家月望行黃道，直暗虛，有表裡深淺，故食而南北多少。又曰，烏兔抗衡，光盛威重，數盈，理危之災一時頓盡，遂使太陽奪其光華，暗虛虧其禮體，質小僭則小虧，大驕則大減。或臣行刑直法，中怨氣盛溢，害及良善；或人君行適過專，受所制，則月食不救，則水旱壞。

The section on lunar eclipses. Ancient explanations state that in the area directly opposite the sun in the sky, there is a shadow of the same size as the sun that is not illuminated by sunlight, called "dark void" (i.e., the modern term for the Earth's shadow). When the moon enters this shadow, a lunar eclipse occurs, and when star mansions collide with it, they disappear. When the moon is full and coincides with the intersection point, the dark void's energy covers the moon. Today, astronomers calculate that the moon, on the full moon day, is near the Yellow Path, directly facing the dark void. Since the moon's path has variations in its position relative to the inside and outside of the Yellow Path, the extent of the eclipse varies, being more or less, and偏向 north or south. Another explanation says that the golden bird in the sun and the jade rabbit in the moon are in opposition. When the moon's light reaches its peak and its power becomes too strong, the number of its fullness is complete. A long-accumulated danger suddenly appears, so the sun takes away its brilliance, and the dark void reduces its form. If the moon's excess is slight, the eclipse is small; if it is arrogant and excessive, the eclipse is greater. Regarding human affairs, it may be due to ministers wielding power unjustly and wrongfully, with internal resentment filling up, causing harm to the virtuous, or due to the sovereign acting too autocratically, leading to being controlled by others. If a lunar eclipse is not corrected, it will manifest as drought or flood disasters.

月食，糴貴，大臣失刑，其國有大戰。所宿分，貴人死。兵常在內。月食者，其分受殃。兵來而食者，所當之分戰不勝。又曰，食，出則軍折傷。又曰，修六宮之職與刑事，月食戒在臣下，防夷狄，察陰謀。一曰，食盡，女后當之；兵在外，兵罷；不盡，則大官應之。又曰，月食損光明。咎女后，破軍殺將。少破半，災輕；大半，災重。食既，大臣有咎，女后退；若薄，則為女后憂，大臣失其所理。凡軍行遇之，宜將軍；不出，有謀叛。

A lunar eclipse indicates rising grain prices, improper enforcement of laws by high officials, and war in the country. The region corresponding to the moon's position in the star fields will experience the death of a nobleman, and many military conflicts will arise internally. Whenever there is a lunar eclipse, the corresponding region will suffer calamity. If enemy troops are approaching and a lunar eclipse occurs, the region corresponding to the eclipse will suffer defeat in battle. Another interpretation says that if the moon is rising during the eclipse, it indicates heavy losses and injuries to the army. It is also said that during a lunar eclipse, one should整顿 the duties of the six palaces and the judicial affairs, because the warning of the eclipse falls upon the officials, and one should guard against foreign tribes and detect plots. Another view states that if the eclipse leads to a complete darkness of the moon, the empress should bear the blame; if there are military forces outside, it is advisable to cease military actions; if the eclipse is not complete, the blame falls upon the high officials. It is also said that the moon's loss of brightness indicates fault upon the empress, leading to the defeat of generals. If the eclipse does not cover more than half the moon, the disaster is minor; if it covers more than half, the disaster is severe. A complete eclipse indicates fault among the ministers and the empress stepping down from power; if the moon's light is merely dim, it indicates worry for the empress and the ministers losing their governance. If a military campaign encounters a lunar eclipse, it is favorable for the general; but if the army remains inactive, there may be plots of rebellion.

凡月食，七日內則有風雨。解占：其所起變色，四時與方所暈五星而食，或變異，及二十八宿，其所起從上，謂之失道。又曰，君親國，君當之。從旁謂之失體，相當之。從下謂之失法，將軍當之。又曰，從下起，謂之赤子食其陽，及起南方，男子惡之。〔食其陰，及起北方，女子惡之。東方，少者惡之。西方，老者惡之。若未望而食，從上食而盡，無光，天子惡之。〕

Whenever there is a lunar eclipse, there will be rain and wind within seven days. The method of interpretation involves observing where the moon begins to wane, the color it takes during the eclipse, the season and direction, whether the five planets are involved and eclipsed, and whether there are any other anomalies. Also, the position among the twenty-eight constellations should be considered. If the eclipse begins from above, it is called "losing the path," which indicates that the sovereign should bear the blame. If it begins from the side, it is called "losing the form," which indicates that the prime minister should bear the blame. If it begins from below, it is called "losing the law," which indicates that the general should bear the blame. Another interpretation says that if it begins from below, it is called "the young child eats its yang," and if it also begins from the south, it is unfavorable for men. The text in the brackets is a note added by Song dynasty scholars: if it eats its yin or begins from the north, it is unfavorable for women; if it begins from the east, it is unfavorable for young people; if it begins from the west, it is unfavorable for the elderly; if the eclipse occurs before the full moon and completely darkens from above without any light, it is unfavorable for the emperor.

月食而變色，人多死殺，糴貴。赤則君有咎，不出一年。黃則有立候王者。白失地，或有喪。黑有疾病，以其下宿分占之。又曰，月已食。青色為憂，赤兵，黃財，白喪，黑水。其在四時並其方：春歲惡，夏旱，秋兵，冬女喪。又曰，其於德王之方，皆為其下君憂。又曰，食東方，其日中惡風，四方，主人為客。

When a lunar eclipse occurs and the moon's color changes, it indicates many deaths, injuries, and killings, along with rising grain prices. If the color is red, it suggests the ruler will have misfortune, within a year; if yellow, it indicates the appointment of a marquis or king; if white, it suggests loss of territory or mourning; if black, it indicates an outbreak of disease. These interpretations should be combined with the division of the constellations where the moon is located. It also says that after a lunar eclipse has ended, if the color is green, it indicates worry; if red, it indicates war; if yellow, it relates to wealth; if white, it indicates mourning; if black, it indicates water-related issues. According to the four seasons and directions: an eclipse in spring indicates poor harvests, in summer indicates drought, in autumn indicates war, and in winter indicates mourning for women. It also says that whenever an eclipse occurs in the direction ruled by the current season's dominant element, the ruler of that region will face trouble. Additionally, if the eclipse begins in the east, there will be evil winds at noon that day; if changes occur in all four directions, the defending side will turn into the attacking side.

其暈五星，木則天下大戰，火則其下破車，土乃土工興金為兵強，若大將有志；水則為水喪。其變異則明食中，不出五年，國有兵喪。食而斗，有軍，必戰；無軍，兵起。隨所食，戰利；兩月兵起，天下大亂。若有氣出入，從外入則主憂；從中出則客憂，若從南方者南軍，三方亦如之。有彗星入，其下有喪。

When an eclipse occurs and the five planets are seen to form a halo, a halo around Jupiter indicates great warfare across the land, a halo around Mars indicates damage to vehicles and carriages in that area, a halo around Saturn indicates the commencement of earth and wood construction projects, a halo around Venus indicates a strong military force and generals with determination, and a halo around Mercury indicates floods and funerals. If during the eclipse there is a bright and unusual phenomenon, there will be military disaster and loss of life in the country within five years. If during the eclipse there is an image of fighting, if there is an army, there will certainly be war; if there is no army, war will be started. It is advantageous to deploy troops in the direction of the eclipse's waning. If two moons appear at the same time and war breaks out, it indicates great chaos throughout the land. If during the eclipse there is a movement of air entering or exiting the moon's disk, air coming from outside to inside indicates worry for the defending side; air coming from inside to outside indicates worry for the opposing side; air coming from the south indicates trouble for the southern army, and the same applies to the other three directions. If a comet is seen shooting into the moon, it indicates loss of life in that area.

又占二十八宿：角，大臣憂獄事，法官黜，其下不實；亢，刑法之臣黜，其分憂；氏，則后妃惡之，大臣黜，其分疫；房，乃大臣憂或臣下專政；心，則王者公卿憂，或曰有賊及喪；尾、箕，樂官黜，後惡之，或暴兵作而車騎滿野。斗、牛，乃後、夫人、姪娣黜，或兵起，而所起之分飢；女，則宮中巫祝咒詛，當有黜者，或女后憂而女工廢，及為兵旱；虛，則為刑及掌金玉之官憂，又曰陰道數傷不能化生，或有黜削之罪；壁，則不用文章，大臣災，后憂；一曰民廢而乳婦不安。

Again, according to the mansion where the month resides, the implications are divided. If an eclipse occurs in the Horn mansion, it indicates that ministers will be troubled by legal disputes, judges may be dismissed, and many affairs in that region will be untrue. If it occurs in the Neck mansion, it indicates that officials in charge of criminal law will be dismissed, and there will be worries in that region. If it occurs in the Root mansion (the original text says '氏'), it indicates that the empress will be jealous, ministers will be dismissed, and there will be an epidemic in that region. If it occurs in the Room mansion, it indicates that ministers will be troubled or that subordinates will seize power. If it occurs in the Heart mansion, it indicates that the sovereign and ministers will be troubled; one interpretation suggests there will be bandits and funerals. If it occurs in the Tail mansion or the Winnowing Basket mansion, it indicates that music officials will be dismissed, the empress will be jealous, or that sudden military action will occur with armies filling the fields. If it occurs in the Dipper mansion or the Ox mansion, it indicates that the empress, the concubine, and their cousins and sisters will be dismissed, or that war will break out and the area where the war begins will suffer from famine. If it occurs in the Girl mansion, it indicates that there will be sorcery and curses in the palace, someone will be dismissed, or the empress will be troubled while female workers will be idle, and it also indicates war and drought. If it occurs in the Emptiness mansion, it indicates that officials in charge of punishment and those in charge of gold and jade will be troubled; one interpretation suggests that the vagina will be repeatedly injured and unable to bear children, or there will be punishments and loss of position. If it occurs in the Wall mansion, it indicates that cultural education will not be promoted, ministers will suffer disasters, and the empress will be troubled; one interpretation suggests that common people will lose their jobs and pregnant women will be anxious.

奎，乃將戰死陣之糧，一曰民散，聚斂之臣憂，其分兵喪；不爾，大臣黜；婁，則后有憂，民飢，軍罷不戰；胃，則君后有憂，民飢，或委任之臣當黜；昴，則貴臣凶，女后憂，諸侯黜，門戶之臣有事，或雲將軍死邊地，不安邊，兵大起；畢，乃有邊兵或邊將有誅，不則獄官黜，其分君臣憂，邊人大疫；觜，則旱災，貴臣、大將憂，或其下有叛者；參，則臣有謀，貴人凶，或主兵之臣黜，其分飢；

When the food is in the mansion of Kuí, it indicates that soldiers will die in battle and military provisions will be insufficient; another interpretation suggests that the common people will scatter, and officials who hoard wealth will have worries, or there will be military disasters and losses in the corresponding region, otherwise high officials will be dismissed. When the food is in the mansion of Lóu, it indicates that the empress will have worries, the people will suffer from famine, and the army will return without engaging in battle. When the food is in the mansion of Wèi, it indicates that the sovereign and the empress will have worries, the people will suffer from famine, or the officials entrusted with important tasks will be dismissed. When the food is in the mansion of Mǎo, it indicates that noble officials will face misfortune, the empress will have worries, the princes will be dismissed, and officials in charge of the household will have problems; another interpretation suggests that a general will die on the border, the border will be unstable, and large-scale military actions will arise. When the food is in the mansion of Bì, it indicates that there will be military conflicts on the border or that a border general will be executed, otherwise the officials in charge of justice will be dismissed, and in the corresponding region, the sovereign and ministers will have worries, and there will be a major epidemic among the border people. When the food is in the mansion of Zī, it indicates drought, worries for noble officials and generals, or rebellion in the corresponding region. When the food is in the mansion of Cān, it indicates that ministers will plot secretly, noble officials will face misfortune, or the officials in charge of military affairs will be dismissed, and in the corresponding region, there will be famine.

井，則大臣黜，后有憂，谷不登，其分兵喪；鬼，則貴臣、后憂，宮室不安，大臣憂百姓，貴臣以語言坐罪；星、張，則大臣皇后暴憂，歲飢：翼，則忠臣被讒，皇失禮，北邊兵動；軫，則後惡之，大臣憂。

The food is in the Well mansion, indicating that high officials will be dismissed, the empress will have worries, there will be a poor harvest of grain, and there will be military disasters and loss of life in the corresponding region; in the Ghost mansion, it indicates that high officials and the empress will have worries, the palace will be unstable, and high officials will worry about the people, with high officials being punished for their words; in the Star mansion and Extended Net mansion, it indicates that high officials and the empress will suddenly face troubles and there will be famine; in the Wings mansion, it indicates that loyal officials will be slandered, the king will lose propriety, and troops in the north will be mobilized; in the Chariot mansion, it indicates that the empress will be jealous, and high officials will have worries.

月凌犯雜占月犯五星：木則其分饑荒，民流，邊兵凌，多賊盜，刑獄事繁，相死，其下有拔城。犯火，以戰，小吏死；亦曰貴人黜，有兵；亦曰勝之，國將凶，木則其師敗。土則其宿下犯上，一曰女后後宮憂，又有流民。金則強國則難國，戰不勝，一曰民散。水則兵起，上卿死，或廷尉，天下多水。

This passage discusses the divination of lunar and planetary conjunctions and their effects. When the moon invades the five planets: if it invades the planet of wood (Jupiter), it indicates famine in the corresponding region, people fleeing, enemy forces advancing, many bandits, frequent legal cases, and the death of the prime minister, with cities being attacked and captured. If it invades the planet of fire (Mars), it indicates the death of low-ranking officials during battles; another interpretation suggests the dismissal of high officials and military conflicts; yet another suggests victory but the country will face misfortune, and if it also invades Jupiter, the army will suffer defeat. If it invades the planet of earth (Saturn), it indicates rebellion in the corresponding region; another interpretation suggests trouble for the empress and the palace, and a large number of displaced people. If it invades the planet of metal (Venus), it indicates a strong country invading a weak one, and failure in battle; another interpretation suggests the scattering of the people. If it invades the planet of water (Mercury), it indicates military conflict, the death of a high-ranking official or the chief justice, and frequent water disasters across the country.

彗星入月，兵大起，一曰期十二年，大飢。觸之貫之，民臣為叛。流星入月，主女疾，或削士民；若無光，將戮；星大而為兵喪。彗星在月上，兵起將死，四夷來侵。

A comet shooting into the moon indicates the outbreak of large-scale military conflicts; another interpretation suggests it occurs every twelve years and is accompanied by a great famine. If a comet touches or pierces the moon, it signifies rebellion among the people and subjects. A shooting star entering the moon portends illness among women or the deprivation of commoners; if the shooting star has no light, it indicates the death of a general; if the shooting star is large, it signifies military calamity and loss of life. A comet appearing above the moon indicates the outbreak of war, the death of generals, and invasion by foreign tribes.

流星在月上，其分亂。若天無雲過上下，其分善。奔星入月，其下有謀。流星入月及變貫月，大臣凶，若沖而透者，其災尤甚，亦為天子有咎。一曰沖而色白者，后憂；赤則後疾病，或宮中有口舌，主者忿怒。流星映月光，或五色映天氣而奪其光者，皆為大臣出使。如赤光，前方後銳，大者公卿欲起兵，若四方一時入者，大臣叛。一曰四方有使還，巫佞君上。

A meteor appearing above the moon indicates disorder in its corresponding region. If there are no clouds in the sky and the meteor merely passes above or below the moon, it suggests peace and stability in its corresponding region. A swift meteor shooting into the moon's disk indicates there is conspiracy in that area. If a meteor enters the moon or changes shape and passes through the moon, it suggests danger to the ministers; if it directly pierces through, the disaster is more severe and also indicates fault on the part of the emperor. Another interpretation says that if the meteor directly pierces the moon with a white light, it indicates trouble for the empress; if it is red, it suggests the empress is ill, or there is conflict within the palace and anger among those involved. If the light of the meteor reflects on the moon's light, or if a multicolored aura shines in the sky and obscures the moon's light, it indicates that ministers are sent on official missions. If a red meteor with a square front and sharp end, and large in size, appears, it suggests that high-ranking officials may intend to raise an army. If meteors from all four directions shoot into the moon, it indicates rebellion among the ministers; another interpretation says that envoys from all four directions return, and they flatter the emperor with witchcraft and deceitful words.

月食五星：王侯戮，其分有逐相，或兵喪民流，其分飢，女后憂。火，乃其地亂土以谷。又曰，民流千里。金，居月中無光，名曰食，金強，國君災，又曰強國戰。水，其分有女憂，若水飢。一曰以女亂。又曰，兵未起而食，所當之國戰不勝。

When the moon covers the five planets (a planet is obscured by the moon), it generally indicates that a king or marquis is killed. In the corresponding region, there may be ministers being expelled, military disasters leading to loss of life, people fleeing, famine, and worries for the empress. If the planet eaten is Mars, it indicates disorder in that area due to disputes over land and grain, or a saying that people will flee over a thousand miles. If the planet eaten is Venus, Venus entering the moon without light is called 'eating,' indicating strong metal energy and disaster for the king, or a saying that a powerful country will go to war. If the planet eaten is Mercury, it indicates worries related to women in the corresponding region, or water disasters and famine, or a saying that disorder arises from women. It is also said that if this eclipse occurs before military action is launched, the country corresponding to it will certainly not win the war.

又曰：月食五星，其分災，或亡地，又曰大臣讒死。月食土星，臣下圖議之象，一曰用機於宗親。又曰，木則其分，君長、后憂。一曰，民下叛，或有喪。火則讒臣在側，後宮憂。金則臣叛主，在金下如頂戴，金星有悖，悍兵犯。五星入月，木則其野有逐相。火則宮中憂賊，有亂臣相抗。又為兵喪，以戰不勝。入逆行，入近七寸以內，金惡之，讒臣用事。土入月，臣欲反，或土工事興。金則將戮，亦為刑禮失中，自毀其法。一曰戎臣謀主，不成，必有內惡，戰不勝。水為水刑事。

It is also said that when the moon is eclipsed by the five planets, it indicates calamity or loss of territory in the corresponding region, or that a minister may die due to slander. When the moon is eclipsed by the planet of stability, it signifies a plot among ministers, or someone using cunning against the royal family. When the moon is eclipsed by the planet of growth, it indicates that the ruler and queen in the corresponding region are in distress, or that the people rebel or there is mourning. When the moon is eclipsed by the planet of confusion, it indicates the presence of slanderous ministers and trouble in the palace. When the moon is eclipsed by the planet of metal, it indicates betrayal by ministers towards the ruler; if the moon is below the planet of metal like a hat, then the planet of metal is out of order, indicating an invasion by fierce troops. When the five planets enter the moon's orbit: when the planet of growth enters the moon, it indicates that there is a minister being expelled from power in that region; when the planet of confusion enters the moon, it indicates worry in the palace about thieves, rebellion among ministers, and military disaster and loss, as well as failure in battle; if it enters in a retrograde motion or approaches within seven inches, the planet of metal is to be feared, indicating that slanderous ministers are in power. When the planet of stability enters the moon, it indicates that ministers may rebel, or that construction projects involving earth and wood will begin. When the planet of metal enters the moon, it indicates that generals may be killed, or that punishment and law are not properly applied, leading to the destruction of the law; it also indicates that military ministers plot against the ruler but fail, and there will be internal troubles and failure in battle. When the planet of water enters the moon, it indicates matters related to water and legal cases.

歲星占歲星者，蒼龍之精，主福德也。色青，東方，木，甲乙，皆配之。五常曰仁，五事曰貌，於官曰大司農，分主齊，主五穀，營室曰清廟，於卦為震，其類風雷，而風雷為號令，風動雷震動，人君之道也，故象主德焉。又司人君、諸侯之過。

The "Sui Xing" refers to the planet Jupiter, which is the essence of the Eastern Azure Dragon. It governs fortune and virtue. It is associated with the color green, the East, the Five Phases element of wood, and the heavenly stems Jia and Yi. In the Five Constants, it represents benevolence; in the Five Affairs, it corresponds to "appearance" (manner and deportment); in official positions, it is linked to the Grand Minister of Agriculture. Its territorial division corresponds to the state of Qi, and it oversees the harvest of five grains. The mansion of Ying Shi is called Qing Miao, which corresponds with it. In the Eight Trigrams, it is Zhen, symbolizing wind and thunder, which are symbols of command—when the wind moves and the thunder shakes, all things respond. This is the way of the sovereign, so Sui Xing governs virtue. It also examines the faults of the sovereign and the feudal lords. It completes one orbit around the sky every twelve years, moving through one sector each year. Ancient people used this to mark years, hence the name Sui Xing.

若人君之行德政，貌恭肅，星則光盈滿大潤澤，而降福祥，人主壽昌，五穀豐登，天下安而四夷服，其分豐樂，從諫則如度。酷亂恣情，讒臣競進，則失度芒角，君道不昌，百穀不登，庶士不寧，天下兵起。君明則星明，暗則星暗。

If a ruler implements virtuous governance and maintains respectful and solemn conduct, the planet Jupiter will shine brightly, appear large and moist, and descend blessings. The ruler will live long and prosper, grain will be abundant, the world will be peaceful, and the surrounding tribes will submit. The regions under his rule will be prosperous and happy. If the ruler listens to advice, the movement of the planet Jupiter will follow the normal course. Conversely, if the ruler is cruel, tyrannical, and indulgent in private desires, and if flatterers are favored, the planet Jupiter will deviate from its normal path and develop apointed rays (a芒角 is a term referring to a bright spot or a sharp projection on a star, often indicating an abnormality). This indicates the ruler's path will not flourish, grain will be scarce, commoners and officials will be restless, and wars will break out across the land. In summary, if the ruler is wise, the stars will shine brightly; if the ruler is foolish, the stars will appear dim.

當春時必順少陽，施德令，率百官行賞賚，以及兆民，順天象，授民時，樹嘉穀，務農時，修封疆，相地置，以道民命；祀山林，禁伐材木；命有司發倉廩，賜貪乏，賑饑繼絕；開府庫，出幤帛，周給天下；勉勵諸侯聘名士，禮賢者，則星無變異。政緩不行，急則過分，逆則占。仁虧貌失，逆春令，傷木氣，罰見歲星。

In the spring season, the sovereign must follow the rising energy of the Lesser Yang, issuing edicts of virtue and benevolence: leading officials to bestow rewards, benefiting all people; following celestial phenomena, informing the people of farming seasons; planting good grains, not missing farming duties; rectifying boundaries, investigating suitable land, to guide the people's livelihood; worshiping the spirits of mountains and forests, prohibiting cutting down trees; ordering officials to open granaries, relieving the poor, supporting the hungry and continuing families in distress; opening the treasury, distributing silk and money to aid the world; encouraging princes to employ renowned scholars and honor virtuous men. In this way, the planet Jupiter will not show abnormality. If government orders are too slow, they will not be implemented; if too urgent, they will exceed proper limits. Violating the seasons should be judged by star divination. Any deficiency in virtue, improper conduct, or violation of spring regulations that harms the Wood energy will be reflected in the planet Jupiter.

春行夏令，則熒惑之氣干之，星乃變。赤、芒角，則雨水不時，草木旱落，國時多恐，大旱，暖氣早來，蟲蝗為害，人多疫痢。或時雨不降，山林不收。若行秋令，則太白之氣干之，色白無光，人多疾疫，飄風大雨驟至。黎莠與逢蒿並生，國有大水，灌侵我境，征伐大興。若行冬令，辰星之氣干之，色黑水澇為敗，霜雪大盛，百種不如，陽氣不勝，麥乃不熟，熱氣時發，草木皆肅。

In spring, if the policies of summer are implemented, the Malefic of violence will interfere, and the planet Jupiter will change color, turning red with apointed rays. This indicates untimely rain, withered and fallen grass and trees, frequent panic in the country, great drought, early warm weather, locust plagues, and many people suffering from epidemic and dysentery. Alternatively, timely rain may not fall, and mountain forests may fail to yield harvest. If the policies of autumn are implemented, the planet Venus will interfere, and the planet Jupiter will appear white and without luster, indicating many diseases and epidemics, sudden storms and heavy rains, weeds and wild grasses growing profusely, great floods overflowing and invading the country, and large-scale military campaigns. If the policies of winter are implemented, the planet Mercury will interfere, and the planet Jupiter will appear black, indicating floods and waterlogging disasters, heavy frost and snow, poor harvests of all crops, the yang energy unable to overcome the yin, wheat not ripening, intermittent heat and the withering of grass and trees.

星之行，初與日同度，曰合伏。光伏日下經十六日八十分，行度八十分，去日十三度外，乃晨見東方，而順。順二百一十二日，行十八度十二分而留。二十四日而退，退四十六日六十四分，行五度一十八分，與日對其前為前期，後為後期。又入退四十六日六十六分，行五度一十八分而留，留二十四日然後順，順一百一十二日，行十八度三十分，去日十三度乃夕伏於西方。經十六日八十分，行度八十分，復與日軌同度而合，積三百九十八日十八分為伏見一終之，計行十三度六十三分與距合，周而復始。

The movement of the Star of Brightness can be calculated as follows. Initially, it is at the same degree as the Sun, called "He Fu" (conjunction and concealment). At this time, its light is obscured by the Sun. After sixteen days, it becomes eighty percent visible, moving eighty parts of a degree, and when it is thirteen degrees apart from the Sun, it appears in the east in the morning, and begins to move forward. It moves forward for two hundred and twelve days, covering eighteen degrees and twelve parts, and then "stops" (appears stationary). After twenty-four days of stopping, it begins to move backward. It moves backward for forty-six days and sixty-four parts, covering five degrees and eighteen parts, at which point it is directly opposite the Sun. Before this opposition, it is called "Qian Qi" (early phase), and after, it is called "Hou Qi" (later phase). It then moves backward again for forty-six days and sixty-six parts, covering five degrees and eighteen parts, and stops again. After twenty-four days of stopping, it begins to move forward again. It moves forward for one hundred and twelve days, covering eighteen degrees and thirty parts, and when it is thirteen degrees apart from the Sun, it disappears in the west in the evening. After sixteen days and eighty parts, it moves eighty parts of a degree and reunites with the Sun. From the first conjunction to the next, it takes a total of three hundred and ninety-eight days and eighteen parts, completing a full cycle of concealment and appearance. During this cycle, it actually progresses thirteen degrees and sixty-three parts from its previous conjunction, and this process repeats continuously.

若盈縮以其舍，命國有德，厚五穀、成人，不可伐，可以伐人。其對為沖，歲乃有殃。安靜中度則吉。進退失度，變色，其分憂，不可主事用兵。又為五穀不登，下有逐臣，出入不當，其所必有天妖。見其舍在黃道陰，則多雨水。初見小而益大，所居國利；迫之，國耗。

If the star of years moves ahead or lags behind, then judge according to the mansion it occupies: the country it resides in has virtue, abundant grain, and accomplished talents; others cannot attack it, but it can attack others. The mansion directly opposite is called "Chong," and the country ruled by that mansion will suffer calamities in that year. If the star of years is calm and follows the regular course, it is auspicious; if it moves forward or backward improperly or changes color, it indicates trouble in its corresponding region, and it is not suitable to undertake major affairs or military actions, also indicating poor harvests of grain and the presence of exiled officials below. If the star of years appears in an irregular manner, there will certainly be heavenly anomalies in that area. If the star of years appears north of the Yellow Path (the阴 side), it indicates excessive rain. If it first appears small and then grows larger, the country it resides in will gain benefits; if it approaches a mansion but does not move away, the country will suffer losses.

去其舍之他，所去之國為飢為兵，為凶，為失，所居之國為樂為昌，為得也。未當居而居之，當去而不去，既以去復還居之，皆為有福，當修其德以應其福，則不變為災。若當居而不居，未當去而去之，若居之又左右行，搖，其國凶，臣強。晝盡見，為臣強。去氣長在三丈，有喪或大水。

The planet Jupiter leaves one mansion and moves to another. The country that is left behind will suffer famine, military calamity, misfortune, and loss. The country that Jupiter enters will experience peace, prosperity, and gain. If Jupiter should not stay but stays, should leave but does not leave, or has already left but returns to stay, these three situations bring good fortune. One should cultivate virtue to receive this blessing, and the blessing will not turn into misfortune. Conversely, if Jupiter should stay but does not stay, should leave but does not leave, or although staying, moves around uncertainly and is unstable, the country will face misfortune and rebellious ministers. When Jupiter is clearly visible during the day, it also indicates strong ministers. If Jupiter's emitted energy extends three zhang, it indicates mourning or a great flood.

若色赤而角，其國昌。赤黃而沈，其野大穰。一曰色青，獄訟興。赤乃人君暴，黃則歲豐，黑、白為兵喪。又曰芒澤色赤，有子孫喜。其角動，乍小乍大，若色數變，人主有憂。在春曰王象，如參左角大而青，有精光，仲春之時有芒角，在冬曰相，其色精明、芒角。在夏曰休，色赤無精明。在四季曰囚，其色青，微黑；在秋曰死，其色細不明。如其色，則天下和平。

The planet Jupiter appears red with a bright halo, indicating prosperity for the country; if it appears red-yellow and dull, it signifies a great harvest in that region. Another view says that a blue color indicates rising legal disputes, a red color indicates the ruler's cruelty, a yellow color indicates a bountiful harvest, and black or white colors indicate military disasters and loss of life. It is also said that if the halo is bright and the color is red, it brings joy from descendants. If the halo wavers, becomes small or large, or the color changes frequently, it indicates the ruler will have worries. According to the four seasons, the five colors are determined: in spring it is 'Wang' (sovereign), with a color like the left shoulder of the Three Stars mansion, large and blue, shining brightly, and in the middle of spring, a halo appears; in winter it is 'Xiang' (minister), with a bright and sharp color and a halo; in summer it is 'Xiu' (rest), with a red color but not bright; at the end of each season it is 'Qiu' (captivity), with a blue and slightly black color; in autumn it is 'Si' (death), with a thin and dim color. If the color of the planet matches the expected color for the season, it indicates peace throughout the land.

王時而有退舍，有惡令，所守之舍，其下有逆德逐臣。相時而有五色，其宿國主強臣強，休色免，囚色憂死。色相留守之，國在中道，天下和平。當休時而有五色，其宿國有兵；相色，大臣傷；囚色，草木損死，五穀復。若囚時而有五色，其宿國政令不行，臣下有謀；相色，下奪，六月降霜；休色，所謀不成；死色，公卿憂，所居之舍，居其喪。當死時而有五色，果木榮華；相色，草木枯折；休色，土工興；囚色，下有喪。

When the heavenly stem is in its prime (wang), if it shows a retrograde phase, it indicates harsh and evil policies; the country corresponding to the stem's host star will have moral corruption and exiled ministers. When in the phase of 'xiang', if there is a mixture of five colors, it indicates that the country corresponding to the host star will have a strong king and powerful ministers; if it shows the color of rest (xiu), it indicates officials being dismissed; if it shows the color of imprisonment (qiu), it indicates anxiety and death. If the color of xiang remains, the country is in the middle path and the world is peaceful. When in the phase of 'xiu', if there are five colors, it indicates military action in the country corresponding to the host star; if it shows the color of xiang, it indicates injury to senior ministers; if it shows the color of qiu, it indicates damage to grass and trees, but the five grains will revive. When in the phase of 'qiu', if there are five colors, it indicates that the country corresponding to the host star has ineffective policies and ministers plotting; if it shows the color of xiang, it indicates lower officials seizing power and frost in June; if it shows the color of xiu, it indicates the plot failing; if it shows the color of si (death), it indicates worries among officials and mourning events in the host star's domain. When in the phase of 'si', if there are five colors, it indicates that fruit trees become more flourishing; if it shows the color of xiang, it indicates withering of grass and trees; if it shows the color of xiu, it indicates construction of earth and wood; if it shows the color of qiu, it indicates mourning among the lower ranks.

凡歲星與他星合斗：大合，旱，為飢戰，北軍困。合而斗，殺大將，為飢，為旱，子憂父，國憂賊。土則內亂民飢。又曰，其國熟，若人吏死。一曰，太子反，國辱。太白，大將死，白衣會。金南，曰稔，來年熟。金在北，歲偏無。

When the year star combines with other planets, it indicates great combination, leading to drought, famine, and warfare, with the northern army suffering difficulties. If the combination involves conflict, it signifies the death of a general, drought and famine, sons worrying about their fathers, and the country being troubled by bandits. When it combines with the planet of stability (earth), it indicates internal turmoil and people's hunger; another interpretation suggests that the country may instead have a good harvest or officials dying; yet another suggests that the crown prince may rebel and the country may suffer humiliation. When it combines with the planet of brightness (metal), it indicates the death of a general and mourning ceremonies. If the metal planet is to the south of the year star, it is called 'Ran', indicating a good harvest the following year; if it is to the north, the harvest will be uneven throughout the year.

又曰合而過者，兵罷。與金同光，其野有謀，兵起；若還繞乍東乍西，有逐相。若合，而國有亂內大將，野有破軍，又為水。與水合，為內亂，有兵兵不利，寇起，亦為變謀而更事，國災水，民流亡。若與辰星合七日以上，其分上下和，道德相生，其半年。若觸熒惑，其國亂憂病；填星，則太子、王公、侯有疾；太白，則旱，四夷來侵；辰星，則主憂病。

It is also said that if two stars come together and then quickly separate, it indicates the cessation of warfare. If the golden star's light meets that of the bright star, it suggests there is conspiracy and military action in that area. If the bright star circles around the golden star, moving east and west, it indicates that a prime minister will be dismissed. If the two stars come together, it signifies a major general's rebellion within the country, the defeat of armies in the outskirts, and also a flood. If it combines with the water star, it indicates internal turmoil, military conflict that is unfavorable to me, bandit uprisings, changes in plans, and alterations of old matters, along with a flood in the country and the migration of the people. If the two stars combine for more than seven days, it instead indicates harmony and mutual generation of virtue in that region, with an expected period of half a year. If the golden star interferes with the red star, it indicates turmoil in that country and concern over illness. If it interferes with the heavy star, it indicates illness among the crown prince, kings, dukes, and marquises. If it interferes with the white star, it indicates drought and invasion by foreign tribes. If it interferes with the water star, it indicates the sovereign's worry and illness.

其守則火為敗，有賊，蝕則人惡之，土則其下城敗，金則四序不調，陰陽失則；木則以賊為憂。其退相犯：火則奸臣謀殺大將，戰克勝。退犯鎮星，太子叛。相犯太白，大臣黜，女后喪。犯之，草木自死，角生。犯辰星，太子憂，一曰喪死、為兵。

When the Star of Years stays in position and forms a conjunction with other stars, if it conjuncts the Malefic of Violence, it indicates defeat and banditry; if there is an eclipse, people will be jealous. If it conjuncts the Star of Earth, it indicates the loss of city walls and fortifications. If it conjuncts the Star of Metal, it indicates disorder in the four seasons and disharmony between yin and yang. If the Star of Years stays in its own position (Wood), it indicates worry about bandits. If the Star of Years retreats and forms a conflict with other stars, if it conflicts with the Malefic of Violence, it indicates treachery by ministers leading to the assassination of a general, and victory in battle; if it retreats and conflicts with the Star of Earth, it indicates rebellion by the crown prince; if it conflicts with the Bright Star, it indicates ministers being dismissed and the death of the empress; in the area where it conflicts, grass and trees wither and die, and the stars developpointed rays. If it conflicts with the Star of Water, it indicates worry for the crown prince, or alternatively, death, injury, and military affairs.

熒惑占熒惑者，朱雀之精，色赤，南方，火，丙丁，皆配之。五常曰禮，五事曰視。於官為執法、鴻臚、司空、司馬，分為吳越、楚，於卦曰離，具物之常動而不靜者、大者。心為明堂，則為朝廟也。其類為火。又詳臣之過，及矯亡亂妖孽之成敗。主察，為內有喪死。

"The 'Flame Star' refers to the planet Mars, which is the essence of the Vermilion Bird of the South. It corresponds to the color red, the south, the Five Phases of fire, and the heavenly stems Bing and Ding. In the Five Constants, it represents propriety; in the Five Affairs, it corresponds to 'vision' (inspection). In official positions, it relates to law enforcers, the Minister of Ceremonies, the Minister of Works, and the Minister of War. Its regional association covers Wu and Yue (modern Jiangsu and Zhejiang) and Chu (modern Hunan and Hubei). In the Eight Trigrams, it corresponds to Li (Fire). It is the celestial body among all that is constantly moving and never still, moving most conspicuously—its light flickers and its movement is unpredictable, causing confusion, hence its name 'Flame Star.' The Heart Mansion is the Bright Hall, which is the imperial court and ancestral temple, corresponding to it. Its symbolic representation is fire. It also scrutinizes the faults of ministers, as well as deceit, escape, rebellion, and calamities, governing investigation and also indicating internal court losses and deaths."

當夏之時，人君修德熒惑之政，則君臣父子咸得其序，不失禮節，道合相贊，俊傑遂，賢良舉，行爵出祿必當其位，挺重囚，出輕罪，則熒惑順軌而無變異。主明察，燔燒積，蕩除餘氣。故星行疾於木而象禮官，緩則不忠，急則不仁，違道則占。禮虧，視貌失道，夏令傷火氣，則罰見於熒惑。當審獄情，以罰四方。

In the summer season, the sovereign should cultivate virtue and implement policies governed by the planet Mars, ensuring that the relationships between ruler and subject, father and son, are properly ordered and that propriety is maintained. When ruler and subject work in harmony and support each other, talented individuals can display their abilities, and virtuous people can be recommended for office. Rewards and honors should be given in accordance with their rank, and prisoners should be treated leniently, with lighter offenders released. In this way, the planet Mars will follow its proper course without causing anomalies. It is a star that is clear-sighted, capable of burning away accumulated evils and eliminating residual negative energies. This star moves faster than the planet Jupiter, symbolizing the officials responsible for rituals. If it moves too slowly, it indicates that ministers are disloyal; if it moves too quickly, it suggests that governance is unkind. Any deviation from the norm is used to make judgments. When there is a failure in ritual propriety, a mistake in inspection, or improper implementation of summer policies that harms the fire element, punishment will be reflected in the planet Mars. At this time, one should carefully examine the actual cases of litigation and use them to punish the four directions.

若夏行秋令，則太白之氣干之，其星色白而昧，若雨數來，五穀不熟，草木早落，菜實不成，人傷於疫。行春令則歲星之氣干之，色青而變，則蝗蟲為災，暴蟲來格，莠草不實，五穀晚熟，麥稼時起。行冬令則辰星之氣干之，色黑而怒，則草木早降，水敗城郭，凍雹傷殺，暴兵來至。

If summer policies are implemented in summer, the qi of the metal star will interfere, the planet荧惑 appears white and dim, indicating frequent rain and clouds, failure of the five grains to mature, early withering of grass and trees, vegetables not bearing fruit, and people suffering from epidemic diseases. If spring policies are implemented in summer, the qi of the wood star will interfere, the planet荧惑 turns green, indicating locust plagues, sudden appearance of harmful insects, weeds not bearing fruit, late maturity of the five grains, and fluctuating weather during the wheat harvest period. If winter policies are implemented in summer, the qi of the water star will interfere, the planet荧惑 appears black and fierce, indicating early withering of grass and trees, great floods destroying city walls, frost and hail damaging crops, and sudden military attacks.

其星之行與日合度，合伏於日下，經六十九日，行四十九度，行二十度外晨見於東方。而順行，順二百七十八日中行六十度五十王分而留，又十三日而退，經二十八日九十六分，退行八度二十一分乃與日對其前為變，又二十八日九十六分，退行八度二十一分而留，留三十三日而順，順二百二十八日六十三度五分，去日二十度內乃夕伏於西方，經六十九日，日行四十九度，復與日軌同度而合。積七百七十九日九十一分為伏見一終之，計行四百一十四度六十六分與矩合，周而復始。失位則下降為兒童歌謠嬉戲，及明為木備而雨至。

The movement of the planet Mars can be calculated according to this method. It first appears in conjunction with the Sun, hidden beneath the Sun, and after 69 days and moving through 49 degrees, it reaches a position 20 degrees away from the Sun and becomes visible in the east in the morning, then moves forward. It moves forward for 278 days, covering 60 degrees and 50 parts, then stops. After 13 days, it begins to move backward, moving backward for 28 days and 96 parts, covering 8 degrees and 21 parts, at which point it is directly opposite the Sun. Before this opposition, it is called 'change'. Then it moves backward again for 28 days and 96 parts, covering 8 degrees and 21 parts, and stops again. After stopping for 33 days, it begins to move forward again. It moves forward for 228 days, covering 63 degrees and 5 parts, and when it is within 20 degrees of the Sun, it disappears in the west in the evening. After another 69 days and moving through 49 degrees, it reappears in conjunction with the Sun. From one conjunction to the next, it takes a total of 779 days and 91 parts, covering a total of 414 degrees and 66 parts, and this cycle repeats. If Mars loses its proper position, its energy descends to the human world, manifesting as children singing songs and gathering in groups. When Mars becomes bright, the wood energy is complete and rain follows.

夏旺色，比心大星，而有精明，仲夏之時有芒角，在春曰相，其色精明，無芒角。在四季曰休，其色黑黃。在秋曰囚，其色清白不明。在冬曰死，其色黃黑，細而不明。如其色，天下太平。當王時而有相色，相蔽王聰；休色，政令不行，囚色，讒臣用事，死色，而有其留守也。不可主事用兵，其進舍也，其國不祥；其退舍也，其下旱。

The planet Mars is most vigorous in summer, appearing red and bright like the star Heart Mansion (heart star), and during midsummer it develops a halo. In spring, it is in the phase of "being in decline," appearing bright but without a halo. At the end of each season, it is in the phase of "rest," appearing blackish-yellow. In autumn, it is in the phase of "being captured," appearing pale and dim. In winter, it is in the phase of "death," appearing yellowish-black and small and dim. When the color of the star matches the expected color for the season, it indicates peace and order in the world. If during its vigorous phase it appears in the color of the declining phase, it signifies that ministers are misleading the sovereign. If it appears in the color of the resting phase, it indicates that government orders are not being carried out. If it appears in the color of the captured phase, it suggests that evil ministers are in power. If it appears in the color of death and remains fixed in a certain mansion, it is not suitable for taking major actions or engaging in warfare. If it moves forward to the next mansion, it indicates misfortune for that country. If it retreats to the previous mansion, it indicates drought in that region.

當相時而有王色，所居之國受殃；休色，讒臣在旁；囚色，國輔囚，裨將死；死色，大臣誅傷。其留守也，其國兵起。其進舍也，有蝗蟲；其退舍也，赤地千里；而有五色，其國受殃。當休時而有相色，其邦亂，下臣不從；囚色，有小兵；死色，賊盜橫行，廟堂有火。其留守也，所居之國受殃，其進舍也，災陽；其退舍也，利舌危國。

When the "Xiang" color appears during the "Xiang" period, it indicates that the country it represents will suffer calamity; if the "Xiu" color appears, it signifies the presence of slanderous ministers near the king; if the "Qiu" color appears, it means the chief minister assisting in governance will be imprisoned and the deputy general will die in battle; if the "Si" color appears, it indicates that a minister will be executed or harmed. If one remains stationed at this time, it foretells rebellion in that country; advancing one step forward predicts a locust plague; retreating one step predicts a vast area of scorched land; if all five colors appear together, it indicates that the country will suffer calamity. When the "Xiu" color appears during the "Xiu" period, it signifies unrest in that territory and disobedience among the ministers; if the "Qiu" color appears, it indicates minor military conflicts; if the "Si" color appears, it means bandits will run rampant and fires will break out in the temple. If one remains stationed at this time, it foretells calamity for the country they are in; advancing one step forward predicts disaster caused by excessive yang energy; retreating one step forward predicts that words and arguments will be sufficient to endanger the state.

當囚而有王色，大臣有憂；相色，臣下毀傷；休色，死者道路相望；死色，丁壯從軍。其進舍也，兵殃，其退舍，有妖言。

When the situation is "captured" (prison), but the color of the ruler appears, it indicates that the ministers will have worries; if the color of the minister appears, it indicates that the officials below will be slandered and harmed; if the color of rest appears, it indicates that the dead will be seen on the roads; if the color of death appears, it indicates that young and strong men will be conscripted for military service. Advancing one step at this time indicates military disaster; retreating one step indicates the spread of false words.

當死而有王色，宗廟不享；相色，大臣攝政；休色，宗廟有憂，邊地兵起；囚色，丁壯多死，以兵所留之舍有兵。其進舍也，多征戍；其退舍也，少征戍。

At the time of death, if the color appears as the royal color, it indicates that the ancestral temple will not receive sacrifices. If the color appears as the minister's color, it suggests that ministers will take over the king's governance. If the color appears as the resting color, it indicates that the ancestral temple will have worries and warfare will break out at the border. If the color appears as the prisoner's color, it means that many young and strong people will die in military service, and the region corresponding to the night of its appearance will have military conflict. If one moves forward by one section, it indicates frequent military campaigns; if one retreats by one section, it indicates reduced military campaigns.

與他星相犯：歲星則冊太子及有赦，填星則大戰，又曰女子當之，太白則主凶，天下憂兵起。其守也，歲星則太子有憂，填星則太子坐法，內有賊害；太白則主不安，辰星則太子憂，有赦。其觸歲星，則有子孫之慶，天下受擅，及有兵，主病；太白則有暴兵，有寇賊，偏將死襲及兵起。辰星則世亂僭叛。

When Mars (荧惑) conflicts with other planets: if it conflicts with Jupiter (岁星), it indicates the appointment of a crown prince and imperial pardons; if it conflicts with Saturn (镇星), it suggests a great war, another interpretation says that a woman will bear the consequences; if it conflicts with Venus (太白), it indicates misfortune for the sovereign and military unrest throughout the realm. When Mars is in conjunction with other planets: if it is in conjunction with Jupiter, it indicates worries for the crown prince; if it is in conjunction with Saturn, it indicates the crown prince being punished by law and internal palace conspiracies; if it is in conjunction with Venus, it indicates instability for the sovereign; if it is in conjunction with Mercury (辰星), it indicates worries for the crown prince and imperial pardons. When Mars approaches Jupiter, it indicates joy from descendants, a change in imperial power, and military disturbances with the sovereign being ill; when it approaches Venus, it indicates sudden military outbreaks, bandit activities, the death of a subordinate general, or an ambush leading to military conflicts; when it approaches Mercury, it indicates social chaos and rebellions against authority.

其合：歲星合內亂，臣有謀；填星合為憂，孽卿，會大惡之；太白為喪，不可舉事，則兵；辰星合，赤地千里，又為飢將行，事不利，行則覆軍殺將。在秋為兵，冬為喪，會為淬，用兵受殃，或大旱百日。相近不可用兵，或野有兵不戰，若兵在外亦罷。入填星，將軍為亂。

When Mars combines with another star: if it combines with Jupiter, it indicates internal disorder and conspiracies among ministers; if it combines with Saturn, it signifies worries and troubles, with lesser sons or subordinate officials gaining power; during such conjunctions, people deeply dislike it. If it combines with Venus, it indicates funerals and unsuitability for major undertakings, otherwise it may lead to military action. If it combines with Mercury, it signifies widespread drought and impending famine, with all affairs being unfavorable; if military action is forced, the army will be destroyed and the general will perish. If the conjunction occurs in autumn, it indicates military conflict; if in winter, it indicates funerals. When two stars meet, it is called "qu" (the interaction of water and fire), at which time military action will surely bring calamity, or there may be a severe drought lasting a hundred days. When two stars are close together, military action should not be taken, or if there are troops in the field, they should not engage in battle; if the army is already outside, they should return. When Mars enters Saturn, it indicates a general's rebellion.

鎮星占鎮星者，勾陳之精。色黃，中央，夏季，土，戊己，皆配之。五常曰信，五事曰思。主德厚安危存亡之機，南斗為大室宗廟也。於卦有坤、艮，其行最遲，象地與山之不可移易，女后之象也。皇帝之德，司天下女主之過。

"The 'Zhen Xing' is the planet Saturn, also written as 'Tian Xing'. It is the vital energy of Gou Chen in the Purple Micro Enclosure. It corresponds to the color yellow, the central position, the end of summer, the element earth, and the heavenly stems Wu and Ji. In the Five Constants, it represents 'Trust', and in the Five Affairs, it corresponds to 'Thought'. It governs the thickness and thinness of virtue and is the key to safety and danger, survival and demise. The Southern Dipper mansion is the celestial great hall and ancestral temple, corresponding to it. Among the Eight Trigrams, it is associated with both Kun and Gen. Kun represents earth, and Gen represents mountain. Among the five planets, it moves the slowest, taking over twenty-eight years to complete one orbit around the sky, and it guards one mansion each year, hence its name Zhen Xing. It is exactly like the immovability of the earth and mountains, and thus it is also the celestial symbol of the empress. It reflects the virtue of the Son of Heaven and is specifically responsible for the faults of all female rulers."

四星皆失，鎮乃為之動。動而盈，侯王不寧則有軍，不復失次。其上二三宿曰贏，有土命不成，不久有大水。失次而下曰縮。後凶，其歲不寧。有若天裂，若地動，緩則不入，急則過舍，遲則占凶。則其所在之分民信，物順，國安，得地，軍順而兵安，女子在軍，其地不可攻。

When the other four stars lose their normal positions, the planet of the Emperor will then move. If it moves ahead, it indicates that the monarch will be restless and there will be military actions, and it must return to its original position before it stops. If it moves ahead by two or three constellations, it is called 'Ying', indicating that large-scale military campaigns will not succeed, and there will soon be a great flood. If it lags behind, it is called 'Suo', indicating that the empress will suffer misfortune and the country will not be at peace. In addition, there should be other anomalies such as a split sky or an earthquake. In summary, if the planet moves slowly, it will not reach its proper position; if it moves quickly, it will overstep its position; if it lags, it can be used to predict misfortune. If the planet of the Emperor remains in its proper position, then the people in its corresponding region will be trustworthy, all things will proceed smoothly, the country will be stable, and the land will be fertile. The army will be harmonious and the soldiers will be at peace; even women will be involved in the military, and that area will not be an easy target for attack.

去地，失地，或有女憂。若光明潤澤，則歲豐；微細，女后失勢，居宿久，則福厚。易，則人君好畋獵，出入不時，賜與不當，則鎮星失明，人多疾病，歲多大風，禾稼不成。又為天子之星，若天子性道不施，則鎮星大動。又曰動則大德義、刑罰盡失，若女后怒。或有憂，亦為江河決溢。

The planet Zhèn Xīng (the planet of stability) leaving its original position indicates loss of territory or worries concerning women. When it is bright and moist, it signifies a bountiful harvest; when it is faint and dim, it indicates the queen losing power. The longer it stays in a particular constellation, the greater the blessing to that region; if it moves easily, it reflects the ruler's fondness for hunting, irregular times for going out and coming back, and improper rewards. At this time, if Zhèn Xīng loses its brightness, there will be many diseases, frequent strong winds, and failure of crops. It is also the star of the emperor. If the emperor does not follow the right path, Zhèn Xīng will move greatly; some say that its movement indicates that great virtue and justice as well as punishment are all inappropriate, or that the queen is angry. It also indicates worries and floods in rivers and lakes.

人君當於季夏之時祀宗廟社稷之靈，為民祈福。行令必信，配天成功，象地之載，以成百穀。不入山林斬伐，不可興工，不可合諸侯，不可興兵眾。若季夏行春令，則歲星之氣干之，其色青，無芒角，其歲不實，多風咳，人多遷徙。行秋令，則太白之氣干之，星乃變白，則兵起，水澇，禾稼不熟，乃多災。行冬令，則辰星之氣干之，星變黑小。風雨不時，鷹隼悍鷙，四鄙入堡。

The sovereign should perform sacrifices to the ancestral temples and the gods of the land during the season of Late Summer (June), and pray for the people's fortune. When issuing decrees, he must be trustworthy, aligning with the heavenly virtues and taking the example of the earth's capacity to carry things, thus ensuring the maturity of all grains. In this month, one must not enter the mountains and forests for cutting, not start construction projects, not convene alliances with feudal lords, and not mobilize troops. If during Late Summer, the sovereign enacts the policies of Early Spring, the planet Jupiter's energy will interfere, and the planet Saturn will appear green without a sharp edge, indicating that the grain of that year will be unripe, there will be frequent winds, coughing illnesses, and many people will migrate. If during Late Summer, the sovereign enacts the policies of Autumn, the planet Venus's energy will interfere, and the planet Saturn will turn white, indicating warfare, floods, unripe crops, and frequent calamities. If during Late Summer, the sovereign enacts the policies of Winter, the planet Mercury's energy will interfere, and the planet Saturn will turn black and become small, indicating untimely winds and rains, fierce eagles and hawks attacking, and people from all directions fleeing to fortresses to take shelter.

星之行始與日同度，合伏日下，經十八日三十四分，行二度三十四分，去日十六度晨見於東方。而順，順八十四日，行四度七十八分而留，留三十六日八十八分而退，退五十日七十分，行三度五十八分而留，留三十六日而順，順八十四日七十八分，去日十六度內乃夕伏於西方。經十八日三十八分，行二度三十四分復與日軌同度而合，積三百七十八日八分為伏見一終之，計行十二度八十三分與矩合，周而復始。失位則下降為老人婦女。

The movement of Zhèn Xīng can be calculated in this way. It first shares the same degree as the Sun, hidden beneath the Sun, and after eighteen days and thirty-four parts, it moves two degrees and thirty-four parts. When it is sixteen degrees apart from the Sun, it appears in the east in the morning and begins to move forward. It moves forward for eighty-four days and forty-seven parts eight tenths, then stops. After stopping for thirty-six days and eighty-eight parts eight tenths, it begins to move backward. It moves backward for fifty days and seventy parts, moving three degrees and fifty-eight parts, then stops again. After stopping for thirty-six days, it begins to move forward again. It moves forward for eighty-four days and seventy-eight parts, and when it is within sixteen degrees of the Sun, it sets in the west in the evening. After another eighteen days and thirty-eight parts, moving two degrees and thirty-four parts, it reunites with the Sun again. From one conjunction to the next, it takes a total of three hundred seventy-eight days and eight parts, covering a total of twelve degrees and eighty-three parts. This cycle repeats continuously. If Zhèn Xīng loses its proper position, its energy descends to the human world, manifesting as old men and women.

若芒角，則爭地，或旱。色黃而明，土工興。潤白而芒角，有子孫興旺之慶，色青黃，國有憂。色白，有素服，天下不安。色黑，人多疾病，或小災。若黃而耀，吏工失而土工興。黃如火光，女后恣，又為分爭。春青，夏赤，秋白，冬黑，皆為女后有喜。若失色，而為憂。出黃道北，匿謀動。

If the planet Zhèn Xīng appears with a bright halo, it indicates disputes over land or drought. If it is yellow and bright, it signifies the rise of earth and wood construction projects. If it is a pale white with a halo, it indicates prosperity and joy in descendants. If it is a mix of yellow and green, it indicates worries within the country. If it is white, it indicates mourning and unrest throughout the realm. If it is black, it indicates many diseases among the people or minor calamities. If it is yellow and dazzling, it suggests improper governance and large-scale earth and wood projects. If yellow appears like firelight, it indicates the queen's arrogance and also portends division and conflict. If it appears green in spring, red in summer, white in autumn, and black in winter (each matching the season's color), it indicates the queen's joy. However, if it does not match the season's color, it indicates worry. If Zhèn Xīng appears north of the Yellow Path, it indicates the beginning of secret plots.

在四季曰王色，正黃，北極中央大星而精明有芒角，在秋曰休，其色無精明；在冬曰囚，其色黑，小細不明；在春曰死色，青，細小不明。當王而有相色，則女戚強；休色，在公卿；白色，女不昌；死色，後之戚之祥。其留守之舍德厚。其進舍也，其國得土；其退舍也，失土。

The planet Zhèn Xīng (Needle Star) is at its peak strength when it is at the end of each season. Its color is the true yellow, bright and radiant like the central star of the North Pole, with a sharp, luminous edge. In autumn, it is in a state of 'rest' and its color is not clear. In winter, it is in a state of 'captivity' and its color is black and small, not bright. In spring, it is in a state of 'death' and its color is green and small, not bright. If it appears in its peak state but shows a different color, it indicates that a woman's maternal relatives are powerful. If it shows the color of rest, it relates to the ministers and officials. If it shows a white color, it indicates that women will not flourish. If it shows a death color, it is an omen of misfortune for the empress's maternal clan. The constellation where it stays indicates that the land there receives deep blessings. If it moves forward to the next constellation, the country will gain territory. If it moves backward to the previous constellation, the country will lose territory.

相時而有王色，其分主弱，女后用事；休色，土工起；囚色，不昌；死色，貴人多喪。留守之舍，女后憂。進舍退舍皆為土工憂。休而有王色，臣下縱橫；相色，女色媚好行；囚色，女后宗室有喪；死色，重有女喪。所留之舍，其分人流。進舍退舍，其國受殃。

When the "Xiang" (Appearance) phase occurs but the color of the king appears, it indicates that the ruler in that region is weak and the queen regent is in power; if the color of rest appears, it signifies the rise of earth and wood construction projects; if the color of captivity appears, it indicates decline; if the color of death appears, it suggests many noblemen will die. At this time, the star that it resides in indicates the queen has worries; whether it advances or retreats by one constellation, it brings worry about earth and wood matters. When the "Xiu" (Rest) phase occurs but the color of the king appears, it indicates that ministers are acting recklessly and unlawfully; if the color of appearance appears, it signifies the prevalence of seductive influences from women; if the color of captivity appears, it indicates loss among the queen and the royal family; if the color of death appears, it suggests continuous deaths among women. At this time, the star it resides in indicates the people in that region are fleeing; whether it advances or retreats by one constellation, the country will suffer calamity.

囚而有王色，國有赦令，四時不和，多風雨，谷不成，野多囚人；相色，臣下謀，為謀及司空；休色，女后與妾誣死，囚色，國多怪，土工作；所留之舍及進退，其國庶子憂，其退為喪。

When the color of imprisonment appears during the time of captivity, it indicates that there is a royal pardon, but the four seasons are out of harmony, there are frequent storms and rains, crops fail, and many prisoners are found in the wild. If the color of the minister appears, it signifies that ministers and officials are plotting, and the plot involves the Minister of Works. If the color of rest appears, it indicates that the queen and concubines are falsely accused and die. If the color of imprisonment appears, it suggests that there are many strange occurrences in the country and large-scale construction projects are underway. The star's position, whether it stays, moves forward, or retreats, indicates that there will be worries for the庶子 (common sons) of that country. If it retreats by one mansion, it particularly indicates mourning.

死有王色，下大盛，枯木復生，臣下專政；相色，地洩其藏；休色，五穀暴貴，人死，多散亡；囚色，有霜雹。留守之舍尤凶。進舍也，若有地動搖；其退也，多移徙也。

When "death" appears, it indicates an abnormal situation where the power of those below becomes very strong, like withered trees regrowing; it also suggests that ministers are taking control of government affairs. When the color of "phase" appears, it indicates the leakage of earth energy and hidden things becoming visible. When the color of "rest" appears, it indicates a sharp rise in grain prices, many deaths, and a large number of people fleeing. When the color of "imprisonment" appears, it indicates the falling of frost and hail. At that time, the star of the particular mansion where it stays is especially dangerous. If it moves forward by one mansion, there will be ground shaking. If it retreats by one mansion, there will be a large number of people migrating.

其與四星合，歲星則謀更代事，上勢且弱；又曰必敗，又為飢。相合則野有兵相攻，為內亂。熒惑合為兵亂、旱喪，其分不可舉事，用兵必受其殃，大兵則為國亡地。相近數十日間不去，女后有憂，又為疾病，為內兵，白衣之會，及水決。其分大徵，國有兵，大懼。入營室，天下兵謀，相守，為兵，為疫。與辰星合，為壅阻，其分不可舉事，其殃為覆軍殺將，出兵亡地，入兵得地。若兵戰，客敗。一曰，為謀更事，為旱飢。

When the planet Zhèn Xīng (Saturn) combines with the other four stars, it indicates plots for replacement or establishment of a new regime, with the ruler's power weakened. Another interpretation suggests certain defeat and famine. When these two stars combine, it also indicates warfare in the fields, mutual attacks between armies, and internal disorder. When combined with Fèng Mò (Mars), it signifies warfare, drought, and funerals. That region is unsuitable for major undertakings, military campaigns will suffer misfortune. If the two stars remain close for dozens of days, it indicates worry for the queen, illness, internal warfare, funerals, and floods. That region will experience large-scale conscription, military presence within the country, and widespread fear. If the two stars are in conjunction, it indicates military affairs and epidemics. When combined with Chén Xīng (Jupiter), it is called 'obstruction', indicating that region is unsuitable for major undertakings, with the disaster being the loss of the army and the death of the general. If military action is taken, territory will be lost; if holding ground to wait for the enemy, territory will be gained. If two armies fight, the defending army will lose. Another interpretation suggests changes in plans and alterations of old matters, as well as drought and famine.

太白占太白者，白虎之精。主刑戮、殺伐、威勢、斷割。色白，秋，西方，金，庚辛皆配之。五常曰義，五事曰言。於卦曰乾、兌，於官為大將軍、大司馬；至大臣，其號上公。其行最急，緩則不出，急則不入，逆則占。是以用兵先占太白。太白進退，以候兵，高、卑、遲、疾、靜、躁、見、伏，用兵皆象之，吉。得其時，色白大而光潤，行無錯逆，其下兵強，可以攻守他人。圓大黃潤，以好事。

"The Tai Bai" refers to the planet Venus, which is the essence of the White Tiger in the west. It governs punishment, warfare, authority, and decisiveness. It is associated with the color white, autumn, the west, the Five Phases element metal, and the heavenly stems Geng and Xin. In the Five Constants, it corresponds to "righteousness," and in the Five Affairs, it is "speech." In the Eight Trigrams, it corresponds to Qian and Dui. In official ranks, it represents the Grand General and the Grand Commander, holding the highest position among ministers, known as the Supreme Marquis. Among the five planets, Tai Bai moves most swiftly: if it moves slowly, it may not appear when expected; if it moves quickly, it may not retreat when expected. Once it moves retrograde, it is used to make judgments. Therefore, before engaging in military action, one must first observe Tai Bai. The movement of Tai Bai is used to predict military affairs: its height, speed, stillness or activity, and visibility or concealment are all symbolic of military strategy. When they align, it is auspicious. If Tai Bai appears at the proper time, with a white color, large and bright, and moves without deviation or retrograde, it indicates strong military power in that region, capable of both attack and defense. If it is round and yellowish and lustrous, it is favorable for celebrating joyful events.

人君於秋時，當時順少陰以行德令，乃命將選士勵兵，簡斂俊傑，專任有功，以伐不義，詰誅暴慢，以明好惡，順被遠方。修法制書，修方，修囹圄，具桎梏，斷薄刑，決小罪，其分數失政教，則太白失行經天。義虧言失，逆秋令，傷金氣，則罰見太白。秋行冬令，辰星之氣干之，其星黑色而大，有芒角，陰氣大勝，介蟲、夷戎、兵乃來，其災數，近冬雷見先行，國多盜賊，邊境不寧。

The ruler should follow the sharp and severe energy of the Lesser Yin in autumn and practice virtue: appoint generals, select soldiers, sharpen the troops, choose outstanding talents, and appoint those who have merited rewards, to attack the unjust and question and punish the arrogant and lazy. This demonstrates the ruler's sense of right and wrong, so that even distant regions are influenced by this harmonious order. At the same time, revise legal documents, regulate the regions, repair prisons, prepare restraints, judge minor offenses, and conclude small crimes. If government and education are repeatedly improper, then the star Tai Bai will deviate from its usual path and appear across the sky. Any violation of righteousness, any mistake in speech, or any violation of the autumn season that harms the metal energy will be reflected in the star Tai Bai. If autumn is treated like winter, the water star will interfere, making Tai Bai appear black and large with apointed rays, indicating a great increase of yin energy, causing plague of insects with shells, invasion by barbarians, frequent disasters, thunder sounds before winter, many thieves in the country, and unrest at the borders.

行春令，則歲星之氣干之，其星色青而昧，陽氣復還，五穀不實，秋雨不降，草木不榮，暖風未至，人氣懈惰。行夏令，則熒惑之氣干之，色赤而怒，國多水災，寒熱不節，人多瘤疾，蟄蟲不藏，五穀弗生，冬殃敗，人多嗽啑。

If in autumn the spring command is implemented, the qi of the Jupiter star will interfere, causing the white color to turn blue and become dim, indicating a reversal of yang energy, failure of grain to mature, no autumn rain, withered plants and trees, delayed warm winds, and people's spirits slackening. If in autumn the summer command is implemented, the qi of the Malefic of violence will interfere, causing the white color to turn red and become fierce, indicating frequent water disasters in the country, irregular alternation of cold and heat, many people suffering from tumors and diseases, insects not retreating into their burrows, failure of grain growth, calamity in winter, and many people suffering from coughing and sneezing. The method of deduction for these three cases is the same: if a season does not follow its own command, it is equivalent to bringing the qi of the star of another season to interfere with the current star. The current star then manifests the color of that star, and the calamities and anomalies occur according to the nature of the star that was brought in—bringing wood leads to wind and insects, bringing fire leads to drought and epidemic, bringing water leads to cold and flooding.

星之行與日同度，合伏於日下，經三十八日半日，行四十九度半，去日一十度外，則夕見於西方為夕順，順二百九十九日，行二百五十二度為夕留，留八日為夕退，經十日九十五分，退行五度五十八分，去日九度，乃夕伏，五日退行四度，復與日同度為合。其前為前變，其後為後變。

The movement of Tai Bai can be calculated in this way. It first shares the same degree as the Sun, lying beneath the Sun, and after 38 and a half days, moving 49 and a half degrees, when it is more than ten degrees apart from the Sun, it appears in the west in the evening, which is called 'evening following'; following for 299 days, moving 252 degrees, it becomes 'evening stationary'; remaining stationary for eight days, it turns into 'evening retrograde', and after ten days and fifty-eight parts, it retrogrades five degrees and fifty-eight parts, and when it is nine degrees away from the Sun, it disappears in the evening; then, after five days of retrograding four degrees, it reunites with the Sun again. The first part of the reunion is called 'before change', and the latter part is called 'after change'.

又五日退行四度，去日九度外，則辰見於東方。退經十日九十五分，退行五度五十分為辰留，留二十八日乃晨順，總三百二十九日半，行二百五十度，去日九度內復晨伏，又三十八日，行四十九度半復與日軌同度，積五百八十三日九十分，計行五百八十三度九十分，名為矩合，周而復始。其失伍，則下降為壯夫，處於林麓。

After five days of retrograde motion covering four degrees, when it is more than nine degrees away from the sun, it appears in the east in the morning (this is called the Morning Star). After retrograding for ninety-five days and fifty degrees, it becomes the 'Morning Station'; after remaining stationary for twenty-eight days, it turns into 'Morning Direct Motion'. In total, it takes three hundred twenty-nine and a half days to travel two hundred and fifty degrees, and when it is within nine degrees of the sun, it disappears in the morning. Then it takes another thirty-eight days to travel forty-nine and a half degrees, and reappears at the same degree as the sun. From conjunction to conjunction, it accumulates five hundred eighty-three days and ninety parts, during which it travels five hundred eighty-three degrees and ninety parts, called 'Rectangular Conjunction'. This cycle repeats continuously. If the planet Tai Bai loses its order, its energy descends to the human world, appearing as a strong and healthy man hiding in mountains and forests.

其變而失行，西方則外國敗，東方則中國敗，出卯酉南，南勝，出卯酉北，北勝；出正卯則東國利，在酉則西國勝。其出四維，東南西南在日月之陽，陽國凶；在日月之陰，陰國吉。北則反之。東北叛，有兵相攻。

The star Tai Bai changes its usual position: if it appears in the west, it indicates defeat of foreign countries; if it appears in the east, it indicates defeat of the central plains. If it appears south of the卯酉 line (the line running due east and due west), it indicates victory for the southern region; if it appears north of the卯酉 line, it indicates victory for the northern region. If it appears at Due East (the卯 position), the eastern country benefits; if it appears at Due West (the酉 position), the western country wins. If it appears in the four cardinal directions: southeast and southwest belong to the yang of the sun and moon, indicating misfortune for yang countries; if it appears on the yin side of the sun and moon, it indicates good fortune for yin countries; the interpretation for the north is opposite. If it appears in the northeast, it indicates rebellion and warfare.

若當出不出當，入不入，是謂失舍，為亡軍、亡地。當出而出，當入而入，天下偃兵，兵在外地。未當出而出，當入而不入，始兵，亡地。始出大後小，兵弱，出小後大，兵強；出高，用兵深，吉；淺，凶。出卑，淺，吉；深，凶。

If a star should emerge but does not, or should enter but does not, it is called "losing its dwelling," indicating the destruction of the army and the loss of territory. If a star emerges when it should and enters when it should, it signifies the cessation of warfare throughout the land, even if there are armies, they are only stationed abroad. If a star emerges when it should not and fails to enter when it should, it indicates the initial outbreak of warfare and the loss of territory. If the star appears large at first but becomes smaller later, it indicates weak military strength; if it appears small at first but becomes larger later, it indicates strong military strength. If the star rises high, it is favorable for deep military operations; if it rises shallowly, it is favorable for shallow operations. If it rises low, it is favorable for shallow operations; if it rises high, it is unfavorable for deep operations.

若夏至後日方南而居其南，冬至後日方北而居其北，曰贏。侯王不寧，用兵進吉退凶。日方南而居其北，日方北而居其南，曰縮。侯王有憂，用兵退吉而進凶。出黃道北，伏兵起，但用兵之所多象之行，疾行遲行，角，敢戰；動搖，操。又圓圜，靜，又順角所指吉，反之凶。上覆下，下復上，有反將，四方南北，皆其分敗；行疾，武不行文。出東，為東舉事，左之迎之吉，出西為刑舉事，右之背之吉，反之皆凶。

If after the summer solstice the sun is moving southward and the bright star is to the south of it, or after the winter solstice the sun is moving northward and the bright star is to the north of it, this is called "ying" (leading), indicating that the king will be unsettled; in military matters, advancing is auspicious while retreating is inauspicious. Conversely, if the sun is moving southward and the bright star is to the north, or the sun is moving northward and the bright star is to the south, this is called "suo" (following), indicating that the king will have worries; in military matters, retreating is auspicious while advancing is inauspicious. If the bright star appears north of the Yellow Path, it indicates that hidden troops will rise. In general, various military situations are symbolized by its movement: whether it moves quickly or slowly, whether it has a horn or not—having a horn indicates bravery in battle, being unstable indicates the possibility of advancing or retreating, being round and calm indicates the suitability of remaining still. Acting in the direction indicated by the horn is auspicious, while acting against it is inauspicious. If it moves from above to below or from below to above, it indicates the presence of rebellious generals, and in all directions and north and south, the corresponding regions will suffer defeat. If its movement is rapid, it indicates a preference for martial over literary pursuits. If it appears in the east, it is auspicious to take action in the east and to attack from the left; if it appears in the west, it is auspicious to carry out punishments and to act from the right. Acting contrary to this is inauspicious.

若經天，則天下變，是謂亂紀，人眾流亡。晝見，日俱明，強國弱，弱國強，女主昌。太白，少陰，謂不得專行，故以已為界，不得經天。經天則盡見，其占為兵喪，為不臣，為臣強。若天下失位，大臣行毒，請謁阿尊，則經天。

If the star Tai Bai crosses the sky vertically (passing through the middle of the sky), it indicates that there will be chaos in the world, called "disorder of the order," leading to the migration of the people. If Tai Bai is visible during the day and competes with the sun in brightness, it signifies that a strong country will weaken and a weak country will grow stronger, while a female ruler will flourish. Tai Bai belongs to the Minor Yin, and by nature it should not act recklessly. Therefore, it should not cross the middle of the sky beyond the position of Si (east of due south). Once it crosses the sky vertically, it appears completely, indicating military calamities, deaths, ministers not obeying their duties, and ministers becoming stronger than the sovereign. If the sovereign and ministers switch positions, if high officials implement corrupt policies, if people seek favors and flatter the powerful, then Tai Bai will cross the sky vertically.

若赤而怒，天下有兵，雖勝而不戰。其壯炎然而上，有大兵起；炎然而下，當在天狗所下，其野流血。若光明見影，戰勝，歲豐。休下而昧，軍敗國憂。若一芒，兵起，不用；二芒，有攻戰；三芒，天下兵起；四芒諸侯死；五芒，更制。若逆宿而有角，長則取地，短則失地，外指得地，內指失地，期一年。若大而角，搖而不安，四向乍小如欲驚者，其年有喪。

If the star Tai Bai appears red and fierce, it indicates that there will be warfare in the world, but even if there is a victory, it may not necessarily mean actual battle. If its light and flame are strong and rising upward, it signifies a great army will be mobilized; if the light and flame descend downward, there will be bloodshed in the area where the Heavenly Dog star falls. If its light is bright enough to cast shadows, it indicates certain victory in battle and a bountiful harvest; if its light weakens, becomes low and dim, it indicates military defeat and national worries. If it produces one ray, it indicates war has begun but has not yet been launched; two rays indicate actual fighting; three rays indicate warfare across the world; four rays indicate the death of feudal lords; five rays indicate changes in systems. If it moves retrograde into a constellation and has rays, long rays indicate gaining territory, short rays indicate losing territory; rays pointing outward indicate gaining land, rays pointing inward indicate losing land, and the event will occur within a year. If it is large and develops horns, shakes uneasily, and suddenly shrinks on all sides as if startled, it indicates there will be mourning in the same year.

在秋曰王，其色比狼星，精明而有光，仲秋之時有芒角；在四季曰相，精明無芒角；在春曰囚，其色青黃而不明；在夏曰死，其色細小不明。當王而有相色，主弱將強，權勢縱橫，天下有兵；休色，臣下有謀者，專行君事；囚色，所在官者囚；死色，大將死，不葬。所留之舍，其分兵起。其進舍也，其下之國兵歸之；其退舍也，兵若不用。

The planet Tai Bai is at its prime in autumn (the season of the King), appearing bright and sharp like the star Tian Lang. In the middle of autumn, it becomes more luminous and develops a sharp edge. At the end of each season, it is in the phase of 'Xiang', appearing bright but without a sharp edge. In spring, it is in the phase of 'Qiu', appearing greenish-yellow but dim. In summer, it is in the phase of 'Si', appearing small and dim. If Tai Bai appears in its prime phase but shows the color of 'Xiang', it indicates a weak ruler and strong ministers, with power extending widely and wars breaking out across the land. If it shows the color of 'Xiu', it suggests plots by ministers who take over the ruler's affairs. If it shows the color of 'Qiu', it indicates officials in that region being imprisoned. If it shows the color of 'Si', it means a general dying in battle and not being able to return for burial. When Tai Bai is located in a particular star mansion, wars will break out in the region corresponding to that mansion. If Tai Bai moves forward to the next mansion, it signifies that the country corresponding to that mansion will have its army come to join. If Tai Bai retreats to the previous mansion, it indicates that military actions will be postponed.

當相而有王色，主弱將強；休色，相不用兵；囚色，將謀不成；死色，將誅傷。所留之舍，其國有兵。其進舍也，是謂趣兵；其退舍也，兵不行。當休而有王色，野多賊兵起，民亂；囚色，囚人縱橫，又吏暴虐。

When the "Xiang" (a divination term) appears while the color is "Wang" (kingly), it indicates the ruler is weak and the general is strong; if the color is "Xiu" (rest), it means the prime minister does not advocate for military action; if the color is "Qiu" (captivity), it suggests the general's plans will not succeed; if the color is "Si" (death), it indicates the general will be executed or harmed. At this time, the star that resides in the host star indicates which country has troops. If it moves forward one step, it is called "Qu Bing" (mobilizing troops); if it retreats one step, it means the troops will not move. When the "Xiu" appears while the color is "Wang," it indicates many bandits will rise in the outskirts and the people will rebel; if the color is "Qiu," it suggests prisoners will run rampant and officials will be tyrannical.

當囚而有王色，其下將有殺者；相色，下犯上；休色，野有暴兵，盜賊起；死色，有妖言。所留之舍不可舉事用兵。其進舍也，歲多霜雹；其退舍也，秋無霜雪。死時而有王色，流水湯湯；相色，野火煌煌；休色，金帶不行；囚色，野多虎狼。其留守也，野獸食人。其進舍也，白刃鏘鏘；其退舍也，兵不成行。

When the "prison" (囚) sign appears but the royal color (王色) is shown, it indicates that there will be killings in that area. If the ministerial color (相色) appears, it signifies rebellion from below. If the rest color (休色) appears, it means sudden military outbreaks in the fields and bandit activities. If the death color (死色) appears, it indicates the spread of false rumors. At this time, one must not engage in military actions or take initiatives where the sign is stationed. If it moves forward to the next dwelling, there will be much frost and hail in the current year. If it retreats to the previous dwelling, there will be no frost or snow in autumn. When the "death" (死) sign appears but the royal color is shown, it indicates a great flood flowing widely. If the ministerial color appears, it signifies fierce wild fires. If the rest color appears, it means that gold and silk goods and utensils cannot circulate. If the prison color appears, it indicates many tigers and wolves in the fields. At this time, when the sign is stationed, wild animals will injure people. If it moves forward to the next dwelling, there will be continuous clashing of weapons. If it retreats to the previous dwelling, the army will not be properly organized.

其與四星相犯：歲星合光，必戰。一雲同光，殺大將。熒惑合，光芒相接，大亂，有兵則戰。一曰白衣會，為飢、水，為疾，為亂，為囚兵。犯歲星者，有賊，或民飢。犯熒惑，則主病。一曰客敗。太白所在，其分敗；填星，太子不安。入歲星，則君有咎。守歲星，皇后有憂；熒惑，太子憂。辰星，國有憂。環繞歲星，其下變亂，殺將亡地。觸歲星，女后憂病；熒惑，則有賊臣；填星，則有主憂；辰星，則宰相惡之。辰星相薄，先起兵者凶。

The star Tai Bai (Venus) conflicting with the other four stars: if it merges with the light of the year star (Jupiter), there will certainly be warfare; another interpretation says that when both stars shine together, it indicates the death of a general. If Tai Bai merges with the light of the planet of chaos (Mars), there will be great disorder, and if there is an army, war is inevitable; another interpretation says it indicates a gathering of mourning and is associated with famine, floods, disease, turmoil, and military captivity. Tai Bai conflicting with the year star indicates there will be bandits or famine among the people. Tai Bai conflicting with the planet of chaos indicates the ruler is ill; another interpretation says the guest army will suffer defeat; the region corresponding to Tai Bai's position will suffer defeat. Tai Bai entering the year star indicates the ruler has a fault; if Tai Bai and the year star are in conjunction, the queen will have worries; if Tai Bai and the planet of chaos are in conjunction, the crown prince will have worries; if Tai Bai and the morning star (Saturn) are in conjunction, the country will have worries. Tai Bai surrounding the year star indicates turmoil in that region and the loss of territory by generals. Tai Bai touching the year star indicates the queen will be worried and ill; touching the planet of chaos indicates there is a treacherous minister; touching the planet of stability (Saturn) indicates the ruler will have worries; touching the morning star indicates the prime minister will be jealous. When Tai Bai and the morning star approach each other closely, the party that initiates the attack will suffer misfortune.

辰星占辰星者，玄武之精，宰輔廷尉、褊將之象。其色黑，冬，北方，水，壬癸皆配之。五常曰智，五事曰聽。分為燕、趙、代，七星為員宮，則其廟也。於卦為坎，以其行速於太白，緩則不出，急則不入。非時則占，為盜，為陰，主殺伐戰鬥，刑法得失。亦為蠻夷之星。欲其小而明則吉，小而憒，地大動。動而光明，則刑獄繁；若光明與日相近，其分大水。色虛白，有大喪，人君當之。

"The star known as 'Chen Xing' is Mercury, the essence of the Black Tortoise in the north, symbolizing ministers, judges, and subordinate generals. It corresponds to black, winter, the north, the element of water, and the heavenly stems Ren and Gui; in the Five Constants it represents wisdom, and in the Five Affairs it corresponds to 'hearing.' Its regional association is with Yan, Zhao, and Dai (modern northern Hebei and Shanxi, as well as Beijing and Tianjin). The Southern Seven Star Mansions refer to Yuan Gong, which is its temple. In the Eight Trigrams, it corresponds to Kan. Its movement is faster than that of Tai Bai; when it moves slowly, it may not emerge, and when it moves quickly, it may not enter. Any appearance outside its proper season is used for divination. It presides over bandits, secret matters, and the success or failure of punishment and law. It is also the star associated with barbarians. When it is small but bright, it is auspicious; if it is small and dim, it indicates great earthquakes. If it moves brightly, it signifies the flourishing of legal cases; if it is bright and close to the Sun, it indicates major flooding in its regional area. If its color is pale and floating white, it signifies a great mourning, which the sovereign must bear."

冬時宜順冬令蓋藏，謹循行積聚，無有不斂，相城郭，戒閭閻，修關閉，備邊境，謹關梁，塞蹊徑。若人君失德非道，辰星失度。智虧聽失，違冬令，傷水氣，則罰見辰星。若冬行春令，則歲星之氣干之，色青。凍不密，地氣上洩，人多流亡，蟲蝗為敗，水泉咸竭，人多疫癘，曠夫多傷，人多固疾。行夏令則熒惑之氣干之。色赤，小而昧，則多暴風，方冬不寒，蟄蟲復出，其分乃旱，雷發先聲，水潦為敗，時雨不降，凍冰消釋。

In winter, one should follow the principle of closure and storage: be cautious in inspecting accumulated resources, ensuring that nothing is left uncollected and stored away; examine the city walls, issue orders to the neighborhoods, repair and secure gates, strengthen border defenses, strictly guard the passes, bridges, and cut off small paths and shortcuts. If the sovereign loses virtue and strays from the right path, the planet Mars will lose its normal position. Any deficiency in wisdom, failure in hearing, or violation of the winter principle that harms the water qi will be manifested in the planet Mars. If in winter the spring principle is applied, the planet Jupiter's qi will interfere, and the planet Mars will appear green, indicating that the ice is not properly sealed, the earth's qi is escaping upwards, many people will flee, locusts will cause disaster, springs will dry up, there will be many epidemics, widowers will suffer greatly, and many people will suffer from chronic diseases. If in winter the summer principle is applied, the planet Mars's qi will interfere, and the planet Mars will appear red, small, and dim, indicating frequent storms, winter not being cold, hibernating creatures emerging again, the region experiencing drought instead of rain, thunder heard before it rains, floods causing problems, timely rain not falling, and ice melting prematurely.

行秋令，則太白之氣干之，其色大不明。霜雪不時，小兵時起，土地侵削，冰雪雜下，瓜瓠不成，國有大兵，白露早降，介蟲為妖，四鄙入堡。不救，則必逆亂為謀。其救也，明賞罰，審法度，勿放肆，求賢良，廣思慮，則星辰順度，春不晨見，秋不夕見，此其常也。晨有見則高大，勢必然也。

If the autumn principle is applied in winter, the planet Venus will interfere, and the planet Jupiter will be large but dim. This indicates untimely frost and snow, small-scale military conflicts arising, territorial losses, mixed snow and ice falling, melons and gourds failing to mature, great military movements in the country, early arrival of white dew, and insects with shells turning into monsters. If these signs are not corrected, there will inevitably be plots of rebellion and disorder. The remedy is to clearly establish rewards and punishments, review laws and regulations, avoid indulgence and excess, seek out virtuous people, and widely consult opinions. In this way, the stars will follow their normal courses. By normal reasoning, the planet Jupiter does not appear in the morning in spring or in the evening in autumn; if it appears in the morning, its form must necessarily be large.

其星行始與日同度，名合伏。經一十六日三十分，去日一十四度外，夕見於西方而順，順三十六日，行三十六度而留，留三十日，去日二十一度內為夕退，復經十三日九十四分，行八度六分復與日同度為順合。其前為前變，其後為後變。又十二日十四分，行八度六分乃晨留，去日二十一度晨見於東方，三日乃晨順。經二十六日，行三十六度復與日同軌同度而合，積一百一十五日八十八分，計行一百一十五度八十八分與短合，周而復始。其行常附於日所在之分，有權智，用兵革。失位，則下降為婦人。

The movement of the planet Chén Xīng can be calculated in this way. It first appears in conjunction with the Sun, called "hé fú" (conjunction and concealment); after sixteen days and thirty parts, when it is more than fourteen degrees away from the Sun, it appears in the west in the evening and moves forward; it moves forward for thirty-six days, covering thirty-six degrees, then stops; it remains stationary for thirty days, and when it is within twenty-one degrees of the Sun, it begins to move backward in the evening, called "xī tuì" (evening retreat); after thirteen days and ninety-four parts, covering eight degrees and six parts, it again joins the Sun, called "shùn hé" (forward conjunction). The first part of the conjunction is called "qián biàn" (preliminary change), and the latter part is called "hòu biàn" (subsequent change). Then, after twelve days and fourteen parts, covering eight degrees and six parts, it becomes "chén liú" (morning stationary); when it is twenty-one degrees away from the Sun, it appears in the east in the morning, and three days later it begins to move forward in the morning, called "chén shùn" (morning forward movement); after twenty-six days, covering thirty-six degrees, it again joins the Sun in the same path and degree. From one conjunction to the next, it takes a total of one hundred and fifteen days and eighty-eight parts, covering one hundred and fifteen degrees and eighty-eight parts, and this cycle repeats. Its movement is always closely following the division of the sky where the Sun is located, symbolizing someone with cunning strategies and military prowess. If it loses its proper position, its energy descends to the human world, manifesting as the image of a woman. Since Chén Xīng is closest to the Sun, it is rarely visible throughout the year, only briefly appearing at dawn and dusk. Therefore, ancient people placed great importance on phenomena such as "dāng chū bù chū, dāng rù bù rù" (when it should appear it does not, when it should disappear it does not), which indicate delays or missed appearances.

當出不出，謂之擊卒，兵大起。當入不入，為災。法律若行失簡，宗廟廢，祭祀則不以時，當寒反溫，當溫反寒。在黃道，多水潦。又曰，春不見，大風，秋則不實，夏旱，又六十日月食。秋不見，有兵。春則不生，冬不見陰雨。六十日有流色，夏則不長。辰星不出，太白為客；其出，太白為主。若出東方，太白出西方，出西方，太白出東方，為格野。

When the planet named Chen Xing (the Morning Star) should appear but does not, it is called "Ji Zu," indicating the outbreak of large-scale military conflicts; when it should enter but does not, it signifies calamity. At this time, the implementation of laws is necessarily careless and hasty, the ancestral temples are neglected, and worship is not conducted at the proper times. The weather becomes warm when it should be cold and cold when it should be warm. When Chen Xing travels along the Yellow Path, it indicates excessive flooding. It is also said that if Chen Xing is not seen in spring, there will be a great wind, and also a poor harvest of grain in autumn, drought in summer, and a lunar eclipse within sixty days. If Chen Xing is not seen in autumn, there will be warfare, and also a failure of growth in spring and no rain in winter. Within sixty days, there will be a flowing color, and also a failure of growth in summer. When Chen Xing does not appear, the star Tai Bai (Venus) is in the guest position; when Chen Xing appears, Tai Bai is in the host position. If Chen Xing rises in the east while Tai Bai rises in the west, or Chen Xing rises in the west while Tai Bai rises in the east, the two stars are opposite each other, called "Ge Ye," indicating mutual resistance and confrontation.

或出而大白不相從，野雖兵，不戰。其入太白中而上出，破軍殺將，客軍勝；下出，客亡也。辰星來抵太白，太白不出，將死；正行上出，破軍殺將，客勝；不出，客亡也。視其所指以命破軍。其環繞太白若與斗，大戰，客勝；繞過太白間，可亟斂兵小戰。繞居太白前，軍罷；出太白左，小戰；摩太白右，數萬人戰，吏人死；去太白右，去之三尺，軍急約戰。

If the planet Chén Xīng appears but the planet Tài Bái does not accompany it, then although there are troops stationed in the outskirts, there will be no battle. If the Chén Xīng enters the area of the Tai Bai and then emerges from above, it indicates that the general marked by the star Pò Jūn will be killed, and the guest army will win; if it emerges from below, the guest army will be defeated. If the Chén Xīng blocks the Tai Bai and the Tai Bai does not move, the general will die; if the Chén Xīng moves straight and emerges from above, the general marked by Pò Jūn will be killed and the guest army will win; if it does not emerge, the guest army will be defeated. One should look at the direction pointed by the light of the Chén Xīng to determine which side's army will be defeated. If the Chén Xīng circles around the Tai Bai as if fighting, it indicates a major battle with the guest army winning; if it passes around the Tai Bai, it is advisable to quickly withdraw and engage in a minor battle; if it circles and stops before the Tai Bai, it indicates an end to hostilities; if it appears on the left side of the Tai Bai, it indicates a minor battle; if it brushes past the right side of the Tai Bai, it indicates a battle involving tens of thousands of soldiers with many casualties among the troops; if it leaves the right side of the Tai Bai about three feet away, it indicates urgent military situations and a scheduled decisive battle between both sides.

星芒角，民多疾。隨用所之，有喪，則不昌。若黑，三芒，天下有喪。又曰，有兵，兵起；無兵，兵罷。若出入依期，光明潤澤，歲豐民樂。不爾，則水旱並作，獄訟不平。出太南，則大潦，太北，則大旱。當留而去也，色白為旱，黃為五穀熟，赤黑，水。若出東方，東方有兵於外，解；常在東方其中赤，中國勝，其外赤，外國利。無兵於外而出，兵起。與太白俱出而赤，出而用兵；若出東方，中國勝；出西方，外國利。

The planet Chén Xīng appears with a bright horn, indicating that the common people will suffer from many diseases. If it moves towards a direction and military action is taken there, there will be losses and decline. If it has a dark color and three bright horns, it signifies that there will be mourning throughout the country; another interpretation says that if there was originally war, war will break out, and if there was no war, war will cease. If it appears and disappears on time and shines brightly and moistly, it indicates a bountiful harvest and people's happiness; otherwise, there will be drought and flood at the same time, and disputes will not be settled. If it appears too far to the south, there will be a great flood; if it appears too far to the north, there will be a great drought. If it should stay but instead departs, a white color indicates drought, a yellow color indicates abundant grain harvests, and a red or black color indicates flooding. If it appears in the east, it signifies that the military forces outside the eastern region will disband. If it remains in the east and the inner side is red, it indicates victory for the central region; if the outer side is red, it indicates advantage for foreign countries. If there are no military forces outside the region but it appears, it signifies the outbreak of war. If it appears at the same time as Tàibái and has a red color, it indicates military action and the use of force; if it appears in the east, the central region will prevail, and if it appears in the west, foreign countries will benefit.

辰星在冬曰王色，比奎大星，精明有光，冬至之時有芒角。在秋曰相色，精明無芒角，不搖光。在春曰休，其色蒼黃，微小無精光。在夏曰囚，其色小黑如不明。在四季，其色青赤，小而不明。當王而有相色，大臣專政，令不行；休色，冬不冰；囚色，冬無霜雪；死色，夏無雨露；白不明，雷電行。其留守也，其分不祥。其進舍也，五星合其地，天下有謀。其退舍也，五星及之，不可舉事用兵。

The star Chen Xing is at its prime in winter (Wang), appearing bright and clear like the great star of the mansion of Kui Xiu, with a brightpointed rays at the winter solstice; in autumn it is in the phase of 'Xiang', appearing bright but withoutpointed rays and with steady light; in spring it is in the phase of 'Xiu', appearing pale yellow, small and without bright light; in summer it is in the phase of 'Qiu', appearing small and dark, like unclear light; at the end of each season it is in the phase of 'Si', appearing greenish-red, small and unclear. If it appears in the color of 'Xiang' during its prime, it indicates that ministers are taking over power and the government's orders are not carried out; if it appears in the color of 'Xiu', it indicates that ice does not form in winter; if it appears in the color of 'Qiu', it indicates that there is no frost or snow in winter; if it appears in the color of 'Si', it indicates that there is no rain or dew in summer; if it appears white but unclear, it indicates that thunder and lightning occur at inappropriate times. If it stays in one place, it indicates that the corresponding region is ominous; if it moves forward to the next mansion, and the five planets gather there, it indicates that there is conspiracy in the world; if it retreats to the previous mansion, and the five planets approach it, then it is not advisable to take military action or make important decisions.

當相而有王色，君弱臣強；休色，政令不行；囚色，秋不霜；死色，谷不成，雷電不藏。其留守也，其分亡地。其進舍也，與五星合，其下有殃；其退舍也，五星及之，不可舉事用兵。休而有王色，是謂不祥。主令失，大臣縱橫；相色，君臣不和；囚色，夏不雨，大旱；死色，六月病傷，貴人有土工。其留守也，其分小兒有多死者。其進舍也，與五星合，天下有水災；其退舍也，五星及之，不可舉事用兵。

When the planet appears in the "Xiang" phase but shows the color of the king, it indicates the ruler is weak and the ministers are strong; if it shows the "Xiu" color, it means the government orders cannot be carried out; if it shows the "Qiu" color, it signifies that autumn does not bring frost; if it shows the "Si" color, it means the grain is not ripe and thunder and lightning should be hidden but are not. If the planet is stationed here, it indicates that the corresponding region will lose territory; if it advances one mansion and joins the five planets, it means there will be calamity in that area; if it retreats one mansion and the five planets approach closely, military action and undertakings should not be taken. These are the general rules for the planet Chen Star: whenever it retreats and is caught up by another planet, regardless of the color it shows, it is considered unfavorable for military campaigns. When the planet appears in the "Xiu" phase but shows the color of the king, it is called "unfavorable omen," indicating the ruler's decree is ineffective and the ministers act recklessly and unlawfully; if it shows the "Xiang" color, it means the ruler and ministers are not in harmony; if it shows the "Qiu" color, it signifies that summer does not bring rain and there is a great drought; if it shows the "Si" color, it means there will be an epidemic in June that harms people and the nobleman will start construction projects. If the planet is stationed here, it indicates that the corresponding region will have many young children dying prematurely; if it advances one mansion and joins the five planets, it means there will be floods throughout the country; if it retreats one mansion and the five planets approach closely, military action and undertakings should not be taken.

囚而有王色則憂，夏雨霜雪，蟄蟲咸伏，雷電不行；相色，秋有暴兵；休色，同之。又曰，流水滂。死色，暴有獄，大臣受其咎。其進舍也，五星合，有德令；其退舍也，五星及之，不可舉事用兵。死而有王色，貴人病；休色，庶人疾；囚色，大旱。其進舍也，與五星合，其年不登；其退舍也，五星及之，國有兵不成行。

When the state is in the "captivity" phase but displays the color of the sovereign, it indicates there will be troubles and worries. In summer, if frost and snow fall, and insects remain hidden, and thunder and lightning do not occur, it is an omen. If the color of the sovereign appears, it indicates there will be sudden military actions in autumn. If the color of the phase appears, the interpretation is the same, but another interpretation suggests there will be great floods. If the color of death appears, it indicates a sudden rise in legal cases, and the ministers will bear the blame. If at this time the state advances one mansion and the five planets conjoin, it indicates there will be a decree of benevolence and virtue. If it retreats one mansion and the five planets approach closely, it is not advisable to undertake military actions or other enterprises. When the state is in the "death" phase but displays the color of the sovereign, it indicates the nobleman will fall ill. If the color of the phase appears, it indicates common people will suffer from illness. If the color of captivity appears, it indicates a great drought. If at this time the state advances one mansion and the five planets conjoin, it indicates the country will have a poor harvest. If it retreats one mansion and the five planets approach closely, it indicates the country will have military action but it will not be organized properly.

其與四星相犯，其犯歲星，后有謀；熒惑，則上妨太子、孽子，下妨太尉、司馬；填星，則憂雨雪，妨後；太白則相叛敗。其合，熒惑，則為悴，不可舉事。用兵，必受其殃，必破軍殺將。不利起，為主勝。填星，則主令不行，為壅阻，所在之分不可舉事，用兵必受其殃，覆軍殺將；太白，則為變謀，若起，為兵憂。其觸熒惑，則天子不安。其出入，則填星出，兵失地；入，兵得地。若有兵車，必賊，客敗。四星與辰星斗，皆為戰，兵不在外，皆為內亂。

When the planet Chén Xīng (Morning Star) conflicts with the other four stars: if it conflicts with Suì Xīng (Year Star), it indicates the empress has secret plots; if it conflicts with Yíng Huò (Flame Star), it causes harm to the crown prince and the younger sons above, and harm to the Grand Minister and the Commander of the Army below; if it conflicts with Zhèn Xīng (Steadfast Star), it brings worry due to snow and rain and harms the empress; if it conflicts with Tài Bái (White Star), it indicates the prime minister rebels, fails, and perishes. When Chén Xīng combines with other stars: if it combines with Yíng Huò, it is called "Cuì" (water and fire clash causing exhaustion), which is unfavorable for initiating actions; if military action is taken, it will bring disaster and lead to the defeat of generals and the death of soldiers; it is unfavorable for initiating actions, but the defending side will win. If it combines with Zhèn Xīng, it indicates the sovereign's orders cannot be carried out, called "Yōng Zǔ" (blockage), and no actions should be taken in the corresponding region; if military action is taken, it will bring disaster and the army will be destroyed, the generals will perish. If it combines with Tài Bái, it indicates changes in plans and strategies; if action is taken, there will be worries related to military affairs. When Chén Xīng meets Yíng Huò, it indicates the emperor is restless. Regarding its appearance and disappearance: when Zhèn Xīng appears, it indicates military campaigns will lose territory; when Zhèn Xīng disappears, it indicates military campaigns will gain territory. If there is also an image of war chariots, there will certainly be bandits and the guest army will be defeated. If any of the four stars conflict with Chén Xīng, it indicates warfare; if the army is not outside the country, it indicates internal disorder.

五星總占五星者，五德之主。昔人以謂其行也，象人臣以序，不敢亂常。猶月之弦望晦朔，或入黃道里，出黃道表。不失其行，則年穀豐；若失其行，則大臣非其人，賢不肖並立，臣亂於下。其星錯於上，過有道之分，則順行，吉昌，民庶豐；經無道之分，則犯斗，變色逆行，會舍環守其宿分。或太白環而不周，徘徊不去，如此者兵之所攻，國家凶，又有喪。

The five stars represent the five virtues of wood, fire, earth, metal, and water. Former people believed that their movements were orderly, just like ministers keeping their ranks and not violating the established rules; they also resembled the moon, which has waxing and waning phases, and at times enters within the Yellow Path and at times goes beyond it. When the five stars follow their regular paths, it indicates a bountiful harvest; but if they deviate from their usual courses, it signifies that ministers are not fulfilling their duties, virtuous and unworthy people are mixed together in court, and subordinates are breaking the laws below, causing disorder in the heavens. When the five stars pass over the territory of a virtuous state, they move in a regular, forward direction, bringing good fortune, prosperity, and abundance for the people. However, when they pass over the territory of an unjust state, they clash and fight, change colors, move backward, or gather, stay, or circle around in a particular star's territory. For example, if the star Tai Bai moves around without forming a circle or hesitates to leave, these are signs of impending military calamities, indicating national misfortune and mourning.

故歲星修仁，熒惑修禮，填星修信，太白修義，辰星修智。從之則喜，逆之則怒。以斷其形，明五色之變，以知吉凶。五星並見，其年必惡。若政失於春，則歲星不居常；失政於夏，熒惑逆行；政失季夏，填星失度；政失於秋，太白失行政；失於冬，辰星不效其鄉。五政失則五星不明，年不登。

Therefore, when the planet Jupiter (岁星) appears, one should cultivate benevolence; when the planet Mars (荧惑) appears, one should cultivate propriety; when the planet Saturn (镇星) appears, one should cultivate trustworthiness; when the planet Venus (太白) appears, one should cultivate righteousness; when the planet Mercury (辰星) appears, one should cultivate wisdom. If one follows these, auspicious signs will appear; if one violates them, ominous signs will appear. Those who interpret omens can judge good or bad fortune by observing their shapes and distinguishing their five colors. When all five planets appear together, that year will certainly be bad. If governance is flawed in spring, Jupiter will not remain in its proper position; if governance is flawed in summer, Mars will retrograde; if governance is flawed in late summer, Saturn will lose its proper course; if governance is flawed in autumn, Venus will lose its usual path; if governance is flawed in winter, Mercury will not appear in its proper place. If governance is improper in all five seasons, all five planets will become dim and unclear, and the harvest will be poor.

若王者玉曆不正，諸氣不和，五音不調，則熒惑出入不常，太白逆行晝見，是謂大凶。五音和則五星如度，太白不經天熒惑不逆行，不反明，五星皆順度。秦曆始有金火之逆，甘、石並時有差異，漢初測候，乃知五星皆有逆行。魏末張子信學術精通，三十餘年專以圓儀測候，以算步之，始悟日月交道有表裡遲疾盈縮，五星見伏。

If the king's calendar is incorrect, the various energies are not in harmony, and the five tones are not in tune, then the planet Mars appears erratically and the planet Venus moves retrograde and can be seen during the day, which is called a great calamity. Conversely, if the five tones are in harmony, all five planets will follow their normal paths: Venus does not cross the sky in a straight line, Mars does not move retrograde or become abnormally bright, and all five planets move in accordance with their regular courses. In the history of calendars, it was only during the Qin dynasty that records of the retrograde motion of the planets Venus and Mars first appeared. Gan De and Shi Shen observed them at the same time, but their records differed slightly. It was not until the early Han dynasty that actual measurements revealed that all five planets can retrograde. In the late Northern Wei dynasty, Zhang Zixin was particularly skilled in this field. For over thirty years, he exclusively used the round armillary sphere to observe and calculated using formulas, and only then did he understand the principles of solar and lunar eclipses, including their inner and outer aspects, their slow and fast movements, their expansion and contraction, and the regular patterns of the appearance and disappearance of the five planets.

見伏向背，東行曰順，西行曰逆。順則疾，逆則遲。通而率之，經東行。不東不西曰留，留與日相近而不見曰復，與日同度曰合。其留、行、逆、順、掩、合、凌、犯、變色，芒角，凡其所主，皆依時政五常、五官、五事之得失而見其變，遲疾皆有常數。

Regarding the concepts of visibility and concealment and their directions, the terms are as follows: moving eastward is called "shun" (smooth), and moving westward is called "ni" (reverse); moving smoothly is swift, while moving in reverse is slow, but overall, the trend remains eastward. Not moving east or west and remaining still is called "liu" (stay); staying still and approaching the Sun to the point of being unseen is called "fu" (return); being in the same degree as the Sun is called "he" (conjunction). All phenomena such as their staying still, moving smoothly, moving in reverse, visibility, conjunction, eclipsing, and transgressing, as well as changes in color and the appearance ofpointed rays (hairs or spikes), their corresponding effects are determined by the gains and losses of the five constants, five officials, and five affairs in the current political affairs. As for the speed of their movement, there are fixed constants that can be calculated.

五星合，是謂同有德者受慶，子孫蕃昌，亡德者受殃。五星皆大，其事亦小。若四星合，是謂大蕩。其下兵喪並起，君子憂，小人流。三星合，是謂驚立絕行，其分國內外有兵喪，民飢，改立侯王。又曰，歲星、熒惑、填星、陽也，太白、辰星、陰也。陽自外邦，陰自內邦。陽與陰合，中外邦相連以兵；陰與陽合，兵謀在內；陽與陰合，兵謀在外。

When all five planets congregate, it is called "Tong." A virtuous ruler will thus receive blessings and have numerous descendants, while an unvirtuous ruler will suffer calamity. Although the five planets are large in size, the affairs they presage are not great. When four planets congregate, it is called "Da Dang," indicating that warfare and loss will occur in that region, with the virtuous worrying and the petty people wandering. When three planets congregate, it is called "Jing Li Jue Xing," indicating that the country in that region will face internal and external warfare, famine among the people, and a change in the appointment of princes and kings. It is also said that the planet Jupiter, Mars, and Saturn belong to the Yang category, while the planet Venus and the star Tan belong to the Yin category. Yang planets presage matters concerning foreign states, while Yin planets presage matters concerning the inner state. When Yang and Yin planets congregate, it indicates warfare between the central state and foreign states. If Yin planets first congregate with Yang planets, it indicates that military schemes will originate internally. If Yang planets first congregate with Yin planets, it indicates that military schemes will originate externally.

木、火、土三星以逆行，勿以為凶。其遲，夜半經天。其始，皆與日合度，合順行，漸遲，迫日不及，晨見於東方。行去日稍遠，朝時近中則留，留隅中則逆，行逆多時，近中則凶。留而又順，先進漸速，以至於夕伏西方，乃更與日合。

The three stars of wood, fire, and earth naturally move retrograde, so one should not immediately judge them as ominous just because they appear to be retrograde. Their movement is slow, allowing them to cross the meridian during the night. Their process is as follows: they initially share the same position as the sun, then move forward gradually, slowing down, and are overtaken by the sun, appearing in the east in the morning. After moving slightly away from the sun, they stop near the middle of the sky in the morning. When they reach the position near noon, they begin to move retrograde. Retrograde movement continues for some time, and when they approach the meridian, it indicates an ominous sign. After stopping, they resume forward movement, first slowly and then gradually faster, until they set in the west in the evening, rejoining the sun.

太白則以出入不時為凶。辰星則以不效為凶。速而不經天，自始與日合之後，行速而先日，夕見西方，去日前稍遠，夕時近南方則漸遲，遲極而留，留而近日則逆行而合。日在於後，晨見東方。逆則留，留而後遲，遲極去日稍遠。日一時欲近南方，則運行以迫日，晨伏於東方，復與日合。此五星合、見遲、速、逆、順流行之大經也。

The star Tai Bai is considered ominous when it appears or disappears out of season. The star Chen Xing is also ominous when it appears when it should not or fails to appear. These two stars move quickly but do not cross the meridian: after they join with the Sun, they move swiftly and get ahead of the Sun, appearing in the west in the evening. As they move slightly further away from the Sun, by the time it is near the south in the evening, they slow down, slow to a stop, then approach the Sun again, moving backward and joining the Sun. After that, when the Sun is behind them, they appear in the east in the morning. They move backward, then stop, then slow down, slow to a stop, then move further away from the Sun. When the Sun is near the south, they speed up to catch up with the Sun, disappearing in the east in the morning, and then rejoining the Sun. This is the general summary of the conjunctions, appearances, and the slow, fast, retrograde, and direct movements of the five stars.

南方春，太陽之位，天地之經也。月星之行，當天地之經。則遠日失留，逆行而不居焉。故三星經天，二星不經天。陰星，是臣道也，日去而隱，臣不得專也。晝而見上者為經天，其占為下臣為變；更經天，為肅霜至，為旱。備五星經天，天變所未有也。五星應歷度，曰為政令有常。若違歷錯度逆行盈縮者，為亂行，亂行則為失矣，彗孛焉。

The south and spring are the positions of the Star of brightness and prestige, also the constant order of heaven and earth. When the moon and stars reach this constant order, if they are too far from the Star of brightness, they lose their proper place and can only move backward, not remain in position. Therefore, the stars of wood, fire, and earth can cross the meridian, but the stars of metal and water cannot. The stars of metal and water are yin stars, representing the way of ministers: when the Star of brightness moves, they disappear, just as ministers should not act independently. If these stars are seen in the sky during the day, it is called "crossing the sky," and the divination indicates ministers in lower positions and disturbances. If they cross the sky repeatedly, it signifies the early arrival of frost and drought. If all five stars cross the sky, it is an unprecedented heavenly change. If the five stars align with the degrees calculated by the calendar, it indicates that government orders are constant. If they violate the calendar and move erratically, expanding or contracting, it is called "disordered movement," which is disorder, and comets and孛 stars will follow as a result.

五星雜占五星有色，大小不同，各依其行而順時應節。色變青，比參右肩；赤比心大星，黃比參左肩，白比狼，黑比奎大星。不失常色而應其央者，吉。色害行，凶。所去所宜之辰，其分得位。歲星以德，熒惑以禮，填星有禍，太白兵強，辰星陰陽合。所行所宜之辰，順其色而有角者勝，其色變者敗。居實有德也，色勝位；行勝色，行盡勝之。

Each of the five planets has its own color and varies in size. They all follow their own paths and align with the seasons and solar terms. There are standard stars to determine the color changes: when it turns blue, refer to the star on the right shoulder of the Three Stars mansion; when it turns red, refer to the Great Star of the Heart mansion; when it turns yellow, refer to the star on the left shoulder of the Three Stars mansion; when it turns white, refer to the star Wolf; when it turns black, refer to the Great Star of the Legs mansion. If the color remains normal and aligns with its appropriate position, it is auspicious; if the color conflicts with its movement, it is inauspicious. Whenever a planet departs or arrives at a certain time or direction, that region is considered to be in its proper position. The effects of being in the proper position vary: the planet Jupiter signifies virtue, Mars signifies propriety, Saturn signifies calamity, the bright star signifies military strength, and the water star signifies the union of yin and yang. When a planet appears at the appropriate time and its color matches with a bright edge, that direction is victorious; if the color changes, that direction is defeated. When a planet is in its actual position, it signifies virtue. In terms of importance, color is superior to position, movement is superior to color, and ultimately, movement decides the outcome.

木、火、土、金、水五星守其子，則陽氣不足，歲多水災，民飢；守其母，有陰謀者必敗，或曰陰氣不足，水災。守所勝，賦役擊，強凌弱，眾暴寡，多盜，兵起。若圓而色變白，喪，旱。赤則中不平，為兵；青為夏水，黑為疾；黃。若用角，亦占其色。赤角犯我城，黃角地之爭，白哭泣之聲，青兵憂，黑角水困，窮兵之所終。五星同色，天下偃兵，百姓安寧，歌舞以行，不見災疾，五穀豐登。其主時侯以其月，色變則所行失矣。

According to the principles of the Five Phases, the presence of the Five Stars in different positions indicates various outcomes. If a star is stationed in the position of the star that generates it (its child), it signifies insufficient yang energy, frequent water disasters in the year, and famine among the people. If a star is stationed in the position of the star that it generates (its mother), it indicates that those who plot in secret will surely fail; another interpretation suggests it indicates insufficient yin energy and water disasters. If a star is stationed in the position of the star it overcomes (its conqueror), it signifies heavy taxation and conscription, the strong oppressing the weak, the many mistreating the few, numerous bandits, and the outbreak of military conflicts. If the star appears round with a white color, it indicates death and drought; if it is red, it signifies internal unrest and military conflict; if it is green, it indicates major flooding in summer; if it is black, it indicates disease and plague; if it is yellow, it is a special case (the original text here is missing). If the star has a sharp angle, its color should also be considered: a red angle indicates enemy forces attacking the city, a yellow angle indicates territorial disputes, a white angle indicates mourning, a green angle indicates military worries, and a black angle indicates water-related difficulties and hardships, which are the consequences of excessive military campaigns. When all five stars appear with the same color, it signifies peace throughout the land, the people living in security and happiness, celebrations and joy, no disasters or epidemics, and abundant harvests of grain. In summary, when each star is in charge, its influence should be determined according to the month it is in. A change in the star's color indicates that its function has become abnormal.

占期五星休時，四序不同，各於其時而為主焉。及其見罰降祥，則大小異其體，並殊其色。或光潤澤明爭，或暗微芒角凌犯有異，即可消息之。水、火、土有吉祥，則常明。期季月，若主色見祥，則應在合月。福德之祥，以王時在乎合月、王日、王辰。若為不及之祥，則應在沖月。若王月見祥，應在刑月。

On the timing of fulfillment. The five planets each have their periods of decline and prosperity, varying with the four seasons, and each occupies the main position during its own ruling season. When they display punishment or auspicious signs, the size and color vary: some appear bright and luminous, while others are dim and faint, with spikes or strange phenomena, by which we can estimate and infer. The stars of water, fire, and earth, when showing auspicious signs, usually remain bright. The time of fulfillment is determined in the season months (third, sixth, ninth, and twelfth months). If the main color of the star appears as an auspicious sign, the time of fulfillment is in the month corresponding to that color. For auspicious signs related to virtue and fortune, the time is determined by the period of prosperity, occurring in the corresponding month, prosperous day, and prosperous hour. If the sign is weak, the time of fulfillment is in the month opposing it. If an auspicious sign appears in the prosperous month, the fulfillment occurs in the month of conflict.

期發者於所勝之日。金、水二星即以殺月、殺日、時以期遠近，刑亦如之。凡災大，事大而期遠，災小，事小而期近。近即一日、十日，遠或一紀十年。論兵殺，論誅戮以刑，論德以德，生死亦爾。

The date when an event occurs is determined by the day that restrains the star in question. For the stars of metal and water, the time is determined by the month and day of severity and the hour, to measure the nearness or distance of the response. The method for mutual punishment is the same. Generally, if the disaster is great, the event will be significant and the response will be distant; if the disaster is minor, the event will be minor and the response will be near: near responses occur within one day or ten days, while distant ones may take up to twelve years or a decade. When discussing warfare and military actions, or execution and punishment, the method of mutual punishment is used. When discussing benevolence and grace, the method of mutual generation is used. When discussing the death or life of people, the same method is applied.

五星期應五星凶吉期應日數：木星應以木日，又甲乙日。火應火日，或丙丁日。他同。日月星期災變應期殺將日、月、星期十二辰候，其災變吉凶之期，殺將甲乙日，應在一金，餘皆然，以制然也。二十八宿災期二十八宿以十二辰災變期：星木應在金，以受制言也。又曰木十二，火十三日，土十八日，金八，水十。

The number of days for the auspicious and inauspicious effects of the Five Stars: the Wood Star should be on days of Wood, that is, Jia and Yi days; the Malefic of violence should be on days of Fire, that is, Bing and Ding days; the other three stars follow the same pattern. As for the Sun, Moon, and the other stars, their auspicious and inauspicious periods are determined by observing the twelve earthly branches for signs of calamity or fortune, as well as the days for cutting off generals. For example, if a general is cut off on a Jia or Yi day, the corresponding day should be of Metal, because Metal overcomes Wood. The same principle applies to the twenty-eight mansions: the Wood star's corresponding day is of Metal, because Wood is overcome by Metal. There is also a set of days: the Wood Star corresponds to twelve days, the Malefic of violence to thirteen days, the Earth Star to eighteen days, the Metal Star to eight days, and the Water Star to ten days.

五星守犯列舍應期五星守犯列舍應期：守則在春、在秋前後；冬夏應期法，隨氣所制前後；夏冬應其法，隨氣所在制前後；犯乃前春後秋，左冬右夏，應以王處為前，其對為後，左右縱之。又云災祥發見，應在沖月甲乙日，有災期百二十日；丙丁，八十日；戊己，六十日；庚辛，四十日；壬癸，二十日。凡占侯災變期，應參詳大小、災福、淺深、四時，休王，審而用之。

The calculation of the timing for the influence of the Five Stars on the constellations: For those that are "guarding" (守), the timing occurs before and after spring and autumn; for those in winter and summer, the timing before and after depends on the relationship of control between the solar terms. The method for summer and winter is similar, with the timing before and after determined by the relationship of control of the prevailing atmospheric energy. For those that are "offending" (犯), spring is considered the beginning, autumn the end; winter is the left, summer the right; the flourishing place is the beginning, and the opposing place is the end; the left and right can be flexibly adjusted. It is also said that calamities and auspicious events appear in the month of opposition. If it occurs on a Jia or Yi day, the calamity lasts 120 days; on a Bing or Ding day, 80 days; on a Wu or Ji day, 60 days; on a Geng or Xin day, 40 days; on a Ren or Gui day, 20 days. When predicting the timing of calamities or changes, one must consider the size of the matter, whether it is a calamity or blessing, the depth of the effect, the season it occurs in, and the strength or decline of the star, and then carefully weigh and decide.

流星犯五星凡流星犯歲星也，蒼黑，大司農死；赤，歲病飢，黃白，歲樂食足。赤光直窮歲星過，或曰光而銳刺，過害也。黃潤行緩，頭尾端直，去歲星一二寸減者，其地有福，四夷來。

The method of divination when a shooting star interferes with the five planets. If a shooting star encounters the planet Jupiter, a dark blue color indicates the death of a high-ranking official in charge of finances and grain; a red color signifies plague and famine in the current year; a yellow or white color indicates peace and abundance in the current year. If the red light is straight and reaches the end of Jupiter's position before passing, or if the light is sharp like a spear, it is a sign of great harm. If the shooting star is yellow and moist, moves slowly, and has a straight and proper head and tail, and loses its light and slows down within one or two inches of Jupiter, it indicates that the region will have good fortune and that foreign tribes will come to submit.

犯熒惑，則其下有福，若光明映熒惑者，鄰國有大使者至，權威有奸謀。抵則大早歲飢。沖而無光，其分有憂，歲荒民流。入乃國多讒臣，天子備災。犯填星，則外奸人或夷狄來。色赤，有兵；黑有水，或有喪。又為民多事。若其星有大芒，色黃，主德昌。無光，其下主有憂。

A falling star encountering the planet Mars indicates that the land will have good fortune. If the falling star shines brightly and illuminates Mars, it signifies that a great envoy will arrive from a neighboring state, and there will be treachery among those in power. If the falling star blocks Mars, it indicates a severe drought and famine. If the falling star directly opposes Mars without light, it indicates sorrow in the corresponding region, poor harvests, and the migration of people. If the falling star enters Mars, it indicates many slanderous ministers within the country and the emperor should beware of calamities. A falling star encountering Saturn indicates that there will be disturbances from external villains or invasions by barbarians. A red color indicates military conflict, a black color indicates flood or death, and also indicates many troubles among the people. If the falling star has a bright glow and a yellow color, it indicates flourishing virtue and prosperity. If the falling star has no light at all, it indicates sorrow in the region.

抵而相去一寸許，凌填星，光潤者，其分有德也。入太白，其分軍敗。無兵，兵起；強國以戰，亡。沖而無光，其軍憂將死。前後有角，光銳而穿太白，其下有德令。犯辰星，德令施於四方。水官憂，又為大水。奪辰星光者，有外邦使者論得失事。入則天下水，大理御史多死。

A meteor approaching and passing near the planet Zhèn Xīng, at a distance of about an inch, indicates that the region corresponding to that star will have virtue. If a meteor enters the direction of Tàibái, it signifies that the region will suffer military defeat; if there is no existing military conflict, war will break out; if a powerful country starts a war because of this, it will ultimately suffer defeat and destruction. If the meteor directly confronts Tàibái without any light, it indicates that the army will face difficulties and the generals may die. If the meteor has horns in front and sharp light piercing through Tàibái, it indicates that the region will issue benevolent decrees. If a meteor approaches Chénxīng, it signifies that virtue will be implemented throughout the land, but officials responsible for water affairs will face worries, and there will be major floods. If the light of Chénxīng is taken away, it indicates that envoys from foreign states will come to evaluate and discuss matters. If a meteor enters Chénxīng, it signifies widespread flooding across the land, and many officials in judicial and supervisory positions will die.