Zhang Guo's School of Astral Destiny, Volume One

六甲納音屬：甲子、乙丑金，丙寅、丁卯火，戊辰、己巳木，庚午、辛未土，壬申、癸酉金，甲戌、乙亥火，丙子、丁丑水，戊寅、己卯土，庚辰、辛巳金，壬午、癸未木，甲申、乙酉水，丙戌、丁亥土，戊子、己丑火，庚寅、辛卯木，壬辰、癸巳水，甲午、乙未金，丙申、丁酉火，戊戌、己亥木，庚子、辛丑土，壬寅、癸卯金，甲辰、乙巳火，丙午、丁未水，戊申、己酉土，庚戌、辛亥金，壬子、癸丑木，甲寅、乙卯水，丙辰、丁巳土，戊午、己未火，庚申、辛酉木，壬戌、癸亥水。

The "Six Jia Nayin" method pairs the sixty Jiazi into thirty groups, each assigned a specific Five Phases attribute. The Star School uses this to determine the Five Phases of a person's birth year, then uses the Nayin to establish the twelve positions of "Five Phases Growth," which determines the lifespan star and sharpness or killing stars. Therefore, the first step for beginners is to memorize it thoroughly. The pairing method is as follows: Jiazi and Yichou belong to Metal, Bingyin and Dingmao belong to Fire, Wuchen and Jisi belong to Wood, Gengwu and Xinwei belong to Earth, Renshen and Guiyou belong to Metal; Jiaxu and Yihai belong to Fire, Bingzi and Dingchou belong to Water, Wuyin and Jimao belong to Earth, Gengchen and Xinsi belong to Metal, Renwu and Guiwei belong to Wood; Jiashen and Yiyou belong to Water, Bingxu and Dinghai belong to Earth, Wuzi and Jichou belong to Fire, Gengyin and Xinmao belong to Wood, Renchen and Guisi belong to Water; Jiawu and Yiwei belong to Metal, Bingshen and Dingyou belong to Fire, Wuxu and Jihai belong to Wood, Gengzi and Xinchou belong to Earth, Renyin and Gui卯 belong to Metal; Jichen and Yisǐ belong to Fire, Jingwu and Dingwei belong to Water, Wushen and Jiyousheng belong to Earth, Gengxu and Xinhai belong to Metal, Renzi and Guichou belong to Wood; Jiayin and Yimao belong to Water, Bingchen and Dingsi belong to Earth, Wunü and Jiwei belong to Fire, Genshen and Xinyousheng belong to Wood, Renxu and Guihai belong to Water.

天干：甲：陽、乙：陰、丙：陽、丁：陰、戊：陽、己：陰、庚：陽、辛：陰、壬：陽、癸：陰。地支：子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥。方位：東方；甲乙寅卯木。南方；丙丁巳午火。中央；戊己辰戌丑未土。西方；庚辛申酉金。北方；壬癸亥子水。卦宮：干居戌亥，坎子宮。艮立丑寅，震卯中。巽在辰巳，離午位。坤占未申，兌酉同。

The ten heavenly stems are divided into yin and yang: Jia, Bing, Wu, Geng, and Ren are yang stems, while Yi, Ding, Ji, Xin, and Gui are yin stems, arranged alternately. The twelve earthly branches are in order: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, and Hai. The heavenly stems and earthly branches are paired with the Five Phases and directions: the East belongs to wood, with heavenly stems Jia and Yi, and earthly branches Yin and Mao; the South belongs to fire, with heavenly stems Bing and Ding, and earthly branches Si and Wu; the Center belongs to earth, with heavenly stems Wu and Ji, and earthly branches Chen, Xu, Chou, and Wei; the West belongs to metal, with heavenly stems Geng and Xin, and earthly branches Shen and You; the North belongs to water, with heavenly stems Ren and Gui, and earthly branches Hai and Zi. The positions of the Eight Trigrams are as follows: the Qian trigram spans the Xu and Hai palaces, the Kan trigram occupies the Zi palace alone, the Gen trigram spans the Chou and Yin palaces, the Zhen trigram occupies the Mao palace alone, the Xun trigram spans the Chen and Si palaces, the Li trigram occupies the Wu palace alone, the Kun trigram spans the Wei and Shen palaces, and the Dui trigram occupies the You palace alone. This system of correspondence between heavenly stems, earthly branches, Five Phases, and trigram positions serves as the foundation for arranging the star disk and setting up the twelve palaces.

年上起月，此起八字法也。甲己起丙寅，乙庚起戊寅，丙辛起庚寅，丁壬起壬寅，戊癸起甲寅。如甲年五月生，即正月起丙寅、順數五月庚午是也，餘仿此例。日上起時，此起四柱例也。甲己起甲子，乙庚起丙子，丙辛起戊子，丁壬起庚子，戊癸起壬子。如己日卯時生，即子時起甲子、順輪卯時是丁卯也，餘仿此推。

"The method of 'Year to Month' is a mnemonic for determining the monthly pillar in the four pillars of destiny: for Jia and Ji years, the first month starts with Bingyin; for Yi and Geng years, the first month starts with Wuyin; for Bing and Xin years, the first month starts with Gengyin; for Ding and Ren years, the first month starts with Rennyin; for Wu and Gui years, the first month starts with Jiayin. For example, someone born in the fifth month of a Jia year, since the first month is Bingyin, the months are counted sequentially: second month Dingmao, third month Wuchen, fourth month Jisi, and the fifth month is Gengwu, which is the monthly pillar. The same method applies to other years. 'Day to Hour' is a mnemonic for determining the hourly pillar in the four pillars: for Jia and Ji days, the first hour (zi) starts with Jiazi; for Yi and Geng days, the first hour starts with Rennyin; for Bing and Xin days, the first hour starts with Wuzi; for Ding and Ren days, the first hour starts with Gengzi; for Wu and Gui days, the first hour starts with Rennyin. For example, someone born at卯 (mao) hour on a Ji day, since the first hour is Jiazi, the hours are counted sequentially: chou hour Yi chou, yin hour Bingyin, and at mao hour it is Dingmao, which is the hourly pillar. The same method applies to other days. Although the Star School mainly focuses on the seven luminaries and four redundancies, the four pillars of year, month, day, and hour are still the basis for determining deities and the nayin sound element. Therefore, they are listed in the first section of the introduction."

宮分所屬：子土寶瓶齊青位，丑土磨羯越揚州，寅木人馬燕幽地，卯火天蠍宋豫求，辰金天秤鄭兗分，巳水雙女楚荊丘，午日三河周獅子，未月巨蟹秦雍留，申水益魏陰陽位，酉金趙冀是金牛，戌火白羊魯徐郡，亥木雙魚衛豳收。

This song explains the twelve earthly branches, their five phases attributes, the names of the twelve zodiac signs from the West, and the corresponding ancient states and regions. It is the summary of the star school's method of arranging the twelve palaces. The Zi palace belongs to earth, with the star name "Aquarius," and its corresponding region is Qi's Qingzhou. The Chou palace belongs to earth, with the star name "Capricorn," and its corresponding region is Yue's Yangzhou. The Yin palace belongs to wood, with the star name "Sagittarius," and its corresponding region is Yan's Youzhou. The Mao palace belongs to fire, with the star name "Scorpio," and its corresponding region is Song's Yuzhou. The Chen palace belongs to metal, with the star name "Libra," and its corresponding region is Zheng's Yanzhou. The Si palace belongs to water, with the star name "Gemini," and its corresponding region is Chu's Jingzhou. The Wu palace is dominated by the sun, with the star name "Leo," and its corresponding region is the three rivers and Zhou's area. The Wei palace is dominated by the moon, with the star name "Cancer," and its corresponding region is Qin's Yongzhou. The Shen palace belongs to water, with the star name "Yin and Yang," and its corresponding region is Yizhou's Wei area. The You palace belongs to metal, with the star name "Taurus," and its corresponding region is Zhao's Jizhou. The Xu palace belongs to fire, with the star name "Aries," and its corresponding region is Lu's Xuzhou. The Hai palace belongs to wood, with the star name "Pisces," and its corresponding region is Wei's Binyi area. When arranging the chart, one must first determine the five phases of each palace in order to select the palace's ruling star and analyze the relationships of generation and overcoming between the palace and the star.

度數所屬：角木蛟十二，亢金龍九度，氐土貉十六，房日兔五屬六宿、心月狐十八，尾火虎、箕水豹九兮廿四，斗木獬、牛金牛亦六十數，女土蝠九度，虛日鼠、危月燕十五，室火豬十七，壁水俞九兮十八，奎木狼、婁金狗十二，胃土雉十五，昴日雞十止十六，畢月烏、觜火猴借半，參水猿數十，井木犴卅一二度，鬼金羊十二，柳土獐、星日馬六度，張月鹿十六，翼火蛇十九，軫水蚓十七。

This passage lists the degrees covered by each of the Twenty-Eight Mansions. Both the fixed destiny degree and the progressive limit depend on these measurements. The Horn Mansion (Jiao Xu) covers twelve degrees, the Neck Mansion (Kang Xu) nine degrees, the Root Mansion (Di Xu) sixteen degrees, the Room Mansion (Fang Xu) five degrees, and the next six mansions together cover a total of six degrees. The Heart Mansion (Xin Xu) covers eighteen degrees, the Tail Mansion (Wei Xu) and the Winnowing Basket Mansion (Ji Xu) cover nine and twenty-four degrees respectively. The Dipper Mansion (Dou Xu) and the Ox Mansion (Niu Xu) together cover sixty degrees. The Girl Mansion (Nu Xu) covers nine degrees, the Emptiness Mansion (Xu Xu) and the Rooftop Mansion (Wei Xu) both cover fifteen degrees. The Encampment Mansion (Shi Xu) covers seventeen degrees, and the Wall Mansion (Bi Xu) covers nine and eighteen degrees. The Legs Mansion (Kui Xu) and the Bond Mansion (Lou Xu) each cover twelve degrees, the Stomach Mansion (Wei Xu) covers fifteen degrees, the Hairy Head Mansion (Mao Xu) ranges from ten to sixteen degrees, the Net Mansion (Bi Xu) and the Turtle Beak Mansion (Zi Xu) together cover half a degree, the Three Stars Mansion (Can Xu) covers ten degrees, the Well Mansion (Jing Xu) covers thirty-one or twelve degrees, the Ghost Mansion (Gui Xu) covers twelve degrees, the Willow Mansion (Liu Xu) and the Star Mansion (Xing Xu) each cover six degrees, the Extended Net Mansion (Zhang Xu) covers sixteen degrees, the Wings Mansion (Yi Xu) covers nineteen degrees, and the Chariot Mansion (Zhen Xu) covers seventeen degrees. The mnemonic verse combines numbers for the sake of rhyme, but when actually calculating, one should refer to the degrees recorded in the almanac.

度數所在：角、亢、氐初總在辰，氐一、房、心、尾卯存，尾三、箕、斗在寅位。斗四、牛、女丑宮真。女二、虛、危同在子。危十二度亥宮行，室、壁奎兮都在亥，奎一、婁、胃戌宮親。胃三、昴、畢同躔酉。畢六、觜、參、井在申。井八、鬼、柳俱在未。柳三、星、張午位迎。張十五兮、翼、軫巳，軫十還歸在於辰。

This song explains how the twenty-eight mansions are divided among the twelve palaces, which is the method of "passing through the palace" (过宫). Knowing which star is located in a particular mansion and degree allows one to determine which palace it falls into. The first few degrees of the Horn mansion (角宿) and Neck mansion (亢宿), along with the beginning of the Root mansion (氐宿), belong to the Dragon Palace (辰宫). Starting from the first degree of the Root mansion, the House (房), Heart (心), and Tail (尾) mansions belong to the Rabbit Palace (卯宫). Starting from the third degree of the Tail mansion, the Scythe (箕) and Dipper (斗) mansions belong to the Tiger Palace (寅宫). Starting from the fourth degree of the Dipper mansion, the Ox (牛) and Girl (女) mansions belong to the Ox Palace (丑宫). Starting from the second degree of the Girl mansion, the Void (虚) and Rooftop (危) mansions belong to the Rat Palace (子宫). When the Rooftop mansion reaches the twelfth degree, it transitions into the Pig Palace (亥宫), and the rooms (室), Wall (壁), and Legs (奎) mansions are also included in the Pig Palace. Starting from the first degree of the Legs mansion, the Enclosure (娄) and Stomach (胃) mansions belong to the Dog Palace (戌宫). Starting from the third degree of the Stomach mansion, the Bright (昴) and Net (毕) mansions belong to the Rooster Palace (酉宫). Starting from the sixth degree of the Net mansion, the Mouth (觜), Star (参), and Well (井) mansions belong to the Monkey Palace (申宫). Starting from the eighth degree of the Well mansion, the Ghost (鬼) and Willow (柳) mansions belong to the Goat Palace (未宫). Starting from the third degree of the Willow mansion, the Star (星) and Extended Net (张) mansions belong to the Horse Palace (午宫). Starting from the fifteenth degree of the Extended Net mansion, the Wing (翼) and Chariot (轸) mansions belong to the Snake Palace (巳宫). When the Chariot mansion reaches the tenth degree, it returns to the Dragon Palace, continuing in a cycle. Determining the position of the命宫 (life palace) and the placement of stars and luminaries in the palaces depends entirely on this boundary.

太陽行度：立春虛一起，雨水危九求，驚蟄室六度，春分壁三遊，清明奎九下，穀雨婁六留，立夏胃八邊，小滿昴八收，芒種畢十一，夏至參九頭，小暑井十三，大暑井念九，立秋柳十度，處暑張五有，白露翼二立，秋分翼十七，寒露軫十三，霜降角十及，立冬氐二行，小雪房二至，大雪尾六臨，冬至箕四逼，小寒斗十連，大寒牛二直。

This song explains the position of the sun in the twenty-four solar terms, indicating the constellation it is in on the day of each term. It is a quick method to determine the sun's position without consulting an almanac. On the day of Start of Spring, the sun is at the first degree of the Empty Mansion. On the day of Rain Water, it is at the ninth degree of the Rooftop Mansion. On the day of Awakening Insects, it is at the sixth degree of the Encampment Mansion. On the day of Spring Equinox, it is at the third degree of the Wall Mansion. On the day of Clear and Bright, it is at the ninth degree of the Legs Mansion. On the day of Grain Rain, it is at the sixth degree of the Bond Mansion. On the day of Start of Summer, it is at the eighth degree of the Stomach Mansion. On the day of Grain Full, it is at the eighth degree of the Hairy Head Mansion. On the day of Summer Solstice, it is at the ninth degree of the Three Stars Mansion. On the day of Slight Heat, it is at the thirteenth degree of the Well Mansion. On the day of Great Heat, it is at the twenty-ninth degree of the Well Mansion. On the day of Start of Autumn, it is at the tenth degree of the Willow Mansion. On the day of Limit of Heat, it is at the fifth degree of the Extended Net Mansion. On the day of White Dew, it is at the second degree of the Wings Mansion. On the day of Autumn Equinox, it is at the seventeenth degree of the Wings Mansion. On the day of Cold Dew, it is at the thirteenth degree of the Chariot Mansion. On the day of Frost Descent, it is at the tenth degree of the Horn Mansion. On the day of Start of Winter, it is at the second degree of the Root Mansion. On the day of Slight Snow, it is at the second degree of the Room Mansion. On the day of Major Snow, it is at the sixth degree of the Tail Mansion. On the day of Winter Solstice, it is at the fourth degree of the Winnowing Basket Mansion. On the day of Slight Cold, it is at the tenth degree of the Dipper Mansion. On the day of Major Cold, it is at the second degree of the Ox Mansion. The sun moves one degree per day. By remembering the starting position of the sun on the day of each solar term, and adding the number of days from the term to the birth date, one can quickly determine the position of the sun on the day of birth.

太陰行度：欲識太陰行度時，正月之節起於危，每日常行十三度，三日兩宮次第移，二奎、三胃、四從畢，五井、六柳、張居七，八月翼宿以為初，龍角秋季任遊歷，十月房宿作元辰，建子箕子細尋覓，丑月牽牛切要知，周天之度無差忒。

This song explains the starting mansion where the moon begins its path each month. To calculate the moon's movement, on the day of the lunar new year, the moon starts from the mansion of Wei. It progresses thirteen degrees each day, moving through two mansions every three days, in sequence. In February, it begins at the mansion of Kui; in March, at Wei; in April, at Bi; in May, at Jing; in June, at Liu; in July, at Zhang; in August, at Yi; in September, during autumn, it moves around Jiao; in October, it starts at Fang; in November, during the month of Zi, it is found in Ji; and in December, during the month of Chou, it begins at Niu. Following this order, the moon's path around the sky is calculated with perfect accuracy.

晨昏度論，朔後為昏度，望後為晨度。昏度者酉宮也。凡初一至十五六日生，皆從酉上起，每一時挨一度，酉、戌、亥三時順數，申、未、午、巳、辰、卯、寅、丑、子九時逆數。晨度者卯宮也，凡十五六至三十日生，皆從卯宮起，每一時挨一度，卯、辰、巳、午、未、申、酉、戌、亥九時順數，寅、丑、子三時逆數。

The "Morning and Evening Degrees" are rules for adjusting degrees based on the time of birth, considering whether the birthday falls before or after the new moon and the time of day. After the first day of the month, the "Evening Degree" is used, and after the fifteenth day, the "Morning Degree" is used. The Evening Degree starts from the You palace: for those born between the first and fifteenth or sixteenth day of the month, the calculation begins at the You palace, moving one degree for each hour. The hours of You, Xu, and Hai are counted forward, while the hours of Shen, Wei, Wu, Si, Chen, Mao, Yin, Chou, and Zi are counted backward. The Morning Degree starts from the Mao palace: for those born between the fifteenth or sixteenth day and the end of the month, the calculation begins at the Mao palace, moving one degree for each hour. The hours of Mao, Chen, Si, Wu, Wei, Shen, You, Xu, and Hai are counted forward, while the hours of Yin, Chou, and Zi are counted backward. Once the Morning and Evening Degrees are accurately determined, the placement of the命宫 (life palace) and the calculation of the命度 (life degree) will not be misplaced.

初一至初四日，月行最疾，一晝夜行十四度有餘。初五至初八日，月行平，一晝夜行十三度有餘。初九至十九日，月行遲，一晝夜行十二度有餘。二十至廿三日，月行小疾，一晝夜行十三度有餘。二十四至三十日，月行大疾，一晝夜行十四度有餘。

The moon's movement during a lunar month varies in speed, so calculating its position requires segmenting the month rather than evenly distributing thirteen degrees. From the first to the fourth day, the moon moves fastest, covering more than fourteen degrees in a day and night. From the fifth to the eighth day, its movement becomes uniform, covering about thirteen degrees per day. From the ninth to the nineteenth day, the moon slows down, moving about twelve degrees per day. From the twentieth to the twenty-third day, it slightly speeds up again, covering about thirteen degrees per day. From the twenty-fourth to the thirtieth day, the moon moves quickly once more, covering more than fourteen degrees per day. When calculating the moon's position in a star constellation, first determine which segment the birth day falls into, then add up the daily degrees for that segment. This ensures the moon's position is calculated accurately.

星曜行度：太陽一日行一度，一月行一宮，一年行一周天。太陰一日行十三度，兩日半行一宮，一月行一周天。歲星順或五日行一度，大約一年一宮，十二年一周天。熒惑順或日半行一度，大約兩月一宮，二年行一周天。鎮星順或十日行一度，大約二十八月一宮，二十八年一周天。太白順或一日行一度，大約一月一宮，一年一周天。辰星順或一日行一度，大約一月一宮，一年一周天。

Each of the eleven luminaries moves at its own speed. When calculating the annual progress of the heavenly stems and earthly branches, it is essential to remember this section. The sun moves one degree per day, one palace per month, and completes a full circle around the sky in one year. The moon moves thirteen degrees per day, completing one palace in about two and a half days, and circles the sky once per month. "The year star" refers to Jupiter, which moves approximately one degree every five days when moving forward, one palace per year, and completes a full circle around the sky in twelve years. "The wandering star" refers to Mars, which moves approximately one and a half degrees per day when moving forward, one palace in about two months, and completes a full circle around the sky in two years. "The great star" refers to Saturn, which moves approximately one degree every ten days when moving forward, one palace in about twenty-eight months, and completes a full circle around the sky in twenty-eight years. "The white star" refers to Venus, which moves one degree per day when moving forward, one palace per month, and completes a full circle around the sky in one year. "The dawn star" refers to Mercury, which moves at the same speed as Venus, one degree per day, one palace per month, and completes a full circle around the sky in one year.

紫氣二十九日行一度，大約二十九月一宮，二十九年一周天。月孛九日行一度，九個月一宮，九年一周天。羅?十八日行一度，十八月一宮，十八年一周天。計都十八日行一度，十八月一宮，十八年一周天。已上日、月、木、火、土、金、水、氣、孛九星，順行度逆行宮也。惟羅計二星順行宮、逆行度也。凡木、火、土、金、水才有遲留、伏逆，晨夕，次見之論於中。太陰躔度，有朔後行昏度，望後行晨度，宜仔細推詳。

The movement of the four additional celestial bodies is slower than the seven principal planets: "Purple Haze" moves one degree every twenty-nine days, taking about twenty-nine months to pass through one palace, and twenty-nine years to complete a full circle around the sky; "Moon孛" moves one degree every nine days, passing through one palace every nine months, and completing a full circle every nine years; "Ruoou" moves one degree every eighteen days, passing through one palace every eighteen months, and completing a full circle every eighteen years; "Jidu" is the same as Ruoou, moving one degree every eighteen days, passing through one palace every eighteen months, and completing a full circle every eighteen years. Among these nine celestial bodies, including the sun, moon, Jupiter, Mars, Saturn, Venus, Mercury, Purple Haze, and Moon孛, they all move forward in degrees but retrograde in palace positions. Only Ruoou and Jidu are opposite, moving forward in palace positions but retrograde in degrees, which is the easiest point to confuse. As for the five planets—Jupiter, Mars, Saturn, Venus, and Mercury—they have variations such as slow movement, staying in place, being hidden, retrograde motion, and appearing in the morning or evening, as well as reappearing in sequence. These must all be considered when arranging the chart. The position of the Moon's path is such that after the new moon, it moves through the evening degree, and after the full moon, it moves through the morning degree. This must be carefully calculated and not treated vaguely.

星：星者，謂日、月、木、火、土、金、水、氣、孛、羅計，兼文魁、名甲、官印、經緯、驛馬、三元、四元、催官、祿神、喜神、爵星、十干、化曜等星。此即天星也，又名星辰。煞：煞者，謂祿勳、歲駕、天乙、玉堂、斗杓、卦氣、唐符、國印，並陽刃、劍鋒、天雄、地雌、飛廉、的殺、劫殺、亡神、四耗、四符等煞。此即地煞也，亦名地曜。

The Star School divides the items on the pan into two major categories: "Stars" and "Sah." The term "Stars" refers to the seven celestial bodies: Sun, Moon, Jupiter, Mars, Saturn, Venus, and Mercury, plus the four additional celestial bodies: Purple Qi, Moon孛, Ruo Hui, and Ji Du. It also includes Wen Kui, Ming Jia, Guan Yin, Tian Jing Di Wei, Yì Mǎ, Tian Di Ren San Yuan, Si Yuan, Cui Guan, Lu Shen, Xi Shen, Jue Xing, and the ten heavenly stems transformed into their respective celestial influences. These are either actual celestial phenomena or derived from the heavenly stems and earthly branches and attached to the celestial phenomena, so they are collectively called "Heavenly Stars" or "Celestial Bodies." The term "Sah" refers to a group of auspicious deities such as Lu Xun, Sui Jia, Tian Yi, Yu Tang, Dou Biao, Gua Qi, Tang Fu, and Guo Yin, as well as a group of inauspicious deities such as Yang Ren, Jian Feng, Tian Xiong, Di Ci, Fei Lian, De Sha, Jie Sha, Wang Shen, Si Hao, and Si Fu. These are derived according to rules from the branch of the year and the month builder. Therefore, they are collectively called "Earthly Sah" or "Earthly Celestial Bodies." When interpreting the pan, one must first distinguish between Stars and Sah to avoid treating the deities and ominous influences as actual celestial bodies and thus making incorrect judgments about their interactions.

宮：宮主者，謂子丑宮土、寅亥宮木、卯戌宮火、辰酉宮金、巳申宮水、午宮日、未宮月。此為宮分相合以布七曜。度：度主者，謂：角、斗、奎、井度木，亢、牛、婁、鬼度金，氐、女、胃、柳度土，房、虛、昂、星度日，心、危、畢、張度月，尾、室、觜、翼度火，箕、壁、參、軫度水。此為度宿所屬以布七政。

The "宫主" refers to the ruling star of each of the twelve palaces: the palace of Zi and Chou is ruled by the planet of Earth, the palace of Yin and Hai is ruled by the planet of Wood, the palace of Mao and Xu is ruled by the planet of Fire, the palace of Chen and You is ruled by the planet of Metal, the palace of Si and Shen is ruled by the planet of Water, the palace of Wu is ruled by the Sun, and the palace of Wei is ruled by the Moon. This method assigns the seven planets according to the Five Phases to the twelve palaces, and the ruling star of a palace is determined by referring to this table. The "度主" refers to the stars associated with each of the twenty-eight constellations: the constellations Jiao, Dou, Kui, and Jing belong to Wood, the constellations Kang, Niu, Lou, and Gui belong to Metal, the constellations Di, Nu, Wei, and Liu belong to Earth, the constellations Fang, Xu, Mao, and Xing belong to the Sun, the constellations Xin, Wei, Bi, and Zhang belong to the Moon, the constellations Wei, Shi, Zui, and Yi belong to Fire, and the constellations Ji, Bi, Can, and Zhen belong to Water. This method assigns the seven celestial bodies according to the Five Phases to the twenty-eight constellations, and the ruling star of a constellation is determined by referring to this table. If the命宫 falls in a particular palace, the ruling star of that palace is taken; if the命度 is located in a particular constellation, the ruling star of that constellation is taken. Both are my useful gods and are indispensable.

強：強宮者，謂命宮、官祿、田宅、妻妾、男女、福德、財帛，又云：財帛次弱，與其命宮相違故耳。居強宮者旺。弱：弱宮者，謂兄弟、奴僕、疾厄、相貌、遷移，又云：遷移近強，與其命宮相向故也。臨弱宮者衰。

The twelve palaces are divided into strong and weak categories. The seven palaces classified as strong are the命宫 (Destiny Palace), 官禄 (Official Rank), 田宅 (Houses and Land), 妻妾 (Spouse and Concubine), 男女 (Children and Relatives), 奉德 (Fortune and Virtue), and 财帛 (Wealth and Resources). However, the 财帛 palace is considered strong but with a weak aspect, as it is in a direction opposite to the 命宫. When auspicious stars are in strong palaces, their power is enhanced. The five palaces classified as weak are 兄弟 (Siblings), 奴仆 (Servants), 疾厄 (Illness and Misfortune), 相貌 (Appearance), and 迁移 (Migration). Among these, the 迁移 palace is nearly strong, as it is directly opposite the 命宫 and shares a connected energy flow. When stars are in weak palaces, their power diminishes. When selecting the Useful God (useful god), first determine whether it is in one of the seven strong palaces or one of the five weak palaces. The same star in a strong palace brings thick fortune, while in a weak palace brings thin fortune. This is the first step in judging the degree of auspiciousness or inauspiciousness.

體：體者，靜也，又曰原守星盤，排下七政四餘原，掌身命、官福、田財、妻嗣及文魁、經緯、三元、四元等星。用：用者，動也，又曰流行周天行度，主大小二限，主流年十一曜，太歲輪宮煞。流行者流動星辰限度也。

The study of destiny is divided into two aspects: "Body" and "Use." "Body" refers to the static aspect, also known as the "Original Star Disk," which includes the original seven stars and four remainders arranged at the moment of birth, as well as the main stars governing the body, palace, official position, fortune virtue, fields and houses, wealth and goods, and spouse, concubines, and children. It also includes stars such as Wenkui, Tianjing, Dili, San Yuan, and Si Yuan. "Use" refers to the dynamic aspect, also known as the "Circulating Celestial Movement," which involves the progression of great and small limits, the positions of the eleven celestial bodies in the current year, and the divine omens brought by the annual ruler's palace. The term "circulating" means that the stars and limits continuously move on the disk. The "Body" determines the overall quality of a person's destiny, while the "Use" determines the temporary fortune and misfortune. Both must be considered together; lacking either will result in an inaccurate judgment.

生：生者相生也，謂木生火、火生土、土生金、金生水、水生木，如身命，官福、田財、妻嗣、等星，須是他來生我者吉。謂他生我之星即父母之類。克：克者相剋也，謂木克土、土克水、水克火、火克金、金克木，如身命，田財、妻嗣、官福等，主切忌他來克我者也。克者他克我也，如官鬼之例。

"Sheng" refers to the mutual generation of the Five Phases: wood generates fire, fire generates earth, earth generates metal, metal generates water, and water generates wood. For the main stars governing the body, official position, fortune virtue, land and property, and wife and children, they must be supported by other stars that generate them to be considered auspicious. The star that generates me is like the parents in my destiny, providing support and assistance. "Ke" refers to the mutual control of the Five Phases: wood controls earth, earth controls water, water controls fire, fire controls metal, and metal controls wood. For the main stars governing the body, property, wife and children, official position, and fortune virtue, it is most inauspicious if other stars control them.the so-called ke means that another star controls me, like the official ghost in my destiny, representing a restraining force. When examining the chart, first identify which star is my useful god, then observe whether the surrounding stars generate or control it. The overall fortune and misfortune of the destiny is thus determined.

制：制者乃相剋也，謂金克木得火制，火克金得水制，水克火得土制，土克水得木制，木克土得金制云云。謂制伏其傷我之人。化：化者乃相生也，謂金克木得水化，水克火得木化，木克土得火化，火克金得土化，土克水得金化之類。謂化惡歸善於我也。

"Zhi" is using the method of mutual control to resolve conflicts: if metal controls wood, then fire should control metal; if fire controls metal, then water should control fire; if water controls fire, then earth should control water; if earth controls water, then wood should control earth; if wood controls earth, then metal should control wood. This means using one star to subdue the star that harms me, so that it cannot harm me anymore. "Hua" is using the method of mutual generation to resolve conflicts: if metal controls wood, then water should be in between, as metal generates water and water generates wood; if water controls fire, then wood should be in between; if wood controls earth, then fire should be in between; if fire controls metal, then earth should be in between; if earth controls water, then metal should be in between. This is transforming harmful forces into beneficial ones through continuous generation. "Zhi" is suppression, "Hua" is guidance. When encountering conflicts on the chart, first check if there are "Zhi" or "Hua" methods to resolve them. If there is a resolution, then the harmful situation does not become truly harmful.

對：對者對照也，如子午對照，丑未對照，寅申對照，卯辰對照，辰戌對照，巳亥對照，對照吉則吉，對照凶則凶。此謂相沖之類。合：合者合拱也，申、子、辰合拱，寅、午、戌合拱，巳、酉、丑合拱，亥、卯、未合拱，合拱吉則吉，合拱凶則凶。此謂拱合之類。

"Duì" means mutual opposition between the opposite palaces. The twelve palaces are paired facing each other, with Zi opposite Wu, Chou opposite Wei, Yin opposite Shen, Chen opposite Xu, Si opposite Hai, and Mao opposite You (the original text mistakenly mentions "Mao and Chen" instead of "Mao and You" as the correct pairing). If a beneficial star comes from the opposite palace, it brings good fortune; if a harmful star comes, it brings misfortune. This is what is referred to as mutual conflict in the eight characters. "He" means triple harmony and mutual support. The palaces of Shen, Zi, and Chen form one group, the palaces of Yin, Wu, and Shen form another, and the palaces of Si, You, and Chou form a third, while the palaces of Hai, Mao, and Wei form the fourth. Within each group, the three palaces support and embrace each other. If the supported star is beneficial, it brings good fortune; if it is harmful, it brings misfortune. This is the concept of triple harmony and mutual support. Opposition is a direct clash, while harmony is a supportive relationship from the side, and their nature of influence differs.

向：曏者諸星向朝也，如日月向朝，如官福向朝，如田財向朝，如文魁向朝，如經緯向朝，如三元滿用向朝，如一主專權向朝。曏者有情凶星又怕向。背：背者眾曜背躔也，如計羅截諸星於東南，而命限歷於西北，如羅計截眾曜於西北，而命限在於東南，又日月背躔諸星，沈淪是也。背者無益凶星又宜背。

"Xiang" refers to the situation where all the stars are directed towards my side. When the sun and moon are directed towards the命宫 (destiny palace), the main stars governing officialdom, fortune virtue, fields and property, literary excellence, and the celestial and terrestrial axes are also directed towards the命宫, or when a single main star holds great power and is directed towards the命宫, this is called Xiang. Xiang means being affectionate; the stars are willing to take care of me. However, if the stars directed towards me are malevolent ones, it becomes a cause for concern. "Bei" refers to the situation where all the stars are located on the opposite side. For example, if Rohini and Ji Du block the stars in the southeast while my命宫 and destiny limit are located in the northwest; or if they block the stars in the northwest while my命宫 and destiny limit are located in the southeast; or if the sun and moon are located on the opposite side from the other stars, unable to gain support, this is called sinking. Bei means being of no benefit; the stars cannot illuminate me. However, malevolent stars are actually better when they are on the opposite side.

前：前後者，有二論，如子宮為中，以丑宮為前，以亥宮為後，乃宮之前後也；如角度為中，以亢度為前，軫度為後，乃度之前後也。論行限者，以宮之前後決吉凶；談星格者，以度之前後定禍福。又有同宮前後之分，又有同度前後之論。克我之星宜其前行。

There are two sets of calculations for "前后" (before and after). One is based on the palaces: taking the Zi palace as the midpoint, the Chou palace is before it, and the Hai palace is after it; this is the order of the palaces. The other is based on the degrees: taking the degree of the Jiao Xu as the midpoint, the degree of the Kang Xu is before it, and the degree of the Chen Xu is after it; this is the order of the degrees. When determining the limits of movement, the order of the palaces is used to judge fortune and misfortune; when discussing star formations, the order of the degrees is used to determine calamity and blessings. There are also distinctions within the same palace as to which comes first and which comes later, and similarly within the same mansion. Palaces are coarse and degrees are fine; they cannot be treated as the same. The general principle is that a star that conquers me should come before me; if it passes me first, its sharpness is already exhausted, and thus it will not harm me.

後：經云日月同宮，月要占於日前，如月躔井，日躔畢是也；又曰金水會垣，水忌退於金後，如水躔井，金躔畢是也；又有相剋前後之分，如土在井，水在畢，為禍輕；如土在畢，水在井，則禍重。大抵生我之星宜在後，克我之星宜在前，餘仿此推。生我之星宜其後至。

The text says that when the sun and moon fall into the same palace, the moon should be ahead of the sun. For example, if the moon is in the Well mansion and the sun is in the Net mansion, since the Well mansion is ahead in the sequence, this is considered proper. It also mentions that when the metal and water stars are in the same domain, the water star should not be behind the metal star. For example, if the water star is in the Well mansion and the metal star is in the Net mansion, this is considered correct. There is also a distinction regarding the order of stars that are in mutual control: if the earth star is in the Well mansion and the water star is in the Net mansion, the earth star comes first and the water star follows, so the earth's influence has already passed, and the resulting harm is light. Conversely, if the earth star is in the Net mansion and the water star is in the Well mansion, the earth star comes later and presses upon the water star, resulting in greater harm. In general, the rule is that the star which nourishes me should be behind me, so that it can continuously support me. The star which controls me should be ahead of me, so that it has already passed and cannot cause further harm. The same principle applies to all other stars.

迎：迎者，星在前也，且如命限在寅，而卯上有星，謂之隔宮迎；如命限在箕，而尾度上有星，謂之隔度迎。隔宮者輕，隔度者重。迎吉則吉，迎凶則凶。送：送者，星在後也。如命限在寅，丑上有星，謂曰隔宮送；如命限在箕，而斗度上有星，謂之隔度送。隔宮者遠，隔度者近。送吉則吉，送凶則凶。

"Ying" means that there are stars guarding me in front. For example, if my destiny palace or career limit is in the寅 (Yin) palace, and there are stars in the next palace,卯 (Mao), this is called "Yi Gong Xiang Ying" (crossing palace to welcome); or if my destiny limit is in the箕 (Ji) mansion, and there are stars in the previous mansion,尾 (Wei), this is called "Yi Du Xiang Ying" (crossing degree to welcome). Crossing one palace means they are still far away, so the influence is light; crossing one degree means they are close by, so the influence is strong. If the star being welcomed is a good one, it brings good fortune; if it is a bad one, it brings misfortune. "Song" means that there are stars following me from behind. For example, if my destiny limit is in the寅 (Yin) palace, and there are stars in the previous palace,丑 (Chou), this is called "Yi Gong Xiang Song" (crossing palace to send); or if my destiny limit is in the箕 (Ji) mansion, and there are stars in the following mansion,斗 (Dou), this is called "Yi Du Xiang Song" (crossing degree to send). Crossing a palace means they are far away, while crossing a degree means they are close. If the star being sent is a good one, it brings good fortune; if it is a bad one, it brings misfortune. Both "Ying" in front and "Song" behind should be considered together with their good or bad nature.

明：明者，晝生日、木、土、水、氣、討、孛，夜生月、火、金、羅謂之嚮明。為身命、田、財、官、福、經緯、驛馬、三元、祿等星為奇。明者光明之謂也。晦：晦者，夜生日、木、土、水、氣、計、孛，晝生月、火、金、羅謂之背曜，或掌身命田財、官福、有文魁、名甲星等俱失次也。晦者暗眛之謂也。

Stars have a distinction between day and night. When they are in their proper time, they are called "bright" (明), and when they are not, they are called "dusky" (晦). For those born during the day, the yang stars such as the Sun, Wood, Earth, Water, Purple Qi, Ji Du, and Yue Bo are in command. For those born at night, the yin stars such as the Moon, Fire, Metal, Luo Hui are in command. This is called "facing the bright" (向明). Any star that governs the body palace, life palace, fields, wealth, official rank, virtue fortune, and other important positions such as the Heavenly and Earthly经纬, the Post-horse, the Three Yuan, and the禄 star, if it can face the bright, the pattern will be extraordinary. Bright means being in a favorable and powerful position. Conversely, if those born at night are governed by the yang stars such as the Sun, Wood, Earth, Water, Qi, Ji Du, and Yue Bo, or those born during the day are governed by the yin stars such as the Moon, Fire, Metal, and Luo Hui, this is called "turning away from the stars" (背曜). At such times, even if the star governs the body, life, fields, wealth, official rank, virtue fortune, or holds both literary excellence and distinguished title positions, it is still considered to be out of order and powerless. Dusky means being in a dark and unfavorable time.

升：升者日在東方，宜寅、卯、辰、巳、午、未時生人；月在西方，喜申、酉、戌、亥、子、丑時生人。升者得其體也。沈：沈者，日在西方，而夜生，月在東方，而晝生，兼為官福、身命、田財、妻嗣等用者謂曰失格。沈者失其用也。

"Rise" means that the sun and moon each rise in their proper direction. The sun is most suitable for those born in the six hours of寅, 卯, 辰, 巳, 午, and 未 when it is in the eastern mansions; the moon is most favorable for those born in the six hours of申, 酉, 戌, 亥, 子, and 丑 when it is in the western mansions. This arrangement aligns the nature of the sun and moon with the time of birth, so "rise" is "to obtain its essence." "Submerge" is the opposite: the sun is already in the west but is born at night, and the moon is still in the east but is born in the day; both the sun and moon sink without rising. If they are still used as the useful gods for official position, fortune virtue, body palace and life palace, fields and houses, wealth and property, and wife, concubine, and children at such times, they are all considered to be of inferior quality. "Submerge" is "to lose its function," meaning that although the stars are on the chart, they cannot exert their power.

順：順者，五星自北而西，自南而東順度相生，而無諸星駁雜為美，如木、火、土、金、水，次第相生則吉。逆：逆者，五星自北而東，自南而西，逆度相剋，又有眾曜混雜為忌，如水、火、金、木、土相逢克戰則凶。

"Order" refers to the arrangement of the five stars following the sequence of mutual generation. Counting from north to west and from south to east, the degrees connect sequentially, and the five elements also correspond exactly to mutual generation, with no other stars interfering. This is most favorable: just like wood generates fire, fire generates earth, earth generates metal, metal generates water, each element follows the previous in a continuous cycle, indicating good fortune. "Disorder" refers to the reversal of this sequence. Counting from north to east and from south to west, the degrees are arranged in reverse order, and the five elements instead clash and control each other, with many stars mixed in between. This is most unfavorable: for example, water and fire, metal and wood, wood and earth meet head-on, fighting against each other, indicating bad fortune. When examining a chart, first determine whether the stars are arranged in order or in disorder. If in order, they form a continuous flow; if in disorder, they clash at every turn.

衰：衰者春土、夏金、秋木、冬火四季水，又衰、病、死、絕、胎養宮為衰，已上等星宮位忌掌用神，坐衰地尤甚。旺：旺者，春木、夏火、秋金、冬水、四季土又長生、冠帶、帝旺為旺，已上等星宮位宜掌用神，臨旺地尢切。

"The term 'decline' refers to stars and elements that are out of their proper season. Earth in spring, metal in summer, wood in autumn, fire in winter, and water in the months of the four seasons are all out of season. In addition, the positions of decline, illness, death, extinction, fetal stage, and nourishment within the twelve stages of growth are also considered as decline positions. Any stars or palace positions that are out of season should be avoided as the useful god; if the useful god happens to be in a decline position, it becomes decline on top of decline, which is especially unfavorable. 'Prosperity' refers to stars and elements that are in their proper season. Wood in spring, fire in summer, metal in autumn, water in winter, and earth in the months of the four seasons are all in season. If they are also in the positions of growth, capping, and prosperity, they are considered as prosperous positions. Any stars or palace positions that are in season are suitable for the useful god; if the useful god is also in a prosperous position, its power is most effective. Determining whether the useful god is in season or out of season is the fundamental way to distinguish between light and heavy."

掩：掩者，羅計掩蔽也，或晝掩諸星於西北，或夜蔽眾曜於東南也。羅計截諸星謂之掩。蝕：蝕者，日月同羅計也，以朔日晝生望月，夜誕遇羅計則蝕，忌坐命，安身於日月度也。日月遇羅計謂之蝕。

"Yan" refers to the conjunction of Luo Hui and Ji Du obscuring all the stars. For those born during the day, Luo Hui and Ji Du conceal the stars in the Northwest direction; for those born at night, they obscure the stars in the Southeast direction. Any stars blocked by Luo Hui and Ji Du from appearing are called "Yan." "Shi" refers to Luo Hui and Ji Du sharing the same palace and path as the sun and moon. If someone born on a new moon day encounters Luo Hui and Ji Du during the day, or someone born on a full moon day encounters them at night, the light of the sun and moon will be devoured, which is called "Shi." Whenever such an occurrence happens, it is most unfavorable to place the命宫 (destiny palace) or 身宫 (body palace) in the degree where the sun or moon resides, as the main star's light has been eaten away, indicating damage to one's foundation throughout life. "Yan" involves obscuring the stars, while "Shi" involves devouring the sun and moon. Both are harmful due to Luo Hui and Ji Du, but "Shi" is more severe than "Yan."

沖：沖者，對宮沖剋也，如火在子，水在午，又如木在丑，金在未，對照沖剋乃為不吉，餘可類推也。制：制者，用星受制也，如木為用星被金所制，又土為用神被木所制，用星者，即身命、官福、田財、妻嗣等，主是也受他星剋制不吉。吉神制則凶、凶神制則吉。

"Chong" refers to mutual attack between opposite palace positions. For example, if the fire star is in the Zi palace and the water star is in the Wu palace, Zi and Wu are opposite, and water controls fire; similarly, if the wood star is in the Chou palace and the metal star is in the Wei palace, Chou and Wei are opposite, and metal controls wood. This is both opposition and mutual control, which is not auspicious. Other pairs follow the same pattern. Here, "zhi" specifically refers to the useful god being suppressed. For instance, if wood is the useful god but is controlled by the metal star; or if earth is the useful god but is controlled by the wood star. The so-called "useful star" refers to the main stars governing the person's palace, official position, fortune virtue, property, wife and children, etc. When these stars are controlled by other stars, it is generally inauspicious. However, it should be divided into auspicious and inauspicious outcomes: if a good star is suppressed, its fortune cannot manifest and becomes inauspicious; if an evil star is suppressed, its malevolence cannot be exerted and becomes auspicious.

朝：朝者，相向也，如眾曜拱南，南方坐命；如群星朝北，北方坐命；又如計羅截諸星於東，命坐於東；截諸星於西，命坐於西，皆謂之朝也。吉星朝向者吉、凶星朝向者凶。

"Chao" means that all the stars are facing the命宫. For example, if all the stars are gathered in the southern area ofSi-Wu-Wei (summer quarter), and the命宫 is exactly located in the south; or if all the stars are gathered in the northern area ofHai-Zi-Chou (winter quarter), and the命宫 is exactly located in the north; or if the罗睺 and计都 block the stars to the east, and the命宫 is exactly located in the east; or if they block the stars to the west, and the命宫 is exactly located in the west: in all such cases where the stars and the命宫 are in the same direction and the stars are facing the命宫, it is called "Chao." The meaning of "Chao" is that all the stars are under my control, and their power is concentrated. However, it is still necessary to consider what kind of stars are coming to "Chao": if good stars come to "Chao," it is auspicious; if evil stars come to "Chao," it is inauspicious. One cannot simply judge it as a good pattern just because many stars are gathered together.

拱：拱者，三合也，如日月拱身命、拱官福、拱田財、拱妻子，又如福祿拱身命、拱官福、拱田財、拱妻子，又如田財拱身命、拱官福、拱妻子。拱吉則吉、拱凶則凶。夾：夾者，兩傍也，如：日月夾身命、夾官福、夾田財、夾妻子，又如：福祿夾身命、夾官福、夾田財、夾妻子，又如：田財夾身命、夾官福、夾妻子。有情夾者吉、無情夾者凶。

"Arching" refers to triple harmony from a distance. For example, the sun and moon occupy two corners of the triple harmony, with the body palace and destiny palace in the middle, or arching the official position and fortune virtue, or arching the fields, residences, wealth, and property, or arching the wife and children. Similarly, the fortune virtue star and the official position star can form a triple harmony to arch the body palace and destiny palace, or arch the official position and fortune virtue, or arch the fields and property, or arch the wife and children. If the stars being arched are auspicious, then the result is auspicious; if they are inauspicious, then the result is inauspicious. "Enclosing" refers to tight confinement from both sides. For example, the sun and moon occupy the front and back palaces, with the body palace and destiny palace in between, or enclosing the official position and fortune virtue, or enclosing the fields and property, or enclosing the wife. When two fortune and official position stars enclose each other, or two fields and property stars enclose each other, it is the same. Enclosing depends on the relationship: if the stars enclosing are harmonious and compatible with the palace they enclose, it is called a harmonious enclosure, which is auspicious; if they are conflicting or opposing, it is called an inharmonious enclosure, which is inauspicious. Enclosure is more powerful than arching, and the force of enclosure is tighter.

輔：輔者輔弼也，如身命主輔弼日月之前後，又官福星輔弼日月之左右，又田財、妻嗣等主得日月挈提者，皆為合格。吉神輔弼者吉、凶星輔佐者凶。分：分者，羅計截諸星兩路也，或分截文武兩班，或分截文東武西，或分出日月並明，或分出官福清健。

"Fu" refers to stars that accompany the sun and moon. If the main stars of the body palace and命宫 are closely attached to the front and back of the sun and moon, and the main stars of official position and fortune virtue are standing on the left and right of the sun and moon, while the main stars of fields and houses, wealth and property, and wife, concubine, and children also receive the support and care of the sun and moon, this is considered proper, indicating a life with great support. However, if the accompanying stars are auspicious deities, it brings good fortune; but if they are malevolent stars assisting by their side, they may instead help the wicked, hence saying that malevolent stars accompanying lead to misfortune. "Fen" refers to the division of all stars into two groups by Luo Hou and Ji Du. This division may separate them into civil and military groups, or into civil stars on the east and military stars on the west; or after division, the sun and moon each appear separately and shine brightly together; or after division, the group of official position and fortune virtue is pure and strong, not burdened by miscellaneous stars. A good division is called Luo Ji Cheng Ge; a poor division leads to obstruction and harm.

會：會者，諸星聚一宮一度也，如十一曜會聚身命，如十一曜會聚官福，或會聚田財，且諸星順度相生，無克戰為妙。會成貴格者貴、會成賤格者賤。引：引者，在前也，引宜度遠，如日月引從官福，引從田財，引從妻嗣，引從或文魁，引從名甲，引從官印，引從得地者佳。吉星引從者吉、凶星引從者凶。

"Will" refers to multiple stars gathering in the same palace and degree. For example, eleven luminaries may gather in the palace of the body and destiny, or in the palace of officialdom and fortune virtue, or in the palace of land and wealth. Whether the gathering is good or bad depends on whether the stars follow the degrees in sequence and mutually generate, without mutual conflict. If the gathering forms a noble pattern, it indicates nobility; if it forms a humble pattern, it indicates humility. One cannot simply regard a large number of stars as auspicious. "Leading" refers to leading the way ahead. The leading star and the star it leads should be separated by a suitable distance, not too close. For example, the sun and moon may lead the way for officialdom and fortune virtue, for land and wealth, for spouse and children, or for stars such as Wenkui, Mingjia, and Ganyin. If the led stars also have proper positions, it is best. It is still necessary to distinguish between auspicious and inauspicious: if an auspicious star leads, it brings auspiciousness; if a malefic star leads, it brings misfortune.

從：從者，在後也，從宜度近，如金水引從宜水前金後，木火引從要火前木後，土金引從宜金前土後，蓋後能生前也，前不能生後故耳。引從相生者吉、引從相剋者凶。截：截者，羅計攔截也，或截諸星於東南又晝生，或截眾曜於西北又夜生，或羅計中分，截出文東武西。

"From" refers to following behind and accompanying, with the accompanying star and the preceding star being close in degree rather than distant. For example, if gold and water are accompanying each other, water should be in front and gold behind; if wood and fire are accompanying each other, fire should be in front and wood behind; if earth and gold are accompanying each other, gold should be in front and earth behind. This arrangement is based on the principle that the following star can generate the preceding one, such as gold generating water, wood generating fire, and earth generating gold, thus ensuring a smooth flow of energy. If reversed, the preceding star cannot generate the following one, resulting in mere accompanying without any beneficial effect. When "leading" and "following" stars mutually generate, it is auspicious; when they mutually control each other, it is inauspicious. "Cutting" refers to the obstruction by Rahu and Ketu. For instance, if the stars are cut off in the southeast, yet the person is born during the day; or if the stars are cut off in the northwest, yet the person is born at night; or if Rahu and Ketu are positioned one to the south and one to the north, dividing the space, with literary stars cut off to the east and martial stars cut off to the west. Appropriate cutting leads to a special pattern, while improper cutting causes all stars to be trapped.

漏：漏者，截出吉星也，或晝生漏出日、木、土、水、氣、計於陽宮陽度，或夜生漏出月、火、羅、金於陰宮陰度。守：守者，身命住宮也。所住之宮與，諸星相會以定貴賤。守吉星則吉、守凶星則凶。

"Leak" refers to the situation where, after being intercepted by Luo Ji, auspicious stars still manage to emerge from the gaps. For those born during the day, the stars Day, Wood, Earth, Water, Zi Qi, and Ji Du emerge from the Yang Palace and Yang Degree; for those born at night, the stars Moon, Fire, Luo Hui, and Metal Star emerge from the Yin Palace and Yin Degree. The stars that leak out are in harmony with both Yin and Yang, and are not hindered by interception, making them most valuable. "Guarding" refers to the palace where the person's body palace and destiny palace are located. The fortune of a person is determined by which stars are present in the palace they reside in: guarding a beneficial star brings benefit, while guarding a harmful star brings harm. When examining the chart, first identify which star is guarding the destiny palace, then check if there are any auspicious stars leaking out to support it. The distinction between fortune and misfortune often lies here.

岐：岐者，兩岐隔界也，如尾二在卯，尾三過寅，乃隔宮同度岐界也；又如子上虛九，與危初度，是同宮隔度岐界也。但凡身命、官福等星，坐度宜深不宜躔，兩岐界之度也。兩岐隔界者乃交過度也。

"Qi" refers to the boundary between two sides. For example, the second degree of the Tail Mansion is still in the Mao Palace, but the third degree has already entered the Yin Palace. Thus, the same degree of a single mansion is divided between two palaces, which is called the dividing line of the Qi boundary between palaces. Another example is that the ninth degree of the Emptiness Mansion in the Zi Palace is adjacent to the beginning degree of the Rooftop Mansion, both located within the same palace but belonging to different mansions, which is called the dividing line of the Qi boundary within the same palace. All important stars such as the body palace, life palace, officialdom, and fortune virtue should ideally be deeply situated within a single mansion's degree, rather than precisely at the transitional degree where two mansions meet. The so-called two-Qi dividing boundary refers to the moment when transitioning between palaces, leading to unstable foundations and a life marked by indecisiveness and fluctuation.

無名天地之始，有名萬物之母。圖說：嘗聞天地未判，其名混沌；乾坤未分，是名胚？。且日月星辰未生也，陰陽寒暑未分也。在上則無雨露、無風雲、無霜雪、無雷霆，不過杳杳冥冥；在下則無草木、無山川、無禽獸、無人民，不過昧昧昏昏。是一氣盤結於中。

The Tao Te Ching says: "Without name, it is the beginning of heaven and earth; with name, it is the mother of all things." The diagram explains: It is said that when heaven and earth had not yet been separated, that state was called "hundun" (chaotic unity); and when the Qian and Kun trigrams had not yet been split apart, that state was called "embryo" (the original text for these two characters is incomplete). At that time, the sun, moon, and stars had not yet been born, and yin and yang, cold and heat had not yet been divided. Looking upward, there was no rain, dew, clouds, wind, frost, snow, or thunder, only a vast and dark expanse. Looking downward, there was no grass, trees, mountains, rivers, birds, beasts, or people, only a dim and obscure darkness. Between heaven and earth, there was only a mass of original qi coagulated in the center. Astrological studies begin from here, aiming to make people understand that all the distinctions of the seven celestial bodies and four excesses are born from this undivided mass of qi.

太易生水：未有氣曰太易。太初生火：有氣未有形曰太初。太始生木：有形未有質曰太始。太素生金：有質未有體曰太素。太極生土：形質已具乃曰太極。天傾西北，地不滿於東南。

At first, chaos was divided into five phases, which then emerged in order. The ancients used five stages to mark them. "Taiyi" gives rise to water: a stage where there is no even air, called Taiyi. "Taichu" gives rise to fire: a stage where there is air but no form, called Taichu. "Taishi" gives rise to wood: a stage where there is form but no substance, called Taishi. "Taisu" gives rise to metal: a stage where there is substance but no definite shape, called Taisu. "Taiji" gives rise to earth: a stage where both form and substance are complete, called Taiji. Once the five phases were established, the two principles were divided. Thus, heaven tilts toward the northwest, and earth is depressed in the southeast corner. This is the structure of heaven and earth on which the sun, moon, and five stars move, and it is also the reason for the inclination of the twelve palaces' divisions.

黃帝創漏水制器，以分晝夜，成周挈壺氏，以百刻分晝夜。冬至晝漏四十刻，夜六十刻。夏至晝漏六十刻，夜四十刻。春秋二分，晝夜各五十刻。漢哀帝改為百二十刻，梁武帝大同十年，用一百八十刻。或增或減，類皆疏謬。至唐晝夜百刻一遵古制，其法有四匱：一夜天池，二日天池，三平壺，四萬分壺，又有水海，水海浮箭四匱，注水始自夜天池，以入於日天池，自日天池以入於平壺，以次相入於水海浮箭，而上以為刻分也。

To determine a person's destiny, one must first accurately determine their birth time. To determine the birth time, one must understand the ancient timekeeping instruments. It is said that the Yellow Emperor invented the water clock to divide day and night. By the Zhou dynasty, a special official called "Qi Hu Shi" was appointed to divide a day and night into one hundred parts. On the day of Winter Solstice, the day was forty parts and the night sixty parts; on the day of Summer Solstice, the day was sixty parts and the night forty parts; on the days of Spring Equinox and Autumn Equinox, day and night were each fifty parts. During the Han Dynasty's Emperor Ai, the system was changed to one hundred twenty parts. In the tenth year of Liang Emperor Wu's Da Tong era, it was changed again to one hundred eighty parts. These changes were either increased or decreased, but they were all rough and incorrect. In the Tang Dynasty, the system was re-established to follow the ancient method, still using one hundred parts for day and night. The Tang Dynasty's water clock had four water tanks: the first was called Ye Tian Chi (Night Heaven Pool), the second was Ri Tian Chi (Day Heaven Pool), the third was Ping Hu (Level Vessel), and the fourth was Wan Fen Hu (Ten Thousand Parts Vessel). There was also a water sea, with a floating arrow standing on top of it. Water was poured from the Ye Tian Chi into the Ri Tian Chi, then from the Ri Tian Chi into the Ping Hu, and so on in sequence, finally flowing into the water sea. The floating arrow rose with the water level, and the position of the arrow rod indicated the specific part and fraction of the time.

宋朝所用之制，亦如於唐，而其法以晝夜百刻分十二時，每時有八刻二十分，每刻六十分，計水二斤八兩，箭四十八，二箭當一氣，歲統二百一十六萬分，悉刻於箭上，銅烏引水而下注蓮心，浮箭以上登其二十四氣，大凡每氣差二分半，冬至日極短，春分日均平，冬至後行盈，夏至後行縮，乃陰陽升降之期也。

The system of water clocks used in the Song dynasty largely followed the Tang system, but with more precise calculations: the hundred divisions of day and night were distributed among the twelve hours, each hour having eight and a half divisions, and each division further divided into sixty parts. The water container held two jin and eight liang of water, with forty-eight arrows, each pair of arrows corresponding to a solar term. Altogether, two hundred and sixteen divisions were engraved on the arrow shafts. A bronze bird was cast on the instrument, which directed the water flow into the lotus heart. As the water level rose, the arrows floated upward, and the twenty-four solar terms marked on the arrows appeared in order. Approximately every solar term, the length of day and night differed by two and a half parts. On the day of Winter Solstice, the day was shortest, and on the day of Spring Equinox, day and night were equal. After Winter Solstice, the day gradually lengthened, called "Xing Ying," and after Summer Solstice, the day gradually shortened, called "Xing Su." This is precisely the seasonal change reflecting the rise and fall of yin and yang in heaven and earth.

定太陽出沒：正九出乙入庚方，二八出兔入雞腸，三七發甲入辛地，四六生寅入犬藏，五月生艮歸干上，仲冬出巽沒坤方，惟有十與十二月，出辰入申仔細詳。晝夜辨時：半夜子、雞鳴丑、平旦寅、日出卯、食時辰、禺中巳、日中午、日斜未、晡時申、日入酉、黃昏戌、眠定亥。

This song explains the positions of the sun's rising and setting each month, used to correct the time of birth. In January and September, the sun rises in the Jia direction and sets in the Geng direction; in February and August, it rises in the Mao (Rabbit) direction and sets in the You (Rooster) direction; in March and July, it rises in the Jia direction and sets in the Xin direction; in April and June, it rises in the Yin (Tiger) direction and sets in the Xu (Dog) direction; in May, it rises in the Gen (Mountain) direction and sets in the Qian (Heaven) direction; in November, it rises in the Xun (Wind) direction and sets in the Kun (Earth) direction; only in October and December does the sun rise in the Chen (Dragon) direction and set in the Shen (Monkey) direction, which must be carefully distinguished. The next line is the common names for the twelve hours of the day: midnight is the Zi hour, when the rooster crows is the Chou hour, when the sky is about to brighten is the Yin hour, when the sun rises is the Mao hour, when having breakfast is the Chen hour, when approaching noon is the Si hour, when it is noon is the Wu hour, when the sun is leaning west is the Wei hour, the afternoon hour from Shen is called the Bu hour, when the sun sets is the You hour, when the sky is dim is the Xu hour, and when people have gone to sleep is the Hai hour. In the countryside, these common names are often used to report birth times, so when casting a horoscope, they must first be converted into the corresponding branch hours.