Sixteenth Discussion: The Seven Planets

夫七政者，乃是玄象之端，正天之度，王者仰之以為治政，故謂之政。七者，數有七也。凡有三解：一雲日月五星合為七政；二雲北斗七星為七政；三雲二十八宿布在四方，方別七宿，共為七政。此三種七政，皆配五行，並三辰之首也。日月五星為七政者，《尚書·考靈曜》七政曰：日月者，時之主也；五星者，時之紀也。故曰：在璇璣玉衡，以齊七政。七政，謂日月五行之政。七政，卽日月五星也。

The term "seven ministers" refers to the main celestial phenomena, serving as the framework for regulating the heavenly order. Emperors observed them to govern the state, hence the term "minister." It is called "seven" because there are seven in number. There have been three traditional interpretations throughout history: one says that the sun, moon, and five wandering stars together make up the seven ministers; another says that the seven stars of the Big Dipper are the seven ministers; and a third says that the twenty-eight constellations are distributed across the four directions, with seven constellations in each direction, totaling seven ministers. All three interpretations of the seven ministers are associated with the Five Phases, and they are all the primary elements among the "three celestial bodies" (sun, moon, and stars). First, let us discuss the interpretation that the sun, moon, and five wandering stars are the seven ministers. The commentary in the esoteric text "Shangshu Kao Lingyao" discusses the seven ministers, stating that the sun and moon are the masters of the seasons, while the five wandering stars are the guidelines for the seasons. Therefore, the "Shangshu·Shun Dian" says, "Using the璇玑 and玉衡 to align the seven ministers"—here, the seven ministers refer to the commands of the sun, moon, and the five stars of metal, wood, water, fire, and earth.

日者，《河圖汗光篇》云：日為陽精，始日實也。《元命苞》云：陽以一起，故日，日行一度；陽成於三，故有三足烏。烏者，陽精，其言僂呼，俗人見僂呼似烏，故以名之。又云：火精陽氣，故外熱內陰，象烏也。日尊故滿，滿故施，施故仁，仁故精。精在外，在外故大。日外暑，外暑故陽精外吐。

First, we discuss the Sun. The "Heguangan Guang篇" of the "He Tu" says: the sun is the essence of yang, so the character "日" is derived from "实", meaning full and without deficiency. The "Chunqiu Yuan Meng Bao" says: yang energy begins from "一", so it is called the sun. The sun moves one degree each day. Yang is completed through "三", so there are three crows in the sun. The crow is the essence of yang, and its call is "lou hu". Common people, seeing a bird that sounds like "lou hu" and looks like a crow, use the character "乌" to refer to it. It also says: the sun is the essence of fire and the energy of yang. Therefore, it is hot on the outside and contains yin within, which is symbolized by the crow (its black feathers belong to yin). The sun is noble because it is full, and because it is full, it can give; because it can give, it is benevolent; because it is benevolent, it is pure; its essence is evident on the outside, so it appears large. The sun is hot on the outside, and because it is hot on the outside, the yang essence is expelled outward.

天有三百六十五度四分度之一，布在四方，日，日一歷，無差遲，使四方合如一，故其字四合一也。《白虎通》云：日徑千里，圍三千里，下於天七千里。《太玄經》云：日一南，萬物死；日一北，萬物生。《物理論》云：夏則陽盛而陰衰，故晝長而夜短；冬則陰盛而陽衰，故晝短而夜長。行陽道長，出入卯酉之北；行陰道短，出入卯酉之南；春秋陰陽等，故行中道，晝夜等也。

The celestial sphere has a total of 365 and 1/4 degrees, distributed across the four cardinal directions. The Sun travels around the celestial sphere each day without any error, making the four directions harmonize as one. Therefore, the character for "sun" is formed by combining the characters for "four" and "one," symbolizing this concept. The "White Tiger Classic" states that the Sun has a diameter of one thousand li and a circumference of three thousand li, and it is seven thousand li away from the heavens. The "Classic of Supreme Mystery" says that when the Sun moves south, all things wither; when it moves north, all things flourish. The "Theory of Things" explains that in summer, yang is abundant and yin is weak, hence the day is long and the night is short; in winter, yin is abundant and yang is weak, hence the day is short and the night is long. When the Sun follows the yang path, the day is long, and its rising and setting points are north of the due east (Mao) and due west (You). When it follows the yin path, the day is short, and its rising and setting points are south of Mao and You. At the vernal and autumnal equinoxes, yin and yang are equal, so the Sun follows the central path, and day and night are of equal length.

《考靈曜》云：春一日，日出卯入酉，昴星一度中而昏，斗星十二度中而明；仲夏一日，日出寅入戌，心星五度中而昏，營室十度中而明；秋一日，日出卯入酉，須女四度中而昏，東井十一度中而明；仲冬一日，日出辰入申，奎星一度中而昏，氐星九度中而明。卯酉陰陽交會，日月至此為中道，萬物盛衰出入之所，故號二八之門，以當二八月也。故《詩推度交》云：卯酉之際為改政。

The Shangshu Kao Lingyao records the stars that appear at dawn and dusk during the four seasons: On the day of the spring equinox, the sun rises at Mao and sets at You, with the Hairy Head mansion (Mao) one degree appearing at the meridian at dusk, and the Dipper mansion (Doubi) twelve degrees appearing at the meridian at dawn; on the day of the midsummer, the sun rises at Yin and sets at Xu, with the Heart mansion (Xin) five degrees appearing at the meridian at dusk, and the Room mansion (Yingshi) ten degrees appearing at the meridian at dawn; on the day of the autumn equinox, the sun rises at Mao and sets at You, with the Female Maiden mansion (Shunnu) four degrees appearing at the meridian at dusk, and the Well mansion (Dongjing) eleven degrees appearing at the meridian at dawn; on the day of the midwinter, the sun rises at Chen and sets at Shen, with the Legs mansion (Kui) one degree appearing at the meridian at dusk, and the Root mansion (Dishi) nine degrees appearing at the meridian at dawn. The positions of Mao and You are the meeting points of yin and yang, where the sun and moon travel along the central path, and also the gateway for the rise and decline of all things. Therefore, they are called "the gate of twenty-eight" because they correspond exactly to the second and eighth months. Therefore, the apocryphal text Shī Tuī Duó Zāi (here written as "Shī Tuī Duó Jiāo") says: At the boundary between Mao and You, it is precisely the time for changing government policies.

《漢書·天文志》云：日者，君之象。君行急則日行疾，君行緩則日行遲，遲疾失其常則蝕。蝕在交道也。蝕者，陰侵陽，臣凌君之象也，故日蝕修德以禳之。月者，《春秋元命苞》云：月者，陰精，為言闕也。中有蟾蜍與兔者，陰陽兩居相附，托抑詘合，陽結治其內，光炬中氣似文耳。兔善走，象陽動也。兔之言僖僖呼呼，溫暖名也。

The Book of Han, Records of Astronomy, says: the sun symbolizes the sovereign. When the sovereign acts hastily, the sun moves quickly; when the sovereign acts slowly, the sun moves slowly; if the speed is out of the usual measure, an eclipse occurs. Solar eclipses happen at the intersection of the Yellow Path and the White Path. A solar eclipse is when yin overpowers yang, which is the image of ministers oppressing the sovereign, so when a solar eclipse occurs, one should cultivate virtue and righteousness to appease it. As for the moon, the Spring and Autumn Original Mandate says: the moon is the essence of yin. The character 'moon' derives its meaning from 'qu', meaning to be deficient. The moon contains the toad and the rabbit, which represent yin and yang coexisting and mutually restraining and yielding to each other. Yang condenses and rules within it, and the speck within the bright light resembles the texture, which is yang energy. The rabbit is good at running, symbolizing the movement of yang; the sound of 'rabbit' is like 'xi xi hu hu', which is a warm name.

月，水之精，故內明而氣冷。陰生不滿者，詘於君也；至望而盈者，氣事合也；盈而缺者，詘向尊也。其氣卑，卑故修表成緯。陰受陽精，故精在內，所以金水內景；內景，故精陰沈執不動。月為陰精，體自無光，藉日照之乃明，猶如臣自無威，假君之勢乃成其威。月初未政對日，故無光缺；月半而與日相對，故光滿；十六日已後漸缺，亦漸不對日也。

The moon is the essence of water, thus it is internally bright and has a cold nature. In the beginning of the month, it is not yet full, showing submission to the sovereign (sun); when it reaches the full moon, its energy and affairs are in harmony; after the full moon, it begins to wane, showing again submission to the superior. Its nature is humble, thus it can only embellish the surface and is called a "secondary star" (in contrast to the constant "primary stars"). Yin receives the vital energy of Yang, thus its essence is contained within, so metal and water are both considered "inner radiance," meaning their brilliance is hidden inside. Since it is inner radiance, its vital energy is阴沉 and holds fast without external movement. The moon is Yin essence, and its own body does not emit light; it becomes bright only through the illumination of the sun, just as a minister has no authority of his own and achieves dignity through the authority of the sovereign. At the beginning of the month, the moon has not yet faced the sun directly, so it is dark and incomplete; when it reaches the half moon and faces the sun directly, its brilliance is complete; after the sixteenth day, it gradually wanes, and thus gradually no longer faces the sun directly.

《漢書·天文志》云：月，日行十三度四分度之一。立春、春分，東從青道；立秋、秋分，西從白道；立冬、冬至，北從黑道；立夏、夏至，南從赤道；季夏行中道。赤青出陽道，白黑出陰道。晦而見西方，謂之朓；朔而見東方，謂之朒。若君舒緩，臣驕慢，故日行遲而月行疾；君肅急，則臣恐懼，故日行疾而月行遲，不敢迫近君位也。其行遲疾失度，亦蝕。蝕者，當日之沖有闇虛，闇虛當月則月蝕，當星則星亡。月蝕者，陽侵陰也。董仲舒云：於人，妃后大臣諸公之象。月為刑，故月蝕修刑以禳之。

The Book of Han, Records of Astronomy, says: The moon moves thirteen and one fourth degrees each day. At the beginning of spring and at the vernal equinox, it travels along the 'Green Path' from the east; at the beginning of autumn and at the autumnal equinox, it travels along the 'White Path' from the west; at the beginning of winter and at the winter solstice, it travels along the 'Black Path' from the north; at the beginning of summer and at the summer solstice, it travels along the 'Red Path' from the south; and during the season of the great summer, it travels along the central path. Among these, the red and green paths belong to the yang paths, while the white and black paths belong to the yin paths. On the day of the new moon, if the moon appears in the west, it is called 'Tiao'; on the day of the full moon, if the moon appears in the east, it is called 'Nu'. If the ruler is lenient and the ministers are arrogant, the sun will move slowly and the moon will move quickly; if the ruler is strict and the ministers are fearful, the sun will move quickly and the moon will move slowly, and will not approach the ruler's position closely. If the moon's speed deviates from its normal course, an eclipse of the moon will occur. The cause of a lunar eclipse is that the side of the moon facing the sun is in the 'dark void' (i.e., the earth's shadow), and when the dark void is directly facing the moon, the moon becomes eclipsed; if it is facing a certain star mansion, that star will disappear. A lunar eclipse is an instance of yang invading yin. Dong Zhongshu said: In terms of human affairs, the moon represents the empress, the ministers, and the marquises; the moon governs punishment, so when a lunar eclipse occurs, one should rectify the penal system to appease the calamity.

五星者，《說文》云：星者，萬物之精。或曰：日分為星，故其字日下生。《史記》云：星，金之散精，星隕為石，此金是也。《春秋》云：隕石於宋，隕星也。又云：星者，陰精，金亦陰也。列而言之，各配五行，不獨主金。歲星，木之精，其位東方，主春，蒼帝之子，人主之象，五星之長，司農之官，主福慶。凡有六名：一名攝提，二名重華，三名應星，四名纏星，五名紀星，六名修人星。其所主國，曰吳、齊。超舍而前為盈，退舍為縮。行邪則主邪，行正則主正；政急則行疾，政緩則行遲；酷則行陰，和則行陽；行陽則旱，行陰則水；治則順度，亂則逆行。以其主歲，故名歲星。

Now let us speak of the Five Stars. The "Shuowen Jiezi" says: "Star is the essence of all things." Some say that the sun disperses into stars, hence the character for "star" is composed of "sun" and "birth." The "Records of the Grand Historian: Celestial Officials" says: "Stars are the scattered essence of metal; when stars fall to the earth, they become stones, showing that they belong to metal." The "Spring and Autumn Annals" records "stones fell upon Song," referring to falling stars. Another view holds that stars are the essence of yin, and metal also belongs to yin. However, if we divide them individually, each of the Five Stars is associated with one of the Five Elements, not solely metal. First, the Star of the Year (Jupiter): it is the essence of wood, located in the east, governing spring, representing the son of the Blue Emperor and the image of a ruler, being the leader among the Five Stars, equivalent to an official in charge of agriculture, overseeing matters of blessing and fortune. It has six names: first, She Ti; second, Chong Hua; third, Ying Star; fourth, Chuan Star; fifth, Ji Star; sixth, Xiu Ren Star. The country it governs is Wu and Qi. If it moves ahead of its designated position, it is called "Ying"; if it retreats one position, it is called "Suo." If its movement is crooked, it indicates the ruler's behavior is perverse; if it moves straight, it indicates the ruler's behavior is upright. If the government is strict, it moves quickly; if the government is lenient, it moves slowly; if the government is harsh, it moves along the yin path; if the government is harmonious, it moves along the yang path; moving along the yang path causes drought, moving along the yin path causes flooding; when the world is well governed, it moves in accordance with its course; when the world is in chaos, it moves in reverse. Because it governs the annual cycle (taking about twelve years to orbit the sky, moving through one position each year), it is called the Star of the Year.

熒惑，火之精，其位南方，主夏，赤帝之子，方伯之象，五星之伯。上承太一，下司人君，謂天子理也。伺無道，出入無常，為天伺察，所往主兵亂賊喪飢疾。凡有二名：一名罰星，二名執法。其所主國，曰荊、越。是太白之雄，出南為熒惑，居西為天理，在東為縣息。以其出入無常，故名熒惑。鎮星，土之精，其位中央，主四季，女主之象，主德，為五星之王，一名地候，伺女主之邪正。入陽則為外，入陰則為內。四星皆失，鎮星乃為動。以其鎮宿不移，故名鎮星。

The planet Mars, known as the Malefic of violence, is the essence of fire, located in the southern direction, governing summer, and representing the son of the Red Emperor and the image of a regional lord. It is the eldest among the five planets, receiving its mandate from Taiyi above and supervising the ruler below, that is, overseeing the governance of the Son of Heaven. It watches over and exposes the unjust rulers, appearing and disappearing without regularity, acting as a heavenly inspector. Where it appears, there are wars, bandits, deaths, famine, and epidemics. It has two names: one is the Punishment Star, and the other is the Law-Enforcer. The territory it governs is Jing and Yue. It is the masculine counterpart of the planet Tai Bai. When it appears in the south, it is called Mars; when it resides in the west, it is called Tian Li; when it is in the east, it is called Xian Xi. Because it appears and disappears without regularity and shines faintly, causing confusion, it is called Mars. The planet Zhun Star, known as the Earth Star, is the essence of earth, located in the central direction, governing the end of the four seasons, and representing the image of a female ruler. It governs virtue and is the king among the five planets, also known as the Earth Inspector. When it enters a yang position, it governs external affairs; when it enters a yin position, it governs internal affairs. Zhun Star only changes when the other four stars are out of order. Because it resides in one mansion each year without moving, it is called Zhun Star.

太白，金之精，其位西方，主立秋，白帝之子，大將之象，以司兵凶。日南方，太白居其南；日北方，太白居其北，曰盈。日南方，太白居其北；日北方，太白居其南，曰縮。未可出東方而出東方，名重華；未可下東方而下東方，名少歲；未可出西方而出西方，名太白；未可下西方而下西方，名白省。凡有六名：一名天相，二名天政，三名大臣，四名大皓，五名明星，六名大囂。《詩》云：東曰啟明，西曰長更。其所主國，曰秦、晉、鄭。太白是歲星之雄。太白主兵，兵，西方，金，色白，故曰太白。

The star Tai Bai (Venus) represents the essence of metal. It appears in the western direction and is associated with the beginning of autumn. It symbolizes the son of the White Emperor and the image of a great general, governing military affairs and ominous events. When the Sun is偏南 (southward inclined), Tai Bai is also to the south of the Sun; when the Sun is偏北 (northward inclined), Tai Bai is also to the north of the Sun. This is called 「盈」 (full). When the Sun is southward inclined but Tai Bai is north of the Sun, or the Sun is northward inclined but Tai Bai is south of the Sun, this is called 「缩」 (diminished). If Tai Bai appears in the east when it should not, it is called 「重华」 (double brilliance). If Tai Bai disappears in the east when it should not, it is called 「少岁」 (early year). If Tai Bai appears in the west when it should not, it is called 「太白」 (Tai Bai). If Tai Bai disappears in the west when it should not, it is called 「白省」 (white province). Tai Bai has six names: first, Tian Xiang (Seal Star); second, Tian Zheng (Celestial Mandate); third, Da Chen (Great Minister); fourth, Da Hao (Great Brightness); fifth, Ming Xing (Bright Star); sixth, Da Xiao (Great Noise). The Book of Songs, Xiao Ya, Da Dong says: the one appearing in the east in the morning is called 「Qiming」 (Dawn Star), and the one appearing in the west in the evening is called 「Changgeng」 (Evening Star) (the text here reads 「Changgeng」). The territories associated with this star are Qin, Jin, and Zheng. Tai Bai is the masculine counterpart of the Year Star. Tai Bai governs military affairs, as military matters belong to the west, the west belongs to metal, and metal has the color white, hence it is called Tai Bai.

辰星，水之精，其位北方，主冬，黑帝之子，宰相之象，主刑。政酷則不入，政和則不出。凡有六名：一名安調，二名細極，三名熊星，四名鉤歲，五名伺農，六名勉星。其所主國，曰趙、代。辰星主德，是天之執政，出入平時，故曰辰星。經云：五車西北第一星曰太白，次北一星曰辰星，次東北一星曰歲星，次東南一星曰鎮星，次西南一星曰熒惑。此當五星分氣也。

Chen Xing (the planet Mercury) is the essence of water, located in the northern direction, governing winter, and representing the son of the Black Emperor and the image of a chancellor, overseeing punishment. When political orders are harsh, it does not follow the usual course; when political orders are peaceful, it does not exceed the usual course. It has six names: first, An Tiao; second, Xi Ji; third, Xiong Xing; fourth, Gou Sui; fifth, Si Nong; sixth, Mian Xing. The regions it governs are Zhao and Dai. Chen Xing represents virtue and is the official in charge of governance from heaven. Its appearances and disappearances conform to the proper time, hence it is called Chen Xing. The Star Classic says: the first star to the northwest of the Five Carriage Stars is Tai Bai, the next star to the north is Chen Xing, the next star to the northeast is Suixing, the next star to the southeast is Zhen Xing, and the next star to the southwest is Ying Huo—this is exactly how the five planets' energies are distributed among the Five Carriage Stars.

又云：歲星變為彗星、欃雲、槍雲、天狗；熒惑變為彗星、蚩尤旗、格澤；鎮星變為獄漢、天沸、旬始、虹蜺；太白變為彗星，卽掃；辰星變為枉矢、天槍、天棓。並是五星氣亂，見妖星也，王者視之以知得失。《考靈曜》云：歲星為規，熒惑為矩，鎮星為繩，太白為衡，辰星為權。權衡規矩繩，並皆有所起，周而復始。故政失於春，歲星滿偃，不居其常；政失於復，熒惑逆行；政失於季夏，鎮星失度；政失於秋，太白失行，出入不當；政失於冬，辰星不效其鄉；五政俱失，五星不明。春政不失，五穀孳；夏政不失，甘雨時；季夏政不失，時無菑；秋政不失，人民昌；冬政不失，少疾喪；五政不失，日月光明。此則日月五星共為七政之道，亦名七曜，以其是光曜運行也。

The Star Classic also says: when the planet Jupiter changes abnormally, it becomes a comet, the Red Cloud, the Spear Cloud, or the Heavenly Dog; when Mars changes abnormally, it becomes a comet, the Chi You Flag, or the Ge Ze; when Saturn changes abnormally, it becomes the Prison River, the Heavenly Boiling, the Ten Days' Beginning, or the Rainbow; when the planet Venus changes abnormally, it becomes a comet, which is also called the Sweeping Star; when the planet Mercury changes abnormally, it becomes the Wrong Arrow, the Heavenly Spear, or the Heavenly Beam. These are all abnormal celestial phenomena that appear when the energies of the five planets are disordered. Emperors observe them to understand the gains and losses of their governance. The Book of Documents, Examination of the Luminous Stars, also compares the five planets to five measuring instruments: Jupiter is the compass, Mars is the curved ruler, Saturn is the plumb line, Venus is the rod of the scale, and Mercury is the weight of the scale. The measures of weight, balance, compass, square, and plumb line all have their starting points and continuously cycle. Therefore, if governance is improper in spring, Jupiter will appear full and lie down, not following its usual course; if governance is improper in summer, Mars will retrograde; if governance is improper in late summer, Saturn will deviate from its course; if governance is improper in autumn, Venus will lose its path, appearing and disappearing at inappropriate times; if governance is improper in winter, Mercury will not appear at the correct position. If governance is improper in all five seasons, the five planets will all become dark and dim. Conversely, if spring governance is proper, the five grains will flourish; if summer governance is proper, timely rain will come; if late summer governance is proper, there will be no disasters in the four seasons; if autumn governance is proper, the people will thrive; if winter governance is proper, there will be few diseases and deaths; if all five aspects of governance are proper, the sun and moon will naturally shine brightly. This is the meaning of the seven celestial bodies, called the seven luminaries, because they are all luminous celestial bodies that move.

北斗為七政者，北斗，天樞也。天有七紀，斗有七星，第一至第四為魁，第五至第七為杓，合有七也。《尚書緯》云：璇璣，斗魁四星；玉衡，拘橫三星，合七，齊四時五威。五威者，五行也。五威在人為五命，七星在人為七端。北斗居天之中，當崑崙之上，運轉所指，隨二十四氣，正十二辰，建十二月。又，州國分野年命，莫不政之，故為七政。

The second explanation takes the seven stars of the Big Dipper as the Seven Authorities. The Big Dipper is the pivot of heaven. Heaven has seven cycles, and the Big Dipper has seven stars: the first to fourth stars are called "Kui," which refers to the body of the Dipper; the fifth to seventh stars are called "Shao," which refers to the handle of the Dipper; together they make up seven. The "Shangshu Wei" says: "Xuanyi" refers to the four stars of the Kui, and "Yuheng" refers to the three stars arranged horizontally (the text refers to them as "juheng"), together making seven. It is used to align the four seasons and the "Wuwei." Wuwei refers to the Five Phases; when the Five Phases are applied to people, they are called "Wuming," and when the seven stars are applied to people, they are called "Qiduan." The Big Dipper is located at the center of heaven, directly above the Kunlun Mountains. Its rotating direction changes with the twenty-four solar terms, used to correct the twelve earthly branches and establish the monthly rulers of the twelve months. In addition, the territories of the states, the destiny of people, and their birth years are all subject to its control. Therefore, it is called the Seven Authorities.

《虞錄》云：北斗七星，據璇璣玉衡以齊七政。政者，天子所治天下，故王者承天行法。《合誠圖》云：北斗有七星，天子有七政。斗者，居陰布陽，故稱北斗。其七星各有四名。《合誠圖》云：斗第一星名樞，二名璇，三名璣，四名權，五名衡，六名開陽，七名標光。

The "Yulu" says: The seven stars of the Big Dipper are aligned according to the Xuanji Yuheng to regulate the seven governmental affairs. The term "zheng" refers to the realm governed by the Son of Heaven, so the emperor must follow the will of heaven and implement laws. The "Chunqiu Hecheng Tu" says: The Big Dipper has seven stars, and the Son of Heaven has seven governmental affairs; the body of the Dipper is in the yin position but spreads yang energy, hence it is called the "Big Dipper." These seven stars each have four sets of names. The "Hecheng Tu" provides the first set: the first star is named Shu, the second Xuan, the third Ji, the fourth Quan, the fifth Heng, the sixth Kaiyang, and the seventh Biaoguang.

《黃帝斗圖》云：一名貪狼，子生人所屬；二名巨門，丑亥生人所屬；三名祿存，寅戌生人所屬；四名文曲，卯酉生人所屬；五名廉貞，辰申生人所屬；六名武曲，己未生人所屬；七名破軍，午生人所屬。《孔子元辰經》云：一名陽明星，二名陰精星，三名真人星，四名玄冥星，五名丹元星，六名北極星，七名天開星。

The "Yellow Emperor's Star Diagram" provides a second set of names and assigns them to the earthly branches of people's birth years: the first is the Star of Romance and Desire, belonging to those born in the Year of the Rat; the second is the Dark Star and Star of Speech, belonging to those born in the Year of the Ox and the Year of the Pig; the third is the Wealth-Salary Star, belonging to those born in the Year of the Tiger and the Year of the Dog; the fourth is the Star of Talent and Eloquence, belonging to those born in the Year of the Rabbit and the Year of the Rooster; the fifth is the Star of Integrity and Purity, belonging to those born in the Year of the Dragon and the Year of the Monkey; the sixth is the Wealth Star and General Star, belonging to those born in the Year of the Snake (the original text says 'Ji') and the Year of the Goat; the seventh is the Expenditure Star and Vanguard Star, belonging to those born in the Year of the Horse. This is the origin of the later concept of personal star deities. The "Confucius Yuanchen Classic" provides a third set: the first is the Bright Star, the second is the Dark Star, the third is the True Person Star, the fourth is the Deep Darkness Star, the fifth is the Crimson Origin Star, the sixth is the Northern Pole Star, and the seventh is the Heaven Opening Star.

《遁甲經》云：一名魁真星，二名魁元星，三名權九極星，四名魁細星，五名魓剛星，六名紀星，七名飄玄陽星。第一水，二水土，三木土，四金木，五金土，六火土，七火。所以子午各獨屬一星，其餘並兩辰共屬者，子午為天地之經，斗第一及第七魁剛兩星亦是斗之經建所用指也，自餘非所指者，故並兩屬。故六十甲子，從第一起甲子以配之，往還周旋，盡其數矣。

The Dun Jia Classic presents the fourth set: the first is Kuai Zhen Star, the second is Kuai Yuan Star, the third is Quan Jiujie Star, the fourth is Kuai Xixing, the fifth is Huan Gang Star, the sixth is a star whose first character is a rare variant not recorded in dictionaries, and the seventh is Piao Xuanyang Star. Their Five Phases attributes are as follows: the first belongs to water, the second to water and earth, the third to wood and earth, the fourth to metal and wood, the fifth to metal and earth, the sixth to fire and earth, and the seventh to fire. As for why Zi and Wu each belong to a single star, while the other branches are paired, it is because Zi and Wu are the meridians of heaven and earth, and the first and seventh stars of the Big Dipper (Kui Star and Gang Star) are precisely the two stars used by the Big Dipper to determine the meridians and indicate direction. The other stars not involved in pointing directions are assigned to pairs of branches. Therefore, the sixty Jiazi cycles start from the first star, pairing them in sequence with Jiazi, cycling back and forth, exactly matching the number.

北斗領二十八宿，一星主四時，魁起室，剛起角，以次分屬。若人行年至室，而五星行到此宿者，隨星吉凶也。《合誠圖》云：樞星為雍州，璇星為冀州，璣星為青兗州，權星為徐揚州，衡星為荊州，開陽星為梁州，標光星為豫州。此為三才之道，併為斗之所政也。

The Big Dipper oversees the Twenty-Eight Mansions, with each star governing a segment of the seasons. The handle of the Big Dipper begins with the Encampment Mansion, and the main star of the handle begins with the Horn Mansion, sequentially assigning each mansion. If a person's age cycle reaches the Encampment Mansion, and the five planets are also in that mansion, then fortune or misfortune is determined by that particular planet. The "Diagram of Harmony and Truth" also assigns the seven stars to the Nine Provinces: the Hub Star governs Yongzhou, the Xuan Star governs Jizhou, the Ji Star governs Qiongzhou and Yanzhou, the Quan Star governs Xuzhou and Yangzhou, the Heng Star governs Jingzhou, the Kaiyang Star governs Liangzhou, and the Biao Guang Star governs Yuzhou. This represents the principle of Heaven, Earth, and Humanity, all under the jurisdiction of the Big Dipper.

二十八宿為七政者，以其分定國邦，布官設位也。《運斗樞》云：天有將相之位，佐列宿為衛，皆據璇璣玉衡，以齊七政，四時佈德，三道正氣。《尚書考靈曜》云：二十八宿周天三百六十五度四分度之一，故葉時月，正日度。星二十八宿配五行，有二別：一總配，二別配。

The third explanation considers the Twenty-Eight Mansions as the Seven Authorities, because they determine the borders of states and arrange the ranks of officials. The Spring and Autumn Annals: The Movement of the Stars says: In the heavens, there are positions for ministers and officials, and the auxiliary mansions serve as guards, all aligned according to the Xuan Ji Yu Heng to unify the Seven Authorities, distributing virtue in the four seasons and regulating the climate. The Book of Documents: Examination of the Luminous Stars says: The Twenty-Eight Mansions encircle the sky, totaling three hundred sixty-five and one fourth degrees, so they can coordinate the months and seasons and correct the movement of the Sun. The Twenty-Eight Mansions are associated with the Five Phases in two ways: one is called 'general assignment,' and the other is called 'specific assignment.'

總配者：東方蒼龍七宿，角、亢、氐、房、心、尾、箕，木也，合三十二星，七十五度；南方朱雀七宿，東井、轝鬼、柳、七星、張、翼、軫，火也，合六十五星，一百五度；西方白虎七宿，奎、婁、胃、昴、畢、觜、參，金也，合五十一星，八十度；北方玄武七宿，斗、牽牛、須女、虛、危、營室、東壁，水也，合三十五星，九十八度。其屬土者，東則角亢，南則井鬼，西則奎婁，北則斗牛，皆居四季為土也。

First, the overall distribution: In the East, the Seven Stars of the Azure Dragon belong to Wood, consisting of Jiao, Kang, Di, Fang, Xin, Wei, Ji, totaling thirty-two stars and seventy-five degrees; in the South, the Seven Stars of the Vermilion Bird belong to Fire, consisting of Dongjing, Yugu, Liu, Qixing, Zhang, Yi, Zhen, totaling sixty-five stars and one hundred and five degrees; in the West, the Seven Stars of the White Tiger belong to Metal, consisting of Kui, Lou, Wei, Mao, Bi, Zi, Cen, totaling fifty-one stars and eighty degrees; in the North, the Seven Stars of the Black Tortoise belong to Water, consisting of Dou, QianNiu, XuNü, Xu, Wei, YingShi, DongBei, totaling thirty-five stars and ninety-eight degrees. As for those belonging to Earth, in the East they are Jiao and Kang, in the South they are Jing and Gui, in the West they are Kui and Lou, and in the North they are Dou and Niu. These are located at the positions of the seasonal transitions, hence they belong to Earth. This aligns with the general principle that Earth does not have a specific direction, but instead borrows the first and last of each of the four directions. When the degrees of the Seven Stars of each direction are added together, they total exactly 365 and a little more, the degrees of the entire celestial sphere. Readers can verify this by summing the degrees for each direction as listed above.

故曾子云：春分鳥星昏主春者中，可以種稷；夏至心星昏主夏者中，可以種黍菽；秋分虛星昏主秋者中，可以種麥；冬至昴星昏主冬者中，山人可以伐器械，家人可以收萑葦、蓄積、田獵。王者坐視四星之中，而知民之緩急，急則不賦力役，故曰敬授民時也。此為總配。

Therefore, Zengzi said: When the "Bird Star" (the star in the Southern Vermilion Bird that governs spring) appears at the meridian at dusk during the spring equinox, it is appropriate to sow millet; when the Heart Star appears at the meridian at dusk during the summer solstice, it is appropriate to sow millet and beans; when the Kuo Star appears at the meridian at dusk during the autumn equinox, it is appropriate to sow wheat; and when the昴 Star appears at the meridian at dusk during the winter solstice, those living in the mountains can fell trees to make tools, while those in the settlements can harvest reeds, stockpile grain and fodder, and engage in hunting. The sovereign, sitting in peace and observing these four central stars, can understand the urgency of the people's farming activities; when farming is urgent, he will not conscript labor, which is what the Book of Documents refers to as "respecting the seasons for the people." This is the general explanation.

別配五行者：角二星，為天門，三光之路，十二度，於時在辰，鄭分，木也。亢四星，為天庭，尚書之曹，九度，於時在辰，鄭分，春夏為火，秋冬為水也。氐四星，為宿宮，路寢所止，十五度，於時在卯，宋分，春夏為金，秋冬為水也。房六星，為明堂，政教之道，五度，於時在卯，宋分，土也。心三星，為天王之位，五度，於時在卯，宋分，春夏為木，秋冬為火也。

Now discussing the separate allocation, meaning each mansion is individually matched with the Five Phases, and each is clearly noted with the number of stars, their duties, the celestial degrees they cover, the corresponding earthly branch (the twelve divisions of the zodiac), and the country associated with their territory. The Horn mansion has two stars, which are the heavenly gate, the passage for the sun, moon, and five planets, covering twelve degrees, corresponding to the zodiac sign of the rat, and the territory of the State of Zheng, belonging to wood. The Neck mansion has four stars, which are the heavenly court, similar to the official offices of the Ministry of Works, covering nine degrees, corresponding to the zodiac sign of the rat, and the territory of the State of Zheng, belonging to fire in spring and summer, and water in autumn and winter (when a mansion is noted as belonging to two phases, it indicates that the mansion's energy changes with the seasons). The Root mansion has four stars, which are the palace of rest, where the Son of Heaven resides, covering fifteen degrees, corresponding to the zodiac sign of the rabbit, and the territory of the State of Song, belonging to metal in spring and summer, and water in autumn and winter. The Room mansion has six stars, which are the Bright Hall, the place where government decrees are issued, covering five degrees, corresponding to the zodiac sign of the rabbit, and the territory of the State of Song, belonging to earth. The Heart mansion has three stars, which are the throne of the heavenly king, covering five degrees, corresponding to the zodiac sign of the rabbit, and the territory of the State of Song, belonging to wood in spring and summer, and fire in autumn and winter.

尾九星，為後宮，妃嬪之府，十八度，於時在寅，燕分，水也。箕四星，為王后所居，進御之寢，十一度，於時在寅，燕分，木也，春夏為金，秋冬為土也。斗六星，為主爵祿，褒賢進士，二十六度，於時在丑，吳分，木也。牽牛六星，為主橋樑，七政之始，八度，於時在丑，吳分，木也。須女四星，為主布帛，天之內藏，十二度，於時在子，越分，春夏為水，秋冬為火也。

The Tail Mansion has nine stars, representing the imperial palace and the residences of concubines, covering eighteen degrees, corresponding to the寅 (Tiger) sign, with the territory of Yan State, belonging to the water element. The Winnowing Basket Mansion has four stars, representing the palace where the queen resides and receives the emperor, covering eleven degrees, corresponding to the寅 (Tiger) sign, with the territory of Yan State, belonging to the wood element, and in spring and summer it belongs to metal, while in autumn and winter it belongs to earth. The Dipper Mansion has six stars, governing ranks and salaries, rewarding the virtuous and recommending talents, covering twenty-six degrees, corresponding to the丑 (Ox) sign, with the territory of Wu State, belonging to the wood element. The Ox Mansion has six stars, governing bridges, and is the starting point for the calculation of celestial movements, covering eight degrees, corresponding to the丑 (Ox) sign, with the territory of Wu State, belonging to the wood element. The Lady's Mansion has four stars, governing silk and cloth, representing the heavenly treasury, covering twelve degrees, corresponding to the子 (Rat) sign, with the territory of Yue State, belonging to water in spring and summer, and fire in autumn and winter. This group, from the Tail to the Lady's Mansion, spans the寅 (Tiger),丑 (Ox), and子 (Rat) signs, with territories moving from Yan to Wu to Yue, forming a line from the northeast to the southeast coastal areas. The Winnowing Basket Mansion, which belongs to wood in its own element, also belongs to metal in spring and summer and to earth in autumn and winter, because it is located at the end of the Eastern Azure Dragon, near the position where earth is strong, thus changing its element according to the seasons.

虛二星，為廟堂，主祭祀事，十一度，於時在子，齊分，春夏為水，秋冬為金也。危三星，為墳墓，以識先祖，十七度，於時在子，齊分，春夏為水，秋冬為火也。營室二星，為主軍糧，以稟士卒，十六度，於時在亥，衛分，春夏為木，秋冬為土也。東壁二星，為文章，圖書之府，九度，於時在亥，衛分，春夏為金，秋冬為水也。

The two stars of Xu Xu are the hall, in charge of worship, covering eleven degrees, corresponding to the hour of Zi, the territory of Qi state, belonging to water in spring and summer, and to metal in autumn and winter. The three stars of Wei Xu are the tomb, used to mark the burial places of ancestors, covering seventeen degrees, corresponding to the hour of Zi, the territory of Qi state, belonging to water in spring and summer, and to fire in autumn and winter. The two stars of Ying Shi are in charge of military provisions, supplying food for soldiers, covering sixteen degrees, corresponding to the hour of Hai, the territory of Wei state, belonging to wood in spring and summer, and to earth in autumn and winter. The two stars of Dong Bei are in charge of literary affairs, being the repository of books and documents, covering nine degrees, corresponding to the hour of Hai, the territory of Wei state, belonging to metal in spring and summer, and to water in autumn and winter. These four mansions belong to the Northern Black Tortoise, corresponding to the hours of Zi and Hai, their territories being Qi and Wei states, approximately corresponding to northern Shandong and northern Henan today. Their fundamental qi is all water, so in spring and summer they are all water, but in autumn and winter they change according to the generating and overcoming relationships to become metal, fire, and earth. Therefore, the method of determining the paired influences is to take the fundamental qi of the mansion as the body and the seasonal qi as the use, combining both to determine fortune and misfortune.

奎十六星，為五兵之庫，禁御暴亂，十六度，於時在戌，魯分，春夏為金，秋冬為火也。婁三星，為苑牧，主給享祠，十二度，於時在戌，魯分，春夏為水，秋冬為火也。胃三星，為倉廩，五穀所聚，十四度，於時在酉，趙分，春夏為木，秋冬為水也。昴七星，為主獄事，典治決斷，十一度，於時在酉，趙分，春夏為火，秋冬為金也。畢八星，為邊兵，備夷狄，十度，於時在酉，趙分，春夏為金，秋冬為水也。

The constellation Kuí Xù consists of sixteen stars, representing a storehouse for five types of weapons, used to suppress and resist chaos. It spans sixteen degrees, corresponds to the hour of Xu, and is the territory of Lu state. In spring and summer, it belongs to metal; in autumn and winter, it belongs to fire. The constellation Lóu Xù consists of three stars, representing a royal park and pasture, responsible for providing sacrificial animals for rituals. It spans twelve degrees, corresponds to the hour of Xu, and is the territory of Lu state. In spring and summer, it belongs to water; in autumn and winter, it belongs to fire. The constellation Wèi Xù consists of three stars, representing granaries, where grain is stored. It spans fourteen degrees, corresponds to the hour of You, and is the territory of Zhao state. In spring and summer, it belongs to wood; in autumn and winter, it belongs to water. The constellation Mǎo Xù consists of seven stars, responsible for judicial affairs, handling legal cases and judgments. It spans eleven degrees, corresponds to the hour of You, and is the territory of Zhao state. In spring and summer, it belongs to fire; in autumn and winter, it belongs to metal. The constellation Bì Xù consists of eight stars, representing border troops, defending against the barbarians. It spans ten degrees, corresponds to the hour of You, and is the territory of Zhao state. In spring and summer, it belongs to metal; in autumn and winter, it belongs to water. This group of constellations from Kuí to Bì spans the hours of Xu and You, with territories belonging to Lu and Zhao states, both located in the Western White Tiger position. The West governs punishment and killing, so the duties of these constellations are mostly related to military stores, judicial affairs, and border defenses, which are all connected to severe and punitive matters.

觜觿三星，為保藏，收檢秋物，二度，於時在申，晉分，春夏為火，秋冬為土也。參伐十星，為天大將，斬劉收穫，九度，於時在申，晉分，春夏為火，秋冬為土也。東井八星，為主水衡，以法平時，三十三度，於時在未，秦分，春夏為火，秋冬為水也。轝鬼五星，為視明，主察奸謀，四度，於時在未，秦分，春夏為水，秋冬為火也。

The constellation Zui Xu includes three stars, which are in charge of preservation and storage, gathering and collecting autumn harvests. It spans two degrees, corresponding to the hour of Shen, and is associated with the territory of Jin State. In spring and summer it belongs to the element of fire, while in autumn and winter it belongs to earth. The constellation Shen (参宿) together with the star Fa (伐) consists of ten stars, representing great generals in heaven, responsible for execution and reaping. It spans nine degrees, corresponding to the hour of Shen, and is associated with the territory of Jin State. In spring and summer it belongs to fire, while in autumn and winter it belongs to earth. The constellation Dong Jing (东井) consists of eight stars, which are in charge of the 'Water Balance' function, using laws and regulations to govern affairs. It spans thirty-three degrees, corresponding to the hour of Wei, and is associated with the territory of Qin State. In spring and summer it belongs to fire, while in autumn and winter it belongs to water. The constellation Yu Gui (舆鬼) consists of five stars, which are responsible for observation and clarity, specializing in detecting secret plots. It spans four degrees, corresponding to the hour of Wei, and is associated with the territory of Qin State. In spring and summer it belongs to water, while in autumn and winter it belongs to fire. The constellations Zui and Shen correspond to the hour of Shen, while Dong Jing and Yu Gui correspond to the hour of Wei. These positions are at the junction of the White Tiger's end and the Vermilion Bird's beginning, so their functions transition from preservation and execution to governance and detection of treachery. This shows that the position of the constellations directly determines the affairs they oversee.

柳八星，為上食，主和滋味，十五度，於時在午，周分，春夏為水，秋冬為火也。星七星，為衣裳，主蓋身體，七度，於時在午，周分，春夏為火，秋冬為水也。張六星，為主客，賜與燕嬉，十八度，於時在午，周分，水也。翼二十二星，為天唱，主以戲虞，十八度，於時在巳，楚分，春夏為木，秋冬為金也。軫四星，為死喪，以知交凶，十七度，於時在巳，楚分，春夏為木，秋冬為土也。

Willow Mansion has eight stars, governing the presentation of food and drink, and managing the taste and flavor, covering fifteen degrees, located at the position of the horse, belonging to the Zhou region, with water in spring and summer, and fire in autumn and winter. Star Mansion has seven stars, governing clothing and managing the covering of the body, covering seven degrees, located at the position of the horse, belonging to the Zhou region, with fire in spring and summer, and water in autumn and winter. Zhang Mansion has six stars, governing the reception of guests and managing rewards and feasts, covering eighteen degrees, located at the position of the horse, belonging to the Zhou region, with water. Wing Mansion has twenty-two stars, representing heavenly performers, governing music and entertainment, covering eighteen degrees, located at the position of the snake, belonging to the Chu region, with wood in spring and summer, and metal in autumn and winter. Chariot Mansion has four stars, governing mourning and funerals, and predicting dangerous conjunctions, covering seventeen degrees, located at the position of the snake, belonging to the Chu region, with wood in spring and summer, and earth in autumn and winter. Willow, Star, and Zhang Mansions are all located at the position of the horse, while Wing and Chariot Mansions are located at the position of the snake. All belong to the Vermilion Bird, so their functions are mostly related to matters of food and drink, clothing, guests, and music and entertainment, which are connected to rituals and music. Thus, the twenty-eight mansions are fully assigned.

《漢書·天文志》云：角、亢、氐，韓鄭兗州之分；房心，宋豫州之分；尾箕，燕幽州之分；井鬼，秦雍州之分；柳、七星、張，三河之分；翼、軫，楚荊州之分；奎、婁、胃，魯徐州之分；昴、畢，趙冀州之分；觜、參，魏梁州之分；斗，江湖之分；牽牛、須女，吳揚州之分；虛、危，齊青州之分；室、壁，衛幷州之分。此皆當分所主，正其州國善惡，故為政也。

The "Book of Han: Records of Astronomy" describes another system of dividing the constellations into regions: the three stars of Jiao, Kang, and Di belong to the regions of Han, Zheng, and Yanzhou; the stars of Fang and Xin belong to the regions of Song and Yuzhou; the stars of Wei and Ji belong to the regions of Yan and Youzhou; the stars of Jing and Gui belong to the regions of Qin and Yongzhou; the stars of Liu, Seven Stars, and Zhang belong to the regions of the three rivers; the stars of Yi and Zhen belong to the regions of Chu and Jingzhou; the stars of Kui, Lou, and Wei belong to the regions of Lu and Xuzhou; the stars of Mao and Bi belong to the regions of Zhao and Jizhou; the stars of Zi and Shen belong to the regions of Wei and Liangzhou; the star of Dou belongs to the regions of Jianghu; the stars of Qian Niu and Xu Nu belong to the regions of Wu and Yangzhou; the stars of Xu and Wei belong to the regions of Qi and Qingzhou; the stars of Shi and Bi belong to the regions of Wei and Bingzhou. These are the regions under the jurisdiction of each star, used to determine the good or bad fortune of each state and region, hence they are called "Zheng."

《石氏天官訓解》云：角二星，是蒼龍之首，上角兩角間，天之道，日月五星所行，故名角。亢，為朝廷，對揚於王，夙夜謀諮四海之內，故名亢。氐，是正寢，冰解之室，故名氐。房，是天子四時所居，故名房。心，前一星為太子，中為天子，後一星為庶子，如人心處中，為身之主，故名心。尾，是東方蒼龍宿之尾，故名尾，象形也。箕，近斗，象播揚五榖，故名箕。

The Stone School's Celestial Officials Manual explains the origins of the names of the Twenty-Eight Mansions. The Angle Mansion consists of two stars, representing the head of the Azure Dragon; between the two horns is the "Heavenly Way," through which the sun, moon, and five planets pass, hence it is called Angle. The High Mansion is the court, where ministers present their petitions directly to the sovereign and discuss state affairs day and night; "High" signifies elevation, hence it is called High. The Root Mansion is the sovereign's main residence, also known as the "frost-thaw chamber," referring to the place where the sovereign resides at the transition from winter to spring, hence it is called Root. The Room Mansion is the place where the sovereign resides throughout the four seasons, hence it is called Room. The Heart Mansion consists of three stars: the first is the crown prince, the middle is the sovereign, and the last is the庶son; just as the human heart is central and governs the body, hence it is called Heart. The Tail Mansion is the tail of the Azure Dragon in the eastern direction, hence it is called Tail, based on its shape. The Winnowing Basket Mansion is near the Dipper Mansion, shaped like a winnowing basket used for sifting grain, hence it is called Winnowing Basket.

斗，量器也，斟酌爵祿，其形似斗，故名斗。牛亦象牛角，七政之始，故名牛。女，方正，裁割之象，婢妾之類，故名女。虛，耗也，其間空虛，廟堂之象，故名虛。危，似室屋，亦如墳墓，故名危。營室有六星，為離宮，似宮室，故名室。壁，直立似壁，孔子藏書於壁，效此義也，故名壁。

The Dipper mansion: "Dipper" originally refers to a measuring vessel used for distributing wine and salaries. This mansion resembles a dipper, hence its name. The Ox mansion also resembles an ox's horn, and it serves as the starting point for the seven celestial movements, hence its name. The Girl mansion is square and upright, symbolizing cutting and shaping, and is associated with the duties of a concubine, hence its name. The Emptiness mansion: "Emptiness" signifies loss or depletion. The stars of this mansion are spaced apart, resembling an empty hall, hence its name. The Rooftop mansion resembles a house or a tomb, which is high and dangerous, hence its name. The Camp Room mansion has six stars and is the pavilion of the Son of Heaven, resembling a palace, hence its name. The Wall mansion has stars that stand upright like a wall. Confucius hid his books within a wall, hence its name.

奎，為庫，主兵，形象庫周密。故奎，乖也，兵以乖違故舉，所以名奎。婁，如樓閣，亦似鍾婁，故養犧牲以為名。胃，在藏為五穀之府，主廩倉，故以為名。昴，悴聚，如囚之在牢獄，故主獄事。昴星也，聚則憂，故名為昴。畢，邊夷毛頭之類，如天子警畢，毛頭唱之，畢了唱，以警眾心，故以名之也。

The constellation Kuí is the military storehouse, governing military affairs. The stars are arranged like a warehouse, enclosed and secure. The character "Kuí" is also interpreted as "disorder," since military actions are usually initiated due to conflicts and disagreements between parties. The constellation Lóu resembles a building or a bell tower, and ancient people raised sacrificial animals here for worship, hence the name Lóu. The constellation Wèi, corresponding to the stomach in the human body, governs granaries and storage, hence its name Wèi. The constellation Mǎo means "to gather in sorrow," as the stars appear clustered like prisoners in a jail, thus governing legal matters. When stars gather together, they bring about worry and sorrow, hence the name Mǎo. The constellation Bì resembles the decorations on the heads of barbarian tribes, and also resembles the ceremonial procession "jǐng bì" (warning and clearing the way) during royal travels. This procession involves people holding flags with feathered tops who call out in succession to alert and guide the crowd, hence the name Bì.

觜，聚也，為白虎之鼻，聚在虎觜須間，故以為名。參，共也，雜金土之氣，共行殺罰，故名參。井，精也，盛水亭平，精微之至，此星象法度，如水之平，故名井。鬼，歸也，陽歸於陰，所以其內一星闇而不明，鬼之象也，故以為名也。柳，留也，《春秋傳》曰：或食於任。柳，一名任也。祭祀鬼神，合和五味，留神靈也，故以名之。

Zi Xu: "Zi" means gathering. It is the nose of the White Tiger, and the stars gather between the tiger's mouth and whiskers, hence its name. Can Xu: "Can" means together. It contains both metal and earth energies, and together they carry out punishment and execution, so it is called Can. Jing Xu: "Jing" means essence. The well is full of water with a still surface, and the essence is refined to its extreme; this mansion symbolizes law and order, just like the still water surface, hence its name. Gui Xu: "Gui" means returning. Yang energy returns to the yin, so there is a dim star in the middle, which is the image of a ghost, hence its name. Liu Xu: "Liu" means to stay. The Spring and Autumn Annals say "some eat at Ren," and the alternative name of Liu is "Ren"; worshiping ghosts and deities and harmonizing the five flavors is to retain the spirits, hence it is named Liu.

七星數七，如鳥之衣覆上，故以名之。張，開張也，為朱鳥之嗉，有容納，故主賓客也。翼，如六翮，似鳥兩翅之飛，故以名翼。軫，似小車四馬，車後橫曰軫，凶事之用，故以為名。其狀見邪正，闕陵歷蝕，散為妖異，彗孛飛流，如此之徒，並以占候飛開義釋，故不委具。三種七政，既配五行，略說如此。

The number of stars in the Star Mansion is exactly seven, resembling the feathers on a bird's back, hence its name. Zhang Mansion: "Zhang" means to open and spread out; it is the crop of the Vermilion Bird, capable of holding food, so it governs hospitality and feasting. Yi Mansion resembles the six great feathers of a bird's wings, like a bird spreading its wings to fly, hence its name. Chen Mansion is shaped like a small four-horse chariot, with the crossbar at the back of the carriage called "Zhen," which is used for funeral affairs, hence its name. The shapes of these Star Mansions can indicate the righteousness or corruption of governance; once there are defects, encroachments, violations, or eclipses, and they scatter, they become signs of supernatural phenomena, such as comets,孛 stars, flying stars, and shooting stars. These matters require separate methods of divination for interpretation, so they are not elaborated on here. The above three of the seven celestial bodies have already been matched with the Five Phases, and the explanation concludes here.

八卦者，《周易》云：古者庖羲氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文與地之宜，近取諸身，遠取諸物，於是始作八卦，以通神明之德，以類萬物之情。兼三才而兩之，故六畫而成卦。因八方之通八風，成八節之氣，故卦有八。其配五行者，乾兌為金，坎為水，震巽為木，離為火，坤艮為土，各以方位言之。《易通卦驗》云：艮，東北，主立春；震，東方，主春分；巽，東南，主立夏；離，南方，主夏至；坤，西南，主立秋；兌，西方，主秋分；干，西北，主立冬；坎，北方，主冬至。

Speaking of the Eight Trigrams, the "Great Treatise" of the "Zhou Changes" says: In ancient times, Fuxi ruled the world. He looked up to observe the heavenly phenomena, looked down to study the earthly principles, examined the patterns of birds and beasts and the suitability of the land. He took images from his own body for nearby things and from external objects for distant ones. Thus he began to draw the Eight Trigrams, to connect with the virtue of the divine and to compare the forms of all things. He also combined the three elements of heaven, earth, and humanity, each contributing two lines, so that a trigram consisted of six lines. Because each of the eight directions was associated with a wind, forming eight seasonal energies, the number of trigrams was fixed at eight. The Eight Trigrams are associated with the Five Phases as follows: Qian and Dui belong to metal, Kan belongs to water, Zhen and Xun belong to wood, Li belongs to fire, and Kun and Gen belong to earth; these associations are determined by the directions in which each trigram is located. The "Yi Tong Gua Xian" says: Gen is in the Northeast and presides over the Beginning of Spring; Zhen is in the East and presides over the Vernal Equinox; Xun is in the Southeast and presides over the Beginning of Summer; Li is in the South and presides over the Summer Solstice; Kun is in the Southwest and presides over the Beginning of Autumn; Dui is in the West and presides over the Autumnal Equinox; Qian is in the Northwest and presides over the Beginning of Winter; Kan is in the North and presides over the Winter Solstice.

坎居北方者，冬至之日，陽氣動於黃泉之下，子雖大陰之位，以陽氣動其下，故其卦外陰內陽，象水內明，中懷陽也，故居子位以配水。艮在西北者，其卦一陽在上，象立春之時陽氣已發，在於地上，下有重陰，象陰氣猶厚，陽氣尚微。艮既為山，以其重陰在下，積土深，故卦復在丑。丑為未沖，故以配土。

Why is the Kan trigram located in the north? Because on the day of Winter Solstice, the yang energy has already begun to stir beneath the yellow earth; although the Zi position is associated with the Taiyin, there is yang energy stirring beneath it, so the Kan trigram has an outer yin and inner yang (two yin lines enclosing one yang line), symbolizing water that appears dark on the surface but is clear inside, with yang energy at its core. Therefore, it is located at the Zi position and associated with water. Why is the Gen trigram located in the northeast (the original text says 'northwest,' but according to the previous text from the 'General Trigram Verification,' it should be northeast)? Because the Gen trigram has one yang line on top and two yin lines below, symbolizing the time of the Beginning of Spring when yang energy has already emerged and floats on the surface, while there is still thick yin energy below. This symbolizes that the yin energy is still strong and the yang energy is still weak. Since Gen represents a mountain, with heavy yin energy below and accumulated earth, the trigram is also located at the Chou position; Chou and Wei are opposing, and Wei is the position of strong earth energy, so Gen is associated with earth.

震居東方者，震為長男，能主干任，故居顯明之地。東方，春也，萬物咸得生出，明淨顯著。震為雷，雷動則萬物出。春分之時，天氣下降，地氣上騰，天地和同，萬物萌動，故震居卯。卯，木，少陽之位，故以配木。巽居東南者，其卦重陽在上，象立夏之時，陽氣已盛在上，陰氣微弱在於下。木之為物，入地最少，出土最多。巽卦二陽在上，象木出地之多；一陰居下，象木入地之少。木體是陽，亦宜明顯，故在東南以配於木。離居南方者，夏至之時，陰動於黃泉之下，午是盛陽之位而陰氣動，故其卦外陽內陰，象火外明內暗，懷陰氣也，故在南方以配火。

Why is the Zhen trigram located in the East? Because Zhen represents the Eldest Son, who is capable of taking responsibility and leading, so it is placed in a prominent position. The East corresponds to spring, when all things can break through the soil and emerge clearly and distinctly. Zhen symbolizes thunder, and when thunder rumbles, all things come forth. At the time of the Vernal Equinox, the weather descends and the earth's energy ascends, and the heavens and earth interact, causing all things to begin to sprout. Therefore, Zhen is placed in the卯 position. The卯 position belongs to wood, which is the position of the Young Yang, so Zhen is associated with wood. Why is the Xun trigram located in the Southeast? Because Xun represents two Yang lines overlapping above and one Yin line hidden below, symbolizing the time of the Beginning of Summer when Yang energy is already strong above and Yin energy is weak and hidden below. Trees, for example, have the least part buried in the soil and the most part exposed above the ground; Xun has two Yang lines above, which resembles the part of the tree that emerges from the ground, and one Yin line below, which resembles the small part that is buried in the soil. The essence of wood is Yang, and it should be prominent, so Xun is located in the Southeast and is associated with wood. Why is the Li trigram located in the South? Because at the time of the Summer Solstice, Yin energy has already begun to stir in the Yellow Spring below; the午 position is the position of the Full Yang. At this time, Yin energy is active, so the Li trigram's image is outer Yang and inner Yin (two Yang lines enclosing one Yin line), symbolizing fire that is bright and clear on the outside but dark and hidden on the inside, with Yin energy within. Therefore, Li is located in the South and is associated with fire.

坤居西南者，坤卦純陰之象，能養萬物，莫過於地也。陰體卑順，不敢當首。陰動於午，至未始著，故坤後午之位。地體積陰，坤既純陰，象地。禮以中央土在未，地卽土也，故在西南以配土也。兌在西方者，兌卦一陰在上，象秋分之時陽氣已深。金為少陰，故一陰居上。酉是金位，故在西方以配金。干居西北者，乾卦純陽之象，生萬物者莫過乎天，干為生物之首。陽氣起子，干是陽氣之本，故先子之位。以純陽堅剛，故在西北以配金。

Why is the Kun hexagram located in the southwest? Because the Kun hexagram represents pure yin, and nothing is more nurturing than the earth. Yin is humble and gentle, and does not dare to occupy the first position; yin energy begins to move from the午 position and becomes prominent at the未 position, so the Kun hexagram comes after the午 position. The body of the earth is formed by the accumulation of yin energy, and since the Kun hexagram is pure yin, it symbolizes the earth. The school of rites fixes the central earth at the未 position, and since the earth is earth, the Kun hexagram is located in the southwest and is associated with earth. Why is the Dui hexagram located in the west? Because the Dui hexagram has one yin above and two yang below, symbolizing the time of the autumn equinox when yang energy has already retreated deeply. Metal is a lesser yin, so only one yin is located above. The酉 position is the original position of metal, so the Dui hexagram is located in the west and is associated with metal. Why is the Qian hexagram located in the northwest? Because the Qian hexagram represents pure yang, and nothing is more capable of nurturing all things than heaven. The Qian hexagram is the beginning of all things. Yang energy starts at the子 position, and the Qian hexagram is the root of yang energy, so it is placed before the子 position. Because it is pure yang and firm and strong, it is located in the northwest and is associated with metal.

《易傳》曰：震主春分穀雨，穀雨得天兌，則萬物畢生。兌者，西方之卦，是時日在昴，昴，西方之宿，以日在西，故曰天兌。貌順木得，則天兌為和；貌失木逆，則天兌為害，而常雨為罰。兌主秋分霜降，霜降得天震之動氣，則天下霜，萬物死。震者，東方之卦，是時日在房，房，東方之宿，以日在東，故曰天震。言順金得，則天震為和；言失金逆，則天震為害，而旱罰。所以貌雨言旱者，震陽兌陰，陽旱陰雨也。木之所以雨、金之所以旱者，其人事貌失，則下怨，陰盛故雨；言失則失眾，孤陽獨立，群陰不附，故旱。春秋二時，震兌相臨，天地氣和，所以不極寒熱也。

The *Yi Zhuan* says: The trigram Zhen (Thunder) governs the two solar terms of Spring Equinox and Grain Rain. When Grain Rain comes, the "Heavenly Dui" energy is present, and all things grow. Dui is originally the trigram of the west. At this time, the sun is in the mansion of Mao (Hairy Head), which is a western star mansion. Since the sun is in the west, this energy is called "Heavenly Dui." When the ruler has a respectful and compliant appearance and the wood energy is in harmony, the Heavenly Dui energy is balanced; but if the ruler's appearance is improper and the wood energy is chaotic, the Heavenly Dui energy becomes harmful, resulting in prolonged rain as a heavenly punishment. Dui also governs the two solar terms of Autumn Equinox and Frost Descent. When Frost Descent comes, the "Heavenly Zhen" moving energy is present, and frost falls, causing all things to wither. Zhen is originally the trigram of the east. At this time, the sun is in the mansion of Fang (Room), which is an eastern star mansion. Since the sun is in the east, this energy is called "Heavenly Zhen." When the ruler speaks in accordance with reason and the metal energy is in harmony, the Heavenly Zhen energy is balanced; but if the ruler's speech is inappropriate and the metal energy is chaotic, the Heavenly Zhen energy becomes harmful, resulting in drought as a heavenly punishment. Why does improper appearance cause prolonged rain and inappropriate speech cause drought? Because Zhen belongs to yang and Dui belongs to yin. Yang causes drought, and yin causes rain. From the perspective of human affairs, why does wood cause rain and metal cause drought? Improper appearance leads to people's grievances, causing excessive yin energy, thus resulting in rain. Inappropriate speech causes loss of the people's support, making the ruler a solitary yang, with no yin energies coming to align, thus causing drought. In spring and autumn, Zhen and Dui are adjacent, and the energies of heaven and earth are in harmony, so extreme cold or heat does not occur.

坎主冬至大寒，大寒得天坎之氣，則天下大寒。是時日在虛，虛，北方之宿，故曰天坎。聽順水得，則天坎為和；聽失水逆，則天坎為罰，故常寒。離主夏至大熱，大熱發長，復得天離之氣，則天下大熱，萬事畢出。是時日在七星，七星，南方七宿，故曰天離。視順火得，則天離為和；視失火逆，則天離為罰，故常燠。冬夏二時，天地氣並，坎離各當其方，所以極寒熱也。

The Trigram Kan governs the Winter Solstice and Great Cold. When Great Cold arrives and one receives the energy of "Heavenly Kan," the world becomes extremely cold. At this time, the Sun reaches the mansion of Xū, which is the northern mansion of stars, so this energy is called "Heavenly Kan." If the ruler listens attentively and the water energy is in harmony, the Heavenly Kan energy will be balanced; but if the ruler listens improperly and the water energy becomes chaotic, the Heavenly Kan energy will transform into heavenly punishment, leading to prolonged cold. The Trigram Li governs the Summer Solstice and Great Heat. The heat of summer promotes the growth of all things, and when one receives the energy of "Heavenly Li," the world becomes extremely hot, and all things fully grow. At this time, the Sun reaches the Seven Stars mansion, which belongs to the southern seven mansions, so this energy is called "Heavenly Li." If the ruler observes clearly and the fire energy is in harmony, the Heavenly Li energy will be balanced; but if the ruler observes incorrectly and the fire energy becomes chaotic, the Heavenly Li energy will transform into heavenly punishment, leading to prolonged heat. In the winter and summer seasons, the energies of Heaven and Earth converge, and Kan and Li each take their respective positions, thus resulting in extreme cold and extreme heat.

今分八卦以配方位者，坎離震兌各在當方之辰，四維四卦，則丑寅屬艮，辰巳屬巽，未申屬坤，戌亥屬干。八卦既通八風八方，以調八節之氣，故坎生廣莫風，四十五日至艮，生條風；四十五日至震，生明庶風；四十五日至巽，生清明風；四十五日至離，生景風；四十五日至坤，生涼風；四十五日至兌，生閶闔風；四十五日至干，生不周風；四十五日又至坎。陽氣生五極九，五九四十五，故左行四十五日而一變也。

Now the eight trigrams are assigned to the directions: the four cardinal trigrams, Kan, Li, Zhen, and Dui, each occupy the directions corresponding to their earthly branches, namely Zi, Wu, Mao, and You respectively. The four intermediate trigrams are assigned as follows: Chou and Yin belong to Gen, Chen and Si belong to Xun, Wei and Shen belong to Kun, and Xu and Hai belong to Qian. Since the eight trigrams connect with the eight winds and guard the eight directions, they are used to regulate the eight seasonal winds. Therefore, the position of Kan produces the wind called "Guangmo Feng" (Broad and Silent Wind), which lasts forty-five days and moves to the position of Gen, producing "Tiaofeng" (Soft Wind); then another forty-five days to Zhen, producing "Mingshu Feng" (Bright and Substantial Wind); another forty-five days to Xun, producing "Qingming Feng" (Clear and Bright Wind); another forty-five days to Li, producing "Jing Feng" (Radiant Wind); another forty-five days to Kun, producing "Liang Feng" (Cool Wind); another forty-five days to Dui, producing "Changhe Feng" (Gate of Heaven Wind); another forty-five days to Qian, producing "Bu Zhou Feng" (Non-Zhou Wind); and another forty-five days back to Kan, completing exactly 360 days. The number forty-five comes from the fact that the yang generating number is five and the extreme number is nine; multiplying five by nine gives forty-five. Therefore, the winds move in a counterclockwise direction, changing every forty-five days.

廣莫風者，廣，大也；莫，沙漠也，寒氣廣遠，自沙漠而來也。亦云：此時陽氣在下，陰莫之廣大也。條風者，條，達也，此時達生萬物也。明庶風者，庶，眾也，此時陽以施惠之德，眾物皆明出也。清明風者，天氣明淨清涼也，此時清風吹萬物，使盛大明淨可觀也。

The name "Guangmo Wind" comes from "Guang" meaning great and "Mo" referring to desert, indicating the cold air spreads widely from the desert. Another interpretation is that at this time, the Yang energy is hidden below while the Yin energy is vast and boundless ("Mo" is equivalent to "Mo," meaning vastness). "Tiaofeng" means wind that allows for smooth passage, as the wind at this time facilitates the growth of all things. "Mingshu Feng" refers to the wind when Yang energy spreads its benevolent influence, enabling all things to grow clearly. "Qingming Feng" describes clear and cool weather, where the gentle breeze refreshes all things, making them flourish and appear bright and pleasant to behold.

景風者，景，高也，萬物至此太高也。亦言景，竟也，陽道至此終竟也。涼風者，秋風涼也，此時陰氣淒涼，收成萬物也。閶闔風者，昌盛也，此時萬物盛而收藏之也。不周風者，周，遍也，萬物備成；不周者，閉不通也，言此時純陰無陽，閉塞不通也。

"The Wind of Brightness": "Bright" signifies height, and at this time, all things have grown very tall; some say "Bright" is the same as "Completion," meaning the path of Yang comes to an end here. "The Cool Wind": autumn wind is cold, at this time the Yin energy is clear and cool, gathering and completing all things. "The Gate Wind": "Prosperous" means flourishing, and at this time, all things have reached their peak and are being collected and stored. "The Not-All-Around Wind": "All-around" means thorough, and at this time, all things have already been fully formed; however, "Not-All-Around" means closed and uncommunicating, indicating that at this time there is pure Yin and no Yang, and heaven and earth are closed and unconnected. The names of the eight winds thus mark the four stages of the annual process of the generation, growth, gathering, and storage of Yang energy.

《淮南子》曰：東北方曰蒼門，生條風；東方曰開明門，生明庶風；東南方曰陽門，生清明風；南方曰暑門，生景風；西南方曰白門，生涼風；西方曰閶闔門，生閶闔風；西北方曰幽都門，生不周風；北方曰寒門，生廣莫風。

The Huainanzi·Tianwen Xun establishes the names of the "Eight Gates" to correspond with the Eight Winds: the Northeast is called the Cangmen, producing the Shengtiao Wind; the East is called the Kaimingmen, producing the Mingshu Wind; the Southeast is called the Yangmen, producing the Qingming Wind; the South is called the Shumen, producing the Jing Wind; the Southwest is called the Baimen, producing the Liangfeng; the West is called the Changhe Men, producing the Changhe Wind; the Northwest is called the Youdu Men, producing the Bu Zhou Wind; and the North is called the Hanmen, producing the Guangmo Wind. The winds corresponding to these gates are the same as those associated with the Eight Trigrams, but each direction is given a separate name for the gate.

蒼門者，東北木將用事，春之始，故曰蒼門。開明門者，明，陽也，日之所出，故曰開明門。陽門者，月建在巳，純陽用事，故曰陽門。暑門者，盛衰之時，故曰暑門。白門者，月建在申，金氣之始，故曰白門。閶闔門者，八月建在酉，萬物將收，閶，大；闔，閉，收閉之時，故曰閶闔門。幽都門者，幽，暗也，玄冥將始用事，陰聚故幽也，故曰幽都門。寒門者，積寒所在，故曰寒門。此八極之方，是八風之所起也。

These eight gate names each have their reasons. "Cangmen" (Cobalt Gate): The Northeast is where wood is about to take its turn, the beginning of spring, and "cang" refers to the color of wood, hence called Cangmen. "Kaimingmen" (Gate of Illumination): "Ming" means yang, and this is where the sun rises, hence called Kaimingmen. "Yangmen" (Yang Gate): The month builder is in Si, pure yang is in command, hence called Yangmen. "Shumen" (Heat Gate): It is the time when the heat is at its height and about to wane, hence called Shumen. "Bamen" (White Gate): The month builder is in Shen, the metal energy begins here, "bai" is the color of metal, hence called Bamen. "Changhe Men" (Gate of Great Closure): In August, the month builder is in You, all things are about to be gathered in; "chang" means great, "he" means closure, hence called Changhe Men. "Youdu Men" (Gate of the Dark Underworld): "You" means dark, the northern water god Xuanming is about to take command, yin energy gathers and becomes dark, hence called Youdu Men. "Hanmen" (Cold Gate): A place where cold energy accumulates, hence called Hanmen. These eight distant directions are the places where the eight winds originate.

《呂氏春秋》云：東方滔風，東南動風，南方巨風，西南悽風，西方飄風，西北厲風，北方寒風，東北炎風。此意亦同於前。《太公兵書》云：坎名大剛風，干名折風，兌名小剛風，艮名凶風，坤名謀風，巽名小弱風，震名嬰兒風，離名大弱風。

The "Lüshi Chunqiu" has another set of names: the wind from the east is called Taofeng, from the southeast Dongfeng, from the south Jufeng, from the southwest Qifeng, from the west Piaofeng, from the northwest Lifaeng, from the north Hanfeng, and from the northeast Yanfeng. The intention is the same as the previous schools, but the naming approach differs. The "Tai Gong Bingshu" directly names the eight winds according to the eight trigrams, used for military divination: the wind from the Kan position is called Dagangfeng, from the Qian position Zhefeng, from the Dui position Xiaogangfeng, from the Gen position Xiongfeng, from the Kun position Mofeng, from the Xun position Xiaoruofeng, from the Zhen position Yingerfeng, and from the Li position Daruofeng.

大剛風者，大陰之氣，好殺故剛。折風者，金強，能摧折物也。小剛風者，亦金殺故也。凶風者，艮在鬼門，凶害之所也。謀風者，坤為地，大陰之本，多陰謀也。小弱風者，巽為長女，故稱弱也。嬰兒風者，震為長男，愛之，故曰兒。大弱風者，離為中女，又弱於長女也。大剛、小剛，客勝；大弱、小弱，主人勝；凶，有凶害之事；謀，有謀逆之人；折，為將死；嬰兒風，主人強。此並兵家顴客主盛衰，候風所從來也。

The Tai Gong military text explains these terms one by one: "Da Gang Feng" (Great Strong Wind), because Kan is the energy of Tai Yin, which is good at warfare and killing, hence strong. "Zhe Feng" (Breaking Wind), because Qian is the strong metal of the king, capable of breaking things. "Xiao Gang Feng" (Small Strong Wind), also because Dui metal is the master of killing. "Xiong Feng" (Fierce Wind), because Gen is located in the Northeast Gate of Ghosts, which is the place of misfortune. "Mou Feng" (Plotting Wind), because Kun is Earth, the origin of Tai Yin, which often gives rise to plots. "Xiao Ruo Feng" (Small Weak Wind), because Xun is the elder sister, so it is called weak. "Nian'er Feng" (Infant Wind), because Zhen is the elder son, who is loved and cherished, hence called child. "Da Ruo Feng" (Great Weak Wind), because Li is the middle daughter, weaker than the elder sister. The method of divination for warfare is: if the Great Strong Wind or Small Strong Wind blows, the guest army will win; if the Great Weak Wind or Small Weak Wind blows, the host army will win; if the Fierce Wind blows, there will be misfortune; if the Plotting Wind blows, there are people in the army plotting rebellion; if the Breaking Wind blows, the commander will die; if the Infant Wind blows, the host army is strong. These are the methods used by military strategists to observe the strength and weakness of both sides and to determine the direction from which the wind is coming.

楊泉云：春氣臑，其風溫以和，喜風也；夏氣盛，其風陽以貞，樂風也；秋氣勁，其風熛以清，怒風也；冬氣冷，其風凝以厲，哀風也。又，四維之風，隨生成之氣，方土異宜，各隨所感而風者，天之號令，治政之象。若君有德令，則風不搖條，清和調暢；若政令失，則氣怒兇暴，飛沙折木。此天地報應之理也。此皆五行之氣，故並釋焉。

Yang Quan of the Jin dynasty said: In spring, the weather is warm and gentle, and the wind is mild and harmonious, which is the wind of joy; in summer, the weather is vigorous and strong, and the wind is yang and upright, which is the wind of happiness; in autumn, the weather is fierce and urgent, and the wind is swift and clear, which is the wind of anger; in winter, the weather is cold, and the wind is stagnant and bleak, which is the wind of sorrow. As for the winds from the four cardinal directions, they are determined by the local generating qi; since the water and soil differ in various places, their suitability varies, and the winds arise according to the qi they attract. Wind is the command of heaven and the symbol of politics: if a ruler has benevolent virtue, his command will be gentle, and even the branches of trees will not move, with the wind being clear and harmonious; if the political orders are wrong, the wind will become angry and fierce, causing sand to fly, stones to roll, and trees to break. This is the principle of heaven's response. All these are caused by the five phases' qi, so they are explained together here.