The moon governs two countries.

《荊州占》曰：“正月，周；二月，徐；三月，荊；四月，鄭；五月，晉；六月，衛；七月，秦；八月，宋；九月，齊；十月，魯；十一月，吳越；十二月，燕趙。”

The *Jingzhou Divination* says: The moon governs the fortune and misfortune of one state each month in a year—January governs Zhou, February governs Xu, March governs Jing, April governs Zheng, May governs Jin, June governs Wei, July governs Qin, August governs Song, September governs Qi, October governs Lu, November governs Wu and Yue, and December governs Yan and Zhao. When making a divination, first observe the moon's position in the constellations and its color, brightness, and angle. If any anomaly appears, calamity or auspiciousness will manifest in the state governed by that month.

石氏曰：“甲、為齊；乙、為東海；（司馬遷、班固並以甲乙日月不占；晉灼注曰：海外遠甲乙日、時，故不占之。）丙、為楚；丁、為南蠻；（司馬遷、班固並以丙丁為江淮海岱）戊、為魏；（一雲戊為韓。司馬遷、班固並以戊已為中州，河濟也。）已、為韓；（一雲已為魏）庚、為秦；辛、為西夷；（司馬遷、班固。並以庚辛為華以西）壬、為燕；（司馬遷、班固、並以壬為趙。《淮南子》；壬為衛。）癸、為北夷。（司馬遷、班固並以壬癸為常山北。《淮南子》癸為趙。）

The Shi school says: using the ten heavenly stems to match states for divination—Jia day corresponds to Qi, Yi day corresponds to the Eastern Sea; (note: Sima Qian and Ban Gu both considered Jia and Yi days not suitable for divination; Jin Zhu noted that the overseas regions are far away, and the days and times corresponding to Jia and Yi are outside their range, so they are not used for divination.) Bing day corresponds to Chu, Ding day corresponds to the southern barbarians; (note: Sima Qian and Ban Gu both assigned Bing and Ding to the areas around the Yangtze and Yellow Rivers and the eastern coastal regions.) Wu day corresponds to Wei; (note: one view says Wu corresponds to Han. Sima Qian and Ban Gu both assigned Wu and Ji to the central states, that is, the area between the Yellow and Huai Rivers.) Ji day corresponds to Han; (note: one view says Ji corresponds to Wei.) Geng day corresponds to Qin, Xin day corresponds to the western barbarians; (note: Sima Qian and Ban Gu both assigned Geng and Xin to the area west of the Hua Mountains.) Ren day corresponds to Yan; (note: Sima Qian and Ban Gu both assigned Ren to Zhao, while the Huainanzi assigned Ren to Wei.) Gui day corresponds to the northern barbarians; (note: Sima Qian and Ban Gu both assigned Ren and Gui to the area north of Changshan Mountain, while the Huainanzi assigned Gui to Zhao.)

石氏曰：“子，為周；丑，為翟；（一雲丑魏翟梁）寅，為趙；（《淮南子》荊州並以寅為楚）卯，為鄭；辰，為晉；（班固、劉表、韓揚並以辰為邯鄲，一雲辰為趙也。）已，為衛；午，為秦；未，為中山；（一雲宋）申，為齊；（一雲申為晉魏。《荊州占》申為晉。）酉，為魯；戌，為趙；（班固云：戌為趙。《荊州》云：戌為吳。）亥、為燕。”

The Shi school says: Using the twelve Earthly Branches to associate with the states for divination—Zi day corresponds to Zhou; Chou day corresponds to Zhai (a note from the original text: some say Chou corresponds to Wei, Zhai, and Liang); Yin day corresponds to Zhao (a note from the original text: both the Huainanzi and the Jingzhou Divination associate Yin with Chu); Mao day corresponds to Zheng; Chen day corresponds to Jin (a note from the original text: Ban Gu, Liu Biao, and Han Yang all associate Chen with Handan; some say Chen corresponds to Zhao); Si day corresponds to Wei; Wu day corresponds to Qin; Wei day corresponds to Zhongshan (a note from the original text: some say Wei corresponds to Song); Shen day corresponds to Qi (a note from the original text: some say Shen corresponds to Jin and Wei; the Jingzhou Divination associates Shen with Jin); You day corresponds to Lu; Xu day corresponds to Zhao (a note from the original text: Ban Gu says Xu corresponds to Zhao; the Jingzhou Divination says Xu corresponds to Wu); Hai day corresponds to Yan. Whenever there is an anomaly in the heavenly phenomena occurring on a particular Day Branch, the calamity or auspicious event is attributed to the state associated with that Day Branch.

巫咸曰：“五星之合，金星以金日，木星以木日，水星以水日，火星以火日，土星以土日。月期十二辰，候其災之變，以其殺時；甲乙日，應在金；丙丁日，應在水；戊已日、應在木；庚辛日、應在火；壬癸日、應在土；五星皆同法也。歲星主木也，日以甲乙；熒惑火也，日以丙丁；填星土也，日以戊已；太白金也，日以庚辛；辰星水也，日以壬癸。二十八舍以十二子，故金應在火，木應在金，水應在土，火應在水，土應在木；故木期十二日、十二月、十二歲；火期四十三日、四十三月、四十三歲；土期二十八日、二十八月、二十八歲；金期八日、八月、八歲；水期十日、十月、十歲；又曰：五星守二十八舍，左為春應，右為秋應；前為夏應；後為秋應；其法隨氣所制前後。”

Wu Xian said: To calculate the time when the five planets conjoin, the planet Jin (Metal) should be calculated on days of Metal, the planet Mu (Wood) on days of Wood, the planet Shui (Water) on days of Water, the planet Huo (Fire) on days of Fire, and the planet Tu (Earth) on days of Earth. The time of the month should be calculated according to the twelve earthly branches. When observing calamities, one should look at the time when they are restrained: variations occurring on days of Jia and Yi should be observed on days of Metal; variations on days of Bing and Ding should be observed on days of Water; variations on days of Wu and Ji should be observed on days of Wood; variations on days of Geng and Xin should be observed on days of Fire; variations on days of Ren and Gui should be observed on days of Earth. All five planets use the same method. The planet of the year (Jiuxing) belongs to Wood and is paired with days of Jia and Yi; the planet of Mars (Fenghuo) belongs to Fire and is paired with days of Bing and Ding; the planet of the filling star (Tianxiong) belongs to Earth and is paired with days of Wu and Ji; the planet of the white bright star (Tai Bai) belongs to Metal and is paired with days of Geng and Xin; the planet of the water star (Chenxing) belongs to Water and is paired with days of Ren and Gui. The twenty-eight mansions are paired with the twelve earthly branches to calculate, so the calamity of Metal should fall on Fire, the calamity of Wood on Metal, the calamity of Water on Earth, the calamity of Fire on Water, and the calamity of Earth on Wood. Therefore, the period for Wood is twelve days, twelve months, or twelve years; for Fire, forty-three days, forty-three months, or forty-three years; for Earth, twenty-eight days, twenty-eight months, or twenty-eight years; for Metal, eight days, eight months, or eight years; for Water, ten days, ten months, or ten years. It also says: When the five planets remain in the twenty-eight mansions, if the star is on the left side of the mansion, it should be in spring; on the right side, in autumn; in front, in summer; behind, in autumn. This method of judging front, back, left, and right should be determined according to the direction of the current solar term.

石氏曰：“凡五星行犯列合，前為春應；後為秋應；左為冬應；右為夏應；假令春以東為前，西為後，北為左，南為右；夏以南為前，北為後，東為左，西為右；秋以西為前，東為後，南為左，北為右；冬以北為前，南為後，西為左，東為右。”

The Shi school says: Whenever the five planets move and encroach upon or align with the constellations, if the star is in front of the affected constellation, the calamity will occur in spring; if it is behind, it will occur in autumn; if it is on the left, it will occur in winter; if it is on the right, it will occur in summer. The terms front, back, left, and right are not fixed directions but change with the seasons. In spring, east is front, west is back, north is left, and south is right; in summer, south is front, north is back, east is left, and west is right; in autumn, west is front, east is back, south is left, and north is right; in winter, north is front, south is back, west is left, and east is right. To determine which direction the star is in, one should use the directional system corresponding to the current season.

宋均曰：“災祥見在正月則應在七月；災祥見在二月，則應在八月；災祥見在三月，則應在九月；災祥見在四月，則應在十月；災祥見在五月，則應在十一月；災祥見在六月，則應在來年四月，災祥見在十一月，則應在來年五月；災祥見在十二月，則應在十二月；災祥見在七月，則應在來年正月；災祥見在八月，則就在來年二月；災祥見在九月，則應在來年三月；災祥見在十月，則應在來年四月；災樣見十一月，則應在來年五月；災祥見在十二月。則應在來年六月。”

Song Jun said: If calamities or auspicious signs appear in the first lunar month, they will be verified in the seventh month; if they appear in the second month, they will be verified in the eighth month; if they appear in the third month, they will be verified in the ninth month; if they appear in the fourth month, they will be verified in the tenth month; if they appear in the fifth month, they will be verified in the eleventh month; if they appear in the sixth month, they will be verified in the fourth month of the next year; if they appear in the eleventh month, they will be verified in the fifth month of the next year; if they appear in the twelfth month, they will be verified in the twelfth month; if they appear in the seventh month, they will be verified in the first month of the next year; if they appear in the eighth month, they will be verified in the second month of the next year; if they appear in the ninth month, they will be verified in the third month of the next year; if they appear in the tenth month, they will be verified in the fourth month of the next year; if they appear in the eleventh month, they will be verified in the fifth month of the next year; if they appear in the twelfth month, they will be verified in the sixth month of the next year. Generally, the verification occurs about half a year later. However, the months of June, November, and December appear twice and their verification periods are not consistent. The original text is as such.

《荊州占》曰：“甲乙日有變，期百二十日；丙丁日有變，期八十日；戊已日有變，期六十日，庚辛日有變，期四十日；壬癸日有變，期二十日。”

The *Jingzhou Divination* states: When anomalies occur on days with the Heavenly Stems Jia and Yi, the fulfillment period is 120 days; on days with Bing and Ding, it is 80 days; on days with Wu and Ji, 60 days; on days with Geng and Xin, 40 days; and on days with Ren and Gui, 20 days. This is determined by the strength and decline of the Five Phases associated with each Heavenly Stem. The later the Day Stem, the sooner the fulfillment.

巫咸曰：“五星之行，東行為順，西行為逆。”韓公賓注《靈憲》曰：“當東反西，則逆。”石氏曰：“日行五寸、一尺，為平行；日行一寸、二寸，為遲。”甘氏曰：“逆日，遲。”韓公賓注《靈憲》曰：“五星之行，近日則遲。”石氏曰：“日行一度，為疾。”韓公賓曰：“五星之行，遠日則速。”石氏曰：“未應去而去，為出；未當來而來，為入。”甘氏曰：“同形為入。日月五星與宿星同舍，為合。”

Wu Xian said: The five stars move, moving from west to east is called "shun", and moving from east to west is called "ni". Han Gongbin's commentary on Zhang Heng's Ling Xian says: When the stars should move east but move west instead, it is called "ni". The Shi school said: If a star moves five cun to one chi in a day, it is called "pingxing"; if it moves only one or two cun in a day, it is called "chi". The Gan school said: When a star moves in reverse, its movement must be slow. Han Gongbin said in his commentary on Ling Xian: The movement of the five stars slows down when they approach the sun. The Shi school said: If a star moves a full degree in a day, it is called "ji". Han Gongbin said: The movement of the five stars speeds up when they are far from the sun. The Shi school said: If a star should not leave a certain constellation but does, it is called "chu"; if it should not enter a certain constellation but does, it is called "ru". The Gan school said: When two stars of the same color appear together, it is also called "ru"; when the sun, moon, five stars, and the fixed stars of the constellations are in the same mansion, it is called "he".

石氏曰：“芒角相及，同光，為合。”巫咸曰：“諸舍精相沓，為合。”《荊州占》曰：“相去一尺內，為合。”孟康曰：“合，同舍也。”石氏曰：“星光曜相逮，為合。”郗萌曰：“留三日，為合。”孟康曰：“合宿也，入宿度，為舍。”甘氏曰：“共行在一宿，為舍。”石氏曰：“行度所居，為舍。”甘氏曰：“闕為宿。”石氏曰：“留二十日以上，為宿；宿猶守也。”甘氏曰：“行所當至，過二十一日，色潤澤，為居。”石氏曰：“以度至而不去，為居。”

The Shi school says: When two stars' bright rays touch each other and their colors are the same, it is called 'he'. Wu Xian says: When the spirits of stars in different constellations overlap in one place, it is called 'he'. The Jingzhou Divination says: When two stars are within one chi of each other, it is called 'he'. Meng Kang says: The term 'he' refers to being in the same 'she'. The Shi school says: When the light of two stars can reach each other, it is called 'he'. Xi Meng says: If two stars remain stationary for three days, it is also called 'he'. Meng Kang says: 'He' means being in the same 'she'; when a star enters the degree of a particular constellation, it is called 'she'. The Gan school says: When two stars move together within the same constellation, it is called 'she'. The Shi school says: The place where the stars stop moving is called 'she'. The Gan school says: When a star disappears and becomes invisible, it is called 'su'. The Shi school says: When a star stays for more than twenty days, it is called 'su', and the meaning of 'su' is similar to 'shou'. The Gan school says: When a star reaches its proper position and stays there for more than twenty-one days, with a bright and smooth color, it is called 'ju'. The Shi school says: When a star reaches its degree but does not leave, it is called 'ju'.

石氏曰：“不東不西，為留。”郗萌曰：“住不移，為留。”石氏曰：“居之不去，為守。”甘氏曰：“徘徊不去其度，為守。”《文耀鉤》曰：“留不去，為守。”郗萌曰：“二十日以上，為守；東西正當，為中。”甘氏曰：“在上而下，為乘。”石氏曰：“五星入度，經過宿星，光耀犯之，為犯。”郗萌曰：“五星所犯，木火土水同度，去之七寸，為犯；太白一尺以內，為犯。”韋昭曰：“自下往觸之，為犯。”甘氏曰：“未當入度，經入為侵。”甘氏曰：“在下犯上，為陵。”石氏曰：“在上犯下，為陵。”

The Shi school says: neither going east nor west, called 'liu' (staying). Xi Meng says: stopping without moving, called 'liu'. The Shi school says: staying in place unwilling to leave, called 'shou'. The Gan school says: moving back and forth along the original degree without leaving, called 'shou'. The Wen Yao Gou says: remaining stagnant without moving, called 'shou'. Xi Meng says: staying for more than twenty days, called 'shou'; when the east and west directions are directly opposite, called 'zhong'. The Gan school says: one star above pressing down on the star below, called 'cheng'. The Shi school says: the five planets entering the degree of a certain constellation, passing through the central star of the constellation, and forcing it with their light, called 'fan'. Xi Meng says: when the five planets commit a conflict, there is a limit of inches; the wood, fire, earth, and water planets, if they are within seven inches of the conflicting planet, called 'fan'; the bright light of the planet Tai Bai, if within one chi, also called 'fan'. Wei Zhao says: approaching from below to touch it, called 'fan'. The Gan school says: not yet entering the degree of a certain constellation but directly entering it, called 'qin'. The Gan school says: a lower star offending an upper star, called 'ling'. The Shi school says: an upper star bullying a lower star, also called 'ling'.

郗萌曰：“星圍宿，周廻一匝，為環。不周，曰繞。”石氏曰：“東西為勾。”甘氏曰：“去而復還，為勾。”郗萌曰：“星行如勾，為勾。”石氏曰：“南北為已。”甘氏曰：“再勾、為已。”郗萌曰：“星行如已字，為已。”石氏曰：“西入東出，為貫。”甘氏曰：“在下相侵，為貫。在傍，為刺。”郗萌曰：“直至為抵。星相觸而止，為觸。”甘氏曰：“相切為磨。”石氏曰：“相至為磨。”甘氏曰：“去之寸，為靡。星相滅，為抵。”

Xi Meng said: When a star circles around a certain constellation for a full orbit, it is called "huan"; when it does not complete a full orbit, it is called "rao." The Shi school said: When a star turns back in the east-west direction, it is called "gou." The Gan school said: When a star moves away and then returns, it is called "gou." Xi Meng said: When the path of a star resembles a hook, it is called "gou." The Shi school said: When a star turns back in the north-south direction, it is called "si." The Gan school said: When a star turns back twice, it is called "si." Xi Meng said: When the path of a star resembles the character "si," it is called "si." The Shi school said: When a star enters from the west and exits from the east, it is called "guan." The Gan school said: When a star pierces through from below, it is called "guan"; when it pierces through from the side, it is called "ci." Xi Meng said: When a star rushes straight forward, it is called "di"; when two stars collide and stop, it is called "chu." The Gan school said: When two stars rub against each other, it is called "mo." The Shi school said: When two stars are closely adjacent, it is called "mo." The Gan school said: When two stars are only an inch apart, it is called "mi"; when one star obscures another and the light is extinguished, it is called "di."

巫咸曰：“兩體相著，為薄。”甘氏曰：“不於晦朔者，為薄。”（雖非日月同宿，陰氣隆奄者為薄日光也。）石氏曰：“不交而食，曰薄。”《帝鑑嬉》曰：“赤黃無光，為薄。”孟康曰：“日月無光，曰薄。”京房曰：“日月赤黃為薄。”韋昭曰：“氣往迫之，為薄。”石氏曰：“相陵，為斗。”甘氏曰：“倚視，離而復合，合復離；為斗。”韋昭曰：“星相擊，為斗。”

Wu Xian said: When two heavenly stems come together, it is called "bo." The Gan school said: If an eclipse or similar phenomenon occurs but not on the new moon or the last day of the month, it is called "bo." (Original note: Although it is not when the sun and moon are in conjunction and one obscures the other, if the dark qi is dense enough to obscure the sun and make its light dim, it is also called "bo.") The Shi school said: When the sun and moon do not meet but an eclipse occurs, it is called "bo." The "Imperial Mirror" said: When the sun and moon appear red and yellow but lack brightness, it is called "bo." Meng Kang said: When the sun and moon lose their brightness, it is called "bo." Jing Fang said: When the sun and moon appear red and yellow, it is called "bo." Wei Zhao said: When there is a force pressing against and obscuring it, it is called "bo." The Shi school said: When two stars mutually oppress each other, it is called "dou." The Gan school said: When two stars are slanting and looking at each other, separating and coming together repeatedly, it is called "dou." Wei Zhao said: When two stars mutually collide, it is called "dou."

郗萌曰：“邊侵，為食。”京氏曰：“相侵之食，日體三毀三復，行異處，是為相侵食也；三分日取一也。”韋昭曰：“虧毀曰食。”石氏曰：“光五寸以內，為芒。”巫咸曰：“光一尺以內，為角；歲星七寸以上，謂之角。”郗萌曰：“色非其常，為變。光耀搖豔，為動。”甘氏曰：“潤澤和順，為喜。”石氏曰：“五星光芒隆，謂之怒。”郗萌曰：“壯大色強，為怒。”

Xi Meng said: To erode from the edge inward is called "shi." Jing Fang said: What is called "xiang qin shi" (mutual devouring) is when the sun's surface is diminished three times and restored three times, moving without a fixed place, which is called "xiang qin shi"; the amount of the diminished part accounts for about one-third of the sun's surface. Wei Zhao said: Defects and deficiencies are called "shi." Shi school said: When the light of a star extends within five inches, it is called "mang." Wu Xian said: When the light extends within one chi, it is called "jiao"; when the light of the planet Jupiter extends more than seven inches, it is also called "jiao." Xi Meng said: When the color is different from the usual, it is called "bian"; when the light flickers and wavers, it is called "dong." Gan school said: When the color is moist, beautiful, and gentle, it is called "xi." Shi school said: When the light of the five planets is bright and dazzling, it is called "nu." Xi Meng said: When the star is large in size and its color is intense, it is called "nu."

石氏曰：“超舍而前，謂之贏。”《七曜》曰：“超舍而前，過其所當舍之宿，以上一舍、二舍、三舍；謂之贏。”《易萌氣樞》曰：“大進曰贏。”班固曰：“出為贏。”石氏曰：“退舍而復，為縮。”《七曜》曰：“退舍，以下一舍、二舍、三舍；謂之縮。”《易萌氣樞》曰：“大退，曰縮。”班固曰：“晚出為縮。”甘氏曰：“相近，為就聚。”甘氏曰：“相遠，為離徒。”石氏曰：“星月相近，俱隆明，為同光。”巫咸曰：“凡五星入月中，星不見，為月食星；星見，為星食月。”

The Shi school says: moving forward beyond the dwelling place one should stop at, is called "winning." The "Seven Planets" says: moving ahead beyond the dwelling place one should stop at, surpassing one, two, or three dwelling places, is called "winning." The "Yi Meng Qi Shu" says: great progress in movement is called "winning." Ban Gu says: appearing earlier is called "winning." The Shi school says: retreating one dwelling place and then moving forward is called "shrinkage." The "Seven Planets" says: retreating and falling behind one, two, or three dwelling places is called "shrinkage." The "Yi Meng Qi Shu" says: great retreat in movement is called "shrinkage." Ban Gu says: appearing later is called "shrinkage." The Gan school says: two stars approaching each other is called "converging." The Gan school says: two stars moving apart is called "separating." The Shi school says: when a star and the moon are close together, and both are bright and prominent, it is called "same brightness." Wu Xian says: whenever the five planets enter the moon's circle, if the star is hidden, it is called "moon devours star"; if the star remains visible, it is called "star devours moon."

石氏曰：“攝提六星，夾大角；（入角八度少，去北極五十九度半，在黃帝道內三十二度太。）一名環樞，一名天樞，一名闕丘，一名致法，一名三老，一名天鈇，一名天獄，一名天楯；一名天武；一名天兵。星東西三三而居，形似鼎足，常東向，天子吉昌。若北向，即大人失位，聖人更制，天下有事，期三十日，兵出，復三十日，兵罷。若攝提北向，向格而治，十日而令出，其反故位，十日而兵罷。”

The Shi school says: The摄提 consists of six stars, arranged on both sides with the Big Dipper star in the middle. (Original note: Its position is in the eighth degree of the Horn mansion, slightly more, at a distance of fifty-nine and a half degrees from the North Pole, and thirty-two degrees more within the Yellow Path.) The摄提 is also called "Huan Shu," "Tian Shu," "Que Qiu," "Zhi Fa," "San Lao," "Tian Fu," "Tian Yu," "Tian Dun," "Tian Wu," and "Tian Bing." These six stars are arranged in three on each side, east and west, forming a shape like the three legs of a tripod. The star beams usually point to the east, indicating auspiciousness and prosperity for the emperor. If the star beams turn to point north, it indicates that a great person will lose power, sages will establish new laws, and there will be disturbances in the world. The time frame for military action is within thirty days, and after another thirty days, the military action will cease. If the摄提 points north, it is an omen of resistance and conflict, and an edict will be issued within ten days. When it returns to its original position, military affairs will subside within ten days.

《天官書》曰：“攝提者，直斗杓所指，以建時，故曰攝提格。”巫咸曰：“攝提三星，如鼎足，左右角，西南向，主易姓。”《樂緯葉圖徵》曰：“攝提為楯，以其夾捧帝席也。”《合誠圖》曰：“攝提主九卿。”《洛書》：“攝提移，政更權。”《帝覽嬉》曰：“仁道不行，攝提失衡。”《含文嘉》曰：“王者敬師長，有尊，則攝提如列；無則反折。”（宋均注曰：師者所以教人為君也，長者所以教納人為長也，大角為帝席，攝提六星攜紀綱，以輔大角，師長象也，如列者，如鼎足，俱東向。）

The Records of the Grand Historian: The Book of Celestial Officials says: "The star group of Shètí faces directly toward the direction pointed by the handle of the Big Dipper, using it to determine the seasons, hence the name 'Shètí Gé' for the year. Wu Xian said: The star group of Shètí has three stars on each side, forming a shape like a tripod, and they are located on both sides of the Big Dipper; if the star's light turns toward the southwest, it indicates a change of dynasty. The Yè Tú Zhēng section of the YUE Wěi says: Shètí is like a shield, because it guards and supports the throne of the emperor. The He Cheng Tu says: Shètí oversees the positions of the Nine Ministers. The Luo Shu says: When Shètí moves, the power of the government will change. The Di Lǎn Xī says: If benevolence cannot be practiced, Shètí will lose its balance. The Han Wen Jia says: If the king respects teachers and maintains reverence, Shètí will be properly arranged; if not, it will become disordered. (Original book note: Song Jun's commentary says: 'Shī' refers to those who teach how to be a ruler, and 'zhǎng' refers to those who teach how to hold a position of authority. The Big Dipper is the throne of the emperor, and the six stars of Shètí oversee the framework of governance, used to support the Big Dipper, which is the symbol of teachers and leaders. The phrase 'rú liè' means they are arranged like the legs of a tripod, all facing east.)"

《春秋緯》曰：“攝提，斗攜角，以接下化，而東向，令乖行，則天下更紀，王者滅。”《文曜鉤》曰：“代提天下更紀，世有名師。”（宋均曰：主德不一，則攝提代移更紀，授有令名為天下師表者也。）《援神契》曰：“攝提遠度，主接靈。”

The Spring Annals states: The摄提 takes up the北斗 and carries the Big Dipper below, spreading political orders and moral teachings to the lower regions; it should originally face the east, but if it points incorrectly, the world will change its era, and the king will face the danger of destruction. The Literary Hooks states: When the摄提 shifts, the world will change its era, and there will appear renowned sages in the world. (Original book note: Song Jun said: If the virtue of the ruler is not consistent, the摄提 will shift, causing the era to change, and heaven's mandate will transfer to those with good names who can be role models for the world.) The Aid to the Divine Cessation states: When the摄提 moves away from its original measure, it indicates the ruler connects with divine spirits.

石氏曰：“攝提色慾黃而潤澤，溫溫不明，天下安；明大者，三公恣，天子弱，鈇鉞用。”《元命包》曰：“攝提反衡，天下大亂，易姓與。”（宋均曰：反衡，謂不東向也。）《春秋緯》曰：“攝提移向北，王者以過見滅；攝提疏潤，大夫僣差。”焦延壽曰：“攝提星近大角，若不居其故，近戚有謀賊王者。”《石氏贊》曰：“攝提六星攜紀綱；建時立節伺機祥。”

The Shi school says: The color of the摄提 should be yellow and moist, with a gentle and not overly bright light; if the light is bright and grand, then the three dukes will act independently and the Son of Heaven will be weak, leading to the use of axes and halberds for punishment. The Yuan Ming Bao says: When the摄提 reverses its direction, the world will be in great disorder, and there will be a change of dynasty. (Original note: Song Jun said: The term 'reverse the balance' refers to not facing east.) The Chun Qiu Wei says: When the摄提 moves and points to the north, the ruler will be destroyed due to his mistakes; when the light of the摄提 is scattered and not concentrated, the ministers will overstep their bounds. Jiao Yanshou said: When the摄提 approaches the Big Dipper, if it is not in its original position, there will be close relatives and maternal relatives plotting against the ruler. The Shi School's praise says: The six stars of the摄提 govern the rules and regulations, mark the time, establish the seasons, and are used to observe omens of good or bad fortune.

石氏曰：“大角一星，在攝提間；（入亢二度半，去極五十八度，在黃道內三十四度少。）一名格；一名漢星。”《詩緯》曰：“大角，一曰帝筵，成統理。”《紀曆樞》曰：“大角為天棟，以正紀綱；一曰大角為火，以其赤明也。”《春秋緯》曰：“大角為坐候；一曰大角為帝席，以布神厚德。”又曰：“大角者，天王帝筵也。”

The Shi school says: The Big Angle star consists of only one star, located between the six stars of SheTi. (Original book note: Its position is at the second and a half degree of the Kangle mansion, fifty-eight degrees away from the North Pole, and thirty-four degrees more than the Yellow Path.) The Big Angle is also called "Ge" and "Han Star." The "Po Wei" says: The Big Angle is also called "Di Yan," which governs the accomplishment and administration of the world's affairs. The "Ji Li Chui" says: The Big Angle is the beam of heaven, used to correct the principles and regulations; some say the Big Angle belongs to fire, because it is red and bright. The "Chun Qiu Wei" says: The Big Angle is the waiting star for the Son of Heaven; some say the Big Angle is the imperial seat, used to spread the profound virtue of the divine. It also says: The Big Angle is the imperial seat of the Heavenly King.

甘氏曰：“大角者，棟星也；其星光澤明大，揚芒奮角，強臣伏誅，天下安寧；芒之所指，兵所從往者，吉。”石氏曰：“大角，天棟也；明則天子威行。”《雒罪級》曰：“棟星亡，不吉，王失號。”《尚書緯》曰：“棟星亡，罪深重，誅。”《春秋緯》曰：“大角不見，蒼帝失勢。”《含文嘉》曰：“王者敬諸父有差，則大角光明以揚。”（宋均曰：諸父，伯仲叔季也；角堅剛而居帝前，帝敬諸父，感天，故應之也。）《鉤命決》曰：“赤滅亂，棟星去。”《論識》曰：“棟星亡，主曠之。”

The Gan school says: The Big Dipper is the celestial beam star; this star shines brightly and extends itspointed rays, indicating that a powerful minister will be punished and executed, bringing peace to the world. The direction pointed by thepointed rays is the direction to send troops and launch an attack, which is favorable for military campaigns. The Shi school says: The Big Dipper is the celestial beam; its brightness indicates the emperor's authority is being exerted. The Luo Crimes Grade says: The disappearance of the beam star is an ominous sign, indicating the king will lose his title. The Shangshu Wei says: The disappearance of the beam star is a sign of great wrongdoing and punishment. The Chunchou Wei says: The absence of the Big Dipper indicates the loss of power by the Emperor of the Blue Heaven. The Hanwen Jia says: If the king shows proper respect to his various fathers according to their closeness, the Big Dipper will shine brightly and rise high. (Original note: Song Jun says: 'various fathers' refers to the elder brothers, second brothers, third brothers, and fourth brothers; the angle star is firm and strong, located before the throne, so when the king respects his fathers, it moves heaven, hence heaven responds accordingly.) The Gou Ming Jue says: When the red virtue is destroyed and the world is in chaos, the beam star will depart. The Lunshi says: The disappearance of the beam star indicates that the throne of the ruler will be vacant.

石氏曰：“大角，貴人象也，主帝座；光潤明大，則吉；光不明者，若有他色；青憂，赤兵，黑疾，白喪。大角不明，王者失天心，強臣凌主，天下有憂；秦之亡也，攝提不動，而大角亡去。”焦延壽曰：“大角星，角起揚光，若近天帝；左右有以席薦害主者。”

The Shi school said: The Big Angle star is a symbol of the Nobleman, governing the Imperial Seat; if it shines brightly and beautifully, and is grand and luminous, it is a good omen; but if its light is unclear or mixed with other colors, then blue indicates calamity, red indicates warfare, black indicates plague, and white indicates death. If the Big Angle is unclear, it signifies the king losing the Mandate of Heaven, strong ministers encroaching upon the king, and calamity in the world; when the Qin dynasty was about to fall, the摄提 (a celestial phenomenon) remained still, while the Big Angle star disappeared. Jiao Yanshou said: If the Big Angle star has its rays standing upright and its light spreading out, seeming to approach the Heavenly Emperor, it indicates someone close to the king, taking advantage of the convenience of serving on the king's couch, to harm the king.

郗萌曰：“大角變色，有芒角，大動；不出三月，兵大起。大角數動，人主好遊，不居其宮，馳騁天下。（《晉陽秋》曰：孝武太元二年七月乙亥，大角搖。三年二月乙巳，作新宮，帝及二年移會稽。）大角不明，則天子耗衰。棟星明大，天子輔強。”《荊州占》曰：“棟星亡，王者死。”韓楊曰：“大角動搖，主不安，臣下有惡事劫主者。”（《宋天文志》曰：安帝隆安五年七月癸亥，大角星散搖，五色，元興二年，桓玄纂位，遷帝潯陽。）《石氏贊》曰：“大角帝席，色慾明，光隆潤澤，德合同。”

Xi Meng said: The Great Angle star has changed its color, emitted a bright ray, and moved violently; there will be a major military campaign within three months. If the Great Angle star moves repeatedly, it indicates that the sovereign is fond of pleasures and does not wish to reside in the palace, but instead roams throughout the land. (Original note: The "Jingyang Spring" records: In the second year of Taiyuan of Emperor Xiaowu of Jin, July Yihai, the Great Angle star moved; in the third year of February Yisi, a new palace was built, and the emperor had previously moved to Kuaiji the year before.) If the Great Angle star is dim, the Son of Heaven's strength will decline. If the栋 star is bright and grand, the sovereign's ministers will be strong. The "Jingzhou Divination" says: If the栋 star disappears, the king will die. Han Yang said: If the Great Angle star moves, the sovereign will not be at peace, and the ministers may plot to seize power. (Original note: The "Song Book · Astronomical Records" records: In the fifth year of Long'an of Emperor An of Jin, July Guihai, the Great Angle star scattered its light and moved, showing five colors; in the second year of Yuanxing, Huan Xuan usurped the throne and moved the emperor to Xunyang.) The "Shi School Commentary" says: The Great Angle star is the imperial seat; its color should be bright, and its light should be grand and moist, indicating that the sovereign's virtue is in harmony with the heavenly way.

石氏曰：“梗河三星，大角北。”（西星入亢八度，去極三十八度，在黃道內四十九度。）郗萌曰：“天矛者，天子之兵也。”《黃帝占》曰：“梗河三星，天鋒；天之劍戟，主於罰戮；其星如常明而不動，邊寇寧，天下安；星若明大，芒角動搖，邊夷兵起，胡人為亂，王者有憂。”《荊州占》曰：“梗河，天楯；（晉灼曰名天蠶）玄戈，天矛也。相近相向，大安。”

The Shi school says: The Genghe star cluster consists of three stars, located to the north of the Big Dipper. (Original book note: The western star is in the eighth degree of the Kangle mansion, thirty-eight degrees from the North Pole, and forty-nine degrees within the Yellow Path.) Xi Meng says: Tianmao is the weapon of the Son of Heaven. The Yellow Emperor's Divination says: The Genghe three stars are the heavenly blade and spear, the weapons of heaven, governing punishment and execution. If these stars are normally bright and steady, there will be peace on the borders and peace throughout the land; if the stars are bright and large, emitting rays and shaking, the barbarians in the border regions will rise up in rebellion, the Hu people will cause chaos, and the sovereign will have worries. The Jingzhou Divination says: Genghe is the heavenly shield (original book note: Jin Zhu said it is called Tiancan.), and Xuan Ge is the heavenly spear; when these two are close to each other and facing each other, the whole world will be in great peace.

石氏曰：“梗河三星，天矛也；梗者遞也，河者擔也；士卒更遞，擔持天矛，以行也；在斗杓頭，主殺，所向無前也；主胡兵，芒角大，則四裔不清，邊兵大起。”《黃帝》曰：“梗河主喪，陰十日不見，國有喪；以初不見日，占之男女。梗河末男，本女；天不陰，梗河亡不見，視二十八宿星嬴縮；若在北斗傍，所見之宿，其國若諸侯有喪。”

The Shi school says: The three stars of Genghe are the Heavenly Spear. "Geng" means succession and rotation, and "He" means bearing. It is symbolic of soldiers taking turns carrying the Heavenly Spear forward. It is located at the front end of the北斗's handle, governing warfare, and being invincible in its direction. Genghe also governs military affairs of the Hu people. Its bright spots are large and prominent, and when they appear, the four surrounding regions become unsettled, and large-scale military campaigns occur at the borders. The Yellow Emperor's Divination says: Genghe governs mourning. If it is continuously obscured by clouds for ten days and cannot be seen, there will be mourning in the country. One can determine the gender of the deceased by the stem and branch of the day when Genghe first disappears. The star at the end of Genghe signifies a male, and the star at the beginning signifies a female. If the sky is not cloudy, but Genghe disappears, one should observe whether the twenty-eight constellations are ahead or behind. If the disappearance is near the Big Dipper, one should look at the constellation where it disappears. The country or state governed by that constellation will experience mourning.

石氏曰：“梗河亡三日不見，國有謀兵，若諸侯有死者；七日不見，國有大喪；以其初不見之日，以占其國。梗河，天矛也；亡不見，即有所藏；所藏之國，宿有謀兵，不然有喪，求於二十八宿，若斗；則是以見之日知其期。”《荊州占》曰：“天矛星不欲明大，明大兵起。”石氏曰：“梗河三星，天矛鋒。”

The Shi school says: When the star of Genghe disappears for three days, there will be someone plotting a military coup within the country, or a death among the feudal lords; if it disappears for seven days, the country will suffer a great mourning. One should determine the day on which it first disappeared and then predict which state will be affected. Genghe is the star of Tianmo, and its disappearance indicates concealment. The state that is concealed must have had someone plotting military actions beforehand, or there will be a mourning event. To determine the exact location, one should refer to the Twenty-Eight Mansions, or take the Dipper Mansion as a reference, and then calculate the time when it reappears to determine the fulfillment of the omen. The "Jingzhou Divination" says: The star of Tianmo should not be bright and prominent; if it is bright and prominent, there will be military action. The Shi school says: The three stars of Genghe are the blade of Tianmo.

石氏曰：“招搖一星，梗河北。”（入氐二度半、去極四十度太，在黃道內五十七度強。）《黃帝》曰：“招搖，尚羊也；（吳龔《天官星占》曰：常陽）尚羊者，懸以匡也；一名矛楯，胡星也；與梗河、玄戈，列從北斗柄端，抵大角；近北斗者玄戈，次曰招搖；星明大，赤角而動，胡兵大起，四夷主昌，中國亡。又曰：其俱明，胡利。”

The Shi school says: The star Zhao Yao is a single star located to the north of Geng He. (Original note: Its position is at the second degree and a half of the Root mansion, at a distance of more than forty degrees from the North Pole, and within the Yellow Path by more than fifty-seven degrees.) The "Yellow Emperor's Divination" says: Zhao Yao is also called "Shang Yang." (Original note: Wu Gong's "Star Divination of the Star Official" refers to it as "Chang Yang.") The term "Shang Yang" refers to the meaning of being high and suspended above to correct the world. It is also called "Mao Dun," a star associated with the Hu people. Zhao Yao, along with Geng He and Xuan Ge, follows in sequence from the end of the handle of the Big Dipper, extending all the way to Da Jiao. The one closest to the Big Dipper is Xuan Ge, then comes Zhao Yao. When this star is bright and prominent, emitting red rays and shaking, it indicates that the Hu people will launch a large-scale military campaign, the kings of the four barbarian tribes will flourish, and the Central Plains will suffer damage. It also says: when these stars are all bright, it is favorable for the Hu people.

《黃帝占》曰：“招搖為矛，攝提大楯。相當，兵大起，大戰。”《春秋緯》曰：“斗端有兩星，一內為招搖，一外為楯，天鋒主兵用，若動，兵大行。”《荊州占》曰：“招搖，南夷也。”巫咸曰：“矛、楯，兵星，金官也。”《黃帝占》曰：“招搖欲與梗河星相直，則胡常來受命，貢獻於中國；不相直，則胡人叛戾。招搖明而不正，胡不來受命；斗末之星，招搖之間，名為天庫；招搖離其處，名曰開庫，開庫兵發。招搖星欲明而微小，則王者威令行四夷。”

The Yellow Emperor's Divination says: Zhao Yao is a spear, She Ti is a large shield; when they are directly opposite each other, it indicates a great military campaign and a major battle. The Spring Annals' Divination says: The end of the Big Dipper has two stars, the one closer in is Zhao Yao, and the one further out is the Shield Star, both belonging to the celestial sword, indicating the use of weapons; when they move, military affairs will be greatly activated. The Jingzhou Divination says: Zhao Yao presides over the southern夷 people. Wu Xian says: Spear and shield are both stars of war, belonging to the metal official. The Yellow Emperor's Divination says: Zhao Yao is best when it is directly opposite Geng He star; in that case, the Hu people will often obey and pay tribute to the Central Plains; if they are not directly opposite, the Hu people will rebel. If Zhao Yao is bright but not in the correct position, the Hu people will not come to obey. The area of sky between the end of the Big Dipper and Zhao Yao is called 'Tian Ku'; when Zhao Yao leaves its original position, it is called 'Kai Ku', and Kai Ku means military action will be launched. Zhao Yao is best when it is bright and small in size; in that case, the king's decree can be extended to the four barbarians.

《春秋緯》曰：“矛楯動，兵四行，臣子謀，妄姦通，弒君弒父，九州振。”《春秋緯》曰：“楯動搖，若角，大兵起，天下弒主，害於中發，四方並興，王者行德、納賢、正度。”又曰：“臣主爭伐相誅，則矛楯角躍相扦。”焦延壽曰：“招搖亡去，國兵起，主遇賊。”

The Spring Annals Commentary states: The stars of spear and shield are shaking, military actions will arise in all directions, ministers will have treacherous intentions, wicked persons will conspire secretly, leading to the killing of the sovereign and father, causing tremors throughout the nine provinces. The Spring Annals Commentary also states: If the shield star shakes and shoots out apointed rays, there will be a great military campaign, with incidents of killing the sovereign occurring in the land, calamity arising from within, and disturbances in all directions; when encountering such heavenly phenomena, the sovereign should practice virtue, appoint virtuous talents, and correct the laws. It also says: When ministers and sovereigns attack each other and kill, the stars of spear and shield will have theirpointed rays jumping and opposing each other. Jiao Yanshou says: When the wandering star disappears from its position, military actions will be raised in the country, and the sovereign will suffer from bandits.

《天官書》曰：“招搖星赤角，胡兵大起，不來受命；星大亦然。”《荊州占》曰：“招搖奮，光明動，天子強。招搖色青，有憂；赤白而明者，天子有怒；黃白光澤，天下安靜；小而黑，軍破國亡；又曰：色黑為弱。”《荊州占》曰：“矛楯動，近臣恣，庶雄謀。”《石氏贊》曰：“招搖、玄戈，主胡兵；芒角變動，兵革行。”

The Records of the Grand Historian, "Book of Celestial Officials," says: When the star Zhao Yao emits a red luminous ray, it indicates that the Hu people will launch a large-scale military campaign, unwilling to come and accept orders; if the star itself becomes larger, the same omen will occur. The "Jingzhou Divination" says: When Zhao Yao rises vigorously, its light is bright and flickering, indicating the Son of Heaven is strong. If Zhao Yao appears green, there will be calamity; if it appears red and white with bright light, the Son of Heaven will be angry; if it appears yellow and white with a moist and lustrous appearance, the world will be at peace; if the star is small and black in color, the army will be defeated and the state will face destruction. It also says: if the color is black, it indicates decline. The "Jingzhou Divination" also says: If the stars Mao and Dun tremble, it indicates that close ministers will act tyrannically, and heroes in the countryside will plot rebellion. The "Shi School Commentary" says: Zhao Yao and Xuan Ge are related to military affairs of the Hu people; once their luminous rays change or they tremble, warfare will arise.

石氏曰：“玄戈一星，在招搖北。”（入氐一度，去極三十二度半，在黃道內五十三度半。）《黃帝占》曰：“玄戈，主北夷；玄戈，招搖雌也，星欲小微；小微，則王者吉，天下安寧；其星明而大，則胡夷單于動，兵大起。”甘氏曰：“玄戈主胡兵，星若小動，兵小動；大動，兵大起，胡人入境。”

The Shi school says: The star Xuan Ge is a single star located to the north of Zhao Yao. (Original note: Its position is one degree in the Root mansion, thirty-two and a half degrees from the North Pole, and fifty-three and a half degrees within the Yellow Path.) The Yellow Emperor's Divination says: The star Xuan Ge governs the northern夷狄; Xuan Ge is the female companion star of Zhao Yao, belonging to the Yin category; the star's form is good when it is small, faint, and dim; if it is small, faint, and dim, the king will have good fortune and the world will be at peace; if this star is bright and prominent, the chanyu of the Hu people will take action and launch a large military campaign. The Gan school says: Xuan Ge governs military affairs of the Hu people; if this star moves slightly, the Hu troops will have minor movements; if it moves greatly, the Hu people will launch a large military campaign and invade the borders.

《樂緯》曰：“玄戈，宮也。戊子候之，宮亂則荒，其君驕，不聽諫，佞在側；宮和，利致鳳凰，頌聲作。”《荊州占》曰：“玄戈，小數動，後而大動，則兵大起。”石氏曰：“玄戈星赤，天下有兵。”

The "Yue Wei" says: The玄戈 corresponds to the "Gong" tone in the five tones. It should be observed on the Wuzi day. If the "Gong" tone is disordered, government affairs will be neglected, and the ruler will be arrogant and indulge, refusing to listen to advice. Flatterers will stand by his side. If the "Gong" tone is harmonious, it will attract the phoenix and lead to the rise of praise. The "Jingzhou Zhan" says: The玄戈 first shows small but frequent movements, then turns into great movement, indicating a large military campaign. The Shi school says: When the color of the玄戈 star turns red, there will be military affairs in the world.

石氏曰：“天槍三星，在北斗杓東。”（西星入氐太，去極二十八度太，在黃道內七十一度。）《黃帝占》曰：“天槍，一名天鉞，三星鼎足形，在北斗柄端。其狀忽然不明，明大則斧鉞用；一曰有兵，小不明，則兵罷。”石氏曰：“天槍三星，主帝伏兵，槍者，今之槍也，以竹為之，銳其頭，以捶地，鋒外向，以槍人；星溫溫而不明，則吉；若光明，則伏兵行。”

The Shi school says: The Tian Qiang consists of three stars, located to the east of the handle of the Big Dipper. (Original book note: One star is located to the west, within one degree of the Root mansion, more than twenty-eight degrees from the North Pole, and within seventy-one degrees of the Yellow Path.) The Yellow Emperor's Divination says: Tian Qiang is also called "Tian Yue," consisting of three stars arranged in the shape of a tripod, located at the end of the handle of the Big Dipper. If its appearance suddenly becomes dim, it indicates a change; if it is bright and prominent, there will be the use of axes and halberds for punishment, or there will be military affairs. If the stars are small and dim, military affairs will cease. The Shi school says: The three stars of Tian Qiang indicate hidden troops of the emperor. The term "qiang" refers to the spear used today, made of bamboo, with a sharp tip, planted in the ground with the blade facing outward, used to stab people. If the light of these stars is gentle and not bright, it is a good omen; if the light is bright and fierce, hidden troops will be deployed.

巫咸曰：“槍，金官也。”《黃帝》曰：“槍三星，備非常，若今之機槍也；其星溫而不明，則王者吉；其星明大，則兵起斧鑕用。”石氏曰：“左槍、右棓，天之武備也；攻城襲邑，當視槍星；大而明，若有叛而自歸者，其國不可出兵，星小而明，兵可出，城可襲。”

Wu Xian said: The Qiang star belongs to the official of metal. The Yellow Emperor's Divination says: The Qiang star consists of three stars, which are set for the purpose of guarding against extraordinary changes, like today's machine guns. When this star has a mild and gentle color but is not bright, the ruler will have good fortune; when this star is bright and prominent, the king should mobilize troops and use axes for execution. The Shi school said: On the left is the Qiang, and on the right is the BING, both being military equipment in the heavens. Whenever there is an attack on a city or a siege of a town, one should first observe the Qiang star: if the star is large and bright, or if it first separates and then returns on its own, the country should not be attacked; if the star is small but bright, then it is appropriate to attack, and the city or town can be captured.

《荊州占》曰：“天槍，一星不具所見而兵起。”《黃帝》曰：“天槍星動搖，若角，大兵起，天下弒主，害以中發。”《荊州占》曰：“天槍揚光，天降喪亂。”《石氏贊》曰：“槍棓八星，備非常。”

The book Zhongjiao Zhan says: The three stars of Tian Qiang have one that is incomplete; once it appears, there will be military action. The Huangdi Zhan says: When the star Tian Qiang trembles and shoots out rays, there will be a large-scale military campaign, and there will be an assassination of the sovereign, with calamity arising from within. Zhongjiao Zhan also says: When the light of Tian Qiang spreads out, heaven will bring about disorder. The Shi school says: The stars Tian Qiang and BING consist of eight stars, all set to guard against extraordinary changes.

石氏曰：“天棓（蘇林曰：打棓之棓。）五星，在女床東北。”（柄星入箕八度半，去極三十二度，在黃道內七十一度。）郗萌曰：“天棓者，先驅也。”石氏曰：“天棓五星，天之武備也；棓者，大杖；所以打賊也；皆所以禁暴橫，備不虞也。”

The Shi school says: The Tian Bang consists of five stars, located to the northeast of the Female Bed. The Xi Meng says: Tian Bang is the vanguard of the Son of Heaven. The Shi school says: The five stars of Tian Bang are heavenly military equipment. "Bang" means a big stick, used to strike thieves; these stars are used to suppress violence and prevent unexpected changes.

《黃帝占》曰：“天棓五星，天之武備也；以防不虞。其星不明而靜，則天下無兵；其星明大，動搖，則兵大起，五仗用。”石氏曰：“天棓，一星不見，其國兵起。”郗萌曰：“天棓星，微細則吉；變明則凶，有憂。”《荊州占》曰：“天棓，一星不見，天下有大兵。”

The Yellow Emperor's Divination says: The five stars of Tianbang are the heavenly military equipment, used to guard against unexpected changes. If these five stars are dim and still, there will be no military actions throughout the land; if these five stars are bright and vigorous and shaking, there will be a great military campaign, and all five types of weapons will be used. The Shi school says: If one of the five stars of Tianbang is not visible, the country will have military actions. Xi Meng says: If the stars of Tianbang are faint and weak, it is a good omen; if they turn bright, it is a bad omen, and there will be worries and troubles. The Jingzhou Divination says: If one of the five stars of Tianbang is not visible, there will be large-scale warfare in the world.

石氏曰：“女床三星，在天紀北。（西星入箕三度，去極五十度，在黃道內五十六度。）女床，後宮御也，眾妾所居宮也；侍皇后，隨從以時御見者。”《黃帝》曰：“女床星，後宮御也，嬪妾所居宮也；其星欲明，大小相承，如其故；則后妃安，宮人吉；星若微小不明，非其常處，嬪妾不安，其宮有憂。”

The Shi school says: The female bed consists of three stars, located to the north of Tian Ji. (Original note: The western star is at the third degree of Ji Xu, fifty degrees away from the north pole, and fifty-six degrees within the Yellow Path.) The female bed represents the palace of the concubines, the dwelling place of the numerous concubines, referring to those who serve the empress and take turns to attend to the emperor in order. The Huangdi Zhan says: The stars of the female bed represent the palace of the concubines, the dwelling place of the concubines. These stars should be bright and large, following each other in order as usual; in that case, the empress will be peaceful and the palace attendants will be auspicious. If the stars are small and dim, or if they are not in their usual positions, the concubines will not be at peace, and there will be worries in that palace.

郗萌曰：“女床者，主女藏。”石氏曰：“女床星不明，則吉；明，則宮女恣。女床星動，不吉。”焦延壽曰：“女床星舒，妾代女主，不乃死。”《荊州占》曰：“女床星無故不見，女子多疾。”韓揚曰：“女床非其故，則後宮有憂。”石氏曰：“女床主女事，行列微靖，吉；亂明動，不吉。”《石氏贊》曰：“女床三星，待後宮。”

Xi Meng said: The female bed star governs the private treasures of women. The Shi school said: When the female bed star is dim, it is a good omen; when it is bright, the palace women become unrestrained. If the female bed star wavers, it is inauspicious. Jiao Yanshou said: When the female bed star emits a spreading and radiant light, it indicates that a concubine will replace the main wife, or that the main wife will die. The Jingzhou Divination said: When the female bed star suddenly disappears without cause, there will be many illnesses among women. Han Yang said: If the female bed star deviates from its normal state, there will be troubles in the harem. The Shi school said: The female bed star governs matters concerning women. If its arrangement is subtle and quiet, it is auspicious; if it is chaotic, bright, or wavering, it is inauspicious. The Shi school praise said: The three stars of the female bed represent the symbol of serving the harem.

石氏曰：“七公七星，招搖東。”（西星入氐四度半，去極三十九度少，在黃道內五十九度半強。）《黃帝》曰：“七公，一名天紀。七公主議疑，天之輔助，七政之象，評議之臣；其星大而齊明，議人有忠，王者安；其星大小有差，微而不明，議者不同，決事不從，人主有憂。”石氏曰：“七公，天之相也，三公廷尉之象也；上星、上公也；次星、中公也；明則七輔強。”

The Shi school says: The seven stars of Qi Gong are located east of Zhao Yao. (Original book note: One star is located westward at the fourth and a half degree of Di Xu, at a distance of thirty-nine degrees slightly more from the North Pole, within the Yellow Path by fifty-nine and a half degrees approximately.) The "Yellow Emperor's Divination" says: The seven stars of Qi Gong are also called "Tian Ji." The seven stars oversee the deliberation of difficult matters, serving as the heavenly assistants, symbolizing the seven governmental affairs, which correspond to the ministers responsible for deliberation. When these seven stars are large and bright together, those involved in deliberation are loyal, and the king is secure; when these seven stars vary in size and are dim and faint, those deliberating differ in opinion, and the decision-making cannot reach consensus, the ruler will face troubles. The Shi school says: Qi Gong represents the heavenly assistants, symbolizing the Three Dukes and the Chancellor of Justice. The star above is the Upper Duke, followed by the Middle Duke. When the stars are bright, the seven assistants are strong and powerful.

《海中占》曰：“七公，七輔也；上星、上公；次星、次公；下星、下公；各以其次第齊明，輔臣居其常職；其星不明者，各以其次，輔臣有黜，若有罪，期不出年。”郗萌曰：“七公，主七政，別善惡。”石氏曰：“七公主議疑，天之相理，謂三公，左輔右弼，前疑後丞之官，平議疑獄，斷折刑法，欲詳審也；星大小不明，議事者不從也。”《石氏贊》曰：“七公七星，議欲詳。”

The Sea of Divination says: Seven Ministers refer to seven auxiliary officials. The star above is the Supreme Minister, the one in the middle is the Deputy Minister, and the one below is the Third Minister. If each star is in order and bright, then the ministers will all remain in their posts. If any star is dim, then according to its position, the corresponding minister will be dismissed or punished, and this will happen within a year. Xi Meng says: Seven Ministers oversee the seven affairs, distinguishing good and evil. The Shi school says: Seven Ministers handle the deliberation of difficult cases. They represent the principle of assisting Heaven, referring to the Three Ministers, the Auxiliary Auspicious Star, the Auxiliary Auspicious Star, the Front Doubt, and the Rear Assistant, who are responsible for deliberating on difficult legal cases and deciding on punishments, striving for thoroughness and caution. If the stars are uneven in size and dim, it indicates that the deliberations cannot reach a consensus. The Shi school praises: Seven Ministers, seven stars, deliberation must be thorough.