The Yisi Divination Treatise, written by Li Chunfeng of the Tang dynasty.

重刻《乙巳占》序、《乙巳占》序

The beginning of the volume includes two prefaces: one is the "Preface to the Reprint of the Yisi Divination Treatise" written by Lu Xinyuan during the Guangxu period of the Qing dynasty, which explains the source of the edition and the reasons for its collation and printing; the other is the self-introduction written by Li Chunfeng when he compiled the book, explaining the main purpose of the entire work and the principles of its compilation.

乙巳占　卷第一：天象第一、天數第二、天占第三、日占第四、日月旁氣占第五、日蝕占第六。

The Yisi Divination Treatise, Volume One, consists of six chapters. The first chapter, "Celestial Phenomena," discusses the eight schools of thought on the structure of celestial bodies throughout history and fully includes Zhang Heng's "Ling Xian." The second chapter, "Celestial Numbers," examines the measurements of the celestial sphere, the Yellow and Red Celestial Paths, and the methods of measurement used in the construction of the armillary sphere. The third chapter, "Celestial Divination," predicts variations such as cracks, sounds, and the falling of strange objects in the sky. The fourth chapter, "Solar Divination," predicts changes in the shape, color, and brightness of the Sun. The fifth chapter, "Divination of the Clouds Around the Sun and Moon," predicts variations in the clouds surrounding the Sun and Moon, such as the corona, the diadem, the珥, and the embrace. The sixth chapter, "Divination of Solar Eclipses," specializes in predicting solar eclipses.

乙巳占　卷第二：月占第七、月與五星相干犯占第八、月干犯列宿占第九、月干犯中外官占第十、月暈占第十一、月暈五星及列宿中外官占第十二、月蝕占第十三、月蝕五星及列宿中外官占第十四。

The Yisi Divination Treatise, Volume Two, consists of eight chapters, all devoted to the moon. The seventh chapter, "The Moon's Movement and Appearance," provides a general discussion on the moon's path and its appearance. The eighth chapter, "The Moon and the Five Planets' Interaction," discusses the moon's conflict with the five planets. The ninth chapter, "The Moon's Conflict with the Twenty-Eight Mansions," deals with the moon's intrusion into the Twenty-Eight Mansions. The tenth chapter, "The Moon's Conflict with the Inner and Outer Officials," concerns the moon's intrusion into the stars within and outside the Purple Micro Enclosure. The eleventh chapter, "The Moon's Halo," discusses the halo around the moon. The twelfth chapter, "The Moon's Halo and the Five Planets and Mansions," covers the moon's halo covering the five planets and various mansions. The thirteenth and fourteenth chapters, "The Moon's Eclipse" and "The Moon's Eclipse and the Five Planets and Mansions," discuss lunar eclipses and the stars obscured during an eclipse. "Conflict" refers to two celestial bodies approaching each other closely. "Inner and Outer Officials" refers to the star officials within and outside the Purple Micro Enclosure.

乙巳占　卷第三：分野第十五、占例第十六、日辰占第十七、占期第十八、修德第十九、辨惑第二十（闕）、史司第二十一。

Volume Three of The Yisi Divination Treatise contains seven chapters. The fifteenth chapter, "Fenye," discusses the correspondence between the Twenty-Eight Mansions and the states and regions on earth; "fenye" refers to the allocation of celestial regions to the states and counties, used to determine where calamities and auspicious signs should occur. The sixteenth chapter, "Zhanli," establishes general principles for divination. The seventeenth chapter, "Richen Zhan," uses the Heavenly Stems and Earthly Branches of the day to assist in divination. The eighteenth chapter, "Zhian," calculates the speed and timing of the fulfillment of omens. The nineteenth chapter, "Xiude," discusses how a ruler should cultivate virtue and correct mistakes when encountering calamities. The twentieth chapter, "Bianhuo," is already lost, with the original text noting "que." The twenty-first chapter, "Shi Si," discusses the duties of astronomers and historians in astronomy.

乙巳占　卷第四：五星占第二十二、星官占第二十三、五星干犯中外官占第二十四、歲星占第二十五、歲星入列宿占第二十六、歲星干犯中外官占第二十七。

The Yisi Divination Treatise, Volume Four, contains six chapters. The Twenty-second Chapter, "The Divination of the Five Planets," generally discusses the Jupiter, Mars, Saturn, Venus, and Mercury. The Twenty-third Chapter, "The Divination of Star Officials," describes the names and functions of various star officials. The Twenty-fourth Chapter, "The Divination of the Five Planets Injuring Inner and Outer Star Officials," deals with the divination when the five planets invade inner and outer star officials. The following three chapters are specifically about Jupiter. The Twenty-fifth Chapter, "The Divination of Jupiter," generally discusses its movement and the auspicious or inauspicious implications. The Twenty-sixth Chapter, "The Divination of Jupiter Entering the Twenty-Eight Mansions," deals with the divination when Jupiter enters the twenty-eight mansions. The Twenty-seventh Chapter, "The Divination of Jupiter Injuring Inner and Outer Star Officials," deals with the divination when Jupiter injures inner and outer star officials. "Jupiter" refers to the planet known as the wood star. The ancients used it to mark years because it takes approximately twelve years to orbit the sky.

乙巳占　卷第五：熒惑占第二十八、熒惑入列宿占第二十九、熒惑干犯中外官占第三十、填星占第三十一、填星入列宿占第三十二、填星干犯中外官占第三十三。

The Yisi Divination Treatise, Volume Five, contains six chapters discussing the Malefic of violence and the planet of earth. The Malefic of violence refers to Mars, which appears red and moves unpredictably forward and backward; ancient people regarded it as an ominous star associated with military affairs and calamity: Chapter 28 of The Fluorescent Orb Divination discusses it generally, Chapter 29 of The Fluorescent Orb Entering the Twenty-Eight Constellations Divination discusses its entering the Twenty-Eight Constellations, and Chapter 30 of The Fluorescent Orb Incurring Officials Divination discusses its infringement upon inner and outer celestial officials. The planet of earth, also called the planet of stability, takes about twenty-eight years to orbit the sky once, and occupies one constellation each year: Chapter 31 of The Planet of Earth Divination discusses it generally, while Chapters 32 and 33 of The Planet of Earth Entering the Twenty-Eight Constellations Divination and The Planet of Earth Incurring Officials Divination discuss its entering constellations and infringing upon officials respectively.

乙巳占　卷第六：太白占第三十四、太白入列宿占第三十五、太白入中外官占第三十六、辰星占第三十七、辰星入列宿占第三十八、辰星入中外官占第三十九。

In Volume Sixth of The Yisi Divination Treatise, there are six chapters discussing the planets Jupiter and Saturn. "Tai Bai" refers to Jupiter, which appears in the east in the morning and is called Qiming, and appears in the west in the evening and is called Changgeng. The ancients believed that Jupiter was associated with military affairs. The third十四 chapter, "General Discussion on Tai Bai," and the third十五 and third十六 chapters, "Tai Bai Entering the Twenty-Eight Mansions" and "Tai Bai Entering the Inner and Outer Star Officials," respectively discuss Jupiter's appearances in the mansions and star officials. "Chen Xing" refers to Saturn, which often appears near the Sun, hence its name. The third十七 chapter, "General Discussion on Chen Xing," and the third十八 and third十九 chapters, "Chen Xing Entering the Twenty-Eight Mansions" and "Chen Xing Entering the Inner and Outer Star Officials," respectively discuss Saturn's appearances in the mansions and star officials.

乙巳占　卷第七：流星占第四十、流星犯日月占第四十一、流星與五星相犯占第四十二、流星入列宿占第四十三、流星犯中外官占第四十四、客星干犯列宿占第四十五、客星犯中外官占第四十六。

In Volume 7 of The Yisi Divination Treatise, there are seven chapters devoted specifically to the divination of meteors and guest stars. Chapter 40, "Divination of Meteors," provides a general discussion on the size, color, and location where meteors fall. The following chapters sequentially discuss meteors approaching the sun and moon (Chapter 41), meteors conflicting with the five planets (Chapter 42), meteors entering the Twenty-Eight Mansions (Chapter 43), and meteors approaching internal and external star officials (Chapter 44). "Guest stars" refer to stars that suddenly appear and disappear after some time, corresponding to what is today called new stars: Chapter 45, "Divination of Guest Stars Conflicting with the Mansions," and Chapter 46, "Divination of Guest Stars Conflicting with Internal and External Officials," respectively discuss the conflict of guest stars with various mansions and officials.

乙巳占　卷第八：彗孛占第四十七、彗孛入列宿占第四十八、彗孛入中外官占第四十九、雜星祆星占第五十、氣候占第五十一、雲占第五十二。

Volume Eight of The Yisi Divination Treatise consists of six chapters. "Huì" refers to a comet, a star with a long tail, while "bò" refers to a strange star with a radiating aura but no fixed tail. Ancient people regarded both as symbols of removing the old and bringing in the new. Chapter Forty-Seven of "Huìbò Divination" provides a general discussion, while Chapters Forty-Eight and Forty-Nine discuss their appearances in the Twenty-Eight Mansions and the inner and outer star officials respectively. Chapter Fifty discusses various abnormal and ominous stars; Chapter Fifty-One discusses abnormal weather patterns throughout the four seasons; Chapter Fifty-Two discusses the implications of cloud shapes and colors for human affairs.

乙巳占　卷第九：帝王氣象占第五十三、將軍氣象占第五十四、軍勝氣象占第五十五、軍敗氣象占第五十六、城勝氣象占第五十七、屠城氣象占第五十八、伏兵氣象占第五十九、暴兵氣象占第六十、戰陣氣象占第六十一、圖謀氣象占第六十二、吉凶氣象占第六十三、九土異氣象占第六十四、雲氣入列宿占第六十五、雲氣入中外官占第六十六、雲氣入外官占第六十七。

The Yisi Divination Treatise, Volume Nine, consists of fifteen chapters, all dealing with "looking at the qi of clouds," which refers to observing the shape, color, and height of clouds to judge human affairs. It begins with the qi of emperors (Chapter Fifty-Three) and the qi of generals (Chapter Fifty-Four); then it specializes in military divination: the qi of a victorious army (Chapter Fifty-Five), the qi of a defeated army (Chapter Fifty-Six), the qi of defending a city and winning (Chapter Fifty-Seven), the qi of a city being broken through and suffering massacre (Chapter Fifty-Eight), the qi of hidden troops buried underground (Chapter Fifty-Nine), the qi of sudden military movements (Chapter Sixty), the qi of armies facing each other in battle (Chapter Sixty-One), and the qi of secret plots (Chapter Sixty-Two); next it discusses general auspicious and inauspicious qi (Chapter Sixty-Three) and the special qi arising from the soil characteristics of the nine provinces (Chapter Sixty-Four); finally, the last three chapters deal with the qi of clouds entering the twenty-eight mansions, inner and outer star officials, and outer officials (Chapters Sixty-Five to Sixty-Seven).

乙巳占　卷第十：候風法第六十八、占風遠近法第六十九、推風聲五音法第七十、五音所主占第七十一、五音風占第七十二、論五音六屬第七十三、五音受正朔日占第七十四、五音相動風占第七十五、五音鳴條已上卒起宮宅中占第七十六、推歲月日時干德刑殺法第七十七、論六情法第七十八、陰陽六情五音立成第七十九、五音刑德日辰所屬立成第八十、六情風鳥所起加時占第八十一、八方暴風占第八十二、行道宮宅中占第八十三。

The Yisi Divination Treatise, Volume Ten, is the longest section, focusing exclusively on wind divination. The first half contains sixteen chapters. Chapter 68, "The Method of Observing Wind Direction," describes the method of measuring wind direction by setting up a pole and attaching feathers. Chapter 69, "The Method of Estimating the Distance of Wind Origin," uses wind strength to estimate how far the wind comes from. Chapters 70 to 76 use the five tones, Gong, Shang, Jue, Zhi, and Yu, to assign wind sounds, deducing the corresponding human affairs, the six emotions, the verification on the day of the new year, and winds blowing above tree branches or suddenly arising within houses. Chapters 77 and 78, "The Method of Calculating the Deeds, Punishments, and Killings According to Years, Months, Days, and Hours" and "The Method of Discussing the Six Emotions," respectively, use the heavenly stems and earthly branches to determine the deeds, punishments, and killings and the six emotions. Chapters 79 and 80 are pre-prepared calculation tables. Chapter 81, "The Divination of Wind and Flying Birds' Emergence According to Time," combines the observation of wind with the direction and time when flying birds arise. Chapter 82, "The Divination of Sudden Strong Winds from the Eight Directions," divines sudden strong winds from the eight directions. Chapter 83, "The Divination of Wind Encountered on the Way and in Residences," divines the wind encountered while traveling and in residences.

十二辰風占第八十四、諸解兵風占第八十五、諸陷城風第八十六、占入兵營風第八十七、五音客主法第八十八、四方夷狄侵郡國風占第八十九、占官遷免罪法第九十、候詔書第九十一、候赦贖書第九十二、候大兵將起第九十三、候大兵且解散第九十四、候火災第九十五、候諸公貴客第九十六、候大兵攻城並勝負候賊占第九十七、候喪疾第九十八、候四夷入中國第九十九、雜占王侯公卿二千石出入第一百。

Volume Ten's latter half consists of seventeen chapters. Chapter 84, "Wind Divination According to the Twelve Earthly Branches," uses the directions of the twelve earthly branches to predict wind patterns. Chapters 85 to 87 separately predict winds that disperse military forces, winds that cause the fall of cities, and winds that enter military camps. Chapter 88, "The Method of Five Sounds for Distinguishing Guest and Host Armies," uses the five sounds to determine the victory or defeat of guest and host armies. Chapter 89, "Wind Divination of the Invasion of the Four Directions by Foreign Tribes," predicts invasions by foreign tribes from the four directions. The following chapters all use wind to predict events: predicting the promotion or release from punishment of officials (Chapter 90), predicting imperial edicts (Chapter 91), predicting pardons and redemption orders (Chapter 92), predicting the rise or dispersal of large armies (Chapters 93 and 94), predicting fires (Chapter 95), predicting the arrival of high-ranking officials and distinguished guests (Chapter 96), predicting the outcome of military sieges and the activities of bandits (Chapter 97), predicting deaths and diseases (Chapter 98), predicting the entry of the four barbarian tribes into China (Chapter 99); the final chapter, "Miscellaneous Divination of the Entry and Exit of Marquises, Princes, High Officials, and Officials of the Second Thousand Stone Rank," Chapter 100, provides miscellaneous predictions about the movements of high-ranking officials. "Second Thousand Stone" originally referred to the salary grade of a prefect in the Han dynasty, here it generally refers to high-ranking local officials.

《乙巳占》十卷，唐李淳風撰。《新唐書藝文志》著於錄，作十二卷。陳直齋《書錄解題》、馬貴興《文獻通考》、王伯厚《玉海》皆作十卷，與今本合。每卷約萬餘言，惟第十卷幾及三萬言。或後人合三卷為一卷，故與唐志不符，未可知也。乾隆中採訪遺書，未經儲藏家進呈，阮文達亦未之見，朱竹垞所見只殘本七卷，惟《敏求記》有全書，其書之罕見可知矣。

The Yisi Divination Treatise consists of ten volumes and was written by Li Chunfeng of the Tang dynasty. The Xin Tang Shu, the "Book of the Former Tang," recorded this book as having twelve volumes, but Chen Zhensun, who used the style name Zizhai, in his Zizhai Shulü Jieti, Ma Duanyin, who used the style name Guiyu, in his Wenxian Tongkao, and Wang Yinglin, who used the style name Bohou, in his Yuhai, all recorded it as ten volumes, which matches the version we have today. Each volume of the book is approximately ten thousand characters long, except the tenth volume, which is nearly thirty thousand characters. It is possible that later people combined three volumes into one, which caused the number of volumes to differ from that recorded in the Xin Tang Shu. Now it is impossible to confirm the exact situation. During the Qianlong period, the imperial court searched everywhere for lost books, but this book was not presented by any family that had collected it. Yan Yuan, who was posthumously honored as Wenda, did not see it either. Zhu Yizun, who used the style name Zhucuo, only saw a seven-volume fragment. Only Qian Zeng's Dushu Minqiu Ji recorded the complete version of the book. This indicates how rare the transmission of this book has been.

餘所藏，為門人抄本，得之金匱蔡氏。卷三、卷六後有題名三行：一曰太史局直長、主管刻漏、臣成衍書；一曰太史局中官正、太史局提點曆書、賜緋魚袋、臣李維宗校；寧海軍承宣使、提舉佑神觀、博陵郡開國公、食邑二千二百戶、食實封二百戶、提舉臣邵諤。

The version I have collected is a copy made by a student, obtained from the Golden Chest of the Cai family. At the end of volume three and volume six, there are three lines of names: the first line reads "Director of the Office of Astronomical Records, in charge of the water clock, the official Cheng Yan wrote this"; the second line reads "Senior Official of the Office of Astronomical Records, Supervisor of the Astronomical Records, granted the red silk and fish badge, the official Li WeiZong checked this"; and the third line reads "Commander of the Ninghai Navy, Supervisor of the Temple of Divine Protection, Marquess of Boling County with the title of Open State, granted two thousand two hundred households of land and two hundred actual households of land, Supervisor, the official Shao E checked this." The "Office of Astronomical Records" was an official institution in charge of astronomy and calendar. "Director," "Senior Official," and "Supervisor of the Astronomical Records" were all official positions within the office. "Water clock" refers to the clepsydra used for measuring time. "Red silk and fish badge" was an honor granted by the court, consisting of a red silk robe and a fish-shaped badge. These three lines are exactly the official titles of the officials who checked the book in the past.

考《玉海》，建炎三年三月二日詔，《紀元歷經》送太史局中，載《乙巳占》計十冊。今本十卷，又有太史局諸人題名，或即從建炎本傳抄歟？上元乙巳之歲，十一月甲子朔，冬至夜半，日月如合璧，五星如連珠，故以為名。

Consulting the "Yu Hai," in the third month of the third year of the Jianyan era of the Southern Song dynasty, an imperial edict was issued sending the "Ji Yuan Jing Li" to the Taishi Bureau, which recorded that the "Yisi Divination Treatise" consisted of ten volumes. Today this edition is exactly ten volumes, and it also has the names of the Taishi Bureau officials, so it may have been copied from the original version of the Jianyan era. As for the origin of the book's title: the starting point of the calendar calculation, "Shangyuan," fell in the year of Yisi. On the first day of the eleventh lunar month, it was the day of Jiazi, and the winter solstice occurred at midnight on that day. On that night, the sun and moon were aligned as if two jade disks were joined together, and the five planets were arranged like a string of pearls. Therefore, the title "Yisi" was taken from these two characters.

其書雜採黃帝、巫咸、甘氏、石氏、郄萌、韓楊、祖暅、孫僧化、劉表、《天鏡》、《白虎》、《海中》、《列宿》、《五官》諸占及劉向《洪範》、張衡《靈憲》、《五經圖緯》，參以經傳，排比成書。始於天象，終於風氣，凡分一百篇。今缺《辨惑》一篇，餘皆完具。唐人遺籍傳世日稀，亟為讎校，付之手民。其有訛脫，概從缺疑。

This book extensively collects divination texts attributed to the Yellow Emperor and Wu Xian, as well as divination methods from various scholars such as Gan De, Shi Shen, Xie Meng, Han Yang, Zu Gengzhi, Sun Shenghua, and Liu Biao. It also includes works such as The Heavenly Mirror Divination, The White Tiger Divination, The Sea Divination, The Star Divination, and The Five Officials Divination. It also incorporates Liu Xiang's The Hongfan Five Phases Commentary, Zhang Heng's The Lingxian, and The Five Classics Tu Wei, and further verifies them with Confucian classics. The book is compiled into one hundred chapters, starting with celestial phenomena and ending with wind and weather. Now only the chapter "Discerning Confusion" is missing, while the rest are complete. Since the ancient texts left by the Tang people are becoming increasingly rare, it is necessary to quickly carry out collation and correction, and submit them for printing. Any errors or omissions found will be left as they are, and I will not dare to make arbitrary corrections or alterations.

夫災異占候之說原不足憑。然《易》言：“天垂象，見凶吉”，《周禮保章氏》以日月、星辰、五雲、十二風辨吉凶、祲祥、豐荒，其所由來者久矣。淳風雖以方技名，《修德》篇屢引經傳，以改過遷善為戒，《司天》篇深箸隋氏之失，諄諄於納諫遠佞，不失為儒者之言，非後世術士所能及也。

The idea of divination through portents and omens is not reliable by itself. However, the "Great Treatise" section of the "Zhou Changes" says, "Heaven shows signs, revealing calamity or good fortune." The official position of Bao Zhangshi in the "Rites of Zhou" was precisely to discern good or bad fortune, "jin" and "xiang," as well as abundance or scarcity by observing the sun and moon, stars, five kinds of cloud colors, and winds in the twelve directions. "Jin" refers to evil spirits, while "xiang" refers to auspicious signs. This kind of study has a long history. Although Li Chunfeng was famous for his magical arts, in the "Xiu De" section, he frequently cited classics and emphasized changing one's faults and doing good as a warning. In the "Shi Si" section (i.e., the "History of Officials" section of the book), he deeply criticized the mistakes of the Sui dynasty and repeatedly urged the ruler to accept advice and keep away from villains. These are all remarks of a Confucian scholar, far beyond the reach of later-day magicians.

《玉海》引書目序云：五十卷，今合為十卷。今序云：合為十卷。與《玉海》不符，蓋合併後人所妄改耳。光緒三年，歲在強圉赤奮若，仲秋之月，歸安陸心源敘。

The original preface cited in Yu Hai mentions that the work originally had fifty volumes, but now they have been combined into ten volumes; however, the preface of the current edition only states that they have been combined into ten volumes. These two accounts do not agree, probably because later people arbitrarily altered the number of volumes. In the third year of Guangxu, which was the year Dingchou—'Qiangyu' is the name of the heavenly stem Ding for the year's yang aspect, and 'Chifenruo' is the name of the earthly branch Chou for the year's yin aspect—in August, Lu Xinyuan from Guian wrote the preface.

夫神功造化，大易無以測其源；玄運自然，陰陽不可推其末。故乾元資始，通變之理不窮；坤元資生，利用之途無盡。無源無末，眾妙之門大矣；無窮無盡，聖人之道備矣。

The workings of creation and transformation are divine and subtle, beyond measurement. Even the vast Book of Changes cannot explore its origin. The mysterious operation of heaven and earth arises naturally; even the theory of yin and yang cannot investigate its end. Therefore, the virtue of the Qian hexagram provides the foundation for the origin of all things, hence the principle of change has no end. The virtue of the Kun hexagram provides the basis for the growth of all things, hence the ways of utilizing them are boundless. There is no traceable beginning and no reachable end. This is the great gateway mentioned by Laozi as "the gate of all wonders." Since it is boundless and endless, the way of the sage is complete within it.

昔者伏羲氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文，與天地之宜，近取諸身，遠取諸物，於是始畫八卦，以通神明之德，以類萬物之情。故可以探賾索引，鉤深致遠，幽潛之狀不藏，鬼神之情可見。允符至理，盡性窮源。斷天下之疑，通天下之志，定天下之業，冒天下之道。可大可久，通遠逾深，明本其宗，致在於茲矣。

In the time of Fuxi, when he ruled over the world, he looked up to observe the celestial phenomena and looked down to examine the principles of the earth. He studied the patterns of birds and beasts and the appropriate ways of all things in the universe. He took inspiration from his own body for nearby things and from all things in the world for distant ones. Thus he began to draw the Eight Trigrams, using them to connect with the virtue of the divine and to compare and classify the forms and conditions of all things. Therefore, they could explore the hidden, grasp the profound, and reach far away. Hidden and difficult-to-see forms could not be concealed, and the true nature of ghosts and spirits could be perceived. This indeed conforms to the highest principle, capable of exhausting the nature of things, tracing back to their origins, eliminating doubts throughout the world, uniting the hearts of people, achieving great undertakings, and encompassing all the methods of the world. It can be vast and enduring, the further it goes, the deeper it becomes. To understand the root and establish the ultimate principle, the key lies here.

故曰：天垂象、見凶吉，聖人則之，天生變化，聖人效之。法象莫大乎天地，通變莫大於四時，懸象著明莫大乎日月。是知天地符觀，日月耀明，聖人備法，致用遠矣。

Therefore, the Great Treatise of the Zhou Changes says: Heaven displays celestial phenomena, revealing auspicious and inauspicious signs, and the sage takes inspiration from them; Heaven produces changes, and the sage imitates them. There is no greater model for reference than heaven and earth, no greater understanding of transformation than the four seasons, and no celestial bodies more prominent and bright than the sun and moon. From this we can see that the signs displayed by heaven and earth are observable, the sun and moon shine clearly and distinctly, and the sage establishes laws and regulations based on these, with applications that are profoundly extensive.

昔在唐堯，則曆象日月，敬授人時，愛及虞舜，在璿璣玉衡，以齊七政。暨乎三王五霸，克念在茲，先後從順，則鼎祚永隆；悖逆庸違，乃社稷顛覆；是非利害，豈不然矣！斯道實天地之宏綱，帝王之壯事也。

In the time of Emperor Yao of the Xia dynasty, he ordered people to calculate the movement of the sun and moon in order to establish the calendar, solemnly imparting the proper seasons to the people. Later, Emperor Shun used the "Xuan Ji Yu Heng," a jade-made astronomical instrument, to regulate the movements of the sun, moon, and five planets. By the time of the Xia, Shang, and Zhou dynasties, as well as the Five Hegemons of the Spring and Autumn period, all focused their efforts on this matter. Those who acted in accordance with the sequence of heavenly timing enjoyed long-lasting prosperity for their states, while those who defied the heavenly way and showed disrespect led to the downfall of their states. Is this not precisely the case? This discipline is truly the great principle of heaven and earth, and a major undertaking for emperors.

至於天道神教，福善禍淫，譴告多方，鑑戒非一。故列三光以垂照，布六氣以效祥，候鳥獸以通靈，因謠歌而表異。同聲相應，鳴鶴聞於九皋；同氣相求，飛龍吟乎千里。兼復日虧麟斗，月減珠消，暈逐灰移，慧因魚出。門之所召，隨類畢臻；應之所授，待感斯發；無情尚爾，況在人乎？

As for the heavenly mandate establishing teachings through divine ways, it bestows blessings upon those who do good and calamities upon those who indulge in vice. Its method of censure and warning is varied, and there are numerous examples to serve as warnings. Therefore, it displays the sun, moon, and stars, the three luminaries, to illuminate and observe; it spreads the yin, yang, wind, rain, darkness, and brightness, the six atmospheric phenomena, to show signs. It observes the behavior of birds and beasts to connect with the divine, and relies on folk songs to indicate anomalies. Similar sounds respond to each other, so the cry of a crane in a deep marsh can be heard far away; similar essences attract each other, so the roar of a dragon can be echoed thousands of miles away. Moreover, there are other correspondences, such as qilin fighting during an eclipse, clam pearls losing their luster during a waning moon, the halo around the sun and moon moving in accordance with the葭 grass cinnabar in the tuning pipes, and comets appearing when a whale dies. Whatever is called forth will surely bring forth its kind; whatever is responded to will surely be activated. Inanimate objects are like this, let alone humans.

余幼纂斯文，頗經研習，古書遺記，近數十家，而遭大業昏凶，多致殘缺，泛觀歸旨，請略言焉。夫神妙無方，義該萬品，陰陽不測，事同百慮。

I have compiled this kind of text since childhood, having put in considerable effort in studying it. I have seen nearly dozens of ancient books and old records, but unfortunately, they were mostly destroyed during the chaos and dangers of the Sui Yangdi's Great Elegance era. Here I briefly summarize the essential points I have generally studied from various sources. The heavenly way is mysterious and has no fixed direction; its principles encompass all things. The changes of yin and yang are unpredictable, and all things, though taking different paths, ultimately converge to the same outcome.

故景星夜煥，慶雲朝集，二明合於北陸，五緯聚於東井，此乃表帝皇之盛德，順天下之嘉瑞也。孛氣見於夏終，慧星著於秦末，或狗象而東墜，或蛇行而西流，此則呈執政之酷暴，逆生民之禍應也。

Therefore, the auspicious star shines brightly at night, and the festive clouds gather in the morning. The sun and moon meet together in the northern star position, and the five planets congregate in the Well mansion. These are all signs indicating the virtue of the sovereign and the alignment with the hearts of the people. However, the孛气 appeared in the last year of the Xia dynasty, and the comet was prominent in the final year of the Qin dynasty. Some appeared like a dog falling eastward, while others resembled a snake moving westward. These are omens showing the cruelty of the rulers and the calamities caused by their violation of the people's hearts. The孛气 refers to the radiant and tailless strange star's aura, the two bright ones are the sun and moon, the five planets are the five wandering stars, and the East Well is the Well mansion.

殷帝翦髮，沃澤潤乎千里；宋公請殃，熒惑退移三舍；此則修善之慶，至德可以穰災也。劉裕作逆，以長星為紀瑞；毋丘起亂，以蚩尤為我祥；此則覆宋之咎，逆招天殃者也。

King Tang of Shang encountered a great drought, cut off his own hair and prayed to heaven, and thus rain fell over thousands of miles. King Jing of Song refused to transfer the calamity to his people, preferring to bear it himself, and thus the planet Mars retreated three star stations. These are examples of good deeds leading to auspicious results, showing that supreme virtue can dispel misfortune. Liu Yu plotted rebellion but regarded the bright star as an auspicious omen for himself; Guan Qiu Jian raised an army in rebellion and also regarded the Chi You flag as a favorable omen for himself. These are precisely the causes of the downfall of the Song dynasty, and are the result of violating the natural order and inviting heavenly punishment. "Shě" is a unit of star positions, and "Chi You flag" is an ominous star shaped like a banner, which ancient people believed was associated with warfare.

唐堯欽明，鎮還水府；殷湯聖政，焦金流石；此猶日在北陸而沍寒，日行南陸而炎暑；月麗箕而多風，從畢而多雨；此運數之大期，非關治亂者也。

Tang Yao was respectful and discerning, yet he still encountered great floods that lasted for a long time before the waters returned to the water palace; Shang Tang had a virtuous government, yet he still faced an extreme drought capable of melting metal and burning stone. This is like the sun causing severe cold when it reaches the northern star sequence and extreme heat when it reaches the southern star sequence; or the moon causing much wind when it is near the Winnowing Basket mansion and much rain when it is near the Net mansion. Such phenomena belong to the great cycles of atmospheric conditions and fate, and have nothing to do with the governance and disorder of human affairs.

荊軻謀秦，白虹貫日；衛生設策，長庚食昴；魯陽麾指，而曜靈回駕；苟公道高，而德星愛聚；此則精誠所感，而上靈懸著也。黃星出漢，表當塗揖讓之符；紫氣見秦，呈典午南遷之應也。

Jingke plotted to assassinate the King of Qin, and a white rainbow pierced the sun in the sky; Wei Xiansheng planned for King Zhao of Qin, and the bright star invaded the Hairy Head mansion; Lu Yang Gong waved his spear and pointed, and the setting sun retreated at his command; Xun Shu had great virtue, and the virtue star gathered for him — these are all cases where human sincerity moved heaven, and the heavenly phenomena responded accordingly. A yellow star appeared in the Han dynasty, which was the omen of Cao Wei receiving the mandate of heaven; purple aura appeared in the state of Qin, which was the sign of the 'Dianwu' Sima clan's southern migration. 'Dangtu' and 'Dianwu' were both secret terms of the time, with the former referring to Cao Wei and the latter being formed by splitting the character 'Sima' into 'Dian' and 'Wu'. 'Changgeng' is the bright star, also known as the golden star.

祅象著而殃鍾齊晉，蛇乘龍而禍連周楚；熒惑守心，始皇以終；流光墜地，公孫遂隙；此則先形以設兆也。使流入蜀，李邰辯其象；客氣逼座，嚴陵當其占；芒碭之異氣常存，舂陵之火光不絕；或稷星侵楚，氣兆晉軍，此則當時旌象也。

Strange portents appear, and calamities concentrate on the states of Qi and Jin; when a star changes position to occupy the dragon's place, misfortunes follow continuously upon the Zhou and Chu. When the planet Mars remains fixed in the Heart Mansion, the Qin Emperor thus meets his end; when a meteor's light falls to the ground, Gong Sun Shu soon develops suspicion towards others—these are all omens of impending disaster that appear in the heavens before the calamity occurs. Han envoys secretly entered Shu, and Li Tai (i.e., Li He of the Eastern Han) recognized it from the stars; when a guest star approaches the throne of the Emperor, it is verified in Yan Zi Ling; there is often strange aura remaining on Mount Mengdang, and continuous firelight in the area of Chongling; there is also the star Ji invading the territory corresponding to Chu, and clouds indicating the movement of the Jin army—these are all signs in the heavens corresponding to events happening at that time.

周衰夜明，常星不見；漢失其德，日暈晝昏；女主攝政，遂使紀綱分析；權臣擅威，乃令至柔震動；景藏飛燕，地裂鳴雉，此則後事而星驗也。是乃或前事以告祥，或後攻而示罰，莫不若影隨形，如聲召音。凶謫時至，譴過無差，休應若臻，福善非謬，居遠察邇，天高聽卑，聖人之言，信其然矣。

During the decline of the Zhou dynasty, the night was bright as day, yet the stars were not visible; during the loss of virtue in the Han dynasty, the daylight was darkened by a solar halo. When a female ruler took control of the court, the government's order collapsed; when a powerful minister misused his authority, even the gentle earth trembled. The shadow of a swallow appeared in the sun's reflection, and the land split open while wild pheasants cried out. These are examples where human affairs preceded the celestial phenomena. Clearly, heavenly signs either foretell good fortune before an event occurs or display punishment after an event has taken place, just as shadows follow forms and echoes respond to sounds. Punishments for misdeeds arrive on time, and warnings for wrongdoing are precise. When favorable signs appear, they bestow blessings upon the virtuous without error. Though lofty, heaven can perceive what is near; though high, heaven can hear what is low. These words of the sage are indeed trustworthy.

是故聖人寶之，君子勤之，將有興也，諮焉而已，從事受命，而莫之違。然垂景之象，所由非一，占人管見，異短別規。

Therefore, sages value this discipline highly, and gentlemen diligently engage in it. When about to undertake a great endeavor, they merely consult celestial phenomena; once acting upon it and receiving the mandate of heaven, they dare not violate it. However, the origins of heavenly signs are not singular; diviners each hold their own partial views, with varying lengths and differing standards.

至如開基闡業，以濟民俗，因河洛而表法，擇賢達以授官，則軒轅、唐虞、重黎、羲和，其上也；疇人習業，世傳常數，不失其所守，妙賾可稱，巫咸、石氏、甘公、唐昧、梓慎、裨灶，其隆也；博物達理，通於彝訓，綜核根源，明其大體，箕子、子產，其高也；

As for those who established foundations, promoted governance, and used methods to aid the people and customs, relying on the Yellow River Chart and Luo Writing to clarify laws and regulations, and selecting virtuous and capable individuals to appoint to official positions, then the Yellow Emperor, the Xia Yao, the Yu Shun, and those like Chong Li and Xi He, who were in charge of celestial and terrestrial affairs, were the highest among them. The descendants of the "chou ren" who inherited the tradition of astronomy and calendar calculations specialized in their own profession, passing it down generation after generation, maintaining the constant measurements without losing their principles, and achieving subtlety that could be spoken of, such as Wu Xian, Shi Shen, Gan De, Tang Mei, Zi Chen, and Bi Zao, were the outstanding ones. Those who had broad knowledge of things, understood principles, were familiar with established laws and teachings, and could examine origins to clarify the main points, such as Ji Zi and Zi Chang, were the outstanding ones.

抽秘思，述軌模，探幽冥，改弦調，張平子、王興元，其枝也；沉思通幽，曲窮情狀，緣枝反干，尋源達流，譙周、管輅、吳範、崔浩，其最也；托神設教，因變敦獎，亡身達節，盡理輔諫，谷永、劉向、京房、郎顗之，其盛也；

Drawing on profound thoughts and establishing a systematic approach, exploring the mysteries of the unseen, changing old methods to establish new ones, Zhang Heng (style name Pingzi) and Wang Xingyuan are among the branches of this tradition. Delving deeply into contemplation to grasp subtle truths, investigating matters thoroughly and tracing their origins, Qiao Zhou, Guan Lu, Wu Fan, and Cui Hao are the most outstanding among them. Using divine teachings to establish moral guidance, relying on calamities to admonish the sovereign, sacrificing oneself to uphold virtue, and advising with full sincerity and reason, Gu Yong, Liu Xiang, Jing Fang, and Lang Yi are the most prominent among them.

短書小記，偏執一途，多說遊言，獲其半體，王朔、東方朔、焦貢、唐都、陳卓、劉表、郄萌，其次也；委巷常情，人間小惠，意唯財穀，志在米鹽，韓楊、錢樂，其末也，參同異、會殊途，觸類而長，拾遺補缺，蔡邕、祖暅、孫僧化、庾季才，其博也；

They only write brief accounts, fixated on a single approach, often speaking empty and unsubstantiated words, grasping only half of the method. Wang Shuo, Dongfang Shuo, Jiao Yanshou (styled Gong), Tang Du, Chen Zhuo, Liu Biao, and Xie Meng belong to the second rank. Confined to common worldly knowledge, they only deal with petty favors and benefits among people, their thoughts fixed on money and grain, their aspirations limited to trivial matters of daily life. Han Yang and Qian Le belong to the lowest rank. Those who compare various schools of thought, integrate different approaches, draw connections and extend their understanding, and supplement what is missing, such as Cai Yong, Zu Gengzhi, Sun Shenghua, and Yu Jicai, belong to the highest rank of comprehensive scholars.

竊人之才，掩蔽勝己，諂諛先意，讒害忠良，袁充，其酷也；妙賾幽微，反招嫌忌，忠告善道，致被傷殘，郭璞，其命也。

Secretly taking others' talents, suppressing those who surpass oneself, flattering and eagerly pleasing superiors, and spreading false accusations against the loyal and virtuous, Yuan Chong was the most cruel among them. Proficient in profound and subtle principles, yet he was suspected and hated; offering sincere advice and benevolent guidance led to his being killed and his body destroyed, and Guo Pu was the most unfortunate in his fate.

自古及今，異人代有，精窮數象，咸司厥職，或取騷一時，或傳書千載，或竭誠奉國，或嘉遯相時，隱顯之跡既殊，詳略之差未等。

From ancient times to the present, there have been extraordinary individuals in every generation. They have diligently studied and explored numerology, astronomy, and celestial phenomena, each taking charge of their own responsibilities. Some have gained fame for a time, others have written books that have been passed down for thousands of years, some have devoted themselves entirely to serving the country with loyalty, and others have recognized the times and retreated from the world in a virtuous manner. Since their ways of acting, either hidden or prominent, have differed, the details and breadth of the teachings they have passed on have also varied.

餘不揆末學，集某所記，以類相聚，編而次之。採摭英華，刪除繁偽，小大之間，折衷而已。始自天象，終於風氣。凡為十卷，賜名《乙巳》。每於篇首，各陳體例，書云盡意，豈及多陳？文外幽情，寄於輪鄧，後之同好，幸悉餘心。

I have no measure of my own limitations and have gathered the records from various schools, classifying them by categories and arranging them in order. I have selected the essence and deleted the redundant and the false, seeking a moderate balance between detail and brevity. The entire book begins with celestial phenomena and ends with wind, forming a total of ten volumes, and I have named it "Yisi." At the beginning of each section, I have explained the nature of that section. Words can never fully express the mind, so how could I add more elaborate descriptions? As for the subtle meanings beyond words, they are like the skill of Luobian making wheels, which can only be understood by those who have the same insight, and they can only be conveyed indirectly through words. I hope that future readers who share my interest will be able to understand my intention.

論天體象者，凡有八家：一曰渾天，即今所載張衡《靈憲》是也；二曰宣夜，絕無師學；三曰蓋天，《周髀》所載；四曰軒天，姚信所說；

There are eight schools of thought regarding the forms of celestial bodies. The first is called "Holistic Heaven," which is the theory advocated in Zhang Heng's "Ling Xian" as recorded here, stating that the heavens enclose the earth externally, like an eggshell surrounding the yolk. The second is called "宣夜" (Xuanye), which holds that the heavens have no physical substance, and the sun, moon, and stars naturally float in the void, but this school has long since lost its lineage and transmission. The third is called "Covered Heaven," as described in the "Zhou Bi Suan Jing," comparing the heavens to a bamboo hat covering the earth. The fourth is called "Xuantian," which is the view proposed by Yao Xin, a person from the Three Kingdoms period in Wu.

五曰穹天，虞聳所擬；六曰安天，虞喜所述；七曰方天，王充所論；八曰四天，祅胡寓言。凡此八家，渾天最親，今獨取之，以載於此。

The fifth school is called "Qiong Tian" (Sky Sphere), proposed by Yu Song; the sixth is "An Tian" (Stable Heaven), discussed by Yu Xi; the seventh is "Fang Tian" (Square Heaven), advocated by Wang Chong; and the eighth is "Si Tian" (Four Heavens), derived from the allegorical stories of Western barbarians. Among these eight schools, the theory of the浑天 (Homogeneous Heaven) is closest to the actual celestial phenomena, so here we only adopt the theory of the浑天 and record it below.

淳風謹按：張衡天文之妙，冠絕一代。所著《靈憲》、《渾儀》略具宸曜之本，今寫載以備其理矣。

Li Chunfeng carefully states: Zhang Heng's excellence in astronomy surpassed his contemporaries. His works, The Lingxian and The Hunyi, largely contain the principles for investigating the fundamental nature of the sun, moon, and stars. Now they are copied here to complete the reasoning. "Chenyao" refers to the sun, moon, and stars in the high heavens.

《靈憲》曰：昔在天王，將步天路，用定靈軌，尋緒本元，先準於渾體，是焉正儀立度，而皇極有攸建也，樞運有攸稽也。乃建乃稽，斯經天常。聖人無心，因茲以生心，故《靈憲》作興，曰：

The "Ling Xian" says: In ancient times, the heavenly kings intended to measure the movement of the heavens, using it to determine the orbits of the sun, moon, and stars, and to trace their fundamental origins. They first took the round heaven as the standard. From this, they adjusted instruments and established measurements, thus establishing the criteria for the sovereigns and examining the movement of the celestial pole. Once established and examined, this became the constant method for governing the heavenly ways. The sages had no preconceived notions, but generated thoughts based on these celestial phenomena, hence the book "Ling Xian" was composed. The book states:

太素之前，幽清玄靜，寂寞冥默，不可為象。厥中唯虛，厥外唯無，如是者永久焉。斯謂溟涬，蓋乃道之根也。道根既建，自無自有，太素始萌，萌而未兆，並氣同色，渾沌不分。故道志之言云：有物渾成，先天地生。其氣體固未可得而形也，其遲速故未可得而紀也，如是者又永久焉，斯謂龐鴻，蓋乃道之干也。

Before the "Tai Su," the state was profoundly deep, clear and empty, mysterious and tranquil, silent and isolated, dark and without light. It could not be described by form. Its inside was merely emptiness, and its outside was mere nothingness. This state lasted for an extremely long time. This is called "Ming Xing," which is the root of the Dao. Once the root of the Dao was established, it gave rise to the emergence of being, and the Tai Su began to stir, though there was no sign yet. The qi and form were blended together, chaotic and indistinguishable. Therefore, writings on the Dao say: "There is a substance that is mixed and formed, existing before heaven and earth." At this time, its qi and body could not yet manifest shape, and its speed of movement could not be recorded. This state also lasted for an extremely long time. This is called "Pang Hong," which is the stem of the Dao.

道干既育，有物成體，於是元氣剖判，剛柔始分，清濁異位。天成於外，地定於內。天體於陽，故圓以動；地體於陰，故平以靜。動以行施，靜以合化，堙鬱構精，時育庶類，斯謂天元，蓋乃道之實也。

The heavenly stem has already matured, and there was a substance that coalesced into form. Thus, the primordial qi was divided, and the qualities of hardness and softness began to differentiate. The light and clear qi rose upward to form heaven, while the heavy and turbid qi settled downward to form earth. Heaven possesses the nature of yang, so it is round and in motion; earth possesses the nature of yin, so it is flat and still. Heaven moves to generate and nurture, while earth remains still to support creation. The two qi converge and condense to form vital energy, which produces all kinds of beings in accordance with the seasons. This is called "Tianyuan," which is the fruit of the Dao.

在天成象，在地成形。天有九位，地有九域；天有三層，地有三形。有象可效，有形可度。情性萬殊，旁通感薄，自然相生，莫之能紀。於是人之精者作聖，實始紀綱經緯之。

In the heavens, stars condense into celestial phenomena, and on the earth, mountains and rivers take form. The heavens have nine directions, and the earth has nine regions; the heavens are divided into three layers, and the earth has three forms. There are celestial phenomena to imitate and terrestrial features to measure. The nature of all things is varied, and they communicate with each other, press against and rub against one another, naturally generating and forming each other, yet it is impossible to record them all. Thus, among people, the most intelligent became sages, who first established principles and divided them into lines and meridians.

八極地之維，徑二億三萬二千三百里，南北則短減千里，東西則廣增千里。自地至天，半於八極，則地之深亦如之。通而度之，則是渾已。將覆其數，用重勾股，懸天之景，薄地之儀，皆移千里，而差一寸，得之，過此而往者，未之或知也。未之知者，宇宙之謂也。宇之表無極，宙之端無窮。

The eight directions at the farthest points are the four dimensions of the earth, with a diameter of twenty-three million two thousand three hundred li. The north-south direction is shorter by one thousand li, and the east-west direction is longer by one thousand li. From the ground to the sky, it is half the diameter of the eight extremes. Therefore, the depth of the earth is also this same measure. When all these measurements are combined and considered as a whole, they form a complete sphere. To verify these figures, one must use the method of double differences in the Pythagorean theorem: by suspending a measuring rod to measure the shadow of the sky and placing instruments close to the ground, each movement of one thousand li results in a difference of one inch in the shadow's length, thus allowing the calculation. Anything beyond this range is beyond what can be known. What is called the unknown refers to the universe. "Yu" has no outer limit, and "Zhou" has no end.

天有兩儀，以舞道中。其可睹，樞星是也，謂之北極。在南者不著，故聖人弗之名焉。其世之遂，九分而減二。陽道左回，故天運左行。有驗於物，則人氣左嬴，形左繚也。天以陽回，地以陰淳。是故天致其動，稟氣舒光；地致其靜，承施俟明。

Heaven has two poles, northern and southern, around which the celestial sphere revolves in its orbit. The visible one is called the Pole Star, known as the "Northern Pole." The one in the south is not visible, so the sage did not name it. The part of the celestial sphere visible to humans occupies nine parts minus two. The movement of the yang force is to the left, so the movement of heaven is to the left. This can also be verified by observing the body: human energy is full on the left, and the form coils to the left. Heaven turns by the yang force, while earth is solidified by the yin force. Therefore, the northern pole of heaven reaches its utmost motion, receiving the original qi and spreading brightness; the southern pole of earth reaches its utmost stillness, receiving the gifts from heaven and waiting for illumination.

天以順動，不失其中，則四序順至，寒暑不忒，死生有節，故品物用生。地以靈靜，作合承天，清化至養，四時而後育，故品物用成。凡至大莫著天，至厚莫若地也。至質者曰地而已。至多莫若水，水精為漢，周於天而無列焉，思次質也。

Heaven moves in accordance with the constant way, without losing its central and upright nature, thus the four seasons follow in order, cold and heat do not go wrong, birth and death have their proper measures, so all things are able to grow. Earth combines with Heaven through its quiet and spiritual nature, receiving the gifts from Heaven, using the pure and harmonious nurturing power with sincere care to cultivate things, enduring the four seasons before they are completed, so all things are able to mature. Whatever is most vast, nothing is more evident than Heaven; whatever is most profound, nothing surpasses Earth; whatever is most substantial, it is Earth alone. Whatever is most numerous, nothing exceeds water. The vital energy of water rises to form the Milky Way, which circles the heavens but is not counted among the star mansions, and can be regarded as the second most substantial entity after Earth.

地有山嶽，以宣其氣，精種為星。星也者，體生於地，精成於天，列居錯跱，各有攸屬。紫宮為皇極之居，太微為五帝之庭。明堂之房，大角有席，天市有座。蒼龍連蜷於左，白虎猛踞於右，朱雀奮翼於前，靈龜圈首於後，黃帝軒轅於中。六擾既畜，而狼蚖魚鱉，罔有不具。在野象物，在朝象官，在人象事，於是備矣。

There are mountains on the earth, used to discharge the earth's energy. The essence of the earth's energy spreads upward to become stars.the so-called stars, their forms originate from the earth, and their refined energy condenses in the sky, scattered in disorderly arrangement, each belonging to its own category. "Zigong" refers to the Purple Enclosure, which is the dwelling place of the celestial emperor; "Taimei" refers to the Taimei Enclosure, which is the court of the five heavenly emperors. The Mingtang stars have houses, the Da jiao star has seats, and the Tianshi Enclosure has positions. To the east, the Azure Dragon winds and coils on the left; to the west, the White Tiger is fierce and crouches on the right; to the south, the Vermilion Bird spreads its wings in front; to the north, the spiritual turtle curls its head behind. The Yellow Emperor Yanhun resides in the center. The six domesticated animals, cattle, horses, sheep, dogs, pigs, and chickens, are all complete. So are the creatures like wolves, lizards, fish, and turtles. These stellar phenomena take the forms of all things in the fields, the officials in the court, and the affairs of human society, thus making the celestial imagery complete.

懸象著明，莫大乎日月，其徑當天周七百三十六分之一，地廣二百四十二分之一。日者，陽精之宗，積而成鳥，象烏而有三趾，陽之精，其數奇。月者，陰精之宗，積而成獸，象兔而乃缺唇，陰之精，其數偶。

The sun, which hangs high in the sky and is clearly bright, has nothing greater than it. The diameter of the sun is one seven hundred thirty-sixth of the entire celestial sphere, and one two hundred forty-second of the earth's surface. The sun is the master of the yang essence; accumulated yang qi takes the form of a bird, resembling a crow with three feet. Because it is the essence of yang, it belongs to an odd number. The moon is the master of the yin essence; accumulated yin qi takes the form of an animal, resembling a rabbit with a missing lip. Because it is the essence of yin, it belongs to an even number.

其後有窮羿者，羿請不死之藥於西王母，姮娥竊之以奔月，將往，求筮於有黃，有黃占之曰：吉，翩翩歸妹，獨將西行，逢天晦芒，無恐無驚，後且大昌。姮娥遂託身於月，是為蟾蜍。

Later, the king of Youqiong, Yi, obtained the elixir of immortality from the queen mother of the West. His wife, Heng'e, stole the elixir and flew to the moon. Before she left, Heng'e consulted the divination with Youhuang. Youhuang divined for her and said it was auspicious. A graceful young bride would go alone westward, encountering dark and misty skies along the way, but she should not be afraid or alarmed. Afterward, she would become greatly prosperous. Heng'e then took refuge on the moon and transformed into a toad.

夫日譬猶火，月譬猶水。火則外光，水則含景。故月，光生於日之所照，魄生於日之所蔽。當日則光盈，就日則光盡。眾星被曜，因水轉光，當日之沖，光常不合者，蔽於地也，是謂暗虛。在星星微，遇月則食，日之薄地，暗其明也。

The Sun is like fire, and the Moon is like water. Fire emits light outward, while water contains and reflects light. Therefore, the Moon shines where it is illuminated by the Sun, and becomes dark where it is obscured by the Sun. When the Moon is directly opposite the Sun, its light is full; when it is close to the Sun, its light is diminished. All the stars receive illumination from the Sun and reflect its light like water. At the point directly opposite the Sun, the light often does not meet, because it is blocked by the Earth. This shadow is called "dark void." When stars enter the dark void, their light becomes faint; when the Moon enters the dark void, an eclipse occurs. This is similar to when the Sun is near the horizon, its brightness is also obscured.

由暗視明，明無所屈，是以望之若大，方於中天，天地同明；由明瞻暗，暗還自奪，故望之若小，火當夜而揚，光在晝則不明也。月之於夜，與日同而差微。星則不然，強弱之差也。

Looking from darkness toward brightness, the light is not suppressed, so it appears larger; but when the sun is at its zenith, the brightness above and below is the same, so it no longer seems large. Looking from brightness toward darkness, the darkness is overshadowed by the brightness, so it appears smaller; just like fire appears bright and flaming at night, but not so noticeable in daylight. The moon behaves similarly to the sun, though the difference is subtle. Stars are not like this; their difference lies in the strength of their own light.

眾星列布，其以神著，有五列焉，是為三十五名。一居中央，謂之北斗，動變挺占，實司王命。四佈於方，為二十八宿，日月運行，歷示吉凶，五緯躔次，用告禍福，則天心於是見矣。中外之官，常明者百有二十四，可名者三百二十，為星二千五百，而海人之占未存焉。微星之數，蓋萬一千五百二十。庶物蠢蠢，咸得繫命。不然，何以總而理諸？

The stars are arranged in a scattered manner, each displaying its own peculiarities and significance. They are divided into five groups, making a total of thirty-five names. One group is located in the center, known as the Big Dipper, whose movements can be used for divination, and it actually governs the fate of the sovereign. The other four groups are distributed in the four directions, corresponding to the Twenty-Eight Mansions. The sun and moon move through these mansions, sequentially indicating auspicious or inauspicious signs. The five wandering planets also pass through these mansions, indicating calamities or blessings, thus revealing the will of Heaven. The star officials within and outside the Purple Micro Enclosure are constantly bright, with one hundred and twenty-four that are permanently luminous, and three hundred and twenty that can be named, totaling two thousand five hundred stars. The stars of the southern sky observed by those on the sea are not included in this count. The number of small and dim stars is approximately eleven thousand five hundred and twenty. All kinds of living creatures have their own stars connected to their fates. Otherwise, by what means would Heaven govern and manage all things?

夫三光同形，而有似珠玉，神守精存，麗其職而宣其明，及其衰也，神歇精斁，於是乎有隕星。然則奔星之所墜，至則石矣。

The forms of the sun, moon, and stars are the same, all resembling pearls and jade. They are guarded by divine spirits and possess enduring vital energy, each fulfilling its own function to radiate light. When their vital energy wanes, the divine spirits cease to exist and their vital energy decays, leading to falling stars. If this is the case, then when a meteor falls to the ground, it becomes stone.

文曜麗乎天，其動者七，日月五星是也。周旋右回，天道者貴順也。近天則遲，遠天則速。行則屈，屈則留；回則逆，逆則遲：迫於天也。行遲者犯之於東，東屬陽；行速者視之於西，西屬陰。日旦而月夕，此配合也。攝提、熒惑、填星候晨，見附於日也，太白、辰星俟昏，見附於月也。三陽二陰，三天兩地，故男女取則焉。

There are seven luminous celestial bodies that move in the heavens, namely the sun, moon, and five wandering stars. They revolve around the celestial sphere in a counterclockwise direction, and the natural order values smooth motion. Those closer to the outer layer of the celestial sphere move more slowly, while those farther away move more quickly. In their motion, they sometimes bend, and when they bend, they appear stationary; when they turn back, they appear to move retrograde, and retrograde motion seems slow. This is due to the pressure of the celestial sphere's movement. The slower-moving bodies encroach upon others in the east, and since the east belongs to yang, this is yang's action. The faster-moving bodies are seen in the west, and since the west belongs to yin, this is yin's action. The sun belongs to the morning, the moon to the night, and this is the harmony of yin and yang. "Shetizi" refers to Jupiter, "Yinghe" refers to Mars, and "Zhenxing" refers to Saturn, all appearing in the morning and accompanying the sun; "Tai Bai" refers to Venus, and "Chenxing" refers to Mercury, all appearing in the evening and accompanying the moon. Three belong to yang and two to yin, matching the number "cantiandi" (three heavens and two earths), so the principle of male and female also follows this pattern.

方星巡鎮，必因常度，苟或盈縮，不逾於次。故有司作使，曰：老子四星、周伯、王蓬，絮內，各一星，錯於五緯之間，其見無期，其行無度，實祅星經之所，然後吉凶宜用，其祥可量也。

The stars of the various directions patrol and guard, necessarily following fixed degrees. Even if they occasionally advance or lag, they will not exceed the current limits. Therefore, there is another category of stars sent on a mission, called the Four Stars of Laozi, Zhou Bo, Wang Peng, Xu Nei, each being a single star, appearing intermingled among the five planets. Their appearances have no fixed time, and their movements have no regular course. They truly belong to the category mentioned in the Book of Divination of Strange Stars. By using these to predict fortune and misfortune, one can estimate the auspicious and ominous phenomena.