Divination for Lunar Eclipse, Five Stars, and Celestial Objects in the Outer Constellations, Part Fourteen

按，星官有《二十八宿山經》，其山各在十二次之分。分野有災，則宿與山相感，而見祥異。至如《石氏星經》配宿屬國，皆以星斷，不計度距。《漢地理志》及蔡邕《月令章句》，皆以二十四氣日度所宿以分野。一設此法，莫能改張。而費直及未央，世不施用。且海內之廣，仰繫天宿，州國郡縣，皇王代殊，星辰兆未萌之前，人事興佈置之後。

Li Chunfeng remarked: In the book of star officials, there is a text called "The Classic of Mountains of the Twenty-Eight Mansions," which records that each mountain is located within the territory corresponding to one of the twelve divisions. When a disaster occurs in a division, the mansion and the mountain will respond to each other, thus manifesting auspicious signs or strange phenomena. As for the Shi school's "Classic of Star Mansions," which assigns each mansion to a country, it determines the country based solely on the star, without considering the distance or degree. The "Book of Han: Geography Chapter" and Cai Yong's "Commentary on the Monthly Ordinances," on the other hand, divide the territories according to the mansion where the Sun is located during each of the twenty-four solar terms. Once this method was established, later generations could not change it. The views of Fei Zhi and Weiyang were not practiced in the world. Moreover, the land is so vast, and all depends on the mansions in the sky, while the administrative divisions of states, countries, prefectures, and counties have varied throughout different dynasties. The stars have already shown omens before things began to take shape, while human affairs only emerged after the establishment of administrative divisions.

秦漢郡縣遠應天文，晉趙都邑交錯非一。周祖后稷，創國策鄰，為狄所侵，仍居岐下。而《國語》云：武王伐殷，歲在鶉火。歲之所在，則我有周分野。今周之分隸在豫州，豐鎬舊都，翻當秦宿，應以理實，事恐難詳。如熒惑守心，宋景攘其災咎；實沈為崇，晉侯受其斃殃，此則天道影響，似逐人情，據其事驗，時以相應。今輒集星次如前，以存異說，州國分屬，義非所詳也。

During the Qin and Han dynasties, the commanderies and counties were said to correspond to celestial phenomena. The capitals of Jin and Zhao were also not confined to a single location. The founder of the Zhou dynasty, Hou Ji, established states and expanded territories, but later suffered from invasions by the Di people and remained below Mount Qi. However, the "Guoyu" states that when King Wu attacked the Shang, the planet Jupiter was in the constellation Chounu; wherever Jupiter was located, that was the territory of the Zhou dynasty. Yet today, the territory of Zhou is assigned to the Yu state, while the old capitals Feng and Hao are actually under the constellation of Qin. If we follow this reasoning, it is difficult to clarify. As for the planet Mars staying near the heart star, King Jing of Song removed the calamity with good words; while Shishen caused trouble, Duke Jin thus suffered a fatal consequence. This shows that heavenly phenomena follow human affairs like a shadow follows the body or an echo follows a sound, appearing to move in accordance with human emotions. Based on these examples, they often correspond with each other. Now I will briefly collect these star positions as above, to preserve different views. As for the assignment of states and regions, the underlying principles are not something I can fully explain.

或人問曰：天高不極，地厚無窮。凡在生靈，咸蒙覆載，而上分辰宿，下列侯王，分野獨擅於中華，星次不沾於荒服。至於蠻夷君長，敵戎虜酋豪，更稟英奇，並資山嶽。豈容變化，應驗全無，豈日月私照，意所未詳。冀爾達人，以祛所惑。

Someone asked: The heavens are so high with no limit, and the earth is so thick with no end. All living beings are covered by heaven and carried by earth. However, above, the stars and constellations are arranged in order, and below, the feudal lords and states are ordered. Yet the divisions of the celestial regions are exclusively for China, and the star patterns do not extend to remote areas. As for the kings of the barbarians and the chieftains of the nomads, they also share the extraordinary spirit, and rely on the spirits of the mountains. How can the heavenly phenomena have no response to them? Can the sun and moon have partial illumination? The meaning behind this is indeed unclear. I hope you, a wise person, will remove my doubts.

淳風答之曰：昔者周公，列聖之宗也。挾輔成王，定鼎河洛，辯方正位，處厥土中。都之以陰陽，隔之以寒暑，以為四交之中，當二儀之正，是以建國焉。故知華夏者，道德、禮樂、忠信之秀氣也。故聖人處焉，君子生焉。彼四夷者，北狄冱寒，穹廬牧野；南蠻水族，暑溼鬱蒸；東夷穴處，寄託海隅；西戎氈裘，愛居瀚海。莫不殘暴狠戾，鳥語獸音，炎涼氣偏，風土憤薄，人面獸心，宴安鴆毒，以此而況，豈得與中夏皆同日而言哉？

Li Chunfeng replied: In the past, the Duke of Zhou was the master of the sages of all generations. He assisted King Cheng, and established the national tripod between the rivers and lakes, determining the correct directions and settling in the center of the earth. Using the principles of yin and yang, he built the capital, and divided the regions according to the boundaries of cold and heat. He considered this place to be the center where the four directions meet and the proper position of the two principles of heaven and earth. Therefore, he established the kingdom here. From this, we can see that the Huaxia people are the gathering of the refined essence of morality, rites and music, loyalty and trust. Thus, the sages reside here, and the gentlemen are born here. As for the four directions of the barbarians: the northern Di people live in a cold climate, dwell in yurts, and graze in the open fields; the southern Man people are like aquatic creatures, suffering from the heat and humidity; the eastern Yi people live in caves, and reside in the coastal areas; the western Rong people wear felt and fur clothing, and live in the vast deserts. They are all cruel and fierce, their speech like that of birds and beasts, their climate biased towards cold or heat, their land barren and fierce, their people with the faces of beasts and hearts of beasts, indulging in comfort and pleasure as if drinking poison to quench their thirst. Compared with the central Huaxia, how could they be mentioned in the same breath?

故孔子曰：夷狄之有君，不如諸夏之亡，此之謂也。是故越裳重譯，匈奴稽顙，肅慎獻矢，西戎聽律。莫不航海梯山，遠方致貢，人畜納首，殊類宅心。以此而言，四夷宗中國之驗也。故孔子曰；為政以德，譬如北辰，居其所，而眾星拱之。又且聖人觀象，分配國野，或取水土所生，或視風氣所宜，因繫之以成形象之應。故昴為旄頭被髮之象，青丘蠻夷文身之國，梗河胡騎負戈之俗。胡人事天，以昴星為主；越人伺察，以斗牛辨祥。秦人占狼弧，齊觀虛危，各是其國，自所宗奉。是以聖人因其情性所感而屬，豈越理苟且而傅會者哉？

Therefore Confucius said: Even if the Yidi have their rulers, they are not as good as the Zhuxia without a ruler, speaking precisely of this principle. Thus the Yueshang people came to pay homage through many intermediaries, the Xiongnu bowed their heads in submission, the Sushen presented their curved arrows, and the Western Rong submitted to the laws of the Middle Kingdom; none failed to sail across the sea or cross mountains from afar to present tribute, with people and animals bowing low, and the various tribes showing loyalty. Thus speaking, this is precisely the clear evidence of the four barbarians honoring the Middle Kingdom. Therefore Confucius also said: Governing with virtue is like the North Star that remains in its place, while all the other stars revolve around it. Moreover, the sages observed celestial phenomena and divided the land and fields, some taking as their model the things produced by water and soil, others examining the suitable places according to the local customs, thus linking the two to form corresponding images. Therefore the constellation Maozhou is called 'Mao Tou', symbolizing the image of flowing hair; the Qingshou corresponds to the southern barbarian countries where people are tattooed; the Genghe star symbolizes the custom of the Hu people riding horses and carrying spears. The Hu people worship heaven with the Mao star as the main one; the Yue people observe celestial phenomena, using the Dou and Niu constellations to discern auspicious and inauspicious signs; the Qin people observe the Tianwang and Huyu stars, while the Qi people observe the Xu and Wei constellations — each according to their own country, following their own traditions. Thus it is evident that the sages matched things according to the nature and responses of each region, rather than violating reason and making arbitrary connections.

按：景緯垂變，妖孛示應，深淺之跡既殊，利害之差不一。先哲考驗多有異同，得失混淆，是非重疊，不為體例，學者致疑。今則錄薄蝕守犯，逆順斗凌，以次相從列之雲爾。

Li Chunfeng remarked: The sun, moon, and stars indicate changes and anomalies, and ominous stars and comets appear to confirm these signs. The manifestations of these signs vary in depth and clarity, and their traces differ, leading to varying degrees of benefit or harm. Previous sages and scholars have examined and verified these phenomena, but their findings often differ, with gains and losses mixed and right and wrong overlapping. If we do not establish a systematic framework, scholars will become confused. Now I will record these examples of solar and lunar eclipses, conjunctions, oppositions, retrogradations, direct motions, and other celestial phenomena, classifying them according to categories and arranging them in order.

日月則有蝕，有薄，有斗，有昏，有冥。星月同光，星月相蝕。列宿五緯，則有變動。芒角喜怒，大小存亡，列坐官位，則有疏拆舍集；五緯祆客，則有逆順遲疾。平行出入，合會聚從，離徙盈縮，（金宿。）居留經天，守中乘犯，侵凌牴觸，經歷貫刺，磨靡掩斗，周環繞戴，句巳牝牡焉。

In terms of the sun and moon, there are various phenomena such as eclipses, dimming, confrontation, darkness, and obscurity; there are instances where stars and the moon shine together, and also cases where they mutually obscure each other. Regarding the twenty-eight constellations and the five planets, there are numerous changes: the expansion and contraction of their bright edges can indicate joy or anger, while their size can indicate existence or demise; the positions and ranks of the stars can show dispersion, separation, stopping, or gathering. As for the five planets and abnormal stars or guest stars, there are differences such as retrograde motion, prograde motion, slow motion, and rapid motion; additionally, there are terms such as parallel motion, entering and exiting, conjunction, gathering, following, separation, shrinking and expanding (referring to the advances and retreats of the planet Jupiter), as well as residing, staying, crossing the sky, guarding the center, riding, offending, encroaching, overshadowing, confronting, passing through, traversing, piercing, scraping, wearing down, covering, clashing, circling, surrounding, wearing, bending, male and female, etc.

日月兩體相掩映，從一邊起漸侵，或多或少，此為蝕也，猶似蟲蝕葉之狀。日被月蝕，陰侵陽，下凌上，咎在君王。蝕少半災輕，蝕大半災重。蝕既，亡國殺君之象。月蝕者，被日映而損元明，咎在女主。破大軍，殺大將，蝕少半災輕，大半災重。蝕既，諸侯大臣亡國破家，女主黜退。

The sun and moon, two celestial bodies, mutually obscure and reflect each other. The eclipse begins from one side and gradually progresses inward, varying in degree, which is called "蚀." The shape resembles a worm eating through a leaf. When the moon obscures the sun, it signifies the intrusion of yin over yang, with the lower position overpowering the upper. The fault lies with the king. If the eclipse is less than half, the calamity is minor; if more than half, the calamity is severe; if completely obscured ("蚀既"), it indicates the sign of a country's destruction and the king's assassination. As for a lunar eclipse, the moon derives its light from the sun. Now, its inherent brightness is damaged, indicating fault with the empress dowager or other female rulers. This portends the collapse of the army and the death of high-ranking generals. Similarly, a lunar eclipse less than half signifies a minor calamity, while more than half indicates a severe one; if completely obscured, it foretells the downfall of feudal lords and ministers, and the removal of female rulers from power.

有交為蝕，朔望依度是也。無交為薄，或近望朔。陰氣侵迫，黃赤無光，匿氣薄日也。日薄為下凌上，強臣以迫其主，而奪其威權之象也。災輕於日蝕。月蝕薄，為女主憂，大臣失其所理，蔽退之象。

When the sun and moon travel to the intersection of the Yellow Path and the White Path and one obscures the other, it is called "shì" (eclipse). This occurs precisely at new moon or full moon and aligns with the degree of a solar or lunar eclipse. If it does not occur at the intersection, it is called "bó" (partial eclipse), which happens only near new moon or full moon. Yin energy advances, causing the sun and moon to appear yellow or reddish and lose their brightness, which is due to hidden energy approaching the sun. A solar partial eclipse signifies a subordinate overpowering a superior, symbolizing a powerful minister forcing his sovereign and seizing the sovereign's authority, and the calamity is less severe than a solar eclipse. A lunar partial eclipse indicates that the female ruler will have worries, and the great ministers will lose their proper duties, showing a sign of being obscured and dismissed.

《志》云：凡軍行而遇日月薄，當收軍。不爾，有謀反。日月斗者，別有假象，共日體相凌，離而復合，合而復離。日月失光，乍明乍暗。或烏體具見，在乎食時以前。晚晡已復者為斗，斗者，兩競之象，天子失據，四夷迭侵，兵賊俱起，擊賊將興之象。或有五色，色無主數十日，似日象為陣而來。□災日者，大凶災重，亡國殺君之象。此災尤於日蝕。

The "Celestial Records" states: Whenever an army is on the march and encounters a dimming sun or moon, they should retreat to their camp, otherwise there will be treachery among the ranks. The so-called "solar and lunar conflict" refers to another false luminous body that confronts the sun and moon, separating and then coming together, and so on repeatedly. As a result, the sun and moon lose their brightness, becoming alternately bright and dim, and sometimes even the dark spots on the sun's surface become clearly visible. This phenomenon occurs before the time of food (around the morning hour) and is restored by the late afternoon (around the seventh hour). This is called "conflict." "Conflict" symbolizes a struggle between two parties, indicating the loss of support for the emperor, successive invasions by the four barbarian tribes, and the simultaneous outbreak of military strife and banditry. It is a sign that an army will be mobilized to suppress rebels. Sometimes, a band of five-colored clouds appears in the sky, with no fixed color and lasting for dozens of days, as if the solar image has formed an array advancing toward the earth. Whenever such a phenomenon occurs and causes harm to the Sun Star, it is extremely ominous and brings great calamity, symbolizing the downfall of a nation and the assassination of the sovereign. Such celestial anomalies are more severe than solar eclipses.

晝昏者，日無雲而光暗；夜冥者，月無雲而影滅。昏冥者，人君不明，昏耗之象。法令不行，又是將有殺戮、死亡之兆。若雜以殺氣寒濁者，大咎。昏三日內雨，不占。

The term "zhou hun" refers to a clear day with no clouds yet dim sunlight; "ye ming" refers to a clear night with no clouds yet the moonlight is obscured. When there is dimness and darkness, it signifies that the sovereign is not discerning, and affairs are chaotic and deteriorating, indicating that the laws will not be effectively implemented, and it is a portent of killings and deaths. If there is also a mixture of severe cold and turbid, heavy air, it will bring great calamity. If after the dimness there is rain within three days, it is caused by dark clouds and moisture, and no prediction is made.

星月同光者，星月近，俱明盛也，臣下明盛之象。亦為大臣爭競，與主爭明之象。星月相蝕者，月與五星列宿諸星相遇，月掩雲，星不見，為月蝕星。星見，為星蝕月。星蝕月者，國君女主，將有被其臣下殺之象也。亦為自亡有喪。月蝕星者，為殺戮將相諸侯之象。右屬日月變者，形色異常改異之象。

The phrase "star and moon shining together" refers to the star and moon being very close to each other, both bright and prominent, symbolizing the great power of ministers, and also indicating that ministers will compete with each other and vie for the brilliance with the sovereign. The phrase "star and moon eclipsing each other" refers to the moon meeting the five planets and the twenty-eight constellations: when the moon passes in front and hides the stars, making them invisible, this is called "moon eclipsing the stars"; when the stars remain visible but the moon's light is obscured, this is called "stars eclipsing the moon." If stars eclipse the moon, it indicates that the sovereign and the female ruler will be killed by their own ministers, and also signifies the ruler's own death and domestic mourning. If the moon eclipses the stars, it indicates that ministers and feudal lords will be killed. All of these belong to the abnormal changes of the sun and moon, which are signs of unusual shapes and colors.

動者，光體搖動，興作不安之象；芒者，光曜生鋒芒刺，殺害之象；角者，頭角長大於芒，興立誅伐之象；喜者，光色潤澤和順，德賞慶悅之象；怒者，光芒盛，色重大不潤，亹逆則伐斗異之象。

the so-called "dynamic movement," refers to the trembling and shaking of the star's light body, indicating the initiation of actions and causing unrest in people's minds;the so-called "芒" refers to the emergence of sharp, blade-like spikes from the starlight, indicating harm and destruction;the so-called "角" refers to these spikes growing longer and taking the form of horns, indicating the establishment of military power, the assertion of authority, and the conduct of campaigns and punitive actions;the so-called "喜" refers to the light being moist and gentle in color, indicating the implementation of virtue, the granting of rewards, and the celebration of joy;the so-called "怒" refers to the light being intense, the color dense and coarse, and not moist, and once forcefully deviating from the norm, there will be warfare, conflicts, and anomalies.

大者，大於其本體，吉星大者吉，凶星大者凶，以分位斷之，大者興建開拓之象。小者，小於本體，吉星則凶，凶星則吉，以分位斷之，小者亡敗蹙迫之象。存者，守常得正象；亡者，失其所在，滅亡之象。

The term "great" refers to a star appearing larger than its usual size; if a beneficial star becomes larger, it signifies good fortune, while a malevolent star becoming larger indicates ill fortune. This should be judged based on the star's position and its corresponding territory. In general, an increase in size signifies the beginning of a new endeavor or expansion. The term "small" refers to a star appearing smaller than usual; if a beneficial star becomes smaller, it brings misfortune, while a malevolent star becoming smaller indicates good fortune. Again, this should be assessed according to the star's position and territory. Overall, a decrease in size signifies decline and hardship. The term "existence" refers to a star maintaining its regular position and functioning properly, indicating stability. The term "loss" refers to a star losing its proper position, which signifies destruction or downfall.

疏拆者，相離失其常體，敗壞之象；合聚者，將近而聚，蹙迫之象。逆者，當東反西，當西反東，違逆常度，暴逆之象；順者，循其常度，與曆數相應，守常和順之象。

the so-called "shu tie" refers to the stars in the official system being scattered apart and losing their original formation, indicating disorder and destruction.the so-called "he ju" refers to the stars coming close together and gathering, indicating distress and pressure.the so-called "ni" refers to the stars moving against their usual direction, going west instead of east or east instead of west, violating the normal course, indicating rebellion and disorder.the so-called "shun" refers to the stars moving in accordance with the normal course and aligning with the calculations of the calendar, indicating adherence to the established order and peace without turmoil.

凡七曜皆逆天東行，以日為主。故五星皆以東行為順，西行為逆。又有留有伏，各如其歷術之數，失常則逆，循度為順，吉。多以東行為順，西行為逆，今古則亦參用之矣。

All the sun, moon, and five planets, known as the "seven luminaries," move eastward across the celestial sphere, contrary to the direction of its rotation. They take the sun's path as the standard. Therefore, the movement of the five planets eastward is called "smooth" and westward movement is called "retrograde." They also have periods of stationary movement ("liu") and concealment ("fu"), which align with the numerical calculations in the calendar system. Deviating from their normal path is considered retrograde, moving according to their degree is considered smooth, and smooth movement brings good fortune. Generally, eastward movement is considered smooth and westward movement retrograde, and this standard has been consistently used by astronomers throughout history.

遲者，不及其常度，和緩之象；疾者，行過其度，迫速之象。凡五緯之行，各有疾有遲，如其曆數。故木一歲行一次，土三年行一次，金、水並一年而一周。或過或不及，此則是其大分之遲疾。

The term "迟" refers to a celestial body moving at a pace slower than its normal rate, indicating a slow and gentle motion; while "疾" refers to a celestial body moving faster than its normal rate, indicating a swift and urgent motion. All five planets, in their movements, have periods of speed and slowness, conforming to the numerical calculations of the calendar. Hence, the planet Jupiter (wood) moves through one "zhi" (a division of the sky) each year, the planet Saturn (earth) moves through one "zhi" every three years, and the planets Mars (metal) and Mercury (water) each complete a full orbit around the sky in one year. Sometimes they move faster, sometimes slower, and this is the general pattern of their "迟" and "疾."

歲星，近日則遲，遠日則疾；熒惑，近日則疾，遠日則遲。填星之行，自見至留逆復順，恆各平行，無有益遲宜疾。太白、辰星，晨見，初則遲而後疾，疾則伏；夕見，初則疾而漸遲，遲則伏。此則五星當分遲疾大量也。

When the Star of Brightness approaches the Sun, it moves slowly, and when it moves away from the Sun, it moves quickly. The Star of Confusion moves quickly when it approaches the Sun and slowly when it moves away. The Star of Filling moves according to an average speed, progressing through its phases of initial appearance, stopping, retrograde motion, and then resuming forward motion, without any gradual slowing or speeding up. The Star of Brightness and the Star of Morning appear in the morning, initially moving slowly and then speeding up, reaching maximum speed before disappearing; they appear in the evening, initially moving quickly and then slowing down, reaching minimum speed before disappearing. This describes the general pattern of the five stars' varying speeds according to their respective cycles.

平行者，石氏以一日行一尺五寸為平行，一尺二寸為遲。今則不然，皆以度其數格之為遲疾，故不須占其平行，平行猶常也。韓公賓以五星遠日則疾，近日則遲。此亦未為通論，故不取焉。

the so-called "parallel motion," the Shi school calculated it as one chi five cun per day, and slow motion as one chi two cun per day. Nowadays, we measure and determine slow and fast motion using degrees, so parallel motion does not need separate divinatory statements, since parallel motion is simply following the usual course. Han Gongbin argued that the five planets move faster when they are far from the Sun and slower when close to it, but this is not a comprehensive view, so this book does not adopt it.

出者，未當去也，屬乎福德之兆，福德出，則失善之象；入者，不應來而來也，屬乎祆禍之兆，祅福入，則亡亂之象。若其常行，初至其分，禍祅在其間，同體失色為入；過其坐位，離其宿分為出。福入刑出則吉。德出福入，此其常也。故論出入者，有此六途。

the so-called "out" means leaving when one should not, indicating a sign of the Star of Fortune and Virtue: when the Star of Fortune and Virtue departs, it signifies the loss of good fortune.the so-called "in" means arriving when one should not, indicating a sign of the demon and calamity star: when the demon and calamity star intrudes, it signifies the coming of ruin and chaos. If the stars move according to their normal courses, just as they enter a certain territory, calamity will be hidden within it; those that share the same place as the star officials but lose their original nature are called "in," while those that cross over their residence, leaving their native territory, are called "out." When the Star of Virtue enters and the criminal and killing stars depart, it is auspicious. When the De Star departs and the Blessing Star enters, this is their normal state. Therefore, when discussing "in" and "out," there are a total of six paths.

合者，二星相逮，同處一宿之中。和順而合則吉，乖逆而合則凶。會者，一逆一順，一遲一疾，相逢而在宿中為會，德會則福興，刑會則禍起。聚者，自三星以上為聚。聚者集會之象。福集則吉，刑集則凶。

the so-called "he" refers to two stars pursuing each other and being in the same mansion: if the Five Phases are harmonious and they combine, it is auspicious; if the Five Phases are discordant and they combine, it is inauspicious.the so-called "hui" refers to one star moving retrograde and another moving direct, or one star moving slowly and another moving quickly, meeting in the same mansion, which is called "hui": if the virtue star meets, auspicious blessings arise; if the penal star meets, calamities occur.the so-called "ju" refers to three or more stars gathering in the same place, "ju" signifies a gathering of stars: if virtue and fortune stars gather, it is auspicious; if penal and destructive stars gather, it is inauspicious.

從者，遲疾次第相及於一處也，次序從就之象。德先至則吉，刑先至則凶。離者，雖同宿而兵度，而南北乖隔不和之象。從者雖同在宿分，不相停待，離越移避，相背之象。右占以為相近為就聚，相遠為離，則屬乎列宿星官。

The term "from" refers to the situation where various stars arrive at the same place at different speeds, one after another, symbolizing a sequence and following each other, with each approaching and gathering together. If the virtuous star arrives first, it is auspicious; if the punitive star arrives first, it is inauspicious. The term "li" refers to the case where although stars are in the same constellation, their degrees differ, and they are separated by north and south, indicating discord and lack of harmony. As for the case of "from" without waiting for each other, even though they are within the same constellation's territory, they do not stop to wait for one another, but instead pass each other by and avoid each other, which is an indication of opposing forces. The above methods of divination consider proximity as "jiu ju" (approaching and gathering) and distance as "li" (separation), both belonging to the divination based on the twenty-eight constellations and the various star officials.

盈者，超舍大進，過其所常。德盈則加福，刑盈則加禍。縮者，退舍不及其常。德縮則迫蹙，刑縮則善育。舍者，經其宿度而行為舍，舍其宿而遲也。宿者，經其舍而過，經去不遲之謂也。

the so-called "ying" refers to a star surpassing its usual position and advancing rapidly beyond its designated place: if a virtuous star is ying, it brings additional blessings; if a punitive star is ying, it intensifies misfortune.the so-called "suo" refers to a star retreating from its position and not reaching its usual place: if a virtuous star is suo, it leads to constraint and distress; if a punitive star is suo, good deeds may instead gain sustenance.the so-called "she" refers to a star pausing at a certain degree within a constellation, meaning it remains in that constellation and moves slowly.the so-called "su" refers to a star passing through a constellation directly without lingering.

居者，福德之星在其宿位，光色潤澤而遲為居，喜福降臨之象。留者，刑禍祆異在其宿位，久住非益之稱，興作勃亂之象。又五星依歷，木、火、土層見中而留：留極而逆，逆極昏中而留，留而又順，此五星之留也。留者，住而不移之稱也。福德則為居之而留，刑祻則作動，伺察政治之象。

The term "residing" refers to the star of fortune and virtue stopping at its designated mansion, with a bright and moist appearance and slow movement, which is called "residing," indicating the arrival of joy and blessings. The term "stagnation" refers to the star of punishment and calamity stopping at that mansion, remaining there without any increase, which signifies the occurrence of disturbances and chaos. Additionally, the five planets follow the calendar calculations. The planet of the year, the planet of Mars, and the planet of filling stop at the middle heaven in the morning, which is called "stagnation." When they stagnate to the extreme, they turn to retrograde motion; when they retrograde to the extreme, they stop again at the middle heaven in the evening, and after stagnation, they resume forward motion. This is the way the five planets stagnate. "Stagnation" means stopping motionless. If the star of fortune and virtue stagnates, it signifies a peaceful stay; if the star of punishment and calamity stagnates, it signifies disturbance, which is a sign that heaven is observing human governance.

經天者，謂太白昏旦當午而見也。諸星昏當午，皆留而逆。太白與辰星，昏欲至未則遲，旦欲至午則疾。昏旦不合，在午而見，南見則為經天。兵盛威重，改易自任，不由常數之象。

The term "jing tian" refers to the appearance of Tai Bai at the meridian position (due south) during the evening or morning. When various stars reach the meridian in the evening, they usually stop and begin to move retrograde. Tai Bai and Chen Xing slow down their movement when approaching the position of Wei in the evening, and speed up when approaching the meridian in the morning. Normally, they should not appear at the meridian during dusk or dawn. Now, they appear at the meridian at times when they should not, visible from due south. This is called "jing tian." It indicates strong military power, great authority that is difficult to control, changes to established rules, and arbitrary actions without following established methods.

守者，留住也，附近列星為害之象。中者，謂星行東西相當，中傷之象。謂相剋也，和則不然。乘者，自上為下，臨迫之象。乘者，駕御壓伏之象也。《春秋傳》云：蛇乘龍是也。犯者，月及五星同在列宿之位，光曜自下迫上，侵犯之象。七寸以下為犯，月與太白一尺為犯。

The term "shou" refers to staying and guarding, meaning remaining near a certain star without moving, which indicates harm. "Zhong" refers to a star reaching the exact position in the east or west and colliding with another, causing injury; this is based on the principle of mutual control among the Five Phases. If the elements are harmonious, such an interpretation does not apply. "Cheng" means pressing down from above onto below, indicating oppression; "cheng" signifies the image of control and subjugation. The "Spring and Autumn Left Transmission" mentions "a snake cheng a dragon," which conveys this meaning. "Fan" refers to the moon and the five planets being in the same position of a constellation, with light shining from below to above, indicating infringement. If the distance is within seven inches, it is considered "fan"; if the moon and the bright star (Tai Bai) are within one foot, it is also considered "fan."

侵者越理而進，以大迫小，自上逼下，漸損害之象。凌者，以小而逼大，自下而犯上，直往而凌，凌小辱大之象。抵者，一動一靜，直相至。觸者，兩俱動，而直相觸。經者，在其中過無所犯。歷者，以次相及，而過經歷。

"Qin" refers to advancing beyond proper order and pressing forward, using strength to overpower weakness, and imposing from above to pressure from below, leading to gradual damage. "Ling" refers to a smaller force pressing against a larger one, and a lower position challenging a higher one, advancing directly to bully, indicating a smaller entity bullying a larger one. "Di" refers to one party moving while the other remains still, directly confronting the other. "Chu" refers to both parties moving and colliding directly. "Jing" refers to passing through the middle without interfering. "Li" refers to proceeding in order, one by one, and sequentially passing through.

貫者，直徑中過。刺者，旁過光芒刺之。磨者，旁過而相切逼之。靡者，旁逼過而有間之。掩者，覆蔽而滅之。斗者，二體往返，離而復合。同者，二體各一，不辨其形。環者，星行繞一周。

the so-called "guan", is to pass straight through the center.the so-called "ci", is to pass by the side and shoot light toward the other.the so-called "mo", is to pass by the side and press closely against.the so-called "mi", is to approach closely from the side but leave a gap between them.the so-called "yan", is to cover and obscure so that the other's light is hidden.所谓 "dou", is for two celestial bodies to move back and forth, separate and then come together again.所谓 "tong", is for two celestial bodies to each form a single entity, yet their shapes cannot be distinguished.所谓 "huan", is for a star to revolve completely around another.

繞者，環而不周。戴者，月在星下，若似頂戴之象。勾者，一往一返，如勾之狀。已者，往而返，返而又往，再勾如已狀。牝牡者，五行相剋如夫妻。夫在陽，婦在陰，為牝牡也。右為五星月祅變行占。

the so-called "rou" is to move in a circular path but not complete a full circle.the so-called "dai" is when the moon is below the stars, as if the head is holding them up.the so-called "gou" is to go and return, forming a curved shape.the so-called "yi" is to go and return twice, forming a curved shape like the character "si".the so-called "pinmu" refers to the mutual control of the Five Phases, similar to the relationship between husband and wife: the husband is yang, the wife is yin, hence called pinmu. The above describes the divination method for the abnormal movements of the five planets and the moon.

日為君，月為後，五星主官，二十八宿各屬分野。主職有常，列坐三百，各司其位，具知當條。然災祥發見，國俗不同，事借日辰，以辨其所居，以知其分次。是以有歲，有月，有日，有時，有所，各占其分。

The Sun symbolizes the sovereign, the Moon symbolizes the empress, and the five planets each oversee different official positions. The twenty-eight constellations each govern their own regions. The duties they oversee are fixed and regulated. The constellations in the sky number three hundred, each occupying its own position, and their specific details can be examined one by one. However, the appearance of calamities and auspicious signs varies among different countries and regions. When interpreting these signs, one must rely on the Heavenly Stems and Earthly Branches, specifically the Day Branch, to determine the direction of the celestial phenomenon and to identify the corresponding region it belongs to. Therefore, divination should be conducted by year, month, day, hour, and location, each according to the region it belongs to for interpretation.

歲在甲，為齊；乙，為海外東夷；丙，為楚；丁，為江淮、南蠻、海岱；戊，為韓、魏、中州、河濟；己為韓、魏；庚，為秦；辛，為華山以西，為西夷之國；壬，為燕、趙、魏。癸，為常山已北，北夷燕趙之國。

When the heavenly stem is Jia, it corresponds to Qi; Yi corresponds to the Eastern Yi in the East; Bing corresponds to Chu; Ding corresponds to the areas around the Yangtze and Huai rivers, southern barbarians, and the region around Hai and Dai; Wu corresponds to Han, Wei, the central plains, and between the Yellow River and the Ji River; Ji corresponds to Han and Wei; Geng corresponds to Qin; Xin corresponds to west of Hua Mountain, that is, the Western barbarian states; Ren corresponds to Yan, Zhao, and Wei; Gui corresponds to north of Changshan Mountain, that is, the Northern barbarian states and the states of Yan and Zhao.

子，為周。丑，為翟魏，亦主遼東；寅，為楚趙；卯，為鄭；辰，為晉邯鄲、趙國；巳，為衛；午，為秦；未，為中山、梁、宋；申，為齊、晉、魏；酉，為魯；戌，為趙，為吳，為越。亥，為燕、代。歲月日時，及見災所在之地，皆同用之。

The Earthly Branch 子 corresponds to the state of Zhou; 丑 corresponds to the states of Zhai and Wei, and also oversees Liao Dong; 寅 corresponds to Chu and Zhao; 卯 corresponds to Zheng; 辰 corresponds to the state of Jin's Handan and Zhao; 巳 corresponds to Wei; 午 corresponds to Qin; 未 corresponds to Zhongshan, Liang, and Song; 申 corresponds to Qi, Jin, and Wei; 酉 corresponds to Lu; 戌 corresponds to Zhao, and also to Wu and Yue; 亥 corresponds to Yan and Dai. Whether it is the Heavenly Stems and Earthly Branches of year, month, day, or hour, or the direction where calamities occur, they are all used according to this same correspondence.

假令丙辰年七月丁卯日午時，災見於未地，太歲在丙辰。丙為楚，辰為晉。七月申，申為晉魏，丁卯月，丁為江淮南蠻。午時，午為秦。災見未地，未為中山樑宋。即是其地各有災也。

For example: In the year of Bingchen, the seventh month, on the day of Dingmao, at the hour of Wu, a calamity appears in the direction of Wei. The sovereign star is in Bingchen, with Bing corresponding to Chu and Chen corresponding to Jin. The seventh month is built by Shen, which corresponds to Jin and Wei. For the combination of Dingmao, Ding corresponds to the Yangtze and Huai River regions and southern barbarians; the hour of Wu corresponds to Qin. The calamity appears in the direction of Wei, which corresponds to Zhongshan, Liang, and Song. Thus, each of these regions is associated with a calamity.

《尚書洪範》云：王者唯歲。王者即占於楚晉有為災也。卿士唯月，七月即占於晉魏為有災。師尹唯日，丁即為江淮南蠻、卯為鄭國等有災。他皆仿此。此即梓慎、裨灶占異而俱驗也。

The Shangshu · Hongfan says: The king governs the affairs of a year. Therefore, from the perspective of the king, it is predicted that there will be calamity in Chu and Jin. The Hongfan also says: The minister governs the affairs of a month. Therefore, from the perspective of the seventh month, it is predicted that there will be calamity in Jin and Wei. It also says: The head of the officials governs the affairs of a day. Therefore, from the perspective of the day's heavenly stem and earthly branch, Ding corresponds to the Yangtze and Huai rivers and the southern barbarians, and Mao corresponds to Zheng, and these places will all have calamity. The rest can be inferred in the same way. In the Spring and Autumn period, Zi Shen of Lu and Bi Zhao of Zheng made different predictions, but both were later verified, and the reason for this lies here.

按《春秋》，魯昭公十年春正月戊子，祅星出於婺女，見於申維。女屬齊，申為晉分。梓慎見祅星出，知晉侯以戊子日死。所以知者何？齊逢公死時亦有此星見。推以方之，知晉平公將死。梓慎，魯大夫也。

In the Spring of the tenth year of Duke Zhao of Lu, on the fifth day of the first lunar month, Wuzi, there appeared a strange star in the Girl Mansion, visible in the direction of Shen. The Girl Mansion belongs to the state of Qi, and the direction of Shen corresponds to the state of Jin. Zi Shen observed the appearance of the strange star and predicted that the Duke of Jin would die on that day. How did he know this? Because when the Duke of Qi, Feng Gong, died, a similar celestial phenomenon occurred. By comparing the two instances, he concluded that Duke Ping of Jin was about to die. Zi Shen was a high official of Lu.

襄公二十八年，歲星失次，淫於玄枵中五度，在虛，以為蛇乘龍。是歲星虛下，故曰蛇乘龍。龍為壽星，宋鄭之分。梓慎見蛇乘龍，以為宋鄭將飢，裨灶以為周王及楚子皆死，以虛宿沖午，午為張翼，周楚之分，故二人占不同而皆驗。

In the 28th year of Duke Xiang of Lu, the planet Jupiter deviated from its proper position, entering the section of Xuanxiao five degrees, and precisely fell into the mansion of Xu. At that time, people called this phenomenon "a snake riding a dragon." This was because Jupiter was in the mansion of Xu, hence called a snake riding a dragon. The dragon referred to Shouxing's section, which was the territory of the states of Song and Zheng. Zi Shen observed the phenomenon of a snake riding a dragon and predicted that Song and Zheng would suffer from famine. However, Bi Zhao believed that the king of the Zhou dynasty and the king of the state of Chu would both die, because the mansion of Xu was in opposition to the position of Wu, which corresponded to the mansions of Zhang and Yi, which were the territories of Zhou and Chu. Therefore, the two men made different predictions, but both were later fulfilled.

凡福德之祥，應□□□□□□□□□□□德有吉祥其常期於春以□□□□□□□□□□□甲乙。他皆仿此。若為不吉之祥，應在秋，及五月見災祥，應在十一月，五月災見，此刑破之下也。期日以庚辛。他皆仿此。

All auspicious signs belonging to the category of virtue and fortune should manifest in their appointed time, but the text is missing eleven characters here. When the star of virtue appears, it brings good omens, and its appointed time is in spring, with the days of Jia and Yi as the time of fulfillment, and the rest follow the same pattern. If an inauspicious omen occurs, it should manifest in autumn; if an omen of calamity appears in May, it should manifest in November—since May falls under the position of punishment and destruction, the appointed day is taken from the days of Geng and Xin, and the rest follow the same pattern.

木、火、土三星，期五行休王，四月不一，各有其時而為主焉。及其司過見罰，降福呈樣，別大小，異其類，休王殊其色，或光潤明靜，或微暗芒角，犯有少異，即可消息占之，不必待斗蝕掩犯耳。

The three stars of wood, fire, and earth—Jupiter, Mars, and Saturn—should be judged according to the prosperity and strength or weakness and confinement of the Five Phases. Their influence varies with the seasons and months, each having its own ruling period when it holds power. When these stars reveal faults, show punishments, or bring blessings and auspicious signs, they should be differentiated by their size and classified according to their categories. The prosperity and strength or weakness and confinement also affect their colors: some may appear bright, smooth, and clear, while others may appear slightly dim with a sharp edge. As long as there is any anomaly in their interactions, one can carefully consider and judge it, without necessarily waiting for major celestial events such as conjunctions, eclipses, occultations, or eclipses to make a prediction.

如木、火、土者，有吉祥則常期本月，本期春色。若王時見祥，期會合月。如三月祥，應在九月是也。其日若是甲乙，應期寅卯。餘準此。火正王夏，土王季夏。若以五月見祥，即期六月，午與未合。若戊己日見，即辰戍丑末日應期也。

The trinity of wood, fire, and earth, if they appear auspicious, usually take the current month as the time of fulfillment, and the original time is determined by the spring season's energy. If a favorable omen appears during the peak season of an element, the time of fulfillment is determined by the month that corresponds with it. For example, if an omen appears in March, the fulfillment is in September. If it appears on the days of Jia or Yi, the fulfillment falls on the days of Yin or Mao. The same principle applies to other cases. Fire is at its peak in summer, and earth is at its peak in the sixth month of summer. If an omen appears in May, the fulfillment is in June, because the element of Wu (fire) corresponds with Wei (earth). If an omen appears on the days of Wu or Ji, the fulfillment is on the days of Chen, Xu, Chou, or Wei.

木若見凶祥，即見秋應。如二月，應在八月，卯沖酉也。及十一月，卯刑子也。木星變，以庚辛日事發，火即以壬癸日。仿此。金、水二星，即以殺月殺日，時期遠近。若申子辰，殺在未，刑亦如常也。猶如大業三年，長星竟天，至十三年，然後易政之弊應之也。凡論兵者以殺，論誅戮以刑，論死生亦耳。其古占所載，今列如左。

If the planet of wood shows an ominous sign, its effect will manifest in the autumn. For example, if an ominous sign appears in the second month, it should manifest in the eighth month, because the branch of卯 (Mao) and酉 (You) are in opposition; it might also manifest in the eleventh month, because the branch of卯 (Mao) and子 (Zi) are in conflict. If the planet of wood changes, the event tends to occur on days of庚 (Geng) and辛 (Xin); if the planet of fire changes, it occurs on days of壬 (Ren) and癸 (Gui), and so on. For the planets of metal and water, the timing is calculated according to the month and day of "kill" (杀). The time of manifestation can be either near or far. For instance, if the three branches申 (Shen), 子 (Zi), and 辰 (Chen) form a triple harmony, the "kill" falls on the branch of未 (Wei), and the method of calculation for conflict is the same as usual. For example, in the third year of Daye during the Sui Dynasty, a long star spanned the sky, and it was not until the thirteenth year of Daye, when the dynasty changed and the downfall occurred, that the omen was fulfilled. In general, when discussing military affairs, "kill" is used; when discussing execution, "conflict" is used; and when discussing life and death, it is also used in the same way. The interpretations recorded in ancient divination texts are listed below.

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。星月期十二辰，候其災變，以期殺時。甲乙日應在金，丙丁日應在水，戊己日應在木，庚辛日應在火，壬癸日應在土。五星皆同此法。

Wu Xian said: The time when the five stars congregate is determined by the day of the heavenly stem that corresponds to each star. For the bright star (Jing Wei), use the day of metal; for the year star (Nian Xing), use the day of wood; for the morning star (Chen Xing), use the day of water; for the malefic of violence (Feng Mo), use the day of fire; and for the filling star (Tian Xing), use the day of earth. For the conjunction of stars and the moon, calculate the time using the twelve earthly branches, observe their calamities, and determine the time of response by the hour of "kill." On days of Jia and Yi, the response should be on the day of metal; on days of Bing and Ding, the response should be on the day of water; on days of Wu and Ji, the response should be on the day of wood; on days of Geng and Xin, the response should be on the day of fire; and on days of Ren and Gui, the response should be on the day of earth. All five stars follow this method.

巫咸曰：歲星主木，日以甲乙；熒惑主火，日以丙丁；填星主土，日以戊己；太白主金，日以庚辛；辰星主水，日以壬癸。二十八宿以十二辰。木應在金，火應在水，土應在木。故木期十二日十二月，火期四十日四十月，土期二十八日二十八月，金期八日八月，水期十日十月。

Wu Xian said: The star of the year governs the wood element, using the days of Jia and Yi; the planet of fire governs the fire element, using the days of Bing and Ding; the planet of earth governs the earth element, using the days of Wu and Ji; the bright star governs the metal element, using the days of Geng and Xin; and the water star governs the water element, using the days of Ren and Gui. The corresponding periods of the twenty-eight constellations are calculated using the twelve earthly branches. The verification of wood falls on metal, the verification of fire falls on water, and the verification of earth falls on wood. Therefore, the period for wood is twelve days or twelve months, for fire it is forty days or forty months, for earth it is twenty-eight days or twenty-eight months, for metal it is eight days or eight months, and for water it is ten days or ten months.

巫咸曰：五星守二十八舍，左為春應，右為秋應，前為夏應，後為冬應。其法隨氣所在，制前後也。石氏曰：凡五星行犯列舍，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。

Wu Xian said: When the five planets are stationed in the Twenty-Eight Mansions, if the star is on the left, it should correspond to spring; if on the right, to autumn; if in front, to summer; if behind, to winter. This method should be determined according to the direction of the current solar term. Shi Shen said: Whenever the five planets pass through or approach the constellations, those in front correspond to spring, those behind to autumn, those on the left to winter, and those on the right to summer. For example, in spring, the east is front, the west is back, the north is left, and the south is right; in summer, the south is front, the north is back, the east is left, and the west is right; in autumn, the west is front, the east is back, the south is left, and the north is right; in winter, the north is front, the south is back, the west is left, and the east is right.

宋均曰：災祥見皆在沖月。假令見在正月，則應在七月；見在七月，則應在來年正月。他皆仿此。《荊州占》曰：甲乙日有變，期一百二十日；丙丁日有變，期八十日；戊己日有變，期六十日；庚辛日有變，期四十日；壬癸日有變期二十日。甲乙為春，丙丁為夏，庚辛為秋，壬癸為冬。以四時期之。凡占災祥，皆以此例也。

Song Jun said: Both calamities and auspicious signs occur in months that are in opposition. For example, if something happens in the first month, it should manifest in the seventh month; if it happens in the seventh month, it should manifest in the next first month, and so on. The "Jingzhou Divination" states: If there is an anomaly on a day of Jia or Yi, the corresponding time is 120 days later; if on Bing or Ding, it is 80 days later; if on Wu or Ji, it is 60 days later; if on Geng or Xin, it is 40 days later; if on Ren or Gui, it is 20 days later. Jia and Yi belong to spring, Bing and Ding to summer, Geng and Xin to autumn, and Ren and Gui to winter. The corresponding periods are determined by the four seasons. All divinations regarding calamities and auspicious signs follow this pattern.