Nineteenth: Cultivating Virtue

夫修德者，變惡從善，改亂為治之謂也。上天垂象，見其吉凶、譴告之義。人君見機變，齋戒洗心，修政以道，順天之教也。夫人君順天者，子從父之教也。見災而不修德者，逆父之命也。順天為明君，順父為孝子。故孔子曰：昔者明王事父孝，故事天明；主事母孝，故事地察。天地明察，神明彰矣。

The concept of "cultivating virtue" refers to changing evil deeds and following the path of goodness, transforming chaos into order. Heaven reveals omens and portents, indicating auspicious or ominous signs, with the purpose of admonishing and warning people. When a ruler observes changes in heavenly phenomena, he should fast and purify himself, cleansing his heart, and regulate his affairs according to the right path. This is to follow the guidance of Heaven. A ruler who follows Heaven is like a son obeying his father. If a ruler sees calamities but does not cultivate virtue, it is like defying his father's command. Those who follow Heaven are wise kings, and those who obey their fathers are filial sons. Therefore, Confucius said in the "Book of Filial Piety" that ancient sage kings, by serving their fathers with filial piety, were able to serve Heaven with clarity; by serving their mothers with filial piety, they were able to serve Earth with clarity. When the principles of Heaven and Earth are fully understood, the will of the spirits naturally becomes evident.

《易》曰：大人者，與天地合其德，與日月合其明，與四時合其序，與鬼神合其吉凶。此順天地而化也。先天而天不違，後天而奉天時。天且不違，而況於人乎？況於鬼神乎？此大人至德，同乎天也。

The Zhou Changes, the Qian hexagram's Wenyan says: The so-called "great person" has virtue harmonizing with heaven and earth, his brightness harmonizing with sun and moon, his order harmonizing with the four seasons, and his determination of good and evil harmonizing with ghosts and spirits. This is to carry out education in accordance with heaven and earth. When he acts before the time of heaven, heaven does not contradict him; when he acts after the time of heaven, he follows the command of heaven. Even heaven does not contradict him, how much more so human beings and ghosts and spirits? This is the highest virtue of the great person, who has already become one with heaven.

是故人君力行守道，見德遷善，大人順天之化而照臨萬方，故物莫之違。及其行不符道，理不合義，則示之以災，教之從善不息，補過自新，故盛德必昌也。

Therefore, a sovereign should strive to practice and adhere to the right path. When he encounters good virtue, he should change and become virtuous. In this way, the great person follows the transformation of heaven and enlightens all directions, so that nothing can oppose him. But when his actions are not in accordance with the Dao and his governance is not in accordance with righteousness, heaven uses calamities and anomalies to warn him, constantly guiding him to return to the virtuous path, to correct his mistakes, and to start anew. Therefore, a sovereign with great virtue will surely flourish.

《書》曰：唯聖人罔唸作狂，唯狂克唸作聖。此之謂也。蓋善不積不足以成名，惡不積不足以滅身。惡雖小，不可不去；善雖小，不可不為。子曰：積善之家，必有餘慶；積不善之家，必有餘殃。非一朝一夕之故，其所由來者漸矣。此言善惡之積起於毫末，而成丘山。故曰：日變修德，禮重則躬；月變眚刑，恩從肆赦；星變結和，義敦鄰睦。是以明君宰相，隨變而改，積善以應天也。

The Book of Documents, in the section "Many Places," says: If a sage does not keep in mind the good path, he may become a reckless person; and if a reckless person keeps in mind the good path, he may become a sage. This is exactly the point being made. Good deeds, if not accumulated, are insufficient to achieve a good reputation; evil deeds, if not accumulated, are insufficient to destroy oneself. Although evil deeds may be small, they should not be neglected; although good deeds may be small, they should not be omitted. Confucius said: A family that accumulates good deeds will surely have remaining blessings; a family that accumulates evil deeds will surely have remaining calamities. This is not something that happens in a day or two, but comes gradually over time. This means that the accumulation of good and evil begins from the smallest beginnings and eventually piles up to form a mountain. Therefore, when the sun shows signs of change, one should cultivate virtue; when rituals are elaborate, one should personally perform them. When the moon shows signs of change, one should examine punishments and widely extend mercy, pardoning criminals. When the stars show signs of change, one should foster harmony, earnestly follow righteousness, and strengthen relations with neighboring states. Therefore, wise rulers and ministers all adjust their governance according to changes in the heavenly signs, accumulating good deeds to respond to heaven.

《易》曰：君子見機而作，不俟終日。此言修德之急也。是故有變，修其政而理其事焉，何暇待於終日哉？上自天子，下及黎庶，蟲魚草木，咸繫天象，垂見變異，罔不悉焉。譴告之理多方，從善之途非一，以善為德，以虐為凶。故《書》曰：德無常師，善無常主，協於克一，此之謂矣。唯爾在位，咸司厥職，罔或淫僻，以召天災。

The Zhou Changes, Great Treatise Part Two says: A gentleman sees the omen of a matter and acts immediately, without waiting for a whole day. This speaks to the urgency of cultivating virtue. Therefore, when there is a change in heavenly phenomena, one should promptly adjust decrees and attend to state affairs; how could there be time to wait for a whole day? From the Son of Heaven down to common people, even insects, fish, grass, and trees, all are connected with heavenly phenomena; the heavens display changes in a complete and detailed manner. The methods of admonition and warning are varied, and the ways to follow the virtuous path are not limited. To act with goodness is virtue, while to act with cruelty is calamity. Therefore, the Book of Documents, "All Having One Virtue" says: Cultivating virtue has no fixed teacher, and doing good has no fixed standard; the key lies in conforming to the pure and unified virtue—this is precisely what it means. All those holding official positions should each fulfill their duties, avoiding licentious and perverse behavior, so as not to invite heavenly calamities.

治亂之緒，得失之經，事匪一途，萬機並作。故曰：月災眚，五星時合，變異之象，感召之應。咸具本篇，以為常則。故每占下云：修德以禳之也。修德同於君臣，非獨在乎上位矣。

The threads of order and disorder, the principles of gain and loss, affairs have many paths, and myriad government matters arise simultaneously. Therefore, it is said: when the moon appears with omens of disaster, and the five stars meet in harmony at the right time, these extraordinary celestial phenomena are all responses to human actions. All these contents are included in this chapter, serving as general guidelines. Therefore, each divination statement is followed by "cultivate virtue to avert calamity"—cultivating virtue is a shared responsibility of both the ruler and the subject, not solely the duty of those in high position.

按劉向、京房對災異，多云：人君賦斂重數，徭役繁多，黜退忠良，進用讒佞，荒於禽色，酣酒嗜音，雕牆峻宇，誅戮直諫，殘害無辜，聽邪言，不遵正道，疏絕宗戚，異姓擅權，無知小人，作威作福，則天降災祥，以示其變，望其修德以禳之也。

Examining the responses of Liu Xiang and Jing Fang of the Han dynasty to omens and anomalies, they often stated that if a ruler imposes heavy and frequent taxes and levies, burdens the people with excessive labor service, demotes loyal and virtuous officials while promoting slanderers, indulges in hunting, women, wine, and pleasures, decorates walls and builds high palaces, punishes those who speak truthfully and harms innocent people, listens to perverse words instead of following the right path, cuts off relations with relatives of the royal family and allows outsiders to dominate power, and allows ignorant petty people to wield authority, then heaven will send omens and anomalies to show a warning, hoping the ruler will cultivate virtue to eliminate them.

不修德以救，則天裂地動，日月薄蝕，五星錯度，四序愆期，雲霧昏冥，風寒慘裂，兵飢疾疫，水旱過差，遂至亡國喪身，無所不有。

If one does not cultivate virtue to avert disaster, then heaven will split open, earthquakes will occur, the sun and moon will be obscured, the five planets will move out of their proper courses, the four seasons will be out of order, clouds and mist will darken the sky, cold winds and frost will cut like knives, wars, famine, and epidemics will follow one after another, droughts and floods will lose their regular patterns, ultimately leading to the destruction of the state and the loss of life, and all kinds of calamities will arise.

其救之也，君治以道，臣諫以忠，進用賢良，退黜讒佞，恤刑緩獄，存孤育寡，薄賦寬徭，矜贍無告，散後宮積曠之女，配天下鰥獨之男，齊七政於天象，順四時以布令，輿人之誦必聽，芻蕘之言勿棄，行□束帛，以賁丘園，進安車以搜巖穴，然後廣建賢戚，蕃屏皇家，磐石維城，本枝百世，然則此災可消也，國可保也，身可安也。頌太平者，將比肩於市里矣。擊壤行歌者，豈一老夫哉！餘今略具大綱而已，豈能詳之者矣。

The way to save the situation is: the sovereign should govern the country with righteousness, ministers should offer loyal advice, appoint virtuous men and remove slanderers, use punishments cautiously and handle legal cases leniently, care for orphans and support widows, reduce taxes and lighten labor service, show compassion and relief to those without a voice, dismiss palace women who have been waiting for a long time, and marry them to the widowers and lonely men throughout the land, so that the seven celestial bodies (sun, moon, five planets) correspond with the heavenly phenomena, and the government's decrees follow the four seasons. The opinions of the people must be heard, and even the words of those who cut grass and gather firewood should not be discarded. Prepare the proper gifts of silk and bundles of cloth to honor the recluses in the mountains and forests, and send palanquins to seek out the virtuous men in the caves and grottoes. Then widely enfeoff the virtuous relatives, so that they may serve as a barrier to the royal house, as firm as a rock or a city wall, ensuring that the main trunk and branches of the family continue for generations. In this way, calamities can be eliminated, the state can be preserved, and the sovereign can enjoy peace. Those who sing praises of peace will be found crowding the streets and alleys; those who sing while tilling the soil will not be only one old farmer! I am merely outlining the main points now, and I cannot go into detail about each one.

昔重黎受職，羲和御官，任重上司，位居鼎嶽，所以調均和氣，燮理陰陽，義等鹽梅，事同舟楫，故能觀天示變，察人成化，百工信理，庶績咸熙，此古之□世。

In ancient times, the families of Chong and Li were entrusted with the duties of governing heaven and earth, while the families of Xi and He were in charge of the officials responsible for the calendar and celestial phenomena. Their responsibilities were great and they held high positions, comparable to the tripod and the mountain. Their duties involved harmonizing and balancing the energies of heaven and earth, regulating yin and yang. Their importance was like salt and plum in seasoning soup, and their function was like a boat and oar in crossing a river. Therefore, they could observe celestial phenomena to reveal changes, understand human affairs to achieve moral education, ensure that officials fulfilled their duties and governance was credible, and promote the flourishing of all endeavors. This was the situation of the ancient times, though the text is missing one character.

暨三王已降，五霸相沿，英賢嗣興，哲人繫踵，君則畏命奉天，臣則竭誠盡慮，故能權宜時政，斟酌治綱，驗人事之是非，托神道以設教，忠節上達，黎庶下安，此中古之賢史也。

After the Xia, Shang, and Zhou dynasties, the Five Hegemons of the Spring and Autumn period followed in succession, with outstanding talents and virtuous men continuously emerging. Wise individuals followed one after another. Kings revered heavenly mandate and practiced the heavenly way, while ministers devoted themselves wholeheartedly and used their utmost efforts. Thus they could adapt to the times and make flexible changes in their policies, carefully consider the principles of state governance, verify the right and wrong of human affairs, and use the divine path to carry out education and moral guidance. This enabled loyal integrity to reach the sovereigns, and the common people to live in peace and security below. This was the role of the virtuous historians in the middle ancient period.

至若漢魏之後，晉宋相承，夷狄亂華，官失其守，君惡直諫，臣矜諂諛，捷徑是遊，罕遵正道。疇人術士，俯同卜祝之流，唯辨纖芥之吉凶，驗事理之微末。推考術數，務在多言屢中；庶徵休咎，未詳關於政治。玉衡傾斜，七政所以不齊；彝倫攸敘，九疇於焉遂隱。此末代之流弊也。

As for the period after the Han and Wei dynasties, during which the Jin and Song dynasties followed, the barbarians disturbed the Central Plains, and officials lost their proper duties: the rulers disliked frank advice, while ministers praised flattery and obsequiousness; everyone sought shortcuts, and few followed the right path. The hereditary officials and diviners passed down through generations mixed themselves with those engaged in divination and prayers, capable only of discerning the slightest omens of good or ill and verifying the most trivial details of matters; they calculated numbers and formulas, only seeking to speak much and occasionally hit the mark, yet they could not explain the relationship between various omens and politics. The Zuben (a type of astronomical instrument) tilted askew, causing the seven celestial bodies to lose their regular course; the fundamental principles of order were supposed to be in place, but the nine categories of the "Hóngfàn" (Classic of Documents) thus became obscured and unmanifested. This is the decadent trend of the later generations.

近在隋代，則尤甚焉。吳人袁充，典監斯任。口柔曲佞，阿媚時君。誑惑文皇，諂諛二世。每回災變，妄陳禍福。以凶為吉，回是作非。先意承顏，附會神理。勸桀行虐，助紂作淫。凡是南人，明相煽惑。

In the Sui dynasty, this kind of corruption became especially severe. A man from Wu named Yuan Chong held the position of Taishi Jian, which is the office of the Astronomer Royal. He was smooth-tongued and fawning, always trying to please the current ruler. He deceived and misled the Sui Wen帝, and flattered the sons of the Sui Yang帝. Whenever there was a calamity, he would recklessly speak about good and bad fortune, turning misfortune into good fortune and truth into falsehood. He would anticipate the ruler's mood before the ruler even spoke, fabricating supposed divine reasoning. This was like advising King Jie of Xia to be tyrannical and helping King Zhou of Shang to indulge in excess. Anyone coming from the south was openly grouped together by him and incited to rebellion.

於時大業昏暴，崇向吳人。中州高才，言不入耳。每有四方秀異，獻書上策，一皆不覽，並付袁充。充乃繕寫所獻，回換前後。竊人之才，以為己力。奏於昏主，自叨名位。

At that time, during the Great Works era, the court was corrupt and tyrannical, favoring people from Wu region. The talented scholars from the Central Plains had their words ignored. Whenever outstanding talents from all over the country presented books and strategies, the Emperor Yang would not read them, but instead pass them all to Yuan Chong. Yuan Chong would merely copy the texts, rearrange their order, steal others' ideas as his own, and submit them to the foolish emperor, thus falsely claiming the honor and position for himself.

因行譖害，追逐前人。以忠言獲罪者，其將量方，復奏絕圖書，彌增忌諱。一藝以上，追就京師。因聚富人，幾將數萬。置之別府，名為道術。賣威鬻勢，交納貨財。免徭停租，賄於私室。兼之以抑黜勝己，排擯同儕，浸潤屢行，誅斥非一。

Then he continued to slander and frame others, driving away former colleagues. Those who had been punished for speaking truthfully and advising earnestly were waiting to be assessed and dealt with by him. He also submitted a memorial to prohibit the circulation of books containing prophecies and omens, making taboos even more numerous. Anyone with even a minor skill was forcibly summoned to the capital. He took the opportunity to seize wealth from the rich, almost amounting to tens of thousands, and placed them in a separate official office. On the surface, they were said to be studying the Dao, but in reality, they were selling authority and power, accepting bribes, and helping people avoid corvée labor and the payment of taxes, bringing the bribes into his own home. Moreover, he suppressed and disgraced those who were superior to him, excluded and rejected his contemporaries. His slander spread like water soaking through, being carried out repeatedly. Those who were executed or expelled were not just one person.

術士達人，高賢碩學，朱紫雌黃，由其品藻，權衡失正，何其毒歟！於是清烈之後，超然遠遊，結舌鉗口，坐觀得失，而充苟安祿位，以危天下，在上不悟，卒至覆亡。將是上天降禍，生此讒賊，不然，何由翦隋宗之甚也。此乃前朝殘橫者矣。

The magicians and those who understand the principles, the virtuous men of high moral character and the learned scholars, who is to be given red and who purple, who is right and who is wrong, entirely depends on his single judgment and alteration. The authority to assess people has completely lost its fairness, how poisonous this is! Thus, the descendants of the upright and resolute men all withdrew far away, kept silent, and sat idly by watching the gains and losses of the court. While Yuan Chong was being greedy and clinging to his salary and official position, causing harm to the world, the rulers never realized it, and finally fell into the collapse and destruction of the state. This must be the calamity sent by heaven, giving rise to such slanderous and wicked people; otherwise, how could the royal family of the Sui dynasty be exterminated so thoroughly? This is exactly the corrupt historians of the previous dynasty.

若乃天道幽遠，變化非一，至理難測，應感詎同。故梓慎、裨灶，占或未周，況術斯已下，焉足可說。至若多言屢中，非餘所尊，唯爾學徒，幸勿膠柱。夫言非次也，豈徒然哉？立行建功，必以其道。故宋韋晉野，理存設教；京房谷永，義在救君。照灼圖謀，餘芳不朽，遺風獨邁，可不尚歟？

As for the profound and distant nature of heavenly ways, which change in countless ways, the deepest principles are hard to measure, and the methods of response are not the same. Therefore, even those skilled ones like Zi Shen and Bi Zhao may not have complete foresight in their divinations, and those below them in skill, how could they be worth mentioning? As for those who speak a lot but occasionally hit the mark, this is not what I value. My apprentices, you should not be rigid and stick to old methods like striking a drum with a fixed peg. I say these things not as empty talk out of order, but surely not in vain. In establishing oneself and achieving accomplishments, one must surely follow the right path. Therefore, Zi Wei of the State of Song and Shi Kuang (Ziye) of the State of Jin originally used heavenly phenomena to establish moral teachings; during the Han dynasty, Jing Fang and Gu Yong intended to correct the sovereign. Their strategies shone brightly, leaving a lasting reputation that never fades, their influence surpassing all ages, how could they not be highly esteemed?

若乃高才希世，學藝過人，後生所畏也；時不再來，恥自媒銜，沉翳可惜也。至蔽賢妒能，素餐吝位，抑屈奇俊，先民所恥也；名遂身退，功成不居，舉賢進能，古人所尚也。

As for those with exceptional talent and rare abilities, whose learning and skills surpass ordinary people, they are revered by later generations; yet once the opportunity passes, if one is ashamed to recommend oneself and declare one's strengths, one's talents will be buried and lost, which is very regrettable. Those who conceal the virtuous, envy the capable, consume salaries without contributing, and suppress and委屈 outstanding talents are considered a disgrace by the ancestors of old; whereas those who achieve success and then step down, take credit for their achievements, and promote capable people are what the ancients esteemed.

貴耳賤目，棄能取假，任非其人，鑑賞之過也；信古疑今，深廢淺習，抑揚失疑，知音之責也。變通守道，被褐幽居，知命是鑑，哲人之規也；道聽途說，眩惑群小，詭隨掇禍，庸人之悔也。唯爾史官後學，餘之所志，可不鑑哉！

Placing more emphasis on hearsay than on actual observation, and discarding those with real ability while favoring those who are merely superficial, appointing those who should not be appointed, this is a mistake in discernment and appreciation; clinging to the ancients while doubting the present, abandoning profound learning for superficial knowledge, and making improper judgments on praise and blame, this is the responsibility of those who should be discerning. Being capable of adapting to circumstances yet remaining steadfast in righteousness, wearing coarse clothes and living in seclusion without seeking official posts, understanding the mandate of heaven and using it as a mirror for oneself, this is the standard for a sage; spreading rumors and being misled by a group of petty people, following the crowd and thus inviting calamity, this is the regret of the mediocre. All the historians and later scholars, how can what I have recorded here not serve as a warning to you!

夫形器著於下，精象繫於上，所以通山澤之氣，引性命之情，近取諸身，耳目為肝腎之用，鼻口實心腹之資，故情慾暢於性靈，神道宣於視聽，彼此響應，豈不然與？是以聖人體而名之，垂教後世，授之以職位，分之以國野，象之事物，效之以吉凶，雖變化萬殊，誰能越此，將來事業，可得而理焉。

Visible objects are manifested below, while subtle celestial phenomena belong to the heavens. Thus, they can communicate the energies of mountains and marshes, and awaken the emotions of life. Taking human beings as an example, the ears and eyes are the outward expressions of the liver and kidney energies, and the nose and mouth are the channels nourished by the heart and abdomen. Therefore, desires flow smoothly within the spirit, and the way of the divine is expressed through hearing and seeing. They correspond to each other like sound and echo. Is this not the case? Therefore, the sages understood this principle and named the stars, thereby instructing future generations. They assigned positions to the stars, allocated the countries and fields they governed, used them to symbolize earthly things, and employed them to verify auspiciousness and misfortune. Although celestial changes are varied, who could go beyond this scope? Thus, future endeavors can be understood through this reasoning.

《易》曰：在天成象，在地成形，變化見矣，此之謂也。但去聖久遠，通人間作名數多少，或有不同，今總列之。取其理當者，以著於篇；浮華之流，刪而不錄矣。

The Zhou Changes, Great Treatise says: The heavenly phenomena form the star patterns, and the earthly forms manifest the physical shapes; thus the changes become evident. This is precisely the meaning being explained. However, the time since the age of the sages has been long, and the learned men have each established their own names and classifications, with discrepancies in the numbers. Now, we have gathered and listed them all, selecting those that are reasonable and appropriate, and included them in this text; as for those that are superficial and not genuine, they are all omitted.

凡五星之行也，象人君次敘，不敢干犯亂常，越次當位矣。猶如月有弦望晦朔、星有合見留逆。是故歲星、填星、熒惑晨見於日，後行逆於日。當其平旦之時，欲至於午上便留，留而平旦過午返則逆，逆行行至於夕時，又欲當午上則後更留，留而午則又順行，行極而伏與日合，則同宿共度而受命於日，更晨見於東方，此皆不敢以昏旦之時，當於午後任行歷，故遲凝留焉。

All the movements of the five planets are modeled after the order of the position of the sovereign, and they dare not violate or disrupt the regular sequence, nor do they overstep their order to occupy positions they are not supposed to. Just as the moon has the phases of the waxing moon, the waning moon, the full moon, the new moon, and the dark moon, the five planets also have conjunctions, appearances, stationary positions, and retrograde motion. Therefore, the planet Jupiter, the planet Saturn, and the planet Mars appear before the Sun in the morning, then move behind the Sun and exhibit retrograde motion: when they are about to reach the position of noon (due south) in the early morning, they stop; after stopping, if the morning has passed the noon position, they turn to retrograde motion; when they are about to reach the noon position in the evening, they stop again; after stopping past the noon position, they resume normal motion; when their motion reaches its extreme, they become hidden and conjunction with the Sun, sharing the same host and degree, obeying the Sun, and then reappear in the east in the morning. This is because they dare not move freely at the times of dusk and dawn when they are exactly at the noon position, so they become delayed and stationary.

至於金、水二星，則又甚耳。晨見東方平旦，當丙己之地，便速行以追日，及之，伏，伏與日合，合後出於西方，速行，昏時至丁未之地，即遲行，待日而又伏焉，此則日與五星，皆不敢以昏旦當午而盛。

As for the stars Tai Bai (metal) and Chen Xing (water), this phenomenon is even more evident. They appear in the east in the early morning, and by the time of Ping Dan, they reach the positions of Bing and Ji, then speed up to chase the Sun. Once they catch up with the Sun, they hide and merge with it. After merging, they emerge again from the west, moving quickly, and by dusk they reach the positions of Ding and Wei, then slow down to wait for the Sun before hiding again. This shows that the Sun and the five planets do not dare to appear prominently at the zenith during the early morning or evening.

故《易》曰：日中則昃，月盈則蝕，天地盈虛，與時消息。是則正南方者，君人之所面向也，故莫敢輕焉。而五星伏見，日數各殊，遲疾逆順，其數不等，求之見合，大較同一術焉。今列之如左：

Therefore, the Commentary on the Judgment of the Book of Changes, the Book of Changes, says: When the Sun reaches due south, it begins to move westward; when the Moon is full, it begins to wane. The fullness and emptiness of heaven and earth all change with the seasons. This shows that due south is the direction the sovereign faces when sitting facing south, so no star dares to be disrespectful to it. The number of days during which the five planets are hidden or appear varies; their slow, swift,retrograde, and normal movements also differ. However, the method of calculating their appearance and conjunction is basically the same arithmetic. Now I list them below:

歲星，率五十三萬四千五百三。（一本云：五百三百分一之五。）晨伏十六日。一終三百九十八日。熒惑，率一百四萬五千九十四六分半。晨伏七十二日。一終七百七十九日。填星，率五十萬六干六百三十八七分半。晨伏十八日。一終三百七十八日。

The planet Jupiter has a conjunction cycle rate of 534,503 (another version reads '503 and five percent of three hundred'), a morning occultation period of 16 days, and takes 398 days to complete one full orbit. The planet Mars has a conjunction cycle rate of 1,045,094 and a half sixth, a morning occultation period of 72 days, and takes 779 days to complete one full orbit. The planet Saturn has a conjunction cycle rate of 506,638 and a half seventh, a morning occultation period of 18 days, and takes 378 days to complete one full orbit.

太白率七十八萬二千四百五十分。晨伏六日。一終五百八十三日。晨見伏三百二十七分。同夕見伏二百五十六日。辰星，率十五萬五千二百七十八五分半。晨伏十一日。一終一百一十五日。晨見伏五十二日分，同夕見伏五十三日、五十六日。推合見日月術。

The planet Tai Bai has a conjunction rate of seventy-eight thousand two hundred and forty-five parts; it remains hidden for six days in the morning, and takes five hundred and eighty-three days to complete a full orbit; the period from its first appearance to its concealment in the morning is three hundred and twenty-seven days, while the corresponding period from its first appearance to concealment in the evening is two hundred and fifty-six days. The planet Chen Xing has a conjunction rate of fifteen thousand five hundred and twenty-seven and a half parts; it remains hidden for eleven days in the morning, and takes one hundred and fifteen days to complete a full orbit; the period from its first appearance to its concealment in the morning is fifty-two days, while the corresponding period from its first appearance to concealment in the evening is fifty-three or fifty-six days. This is the method for calculating the conjunctions of the five planets with the sun and moon, as well as their first appearances.

夫五星者，昊天上帝之五使，稟神受命，各司下土，雖幽潛深遠，罔不知悉。故或有福德佑助，或有禍罰威刑，或順軌而守常，或錯亂以顯異，芒角變動，光色盛衰，居留干犯，句巳掩滅。所以告示者，蓋非一途矣。

The Five Stars are five envoys sent by the Supreme Heaven Emperor, who carry out the will of the divine and accept the mandate of heaven, each governing a particular region of the human world. Even the most hidden and distant matters in the human realm are not unknown to them. Therefore, they sometimes descend to bestow fortune and virtue to assist, and at other times impose calamity and punishment to display their authority. At times they follow their proper paths and remain in their regular positions, but at other times they become chaotic and disorderly to reveal anomalies. They may develop bright spots, or move erratically, their brightness waxing and waning. They may appear, stay, approach, or interfere. They may form the curved shape of "gou si" or obscure other stars so that they disappear. The ways in which heaven communicates with the human world are not limited to a single method.

凡五星，各有常色，各有本體。至如歲星色青，熒惑色赤，如大角，如參左肩，是其常色。填星色黃，太白色白，如五車大星有光。辰星色黑，如奎大星。凡五星，色青員為飢而憂，赤員多旱而爭，黃員女主喜，白員為喪與兵，黑員水而病。

All five planets have their own fixed colors and inherent forms. For example, the planet Jupiter has a green color, Mars has a red color, red like the star Big Angle and the star on the left shoulder of the Three Stars mansion, which is their usual color. The planet Saturn has a yellow color, the planet Mercury has a white color, white like the bright star in the Five Vehicles mansion. The planet Venus has a black color, black like the bright star in the Legs mansion. If the five planets appear green and round, they indicate famine and worries; if they appear red and round, they indicate frequent droughts and conflicts; if they appear yellow and round, they indicate good news for the female ruler; if they appear white and round, they indicate funerals and military disasters; if they appear black and round, they indicate floods and diseases.

凡五星，黃角土地之爭，赤角犯誤城，白角為兵，青角為憂，黑角死喪。凡五星，五色變常者，青為憂，赤為爭旱，黃為喜，白為兵，黑為喪病。

If the five planets emit a yellow halo, it indicates disputes over territory; if they emit a red halo, it indicates attacks on cities and losses; if they emit a white halo, it indicates military calamity; if they emit a blue halo, it indicates worries and troubles; if they emit a black halo, it indicates death and mourning. If the five planets change their usual colors: turning blue indicates worries and troubles, turning red indicates conflicts and drought, turning yellow indicates joy and celebration, turning white indicates military disaster, and turning black indicates death, mourning, and illness.

夫五星繫八卦：填星繫於坤艮。故其行最遲，象地之與山不可移易。不易者，女人之德也。歲星繫於震巽。巽象草木之生動而遲也，又似風雷有時而作耳。雷震百里，風為號令。而震動者，人君之象也，故象主德焉。

The five planets each belong to the eight trigrams: the planet Tian Xing belongs to the trigrams Kun and Gen, so it moves the slowest, symbolizing the earth and mountains which are unchangeable. Being unchangeable is the virtue of a woman. The planet Su Xing belongs to the trigrams Zhen and Xun: the trigram Xun symbolizes the growth of grass and trees, which although in motion is slow, and also resembles wind and thunder which occur at their proper time. The sound of thunder can shake a hundred li, and wind symbolizes commands; the image of shaking is the symbol of a sovereign, so Su Xing is taken as the virtue of a ruler.

熒惑繫於離。離，火也。凡物之恆動不靜者，火也。火能照明糾察，燔燒穢積，故蕩除暴。故熒惑，行疾於水，而象禮官，察獄以罰萬物。《易》曰：相見乎離，大人以繼明照于四方。故主體察焉。

The planet Mars is associated with the Fire hexagram. Fire is the element that constantly moves and never remains still among all things. Fire can illuminate and discern, expose wrongdoing, burn away filth and corruption, thus eliminating chaos and disorder. Therefore, the movement of Mars is faster than that of the planet Jupiter (water), and it is symbolized by the official responsible for rituals and examining legal cases to punish all things. The "Sayings of the Hexagrams" in the Zhou Yi says: all things meet in the Fire hexagram. The "Image Commentary" of the Fire hexagram says: the superior person governs with continuous brightness extending to all directions. Therefore, Mars is in charge of examining and investigating matters.

太白繫於乾，為天體行健不息，故金行最急。《易》曰：悅乎兌，戰乎乾。故主兵，兵又須有威，故主威。兌為悅，言以悅使人，以威臨物，乾兌之道也。故太白主兵焉。

The planet Tai Bai is associated with the Qian hexagram. Qian represents the heavens, which move with vigorous and ceaseless strength, so the planet Tai Bai moves with the greatest speed. The "Sayings of the Hexagrams" from the Zhou Changes says: in the Dui hexagram, there is joy; in the Qian hexagram, there is conflict. Therefore, Tai Bai governs military affairs. Military actions also require authority, so it also governs authority. Dui hexagram represents joy, meaning to govern people through joy and to control all things through authority. This is precisely the principle of the Qian and Dui hexagrams. Therefore, Tai Bai governs military affairs.

辰星繫於坎，坎為水者，晝夜常流，無有休息。故水行亦速，與金相似。坎為水，為陰，為盜，為刑，刑盜於險，司獄之官也。故其坎所主於刑焉。

The planet Chen Xing belongs to the Kan hexagram. Kan represents water, which flows continuously day and night without ceasing, hence the movement of the planet Chen Xing is also swift, similar to the planet Jin Xing. Kan symbolizes water, also darkness, thieves, and punishment: punishing thieves in dangerous places is the duty of officials in charge of prisons. Therefore, the affairs governed by the Kan hexagram are those related to punishment.

凡五星之入列宿與中外官，其占大同。但當以理消息其吉凶，不可一一具陳也。凡月之行也，每去五星十度內，必疾行向之。若道內外則屈，屈回就之。過之則遲行，留止不速去。又辰星欲見，有時依度合見而入氣差。伏者，去之十八度內，有星者見，先星則不見。此皆相從就之大例也。並著在歷術之中，其日蝕交分亦然。

All five planets entering the twenty-eight constellations, as well as the middle and outer official constellations, follow similar methods of divination. However, one should judge their auspiciousness or inauspiciousness according to reason and circumstances, and it is impossible to list all cases individually. Whenever the moon moves, if it is within ten degrees of the five planets, it will definitely speed up to approach them. If it is inside or outside the Yellow Path, its path will curve, and it will return to get close to them. After passing them, it will slow down, linger, and not leave quickly. For example, when the planet Chen Star is about to appear, sometimes it should appear according to the degree, but due to a discrepancy in calculation, it may not be visible. The term 'fu' refers to when it is within eighteen degrees of the planet. If there is another star, it can be seen; if it is before the star, it cannot be seen. These are general rules of celestial bodies approaching each other, all recorded in the calendar. The fractions of solar and lunar eclipses follow the same principles.

其五行代王，四序不一，各於其時而為主焉。及其司過見罰，降福呈祥，則大小異其貌，休王殊其色。或光潤明淨。或微細芒角，犯有少異，即可消息占之，不必要待其間有斗蝕掩犯也。四時之色，春青，夏赤，秋白，冬黑，四季黃。占於列國也，則明勝暗，喜勝怒。其憂喜之色，則以同前。

The Five Phases take turns to be dominant, each season having its own distinct characteristics, ruling in their respective seasons. When they examine faults, display punishments, bestow blessings, or show auspicious signs, their appearances differ according to their size and their state of prosperity or weakness. They may appear bright and clean, or subtle with sharp points. As long as there is any anomaly in their interaction, one can carefully examine and make a judgment, without necessarily waiting for phenomena such as opposition, eclipse, occultation, or conflict. The standard colors for each season are: spring is green, summer is red, autumn is white, and winter is black. The months of Chen, Xu, Chou, and Wei at the end of each season are yellow. When using these principles to predict events of the feudal states, brightness is preferable to darkness, and auspicious colors are better than ominous ones. The distinction between sorrowful and joyful colors is the same as previously explained.

凡五星之內，有三星巳上同宿，為合。凡聚合之宿，相生則吉事興，相剋則凶事起。宿之行性，並於當方為定，兼之宿占，而察其事焉。二星明，相和大吉，相剋大凶。福德先至為吉，刑禍先至為凶。刑禍先去為吉，福德先去為凶。一吉一凶，兩事俱發，但當修德以備之。

Among the five stars, if three or more are gathered in the same star mansion, it is called 'he'. The star mansion where they gather, when its Five Phases are in mutual generation with the stars, brings auspicious events; if they are in mutual control, it brings calamities. The Five Phases of the star mansion are determined by its location, and combined with the divination meaning of the mansion itself, they are used to examine the matters they presage. When two stars are bright, if their Five Phases are harmonious, it is very auspicious; if they are in mutual control, it is very inauspicious. If a star of fortune and virtue arrives first, it is auspicious; if a star of punishment and misfortune arrives first, it is inauspicious. If a star of punishment and misfortune departs first, it is auspicious; if a star of fortune and virtue departs first, it is inauspicious. If both auspicious and inauspicious stars appear together, then both good and bad events occur at the same time, and one should only cultivate virtue to guard against them.

二星已上聚合，皆為改革政令。三星若合，是謂驚，改立侯王。四星若合，是為大蕩，其國兵喪並起，君子憂，小人流。五星若合，是謂易行，改立王者，掩有四方，子孫蕃昌，亡德受殃，滅其宗廟，百姓離去，被滿四方。五星大，事大；小，事小。

When two or more stars come together, it signifies a reform of government policies. When three stars join, it is called "Jing," indicating the establishment of new feudal princes. When four stars join, it is called "Da Dang," meaning that the country corresponding to that area will experience military conflicts and mourning events simultaneously, causing worry among the virtuous and flight among the petty people. When five stars join, it is called "Yi Xing," indicating the replacement of the ruler of the world: a virtuous one will gain control over all directions, achieving prosperity and numerous descendants; while an unvirtuous one will suffer calamity, with the ancestral temples destroyed and the people scattered and fleeing throughout the land. The greater the size of the stars, the greater the significance of the event; the smaller the size, the lesser the significance.

五星犯攝提，臣謀其君。若主出之，有兵起，期一年。五星犯守大角，臣謀主，有兵起，人主憂，王者戒慎左右，不出八十日，遠期一年。五星入市中，將凶。一曰五官有憂，一曰赦。

Five planets invading the star of the Celestial Guard indicate that ministers and subordinates will plot against their sovereign. If the sovereign goes out, military actions will arise, and the event will occur within a year. If the five planets invade and remain in the Big Horn star, it signifies that ministers and subordinates will plot against the sovereign, military actions will arise, and the sovereign will face troubles. The sovereign should be vigilant and cautious about his attendants. The event will occur within eighty days, at the furthest within a year. If the five planets enter the Heavenly Market Enclosure, it indicates that generals will suffer misfortune. Another interpretation suggests that the heads of the five administrative departments will face worries. Yet another interpretation suggests that a great amnesty is about to happen.

五星犯帝座，為臣謀主，有逆亂事。五星犯守東西咸，為臣有不從令，有陰謀。五星犯天江，天下水，若入之，大水滿城郭，人民飢，去其鄉。五星干犯五車，大旱，若喪。犯庫星，兵起北方、西方。犯倉，穀貴，有水。

Five elements stars invading the Emperor's Seat star indicate that ministers and subjects plot against the sovereign, with rebellion and disorder. If five elements stars invade and occupy the East Cold and West Cold stars, it signifies that ministers and subjects disobey orders and secretly have other plans. If five elements stars invade the Heavenly River star, it indicates there will be flooding throughout the country; if they enter it, there will be great floods filling the cities, people will suffer from famine and flee their homes. If five elements stars invade the Five Carriage stars, it indicates a great drought or mourning; if they invade the Storehouse Pavilion stars, it signifies military affairs will arise from the north and west; if they invade the Heavenly Granary star, it indicates grain prices will rise sharply and there will be water disasters.

五星犯建星，大臣相諧。五星犯離珠，宮中有爭，若有亂宮者，若宮人有罪黜者。五星入天市，將軍興軍者吉。五星守犯天關，道路絕，天下相疑，為有關梁之令。五星出北河戒北，若乘北河戒，為女喪。

Five planets invading the Jian Star indicate that ministers are conspiring together. Five planets invading the Li Zhu Star indicate disputes within the palace, or someone causing unrest in the palace, or palace attendants being punished and demoted. Five planets entering the Tian Shi Enclosure is auspicious for generals to use military force. Five planets stationed and invading the Tian Guan Star indicate that roads will be cut off, people will suspect each other, and there will be restrictions on passes and bridges. Five planets appearing north of the Bei He Jie or pressing upon it indicate the death of a woman.

五星中犯乘守五諸侯，諸侯死，期三年。五星入五諸侯，伺其日出而數之，皆二十日兵發，伺始入處，率百日，期十日軍罷。《巫咸占》曰：五星入二十八宿宮，中外宮同。五星犯守積水，其國有水災，物不成，魚鹽貴。一曰：水潦為敗，糴大貴，民飢期三年。

The five planets being in the middle, conflicting, pressing upon, and staying at the five ministers' stars indicate the death of the ministers, with the occurrence expected within three years. When the five planets enter the five ministers' stars, one should wait for the day they exit and count the days, with military actions occurring within twenty days. Then one should wait for the original position they entered, with the occurrence expected within about a hundred days, and the army will disband within ten days. The "Wu Xian Divination" states: When the five planets enter the constellations of the twenty-eight mansions, the methods of divination for the central and outer officials are the same. When the five planets invade and stay at the accumulated water star, it indicates that the country corresponding to that division will suffer from water disasters, with crops failing, and the prices of fish and salt rising. Another interpretation says: accumulated water causing floods leads to disasters, with grain prices soaring and people suffering from famine, with the occurrence expected within three years.

五星犯守積薪，天下大旱，五穀不登，人民飢。五星犯守水位，天下以水為害，津樑阻塞。一曰：大水入城郭，傷人，民皆走，期二年。五星守酒旗，則天下大酺，賜爵宗室。

Five stars invading and dwelling in the Accumulated Fire Star indicate great drought across the land, with poor harvests of grain and people suffering from hunger. Five stars invading and dwelling in the Water Position Star indicate calamity caused by water, with rivers and bridges blocked; another interpretation says that great floods will flood the city walls, drowning people and causing the populace to scatter and flee, this will occur within two years. Five stars dwelling in the Wine Flag Star indicate that the whole country will hold grand banquets and feasts, and bestow titles upon the royal family.

五星入天庭，色白潤澤，期百八十日，有大赦。五星東行入太微庭，歲不登，人民飢，遲出東門，天下有急兵。若守之，將相大臣御史有死者。若入端門守庭，大禍至。

Five planets entering the celestial court (Taiwei Yuan), with bright and moist white color, indicate a period of 180 days, and there will be a great amnesty. If the five planets move eastward and enter the court of Taiwei Yuan, it signifies a poor harvest and famine among the people; if they remain for a long time before exiting from the eastern gate, it indicates urgent military affairs across the country. If they stay within the enclosure, it suggests the death of a general, minister, or censor. If they enter through the end gate and remain in the court, it indicates a great calamity.

入南門，出東門，國大旱；入南門，逆行出西門，國有大水；逆行入東門，出西門，大國破亡；若順入西門蕃而留不出，楚國凶殃。五星若從右入太微，主有大憂，有赦。犯將相，執法大臣有憂，執法者誅。（金火尤甚。）五星入太微中華東西門，若左右掖門，而出端門者，必有反臣。

Entering from the southern gate and exiting by the eastern gate indicates a great drought in the country; entering from the southern gate and exiting westward in reverse indicates a great flood in the country; entering eastward in reverse and exiting westward indicates the collapse and destruction of a great state; if entering westward in regular order and remaining within the outer walls without exiting, it indicates misfortune in the Chu territory. If the five planets enter the Taimei垣 from the right side, the sovereign will face great worries and there will be an amnesty. If they invade the General Star and the Minister Star, the officials in charge of law and punishment will suffer misfortune, and the legal officers will be executed, especially when the White Emperor and the Red Star invade them. If the five planets enter the Taimei垣 through the eastern or western central gates, or through the left and right wings gates, and then exit through the end gate, there will certainly be a rebellious minister.

五星犯黃帝座，改易主，天下亂，存亡半。五星犯守四帝座，臣謀主，去之，去一尺，事不成。五星中犯乘守四帝座，闢君也。星中犯乘四帝座，天下半亡。五星守內屏星，君臣失禮，下而謀上。一曰：大臣有戮死者。

Five planets invading the star of the Yellow Emperor's throne indicate a change of ruler and great chaos throughout the world, with half the people surviving and half perishing. If the five planets invade and occupy the stars of the four imperial thrones, it signifies that ministers plot against the ruler; if they leave, the distance they move away by one foot means the plot will not succeed. If the five planets attack, press upon, and occupy the four imperial thrones, it indicates the ruler will be deposed. If the stars attack and press upon the four imperial thrones, it signifies that half the people will perish. If the five planets occupy the inner screen stars, it indicates that the relationship between ruler and minister loses propriety, and those in lower positions plot against those in higher positions; another interpretation is that there will be ministers who are killed.

五星入羽林，有兵起。若逆行變色，成句巳，天下大兵，關梁阻塞，不出其年。五星犯天廩，天下亂，大飢，粟散出其年。五星守參旗，兵大起，弓弩用，大將出行。一曰弓矢貴。

The five planets entering the Yu Lin Jun stars indicate military actions will arise; if they move retrograde and change color, forming a curved shape like 'Gou Si', it signifies great warfare across the country, with blockades and bridges blocked, which will come to pass within the same year. The five planets invading the Tian Lin star portends great chaos and severe famine, with grain stored in granaries being distributed out, which will occur in the same year. The five planets stationed at the Can Qi star indicate a large scale of military activities, with bows and arrows being used, and generals going to war; another interpretation suggests that the price of bows and arrows will become very high.