《儒门崇理折衷堪舆完孝录》Vol. 2

If grass and thatch are found over a grave, one should ask how to tell whether bones lie buried beneath. Some soil and stones tend to bulge upward after a burial. Wherever hair or bones are found, there is protection; and where there is protection, the star spirits also lend their aid.

A place that seems to lack geomantic influences may in fact conceal them, while a place that seems to possess them may prove to have none. Of what is called “geomantic influences where none appear,” seven or eight out of ten places may still serve for a burial. Of what is called “no geomantic influences where they appear,” one can scarcely find a suitable site anywhere in the human world. This is a key principle in searching for the dragon and locating the acupoint—that is, surveying the mountain contours and seeking an auspicious burial site. Only keen eyes and a nimble mind can grasp its meaning.

Chapter Thirty: General Principles on Dwellings and Burial Grounds.

Attaining wealth and honor is no easy matter. It requires both an auspicious yang site—the fengshui of a house or homestead—and an auspicious yin site—the fengshui of a grave. The yang site is like a boat, and the yin site like its oars. When assessing a yang site, one must first determine its orientation.

In fengshui terms, the positions associated with the stages of vital energy are judged as follows: if the positions of Fetus and Nurture are properly aligned and complete, they form the foundation of wealth and honor; if the positions of Birth and Bathing are open and spacious, wealth and honor can become evident; if the position of Coming of Age is level, wealth and honor tend to be refined; if the positions of Official Appointment and Imperial Prosperity are high and imposing, they signify prominent wealth and honor; if the positions of Decline and Sickness are sheltered, they can make wealth and honor secure; if the position of Death is open and unobstructed, it signifies that wealth and honor may be more readily attained; and if the position of Tomb can shelter the wind and gather Qi (vital energy), wealth and honor will endure. Auspicious stars must also correspond to the proper directions.

The connections between the various directions must also be examined, since there are many taboos. The positions of Fetus, Nurture, and Long Life, for example, should be separated; without clear intervals, the configuration is impure. The positions of Bathing and Coming of Age should have no hollows or protrusions, or they may form an unfavorable configuration. The positions of Official Appointment and Imperial Prosperity should have suitable adjustments to the surrounding hills and terrain; without them, success in the imperial examinations and official honors are unlikely. Decline and Prosperity should not differ greatly in height, or instability may result. The positions of Death and Sickness should be sheltered; without protection, disputes are likely.

The principles for judging a yin site are broadly the same as those for a yang site: the grave, the house, and the directions of the stars should be in harmony. If the Qi of the yin site nourishes or harmonizes with Yang Qi, descendants may rise to prominence. If its Qi nourishes or harmonizes with Yin Qi, their wealth and honor may come more slowly. When Yin and Yang Qi are in balance, the descendants’ wealth and honor can endure without unpredictable cycles of rise and decline.

For a yang site to bring wealth and honor, it needs a source, proper maintenance and arrangement, and confirmation through actual results. Only when all five auspicious conditions are present can one be said to have received the blessing of Heaven and Earth. The fortunes associated with the different directions also vary; Birth, Nurture, Tomb, and Prosperity are especially important. Even with a sound source, without suitable arrangement and maintenance, one is unlikely to attain high office at court.

If the Tiger Sand—a protective hill on the right side of the grave site—curves inward and cuts across the site, an official may be dismissed and may also find it difficult to retain great wealth. If there is arrangement but no sound source, there is no need to strive relentlessly for a career in government. If the Dragon’s Head—the foremost part of the hills on the left side of the grave site—rises in a shape like an official’s hat, one may hope to gain office through the imperial examinations or by purchasing rank through the donation of grain. With both a sound source and proper arrangement, one may pass the examinations and return home in brocade. If one still fails to reach high office, the grave site must lack adequate maintenance. If both maintenance and arrangement are in place, and the source lies in a suitable direction, one may attain a high examination rank. If one still fails to reach the Three Dukes, the highest offices of antiquity, then the conditions for the result to manifest are not yet complete.

Auspicious signs in the Hai direction, north-northwest, can bring blessings to descendants; auspicious signs in the Li Palace, the south, benefit those born in the Wu direction. When surveying the mountains, make careful judgments in accordance with these principles. Once the patterns of the stars and directions are familiar to you, it will be as though an immortal has passed their teachings on to you.

The first volume of Rumen Chongli Zhezhong Kanyu Wanxiao Lu concludes here.

The editorial note says: In the earlier text of this volume, the character ren (“person”) may have been omitted after the word deng (“and so on”). The character fu (“attach”) may be a mistaken form of fu (“son-in-law”). The original wording of shang (“merchant”) was shang. The character shu (“bind”) was mistakenly written as shui (“water”); it has been corrected based on the context. The two characters miehuo (“extinguish fire”) were originally omitted after bianshui (“transform water”) and have been restored based on the preceding text. The character xing (“star”) was originally omitted after huo (“fire”) and has been restored based on the preceding text. The character zi (“son”) was mistakenly written as liao; it has been corrected based on the context.

Next is the second volume of Rumen Chongli Zhezhong Kanyu Wanxiao Lu. Chapter Thirty-One discusses formally selecting a date.

At its heart, geomancy (fengshui) involves only two things: examining the terrain of mountains and rivers, and choosing an auspicious day. Yet some practitioners, as soon as they climb a mountain, ignore the terrain and instead confuse people with talk of fengli, celestial stars, and the regulation of Qi. These matters were discussed in detail in the previous volume, so they will not be repeated here. We need only follow the sound principles of landform and Qi channels.

There are especially many absurd claims about choosing dates. The methods promoted by various schools, the Thunder method, Qimen arts, and other systems all offer a jumble of contradictory and outlandish ideas. These errors began when Lü Cai compiled the Tongshu and muddled Yin-Yang and inverted the Five Phases. Practitioners carried these mistakes forward, passing on falsehoods until truth and error became entangled and the confusion persisted. During the Zhengde and Jiajing reigns, strange theories spread even further. To this day, spurious books continue to circulate and errors abound: petty people use them to mislead others, while even gentlemen may take them for truth and later regret it. Such practices may fail to bring good fortune and instead invite misfortune. How, then, could they be called an expression of filial devotion? When a prediction happens to come true, the family may simply have received a hidden blessing for its accumulated virtue; the credit does not belong to absurd techniques.

Yang Gong said, “Only one who understands how to reverse and invert the Five Phases can be called a Great Luo Immortal.” This saying applies only to Yang Gong himself. If someone else relies on a rigid and partial understanding to apply it, they may mistake generation for overcoming and overcoming for generation, or treat harmony as disharmony. This gravely violates the sound principles of natural creation. How could people adopt such a method lightly? We can see from this that most of the miscellaneous theories promoted by different schools are empty. And who has truly grasped the hidden workings behind Qimen’s supposed supreme principles?

Only the method of the Seven Governors—the Sun, Moon, and five planets, Venus, Jupiter, Mercury, Mars, and Saturn—has been the proper basis for rulers throughout the ages to establish the calendar and set the seasons, ever since Rongcheng received the mandate. Yao reverently followed the signs of Heaven and set the farming seasons for the people; Shun observed the armillary sphere to bring the Seven Governors into alignment. No dynasty that established calendars and clarified the seasons could do without this method. It reveals, from what is hidden and subtle, the sound principles of the transformations of Heaven and Earth. Why, then, do people turn away from it and chase after strange theories?

The Five Cycles and Six Qi are Yin-Yang and the Five Phases in their alternating movements between Heaven and Earth; the five planets and Seven Luminaries are Yin-Yang and the Five Phases made manifest in the sky. The Five Cycles and Six Qi are in motion at all times, bringing fortune or misfortune. The five planets and Seven Luminaries shine upon Heaven and Earth, likewise revealing what is auspicious or inauspicious. To choose a date, one need only examine the Qi channels of the mountain’s dragon in light of the cycles of Qi, weighing the generation, overcoming, and transformation of the Five Phases. One should then use the celestial bodies to determine the facing and orientation, and observe changes in their movements, such as slowing, halting, becoming hidden, or moving in retrograde. These are the two keys to choosing a date, and both are grounded in the star calendars.

The cycles of Qi differ from morning to evening each day, and the celestial bodies occupy different positions at dawn and dusk. One must consult the Seven Governors’ astronomical almanac and know how to calculate the movements of celestial bodies in order to obtain the true essentials of determining destiny and avoid later regret. Almanacs such as the Wenli, the Wannianli, and the Yizhangjing are not reliable guides. A difference of the slightest degree in timing may lead to an error of a thousand miles in the result. How, then, could one fail to exercise caution? As for the spirits and taboos associated with a mountain site, one need only avoid the Three Sha and the relevant prohibitions during the period when Tai Sui is at its height. When Tai Sui is not at its height, there is no need to observe these taboos, nor those associated with other spirits. The details are given below.

The Classic of Changes (Yijing) says, “How great is Kun’s origin, the source from which the Earth nurtures all things! All things depend on it for their growth, and it follows the Way of Heaven in its movement.” From this we know that the vital energy within the Earth must move in accordance with the seasons. In spring and summer, the seasons impel all things to sprout, and the Earth’s Qi moves outward in turn, bringing about growth. In autumn and winter, the seasons impel all things to contract, and the Earth’s Qi draws inward in turn, bringing about storage. The Classic of Changes also says, “The Way of Earth does not bring all things to completion on its own; it receives the Way of Heaven and brings them to their end.” This is what it means.

Dragons, cavities, hills, and water are manifestations of vital energy moving across the Earth; year, month, day, and hour are manifestations of vital energy moving through Heaven. To look only at the terrain and ignore the seasons is like demanding that all things store themselves in spring and summer, then grow in autumn and winter—going against the way things move. So when examining terrain, one should also look up to the seasons and take Yin-Yang into account, so that the principles governing Heaven and Earth are considered together. Yet a fengshui configuration cannot be fixed in advance, and its changes cannot be judged arbitrarily beforehand. One must respond to the waxing and waning of the mountains’ and rivers’ Qi at the time, using methods of supplementation and support, or restraint and dispersion. How could such changes be confined by the fixed, unchanging rules in the Tongshu?

Someone asked, “Mencius says that seasonal advantage is less important than advantageous terrain, and advantageous terrain is less important than human harmony. Clearly, seasonal advantage is not worth much attention. Besides, in ancient times the Son of Heaven was buried seven months after his death, a feudal lord after five months, a high official after three months, and a scholar-official after one month. If people were bound by auspicious dates, these rules could not be carried out. That is why some practitioners say that once a good burial site is found, the burial should proceed without concern for the date.” This argument is mistaken. Mencius compared the relative importance of seasonal advantage, terrain, and human harmony because the feudal lords of his time had lost the people’s support; he was admonishing them, not saying that seasonal advantage and terrain could both be disregarded. Otherwise, why would rulers establish calendars and carefully observe the seasons? And why would they dig ponds and build embankments?

The Son of Heaven was buried seven months after his death to wait for the feudal lords to arrive; a feudal lord was buried after five months to wait for allied lords; a high official was buried after three months to wait for fellow officials from court; and a scholar-official was buried after one month to wait for all the close relatives to gather. Although these time limits were rites established by the kings, they did not do away with the need to choose an auspicious burial site and date. If one adheres rigidly to the date-selection rules in the Tongshu, a given time may benefit one party but harm another; it may benefit the deceased but harm the living. In some cases, one might fail to find a suitable burial date for decades. If dates are chosen according to the Seven Luminaries—the Sun, Moon, and five planets—while avoiding only inauspicious influences such as the Three Killings and Tai Sui, and selecting a time when Qi is strong, burials can take place year after year and month after month without violating either the seasons or ritual requirements.

When practitioners say, “Once a good site is found, bury the dead at once; there is no need to choose a date,” perhaps they have no principles to guide them, or perhaps they are rushing to make a profit. A discerning person should examine the matter carefully.

On the thirty-third burial, the chosen date did not conflict with the rites of the dynasty. Those practitioners of occult arts said that as long as a good burial site was found, the burial could proceed without concern for the date. Perhaps they had no principles to guide them, or perhaps they were driven by a desire for quick profit. The wise must examine such claims carefully.

Chapter Thirty-Three: On Creating Destiny

Methods of “creating destiny” by choosing an auspicious day for burial take the Heavenly Stem of the Day Pillar as their primary focus, the Month Pillar as their guiding framework, the Year Pillar as their foundation, and the Hour Pillar as their outcome. Once the four pillars—year, month, day, and hour—and their eight characters have been laid out, one must determine which pattern they form and choose accordingly. If the eight characters are unsuitable, another pattern should be selected. This approach differs from the views of astrologers: they believe a person’s destiny is fixed by Heaven and cannot be changed, whereas the art of creating destiny through date selection holds that human affairs can be arranged, and that one can choose a more favorable time to carry them out.

The author observes that among those who choose dates in the world, some focus on the orientation of the grave, some on the deceased’s birth date, some on the ritual sponsor’s destiny, and some insist that the ritual sponsor should take priority. None of these approaches is correct. At birth, a person’s destiny is taken to begin upon entering the world; if the person’s destiny pattern is pure, it is believed that their life will prosper. After death, when the person is buried, destiny likewise begins with burial in the earth. If the destiny pattern at burial is flourishing, it is believed that the family’s ancestral rites will endure for generations. This principle cannot be denied.

The grave’s orientation has already been determined, and a person’s birth date is fixed at birth. The deceased’s birth date is set, and the date of death has already passed; all that date selection can do is avoid days that clash with these conditions. If these are treated as the main concerns in choosing a date, how can the practice be called “creating destiny”? Those skilled in creating destiny must select an eight-character chart of the highest pattern, carefully examine the flow of Qi and assess the stars. Only by taking both into account can they complete the pattern.

The waxing and waning of Qi is the foundation of fortune and misfortune. The appearance or concealment of the stars also bears on fortune and misfortune, and must not be dismissed. Accordingly, in choosing among the Five Phases, each day should take its corresponding phase as primary: on a Wood day, Wood; on a Fire day, Fire; on an Earth day, Earth; on a Metal day, Metal; and on a Water day, Water. The four pillars—year, month, day, and hour—should be balanced and harmonious. Auspicious stars should occupy firm positions appropriate to the season, while inauspicious stars should fall into weakened, trapped, or void positions. Only then may the date be used. Otherwise, even if the grave receives the Qi of a Dragon Vein, an excess or deficiency of force may still cause harm. If the stars also fail to conform to their proper order, then even an eight-character pattern that appears supremely wealthy and noble will bring no benefit.

The method of “creating destiny”—choosing auspicious dates and times according to date-selection theory—begins by determining the configuration. But if a configuration does not accord with the date, time, and direction, what use is it, even if it is said to be supremely prosperous and noble?

There are many configurations: the Sun and Moon facing one another, the Sun and Moon shining together, the three directions forming an arch around the site, the four cardinal directions forming an arch, the stems and branches flanking the site, close flanking, the Emperor Star flanking a palace, the Emperor Star arriving at a mountain, and the Three Auspicious Stars shining together, among others. Despite their many names, configurations centered on the Sun and Moon are considered the finest.

Configurations in which the Sun and Moon face one another usually occur around the full moon, near the fifteenth day of the lunar month. Those in which they shine together usually occur on the new moon, the first day. Configurations in which the Sun and Moon form an arch from three directions usually occur on the tenth and twentieth days; those in which they form an arch from the four cardinal directions also usually occur around the full moon. Configurations in which the stems and branches flank the site usually occur on the fifth, sixth, twenty-fifth, and twenty-sixth days. Close-flanking configurations usually occur on the second, third, twenty-eighth, and twenty-ninth days. If a given day forms any one of these configurations, it may be selected for any of the twenty-four mountains; only the suitable hours differ.

For example, on a full-moon day, if the first half of the Mao hour meets the requirements, it can be used for the Zi mountain facing Wu. If the second half of the Mao hour meets them, it can be used for the Gui mountain facing Ding. If the first half of the Chen hour meets the requirements, it can be used for the Chou mountain facing Wei; if the second half does, it can be used for the Gen mountain facing Kun. The Kun direction can also be selected by proceeding through the hours in sequence. The same method can be applied to all twenty-four mountains. The only mountains that must not be disturbed are those occupied by the Three Killings when they are in their prosperous phase, and the mountain occupied by the Grand Duke of Jupiter.

For configurations such as the Emperor Star joining with the Sun, only the Mao hour is suitable; all other hours are inappropriate. On a new-moon day, take note of a solar eclipse; on a full-moon day, take note of a lunar eclipse. There is no need for excessive concern about the period before a solar eclipse, or the time after a lunar eclipse ends and the Moon reappears.

There are also configurations in which the Two Virtues, Officials and Blessings, Fields and Wealth, Literary Documents and Literary Eminence, or Examination Distinction and Scholarly Achievement form an arch around the site. These are all considered auspicious and noble, but none is as good as a configuration centered on the Sun.

These principles, however, are like the rules used by a craftsperson or the marks a marksman uses to aim. Applying the rules flexibly and hitting the target accurately still depend on the skill of the person doing the work. Diagrams will be set out in detail below.

In choosing an auspicious day, the key is “constructing the destiny” (determining the auspicious time and arranging the life configuration). The essential first step is to establish the Palace of Destiny and the Palace of the Body.

The Sun is like a father: people receive their original Qi from their father. So, to determine the Palace of Destiny from the Sun’s position, one must find the degree the Sun has reached. The Moon (Taiyin) is like a mother: people are formed in the womb. So, to determine the Palace of the Body, one must find which palace the Moon has reached. Some astrologers today add the hour of birth to the Sun’s position, then count to the Mao position to set the destiny palace. This method is incorrect. It is also incorrect to set the body palace solely from the Moon’s position on that day.

The Sun moves counterclockwise, passing through exactly one palace in each two-hour period. Around the winter solstice, the Sun rises during the Chen period; begin counting from Chen and count forward to the period in question. The palace reached is the Palace of Destiny. Around the summer solstice, the Sun rises during the Yin period, so begin from Yin. At other times of year, it rises during the Mao period, so begin from Mao. This is the fixed method for setting the Palace of Destiny.

The Moon also moves counterclockwise, but travels less than one palace in each two-hour period. First determine the period and degree the Moon has reached; then count forward from that degree to the period in question. The palace reached is the Palace of the Body. The same principle applies in other cases.

However, the positions where the Moon rises and sets shift gradually with the date; they do not remain in the same palace throughout a stretch of time. For example, from the autumn equinox to the following spring equinox, the morning degree is generally recorded at Mao. But by date, it falls in Mao on the sixteenth through eighteenth, Chen on the nineteenth and twentieth, Si on the twenty-first through twenty-third, Wu on the twenty-fourth and twenty-fifth, Wei on the twenty-sixth through twenty-eighth, and Shen on the twenty-ninth and thirtieth. From the White Dew to the following Qingming, the evening degree is generally recorded at You. More precisely, it falls in You on the first through third, Xu on the fourth and fifth, Hai on the sixth through eighth, Zi on the ninth and tenth, Chou on the eleventh through thirteenth, and Yin on the fourteenth and fifteenth. During the period from Grain Rain to the autumn equinox, the evening degree is generally recorded at Xu, so counting forward should begin from Xu. From Qingming to White Dew, it is generally recorded at Yin, so counting should begin from Yin.

The Sun completes one circuit each day. If the Palace of Destiny were set whenever the Mao period came around, how could the Sun always be at Mao? The Moon, too, completes one circuit each day, though it moves at about one-twelfth the Sun’s speed. If the Palace of the Body were set solely from the Moon’s position on that day, how could the Moon always remain in the same palace? The reasoning is clear; people have simply failed to examine it closely. As a result, many methods of astrological fate reading prove unreliable, and practices for choosing dates and constructing a destiny often lack a sound basis.

When choosing a burial site or a house site, the key to assessing Qi (vital energy) is to see where the overall mountain dragon—the mountain formation regarded in Feng Shui as the path along which Qi flows—comes from, and where its final pulse ends at the point where the Qi gathers. For example, if the main mountain dragon comes from the south, turns at its end, and faces west at the throat of the formation, one should regulate and support the final pulse behind the site so that it accords with the overall mountain formation. If one focuses only on regulating and supporting the distant main dragon, the final pulse behind the site will instead be overcome, and misfortune will soon follow. The same principle can be applied to other situations.

For example, if the main mountain dragon comes from the east and faces north at the throat of the formation, one should regulate and support the final pulse behind the site so that it becomes the vitality Qi that nourishes the overall mountain formation. If one regulates only the distant main dragon, it will drain the Qi behind the site, and misfortune in the form of a family’s fortunes growing cold and declining will soon arise. If the Qi is drained too severely, people will also be harmed. The same applies in other cases.

The original text then gives the example of a main mountain dragon coming from the north, with the throat of the formation corresponding to the final pulse. Here too, the final pulse should be treated as the vitality Qi of the overall mountain formation. Regulating and supporting the distant main dragon would drain the Qi at the end of the formation, leading to a decline in the family’s fortunes; if the Qi is drained too much, it can also harm people. In another case, the main mountain dragon comes from the north and the throat of the formation faces east. Here, one should regulate and support only the main dragon, so that it becomes the vitality Qi for the final pulse behind the site. If one instead regulates and supports the final pulse behind the site, the Qi of the main dragon will be drained. Even if no obvious misfortune appears at first, the roots of decline will already have been laid. Other cases can be understood in the same way.

Some Feng Shui practitioners today base their judgments solely on the Qi pattern of a stretch of terrain close to the site. This merely deceives people for a time. How will they deal with the misfortune that comes later? In observing the overall mountain formation, one should focus on where the main dragon begins its course and need not be bound by the twists and turns along the way. When observing the final stretch around the site, one should focus on the section immediately behind it and need not be bound by the terrain beyond that.

The Qi of the Five Phases (Wood, Fire, Earth, Metal, and Water) takes turns occupying different positions; its directions are not fixed. When a balanced and moderate dragon pulse occupies its position, it brings great blessings, even if the facing mountain is overcome or drained. But when a dragon pulse that is excessive or deficient occupies its position, it brings great misfortune; even if the facing mountain lies in a position of growth and flourishing, it is of no help. Thus, the ancient saying “the substantial rides, the empty sits” takes the dragon spirit—the Feng Shui term for the Qi pulse of a mountain dragon—as its primary concern, without being wholly constrained by the Yin-Yang and Five Phases of the facing mountain. It is auspicious so long as a lucky star can be brought to the facing mountain, the orientation, the three directions, the four cardinal positions, or a palace embraced from two sides. As for inauspicious stars, one need only avoid them when they are at their strongest; there is no need to fear them when they are weak. The practitioner must judge how to apply these principles with flexibility.

Chapter Thirty-Seven: On Calculating the Stars

The method for calculating the stars should be based on the Qizheng calendar, with judgments made according to the mountain and facing directions being considered. The Sun, Moon, Imperial Star, and Grace Star are the most auspicious stars. The Commanding Star, Usage Star, and Fortune Star are also favorable stars that support one’s undertakings.

The Year Virtue, Heaven Virtue, Month Virtue, and Month Harmony, along with stars such as the Nobleman, Grandson and Horse, Field and Wealth, Palace Fortune, Literary Flourishing, Literary Distinction, Scholarly Reputation, and Scholarly Success, can also enhance good fortune. If these stars fall on the mountain or facing position, occupy Three Harmony or Four Cardinal positions, fall in a palace that is timely and useful, or form a supportive embrace from either side, this may be regarded as an auspicious sign.

The Enemy Star, Difficulty Star, Three Killings, Great Killing, and Grand Duke should be avoided. If they are strong and occupy favorable positions, they may bring serious misfortune. If they are weak, fallen, or in an empty position, there is no need to avoid them.

In short, draw near the auspicious stars and avoid the inauspicious ones: this is an important method for choosing dates and directions. Moreover, the celestial signs can reveal good and ill fortune, and such judgments rely chiefly on the Seven Luminaries. How, then, could the method of examining and calculating the stars be omitted?

Chapter Thirty-Eight: On Two and Five

It is often said that the Taiji (Supreme Ultimate) gives rise to Yin-Yang, and Yin-Yang gives rise to the Five Phases (Wood, Fire, Earth, Metal, Water). As the Five Phases continually transform, the generation of all things takes shape. This is the enduring law of Heaven and Earth’s creative power, unchanged through the ages.

In Heaven, this law appears in the movements of the sun, moon, and stars, and in the ordered cycles of the Qi of the Five Phases. On Earth, it appears in mountains and rivers, animals and plants, and the circulation of the five kinds of Qi. In human beings, it appears in qualities such as strength and gentleness, from which the five innate dispositions and the five human relationships take shape.

When Heaven and Earth first opened, the principles of creation were revealed through the Hetu and Luoshu, to awaken the wisdom of the sages. The sages used them to explain the nature of Yin-Yang and the Five Phases, and to show the people how to seek good fortune and avoid calamity. The Hetu places fifty at the center, while the Luoshu places five there; both symbolize the Taiji. In each diagram, the odd and even numbers total twenty apiece, symbolizing the numbers of Yin and Yang. In the Hetu, one and six are in the north and belong to Water; two and seven are in the south and belong to Fire; three and eight are in the east and belong to Wood; four and nine are in the west and belong to Metal; and five and ten are at the center and belong to Earth, whose Qi also flourishes in the four corners. Viewed through the changing directions of the Luoshu, the numerical principles that generate the myriad things correspond with and confirm those of the Hetu.

Thus, from the Three Sovereigns of antiquity through the emperors of successive dynasties, all who established calendars and distinguished the seasons relied on these numerical principles. Later calendar experts used them to calculate celestial phenomena; physicians used them to investigate climate and the Qi of the human body; and practitioners of astrology and destiny calculation used them to predict people’s lifespans, fortunes, and periods of success or hardship. Geomancy, in particular, rests on carrying forward the workings of heavenly time to secure blessings for the people. How could it violate the proper principles of creation and heed absurd claims?

Regrettably, the Five Phases presented in Lü Cai’s “Hongfan” had already strayed from the proper principles, and his doctrine of contending over Yin and ordering Yang was an even more serious departure from reason. The foundations of Yin-Yang and the Five Phases are as described here, yet someone set a mistaken precedent. Later practitioners of the arts followed it, seeking temporary gain and leaving harm in their wake for the people of the realm. The people suffer without knowing it, while the practitioners profit without regard for the consequences. This is truly lamentable.

When our Great Ancestor, the Hongwu Emperor, rose in the Huai region to rebuild the realm and enlighten the ignorant, he remained concerned that the many almanacs circulating in the marketplace might harm the people. In the ninth year of Hongwu, he therefore further prohibited the forgery and destruction of false books, and ordered the relevant officials to examine and select almanacs for publication throughout the realm, establishing a standard for future generations to follow. These measures were all intended to clarify the orthodox traditions of Yin-Yang and provide the people with a clear guide to seeking good fortune and avoiding calamity. For this reason, I have briefly set down these matters.

The arrangement of odd and even numbers in the Yellow River Diagram, a chart showing how the Five Phases arise and take form through numbers, explains the fundamentals of Yin-Yang and the Five Phases. Each number gives rise to one phase and brings another to completion according to its own natural pattern. These patterns are manifestations of the subtle Qi through which Heaven and Earth transform and generate all things, and they serve to instruct us.

Heaven’s One generates Water; Earth’s Six completes it. Water lies in the north, between Hai and Zi. Thus, the degrees from the first degree of the Kui lunar lodge in the Hai sector to the seventh degree of the Wei lodge in the Zi sector belong to Yin Water. The degrees from the sixth degree at the center of the Wei lodge in the Zi sector to the twenty-second degree at the center of the Dou lodge in the Chou sector belong to Yang Water.

Earth’s Two generates Fire; Heaven’s Seven completes it. Fire lies in the south, between Si and Wu. Thus, the degrees from the ninth degree of the Han lunar lodge in the Si sector to the ninth degree at the center of the Zhang lodge in the Wu sector belong to Yin Fire. The degrees from the eighth degree at the center of the Zhang lodge in the Wu sector to the twenty-seventh degree at the center of the Jing lodge in the Wei sector belong to Yang Fire.

Heaven’s Three generates Wood; Earth’s Eight completes it. Wood lies in the east, between Yin and Mao. Thus, the degrees from the third degree of the Dou lunar lodge in the Yin sector to the third degree at the center of the Xin lodge in the Mao sector belong to Yang Wood. The degrees from the second degree at the center of the Xin lodge in the Mao sector to the eleventh degree at the center of the Jiao lodge in the Chen sector belong to Yin Wood.

Earth’s Four generates Metal; Heaven’s Nine completes it. Metal lies in the west, between Shen and You. Thus, the degrees from the eighth degree of the Jing lunar lodge in the Shen sector to the first degree at the center of the Bi lodge in the You sector belong to Yang Metal. The degrees from the first degree at the center of the Bi lodge in the You sector to the fourth degree at the center of the Lou lodge in the Xu sector belong to Yin Metal.

Heaven’s Five generates Earth; Earth’s Ten completes it. Though Earth occupies the center, its Qi is at its strongest at the boundaries between the four directions. Thus, the final eighteen degrees of Chen, Wei, and Xu each belong to Yang Earth. The final eighteen degrees of Chou and Wei each belong to Yin Earth. The full celestial circuit contains 365 and one-quarter degrees, with each of the Five Phases occupying just over 72 degrees. These are all naturally formed numbers, fixed and unchanging.

The Twelve Heavenly Stems lie on either side of the boundaries between the Earthly Branches. Though they occupy the corresponding directions, this does not change their original Five Phase attributes. For example, Qian lies between Xu and Hai: the seven and a half degrees on the Xu side are classified as Yang Earth, while the seven and a half degrees on the Hai side are classified as Yin Water. Ren lies between Hai and Zi: the seven and a half degrees on the Hai side are classified as Yin Water, while those on the Zi side are classified as Yang Water. The rest follow the same principle.

The Eight Trigrams discussed by earlier thinkers were originally used only to describe the movement of celestial Qi; they did not alter the original Yin-Yang and Five Phase attributes of the Earthly Branches. Ancient geomantic compasses had only the Twelve Earthly Branches, based on the fixed numerical principles of the Yellow River Diagram. Later generations added directional markers such as the Heavenly Stems to complete the twenty-four directions, corresponding to the twenty-four solar terms of the year. Using the Heavenly Stems or the Eight Trigrams to change the Yin-Yang and Five Phase attributes of the Earthly Branches makes no sense. The Eight Trigrams are simply a means of observing the movement of celestial Qi.

Later thinkers failed to understand this and invented erroneous theories about celestial stars and trigram configurations, confusing the issue. Scholars did not examine these claims carefully, but accepted and repeated them, even forcing interpretations and falsely attributing their errors to the sages. They did not realize that the principles of Yin-Yang and the Five Phases are the mysteries of Heaven and Earth’s natural transformations, beyond the power of human intellect to add to, subtract from, or alter.

Chapter Forty discusses the movements of the Seven Luminaries—the Sun, Moon, and five planets—and the patterns by which they generate and overcome one another.

When the Sun and Moon reach the same position, this is called “new moon” (shuo). When they reach opposite positions, it is called “full moon” (wang). When the Moon is half illuminated, it is called “quarter moon” (xian), either first or last quarter. When the Moon is entirely dark, it is called “dark moon” (hui), at the end of the lunar month.

When one of the five planets—Jupiter, Mars, Saturn, Venus, or Mercury—moves near the Sun, it is said to be “hidden” (fu). When it is three zodiacal signs away from the Sun, it is said to be “stationary” (liu). A planet moves faster when near the Sun and slower when farther away. Once it slows to a certain point, it stops; after remaining stationary for some time, it moves retrograde, then returns to direct motion after a period.

According to the Five Phases relationships described in this chapter, the Sun is inauspiciously affected by Rahu, a malefic in traditional astrology, and the Moon by Ketu, also a traditional malefic. Jupiter is adversely affected when Venus is strong; Mars when Mercury is strong; Saturn when Jupiter is strong; Venus when Mars is strong; and Mercury when Saturn is strong. The Sun is suited to daytime, and the Moon to nighttime. When Jupiter, Mars, Saturn, Venus, and Mercury are strong, they respectively favor Venus, Mercury, Jupiter, Mars, and Saturn. When Mercury, Venus, Saturn, Mars, and Jupiter are weak, they respectively favor Venus, Saturn, Mars, Jupiter, and Mercury. When a phase is weak, it cannot generate the phase that follows it: weak Water cannot generate Wood, weak Wood cannot generate Fire, weak Fire cannot generate Earth, weak Earth cannot generate Metal, and weak Metal cannot generate Water.

The chapter also states that, according to the seasons, Earth in spring does not overcome Water; Metal in summer does not overcome Wood; Water in late summer, the final month of each season, does not overcome Fire; Wood in autumn does not overcome Earth; and Fire in winter does not overcome Metal. These are key points in interpreting the Seven Luminaries, and students need to understand them.

Chapter Forty-One discusses “passing into a palace,” when a celestial body moves into another astrological house.

The fixed stars, whose positions change relatively little and which mark out regions of the sky, are arranged into twenty-eight lunar lodges, spanning a total of 365 and one-quarter degrees.

The fixed stars in the heavens are arranged in twenty-eight lunar mansions, spanning a total of 365¼ degrees. They appear to rise and set, but their positions do not actually change. The celestial sphere rotates to the left, turning slightly more than one full revolution each day. The Sun, Moon, five planets—Jupiter, Mars, Saturn, Venus, and Mercury—and the comet-like bodies called Qi and Bo in ancient astrology all move in this direction. Only Rahu and Ketu, fictitious stars in ancient astrology, move to the right. This is the account passed down through the generations by Confucian scholars, and the New Treatise on the Reform of the Heavens (Gexiang Xinshu) discusses it in detail.

Calendar specialists, however, found this account inconvenient for calculations. They therefore said instead that the heavens rotate to the left while the Sun, Moon, and five planets move to the right. They also counted the sequence of the twenty mansions from left to right, making calculations simpler. This is merely a computational method used in compiling calendars. When choosing auspicious days today, one should follow the first account, so that calculations of times and degrees will be accurate. When calculating the movements of the Seven Luminaries—the Sun, Moon, and five planets—proceed in order from right to left; only Rahu and Ketu move in reverse.

What follows gives the corresponding sequence of degrees in the lunar mansions and the compass directions associated with the Earthly Branches. For example, the second degree of the Girl mansion falls at Zi, while the first degree of the Girl mansion lies just past Chou; the fourth degree of the Dipper mansion falls at Chou, while its third degree lies just past Yin. The remaining mansions follow the same pattern. The text also specifies, one by one, the correspondences between each degree of the twenty-eight mansions and the boundaries between directions. For example, the fifth degree of the Rooftop mansion marks the boundary between Ren and Zi; the ninth degree of the Girl mansion, between Zi and Gui; and the first degree of the Ox mansion, between Gui and Chou. The sequence continues until the fifth degree of the Encampment mansion, which marks the boundary between Hai and Ren.

The degrees are listed in what seems to be reverse order, but they actually indicate forward movement. The midpoint of Zi lies between the seventh and sixth degrees of the Emptiness mansion; the midpoint of Wu lies between the sixth and fifth degrees of the Star mansion. Zi and Wu are the pivots at which the palaces change. The sequence of degrees in each palace should properly be changed to proceed forward toward the left. But since beginners might find this hard to accept, it is acceptable for now to retain the old arrangement, provided calculations are made carefully.

In the art of geomancy, the twenty-four mountains (the twenty-four sectors used to mark directions) and their degrees should, in their proper sequence, be rearranged to proceed counterclockwise. Since beginners may find this difficult to accept at first, however, it is acceptable for now to retain the old arrangement. The key is to calculate with care.

Geomancy divides directions into forty-four mountains, while the almanac divides a day and night into twenty-four hours; the hours and mountain positions often correspond to one another. To determine the hour, one must check each hour and each quarter-hour in turn to establish the degree to which the celestial bodies have moved. Otherwise, their positions cannot be used to judge when an event will occur.

The twelve two-hour periods associated with the Earthly Branches have fixed divisions. The twelve periods associated with the Heavenly Stems fall at the boundaries between neighboring Branch hours. The scripture divides each hour into an initial and a principal part, and uses quarter-hour counts to explain these boundaries. For example, the period from the third quarter of the principal part of Hai through the second quarter of the initial part of Zi is counted as the Ren period; from the third quarter of the initial part of Zi through the second quarter of its principal part is the Zi period; from the third quarter of the principal part of Zi through the second quarter of the initial part of Chou is the Gui period; and from the third quarter of the initial part of Chou through the second quarter of its principal part is the Chou period. The remaining periods follow the same pattern: between Chou and Yin is the Gen period, between Yin and Mao the Jia period, between Mao and Chen the Yi period, between Chen and Si the Xun period, between Si and Wu the Bing period, between Wu and Wei the Ding period, between Wei and Shen the Kun period, between Shen and You the Geng period, between You and Xu the Xin period, and between Xu and Hai the Qian period. Ren, Gui, Jia, Yi, and the other such names are Heavenly Stems; Gen, Xun, Kun, and Qian are directional names from the Bagua (Eight Trigrams).

A day and night are divided into twelve hours, totaling one hundred quarters, so each hour contains a little more than eight quarters. This is why there are finer divisions such as “the initial quarter” and “the first subdivision of the initial quarter,” which indicate fractions of a full quarter. If the Heavenly Stem periods are also counted, each lasts only a little more than four quarters. For instance, when the sun reaches the third quarter of the initial part of Mao in the first lunar month, if this corresponds to the Zi position, then the Yi period must correspond to Gui, the Chen hour to Chou, and the Si hour to Gen. The same sequence is used for the rest.

Each day, calculations begin from the sun’s position, usually from the Mao hour, with each succeeding hour corresponding to one mountain. Around the winter solstice, calculations instead begin from the Chen hour; around the summer solstice, they begin from the Yin hour. The Seven Governors (the sun, moon, and five planets), as well as Qi and Bo, all move counterclockwise with the hours. Only Ji and Luo move in the opposite direction, clockwise. This is an important method for determining celestial positions by the time of day, and students must not overlook it.

Zhu Xi said: The celestial sphere, along with the Sun, Moon, and five planets, all move to the left. In one day the celestial sphere completes a full circuit and goes one degree further. The Sun also completes a full circuit in a day, returning to the same starting degree; compared with the celestial sphere, it therefore always falls behind by one degree. The Moon’s daily motion is slower than the Sun’s by thirteen degrees, nineteen parts, and two sevenths of a part of seven (the original notation for this figure is unclear, so its intended meaning is rendered here as recorded). People nowadays say that the Moon moves quickly and the Sun slowly, but this is mistaken. Calendar makers describe them as moving to the right only to make it easier to see which degrees the Sun and Moon occupy.

From Zhu Xi’s explanation, we can understand that the Seven Governors—the Sun, Moon, and five planets—all move to the left. Those who choose auspicious dates and times must understand this. Astrologers today are far from getting it right.

The Hao family of Linchuan says: The calendar makers of antiquity did not fail to understand that the celestial sphere and the Seven Governors—the sun, moon, and five planets of Metal, Wood, Water, Fire, and Earth—all move to the left. Their speeds simply differ. The calendar makers converted these differences into apparent retrograde motion of the planets relative to the celestial sphere, then used that to calculate their positions. Later generations mistakenly concluded that the sun, moon, and five planets move backward.

We can imagine the Great Void—a space used to represent the motion of the celestial sphere—as an empty disk, and compare the speeds of the celestial sphere and the Seven Governors across it. The celestial sphere moves fastest, advancing one degree across the disk each day. Saturn is slightly slower: after twenty-eight months, it will have traveled thirty degrees less than the celestial sphere. Jupiter is slower than Saturn: after twelve months, it will have traveled thirty degrees less than the celestial sphere. Mars is slower than Jupiter: after sixty days, it will have traveled thirty degrees less than the celestial sphere.

The sun is slower than Mars. It completes one circuit across the Great Void each day, neither more nor less; yet compared with the celestial sphere, it travels one degree less each day, or thirty degrees less in a month. Venus is slightly slower than the sun, but when their speeds are equal, its position relative to the sun is the same. Mercury is slower than Venus; when their speeds are equal, its position relative to Venus is the same. The moon moves slowest, perhaps traveling twelve, thirteen, or fourteen degrees less than the celestial sphere each day, and thus accumulating the greatest apparent retrograde motion relative to it. People today who do not understand this principle mistake that motion for backward movement and, in turn, believe the moon moves fastest.

Arranged in order of speed, they are: the celestial sphere, Saturn, Jupiter, Mars, the sun, Venus, Mercury, and the moon. The celestial sphere, Saturn, Jupiter, and Mars move faster than the sun; Venus, Mercury, and the moon move slower. This is only a general account. It shows that the celestial sphere and the Seven Governors do indeed all move to the left. Anyone seeking to understand methods for selecting auspicious times and directions must examine this principle.

Zhou of Taihe says: Heaven, in its pure Yang form, revolves to the left. It completes one circuit each day and night, traveling one degree farther. The path traversed by Heaven is counted as one degree per day, so a complete circuit of the celestial sphere consists of 365¼ degrees.

The Zhenxing (Saturn) moves more slowly than Heaven. In twenty-eight months, it falls thirty degrees behind. Next comes the Suixing (Jupiter), which, after twelve months, has likewise fallen thirty degrees behind Heaven. Yinghuo (Mars), after two months, also falls thirty degrees behind. The Sun completes a circuit each day, falling one degree behind Heaven. After 365¼ days, Heaven has completed exactly one circuit, and the Sun’s accumulated lag has also reached exactly one circuit. The Sun and Heaven then meet again at their starting point, completing a year.

Taibai (Venus) moves more slowly than the Sun, and Chenxing (Mercury) more slowly still. They sometimes move faster and sometimes slower, their changes in speed compensating for one another, so they too can meet the Sun. Taiyin (the Moon) moves slowest of all, falling behind Heaven by 13 7/19 degrees each day. After 29 499/940 days, the Moon meets the Sun, completing a month. Twelve such conjunctions total 354 348/940 days: this is the Moon’s measure of a year.

Heaven, the Sun, the Moon, and the Five Planets (Jupiter, Mars, Saturn, Venus, and Mercury) all revolve around Earth to the left. Ancient books say only that “Heaven revolves to the left” because, when the Sun, Moon, and planets move along with Heaven, their motion is reckoned as forward to the left; when they move against Heaven, it is reckoned as backward to the right. Calendar scholars held that forward motion was difficult to measure and calculate directly, while the backward path was shorter and easier to calculate. They therefore calculated by backward motion and called it “motion to the right.” Cai argues that since the Western Jiuwan calendar moves forward, its makers must also have known that these celestial bodies all move to the left.

In the Zi month, the Sun moves through the Dipper Lodge, one of the seven northern lodges. At dusk, the Wall Lodge is visible; at dawn, the Chariot Lodge. The Moon moves through Xingji, one of the ancient twelve celestial divisions, and meets the Sun there. In the Chou month, the Sun moves through the Maiden Lodge. At dusk, the Mound Lodge is visible; at dawn, the Root Lodge. The Moon moves through Xuanxiao and meets the Sun there. In the Yin month, the Sun moves through the Encampment Lodge. At dusk, the Three Stars Lodge is visible; at dawn, the Tail Lodge. The Moon moves through Zouzhi and meets the Sun there. In the Mao month, the Sun moves through the Legs Lodge. At dusk, the Bow Lodge is visible; at dawn, the Establishment Star. The Moon moves through Jianglou and meets the Sun there. In the Chen month, the Sun moves through the Stomach Lodge. At dusk, the Star Lodge is visible; at dawn, the Dipper Lodge. The Moon moves through Daliang and meets the Sun there.

In the Si month, the Moon moves through Zouzhi. In the Mao month, the Sun moves through the Legs Lodge. At dusk, the Bow Lodge is visible; at dawn, the Establishment Star. The Moon moves through Jianglou and meets the Sun there. In the Chen month, the Sun moves through the Stomach Lodge. At dusk, the Star Lodge is visible; at dawn, the Dipper Lodge. The Moon moves through Daliang and meets the Sun there. In the Si month, the Sun moves through the Net Lodge. At dusk, the Wings Lodge is visible; at dawn, the Maiden Lodge. The Moon moves through Rishen and meets the Sun there. In the Wu month, the Sun moves through the Well Lodge. At dusk, the Neck Lodge is visible; at dawn, the Rooftop Lodge. The Moon moves through Chunshou and meets the Sun there. In the Wei month, the Sun moves through the Willow Lodge. At dusk, the Fire Star is visible; at dawn, the Legs Lodge. The Moon moves through Chunhuo and meets the Sun there. In the Shen month, the Sun moves through the Wings Lodge. At dusk, the Establishment Star is visible; at dawn, the Net Lodge. The Moon moves through Chunwei and meets the Sun there. In the You month, the Sun moves through the Horn Lodge. The Beak Lodge is visible at both dusk and dawn. The Moon moves through Shouxing and meets the Sun there. In the Xu month, the Sun moves through the Room Lodge. At dusk, the Emptiness Lodge is visible; at dawn, the Willow Lodge. The Moon moves through Dahuo and meets the Sun there. In the Hai month, the Sun moves through the Tail Lodge. The Star Lodge is visible at both dusk and dawn. The Moon moves through Ximu and meets the Sun there.

All the celestial phenomena listed above are needed when selecting an auspicious date; none can be omitted.

Chapter Forty-Four: On the Movement of the Heavens

The Heaven’s primordial Qi is formless, but by observing the direction of the Big Dipper’s handle each day, one can determine the hour in which it is located. Of the seven stars of the Big Dipper, the first is called Kui, the fifth Heng, and the seventh Shao; these three together are known as the “Dipper’s Guiding Stars.”

For example, in the lunar month of Jianyin—the month that begins the year with Yin—at dusk the Dipper’s handle points toward the Yin direction; at night, the Dipper’s balance points toward Yin; and at dawn, the Dipper’s bowl points toward Yin. The other months follow the same pattern. When the Dipper points toward the Yin or Mao months, it is suitable to undertake construction in the east; when it points toward the Si or Wu months, in the south; when it points toward the Shen or You months, in the west; and when it points toward the Hai or Zi months, in the north. When it points toward the Chen, Xu, Chou, or Wei months, construction is suitable in the four intermediate directions. Here, “dragon” refers to the veins of the land, divided by direction according to geomancy. The direction indicated by the Dipper’s handle was believed to be where Heaven’s primordial Qi resides. By undertaking construction in the direction where this Qi resides, one can receive and draw upon it, swiftly bringing auspicious results. This is like sowing rice in spring and wheat in autumn: growth comes from following the seasons.

Chapter Forty-Five: On the Fixed Stars

The asterism Xuanyiao corresponds to the Zi position. It was associated with the territory of the ancient state of Qi and belonged to Qingzhou. According to the geographical divisions of the time, this included what are now Dengzhou, Laizhou, Qingzhou, Jinan, and Dongchang in Shandong.

The asterism Xingji corresponds to the Chou position. It was associated with the territories of Wu and Yue and belonged to Yangzhou. According to the geographical divisions of the time, this included the fourteen prefectures under Nanjing, eleven prefectures in Zhejiang, thirty in Jiangxi, ten in Guangdong, as well as Wuzhou in Guangxi and the prefectures of Fujian.

The asterism Ximu corresponds to the Yin position. It was associated with the territory of the state of Yan and belonged to Youzhou. According to the geographical divisions of the time, this included Hejian, Baoding, Yongping, Longqing, Xuanfu, and Bao’an in Northern Zhili, as well as Liaodong.

The asterism Dahuo corresponds to the Mao position. It was associated with the territory of the state of Song and belonged to Weizhou. According to the geographical divisions of the time, this included the Feng and Pei area of Southern Zhili.

The lunar mansion sector Shouxing corresponds to the Earthly Branch Chen. It is assigned to the territory of the state of Zheng and falls under Yan Province. It roughly corresponds to the area around present-day Kaifeng and Runing in Henan.

The lunar mansion sector Chuwei corresponds to the Earthly Branch Si. It is assigned to the territory of the state of Chu and falls under Jing Province. It broadly includes ten prefectures in present-day Nanyang in Henan, Hanzhong in Shaanxi, and Wuchang in Huguang; part of Kuizhou in Sichuan; and the areas around Guilin and Nanning in Guangxi.

The lunar mansion sector Chuhuo corresponds to the Earthly Branch Wu. It is assigned to the territory of the state of Zhou and falls under Ying Province. It broadly includes one prefecture in present-day Henan. The lunar mansion Liu corresponds to Tongren in Guizhou, while Xing and Zhang correspond to Nanyang in Henan.

The lunar mansion sector Chushou corresponds to the Earthly Branch Wei. It is assigned to the territory of the state of Qin and falls under Yong Province. It broadly includes Luoyang in Henan and one prefecture southwest of the Shaanxi Regional Command. The lunar mansion Liu corresponds to Tongren in Guizhou, while Xing and Zhang correspond to Nanyang in Henan.

The lunar mansion sector Chushou corresponds to the Earthly Branch Wei. It is assigned to the territory of the state of Qin and falls under Yong Province. It broadly includes Luoyang in Henan, as well as the civil and military prefectures of Xiping, Gongchang, Yan, Sui, Ningxia, Yunnan, and He in Shaanxi.

The lunar mansion sector Shishen corresponds to the Earthly Branch Shen. It is assigned to the territories of the states of Jin and Wei and falls under Liang Province. It broadly includes Taiyuan, Datong, Pingyang, and Zejian in Shanxi; Shunqing, Yufan, and Diexi in Sichuan; fifteen prefectures in Yunnan; and eight prefectures in Guizhou.

The lunar mansion sector Daliang corresponds to the Earthly Branch You. It is assigned to the territory of the state of Zhao and falls under Ji Province. It broadly includes the areas around Zhending, Shunde, and Guangping in North Zhili.

The lunar mansion sector Jianglou corresponds to the Earthly Branch Xu. It is assigned to the territory of the state of Lu and falls under Xu Province. It roughly corresponds to the area around present-day Yanzhou in Shandong.

The lunar mansion sector Jizi corresponds to the Earthly Branch Hai. It is assigned to the territory of the state of Wei and falls under Bian Province and the area around Guangping.

The lunar mansion sector Jianglou corresponds to the Earthly Branch Xu. It is assigned to the territory of the state of Lu and falls under Xu Province. It roughly corresponds to the area around present-day Yanzhou in Shandong.

When Jupiter reaches Xuzi, one of the twelve celestial stations, it corresponds to the Earthly Branch Hai. The territory assigned to this station was the ancient state of Wei’s celestial division and belonged to Bianzhou. It roughly corresponds to present-day Daming in northern Zhili and the areas around Zhangde, Huaiqing, and Weihui in Henan. To determine, in matters of construction or burial, whether someone will attain official distinction or where they will serve as an official, one must understand the correspondences between these celestial mansions and earthly regions.

The mansions Jiao, Dou, Kui, and Jing belong to Wood. Wood corresponds to winter and flourishes in spring. When Mars passes through their celestial degrees, this is considered favorable “Grace”; when Venus passes through, it is considered unfavorable “Enmity”; Mercury’s passage is considered useful; and Saturn’s passage brings difficulty. In summer and autumn, Wood is at rest and weak, so both auspicious and inauspicious effects are slight.

The mansions Kang, Niu, Lou, and Gui belong to Metal. Metal corresponds to summer and flourishes in autumn. When Mercury passes through their celestial degrees, this is considered favorable “Grace”; when Mars passes through, it is considered unfavorable “Enmity”; Saturn’s passage is considered useful; and Jupiter’s passage brings difficulty. In winter and spring, Metal is at rest and weak, so both auspicious and inauspicious effects are slight.

The mansions Di, Nu, Wei, and Liu belong to Earth. Earth corresponds to summer and flourishes in that season. When Venus passes through their celestial degrees, this is considered favorable “Grace”; when Jupiter passes through, it is considered unfavorable “Enmity”; and Mars’s passage is considered useful. The original first says that Mercury is “at rest and weak” when it passes through these degrees, then says that it “brings difficulty.” It also states that in autumn and winter Earth is at rest and weak, so both auspicious and inauspicious effects are slight.

The mansions Fang, Xu, Xing, and Mao belong to the Sun and are suited to daytime, but unfavorable at night. The mansions Xin, Wei, Bi, and Zhang belong to the Moon and are suited to nighttime, but unfavorable during the day.

The mansions Wei, Shi, Zui, and Yi belong to Fire. Fire corresponds to spring and flourishes in summer. When Saturn passes through their celestial degrees, this is considered favorable “Grace”; when Mercury passes through, it is considered unfavorable “Enmity”; Jupiter’s passage is considered useful; and Venus’s passage brings difficulty. In autumn and winter, Fire is at rest and weak, so its auspicious and inauspicious effects are also slight.

The four lunar lodges Ji, Bi, Shen, and Wo all belong to Water. Water Qi receives support in autumn and is strongest in winter. When Jupiter passes through the celestial region corresponding to these lodges, it is considered favorable; when Saturn passes through, unfavorable; when Venus passes through, usable; and when Mars passes through, difficult. If stellar Qi is in a weakened, inactive state during summer or autumn, the good or ill effects it brings are also slight.

The benefactor stars and useful stars mentioned above are auspicious when strong and flourishing, and inauspicious when weakened and inactive. The hostile stars and difficult stars are inauspicious when strong and flourishing, and auspicious when weakened and inactive.

Chapter Forty-Six: On the Latitude Stars

The Sun is the essence of the day and symbolizes the ruler. Its apparent diameter is about one and a half degrees. It appears to move from east to west, circling the heavens once each day, but it moves one degree more slowly than the celestial sphere’s daily rotation. The Sun’s path is called the ecliptic. It intersects the celestial equator, lying half to its north and half to its south.

On the winter solstice, the ecliptic lies twenty-four degrees north of the celestial equator, and the Sun is farthest from the North Pole. The Sun rises at about the hour of Chen and sets at about the hour of Shen, so the weather is cold, the day short, and the night long. On the summer solstice, the ecliptic lies twenty-four degrees south of the celestial equator, and the Sun is closest to the North Pole. The Sun rises at about the hour of Yin and sets at about the hour of Xu, so the weather is hot, the day long, and the night short.

At the spring and autumn equinoxes, the ecliptic intersects the celestial equator midway between the poles. The Sun rises at about the hour of Mao and sets at about the hour of You. The weather is therefore mild, and day and night are equal in length.

The moon is the essence of Great Yin (yin energy) and symbolizes the empress. Its diameter is about one and a half degrees. It travels from east to west, completing a circuit each day. Compared with the motion of the celestial bodies, however, it falls behind by about thirteen degrees and 37 percent each day, so it takes roughly twenty-seven days to complete a circuit of the heavens in retrograde motion. The moon’s path is called the White Path. It intersects the ecliptic, the sun’s path: half lies within the ecliptic and half beyond it, with a deviation of no more than six degrees. The ecliptic can deviate from the celestial equator by as much as twenty-four degrees.

Yang essence is like fire, and yin essence like water: fire gives off its own light, while water reflects other things. The moon’s light therefore comes from the sun’s illumination, while the lunar shadow—the part not lit by the sun—lies on the side facing away from it. The moon shines when directly opposite the sun and disappears from view as it draws near. When the moon and sun occupy the same degree, this is called “new moon,” or shuo.

The ancients divided the celestial sphere into four parts and used dates such as the eighth and twenty-third days to describe the changing phases of the moon. As the moon moves, the side nearer the sun is called “near one,” while the point one-third of the way around on the farther side is called “distant three.” These areas receive different amounts of sunlight, so the moon’s face appears partly bright and partly dark. The lunar shadow resembles a drawn bowstring: the first-quarter moon can be seen in the evening, with its bright side facing west; the last-quarter moon appears in the morning, with its bright side facing east. When the moon reaches the middle of the celestial sphere, this is called “full moon,” or wang. On the evening of the fifteenth day, the sun sets as the moon rises. The sun and moon face each other from opposite sides of the sky, and the moon’s face is fully illuminated as its shadow disappears. When the moon’s light is gone and the moon itself vanishes from view, this is called “dark moon,” or hui. On the thirtieth day, the moon draws near the sun, and neither its light nor its body can be seen.

According to the principles of geomancy, constructing a house or burying the dead is auspicious when the sun and moon follow their proper courses and their light accords with the orientation of the mountains. When the moon travels along the White Path to a point where it crosses the ecliptic at a right angle, a solar eclipse occurs at the new moon and a lunar eclipse at the full moon. A solar eclipse occurs when the moon’s body blocks the sun’s light; a lunar eclipse occurs when the moon enters the “dark void” (Earth’s shadow) and cannot receive sunlight. Houses should not be built and the dead should not be buried during a solar or lunar eclipse.

The Five Latitudes are the five planets—Metal, Wood, Water, Fire, and Earth—which are regarded as the essences of the Five Phases. Jupiter is called the Year Star…

The Five Planets—the ancient collective name for Jupiter, Mars, Saturn, Venus, and Mercury—are the essence of the Five Phases. Jupiter is called the Year Star. It governs the spring and is suited to serve as the dragon of the east. Mars is called the Blazing Confusion. It governs the summer and is suited to serve as the dragon of the south. Saturn is called the Quelling Star. It governs the transitions between the four seasons and is suited to serve as the dragons of the four corners. Venus is called the Great White. It governs the autumn and is suited to serve as the dragon of the west. Mercury is called the Morning Star. It governs the winter and is suited to serve as the dragon of the north.

When the sun or moon is eclipsed, or the stars undergo unusual changes, one can divine good or ill fortune by consulting the corresponding celestial divisions—the regions of the sky matched to provinces and commanderies on earth. Each place has its own corresponding signs, so those who choose auspicious dates or practice geomancy need to understand this knowledge.

Chapter Forty-Seven: On Stars and Earth

Bu Shi said, “Judging good or ill fortune according to the celestial division corresponding to a particular province or commandery is not without basis.” This is because the heavens have their star divisions and the earth has its corresponding regions. Celestial phenomena and earthly places respond to one another, and their correspondences are fixed. For example, if a graceful sand ridge or a fine flow of water appears in the Mao direction, this portends that people born in the Year of Mao may attain prominence. It may also indicate that they will earn distinction in a Mao or Yi year. Such things can all be predicted in advance.

For instance, if the graceful sand or water in front of a grave lies in the You direction, one may infer that the person will often hold office in the ancient land of Zhao. If it lies in the Xu direction, one may infer that the person will often hold office in the ancient land of Lu. The other directions can be interpreted in the same way, and are said to yield corresponding results.

What is described here, however, concerns only the correspondence of sand ridges and water flows. One must also examine whether the dragon vein and the burial site truly have an auspicious configuration, and determine whether the prevailing Qi is at its height. Only when all these conditions are met will the predictions be unfailingly accurate; otherwise, they may not come true.

Chapter Forty-Eight: On the Emperor Star

Zhu Xi said, “The Emperor is the sovereign of Heaven, so he should be considered first when choosing a date. Yet the ‘Emperor Stars’ mentioned in commonly used almanacs have no reliable basis. I have found evidence for this in the Book of Changes and the Book of Rites.

“The ‘Monthly Ordinances’ says that the emperor of the three spring months is Taihao, the legendary Eastern Heavenly Emperor, and the spirit is Goumang, the deity who governs the Wood of spring. Taihao is the ruler formed from the essence of the azure color, and Goumang is the ministerial deity who governs Wood. Together, they are the Azure Emperor. The emperors of the first and second summer months are Yandi, the legendary Southern Heavenly Emperor, and the spirit is Zhurong, the deity who governs the Fire of summer. Yandi is the ruler formed from the essence of red, and Zhurong is the ministerial deity who governs Fire. Together, they are the Red Emperor. The emperor of the final summer month is Huangdi, and the spirit is Houtu, the deity who governs the land. Huangdi is the ruler formed from the essence of yellow, and Houtu is the ministerial deity who governs Earth. Together, they are the Yellow Emperor. The emperor of the three autumn months is Shaohao, the legendary Western Heavenly Emperor, and the spirit is Rushou, the deity who governs the Metal of autumn. Shaohao is the ruler formed from the essence of white, and Rushou is the ministerial deity who governs Metal. Together, they are the White Emperor. The emperor of the three winter months is Zhuanxu, the legendary Northern Heavenly Emperor, and the spirit is Xuanming, the deity who governs the Water of winter. Zhuanxu is the ruler formed from the essence of black, and Xuanming is the ministerial deity who governs Water. Together, they are the Black Emperor.

“The ‘Appended Statements’ of the Book of Changes also says: ‘The Emperor emerges from Zhen, becomes orderly in Xun, appears in Li, completes his task in Kun, rejoices in Dui, contends in Qian, labors in Kan, and brings things to completion in Gen.’ Taken together, these passages show that Heaven’s sovereign is originally a single ‘Emperor,’ but divides into the four directions and then further into the eight directions. The process does not stop there.

“On the third pentad after Jingzhe, the position reaches Jia; on the third pentad after Chunfen, it reaches Mao; and on the third pentad after Qingming, it reaches Yi. This is what ‘the Emperor emerges from Zhen’ means. On the third pentad after Guyu, the position reaches Chen; after Lixia, it reaches Xun; and after Xiaoman, it reaches Si. This is what ‘becomes orderly in Xun’ means. On the third pentad after Mangzhong, the position reaches Bing; after Xiazhi, it reaches Wu; and after Xiaoshu, it reaches Ding. This is what ‘appears in Li’ means. On the third pentad after Dashu, the position reaches Wei; after Liqiu, it reaches Kun; and after Chushu, it reaches Shen. This is what ‘completes his task in Kun’ means. On the third pentad after Bailu, the position reaches Geng; after Qiufen, it reaches You; and after Hanlu, it reaches Xin. This is what ‘rejoices in Dui’ means. On the third pentad after Shuangjiang, the position reaches Xu; after Lidong, it reaches Qian; and after Xiaoxue, it reaches Hai. This is what ‘contends in Qian’ means. On the third pentad after Daxue, the position reaches Ren; after Dongzhi, it reaches Zi; and after Xiaohan, it reaches Gui. This is what ‘labors in Kan’ means. On the third pentad after Dahan, the position reaches Chou; after Lichun, it reaches Gen; and after Yushui, it reaches Yin. This is what ‘brings things to completion in Gen’ means. The changes across the 365¼ days of the year can likewise be inferred from the seventy-two pentads.

“Therefore, the days on which the Emperor arrives are auspicious, and the directions he occupies are auspicious. Yang Yun-Sung, the Tang dynasty fengshui master often called Master Yang, said, ‘In spring, it is auspicious to break ground in the east; in summer, in the south; in the final month of summer, in the southwest; in autumn, in the west; and in winter, in the north.’ He was expressing the same principle. People today do not believe what the classics say, yet believe claims with no foundation. How bewildering!”

Chapter Forty-Nine: Explaining a Question

Someone says, “The east belongs to Wood, the south to Fire, the west to Metal, the north to Water, and the four corners to Earth. These are fixed directions. Yet the Five Planets each have their own principal palaces: Zi and Chou for Earth; Yin and Hai for Wood; Mao and Xu for Fire; Chen and You for Metal; and Si and Shen for Water. Wu is the palace of the Sun, and Wei the palace of the Moon. Does this mean that the Five Planets in the heavens and the Five Phases on earth are different?”

The answer: The principles of the Five Planets and the Five Phases are one and the same. Saying that Zi and Chou are Earth’s principal palaces does not mean that Zi and Chou themselves are Earth. Saying that Yin and Hai are Wood’s principal palaces does not mean that Yin and Hai themselves are Wood. The same applies to Mao and Xu as Fire’s principal palaces, Chen and You as Metal’s, and Si and Shen as Water’s. Wu is the palace of the Sun, but Wu itself cannot simply be taken for the Sun; likewise, Wei is the palace of the Moon, but Wei itself cannot simply be taken for the Moon. It is like saying that gold comes from the Li River: that does not mean the Li River is gold. Jade comes from Kunlun’s ridges, but that does not mean those ridges are jade.

Someone asks, “Do the palaces occupied by the Seven Luminaries—the Sun, Moon, and five planets—each have their own meaning?”

The answer: Among the celestial phenomena that appear in the sky, none are more important than the Sun and Moon, so the Sun resides in the Wu palace and the Moon in the Wei palace. Among the things formed on earth, none are more important than Earth, so Earth resides in Zi and Chou. Among the patterns that operate between Heaven and Earth, none are more important than the four seasons. Thus Wood resides in Yin and Hai, corresponding to spring; Fire in Mao and Xu, corresponding to summer; Metal in Chen and You, corresponding to autumn; and Water in Si and Shen, corresponding to winter. A star chart contains the principles by which Heaven and Earth bring things into being. So there was a reason Emperor Shun ordered the Seven Luminaries—the motions of the Sun, Moon, and stars—to be put in order. This shows why the Seven Luminaries are given the greatest importance when choosing dates and sites.

Someone else asks, “Among the Twenty-Eight Lunar Mansions—the ancient divisions of the sky—some names include the word ‘Sun,’ such as Xuri Shu (Sun Day Rat), Fangri Tu (Sun Day Rabbit), and Maori Ji (Sun Day Rooster). Does this mean there are really four suns in the sky?”

The answer: No. These names refer to the positions along the Sun’s path. In ancient times, when the Son of Heaven toured the four directions, he established a Bright Hall in each region for conducting rites and governing. Does that mean the Bright Hall was the Son of Heaven himself? Moreover, the degrees assigned to the Twenty-Eight Lunar Mansions mark the regions through which the Sun, Moon, and five planets pass. This is like a provincial governor or inspector establishing temporary offices in prefectures and counties: the offices cannot be taken for the officials themselves. Those who understand the principle will grasp its meaning.

Chapter Fifty: On the Central Needle

The ancients set up an eight-foot-high pole (the gnomon) to determine the east, west, south, and north. From it, they could also identify the direction in which the Sun’s shadow fell at an angle. Those who are perceptive can draw their own understanding from this.

The ancients set up an eight-foot-high pole to establish directions. The measured deviation of the Sun’s shadow varies from place to place. The dark needle, a compass needle used to determine direction, may turn, but the directions it points to follow a fixed standard. The two cannot simply be compared. The north-south axis remains the same in different places. As the ancients explained the character “center”: in a hall, the center of the hall is the center; in a room, the center of the room is the center. Places may differ, yet each has its own center. Thus, it is mistaken to think that a compass in a remote region points differently from one in the Central Lands. However, judging by the principle called “favoring the husband and benefiting the son,” the claim that the true north-south needle on a compass inclines slightly toward Ren and Bing, two compass directions, is indeed reliable.

Chapter Fifty-One: On the Two Luminaries

Experience over the ages has shown that the Great Yin—the Moon—and the Sun are the most auspicious stellar influences for a mountain site, a term in geomancy for a mountain’s contours, terrain, and orientation. Therefore, when choosing dates for building houses, burials, and similar undertakings, they should be given priority. The preceding discussion, too, has been based on the Great Yin and the Sun. As for the Five Planets and the Four Residuals, names for celestial bodies in traditional astrology, each must be examined according to the specific time, making them difficult to determine in advance. The following section therefore sets out the fixed configurations of the Two Luminaries—the Sun and the Great Yin—so that beginners can seek good fortune and avoid misfortune even without an almanac recording the year’s stellar positions.

Chen Xiyi, a Daoist scholar, says: The sun is Yang within Yin and symbolizes the ruler. Its nature is strong and firm, and its movement is vigorous. It travels throughout the heavens, marking the distinctions between day and night and between the cold and hot seasons. In one day and night, the sun completes a circuit of the heavens. Compared with the celestial bodies, it travels slightly less than one degree each year; only after this difference has accumulated over a year does it meet them again.

The sun follows three paths: the ecliptic and its differing positions to the north and south of the ecliptic. When it travels near Dongjing, it lies closer to the North Pole; near Qianniu, it lies farther away. When it passes near Jiaosu and Lousu, it lies between north and south. When the sun reaches the vicinity of Qianniu, it is the winter solstice: daylight lasts forty ke and night sixty ke. Near Dongjing, it is the summer solstice: daylight lasts sixty ke and night forty ke. When it lies between north and south, passing near Jiaosu and Lousu, it is the spring or autumn equinox, with fifty ke of daylight and fifty ke of night.

The classic then lists, month by month, the sun’s position among the celestial divisions and the corresponding directions and Heavenly Stems and Earthly Branches: after the Rain Water solar term, it is in the Hai direction and the Zuizi division; after the Spring Equinox, in the Xu direction and the Jianglou division; after Grain Rain, in the You direction and the Daliang division; after Lesser Fullness, in the Shen direction and the Shishen division; after the Summer Solstice, in the Wei direction and the Chunsou division; after Great Heat, in the Wu direction and the Chunhuo division; after the End of Heat, in the Si direction and the Chunwei division; after the Autumn Equinox, in the Chen direction and the Shouxing division; after Frost’s Descent, in the Mao direction and the Dahuo division; after Lesser Snow, in the Yin direction and the Ximu division; after the Winter Solstice, in the Chou direction and the Xingji division; and after Great Cold, in the Zi direction and the Xuanxiao division. Each celestial division is also paired with its corresponding direction and Heavenly Stems and Earthly Branches, for use in geomantic calculations.

The direction occupied by the sun is the direction its light shines upon. In geomancy, this can be used to determine the three sides and four cardinal directions—that is, the related directions around a given position—and to draw upon the sun’s light. The sun’s position here is called the “imperial presence over the mountain site,” or “yearly emptiness.” It is believed to restrain adverse influences such as celestial stars and terrestrial forces. If the sun is directly aligned with Fangsu, Xusu, Maosu, or Xingsu, this is called “the sun ascending to its palace” and is considered especially auspicious. A solar eclipse or an unusual celestial phenomenon, however, makes the position extremely unsuitable for use and should be avoided.

As for the Great Yin (the Moon), Chen Xiyi says: “The Moon is Yin within Yang energy and symbolizes the empress. Its nature is exceedingly gentle, and its form exceedingly yielding. It travels through the heavens to assist the Sun in governing Heaven and Earth. The waxing and waning of Yin and Yang can be observed through the Moon’s changing appearance at night.”

The Moon has no light of its own; it shines by depending on the Sun. In this respect, it is wholly Yin and symbolizes the Kun trigram in the Book of Changes. The Moon is invisible on the last day of the lunar month and on the first day. On the third day, when its angular distance from the Sun is still less than thirty-seven degrees, it begins to show a faint light. This light comes from the Sun, so this phase is called “new moon,” signifying that Yang energy has just begun to arise. At dusk, the Moon appears in the Geng position (west). By the eighth day, it is about ninety-eight degrees from the Sun and reflects half of the Sun’s light. This phase is called the “first quarter,” signifying that Yang energy is approaching its halfway point. At dusk, the Moon appears in the Ding position (southwest). Around the fifteenth day, it stands opposite the Sun and receives its full illumination, becoming round and bright. This phase is called the “full moon,” signifying that Yang energy has become fully manifest.

About three days after the full moon, the Moon begins to wane, and its darkened portion gradually becomes visible. This phase is called the “dark moon,” signifying the renewed rise of Yin energy. At dawn, the Moon appears in the Xin position (southwest). Five days later, half its face is dark while the other half still shines with reflected sunlight. This is called the “last quarter,” signifying that Yin energy has grown to halfway. At dawn, the Moon appears in the Bing position (southeast). Six days later, the Moon approaches conjunction with the Sun and can no longer reflect its light. It darkens again and disappears completely. This phase is called “month’s end,” and the Moon sets in the Yi position (southeast).

The text gives the angle the Moon travels through the sky each day as about 352 degrees, 828 fen, and 6 li. Relative to the Sun, it falls behind by about 12 degrees and one nineteenth of a degree each day; relative to the daily circuit of the celestial sphere, it falls behind by about 13 degrees and seven nineteenths of a degree. After 29 days and 499/940 of a day, the Moon meets the Sun again in the corresponding celestial sector, completing one lunation. Over the course of a year, the Moon meets the daily circuit of the celestial sphere twelve times in all.

The Moon has “nine paths,” or nine courses of travel: two Black Paths north of the ecliptic, two Red Paths south of it, two White Paths west of it, and two Green Paths east of it, together with the ecliptic itself, making nine paths altogether. At the Beginning of Spring and the Spring Equinox, the Moon follows the Green Path, at the degree of the Jia position. At the Beginning of Autumn and the Autumn Equinox, it follows the White Path, at the Geng position. At the Beginning of Winter and the Winter Solstice, it follows the Black Path, at the Ren position. At the Beginning of Summer and the Summer Solstice, it follows the Red Path, at the Bing position. The positions where the Sun and Moon meet, and those they illuminate together, are considered to be associated with the stars of Heavenly Virtue and Monthly Virtue.

According to the text, in the third lunar month, when the month is built on Chen, the Sun and Moon meet in the You position. The Moon rises from the Geng position and enters its enclosure at the Ren position, so both Virtues are in the Ren position. In the sixth lunar month, when the month is built on Wei, the Sun and Moon meet in the Wu position. The Moon rises from the Bing position and enters its enclosure at the Jia position, so both Virtues are in the Jia position. In the ninth lunar month, when the month is built on Xu, the Sun and Moon meet in the Mao position. The Moon rises from the Jia position and enters its enclosure at the Bing position, so both Virtues are in the Bing position. In the twelfth lunar month, when the month is built on Chou, the Sun and Moon meet in the Zi position. The Moon rises from the Ren position and enters its enclosure at the Geng position, so both Virtues are in the Geng position.

Zi and Wu are regarded as the beginning and end of the Sun and Moon’s courses, while Mao and You are the directions in which they rise and set. These positions therefore have more degrees assigned to them and belong respectively to the Sun and the Great Yin. The palaces corresponding to the other months are times when the Great Yin “ascends its hall and enters its temple.” The text holds that this is an auspicious time to erect the relevant structures, as doing so can subdue various malign influences, including celestial luminaries and earthly harms. A lunar eclipse or an unusual celestial event is regarded as a great portent of disaster.

Diagram of the Sun’s Fixed Positions

On the winter solstice, the Sun reaches the fourth degree of the Ji lunar mansion. On solar terms such as Minor Cold and Major Cold, the Sun likewise occupies a fixed position. After establishing a gnomon and taking measurements, one can use them to make calculations. It is believed that in this way all inauspicious stars in the heavens and harmful forces on earth can be subdued. But if a lunar eclipse or an unusual celestial event occurs, it is an extremely inauspicious sign.

On the winter solstice, the Sun is at the fourth degree of the Ji lunar mansion; at the Beginning of Spring, it is at the first degree of the Xu mansion; at Minor Cold, the tenth degree of the Dou mansion; at Major Cold, the third degree of the Niu mansion; at the Rain Water solar term, the seventh degree of the Wei mansion; at the Awakening of Insects, the seventh degree of the Shi mansion; at the spring equinox, the third degree of the Bi mansion; at Pure Brightness, the ninth degree of the Kui mansion; at Grain Rain, the seventh degree of the Lou mansion; at the Beginning of Summer, the ninth degree of the Wei mansion; at Grain Full, the eighth degree of the Mao mansion; at Grain in Ear, the eleventh degree of the Bi mansion; at the summer solstice, the initial degree of the Jing mansion; at Minor Heat, the fourteenth degree of the Jing mansion; at Major Heat, the twenty-ninth degree of the Jing mansion; at the Beginning of Autumn, the tenth degree of the Liu mansion; at Limit of Heat, the fifth degree of the Zhang mansion; at White Dew, the third degree of the Yi mansion; at the autumn equinox, the eighteenth degree of the Yi mansion; at Cold Dew, the thirteenth degree of the Zhen mansion; at Frost’s Descent, the ninth degree of the Jiao mansion; at the Beginning of Winter, the third degree of the Di mansion; at Minor Snow, the second degree of the Fang mansion; and at Major Snow, the second degree of the Wei mansion.

For example, on the winter solstice the Sun is at the fourth degree of the Ji mansion; the next day it is at the fifth degree, and the day after that at the sixth. The same method is used to calculate the Sun’s position day by day for the other solar terms.

Diagram of the Moon’s Fixed Positions

On the first and second days of the first lunar month, the Moon is in the Zi sector; on the first and second days of the second month, it is in the Hai sector; in the third month, in the Xu sector; in the fourth month, in the You sector; in the fifth month, in the Shen sector; in the sixth month, in the Wei sector; in the seventh month, in the Shen sector; in the eighth month, in the Si sector; in the ninth month, in the Chen sector; on the first day of the tenth month, in the Mao sector; in the eleventh month, in the Yin sector; and in the twelfth month, in the Chou sector.

For example, on the first and second days of the first lunar month, the Moon is in the Zi sector; from the third through the fifth day, it moves into the Hai sector; and on the sixth and seventh days, it moves into the Xu sector. The other months are calculated in the same sequence.

The positions described above are the degrees traversed by the Sun and Moon. The author holds that they can be verified through observation at the time and do not change. Once the sectors occupied by the Sun and Moon have been established, one can determine the life palace and body palace, and calculate the Five Planets and the Four Residuals—the astrological bodies other than the Sun, Moon, and Five Planets. This is an important part of choosing auspicious dates and times, and learners should give it priority.

Chapter Fifty-Two: On the Celestial Mechanism. From this chapter through Chapter Sixty, the text consists of writings by the Li family of Rao’an.

The Wood Virtue Star is in the east. It is called the Year Star and is associated with the color green. Its movements vary: it may pause, lie hidden, move forward, or move backward. These changes can usually be observed in the calendar. When it pauses, it is called the “Long Mourning Luminary,” signaling that good fortune lies concealed and that disaster may also follow. When it moves backward, it is called the “Star of Disaster and Sorrow,” bringing serious misfortune. When it lies hidden, it is called the “Heavenly Railing,” and is said to have no bearing on either good or bad fortune.

When the Wood Virtue Star follows its regular course, its blessings appear quickly if no other star interferes. If it encounters a Punishment Star while moving forward, its beneficent influence is cut in half. Sometimes it takes six days to pass through one degree, sometimes three days, and sometimes one day; at other times, it completes a circuit in five days. In general, it moves through one celestial sector each year and completes a small celestial cycle in twelve years, though a precise calculation must also account for variations in the pace of its movement. It takes about eighty-two years to traverse the entire great celestial cycle.

When the Wood Virtue Star occupies the eastern position of the “Dragon,” fengshui holds that it provides powerful support and can secure the orientation of a site. There is no need to fear harmful influences such as Heaven’s Taboo or Earthly Sha, as the star can suppress them all. When it reaches the lunar lodges Jiao, Dou, or Kui, it is said to “enter its temple”; when it reaches Ji, Bi, or Shen, it is said to “gain power.” Moving forward is auspicious, while lying hidden or moving backward is inauspicious.

Chapter Fifty-Three: On the Fire Star.

The Southern Blazing Confusion (Yinghuo, an ancient name for Mars) is the essence of Fire, and the celestial signs revealed by its movements are clear. It moves sometimes quickly and sometimes slowly, in direct or retrograde motion; when it is hidden or stationary, it must be examined with care. Slow movement, a stationary position, concealment, or retrograde motion usually bring disaster. When it proceeds along its regular course, it signifies good fortune.

When it becomes stationary, its name changes to “Heavenly Rainbow,” an extremely inauspicious sign associated with fires. In retrograde motion, it is called the “Heavenly Star That Attacks and Destroys the Home,” and signifies epidemics and punishment. When concealed, it is called the “Black Heavenly Luminary,” and portends cruel and violent events.

When Yinghuo enters its own domain—the range of lunar lodges associated with the star—and occupies a position of strength and ease, it is generally auspicious, bringing power and an illustrious reputation. Its pace and condition should be examined carefully; it must not be treated as an ordinary star.

When Yinghuo moves in direct motion, it travels one degree in eighteen double-hours, following its regular path, and passes through one celestial mansion in fifty days. At such a time, all kinds of construction and planning may be undertaken, as these are considered favorable for bringing blessings; any orientation is suitable. If it also enters a mansion where it is strong and at ease, events will flourish quickly. This star is especially associated with distinction in literary pursuits: it can help someone pass the civil examinations and attain office, and it also signifies child prodigies entering the court and ministers drawing close to the ruler.

When Yinghuo moves slowly, becomes stationary, is concealed, or turns retrograde, it travels about one degree every two days and takes two months to pass through one mansion. This period is especially dangerous. When it moves very quickly, it covers five degrees in seven days and passes through one mansion in about forty-five days. When it moves slowly or retrograde, it takes three or four months to pass through one mansion and about two years to complete a minor celestial circuit. These are essential teachings that are not readily passed on. The great celestial circuit takes seventy-nine years; its fine-grained measurements require careful study.

If the Southern Dragon—the southern celestial configuration used in geomancy—is present, it can be used to determine the orientation of a building. The Three Harmonies and Four Cardinal Directions are also auspicious configurations. When Yinghuo encounters the lunar lodges Tail, Room, Tress, or Wings, it is said to “enter the temple.” When it encounters Dipper, Horn, Legs, or Well, it is said to “gain power.” At such times it can suppress the various celestial luminaries and terrestrial afflictions—the inauspicious stars and forces referred to in geomancy. Direct motion by Yinghuo is auspicious; concealment or retrograde motion is inauspicious.

Chapter Fifty-Four: On Saturn

Kun, the Earthly Virtue, resides at the center and is called the Guarding Star—that is, Saturn. It is the essence and vital energy of the two Earth stems, Wu and Ji. The scripture also calls it “Earth’s Rahu.” Its auspicious or inauspicious effects must be judged carefully. The Guarding Star has several states of motion, including being hidden, retrograde, slow, and direct, and each must be examined in turn.

When it moves in concealment, it is called the “Plague Star,” and encountering it may bring serious calamity. When it moves slowly, it is also called the “Dark Luminary” and is likewise taken to foretell disaster. When it moves retrograde, it is called the “Star of Ruined Households”; encountering it may bring unforeseen misfortune. If it moves directly and occupies a position where it enters its enclosure and is strong, this is regarded as an auspicious sign, bringing wealth, rank, and prosperity. If it shares a palace with the Moon’s Hidden Light, the outcome is considered half auspicious and half inauspicious.

The Guarding Star moves one palace every three years, and the periods of its greater and lesser cycles are calculated accordingly. Its motion is slow, with a cycle of fifty-nine years. If the western Dragon position is occupied by the Guarding Star, it is considered highly suitable for choosing a burial site, as it can subdue both inauspicious stars in the sky and harmful forces on the earth. The mansions Shi, Nü, Wei, and Liu are positions where it enters its temple; Wei, Shi, Zi, Zhang, and Yi are positions where it gains power. A direct course is considered auspicious, while hidden or retrograde motion is considered dangerous.

Chapter Fifty-Five: On the Metal Star

The Western Great White is Venus, also called the Evening Star. Its motion may be slow, stationary, direct, or retrograde. In divination, different accounts describe its appearance at dawn and dusk and the regions of the sky with which it corresponds. When Venus appears and disappears in keeping with the proper seasons and follows its regular course, it is believed to bring great blessings. If it moves irregularly or passes through a celestial region in an unusual way, this is inauspicious and may be accompanied by war and calamity. When Venus shares a palace with Mars, it is restrained by Mars, and its influence can no longer be relied upon.

The western Venus is the planet Venus, also called the Evening Star. As it moves, it may at times be slow, or travel forward or backward. The ancients also divided it into the Morning Star and the Evening Star according to when it appeared, and used these appearances for divination. When it appears on schedule and follows its proper course, it can bring great good fortune. When its movement is irregular and it strays from its appointed path, it is inauspicious and often foretells war and calamity.

When Venus is in the same palace as Mars, it is said to be restrained, and cannot be considered exalted. Its conjunction with Saturn, by contrast, is favorable, bringing greater fortune than usual. If Venus moves slowly or retrogrades, both its inauspicious signs and its blessings are diminished. Its most inauspicious encounters are with the stars Bei, Rahu, and Ketu. If it is together with the Sun, the Moon, and Mercury, it helps one succeed in the examinations and attain distinction. The scripture also says that Venus travels about half a degree each day, passes through one palace each month, and completes one circuit of the heavens each year, aligning with the corresponding degrees of the stars. As its annual cycle reaches a certain season, particular attention should be paid to the eighth month.

In general, Venus does not usually preside over calamity; its appearance often brings blessings. Its aspect from the three trines is greatly beneficial, and it especially favors conjunction with the Sun. Its entry into its own domicile or its exaltation is also cause for joy, foretelling advancement in office and a place among the Three Ministers. If Jupiter enters its own domicile at the same time, this foretells a prosperous and powerful state, capable of holding its own against rival nations.

If the Western Dragon Star (a name for an astrological star here) lends its support, it can have great effect, enough to suppress baleful influences such as the Heavenly Sha and Earthly Sha. When Venus encounters the lunar mansions Kang, Niu, Lou, or Gui, it is said to “enter the temple”; when it encounters Di, Nü, Wei, or Liu, it is said to “gain strength.” Moving along its proper course is auspicious; being hidden or retrograde is inauspicious.

Chapter Fifty-Six: On Mercury

The northern star of Water virtue is called Chenxing, that is, Mercury, which hangs in the celestial court. Its movement may be fast or slow, and it may also be hidden or retrograde; in general, direct motion is auspicious. Overall, Mercury is auspicious when it follows its proper course, and inauspicious when it is hidden or retrograde.

The North belongs to Water, and the star that embodies Water’s virtue is called Chenxing (Mercury). It hangs in the celestial court and moves at varying speeds; it can also appear hidden or move in retrograde, though it usually travels forward and only rarely retrogrades. Chenxing generally governs auspicious signs. When it meets the Sun, the blessings it brings are especially profound. If it moves slowly or retrogrades, its power weakens; when it shares a degree with the comet-like star Bei or with Mars, the effects are the opposite.

Chenxing usually travels near the Sun and is regarded as the star that assists the ruler. It moves about one and a half degrees a day, passing through one celestial mansion each month. When it moves slowly, it takes about sixty-nine days to cross a mansion; when it moves quickly, it takes about twenty days. At its fastest, it can cross a mansion in a little over seventeen days. Its course varies from month to month. In broad terms, it completes a small circuit in about a year; its precise degrees must be checked. It completes one great circuit of the heavens in sixty-five years. The subtle principles involved cannot all be set out here.

If the northern Dragon (the northern Dragon vein in fengshui terrain) receives this star’s aid, large-scale construction can proceed without concern for unfavorable influences such as celestial afflictions or terrestrial harms, since they can all be subdued. When Chenxing reaches the mansions Ji, Bi, Shen, and Han, it is said to be in its temple; when it reaches Kang, Niu, Lou, and Gui, it is said to be in a position of strength. Forward motion in proper measure is auspicious; hidden or retrograde motion is inauspicious.

Chapter Fifty-Seven: On Purple Qi

The residual Qi of Jupiter is called Purple Qi, and the blessings it brings are especially pronounced. When auspicious celebrations coincide with the meeting of the stars, all undertakings proceed smoothly. Purple Qi mostly brings good fortune. Its nature is gentle and benevolent, without harm or misfortune.

When Purple Qi enters a stellar enclosure and occupies a flourishing, favorable position, its power to bring blessings is especially strong; the particulars can be calculated from the degrees of the stars. It usually moves steadily and is easy to observe, without slowing, retrograding, becoming hidden, or lingering. It travels about one degree each month and twelve degrees a year, passing through one mansion in three years. Its course can therefore be determined from these figures. It takes about twenty-eight years for Purple Qi to traverse the entire celestial sphere. It is suited to Dragon veins in the southeast.

Chapter Fifty-Eight: On Moon Bei

Yuebo is generally regarded as a baleful star formed from the residual Qi of Mercury. It is also called the “Great Yin Spirit” or “Comet-Broom General,” and can readily foster misfortune. When it meets the five planets moving in direct motion, it may also bring good fortune and support. But when it encounters a celestial body in retrograde motion, the danger is often severe, and calamities are especially pronounced when it meets Yuebo. When Yuebo enters its own sign or exaltation, its effects—fortunate or baleful—must be judged together with those of the other celestial bodies: if they are inauspicious, it intensifies their harmful influence; if they are auspicious, it too takes on a favorable aspect.

Yuebo’s motion includes no periods of station or retrograde motion. It passes through three degrees each month and one sign every nine months, following a fixed pattern. In twelve months it travels a total of forty-nine degrees. The time it takes to complete one small circuit of the heavens can be estimated from its density; it takes about sixty-two years to traverse the full circuit, though the precise celestial degrees must be calculated carefully. Note here: “Favorable to the northeast dragon.”

Chapter Fifty-Nine: On Luo (Luo, or Rahu, an inauspicious body in traditional astrology)

Rahu is said to be the Head of Heaven, and its name is associated with “the remnant of the mortar and pestle.” Unless it encounters a forbidden celestial body, its influence is especially pronounced, and its auspicious or baleful effects must be judged carefully. It generally has no periods of occultation, retrograde motion, or station, but moves in retrograde direction along its customary path. Overall, this star is baleful in nature, and its capacity to bring good fortune and support is slight.

When the Sun and Rahu share the same degree on the new moon—the first day of the lunar month—a solar eclipse may occur. When the Moon and Rahu share the same degree at the full moon, midway through the lunar month, a lunar eclipse may occur. Both are regarded as ominous signs. Eclipses of the Sun and Moon are especially dangerous, and no undertaking should coincide with them. Only when Rahu enters its exaltation and meets Mars may it receive a strong measure of auspicious support.

Rahu travels one degree in about nineteen days, one and a half degrees in a month, and one sign every eighteen months; accounts in different calendars are broadly consistent. It completes one small circuit in nineteen years, moving gradually in retrograde motion throughout. A full circuit takes about ninety-three years; astronomical calculations should not be disclosed casually. Note here: “Favorable to Fire, Earth, and the dragon.”

“Earth’s Remainder,” also called the Star Ketu, is known as the “Eclipse Spirit” and the “Leopard’s Tail.” Its nature resembles that of Rahu: it brings more ill fortune than good, especially when retrograde. It normally moves invisibly, in concealment, and slowly, so there is no need to discuss its usual course in detail. When it shares the same degree as the Sun or Moon, an eclipse occurs, bringing the gravest danger.

When the Star Ketu enters a star enclosure, temple position, or position of delight, its effects depend on which other stars are there with it. Its auspicious or inauspicious influence changes according to the stars it meets. When Mars and Saturn occupy the same palace and move direct, they signify good fortune. But if this occurs while Mars or Saturn is concealed or retrograde, sudden calamity may follow.

As it moves, the Star Ketu often stands opposite Mars and Rahu. It neither remains in place nor moves direct or retrograde. It travels one degree in nineteen days, and about one and a half degrees in a month and a half. It takes a year and a half to pass through one palace, nineteen years to complete a minor cycle, and ninety-three years to complete a major cycle. This pattern repeats without end. Earth, Metal, and Dragon are favorable.

“○ Earth, Metal, and Dragon are favorable” means that dates for this purpose should be selected according to the categories of Earth, Metal, and Dragon. The original’s references to the movements of the stars, their sharing a degree, and their auspicious or inauspicious effects belong to the terminology of traditional astrology and date selection.

This concludes Volume Two of The Record of Filial Devotion, Geomancy, and Tables for Refuting the Veneration of Principle in the Confucian Tradition. Volume Three is titled “Introduction to the Rules for Selection.”

This almanac on choosing auspicious dates presents principles observed from antiquity to the present, and is also useful for selecting the Dragon, the Cavity, the Sand, and the Water. However, one must first understand the basic principles of Yin-Yang, the inherent properties of the Five Phases, and the deities associated with each direction—the auspicious and inauspicious spirits described in traditional date selection. The book therefore lists these rules in advance for beginners to consult.

There is no need to be bound by “major burial days” or “minor burial days” when laying the dead to rest, nor to restrict house construction to “major building days” or “minor building days.” It is enough for the Qi of the Dragon Vein to be balanced, for auspicious stars to shine upon and benefit the chart of the occupant through the building’s orientation, and for the advantages of the site to align with the right time. When judging whether the stars governing an orientation are auspicious or inauspicious, take the Seven Luminaries—the Sun, Moon, and five planets, Venus, Jupiter, Mercury, Mars, and Saturn—as the primary basis. Examine them carefully and do not be misled by claims that depart from sound principles.

Choosing dates for the Dragon and the Cavity: It is enough for the Qi of the Dragon Vein to be balanced, for auspicious stars to shine upon and benefit the chart of the occupant through the orientation, and for the site’s advantages to align with a suitable time. The Seven Luminaries should be the primary basis for judging whether the stars governing an orientation are auspicious or inauspicious.

Examples of the Yin-Yang and Five Phases for the Dragon and the Cavity: From the third degree of the Dipper mansion in the Yin Palace through the third degree at the center of the Mao Palace, the element is Yang Wood. From the fourth degree of the Heart mansion in the Mao Palace through the eleventh degree of the Horn mansion in the Chen Palace, the element is Yin Wood. From the ninth degree of the Axle mansion in the Si Palace through the ninth degree of the Zhang mansion in the Wu Palace, the element is Yin Fire. From the eighth degree of the Zhang mansion in the Wu Palace through the twenty-seventh degree of the Well mansion in the Wei Palace, the element is Yang Fire. From the eighth degree of the Well mansion in the Shen Palace through the first degree of the Net mansion in the You Palace, the element is Yang Metal. From the second degree of the Net mansion in the You Palace through the fourth degree of the Stomach mansion in the Xu Palace, the element is Yin Metal. From the first degree of the Legs mansion in the Hai Palace through the seventh degree of the Rooftop mansion in the Zi Palace, the element is Yin Water. From the sixth degree of the Rooftop mansion in the Zi Palace through the twenty-second degree of the Dipper mansion in the Chou Palace, the element is Yang Water. The final eighteen degrees of the Chen Palace and the final eighteen degrees of the Xu Palace both belong to Yang Earth; the final eighteen degrees of the Chou Palace and the final eighteen degrees of the Wei Palace both belong to Yin Earth.

Examples of Yin-Yang for year, month, day, and hour: Jia, Bing, Wu, Geng, and Ren are Yang Heavenly Stems. The original text continues, “Yi, Xin, Ji, and Ding degrees all belong to Yang Earth”; this sentence is translated according to the text as it currently stands.

○ Yin-Yang Classification of Year, Month, Day, and Hour

Jia, Bing, Wu, Geng, and Ren are Yang heavenly stems; Yi, Xin, Ji, Ding, and Gui are Yin heavenly stems. Zi, Yin, Chen, Wu, Shen, and Xu are Yang earthly branches; Chou, Mao, Si, Wei, You, and Hai are Yin earthly branches. The heavenly stems and earthly branches are symbols used in the traditional calendar to mark the year, month, day, and hour.

Five Phases Classification of Year, Month, Day, and Hour

Jia, Yi, Yin, and Mao belong to Wood; Bing, Ding, Si, and Wu to Fire; Wu, Ji, Chen, Xu, Chou, and Wei to Earth; Geng, Xin, Shen, and You to Metal; Ren, Gui, Hai, and Zi to Water.

○ Yin-Yang and Five Phases Classification of the Seasonal Periods

For the first thirty-six days after the Start of Spring, the classification is Yang Wood; for the next thirty-six days, Yin Wood; and for the following eighteen days, Yang Earth. For the first thirty-six days after the Start of Summer, the classification is Yin Fire; for the next thirty-six days, Yang Fire; and for the following eighteen days, Yin Earth. For the first thirty-six days after the Start of Autumn, the classification is Yang Wood; for the next thirty-six days, Yin Wood; and for the following eighteen days, Yang Earth. For the first thirty-six days after the Start of Summer, the classification is Yin Fire; for the next thirty-six days, Yang Fire; and for the following eighteen days, Yin Earth. For the first thirty-six days after the Start of Autumn, the classification is Yang Metal; for the next thirty-six days, Yin Metal; and for the following eighteen days, Yang Earth. For the first thirty-six days after the Start of Winter, the classification is Yin Water; for the next thirty-six days, Yang Water; and for the following eighteen days, Yin Earth.

○ Classification of the Three Origins

The ten heavenly stems are called the Celestial Origin, and the twelve earthly branches the Terrestrial Origin. The earthly branches also conceal heavenly stems and Five Phases; these are called the Human Origin: Zi conceals Gui and Water; Chou conceals Gui, Si, and Xin; Yin conceals Jia, Bing, and Wu; Mao conceals Yi and Wood; Chen conceals Yi, Gui, and Wu; Si conceals Bing, Wu, and Geng; Wu conceals Ding and Ji; Wei conceals Yi, Ji, and Ding; Shen conceals Geng, Ren, and Wu; You conceals Xin and Metal; Xu conceals Xin, Ding, and Wu; Hai conceals Ren and Jia.

The Five Phases Qi stored in the Earthly Branches is as follows: Si contains Bing, Wu, and Geng; Wu contains Ding and Ji; Wei contains Yi, Ji, and Ding; Shen contains Geng, Ren, and Wu; You contains Xin and Metal; Xu contains Xin, Ding, and Wu; Hai contains Ren and Jia. These are all classified as “Human Elements”—the Qi of the Heavenly Stems stored within the Earthly Branches.

Examples of the Five Phases’ life and death

Jia Wood is born in Hai and dies in Wu; Yi Wood is born in Wu and dies in Hai; Bing Fire and Wu Earth are born in Yin and die in You; Ding Fire and Ji Earth are born in You and die in Yin; Geng Metal is born in Si and dies in Zi; Xin Metal is born in Zi and dies in Si; Ren Water is born in Shen and dies in Mao; Gui Water is born in Mao and dies in Shen.

Stages such as “Bathing” and “Crowning” are arranged in sequence, beginning with “Birth.” The twelve stages are Birth, Bathing, Crowning, Official Service, Imperial Prosperity, Decline, Sickness, Death, Tomb, Extinction, Conception, and Nurturing. They describe the process by which the Qi of the Five Phases grows, declines and is exhausted, then begins to gestate again.

Examples of the Five Phases generating and overcoming one another

Wood generates Fire, Fire generates Earth, Earth generates Metal, Metal generates Water, and Water generates Wood. This is called the mutual generation of the Five Phases. Wood overcomes Earth, Earth overcomes Water, Water overcomes Fire, Fire overcomes Metal, and Metal overcomes Wood. This is called the mutual overcoming of the Five Phases.

Examples of the fixed stars

The twelve degrees of the Wei lunar mansion correspond to the Zi position; the first degree of the Nü mansion to Chou; the third degree of the Dou mansion to Yin; the second degree of the Wei mansion to Mao; the first degree of the Di mansion to Chen; the ninth degree of the Han mansion to Si; the fourteenth degree of the Zhang mansion to Wu; the fourth degree of the Liu mansion to Wei; the eighth degree of the Jing mansion to Shen; the sixth degree of the Bi mansion to You; the third degree of the Wei mansion to Xu; and the first degree of the Kui mansion to Hai.

The lunar mansions also correspond respectively to the Sun, Moon, and planets of the Five Phases. Xing, Xu, Fang, and Mao are the positions of the Sun; Zhang, Wei, Xin, and Bi are the positions of the Moon; Jiao, Dou, Kui, and Jing belong to Jupiter; Wei, Shi, Zi, and Yi belong to Mars; Di, Nü, Wei, and Liu belong to Saturn; Kang, Niu, Lou, and Gui belong to Venus; and Ji, Bi, Shen, and Song belong to Mercury.

Zi and Chou belong to the Earth position; Yin and Hai to the Wood position; Mao and Xu to the Fire position; Chen and You to the Metal position; and Si and Shen to the Water position. Wu is the position of the Sun, and Wei is the position of the Moon. All the remaining stars are subordinate, attached to these positions: Purple Qi, abbreviated as “Zi,” is attached to Yin; the Black Luminary is attached to Shen; the Bo star is attached to Shen; and Rahu, abbreviated as “Luo,” is attached to Xu.

Example of the Life Palace

Whichever palace the Sun moves through is the Life Palace; the degree occupied by the Sun is the Life Degree. For example, in the first lunar month of the Guiwei year of the Wanli reign, on the fourteenth day at the Mao hour, the Sun is at one degree of the Xu lunar mansion in the Zi palace. Earth is therefore taken as the palace ruler, and the Sun as the degree ruler. At the Chen hour, the Sun moves to three degrees of the Jing lunar mansion in the Chou palace, so Earth is the palace ruler and Wood the degree ruler. The other hours are calculated in the same way.

Example of the Body Palace

Whichever palace the Moon moves through is the Body Palace; the degree occupied by the Moon is the Body Degree. For example, in the first lunar month of the Guiwei year of the Wanli reign, on the fourteenth day at the third quarter of the Mao hour, the Moon moves to five degrees of the Liu lunar mansion in the Wu palace. The Moon is therefore taken as the palace ruler, and Earth as the degree ruler. At the Chen hour, the Moon moves to ten degrees of the Jing lunar mansion in the Wei palace, so the Moon is the palace ruler and Wood the degree ruler. Other cases are calculated in the same way.

Example of the Seasonal Ruler

Wood is the seasonal ruler in spring, Fire in summer, Metal in autumn, and Water in winter. Earth is the seasonal ruler in the final month of each season.

Example of the Useful Star

Wood generates Fire, Fire generates Earth, Earth generates Metal, Metal generates Water, and Water generates Wood. Following this sequence, take the next phase as the useful star of the preceding phase.

Example of Favor, Generation, Adversity, and Difficulty

The phase that generates me is my favor star; the phase that overcomes me is my difficulty star; the phase that I overcome is my adversary star; and the phase I belong to is my ruling star.

Annual Stem-and-Branch Sequence for the Months

To calculate the stem-and-branch designation for each month of a year: in Jia or Ji years, begin with the Bingyin month; in Yi or Geng years, begin with the Wuyin month; in Bing or Xin years, begin with the Gengyin month; in Ding or Ren years, begin with the Renyin month; and in Wu or Gui years, begin with the Jiayin month. Then proceed month by month in stem-and-branch order.

For example, in a Jia or Ji year, the first month is Bingyin, the second is Dingmao, and the third is Wuchen; continue in the same way. Apply the same method to other years.

Daily Stem-and-Branch Sequence for the Hours

To calculate the stem-and-branch designation for each hour of a day: on Jia or Ji days, begin with the Jiazi hour; on Yi or Geng days, begin with the Bingzi hour; on Bing or Xin days, begin with the Wuzi hour; on Ding or Ren days, begin with the Gengzi hour; and on Wu or Gui days, begin with the Renzi hour. Then proceed hour by hour in stem-and-branch order.

For example, on a Jia or Ji day, the Zi hour is Jiazi, the Chou hour is Yichou, and the Yin hour is Bingyin; continue in the same way. Apply the same method to other days.

Major Fortune Cycles

Jia, Bing, Wu, Geng, and Ren are Yang years; Yi, Xin, Ji, Ding, and Gui are Yin years. For construction projects, such as building a house, begin the fortune cycle by proceeding forward in Yang years and backward in Yin years, following the same rule used to calculate a man’s major fortune cycles in destiny analysis. For burials, proceed backward in Yang years and forward in Yin years, following the rule used to calculate a woman’s major fortune cycles.

In either case, begin the calculation from the month pillar, the stem-and-branch designation of the month in which the birth or selected date falls. For example, the second month of a Jiazi year is the Dingmao month. Proceeding forward gives Wuchen, followed by Jisi and Gengwu; proceeding backward gives Bingyin, followed by Yichou, Jiazi, and Guihai. Here the sequence follows the order of the earthly branches, with the stems paired in turn. Apply the same method in other cases.

Example of the Ages in Major Fortune Cycles

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Each month begins with a “solar term” and is followed by a “midpoint term.” For example, Beginning of Spring is a solar term, while Rain Water is a midpoint term; the other months follow the same pattern. When calculating the Great Fortune cycles, only the solar terms are used, not the midpoint terms. For those born in a Yang year, calculate from the solar term before the birth date; for those born in a Yin year, calculate from the solar term after the birth date. Every three days of difference are converted into one year.

For example, if someone was born three days before Beginning of Spring in a Yang year, their Great Fortune cycle begins at age one; born six days before, it begins at age two; nine days before, at age three; twelve days before, at age four; fifteen days before, at age five, and so on. For those born in a Yin year, count the days after Beginning of Spring: three days later corresponds to age one, six days to age two, nine days to age three, twelve days to age four, fifteen days to age five, and so on. A difference of one day is not counted separately; two days are rounded up to three. A difference of one and a half days is converted to half a year.

Example of Calculating the Minor Fortune Cycle

The Minor Fortune cycle is usually calculated according to the Five Phase associated with the Heavenly Stem of that year’s Year Ruler. This is also what the saying “the year uses the Heavenly Stem, the fortune uses the Earthly Branch” means: Jia and Yi years belong to Wood; Bing and Ding years to Fire; Wu and Ji years to Earth; Geng and Xin years to Metal; and Ren and Gui years to Water. These are used as the Minor Fortune cycles for the corresponding years. To begin a cycle by month, use the same method as for calculating the Great Fortune cycles; to begin one by day, use the same method as for calculating the Minor Fortune cycle.

Example of the Initial Limit

This method for determining age limits is similar to the way astrologers calculate a person’s fortunes in childhood. Proceed in order through the Life, Wealth, Illness, Spouse, and Fortune palaces. At age six, begin again from the Official Career Palace and count backward until reaching the Life Palace.

For example, if the Life Palace is in Zi, at age one the limit falls in that same palace, whose ruling star is Metal. At age two it falls in the Wealth Palace, located in Si, whose ruling star is Water. At age four it falls in the Spouse Palace, located in Wu, whose ruling star is the Sun. At age five it falls in the Fortune Palace, located in Yin, whose ruling star is Wood. At age six it falls in the Official Career Palace, located in Mao, whose ruling star is Fire. At age seven it returns to the Fortune Palace. At age eight it reaches the Appearance Palace, located in Chou, whose ruling star is Earth. At age nine it returns to the Life Palace. After age nine, the major age limits begin. The same method applies when the Life Palace is located in another palace.

How to Calculate the Major Age Limits

To calculate the major age limits, first subtract the nine years of the initial limit, then begin counting from the degree of the Life Palace. Each palace spans thirty degrees, with three degrees corresponding to one year. Subtract the degrees already traversed and calculate from the degrees that remain. Counting always proceeds clockwise, from right to left. This describes the case in which the limit begins from the Life Palace; for other palaces, it advances one palace every ten years.

For example, if the Life Palace is in Zi at the eleventh degree of the Wei lunar mansion, the major age limit begins at age ten; at the ninth degree of Wei, it begins at age nine; at the sixth degree, at age eight; and at the third degree, at age seven. The other cases are calculated in the same way. If the Life Palace is in Zi at the second degree of the Nu lunar mansion, once the degrees in that palace have been used up, the major age limit enters Chou after the nine years of the initial limit are subtracted.

How to Calculate the Minor Age Limits

When calculating the “minor cycle” (a phased period of fortune determined by year, month, day, and hour), begin from the palace occupied by the Grand Duke Jupiter (Tai Sui) for that year. The method is the same in Yang and Yin years: proceed in reverse order from left to right, advancing one palace each year. For the monthly cycle, begin from the palace for the current year, with the first lunar month counted as month one. For the daily cycle, begin from the palace for the current month, with the first day counted as day one. For the hourly cycle, begin from the palace for the current day, with the Zi hour counted as the first time period.

For example, if the Grand Duke Jupiter is in the Wei palace, count the Wei palace as age one, the Wu palace as age two, and the Si palace as age three, continuing one palace at a time to the right. At age thirteen, the count returns to the Wei palace, and the cycle repeats. The same method applies to months, days, and hours: the monthly cycle advances one palace each month, starting from the year’s palace; the daily cycle advances one palace each day, starting from the month’s palace; and the hourly cycle advances one palace each time period, starting from the day’s palace.

Examples of Threefold Combinations

Shen with Zi; Chen with Hai; Mao with Wei; Si with You; Chou with Yin; Wu with Xu; Gen with Bing and Xin; Qian with Jia and Ding; Xun with Geng and Gui; and Kun with Yi and Ren are all called “Threefold Combinations.”

Examples of Fourfold Alignments

Zi-Wu, Mao-You, Yin-Shen, Si-Hai, Chen-Xu, Chou-Wei, Qian-Kun, Gen-Xun, Jia-Geng, Bing-Ren, Yi-Xin, and Ding-Gui are all called “Fourfold Alignments.”

Here, “palace” refers to a sector used to calculate direction or a time period. “Threefold Combinations” and “Fourfold Alignments” are terms in geomancy for classifying combinations of directions.

Zi lies between Ren and Gui; Gui lies between Zi and Chou; Chou lies between Gui and Gen; Gen lies between Chou and Yin; Yin lies between Gen and Jia; Jia lies between Yin and Mao; Mao lies between Jia and Yi; Yi lies between Mao and Chen; Chen lies between Yi and Xun; Xun lies between Chen and Bing; Bing lies between Xun and Wu; Wu lies between Bing and Ding; Ding lies between Wu and Wei; Wei lies between Ding and Kun; Kun lies between Wei and Geng; Shen lies between Kun and Geng; Geng lies between Shen and You; You lies between Geng and Xin; Xin lies between You and Xu; Xu lies between Xin and Qian; Qian lies between Xu and Hai; Ren lies between Qian and Zi.

In addition, Zi lies between Hai and Chou; Chou lies between Zi and Yin; Yin lies between Chou and Mao; Mao lies between Yin and Chen; Chen lies between Mao and Si; Si lies between Chen and Wu; Wu lies between Si and Wei; Wei lies between Wu and Shen; Shen lies between Wei and You; You lies between Shen and Xu; Xu lies between You and Hai; Hai lies between Xu and Zi.

In addition, Gui lies between Ren and Gen, and Gen lies between Gui and Jia; Gen, Zi; Chou lies between Zi and Yin; Yin lies between Chou and Mao; Mao lies between Yin and Chen; Chen lies between Mao and Si; Si lies between Chen and Wu; Wu lies between Si and Wei; Wei lies between Wu and Shen; Shen lies between Wei and You; You lies between Shen and Xu; Xu lies between You and Hai; Hai lies between Xu and Zi.

In addition, Gui lies between Ren and Gen; Gen lies between Gui and Jia; Jia lies between Gen and Yi; Yi lies between Jia and Xun; Xun lies between Yi and Bing; Bing lies between Xun and Ding; Ding lies between Bing and Kun; Kun lies between Ding and Geng; Geng lies between Kun and Xin; Xin lies between Geng and Qian; Qian lies between Xin and Ren.

○ Examples of Fu Heads (futou).

A solar term is divided into three “watches,” each lasting five days. The Jia and Ji days serve as “talisman heads,” markers used to calculate the transitions between seasonal periods. Their corresponding Earthly Branches determine the watch: a talisman head falling on Zi, Wu, Mao, or You marks the upper watch; on Yin, Shen, Si, or Hai, the middle watch; and on Chen, Xu, Chou, or Wei, the lower watch. The date and hour when an upper-watch talisman head arrives are taken as the moment the solar term begins.

For example, if the day of Start of Spring coincides with an upper-watch talisman head, that day is regarded as the watch of Spring’s qi. If the talisman head arrives the day before Start of Spring, the preceding day is regarded as that watch; if it arrives after Start of Spring, then the watch of Spring’s qi begins on the day the talisman head arrives. This method of determining the starting date of a solar term by means of talisman heads is called the “method of surpassing the spirit and joining the qi.”

○ Example of stars by day and night

From the Mao hour to the You hour is daytime. The “fate degree” (the stellar degree corresponding to the fate chart) takes precedence, and it is auspicious to see the Sun, Jupiter, and Saturn. From the You hour to the Mao hour is nighttime. The “body degree” (the stellar degree corresponding to the body chart) takes precedence, and it is auspicious to see the Moon, Mars, and Venus. The Sun, Jupiter, and Saturn are all Yang and are suited to daytime, not nighttime; the Moon, Mars, and Venus are all Yin and are suited to nighttime, not daytime. Although Mercury is Yang, its nature is changeable, so it may be suited to daytime or nighttime.

○ Example of names for the earthly chart

The twelve directions of the earthly chart each have a name and correspond to a celestial-region name: Zi is called Xuanyang, also known as Aquarius; Hai is called Juzi, also known as Pisces; Xu is called Jianglou, also known as Aries; You is called Daliang, also known as Taurus; Shen is called Shishen, also known as Gemini; Wei is called Choushou, also known as Cancer; Wu is called Chunhuo, also known as Leo; Si is called Chunwei, also known as Virgo; Chen is called Shouxing, also known as Libra; Mao is called Dahuo, also known as Scorpio; Yin is called Ximu, also known as Sagittarius; and Chou is called Xingji, also known as Capricorn.

Examples of the Divisions of the Celestial Plate

The twelve palaces of the terrestrial plate are not all exactly the same in width or length. In general, each of the twelve Heavenly Stem directions lies at the boundary between two adjacent Earthly Branches, with seven and a half degrees assigned to each side, for a total of fifteen degrees. For example, “Gui” lies between “Zi” and “Chou”: seven and a half degrees on its left are assigned to the Chou Palace, and seven and a half degrees on its right to the Zi Palace, making fifteen degrees altogether. “Ren” lies between “Hai” and “Zi”: seven and a half degrees on its left are assigned to the Zi Palace, and seven and a half on its right to the Hai Palace, again making fifteen degrees. Once seven and a half degrees have been assigned on each side of the Zi Palace, fifteen degrees remain in the palace itself. The same method applies to all the other palaces.

Some people today assign “Gui” entirely to the Zi Palace, while assigning “Ren” sometimes to the Zi Palace and sometimes to the Hai Palace. Others divide the two sides in a ratio of three to seven. These methods inevitably favor one side and should not be used as a basis. The measuring rods now used by the government to determine dates and times place the Heavenly Stems between the Earthly Branches; this is the established method. The degrees on the celestial plate should be divided according to it as well.

Examples of the Sun and Moon’s Conjunction

In the first month, the Sun and Moon meet in Hai; in the second month, in Xu; in the third, in You; in the fourth, in Shen; in the fifth, in Wei; in the sixth, in Wu; in the seventh, in “Zai”; in the eighth, in Chen; in the ninth, in Mao; in the tenth, in Yin; in the eleventh, in Chou; and in the twelfth, in Zi. By calculating from the times of the full moons given in the official calendar, one can determine when the Sun and Moon meet. This is the method for determining the new moon, the first day of each month.

Examples of the Length of Day and Night

At the summer solstice, the day is longest, lasting sixty ke; the night is shortest, lasting only forty ke. After the fu-head day of the summer solstice—a date used to mark the sequence of solar terms—the lengths of day and night gradually shift. Roughly every nine days, the day grows shorter by one ke and the night longer by one ke. By the fu-head day of the winter solstice, the day is shortest, lasting only forty ke. In years of the Yin, Wu, and Xu branches, take the Wu direction (due south); in years of the Si, You, and Chou branches, take the You direction (due west).

○ An example of opposition and clash

“Opposition and clash” means that the Heavenly Stems restrain one another and the Earthly Branches clash with one another. For example, on a Jiazi day—that is, a day marked by the Jiazi Stem-Branch pair—the day is shortest, lasting only forty ke.