《儒门崇理折衷堪舆完孝录》Vol. 3

Directional Taboos

Based on the earthly branch of a person's birth year, certain directions are to be avoided. Those born in the years of the Tiger, Horse, or Dog should avoid the Horse direction. Those born in the years of the Snake, Rooster, or Ox should avoid the Rooster direction.

Heavenly Stem Restrained Together with Earthly Branch Clash (Mutual Opposition)

This refers to cases in which a heavenly stem is restrained while its earthly branch also clashes with another. For example, a person born in the year Jiazi should avoid Gengwu, and a person born in Gengwu should avoid Bingzi. A person born in Yichou should avoid Xinwei, and a person born in Xinwei should avoid Dingchou. A person born in Bingyin should avoid Renshen, and a person born in Renshen should avoid Wuyin. The pattern continues by analogy.

Although all of these are clashes, their severity differs. A person born in a Rat year who meets the Horse branch experiences an inner branch striking an outer one, and the calamity is milder. A person born in a Horse year who meets the Rat branch experiences an outer branch striking an inner one, and the calamity is more severe.

If only the branches clash while the stems are not restrained, or only the stems are restrained while the branches do not clash, this rule of mutual opposition does not apply.

Essentials of Star Observation: Thirty-Four Articles (Excerpts)

Article One: The Essentials of Star Observation

In observing the stars, one must first distinguish the Solar point (Taiyang) from the Lunar point (Taiyin).

Counting from the moment the sun first rises until the hour in question gives the palace and degree of the Life (ming). Counting from the moment the moon first rises until the hour in question gives the palace and degree of the Body (shen).

The lord of the degree is the most important factor, and the lord of the palace is secondary. The lord of the palace is like a prefect or a commandant, while the lord of the degree is like a county magistrate. The magistrate deals directly with the common people, so the degree lord is more pressing than the palace lord.

The lord of the palace should be nourished and in season, and should not be overcome or constrained. It should not be suppressed by the Sun. The three harmonizing positions and the four cardinal positions (the main points surrounding the chart) should not have stars that restrain it. One must also examine whether the lord of the degree sits in a high and strong position, whether it occupies auspicious stations such as the Lu (prosperity), Ma (horse), Changsheng (long life), or Suijia (year-carrier), and whether it is flourishing and in its proper time. When these conditions are favorable, the overall pattern is excellent.

Article Two (Continuing from the Latter Half of the Previous Article)

Once the degrees of the Life and Body palaces are established, one next distinguishes between day and night births.

For those born during the day: the lord of the Life degree and the lord of the Life palace are the chief concerns. When the Sun, Jupiter, Saturn, Mercury, and Ketu act as operative stars, the outcome is mostly auspicious. When the Moon, Mars, Venus, Comet, and Rahu are operative, the outcome is mostly inauspicious.

For those born at night: the lord of the Body degree and the lord of the Body palace are the chief concerns. When the Moon, Mars, Venus, Comet, and Rahu act as operative stars, the outcome is mostly auspicious. When the Sun, Jupiter, Saturn, and Mercury are operative, the outcome is mostly inauspicious.

I. On the Palace of Fortune and Virtue (Fudegong)

When charting a destiny chart, one must first examine the Fudegong (Palace of Fortune and Virtue), the palace that governs a person's blessings, moral character, and good fortune. This is of great importance. Just as with a whole life, fortune and virtue are the most fundamental things. Only with blessings can one speak of taking a wife, having children, establishing a name, or attaining wealth and rank. When fortune and virtue are lacking, the rest is often hard to hope for. The Fudegong is the master that shapes destiny. If the Fuxing (Star of Fortune) and Luxing (Star of Emolument) each occupy their proper places, or if the Shenzhu (Body Lord) and Mingzhu (Life Lord) enter the Fudegong, or if the sun and moon shine upon it, or if noble and protective stars enter it, or if metal and water stars flank the Mingzhu and both sit in the Fudegong, these configurations usually produce people who are blessed, sincere in temperament, broad in outlook, and both fortunate and long-lived. If the Tuxing (Earth Star) or Jixing (Calculation Star) sits in the Fudegong, good fortune may still be turned around later in life. If the Fudegong is afflicted by malefic stars such as Xing (punishment), Qiu (imprisonment), or Hao (depletion), one must not judge it as a good destiny. A mistaken auspicious reading invites calamity, and those born under such a chart are often cruel and fierce, scheming and deceitful, quarrelsome and murderous, disloyal and unfilial. If the Fudegong itself holds no auspicious stars, one should next look at which stars hold or illuminate the sanhe (the three harmonizing palaces) and the opposite palace. If neither the sanhe nor the opposite palace has any stars holding or illuminating them, one still must not hastily judge fortune or misfortune, and must further examine how the Caibo Gong (Palace of Wealth) stands.

II. On the Palace of Wealth (Caibo Gong)

The Caibo Gong is also a major matter in the enjoyment of life. If the Fuxing holds the Caibo Gong, or the sun and moon shine upon it, or the Tianzhai Gong (Palace of Estates) and Caibo Gong are mutually enclosed, or the Shenzhu or Mingzhu stand in the Caibo Gong while in a state of growth and strength, favorable in season and timing, the judgment usually describes people who have emolument and wealth. Wealth allows one to support a wife and children and to command servants, and it also tends to bring fame. If the wealth stars are out of measure, or if the Caibo Gong is afflicted and illuminated by Xing or Qiu, the judgment usually shows wealth and grain being wasted, and those born under such a chart are foolish and of little use. When the Caibo Gong is unfavorable, one also cannot judge fortune or misfortune from this palace alone. One must further examine how the Tianzhai Gong stands.

1. The Field-and-Dwelling Palace (Tiánzhái Gōng)

The Field-and-Dwelling Palace represents a person's lifelong enjoyment of property and the place where they find security and rest. If the principal star of this palace is weak, but a star of fortune and virtue (Fúdé) resides in it, or the sun and moon shine upon it, or the Body Palace or Life Palace falls within it, then after the burial the descendants will mostly produce people of wealth and reputation. When the sign of land and home is present, the fortune or misfortune of one's wife and children can also often be read from the Field-and-Dwelling Palace. If the Fortune-and-Virtue, Field-and-Dwelling, and Wealth (Cáibó) Palaces all lack auspicious stars, then the day should not be used for burial. Another auspicious date must be chosen so that blessings may reach the descendants.

2. The Limit Periods (Xiànxiàn)

One must also consider how the fortunes and the major cycles of the years following the burial will unfold. Some people have a good birth chart and Body Palace, but if their limit periods are unfavorable, they should not be judged as bringing prosperity. The common saying goes, "A good destiny is not as good as a good period." Both one's destiny and one's body must be good, and the limit periods must also be good, before the date can be considered auspicious. Destiny is like the soul (hún), the body is like the corporeal soul (pò), and the limit periods are like the blood and Qi (vital energy). The three must support one another. In the human body, if the blood and Qi stagnate and fail to flow, cold and heat attack each other, sores erupt together, and wind and external pathogens can invade. When the blood and Qi flow freely and the body is robust, how could illness arise?

3. Limit Periods Should "Face the Light" and Not Turn Away

The limit periods must "face the light" (xiàng míng) and not turn their backs, and only then are they auspicious. "Facing the light" means the following. At night, when the limit period is illuminated by Mars, Venus, or the Moon, it is facing the light. During the day, when the limit period is illuminated by the Sun, Jupiter, or Saturn, it is likewise facing the light, and prosperity may be hoped for. If during the day the Sun is not visible and only Jupiter and Saturn appear alone, and the limit period is then lit by Venus, the Moon, or Mars, and moreover passes through the malefic positions of Yángrèn (Blade Sheep), Jiéshā (Robbery Killer), or Kōngwáng (Void), then prosperity will be difficult to achieve after the burial.

4. Calculating the Greater and Lesser Limits

The greater and lesser limits are reckoned from the day of burial. After the winter solstice, the stars of Shen, Sha, Lu, and Gui and others come into effect, and the reckoning also follows the movement of the Life Palace. From birth until age nine, one is in the lesser limit. From age ten onward, the greater limit runs from one's birth position.

This passage explains that in zàomìng (making one's destiny), which reads a person's fate through the calendar, the stars, and the Five Phases, the Master of the Seasonal Command (shílìng zhī zhǔ) matters most. The seasonal command is like Wood in spring, Fire in summer, Metal in autumn, and Water in winter, while Earth is lodged in the four seasons and also takes part in governing the command. What is called "command" (lìng) is like a minister who carries out a ruler's order to proclaim governance and transform the people, so the blessings and misfortunes of the common people all hang upon it. When the star of the seasonal command is taken as master and is not contravened, the orders are clear and the multitude look up to it and follow.

After the Start of Spring (lìchūn), Wood holds the command. The generative qi of spring gathers, the myriad trees flourish, and people born in this time are mostly graceful and luminous. Yet since Wood holds the command, Metal should not overcome Wood. Metal may occupy only its star-position within the monthly command and should conceal its edge, while Earth should nourish Wood. The only fear is that Metal and Earth fall into disorder, forming a rebellious force that attacks what is above and brings calamity. When the appointed time for calamity arrives, the principal stars are mostly baleful.

In summer, when the moon is at its height, Fire blazes overhead. Even though Water may overflow, it does not dare to invade the Fire of the monthly command. Metal is useless in summer. Under a sun that melts stone and liquefies gold, it too must be set aside. Hence in summer Metal often travels toward the south. If Metal and Fire both govern on the same day, they tend to produce people fond of wine and sensual pleasure. In general, if a star that should be set aside is on duty after the day of its governance, the people born under it have grand ambitions but poor plans. They are hollow and without substance, foolish yet self-willed. Their lives may look exhilarating, yet they are prone to failure and retreat. Moreover, one fears that when Metal and Water combine, they contend with Fire for power and become a rebellious star. If such a star governs the day, disaster and defeat are certain.

Autumn Metal holds sway, the Great Fire flows west, and Fire has already been set aside as the myriad trees turn yellow and fall. At a time when the star to be discarded is discarded, only Metal commands, and to oppose Metal brings calamity. If Wood and Fire combine, they will not receive the command and will show a domineering, arrogant appearance, which can only be ill-fated.

In winter, Water is cold and congealed, so one must rely on Fire as the star that gently warms and guides its flow. Earth is the star of embankments and dikes, and none of these harm the working of the governing star. But Water and Wood have no principle of mutual generation, and when they combine it is like ice freezing. If a Water star appears at night and is used to govern, it will surely produce a solitary, cold person.

In general, when the command-star is in spring, it must rely on Earth as the star of cultivation. In winter, Fire and Earth generate and nourish each other, and they also aid Water with moistening and bathing. Although a star may be discarded and out of season, it remains in relation to the others as outer and inner, surface and substance. Only Fire and Metal must not meet within the month, for they cannot be harmonious, and once they meet, calamity breaks out.

When the command-star follows yang, it is auspicious, a star that assists and supports. When it opposes yang, it is ominous, a star of arrogance and flight. What is called "following" means either drawing toward yang or accompanying it. A star more than ten degrees away does not overpower or seize. What is called "opposing" means invading yang to take power. The command-star should best obtain the conduct of the day's lord, occupy a position with qi, and not turn against the lord of the destiny, so that the command comes from oneself. If it is slightly overpowered, one listens to commands from another. When the command-star governs seizure, whoever bears it dies. When it governs blessing, whoever uses it is fortunate. When the five planets encroach upon a palace and injure a lodge, this is the star of overpowering. Students must examine carefully how to select and use these stars and must not be careless.

I. The Grand Duke Year Is Most Crucial

In assessing a person's destiny, the Taisui (Grand Duke Year, the star-spirit and year-lord governing the current year) is the most important factor. In general, when establishing one's destiny (liming, arranging the chart and fixing the Life Palace), one must have an auspicious star preside over it (linjia, the protective presence of a benevolent star), and that star must mutually engage with the Taisui so that it is accepted and employed by the year-lord. Only then is there hope for wealth and honor. If the year-lord does not receive or register the person, no other advantage is of much use. One must also guard against a killing star that "breaks the presence" (pojia), overturning the protective influence of the auspicious star. In all efforts to seek fortune and avoid misfortune, or to choose days for undertakings, none of this may be neglected. One must always give first weight to the body and destiny (the self and the Life Palace) and to virtuous conduct (dexing). Having emolument without good fortune, where would fortune be enjoyed? Having destiny without a sound body, or with body and destiny out of accord, where would destiny be anchored?

II. Killing Stars: In Season and Out of Season

In assessing the killing stars (shasha), one should not favor those that are "in season" (dominant in their governing season), but rather those that are "out of season." For example, a Wood-type killing star encountering Metal in spring, or a Water-type encountering Fire in winter, and so forth. When a killing star is out of season, the principal star (the auspicious star on which the life-lord relies) can still preserve its vital force and strength. Furthermore, Fire as a killing star should not be employed by day; Earth as a killing star should not be employed at night. Wood as a killing star must be guarded against in spring, Metal in autumn, Water in winter, and Fire in summer. These are the essential points for judging whether killing stars are in or out of season according to the four seasons.

III. Venus and the "Reflected Entry" Relative to the Sun's Palace

When Venus (Jinxing) is in the palace of the Sun, this is called "reflected entry" (yingjin). When the life-lord is ahead of the Sun, it is called "special advance" (tejin), also known as Venus reflecting the Sun. When Venus is in power, it generally signifies nobility and prominence. Being ahead of the Sun, particular weight is given to the bodily degree (shendu, the degree of the Body Palace or the Life degree) and to the palace where the Life-degree lord and Venus stand. When the life-degree lord, the degree-lord, and Venus are all positioned ahead, this is generally judged as noble. If, while ahead of the Sun, one encounters inauspicious stars of punishment, imprisonment, darkness, or depletion, this is called "mistaken advance" (wujin), and all such configurations are inauspicious. When the life-lord and Venus are behind the Sun, this is called "delayed advance" (houjin), and its fortune is diminished by half.

Vernacular Interpretation

1. When Several Stars Travel Together, Some Lead and Some Follow

When several stars move across the sky together, which one runs ahead and which one follows matters greatly. In general, the star treated as the "killing star" (shāxīng) should run in front, while the star treated as the "governing star" (zhǔxīng) should fall behind.

For example, when Mercury and Mars travel together, Water overcomes Fire, so Mercury is taken as the killing star. If Mercury leads, it often cannot reach the Mars behind it to overcome it. If Mars leads and Mercury follows, the killing star presses on from behind, which is most unfavorable for a person or an affair and must be examined carefully. The order of the other stars follows similar principles.

An ancient classic says that when the killing star is in front and the governing star is behind, the person is mostly able to bear heavy responsibilities and hold high office. If the killing star is behind and the governing star is in front, the person is mostly prone to exile, relocation, and similar hardships.

2. Retrograde Stars: Whether They Have Force or Lack It

Stars sometimes "retrograde," appearing to move backward as seen from the earth. Some retrograde motions retain force, while others are without force.

For example, when Mars and Venus travel together with Venus in front and Mars behind, and Mars is retrograde, the killing star often no longer dares to press forward fiercely against Venus. This is called retrograde yet still "affectionate" (yǒuqíng), meaning it retains some room to maneuver. Conversely, if Venus is retrograde and meets the direct-moving Mars head-on, the retrograding Venus has run into its own killing star, which is mostly judged inauspicious. The five planets may all be reasoned about in this way.

There are also cases where a retrograde star is still auspicious. If, while retrograde, it encounters "ascending the hall" (shēngdiàn) or "entering the enclosure" (rùyuán), or meets a flourishing or growing condition of a similar kind, it may be judged auspicious. If it is retrograde and also sits with or meets the killing star, or retreats into a weakened palace, it is mostly inferred to be inauspicious.

Note: Terms such as "killing star," "governing star," "ascending the hall," and "entering the enclosure" are expressions from traditional astrology and kanyu (geomancy) that describe planetary palaces, interactions, and fortune and misfortune. This book belongs to the Confucian-lineage kanyu tradition, which uses the motions of the stars to discuss human fortune. Its genre differs from Daoist Canon (Daozang) texts on internal alchemy (Neidan) and liturgy (Keyi). The translation nonetheless follows the principles of being faithful, accessible, and non-elaborative.

The Luohou (Ruhou) and Jidu (Ji Du) nodes, when they cut the star cluster so that the stars divide to either side, must be examined closely. If a single star breaks away from the cluster, one must consider the fortune or misfortune that star governs. If the star that breaks away is one of the Fu zhu (Lord of Fortune), Lu zhu (Lord of Emolument), Ming zhu (Lord of Life), or Shen zhu (Lord of the Body), or one of the Guan kui (Chief of Officials) or Quan gui (Stars of Authority and Rank) stars, or if it is Mars at night, the Moon at night, Jupiter by day, or Saturn by day, the configuration is considered appropriate, and it foretells that the descendants will enjoy wealth, reputation, and achievement. If, however, the star that breaks away is one of the inauspicious stars such as Xing (Punishment), Qiu (Imprisonment), An (Darkness), or Hao (Depletion), or one of the baleful forces such as Nu pu zhu (Lord of Servants), Yang ren (Sheep's Blade), Jie sha (Robbery Killer), or Di sha (Opposing Killer), or if it is Mars by day, Venus by day, or Saturn at night, then the star is unsuitable when it lies outside the cluster. This foretells that the descendants will be poor and humble, toil and wander, and find it difficult to accomplish any undertaking.

When the star cluster is cut, the Sun must not be allowed to break away alone. If the Sun is separated from the other stars, it is called "gujun" (lone sovereign), which means that the Sun, like a king, stands apart from its company with no assisting stars to support it. This is a very unfavorable configuration. The Sun symbolizes the sovereign, and the ideal arrangement is for stars to attend and accompany it, with companions on its left and right. If the Sun stands isolated, even those who are close and serve as its aides will mostly grow distant, and the descendants will live a life of hardship.

When various stars gather together, some conjunctions are auspicious and others are perilous. When the Ming zhu, Shen zhu, Du zhu (Lord of Degrees), Guan kui, and the stars of Fu and Lu meet, or join with stars that signify power, wealth, protection, and seals of office, the conjunction is auspicious. Even when the meeting involves Mars, Luohou, Jidu, or Bei xing (Comet), there is no harm. If the conjunction involves not these auspicious stars but baleful forces such as Di sha, Jie sha, or Yang ren, or if the stars transform into inauspicious images such as Xing, Qiu, An, or Hao, the conjunction is inauspicious, and students of this art must discern the differences with great care.

Body Lord and Life Lord falling in the Servants Palace may bring either fortune or misfortune. Among people with noble destinies, the Body and Life Lords often enter the Servants Palace and still attain distinction, while others enter it and remain lowly and poor. If the ruler of the Servants Palace was originally in auspicious positions such as Noble Person, Emolument-Horse, Longevity, Emperor Prosperity, Noble Carriage, Hall Merit, or Power-Emolument, it mostly produces people of wealth, honor, and success. If the ruler was originally in inauspicious positions such as Robbery Sha, Sheep Blade, Death and Extinction, or Sudden Ruin, and the Body, Life, or Limit Lord sits upon it, there is mostly toil without achievement. Students must examine this carefully.

In forming destiny, the Four Cardinal Positions (the upright positions Zi, Wu, Mao, You, and so on) are of paramount importance: when the sun and moon shine upon the Four Cardinal Positions, or Metal and Wood shine upon them, or Fortune-Virtue shines upon them, or the Useful Star dwells in them, it mostly indicates wealth and honor. Some cases involve Fire, Luo, Ji, and Bo guarding the Four Cardinal Positions and being transformed favorably, which is likewise considered acceptable. If stars such as Punishment, Imprisonment, Darkness, and Depletion dwell in the Four Cardinal Palaces and meet mutually conflicting luminaries, it mostly indicates ruin.

The discussion of the various stars follows the same method as the discussion of destiny: one must look both at the Triple Harmony and at direct illumination before fortune and misfortune can be judged. In general, when judging the Triple Harmony and the Four Surplus, the Five Stars are light and their opposition is heavy. When the Four Surplus is heavy and the Five Stars are light, the Four Surplus, as luminaries that charge straight across and thrust through, should be weighed first.

Governing destiny by the Ten Heavenly Stems: for example, people born in a Six-Jia year should not establish their life position on a Metal lodge-degree. This is called "ghost-conquered," and it mostly brings instability. It is appropriate to sit on a Life-Generating star, on a Water lodge (named "on the parents"), on an Earth lodge (named "on the wealth"), or on a Fire lodge (named "on the escape from the bureau"). One should grasp these changes with discernment; being in season and in command is best. The rest follow this pattern.

I. Body and Destiny Palaces in Auspicious Positions

When the Body Palace (shengong) and the Destiny Palace (mingong) fall on the stars Lu (prosperity), Gui (nobility), Changsheng (long life), Ku (storehouse), Jia (carriage), or Dian (hall), or when they form patterns such as jiagui (flanked by nobility), the lu-ma shu (pivot of prosperity and horse), or the shengwang qing (growth, prosperity, and minister) configuration, they generally signify wealth and high standing, and even a lesser arrangement still brings sufficient food and clothing. The Tianxuan Fu (Rhapsody of the Celestial Mystery) states that when Lu, Ma, and the Noble Persons hold and establish the self, people tend to be lofty and refined, whereas when Xianchi (the Pool of Xian) or fatal malefic stars fall upon the self, one's origins are often humble.

II. Body and Destiny Palaces in Inauspicious Positions

If the Body and Destiny Palaces are occupied by Jiesha (Robbery Killing), Wangshen (Perishing Spirit), Mangshen (Awn Star), Renxing (Blade Star), Baobai (Violent Defeat), Kongwang (Void), Sijue (Death and Extinction), Sansha (Three Killings), or Feilian Sha (Feilian Killing), they generally signify a treacherous heart, perverse conduct, a lack of benevolence and righteousness, violence and a fondness for fighting, and a life of hardship. (The phrase bu wang in the original text is likely a miscopying of bu ren, "lacking benevolence.") Where the original says jiede, it mostly refers to the Robbery Killing and Perishing Spirit category.

III. Embracing and Flanking the Body and Destiny Palaces

The Body and Destiny Palaces ideally receive flanking or supporting stars such as the Sun and Moon flanking (riyue jia), the Fortune Virtue flanking (fude jia), the Official Chief flanking (guankui jia), or the Seal and Noble flanking (yingui jia), or the illumination of a three-harmony arrangement, and all of these are auspicious. Sometimes, even when the Destiny Lord (mingdu zhu) or Body Lord (shendu zhu) is not itself in a flanking or supporting position, flanking stars that fall elsewhere still bring good fortune.

IV. Robbery Killing, Blade Stars, and the Generating and Destroying of the Five Phases

When a palace housing the Robbery Killing or the Awn and Blade stars is further struck by malefic stars, the resulting misfortune and defeat are beyond words. In astrological reasoning, however, correspondences matter: without an Official Affliction (guanfu), the killing blade has difficulty producing its harm; without a Year Breaker (suipo), the Robbery Killing has no means of manifesting; and without an Illness Affliction (bingfu), disease and calamity do not arise. This is the principle of "true generation and true destruction" in the interplay of the Five Phases (Wuxing).

V. Restraint and Conflict in the Official Career Palace

When the Official Career Palace (guanlu gong) is restrained by an opposing star, that palace is called "Official Ghost" (guangui). For example, if the Official Career Palace is in Yin (Tiger), the Metal star should not enter Yin, nor should the Metal star appear in the trine (sanhe) or the four cardinal palaces, for this tends to bring a fondness for litigation, trouble with officials, or a lack of stable salary and livelihood.

I. The Officer-Emolument and Fortune-Virtue Palaces

In a horoscope chart, the two palaces that matter most are the Officer-Emolument Palace (guanlu gong), which governs career and official position, and the Fortune-Virtue Palace (fude gong), which governs blessings, temperament, and enjoyment. What counts most is whether auspicious stars sit in them or shine upon them. Examples include the Sun and Moon (taiyang, taiyin) in either palace; Lucun (lucun, "Prosperity Preserver") and the Fortune Star (fuxing) in the Officer and Fortune palaces; or Mercury, Sun, Venus, and Moon each in the Officer-Emolument Palace. When the decade-long fortune cycle or major limit reaches such a configuration, it usually signals prosperity. If the palace itself is empty but auspicious stars from the opposite palace or the trine palaces are "hung" over and project into it, this also counts as favorable. The Officer and Fortune palaces of the opposite and trine palaces must be read together with these to determine good or ill fortune.

II. Constructing the Chart

In reading a destiny, it is not necessary for every star to be strong or well-placed. The key is to grasp the principal star, the life measure, the master of life, the body measure, and the master of the body, and from these judge strength, weakness, and the balance of fortune and misfortune. The classics say that when one star is well-placed, a person's whole life is noble and distinguished. Another saying runs the other way: if a single star is out of position and cannot be used, then even when all the other stars are auspicious, good fortune is hard to achieve. It is like several county magistrates serving at the same time. Not everyone need be a capable minister, but as long as one of them is effective, the others will be treated with respect. In interpreting the stars, one should rely first on principle, and then consider the master of the limit and the limit cycle. The limit master must be strong and well-placed and must meet the auspicious stars of the birth year, only then will the major limit bring advancement. Otherwise, little good fortune follows.

III. The Five Stars (Sun, Moon, and Others)

When examining the five stars, one should first determine the degree and lunar lodge (xiu) in which the Sun and Moon fall, and use this to judge fortune and misfortune, wealth and poverty, and nobility and humility. The results are often right nine times out of ten. The Life Palace is governed by the Sun and the Body Palace by the Moon, so these two are the roots, and one must trace everything back to them. For this reason, for people born during the day, the Sun should be examined first, and for those born at night, the Moon. If the Sun meets malefic stars by day, or the Moon meets inauspicious stars by night, this usually indicates a humble origin, early death, or similar outcomes. If auspicious lodges accompany the Sun by day, or auspicious stars accompany the Moon by night, this usually indicates advancement into wealth and eminence. Still, one must consider whether the Sun and Moon hold a favorable position within their degrees or stand outside them. One must not decide merely by the name of the star.

1. The Balance of Gentle and Fierce Stars

Most of the stars are gentle and compliant, and on their own they cannot accomplish great things. They need a fierce star to lend them authority. In general, when auspicious stars outnumber inauspicious ones, the chart is read as favorable; when inauspicious stars outnumber auspicious ones, it is read as unfavorable. Take the destiny of a noble person: without quán shā (the authority and austere force of the power-and-killing stars) to support it, such a person would still struggle to govern the age.

2. Clear Sun and Moon

In judging the formation of a destiny chart, or in examining illness and calamity, the sun and moon must both be bright and unclouded before a favorable reading can be given. Heaven and earth take the sun and moon as their chief lights. When the sun and moon shine clearly, the sign of noble distinction appears. The Classic says: a noble person must have clearly distinct sun and moon; where the sun and moon are dim, the destiny is not that of a noble person.

3. The Primary Guardian and the Annual Stars

The primary guardian star, the star that holds sway over the basic period of one's life, may be good in itself, yet one must still guard against the annual stars becoming a source of harm. If the ruler of the period is both malicious and weak, and an inauspicious annual star then intensifies the affliction, calamity may follow, and this cannot be overlooked. If the ruler of the period is strong and healthy, and only the annual star brings trouble, the situation often improves only after the season of the inauspicious star has passed. The Classic says: though the primary guardian is blameless, the annual stars are feared for bringing calamity; though the primary guardian is pure, it is still better than rich food with flavor; annual affliction is like floodwater without a root. Therefore, one who wishes to choose well must ensure that the primary guardian and the other stars are auspicious, and that the ruler of the period is not sunk into weakness, before relying on it.

(The following marks the continuation of the volumes: the third and final volume of the preceding work ends here, and the work continues as Volume Four of Rú Mén Chóng Lǐ Zhé Zhōng Kān Yú Wán Xiào Lù*, or* The Confucian Record of Principle, Eclectic Synthesis, Geomancy, and Filial Completion*.)

Seven Governors (Qizheng)

The Seven Governors refer to the Sun, the Moon (Taiyin), and the five planets Wood, Fire, Earth, Metal, and Water, seven luminaries in all. Geomantic treatises on the auspiciousness of the Mountain School (shanjia, the practice of selecting burial sites and orientations according to the form of the mountains) rely heavily on them. The method runs roughly as follows: one first examines how the Heavenly cycles (tianyun) progress, in order to know the waxing and waning of the transformations of qi (qihua); one then observes the heavens above, since the division of the stars requires a basis; and one must also survey the earth below, for only through the field allocations (fenye, the correspondence between celestial configurations and terrestrial regions) can these be distinguished. In this way the auspicious may be pursued and the inauspicious avoided, making these methods essential for selecting days and directions. The following section elaborates on this.

Issuance and Function of the Seven Governors

The Sun is the essence of Fire and a supremely auspicious spirit. It bestows blessings and does not bring calamity, though during a solar eclipse the fields it affects must be examined to determine whether the outcome is good or ill.

The Moon is the essence of Water and ranks just below the Sun. It likewise bestows blessings and does not bring calamity, and it is inauspicious only during a lunar eclipse.

Wood, called the Year Star (suixing, Jupiter), has its effects on fortune and misfortune felt most quickly in winter and spring, and more slowly in summer and autumn.

Fire, called the Confounding Star (yinghuo, Mars), has the most immediate effects in spring and summer, and more gradual ones in autumn and winter.

Earth, called the Guardian Star (zhenxing, Saturn), acts swiftly in all four seasons, though slightly less so in spring and autumn.

Metal, called the Great White (taibai, Venus), has the most urgent effects in the final month of each season and in autumn, and more moderate ones in summer and winter.

Water, called the Chen Star (chenxing, Mercury), has its effects felt most quickly in autumn and winter, and more slowly in spring and summer.

There are also the Four Remainders (siyu). Qi, a remainder of Wood, has effects that rank below those of the Year Star. Bei, a remainder of Water, ranks below the Chen Star. Luo, a remainder of Fire, has a degree of urgency similar to that of the Confounding Star. Ji, a remainder of Earth, ranks below the Guardian Star.

Lodging Mansions of the Seven Governors

In the division commonly used in fate astrology (xingming) and day selection (zeri), each of the Seven Governors (qizheng), namely the Sun, the Moon, and the five planets, travels through a fixed set of lunar lodgings (xiu). The Sun passes through Xing, Xu, Fang, and Mao. The Moon (Taiyin) passes through Zhang, Wei, Xin, and Bi. Wood passes through Jiao, Dou, Kui, and Jing. Fire passes through Wei, Shi, Zi, and Yi. Earth passes through Di, Nü, Wei, and Liu. Metal passes through Kang, Niu, Lou, and Gui. Water passes through Ji, Bi, Shen, and Wo (some texts write Zhen). These entries give the degrees and positions through which the Seven Governors "flow" across the twelve divisions of the ecliptic. In judging fortune, a planet that meets generation (sheng) or support (fu) is auspicious, while one that meets overcoming (ke) or draining (xie) is inauspicious.

The Fixed Structure of Yin-Yang and the Five Phases

The fixed structure of Yin-Yang and the Five Phases is based on the numbers of the Hetu (River Diagram), and in calculation the earthly branches (dizhi) serve as the primary positions. The heavenly stems (tiangan) also occupy twelve positions, each in its own place, but they do not govern a single qi on their own. In calculation, one counts from right to left, following the order fixed in the diagram.

The Human Element (Renyuan)

The heavenly stems are called the Heavenly Element (tianyuan), and the earthly branches are called the Earthly Element (diyuan). The heavenly stems concealed within the earthly branches are called the Human Element (renyuan). This element is indispensable in making destiny (BaZi, the Eight Characters) and in selecting days and directions, so it is set out separately in a diagram. The verse accompanying the diagram lists the qi hidden in each branch. Zi conceals Gui. Chou conceals Gui, Xin, and Ji. Yin conceals Jia, together with Bing and Wu. Mao conceals Yi alone. Chen conceals Yi, Wu, and Gui in roughly equal thirds. Si conceals Geng, Bing, and Wu. Wu conceals Ding and Ji. Wei conceals Yi, Ji, and Ding. Shen conceals Ren, Geng, and Wu. You conceals Xin, with Geng also included. Xu conceals Ding, Xin, and Wu. Hai conceals Ren and Jia, which are considered the principal ones.

The Diagram of Five Phase Birth and Death

(In the original, this section gives only the title of the diagram. The specific states of birth, death, prosperity, and decline should be checked against the "Five Phases Birth and Death Diagram" in the book. In general, these correspond to the positions of Growth, Imperial Prosperity, and Tomb or Storage that Wood, Fire, Metal, and Water hold among the twelve divisions, and they are used for judging fortune and selecting days.)

The Twelve Stages of Growth (shi'er changsheng) are, in order: Longevity (changsheng), Bathing (muyu), Capping and Girdling (guandai), Official Post (linguan), Imperial Peak (diwang), Decline (shuai), Sickness (bing), Death (si), Tomb (mu), Extinction (jue), Embryo (tai), and Nurture (yang). In calculation, one advances through them step by step, and the direction depends on polarity: Yang stems proceed in the forward order, while Yin stems proceed in reverse. There is also the saying that when Yang reaches death, Yin must be born, and when Yin reaches death, Yang must be born. In other words, when one polarity has reached extinction, the other still has vital breath (qi) to draw upon.

In meaning, Embryo, Nurture, and Longevity indicate the incoming qi; Capping and Girdling and Official Post indicate the flourishing qi; Bathing is usually read as the waning qi; Decline and Sickness indicate the receding qi; Tomb signifies the stored qi; and Death and Extinction mean that the qi is spent. It is generally held that incoming qi does not guarantee life, and receding qi does not guarantee death, yet there are exceptions in which one is not killed in a deadly position and finds life where all seems cut off. Those who make destinies or select auspicious days must not fail to distinguish these differences.

The Five Phases generation and destruction diagram embodies the principle of the Hetu (River Map): Heaven's One generates Water, and Earth's Six completes it; Earth's Two generates Fire, and Heaven's Seven completes it; Heaven's Three generates Wood, and Earth's Eight completes it; Earth's Four generates Metal, and Heaven's Nine completes it; Heaven's Five generates Earth, and Earth's Ten completes it. Each generation is paired with its completion, and the Yin and Yang numbers correspond, so these are all the natural relations of generation and overcoming among the Five Phases (Wood, Fire, Earth, Metal, Water). Those who select days and arrange sites, if they understand the nature of these generative and restrictive relations and apply the Way of restraint and transformation (zhihua), will not easily fall into the faults of excess or deficiency, and it will be easier to pursue good fortune and avoid misfortune.

The Sun's Rising and Setting Diagram

Astrologers in the marketplace often say that the sun rises at the hour of mao (around 5 to 7 a.m.) and sets at the hour of you (around 5 to 7 p.m.), but this is only a rough approximation. To be truly skilled in selection, one must examine closely according to this diagram, so that the hours are less likely to be in error.

The Moon's Dawn and Dusk Diagram

The almanac's statements that "after the new moon, the dusk degree; after the full moon, the dawn degree" are likewise approximate figures. For accurate selection of days, one must also check against the diagram, for the times of dawn and dusk are then more reliable.

Diagram of the Star Mansions and Regional Correspondences

(The original text does not continue after this heading, so we note only this: in ancient times the star mansions were matched with the states and prefectures on earth, and in selecting days and reading geomancy (fengshui), people often consulted these regional correspondences to determine the auspicious or inauspicious directions.)

This passage explains that the regional correspondences on earth (fenye) and the divisions of the stars in the heavens match one another point for point. Those who practice geomancy (kanyu), choosing sites and reading the landscape, must understand this, and those who study qiyun (cycles of fortune) and celestial configurations must examine it closely.

"Diagram of the Fixed Stars Passing Through the Palaces"

This diagram shows how the fixed stars (jingxing) move through the palaces, passing from one to the next.

"Settled Pattern of the Twenty-Eight Lunar Mansions and the Order of Motion of the Seven Governors"

The Twenty-Eight Lunar Mansions are the fixed sectors of the heavens. The Seven Governors generally refer to the Sun, the Moon, and the five planets (Metal, Wood, Water, Fire, and Earth), and this section describes the order of their motion. Below, these are matched with the Twelve Regions of fenye. In ancient usage, the world was divided into twelve regions, each corresponding to a particular mansion or palace in the sky. Both site selection and the reading of qi must be checked against this system.

"Diagram of the Fixed Positions of the Stars"

This is a rough chart of the degrees occupied by the fixed stars in each palace.

General Summary of Degrees

Each palace contains roughly thirty-odd degrees of fixed stars. The full celestial circle totals about 365¼ degrees, so the surplus is distributed among the palaces.

When checking the Seven Governors, the Twelve Luminaries are assigned to the Twelve Palaces, each in its own proper position (benwei). The same method applies to the Noble Persons, Emolument (lu), and Horse (ma) stars, the auspicious spirits commonly used in selecting days and calculating destiny. For example, the emolument of Gui lies in Zi. One then checks which palace and degree Saturn occupies, and that position is the Origin of Emolument (luyuan). The rest follow by analogy. The Four Remainders (siyu), the residual qi-stars beyond the Sun, Moon, and five planets, such as Rahu and Ketu in this text's system, are read from the palace of the Dominant Qi (zhuqi).

"Diagram of the Degrees of the Stars Around the Heavens"

This is a set of mnemonic verses recording each mansion's degrees and its earthly-branch palace:

Di enters Mao at three degrees; Wei sits in Yin at three degrees.

Dou holds four degrees in Chou; Nü has just passed two.

Wei, at thirteen degrees, turns in Hai.

Kui enters Xu at two; Wei is in You at four; Bi passes Shen at seven.

Jing passes Wei at nine; Liu is in Wu at four; Zhang is in Si at fifteen; Zhen is in Chen at ten.

These verses link the degrees of each mansion with the twelve earthly branches (Zi, Chou, Yin, Mao, and so on), so that positions can be located on the instrument.

"Diagram of the Enclosures and Configurations of the Stars"

This section discusses the auspicious and inauspicious patterns formed when stars occupy their enclosures (yuan) and configurations (ju).

Residing in an Enclosure and Entering a Configuration (as defined in this text)

For latitudinal stars (weixing), which stand in opposition to the fixed stars and usually refer to the Seven Governors, the Four Remainders, and other wandering bodies, the terms are defined as follows. A star in a palace of its own qi and at a degree of its own qi is said to be Residing in an Enclosure (juyuan). A star in a palace of its generative qi and at a degree of its generative qi is said to be Entering a Configuration (ruju). A star in a palace of its own qi but at a degree of generative qi is Residing in an Enclosure and Entering a Configuration. A star in a palace of generative qi but at a degree of its own qi is Entering a Configuration and Residing in an Enclosure.

Stars in these positions have a strong influence on fortune and misfortune. Their manifest function (fayong), meaning the way their influence takes effect, tends to follow the same pattern as the Governing Star (lingxing), the star in charge of the period. Both must be reexamined when choosing sites and reading fortune.

In brief: fenye and fenxing correspond earthly regions to heavenly mansions and palaces. The Twenty-Eight Lunar Mansions are the traditional divisions of the eastern sky, and the Seven Governors are the Sun, Moon, and five planets. The Origin of Emolument, along with the Noble, Emolument, and Horse stars, is derived from the Heavenly Stems, the Earthly Branches, and star positions. Whether a star is Residing in an Enclosure or Entering a Configuration depends on whether it sits in a palace and degree of its own qi or of its generative qi, and this determines the weight of its fortune or misfortune.

This passage describes how the ancients used degrees (du), minutes (fen), and seconds (miao) to measure the turning of the celestial sphere, and it lists the daily motion tables for the heavens, the sun, and the moon.

The Celestial Circuit and Degrees, Minutes, and Seconds

A full circuit of the heavens (zhoutian) is counted as three hundred and sixty-five and one-quarter degrees, commonly written as 365.25 degrees, which matches the length of a year. The text says that the "quarter degree" is treated in calculation as twenty-five fen. The customary conversion is that one degree equals one hundred fen and one fen equals one hundred seconds. Calendar makers in every dynasty worked out celestial phenomena using this system of degrees, fen, and seconds.

The Heavenly Motion Fixed at That Time (the motion of the celestial sphere and its background stars)

Each ke, a unit of time, the heavens advance three degrees and seventy-six fen. Each shi, or double hour, they advance roughly one lunar lodge (gong), or about thirty degrees and fifty-one fen and thirty-three seconds, slightly more. In one full day the heavens advance three hundred and sixty-five degrees and one-quarter of a degree, and they move forward one additional degree. Compared with the sun's daily motion, the heavens gain about one degree a day. Compared with the moon's daily motion, the moon covers about thirteen more degrees a day. The heavens complete their count of degrees over the year, and only then do they meet the sun again, marking the end of the year. The saying that the heavens make one circuit a year is made from the viewpoint that heavenly motion fills its degrees within the year.

The Sun's Motion Fixed at That Time (the sun's position along the ecliptic)

The text gives two groups under the same heading, with slightly different figures, which may reflect different editions or transcriptions.

The first group states that each ke the sun advances three degrees and seventy-five fen, and that each shi it advances about one lodge, or thirty degrees and forty-three fen and seventy (written in the form of the original edition).

The second group repeats that each ke the sun advances three degrees and seventy-five fen. Each shi it advances thirty degrees, forty-three fen, and seventy-five seconds, slightly more. In one day it advances three hundred and sixty-five and one-quarter degrees. Compared with the heavens' daily motion, it falls short by less than one degree, and compared with the moon's daily motion, it covers about twelve degrees less. In a year, it does not quite complete a full circuit. At the winter solstice the sun is said to be in surplus motion (yingdu), and at the summer solstice in contracted motion (suodu). Although the surplus and contraction vary with the season, calendar experts generally reckon it as one degree subtracted per day.

The Moon's Motion Fixed at That Time (the moon's position along the ecliptic)

Each ke the moon advances three degrees and fifty fen.

A Note for Reading This Passage

These tables assign fixed rates of motion for geomancy (kanyu), selecting auspicious days (zeri), and stellar positions (xingdie). They record in tabular form the relative speeds of the heavens, sun, and moon, such as the one-degree daily difference and the moon's lead of twelve or thirteen degrees, so that positions can be calculated by ke and shi. The passage is not a discussion of the cosmic circuit as a metaphor in internal alchemy (Neidan).

Final Determination of Planetary Motion (chándù dìngjú), continued

Each double-hour, Venus advances direct by a little under one lunar mansion (xiù), recorded as slightly less than 29 degrees, 43 fen, and 75 miao (seconds). In one day it advances 353 and a quarter degrees. Compared with the Sun's daily motion of just under 12 degrees, it falls short of the heavenly daily motion (tiānxíng) by less than 13 degrees. After 29 days it has retreated through the full circuit of degrees, which corresponds to one lunation, the new moon (shuò) on the first day of the month. Before the first quarter, its retrograde motion is relatively fast; after the first quarter, it slows. On average it retrogrades about 13 degrees and 37 fen per day.

Final Determination of Jupiter's Motion

Each double-hour, Jupiter advances direct by a little over one lunar mansion, recorded as a little over 30 degrees, which is less than the heavenly daily motion by a little over 70 miao. In one day it advances a full circuit of 365 and a quarter degrees.

(The following passage on Jupiter continues in similar terms:) Each double-hour, Jupiter advances direct by a little over one lunar mansion, recorded as a little over 30 degrees, which is less than the heavenly daily motion by a little over 70 miao. In one day it advances 365 and a quarter degrees, and also a little over one degree more, which is less than the heavenly daily motion by 33 miao. In 12 days it falls short of the heavenly motion by one degree; in 120 days, by ten degrees; in 360 days, by one palace (gōng). In twelve years it retreats through a full circuit.

Final Determination of Mars's Motion

Each double-hour, Mars advances direct by a little over one lunar mansion, recorded as a little over 30 degrees, which is less than the heavenly daily motion by a little over 4 fen and 70 miao. In one day it advances 365 and a quarter degrees, and also a little over one degree more, which is less than the heavenly daily motion by 50 fen. In two days it falls short of the heavenly motion by one degree; in sixty days, by ten degrees and a little more. In one day it advances 365 and a quarter degrees, and also a little over one degree more, which is less than the heavenly daily motion by 50 fen. In two days it falls short by one degree; in sixty days, by one palace. In two years it retreats through a full circuit.

Final Determination of Saturn's Motion (the same as the Qi Star)

The article structure is similar to that for Mars. It is used to fix Saturn's direct motion, its excess over the heavenly degrees, and its accumulated shortfall against the heavenly motion at each degree of the circuit, for use in selecting auspicious times and in computing planetary positions. The specific degree figures follow the parallel entries in the text.

Commentary on Selected Passages from the Rumen Chongli Zhezhong Kanyu Wanxiao Lu (Confucian Record of Reconciled Principle and Geomancy for Completing Filial Piety)

Forward Motion of One Star (General Rule for Pairing with the Hour-Above Scheme, Discussed Earlier)

In each shi (the traditional division of the day and night into twelve double-hours, used here as a unit of calculation), this star moves forward (prograde, along the ecliptic, as opposed to retrograde) by a little more than one gong (palace, a division of the ecliptic reckoned as slightly over thirty degrees). Compared with tianxing (the uniform mean motion of the heavens, the even rate of the sun or the fixed stars), it falls short by about 29.5 seconds per shi.

In one day it advances a full circuit of 365¼ degrees plus a little more than one degree, while relative to tianxing it falls short by slightly less than three minutes and fifty-three seconds per day. In 28 days, 5 shi, and 1 ke 6 fen (ke and fen being subdivisions of the shi), it falls short of tianxing by one full degree. In 280 days and 4 shi, the shortfall is 10 degrees and 20 fen. In about one month and 25 days, the shortfall amounts to exactly one gong. Accumulated in this way, twenty-eight years suffice to make up the entire discrepancy with a full circuit of the heavens, equivalent to the difference that brings the star back around the Ershiba Xiu (the twenty-eight lunar mansions) to its starting point.

Fixed Degrees of Jinshui in the Hour-Above Scheme

Jinshui refers to Mercury and Venus, anciently called Chenxing and Taibai. Within the hour-above system, each of these advances one gong plus a remainder per shi, reckoned as a little over thirty degrees. Relative to tianxing, each shi produces a shortfall of about 8 minutes and 33 seconds.

In one day they advance a little under 365¼ degrees, falling short of tianxing by a little more than one degree. Over one month they fall short by one gong, and within one year the discrepancy is entirely made up. This differs from the twenty-eight-year cycle described above: in this book's system, Venus and Mercury complete their return to the circuit more quickly.

Fixed Degrees of Ziqi in the Hour-Above Scheme

Ziqi (Purple Vapor) is a "hidden luminary" assumed in traditional calendrical and astrological computation. It is not a planet in the modern astronomical sense. Some texts associate it with comets, guest stars, or residual vapors. This book instructs that Ziqi's fixed degree positions on the ecliptic should be extrapolated by the method used for Saturn. Its full circuit is likewise completed in twenty-eight years.

Fixed Degrees of Yuebei in the Hour-Above Scheme

Yuebei (Lunar Sprite) is usually paired with Ji (Jidu) and refers to a virtual point near the lunar nodes, where the Moon's path crosses the ecliptic. In auspicious and inauspicious calendar notes, it is used for eclipses and for "encroachments" (lingfan). Like the Indian Rahu and Ketu, it was absorbed into the Chinese calendrical system alongside the Seven Governors and the Nine Luminaries.

Each shi, it advances a little more than 29 degrees and 99 fen (arcminutes), falling short of the heavens' motion by just under one fen. In one day it advances 365¼ degrees plus about 88 more fen, which is just under 12 fen less than tianxing. In nine days it falls short of tianxing by one degree. In ninety days the shortfall is just under ten degrees. About every nine months it passes one gong, and in nine years it completes a full circuit of the heavens.

Fixed Degrees of Luoji in the Hour-Above Scheme

Luo and Ji, that is, Luohou and Jidu, traditionally denote the two nodes of the Moon's orbit where it crosses the ecliptic, one prograde and one retrograde. In geomancy, date selection, and the Seven Governors and Four Remainders systems, they are linked to human fortune and to eclipses.

In each shi the point moves retrograde (backward along the ecliptic, the reverse of forward motion) by one gong minus a little under 9 fen and 50 miao (seconds). The editions contain textual lacunae, so the intended comparison must be inferred. The general sense is that the speed is measured against one degree of tianxing as the standard. In about ninety days it falls short of tianxing by just under ten degrees. Nine months carry it through one gong, and in nine years it returns fully around the circle.

Note for reading the tables: These sections give, for the hour-above scheme, the daily motion of Jinshui, Ziqi, Yuebei, and Luoji across the celestial sphere, their prograde or retrograde direction, and their difference from the uniform standard of tianxing. They also state how many months each takes to pass one gong and how many years each takes to complete a circuit. Such calendrical mnemonic formulas are common in Ming and Qing geomantic and astrological literature. They use traditional units of degrees, fen, and seconds, along with the shi and ke divisions of the day, rather than Keplerian orbital mechanics. The underlying logic is to use uniform celestial motion as the measuring standard and to record each luminary's prograde or retrograde movement relative to that standard, together with the period of its long-term return.

Retrograde Motion of Luohou and Jidu, and Choosing Days

The two shadow nodes, Luohou (Luohou) and Jidu (Jidu), together called the Luo-Ji pair, appear to move retrograde across the heavens by about one gong (lunar lodge) and nine minutes and fifty seconds, slightly less, in each shichen (double-hour). This appears to be a little over fifty seconds slower than the sky's regular daily rotation, called tianxing (celestial motion). In one full day the total retrograde comes to about 365 and a quarter degrees plus an extra ninety-four minutes or so. Measured against tianxing, the lag is about six minutes per day. It amounts to roughly one degree after eighteen days, about ten degrees after one hundred and eighty days, one gong after eighteen months, and a full circuit of the heavens only after eighteen years. Calendar specialists (lijia) use these retrograde figures in their calculations, which is why it is said that Luo and Ji turn leftward (retrograde), while the Seven Luminaries and the Qi and Bei stars all turn rightward (prograde). When selecting a year, month, day, or hour, one must reckon the Seven Luminaries and the Qi and Bei stars forward, and Luo and Ji backward. If this is not done, inauspicious events are likely to come to pass, so one must be careful.

Shangdi Star's Prograde Motion and Directions

The Shangdi Star (Shangdi xing) is reckoned by its position along the lunar mansions. It advances one-twelfth of a degree in each shichen, one degree in each day, and one gong in each month, completing a full circuit of the heavens in one year. Calendar specialists begin from the star at Jingdian (Jingdian) and count to Houfutou (Houfutou). The time then falls in the Jia (Jia) heavenly stem, and the star moves prograde toward the mao (east) direction. After each jieqi (solar term) it passes one shan (mountain) station, and when the star reaches a shan position, the outcome is very auspicious. Whether it reaches a facing direction (xiang), one of the three quarters (sanfang), or one of the four cardinal points (sizheng), the star must help and support the person for the outcome to be fortunate. If it overcomes or drains the person, the outcome is inauspicious. Master Yang (Yangshi) says that in spring one should face east, in summer south, in autumn west, and in winter north, while in the transitional seasons one should face the four corners (sisui). The Five Emperors of the Four Seasons (the Azure Emperor of spring, the Red Emperor of summer, the White Emperor of autumn, and the Black Emperor of winter) change names with the times, yet their principle is one. All of these aim at aligning heavenly timing with directional support.

Lodges, Degrees, and Auspicious Signs

The Zi (Zi) and Chou (Chou) palaces, along with the lodges Di (Di), Nü (Nü), Wei (Wei), and Liu (Liu), all belong to the Earth position. For a star resting above one of these Earth positions, Wood qi is an obstruction (nan). Water and Bei are adversaries, Fire and Luo are benefactors, and Metal is yao (yao), sometimes written as zhuli (assisting force). In the four seasonal months, the star is the one that governs the season, and one should consult its generating and overcoming relations with the Five Phases to determine whether the outcome will be fortunate or unfortunate.

A Vernacular Explication of the Rumen Chongli Zhezhong Kanyu Wanxiao Lu (The Confucian Gate's Complete Record of Geomancy, Reconciling Principle and Filial Practice)

Earth Position (the Yin and Hai Palaces, and the Lunar Mansions Jue, Di, Nü, Wei, and Liu)

The Yin Palace and the Hai Palace, together with the lunar mansions Jue, Di, Nü, Wei, and Liu among the twenty-eight mansions (xiu), all belong to the position of Earth. When stars fall upon these positions, the Qi of Jupiter is unfavorable. Mercury and Bei are regarded as adversaries. Mars and Luohou are beneficial helpers. Venus is usable. In each month of the four seasons, the star is in command (lingxing).

Wood Position (the Yin and Hai Palaces, and the Lunar Mansions Jue, Dou, Kui, and Jing)

The Yin and Hai Palaces, together with the mansions Jue, Dou, Kui, and Jing, all belong to Wood. For stars occupying these positions, Venus is unfavorable. Saturn and Jidu are adversaries. Mercury and Bei are beneficial. Mars and Luohou are usable. In the months of spring, the star is in command.

Fire Position (the Mao and Xu Palaces, and the Lunar Mansions Wei, Shi, Zui, and Yi)

The Mao and Xu Palaces, together with the mansions Wei, Shi, Zui, and Yi, all belong to Fire. For stars occupying these positions, Mercury and Bei bring difficulty. Venus is an adversary. The Qi of Jupiter is beneficial. Saturn and Jidu are usable. In the months of summer, the star is in command.

Metal Position (the Chen and You Palaces, and the Lunar Mansions Kang, Niu, Lou, and Gui)

The Chen and You Palaces, together with the mansions Kang, Niu, Lou, and Gui, all belong to Metal. For stars occupying these positions, Mars and Luohou bring difficulty. The Qi of Jupiter is an adversary. Saturn and Jidu are beneficial. Mercury and Bei are usable. In the months of autumn, the star is in command.

Water Position (the Si and Shen Palaces, and the Lunar Mansions Ji, Bi, Shen, and Zhen)

The Si and Shen Palaces, together with the mansions Ji, Bi, Shen, and Zhen, all belong to Water. For stars occupying these positions, Saturn and Jidu bring difficulty. Mars and Luohou are adversaries. Venus is beneficial. The Qi of Jupiter is usable. In the months of winter, the star is in command. (Another passage in the same section pairs "beneficial" and "usable" with the autumn months alongside the statement that winter is the season of command. This is a variant reading common in transmitted texts, and the winter Water position should be followed when reading.)

Sun Position (the Wu Palace, and the Lunar Mansions Xing, Xu, Fang, and Mao)

The Wu Palace and the mansions Xing, Xu, Fang, and Mao belong to the position of the Sun. For stars occupying these positions, it is taboo for Mars, Luohou, and Jupiter to share a degree with the Sun. Venus and Mercury conjoining are favorable. It is suited to daytime rather than nighttime. A solar eclipse is inauspicious.

Moon Position (the Wei Palace, and the Lunar Mansions Zhang, Wei, Xin, and Bi)

The Wei Palace and the mansions Zhang, Wei, Xin, and Bi belong to the position of the Moon. For stars occupying these positions, it is taboo for Saturn and Jidu to share a degree with the Moon. Venus and Mercury are also suitable. It is suited to nighttime rather than daytime. The Moon's influence is strong before the full moon (wangqian) and weak after it (wanghou). A lunar eclipse is inauspicious.

Explanatory Note (to aid the reading of divinatory terminology)

In this text, gong (palace) mostly refers to the twelve Earthly Branch palaces, and xiu (mansion) refers to the twenty-eight lunar mansions. The labels "Wood Qi," "Water Bei," "Fire Luo," and "Earth Ji" are customary shorthand in traditional astral destiny and geomancy for the inauspicious and auspicious stars associated with Wood, Water, Fire, and Earth, along with Luohou, Jidu, and Bei. The terms "adversary" (chou), "difficulty" (nan), "beneficial" (en), and "usable" (yong) indicate which class of stars is more obstructive and which is more helpful in that Five Phase position. "Star in command" (lingxing) refers to a star that holds authority and strength in that season.

The degrees of the palaces described above are auspicious when the benevolent stars and utility stars (the stars governing good fortune) are in their proper season and hold sway, and gravely inauspicious when the adversary stars and hindrance stars (the stars governing misfortune) are in their proper season. This principle applies not only to the twelve palaces individually but also to the great limit (dayun) and the small limit (xiaoxian), the periods of fortune in each stage of life, which may be inferred by the same method.

Illustrated Explanation

The Twenty-Eight Lunar Mansions (ershiba xiu) are distributed among the twelve palaces and mark the order through which the Seven Governors (qizheng), namely the Sun, Moon, and the five planets of Metal, Wood, Water, Fire, and Earth, travel. The auxiliary stars include the Seven Governors together with the Four Remainders (siyu), namely Luhou, Jidu, Zi Qi, and Yue Bei, which circulate through each year. They are also the basis from which the transformed stars (bianyao), whose character shifts with the governing star, arise. For this reason, two further diagrams are provided later for ease of reference.

Wherever the Sun is located is the Life (ming) degree, and wherever the Moon is located is the Body (shen) degree. Once the Body and Life are fixed, the governing star of each palace can be determined. For example, when Life lies in the Zi palace and Saturn is the governing star, the Wealth palace falls in Hai. With Jupiter as the governing star, the Siblings palace falls in Xu. With Mars, the Property palace falls in You. With Venus, the Spouse palace falls in Shen. With Mercury, the Servants palace falls in Wei, and with Mercury again, the Travel palace falls in Chen. With the Moon, the Consorts palace falls in Wu. With the Sun, the Health palace falls in Si. With Venus, the Career palace falls in Mao. With Mars, the Fortune palace falls in Yin. With Jupiter, the Appearance palace falls in Chou. With Saturn, the same reckoning applies in turn. The annual celestial stars and terrestrial luminaries are all derived by this pattern. A student who consults the diagram can thereby discern fortune and misfortune, and the methods of choosing auspicious days and calculating fortune may also be drawn from it. The degrees of each palace and the doctrine of governing stars are explained in detail below.

Sequence of the Twelve Palaces

When the chart is drawn using a night-time hour, one begins counting from the Body palace.

The first is the Life palace, the second Wealth, the third Siblings, the fourth Property, the fifth Children, the sixth Servants, the seventh Spouse, the eighth Health, the ninth Travel, the tenth Career, the eleventh Fortune, and the twelfth Appearance.

The Strength of the Twelve Palaces

In the twelve palaces (shi'er gong) used in astrological fate reckoning (xingming), the Life Palace (ming gong), the Spouse Palace (qi gong, also called the husband-and-wife palace), the Property and Wealth Palace, the Career and Fortune Palace, and the Children Palace are generally regarded as strong. The Travel Palace (qianyi), the Illness and Misfortune Palace (ji'e), the Servants Palace (nupu), and the Siblings Palace are regarded as weak. If a star or an hour is in season (de shi), matching the season and the day or night, these strength divisions need not be applied rigidly.

The Twelve Palaces and the Life and Body Palaces (Reckoning by Day and Night)

From the hour of mao (5 to 7 a.m.) to the hour of you (5 to 7 p.m.) counts as daytime, and the palaces are usually counted from the Life Palace: the first is the Life Palace, the second the Wealth Palace, the third the Siblings Palace, and the remaining palaces follow in reverse order until all twelve are filled.

From the hour of you to the hour of mao counts as night. The daytime method should not be followed entirely from the Life Palace. It is better to begin from the Body Palace (shen gong): the first is the Body Palace, the second the Wealth Palace, the third the Siblings Palace, and the rest follow in reverse order through the twelve palaces.

When applying conventions such as the "seven strong palaces," it fits better to use the Body Palace at night and the Life Palace by day. In addition, the location of the Life and Body Palaces has a palace lord (gong zhu), the planet belonging to that palace, and a degree lord (du zhu), the ruler of the particular lunar lodge (xiu) within the palace. Those who select auspicious days or reckon fate should not be ignorant of these. The explanatory notes follow.

The Zi Palace (by Degree)

In the heavens it belongs to the Xuanxiao station, and on earth its regional correspondence is the state of Qi. Those whose Life or Body Palace falls in the Zi palace have Saturn (tu xing) as palace lord. Its favorable and unfavorable features are described above.

With the Life or Body Palace in the Wei lodge (wei xiu), the Moon (tai yin) is the degree lord. It favors metal and water and dislikes Saturn and the Ji star (jixing) with Luohou (Rahu) and similar stars. It is unsuitable for moonless nights and is best when there is light.

Seated in the Xu lodge (xu xiu), the Sun (tai yang) is the degree lord. It dislikes Mars (huo xing), the Luoxing star, and Jupiter (mu xing), and it favors the mutual support of metal and water. It is unsuitable for night and best by day.

Seated in the Nü lodge (nü xiu), Saturn is the degree lord, and its favorable and unfavorable features are the same as those of the palace lord.

The Chou Palace (by Degree)

In the heavens it belongs to the Xingji station, and on earth its regional correspondence is the Wu region, the area of the Wu and Yue states. The original gives the name of this region with a variant character, which may be a copying error. Those whose Life or Body Palace is in the Chou palace have Saturn as palace lord.

(The original then repeats the entries for the Nü lodge, with Saturn as degree lord, in terms very similar to the Zi palace entry. This may be a copying error. If the degree lords and the favorable and unfavorable features of the lodges within the Chou palace are given separately, they should appear in the following text.)

Xingji Palace Degrees

In the heavens, this palace corresponds to the Xingji (Star Record) division of the Twelve Stations, and on earth its domain belongs to the State of Wu. For those whose Body Palace (shengong) or Life Palace (minggong) falls within this palace, Saturn serves as the palace lord, and its auspicious and inauspicious tendencies are the same as those described earlier.

Those whose body and life fall in the Maiden lodge (Nü) take Saturn as the lord of that degree, and their likes and dislikes follow those of the palace lord. Those in the Ox lodge (Niu) take Venus as the degree lord: Mars and Luo-Ji (the lunar nodes) are hindrances and sources of trouble, Jupiter is an adversary, Saturn is a benefactor, and Mercury is useful. Those in the Dipper lodge (Dou) take Jupiter as the degree lord: Venus is a hindrance, Saturn is an adversary, Mercury is a benefactor, and Mars is useful.

Yin Palace Degrees

In the heavens, this palace belongs to the Xi Mu station, and on earth its domain belongs to the State of Yan. For those whose body and life dwell in this palace, Jupiter serves as the palace lord, and the likes and dislikes are as described earlier.

Those whose body and life sit in the Ox lodge take Jupiter as the degree lord, and their likes and dislikes are the same as those of the palace lord. Those in the Winnowing Basket lodge (Ji) take Mercury as the degree lord: Saturn is a hindrance, Mars is an adversary, Venus is a benefactor, and Jupiter is useful. Those in the Tail lodge (Wei) take Mars as the degree lord: Mercury is a hindrance, Venus is an adversary, Jupiter is a benefactor, and Saturn is useful.

Mao Palace Degrees

In the heavens, this palace belongs to the Da Huo (Great Fire) station, and on earth its domain belongs to the State of Song. For those whose body and life dwell in this palace, Mars serves as the palace lord. Jupiter is a benefactor and Saturn is useful (the detailed likes and dislikes are also described earlier).

Those whose body and life sit in the Tail lodge have the same likes and dislikes as the palace lord. Those in the Heart lodge (Xin) take the Moon (Taiyin) as the degree lord: metal and water are favorable, Saturn is unfavorable, and it is inadvisable to act on moonless nights; it is best to act when moonlight is present. Those in the Room lodge (Fang) take the Sun as the degree lord: Mars, Luo-Ji, and Jupiter are unfavorable, metal and water are favorable and complementary, and it is better to act by day than by night. Those in the Root lodge (Di) take Saturn as the degree lord: Jupiter is a hindrance, Mercury is an adversary, Mars is a benefactor, and Venus is useful.

Chen Palace Degrees

(The heading of this section names the lodge degrees governed by the Chen palace; the text ends here.)

Celestial Phenomena and Fenye

This palace belongs to the Shouxing Ci (Longevity Star Station) in the heavens. This is the stellar region of Jiao, Kang, and Di within the Ershiba Xiu (Twenty-Eight Lunar Mansions), and on earth it corresponds to the fenye (field allocation) of the State of Zheng. If one's benming (natal star) falls in this palace, Venus (Jinxing) serves as the palace lord. Signs of fortune and misfortune appear earlier than other celestial phenomena.

Calculations for Each Mansion

The scripture centers on the duzhu (the star that governs a given degree) and uses four relationships to explain fortune and misfortune: nan (obstruction), chou (antagonism), en (assistance), and yong (usable force). The alternate names of the related stars are as follows: Huoluo is Luohou, Tuji is Jidu, Muqi is Ziqi, and Shuibei is Yuebei.

• Natal star in Di mansion: Earth governs the degree as duzhu. Signs of fortune and misfortune likewise appear first.
• Natal star in Kang mansion: Metal governs the degree as duzhu. Huoluo is obstruction, Muqi (Ziqi) is antagonist, Tuji (Jidu) is assistance, and Shuibei (Yuebei) is usable force.
• Natal star in Jiao mansion: Wood governs the degree as duzhu. Metal is obstruction, Earth is antagonist, Shuibei is assistance, and Huoluo is usable force.
• Natal star in Zhen mansion: Water governs the degree as duzhu. Tuji is obstruction, Huoluo is antagonist, Metal is assistance, and Muqi is usable force.

Si Palace

This palace belongs to the Chunwei Ci (Duck-Tail Station) in the heavens, and on earth it corresponds to the fenye of the State of Chu. Those whose natal star lies in this palace take Water as the palace lord, and signs of fortune and misfortune likewise appear first.

• Natal star in Yi mansion: Fire governs the degree as duzhu. Shuibei is obstruction, Metal is antagonist, Muqi is assistance, and Tuji is usable force.
• Natal star in Zhang mansion: Taiyin (the Moon) governs the degree as duzhu. Metal and Water are auspicious to see, while Tuji is to be avoided. This degree should not be calculated on moonless nights but on nights when moonlight is present.

Wu Palace

"Wugong Du" is the heading for the next palace, and the content beneath it has not yet been listed.

Its position in the heavens belongs to the division of Quail Fire (Chunhuo) among the Twenty-Eight Lunar Mansions (ershiba xiu). Its correspondence on earth is the territory once governed by the ancient Zhou dynasty.

For a person whose life-body falls within this palace and degree, the Sun serves as the lord of the palace. Mars, Rahu, and Jupiter are feared when they share the palace or obstruct it. Venus and Mercury are welcome, as they bring mutual support and nourishment. This degree is not favorable for births or undertakings at night, and daytime is preferred.

If the life-body sits precisely in the Zhang Lunar Mansion, the Moon (Taiyin) becomes the lord of the degree, and its auspicious and inauspicious features match those described for the preceding palace.

If one considers the birth star of that Lunar Mansion, the Sun is the lord of the degree, and its favorable and unfavorable features agree with the palace lord. The same text also states that, while seated in this Mansion, one should still avoid Mars, Rahu, and Jupiter, and welcome the mutual support of Venus and Mercury. Night is unfavorable and day favorable. These passages repeat one another, but the meaning remains the same: day is auspicious and night is not.

For a person whose life-body sits in the Liu Lunar Mansion, Saturn is the lord of the degree. Wood-qi is the adversary star, Mercury and Yuebei (the lunar apogee) are enemies, Mars and Rahu are benefic stars, and Venus is the useful spirit.

The Wei palace degree

Heavenly correspondence belongs to the Quail Head (Chunshou) station, and the earthly territory belongs to the state of Qin.

For a person whose life-body dwells in this palace and degree, the Moon is the lord of the degree. Its favorable and unfavorable features are as described in the general account of the Wei palace above.

For one seated in the Liu Lunar Mansion, Earth is the lord of the degree. Wood is the adversary, Water and Yuebei are enemies, Fire and Rahu are benefic, and Metal is the useful force, as in the entry on the Liu Mansion above.

For one seated in the Gui Lunar Mansion, Venus is the lord of the degree. Mars and Rahu are adversaries, Wood-qi is an enemy, Saturn and Ketu are benefic, and Mercury and Yuebei serve as the useful spirits. The original text repeats and partly contradicts itself on this point, so the essential reading is: Metal rules, Fire and Rahu obstruct, Wood is the enemy, Earth and Ketu bring benefit, and Water and Yuebei are useful.

For one seated in the Jing Lunar Mansion, Jupiter is the lord of the degree. Venus is the adversary, Saturn and Ketu are enemies, Mercury and Yuebei bring benefit, and Mars and Rahu serve as the useful spirits.

Degrees Corresponding to Shen Palace (Monkey Palace)

In the heavens, this belongs to the stellar lodge Shishen; on earth, its terrestrial division corresponds to the region of the State of Jin. For anyone whose Body Palace or Life Palace falls in this palace, Water is the palace’s ruling star. Auspicious and inauspicious influences, along with favorable and unfavorable factors, are explained earlier.

• Body and Life in the Well Lodge: Wood rules the degrees of this lodge. What is favorable or unfavorable is explained earlier.
• In the Three Stars Lodge: Water rules the degrees. Saturn (Ji) is an obstacle star; Mars and Rahu (Huo-Luo) are hostile stars; Venus is a beneficent star; and Jupiter (Wood-Qi) is the star that brings things into use.
• In the Beak Lodge (written as “Zi Lodge” in the text): Fire rules the degrees. Mercury and the cometary star (Shui-Bo) are obstacles; Venus is hostile; Jupiter is beneficent; and Saturn brings things into use.

Degrees Corresponding to You Palace (Rooster Palace)

In the heavens, this belongs to the stellar lodge Daliang; its terrestrial division corresponds to the region of the State of Zhao. For those whose Body and Life Palaces fall here, Metal is the ruling palace star. Favorable and unfavorable factors are explained earlier.

• In the Net Lodge: The Moon rules the degrees. Favorable and unfavorable factors are as explained earlier.
• In the Pleiades Lodge (written as “Xu Lodge” in the text): The Sun rules the degrees. Mars, Rahu, and Jupiter are unfavorable; harmony between Metal and Water is favorable. Birth at night is unsuitable; daytime birth is preferable.
• In the Stomach Lodge: Earth rules the degrees. Jupiter is an obstacle; Mercury and the cometary star are hostile; Mars and Rahu are beneficent; and Venus brings things into use.

Degrees Corresponding to Xu Palace (Dog Palace)

In the heavens, this belongs to the stellar lodge Jianglou; its terrestrial division corresponds to the region of the State of Lu. For those whose Body and Life Palaces fall here, Fire is the ruling star of the Life Palace. Favorable and unfavorable factors are explained earlier.

• In the Stomach Lodge: Earth is the ruling element. Favorable and unfavorable factors are explained earlier.
• In the Bond Lodge: Metal rules the degrees. Mars and Rahu are obstacles; Jupiter is hostile; Saturn is beneficent; and Mercury and the cometary star bring things into use.
• In the Encampment Lodge: Wood rules the degrees. Venus is an obstacle; Saturn is hostile; Mercury and the cometary star are beneficent; and Mars and Rahu bring things into use.

Degrees Corresponding to Hai Palace (Pig Palace)

In the heavens, this belongs to the stellar lodge Zouzi; its terrestrial division corresponds to the region of the State of Wei. The text then records the degree relationships for one lodge: Wood rules the degrees; Venus is an obstacle; Saturn is hostile; Mercury and the cometary star are beneficent; and Mars and Rahu bring things into use. The specific lodge is not identified here, so only the ruling element and the listed favorable and unfavorable relationships are retained.

In the heavens, this belongs to the mansion sector called Zouzi; on earth, it corresponds to the region of Wei.

In charts where the body palace and life palace fall in this region, Wood is the ruling element of the palace. The specific rules for what is favorable and unfavorable were given earlier and are omitted here.

If the body and life fall in the Kui mansion, Wood is the ruling planet by degree; the favorable and unfavorable influences are also described earlier.

If they fall in the Bi mansion, Water is the ruling planet by degree. Saturn and Ketu are “difficulties” (inauspicious); Mars and Rahu are “enemies” (in conflict); Venus is a “benefactor” (well disposed); and Jupiter is “useful” (effective).

If they fall in the Shi mansion, Fire is the ruling planet by degree. Mercury and the comet star Bo are “difficulties”; Venus is an “enemy”; Jupiter and the Qi star (or a star associated with Wood and Qi) are “benefactors”; and Saturn and Ketu are “useful.”

If they fall in the Wei mansion, the Moon is the ruling planet by degree. Metal and Water are favorable, while Earth and Ketu are unfavorable. Times when the Moon is absent and the sky is pitch-black are less suitable; times when there is visible light are more suitable.

Today, those who discuss astrological fate sometimes give importance only to the ruler of the palace, while others attend only to the ruler of the lunar mansion. Neither should be treated as an unchanging rule. First one must understand this: when the palace ruler generates and supports the mansion ruler, or the mansion ruler generates and supports the palace ruler, the upper and lower correspond and their Qi (vital energy) moves in harmony; the indications are mostly auspicious. When the palace ruler overcomes or drains the mansion ruler, or the mansion ruler overcomes or drains the palace ruler, the upper and lower fail to communicate and the movement of Qi is obstructed; the indications are mostly inauspicious. This is the usual method, but it cannot be applied uniformly in every case: when a force is strong, it is fitting to overcome or drain it; when it is weak, it is fitting to generate and support it. This especially accords with the principle by which the sages shaped, completed, assisted, and sustained things.

The palaces of Wealth and the other matters also have mansion rulers, each calculated from the lunar mansion of one’s own life. For example, if one’s body and life are in the Horse palace, at the tenth degree of the Zhang mansion, then Wealth is in the Snake palace, at the fifth degree of the Zhen mansion; Siblings are in the Dragon palace, at the sixth degree of the Kang mansion; Property is in the Rabbit palace, at the fourth degree of the Xin mansion; Children are in the Tiger palace, at the ninth degree of the Ji mansion; Servants are in the Ox palace, at the fourth degree of the Niu mansion; Spouse is in the Rat palace, at the eighth degree of the Wei mansion; Illness is in the Pig palace, at the sixth degree of the Bi mansion; Travel is in the Dog palace, at the eleventh degree of the Lou mansion; Career is in the Rooster palace, at the second degree of the Bi mansion; Fortune is in the Monkey palace, at the fourth degree of the Jing mansion; and Appearance is in the Sheep palace, at the first degree of the Liu mansion. The rest follow the same pattern. Among the twelve palaces, auspiciousness may conceal misfortune, and misfortune may conceal auspiciousness. The Sun and Moon, Venus and Mercury, and Purple Qi are classed as auspicious spirits, yet at times they may turn into hostile afflictions, punishment and imprisonment, the Blade, or the Seven Killings, and so may prove inauspicious. Fire, Rahu, Ketu, and Yuebo are classed as baleful forces, yet at times they may turn into benefactors and useful forces, rank and nobility, literary brilliance, or stars of good fortune, and so may prove auspicious.

For events that take place during the six time periods of Rabbit, Dragon, Snake, Horse, Sheep, and Monkey, one should begin from the life ruler’s degree and determine Wealth, Siblings, Property, Children, Servants, and the like; only then is the procedure correct. People today calculate from the palace but not from the degree, which is plainly mistaken. For events that take place during the six periods of Rooster, Dog, Pig, Rat, Ox, and Tiger, one should instead begin from the body ruler’s degree and determine the stars for Wealth, Siblings, Property, and the rest; only then is the procedure correct. People today still begin from the life degree, which is even more mistaken. These are doubtful points that have not yet been clearly explained by the common tradition. Students should examine them carefully; for details, see my chart.

Volume Four ends here.

The collation notes at the end of the volume record the following: in the phrase “one quarter of one degree,” the character “one” is missing from the original; the character “remove” is probably superfluous; in “Earth is primary,” “Earth” should be “primary,” having been mistakenly written for it, so it has been corrected in accordance with the preceding text; in “the estate lies in the Rooster sector,” “estate” was mistakenly written as “sun”; in “see the likes and dislikes above,” “see” was mistakenly written as “appear” (the same correction is made below); and in “those seated in the Lou mansion,” one occurrence of “those” is missing.

The Record of Filial Completion Through Geomancy, A Balanced Synthesis Esteemed by Confucian Scholars, Volume Five

Introduction to the Correct Classic of Heavenly Correspondences

The origins of this book can be traced back to Rongcheng, an immortal of ancient legend associated with health cultivation and sexual arts; his teachings appear in the Plain Book. Chisongzi elaborated on them in the Classic of the Azure Satchel, and Huang Shigong later annotated that work in the Azure Satchel Commentary. In the Song dynasty, Chen Tuan (also known as Chen Tunan, a renowned figure in Daoism and the study of the Changes) further divided the material into sections and analyzed its meanings, bringing out the distinctive character of each. He explained the pivotal principles of the Five Circuits and Six Qi—the occult system that pairs the five circuits of Wood, Fire, Earth, Metal, and Water with the six Qi of Wind, Cold, Summer Heat, Dampness, Dryness, and Fire to infer the Qi of the year and its calamities and changes—and revealed the hidden essentials of generation, support, restraint, and drainage, the methods of balancing and regulating the Five Phases in relation to directions and burial configurations. Its principles are complete and its methods precise. In general, the ancients studied alongside the workings of creation; thus they achieved such subtle applications. Provided that the cycles of Qi are at their proper height and the forms of the mountains and waters are truly suitable, applying these methods often brings success in every case. The following is now set out according to the discussion by Shuzheng.

Diagram of the Five Circuits

Modern Commentary

The Hetu’s Positional Numbers

This describes the Hetu’s positions and their corresponding numbers. It moves through the heavens and changes once each year. Earth belongs at the center and establishes the four directions. Thus the ruler’s governance (Central Earth) occupies the middle, while the other Qi each govern one direction and carry out the ruler’s commands; hence they are called the governance of the ministers.

The verse says: Jia and Ji combine and transform into Earth; Yi and Geng combine and transform into Metal; Bing and Xin combine and transform into Water, bringing sweet rain. Fire is in the south, where one looks to Wu and Gui; Ding and Ren combine and transform into Wood, filling the land with forests.

Diagram of the Six Qi

This shows the sequence of the Later Heaven: Qi descends to the earth and changes once every sixty days. After Great Cold comes Jueyin Wind Wood (the Qi of generation); after the Spring Equinox comes Shaoyin Sovereign Fire (the Qi of unfolding); after Grain Buds comes Shaoyang Ministerial Fire (the Qi of growth); after Great Heat comes Taiyin Damp Earth (the central Qi); after the Autumn Equinox comes Yangming Dry Metal (the Qi of gathering); and after Minor Snow comes Taiyang Cold Water (the Qi of storage). Each solar period has three pentads, and each pentad lasts five days; these can be further divided into the seventy-two pentads.

(The passage above, from “the Qi of growth” through “the seventy-two pentads,” repeats the same correspondences between the solar periods and the Six Qi shown in the “Diagram of the Six Qi.”)

The verse says: The Six Qi are clearly distinguished, each governing a period of sixty days. Wind and Water both begin at Great Cold, each for its own reason. Sovereign Fire and Ministerial Fire still appear before Damp Earth; Cold Water has always yielded its place to Dry Metal.

Diagram of the Qi Governing Heaven and the Qi at the Source

This describes the alternating movement of Yin and Yang, changing once each year: Zi and Wu stand opposite one another, as do Mao and You; Chou and Wei stand opposite Chen and Xu; and Yin and Shen stand opposite Si and Hai. The Qi governing Heaven and the Qi at the Source work in coordination. This is precisely how Yin and Yang each occupy their proper domain and the Five Qi proceed in order. Acupuncture and moxibustion, tonification and drainage, and the use of medicines for treatment should all be guided by deductions drawn from this arrangement.

The verse says: In Zi and Wu years, Sovereign Fire governs Heaven and Dry Metal is at the Source; in Chou and Wei years, Damp Earth governs Heaven and Cold Water is at the Source; in Yin and Shen years, Ministerial Fire governs Heaven and Wind Wood is at the Source. In all the remaining years, the two positions are likewise opposites.

Diagram of Uneven Qi Transformations

This explains that Qi transformations do not follow a uniform pattern. The principles for tonification and drainage should still be worked out from this arrangement. (It uses the same verse formula as the Diagram of the Qi Governing Heaven and the Qi at the Source.)

The verse says: In Zi and Wu years, Sovereign Fire governs Heaven and Dry Metal is at the Source; in Chou and Wei years, Damp Earth and Cold Water are linked; in Yin and Shen years, Ministerial Fire occupies the position of Wind Wood. In all the remaining years, the positions are likewise opposites.

This describes an imbalance in the changes of Qi (vital energy), which varies from year to year. Years are classified as excessive, deficient, or balanced. Years such as those governed by the Taiyi Heavenly Talisman, the year in which the annual and Heavenly Talismans coincide, the year in which they coincide with the Longevity position, and the Great Taiyi Heavenly Talisman are all considered balanced. Most other years are excessive or deficient. Whether balance can be restored through regulation and transformation still depends on how people investigate and apply these principles.

The poem says: The Taiyi Heavenly Talisman is most auspicious; blessings endure in the Longevity position. The Yearly Meeting and Heavenly Talisman are both auspicious stars; when talisman and meeting coincide, examine them together in detail.

Diagram of the Host Qi

This shows the fixed positions occupied by the Five Phases (Wood, Fire, Earth, Metal, Water), unchanged throughout the ages. A balanced year is auspicious; an excessive or deficient year is inauspicious. Reducing excess and supplementing deficiency to restore balance through regulation and transformation depends, once again, on careful human inquiry. If one turns right principles upside down, as in the Five Phases of the Great Plan (Hongfan), the predictions of fortune and misfortune prove unreliable. If one observes these principles and grasps them, the results will be as clear as an echo.

The poem says: In the south, Fire blazes; in the north, Water resides. The east, bending and straightening, belongs to Wood; the west, the White Metal star, belongs to Metal. Xun belongs to Wood, Qian to Metal, and Kun and Gen to Earth. There is little need to say more about the Yellow Matron and the four tomb positions.

Diagram of the Guest Qi

This shows the pattern of the Five Qi in circulation, changing with the year and month. When balanced Qi is the governing principle, the Guest Qi should neither engender nor drain it. Only when the Host Qi is excessive should the Guest Qi drain it; when the Host Qi is deficient, the Guest Qi should engender it. The first Qi is the Host Qi itself. Guest Qi may bring either good fortune or misfortune, so do not cling to a single interpretation. When balanced Qi is the governing principle, the Guest Qi should indeed neither engender nor drain it; when the Host Qi is excessive, the Guest Qi should drain it, and when the Host Qi is deficient, the Guest Qi should engender it.

The poem says: Water fears being blocked by Earth; Wood fears being overcome by Metal. The Metal star also fears Fire: when Fire is excessive, Earth becomes parched, and the steady rain does not come. Moreover, “Yellow Matron” (Earth) does not favor things that are too straight or too curved. Restraint and transformation must both be applied with great care.

Diagram of generation and support, overcoming and draining

The subtle workings of creation lie entirely in balance and harmony: neither biased nor excessive, but just right. Generation and support make up what is lacking; overcoming and draining restrain what is excessive. It is like dealing with people’s temperaments: a sage checks those who are too impetuous and rash, while giving a nudge to those who are too rigid and unwilling to adapt. Most people know only to use generation and support, and not overcoming and draining. Yet both excess and insufficiency can bring disaster. This diagram was therefore created for easy reference.

The poem says: The method of applying the Qi of the Five Phases varies; the way of balance and harmony alone captures the wondrous work of Heaven and Earth. When something is excessive, seek to overcome or drain it; when it is too weak, then use generation and support. Only then will the method prove effective.

When the Heavenly Stems combine in pairs, they generate the Five Phases: Jia and Ji combine and transform into Earth; Yi and Geng into Metal; Bing and Xin into Water; Ding and Ren into Wood; and Wu and Gui into Fire. The Earth phase occupies the center and governs the four directions, like a ruler issuing commands. The other phases each guard one direction and carry out those commands, like ministers administering different domains. This is why they are called “ruler’s governance” and “ministers’ governance.”

Chen Xiyi (Chen Tuan, a renowned Northern Song specialist in divination and occult arts) said: The “Five Cycles” are the ten Heavenly Stems taking turns to govern the cycles of Heaven, with a change of ruler each year. In a year governed by a yang stem, the transforming Qi of that year’s ruling phase tends to be “excessive”; in a year governed by a yin stem, it tends to be “insufficient.” When it is neither excessive nor insufficient, it is “normal Qi,” which usually brings good fortune. When it exceeds or falls short, it is “deviant Qi,” which usually brings calamity.

Specifically, in years when the Earth cycle governed by Jia or Ji is in charge, Earth Qi is excessive in a yang year, and Yin Qi becomes predominant; its deviant influence invades the Water phase. In years when the Metal cycle governed by Yi or Geng is in charge, Metal Qi is insufficient in a yin year, heat becomes predominant, and its deviant influence invades the Metal phase. In years when the Water cycle governed by Bing or Xin is in charge, Water Qi is excessive in a yang year, cold becomes predominant, and its deviant influence invades the Fire phase. In years when the Wood cycle governed by Ding or Ren is in charge, Wood Qi is insufficient in a yin year, dryness becomes predominant, and its deviant influence invades the Wood phase. In years when the Fire cycle governed by Wu or Gui is in charge, Fire Qi is excessive in a yang year, scorching heat becomes predominant, and its deviant influence invades the Metal phase. In a Ji year, Earth Qi is insufficient, wind becomes predominant, and its deviant influence invades the Earth phase. In a Geng year, Metal Qi is excessive, dryness becomes predominant, and its deviant influence invades the Wood phase. In a Xin year, Water Qi is insufficient, dampness becomes predominant, and its deviant influence invades the Water phase. In a Ren year, Wood Qi is excessive, wind becomes predominant, and its deviant influence invades the Earth phase. In a Gui year, Fire Qi is insufficient, cold becomes predominant, and its deviant influence invades the Fire phase.

There are also certain cyclical years in which the Qi of the Five Phases is neither excessive nor insufficient. These are called the “normal Qi” of the respective phases. For Earth, they are Jiachen, Jiaxu, Jichou, and Jiwei. For Wood, they are Renyin, Renshen, Dingmao, Dingsi, and Dinghai. For Kan (Water), they are Wuzi, Wuwu, Wuyin, Wushen, Guimao, Guisi, Guiyou, and Guihai. For Metal, they are Gengzi, Gengwu, Gengshen, Yimao, and Yiyou. For Water, they are Bingzi, Bingchen, Bingshen, Bingxu, Xinchou, Xinmao, Xinwei, and Xinhai.

Plain-Language Interpretation

1. Why the “transformation of Qi” for the Ten Heavenly Stems is based on the Yin and Chen months

The commentator says: Yin is the Tiger and Chen is the Dragon. Nothing represents the elusive transformations of all things more clearly than the Tiger and Dragon. So, when calculating the “transformation of Qi,” the months containing Yin and Chen are taken as the main reference points.

Thus:

• Years of Jia and Ji: The first month is the month of Bingyin. Bing Fire can generate Earth; counting forward to the Chen month, we encounter Wu. Hence the saying, Jia and Ji transform into Earth: in Jia and Ji years, Earth is the “transformed Qi.”
• Years of Yi and Geng: The first month is the month of Wuyin. Wu Earth can generate Metal; by the Chen month, we encounter Geng. Hence, Yi and Geng transform into Metal.
• Years of Bing and Xin: The first month is the month of Gengyin. Geng Metal can generate Water; by the Chen month, we encounter Ren. Hence, Bing and Xin transform into Water.
• Years of Ding and Ren: The first month is the month of Renyin. Ren Water can generate Wood; by the Chen month, we encounter Jia. Hence, Ding and Ren transform into Wood.
• Years of Wu and Gui: The first month is the month of Jiayin. Jia Wood can generate Fire; by the Chen month, we encounter Bing. Hence, Wu and Gui transform into Fire.

2. Earth as “ruler,” and the other elements as “ministers,” in the sequence of generation

Earth occupies the center and symbolizes the ruler’s governance. It comes first in the linked, generative sequence of the Five Movements. Earth generates Metal, Metal generates Water, Water generates Wood, and Wood generates Fire; this completes one cycle, with Fire then generating Earth. These are all forms of ministerial governance, so they follow Earth in the sequence.

3. The correspondence between the Six Qi and the solar terms: six climatic influences across the year

Taken together, these points explain how the transformation of Qi is derived from the Heavenly Stems and Earthly Branches, how Earth comes first in the Five Movements before the other elements follow in their generative sequence, and how the Six Qi each govern part of the year’s seasonal cycle. The first framework concerns the Five Movements’ transformation across a five-year cycle of the Heavenly Stems; the second concerns the waxing and waning of influences such as wind, fire, dampness, dryness, and cold across the solar terms. Both are commonly used in geomancy and traditional Chinese metaphysics to calculate the influence of seasonal timing on human affairs.

Master Chen Xiyi says: The Six Qi are the energies of the Twelve Earthly Branches as they circulate across the earth, changing roughly once every sixty days. Each Qi is divided into four seasonal nodes, each node into three pentads, and each pentad lasts five days.

Counting from Major Cold: Major Cold, Beginning of Spring, Rain Water, and Awakening of Insects fall under the rule of Wind-Wood Qi. For these forty-five days, its energy is aligned with the east. Spring Equinox, Clear and Bright, Grain Rain, and Beginning of Summer fall under the rule of Ruler Fire Qi; Grain Full, Grain in Ear, Summer Solstice, and Minor Heat fall under the rule of Minister Fire Qi. For these ninety days, their energy is aligned with the south. Major Heat, Beginning of Autumn, End of Heat, and White Dew fall under the rule of Damp Earth Qi. For these forty-five days, its energy is aligned with the four intermediate directions. Autumn Equinox, Cold Dew, Frost’s Descent, and Beginning of Winter fall under the rule of Dry Metal Qi. For these forty-five days, its energy is aligned with the west. Minor Snow, Major Snow, Winter Solstice, and Minor Cold fall under the rule of Cold Water Qi. For these forty-five days, its energy is aligned with the north.

Metal, Water, Earth, and Wood all belong to the category of formation-based transformation: when divided, each becomes less. Thus, divided Metal becomes lighter, Water shallower, Earth weaker, and Wood smaller. Fire, by contrast, belongs to Qi-based transformation, changing through formless energy: the more it is divided, the stronger it becomes. Metal, Wood, Water, and Earth therefore each have one Qi, while Fire alone has two: Ruler Fire and Minister Fire.

In my humble view, to understand how the Six Qi circulate, one must also understand the method of intercalation and connection, the rules for calculating how seasonal nodes and the cycles of Qi meet, shift, or leap ahead. Otherwise, calculations will be inaccurate, whether they anticipate a Qi before it arrives or lag behind after it has passed. In the end, the Six Qi simply follow the four seasons to determine their waxing and waning. Combining them with the Five Movements and Six Qi to make a unified calculation is the most auspicious approach.

A Year-by-Year Account of “Ruling Above” and “Positioned Below”

The ancients used the stems and branches to mark the years. They grouped together pairs of years whose Earthly Branches oppose one another, then considered which Qi “governs above” (ruling the year) and which Qi lies opposite it “below”:

• Zi and Wu years: Sovereign Fire governs above; Dryness Metal is positioned below.
• Chou and Wei years: Dampness Earth governs above; Cold Water is positioned below.
• Yin and Shen years (the text reads “Yin-Jia,” apparently a corruption of “Yin-Shen”): Ministerial Fire governs above; Wind Wood is positioned below.
• Mao and You years: Dryness Metal governs above; Sovereign Fire is positioned below.
• Chen and Xu years: Cold Water governs above; Dampness Earth governs above and is positioned below.
• Si and Hai years: Wind Wood governs above; Ministerial Fire is positioned below.

“Governing above” and “positioned below” are terms from the theory of the Five Phases and Six Qi. The former refers to the principal Qi above, and the latter to the Qi opposite it below. They are used to infer a year’s climatic tendencies and patterns of illness.

Master Xiyi Chen (Chen Tuan), Following Jing Fang’s Account

Jing Fang matched the Six Qi with the “transformative Qi”: Taiyang transforms into Cold Water, Yangming into Dryness Metal, Shaoyang into Ministerial Fire, Taiyin into Dampness Earth, and Jueyin into Wind Wood. On this basis, the correspondence between the Qi of the year and what governs above and is positioned below differs somewhat from the account given earlier:

• Zi and Wu years: Shaoyin governs above; Yangming is positioned below.
• Chou and Wei years: Taiyin governs above; Taiyang is positioned below.
• Yin and Shen years: Shaoyang governs above; Jueyin is positioned below.
• Mao and You years: Yangming governs above; Shaoyin is positioned below.
• Chen and Xu years: Taiyang governs above; Taiyin is positioned below.
• Si and Hai years: Jueyin governs above; Shaoyang is positioned below.

Editor’s Note

The editor points out that different accounts assign what governs above and is positioned below in Zi-Wu, Yin-Shen, and other years differently from Jing Fang’s account and from the earlier discussion in the main text. Readers should compare these accounts with the rest of the book and the ancient editions on which it is based, rather than memorizing a single table. The later passage repeats the entries for Chou-Wei, Yin-Shen, and other years; this is likely due to a copying or printing error.

In my humble view, in the Zi-Wu years, Sovereign Fire rules the heavens. Fire generates Earth, so the Chou-Wei years that follow are governed by Damp Earth. Sovereign Fire is relatively weak and cannot stand alone, so the Yin-Shen years that follow are governed by Minister Fire. Flourishing Earth generates Metal, so the Mao-You years are governed by Dry Metal. Flourishing Metal generates Water, so the Chen-Xu years are governed by Cold Water. Flourishing Water generates Wood, so the Si-Hai years are governed by Wind-Wood. On the heavenly side, this is one complete cycle proceeding through mutual generation; at the end, Wood generates Fire, and the cycle begins again.

In the Zi-Wu years, Dry Metal governs the springs below. Flourishing Metal generates Water, so the Chou-Wei years that follow are governed by Cold Water. Flourishing Water generates Wood, so the Yin-Shen years are governed by Wind-Wood. Flourishing Wood generates Fire, so the Mao-You years are governed by Sovereign Fire. Fire generates Earth, so the Chen-Xu years are governed by Damp Earth. Sovereign Fire is still weak, so Minister Fire follows it. On the earthly side, this is one complete cycle proceeding through mutual generation; at the end, Earth generates Metal.

These patterns may offer a glimpse into the ceaseless generative workings of the Five Phases (Wood, Fire, Earth, Metal, Water). Also, Zi-Wu and Mao-You stand opposite one another; Chou-Wei and Chen-Xu stand opposite one another; and Yin-Shen and Si-Hai stand opposite one another. It is worth considering whether this expresses the way each of the Five Phases occupies its own position while also serving as the inner and outer aspect of another.

The Host Qi and Guest Qi

In the first phase of Qi, when Water encounters Earth, Metal, Water, and Fire all belong to the Guest Qi; when Fire encounters Earth, Metal, Water, and Wood all belong to the Guest Qi. In the second phase of Qi, when Metal is in charge, Water, Wood, and Fire all belong to the Guest Qi. In the third phase of Qi, when Metal encounters Water, Wood, Fire, and Earth all belong to the Guest Qi. In the fourth phase of Qi, when Water encounters Wood, Fire, Earth, and Metal all belong to the Guest Qi.

Chen Xiyi said: Dragons that come from the east belong to the Qi of Wind-Wood, which governs dragons coming from the south and belongs to the Qi of Sovereign Fire and Minister Fire. Dragons that come from the four diagonal directions—southeast, southwest, northeast, and northwest—belong to the Qi of Damp Earth. Dragons that come from the west belong to the Qi of Dry Metal. Dragons that come from the north belong to the Qi of Cold Water. All Qi other than the Host Qi belongs to the Guest Qi.

A Plain Language Explanation

In my humble view, 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 the host qi, which has remained unchanged from ancient times to the present. The guest qi, however, changes from year to year and month to month, repeatedly shifting without a fixed pattern. For example, the positions of “controlling heaven” and “residing at the source” differ each year, as do the alternating seasons of spring, summer, autumn, and winter. If guest qi brings blessings, it is auspicious; if it brings calamity, it is inauspicious. When the host qi is strong, what overcomes it is auspicious, while what generates it is inauspicious. When the host qi is weak, what generates it is auspicious, while what overcomes it is inauspicious. This is because the host qi is still, while the guest qi moves. The Book of Changes says that good fortune, misfortune, regret, and distress all arise through movement.

Heavenly Tally

The years Wu-Yin, Wu-Shen, Wu-Zi, Wu-Wu, Bing-Chen, Bing-Xu, Ding-Si, Ding-Hai, Ji-Chou, Ji-Wei, Yi-Mao, and Yi-You are called the Heavenly Tally because their transforming qi corresponds with the qi controlling heaven.

Yearly Meeting Heavenly Tally

The years Jia-Chen, Jia-Xu, Ji-Chou, Ji-Wei, Yi-You, Geng-Shen, Bing-Zi, Xin-Hai, Ren-Yin, Ding-Mao, Wu-Wu, and Gui-Si are called the Yearly Meeting Heavenly Tally because their transforming qi corresponds with the cyclical position of the year.

Matching Heavenly Tally

The years Jia-Chen, Jia-Xu, Geng-Zi, Geng-Wu, Ren-Yin, and Ren-Shen are called the Matching Heavenly Tally because the transforming qi of yang years corresponds with the qi residing at the source.

Matching Yearly Meeting Heavenly Tally

The years Xin-Chou, Xin-Wei, Gui-Si, Gui-Hai, Gui-Mao, and Gui-You are called the Matching Yearly Meeting Heavenly Tally because the transforming qi of yin years corresponds with the qi residing at the source.

Supreme Unity Heavenly Tally

The years Ji-Wei, Ji-Chou, Yi-You, and Wu-Wu are called the Supreme Unity Heavenly Tally because they are both Heavenly Tally and Yearly Meeting.

Plain-language interpretation

Wu-Yin, Gui-You, Bing-Shen, and Xin-Mao: These four combinations of Heavenly Stems and Earthly Branches are formed when “transformative Qi” falls in the Birth position. Together they are called Birth Celestial Talismans (Celestial Talismans: a use of stem-branch combinations matched to the timing and movement of Heaven; here, specifically, talismans in the Birth position).

Jia-Yin: Although it is also in the Birth position, its Earth Qi is restrained and overcome, so this type of combination is not used.

Ji-You: Although it is in the Birth position, it coincides with the simultaneous generation of the Indirect Resource (Pian Yin, a relationship in fate calculation that both overcomes and generates the Day Master), so it is not used.

Wu-Yin: Although it encounters the Indirect Resource, it also meets the requirements for a Celestial Talisman, so it can be used.

The Sixty Celestial Talisman Characters (sixty stem-branch combinations in total, listed in full):

Ding-Mao, Geng-Wu, Xin-Wei, Ren-Shen, Gui-You, Jia-Xu, Bing-Zi, Wu-Yin, Yi-You, Bing-Xu, Ding-Hai, Wu-Zi, Ji-Chou, Xin-Mao, Gui-Si, Bing-Shen, Geng-Zi, Xin-Chou, Ren-Yin, Gui-Mao, Jia-Chen, Wu-Shen, Xin-Hai, Yi-Mao, Bing-Chen, Ding-Si, Wu-Wu, Ji-Wei, Geng-Shen, Gui-Hai.

Author’s note (the author’s own view)

These sixty Celestial Talisman characters are derived by matching the Five Phases (Wood, Fire, Earth, Metal, Water) with the Six Qi (wind, cold, heat, dampness, dryness, and fire). Their number is comparable to that of Dayan: in the Hetu, Dayan uses the Central Palace’s Heavenly Five multiplied by Earth Ten to obtain fifty.

Starting from these sixty characters, each one can be further developed into a configuration of its inherent Qi, like a lesser-completion hexagram. If all sixty are developed into configurations of mixed Qi, they are like greater-completion hexagrams. Further analogies and extensions can yield many variations. Is this not as intricate as the Dayan hexagram numbers, which can be extended to 4,960 hexagrams?

A Seasonal Division Has Three Pentads; Each Pentad Lasts Five Days

Each solar term is further divided into three “pentads,” each lasting five days.

Examples of Starting Markers

• First-pentad markers: Jiazi, Jiawu, Jimao, Jiyou
• Middle-pentad markers: Jiayin, Jiashen, Jisi, Jihai
• Final-pentad markers: Jiachen, Jiaxu, Jichou, Jiyou

A “starting marker” is a date selected from the sexagenary cycle and paired with the number of pentads in a solar term. The term is used in date selection, Qimen, and fengshui.

Advancing the Spirit and Connecting the Qi

• If the solar term begins later, but the first-pentad marker arrives earlier—that is, the marker comes before the solar term—then one applies the deity associated with the solar term ahead of time. This is called advancing the spirit.
• If the solar term begins earlier, but the first-pentad marker arrives later—that is, the solar term has begun but the marker has not yet arrived—then one continues with the Qi of the preceding solar term and temporarily does not apply the new term. This is called connecting the Qi. The text also says “do not use the term,” meaning that the new solar term is not formally put into effect until its marker arrives.

Author’s Note

The force before a seasonal division is called “spirit”; after the division, it is called “Qi.” Spirit and Qi are essentially the same thing, though they have different names.

For example, with the Beginning of Spring:

• If the first-pentad marker falls three days before the Beginning of Spring, begin applying the Beginning of Spring from the day the marker arrives. This is advancing the spirit.
• If the first-pentad marker falls three days after the Beginning of Spring, wait until the day the marker arrives to apply the Beginning of Spring. This is connecting the Qi.

The same principle applies whether the difference is one or two days, or four, five, or six days. If the first-pentad marker falls on the day itself, begin counting from that day. The same applies to advancing the spirit and connecting the Qi described above. Also, five time periods make one pentad, and three pentads make fifteen time periods: one pentad lasts five days, with five time periods per day, making fifteen time periods for the three pentads of one solar term.

A Question About the Heavenly Tally

At this point, the original text begins a new question about the “Heavenly Tally,” but the discussion does not continue.

Someone asks: Methods such as the Tianfu (Heavenly Tally)—used to calculate auspicious and inauspicious outcomes from the Five Movements and Six Qi, and to choose dates and times—take “balanced Qi,” meaning that the Qi of the Five Phases is neither excessive nor deficient, as their foundation. In any given year, Qi that is either “excessive” or “deficient” may bring disaster. This is the orthodox lineage of choosing dates and directions, unchanged through the ages. Yet many points remain difficult to understand when it comes to how to “supplement” or “restrain” the Qi.

For example, years governed by Yin stems generally have “deficient” Qi, so in principle they should be supplemented by the corresponding Phase. Thus, among the six Yi years, which are inherently years of “deficient Metal,” only Yi-Mao and Yi-You have Metal as the Qi governing the first half of the year, thereby supplementing it; Yi-You also receives further supplementation through “yearly meeting.” Among the six Ding years, inherently years of “deficient Wood,” only Ding-Hai and Ding-Si have Wood governing the first half of the year, while Ding-Mao is supplemented by yearly meeting. Among the six Ji years, inherently years of “deficient Earth,” only Ji-Chou and Ji-Wei have Earth governing the first half of the year, with further supplementation through yearly meeting. Among the six Xin years, inherently years of “deficient Water,” only Xin-Chou and Xin-Wei have Water governing the second half of the year; Xin-Hai is supplemented by yearly meeting. Among the six Gui years, inherently years of “deficient Fire,” Gui-Mao, Gui-Si, Gui-You, and Gui-Hai all have Fire governing the second half of the year.

Conversely, all six Jia years are inherently years of “excessive Earth.” Why, then, do Jia-Chen and Jia-Xu receive further supplementation from Earth through yearly meeting? All six Bing years are inherently years of “excessive Water.” Why, then, do Bing-Chen and Bing-Xu also have Water governing the first half of the year, and why is Bing-Shen supplemented by Water at the “birth” stage? All six Wu years are inherently years of “excessive Fire.” Why, then, do Wu-Zi, Wu-Yin, Wu-Wu, and Wu-Shen also have Fire governing the first half of the year, with Wu-Wu receiving further Fire through “Taiyi”? All six Geng years are inherently years of “excessive Metal.” Why, then, do Geng-Zi and Geng-Wu also receive supplementary Metal of the same kind through the “Heavenly Tally”? All six Ren years are inherently years of “excessive Wood.” Why, then, do Ren-Yin and Ren-Shen also have Wood governing the second half of the year, with Ren-Yin further supplemented by yearly meeting? All these cases are difficult to consider without raising questions.

The answer is: when Qi becomes “excessive,” it cannot turn back and return to the Middle Way unless it first reaches its peak. It is like severe cold: only when it reaches its extreme does warmth begin to arise; and like intense heat: only at its peak does coolness begin to emerge. The Book of Changes says that when the sun reaches its zenith, it begins to decline westward, and when the moon is full, it begins to wane. Shao Yong, the great Song dynasty master of the Changes, likewise held that the flower’s fullest bloom marks the beginning of decline, while the bud about to open is the point of greatest fullness. These all express the same principle. The five Yin stems alone are like people of limited strength: they need support and assistance from others in order to succeed. On closer reflection, there is an underlying mechanism by which things find balance of their own accord and attain harmony on their own.

Chapter One of the Right Classic

This chapter uses ancient terminology. It presents the commentary and explanation of Master Xiyi Chen (Chen Tuan).

Explication of the Heavenly Tally

“ Tally” means correspondence; “Classic” means the constant Way. The meaning is that human affairs must correspond to Heaven’s workings and cycles of Qi for their principles to be upright and enduring. Hence the title The Orthodox Classic of the Heavenly Tally.

I once traced its origins back to the time when the Yellow Emperor ordered Danao to observe the Dipper’s handle and establish the sexagenary cycle, and Rongcheng to synthesize the six methods for determining the cycles of Qi. This was the source of the Heavenly Tally. Gu Yuqu mastered this Way and created the divine calendar; Qibo mastered it and passed on the teachings of the Inner Classic. Yao reverently followed Heaven and gave the people the calendar; Shun used the jade armillary instruments to bring the seven celestial regulators into alignment. Yu, Tang, Wen, and Wu all governed the calendar and clarified the seasons by following this same path. Sadly, after the Qin dynasty’s book burning, most of this method was lost. Later, Master Xiyi Chen continued the work, drawing on the subtle insights he had gained to align with the unspoken understanding of emperors and kings. He fully revealed the established principles of the Five Movements and Six Qi, of the celestial rulers above and those below, and of the ways the host and guest forces overcome one another.

But although the ancient kings had set out its essential meaning, later practitioners muddled it. Even after hundreds of years, few people today understand its basic outline. Unaware of when the underlying Qi is in effect, people assume that is enough to choose a burial site or determine a house’s position. They give little thought to whether the year, month, day, and hour accord with it, so good and bad fortune seem to have no reliable basis. I studied these teachings at length and repeatedly until I understood them. They include the Heavenly Tally, the Yearly Meeting Heavenly Tally, the Tally of Shared Correspondence, the Yearly Meeting Tally of Shared Correspondence, and also the Great Unity Heavenly Tally and the Longevity Heavenly Tally. The wording is concise but the meaning broad; the ideas are compact yet highly detailed. Practitioners do not understand them, while scholars have no time to investigate them in depth. This inner learning of the ancients has therefore remained obscure to the world and to later generations. For this reason, I have expanded on its meaning as fully as I can, to make it known to the world.

This method does not require deliberately avoiding inauspicious spirits or relying solely on auspicious stars. It requires only that the year, month, day, and hour accord with the Heavenly Tally: when Qi is strong, it should be restrained or drained; when Qi is weak, it should be nourished or supported. The arrangement must be brought into balance before it is put to use. On a large scale, this can guide the founding of states and nations; on a small scale, it can guide the choice of burial sites and house positions. Even without an auspicious configuration in the Seven Regulators’ star chart, one can use this method to select an auspicious time. This is the most correct and essential principle, so I have set out its established configurations below. If an auspicious star-chart configuration is also present, the benefits will be greater.

Note: This passage discusses only the Dragon (the terrain) and has no direct bearing on the sitting and facing directions.

Eastern Dragon

Here, this refers to the direction occupied by Wind-Wood (Fengmu, the East corresponds to Wood, which in turn corresponds to wind). Its use is the same as in construction and burial (building a residence for the living or arranging a burial for the dead).

For the Proper-Qi Heavenly Talisman (Zhengqi Tianfu, a time when the governing qi accords with the proper qi of the year, month, day, and hour), the suitable dates are Renyin, Renshen, Dingmao, Dingsi, and Dinghai. The same set may also be used throughout all four pillars: year, month, day, and hour.

For the Mixed-Qi Heavenly Talisman (Zaqi Tianfu, which also uses other mutually harmonizing stem-branch combinations), suitable years and days are Renyin, Renshen, Dingmao, Dingsi, Dinghai, Bingchen, Bingxu, Bingzi, Bingshen, Xinchou, Xinmao, Xinwei, Xinhai, Jiachen, Jiaxu, Jichou, and Jiwei. Suitable months and hours are Renyin, Jiachen, Xinhai, Xinmao, Xinchou, Bingshen, Dingmao, Xinwei, Renshen, Jiaxu, and Bingzi; the hours Xinchou and Jichou are also suitable. Most of these combinations allow Wind-Wood to attain balance (neither excessive nor deficient).

In addition, Renzi, Renchen, Renwu, Renxu, Bingyin, Bingwu, Jiazi, Jiayin, Jiawu, and Jiashen are mostly cases of transformation qi being excessive. Dingchou, Dingwei, Dingyou, Xinsi, Xinyou, Xinmao, Jimao, Jisi, Jiyou, and Jihai are mostly cases of transformation qi being deficient.

Southern Dragon

Here, this refers to the direction occupied by Sovereign Fire and Ministerial Fire (Junhuo and Xianghuo, the South corresponds to Fire, which is divided into the sovereign and assisting aspects of fire qi). Its use is likewise the same as in construction and burial.

For the Proper-Qi Heavenly Talisman, the suitable dates are Wu Zi, Wu Wu, Wu Yin, Wu Shen, Gui Mao, Gui You, Gui Si, and Gui Hai. These may also all be combined across the year, month, day, and hour.

For the Mixed-Qi Heavenly Talisman, suitable years and days are Wu Zi, Wu Wu, Wu Yin, Wu Shen, Gui Mao, Gui You, Gui Si, Gui Hai, Ren Yin, Ren Shen, Ding Mao, Ding Si, Ding Hai, Geng Zi, Geng Wu, Geng Shen, Ji Mao, and Yi You.

This passage discusses which combinations of the Sexagenary Stems and Branches are relatively balanced, which are excessive or deficient, and how they are classified by direction (such as the four corners and the west) and as “orthodox qi heavenly talismans” or “mixed qi heavenly talismans.” The same rules apply to house construction and burial.

For months and hours, the combinations considered preferable are: Yi-Mao, Ding-Si, Wu-Wu, Geng-Jia (as written in the original), Gui-Hai, Ren-Yin, Gui-Mao, Wu-Shen, Wu-Yin, Yi-You, Ding-Hai, Wu-Zi, and the Geng-Zi hour. These are regarded as combinations in which the qi of sovereign fire and ministerial fire (the two fires of the Heart and Kidney in Five Phases theory) is relatively balanced, neither excessive nor deficient.

The following combinations should be avoided for months and hours: Wu-Chen, Wu-Xu, Ren-Zi, Ren-Chen, Ren-Wu, Geng-Yin, Geng-Chen, and Geng-Xu. All are classified as having excessively transformed qi. Gui-Chou, Gui-Wei, Ding-Wei, Ding-You, Ding-Chou, Yi-Si, Yi-Wei, and Yi-Hai are classified as having deficient transformed qi.

The “four-corner dragon” refers to the qi of the four corner directions governed by damp Earth. The rules listed here apply equally to construction and burial.

For the orthodox qi heavenly talisman, the preferred combinations are Jia-Chen, Jia-Xu, Ji-Chou, and Ji-Wei. The year, month, day, and hour pillars must all conform to this category; “all the same” means that the heavenly-talisman principle is used in all four pillars.

For the first group of mixed qi heavenly talismans, the year and day should use Jia-Chen, Jia-Xu, Ji-Chou, Ji-Wei, Wu-Yin, Wu-Wu, Wu-Zi, Wu-Shen, and Gui-Mao, along with Jia-Xu, Ji-Chou, and Ji-Wei, which are repeated in the original. The year, month, day, and hour all follow the same rule.

For the second group of mixed qi heavenly talismans, the year and day should use Jia-Chen, Jia-Xu, Ji-Chou, Ji-Wei, Wu-Yin, Wu-Wu, Wu-Zi, Wu-Shen, Gui-Mao, Gui-You, Gui-Si, and Gui-Hai. Also included are Bing-Zi, Bing-Shen, Bing-Chen, Bing-Xu, Xin-Chou, Xin-Wei, Xin-Mao, and Xin-Hai.

For months and hours, the preferred combinations are Xin-Wei, Gui-You, Jia-Xu, Bing-Zi, Bing-Chen, Wu-Wu, Ji-Wei, Gui-Hai, Xin-Mao, Gui-Si, Bing-Shen, and Xin-Chou, as well as the Wu-Zi hour. These are regarded as combinations in which damp Earth qi is relatively balanced.

The following combinations should be avoided: Jia-Zi, Jia-Yin, Jia-Wu, Jia-Shen, Wu-Chen, Wu-Xu, Bing-Yin, and Bing-Wu are classified as having excessively transformed qi; Ji-Mao, Ji-Si, Ji-You, Ji-Hai, Gui-Wei, Gui-Chou, Xin-Si, and Xin-You are classified as having deficient transformed qi.

The “western dragon” refers to the direction governed by dry Metal. The same rules apply to construction and burial.

For the orthodox qi heavenly talisman, the preferred combinations are Geng-Zi, Geng-Wu, Geng-Shen, Yi-Mao, and Yi-You. The year, month, day, and hour all follow the same rule.

For the mixed qi heavenly talisman, if further stem-branch combinations are listed in the following text, they should likewise be organized by year and day, and by month and hour, covering heavenly talismans as well as excess and deficiency. The rules for their use are the same as those for the four-corner and western dragons.

Plain-Language Interpretation

Stem-Branch Combinations Favorable for the Year and Day

When choosing a date for construction or burial, give priority to the following combinations for the year and day: Geng-Shen, Geng-Wu, Geng-Zi, Yi-Mao, Yi-You, Jia-Chen, Jia-Xu, Ji-Chou, and Ji-Wei. Ren-Yin, Ren-Shen, Ding-Mao, Ding-Hai, and Ding-Si may also be considered.

Stem-Branch Combinations Favorable for the Month and Hour

For the month and hour, give priority to Yi-You, Ding-Hai, Ji-Chou, Ding-Mao, Geng-Wu, Ren-Shen, Jia-Xu, Ren-Yin, and Jia-Chen. The Geng-Zi hour is also favorable.

Stem-Branch Combinations with Excessively Strong or Weak Transformative Qi (Avoid or Use with Caution)

Apart from those listed above, the following are mostly classified as having “excessive transformative Qi”: Geng-Chen, Geng-Xu, Geng-Yin, Jia-Zi, Jia-Yin, Jia-Wu, Jia-Shen, Ren-Chen, Ren-Wu, Ren-Xu, and Ren-Zi.

The following are mostly classified as having “insufficient transformative Qi”: Yi-Chou, Yi-Si, Yi-Wei, Yi-Hai, Yi-Mao, Ji-Si, Ji-Hai, Ding-Chou, Ding-Wei, and Ding-You.

Northern Dragon

This refers to the northern direction, associated with cold Water and a relatively cold Water influence. For work undertaken in this direction, the date-selection principles for building a house and burial are the same and can be consulted together.

True-Qi Heavenly Talisman

Favorable combinations are Bing-Zi, Bing-Chen, Bing-Shen, Bing-Xu, Xin-Chou, Xin-Mao, Xin-Wei, and Xin-Hai. The same set should be used for the year, month, day, and hour; consistency across all four is best.

Mixed-Qi Heavenly Talisman

• Favorable for the year and day: Bing-Zi, Bing-Chen, Bing-Shen, Bing-Xu, Xin-Mao, Xin-Wei, Xin-Hai, Xin-Chou, Geng-Zi, Geng-Wu, Geng-Shen, Yi-Mao, and Yi-You. Also suitable are Wu-Zi, Wu-Yin, Wu-Wu, Wu-Shen, Gui-Mao, Gui-Si, Gui-You, and Gui-Hai.
• Favorable for the month and hour: Xin-Mao, Gui-Si, Bing-Shen, Geng-Zi, Xin-Chou, Wu-Yin, Yi-You, Bing-Xu, Wu-Zi, Yi-Mao, Bing-Chen, Wu-Wu, Geng-Shen, and Gui-Hai. The Wu-Zi and Bing-Zi hours are also favorable.

The combinations listed above under the True-Qi and Mixed-Qi Heavenly Talismans are dates and times whose cold Water influence is relatively balanced, without excessive strength or insufficiency. Fengshui practitioners generally regard them as suitable.

Plain-Language Explanation

Which Four Pillars count as “excessive” or “insufficient” transformative qi

When combinations such as Bingyin, Bingwu, Wuchen, Wuxu, Gengyin, Gengchen, or Gengxu appear among the year, month, day, and hour pillars, this book classifies them as having excessive transformative qi—that is, one kind of transformative qi is relatively strong.

When combinations such as Xinsi, Xinyou, Guichou, Guiwei, Yisi, Yiwei, Yihai, or Yichou appear, they are classified as having insufficient transformative qi—that is, one kind of transformative qi is relatively weak.

Regular and mixed Heavenly Talismans

For the Four Pillars listed above, if only the pillar’s native qi—the Five Phase energy of its own stem and branch—is used, with no other kind of qi mixed in, the configuration is called a Regular Heavenly Talisman.

If the Four Pillars sometimes use native qi, sometimes generative qi—the qi that gives rise to and supports another kind—and sometimes wealth qi, combining all three, the configuration is called a Mixed Heavenly Talisman.

The names differ, but the principles for judging prosperity and determining how to use them are the same.

When selecting a date and time, it is most auspicious if the year, month, day, and hour all align. Even if they do not align with the Seven Governors’ chart—the positions of the Sun, Moon, and five planets—it can still bring prosperity. In general, only two things need to be avoided: do not sit facing the Three Killings when they are strong, and do not face toward the Grand Duke when it is strong. This book says there is no need to avoid every other inauspicious spirit.

If the Seven Governors’ chart also forms a favorable configuration, the date is exceptionally rare and highly auspicious.

How to adjust for excess or insufficiency elsewhere in the chart

If there is excess elsewhere in the chart, reduce it and bring it toward balance. If there is insufficiency, supplement what is lacking and likewise bring it toward balance. When restraint and transformation are properly balanced, the result is much like even qi—energy that is neither excessive nor deficient. A favorable Seven Governors’ chart can complete the overall configuration, but one should not be constrained by it alone.

There are also cases when the Dragon qi is strong. In such cases, using restraint or reduction within the pillars does no harm. When the Dragon qi is weak, it is auspicious to use generative and supportive influences. Both passages make the same point: adjustments depend on the practitioner and must suit the particular configuration.

Configurations for beginners, and transformation, analogy, and six-pattern configurations

Beginners may use both Regular and Mixed Heavenly Talismans. A regular Heavenly Talisman configuration may be difficult to find, but the book also mentions transformation configurations, analogy configurations, and six-pattern configurations. These are all auspicious and similar to the regular Heavenly Talisman configuration.

The key is to have the Sun or the Imperial Star fall on the chosen sitting or facing direction, while avoiding sitting toward the Three Killings or facing toward the Grand Duke. Dates meeting these conditions can be used.

The author says that diagrams of the methods and configurations are provided alongside the text. The three do not all need to combine into a single configuration; they may also be used separately.

Plain-Language Interpretation

1. Transformation Configuration

This configuration can be used only when both conditions are met: the Heavenly Stems form a “double transformation,” and the Earthly Branches form a “Three Combinations” configuration.

2. Three-Image Configuration of One Category

Each element must be considered according to its own category. For example, when discussing Wood, take the Wood category; when discussing Fire, take the Fire category. The Earthly Branches must also form a Three Combinations configuration. Apply the same method to the other Five Phases (Wood, Fire, Earth, Metal, Water).

3. Six Configurations

As with the first configuration, this can be used only when the Heavenly Stems form a double transformation and the Earthly Branches form a Three Combinations configuration.

4. Three-Image Configuration of One Category (Restated)

Each element must be considered according to its own category—Wood with the Wood category, Fire with the Fire category, and so on—and the Earthly Branches must form a Three Combinations configuration. Apply the same principle to the remaining categories.

5. Six Configurations (How to Use Them)

Use the appropriate standard configuration for each combination. For example:

• When the Officer and Seven Killings are strong and the Day Master is weak, this type of configuration is suitable.
• When the Seal is strong and the Day Master is strong, Wealth is favorable.
• When the Seal is weak, the Officer is favorable.
• When the Seal is strong, Wealth is favorable.
• When Wealth is abundant, the Officer and Seven Killings are favorable; when Wealth is weak, Rob Wealth is threatening.
• Only one Eating God is suitable. If there are three, treat them as Hurting Officer.
• When the Hurting Officer is present and the Day Master is strong, Wealth and Killings are favorable; when the Day Master is weak, the Seal is favorable. But Wealth and the Seal must not both be prominent.

As the Zi Ping tradition often says: if Hurting Officer, Wealth, and Seal are all prominent, how can good fortune arise?

6. Dragon Categories (Longitudinal and Crosswise Analysis)

There are Wind-Wood Dragons, Two-Fire Dragons, Damp-Earth Dragons, Dry-Metal Dragons, Cold-Water Dragons, and others. All must be assessed both longitudinally and crosswise—that is, through a combined analysis of vertical and horizontal relationships.

7. Heavenly Stem Combinations and Earthly Branch Configurations

The combinations of Jia and Ji, Yi and Geng, Bing and Xin, Ding and Ren, and Wu and Gui appear in the year, month, day, and hour pillars respectively. The Earthly Branches must also align with a configuration of Earth, Metal, or Water, or with configurations such as Wood, Fire, Water, Earth, Metal, Water, and Wood, as required by the combinations listed in the text.

8. Wealth-Qi Configuration

A Wealth-Qi configuration is auspicious when the Day Master is strong and inauspicious when the Day Master is weak.

For a year-and-month pairing of Yi and Geng, the configuration must align with Fire, or with Water, Earth, Metal, Water, or Wood, according to the configurations specified in the text.

This passage discusses how to judge the auspiciousness or inauspiciousness of several “Qi configurations” in fengshui (geomancy). The judgment depends on the combination of the Heavenly Stems in the year, month, day, and hour, and on whether the Earthly Branches also fall into a configuration of Metal, Water, Wood, Fire, or Earth.

Wealth Qi configuration

A configuration centered on Wealth Qi is auspicious when its governing Qi is strong; if the governing Qi is weak, it is decidedly inauspicious.

When the Heavenly Stems in the year, month, day, and hour form combinations such as Yi–Geng, Bing–Xin, Ding–Ren, Wu–Gui, or Jia–Ji, and the Earthly Branches also align with a Metal, Water, Wood, Fire, or Earth configuration—or additionally align with configurations such as Earth, Metal, Water, Wood, or Fire—the result is interpreted as a Wealth Qi configuration.

Controlling Qi configuration

A configuration centered on Qi that exerts control is relatively harmless when its governing Qi is strong; if the governing Qi is weak, the misfortune is especially severe.

When the Heavenly Stems in the year, month, day, and hour form combinations such as Bing–Xin, Ding–Ren, Wu–Gui, Jia–Ji, or Yi–Geng, and the Earthly Branches also align with a Water, Wood, Fire, Earth, or Metal configuration—or additionally align with configurations such as Wood, Fire, Earth, Metal, or Water—the result is a Controlling Qi configuration.

Generating Qi configuration

This category also includes a Generating Qi configuration that aligns with an Earth configuration, when the Earthly Branches additionally align with configurations such as Metal, Wood, Fire, Earth, Metal, or Water.

In a Generating Qi configuration, a strong governing Qi brings ordinary, balanced results; a weak governing Qi is instead highly auspicious.

When the Heavenly Stems in the year, month, day, and hour form combinations such as Ding–Ren, Wu–Gui, Jia–Ji, Yi–Geng, or Bing–Xin, and the Earthly Branches also align with Wood, Fire, Earth, Metal, or Water configurations—or with Water, Wood, Fire, Earth, or Metal—the result is judged as a Generating Qi configuration.

Root Qi configuration

In a Root Qi configuration, balanced Qi brings great good fortune; excessive strength or excessive weakness is inauspicious.

When the Heavenly Stems in the year, month, day, and hour form combinations such as Wu–Gui, Jia–Ji, Yi–Geng, Bing–Xin, or Ding–Ren, and the Earthly Branches also align with a Fire configuration, or additionally with an Earth or Metal configuration, the result is a Root Qi configuration.

A Root Qi configuration remains most auspicious when balanced; any excess or deficiency is inauspicious.

Plain-Language Explanation

This section explains how to select auspicious dates and determine configurations by matching the year, month, day, and hour to the Five Heavenly Stem combinations (Jia and Ji, Yi and Geng, Bing and Xin, Ding and Ren, and Wu and Gui), then checking whether the Earthly Branches form a configuration of Fire, Earth, Metal, Water, or Wood. The result is used to judge auspiciousness and inauspiciousness. Whether a complete configuration is formed determines whether it is classified as a “original qi,” “draining qi,” or “earth qi” configuration.

I. The Five Heavenly Stem Combinations and the Five Earthly Branch Configurations

When selecting a date, the Heavenly Stems of the year, month, day, and hour are commonly grouped according to the five combinations:

• Wu and Gui for the year, month, day, or hour
• Jia and Ji for the year, month, day, or hour
• Yi and Geng for the year, month, day, or hour
• Bing and Xin for the year, month, day, or hour
• Ding and Ren for the year, month, day, or hour

For the Earthly Branches, check whether they also align with one of these configurations:

• Fire, Earth, Metal, Water, or Wood
• Or a single configuration of Metal, Water, Wood, Fire, or Earth (the original repeats these categories; the point is that the combination of Earthly Branches must match one of them).

II. Draining Qi Configuration

A draining qi configuration is one in which the qi of the configuration is drained and cannot gather.

• When the subject is weak: extremely inauspicious.
• When the subject is strong: no harm; the inauspicious influence is reduced or need not be avoided.

III. The Dragons of the Five Directions and How to Read Them

The text mentions the Eastern, Southern, Western, and Northern Dragons, as well as the Dragons of the Four Corners—dragons associated with the four diagonal directions, where qi arrives from an off-axis direction.

“Compare across and examine straight ahead” describes a geomantic method of assessing the dragon, surrounding formations, and orientation by comparing them laterally and lengthwise. The text does not give the full formula; it is enough to understand this as a method of observation in the field.

IV. The Fourth Category: The Day Stem and a Complete Earthly Branch Configuration

The text divides cases into five categories according to the day stem, then checks whether the Earthly Branches form a complete Three Meetings or Three Combinations configuration:

The original has a separate section on original qi configurations, including complete combinations involving Wu-Xu, Chen-Xu, Si-You-Chou, Shen-Zi-Chen, and combinations such as Yin-Mao-Chen, Si-Wu-Wei, Shen-You-Xu, and Hai-Zi-Chou.

Original qi configuration:

• When the subject is weak: extremely auspicious.
• When the subject is strong: unsuitable; excessive strength is unfavorable.

Another set of draining qi configurations pairs each day stem—Bing and Ding, Wu and Ji, Geng and Xin, Ren and Gui, or Jia and Yi—with configurations such as Yin-Wu-Xu, Si-You-Chou, Shen-Zi-Chen, Hai-Mao-Wei, Si-Wu-Wei, Shen-You-Xu, Hai-Zi-Chou, or Yin-Mao-Chen:

• When the subject is strong: auspicious as well.
• When the subject is weak: extremely inauspicious.

V. Earth Qi Configuration

An earth qi configuration pairs the day stems Wu and Ji, Geng and Xin, Ren and Gui, Jia and Yi, or Bing and Ding with combinations such as a Chen-Xu meeting or a complete Si-You-Chou configuration.

• When the subject is strong: auspicious as well.
• When the subject is weak: extremely inauspicious.

Its pattern of “strong is auspicious, weak is inauspicious” resembles that of a draining qi configuration, but the Earthly Branch combinations used to form it differ. Consult the specific entries in the book to identify the correct configuration.

Summary for Practical Reference

1. First determine whether the Heavenly Stems of the year, month, day, and hour belong to one of the five combinations.

2. Then check whether the Earthly Branches form a configuration of Fire, Earth, Metal, Water, or Wood, with the Three Combinations or Three Meetings complete.

3. Determine whether the result is a draining qi, original qi, or earth qi configuration.

4. Original qi configuration: greatly auspicious when weak; unsuitable when strong.

5. Draining qi and earth qi configurations: auspicious or harmless when strong; extremely inauspicious when weak.

6. Also consider the Dragons of the Five Directions and examine the site using the field method of comparing across and looking straight ahead, in conjunction with selecting the date and determining the configuration.

The original contains copying or printing errors in places (for example, “day qian” should be “day stem”; some phrases listing Earthly Branches may also be missing characters). In practice, these points should be checked against the complete formulas elsewhere in the book. This explanation describes only the structure and principles for judging auspiciousness and inauspiciousness that can be inferred from the surviving text.

This passage explains how geomancy and fate calculation (kanyu) use combinations of the earthly branches to form different configurations, then assess auspiciousness and inauspiciousness by considering the strength of the Day Master and the Five Phases of the heavenly stems. It also describes which Ten Gods—such as Friend, Rob Wealth, Eating God, Hurting Officer, Indirect Wealth, and Direct Wealth—are favorable or unfavorable in different configurations.

I. Earthly-branch conditions for a Wealth Qi configuration

When the earthly branches form combinations such as the following meetings or complete Three Harmony combinations, the configuration may be considered related to “Wealth Qi”:

• Chen and Xu meeting;
• all three branches Si, You, and Chou;
• all three branches Shen, Zi, and Chen;
• all three branches Hai, Mao, and Wei;
• and similar combinations, such as Chou and Wei together, all of Shen, You, and Xu, all of Hai, Zi, and Chou, or all of Yin, Mao, and Chen. The original lists these in several places; broadly, it refers to certain earthly branches meeting, combining, or completing a configuration.

The general rule for a Wealth Qi configuration is: a strong Day Master is auspicious; a weak Day Master is inauspicious.

The text also groups the days by heavenly stem—Geng and Xin, Ren and Gui, Jia and Yi, Bing and Ding, and Wu and Ji—and specifies which complete or meeting combinations of earthly branches apply to each group. These include, for example, all of Si, You, and Chou; all of Shen, Zi, and Chen; all of Hai, Mao, and Wei; all of Yin, Wu, and Xu; as well as the Chen-Xu meeting or all of Shen, You, and Xu. The same principle applies: a strong Day Master should form the configuration to obtain Wealth; a weak Day Master should avoid it.

II. Overcoming Qi configuration

When the earthly branches form one of the “Overcoming Qi” configurations described in the text—again including all of Si, You, and Chou; all of Shen, Zi, and Chen; all of Hai, Mao, and Wei; all of Yin, Wu, and Xu; or combinations such as the Chen-Xu meeting, all of Hai, Zi, and Chou, all of Yin, Mao, and Chen, all of Si, Wu, and Wei, Chou and Wei together, or all of Shen, You, and Xu—the rule is:

An extremely weak Day Master faces great misfortune; a strong Day Master can withstand the configuration, so it is not a problem.

The same heavenly-stem groups—Ren and Gui, Jia and Yi, Bing and Ding, Wu and Ji, Geng and Xin—are matched with the combinations of earthly branches and assessed accordingly.

III. Generating Qi configuration

The earthly-branch conditions for a Generating Qi configuration include all of Shen, Zi, and Chen; all of Hai, Mao, and Wei; all of Yin, Wu, and Xu; the Chen-Xu meeting; as well as all of Si, You, and Chou, all of Hai, Zi, and Chou, all of Yin, Mao, and Chen, all of Si, Wu, and Wei, Chou and Wei together, or all of Shen, You, and Xu.

A Generating Qi configuration follows the opposite rule from a Wealth Qi configuration: an extremely weak Day Master is instead highly auspicious, while an excessively strong Day Master is unfavorable.

The text specifically mentions the Yang Wood day Jia, Yang Fire day Bing, and Yang Earth day Wu, and later extends the discussion to Geng, Ren, and others. The same principle applies: weakness is auspicious; excessive strength is unfavorable.

IV. The Ten Gods and the relationship between self and wealth, using the Yang stems Jia, Bing, Wu, Geng, and Ren as examples

• Friend (Jia with Jia, Bing with Bing, Wu with Wu, Geng with Geng, Ren with Ren): auspicious when the Day Master is weak; also auspicious when Wealth stars are numerous; if the Day Master is too strong, it instead indicates loss of wealth.
• Rob Wealth (the corresponding Yi, Ding, Ji, Xin, and Gui stems): auspicious when Wealth is abundant and the Day Master is weak; inauspicious when the Day Master is strong and Wealth is slight.
• Eating God (the sequence Bing, Wu, Geng, Ren, Jia): Wealth is favorable when the Day Master is strong; Seal is favorable when it is weak. The reverse is inauspicious.
• Hurting Officer (the sequence Ding, Ji, Xin, Gui, Yi): follows the same rule as Eating God—Wealth is favorable when the Day Master is strong, and Seal when it is weak; the reverse is inauspicious.
• Indirect Wealth (Wu, Geng, Ren, Jia, Bing): favorable with Officer or Seven Killings; auspicious when the Day Master is strong, inauspicious when it is weak.
• Direct Wealth (Ji, Xin, Gui, Yi, Ding): follows the same rule as Indirect Wealth.

Summary: The reasoning in this section is to first use the earthly branches to identify Wealth Qi, Overcoming Qi, and Generating Qi configurations; then match them to the Five Phases of the day stem; and finally determine auspiciousness or inauspiciousness from the Day Master’s strength or weakness. The latter part adds guidance on how to choose among the Ten Gods depending on whether the Day Master is strong or weak and whether Wealth is abundant or scarce. This “configuration plus useful element” approach is common in Confucian geomancy texts and resembles the methods of fate calculation found in works such as Yuanhai Ziping.

Related Passages from A Record of Balancing Geomancy with Reverence for Principle in the Confucian Tradition (A Plain-Language Interpretation)

The following explains, for days with Yang stems (Jia, Bing, Wu, Geng, Ren) and days with Yin stems (Yi, Ding, Ji, Xin, Gui), the names of the Ten Gods associated with a particular group of Heavenly Stems in a chart, as well as general considerations for a strong or weak Day Master. These are supplementary methods within the geomantic tradition of the “Heavenly Talisman,” used mainly when discussing and selecting the dragon. As for the auspiciousness of a site’s orientation, it should still be judged according to the principles explained earlier.

I. Yang Stems: Jia, Bing, Wu, Geng, Ren

Seven Killings (Indirect Officer): Geng, Ren, Jia, Bing, Wu

• When the Day Master is strong, wealth is favorable. When it is weak, the Seven Killings should be transformed by a Seal. In general, the Day Master should also have strength.

Direct Officer: Xin, Gui, Yi, Ding, Ji

• The favorable and unfavorable conditions are the same as in the preceding section: for example, wealth is favorable when the Day Master is strong.

Indirect Seal: Ren, Jia, Bing, Wu, Geng

• Unfavorable when the Day Master is strong; favorable when it is weak.

Direct Seal (also used in the category of the “Owl Spirit,” set here in contrast with the Indirect Seal): Gui, Yi, Ding, Ji, Xin

• The conditions are the same as for the Indirect Seal: generally unfavorable when strong and favorable when weak.

Rob Wealth: Jia, Bing, Wu, Geng, Ren

• Favorable when wealth is abundant and the Day Master is weak; unfavorable when the body is strong and wealth is slight.

Peer: Yi, Ding, Ji, Xin, Gui

• The reverse of the Rob Wealth section; follow the preceding example to infer the conditions, such as when the body is strong and wealth is slight.

Hurting Officer: Bing, Wu, Geng, Ren, Jia

• Wealth is favorable when the body is strong; a Seal is favorable when it is weak. The opposite conditions are unfavorable.

Eating God: Ding, Ji, Xin, Gui, Yi

• The conditions are the same as for the Hurting Officer.

Direct Wealth: Wu, Geng, Ren, Jia, Bing

• The Officer and Seven Killings are favorable. It is auspicious when the Day Master is strong; being weak—especially excessively weak—is unfavorable.

Indirect Wealth: Ji, Xin, Gui, Yi, Ding

• The conditions are the same as for Direct Wealth.

Direct Officer: Geng, Ren, Jia, Bing, Wu

• A Seal is favorable when the Day Master is weak; wealth is favorable when it is strong. It is also favorable for the Day Master to be strong and able to put the Officer to use.

Seven Killings (Indirect Officer): Xin, Gui, Yi, Ding, Ji

• The conditions are the same as for the Direct Officer.

Direct Seal: Ren, Jia, Bing, Wu, Geng

• Auspicious when the Day Master is weak; unfavorable when it is strong.

Indirect Seal (Owl Spirit): Gui, Yi, Ding, Ji, Xin

• The conditions are the same as for the Direct Seal.

II. Yin Stems: Yi, Ding, Ji, Xin, Gui

The Ten Gods paired with stems for Yin-stem days correspond one by one to the table above; the only difference is that the Day Master is a Yin stem. Since the text repeats “same as above,” there is no need to set out a separate list of names.

III. Concluding Remarks

The three charts described above, which connect with the Heavenly Talisman system discussed earlier, are all supplementary methods of the Heavenly Talisman approach. They are used when discussing the dragon and selecting what to use in relation to it. To determine the auspiciousness of a site’s orientation, follow the rules explained earlier in this book and judge it according to the preceding examples.

This concludes Volume Five.

(Original editor’s notes: In one place, “cheng” should read “xu”; in another, “he” should read “he.”)

Editorial note on textual emendation: In one place, the original character is “tremble,” which is suspected to be an error. Based on the context, it has been corrected to “kind.”

The Record of Harmonizing Geomancy with Confucian Principles to Fulfill Filial Duty, Volume Six

Quoted from The Nine Palaces and Purple-White (Jiugong Zibai)

The Xu family of Qiantang produced a learned and perceptive scholar. Alongside his study of the classics and histories, he ranged widely over arcane learning, investigating the hidden principles of Yin-Yang transformation and the workings of Heaven and Earth, as well as the mysteries of waxing and waning, rise and decline, and the shifting fortunes of good and ill. He penetrated directly to their essential meaning and wrote a treatise on The Nine Palaces and Purple-White, especially illuminating what earlier authors had left unsaid. It may be said to shed light on, and complement, The Scripture of Heaven’s Talisman (Tianfu Jing). Here we have compiled its main points for those with the discernment to appreciate them.

A Plain-Language Interpretation

Matching colors such as purple and white with the Nine Palaces forms the most basic color system for dividing directions. The Nine Palaces interweave with the Eight Trigrams, revealing a key principle in the practical application of the Later-Heaven Eight Trigrams.

The number forty-five sums up the framework of the twenty-four solar terms; the number fifteen lays out the movement of one cycle of Qi (a year or a period of change). Kan is in the north, Li in the south, Zhen in the east, and Dui in the west, establishing the positions of the Four Cardinal Directions. Gen governs spring, Kun autumn, Xun summer, and Qian winter, marking the bounds of the Four Diagonal Directions. Together, these show how the seasons alternate and the weather shifts between cold and heat.

Through further addition and multiplication, one obtains the number seventy-two. It moves, advances and retreats, and changes within the three-hundred-and-sixty-day cycle, embodying the waxing and waning of Yin-Yang. When Yin and Yang are used together, the whole number is taken; when they are set against each other in pairs, half is used.

Later generations, however, often matched the Nine Palaces with separate stars such as Greedy Wolf, Great Gate, and Military Song—names for the Nine Stars—so that the Nine Palaces’ original ruling stars no longer corresponded. They also applied the Eight-House school’s flipped-trigram labels, such as Life-Breath, Heavenly Doctor, and Virtuous Fortune, thereby making light of the trigrams originally associated with the eight directions. The result is a jumble of conflicting views that explains neither host and guest nor flying and hidden positions, neither the stages of flourishing, growth, decline, and confinement, nor the interactions of overcoming, draining, transforming, and combining. It is all confused and hard to understand.

For example, One White belongs to Water, but Water is harmful to a Li (Fire) mountain; Six White belongs to Metal, but Metal is harmful to a Zhen (Wood) mountain; Eight White belongs to Earth, but Earth is harmful to a Kan (Water) mountain; and Nine Purple belongs to Fire, but Fire is harmful to a Dui (Metal) mountain. The degree of harm also varies in weight and strength: mild harm may bring official rank and status, while severe harm may bring haunting disturbances. When one’s own condition is flourishing, the harmful force can be put to use; when it is weak, calamity follows. Even auspicious signs such as facing the origin and offering blessings may fail to bring real favor if their foundation is unstable and their force shallow. And although there may be breaches in the Qi, such as Wei, Lou, Yuan, and Xie, they need not bring great disaster if the child supports the mother and protection is properly provided.

Given all this, how can one claim that purple and white are entirely auspicious, while dismissing all the other stars as confused and without order?