《灵台经》

Those born in the years Yin, Wu, and Xu take Wood and Earth, among the Five Phases (Wuxing), as primary if born by day, and Wood, the Sun, and Earth as primary if born by night. Those born in the years Shen, Zi, and Chen take Earth, Water, and Wood as primary if born by day, and Water, Earth, and Wood as primary if born by night. Those born in the years Hai, Mao, and Wei take Metal, Fire, and the Moon as primary if born by day, and Fire, Metal, and the Moon as primary if born by night. Those born in the years Si, You, and Chou take Metal, the Moon, and Fire as primary if born by day, and the Moon, Metal, and Fire as primary if born by night.

The method set out above is this: for those born by day, one judges by the palace in which the sun is located; for those born by night, one judges by the palace in which the moon is located, and on that basis determines the governing star.

The scripture says that if those born by day have the sun in a yang palace, and those born by night have the moon in a yin palace (yang and yin within Yin-Yang), then even without going against the “lords of the three directions” (the three governing stars inferred from the hour of birth and the palaces of the stars), such people will all receive assistance and become greatly wealthy and eminent. If those born by day have the sun in a yin palace, or those born by night have the moon in a yang palace, then even if this goes against the lords of the three directions, they will be poor and lowly all their lives.

Yet to reason from what is said here is probably still to fall short of the subtle and profound principle within it.

The Simen Jing (Four Gates Classic) further states: even if the destiny chart shows a configuration of divergence, one must still examine the three directions. If the three directions fall in powerless positions, or are concealed and stationary or retrograde, one cannot on that account conclude that the person is blessed. Even if the destiny chart shows a configuration of accord, one must still examine the governing stars of the three directions (the stellar luminaries that preside over the three directions): if those governing stars fall in powerful positions, or reside in palaces of royal exaltation (positions in which the stars are vigorous and in power), one cannot simply conclude that the person is without blessing.

These statements, however, do not provide a complete standard of judgment. Their essentials are therefore summarized here as criteria for judgment, in the hope that they may be of some help.

When judging a person’s calamities and blessings, the Earthly Branches Mao, Chen, and Si represent youth; Wu and Wei represent middle age; and Shen and You represent old age. If the Initial Ruler, the Middle Ruler, and the Final Ruler (the stellar luminaries governing the initial, middle, and final stages respectively) correspond in sequence to youth, middle age, and old age, this is called not turning against the Three Rulers, and it indicates great nobility. If the Initial Ruler corresponds to old age and the Final Ruler to youth, this is called turning against the Three Rulers.

For example, when the ruler of the initial direction lies in the north, Xu and Hai in the west represent the early years, Zi in the north represents middle age, and Chou and Yin in the east represent old age. Accord or divergence is judged by taking the south as the point of reference. Even if a directional ruler is retrograde, concealed and stationary, or situated in a palace of royal exaltation, the judgment must still be combined with additions and subtractions before it can be read accurately.

If the Initial Ruler and the Middle Ruler are each in their corresponding positions, while the Final Ruler lies ahead of the Middle Ruler, the effect of the Three Rulers is judged at half strength. If the Final Ruler lies ahead of the Initial Ruler, then north of Mao the Final Ruler does not enter into the judgment of calamity and blessing; south of Mao, the judgment is made at full strength, and neither the Initial Ruler nor the Final Ruler enters into the judgment.

If the Middle Ruler lies ahead of the Initial Ruler, then north of Mao the Middle Ruler does not participate in the judgment at all, and the Initial Ruler is also reckoned at half strength; south of Mao, the Initial Ruler does not participate at all. One then judges according to the Middle Ruler, and the indication is fulfilled in middle age.

If the Initial Ruler lies behind the Middle Ruler, the effect of the Initial Ruler is halved; if the Initial Ruler falls behind the range governed by the Final Ruler, the Initial Ruler does not participate in the judgment at all. One must also, according to the particular circumstances, examine the ruler of the Body-Life palace (the stellar luminary governing the Life palace) and the strength of the other stars, in order to judge poverty and wealth, nobility and low station, and the strength or weakness of each star.

In judging whether the time of fulfillment indicated by the rulers of the three directions is near or distant, one must first calculate the length of the lifespan, and then divide it according to the Three Limits (a method of estimating the time of fulfillment stage by stage); on this basis one can determine the period in which calamity or blessing will be fulfilled.

The ancient Jing (scripture) says: the twenty-eight lunar mansions—the twenty-eight constellations through which the sun and moon pass—are matched to the twelve months, and reckoning begins from the first day of each month in order to determine a person’s body palace (shengong). Because the moon sometimes moves quickly and sometimes slowly, and its position shifts, it is difficult to fix by any unchanging method. One must therefore follow the calendar and first determine the palace in which the moon is located; this is the body palace. The lunar mansion corresponding to the moment of birth is the “mansion witnessing the birth” (jiansheng zhi su).

Counting from the mansion witnessing the birth, there are three positions called “cut-offs” (jue): first count seven mansions to reach the first cut-off; then count ten mansions to reach the second cut-off; then count ten mansions to reach the third cut-off. Taken together, the three positions span twenty-five mansions. If, for example, the Bi mansion is the mansion witnessing the birth, then counting seven mansions from Bi to the Xing mansion gives the first cut-off; counting ten mansions onward from Xing to the Wei mansion gives the second cut-off; and counting ten mansions onward from Wei to the Kui mansion gives the third cut-off. Anyone who falls ill on one of these three “cut-off” days is considered difficult to cure. The above is the method for calculating the body palace.

At birth, if the various stars fall in palaces where they have lost their power, or in positions of the “five weaknesses” (positions where stellar power is relatively weak), they are generally treated as out of power. But if a star shares the same palace as the moon, it is not counted as out of power, because the sun and the moon have no palaces in which they lose power. If a star stands opposite the sun or moon, corresponds with them from afar, or conjoins beside them, it may be judged at one-third of its original strength. If it falls in a palace where it is in season and lodged in its temple, it is judged at its full strength.

The good and ill fortune governed by each star is as follows. When the sun or the Wood star (Jupiter) is in the ruling position, it indicates great nobility, wealth, and long life. When the Fire star (Mars) is in the ruling position, it may harm the mother; if Mars lies ahead in a place that injures the sun and moon, its power may be reduced. When the Earth star (Saturn) is in the ruling position, affairs are often obstructed, and it is suitable for cultivating the Dao (the Way). When the Metal star (Venus) is in the ruling position, it indicates a fine appearance and many desires, and one is easily loved by women. When the Water star (Mercury) is in the ruling position, it indicates a love of literary study, ingenuity, and wisdom. When Jiao (the nodal star) is in the ruling position, it is suitable for holding office. When the Tianyi star is in the ruling position, one easily draws near to people of high rank in youth. When the Taiyi star is in the ruling position, calamities are many.

If the body bears scars, insect bites, or burns, these may be regarded as the corresponding signs having been fulfilled, and are instead counted as auspicious; they are interpreted in the same way as the Jiao star. The above concerns the calamities and blessings governed by the body palace.

The Zitang Jing (scripture/classic) says: Take the palace and the lunar mansion in which the sun stands as the Life Palace (minggong), then observe the mansion corresponding to the hour of birth and thereby fix the Life Mansion (mingxiu). Reckoning good and ill fortune in this way is the same as the method of intersecting mansions (jiaoxiu). The calamities and blessings of the Body Palace (shengong) are inferred in the same manner.

The Zitang Jing also says: Take the palace and the mansion in which the sun stands as the Life Palace, and then determine the Life Mansion according to the time of birth. Around the Life Mansion, six further mansion stations bound up with fate must be found. The mansion in which the sun stands is the first, the Life Mansion; counting four mansions forward gives the second, the Intention Mansion (yixiu); counting seven mansions forward again gives the third, the Affairs Mansion (shixiu); counting four mansions forward again gives the fourth, the Overcoming Mansion (kexiu); counting four mansions forward again gives the fifth, the Gathering Mansion (juxiu); and counting five mansions forward again gives the sixth, the Companion Mansion (tongxiu). If malefic stars fall on these six stations, all of them bring calamity. As for the influence of the stars: a malefic star on the Life Mansion brings many disasters; on the Intention Mansion, affairs tend not to go as one wishes; on the Affairs Mansion, one readily meets with unexpected misfortune; on the Overcoming Mansion, one is easily subjected to harm; on the Gathering Mansion, there is readily a calamity of death; and on the Companion Mansion, partings readily occur.

If, for example, the sun is in the Lou mansion, take Lou as the first, the Life Mansion; counting four mansions forward to the Bi mansion gives the second, the Intention Mansion; counting seven more to the Xing mansion gives the third, the Affairs Mansion; counting four more to the Zhen mansion gives the fourth, the Overcoming Mansion; counting four more to the Di mansion gives the fifth, the Gathering Mansion; and counting five more to the Ji mansion gives the sixth, the Companion Mansion. Other cases follow in the same way.

The Duli Jing also says: When the wheel of heaven has just risen above the horizon, take the stars at the Mao position as the Life Palace, and then determine in turn the calamity and fortune of each of the twelve palaces, chiefly according to the condition of the seven strong palaces. The foregoing concerns the Life Palace.

For those born by day the count begins from the sun, and for those born by night from the moon, the positions being assigned in order from the place of rising in the east until the reckoning is complete. If the assignment falls among the seven strong palaces, fortune and emolument are especially abundant; if it falls among the five weak positions, one’s share of fortune is comparatively slight. One must also take into account whether the stars move direct or retrograde, and whether they are flourishing, in their own station, or in some similar state, in order to judge how heavy or light their influence is. One must further see which stars shine upon or meet in conjunction at the assigned place, and examine the strength or weakness of the wealth position, before judging whether fortune is ample or meager. If a person is born by day, yet the presiding stars of the three nocturnal aspects are all weak, fortune will likewise be affected. The foregoing concerns Fortune and Virtue.

Whether by day or by night, begin the count from the ruling star of the Wealth Palace (caigong) and count through to the Wealth Palace; starting from the east, set the positions out in order until the count is complete. Observe whether the stellar positions stand high or low, and whether stellar luminaries shine upon or meet near the Wealth Palace, so as to judge whether fortune in wealth is abundant or meager. One must also consider whether the wealth position is itself strong or weak, and whether it receives support. If the person was born by day, yet the ruling stars of the three night sectors are all weak, these too must be examined together. The foregoing is the method for judging the Fortune-and-Virtue position (fude wei).

Whether by day or by night, begin the count from the ruling star of the Wealth Palace and count through to the Wealth Palace; starting from the east, set the positions out in order until the count is complete. Observe whether the stellar positions stand high or low, and whether stellar luminaries shine upon or meet near the Wealth Palace, and on this basis judge the sources of wealth and goods: the Sun star stands for ancestors or earlier generations; the Moon star for the maternal kin; the Wood star for officials and superiors; the Fire star for the calamities of arms or for thieves; the Earth star for bondservants and for fields and gardens; the Water star for documents and writings; and the Metal star for the wife. If auspicious stars occupy the palaces just mentioned, the matter may thereby succeed; if baleful stars are present, the matter may thereby fail. The stars at the head and the tail stand for losses caused by soldiers and bandits. If Taiyi (the Great One) is the same as Tianyi (the Celestial One), this indicates that the matter is accomplished through the aid of an eminent person. The foregoing is the method for judging the Wealth-and-Silk position (caibo wei).

Note: The terms “Wealth Palace,” “Fortune-and-Virtue position,” and “Wealth-and-Silk position,” together with “allotting outward from the east,” are all technical terms of the mantic arts in the original text; the concrete method of arrangement must be understood in light of that scripture’s system of stellar divination.

For a person born in the daytime, if Jupiter and the Moon in the natal chart stand in a prograde relationship, the reverse holds for a person born at night. If Jupiter rises in the east and is guarded by auspicious stars, this indicates longevity; if inauspicious stars appear, it indicates an early death. So long as Jupiter and the Moon occupy favorable positions, a comparatively long life is also possible. If Jupiter is retrograde and shares the same palace (gong) with the Moon, especially when it falls in the Wei position, this indicates a short life; if it is further restrained by inauspicious stars, premature death may follow.

For a person born in the daytime, if Mars shares a palace with the Moon, this likewise indicates premature death. If Saturn restrains the Sun, Mars restrains the Moon, or Taiyi (Grand Unity) restrains Jupiter, each case subtracts one unit of lifespan force; if Jupiter and the Moon also fall in powerless positions, one further unit is subtracted. If Mars is stationed in the western position of setting, four units of lifespan force are subtracted; if Mars occupies the “Eight Killers” (Basha), this indicates an unnatural death. If auspicious stars shine upon Jupiter and the Moon, one unit is subtracted. By calculating, item by item, the increases and decreases brought by auspicious and inauspicious stars, one can determine whether life will be long or short.

In calculating lifespan, one must also see whether the allotted life-limit encounters the “Yin Fan Ce” and the “Meeting of One Hundred and Six” (Bailiu zhi hui). According to the method in the text, one full round of calculation yields the number one hundred and eight; each ji (a cycle of twelve years) is counted as one unit of lifespan, and beyond the nine units there is one further unit, together making one hundred and eight years. If hidden merit (yinde) has been accumulated, life may be extended by one ji, that is, twelve years, so the greatest span may reach one hundred and twenty years.

Once the lifespan score has been obtained, the remaining years, months, and days must still be calculated separately: take the days remaining in Jupiter’s motion, multiply them by the days remaining in the Sun’s motion, and divide by the divisions of the full celestial circuit (zhoutian fen); convert the result into years and discard the remainder. If the division does not come out evenly, convert by another division: first divide by thirty, taking this as a further basis of calculation, then divide by ten to convert the figure into years of age. The text also says that one may divide by twelve to obtain the number of months, with the remainder taken as days. In this way the years, months, and days remaining beyond a single ji can be worked out. Each ji is twelve years, and the author calls this method of calculation exceedingly subtle. Another method is preserved in the chapter “The Palace of the Progressing Year” (Xingnian gong pian).

The text further judges an infant’s condition from the Moon’s position after birth. If a boy is born and, on the third or the ninth day after birth, the Moon reaches the place occupied by Mars, or if a girl is born and, seven days after birth, the Moon reaches the place occupied by Saturn, both indicate “cuokou” (a condition in which the lips are drawn tight and the shape of the mouth is abnormal), and this is especially marked when the birth occurs at night.

The discussion above belongs to the calculations of the Longevity Palace (Shouming gong).

People born by day are read in the order Earth, Wood, Water, Metal, and Fire; those born by night are read in the reverse order, with the count begun from the east and matched to the judgment. By this method, the Sun, the Moon, Jupiter (Muxing), and Mercury (Shuixing) all indicate a smooth and peaceful end; the Eclipse Spirit (Shishen), Mars (Huoxing), and the Bo star (Boxing) indicate a violent death; Venus (Jinxing) indicates death on account of a woman; Saturn (Tuxing) indicates an end through cultivation of the Dao (the Way); Jupiter indicates sudden death; Mercury indicates death from a cold illness; and Saturn also indicates death from abdominal disease. Mars indicates death by bloodshed, the Eclipse Spirit indicates death from terror and fright, and the Bo star indicates death by violent calamity; if Tianyi shares a palace with a baleful star, it indicates an end in peace and ease.

The two positions Shen (申) and You (酉) must also be examined regularly. Whether a person is poor or rich, noble or humble, these two places should be looked at first. Broadly speaking, Mars ought not to appear here; otherwise it is taken as an omen of violent death, which even those of eminent rank cannot escape. Lord Li says: when Mars enters the natal palace (Minggong), from the first degree to the third it indicates death by flogging; at the eighth degree, death by the sword; at the eleventh degree, death by hanging; at the fourteenth degree, death by drowning; at the seventeenth degree, death by curse; at the twentieth degree, death from fright or violent calamity; at the twenty-third degree, death from injury by insects or beasts, or from punishment and wounding; at the twenty-sixth degree, a violent unnatural death; at the twenty-eighth degree, death by falling or stumbling; and at the thirtieth degree, loss of life in the marketplace.

If Mars falls on the lunar mansions of the so-called Eight Killers positions (Basha), each likewise has its corresponding account of violent death. Horn (Jiao) and Neck (Kang) indicate drowning; Root (Di), Room (Fang), and Heart (Xin) indicate death from harassment by fox-spirits; Tail (Wei) and Winnowing Basket (Ji) indicate death from injury by insects or beasts; Dipper (Dou), Ox (Niu), and Girl (Nü) indicate death from collision and impact; Emptiness (Xu) and Rooftop (Wei) indicate death with the soul clouded and sunken; Encampment (Shi) and Wall (Bi) indicate drowning; Legs (Kui) and Bond (Lou) indicate injury by insects or beasts; Stomach (Wei) indicates death with the bones scorched and withered; Net (Bi), Turtle Beak (Zi), and Three Stars (Shen) indicate death because donkeys or horses bolt at a gallop; Well (Jing), Ghost (Gui), and Willow (Liu) indicate death while being pursued or driven away; Star (Xing) and Extended Net (Zhang) indicate death by falling from horseback; and Wings (Yi) and Chariot (Zhen) indicate death from injury by a snake or a pig. When Mars reaches the fifteenth degree, it also indicates loss of life in the marketplace.

It is further said that counting six palaces from the south to the Qian position indicates injury by insects or beasts or loss of life in the marketplace, while six degrees viewed from the north indicate falling victim to a secret plot, or death by water or fire. If Mars lies hidden in these positions and Jupiter is also present in the natal palace, then even one who is eminent will die early; if Venus and Jupiter are absent, it indicates death in youth or in middle age.

Another method of reckoning is this. If one has calculated that death will come in a certain year, month, and day, one examines the palace in which Mars then stands, together with the stars and luminaries present in the natal palace, and judges the cause of death accordingly. The Yang palaces begin from the Star mansion of the Lion palace and count forward through Extended Net, Wings, Chariot, Horn, Neck, Root, Room, Heart, Tail, Winnowing Basket, Dipper, Ox, and Girl; up to before the sixth degree of Emptiness, all count as Yang positions. The Yin palaces begin from the Willow mansion of the Crab palace and count backward through Ghost, Well, Three Stars, Turtle Beak, Net, Stomach, Hairy Head (Mao), Bond, Legs, Wall, Encampment, and Rooftop; through the seventh degree of Emptiness, all count as Yin palaces.

The Sun, the Moon, and Jupiter indicate death from illness; Mars indicates death by bloodshed; Saturn indicates death by falling; Venus indicates death on account of a woman; Mercury indicates death on account of writing and documents; Jiaozhong indicates death on account of a friend; the Tianyi Noble indicates death through harm done by a person of rank; and Taiyi indicates harm from soldiers or bandits, or death in warfare. All of the above are collectively called the Death-Prison Palaces (Siqiugong), that is, the palaces used in the ancient art of astral fate-calculation to infer the manner of death and its baleful danger.

Taking Leo (the Xing lunar mansion) as the starting point, one counts forward in the order of the lunar mansions through Zhang, Yi, Zhen, Jiao, Kang, Di, Fang, Xin, Wei, Ji, Dou, Niu, and Nü, and on to within six degrees of the Xu mansion. If an inauspicious sign appears within this range, it is inadvisable to send troops into the field; otherwise there may be a calamity of death. This is called the “Palace of Death and Imprisonment” (Siqu Gong).

Taking Leo as the starting point and counting forward through Zhang, Yi, Zhen, Jiao, Kang, Di, Fang, Xin, Wei, Ji, Dou, Niu, and Nü, and on to within six degrees of the Xu mansion, this range is called the yang position, also known as the “Yang Palace” (Yang Gong).

Beginning from Cancer and counting backward, against the order of the lunar mansions, to within seven degrees of the Xu mansion, this range is called the yin position, also known as the “Yin Palace” (Yin Gong).

Whether by day or by night, one counts from the place where the Moon is located to the eighth place, and then correlates this with the position rising in the east. One observes the lunar mansions and the luminaries (celestial bodies used in the watching of omens) in this palace, and from them judges good or ill fortune. When Mars or Saturn reaches this palace, disaster is generally foretold; if, however, either is itself a ruling star of the natal chart, it is not judged disastrous on that account. Should a solar or lunar eclipse occur, the spirit Tianyi will likewise bring an omen of calamity. One must also examine the palace position corresponding to this palace and the quarter in which the stars and luminaries are lodged, and thereby determine the persons and affairs that will suffer harm. Because the ruling star occupies this palace, the calamity need not fall upon the person concerned; it may instead be realized in someone else. When the stars and luminaries of the annual fate (the fortune of a given year) arrive at this palace, inference is likewise drawn from the stellar configuration at birth: if it is the configuration at birth, it governs the affairs of a whole life; if it is the configuration of the annual fate, the month or day during which the stars and luminaries remain in this palace is the time at which the omen is fulfilled. This is called the “Palace of Calamity and Adversity” (Zai’e Gong).

Whether by day or by night, one counts from the place where the Sun is located to the sixth palace, and then correlates this with the position rising in the east. Illness is judged according to what the stars of that palace govern: the Sun and the Moon govern diseases of the eyes; Jupiter governs wind diseases; Mars governs sores and ulcers; Saturn governs swelling and pain; Mercury governs illnesses of cold; Venus governs illnesses of coughing; the node (the point of intersection) governs internal disease; Tianyi governs diseases of the heart; and Taiyi governs sudden malignant illness (ailments that break out abruptly). If this is the stellar configuration at birth, it indicates that one may be troubled by such illnesses throughout life; if it is the configuration of the annual fate, it indicates the illnesses of that year. This is called the “Palace of Illness” (Jihuan Gong).

Whether a person is born by day or by night, counting begins with Saturn and proceeds in order to Jupiter, after which the stars are arranged starting from the east. Auspiciousness and inauspiciousness are judged according to the palace in which each star is located, the matters over which it presides, and the strength or weakness of the stars together with the way they shine upon one another.

If the Life Palace or the corresponding palace falls in such positions as the Lion (Leo), the Man-Horse (Sagittarius), Makara (Capricorn), the Precious Vase (Aquarius), or the Double Maiden (Virgo), this generally indicates fewer brothers. If it falls in the Fish (Pisces), the Ram (Aries), or the Crab (Cancer), it indicates a greater number of brothers. If it falls in Pisces, Aries, or the Man-Horse (Sagittarius, the Archer), husband and wife may have brothers born of a different mother or a different father.

One also counts from Mercury to Jupiter and arranges the stars from the east. If the corresponding stars in the horoscope mutually restrain one another, this may on the contrary be regarded as favorable. If these stars fall in the Fortune-and-Virtue Palace or the Appearance Palace, it indicates that the brothers are relatively harmonious with one another.

One must further examine the palace ruled by Mars, together with the stars that stand in a trine relationship with it and chiefly occupy earth-sign positions. If malefic stars do not restrain them, the indication is favorable. The number of stars passed through in the arrangement may be used to infer the number of brothers. The relative strength of sisters is judged by the same method.

To reckon the number of brothers and sisters, a person born by day looks at how many stars occupy the southern palaces, while a person born by night looks at how many stars occupy the northern palaces. Yang stars represent brothers, and Yin stars represent sisters. Whether they can receive assistance is inferred from the auspicious or inauspicious character of the stars. This passage sets forth the method of calculating the Siblings Palace.

Both by day and by night, one reckons from Saturn to Venus and then matches them with the stellar luminaries (xingyao) rising in the east, judging good or ill fortune according to those luminaries. Both the Wife Palace (qigong; the house governing the wife and marriage) and the wife’s station are read through Venus; Mars alone should not be met, and to meet it is inauspicious. Even when auspicious stars lend aid, there is still some hindrance; if malevolent stars impose restraint, the result is licentiousness, a ruined reputation, and an improper family tradition.

If Venus lies in the lunar mansion Lou (Louxiu), this likewise indicates licentiousness; if Mars is seen as well, the wife will be reduced to a prostitute. If Jupiter is seen, it signifies two wives and the gaining of a woman’s wealth. If the sun and moon are seen, it signifies that a good wife can be taken. If Saturn is seen, the marriage will meet with difficulty, or husband and wife will differ greatly in age. If Mercury is seen, it signifies that a good wife can be taken, and that the wife understands writing and musical pitch. If the Eclipse Spirit (shishen; a malevolent luminary associated with solar and lunar eclipses) is seen, the wife’s conduct is poor, and harm is also brought. If Tianyi (an auspicious spirit in astral divination) is seen, a woman of noble birth can be married; if Taiyi (a spirit-sha in astral divination) is seen, the wife’s appearance is ugly. One must also judge according to whether the Wife Palace stands high or low.

One then counts onward to the sun and moon, pairs Venus with the appointed empty station (xuwei), and carries the reckoning through to the end according to the annual fortune (xingnian; the yearly lot of the person concerned). The foregoing concerns the palace of wives and concubines.

This is the portion for determining the year of marriage. This palace especially forbids Saturn and Mars; when they are seen, it ordinarily means that the marriage will not go smoothly, or that a woman of low status will be taken, and there may also be few children. If Saturn appears together with Venus and falls in the Wife Palace, the wife is often ill or physically impaired. If Mars appears together with Venus, the wife’s conduct is poor; if Mars falls on the house or the degree governed by Venus, the judgment is the same. The foregoing concerns the palace of conjunction.

Both by day and by night, one reckons from Venus to Saturn and then matches them with the stellar luminaries rising in the east. If luminaries appear among them, one judges by the method already set out and also infers according to the rules of the Wife Palace. The foregoing concerns the Husband Palace (fugong).

This passage uses the star-luminaries (xingyao—the astrological term for the sun, the moon, the five planets, and similar heavenly bodies) together with palace positions to infer matters concerning children. In the text, “auspicious stars” and “inauspicious stars” refer respectively to luminaries regarded as fortunate and as ominous, while “yin stars” and “yang stars” are used to judge whether a birth will be female or male.

Palace of Sons and Daughters: by day or by night one reckons from Jupiter to Saturn, then counts from the east to assign the palace. If an auspicious star is met along the way, it is taken that relatively good children will be born; if an inauspicious star is present, the children are thought liable to bring harm. Counting from the east to the assigned palace, one notes which luminaries are passed and uses them to infer the number of daughters. If a yin star is encountered first, the firstborn is taken to be a girl; if a yang star is encountered first, the firstborn is taken to be a boy. The palace occupied by an auspicious star serves as the basis for judging virtuous and gentle children. Auspicious stars indicate that the children will be worthy and good, and inauspicious stars that they will be violent and fierce. Whether the luminaries are hidden or in retrograde is used to judge whether there will be injury, and yin and yang stars are used to judge male and female. The original repeats its judgments on yin and yang stars and on male and female; the meanings are closely similar.

Palace of Childbearing: by day or by night one reckons from Mars to Jupiter, then counts from the east to assign the palace. If Venus and Jupiter arrive at the annual progression (the position of the luminaries calculated according to the year), it is taken that there will be children. The original continues that if Jupiter reaches the fundamental guarding stations of Mars and Venus, or if the annual progression reaches the fundamental guarding stations of Jupiter and Venus while Mars reaches its fundamental guarding station, this is likewise taken to mean that there will be children; the original does not further explain the specific meaning of these combinations of stellar positions. If Saturn stands opposite Venus and Mercury, children are thought to be few. If Venus and the moon are together in the Fanfu Palace (the palace name used in the original) and an inauspicious star is also met, the line of descent is taken to be cut off. If a luminary is in a yang palace, yet the birth itself belongs to yin, and one is also in the “Double Female Body Palace,” twins are thought possible. If the Zengxiu Palace (the palace name used in the original) stands high and the moon is seen, children are thought easier to raise. If Venus lies in the second division of the yin-yang palace, offspring are taken to be cut off and difficult to bear and raise. The original repeats itself here, and phrases such as “indicates twins” do not connect clearly with what comes before and after.

Palace of Sons: by day or by night one reckons from the sun to Jupiter, then counts from the east to assign the palace. If the two stand in a position of strength and are illuminated by an auspicious star, it is taken that there will be relatively good boys; if they are checked by an inauspicious star, children are thought to be few and hard to raise, and even if there are children they may bring harm.

Palace of Daughters: by day or by night one reckons from the moon to Venus, then counts from the east to assign the palace and, following the method above, uses auspicious and inauspicious stars to judge good and ill fortune. To calculate the number of children, one looks at how many stars stand in the palace assigned by counting from the east: auspicious stars govern good fortune, inauspicious stars govern ill fortune, and yin and yang stars are then used to judge male and female.

For those born in the daytime, count from the house occupied by the Sun to the house occupied by Saturn; for those born at night, the order is reversed. Then observe how the house rising in the east accords with them, and note whether the relevant stars are auspicious or inauspicious: if the stars are favorable, the father holds an honored position.

If one is born by day and Mars shares a house with the Sun, or born by night and Saturn shares a house with the Sun, or if the Sun shares a house with the “Eclipse Deity” (a spirit regarded in astrology as a malefic star), all of these indicate harm to the father. The foregoing are the houses used to judge the father’s circumstances.

For those born in the daytime, count from the house occupied by Venus to the house occupied by the Moon; for those born at night, the order is reversed. Then, taking the house rising in the east into account, observe whether the stars are auspicious or inauspicious in order to judge fortune and misfortune. If one is born by day and Mars shares a house with the Moon, or born by night and Saturn shares a house with the Moon, or if the Moon lies in a house below Saturn, all of these indicate harm to the mother.

When the Sun and the Moon are together in the “Overturning House” (a house name in astrology) and are also situated in the east, this indicates that the person’s parents differ in origin or in kind. If the Sun stands higher among the trine houses, the father is dominant; if the Moon stands higher among the trine houses, the mother is dominant. Whenever the Sun and the Moon are turned away from the house rising in the east and are also struck by the rays of malefic stars, this indicates that the parents may be separated. If Venus and the Moon occupy houses below Saturn, the mother is of low status and her reputation is poor as well.

If the ruler of the house occupied by the Sun, together with the house rulers that stand in trine to it, falls in houses associated with bondservants and with calamity, the father is of low status and receives no official stipend. If the ruler of the house occupied by the Moon, together with the house rulers that stand in trine to it, falls in the house called in the original text the “sixty-second,” the mother is of low status and short-lived. The foregoing are the houses used to judge the mother’s circumstances.

For those born by day or by night, one begins with the ruling star of the Official Palace (Guangong), examines each Official Palace in turn, and then arranges these stars toward the east so as to correlate them and form a judgment. One must observe whether a star’s position is high or low: a high position indicates high office and honorable station, while a low position indicates humble rank. Even if a star stands in a high position, should the ruling star fail to cast its light upon it and no malefic star come to restrain it, one may hold office yet receive no salary. If a star stands in a low position but the ruling star shines upon it, or if it is in the Wangmiao state—a condition in which a star’s power is vigorous and properly placed—one may still become a great official, though one’s fame and prestige will not be reckoned as pure and honorable.

When Jupiter, the Sun, Mercury, and Tianyi (the name of a star) meet and occupy high positions, they govern civil office; when Saturn, Mars, Venus, Wei (the name of a star), and Bo (the name of a star) stand in high positions, they govern military office. Whether office is high or low is judged according to the depth and strength of the stars’ power; one must also see whether these stars are the ruling stars of the palace and whether they are in the Wangmiao state. Separately, an eastward arrangement running from Saturn through the Moon is used, in combination, to judge military office, while an eastward arrangement running from Jupiter through Mercury is used, in combination, to judge civil office. The method for judging the rank of office is the same as above. The foregoing concerns the Palace of Official Emolument (Guanlu Gong), the palace for divining office and salary.

For those born by day, one arranges from the Moon through Mercury; for those born by night, the arrangement is reversed, and the judgment is then correlated toward the east. One must especially avoid the Eclipse Spirit (Shishen—a malefic star associated with eclipses of the sun and moon), Taiyi (the name of a star), Saturn, and Mars standing together with the Destiny and Body (Mingshen), because these stars clash with and harm the Destiny Lord (Mingzhu), bringing a person into the circumstance of “showing kindness only to be repaid with calamity.” If these stars stand directly opposite or gather in from the side, the judgment is made in the same way.

If these stars are in the Wangmiao state, an inauspicious indication may instead turn into a fortunate one; it is fitting to draw near to persons of courage and martial prowess, and forming ties with them can bring assistance. If Mars is in the Lesser Ten Palace (Xiaoshi Gong—the name of a palace in the horoscopic chart), one is prone to being plotted against by others. If the Sun is restrained by Mars, or the Moon is restrained by Saturn, it is not fitting to entrust a bond of intimate friendship to another. The foregoing concerns the Palace of Social Relations (Jiaoyou Gong), the palace for divining friendships.

By day it travels from the moon toward the sun; by night it moves in the reverse direction, emerging in the east and corresponding to it. The signs governed by this palace are as follows: to see the “Shan” (Good) star indicates a liking for adornment and dress; to see the sun indicates a fondness for the Dao (the Way); to see Jupiter indicates a fondness for refining the elixir; to see the moon indicates a fondness for the Buddha’s teaching; to see Mars indicates frequent observance of ritual propriety; to see Saturn indicates a liking for the arts of long life; to see Venus indicates a fondness for women; to see Mercury indicates a fondness for literary composition; to see Mars also indicates valor and a love of combat. To see the Tianyi star indicates skill in associating with persons of high rank; to see the Taiyi star indicates craftiness, hypocrisy, and a possible inclination to theft. When the stars stand opposite one another, face each other, or conjoin from the side, the judgment is the same.

The above is the content of the Jinghun Zengxiu Palace (the palace concerned with the enhancement and cultivation of Jing [essence] and the soul). In the original text some stellar judgments appear more than once; here they have been combined in keeping with the original sense.

By day the Sun moves from the Appearance Palace to the Essence-and-Soul Cultivation Palace; at night the motion is reversed. Stars rising in the east are likewise judged in coordination with this same sequence.

If luminaries occupy the Ox, Ram, Fish, Mill, and similar palaces—that is, houses of the ecliptic—this often indicates vigorous sexual desire; when Venus falls into these palaces, the indication is still clearer. When Mercury is debilitated in the Ram Palace, or Mars is in the Flower-Tree Palace, there may be a preference for the same sex. When Venus and the Moon are together in the fourth house, both men and women readily give way to indulgence, or engage in sorcery. Where Venus comes to rest, there may be illicit relations with many people; if it is checked by Saturn and Jupiter, there may be licentious conduct with livestock. The conjunction of Mars and Venus commonly means that desire is hard to satisfy. Venus in the eighth house and Mars in the ninth house carry a similar meaning. Venus in the Lion Palace indicates a tendency to covet the wives and concubines of others; Venus in the Crab Palace or the Mill Palace indicates improper conduct.

The Moon at nine degrees of Zhang, twelve to fourteen degrees of Di, twelve degrees of Wei (Tail), fourteen degrees of Wei (Stomach), or twenty-four degrees of Jing; Venus at two degrees of Kui, one degree of Shen, nineteen degrees of Jing, thirteen degrees of Liu, five degrees of Di, thirteen degrees of Dou, or eleven degrees of Wei (Rooftop); the Sun at thirteen degrees of Shi or thirteen degrees of Yi; Mercury at fourteen or twenty-four degrees of Jing; Mars at fifteen degrees of Jing, fifteen degrees of Yi, six degrees of Jiao, four degrees of Kang, or five degrees of Di—all these stellar positions govern licentiousness. They may also indicate marrying a person of low station, or marrying another man’s wife. If a palace is in conjunction with the Palace of Men and Women, it indicates a private liaison with a man or a woman; if in conjunction with the Slave-and-Servant Palace, it indicates illicit relations with slaves or maidservants. Whenever a luminary is in conjunction with a given palace, the partner in the illicit relation is judged accordingly.

In addition, Venus in the seventh place, with Saturn and Mars in the same house, indicates a frivolous and malicious character, who may carry on illicit relations with outsiders and is not particular in choosing partners. Venus in the Office-and-Emolument Palace and the Moon in the Fields-and-Dwellings Palace may indicate marrying a relative; if the houses concerned are strong and flourishing, this is regarded as auspicious. The foregoing is the method for judging the Palace of Sexual Desire.

In judging the Slave-and-Servant Palace, by day one follows the sequence in which the Sun moves from Mercury to the Moon; at night the sequence is reversed. Luminaries rising in the east are judged in accordance with the same scheme. If benefic stars occupy a high position, it means that help can be obtained from slaves and servants; if malefic stars shine upon a low position, it means that no such help is gained, and the matter must be weighed with care. Malefic stars guarding and irradiating the Slave-and-Servant Palace may indicate that maidservants rebel or steal; if Mars and Saturn attend before and after the palace, it means that slaves and servants continually harbor thoughts of harming their master.

For those born in the daytime, one proceeds from the “Passion” palace to the “Water” palace; for those born at night, the order is reversed. The palaces are then matched by counting from the east, and by seeing in which palace a star falls, one can judge that the affairs corresponding to it will involve much hardship and pressure. If, for example, it falls in the “Men and Women” palace, this indicates that matters concerning children and relations between men and women are full of hardship. This palace is called the “Hardship and Pressure” palace.

Counting from the “Sun” in the “Heavenly Thought” palace through to the “Moon”: for those born in the daytime, one proceeds from the “Passion” palace to the “Water” palace, while for those born at night the order is reversed. The palaces are then matched by counting from the east, and by seeing in which palace a star falls, one can judge that the affairs corresponding to it involve much hardship and pressure. If, for example, it falls in the “Men and Women” palace, this indicates that matters concerning children and relations between men and women are full of hardship. This palace is called the “Hardship and Pressure” palace.

From the “Sun” of the “Heavenly Thought” palace to the “Moon,” and from the “Moon” of the “Earthly Thought” palace to the “Sun,” both of these palaces belong to the scope divided according to karmic sequence. “Karmic sequence” refers to a classification made according to the order of karmic conditions. Each palace is divided into three sections, and each section comprises ten degrees. The method of inference here is exceedingly complex; the content is all found in the Scripture on Determining the Allotments of the Five Phases (Wuxing Dingfen Jing), so it is not recorded in detail here. This palace is called the “Heavenly Thought” palace.

The division of the power of the Balance Star, the eleventh.

To judge a person’s calamities and blessings, one looks first to the Body Palace and the Life Palace, and then to the principal stars of the Three Directions Palaces. If the principal stars of the Body Palace and the Life Palace lack sufficient strength, yet the principal stars of the Three Directions Palaces stand in favorable positions, a measure of wealth and rank somewhat below the middle may still be obtained. If the principal stars of the Three Directions Palaces all lack strength, while the principal stars of the Body Palace and the Life Palace occupy good positions, modest wealth and modest rank are still possible.

When Jupiter shares the third palace with the Moon, it is not counted as fallen. The Sun and the Moon likewise have no palaces of fall, so wherever they stand may be regarded as fortunate. A star that occupies a “Five Weak” (wu ruo) position yet meets the Sun and the Moon is also not counted as fallen, and may still be judged as possessing strength. If the Head Star and the Tail Star lie in the Four Cardinal Palaces—the Life, Wealth, Career, and Migration palaces and other key palaces—this ordinarily indicates that the person holds office. The Head Star more often governs good fortune, and the Tail Star more often governs misfortune. Even when Taiyi, Saturn, and Mars can bring official rank, death from malignant sores may accompany it.

If the lord of the Body Palace and the lords of the Three Directions Palaces are all in low positions while the other stars are in high positions, the whole may be reckoned at three parts of strength. If they fall in a lodge of exaltation and temple dignity (wangmiao)—a position where a star’s power is vigorous—they may be reckoned at six parts. If the lords of the Body Palace, the Life Palace, and the Three Directions Palaces are all in low positions yet occupy places of wangmiao, while the other stars are in high positions, reckon seven parts. If none of the stars has strength, reckon four parts. If the lords of the Body Palace, the Life Palace, and the Three Directions Palaces are in low positions and in wangmiao, and the other stars are likewise high and in wangmiao, reckon eight parts. If the lords of the Body Palace, the Life Palace, and the Three Directions Palaces are in high positions, while the other stars are in low positions yet in wangmiao, reckon nine parts. If the lords of the Body Palace and the Life Palace are in wangmiao and occupy high positions, reckon six parts.

If the lords of the Body Palace and the Life Palace are not in good positions, but the principal stars of the Three Directions are in wangmiao and favorably placed, then although the lords of the Three Directions Palaces are in low positions, six parts may still be reckoned. When stars occupy positions of strength, and the lord of the Body, the lord of the Life, and the lords of the Three Directions meet one another, good or ill fortune cannot yet be decided at once. One must also see whether they regularly appear together with the Sun and the Moon. If they appear together with the Sun and the Moon, they may be reckoned at ten parts of strength. For each star that meets the Sun and the Moon, two parts of strength may be added; if it does not meet the Sun and the Moon, two parts may correspondingly be subtracted.

The strength of each star in a lodge of wangmiao differs. Jupiter receives eight parts in the Encampment lodge, ten parts in the Ghost lodge, and four parts in the palace of Sagittarius. Mars receives ten parts in the Heart lodge and six parts in the Dipper lodge. Saturn receives ten parts in the Dipper lodge, eight parts in the Neck lodge, and four parts in the Emptiness lodge. Venus receives ten parts in the Neck lodge, nine parts in the Stomach lodge, eight parts in the Hairy Head lodge, six parts in the Net lodge, and five parts in the Encampment lodge. Mercury receives ten parts in the Wings lodge and nine parts in the Chariot lodge. The Sun receives ten parts in the Star lodge and eight parts in the Bond lodge. The Moon receives eight parts in the Stomach lodge, seven parts in the Hairy Head lodge, six parts in the Net lodge, and four parts in the palace of Cancer. The Head Star receives six parts in the Star lodge and eight parts in the Chariot lodge. The Tail Star receives eight parts in the Wall lodge. Tianyi receives ten parts in the Girl lodge. Yueyibo receives six parts in the Willow lodge.

If the lords of the Body Palace, the Life Palace, and the Three Directions Palaces occupy wangmiao and strong positions and can also see the Sun and the Moon, they may be reckoned at ten parts of strength. If they are moreover in their own proper positions, their strength is doubled. If they remain on station and hold their place, their strength is doubled once more, and the total may reach thirty parts. If they are in low positions, reckon seven parts; if they see the Sun and the Moon, also reckon seven parts. If the other stars are not in wangmiao but occupy strong positions and see the Sun and the Moon, reckon eight parts; if they do not see the Sun and the Moon, they have no strength. If the other stars occupy high positions but are not in wangmiao, reckon eight parts; if they do not see the Sun and the Moon, reckon five parts, and when they are compared with the principal stars, subtract two parts.

When a star enters a palace of wangmiao yet does not fall upon the specific degree of wangmiao, one must further consider its distance from that degree, whether it can reach it, and the direction of its motion, and on this basis increase or decrease its strength. In direct motion, when the degree of wangmiao lies ahead of the star, this is called “facing” (xiang); when it lies behind, this is called “turning the back” (bei). In retrograde motion, when the degree of wangmiao lies behind, this is called “facing,” and when it lies ahead, this is called “turning the back.”

When the degree of wangmiao lies ahead and the star, after moving, is able to reach it, this is called “attaining” (ji). If, before reaching it, the star halts or turns retrograde, this is called “not attaining” (buji). When a star moves retrograde and the degree of wangmiao lies behind, if the star is about to arrive yet halts and afterward turns direct again, this is called “not arriving” (buzhi). If it moves retrograde and enters the degree of wangmiao, this is called “succeeding in arriving” (dezhi).

When a star is “facing” and can “attain” or “succeed in arriving,” two parts of strength are added. When it is “turning the back,” “not attaining,” or “not arriving,” four parts are subtracted. If the distance is very small, so that the degree of wangmiao can be reached within three days, one part may be subtracted. When a star falls upon the specific lodge-degree of wangmiao, reckon ten parts. If it is also in its own proper position, its strength is doubled. If it lingers in its own lodge and guards that degree, it is doubled once more. Direct motion pertains to the civil, and retrograde motion pertains to the martial. A position among the “Seven Strong” (qi qiang) means great nobility. If the lords of the Body Palace, the Life Palace, and the Three Directions Palaces occupy “Five Weak” positions, this indicates poverty.

What is ordinarily called an auspicious star being restrained by a malefic star requires, even when the two occupy the same palace, an occurrence of lingfan—a celestial phenomenon in which one body draws near and offends the other—before the restraint is held to take effect. If the malefic star is ahead, and the sun, the moon, or one of the five planets has not yet left the stellar palace it occupies, yet moves to the malefic’s position and offends it, calamity will follow. If the malefic star is behind, and the luminaries move retrograde, draw near, and harass it, the calamity will be still greater.

If the auspicious star is ahead and the malefic star retrogrades to offend it, the calamity is likewise severe; if the luminaries are behind and the malefic star retrogrades to press upon and encroach on them, the calamity is especially grave. If the auspicious star is ahead and the malefic star behind, and the malefic moves swiftly, then even without pressing encroachment or harassment there will still be serious calamity; if the malefic does not move quickly, and there is neither pressing encroachment, mutual offense, nor harassment, it will bring no calamity. If lingfan occurs within seven days, the situation cannot be reckoned as li tuibao (a term in the original text denoting the state in which a luminary departs from or sheds a certain influence).

If the sun and moon stand high, and malefic stars encroach upon them from a low position, this generally does not bring calamity. If benefic stars, together with the sun and moon, stand low, and malefic stars encroach upon them from a high position, calamity is certain to follow. When the stellar luminaries are all high, the overcoming and affliction they suffer is not deep; when they are all low, the injury they receive is severe. If at birth one encounters a mutual eclipse of the sun and moon, the configuration of fate is incomplete.

When Mars moves in retrograde and encroaches upon the sun and moon, if a benefic star comes to the rescue, the eyes are damaged; if there is no rescue, one will “die with the mouth drawn shut” (the wording of the original text, referring to the mouth contracting at the moment of death). Jupiter governs eminent station; Saturn governs heavy and burdensome affairs; Venus governs women and matters connected with women; Mercury governs literary talent; Mars governs military strategy. When the various stars meet in conjunction, the eyes may be damaged; if there is no rescue, one will “die with the mouth drawn shut.” Conjunction with Jupiter governs military authority; Tianyi governs nobility of clothing and the colors of dress; Taiyi governs punishment and slaughter; the sun governs the Son of Heaven; the moon governs empresses and consorts. The moon located in the fifth palace governs numerous children; Mercury setting in the west governs cause for worry concerning the wife; Mars in retrograde governs unnatural death.

When Saturn is encroached upon, it governs a short life and lonely hardship in childhood, and one is suited to leaving the household to become a Daoist priest or a Buddhist monk. When Mars is encroached upon, it governs a bold and fierce temperament and a fondness for killing and warfare. When Jupiter is encroached upon, it governs long life. When Venus is encroached upon, it governs calamity in matters of women. When Mercury is encroached upon, it governs skills that are merely ordinary. When the sun is encroached upon, it governs the presence of noble persons in one’s fate. When a major cometary luminary encroaches, it governs harm to the wife.

The temperament governed by Venus is frankness and deciding matters for oneself; Mars governs impetuosity and not being easily encroached upon by others; Saturn governs solid honesty, benevolence, and generous kindness; Mercury governs intelligence, many talents, and ready understanding; Jupiter governs humane generosity and firm uprightness. The sun governs the ancestors; the moon governs the mother’s kin. Jupiter governs blessing, favor, and grace; Mars governs official posts; Saturn governs fields and dwellings; Venus governs the wife; Mercury governs crafts and occupations. Saturn also governs diseases of the abdomen; Mercury governs illnesses of cold; Mars governs lawsuits and injury by insects; Venus governs women and sexual desire; Jupiter governs wind illness; Mercury also governs literature and speech.

Twelfth: Calamity and Fortune of the Annual Course. What follows discusses a person’s fortune in the annual course and its calamities and blessings. The scripture is repetitive at this point; the closing passage from “Earth is fields and dwellings” to “Water is literature and speech” is the same as the preceding text.

When casting a horoscope, one should first observe the palace (gong) in which the sun stands after it has risen in the east. The palace shifts once each year, but the change takes effect only after one’s birthday has passed. One ordinarily takes the annual-progress palace (xingnian gong) as primary and judges from it the good or ill fortune of that year.

If the sun is taken as primary, one must wait until the sun travels to the temple palace (miaogong) of the natal ruling star (benming zhuxing)—that is, the palace in which the natal ruling star is strong. If auspicious signs appear at that time, it is fitting to draw near persons of rank. If the annual progress is taken as primary, the moon moves quickly, and the judgment should be made together with the body-and-life ruling star (shenming zhuxing) and the natal ruling star. If the hour is taken as primary, unexpected joyful events may occur. When a star proceeds in direct motion, one must also see whether it occupies a position of strength.

When Jupiter reaches the place of the body-and-life ruling star, worry comes first and great joy follows. If Mars is taken as primary, calamity is certain whenever Mars retrogrades or lies hidden in the body-and-life palace (shenming gong) or the annual-progress palace. If Mars is the ruling star, one must watch for the time when it reaches the office-and-emolument palace (guanlu gong), the life palace (ming gong), and the third and ninth palaces; arrival at any of these places is an occasion of joy.

If Saturn is taken as primary, what one undertakes advances slowly, and loss of wealth is common; in unfavorable conditions such as retrogradation or conjunction, illness comes more readily. If Saturn is the ruling star, one may hold authority over land, but this is fulfilled only when Saturn stands in a position of strength. For ordinary people, the indication may simply be an increase of money and goods.

If Venus is taken as primary, one must see when it reaches the temple palace of the natal ruling star; its arrival is ordinarily a time of joyful events.

One may also judge the fortune of each year from the stellar lodges corresponding at birth to the “Three Severances and Six Harms” (sanjue liuhai). This method is said to be quite accurate and well worth using.

When the Year Star (Suixing, Jupiter) enters the life palace, one may meet disaster through distant travel. When it falls in the palaces of the earthly branches (dizhi), the old formulas judge as follows: in Yin, one gains wealth and meets persons of rank; in Chou, brothers are at odds; in Zi, the six domestic animals are lost, or loss comes through them; in Hai, one worries over sons and daughters; in Xu, distant travel is auspicious; in You, a noble son is born and one rises in office; in Shen, matters are ordinary; in Wei, there is great joy, but one must guard against calamities involving horses; in Wu, one rises in office; in Si, a close confidant gives aid; in Chen, distant travel is auspicious.

When the Dazzling Deluder (Yinghuo, Mars) enters the life palace, within sixty days there may be fright, swelling, or the calamity of bloodshed. In Yin, wealth is lost; in Chou, wealth is gained; in Zi, there is a lawsuit or illness; in Hai, one worries over wife and children; in Xu, the six domestic animals or servants are lost; in You, women quarrel among themselves, and wife and children may suffer bloodshed; in Shen, one may be plotted against; in Wei, undertakings fail; in Wu, one worries over official affairs; in Si, the indication is greatly auspicious, though persons of low standing may meet misfortune; in Chen, there may be the calamity of arms, but if one was strong at birth, the disaster does not take effect.

When the Quelling Star (Zhenxing, Saturn) enters the life palace, those born at night easily meet disaster. In Yin, the young members of the household may lose wealth; in Chou, the indication is greatly auspicious; in Zi, distant travel is suitable; in Hai, descendants contend with one another; in Wei, one rises in office; in Xu, there are joyful events; in You, the wife falls ill; in Shen, the indication is greatly auspicious; in Wu, office and rank are increased; in Si, one worries over the young, and there may be weeping; in Chen, wealth is lost.

When the Great White (Taibai, Venus) enters the life palace, it may give rise to litigation. In Yin, clothing is added; in Chou, the six domestic animals increase; in Zi, cursing and imprecation are to be avoided; in Hai, there is illness and quarreling; in You, one meets persons of rank; in Xu, wealth comes in; in Shen, the women’s side may bring calamity; in Wu, there is unexpected joy; in Si, elders promote one; in Chen, one is implicated by wicked persons.

Wherever the Tianyi star is found, the signs are those of celebration; wherever the Taiyi star is found, the signs are those of calamity. When the Eclipse Spirit (Shishen) enters the life palace, one is easily slandered and quarrels arise. In Yin, wealth is damaged; in Chou, brothers are at odds; in Zi, the parents fall ill; in Hai, harm reaches sons and daughters; in Xu, persons of rank give help; in You, wealth is damaged and the wife is hindered; in Shen, persons of rank come and go; in Wei, all affairs are auspicious; in Wu, worry comes first and joy afterward; in Si, persons of rank recommend one; in Chen, the mind is unsettled and one is easily entangled by others.

Mars arriving at the third, sixth, or eleventh palace is in every case an auspicious sign, and Jupiter arriving at the second, fifth, seventh, or ninth palace is likewise auspicious. If Mars retrogrades into the sixth or tenth palace, or if Mars reaches the life palace while water and fire meet—that is, combinations of the sun, Mercury, Mars, and similar luminaries—these are all signs of calamity.

Saturn arriving at the third, sixth, or eleventh palace is an auspicious sign, and Venus arriving at the third, fourth, fifth, tenth, or twelfth palace is in every case auspicious.

When the annual progress reaches the palace guarded by the Earth Origin (Tuyuan), there may be disaster; when it reaches the palace guarded by the Fire Origin (Huoyuan), one may obtain a son. When Mars and Saturn meet, their power is weakened. When the annual progress reaches the palace guarded by the Wood Origin (Muyuan) and Mars and Saturn meet there, disaster may also form. Reaching the palace guarded by the Metal Origin (Jinyuan) is suitable for marriage, and one may also obtain a son. Reaching the palace guarded by the Water Origin (Shuiyuan) brings disaster if Saturn or Mars is seen, but not if Jupiter is seen. Reaching the palace guarded by the Moon Origin (Yueyuan) brings a comparatively severe calamity if Saturn or Mars is seen. Reaching the palace guarded by the Sun Origin (Riyuan) is suitable for entering office, and one easily meets persons of rank; yet reaching the palace guarded by the Earth Origin still brings much disaster. If positions related to the sun and moon meet signs of calamity, the sight of Jupiter can dissolve them.

When the sun or moon reaches the palace guarded by the Earth Origin, or when it is the turn of the palace guarded by the Fire Origin, severe calamity is indicated if Saturn or Mars reaches the palaces guarded by the Sun Origin or the Moon Origin, or if Saturn reaches the palace guarded by the Fire Origin. The sun reaching the palace guarded by the Metal Origin is a joyful matter; Mars reaching that palace may bring calamity on the women’s side; Saturn reaching it is a joyful matter. Saturn reaching the palace guarded by the Wood Origin may bring a lawsuit. Jupiter reaching the palace guarded by the Fire Origin may bring a son. Mars reaching the palace guarded by the Earth Origin is a joyful matter. Saturn reaching the palace guarded by the Sun Origin brings disaster; Mars reaching the palace guarded by the Moon Origin may bring loss of wealth and illness; Jupiter reaching the palace guarded by the Earth Origin can bring great wealth; Venus reaching that palace is greatly auspicious. Venus reaching the palace guarded by the Wood Origin may bring loss of wealth on account of a woman; reaching the palace guarded by the Fire Origin may bring illness of the heart; reaching the palace guarded by the Water Origin brings joyful matters through documents. Mercury reaching the palace guarded by the Wood Origin may bring theft; reaching the palace guarded by the Metal Origin brings an auspicious matter. Mars reaching the palace guarded by the Wood Origin brings worry over public affairs; the sun or moon reaching that palace is in either case an auspicious sign.

The contents listed above concern the subtle misfortunes and blessings one may encounter from year to year. These are recorded in detail in the various Daoist scriptures (Jing); only the main points have been excerpted here, and so they have not been copied out in full.