《天原發微》Vol. 8

Tianyuan Fawei, Volume Eight: “Feelings Eight”—A Plain Language Interpretation

Compiled by Bao Yunlong Jingxiang of Luzhai; collated and corrected by Fang Hui Wanli of Xugu

Lesser Yang

The patterns of the stars are intricate and cannot be described in full. Stars are the finest essence of primordial Qi. Shao Yong said, “Lesser Yang corresponds to the stars.” Zhang Heng’s Lingxian records 124 permanently visible constellations, about 320 stars with names, roughly 2,500 bodies counted as “stars,” and as many as 15,200 faint stars.

Lord Luo once said to me, “Astrologers delight in making things obscure, leaving people unable to grasp the subject. Yet to understand the myriad forms of the universe, there is no need to go beyond the key principles of the Five Phases. When the Taiji divided into Yin and Yang, Yin and Yang in turn generated the Five Phases. The five planets—Metal, Wood, Water, Fire, and Earth—are precisely where the vital essences of the Five Phases gather. The sun and moon together with the five planets are called the Seven Governors. They are distributed across the four quarters, with seven lunar mansions in each quarter. Add the Northern Dipper at the center, and there are thirty-five in all—five groups of seven. None of this lies outside the Five Phases. Ban Gu said, ‘Above, the Taiji sets the three celestial bodies and the five planets in motion; below, primordial Qi sets the three cycles and the Five Phases in motion. In the middle, the ruler governs the state through the Three Virtues and Five Affairs.’ Of the divisions among Heaven, Earth, and humanity, which can escape the Five Phases? Ouyang Xiu said, ‘When Yao ordered Xi and He to observe the central stars and determine the seasons, the method was still fairly simple. In later ages, calendrical methods grew increasingly precise, and it took the combined knowledge of many people to reach the utmost refinement. Between the Three Dynasties, the records were lost, and the Six Classics speak only briefly about the affairs of Heaven and humanity. Among the teachings that survive today, the Five Phases are the central framework. This does not mean they should be compared with the specialist astronomers and court historians who manage the stars and calendar.’”

Commentary: Shao Yong says that the teaching about the five planets began with Gan Gong and Shi Gong.

In antiquity, there was no detailed discussion of the five planets; the Book of Yu mentions only “attending to the five celestial bodies.” It was not until Gan De and Shi Shen that the subject was set out plainly. Shi Shen was from Wei and wrote the Star Classic; Gan De was his contemporary. The stars are divided into three colors to distinguish the three schools: those attributed to Shi Shen are red, those attributed to Gan De are black, and those attributed to Wu Xian are yellow. The Purple Enclosure and the stars within and around it also come from these three schools; together they comprise 383 names and 783 stars. The principal figures used in celestial divination based on the armillary sphere are the celestial pole, the Northern Dipper, and the Twenty-Eight Lunar Mansions. The remaining star patterns, too, were classified by these three schools.

Explanation: This chapter belongs to the Daoist tradition of divination and numerology known as “Tianyuan” learning. It brings star patterns, the Seven Governors, and the Twenty-Eight Lunar Mansions within a framework of Taiji, Yin-Yang, and the Five Phases. It differs from the detailed calculations of calendrical science and astrology, focusing instead on “using the Five Phases as a key to understanding the myriad phenomena,” rather than listing star names.

The term “zai” refers to the whole that completes the full image of Heaven.

○ Zhang Zai’s discussion of the Five Luminaries and Five Planets

Ban Gu says: The five planets move eastward while the sky turns westward. The fixed stars are called the “warp,” and the five planets the “weft”; interwoven, they form the patterns of the heavens.

The refined Qi of the Five Phases takes shape on Earth, congealing as Wood, Fire, Earth, Metal, and Water. In Heaven, it appears as celestial images: Wood corresponds to Jupiter in the east, Fire to Mars in the south, Metal to Venus in the west, Water to Mercury in the north, and Earth to Saturn at the center.

In the human body, the spirit of Wood is called benevolence and corresponds to appearance; the spirit of Fire is called propriety and corresponds to sight; the spirit of Metal is called righteousness and corresponds to speech; the spirit of Water is called wisdom and corresponds to conduct; and the spirit of Earth is called trustworthiness and corresponds to thought and the heart. Their periods of strength are distributed across the four seasons: Wood in spring, Fire in summer, Metal in autumn, and Water in winter, each flourishing for seventy-two days. Earth flourishes in each of the four seasonal transitions—in the months of Chen, Xu, Chou, and Wei—for eighteen days each, totaling three hundred and sixty days.

Their colors are: Wood, green; Fire, red; Metal, white; Water, black; Earth, yellow. Each has its own region of influence. Their light and color vary according to whether they are flourishing, supportive, resting, or depleted. When flourishing, their radiance is strong; when supportive, they are substantial within; when resting, their light is faint, without rays, and unmoving; when depleted, their light is dim and their color pale. A round, white appearance portends mourning; red, warfare; green, floods in summer; black, widespread illness and death; and yellow and round, good fortune. White rays accompanied by a sound like weeping, red rays seeming to threaten a city, and black rays portend floods and the exhaustion of military forces.

The Grand Historian says: When the five planets share one color, warfare ceases throughout the realm, the people live in peace, and the five grains flourish. When spring brings wind and autumn rain, winter brings cold and summer heat, and neither the sun nor the moon is eclipsed at full moon, the country is said to follow the Dao. A sage must then hold office there.

○ Jupiter (the Year Star)

Wood is yielding yet upright in nature. The historians say Jupiter oversees the faults of rulers throughout the realm and governs the year’s harvest of the five grains. The twenty-eight lodges are divided into twelve stations, and Jupiter travels through one station each year.

When the Grand Year Star is in Zi, Wu, Mao, or You—the four central branches—Jupiter passes through three lodges in a year. When the Grand Year Star is in Yin, Shen, Si, or Hai—the four initiating branches—or in Chen, Xu, Chou, or Wei—the four seasonal branches—Jupiter passes through two lodges in a year. Two times eight makes sixteen; three times four makes twelve, together covering all twenty-eight lodges. Jupiter completes one circuit of the heavens every twelve years, forming one cycle.

The Tianyuan Fawei (Elucidation of the Origins of Heaven), in Plain Language

Sui Star (Jupiter)

When the Grand Year (the position occupied by the year spirit) is in Yin, the Sui Star moves yinward and travels to the left; when the Grand Year is in Chou, the Sui Star is yang and turns to the right. When the Grand Year is in Mao, the Sui Star is in Zi; when it is in Chen, the Sui Star is in Hai, and so on. When the Grand Year is in Yin, the Sui Star is farthest east in the first month; when it is in Mao, it appears in the east at dawn in the second month. The other months follow the same pattern. The state in the celestial region where the Sui Star is stationed enjoys good fortune. If the star “loses its proper sequence,” appearing outside its appointed position, calamity befalls the region it opposes. “Passing beyond its sequence” brings great disaster, while “passing beyond its station” brings lesser disaster; if neither occurs, there is no blame. The commentator Zhang says: Wood represents the flourishing and decline of the year, while the zodiacal mansions represent the monthly sequence, with one change per month; hence the Sui Star signifies the year.

Yinghuo (Mars)

Fire is fierce in nature and governs the enforcement of law. It usually enters the Taiwei Enclosure in the tenth month to be restrained, then emerges and travels among the lunar mansions, inspecting those who act without regard for the Way. Its appearances and disappearances are irregular, and it takes about two years to complete one circuit of the heavens. Zhang’s commentary says: Although Fire belongs to yin in substance, yang Qi gathers within it. Its Qi may be compared to the Sun’s, so its movement is half as fast as the Sun’s. Mars only “enters”; it does not pass “from nonexistence into existence.” It moves by receiving the Qi of change between Heaven and Earth.

Zhen Star (Saturn)

Earth is heavy and substantial in nature. Wu and Ji occupy late summer, the center of the four seasons. Like the human heart, they govern the limbs and the whole body. Thus, when the other four stars are all out of position, it is the Zhen Star that moves. One account says it represents women; another says it is the star of the Son of Heaven. If the Son of Heaven loses the people’s trust, the Zhen Star moves greatly. Its usual starting point is Jiachen. The Zhen Star moves one lunar mansion at a time and completes a circuit of the heavens in twenty-eight years. It remains longest in the region it occupies, and the state beneath it is rich in De (Virtue). Zhang’s commentary says: The Zhen Star moves most slowly, but is not wholly bound to the Earth.

Taibai (Venus)

Metal is firm and unyielding in nature. Taibai governs military affairs and is a yin star. When it appears in the east, it should set in the east; when it appears in the west, it should set in the west. Ban Gu says: It usually appears in the east alongside Yinghuo in the first month, on the day Jia-Yin. Two hundred and forty days later it sets, then forty days after that it reappears in the east. It appears in Yin and Xu, and sets in Chou and Wei. In general, it completes one circuit of the heavens each year, traveling alongside the Sun and Moon only.

Chen Star (Mercury)

Water is mild in nature. The Chen Star governs the gains and losses of forms and laws, and brings order to the four seasons. It usually appears in the Kui and Lou mansions at the spring equinox, in Dongjing at the summer solstice, in Jiao and Kang at the autumn equinox, and in Qianniu at the winter solstice. It appears in Chen and Xu, and sets in Chou and Wei. It is observed in the east at dawn and in the west at dusk. If it fails to appear during one season, that season is out of harmony; if it fails to appear during all four seasons, the four seasons are out of harmony.

A Plain-Language Interpretation of Tianyuan Fawei

A great famine throughout the world may also be understood as a kind of fulfillment of the idea that “one year makes one circuit of the heavens.” Some say that Mercury is the Chen Star.

The hours of the day are divided into twelve chen, and the months into twelve periods. These are distributed throughout Heaven and Earth, bringing nourishment everywhere. When that nourishment arrives out of season—as when rain and drought occur at the wrong times—and cold and heat fall out of balance, the result is an image of “Taiyi,” the Great Unity. Perhaps this is because the two planets, Water and Fire, depend on one another in their functions: Fire may appear or disappear, while Water may overflow or dry up, and both are subject to the Qi of change in Heaven and Earth.

Zhang Zai said: “The Metal and Water planets travel alongside the Sun, sometimes ahead of it and sometimes behind. The principle is subtle and profound, residing among the ways things respond to one another. It can be inferred.”

The Star Classic records: “Taibai, the Metal Star (Venus), and Chenxing, the Water Star (Mercury), travel alongside the Sun. When they move quickly, they run ahead of the Sun; when slowly, they fall behind it. If they move quickly and lead the Sun, they can be seen in the west at dusk. If they move slowly and trail the Sun, they can be seen in the east at dawn.”

The commentary on the Book of Odes says: “Before the Sun rises, the star can herald its light, so it is called the ‘Bright Star’ and named Qiming, the Morning Bringer. After the Sun has set, its light can continue the Sun’s brightness, so it is called the ‘Bright Star’ and named Chang Geng, the Long-Lasting Light.” The Han Shi Waizhuan also says: “When Taibai appears in the east at dawn, it is Qiming; when it appears in the west at dusk, it is Chang Geng.” Perhaps Venus and Mercury can each be assigned one of these names, or the names may be used interchangeably.

Sun Yan said: “The Bright Star is Taibai. When it appears high in the east at dawn, it is called the Bright Star; today it is called Qiming. When it appears high in the west at dusk, it is called Taibai.” If so, Qiming is Taibai. It is unclear which star Chang Geng is: perhaps one star appears in the east and west under different names, or perhaps they are two distinct stars. The matter cannot be settled with certainty.

Zhu Xi resolved it this way: “Chang Geng is Mercury, and Qiming is Venus. Venus lies west of the Sun, so as the Sun is about to rise, Venus appears in the east; Mercury lies east of the Sun, so as the Sun is about to set, Mercury appears in the west.” This says it all.

Zhang Heng wrote: “When Sheti and Yinghuo appear at dawn, they are alongside the Sun; when Taibai and Chenxing appear at dusk, they are alongside the Moon.” This claim should be examined separately.

Cheng Yi said: “When the true primordial Qi of Heaven and Earth gathers within the patterns of the calendar, the Sun and Moon appear like two disks joined together, and the five planets like a string of pearls. This is how sages are born.” According to calculations of the calendar, at the beginning of the ancient primordial era, the year was called Yanfeng, the cyclical year was Jia Shetige, and the month began on a Jiazi day. At midnight on the first day of the month, the winter solstice occurred, with the Sun, Moon, and five planets all aligned in the position of Zi. This auspicious sign of joined disks and linked pearls was taken to correspond to the beginning of the calendar established by Emperor Zhuanxu. Later, in the tenth month of the first year of the Han dynasty, the five planets gathered in the Well constellation in the east, an omen that Gaozu had received the Mandate.

Chenxing refers to Mercury. Taibai refers to Venus. Qiming and Chang Geng are names for stars seen at particular times: Venus seen in the east at dawn is called Qiming, and Venus seen in the west at dusk is called Chang Geng; Zhu Xi identified Chang Geng as Mercury and Qiming as Venus. “Joined disks” and “linked pearls” describe the Sun and Moon meeting at the new moon, like two disks joined, and the five planets gathering in one constellation, like pearls strung together. In ancient thought, these were auspicious signs associated with the beginning of a calendar era and the birth of a sage. Shetige is a term used for year names, cyclical designations, and calendrical arrangements; here it refers to calculations concerning the primordial calendar era. Taiyi here means the overall order manifested when the Qi transformations of Heaven and Earth fall out of balance; it does not specifically refer to a deity.

A Plain-Language Interpretation of Tianyuan Fawei

The celestial sign that the emperor had received the Mandate of Heaven was like the five planets aligning in a row in the third month of the fifth year of the Qiande era under the Song, positioned in the region of Daliang (降娄), a sign of civilization flourishing throughout the realm. What Master Cheng called “the true primordial Qi of Heaven and Earth” cannot be mixed with stray, wandering Qi. It can therefore gather and give birth to a sage. The same was true of Yao, Shun, Yu, Tang, King Wen, King Wu, the Duke of Zhou, and Confucius. For now, I will cite only three examples to confirm the signs of Creation; there is no time to discuss the rest in detail.

Plain-language version: The celestial sign that an emperor had received the Mandate of Heaven was like the five planets appearing in a row in the third month of the fifth year of the Song’s Qiande era. They were positioned near the Daliang lunar mansion, an omen that civilization would flourish throughout the realm. The “true primordial Qi of Heaven and Earth” mentioned by Master Cheng cannot be mixed with stray, wandering Qi, so it can gather to produce a sage. The same principle applies to Yao, Shun, Yu, Tang, Kings Wen and Wu, the Duke of Zhou, and Confucius. Here I cite only three examples to confirm the signs of Creation; I will not discuss the others in detail.

I have examined this before: when Emperor Wu of Han adopted the era name Taichu, he did so out of admiration for Emperor Zhuanxu, who had changed his era name to correspond with an auspicious celestial sign. It was not because that celestial phenomenon had actually occurred in Emperor Wu’s time. Su Shi, known as Su Dongpo, said: “Venus and Mercury are always near the Sun. In the tenth month the Sun is in the Ji and Wei lunar mansions, which is why the account seems false.” On the basis of my own research, the Qin calendar treated the tenth month as the first month of the year, corresponding to the eighth month in today’s calendar. At the solar term in the seventh month, the Sun was still between the Zhen and Yi lunar mansions, so Venus and Mercury gathering in the Jing lunar mansion would not have been very far off. Su’s argument, too, is based on Han commentaries. The five planets also gathered in the Kui lunar mansion, in the region assigned to the state of Lu. From that time, peace first prevailed throughout the realm, according to Dou Yi.

Plain-language version: I have looked into this: when Emperor Wu of Han named an era Taichu, he was imitating Emperor Zhuanxu, who had changed his era name to match an auspicious celestial sign. It does not mean that the same phenomenon actually occurred in Emperor Wu’s time. Su Dongpo said that Venus and Mercury are usually never far from the Sun; since the Sun is in the Ji and Wei lunar mansions in the tenth month, he suspected the record was false. My research indicates that Qin treated the tenth month as the start of the year, making it equivalent to the eighth month today. At the solar term in the seventh month, the Sun was still between the Zhen and Yi mansions, so the gathering of Venus and Mercury in the Jing mansion would not have been far off. Su’s view is also based on Han commentaries. The five planets’ gathering in the Kui mansion, in the region assigned to Lu, marked the beginning of peace throughout the realm, according to Dou Yi.

○ Zhu Xi said: The wandering stars are Yang within Yin; the fixed stars are Yin within Yang. The five planets are formed when the Qi of Wood, Fire, Water, Earth, and Metal rises from the land and condenses in the sky, but they also receive light from the Sun.

Plain-language version: Zhu Xi said that wandering stars are Yang within Yin, while fixed stars are Yin within Yang. The five planets are formed when the Qi of Wood, Fire, Water, Earth, and Metal rises from the land and condenses above, and they reflect sunlight.

The fixed stars are formed from the residual condensation of Yang Qi. Their light flickers and opens and closes, so it is unsteady. The wandering stars have rays, but the light of their own bodies does not itself move irregularly; all the light we see comes from the Sun.

Plain-language version: The fixed stars, such as the twenty-eight lunar mansions, are formed from the condensed remnants of Yang Qi. Their light flickers and varies. The wandering stars, or planets, have rays, but their own light does not fluctuate by itself; the brightness we see comes from sunlight.

Zhu Xi said: The fixed stars rotate to the left through the sky day and night, completing slightly more than one revolution. The sky is divided into twelve sectors. Weaving Girl and the star Nü lie beside the Milky Way; the phrase “seven crossings throughout the day” means that from Mao to You they pass through seven positions. The commentary to the Erya says: “The five planets all move to the right across the sky, while the twenty-eight lunar mansions are attached to the celestial sphere and do not move; hence they are called fixed stars. The five planets are called wandering stars, like the warp and weft of a woven cloth.” Of the five wandering stars, Mercury is the hardest to see, like blood flowing deep within the flesh. Mercury belongs to Kan and to Water, and is good at hiding. The waters of the Yuan, Ji, Tuo, and Qian rivers flow underground for more than a thousand li before emerging again. The Encampment and the Emperor’s Palace are both in the central region of the sky. The movement of fixed and wandering stars is Yang, while Venus and Mercury tend toward Yin; the stillness of the fixed stars is Yin, while the lunar mansions Ximu and Chunshou tend toward Yang.

Plain-language version: Zhu Xi also said that the fixed stars rotate leftward through the sky day and night, completing a little more than one full revolution. The sky is divided into twelve sectors. Weaving Girl and the star Nü are beside the Milky Way; “seven crossings throughout the day” means that they change position seven times from Mao to You. The commentary to the Erya says that the five planets move rightward across the sky, while the twenty-eight lunar mansions seem fixed to the celestial sphere and so are called fixed stars. The five planets are like the weft in weaving, crossing the warp. Among them, Mercury is the hardest to see, like blood flowing deep between the muscles. Mercury is associated with Kan and Water, and is good at concealment. The Yuan, Ji, Tuo, and Qian rivers flow underground for more than a thousand li before appearing again. The Encampment and the Emperor’s Palace are both in the central region of the sky. The movement of fixed and wandering stars is Yang, while Venus and Mercury are associated with Yin; the stillness of the fixed stars is Yin, while Ximu and Chunshou are associated with Yang.

Note: “Daliang,” “Kui,” “the region assigned to Lu,” “the twelve sectors,” and “fixed stars/wandering stars” are terms from ancient astral divination and the system linking regions on Earth with celestial divisions. “Master Cheng” refers to Cheng Yi, and “Master Zhu” to Zhu Xi. This plain-language rendering aims to stay close to the original meaning without adding or removing judgments about its underlying principles.

Selections from Tianyuan Fawei: A Plain-Language Interpretation

Shaozi (Shao Yong) says: Stars are Yang within Yin. They are exceedingly fine, like dust and sand; when they fall, they form mounds of earth. He also says that stars falling to the ground transform into stone.

Stars are the residual Qi of Yang. The five planets correspond to the five internal organs, while the other stars are like a person’s limbs, bones, Jing, and blood. When Shen is guarded and Jing preserved, each remains in its proper place and shines with its own light. When Shen falters and Jing is exhausted, it is like a person approaching death. Therefore, when a star falls, it becomes stone.

Zhu Hanshang says: When Jing is exhausted and Qi subsides, Kan reaches its extreme and Li appears; then a meteor is seen, its light illuminating the earth. This belongs to Li. When it falls, it becomes stone or an earthen mound; dust and sand belong to Gen. After its light disperses, its Qi congeals into stone, just as a person’s hun and po souls return to the earth.

The sun, moon, and five planets all begin their courses at the first degree of the Ox: This refers to the winter solstice at dawn on the new moon of the eleventh month under the Taichu calendar of the Han dynasty. Liu of the Han dynasty says: Because the positions of the sun and moon are reckoned from the first degree of the Ox, this is called the “Star Record.” The five planets begin at the first degree of the Ox, and the sun and moon begin their courses there as well. The twelve celestial sectors are marked by their beginnings as seasonal nodes; their midpoints, beneath the Dipper’s handle, correspond to the twelve Earthly Branches. By observing the Dipper’s position, one can know which sector it indicates.

Song Zhong of the Han dynasty says: On the day of the winter solstice, the sun begins its course at the first degree of the Ox Lodge, while the Dipper points to the Zi position. Du Yu says: The twelve sectors begin with Xingji and turn to the right. The Erya says that Xingji begins at the Ox and Dipper Lodges—that is, the Ox and Dipper. Guo’s commentary explains that these lodges are where the courses of the sun, moon, and five planets begin and end. The Zuo Commentary does not simply say “the winter solstice,” but says “the sun reaches its southernmost point,” because the sun comes from Chunwei and arrives at the Ox; its midday shadow is longest then, showing that it has reached its southernmost point.

The Dipper’s handle connects the markers of Ying Shi and Zhinü. The Yi Zhou Shu says: “In the eleventh month, when the sun has reached its southernmost point, at dusk Mao and Bi are seen; the sun follows its long course, and faint stars stir in the Yellow Springs.” In this month, the Dipper begins to point to Zi; at dusk it points north. The sun and moon both begin at the Ox and move to the right. The moon completes one circuit of the heavens and meets the sun; the sun follows the moon’s monthly passage and completes its circuit. Their conjunctions take place through the twelve Earthly Branches. When the cycle ends, it begins again. This is called the beginning of the sun and moon’s courses.

I believe that the profound workings of creation cannot be explained adequately unless they accord with numerical reckoning.

A challenge from the Star Classic asks: Look at the spokes of a canopy and the spokes of a cartwheel: they are close together near the hub, and become more widely spaced the farther out they extend. The North Pole is the hub of the heavens, and the twenty-eight lodges are like the canopy’s ribs or the wheel’s spokes. Why, then, are they not evenly spaced?

(The following passage continues with accounts of the winter solstice, the sun’s southernmost point, the twelve celestial sectors, the Dipper’s position, and the conjunctions of the sun and moon. In essence, it explains how the movements of heaven and earth correspond to calendar reckoning: the sun and moon begin at the first degree of the Ox, the Dipper points to Zi, and the moon meets the sun among the twelve Earthly Branches. It also argues that numerical reckoning is necessary to clarify the subtle workings of creation.)

Note: In transmitted editions, the latter part’s question-and-answer about the Star Classic, the canopy, the spokes, and their spacing is often joined continuously to the calendrical calculations.

The ancients used the curved wooden ribs of a canopy and the spokes of a wheel to represent the stars in the sky. According to the section “The Chariot Maker” in the Rites of Zhou: Record of Trades, a canopy had twenty-eight curved ribs, symbolizing the Twenty-Eight Lunar Mansions, while the wheel’s spokes symbolized the Sun and Moon. The Sun and Moon meet once each month and travel a full circuit of the heavens. Each day, the Moon then advances through one more stellar station until it catches up with the Sun and joins it in the same lunar mansion.

The celestial sphere is like two rounded canopies meeting, one above the other. The north and south poles are like the points where the two canopies rest on a wheel hub, and the Twenty-Eight Lunar Mansions are like the curved ribs of the canopies. The celestial equator crosses the middle of the sky, like the seam where the two canopies meet. North of the equator is the inner circle curving downward; south of it is the outer circle arching upward. The equator lies at the very center of the heavens, like the seam joining the two canopies, and the ecliptic crosses the equator.

The distribution of the lunar mansions therefore resembles the ribs of a canopy: near the hubs at either end, the ribs are closer together; the farther they are from the hubs, the more widely they spread. The angular spans of the lunar mansions follow the same pattern: they are narrow near the poles, widen as they move away from them, and are widest at the equator. If a circular star chart is drawn with the southern mansions wider even though they should gradually narrow, it no longer reflects the shape of the celestial sphere. A horizontally stretched star chart that also depicts the regions near both poles as very wide likewise fails to match the appearance of the heavens.

To examine the shape of the celestial sphere, one can draw it as two circular charts, one above the other, each centered on its own pole: the area north of the equator is shown as the chart of the northern inner sphere, and the area south of the equator as the chart of the southern outer sphere. Combining the two charts produces a complete image of the celestial sphere, showing how the angular spans of the lunar mansions widen gradually from the poles to the equator. It also helps observers identify celestial signs accurately when making prognostications. The north pole is called the “upper circle,” the south pole the “lower circle,” and the equator running between north and south the “middle circle.” The middle circle is widest, while the regions near the upper and lower poles are narrowest.

Ouyang Xiu said, “According to the canopy theory, the spans in the south gradually narrow; according to the celestial-sphere theory, the North Pole gradually rises.” These two accounts differ, so it is best to leave the matter unresolved for now.

The Rites of Zhou says that the boundaries of the Nine Provinces are identified through the stellar regions associated with different lands, each of which has its corresponding asterisms. The theory of regional stars is recorded in the ritual classics and should not be dismissed lightly. There are three explanations of it. Ling Zhoujiu said that the region in which Jupiter was located marked the stellar region of a state. But the ancient books on geomancy have been lost, and the divisions of commanderies and states in later times differed from those of antiquity. Moreover, when Jupiter moved through the north or west, its position did not necessarily correspond to the territories where the ancient feudal lords had been enfeoffed. This is the first difficulty with that explanation.

During the three dynasties of Tang, Yu, and Xia, there were many feudal states; under the Shang and Zhou, there were 1,773. These states were each attached to one of twelve regional powers, which in turn corresponded to the stars of the Twelve Stellar Stations. This arrangement reflects the intention of the former kings to appoint their kin and honor those close to them, as well as the importance they placed on presiding over sacrifices. For example, Yanbo was enfeoffed at Shangqiu and appointed to oversee the sacrifices associated with the Star of the Heart; as a result, the people of Shang regarded the Heart as their star. Shishen was enfeoffed in Daxia and appointed to oversee the sacrifices associated with the Three Stars; the people of Xia therefore regarded the Three Stars as their star. The land of Tang later became the land of Jin, and the Three Stars consequently became the stellar region of Jin. This is the second explanation. The third says that the affiliations of the provinces can be determined by examining the correspondences between regional stars and stellar stations. The text goes on to mention Qingzhou, with the detailed discussion continuing later.

A Modern Commentary on the Origins of Heaven

I. Celestial Stations and Directions (Opening)

玄枵 (Xuanxiao, a northern celestial station) corresponds to the east; 雍 (Yong) to the north; 鹑首 (Chunshou) to the west; and 扬 (Yang) to the south. Other correspondences include 星纪 (Xingji) in the southeast, 冀 (Ji) in the north, 大梁 (Daliang) in the northeast, 徐 (Xu) in the west, 降娄 (Jianglou) in the east, and 豫 (Yu) in the west. 三河 (Sanhe, the ancient region around the middle reaches of the Yellow River) lies at the center, while 大火 (Dahuo, the second star of the Heart mansion, also called the Great Fire Star) is due east. These are the three accounts that differ most in their assignments of celestial stations, and the various schools disagree. Readers should weigh them and decide for themselves.

II. The Record Says: The Five Planets Flourish Under Zhou

The Discourses of the States records that when King Wu campaigned against the Shang, Jupiter was in 鹑火 (Chunhuo), the Moon was in 天駟 (Tiansi, the Room mansion), the Sun was in 析木 (Ximu, the Tail mansion), the celestial marker was at the beginning of the Dipper mansion, and the Star was in 天黿 (Tianyuan, the Turtle mansion).

I once examined this matter and concluded that when the Zhou rose to power, Chunhuo lay directly in the empty region of Xuanyuan, with the Star of Millet joined to it. The Room mansion and Jupiter corresponded in longitude and latitude and belonged to the numinous power. Gazing up at this, the spirit of the god Hou Ji was moved, and Hou Ji was born. Chunshou also lay directly above the right-hand side of the mountains and rivers. From there the Great King rose to power, and Hou Ji was enfeoffed there.

When the Zhou army set out, the Sun was ten degrees into the Tail mansion, at the Ford of Ximu; the Moon was four degrees into the Room mansion, at the Chariot of Rising Yang. Three days later came the first day of the first Zhou month, a gengyin day. The Sun and Moon met at the first degree of the Southern Dipper, so the celestial marker was at the Dipper’s handle. At that time, Mars advanced together with the Zhou army, while Mercury sank from view in Tianyuan. This was a sign to announce the matter to Emperor Zhuanxu and bring the cycle of Water to an end.

From Tianyuan to Ximu, Jupiter and Chunhuo then moved backward, traveling through Chunshou before advancing again to Niaotang. In this way, they repeatedly followed their course, tracing the longitudes and latitudes of the Zhou royal house. Could human effort have brought this about? No wonder divination foretold a line of thirty generations and a reign lasting eight hundred years: among states guided by the Dao, past and present, it endured the longest. The stars make this plain. How could one fail to believe it? How could later generations hope to overcome it through human effort?

III. The Spring and Autumn Commentary: The Twenty-Eight Mansions Divided Among the Four Directions

The Spring and Autumn Commentary says that the twenty-eight mansions belong to the four directions, with seven mansions in each, together forming one celestial image. Insects and animals on earth have their images, and corresponding images also appear in the sky. The Azure Dragon of the east and the White Tiger of the west both face south, with their tails to the north; the Vermilion Bird of the south and the Black Tortoise of the north both face west, with their tails to the east. The circuit begins at the Horn mansion and turns left.

The Erya calls the Horn and Neck mansions the “Star of Longevity.” Guo Pu’s commentary explains: the count begins with the Horn mansion, which is the foremost of the ranked mansions, hence its name, the Star of Longevity. The seven mansions of each direction are as follows: from the Dipper to the Wall is the Celestial Warrior (Black Tortoise); from the Legs to the Triad is the Celestial Tiger (White Tiger); from the Well to the Chariot is the Celestial Bird (Vermilion Bird); and from the Horn to the Winnowing Basket is the Celestial Dragon (Azure Dragon). They are arranged around the four directions and turn westward with the heavens. The directions have fixed stars, but the stars have no fixed dwelling place; therefore, each appears and disappears in its own season.

A Plain-Language Reading of Tianyuan Fawei

Lin says: The Vermilion Bird, the Fire Star, the Xu Lodge, and the Mao Lodge are all celestial signs visible in the southern sky at dusk during the equinoxes and solstices.

At the position corresponding to noon, in mid-spring the seven lodges each occupy their proper direction: the Fire Star is in the east, the Vermilion Bird in the south, the Mao Lodge in the west, and the Xu Lodge in the north. When the Sun sets in the Mao Lodge and enters the region of the You direction, dusk begins, and Chunhuo—the fire governed by the Vermilion Bird—appears in the south, at the “noon position.” At that time day and night are each fifty ke, marking the Qi of the spring equinox.

By midsummer, the Vermilion Bird has shifted west, the Fire Star south, the Xu Lodge east, and the Mao Lodge north. The Sun is in Xinghuo, around the Heart Lodge, and enters the region of the Xin direction. As dusk begins, the Great Fire—the Fang and Heart lodges—appears at the southern noon position. Day is then longer than night: sixty ke of daylight and forty ke of darkness. This marks the Qi of the summer solstice.

By mid-autumn, the Fire Star has shifted west, the Xu Lodge south, the Mao Lodge east, and the Vermilion Bird north. The Sun is in the Heart Lodge and enters the region of the You direction. As dusk begins, the Xu Lodge appears at the Wu position, due south. Day and night are once again each fifty ke, marking the Qi of the autumn equinox.

By midwinter, the Xu Lodge has shifted west, the Mao Lodge south, the Vermilion Bird east, and the Fire Star north. The Sun is in the Xu Lodge and enters the region of the Shen direction. As dusk begins, the Mao Lodge appears at the Wu position. Day is shorter than night: forty ke of daylight and sixty ke of darkness. This marks the Qi of the winter solstice.

Once the four seasonal Qi of the equinoxes and solstices have been established, the Qi of the twelve months can also be determined.

In the text, “star” and “bird” refer to the celestial signs; “fire” refers to the sequence of the lodges; and “Xu” and “Mao” are the names of lodges. These terms complement one another through their overlapping meanings.

In my view, the Qi of the four seasons in Heaven and Earth never departs from the “center.” Zi and Wu mark the centers of the two solstices and are also the center of Heaven and Earth; Mao and You mark the centers of the two equinoxes and are also the center of Yin-Yang. The central stars among the twenty-eight lodges move until they reach the “center,” where they stop. When sages appear to practice the Way of central harmony and set Heaven and Earth in order, this too is simply a matter of “holding to the center.”

Star Counts of the Seven Lodges

The Azure Dragon of the east has thirty-two stars; the Black Tortoise of the north, thirty-five; the White Tiger of the west, fifty-one; and the Vermilion Bird of the south, sixty-four. Together they make one hundred and eighty-two stars.

Degrees of the Seven Lodges

The Azure Dragon spans seventy-five degrees, and the Black Tortoise ninety-eight degrees—the text gives “four fen,” which may relate to a system for recording degrees. The degrees of the White Tiger and Vermilion Bird are listed alongside those of the Azure Dragon and Black Tortoise according to the system used in the original text. Throughout the work, the four celestial animals and their seven lodges are treated together in summarizing the star counts and degrees.

The degrees assigned to the mansions—such as the Dipper and Ox mansions—add up to 365¼ degrees around the heavens. Each degree corresponds to 2,933 li. The celestial sphere is also divided into twelve “sectors,” each corresponding to one of twelve regions on earth.

From the eleventh degree of the Dipper mansion to the seventh degree of the Maiden mansion lies the sector called Xingji, also known as Xunu. It corresponds to the earthly branch Chou and the calendrical designation Chifenruo; its pitch standard is Huangzhong, the Dipper’s handle points to the Zi position, and its earthly region is Wu and Yue. From the eighth degree of the Maiden mansion to the sixteenth degree of the Rooftop mansion lies the sector called Xuanxiao, also known as Tianyuan. It corresponds to the earthly branch Zi and the calendrical designation Kundun; its pitch standard is Dalü, the Dipper’s handle points to the Chou position, and its earthly region is Qi. From the seventeenth degree of the Rooftop mansion to the fourth degree of the Legs mansion lies the sector called Shiwei, also known as Zizi. It corresponds to the earthly branch Hai and the calendrical designation Dayuanxian; its pitch standard is Taicu, the Dipper’s handle points to the Yin position, and its earthly region is Wei. From the fifth degree of the Legs mansion to the sixth degree of the Stomach mansion lies the sector called Jianglou. It corresponds to the earthly branch Xu and the calendrical designation Yanmao; its pitch standard is Jiazhong, the Dipper’s handle points to the Mao position, and its earthly region is Lu.

From the seventh degree of the Stomach mansion to the eleventh degree of the Net mansion lies the sector called Daliang. It corresponds to the earthly branch You and the calendrical designation Zuoe; its pitch standard is Guxian, the Dipper’s handle points to the Chen position, and its earthly region is Zhao. From the twelfth degree of the Net mansion to the fifteenth degree of the Well mansion lies the sector called Shishen. It corresponds to the earthly branch Shen and the calendrical designation Tuntan; its pitch standard is Zhonglü, the Dipper’s handle points to the Si position, and its earthly region is Jin and Wei. From the sixteenth degree of the Well mansion to the eighth degree of the Willow mansion lies the sector called Chunshou. It corresponds to the earthly branch Wei and the calendrical designation Xiehe; its pitch standard is Ruibin, the Dipper’s handle points to the Wu position, and its earthly region is Qin. From the ninth degree of the Willow mansion to the seventeenth degree of the Extended Net mansion lies the sector called Chunhuo. It corresponds to the earthly branch Wu and the calendrical designation Dunqiang, also known as Dalü; its pitch standard is Linzhong, the Dipper’s handle points to the Wei position, and its earthly region is Zhou.

From the eighteenth degree of the Extended Net mansion to the eleventh degree of the Chariot mansion lies the sector called Chuwei. It corresponds to the earthly branch Si and the calendrical designation Dahuangluo; its pitch standard is Yize, the Dipper’s handle points to the Shen position, and its earthly region is Chu. From the twelfth degree of the Chariot mansion to the fourth degree of the Root mansion lies the sector called Shouxing. It corresponds to the earthly branch Chen and the calendrical designation Zhixu; its pitch standard is Nanlü, the Dipper’s handle points to the You position, and its earthly region is Han. From the fifth degree of the Root mansion to the ninth degree of the Tail mansion lies the sector called Dahuo. It corresponds to the earthly branch Mao and the calendrical designation Dan’e; its pitch standard is Wushe, the Dipper’s handle points to the Xu position, and its earthly region is Song. From the tenth degree of the Tail mansion to the tenth degree of the Dipper mansion, a span of 135 fen, marks the end of the sector called Ximu. Ximu corresponds to the earthly branch Yin and the calendrical designation Shetige; its pitch standard is Yingzhong, the Dipper’s handle points to the Hai position, and its earthly region is Yan.

In my view, Zheng of the Directorate of Agriculture once said that the heavens have twelve sectors, the regions through which the sun and moon travel, while the earth has twelve divisions, the territories in which the feudal lords established their states. Thus, the twenty-eight mansions are assigned to the twelve earthly branches and coordinated with the movements of the sun, moon, and five planets. They move to the left and right, forming a warp and weft with one another. In this way, the Five Phases divide into Yin and Yang, giving rise to the changing seasons of heaven and earth.

Among the seven mansions of the Azure Dragon in the east, the Horn mansion is the court where the Five Emperors take their seats, and the Neck mansion is where the ancestral temple stands. What corresponds to the Root mansion begins here.

This passage primarily elucidates the celestial characteristics and symbolic significance of the seven lunar mansions of the Azure Dragon in ancient Chinese astronomy (Jiao, Kang, Di, Fang, Xin, Wei, Ji).

The seven mansions of the Eastern Azure Dragon correspond to the Wood phase and represent spring. Each mansion carries specific symbolism: Jiao resembles a flood dragon, Kang a golden dragon, Di a raccoon dog, Fang a rabbit, Xin a fox, Wei a tiger, and Ji a leopard. The sun and moon traverse the central path while the five major planets orbit the periphery.

Detailed observations reveal:

The Jiao mansion contains two principal stars marking the Celestial Gate, where the ecliptic (the sun's path) passes. The left star, called Tian Tian (Celestial Field), governs punishments; the right star oversees military affairs. A radiant Jiao portends a virtuous ruler and peaceful reign.

The four stars of Kang symbolize the emperor's inner court, presiding over epidemics and diseases while processing imperial petitions, adjudicating cases, and recording merits.

Di's four stars represent the imperial bedchamber and consorts' quarters - the front pair signifying the empress, the rear pair the concubines. Known as "Celestial Root," Di mirrors a tree's foundational system.

Fang's four stars form the Ming Tang (Hall of Enlightenment) where edicts are issued. Its central region, called Tian Qu (Celestial Thoroughfare), heralds peace when traversed by celestial bodies. Fang also embodies the Celestial Steed, governing imperial chariots.

Among Xin's three stars, the central luminary marks the emperor's throne, the front star the crown prince, and the rear star lesser princes. Called the Great Fire Star, Xin's movements correlate with seasonal changes. Jupiter's residence in Xin's domain foretells abundant harvests.

The text cites classical texts like Erya, Guoyu, and Zuo Zhuan, demonstrating how these astronomical observations intertwined with ancient governance and agriculture. Emperor Gaozu of Han established the Lingxing Temple for stellar worship, while the Zhou dynasty's rise coincided with a planetary convergence in Fang mansion.

This scripture primarily discusses the astrological significance of the Azure Dragon's seven lunar mansions (Jiao, Kang, Di, Fang, Xin, Wei, Ji) in the east and the White Tiger's seven lunar mansions (Kui, Lou, Wei, Mao, Bi, Zi, Shen) in the west within ancient Chinese astronomy.

Regarding the Azure Dragon's mansions:

The Wei (Tail) constellation consists of nine stars. The first star represents the empress, while the next three symbolize imperial concubines. Beside the second star lies another called the Divine Palace Star, embodying the dragon's tail. When these stars shine brightly and evenly, it signifies harmony in the imperial harem and flourishing descendants. The Dragon Tail Star lies dormant in the Chen position (southeast), symbolizing the cyclical nature of life and death, much like the swaying of a dragon's tail.

The Ji (Winnowing Basket) constellation, composed of four stars, represents the dwelling of imperial consorts and marks the dragon's tail. It governs disputes and gossip, also known as the "Heavenly Ford Star," commanding winds from all directions. When the moon passes through Ji, Dongbi (northern mansions), Yi, or Zhen (Si-position constellations), winds arise. Ji is also called the "Heavenly Rooster Star," as legend holds that Fu Yue, a virtuous minister of the Shang dynasty, transformed into a star and rode between Ji and Wei after death.

From a trigram perspective, the dragon belongs to the eastern Zhen (Thunder) trigram, active beneath layers of Yin energy. Like a turtle exhaling breath or a snake awakening from hibernation, the dragon excels in transformation. During the spring equinox, the Azure Dragon's mansions appear, corresponding to the Yu hexagram in the I Ching: "Thunder emerges, and the earth stirs." At the autumn equinox, they vanish, aligning with the "Returning Maiden" hexagram of Thunder over Lake. Summer thunderstorms that topple trees resemble a dragon soaring, as the Zhen trigram's Five Phase is Wood, corresponding to the Mao position (due east). The Kang constellation embodies the dragon, akin to thunder.

Astrologers associate the days of Jia, Yi, Yin, and Mao (Wood-element hours) with dragons: Jiao is the flood dragon, Kang the true dragon, Yi the snake, and Zhen the earthworm. From the spring equinox to the Grain in Ear solar term, the Zhen trigram dominates, with the Chen and Si positions (southeast) corresponding to Yi, symbolizing the dispersal of Qi. The Fang constellation, also called "Heavenly Steed," is part of the Azure Dragon's mansions, hence horses are termed "dragon-horses." Legends speak of the Zhou dynasty's rise being heralded by five stars aligning into Fang, alongside tales of "five horses transforming into dragons."

Regarding the White Tiger's mansions:

Kui resembles a ditch, Lou a gathering spring, Wei the celestial granary, Mao a white-robed assembly (presiding over funerals), Bi border conflicts, Zi the tiger's head, and Shen executions. The Ling Xian records the White Tiger as a fierce creature entrenched in the west. The west belongs to Metal, and each of the White Tiger's seven stars carries specific symbolism: Kui governs literary fortune, Lou wealth accumulation, Wei storage, Mao funerals, Bi frontier defense, Zi beasts of prey, and Shen penal justice.

This scripture primarily elucidates the seven western constellations (xiu) among the twenty-eight lunar mansions in ancient Chinese astrology: Kui, Lou, Wei, Mao, Bi, Zi, and Shen. Each constellation carries specific symbolic meanings and functions.

The Kui constellation comprises sixteen stars, known as "Celestial Swine" or "Feng Swine," symbolizing armories and governing military affairs and water conservancy. During the second lunar month, the moon traverses the Kui constellation.

The Lou constellation consists of three stars, representing the emperor's hunting grounds and overseeing sacrificial livestock. When Lou shines brightly, it signifies peace across the realm. In ancient astrology, this constellation also correlated with ministers' fortunes.

The Wei constellation contains three stars, symbolizing celestial kitchens and granaries that govern grain reserves. Its radiance similarly indicates national tranquility. The sun passes through Wei during the third lunar month.

The Mao constellation, with its seven stars dubbed "Heaven's Ears," presides over judicial matters in western regions. Its brilliance reflects impartial justice. This constellation also held associations with northern nomadic tribes.

The Bi constellation's eight stars represent border defense troops, governing hunting expeditions and military campaigns. Ancient emperors would use Bi as their vanguard during travels. Bi also held meteorological significance, believed to influence wind and rain.

The Zi constellation's three stars symbolize vanguard forces and military provisions. Its brightness indicates ample supplies. During the eighth lunar month, Zi appears directly overhead at dawn.

The Shen constellation's ten stars embody the White Tiger, governing warfare and punishments. Connected with frontier tribes, dimming of Shen might portend border unrest.

This passage elucidates the astrological significance and symbolic meanings of the Twenty-Eight Lunar Mansions in ancient Chinese astronomy. It begins by describing the stellar configuration of the Shen constellation (one of the Seven Mansions of the White Tiger in the West): the right shoulder represents the Right General, the left shoulder the Left General, the left foot the Rear General, and the right foot the Auxiliary General. According to the Yellow Emperor's astrological traditions, when all seven stars of Shen shine brightly, it portends the mobilization of elite troops for military campaigns. If both Shen and its companion star Fa shine with equal brilliance, it indicates ministers plotting insurrection. As part of the Western White Tiger constellation, Shen embodies the qi of stern execution, symbolizing military authority. To its east lies Sirius (Tianlang); any change in its radiance foretells rampant banditry.

The text then details the symbolism of the Southern Vermilion Bird's Seven Mansions: the Jing constellation governs water management, the Gui constellation oversees sacrificial rites, the Liu constellation presides over plant growth, the Xing constellation (also called Chunhuo) governs urgent affairs, the Zhang constellation manages banquet hospitality, the Yi constellation handles distant visitors, and the Zhen constellation oversees chariots and wind patterns. These mansions are further associated with animal symbols: Jing resembles a watchdog (an), Gui a sheep, Liu a river deer, Xing a horse, and so forth. The Southern Vermilion Bird, belonging to the Fire element, divides its celestial domain into three sectors: Chunshou (Pheasant Head), Chunhuo (Pheasant Fire), and Chunwei (Pheasant Tail).

Finally, specific functions of three key mansions are explained: The eight stars of Jing constellation serve as celestial inspectors, governing water equilibrium and judicial fairness. The five stars of Gui constellation function as Heaven's Eye, overseeing the detection of treachery and harvest yields, while also relating to funeral matters. The eight stars of Liu constellation act as the Celestial Kitchen, managing culinary flavors and thunder phenomena. These astrological observations were historically employed to predict natural disasters and sociopolitical upheavals.

This passage primarily discusses the astronomical characteristics and symbolic meanings of the seven southern lunar mansions (Xing, Zhang, Yi, Zhen, etc.) in ancient Chinese stellar lore, associated with the Vermilion Bird constellation.

Among the seven mansions of the Vermilion Bird:

• The Xing mansion (also called Tiandu Xing) governs clothing and embroidery.
• The six stars of the Zhang mansion represent where divine birds feed, overseeing treasures and ritual vessels for ancestral temples, as well as feasting and banquets.
• The twenty-two stars of the Yi mansion symbolize the celestial Music Bureau, presiding over music and hosting distant guests; their brightness heralds flourishing rites and music.
• The four stars of the Zhen mansion represent chariots, governing both vehicles and horses as well as symbolizing ministerial aides, while also correlating with wind directions.

These mansions are all linked to the image of the southern Vermilion Bird (the firebird). Notably, the Liu and Xing mansions correspond to the Wu position (due south), while the Yi mansion aligns with the Si position (southeast). Ancient observers saw parallels between these celestial patterns and avian traits—for instance, quail (pheasants) always nest in vegetation during flight, much like southern birds such as peacocks.

The text also notes the connection between horses and the stars: because the Seven Stars (Qixing) correspond to the Wu position (associated with the Fire phase), horses were classified as fire-natured creatures. Both silkworms and horses were believed to originate from the essence of the Dragon Star, while shelled creatures like crabs, turtles, and eggs were linked to the Li trigram (symbolizing fire).

Finally, it briefly touches on the symbolism of the northern Black Tortoise's seven mansions: the Southern Dipper stars represent temples, the Altair star (Qianniu) symbolizes sacrificial offerings, the Weaving Maid (Nü) signifies the Heavenly Emperor’s granddaughter, the Xu mansion relates to funerary rites, the Wei mansion governs house construction, the Ying mansion corresponds to serene ancestral shrines, and the Eastern Wall (Dongbi) oversees literature and scholarship. The Ling Xian (an ancient astronomical text) describes the spiritual tortoise as having its head retracted into its rounded shell.

This passage explains the astrological significance of the seven northern constellations (Xuanwu Seven Mansions) in ancient astronomy. The northern constellations consist of seven stellar groups: Dou, Niu, Nü, Xu, Wei, Shi, and Bi, each carrying specific symbolic meanings.

The Dou constellation (Southern Dipper's six stars) was called the "Celestial Temple," governing lifespan and symbolizing high-ranking officials like chancellors and grand stewards who appointed worthy individuals and conferred noble titles. Its two southern stars were named Tianliang (Celestial Beam), the middle two Tianxiang (Celestial Minister), and the northern two Tianfu (Celestial Treasury). A bright Dou constellation signified peace across the land.

The Niu constellation's six stars formed the "Heavenly Pass and Bridge," overseeing sacrificial animals. Ancient astronomers believed the movements of the sun, moon, and five planets originated from Niu. Its three Hegu stars were also called the Cowherd Star (Altair), symbolizing Yang energy circulation and the growth of all things. If Venus intruded into Niu, it foretold danger for military generals.

The Nü constellation's four stars, alternatively called Wunü or Xunü, governed feminine affairs like weaving and marriages. Its northern Vega star represented the Celestial Emperor's granddaughter.

The Xu constellation governed northern cities and ancestral temple sacrifices, also symbolizing mourning matters and the prime minister's office.

The Wei constellation's three stars oversaw celestial treasuries and markets, representing construction projects. Both Xu and Wei were associated with the depletion of primordial Qi (vital energy).

The Shi constellation's two stars symbolized the Son of Heaven's palace while governing military provisions and civil engineering projects. A bright Shi constellation indicated national prosperity, earning it names like "Mysterious Palace" or "Pure Temple."

The Bi constellation's two stars governed literary works, representing the empire's repositories of knowledge. A luminous Bi signified a wise ruler and abundance of virtuous officials. If Jupiter lingered in Bi, it predicted flood damage to crops.

These celestial observations were deeply connected with ancient political, agricultural, and military activities, embodying the concept of "cosmic resonance" between heaven and humanity. Terms like "Xuanxiao" and "Xingji" mentioned here refer to specific stellar regions in traditional Chinese astronomy.

This passage primarily discusses the division of celestial phenomena in ancient astronomy and their symbolic meanings. It begins by mentioning how the tortoise and snake symbolize the Black Tortoise (Xuanwu, the northern divine beast) among the seven northern constellations, with the star Altair (Niusu) positioned in the northern direction of Chou, representing the movement of Yang Qi and the sprouting of all things. The text also distinguishes the hierarchical differences between the star Vega (a three-star formation) and the star Alshain (a four-star formation), as well as the positions of the six-star Celestial Prison (for nobility) and the nine-star Rope Constellation (for commoners). The northern constellations are often associated with ancestral temple rituals, as the north belongs to Yin and is considered a gathering place for spirits and deities.

The middle section focuses on the core structure of the Purple Forbidden Enclosure (Ziwei Yuan, the celestial abode of the Heavenly Emperor): the five stars of the Celestial Pole (symbolizing the Yellow Emperor at the center and the four directional deities) and the six stars of the Hook Array (associated with Earth, corresponding to the earthly branches Chen, Xu, Chou, and Wei). It mentions that the Yellow Emperor resides at the center, while the four directional deities govern Wood, Fire, Metal, and Water respectively—a symbolic representation using imperial titles to illustrate the operational laws of the Five Phases (Wuxing). Among the six stars of the Hook Array, the Great Emperor Star rules over all spirits, with the four auxiliary stars guarding the polar star. Their positions mirror the central role of Earth among the Five Phases, commanding the four directional creatures—the Dragon (east), Tiger (west), Bird (south), and Tortoise (north)—as guardians of the central Purple Forbidden Enclosure.

Note: In the text, "Jade Balance" (Yuheng) refers to the fifth star of the Big Dipper; "Kan" is the Water trigram in the Eight Trigrams (Bagua); "Gen" is the Mountain trigram; and "Heart" refers to the Heart constellation (Xinxiu). These correspondences between celestial phenomena and trigrams reflect the ancient cosmological view of "Heaven-Human resonance." The mention of "five palaces with thirty-five names" symbolizes the Big Dipper's seven stars as the Heavenly Emperor's chariot, whose rotation governs the transformations of Heaven and Earth.

The celestial stars correspond to earthly offices and affairs. The Santai (Three Platforms) constellation consists of six stars arranged in three pairs. The first pair is called Tianzhu (Celestial Pillars), corresponding to the Three Dukes (Grand Commandant, Minister of Education, and Minister of Works) in human governance, while in heaven they are known as Santai. The Wenchang Palace has two stars: the upper platform is the Siming (Director of Fate) star, governing lifespan; the middle platform is the Sizhong (Director of the Imperial Clan) star, overseeing the royal lineage; and the eastern lower platform is the Silu (Director of Prosperity) star, managing military affairs. The Santai stars are also called Tianjie (Celestial Stairs), upon which the Supreme Deity Taiyi ascends and descends, also referred to as Taijie (Supreme Stairs). The upper star of the upper stair corresponds to the Son of Heaven, while the lower star corresponds to the empress; the upper star of the middle stair corresponds to feudal lords, and the lower star to high ministers; the upper star of the lower stair corresponds to scholars, and the lower star to commoners. When the colors of the Santai stars are harmonious, it signifies unity between ruler and subjects; disharmony foretells chaos. When the three stairs are balanced, Yin and Yang are in harmony, winds and rains come seasonably, the spirits of the land are content, and peace reigns under heaven. The "Six Signs" refer to the omens manifested by these six stars.

The Wenchang constellation consists of six stars located in front of the Big Dipper's bowl, representing the six celestial talismans that record the workings of the Dao of Heaven. Celestial officials say the Dipper's bowl carries these six stars: the first is the chief general, the second the deputy general, the third the noble minister, along with the Siming, Sizhong, and Silu stars, which share the same functions as the Santai stars.

The Shangshu (Five Stars of the Imperial Secretariat) resemble heaven's mouth and tongue, regulating the primal Qi (vital energy) through the four seasons and implementing decrees across the four seas, jointly governing the world.

The Shaowei constellation has four stars within the Taiwei Enclosure, symbolizing the positions of scholar-officials. The first star represents recluses, the second advisors, and the third high ministers. If these stars shine brightly yellow, it foretells the recommendation of worthy talents.

The Langguan (Fifteen Stars of Court Officials) lie northeast of the Celestial Emperor's throne, also called the Yiwu Langfu, corresponding to the Yuan Shi of Zhou dynasty and the Guanglu, Zhongsan, and Jianyi officials of Han dynasty.

The Chuanshuo (Storyteller) star trails behind the Ji and Wei constellations, governing prophecies. This star corresponds to court positions like the Grand Invocator and shaman officials. Just as the Santai stars match the Three Dukes, the Wenchang six stars correspond to the six ministries, and the North Dipper symbolizes heaven's voice, so the Imperial Secretariat serves as the ruler's mouthpiece. Where heaven has the Chuanshuo star, earth has prime ministers skilled in persuasion; where heaven has Wangliang (Capella) driving the celestial chariot, earth has expert charioteers like Wangliang. Such correspondences between heaven and humanity are too numerous to list exhaustively.

The Tianyuan Fawei primarily discusses the symbolic meanings and functions of celestial constellations:

The two stars of Eastern Wall (Dongbi) govern the literary classics of the world. When these stars shine brightly, it signifies enlightened governance and the emergence of worthy individuals in the state. The phenomenon of "Five Planets Gathering at Kui" (referring to five planets clustering near the Kui constellation) can be understood in relation to the earlier annotation about planetary alignments.

The "Historian at the Pillar" (Zhuxiashi) is a star east of the North Star, symbolizing the court historian who records the ruler's faults. The six stars of Liujia, located near the Canopy (Huagai) constellation, regulate the transformations of Yin-Yang, harmonize with seasonal transitions, and assist in governance and moral instruction.

The Canopy Star (Huagai, symbolizing the imperial carriage) is recorded in the Jin Dynasty Astronomical Records: its upper part consists of nine stars forming the canopy, while nine lower stars serve as its supporting handle, resembling a celestial canopy protecting the imperial throne. The three stars of the Weaving Maiden (Zhinü) represent the Heavenly Emperor's granddaughter, presiding over fruits, silks, treasures, and matrimonial affairs.

Regarding military constellations: The twelve stars of Heavenly General (Tianjiangjun) lie north of the Lou constellation, with the central bright star symbolizing the Celestial General-in-Chief and surrounding smaller stars representing soldiers. The Langguan stars signify military preparedness. The twenty-seven stars of Imperial Guards (Qiguan) south of the Di constellation symbolize the Son of Heaven's elite guard.

The forty-five stars of the Forest of Feathers (Yulin) south of the Encampment (Yingshi) constellation are also called the Celestial Army. The twelve stars of Rampart (Leibi) north of Yulin represent military barracks. The nine stars of Banner (Canqi) west of the Orion (Shen) constellation govern archery.

Other significant constellations: The nine stars of Jiuyou in the southwest represent the Son of Heaven's banners. The nine stars of Left Banner and Right Banner north of the Ox (Qianniu) constellation include the three stars of River Drum (Hegu), which actually symbolize generals (often mistaken for the Ox constellation). The three stars of Celestial Spear (Tianqiang) east of the Big Dipper's handle belong to the celestial armory. The nine stars of Bow (Hu) southeast of the Wolf (Lang) constellation resemble a heavenly bow guarding against thieves. The five stars of Celestial Flail (Tianbang) serve as the Son of Heaven's vanguard, repelling external threats and resolving conflicts.

The arrangement and movements of these constellations were used in ancient times to observe celestial phenomena and predict human affairs.

This scripture primarily elucidates the correspondences between celestial phenomena and human affairs, along with the functions and symbolic meanings of key constellations.

When the Zhao Yao star appears abnormal, it foretells impending border conflicts. If this star shines brightly but irregularly, foreign tribes will refuse submission; if it shines both brightly and properly aligned, these tribes will pledge allegiance.

The Celestial Stables (Tianjiu) consist of ten stars in the eastern wall constellation, governing horses, postal stations, and timekeeping instruments, operating in conjunction with sundials. The Wangliang star (also called Tianma, Celestial Horse) symbolizes chariots and cavalry. Ancient observers regarded it both as a heavenly bridge and as an omen for vehicular and equestrian matters. Here the text emphasizes that enduring peace requires balancing civil and military governance—mirrored in the courtly distinction between Langguan (civil officials) and Langjiang (military commanders).

The Fang star is considered an agricultural auspice. When it appears due south at noon during the Spring Equinox, it heralds abundant harvests. The Nongwenren star, located southwest of the Southern Dipper, represents the venerable farmer overseeing agricultural affairs. The Tianji (Celestial Rooster) star governs timekeeping, signaling optimal moments for plowing and sowing.

While the legend of the Cowherd (Qianniu star, Altair) and Weaver Girl (Zhiniü star, Vega) may lack historical veracity, it serves to edify the common people. Ancient astronomers held that the movement of the Seven Luminaries (sun, moon, and five visible planets) originates from the Cowherd star, which guides the ascension of Yang Qi. Scholars Li Xun and Sun Yan held differing interpretations regarding the relationship between the Hegu star and the Cowherd constellation.

Among the nine Liqü stars, six shine brightly while three remain dim; during plowing seasons, their "handle" points upward. The nine Tiantian (Celestial Field) stars south of the Ox constellation symbolize heavenly farmland. The Shuifu star southwest of the Eastern Well governs water management. The nine Luoyan stars east of the Cowherd represent irrigation dikes.

The Sidu (Four Great Rivers) stars correspond to the Yangtze, Yellow, Huai, and Ji Rivers. The five Dou stars south of official constellations oversee weights and measures—their tilting portends unjust standards nationwide, while proper alignment predicts bumper harvests.

The seven Neichu stars manage military provisions; if guest stars (abnormal phenomena) intrude here, warfare is imminent. The four Tianjiang stars north of the Tail constellation—if incomplete—indicate blocked bridges and passes; if trembling, they foretell great floods. The Tianchuan star (also called Jishui, Accumulated Waters) likewise carries significant astrological import.

This passage from Tianyuan Fawei primarily explains the names and symbolic meanings of various celestial phenomena. The first of the Nine Stars is called the "Chariot and Boat Star," symbolizing assistance in traversing impassable terrain; the central one is named the "Accumulated Waters Star," which foretells floods and governs the balance between drought and deluge. When its brightness is moderate, it signifies peace and prosperity in the world.

The "Heavenly Coin Star" consists of ten stars arranged like strung copper coins, located northwest of the Beiluo Gate. The "Heavenly Key Star" lies west of the handle of the Big Dipper, symbolizing the opening and closing of gates. The "Heavenly Market Enclosure" is a cluster of twenty-two stars northeast of the Fang constellation, representing market trade and fair measurement. When these stars appear bright and lustrous, they herald bountiful harvests; when dim and sparse, they foretell famine. If Mars approaches this area, it punishes disloyal ministers, while the appearance of a comet suggests market relocations or administrative boundary changes.

The "Imperial Throne Star" is the seat of the Celestial Emperor, positioned at the center of the Heavenly Market Enclosure. If it shines brightly and clearly, it indicates auspicious fortune for the Son of Heaven and the smooth implementation of decrees. The "Observer Star" lies northeast of the Imperial Throne, tasked with monitoring the shifts of Yin and Yang. The "Four Eunuch Stars" in the southwest should not be overly bright—if they are, it signifies excessive influence of ministerial advisors. The ancients said, "Markets are held at midday," and once trading concludes, people disperse. This insight was derived by Shennong (the Divine Farmer) from observing the Shihe hexagram.

In the southern sky, the "Human Stars" consist of five stars, symbolizing the peaceful livelihood of the people. Also called the "Reclining Stars," they serve as a reminder to guard against indulgence in pleasure. The "Old Man Star," also known as the South Pole Star, typically appears in the Bing position during the autumn equinox and vanishes in the Ding position by the spring equinox. Its appearance heralds an era of peace and longevity, while its absence foretells impending conflict.

The "Heavenly Milk Star" lies north of the Kang constellation, symbolizing celestial nectar. The "Geze Star" resembles yellow flames rising from the earth, broad at the base and tapering upward. Its sighting promises harvests without labor and the arrival of distinguished guests without construction efforts. The "Auspicious Star" (Jingxing), also called the "Heavenly Clarity Star," often appears in nations with enlightened governance. Formed by the convergence of red and blue Qi, its red region contains two yellow stars, while the blue region holds one—when these three unite, they manifest as the Auspicious Star.

The "Heavenly Altar Star" (Tianshe), south of the Ghost constellation, comprises six stars and represents the Earth Deity. It venerates Gou Long, son of Gonggong, for his achievements in managing water and soil. The "Heavenly Grain Star" (Tianji) consists of five stars south of the Seven Stars constellation, symbolizing the deity of the five grains. The "Heavenly Temple Star" (Tianmiao), with fifteen stars south of the Zhang constellation, represents the ancestral temple of the Son of Heaven.

This scripture primarily explores the relationship between celestial phenomena and human fortunes, divided into three interpretative sections.

The first section discusses the basis for dividing day and night. Ancient people demarcated day and night by observing the rising and setting of the sun and stars. Shao Yong (Master Shao) held that the stars (symbolized by the Li trigram) represent daytime while the morning star represents night. When the sun rises, the stars disappear; when the sun sets, the stars appear—a natural phenomenon observable to all. Various schools had slight differences in calculating temporal divisions: for instance, Master Ma considered day and night as fifty ke (an ancient time unit) each, whereas Cai Yong calculated fifty-six ke for daytime and forty-four for night, with discrepancies arising from specific definitions of "star visibility indicating night."

The second section meticulously records the orbital patterns of the five planets (Five Luminaries): the Year Star (Jupiter) completes its celestial circuit in approximately twelve years, the Sparkling Deluder (Mars) in thirty-three years, the Quelling Star (Saturn) in twenty-eight years, the Great White (Venus) in eight years, and the Chronographic Star (Mercury) in one year. These celestial bodies, together with the twenty-eight lunar mansions, form the cosmic operating system. Any deviation in their movements may trigger floods or droughts, corresponding to human misfortunes and the rise and fall of states. The scripture emphasizes that only through cultivating virtue (De) can calamities be averted; otherwise, minor deviations accumulate into major disasters.

The third section specifically interprets the omens of comets (broom stars). The Gongyang Commentary records comets as "perverse and chaotic qi," symbolizing the sweeping away of the old to establish new order. Apocryphal texts describe comets extending about ten feet, with different colors foretelling distinct disasters: blue heralds the downfall of feudal lords, red indicates tyranny by powerful states, and white presages widespread military conflicts. The author cites historical examples: during Duke Wen of Lu's reign in the Spring and Autumn period, when a comet appeared near the Big Dipper, the southern barbarian state of Chu subsequently launched massive invasions into the Central Plains. Conversely, Duke Huan of Qi successfully averted disaster through sacrificial rites to counteract the comet's ill omen.

Yanzi (a statesman of the Qi state during the Spring and Autumn period) once said that if rulers violate the Dao (the Way) in governing the people, the people will become displaced. In the fifteenth year of Qin Shi Huang's reign, comets appeared four times, some even spanning the entire sky. Later, the Qin state annexed the six other states and waged wars on all fronts, resulting in countless deaths. In the fifth year of the Yuan'guang era of Emperor Wu of Han, during the seventh month, a comet entered the Taiwei Enclosure (an ancient asterism) from the east and remained visible for over fifty days, foretelling the treacherous governance of the eunuch Zhao Zhong.

In the second year of the Jian'ping era of Emperor Ai of Han, during the third month, a comet appeared near the star Altair for over seventy days, ultimately leading to Wang Mang's usurpation of the Han dynasty. During the Jiazi year of the Jingding era in the Southern Song dynasty, a comet appeared in the Liu constellation (one of the twenty-eight lunar mansions), corresponding to the Ruibin pitch in the twelve-tone system and belonging to the Fire Bird lunar lodge. A sinister flame spanned half the sky for over seventy days. At that time, the imperial secretary submitted a memorial stating that the comet's intrusion into the Liu constellation was an ominous sign, predicting major political upheaval in the court.

The text lists numerous celestial anomalies: for instance, stars originally representing virtuous ministers transformed into comets due to the governance of figures like Kong Guang and Cui Lie; the Wen'chang and Huagai stars, symbols of literary fortune, turned into comets with the rise of figures like Yuan Zhen and Gong Yu; and the asterisms overseeing censorial duties became comets as officials remained silent and neglected their responsibilities. Larger comets appeared, corresponding to historical events such as Shang Yang's reforms prioritizing utility and Wang Anshi's authoritarian declaration that "heavenly omens need not be feared." These phenomena all pointed directly to contemporary ills, yet rulers failed to correct them in time, leading to the collapse of their states within a decade.

The text then describes several special celestial phenomena:

The "Chiyou Banner" resembles a comet with a curved tail like a flag, yellow at the top and white at the bottom. Formed from the essence of Mars (Yinghuo), its appearance foretells that the ruler will wage war on all fronts.

The "Heavenly Dog Falling to Earth" appears as a massive meteor with thunderous noise, resembling a blazing streak across the sky. Upon landing, it takes the shape of a dog, covering several acres and affecting battlefields thousands of miles away, signaling military defeat and the death of generals. Meng Kang (a scholar of the Eastern Han dynasty) believed this was also formed from the essence of Venus (Taibai).

Regarding Venus's unusual movements:

When the sun is in the south and Venus is also in the south, or when the sun is in the north and Venus follows, this is called "overflowing" (ying), foretelling unrest among feudal lords. In such cases, advancing in war brings good fortune while retreating brings misfortune. The opposite is called "contracting" (suo), indicating the ruler's distress, where retreating is auspicious and advancing is inauspicious. If Venus is in the south while Jupiter (Suixing) is in the north, it is called the "Year of Yin and Yang" (pinmu nian), heralding abundant harvests. If Venus fails to appear when it should or remains visible when it should vanish, it signifies impending national calamity. The so-called "traversing the sky" refers to Venus being visible during daylight—since the sun represents Yang, all other stars should disappear after sunrise.

The Tianyuan Fawei scripture primarily elucidates the correspondence between celestial anomalies and human calamities, using historical events to demonstrate the prophetic significance of astral phenomena.

When the sun displays abnormal phenomena at high noon ("the sun appearing at noon when it should not"), competing with daylight itself, it portends the collapse of social order. The world will undergo upheaval, displacing the people and reversing the balance between the strong and the weak. The text cites the usurpation of the Han dynasty by Wang Mang as an example—during that time, anomalies appeared in the Taiwei Enclosure (the celestial region symbolizing the emperor’s domain), and in the Dihuang era, a star shone as brightly as the moon, illuminating the earth. Subsequently, armies indeed stormed the imperial palace.

The planet Venus (Taibai) governs warfare, Mars (Yinghuo) governs internal strife, and the moon governs punishments. When these three celestial bodies deviate from their normal courses, omens of treacherous ministers, bloodshed, and war manifest. For instance:

• When Xiang Yu came to the rescue at Julu, a "crooked arrow" (a curved meteor) streaked westward across the sky, foreshadowing the massacre of Qin soldiers and the violent sacking of Xianyang.
• The conjunction of Mercury, Jupiter, and Mars in the Well constellation (Dongjing) presaged foreign invasions and mourning rites.
• During Emperor Wen of Han’s reign, the clustering of three stars corresponded to mass gatherings of commoners in white robes.
• In the Tianbao era of the Tang dynasty, the five planets gathered in the Winnowing Basket and Tail constellations (Jiwei), signaling fortune for the virtuous and misfortune for the wicked.

Meteoric anomalies likewise carry prophetic meaning:

• During Emperor Yuan of Han’s reign, a red-and-white meteor with a head like a jar and a tail stretching over ten zhang appeared, foretelling the emperor’s loss of power—later fulfilled by Wang Mang’s usurpation.
• In the Jianwu era of the Eastern Han, hundreds of small meteors scattered in all directions, mirroring the widespread displacement of the populace.

The scripture particularly emphasizes that these celestial changes signify both ill and auspicious omens (such as the clustering of four stars in the Head of the Vermilion Bird during the Tang Zhide era, which presaged unity between China and foreign lands), and thus should not be generalized. The author claims to have personally witnessed three major anomalies at the age of seventy, including the comet of the Jiazhi year, and thus meticulously records these correspondences between celestial phenomena and human affairs.

(Note: "Taiwei" refers to the celestial court outside the Purple Forbidden Enclosure; "crooked arrow" is a type of meteor; "Well" [Dongjing], "Ghost" [Yugui], etc., are names of constellations.)

This passage records ancient Chinese astrological divination practices that interpreted celestial phenomena to predict human fortunes and misfortunes. It primarily describes various astronomical anomalies and their corresponding omens:

When a meteor as large as a cup streaked westward from the star Vega, Empress Guanglie later passed away. Another white meteor emerged from the direction of the Wenchang constellation (governing literary fortunes), illuminating the ground with a four-zhang-long trail that twisted like a dragon-snake, after which Wang Shang committed suicide. The astronomical records of the Jin dynasty explain that these were celestial messengers—large stars presaged major events while small ones indicated minor affairs. Those descending from above were called "flowing," those ascending from below "flying," and the largest were termed "galloping." Meteors producing rumbling sounds symbolized heaven's wrath; smaller ones represented commoners' affairs, while moon-sized meteors signified matters concerning rulers. If all stars trembled, it foretold hardship for the populace.

The shaking of the Fuer star (a minor star near the Bi constellation) indicated the presence of slanderers misleading the sovereign. The Juanshe constellation (six northern stars) governed disputes and could detect calumny, while the Tianye star above it portended graver misfortunes.

Comets (anciently called Chanqiang, Bang, or Hui) manifested four abnormal forms, heralding national collapse, imperial peril, droughts, famines, rebellions, and plagues. During the late Sui dynasty, Mars (Yinghuo) anomalously entered the Southern Dipper region, glowing blood-red with trembling radiance—later correlating with Yang Xuangan's rebellion and widespread chaos. In the Tang era, when Mars trespassed the Five Feudal Lords constellation, astronomer Shang Xianfu predicted his own death. Though Empress Wu Zetian attempted to counteract this with a Water-virtue official appointment, he still passed away that autumn.

Anomalies of Venus (also called the Six Thieves Star) included: a massive red star six zhang high due south, resembling a nine-pointed comet; the Tiandou star (also Venus's essence) presaging warfare. A three-zhang-long "Pardon Star" stretching from the Big Dipper's handle to the Xuanyuan constellation signaled imperial amnesties.

Saturn's (Zhenxing) abnormalities manifested as six-zhang-tall red-blue celestial bodies due north, with three intersecting comet tails below. The Wucan star appeared yellow in the eastern sky, similar in size to Mercury. Discoloration of Sirius in the east foretold increased banditry.

These records reflect the ancient worldview of "cosmic resonance" (tianren ganying), intimately linking celestial phenomena with human affairs. They constitute valuable materials for studying early astronomy and astrological traditions.

The Celestial Prison (Guan Suo, an ancient asterism) symbolizes a jail for confining the lowly, also known as Linked Chains, Linked Barracks, or Heaven's Prison, primarily governing the restraint of violent offenders. When all nine stars of this constellation shine brightly, it foretells numerous lawsuits and disputes; if seven stars are bright, it predicts a great amnesty but also the use of torture instruments.

The anomaly known as Gui Xie (a peculiar celestial phenomenon) appears neither as a star nor as a cloud. When this phenomenon manifests, it invariably signifies the return of exiles to their homeland, though its omen may be either auspicious or inauspicious. The above accounts are all recorded in astronomical chronicles.

The transformations of the stars are linked to the rise and fall of fortunes. The same star, depending on its form, color, normal or anomalous state, as well as the timing and direction of its appearance, yields different divinatory results. For instance, Yan Ziling corresponded to the omen of a Guest Star (a suddenly appearing anomaly), while Chen Zhonggong was aligned with the celestial phenomenon of Virtuous Stars (symbolizing sages) gathering. Fu Yue (a virtuous minister of the Shang dynasty) was born under the constellation of Ji and Wei, and when Zhuge Liang passed away, a meteor fell into his military camp. Thus, the fates of sages and noblemen often resonate with celestial phenomena.

Among Guest Stars, there is another anomalous form: the size and shape of a melon, appearing bluish-white. This phenomenon portends either great floods or severe famine. If white vaporous energy appears southwest of the Tian Yuan asterism, it foretells the mass death of cattle and horses—all extremely ominous signs. During the Spring and Autumn period, comets appeared three times, stars frequently vanished at night, and even meteor showers were witnessed. In that era, thirty-six rulers were assassinated, twenty-five states perished, and the number of displaced feudal lords was beyond count. Ancient texts record that "rain falling from a cloudless sky is called Heaven’s Weeping," a sign of Heaven’s sorrow over the displacement of noble men and the rise of petty individuals, grieving for the suffering of the people. Celestial phenomena do not manifest without cause, which is why virtuous sages of antiquity observed the heavens at night and scrutinized human affairs by day, deeply concerned by these signs.

The Book of Changes states: "The Dao of Heaven diminishes the full and replenishes the humble; the Dao of Earth overturns the full and flows to the lowly; the spirits and gods bring calamity upon the proud and bestow blessings upon the modest; the nature of man abhors excess and favors humility." Ouyang Xiu regarded this as the ultimate truth of the sages’ discourse on the relationship between Heaven and humanity. Although the Spring and Autumn Annals record anomalies such as solar eclipses and stellar transformations, Confucius never explained their causes, saying only that the affairs of Heaven, Earth, and the spirits are unfathomable—what can be grasped are human affairs alone. The sun at its zenith must decline; the inevitable decline after reaching fullness is the law of nature. Though we do not comprehend the Dao of Heaven, we see that luxuriant vegetation must wither, and water at its lowest must flow. Though we do not comprehend the Dao of Earth, we observe the principle that all things decline after reaching their peak. Those who are insatiable in their greed often invite disaster, while those who uphold frugality frequently receive blessings.

Regarding ghosts and deities, we cannot directly comprehend their true intentions, but we may infer them by observing their manifestations in the world. For instance, when we witness things suddenly becoming full only to abruptly wither away, or rivers changing their courses, these phenomena are called omens of fortune and misfortune.

As for humans, we can directly understand their true dispositions, so we speak plainly about what they like or dislike. Different modes of perception naturally lead to different modes of expression. Yet when viewed comprehensively, the Dao of Heaven and human affairs are fundamentally the same.

Precisely because matters concerning ghosts and deities are difficult to ascertain, we should maintain reverence without becoming overly familiar. Since the Dao of Heaven and human affairs share the same essence, we need only attend to our proper duties. There has never been a case where human hearts were joyful while Heaven's will was wrathful, nor has there ever been the absurdity of human principles being perverse while the Dao of Heaven remained favorable.

Alas! Since the passing of the sages, all manner of heterodox theories have arisen. From the Qin and Han dynasties onward, scholars have long been deluded by theories of calamities and anomalies. Those doctrines concerning celestial phenomena and the mutual generation and restriction of the Five Phases (Wood, Fire, Earth, Metal, Water) are as numerous as hairs on an ox. In my discussion here, I cannot but differ from the records in the Spring and Autumn Annals.

Master Ouyang Xiu once used the principle that "human affairs can be known" to correspond to the triple mystery that "Heaven, Earth, and ghosts/deities cannot be known." In truth, if one thoroughly comprehends this single principle of human affairs, those triple mysteries are naturally contained within it. What then should a noble person do? Nothing more than cultivating the self and awaiting the Mandate of Heaven.

(Note: The "Tianyuan Faxue" mentioned in the text is an important work by the Song Dynasty Daoist thinker Zhang Boduan, primarily exploring the origin of the Dao of Heaven and its relation to human affairs. "Cultivating the self and awaiting the Mandate" is a Confucian practice of self-cultivation, here demonstrating the integration of Song Dynasty Neo-Confucianism with Daoism.)