Chapter notes · 御定星历考原
Each note says what that chapter teaches and why it matters for reading a chart. The annotated full Chinese reading is published on our Chinese site.
Volume 2 details the calculation of annual stars and complex shensha (god-evil)方位 systems for feng shui and divination.
The chapter begins with the "nian jiu xing" (annual nine stars), rooted in Luo Shu nine palaces. A 180-year cycle divides into three yuan (upper, middle, lower), each 60 years. The annual star enters the center palace and flies outward; for instance, in the upper yuan, one white enters the center at the jiazi year. This establishes the foundational "tai sui" (Grand Duke Jupiter) position for any given year.
Next, it catalogs dozens of "shensha" (influential spirits). Auspicious deities like "zou shu" (Memorial Book) and "da jiang jun" (Great General) carry specific directional rules, often favoring sitting rather than facing. Conversely, malefic spirits such as "sui po" (Year Breaker), "si fu" (Death Charm), and "wu gui" (Five Ghosts) indicate directions to avoid during construction or travel. The text clarifies that these stars move based on the twelve earthly branches, with calculations varying for months and days.
Finally, it touches on "ming gua he hun" (destiny hexagram marriage matching), using wuxing (Five Phases) and palace音 relations. The author critically notes that some popular techniques, like "nan qi qi gong" (men starting at palace 7), lack solid classical basis. Readers must cross-reference branch positions to determine which directions are propitious or perilous for that specific year.
Volume 3 systematically catalogs the directional and calendrical rules for auspicious deities (shen sha) derived from the month order.
The chapter defines core celestial influences such as tian de [heavenly virtue] and yue de [monthly virtue], explaining their calculation through the three harmonies (san he) of the five elements. It clarifies that heavenly virtues prioritize yang stems while monthly virtues follow the assisting "minister" energy, providing essential tools for timing construction and official appointments.
Further sections detail supporting spirits like tian sha [heavenly mercy] for pardons, sheng qi [vital energy] positioned two spaces ahead of the month branch, and yao ma [traveling horse] for relocation. The text distinguishes between the "yellow道" (auspicious) and "black道" (inauspicious) pathways, integrating stem-branch combinations to identify favorable days for warfare, marriage, and agricultural activities.
Ultimately, this volume serves as a technical reference for practitioners. By mastering these monthly variations, readers can accurately overlay deity positions onto a chart to select optimal timing. Understanding these doctrines ensures that actions align with the fluctuating cosmic currents rather than relying on static interpretations.
Chapter 4 catalogs the complex system of "monthly fears" (yue shi xiong shen), detailing how specific day branches clash with or weaken the current month’s energy to create inauspicious periods.
The chapter begins by defining the Yue Jian (Month Pillar), representing the dominant yang qi of the month. It explains that while this energy is powerful, it creates imbalance, making certain actions like marriage or construction inadvisable on its direct day. The text then systematically lists various煞 (sha/evil deities) derived from the interaction between the month’s branch and other干支 (gan zhi).
Key concepts include Yue Po (Month Break), which occurs on the branch opposing the month, and Tian Gang / He Kui, positioned three spots forward or backward from the month pillar. The text also details complex interactions like Yue Xing (Monthly Punishment), categorizing them into types such as "Ungrateful Punishment" involving the Yin-Si-Shen trio. Other significant entries include Si Qi (Four Extinctions) and Si Qiong (Four Emptinesses), which identify days where the elemental energy of the season is depleted or at its termination.
Understanding these configurations matters because they provide a granular layer of timing analysis beyond simple yearly fortunes. Practitioners use this chapter to cross-reference multiple negative indicators, such as Da Hao (Major耗/Energy Loss) or Tian Huo (Heavenly Fire), ensuring that selected dates do not contradict the subtle energetic constraints of the specific lunar month.
Volume 5 catalogues the foundational calendar deities and taboos required to filter suitable days and times in Chinese metaphysics.
This section establishes the "Twelve Building Spirits" (jian chu), a cycle assigning value to each day. Practitioners must anchor this cycle to the yue ling (month order) of the specific branch, such as starting with *Jian* on Yin days in the first month. While texts like the *Huainanzi* offer general吉凶 assessments, they warn that the final verdict depends on whether auspicious or inauspicious stars cluster together.
The chapter details specific directional and temporal aids, including the Heavenly Nobleman (*Tian Yi Gui Ren*). Crucially, it distinguishes between Yang Nobles for daytime use and Yin Nobles for nighttime, derived from different trigrams. It also maps the Joy God (*Xi Shen*) based on the five phase transformations, indicating where positive energy resides for specific heavenly stems.
Conversely, the text lists numerous restrictive factors to avoid. These include *Kong Wang* (void periods) and *Jie Lu Kong* (road-blocking voids), which can invalidate plans. It also tracks the *Ren Shen* (Human Spirit), noting its daily location on the body to guide medical or construction precautions.
Ultimately, this volume provides a complex matrix of overlapping rules. Reading a chart requires balancing these shifting deities against one another, rather than relying on any single indicator.
Chapter 6 establishes the practical framework for selecting auspicious dates (ze ri) across diverse social, political, and domestic activities.
The text opens by tracing the origins of divination to the *Yijing* and *Hongfan*, noting that while later traditions often confused deity names and interpretations, this volume systematically harmonizes them. It argues that attempting to把握变化规律 (grasp patterns of change) through *gan-zhi* (Stems and Branches) is a logical, if complex, endeavor rather than mere superstition.
Subsequent sections provide detailed择日 (date-selection) protocols for specific life events. For instance, high-state rituals like imperial promotions or pardons favor auspicious deities such as *Tian De He* or *Yue De He*, while avoiding inauspicious periods like *Si Fei* (Four Failures). Military campaigns involve an extensive list of war-related stars, distinguishing between beneficial stars like *Bing Ji* and destructive ones like *Jie Sha*. Similarly, construction projects—ranging from building homes to digging trenches—are governed by *Twelve Day Officers* (e.g., using *Po Ri* for demolition, *Man Ri* for filling holes) and specific astrological constraints related to Earth deities and seasonal elements.
The chapter concludes with guidelines for personal and household matters, including marriage rites, moving houses, and crafting textiles. By correlating heavenly stems, earthly branches, and lunar phases with human action, the text illustrates how traditional Chinese metaphysics integrated cosmology with daily governance and social conduct.
These notes describe classical doctrine, not outcomes: no predictions, no promises and no medical, legal or financial advice. Traditional markers never affect a score.