Yi Wei Ji Lan Tu (易緯稽覽圖)

推天元甲子之術：置天元已來年數，以六十去之，不滿六十者，以甲子始數，算盡之上所得之日，即生歲之卦。諸變皆如卦十所年。歲、月、朔日辰直子日者，即主今月之卦；今日辰直五子之日，即是今日之卦也。諸改變異，並與歲同占。至歲之卦，當隨太歲而移之，行一子終則反始，無有窮也。【年至今隨己亥三十六年矣。】

The method of calculating the heavenly stem and earthly branch for the year is as follows: first list the number of years since the beginning of the "Heavenly Stem and Earthly Branch" cycle. Divide this number by sixty, and take the remainder. Starting from Jiazi, count forward through the sixty Jiazi sequence for the number of the remainder. The day branch reached at the end of the count is the "year's value hexagram." All other variations follow the same method as this hexagram. (The sentence "all variations are like the hexagram of the tenth year" has some missing characters and the meaning is incomplete.) Whenever the day branch of the year, month, or new moon falls on the day of Zi, it governs the hexagram of that month. If the day branch of the current day is Jiazi, Bingzi, Wuzi, Gengzi, or Renzi, then that day's hexagram is determined. All interpretations of variations follow the same method as the year's value hexagram. The year's value hexagram should move with the heavenly stem, and after completing one cycle of Zi, it returns to the beginning, continuing in a cycle without end. [Zheng Xuan's commentary] From that time until now, thirty-six years have passed through Jihai.

推易天地人之元術：先置天元太初癸巳元年一百九十萬八千八百五十三歲，乃始太初元年已來載數，至所求年歲上，以六十除之，不滿六十者，以從甲子所數算盡者之上，即今歲用事。【已上冩出一紙，本經《易緯》無之，此於《三備》上錄出以廣本耳。其所冩《三備》並從前立卦者皆不冩，以縁此本有，更不能再出，故此本兩存耳。從後即是《易緯》本經，非《三備》所有也。】

The method of calculating the three elements of Heaven, Earth, and Humanity in the Book of Changes is as follows: first, list the base number of 1,908,853 years since the beginning of the Taichu era in the year Gui Si. Then, count down the years from the Taichu era year, adding them up until reaching the year in question. After that, divide by sixty and take the remainder, which is less than sixty. Starting from Jia Zi, count forward in order until you reach the position corresponding to the remainder. This position represents the hexagram that was in effect for that year. [Comment by Zheng Xuan] The above passage was copied separately and is not included in the original text of the Yi Wei. It has been taken from the book San Bei to expand the content of this book. The copied text from San Bei and the previous content about establishing hexagrams have not been copied again, as they were already included in this book and do not need to be repeated. Therefore, this version contains both accounts. From the following text onwards, it is the original text of the Yi Wei, not from San Bei.

《易》天地人道元至宋元嘉元年一百九十萬六千三百八十，算外從元年至今大唐上元二年乙亥，又積三百三十八年。【按：以上推衍天元歲數，乃後世術士所加，非《易緯》本經。據馮椅引《中興館閣書目》，有李淳風續注《易緯》，其一「推天元甲子之術」，其二「推易天地人之元術」，與此相合，疑即出淳風續注本也。原本此文與「甲子卦起中孚」句相連屬，乃傳冩淆混。黃震《日抄》謂此書言「至今大唐上元二年乙亥卦起中孚」，亦誤連正文讀，蓋南宋冩本已然，今退二字書之，以別於正文。】

The principles of the Heaven, Earth, and Humanity in the Book of Changes were calculated to reach the year Yuanjia 1 of the Liu Song dynasty, totaling 1,906,380 years. In addition, from the year Yuanjia 1 to the present day, the year Shangyuan 2 of the Great Tang dynasty, Yihai, another 338 years have accumulated. [Comment by the editors of the Siku Quanshu] The content above concerning the calculation of the accumulated years of the Heaven's beginning is added by later diviners and not part of the original text of the Yi Wei. According to Feng Yi, who cited the Zhongxingshangge Shumu, Li Chunfeng once wrote a continuation commentary on the Yi Wei, including a section called "The Method of Calculating the Heaven's Beginning Jiazi" and another called "The Method of Calculating the Heaven, Earth, and Humanity's Beginning," which correspond with the text here. It is suspected that this text comes from Li Chunfeng's continuation commentary. The original edition combined this text with the phrase "the Jiazi hexagram begins with Zhongfou" as one continuous passage, which was caused by confusion during copying. Huang Zhen's Huangshi Rici mentions that this book discusses "the Zhongfou hexagram begins with Jiazi in the present year Shangyuan 2 of the Great Tang dynasty Yihai," which is also a mistake of reading the text as part of the main content. It is evident that by the Southern Song dynasty, copies of this text were already combined in this way. Now, this passage is written two lines lower to distinguish it from the main text.

甲子卦氣起中孚。【卦氣，陽氣也；中孚，卦名也。中者，和也；孚者，信也。經言「中孚豚魚」，言庶人養也，舉庶人言之，其所養微也。言微陽生於坎而為雷聲，尚未聞於人而知於律曆，俞助作也。若言天子出耕，諸侯當而耕也，故以言之。】

The hexagram qi of the Jiazi cycle begins with Zhongfu. [Zheng Xuan's commentary] The term "hexagram qi" refers to yang qi; "Zhongfu" is the name of the hexagram. "Zhong" means harmony, and "Fu" means trust. The hexagram statement of Zhongfu in The Zhou Changes says, "Zhongfu, the pig and fish are auspicious," which refers to the care of common people. It specifically uses the example of common people to indicate that what is being nurtured is subtle. This means that the weak yang qi arises in the Kan trigram and transforms into the sound of thunder, which people cannot hear, yet it can be detected in the pitch and numerical system of the musical scales, quietly assisting and promoting its emergence. This is similar to the Son of Heaven personally plowing the籍田 outside the city, with the feudal lords following suit, hence the statement.

【按：《後漢書·郎顗傅》注引此文作「卦氣起中孚」，原本脫「氣」字，今補入。又註文自「雷聲尚未聞於人」以下，文義與上不合，似非本注。據《郎顗傅》注所引，「甲子卦氣起中孚」「六日八十分之七」二語本連屬成文，而此本後文「陰還雨陰威色」注內「陽生於坎，氣尚微」云云，皆言卦起起中孚之義，與此注「所養微」云云詞義符合，當為此注原文無疑，其下即與「六日八十分之七」句相接。「太陽一二」云云，恐亦非本經次第，蓋舊時傅冩錯互，遂並正文而亂之。今既無別本可證，未敢釐定，姑仍舊文而附識所疑於此。】

[Four Treasuries editors note] The "Later Han Book · Lang Yi Biography" cites this sentence as "the trigram qi begins at Zhongfu," the original edition had lost the character "qi," which is now restored. Also, the part in Zheng's annotation from "Thunder sound has not yet been heard by people" downwards does not connect well with the previous text, and seems not to be the original annotation of this section. According to the annotation cited in the "Lang Yi Biography," the phrases "the trigram qi begins at Zhongfu" and "six days with eighty parts out of seven" were originally connected. In the later part of this book, in the annotation of the entry "rain comes back, the power of yin shows color," the phrases "yang is born in Kan, the qi is still faint" and similar expressions are explaining the idea that the trigram qi begins at Zhongfu, which is consistent with the expressions "its cultivation is slight" in this annotation, which should be the original form of this annotation, and the sentence "six days with eighty parts out of seven" follows directly. As for the phrases "sun is one or two" and the following, they may not be in the original order of the text, and are likely due to errors in copying and mixing up passages in the past, which have even confused the main text. Since there is no other edition for comparison, we dare not make arbitrary corrections, so we preserve the original text and note our doubts here.

太陽一二以上，自雷雷聲。【太陽謂一月大壯。「一二」者，陽爻在上，雷聲盛聞於人，得自雷。其卦中是消息，臣強君弱，雷從解起。按：此文「自雷雷聲」義不可通，而《郎顗傅》引孔子曰「雷之始發大壯始，君弱臣強從解起」，與此注相合，疑正文亦有脫誤。】

The sun's trigram rises to the first and second positions, naturally producing thunder and thunder sounds. [Comment by Zheng Xuan] "Sun" refers to the Dazhuang hexagram of the first month.所谓 "first and second" means that the yang line has already reached the upper position, thunder roars loudly and is heard by all, thus generating thunder. This hexagram is included in the group of hexagrams indicating the waxing and waning of the seasons, symbolizing strong ministers and weak sovereigns. Thunder originates from the Jie hexagram. [Comment by the editors of the Siku Quanshu] The four characters "self thunder thunder sound" do not make sense in terms of meaning. However, the "Later Han Book · Lang Yi Biography" cites Confucius saying, "The initial movement of thunder begins with the Dazhuang hexagram; when the sovereign is weak and the ministers are strong, thunder arises from the Jie hexagram," which aligns exactly with Zheng's commentary. Therefore, it is suspected that the original text may have omissions or errors.

當雷不雷，太陽弱。【春分之後當雷不雷，君弱於道徳也。按：此文亦《郎顗傅》所引。】不當雷而雷，太陽弱。【秋分之後不當雷而雷，此君弱乾度，誅罰不行，邪臣跋扈於下，陽氣放洩，則雷冬行，亂冬傷陽也。】

At the time when thunder should occur, if there is no thunder, it indicates the sun (the sovereign) is weak. [Zheng Xuan's commentary] After the spring equinox, thunder should occur but does not, indicating the sovereign's moral virtue is declining. [Editors of the Siku Quanshu note] This sentence is also found in the quotation from the "Book of the Later Han: Biography of Lang Yi." If thunder occurs at a time when it should not, it also indicates the sun is weak. [Zheng Xuan's commentary] After the autumn equinox, thunder should not occur but does, indicating the sovereign's legal system is declining, punishment and enforcement cannot be carried out, and wicked ministers below act recklessly. The yang energy disperses and leaks, leading to thunder occurring in winter, disrupting the winter season and damaging the yang energy.

不少陽為雷上侵之比也。【離卦九三用事而雷，臣欲侵其君之否也。按：正文「不」字疑衍文。】先白乃當雷。【至秋分日色先白，則知秋分後必當雷。不雷者，刺其君春分之後雷、秋分之後不當雷，若反雷必逆也。】

The position of the Young Yang arises as thunder, which is a sign of those below rising up to infringe upon the sovereign. [Zheng Xuan's commentary] The trigram Li's Nine in the Third is in charge and there is thunder, indicating a situation where a minister wishes to infringe upon his sovereign. [Editors of the Siku Quanshu] The character "not" at the beginning of the text is likely a later addition. The sun's light turns white first, and then thunder should occur. [Zheng Xuan's commentary] When the sun's light turns white before the autumn equinox, it indicates that thunder should occur after the autumn equinox. If there is no thunder, it is a criticism of the sovereign: originally, thunder should occur after the spring equinox and not after the autumn equinox. Now, thunder occurs in reverse, which is certainly a sign of rebellion.

降陰下、迎陰起，合和而陽氣用上薄之，則為雷。【陽氣，風也。】雷有聲名曰雷，有光名曰電。【按：此句舊本混入註文，今訂正。】迎陰獨起，陽上薄之，其電炎炎也、漫漫也，其電淳淳也。【此君臣不和之象也。】陰陽和合，其電耀耀也，其光長而雷殷殷也。【此君臣道和，謂三氣合也。三氣者：降氣下、迎陰氣起、風氣上薄之，和合電為之雷。空虛有賢人之當其實者也，故曰殷殷也。按：孫古微書引此文作「為電輝輝也」，未詳所據。】

The yin energy descending from above meets the yin energy rising from below, and they combine. The yang energy then presses down upon them, producing thunder. [Zheng Xuan's commentary] Here, the yang energy refers to wind. Thunder is called 'thunder' when it produces sound, and 'lightning' when it produces light. [Editors of the Siku Quanshu] This sentence was mistakenly included in the commentary in the old edition, and has now been corrected to the main text. If only the rising yin energy arises alone, and the yang energy presses down upon it, then the lightning will flash brightly and spread widely, with an unstable and turbulent appearance. [Zheng Xuan's commentary] This symbolizes the disharmony between sovereign and minister. If yin and yang harmonize, then the lightning will shine brightly and last long, accompanied by a deep and heavy thunder sound. [Zheng Xuan's commentary] This represents the harmony between sovereign and minister, which is the convergence of the three energies. The three energies refer to the descending energy below, the rising yin energy, and the wind energy pressing down from above. When these three energies converge, lightning is produced, which becomes thunder. In the void, there is a virtuous person in the proper position, corresponding to this, so the thunder sound is deep and audible. [Editors of the Siku Quanshu] Sun Guming's book cites this sentence as 'for the lightning to shine brightly,' but it is unclear which edition he was referring to.

太平而雜卦以其度效一辰則可矣。【雜卦九三、上六決溫，九三、上九微溫，六三、上九決寒，六三、上六微寒，曰七分中一辰效則可也。按：「九三上六」舊本作「九三上九」，「九三上九」舊本作「六三上九」，今據後註文改。】唯消息及四時卦當盡其日。【寒溫之氣，消息盡六日七分，四時七十三分也。】

In times of universal peace, the miscellaneous hexagrams only need to correspond with one hour in the cycle to be considered valid. [Zheng Xuan's commentary] Within the miscellaneous hexagrams, the combination of nine in the third and nine at the top indicates 'decisive warmth' (clear warmth), while nine in the third and nine at the top indicates 'subtle warmth'; six in the third and nine at the top indicates 'decisive cold', and six in the third and nine at the top indicates 'subtle cold'. Therefore, it is sufficient for the hexagram to correspond with one hour within six days and seven parts. [Editors of the Siku Quanshu] The original text mistakenly wrote 'nine in the third and nine at the top' as 'nine in the third and nine at the top', and 'nine in the third and nine at the top' as 'six in the third and nine at the top'. Now, according to the following commentary by Zheng Xuan, these errors have been corrected. Only the twelve message hexagrams and the four seasonal hexagrams (Kan, Li, Zhen, and Dui) should fully cover the number of days they represent. [Zheng Xuan's commentary] In terms of cold and warmth, the message hexagrams should cover six days and seven parts, while the seasonal hexagrams should cover seventy-three parts.

太平之時太陰用事，【謂從否至臨也。】而少陽卦當效，時至則於效分上一時。【雜卦用事至於三爻，三初九三、上六決溫，九三、上九微溫，臨分上辰也。按：注「三爻」下「三初」二字疑衍文。】非太平以其卦分效則可。【以其六日七分，一分效則可矣。】未可責時至立效也。太陽用事，【謂從泰至遁。】少陰卦爻亦如之。【雜卦用事效六三、上九決寒，六三、上六微寒，亦如效少陽也。】

In times of universal peace, the Tai Yin (Yin) force is in command, as noted by Zheng Xuan, referring to the period from the Gua of Po to the Gua of Lin. The Gua of Xiao Yang (Yang) should correspond accordingly. When the time comes, it should be verified at the specific moment. As Zheng Xuan notes, in the Gua of Za Gua, when the third line is in command, if the line Nine Three is paired with line Six Six, it indicates a decisive warmth; if paired with line Nine Nine, it indicates a slight warmth, corresponding to the division of the hour. The editors of the Siku Quanshu suspect that the term 'three initial' in the note under 'third line' may be an addition. If it is not a time of peace, one should simply verify according to the Gua it occupies. As Zheng Xuan notes, within the six days and seven parts, if one part corresponds, it is considered valid. One should not demand immediate verification when the time arrives. When the Tai Yang (Yang) force is in command, as noted by Zheng Xuan, referring to the period from the Gua of Tai to the Gua of Dun. The lines of the Gua of Xiao Yin (Yin) are also handled in the same way. As Zheng Xuan notes, when the Gua of Za Gua is in command, if line Six Three is paired with line Nine Nine, it indicates a decisive cold; if paired with line Six Six, it indicates a slight cold, which is the same way of correspondence as for Xiao Yang.

凡形體不相應，【形謂白濁清淨，可得而見，故言形體者以身體寒濁也。不相應者，溫不清淨、寒白濁也。】皆有其事而不成也，其在位者有徳而不行也。【徳者，帝王之道。其在位者廢而不行，故不相應之道也。】有貌無實，【白濁清淨效、寒溫不效，此佞人之類也。】有實無貌，【寒溫效、白濁清淨不效，此賢者之類，屈道仕也。】故言從其類也。

All instances where the physical form does not correspond with the climate, as explained by Zheng Xuan, refer to the "form" as the visible sky conditions such as white turbidity or clarity. Thus, "form" is used metaphorically to compare with cold and turbid air. "Not corresponding" means that when it should be warm but the sky is not clear, or when it should be cold but the sky is instead turbid. These situations are characterized by things having their beginning but failing to be completed, and those in power having virtue but being unable to implement it. According to Zheng Xuan, "de" refers to the way of the sovereign. Those in power discard it and do not implement it, hence the non-correspondence. Having "appearance" but no "substance" refers to when the white turbidity and clarity are verified but the cold and warmth are not, which is the case of flatterers. Having "substance" but no "appearance" refers to when the cold and warmth are verified but the white turbidity and clarity are not, which is the case of virtuous people who are suppressed and yet take office. Therefore, they each belong to their respective categories.

上為貌也，寒溫為實。【白濁清淨其上貌，寒溫者是為實。】溫為尊，寒為卑。【溫喻君，寒喻臣。君當施生，臣當奉命，尊卑等也。】故尊見卑益自尊、卑見尊益自卑，則寒溫決絕矣。【九三應上六、六三應上九，則寒溫決絕可知。】兩尊兩卑無所別，【君臣道卑，不能相使。】則寒溫微不絕決。六三應上六，寒不絕決。【難別知也。按：注「六三」原本作「九三」，今據後註文改。】

The appearance visible above is called "貌" (appearance), and the coldness and warmth perceived in the qi (vital energy) is called "实" (substance). [Zheng Xuan's commentary] White turbidity and clarity are its external appearance, while cold and warmth are its substance. Warmth belongs to the superior, and cold belongs to the inferior. [Zheng Xuan's commentary] Warmth is like the ruler, and cold is like the minister. The ruler should carry out nurturing, and the minister should carry out the ruler's orders. Superior and inferior each have their proper rank. Therefore, the superior becomes more prominent when encountering the inferior, and the inferior becomes more evident when encountering the superior, thus clearly distinguishing cold and warmth. [Zheng Xuan's commentary] Nine in the Third corresponds with Nine at the Top, and Six in the Third corresponds with Six at the Top, so cold and warmth are clearly distinguishable, thus it is known. If both sides are superior or both are inferior, there is no way to distinguish between them. [Zheng Xuan's commentary] The way of ruler and minister is low, and they cannot mutually command each other. Thus, cold and warmth become weak and indistinct. If Six in the Third corresponds with Six at the Top, the coldness is not evident. [Zheng Xuan's commentary] It is difficult to distinguish. [Commentators of the Siku Quanshu] In the annotation, "Six in the Third" was originally "Nine in the Third," but it has been corrected according to the following commentary by Zheng Xuan.

陰陽升。所謂「應」者：地上有陰而天上有陽曰應，【六三應上九，寒相應，寒溫白濁。】俱陰曰罔；【六三應上六，兩陰無相見之意，故無應者，天鬱然而罔也。】地上有陽而天上有陰曰應，【九三應上六，陰陽相應，清淨寒溫。按：「地上有陽」十一字原本混入註文，今訂正。】俱陽曰罔。【九三應上九，兩陽無相見之意曰罔，罔故為亡也。】

Yin and yang have distinctions of rising and falling. The term "responding" is defined as follows: if the earth is yin and the sky is yang, it is called "responding." [Zheng Xuan's commentary] The sixth line in the third position corresponds with the ninth line at the top, and the cold air corresponds with each other, resulting in both cold and warm conditions and turbid white mists. If both sides are yin, it is called "no response," which means there is no correspondence; [Zheng Xuan's commentary] the sixth line in the third position corresponds with the sixth line at the top, and since the two yin lines do not have a sense of meeting, there is no response, and the sky becomes gloomy and dark, which is called "no response." If the earth is yang and the sky is yin, it is also called "responding." [Zheng Xuan's commentary] The ninth line in the third position corresponds with the sixth line at the top, and yang and yin respond with each other, resulting in both clarity and coldness and warmth. [Editors of the Siku Quanshu note] The eleven characters "the earth has yang" and below were originally mistakenly mixed into the commentary, and are now corrected as the main text. If both sides are yang, it is also called "no response." [Zheng Xuan's commentary] The ninth line in the third position corresponds with the ninth line at the top, and since the two yang lines do not have a sense of meeting, it is called "no response"; "no response" also means loss and lack of gain.

小畜乾位比。【比九三陽爻，故言比。】然息之卦當勝雜卦也。【九三俱當溫，乾之溫當有不效者，至沖事發矣，盛氣行也。何以夷狄來朝？消息效、四時效，乃來朝也。一曰：少陽卦不效為水，太溫甚者為旱、為秋榮冬雪；少陰不效為旱、為賊、為兵。雖消息及四時卦效各盡其日，息卦主祿，消卦主刑，四時四方主刑兵，故曰左右前後。

The hexagram Xiao Xu is located in the position of Qian, so it is called "Bi." [Zheng Xuan's commentary] "Bi" refers to the yang line at the third position, nine three. However, a hexagram of growth (a yang increasing hexagram) should surpass a mixed hexagram. [Zheng Xuan's commentary] The yang line at nine three should be warm, but if the warmth of the Qian position does not manifest, then when the opposing position comes into effect, events will occur, due to the prevalence of strong energy. Why is it said that the four barbarians will come to pay homage? The message hexagram will manifest, and the four seasons hexagram will also manifest, so the four barbarians will come to pay homage. Another view: if a hexagram of lesser yang does not manifest, there will be water disasters; if it is too warm and excessive, it will result in drought, or there may be flourishing of grass and trees in autumn and snowfall in winter. If a hexagram of lesser yin does not manifest, there will be drought, bandits, and military conflicts. Although the message hexagram and the four seasons hexagram each fill their respective days, the hexagram of growth governs rank and honor, the hexagram of decline governs punishment, and the four seasons hexagrams each govern punishment and military affairs in the four directions, so there is a distinction of left, right, front, and back.

按：後文「上有陰百二十日為雨」注內「勝小畜溫也」五字，似當為此處本注而錯入彼注者。其自「消息效四時效」以下，乃論卦效之驗，與正文不相應，似又當在後文「左為右前為後」之下，而簡錯在此也。】

[Four Treasuries editors note] The five characters "sheng xiao xu wen ye" in the annotation of the following entry "there are one hundred and twenty days of yin above, which results in rain" should originally belong here but have been mistakenly moved to that annotation. The passage from "xixiao xiao, si xiao xiao" downwards discusses the verification of the response of the hexagram qi, which does not match the main text of this entry. It seems it should be placed after the later entry "left is right, front is back," but it has fallen here due to the disorder of the bamboo slips.

降陽為風。【上九用事，卦效後一百二十日降為卒風；其不效也，後九十一日降為災風。天惡氣不得上天，中九十一日為災風，其陰不時，卦四方生形也，故曰降陽必為其風。按：註文「其陰不時」句疑有脫誤，「生形」疑當作「主刑」。】降陰為雨。【上九用事，卦效後一百二十日降陰為雨。按：注「上九用事」，「九」疑作「六」。】

When yang energy descends, it becomes wind. [Zheng Xuan's commentary] The upper ninth line should be in charge and act, and the trigram's qi should be verified. If verified, after 120 days, it descends as a violent wind; if not verified, after 91 days, it becomes a calamitous wind. The evil qi of heaven cannot ascend to heaven, and after 91 days, it becomes a calamitous wind. Among these, if the yin qi is not timely, the four directions' trigrams each produce their forms, so saying that yang energy descending must become wind. [Editors of the Siku Quanshu note] The phrase "its yin is not timely" in the commentary is suspected to be missing characters, and "produce forms" is suspected to be "impose punishment." When yin qi descends, it becomes rain. [Zheng Xuan's commentary] The upper ninth line should be in charge and act, and the trigram's qi should be verified. If verified, after 120 days, it descends as yin and becomes rain. [Editors of the Siku Quanshu note] The "nine" in "the upper ninth line is in charge" in the commentary is suspected to be "six."

升氣上，降氣微。【君弱臣強，不得以時升降。升氣喻君，降氣喻臣也。】是故陽還其風必暴。【君弱臣強，君令不得行，降氣積後一百三十日內，陰得同類並下，故薄，故必暴也。】

The ascending air is floating above, while the descending air becomes weak. [Zheng Xuan's commentary] This represents a situation where the ruler is weak and the ministers are strong, and the ascending and descending movements are not in proper order. The ascending air symbolizes the ruler, and the descending air symbolizes the ministers. Therefore, when the yang energy returns, the wind must become fierce. [Zheng Xuan's commentary] Because the ruler is weak and the ministers are strong, the ruler's commands cannot be carried out. The descending air accumulates within one hundred and thirty days, and the yin energy gathers together to press down, thus causing mutual pressure and resulting in fierce winds.

陰還其雨亦暴。【臣強君弱，君澤不得行，降氣道積後一百三十日內，得同類並下，故薄也。一曰：升降氣為陰陽卦，升於九三、六三，寒溫過暴，疾起時降氣而上也。降氣盛至十日、七日，近三日、四日，其降也有鳴風之發屋折木之風，是一百三十日，故曰還也。按：正文「還」字之上，原本脫「陰」字，今據後文補入。】

Yin energy returns, and the rain must certainly be violent. [Zheng Xuan's commentary] The minister is strong and the ruler is weak, the ruler's grace cannot be implemented, the descending energy accumulates within one hundred and thirty days, gathering similar energies to press down, thus causing pressure. Another interpretation: the ascending and descending energies belong to the yin and yang trigrams. The ascending energy is at the positions of Nine in the Third and Six in the Third, with excessive cold and heat, and when the ascending energy rises abruptly, the descending energy rises instead. The descending energy is strong for ten days, seven days, or even three or four days. When it descends, there is a roaring wind that can lift roofs and break trees. In total, it lasts one hundred and thirty days, hence it is called 'return'. [Editors of the Siku Quanshu note] Originally, the character 'yin' was missing before the character 'return' in the main text; now it has been added based on the following text.

降陽之風，動不鳴條。【動搖萬物，和適不迅疾，鳴條也。】降陰之雨，潤不破塊。【潤澤和適，不疾沛破塊。按：孫古微書引此文與「降陰為雨」句相屬，疑以上四語本俱在「降陽為風」「降陰為雨」二語之下，或有倒簡耳。】還風者，善令還也。【還，暴也。君出善令蓋者若百姓，君弱臣強，還而不行；陽氣道積，不以時降，後得同類並下，故暴也，故曰令還也。】

The wind formed by the descending yang energy merely moves things around, without causing the branches to rustle. [Zheng Xuan's commentary] Moving things in a harmonious and moderate way, without being sudden or fierce, this is called the boundary of 'Ming Tiao'. The rain formed by the descending yin energy merely moistens the land, without breaking up the soil blocks. [Zheng Xuan's commentary] Moistening in a harmonious and moderate way, without being abrupt or torrential, thus not breaking the soil blocks. [Commentary by the editors of the Siku Quanshu] Sun Guwei's book cites this passage, following the sentence 'the descending yin becomes rain'. It is suspected that the above four sentences should originally follow the sentences 'the descending yang becomes wind' and 'the descending yin becomes rain', perhaps due to a reversal in the manuscript.所谓 'returning wind' refers to the good orders of a virtuous ruler being returned. [Zheng Xuan's commentary] 'Return' means violence. A ruler issues good orders intending to cover the people, but when the ruler is weak and the ministers are strong, the orders are returned and fail to take effect. The way of yang energy accumulates without dispersing, unable to descend at the proper time, later gathering similar energies to press down, thus becoming violent, hence called 'orders returning'.

陰還雨，陰威色。【還，暴。陰陽生於坎，氣尚微，寒溫未知，萬物變形，律氣先得中孚，卦氣乃信，愛而飬之，故言卦氣起中孚也。按：正文「陰威色」疑當作「陰威也」。又注與正文不相應，俱應為簡首「卦氣起中孚」句註文，蓋因「陽生於坎」四字相近，錯誤在此，而反佚其本注耳。】六日八十分之七。【六以候也，八十分為一日之七者，一卦六日七分也。按：自此文以下至「左為右前為後」，皆論卦氣之法，應依《漢書》注所引，與「卦氣起中孚」句相從。】

Yin qi returns to form rain, which is the manifestation of Yin qi displaying its power. [Zheng Xuan's commentary] "Return" means suddenness. Yin and Yang qi originate from the Kan position; the qi is still weak, and whether it is cold or warm is still unknown. All things are undergoing transformation, and the tone qi first responds to Zhongfu, thus the qi of the hexagram has a verified sign. Heaven covers and nurtures all things with its affection, so the qi of the hexagram originates from Zhongfu. [Editors of the Siku Quanshu] The text "Yin's powerful color" is likely a mistake and should be "Yin's power." Also, this commentary does not match the main text and should be the commentary for the opening sentence "The qi of the hexagram originates from Zhongfu." Probably because the four characters "Yang originates from Kan" are nearby, it was mistakenly placed here. The original commentary for this item has been lost. One hexagram corresponds to six days and seven parts of eighty days. [Zheng Xuan's commentary] "Six" refers to the number of periods, and "eighty parts as seven of a day" means that one hexagram corresponds to six days and seven parts. [Editors of the Siku Quanshu] From this sentence down to "left is right, front is back," they all discuss the method of hexagram qi. It should be connected with the sentence "the qi of the hexagram originates from Zhongfu" as cited in the annotation of the "Book of Han."

【錯簡頗多，今但隨文致疑，未敢擅改。】而從。【從，得一卦。】四時卦十一辰餘而從。【四時卦者，謂四正卦坎、離、震、兊，四時方伯之卦也。十一辰餘者，七十三分；而從者，得一之卦也。】坎常以冬至日始效。【坎，北方卦名，微陽所生。卦效為夷不侵，以溫效為四夷來侵也。】

[Four Treasuries Office officials note] This section contains many disordered passages, and now we can only point out the questionable parts as we follow the text, without daring to make any arbitrary changes. Continuing below. [Zheng Xuan's commentary] The term "from" refers to the承接 of the next hexagram. The four seasonal hexagrams are connected every eleven and a remainder of one chi. [Zheng Xuan's commentary] The "four seasonal hexagrams" refer to the four main hexagrams, Kan, Li, Zhen, and Dui, which are the hexagrams governing the four seasons. "Eleven chi and a remainder of one" translates to seventy-three parts; "from" refers to the hexagram that is connected. The hexagram Kan always begins to correspond on the day of the winter solstice. [Zheng Xuan's commentary] Kan is the name of the hexagram of the north, and the weak yang energy originates from it. When the hexagram's energy corresponds, it indicates that the four barbarian tribes will not invade; if it corresponds with "warmth," then it indicates that the four barbarian tribes will come to invade.

復生坎七日。【復卦各生坎七日。復時一陽生於陰之下，陽氣交，故經言「七日來復」，一正之者也。】消息及雜卦傅相去各如中孚。【消息六日七分，四時卦七十三分。】

The Hexagram of Fu arises from the Hexagram of Kan, separated by seven days. [Zheng Xuan's commentary] The Hexagram of Fu arises separately from the Hexagram of Kan, also separated by seven days. At the time of the Hexagram of Fu, a single yang line arises beneath the multitude of yin lines, indicating the beginning of yang energy, so the Hexagram Statement of the Zhou Changes says "seven days until the return," which is a proper example. The mutual transmission of the message hexagrams and the miscellaneous hexagrams follows each other, with the degrees between them resembling those of Zhongfu. [Zheng Xuan's commentary] The message hexagrams each occupy six days and seven parts, while the seasonal hexagrams each occupy seventy-three parts.

太陰用事，如少陽卦之效也一辰，其陰效也盡日。【大陰謂消也。從否卦至臨為太陰，雜卦九三為少陽之效。雜卦九三行於太陰之中，效微溫一辰，其餘皆當隨太陰為寒。「其陰效也盡日」，為雜卦六十三行於太陰中，盡六日七分也。按：正文「少陽」原本作「少陰」，「一辰」原本「一陰」，今俱據文改正。】

When the Tai Yin (Great Yin) is in charge, the Shaoyang (Less Yang) hexagram only manifests for one hour, but its Yin energy should last for the entire day it occupies. [Zheng Xuan's commentary] Tai Yin refers to the hexagram of decline (the hexagram of increasing Yin). From the hexagram of Bu (Obstruction) to Lin (Approach), this period belongs to Tai Yin. In the Zaji (Miscellaneous Hexagrams), the line nine in the third position is where Shaoyang manifests. The line nine in the third position of Zaji moves within Tai Yin, thus producing a slight warmth for one hour, while the rest of the time it follows Tai Yin and becomes cold. The phrase "its Yin effect lasts for the entire day" means that the line six in the third position of Zaji moves within Tai Yin, occupying six days and seven parts. [Comment by the editors of the Siku Quanshu] The original text "Shaoyang" was actually "Shaoyin," and "one hour" was originally "one Yin," both have been corrected according to the meaning of the text.

太陽用事，而少陰卦之效也一辰，其陽也盡日。【太陽謂消息也。從泰卦至遁為太陽，雜卦六三行於太陽之日中，效微寒一辰，其餘皆當隨太陽為溫，效盡六日七分也。按：註文「謂消息也」，「消」字衍；又「微寒」原本作「微陽」，今據文改正。】消息及四時卦各盡其日。【消息盡六日七分，四時盡七十三分。】

The sun is in command and acting, and the Minor Yin hexagram should only take effect for one hour, but its yang energy should take effect for the full number of days it is in charge. [Zheng Xuan's commentary] The sun refers to the hexagram of rest (the hexagram of increasing yang). From the hexagram of Great Passage to the hexagram of Withdrawal, this period belongs to the sun. In the Miscellaneous Hexagrams, the line six in the third moves within the days controlled by the sun, and should produce a slight cold for one hour, while the rest of the time should follow the sun and be warm, continuing until it has completed six days and seven parts. [Commentary by the editors of the Siku Quanshu] The phrase "xiang" in the commentary "means increase and decrease" is an addition; also, the original text had "slight yang" instead of "slight cold," which has been corrected according to the meaning. The hexagrams of increase and decrease and the hexagrams of the four seasons each should fully cover the number of days they are in charge. [Zheng Xuan's commentary] The hexagrams of increase and decrease should cover six days and seven parts, while the hexagrams of the four seasons should cover seventy-three parts.

卦身效弱也。【五弱於道徳。】四時卦身效為兵。【以寒侵為兵氣所起，兵所致也；以溫為夷狄相攻之道也。】

The Hexagram Body shows a weak response, indicating the ruler is weak. [Zheng Xuan's commentary] refers to the ruler in the position of Nine in the Fifth being morally weak. For the hexagrams of the four seasons, a response from the Hexagram Body indicates military conflict. [Zheng Xuan's commentary] If the response comes with cold air, it signifies the rise of military forces and the occurrence of warfare; if it comes with warm air, it indicates the mutual attacks among the four barbarian tribes.

左為右，前為後。【東方為左，西方為右，南方為前，北方為後。一百二十日降為卒雨；其有陽一百二十日而風，謂上九用事後一百二十日降為卒風。按：注中「一百二十日」以下云云，俱應在後文「上有陰百二十日為雨」句下；彼注中「上六用事後」五字，當在此注「二百二十日降為卒雨」九字之上；自「其有陽」至「而風」十字，復當為正文；「謂上九」至「卒風」十五字，復當為註文。疑傅冩者以「後」字文相同而錯誤在此，又混正文入注，遂不可辨耳。】

The left is the right, and the front is the back. [Zheng Xuan's commentary] The east is the left, the west is the right, the south is the front, and the north is the back. After 120 days, it becomes heavy rain; if it belongs to the yang, then after 120 days it becomes wind, meaning that after the Nine at the Top is in command, 120 days later it becomes a storm. [Commentary by the editors of the Siku Quanshu] The words "after 120 days" and the following should be placed under the sentence "When there is yin for 120 days, it becomes rain" in the subsequent text; the five characters "the Six at the Top uses it after" should be placed above the nine characters "after 220 days it becomes sudden rain" in that commentary; the ten characters from "if there is yang" to "and wind" should be the main text; and the fifteen characters from "meaning the Nine at the Top" to "and storm" should be the commentary. It is suspected that the transcribers, due to the presence of the character "after" in both places, misplaced these passages, and mixed the main text with the commentary, making it impossible to distinguish.

諸卦氣溫寒清濁各如其所。【諸卦謂六十四卦也。氣謂用事所當效氣。溫寒清濁各如其所者，九三上九清濁微，九三上六當溫其微白濁，故名各如之其所也。說寒則當白濁，則淨消，此四時氣候也，各當得其正也。】侵消息者。【溫卦以溫侵，寒卦以寒侵。】

Each hexagram's qi has its own characteristics of warmth, cold, clarity, and turbidity, as appropriate. [Zheng Xuan's commentary] "All hexagrams" refers to the sixty-four hexagrams; "qi" refers to the atmospheric manifestation during the current season. The saying that warmth, cold, clarity, and turbidity each conform to their proper conditions means that when the line at the third position (nine three) is combined with the line at the top (nine at the top), the clarity and turbidity become subtle. When the line at the third position (nine three) is combined with the line at the top (six at the top), it should be warm but the sky color is slightly white and turbid, hence called each conforming to its proper condition. Regarding "cold," the sky color should be white and turbid, then turn into clarity, which is the climate of the four seasons, each of which should be in harmony with its proper condition. The coming of the invading qi of the hexagram. [Zheng Xuan's commentary] The warm hexagram invades with warmth, and the cold hexagram invades with cold.

或陰専政，或陰侵陽。【陽者君，陰者臣。臣専君政事，亦陰侵陽；臣謀殺其君，亦陰侵陽也。按：《後漢書·郎顗傳》注引此文作「陰専政」，舊本訛「陰」為「陽」，今據改。】侵之比先蒙。【蒙之比非一也。先蒙者，臣將欲侵其君，亂氣而起，霧冒之，故先蒙。按：陸徳明《釋文》引《稽覽圖》云「無以教天下曰蒙」，今本內無此語，或即此處佚文也。】

Either the yin forces dominate the government or they encroach upon the yang. [Zheng Xuan's commentary] Yang refers to the sovereign, and yin refers to the ministers. When ministers monopolize the sovereign's affairs, it is also an instance of yin encroaching upon yang; when ministers plot to kill their sovereign, it is the same kind of yin encroaching upon yang. [Imperial Academy editors' note] The annotation in the "Later Han Book" citing this passage reads "yin monopolizes power," and the old edition mistakenly wrote "yang" instead of "yin," which has now been corrected. When an encroachment is about to occur, its initial sign is "Meng" (a dim and hazy sky). [Zheng Xuan's commentary] "Meng" is a type of omen that may manifest in various forms. The term "initially Meng" refers to ministers about to encroach upon their sovereign, with chaos rising and mist enveloping, hence the initial appearance of dimness and haze. [Imperial Academy editors' note] Lu Deming's "Classic Interpretations" cites the "Kilin Tu" saying, "Not teaching the world is called Meng," but this phrase is absent in the current edition, possibly being a lost passage from here.

三則震。【消息比三卦蒙盡六日七分，則震者地動，陰正蒙也。陰不靜，臣氣盛，故地動，故曰三則震。】専政者，言陰為之雖正，不得専也，猶當歸之於陽。【臣當為而後為之，復行之也。】

When it occurs three times, there will be an earthquake. [Zheng Xuan's commentary] The trigram of Thunder (Zhen) together with the three adjacent trigrams fills six days and seven parts of a day during the time of昏蒙 (dim and obscure), thus causing the "Zhen" trigram, which signifies an earthquake; the Yin energy is at its dim and obscure stage. Yin energy is not tranquil, and the ministers' ambition is excessive, hence the earthquake. Therefore, it is said "three times then Zhen." The term "专政" (exclusive governance) means that although Yin may act in accordance with the right path, it should not act alone and should return the authority to Yang. [Zheng Xuan's commentary] The ministers should first seek instructions before acting and report after completing the task.

専之一則震。【臣専君政甚，則非其必待三也，一則震矣。甚者一卦六日，以寒陰加以還風而溫蒙，侵消息後九十日則震還矣，以風雨止時為期。】侵甚則蝕矣，其加寒溫。【食非必待三時也，一侵則食矣。其加溫寒，謂春夏寒大過、秋冬溫、疾風發屋折木、太陽無光有影無形。按：「侵甚則蝕矣其加寒溫」九字當為正文，原本混入注中，今訂正。】原其劇易。【一則震、一則蝕，易乃三震、三日乃蝕，故曰原其劇易之道也。】

Excessive dominance reaches its peak, causing an earthquake in one instance. [Zheng Xuan's commentary] When ministers excessively dominate the sovereign's authority to a severe degree, there is no need to wait for three instances; an earthquake occurs in one instance. For severe cases, within six days of a hexagram, with cold yin and returning winds generating warm mist, an earthquake will respond ninety days after the hexagram of messages is invaded, with the period determined by the cessation of wind and rain. When invasion reaches its peak, an eclipse occurs, accompanied by abnormal cold and heat. [Zheng Xuan's commentary] An eclipse does not require three instances; it occurs in one instance. The term 'accompanied by warm and cold' refers to extreme cold in spring and summer and extreme heat in autumn and winter, fierce winds that tear roofs and break trees, and the sun being obscured without light. [Editors of the Siku Quanshu] The nine characters 'invade severely then it will be eaten, its addition of cold and heat' should be the main text, originally mixed into the commentary, now corrected. Investigate the distinction between light and heavy. [Zheng Xuan's commentary] An earthquake in one instance and an eclipse in one instance are heavy; lighter cases require three instances for an earthquake and three days for an eclipse, hence the need to investigate the distinction between light and heavy.

賊陰逆霣者霜。【賊陰者，言人忍壊賊治人也；逆者，非其時；霣者，從上也；霜者，霜以非時殺物，無霜而殺物亦賊之陰。】故陽虐之應，旱霣霜以殺萬物，萬物終歲不復生。【君行暴虐，誅殺暴罪，天應其行，旱霜殺萬物，則終歲不復生也。按：「虐」原本訛作「唐」，注中又訛作「虎」，今並據文改。】

The phrase "ze yin ni yun" refers to frost. [Zheng Xuan's commentary] "Ze yin" means people being cruel and corrupt, using harsh and oppressive laws to govern others; "ni" means acting against the proper time; "yun" means falling from above; "frost" refers to frost killing living things at an inappropriate time. Even if there is no frost but living things are killed, it still counts as a harmful yin force. Therefore, the punishment for a ruler's cruelty is drought combined with frost, which kills all things, preventing them from regenerating for the entire year. [Zheng Xuan's commentary] When a ruler practices cruelty and unjustly punishes those deemed as criminals, heaven responds with corresponding celestial phenomena: drought and frost kill all things, so nothing can regenerate for the whole year. [Editors of the Siku Quanshu note] The character "nüe" was originally mistakenly written as "tang," and in the commentary it was further mistakenly written as "hu," which is now corrected according to the meaning of the text.

陰假威之應，亦旱霣霜而殺物。【假威者，言君使臣按問，則臣反假君威而殺之心也。天應其行，亦旱霜殺萬物；不言終歲不復生何？庶幾君能覺悟誅之也。君所殺下無復望，故言終歲不復生也。按：「心也」，「心」字疑衍文。】至霣霜時，根生榮不死。【至九月剝用事時，當霣霜殺萬物，今不霣霜，萬物皆復榮不死也。】

The consequence of ministers using the king's authority unjustly is drought and frost that destroy all living things. [Zheng Xuan's commentary] The term "using authority" refers to when the king sends ministers to investigate cases, and the ministers instead use the king's authority to commit murder. Heaven responds to such actions by causing drought and frost to destroy all things. Why does it not say "nothing will revive throughout the year"? Because there is still hope that the king will realize the mistake and eliminate such ministers. If the king himself commits the act, the people will have no hope left, hence the statement about nothing reviving throughout the year. [Editors of the Siku Quanshu note] The character "heart" in "having the heart to kill" is likely a later addition. By the time of the frost season, the roots of grasses still sprout and flourish without dying. [Zheng Xuan's commentary] By September, when the Qie hexagram is in command, frost should occur to destroy all things, but now frost does not come, and all things revive and flourish again without dying.

斯陽假與陰威之烈，責陰假威誅，【按：「責」字疑「賊」字之訛。】而陰不能誅。好行大虐則旱霣霜，好行小虐則水害物，離各如之。【按：「離」字疑當作「雜卦」字。】當霜霣者法廢。【九月剝用事，當霣霜殺物化成，今不霣者也。】陽無得則旱害物。【陰僣陽亦旱害物。按：《後漢書·郎顗傳》引此文「得」作「徳」，蓋「徳」「得」古字通。又「陰」字原本訛作「陽」，今據傳文改正。】

This is the situation where Yang lends its authority to ministers, while Yin exerts its power forcefully: assigning Yin the task of borrowing the authority of the sovereign to carry out executions. [Comment by the editors of the Siku Quanshu: The character "zé" (责) is likely a mistake for "zéi" (贼).] However, Yin itself is incapable of carrying out executions. When Yin delights in great cruelty, it is met with drought and frost; when it delights in minor cruelty, it is met with floods and disasters to harm things. The Miscellaneous Trigrams follow this pattern accordingly. [Comment by the editors of the Siku Quanshu: The character "lí" (离) should probably be "zá gù" (杂卦).] When frost should fall but does not, it indicates the collapse of the law and order. [Comment by Zheng Xuan:] In September, the Trigram of Elimination is in effect, which should bring frost to kill living things and complete the harvest of the year. However, it does not fall now. When Yang lacks virtue, it brings drought to harm things. [Comment by Zheng Xuan:] When Yin oversteps into the position of Yang, it also brings drought to harm things. [Comment by the editors of the Siku Quanshu:] The text cited in the "Later Han Book · Biography of Lang Yi" uses "dé" (德) instead of "dé" (得), suggesting that "dé" and "dé" were interchangeable in ancient times. Moreover, the original text mistakenly used "yáng" (阳) instead of "yīn" (阴), which has now been corrected based on the citation from the original biography.

觀其政以別之：陽之以木為災也，於春夏水而殺萬物；陰作之以水為害也，於秋冬降陰不行，【君施不行。】而迎陰獨起為雨，雨少必殺。旱異者，旱之而不害物也，斯祿去公室、福由下施，故陽雖不施，而陰通行之徳以成物也。水異者而不害物也，【按：「水異者」下據文疑脫「水」字。】斯陽欲誅而不能，故降陽不時，雨併合也。

To discern these omens, one should observe the current political affairs: calamities caused by yang are represented by wood, and in spring and summer, there is water that harms all things. Calamities caused by yin are represented by water, and in autumn and winter, the descending yin fails to proceed, as noted by Zheng Xuan, meaning the benevolent policies of the sovereign cannot be implemented. Thus, the rising yin alone arises to form rain, which may be slight but certainly harms things.the so-called「旱异」means drought without harming living beings, symbolizing that honors and rewards have left the court, and blessings come from below. Therefore, although yang does not show mercy, yin spreads its virtue and completes all things.the so-called「水异」also refers to water without harming living beings, and according to the editors of the Siku Quanshu, the text may be missing a 'water' character here. This symbolizes that yang intended to punish but failed, so yang energy descends out of season, and rain falls all at once.

降陽見南，迎陰見北，北不能雨，白直黒而後雨；或先迎而後降，陰不下時；迎陰不起承陽，迎陰氣乆陰不雨，亂氣雲之起也。觀本所起，卦人為之。【按：此氣本從何卦起，所從起卦人所為也。降雲之陰，君謀臣之陰；迎雲之陰，臣謀君之陰也。】

The descending yang appears in the south, while the ascending yin appears in the north. The yin in the north cannot bring rain; the sky turns from white to dark before it rains. Sometimes the ascending yin comes first, and the descending yang follows later, but the yin fails to descend on time. If the ascending yin does not rise to receive the yang, the ascending yin will remain long without rain, indicating clouds formed by chaotic qi are rising. One should observe from where these clouds originate; this is caused by the person associated with the main hexagram. [Zheng Xuan's commentary] means that the origin of this qi indicates the person associated with that hexagram is responsible. The yin contained in the descending clouds represents the yin of a minister plotting against the sovereign; the yin contained in the ascending clouds represents the yin of a sovereign plotting against a minister.

太陽霓出地上，少陽時並而聲微。【太陽，正月泰卦。霓出地上者，陽散始出，霓與地平。少陽得時並而當雷，少陽謂泰卦也，用事於正月，泰氣得用並。臣強作威者使臨作反，皆盜賊誅殺暴罪，威行於下，君得不降，氣道積，以時降後得同類並下，故暴。】

At the time of the Sun, rainbows appear above the ground, and the Lesser Yang rises in harmony, with weak thunder sounds. [Zheng Xuan's commentary] "The Sun" refers to the Tai trigram of the first month. The appearance of rainbows above the ground indicates the initial emergence of Yang energy, with the rainbow's energy level matching the ground. The Lesser Yang, which is also the Tai trigram, rises in harmony with it during the first month, and thunder should occur. The Lesser Yang refers to the Tai trigram, which is in charge during the first month, allowing the Tai energy to be used together. When ministers act tyrannically and wield power, rebellion occurs during the Lin trigram, which is characterized by bandits running rampant and unjustly punishing those deemed violent. Authority prevails below, while the king's grace does not descend, causing stagnation in the flow of energy. When the energy finally descends at the proper time, it gathers like kindred forces to press down, thus appearing fierce and violent.

其入消息日圍。【雜卦用事，以風雨若寒溫入消息卦一二分、一二日，盡後見此前後，名曰求。雜卦用事，以寒溫若暴風雨徑出入消息卦一二分，若一二侵徑出消息下□雜卦，名曰陵。此皆臣侵之象漸也。先犯之，君不覺悟則圍；君復不覺悟則侵，此臣威令行也。氣所發，陵所止，共謀者也。氣消息卦中出，歷雜卦名曰乘，及諸侯卦以寒溫風雨而尊卑侵相乘皆如此，故曰消息日圍也。】

This type of qi invading the message hexagram is called "day encirclement." [Zheng Xuan's commentary] When the miscellaneous hexagrams are in command, if coldness, warmth, wind, or rain invade the message hexagram by one or two parts or one or two days, and then reappear before or after, this is called "seeking." When the miscellaneous hexagrams are in command, if coldness, warmth, or violent storms directly enter or exit the message hexagram by one or two parts, or if they invade directly from below the message hexagram into the miscellaneous hexagram, this is called "overriding." These are all gradual manifestations of ministers' infringement. If ministers first commit an offense and the sovereign does not realize, it becomes "encirclement"; if the sovereign still does not realize, it becomes "invasion," at which point the ministers' authority has already spread. The origin and extent of the invasion are due to conspirators. If the qi originates from the message hexagram and passes through the miscellaneous hexagrams, it is called "riding." As for the hexagrams of the feudal lords using coldness, warmth, wind, and rain to invade each other in terms of hierarchy, they are all judged in the same way, so it is called "message day encirclement."

觀本所起，卦人為之。【觀寒溫若風雨本從何卦所起，卦人為之也。】一則圍三年。【一圍後消息常不效，三年則日蝕之兆也。】以風雨濟止時為期。【晝止則晝蝕，夜止則夜蝕。按：「濟」即「霽」字，《周禮·太卜》注引《洪範》曰「濟曰圛」。】

To determine its origin, one should look at where it originally started, which is caused by the person of the main hexagram. [Zheng Xuan's commentary] This refers to observing whether the coldness or warmth, or the wind or rain, originates from which hexagram, indicating the hexagram that is in charge. If it is encircled once, it should take three years. [Zheng Xuan's commentary] After being encircled once, the changing hexagram often no longer corresponds, and after three years it becomes a sign of an eclipse. Taking the time when the rain and wind stop as the time of occurrence. [Zheng Xuan's commentary] If it stops during the day, the eclipse occurs during the day; if it stops at night, the eclipse occurs at night. [Comment by the editors of the Siku Quanshu] 'Ji' is the same as 'Ji', and in the Zheng annotation of the Tai Bo from the Zhou Li, the Hong Fan mentions 'Ji yue Cheng'.

晝則為蝕既，暮則為星亡之蝕。【晝不蝕既、暮不星亡，不能成災，為異而已矣。】三則圍。【三蝕、三既若三星亡，則圍者亡已滅之象也。河出圖、洛出書，更有所命也。】還風雨起消息，則陽誅罰妄。【還風雨起於消息卦中者，君妄誅罰無罪。】

During the day, an eclipse becomes a total solar eclipse, and at dusk, it becomes an eclipse of the stars. [Zheng Xuan's commentary] If the eclipse does not reach total darkness during the day or if the stars do not disappear at dusk, it does not constitute a calamity, but only an unusual phenomenon. Three occurrences form the concept of 'surrounding'. [Zheng Xuan's commentary] If there are three solar eclipses, three total eclipses, or three instances of star disappearance, it indicates that the surrounded party is doomed to destruction. At this time, the Yellow River produces a divine figure and the Luo River produces a sacred book, signifying that the heavenly mandate is about to shift. Violent storms arise from the message hexagram, indicating that the yang (the ruler) is excessively punishing the innocent. [Zheng Xuan's commentary] When violent storms arise from the message hexagram, it means the ruler is unjustly punishing the innocent.

消息居卦中卦而已不分，則他卦為之。【還風雨自居卦分中，則君自所為也；出即分他卦人教君為主。消息所為，無害物也；卦人教君為之，則風雨害物，以此別之。一日：還風從公入消息者，臣率君為非也；從消息入侯卦者，君率臣為非，上侵下侵等卦。按：正文「息」字上據注當有「消」字，原本脫，今補入。】

If the message hexagram remains within the boundaries of the primary hexagram without exceeding them, it is caused by another hexagram. [Zheng Xuan's commentary] If a storm remains within the boundaries of the primary hexagram, it is the result of the ruler's own actions; if it exceeds its boundaries and enters another hexagram, it is the influence of the dominant force of another hexagram inciting the ruler to act. When the ruler acts on his own, it does not harm all things; but when another hexagram's dominant force incites the ruler to act, the storm will harm all things. This is how we distinguish between the two. Another interpretation: a violent wind coming from the public hexagram into the message hexagram indicates that ministers lead the ruler to do wrong; a violent wind coming from the message hexagram into the noble hexagram indicates that the ruler leads the ministers to do wrong. The principle applies similarly to all other hexagrams. [Editors of the Siku Quanshu note] The character "xi" (rest) above should have the character "xiao" (decline) according to the commentary. The original text is missing this character, and it has now been added.

上有陰，百二十日為雨。【上六用事後。勝小畜溫也。按：此與上下文不相類，注中「勝小畜溫」之語義亦不倫。今核其文，與上「左為右前為後」注內「二百二十日降為卒雨」云云詞義相連，蓋本為一節，錯誤在此，以致首尾舛互。當為正文云「上有陰百二十日為雨」，注云「上六用事後一百二十日降為卒雨」；又正文云「其有陽二百二十日而風」，注云「謂上九用事後一百二十日降為卒風」，文意明白，自無可疑。又注內「勝小畜溫也」五字，當屬前「小畜乾位比，息之卦當勝雜卦」注內之文，錯出於此。】

Above there is yin; after one hundred and twenty days it becomes rain. [Zheng Xuan's commentary] This refers to the matter after the upper six line has taken effect. It surpasses the warmth of the hexagram Xiao Xu. [Commentary by the editors of the Siku Quanshu] This passage does not fit with the surrounding text, and the phrase "surpassing the warmth of Xiao Xu" is incoherent. Upon checking the text, it is connected in meaning with the previous passage "left is right, front is back" where it says "after two hundred and twenty days it becomes sudden rain." Originally, this should have been part of the same section, but it has been misplaced here, causing confusion. The original text should read "there is yin above; after one hundred and twenty days it becomes rain," and the commentary should be "after the upper six line has taken effect, one hundred and twenty days later it becomes sudden rain." Similarly, the original text should read "there is yang; after two hundred and twenty days there is wind," and the commentary should be "after the upper nine line has taken effect, one hundred and twenty days later it becomes sudden wind." With these corrections, the meaning becomes clear and there is no doubt. Additionally, the five characters "surpassing the warmth of Xiao Xu" originally belonged to the commentary of the passage "Xiao Xu's乾 position is compared, the hexagram of rest should surpass the miscellaneous hexagrams," but they have been misplaced here.

別相侵，則一實氣不以貎。【寒溫為實，白濁清淨為貌。別相侵，以白濁清淨也。】有實無貎，屈道人也。【有寒溫無白濁清淨，此賢者屈道仕於不肖之君也。按：「屈道仕」三字原本作「屬壯」，今據《後漢書·郎顗傳》注所引文改正。】

Examining the signs of mutual infringement, one should rely solely on the "real" condition rather than the "appearance." [Zheng Xuan's commentary] Cold and warmth belong to the real, while white turbid and clear belong to the appearance. Distinguishing mutual infringement is based on the appearance of white turbid and clear. Having "real" but not "appearance" indicates a person who suppresses his path. [Zheng Xuan's commentary] Having the response of cold and warmth but not the appearance of white turbid and clear, this refers to a virtuous person suppressing his path and serving an unvirtuous ruler. [The editors of the Siku Quanshu note] The phrase "屈道仕" originally read "属壮," but it has been corrected according to the cited text from the annotation of the "Later Han Book" on Lang Yi's biography.

有貎無實，佞人也。【有白濁清淨無寒溫，比佞人以便巧仕於世也。賢者有美道，上屈不肖君，但無實氣效耳；佞人無美道，可以便巧仕，故但貎氣效之。按：原本註文「便巧仕」下脫「於世」二字，今據《郎顗傳》注増入。】消息無為屈，故無效也。【消息至尊無上，但效寒溫，不效貎氣也。說消息上無所屈，但貎皆相應也，故無貎矣。】

There is an appearance of "貌" but no reality of "实," which is the characteristic of a佞人. [Zheng Xuan's commentary] There is an appearance of clear and pure white turbidity but no response of cold or warmth; this is likening it to a佞人 who attains official position in the world by means of cleverness and skill. The virtuous person carries a beautiful way within himself, and although he submits to an unvirtuous ruler, he lacks the actuality to confirm this. The佞人 has no beautiful way, and can only attain official position by means of cleverness and skill, so only the appearance of "貌" is confirmed. [Editors of the Siku Quanshu] The original commentary's text, after "便巧仕," was missing the word "于世," which is now restored according to the annotation in the "Liang Yi Biography." The message and movement hexagram has no bending or suppression, so there is no confirmation of "貌." [Zheng Xuan's commentary] The message and movement hexagram is supreme and has nothing above it, so it only confirms cold and warmth, not the appearance of "貌." This means that the message and movement hexagram has no bending or submission above it, and all appearances of "貌" correspond to each other, so there is no need for another "貌."

剝，陰氣上達，霣霜以降。【剝，九月之卦。陰氣上達於五，霜始降，副殺萬物。】寒氣以殺萬物成刑。【寒氣當殺落萬物，歲成熟其長大而刑之，萬物成也。】

At the time of the Hexagram of Splitting, the Yin energy rises, and frost descends. [Zheng Xuan's commentary] The Hexagram of Splitting is the hexagram of September. When the Yin energy reaches the fifth line, frost begins to fall, and then it harms all things. The cold energy is used to thoroughly eliminate all things, completing the function of punishment. [Zheng Xuan's commentary] The cold energy should originally cause all things to wither, but during the year, all things have matured and grown before punishment is applied to them, thus completing the work of a year.

不至則太陰不強，霜不以時降，萬物必有不成刑者，則有傷年之災。【此君弱、刑罰法度廢不行之象也。傷年者，傷霜當傷生物也。一曰：太陰不強，則其日蝕微，則其旱為霜發於沖日，其無赤但霜。按：「霜不以時降」以下十九字，與上文「霣霜以降」云云相對，當為正文，原本混入注中，今訂正。】

Cold air does not reach, indicating that the Taiyin is not strong, and frost does not descend on time. All things will inevitably suffer from failure in their accomplishment and punishment, thus causing disaster to the harvest. [Zheng Xuan's commentary] This signifies the weakness of the sovereign and the failure of punishment and laws. The term "hurting the year" refers to the frost, which should harm things, but instead harms living beings. Another interpretation: if Taiyin is not strong, then its eclipse will be slight, and drought will manifest as frost occurring on the day of opposition. The sky will not show red color but only frost. [Editors of the Siku Quanshu] The words "frost does not descend on time" and the following nineteen characters correspond exactly with the previous text "frost falls," and should be the main text, originally mixed with the commentary. Now they have been corrected.

十一月微溫比十月，【十月離卦九三、上六效溫，如十月之氣也。按：「上六」當作「上九」。】其決溫比九月。【九三、六二效溫，如九月氣。按：「六二」當作「上六」。】三月微寒比二月，以決寒比正月。【三月雜卦六三、上六微寒，如二月之氣；六三、上九決寒，如正月之氣。按：原本正文「微」下脫「寒」字，今據文増入。】

In November, there is a slight warmth, similar to the climate of October. [Zheng Xuan's commentary] The nine in the third position of the Li hexagram pairs with the six at the top to produce warm air, just like the climate of October. [The editors of the Siku Quanshu note] 'Six at the top' should be 'Nine at the top'. If there is clearly warm weather, it is similar to the climate of September. [Zheng Xuan's commentary] The nine in the third position pairs with the six in the second position to produce slight warmth, just like the climate of September. [The editors of the Siku Quanshu note] 'Six in the second position' should be 'Six at the top'. In March, there is slight cold, similar to the climate of February. If there is clearly cold weather, it is similar to the climate of January. [Zheng Xuan's commentary] In the Miscellaneous Hexagrams, the six in the third position of March pairs with the six at the top to produce slight cold, just like the climate of February; the six in the third position pairs with the nine to produce clearly cold weather, just like the climate of January. [The editors of the Siku Quanshu note] The original text was missing the character 'cold' after 'slight', and it has been added based on the meaning.

冬至之後三十日極寒，【三十日後大寒過正為實。】夏至日之後三十日極溫。【三十日後大溫過正為實。】仲春之後微溫卻三十日，【仲春者，春分也。】決溫卻六十日。【至夏至也。微者則知於身，決絕者可知。按：據注，「決溫」上當有脫文。】

After the winter solstice, thirty days later the cold reaches its extreme. According to Zheng Xuan's commentary, thirty days later the severe cold exceeds the usual degree, which is called 'shi'. After the summer solstice, thirty days later the heat reaches its extreme. According to Zheng Xuan's commentary, thirty days later the severe heat exceeds the usual degree, which is also called 'shi'. After the middle of spring, if there is slight warmth, it should be postponed thirty days. According to Zheng Xuan's commentary, 'middle of spring' refers to the spring equinox. If there is obvious warmth, it should be postponed sixty days. According to Zheng Xuan's commentary, this is postponed to the summer solstice. If it is weak, one must personally observe to know. If it is obvious and decisive, it is naturally clear to see. According to the editors of the Siku Quanshu, according to Zheng's commentary, there should be missing text before the words 'ju wen'.

冬寒過甚有所害，亦賊陰也。賊陰亦為圍，蝕於正陽。【蝕者月蝕，陰侵陽、臣殺君之應。按：原本「賊陰」俱作「則陰」，今辨訛改正。】正陽者，二月至四月陽氣用事時也。三月之末、四月之本，【於是蝕日者，世子所殺也。】或二月之末、三月之末、四月之本。【於是蝕日，人君所殺也。蝕必以怒，上者傷君，蝕於下者傷民下也。】

In winter, if the cold is excessive and causes harm, it is considered a form of "stealing阴" (negative influence). "Stealing阴" also forms a "围" (encirclement), which should occur during the month of the rising yang, when there is a lunar eclipse. [Zheng Xuan's commentary] "Eclipse" refers to a lunar eclipse, which symbolizes the invasion of yin over yang, or a minister killing the sovereign. [Commentary by the editors of the Siku Quanshu] Originally, "stealing阴" was written as "then阴," but this error has been corrected. The term "正阳" refers to the period from February to April, when yang energy is dominant. At the end of March and the beginning of April, [Zheng Xuan's commentary] if an eclipse occurs, it signifies that the crown prince has committed a killing. Alternatively, it may occur at the end of February, the end of March, or the beginning of April. [Zheng Xuan's commentary] If an eclipse occurs at these times, it indicates that the sovereign has committed a killing. Solar eclipses are caused by anger, with an eclipse above affecting the sovereign and an eclipse below affecting the people.

蝕日月相薄之日，在前後各鄉陰之地侵之，或不從陰所來者，有行事師不載。

A solar eclipse occurs on the day when the sun and moon are in opposition. Before and after this day, it is invaded from directions associated with yin. There are also instances where the eclipse does not come from the direction of yin qi, which belong to the category of actions not recorded in the teachings of the master.

太平時，陰陽和合，風雨咸同，海內不偏。地有阻險，故風有遲疾，雖太平之政，猶有不能均同也，唯平均乃不鳴條，故欲風於亳，亳者陳留也。【按：自「太平時」以下，《隋書·王劭傅》引其文。原本以「太平」二字入正文，而「時陰陽」以下俱混入小注，今據《劭傅》改正。又「亳者陳留」，原本作「亳有陳離」，今亦據《王劭傅》改正。】

When the world is at peace, yin and yang harmonize, and wind and rain are the same everywhere. Within the four seas, there is no place where things are excessively dry or excessively wet. However, the earth has obstacles and uneven terrain, so the wind moves at different speeds. Even in a time of peace, there are still places where things are not perfectly balanced. Only when true balance is achieved will the wind not cause the branches of trees to rustle. Therefore, people wished to take the wind from Bo, which is Chenliu. [Comment by the editors of the Siku Quanshu:] From the phrase "When the world is at peace" onwards, this passage is quoted in the "Biography of Wang Shao" in the "Sui Shu." Originally, only the two characters "peace" were considered as the main text, while "When yin and yang" and the following were mixed into footnotes. Now we have corrected this according to the "Biography of Wang Shao." Also, originally it was written as "Bo has Chenliu," but now we have corrected it according to the "Biography of Wang Shao."

蟲食木實曰髙，【謂食木顛。】斯割下啖上之異。食心曰內，下比掩惡，適足以害民。食外曰莘，食下曰根，斯教令煩擾不任職也。以政別之。【各以蟲所居別知其吏。按：此九字當為注，原本混入正文，今訂正。】非真而直。【按：此四字疑有誤。】

Insects eating the fruit on the top of a tree is called "Gao," [Zheng Xuan's commentary] referring to eating the top part of the tree. This is an omen of cutting off the lower part to supply the upper part. Insects eating the heart of the tree is called "Nei," symbolizing secret alliances and covering up wrongdoing at the lower level, which is sufficient to harm the people. Insects eating the outer layer of the tree is called "Shen," and insects eating the lower part of the tree is called "Gen." This represents the omen of excessive and burdensome regulations that overwhelm the officials. One should distinguish them according to the current political affairs. [Zheng Xuan's commentary] Each should be identified according to the position of the insect, to determine which level of official it refers to. [Editors of the Siku Quanshu note] These nine characters should be annotations, originally mixed into the main text, and now corrected. Not truly upright and honest. [Editors of the Siku Quanshu note] These four characters may have errors.

蟲子生人，畜生人也，其非人也，必害良臣。【愛命者小人也，故必害良臣也。蟲子生人者，言陰以更生陽；其非人也者，物蟲子生人支體有不具者，若人生六畜物也。然必害良臣，猶紫奪朱。按：「蟲子生人者」以下當為注，原本混入正文，今改正。】

Insects take on human forms, and the six domestic animals also take on human forms; what is born in this way is not really a human being, and it will certainly harm loyal and virtuous ministers. [Zheng Xuan's commentary] Those who are greedy for life and cherish their lives are petty people, so they will certainly harm virtuous ministers. What is meant by 'insects giving birth to humans' is that yin reverses to produce yang. What is meant by 'it is not a human being' is that the human-like limbs produced by insects are incomplete, just as humans produce the six domestic animals. Thus, it will certainly harm virtuous ministers, just as purple takes the place of the proper position of red. [The editors of the Siku Quanshu note] The text from 'Insects giving birth to humans' onwards should be commentary, originally mixed with the main text, and now corrected.

噬嗑反，則有口實之變。治道得，則陰物變為陽物；【蔥變為韭亦是。按：《隋書·王劭傳》引此文，又引鄭康成注有此六字，原本脫，今補入。】其反也，則陽物變為陰物，祐斷復生，若以死象生。【按：《漢書·五行志》引京房《易傅》有「斷枯復生」之語，則「祐斷」當作「枯斷」。】

The image of the噬嗑 hexagram shows abnormality, relating to changes in food items related to the mouth. When governance is properly conducted, yin substances transform into yang substances; according to Zheng Xuan's commentary, the transformation of chives into leek is an example of this. According to the editors of the Siku Quanshu, the text is cited in the "Biography of Wang Shao" from the Sui Shu, and Zheng Kangcheng's commentary includes these six characters, which were originally missing and are now added. Conversely, yang substances transform into yin substances, as with a tree that has been cut off and broken regrowing, appearing as if life emerges from death. According to the editors of the Siku Quanshu, the "Five Elements" section of the Han Shu cites Jing Fang's Yi Zhuan with the phrase "cut and broken things regrow," so "you duan" should be read as "ku duan."

葦生不過一歲，竹生不過四歲，他物比之竹葦。九禁為人闢也，木知比也。【按：此四句當有脫誤。】

The reed grass withers and regrows, its response not exceeding one year; bamboo withers and regrows, its response not exceeding four years; other plants are estimated according to the pattern of bamboo and reed grass. The nine prohibitions are established for the sovereign, and plants with consciousness belong to this category of omens. [Comment by the editors of the Siku Quanshu]: These four sentences should have some missing or incorrect characters.

日食之比，陰得陽。蒙之比也，陰冒陽也。【蒙，氣也，比非一也。邪臣謀覆冒其君，先霧從夜昏起，或從夜半，或平日，君不覺悟，日中不解，遂成蒙；君復不覺悟，下為霧也。按：此註文見於《後漢書·郎顗傅》注內，原本全脫，今補入。又原本正文脫「日」字、「陽」字，又「也」字訛「耶」，「冒」字訛「謂」，今並據《郎顗傅》注改正。】

Solar eclipses are omens where yin overpowers yang. Obscure phenomena are omens where yin covers yang. [Zheng Xuan's commentary] "Meng" is a kind of mist. Such phenomena can occur in various forms. Dishonest ministers plot to cover and obscure the sovereign. First, mist arises at dusk, or at midnight, or at dawn. If the sovereign does not realize, and the mist does not dissipate by noon, it becomes "meng". If the sovereign still does not realize, it will develop into mist. [Editors of the Siku Quanshu note] This commentary is found in Li Xian's annotations to the "Liang Yi Zhuan" in the "Hou Han Shu". Originally, all the text was lost, and now it is restored. Also, the original text was missing the character "sun" and "yang", and the character "also" was mistakenly written as "yes", and the character "cover" was mistakenly written as "say". These errors are now corrected according to Li Xian's annotations in the "Liang Yi Zhuan".

黃之比，知善不舉；青白之比，疑也；黒之比，不掩惡也；白之比，弱也；赤之比，色元也。【按：「元」字疑誤。】霓之比，無徳以色親也。【霓，邪氣也。陰無徳，以好色得親倖於陽也。按：《後漢書·楊賜傅》引此文稱《中孚經》，又引鄭注云云，原本全脫，今補入。】

The appearance of yellow in the sky indicates that one knows there are virtuous people but does not promote them. The appearance of a bluish-white color indicates suspicion. The appearance of black indicates unwillingness to conceal wrongdoing. The appearance of white indicates weakness. The appearance of red indicates danger to life. [Comment by the editors of the Siku Quanshu] The character 'yuan' may be a mistake. The appearance of a rainbow indicates that an unvirtuous person gains favor through beauty. [Comment by Zheng Xuan] A rainbow is a perverse influence. The阴 (yin) lacks virtue and gains the favor of the阳 (yang) through beauty. [Comment by the editors of the Siku Quanshu] The text quoted from the "Yang Ci Transmission" in the "Later Han Book" is called "Zhongfu Jing," and Zheng Xuan's comments are also cited. The original text has been completely lost, and now they are added back.

震之比，陰不靜；風逆之比，陰假作也；旱之比，陰潛陽起也；寒燠之比，亂；水比，陰賞誅逆；霣霜之比，陰假威；霧之比，陰亂陽。【臣亂其君政事。】黒一日、黃滿五日、赤三日，【皆太陽色，蒙亦然也。】過乃為異。象八十二日變下為青白霧。【白者象物氣白也，青者象？雜任事象。於消息者一日，後六日霧極，六日為三十六日霧，雜卦各以日。】

Earthquake is a sign indicating the unrest of yin energy; contrary wind indicates yin acting under false pretenses and causing disorder; drought indicates yin being concealed while yang rises; abnormal cold and heat indicate political chaos; water indicates yin acting arbitrarily in rewarding and punishing, acting against reason; frost indicates yin acting under the authority of the sovereign; fog indicates yin disturbing yang. [Zheng Xuan's commentary] This refers to ministers disturbing the sovereign's affairs. The appearance of black color for one day, yellow color for five days, and red color for three days, [Zheng Xuan's commentary] all these are colors of the sun, and dimness is similar. If these exceed the time limit, they become portents of calamity. This phenomenon lasts for eighty-two days, and then turns into a mist of blue-white color. [Zheng Xuan's commentary] White color symbolizes the emergence of something white, and blue color symbolizes... (the original character is blurred) the image of miscellaneous affairs. In the message hexagram, it lasts for one day, and after six days the mist reaches its peak, accumulating six days to form a thirty-six day mist, and in the miscellaneous hexagram, each is calculated according to its respective number of days.

君不覺，後七十二日變為赤黃；君復不政，三年蝕於正陽。【二三四也。按：「君不覺」三字原本混入註文，今訂正。】蝕一辰。【蝕者日蝕，辰者辰開。】寒燠水旱一時，風雨逆霣發旬中，象者氣也。象氣起而太陽強而眀者，陽覺寤，其危悖辱異乃行。

The sovereign still does not awaken, and within the next seventy-two days the sky will turn red and yellow; if the sovereign still does not govern wisely, within three years there will be an eclipse of the sun during the month of the Great Yang. [Zheng Xuan's commentary] refers to the months of February, March, and April. [Commentators of the Siku Quanshu note] The phrase "the sovereign does not awaken" originally mixed into the commentary, and now it has been corrected as the main text. The eclipse lasts for one hour. [Zheng Xuan's commentary] "Eclipse" refers to a solar eclipse, and "hour" refers to a single hour. Cold, heat, water, and drought occur simultaneously, and winds and unseasonable frost occur within ten days; these "signs" are all manifestations of qi. If the signs of qi arise but the sun becomes strong and bright, that means the sovereign has already awakened, and the dangerous, chaotic, and humiliating omens will then disappear.

黃之色悖如麴塵，白青之色如縹。【太陽色白青，狀如縹青也。按：原本「如縹」上脫「色」字，今據文増。】黒之異在日中，分分也。【黒色分分在日中，惡見；臣有戒殺君，不過三日。按：「分分」疑當作「雰雰」，《漢書·五行志》「雰氣寒」是也。】

The yellow color appears disordered, resembling floating dust on wine yeast, while the white and blue color looks like light blue silk. [Zheng Xuan's commentary] The sun appears white and blue, resembling the color of light blue silk. [Editors of the Siku Quanshu note] Originally, the character 'color' was missing before 'like缥', and it has been added according to the meaning of the text. Black anomalies appear within the sun, densely scattered. [Zheng Xuan's commentary] Dense black clouds appearing within the sun indicate an ominous sign; ministers may plot to kill the king, and this will happen within three days. [Editors of the Siku Quanshu note] The character '分分' is likely a mistake for '雰雰', as mentioned in the 'Book of Han · Five Elements Chapter' where '雰气寒' uses this character.

白之色白而不照，其色悖。【太陽白無明，但陽體存，悖悖狀如廢。】赤之色輝輝也。【太陽色無明，赤然但體在赤中。】赤不過為疾病，其色眀者無能也。霓者氣也，霓氣起在日側，其色赤青白黃在日旁。震者地動也。【陽不靜之象。】

The appearance of white is white hair without brightness; that color is a chaotic color. [Zheng Xuan's commentary] The sun turns white but has no light, only the form of yang remains, and the chaotic appearance is like something discarded. The appearance of red is a whole body glowing red. [Zheng Xuan's commentary] The color of the sun has no brightness, only a red hue, and the form exists within the red color. The response of red is merely illness; if the color is bright, there will be no harm.the so-called '霓' is also a kind of qi, the霓 qi arises beside the sun, and colors such as red, blue, white, and yellow all appear around the sun.the so-called '震' is the movement of the earth. [Zheng Xuan's commentary] This is an appearance of yang qi being restless.

風之為異，東西南北嘿無度，【按：「嘿」字疑有誤。】其逆者觸也。水者雨也，雨或不生。寒者非其寒也，燠溫也，其時節溫也。逆霣者旱霜，一曰賊陰也。雺者霧也，一曰乆陰不雨，霧之比也。

Wind creates abnormal phenomena, blowing in all directions without regularity. [Comment by the editors of the Siku Quanshu] The character "嘿" may be a mistake. Among these, those that are rebellious will clash and conflict.the so-called "water" refers to rain, sometimes raining but without the growth of all things.the so-called "cold" refers to cold occurring when it should not;the so-called "heat" refers to warmth, which occurs when it should not.the so-called "reverse falling frost" refers to frost in drought, another interpretation refers to harmful阴.the so-called "雺" refers to fog, another interpretation refers to prolonged darkness without rain, both belong to the category of fog-like phenomena.

陽感天不旋日，諸侯不旋時，大夫不過期。【陽者，天子。為善一日，天立應以善；為惡一日，天立應以惡。諸侯為善一時，天立應以善；為惡一時，天立應以惡。大夫為善一歲，天立應以善；為惡一歲，天亦立應以惡。一說云：不旋日，立應之；不過時，三辰間；不過期，從今日至明日也。陽即指天子也。按：《後漢書·郎顗傅》引此文稱《中孚傅》，又引鄭注云云，原本全脫，今增入。】

Heavenly movement affects the heavens, and the heavens respond within a day; the feudal lords' movement affects the heavens, and the heavens respond within an hour; the ministers' movement affects the heavens, and the heavens respond within a year. [Zheng Xuan's commentary] "Yang" refers to the Son of Heaven. If one does good for a day, the heavens immediately respond with good; if one does evil for a day, the heavens immediately respond with evil. If the feudal lords do good for an hour, the heavens immediately respond with good; if they do evil for an hour, the heavens immediately respond with evil. If the ministers do good for a year, the heavens immediately respond with good; if they do evil for a year, the heavens also immediately respond with evil. Another interpretation: "Not within a day" means an immediate response; "Not beyond an hour" means within three hours; "Not beyond a period" means from today to tomorrow. "Yang" refers to the Son of Heaven. [Editors of the Siku Quanshu] The text quoted in the "Liang Yi Zhuan" in the "Hou Han Shu" is called the "Zhong Fu Zhuan," and it also quotes several sentences from Zheng Xuan's commentary. The original text has all these parts missing, and they have been restored now.

凡異所生、災所起，各以其政變之則除，其不可變，則施之亦除。【改其政者，謂失火令則行水令，失土令則行木令，失金令則行火令，則災除去也。不可變謂殺賢者也；施之者，死者不可復生，封祿其子孫使得血食，則災除也。按：《郎顗傅》注引鄭注有此文，原本全脫，今補入。又按：原本「政」訛「卦」，「除」訛「陰」，今並據《郎顗傅》注改正。】

All strange phenomena and calamities arise from certain political affairs. If the cause of these phenomena is addressed by changing the relevant political measures, the calamity will be eliminated. For those cases that cannot be reversed, relief can be provided through benevolent measures, and the calamity can still be dispelled. [Zheng Xuan's commentary] By changing political measures, it means that if the fire decree is lost, then the water decree should be implemented; if the earth decree is lost, then the wood decree should be implemented; if the metal decree is lost, then the fire decree should be implemented. In this way, the calamity is removed. As for cases that cannot be reversed, it refers to having already killed a virtuous person. As for 'applying benevolent measures,' it means that if the deceased cannot be revived, then the descendants should be granted honors and benefits, allowing them to continue receiving ancestral worship, thus dispelling the calamity. [Editors of the Siku Quanshu note] The commentary by Zheng Xuan on this passage is cited in the annotation of the biography of Lang Yi, but the original text had completely disappeared. This passage has now been restored. Additionally, the original text mistakenly used 'gu' instead of 'zheng' and 'yin' instead of 'chu,' which have now been corrected according to the annotation in the biography of Lang Yi.

祿之除也無以成，三必敗；或不改不祿，而災曰除者。【按：以上文有脫誤。】觀本所起，以知存亡。【有此災異不改，祿；三不祿，天更光明，陰陽和，列星不失度，乃賢者時政也。明天之意去，此卿來者常，故得政；卦人存常，不無失者，卦人亡。按：此註文有脫誤。】

If the remedy of granting禄 is not carried out, after three failures it will certainly lead to downfall; there are also cases where neither policies are changed nor禄 is granted, yet the calamity is said to have been eliminated. [Commentary by the editors of the Siku Quanshu] The above text has omissions and errors. To examine the origin of the calamities and judge the fate accordingly. [Zheng Xuan's commentary] If such calamities occur and no changes are made, then the remedy of granting禄 should be used; if three times the granting of禄 is refused, and the sky becomes even brighter, yin and yang are in harmony, and the stars remain in their proper positions, then this is the time when a virtuous ruler is in power. Understanding the will of heaven and removing corrupt policies, such ministers will come to office in regular order, thus achieving governance; if the person in charge maintains the norm, they will not make mistakes, and if they do, the person in charge will suffer downfall. [Commentary by the editors of the Siku Quanshu] This annotation also has omissions and errors.

於中錄於七經。【按：黃震《日抄》稱《通卦驗》有「於七經」「於河洛」之目，於理無所考。今《通卦驗》並無此目，其文反見《稽覽圖》，又不言「於河洛」而言「於中錄」，似是題篇之名，而義不可曉，今姑仍舊文。】

In the middle of the text, there is a mention of "recording in seven classics." [Comment by the editors of the Siku Quanshu] Huang Zhen's "Huang Shi Ri Chao" states that the "Tong Gua Xian" includes sections titled "recording in seven classics" and "recording in the River and Luo," but these titles cannot be verified. Now, the "Tong Gua Xian" does not contain these sections, and the text instead appears in the "Ji Lian Tu." Moreover, here it is stated as "recording in the middle" rather than "recording in the River and Luo," which seems to be the title of a section, but its meaning is now unclear. We will retain the original text for now.

乾，十一月：小君賢，臣佐上，天下有作謀九錄之文，天下風雨揠禾，威政復聖人，自西北立。

The Qian hexagram governs the eleventh month. The ruler's wife is wise and virtuous, and the ministers assist above. Throughout the world, there are occurrences of books like the "Nine Records." There are storms and rains causing disasters, uprooting crops. The strict governance returns to the sage, and the establishment comes from the northwest.

坤，六月：有女子任政一年，傅為復；五月有貧之從東北來立，大起土邑，西北地動，星墜陽衛。【按：《隋書·王劭傅》引此文而為之釋曰：坤六月者，坤徳在未，六月建未；「一年傅為復」者，復是坤之一世卦，陽氣初生五月；「貧之」者，「貧之」當為「真人」，字之誤也。原本「任」訛作「淫」，「邑」訛作「色」，又脫「立」字，今並據《劭傅》改正。】

The Kun hexagram governs the sixth month: there is a woman who holds state power for a year, after which it transforms into the Fu hexagram. In the fifth month, a true person arises from the Northeast and begins to establish himself, initiating large-scale construction of cities. In the Northwest, an earthquake occurs, and a star falls upon the Yang Wei region. [Comment by the editors of the Siku Quanshu] The "Sui Shu · Wang Shao Biography" cites this text and provides an explanation: Kun governs the sixth month because the virtue of Kun is associated with Wei, and the sixth month is built upon Wei. "One year becomes Fu" is because the Fu hexagram is the first hexagram of Kun, and yang energy begins to emerge in the fifth month. The term "poor" is actually "true person," a misinterpretation of the character. Originally, "ren" was mistakenly written as "yin," "yi" was written as "se," and a "li" character was missing. These errors are now corrected according to the "Wang Shao Biography."

屯，十一月：神人從中山出，趙地動，北方三十日千里馬數至。【按：《隋書·王劭傅》引此文而釋之曰：「屯十一月神人從中山出」者，此卦動而大亨；作「趙地動」者，中山為趙地，以神人將去故變動；「千里馬」者，屯卦震下坎上，震於馬作足，坎於馬為羙脊也。原本「月」上脫「一」字，又脫「地動」二字，今並據《劭傅》改正。】

The hexagram Zun (Obstruction) governs the eleventh month. There was a divine person emerging from Zhongshan, and an earthquake occurred in Zhao. Within thirty days in the north, there were repeatedly appearances of thousand-mile horses. [Comment by the editors of the Siku Quanshu] The "Sui Shu · Wang Shao Biography" cites this passage and explains: "Zun, the eleventh month, a divine person emerges from Zhongshan," because this hexagram, when activated, becomes greatly smooth and unimpeded; "earthquake in Zhao" is because Zhongshan belongs to Zhao, and the movement of the divine person departing causes change; "thousand-mile horse" is because the hexagram Zun has Zhen (Thunder) below and Kan (Water) above, where Zhen represents the horse's foot and Kan represents the beautiful back of the horse. Originally, the character "one" was missing above the character "month," and the words "earthquake" were also missing; now they are both corrected according to the "Wang Shao Biography."

蒙，正月：天下東北經顏色，陽國水大溢陽泉。需，四月：常從西北方進陽來名來公，東海移北三里，夏雨寜陽陰，二十三日易君三年。

The Meng hexagram governs the first month: the entire world experiences changes in the atmosphere in the Northeast direction, and a great flood occurs in the Yang springs. The Xu hexagram governs the fourth month: there is usually a flow of Yang energy coming from the Northwest, known as "Lai Gong." The East Sea moves north by three li. In summer, rain brings calm to the Yang, and within twenty-three days, the country will change its ruler. This event is expected to occur within three years.

訟，三月：下與上訟爭，設行三月河水不流，三有徳者祀之，水乃西行，兵甲事河十年，有大水，古訟牛出領北山東北。

The hexagram of Strife indicates the third month: those below contend with those above in dispute. If this continues, the Yellow River will not flow for three months. Only when three virtuous people perform worship will the water flow westward. Military affairs will be entangled on the river for ten years, and there will be a great flood. In ancient times, the ox of litigation appeared from the northeast of the northern mountain.

師，四月：師動兵臨晉及謀於呉，兵還太山東南西北二十，民死驚，死生之憂，三官地動，大星下，民驚於水，元師坤下，故受流坤師，號曰躋，戒秋分。比，四月：骨肉之親爭，周文王武，當有女子立六年，三死。

The army moves in the fourth month, advancing to Jin, and planning to attack Wu. The troops return within twenty li of the southeast, northwest, and central parts of Mount Tai. The people suffer casualties, fear, and anxiety, facing worries of life and death. In the land of the three officials, an earthquake occurs, and a large star falls. The people are frightened by water. The image of the general appears beneath the Earth, thus inheriting the movement of the Earth's army, known as "Ji". One must be on guard before the autumn equinox. The ratio卦, in the fourth month: close relatives fight, like the case of King Wen and King Wu of Zhou. There will be a woman ruling for six years, with three deaths occurring.

小畜，四月：多風雨少，民苦；有三牛青三角出東南河海之濵，杜衛侍兵之矣。履，六月：人民清繫扁逆，賞八尺二寸，戒並易樂，少雨，西北神絕，祝日在貴人。

The hexagram Xiao Xu indicates the fourth month: there is much wind but little rain, and the people are suffering hardship; there appears a three-headed blue ox with three horns in the southeast by the rivers and seas. The regions of Du and Wei should be guarded by military forces. The hexagram Lu indicates the sixth month: the people are imprisoned and widely suffer from rebellious calamities; the rewards given are eight feet two inches long. One should be cautious and act with care, changing the musical pieces, with little rain. The worship of the spiritual beings in the northwest is cut off, and the day of prayer should be directed towards the nobleman.

泰，十月：天生死女子用政八九年，中子要有未疵代之，兵起西北東南三年，解，天乆陰，賢趙陵為佐，典日再中食，戒。否，六月：天下分為國，足無賢人，政亂，大風揚名，三陽晉書山，趙秦承之兩月，民盡見之。

The Tai hexagram governs the tenth month: Heaven produces an image of birth and death. A woman will rule for eight or nine years. The younger son will have an unresolved illness and take over the position. Military conflicts will arise in the northwest and southeast, and they will last for three years before resolving. Heaven remains dark and unopened for a long time, and the virtuous person Zhao Ling will assist. There is an eclipse of the sun when the sun is at the zenith and again when it is at the middle of the sky. One must be on guard. The Pi hexagram governs the sixth month: the world splits into several states, with no virtuous people available. Government affairs are chaotic, and a great wind raises the name of a person. The image of three yang appears in the mountains of Jin. The regions of Zhao and Qin will experience this influence for two months, and the people will all witness it.

同人，七月：炎帝與天同光，其趙起及困未開，上守下為民賊，天下馬數下山東三年，天下大樂，戒充煩，戒之六年，雨未黃龍下東北。大有，四月：天下甘露，神雀出咸陽，名上百獸，官撫其上，安。

The卦 of Tongren is for the seventh month: The virtue of the Flame Emperor shines in harmony with Heaven, the state of Zhao rises but the difficult situation has not yet been resolved. Those in power remain self-contained, while those below become thieves who harm the people. Horses throughout the land frequently descend to the area of Shandong, lasting for three years. The whole world is greatly joyful, but one must be cautious of excess and disturbance, and remain cautious for six years. Before the rain, a yellow dragon descends to the Northeast. The卦 of Dàyǒu is for the fourth month: Heaven sends down sweet dew, divine birds appear in Xianyang, their fame surpassing all beasts. The government pacifies them above, and the whole world is at peace.

謙，十二月：地大喊，列名肥，西南有壤壊山，侵道大通，天均光三日去，有兵一年，死女子家。豫，二月：天氣神龜出室，三牧侯一年，東海濟南垣上戊巳莫見，九曹政不均，三出。

The hexagram of Qian governs the twelfth month: the earth produces a great sound, the listed names are abundant, there is a collapse of earth and mountain in the southwest direction, the roads that are invaded become greatly open, the heavenly light spreads evenly for three days and then retreats, military affairs last for a year, and there is mourning in women's households. The hexagram of Yu governs the second month: the weather responds and the divine turtle emerges from its chamber, the three regional governors of the pastures last for a year, on the days of Wu and Ji in the eastern sea and Jinan, the city walls can be seen at dusk, the nine offices' decrees are not evenly distributed, and there are three military campaigns.

隨，二月：四年天下地中有雷在王庭，國家大驚，易君如有出，蟲在市中，白虹貫日，蝕三。蠱，四月：六年二月有外國來見神於國，王以殺名臣，見其年並禹折木疾水兵西方。

The Hexagram of Following governs the second month: within four years, there will be thunder sounds beneath the earth in the royal court, causing great alarm throughout the country. The country will change its ruler as frequently as one travels. Insects will appear in the marketplaces, and a white rainbow will cross the sun. There will be three solar eclipses. The Hexagram of Restlessness governs the fourth month: in the second month six years later, a foreign country will come to pay homage and a deity will be seen within the state. The king will then kill a famous minister. That year, the response of Yu's trail will appear, accompanied by the breaking of trees, floods, and military actions in the west.

臨，三月：三年兵謀，陰言從事，南陰池是頭，後有沖骨西方，名牧卉夏屬。觀，八月：外國從西方來，龍物王呂，女後大亂，受法乘馬，天下皆傷，大風，女子貴。

The hexagram Ling governs the third month: within three years there will be plans for military action, secretly decided upon and then carried out. The beginning is in the southern area of the shady pool. Later, in the west, there will be a prominent bone-like feature, called Mu Hui, belonging to the summer season. The hexagram Guan governs the eighth month: foreign forces come from the west, identified by the dragon symbol Wang Lu. The queen mother causes great disorder, constrained by law, rides a horse, and causes damage throughout the land. A great wind is the calamity, and women will gain status.

噬嗑，五月：小人任政，獄訟象眾，兵大行，備矣，至二有名尸尸。賁，八月：師國家本呂上二月死，有神往來，王合神獸戰下東海。剝，九月：小人復君子，三年大道通，丁正吉，東北西南。

The Hexagram of噬嗑 governs the fifth month: small people are in power, there are many cases of litigation and disputes, military actions are extensive, and one must be strictly vigilant. In the second year, there will be an omen called "尸尸". The Hexagram of贲 governs the eighth month: the country that mobilizes its forces has its origin in the state of Lu. Two months before, there will be death and mourning, and there will be spirits moving about in between. The king will gather with divine beasts and fight beneath the East Sea. The Hexagram of剥 governs the ninth month: small people retaliate against the virtuous, and after three years, the great way will be unimpeded. If the position of Ding is correct, it will be auspicious, and this will correspond to the Northeast and Southwest.

復，十一月：初氣元有年，死君二年，小邦王為正月，六年大得削王，復及國其祠武夷，天下臨不雨九月，解。旡妄，九月：天下無雲而雷，三十日之外雷行夜，從西南正東北位，濟邑有中國，周用上宮武在第。

The hexagram Fu (Return) governs the eleventh month: the initial vital energy resides in the original position and brings a bountiful harvest. The king dies in the second year. The king of a small state takes this month as the first month. After six years, there will be significant loss of royal authority, which will return and affect the country. Their worship is at Wuyi. The whole world faces nine months without rain, but afterwards the drought is relieved. The hexagram Wuwang (Without Fault) governs the ninth month: throughout the world there is no cloud but thunder, and for more than thirty days, thunder sounds at night. The thunder moves from the southwest to the due east. The territory of Jiyi is incorporated into the central state. The Zhou dynasty employs Wu from the Upper Palace and places him in the next position.

大畜，八月：天徳明王侯人去城十二年，天下大昌，女子立政三年，去此地大神獸來見至堂，三年大獸出東北臺邑河邑。頥，十二月：有君王自敵三年，葵邱興臨養民年，西南有懐山，立三國，去禹髙官，故遺人馬生角六年，三日並出。

The Great Accumulation hexagram governs the eighth month: a virtuous king and noble person, possessing heavenly virtue, leave the capital for twelve years, and the world becomes greatly prosperous. A woman rules for three years, then leaves, and a great divine beast appears in the hall. Three years later, the great beast appears in the northeastern town of Taiyi and Heyi. The颐 hexagram governs the twelfth month: a king incurs enemies over a period of three years. The place of Kuiqiu rises and the year of the临 hexagram comes to nurture the people. In the southwest, there is a change involving the mountains. Three states are established, and the high officials from the time of Yu are dismissed. Therefore, the horses of the people left behind grow horns. This lasts for six years, and three suns appear at the same time.

大過，十二月：子旡下父去死東野澤，海濵若壊在咸市，眾民西臺上，地中及年，天下憂，眾死者。習坎，十一月：不凍，二破燕壊齊，小國外不節，賢人於西來佐王，年之大昌。

The Great Excess Hexagram governs the twelfth month: the son has no support, the father departs and dies in the eastern wilderness by the water marsh, the seaside appears to collapse, events occur in the market of salt, the people gather on the western terrace, the change beneath the earth reaches that year, the whole world is anxious and fearful, and many die. The Increasing Difficulty Hexagram governs the eleventh month: ice does not form in winter, twice the Yan state is attacked and destroyed, the Qi state is ruined, small states outside do not follow the proper conduct, the virtuous come from the west to assist the king, and that year is greatly prosperous.

離，五月：天下大旱，女子淫，男子淫，各持其兵外鄉，三年盡小兒出，十二年合鄉邑在南，西端倉邑。咸，五月者：天子去，小人老，是得天下之元，易官，西南華為重重代六年，昌大維來見。

The Li hexagram governs the fifth month: the whole world experiences a great drought, women are licentious, men are licentious, each holding weapons with their backs to the outer direction. Within three years, all children will be exhausted. After twelve years, the towns and villages will be consolidated to the south, with the western end being the granary town. The Xian hexagram governs the fifth month: the Son of Heaven departs, the petty people take over, thus obtaining the primordial energy of the world, and officials are changed more frequently. In the southwest, the flourishing of flowers occurs repeatedly, replacing each other for six years, and the era of prosperity follows.

恆，六月：小人勝君子，奪其愛六年，天下魁若代成，曰烏卬郡鳴邑上是年，百川及行盡不通。遁卦。大壯，三月：小人用事，君子奪之，女子為政九年，後後來立，五帝出，五帝出白帝，見黒山北。

The hexagram of Constancy governs the sixth month: petty men will surpass the virtuous, seizing what the virtuous love for a period of six years. The position of the supreme leader of the world seems about to change, and it is said that in the city of Ming in the prefecture of Wuang, there will be an omen in this year. All rivers and roads will be blocked. The hexagram of Withdrawal (its text is lost). The hexagram of Great Strength governs the third month: petty men will hold power and act, while the virtuous will reclaim authority. Women will govern for nine years, after which a queen will rise up on her own. Five emperors will appear, and among them, the White Emperor will emerge from the north of Black Mountain.

晉，四月：有明蒐之王喜進，出用者眾，天下東行西南北，侯至列先四年。明夷，十二月：赤大生屬陽，若陽若在邑東百三十里，五帝弟中國生大拔，七月大水出其下見。

The hexagram Jin (Progress) governs the fourth month: there is a wise king who joyfully employs virtuous talents, and many are appointed. People from all directions come to the west, and the feudal lords arrive in line before him, lasting for four years. The hexagram Mingyi (Darkness over the Sun) governs the twelfth month: redness arises greatly and belongs to the yang, and the yang appears as if a hundred and thirty miles east of the capital. The younger brother of the Five Emperors produces a great change in China, and in July, a great flood emerges below it.

家人，五月：小家子出之井山之陽，宗室亂，孤人刑冠政堂，當生蓬蒿四年，復。睽，十二月：始王易服邑國，子南大淫，四月大行殊，髙陽元武王之起南方。

The Hexagram of the Family, governing the fifth month: the son of a small household comes from the south of Jingshan, there is disorder within the clan, the weak and isolated person is punished and the capping is placed upon the hall of government, there will be thorny plants growing for four years, and afterwards it will recover. The Hexagram of Estrangement, governing the twelfth month: the king of a newly established state changes the capital and the ceremonial dress of the state, the Zinan clan becomes greatly licentious, in the fourth month the great rites are performed abnormally, the prime origin of the High Yang tribe and the achievements of King Wu arise in the south.

蹇，十二月：大鳥在蛟龍戲深淵北，王天下，命生元武，樂三大山變易。解，二月：大旱下民，東北邱臺，二年元受易刑名，嗣絕三年，王嗣民司無名，民思。

The hexagram Jian is associated with the twelfth month: a large bird perches in a place, a dragon plays in the north of the deep abyss, thus the king possesses the world, the mandate of heaven originates from the position of Xuanwu, and the musical chapters and the worship of the three great mountains undergo change. The interpretation of the hexagram is associated with the second month: a severe drought affects the common people, the matter is in the northeastern hilltops, after two years the vital energy suffers changes in names and punishments, the succession is cut off for three years, the king's heir and the officials in charge of the people have no names, the common people miss the former ruler.

損，十二月：兵賊重三年，自與天下小逆流，大鳥下其邑，天蒙北背白出西北方。益，十月：上下相益，民年天下疾，龍起邑東南維北，軍山東於上，大風壊屋。

The hexagram of Loss governs the twelfth month: there will be severe military calamities and banditry lasting three years. The individual will be involved in minor rebellions across the land. A large bird will land in its capital city, the sky will be dim and hazy, and a white vapor will rise from the northwest behind the north. The hexagram of Gain governs the tenth month: there will be mutual gains above and below. In the middle of the year, there will be an epidemic across the land. A dragon will rise from the southeast and northwest corners of the capital city. Troops will be stationed on the land of Shandong, and a strong wind will destroy houses.

夬，五月：天下四月人生在邑北，替邑城南水上，江河逆三月，小人用事。姤，五月：天下女盡堂正，一女五夫，王家淫，天下不治三年。

The hexagram Guai (Breaking Up) governs the fifth month: In the fourth month, a person is born in the northern part of a city, and a ruined town is located south of the city on the water. The rivers and streams flow backward for three months, and the small people hold power and act accordingly. The hexagram Gu (Meeting) governs the fifth month: All the women in the world reside in the central position of the hall, one woman marries five husbands, the royal family is corrupt and licentious, and the world remains untamed for three years.

萃，九月：天下聚眾相謀，兵起車馳，人驟來人西方白色，天下昌，其見陽生堂下。升，十二月：女子守十年，下邑東北來立，易變政治，天地有心，士眾賢爭養不死二侯三人，女子殺之，正北左行第一。

The hexagram Cui (Gathering) governs the ninth month: the world gathers people together, who conspire with each other, military actions arise, chariots and horses move swiftly, people come quickly from all directions, and a white appearance is seen in the west. The world flourishes, indicating that yang energy arises from beneath the hall. The hexagram Sheng (Ascending) governs the twelfth month: a woman guards the country for ten years, people from a small town rise up from the northeast, changing the political system. Heaven and Earth each have their own intentions. The common people and the virtuous ones compete to support the two immortal marquises and three men. The woman kills them. This should occur at the first position to the left of due north.

困，九月：小人來，君子去，小國破，賢人亡，兵行諸免之生六年，不義血兵刄小起東北，取立死。井，四月：水眾通出地涼，東兵河梁大名，耜在北方白懐絕爰，漢家禍。

The Hexagram of Being Entrapped governs the ninth month: small people come, the virtuous leave, small states are attacked and broken, the wise flee, military calamities spread but the people survive for six years, and minor bloodshed with weapons occurs in the northeast, with those who seize power quickly facing death. The Hexagram of the Well governs the fourth month: water is abundant and flows freely, the earth's energy turns cool, military campaigns in the east along the river bridge bring great fame, farming tools are used in the north, and sacrifices in the White Embrace region cease, which is a calamity for the Han dynasty.

革，六月：五榖傷及草木，旱熱赤地千里，大官炊火。鼎，五月：吳人君天與延年齒，東北中庶人王髙徳之。震，二月：大海濯地至水之洫於上，度得起天年，女立政八年。

The Hexagram of Revolution governs the sixth month: the five grains are damaged, leading to damage to grass and trees, drought and heat causing vast areas to become barren, and a fire occurring in the house of a high official. The Hexagram of the Cauldron governs the fifth month: the king of Wu receives a grant from heaven to prolong his life, and in the Northeast there is a commoner of moderate origin who becomes king, possessing high virtue. The Hexagram of Thunder governs the second month: the great sea water washes the land, until the water in the ditches overflows, and by measuring the results one can calculate the heavenly years, with a woman ruling for eight years.

艮，十二月：君臣仁，兵行三月，地動其年旱，有人從東北來，長眉僂周鄭。漸，二月：有侯少仁強，有外兵四方，不死地變，有大鳥東南歸。

The Gen hexagram governs the twelfth month: the sovereign and ministers both practice benevolence, military campaigns last three months, and in the year of an earthquake there is drought. Someone comes from the Northeast, with long eyebrows and a hunched back, traveling between Zhou and Zheng. The Jian hexagram governs the second month: there is a feudal lord who is lacking in virtue but domineering, with military troubles coming from all directions, without resulting in death but with changes to the land, and a large bird flies from the Southeast.

歸妹，十一月：成威立王二十七，婦及小國與神水芒成湯兵。豐：空無人，大憂死，小人無兵革。旅：傷旱憂，秋冬旱兵憂死泰。巽，四月：春生火風折木傷五榖，風死，秋風死。

The hexagram归妹 (Gui Mei) governs the eleventh month: establishing authority and power, with twenty-seven rulers coming to prominence, women and small states participating in affairs, and the divine water being vast and indistinct, resembling the military appearance of the time of King Tang of Shang. The hexagram丰 (Feng) indicates emptiness and absence of people, with great worries and death or loss, small men in power without military affairs. The hexagram旅 (Lu) signifies worry about drought, drought in autumn and winter, and worry about war, with death preceding a time of ease and prosperity. The hexagram巽 (Xun) governs the fourth month: fire and wind arising in spring, breaking trees and damaging crops, with the wind ceasing and calming, just as the autumn wind also ceases.

兊，八月：立秋女子榮其家，蔑大將，養任易君二世，夷四圖來歸，偏水大出東，同齊南不分。渙，五月：有諸侯離邑為民，欲得將兵，水復旱，金鐵貴，髙者興晉千邑武侯。

The Dui hexagram governs the eighth month: at the time of the beginning of autumn, a woman causes her family to flourish and prosper, looks down upon a great general, and those she nurtures and relies upon replace the king and rule for two generations. People from the four directions, the夷 people, bring their books and records to submit to her. A body of water flows greatly to the east, and it is the same as the southern part of Qi, united and not divided. The Zhen hexagram governs the fifth month: there are princes who leave their capitals and become commoners, wanting to obtain the authority to command troops. After a flood comes a drought, and the price of metal and iron becomes high. Those in high positions rise up from the thousand households in the military region of Jin, the Wu Hou.

節，六月：安國有惡君，天下鳥多白兔緯拘見，天下日泉神路，天下大山出蒙之處有移河不死。中孚，十二月：人君之世安寜中孚，女子亂世於外，天不信，地數動，中國祖絕嗣，上君驚於兵，北夷衛隗。

The Hexagram of节 (Restraint) governs the sixth month: a country in peace has an evil ruler, there are many birds in the world, white rabbits and the celestial signs are captured and displayed, there are strange phenomena of a sun spring and divine path in the world, and the great mountains in the dim places have a change of shifting rivers but do not lead to death. The Hexagram of中孚 (Faith in the Center) governs the twelfth month: the era of the ruler is peaceful, which is in harmony with the meaning of 中孚, women outside disturb the world, heaven does not keep its faith, the earth frequently trembles, the ancestral temple of the middle kingdom has no descendants, the ruler above is frightened by military affairs, and the northern barbarians guard at the place of Wei.

小過，正月：小過洫於中，兵起於夷南故邑，牛牂歸鄉，侯不勝，是年有大水，死王三人，東北大動，晝昏，日再中，北方有貴人子走於紂。既濟，九月：年大水，地臨三年不絕，六世多血。未濟：有故都破，水國來兵，四年九月有分國陽殊邑。

The hexagram Xiao Guo governs the first month: The image of Xiao Guo fills the center, military actions arise from the old city in the southern夷 region, cattle and sheep return to their hometowns, the feudal lords cannot achieve victory, this year there is a great flood, three kings die, the northeast is greatly shaken, the daylight is dark, the sun again reaches the zenith, a nobleman's son from the north comes to pay homage to Zhou. The hexagram Ji Ji governs the ninth month: that year there is a great flood, the land is flooded and lasts for three years without ceasing, there is much bloodshed within six generations. The hexagram Wei Ji: an old capital is attacked and broken, the water country comes to wage war, in the ninth month of the fourth year, a divided state appears in Yang Shu city.

【按：以上依六十四卦次序各為之辭，蓋即毖緯之文，語多艱深不可曉，而訛脫尤甚。據王劭稱「貧之」二字為「真人」之誤，則知自隋以前其書已有差錯，今既無別本可證，姑仍舊文錄之。】

[The editors of the Siku Quanshu note] The above is a commentary line attached to each of the sixty-four hexagrams in order, which is roughly the type of text found in esoteric classics. The sentences are mostly obscure and difficult to understand, and errors and omissions are particularly severe. As Wang Shao pointed out that the words "po zhi" are likely a mistake for "zhen ren," it is clear that this book had already contained errors before the Sui dynasty. Now, since there is no other version available for comparison, we will merely record it as it is.

小過、蒙、益、漸、泰（寅）；需、隨、晉、解、大壯【卯】；豫、訟、蠱、革、夬【辰】；旅、師、比、小畜、乾【已】；大有、家人、井、咸、姤【午】；鼎、豐、渙、履、遁【未】；恆、節、同人、損、否（申）；巽、萃、大畜、賁、觀【酉】；歸妹、無妄、明夷、困、剝【戌】；艮、既濟、噬嗑、大過、坤【亥】；未濟、蹇、頥、中孚、復（子）；屯、謙、暌、升、臨【丑】。

The twelve earthly branches each correspond to five trigrams: Yin and Chen correspond to Xiao Guo, Meng, Yi, Zhan, and Tai; Mao and Chen correspond to Xu, Sui, Jin, Jie, and Da Zhuang; Chen and Chen correspond to Yu, Song, Gu, Ge, and Guai; Si and Chen correspond to Lu, Shi, Bi, Xiao Xu, and Qian; Wu and Chen correspond to Da You, Jia Ren, Jing, Xian, and Gou; Wei and Chen correspond to Ding, Feng, Huan, Lu, and Duan; Shen and Chen correspond to Heng, Jie, Tong Ren, Shen, and Pǐ; You and Chen correspond to Xun, Cui, Da Xu, Ben, and Guan; Xu and Chen correspond to Gui Mei, Wu Wang, Ming Yi, Kun, and Po; Hai and Chen correspond to Gen, Ji Ji, Shi He, Da Guo, and Kun; Zi and Chen correspond to Wei Ji, Jian, Yi, Zhong Fu, and Fu; Chou and Chen correspond to Tun, Qian, Kui, Sheng, and Lin.

坎【六】、震【七】、離【八】、兊【九】。已上四卦者，四正卦，為四象。毎歳十二月，每月五月，【按：「月」字當作「卦」。】卦六日七分，每期三百六十六日，每四分。【按：「六日」當作「五日」，「四分」當作「四分日之一」。】

The trigram Kan is in the sixth position, Zhen in the seventh, Li in the eighth, and Dui in the ninth. These four trigrams are known as the four cardinal trigrams, used to symbolize the four seasons and four directions, referred to as the "Four Images." Each year has twelve months, and each month is assigned five trigrams. [Comment by the editors of the Siku Quanshu] The character "month" in "monthly May" should be read as "trigram." Each trigram occupies six days and seven parts, and each cycle totals three hundred sixty-six days, with an additional four parts added each year. [Comment by the editors of the Siku Quanshu] The term "six days" should be read as "five days," and "four parts" should be read as "one part of four days."

甲寅：伏羲氏至無懐氏五萬七千八百八十二年，神農五百四十年，黃帝一千五百二十年，少昊四百年，顓頊五百年，帝嚳三百五十年，堯一百年，舜五十年，禹四百三十一年，殷四百九十六年，周八百六十七年，秦五十年。已上六萬三千六百一十二年，庚戌年四百九十一年算上，右總六萬四千一百三年，相基加二年。【按：「基」當作「期」。】

Starting from Jiayin, the period from Fuxi to Wuhuai was 57,882 years, Shennong was 540 years, the Yellow Emperor was 1,520 years, Shaohao was 400 years, Zhuanyu was 500 years, Di Ku was 350 years, Tang Yao was 100 years, Yu Shun was 50 years, Xia Yu was 431 years, Yin Shang was 496 years, the Zhou dynasty was 867 years, and the Qin dynasty was 50 years. The total is 63,612 years. Adding the 491 years from Gengxu onwards, the total becomes 64,133 years, and adding two more years to the consecutive periods. [Comment by the editors of the Siku Quanshu] The character 'ji' should be 'qi'.

推軌當日術曰：置軌，以其歳之日除之，得軌，不盡日，每分即日之分也。推折當日術曰：以二十四除折數，所得是日軌。折皆當歳之折，有餘如上。

The method to calculate the day corresponding to the 'track' number is: first list the track number, divide it by the number of days in the current year to get the track; the remainder, each part corresponds to a fraction of a day. The method to calculate the day corresponding to the 'fold' number is: divide the fold number by twenty-four, and the result is the track for that day. All fold numbers are based on the current year's fold number, and if there is a remainder, handle it as described above.

復一、十三、二十五；臨二、十四、二十六；泰三、十五、二十七；大壯四、十六、二十八；夬五、十七、二十九；乾六、十八、三十；姤七、十九、三十一；遁八、二十、三十二；否九、二十一、三十三；觀十、二十二、三十四；剝十一、二十三、三十五；坤十二、二十四、三十六。【按：以上三十六數周而復始，原本於觀、剝、坤下全脫，今補入。】震三十七，巽三十八，坎三十九，離四十，艮四十一，兊四十二。

The twelve message hexagrams each have three sequence numbers: The hexagram of Return has the numbers one, thirteen, and twenty-five; the hexagram of Approach has two, fourteen, and twenty-six; the hexagram of Great Communication has three, fifteen, and twenty-seven; the hexagram of Great Strength has four, sixteen, and twenty-eight; the hexagram of Decision has five, seventeen, and twenty-nine; the hexagram of Heaven has six, eighteen, and thirty; the hexagram of Meeting has seven, nineteen, and thirty-one; the hexagram of Withdrawal has eight, twenty, and thirty-two; the hexagram of Non-Communication has nine, twenty-one, and thirty-three; the hexagram of Observation has ten, twenty-two, and thirty-four; the hexagram of Reduction has eleven, twenty-three, and thirty-five; the hexagram of Earth has twelve, twenty-four, and thirty-six. [Comment by the editors of the Siku Quanshu] The above thirty-six numbers are arranged in a cyclical manner. Originally, the numbers under the hexagrams of Observation, Reduction, and Earth were all lost, and they have now been restored. Following this, Zhen is thirty-seven, Xun is thirty-eight, Kan is thirty-nine, Li is forty, Gen is forty-one, and Dui is forty-two.

【已上勾者，是勘銘軌加之，本經並無，只有單數不勾耳。○按：此條乃後人標識之辭，原本混入正文，今姑存其舊，而用細字夾註以別之。】右易姓四十二，消息三十六，六子在其數，合八十四戒，各有所繫而出之。純徳有七，其三法天，其四法地。【天三者，三六十八；地四者，四六二十四。】

[Old annotations] The markings added with hooks are those added during the collation of the text, not present in the original text; only the single numbers are without hooks. [Comment by the editors of the Siku Quanshu] This passage is a later addition made by someone to indicate certain points. Originally, it was mixed into the main text, but now it is preserved in its original form, distinguished by being written in small characters as a marginal note. The numbers listed on the right: the number of changes of dynasties is forty-two, the number of messages is thirty-six. The six sons of Zhen, Kan, Gen, Xun, Li, and Dui are included in these numbers, making a total of eighty-four prohibitions, each associated with its own category and separately derived. Pure virtue has seven items, three of which are modeled after Heaven and four are modeled after Earth. [Zheng Xuan's commentary] The three items modeled after Heaven are three times six, which equals eighteen; the four items modeled after Earth are four times six, which equals twenty-four.

六十四卦策術曰：陽爻九，【以四時乘之，得三十六。】陰爻六。【以四時乘之，得二十四。】軌術曰：陽爻九七，【各以四時乘之而並倍之，得一百二十八。】陰爻八六。【各以四時乘之而並倍之，得一百一十二。】

The method for calculating the numbers in the sixty-four hexagrams is: for a yang line, use nine. According to Zheng Xuan's commentary, multiply by the number four of the four seasons, resulting in thirty-six. For a yin line, use six. According to Zheng Xuan's commentary, multiply by the number four of the four seasons, resulting in twenty-four. The method for calculating the track numbers is: for a yang line, use nine and seven. According to Zheng Xuan's commentary, multiply each by the number four of the four seasons, then add them together and double the result, resulting in one hundred and twenty-eight. For a yin line, use eight and six. According to Zheng Xuan's commentary, multiply each by the number four of the four seasons, then add them together and double the result, resulting in one hundred and twelve.

假令乾六位，老陽爻，【九，四時乘之，四九三十六。】以三十六乘六爻，得二百一十六。少陽爻七，【以四時乘之，四七二十八。○按：二語應作夾註，原本混入正文，今改正。】以二十八乘之六爻，得一百六十八。已上二數合得三百八十四，因而倍之，有七百六十八。

For example, the Qian hexagram has six lines. If all are old yang lines, [Zheng Xuan's commentary] states that old yang is counted as nine. Using the number of the four seasons, multiply it by nine, four times nine equals thirty-six. Then multiply thirty-six by the six lines, resulting in two hundred and sixteen. If they are young yang lines, seven, [Zheng Xuan's commentary] says use the number of the four seasons to multiply, four times seven equals twenty-eight. [Commentary by the editors of the Siku Quanshu] These two sentences should be marginal notes, originally mixed into the main text, now corrected. Multiply twenty-eight by the six lines, resulting in one hundred and sixty-eight. Adding the two numbers together gives three hundred and eighty-four, then doubling it results in seven hundred and sixty-eight.

假令坤六位，老陰爻六，【四時乘之，四六二十四。】以二十四乘六爻，得一百四十四。少陰爻八，【四時乘之，四八三十二。】以三十二乘之六爻，得一百九十二。已上二數合得三百三十六，因而倍之，有六百七十二。乾坤二軌數合有一千四百四十。【他卦隨陰陽爻倍之。】凡陽爻用六十四為法乘，得倍之；凡陰爻用五十六為法乘，得數倍之。

For example, the Kun hexagram has six lines. If all are old yin lines (six), [Zheng Xuan's commentary] uses the number of the four seasons to multiply, four times six equals twenty-four. Then multiply twenty-four by the six lines, resulting in one hundred forty-four. If they are young yin lines (eight), [Zheng Xuan's commentary] uses the number of the four seasons to multiply, four times eight equals thirty-two. Then multiply thirty-two by the six lines, resulting in one hundred ninety-two. Adding the two numbers together gives three hundred thirty-six, and doubling it results in six hundred seventy-two. The combined number for the Qian and Kun hexagrams is one thousand four hundred forty. [Zheng Xuan's commentary] other hexagrams are calculated in the same way according to the number of their yin and yang lines. All yang lines are multiplied by sixty-four, and then the result is doubled. All yin lines are multiplied by fifty-six, and then the result is also doubled.

推一百九十二爻術曰：置六十四卦折半，有三十二，以六乘之，得陽爻一百九十二，陰爻亦一百九十二，合二數得三百八十四。又法：六爻以八乘之，得四十八；又八乘四十八，得三百八十四爻也。從伏羲天元甲寅已來，至大唐貞元年乙亥，積二百七十六萬一千二百二十算；至元和年三月，二百七十六萬一千二百三十一算。【按：此文至唐元和年，當亦後人所加，今退二字附書之。】

The method of calculating 192 lines is: take the 64 hexagrams and halve them to get 32, then multiply by 6 to get 192 yang lines; yin lines are also 192, adding them together gives 384 lines. Another method: one hexagram has six lines, multiply by 8 to get 48; then multiply 48 by 8 to get 384 lines. From Fuxi's heavenly stem Jiayin to a certain year Yihai in the reign of Emperor Zhongzhen of the Tang dynasty, there have been 2,761,220 calculations; by March of a certain year in the reign of Emperor Yuanhe, it is 2,761,231 calculations. [Comment by the editors of the Siku Quanshu] This text calculates up to the Yuanhe period of the Tang dynasty, which should also be added by later people. Now it is written in a lower position.

一：乾【世戍，初子】、坤【世酉，初未】。二合折【三百六十】，分各：乾【二百一十六】、坤【一百四十四】。二軌合【一千四百四十】，分各：乾【七百六十八】、坤【六百六十二】。

The first group: The World Line of the Qian hexagram is in Xu, and the First Line is in Zi; the World Line of the Kun hexagram is in You, and the First Line is in Wei. The total number of counts for both hexagrams is three hundred and sixty. When calculated separately, Qian has two hundred and sixteen, and Kun has one hundred and forty-four. The total number of tracks for both hexagrams is one thousand four hundred and forty. When calculated separately, Qian has seven hundred and sixty-eight, and Kun has six hundred and sixty-two (according to the number of Qian, Kun should be six hundred and seventy-two, but the original text states six hundred and sixty-two).

二：屯【世寅，初寅】、蒙【世戍，初巳】。二合折【三百三十六】，分各：屯【一百六十八】、蒙【一百六十八】。二軌合【一千四百八】，分各：屯【七百四】、蒙【七百四】。

The second group: The world line of the Zun hexagram is in Yin, and the first line is also in Yin; the world line of the Meng hexagram is in Xu, and the first line is in Si. The total number of counts for both hexagrams is three hundred and thirty-six, calculated separately: Zun has one hundred and sixty-eight, and Meng has one hundred and sixty-eight. The total number of tracks for both hexagrams is one thousand four hundred and eight, calculated separately: Zun has seven hundred and four, and Meng has seven hundred and four.

三：需【世申，初辰】、訟【世午，初卯】。二合折【三百八十四】，分各：需【一百九十二】、訟【一百九十二】。二軌合【一千四百七十四】，分各：需【七百三十七】、訟【七百三十七】。

The third group: For the Need卦, the world line is in Shen and the first line is in Chen; for the Dispute卦, the world line is in Wu and the first line is in Mao. The total number of counts for both hexagrams is three hundred and eighty-four, calculated separately: Need卦 has one hundred and ninety-two, Dispute卦 has one hundred and ninety-two. The total number of tracks for both hexagrams is one thousand four hundred and seventy-four, calculated separately: Need卦 has seven hundred and thirty-seven, Dispute卦 has seven hundred and thirty-seven.

四：師【世午，初午】、比【世卯，初丑】。二合折【三百十二】，分各：師【一百五十六】、比【一百五十六】。二軌合【一千三百七十六】，分各：師【六百八十八】、比【六百八十八】。

The fourth group: In the army hexagram, the world line is in Wu and the first line is also in Wu; in the ratio hexagram, the world line is in Mao and the first line is in Chou. The total number of counts for both hexagrams is three hundred and twelve, calculated separately: the army hexagram has one hundred and fifty-six, and the ratio hexagram also has one hundred and fifty-six. The total number of tracks for both hexagrams is one thousand three hundred and seventy-six, calculated separately: the army hexagram has six hundred and eighty-eight, and the ratio hexagram also has six hundred and eighty-eight.

五：小畜【世子，初申】、履【世申，初亥】。二合折【四百八】，分各：小畜【二百四】、履【二百四】。二軌合【一千五百四】，分各：小畜【七百五十二】、履【七百五十二】。

The fifth group: In the卦 of Xiao Xu, the World Line is in Zi and the First Line is in Shen; in the卦 of Lu, the World Line is in Shen and the First Line is in Hai. The total number of folds for both hexagrams is four hundred and eight, calculated separately: Xiao Xu has two hundred and four, and Lu has two hundred and four. The total number of tracks for both hexagrams is one thousand five hundred and four, calculated separately: Xiao Xu has seven hundred and fifty-two, and Lu has seven hundred and fifty-two.

六：泰【世辰，初戍】、否【世卯，初酉】。二合折【五百六十】，分各：泰【二百八十】、否【二百八十】。二軌合【一千四百四十】，分各：泰【七百二十】、否【七百二十】。

The sixth group: In the Qian (Heaven) trigram, the World Line is in Xu and the First Line is in Chen (the original text says 'World Line in Chen, First Line in Xu'); in the Pi (Obstruction) trigram, the World Line is in Mao and the First Line is in You. The combined counts of the two trigrams total five hundred and sixty. Separately, Qian has two hundred and eighty and Pi has two hundred and eighty. The combined tracks of the two trigrams total one thousand four hundred and forty. Separately, Qian has seven hundred and twenty and Pi has seven hundred and twenty.

七：同人【世亥，初子】、大有【世辰，初未】。二合折【四百八】，分各：同人【二百四】、大有【二百四】。二軌合【二千五百四】，分各：同人【七百五十二】、大有【七百五十二】。

The seventh group: In the Qiongren hexagram, the world line is in Hai and the first line is in Zi; in the Dàyǒu hexagram, the world line is in Chen and the first line is in Wei. The total number of counts for both hexagrams is four hundred and eight. Calculated separately, Qiongren has two hundred and four, and Dàyǒu also has two hundred and four. The total number of tracks for both hexagrams is two thousand five hundred and four (according to fractional calculation, it should be one thousand five hundred and four). Calculated separately, Qiongren has seven hundred and fifty-two, and Dàyǒu also has seven hundred and fifty-two.

八：謙【世亥，初寅】、豫【世未，初巳】。二合折【三百一十二】，分各：謙【一百五十六】、豫【一百五十六】。二軌合【一千三百七十六】，分各：謙【六百八十八】、豫【六百八十八】。

The eighth group: The World Line of the Qian卦 is in Hai, and the First Line is in Yin; the World Line of the Yu卦 is in Wei, and the First Line is in Si. The combined count of both hexagrams is three hundred and twelve, calculated separately: Qian卦 gets one hundred and fifty-six, Yu卦 gets one hundred and fifty-six. The combined track numbers of both hexagrams are one thousand three hundred and seventy-six, calculated separately: Qian卦 gets six hundred and eighty-eight, Yu卦 gets six hundred and eighty-eight.

九：隨【世辰，初辰】、蠱【世酉，初卯】。二合折【三百六十】，分各：隨【一百八十】、蠱【一百八十】。二軌合【一千四百四十】，分各：隨【七百二十】、蠱【七百二十】。

The ninth group: In the卦 of Following, the World Line is in Chen and the First Line is also in Chen; in the卦 of蛊, the World Line is in You and the First Line is in Mao. The total number of counts for both hexagrams is three hundred and sixty, calculated separately: Following has one hundred and eighty, and蛊 has one hundred and eighty. The total number of tracks for both hexagrams is one thousand four hundred and forty, calculated separately: Following has seven hundred and twenty, and蛊 has seven hundred and twenty.

十：臨【世卯，初午】、觀【世未，初丑】。二合折【三百三十六】，分各：臨【一百六十八】、觀【一百六十八】。二軌合【一千四百八】，分各：臨【七百四】、觀【七百四】。

The tenth group: In the卦 of Lín, the world line is in Mào and the first line is in Wǔ; in the卦 of Guān, the world line is in Wèi and the first line is in Chǒu. The combined count of the two hexagrams is three hundred and thirty-six, divided as follows: Lín has one hundred and sixty-eight, and Guān has one hundred and sixty-eight. The combined track numbers of the two hexagrams are one thousand four hundred and eight, divided as follows: Lín has seven hundred and four, and Guān has seven hundred and four.

十一：噬嗑【世未，初申】、賁【世卯，初亥】。二合折【三百六十】，分各：噬嗑【一百八十】、賁【一百八十】。二軌合【一千四百四十】，分各：噬嗑【七百二十】、賁【七百二十】。

The eleventh group: The World Line of the噬嗑 hexagram is in Wei, and the First Line is in Shen; the World Line of the贲 hexagram is in Mao, and the First Line is in Hai. The combined count of the two hexagrams is three hundred and sixty, divided as follows: the噬嗑 hexagram accounts for one hundred and eighty, and the贲 hexagram also accounts for one hundred and eighty. The combined track numbers of the two hexagrams total one thousand four hundred and forty, divided as follows: the噬嗑 hexagram accounts for seven hundred and twenty, and the贲 hexagram also accounts for seven hundred and twenty.

十二：剝【世子，初戍】、復【世子，初酉】。二合折【三百一十二】，分各：剝【一百五十六】、復【一百五十六】。二軌合【一千三百七十六】，分各：剝【六百八十八】、復【六百八十八】。

The twelfth group: For the Hexagram 42 (Bao), the World Line is in Zi and the First Line is in Xu; for the Hexagram 49 (Fu), the World Line is in Zi and the First Line is in You. The combined count of the two hexagrams is three hundred and twelve, calculated separately as Bao being one hundred and fifty-six and Fu being one hundred and fifty-six. The combined track numbers of the two hexagrams total one thousand three hundred and seventy-six, calculated separately as Bao being six hundred and eighty-eight and Fu being six hundred and eighty-eight.

十三：無妄【世午，初子】、大畜【世寅，初未】。二合折【三百八十四】，分各：無妄【一百九十二】、大畜【一百九十二】。二軌合【一千四百九十二】，分各：無妄【七百四十六】、大畜【七百四十六】。

The thirteenth group: In the卦 of Wuwang, the world line is in Wu and the first line is in Zi; in the卦 of Daxu, the world line is in Yin and the first line is in Wei. The total number of counts for both hexagrams is three hundred eighty-four, calculated separately: Wuwang has one hundred ninety-two, and Daxu has one hundred ninety-two. The total number of tracks for both hexagrams is one thousand four hundred ninety-two, calculated separately: Wuwang has seven hundred forty-six, and Daxu has seven hundred forty-six.

十四：頥【世戍，初寅】、大過【世亥，初巳】。二合折【三百六十】，分各：頥【一百六十八】、大過【一百九十二】。二軌合【一千四百四十】，分各：頥【七百四】、大過【七百三十六】。

The fourteenth group: The World Line of the Yì hexagram is in Xu, and the First Line is in Yin; the World Line of the Dàguò hexagram is in Hai, and the First Line is in Si. The total number of counts for both hexagrams is three hundred and sixty. Calculated separately: Yì hexagram has one hundred and sixty-eight, and Dàguò hexagram has one hundred and ninety-two. The total number of tracks for both hexagrams is one thousand four hundred and forty. Calculated separately: Yì hexagram has seven hundred and four, and Dàguò hexagram has seven hundred and thirty-six.

十五：坎【世子，初辰】、離【世子，初卯】。二合折【三百六十】，分各：坎【一百六十八】、離【一百九十二】。二軌合【一千四百四十】，分各：坎【七百四】、離【七百三十六】。

The fifteenth group: In the Kan卦, the world line is in Zi and the first line is in Chen; in the Li卦, the world line is in Zi and the first line is in Mao. The total number of counts for both hexagrams is three hundred and sixty. When calculated separately, Kan卦 has one hundred and sixty-eight, and Li卦 has one hundred and ninety-two. The total number of tracks for both hexagrams is one thousand four hundred and forty. When calculated separately, Kan卦 has seven hundred and four, and Li卦 has seven hundred and thirty-six.

十六：咸【世申，初午】、恆【世酉，初丑】。二合折【三百六十】，分各：咸【一百八十】、恆【一百八十】。二軌合【一千四百四十】，分各：咸【七百二十】、恆【七百二十】。

The sixteenth group: For the Xian hexagram, the world line is in Shen and the first line is in Wu; for the Heng hexagram, the world line is in You and the first line is in Chou. The combined count of the two hexagrams is three hundred and sixty, divided as follows: Xian accounts for one hundred and eighty, and Heng also accounts for one hundred and eighty. The combined measure of the two hexagrams is one thousand four hundred and forty, divided as follows: Xian accounts for seven hundred and twenty, and Heng also accounts for seven hundred and twenty.

十七：遁【世午，初申】、大壯【世午，初亥】。二合折【三百八十四】，分各：遁【一百九十二】、大壯【一百九十二】。二軌合【一千四百七十二】，分各：遁【七百三十六】、大壯【七百三十六】。

The seventeenth group: The World Line of the Dùn hexagram is in Wu, and the First Line is in Shen; the World Line of the Dàzhuàng hexagram is in Wu, and the First Line is in Hai. The total number of counts for both hexagrams is three hundred eighty-four, calculated separately: Dùn has one hundred ninety-two, and Dàzhuàng has one hundred ninety-two. The total number of tracks for both hexagrams is one thousand four hundred seventy-two, calculated separately: Dùn has seven hundred thirty-six, and Dàzhuàng has seven hundred thirty-six.

十八：晉【世酉，初戍】、明夷【世丑，初酉】。二合折【三百三十六】，分各：晉【一百六十八】、明夷【一百六十八】。二軌合【一千四百八】，分各：晉【七百四】、明夷【七百四】。

The eighteenth group: The world line of the Jiin hexagram is in You, and the first line is in Xu; the world line of the Mingyi hexagram is in Chou, and the first line is in You. The total number of folds for both hexagrams is three hundred and thirty-six, calculated separately: Jiin has one hundred and sixty-eight, and Mingyi has one hundred and sixty-eight. The total number of tracks for both hexagrams is one thousand four hundred and eight, calculated separately: Jiin has seven hundred and four, and Mingyi has seven hundred and four.

十九：家人【世丑，初子】、睽【世丑，初未】。二合折【三百八十四】，分各：家人【一百九十二】、睽【一百九十二】。二軌合【一千四百七十二】，分各：家人【七百三十六】、睽【七百三十六】。

The nineteenth group: In the Family卦, the world line is in Chou and the first line is in Zi; in the Parting卦, the world line is in Chou and the first line is in Wei. The combined count of both hexagrams is three hundred eighty-four. Separately, the Family卦 has one hundred ninety-two and the Parting卦 has one hundred ninety-two. The combined measure of both hexagrams is one thousand four hundred seventy-two. Separately, the Family卦 has seven hundred thirty-six and the Parting卦 has seven hundred thirty-six.

二十：蹇【世申，初寅】、解【世辰，初巳】。二合折【三百三十六】，分各：蹇【一百六十八】、解【一百六十八】。二軌合【一千四百八】，分各：蹇【七百四】、解【七百四】。

The second set: The world line of the Jian hexagram is in Shen, and the first line is in Yin; the world line of the Jie hexagram is in Chen, and the first line is in Si. The total number of counts for both hexagrams is three hundred and thirty-six, calculated separately: Jian has one hundred and sixty-eight, and Jie has one hundred and sixty-eight. The total number of tracks for both hexagrams is one thousand four hundred and eight, calculated separately: Jian has seven hundred and four, and Jie has seven hundred and four.

二十一：損【世丑，初辰】、益【世辰，初卯】。二合折【三百六十】，分各：損【一百八十】、益【一百八十】。二軌合【一千四百二十】，分各：損【七百二十】、益【七百二十】。

The twenty-first group: In the损卦, the world line is in Chou and the first line is in Chen; in the益卦, the world line is in Chen and the first line is in Mao. The combined numbers of the two hexagrams total three hundred and sixty. When calculated separately, the损卦 gets one hundred and eighty and the益卦 gets one hundred and eighty. The combined tracks of the two hexagrams total one thousand four hundred and twenty (according to fractional calculation, it should be one thousand four hundred and forty). When calculated separately, the损卦 gets seven hundred and twenty and the益卦 gets seven hundred and twenty.

二十二：夬【世酉，初午】、姤【世酉，初丑】。二合折【四百八】，分各：夬【二百四】、姤【二百四】。二軌合【一千五百四】，分各：夬【七百五十二】、姤【七百五十二】。

The twenty-second group: For the Gua of Guai, the World Line is in You and the First Line is in Wu; for the Gua of Gou, the World Line is in You and the First Line is in Chou. The total number of folds for both guas is four hundred and eight, calculated separately: Guai has two hundred and four, and Gou has two hundred and four. The total number of tracks for both guas is one thousand five hundred and four, calculated separately: Guai has seven hundred and fifty-two, and Gou has seven hundred and fifty-two.

二十三：萃【世巳，初申】、升【世丑，初亥】。二合折【三百三十六】，分各：萃【一百六十八】、升【一百六十八】。二軌合【一千四百八】，分各：萃【七百四】、升【七百四】。

The twenty-third group: The World Line of the Cui hexagram is in Si, and the First Line is in Shen; the World Line of the Sheng hexagram is in Chou, and the First Line is in Hai. The total number of counts for both hexagrams is three hundred thirty-six, calculated separately: Cui hexagram has one hundred sixty-eight, and Sheng hexagram has one hundred sixty-eight. The total number of tracks for both hexagrams is one thousand four hundred and eight, calculated separately: Cui hexagram has seven hundred and four, and Sheng hexagram has seven hundred and four.

二十四：困【世寅，初戍】、井【世戍，初酉】。二合折【三百六十】，分各：困【一百八十】、井【一百八十】。二軌合【一千四百四十】，分各：困【七百二十】、井【七百二十】。

The twenty-fourth group: The World Line of the困卦 is in寅 and the First Line is in戌; the World Line of the井卦 is in戌 and the First Line is in酉. The total number of folds for both hexagrams is three hundred and sixty, divided as follows: the困卦 has one hundred and eighty, and the井卦 has one hundred and eighty. The total number of tracks for both hexagrams is one thousand four hundred and forty, divided as follows: the困卦 has seven hundred and twenty, and the井卦 has seven hundred and twenty.

二十五：革【世亥，初未】、鼎【世亥，初寅】。二合折【三百八十四】，分各：革【一百九十二】、鼎【一百九十二】。二軌合【一千四百七十二】，分各：革【七百三十六】、鼎【七百三十六】。

The twenty-fifth group: The World Line of the Revolution hexagram is in Hai, and the First Line is in Wei; the World Line of the Cauldron hexagram is in Hai, and the First Line is in Yin. The combined count of both hexagrams is three hundred eighty-four, calculated separately: Revolution hexagram has one hundred ninety-two, Cauldron hexagram has one hundred ninety-two. The combined track numbers of both hexagrams is one thousand four hundred seventy-two, calculated separately: Revolution hexagram has seven hundred thirty-six, Cauldron hexagram has seven hundred thirty-six.

二十六：震【世戍，初寅】、艮【世寅，初巳】。二合折【三百三十六】，分各：震【一百六十八】、艮【一百六十八】。二軌合【一千四百八】，分各：震【七百四】、艮【七百四】。

The twenty-sixth group: The World Line of the Zhen hexagram is in Xu, and the First Line is in Yin; the World Line of the Gen hexagram is in Yin, and the First Line is in Si. The combined count of the two hexagrams is three hundred and thirty-six, calculated separately: Zhen gets one hundred and sixty-eight, Gen gets one hundred and sixty-eight. The combined track numbers of the two hexagrams are one thousand four hundred and eight, calculated separately: Zhen gets seven hundred and four, Gen gets seven hundred and four.

二十七：漸【世申，初午】、歸妹【世丑，初卯】。二合折【三百六十】，分各：漸【一百八十】、歸妹【一百八十】。二軌合【一千四百四十】，分各：漸【七百二十】、歸妹【七百二十】。

The twenty-seventh group: In the卦 of Gradual Progress, the World Line is in Shen and the First Line is in Wu; in the卦 of Returning to Marriage, the World Line is in Chou and the First Line is in Mao. The combined count of the two hexagrams is three hundred and sixty, divided as follows: Gradual Progress accounts for one hundred and eighty, and Returning to Marriage also accounts for one hundred and eighty. The combined measure of the two hexagrams is one thousand four hundred and forty, divided as follows: Gradual Progress accounts for seven hundred and twenty, and Returning to Marriage also accounts for seven hundred and twenty.

二十八：豐【世申，初午】、旅【世辰，初丑】。二合折【三百六十】，分各：豐【一百八十】、旅【一百八十】。二軌合【一千四百四十】，分各：豐【七百二十】、旅【七百二十】。

The twenty-eighth group: The World Line of the Fulness hexagram is in Shen, and the First Line is in Wu; the World Line of the Travel hexagram is in Chen, and the First Line is in Chou. The combined count of the two hexagrams is three hundred and sixty, divided as follows: Fulness gets one hundred and eighty, and Travel gets one hundred and eighty. The combined track numbers of the two hexagrams is one thousand four hundred and forty, divided as follows: Fulness gets seven hundred and twenty, and Travel gets seven hundred and twenty.

二十九：巽【世卯，初申】、兊【世未，初亥】。二合折【三百八十四】，分各：巽【一百九十二】、兊【一百九十二】。二軌合【一千四百七十二】，分各：巽【七百三十六】、兊【七百三十六】。

The twenty-ninth group: The World Line of the Xun hexagram is in Mao, and the First Line is in Shen; the World Line of the Dui hexagram is in Wei, and the First Line is in Hai. The total number of counts for both hexagrams is three hundred eighty-four, calculated separately: Xun gets one hundred ninety-two, Dui gets one hundred ninety-two. The total number of tracks for both hexagrams is one thousand four hundred seventy-two, calculated separately: Xun gets seven hundred thirty-six, Dui gets seven hundred thirty-six.

三十：渙【世巳，初戍】、節【世巳，初酉】。二軌合【一千四百四十】，分各：渙【七百二十】、節【七百二十】。

The thirtieth group: In the Hexagram of Dispersing, the World Line is in Si and the First Line is in Xu; in the Hexagram of Restraint, the World Line is in Si and the First Line is in You. The total number of counts for both hexagrams is one thousand four hundred and forty. Calculated separately: Dispersing accounts for seven hundred and twenty, and Restraint also accounts for seven hundred and twenty (the counts for this group were originally missing and not recorded).

三十一：中孚【世未，初子】、小過【世午，初未】。二合折【三百六十】，分各：中孚【一百八十】、小過【一百八十】。二軌合【一千四百四十】，分各：中孚【七百三十六】、小過【七百四】。

The thirtieth-first group: In the Zhongfu hexagram, the world line is in Wei and the first line is in Zi; in the Xiaoguo hexagram, the world line is in Wu and the first line is in Wei. The combined count of the two hexagrams is three hundred and sixty. Separately calculated: Zhongfu hexagram accounts for one hundred and eighty, and Xiaoguo hexagram accounts for one hundred and eighty. The combined track numbers of the two hexagrams total one thousand four hundred and forty. Separately calculated: Zhongfu hexagram accounts for seven hundred and thirty-six, and Xiaoguo hexagram accounts for seven hundred and four.

三十二：既濟【世亥，初寅】、未濟【世未，初巳】。二合折【三百六十】，分各：既濟【一百八十】、未濟【一百八十】。二軌合【一千四百四十】，分各：既濟【七百二十】、未濟【七百二十】。

The thirty-second group: In the卦 of Ji Ji, the World Line is in Hai and the First Line is in Yin; in the卦 of Wei Ji, the World Line is in Wei and the First Line is in Si. The combined count of the two hexagrams is three hundred and sixty, divided as follows: Ji Ji has one hundred and eighty, and Wei Ji has one hundred and eighty. The combined measure of the two hexagrams is one thousand four hundred and forty, divided as follows: Ji Ji has seven hundred and twenty, and Wei Ji has seven hundred and twenty.

其下初合六十四卦流轉推之術：置天元甲寅巳來至受命，以三十二除之，餘不足除者，從乾坤始數，算外主卦，而取世陰陽斷之。世陽從陽，【陽爻三十六。】世陰從陰。【陰爻二十四。】陽從九除，陰從六除，啇得數，陽以三乘之，陰以二乘之，因而半之，即是忌耳。毎取卦月乘之。

The method for calculating the flow of the sixty-four hexagrams begins by listing the accumulated years from the beginning of the heavenly stem Jiayin to the year of the established mandate. Divide this by thirty-two, and take the remainder. Starting from the hexagrams Qian and Kun, count sequentially through them, and the hexagram that falls beyond the count is the main hexagram. Then determine whether the world line (Shi Yao) is yin or yang. If it is yang, use the yang number, as noted by Zheng Xuan, which is thirty-six. If it is yin, use the yin number, as noted by Zheng Xuan, which is twenty-four. For yang, divide by nine, and for yin, divide by six. After obtaining the quotient, multiply the yang quotient by three and the yin quotient by two, then take half of the result, which is the year to be avoided. Each time, multiply by the month governed by the hexagram.

假令賁卦世在初，十一月卦，世屬陽，陽爻三十六，以九除之，商得四，以三乘之得十二，因而半之，是忌耳。假令遁卦世在三，六月卦，世屬陰，陰之爻二十四，以六除之，商得四，以二乘之得六，因而半之，是忌耳。【按：以上二節闡明世卦推算之法，當是後人所附益，今退二字書之。】

For example, in the hexagram Bi, the world line is on the first line, which is the hexagram of the eleventh month. The world line is yang, so a yang line takes 36. Using the all nines to divide, we get 4, then multiply by three to get 12, and take half of that to get 6, which is the year to be avoided. Another example is the hexagram Dùn, where the world line is on the third line, which is the hexagram of the sixth month. The world line is yin, so a yin line takes 24. Using the all sixes to divide, we get 4, then multiply by two to get 8 (the original text says six), and take half of that, which is the year to be avoided. [Comment by the editors of the Siku Quanshu] The above two sections explain the method of calculating the world line, which should be additions by later scholars. Now written two lines lower.

推厄法：以入位年數除之軌合數，算盡厄也。甲乙飢，丙丁為旱，戊己為中興，庚辛為兵，壬癸為水。【按：此節別見後文，疑有重出。】

The method of calculating calamities: use the number of years since the beginning of the reign to divide the combined number of the orbit, and count until the end. The heavenly stem and earthly branch obtained at the end indicates the type of calamity. If it is Jia or Yi, it signifies famine. If it is Bing or Ding, it signifies drought. If it is Wu or Ji, it signifies a period of revival. If it is Geng or Xin, it signifies military disaster. If it is Ren or Gui, it signifies flood. [Comment by the editors of the Siku Quanshu] This section is also mentioned later in the text, and it is likely a repetition.

父相：甲寅景雲元年庚戍，積六萬四千三年算上，至開元九年辛酉，加上十一年算上，以三十二除之，不盡三，名入位年，合入需軌卦。陰爻二十四，以六除之，商得四，二乘之得八，因而半之四，是忌。需卦軌合數一千四百七十二，以入位年三，至甲寅加四算七，除需合數除二，從父相庚申命之，得辛，兵。推子厄用父軌，凡子受位但不得別立軌，乃可救災耳。

By using the father's destiny to calculate: from Jiayin to Gengxu of Jingyun year, there are 64,003 counts, then to Xinyou of Kaiyuan ninth year, adding another 11 counts, dividing by 32, the remainder is three, which is called the "year of entry." This should be placed in the pattern of the Xun hexagram. Xun is yin, taking 24 for the yin line, dividing by six, the quotient is four, then multiplying by two to get eight, then taking half to get four, which is what is to be avoided. The total number of the Xun hexagram is 1,472. Using the entry year three, adding four counts from Jiayin, totaling seven, dividing the total number of the Xun hexagram by seven, the quotient is two. Starting from the father's destiny Gengshen, counting the life span, we get "Xin," which indicates military calamity. To calculate the misfortune of the son, use the father's pattern. All sons who inherit the position must not establish a new pattern, in this way the calamity can be averted.

甲寅先天元年壬子，積六萬四千五年算上，至開元九年辛酉，加九算上，三十二除之，餘五十盡五，合入小畜軌卦。陽爻三十六，以九除之，啇得四，以三乘之十二，因而半之得六，忌十一月。【按：上推算至唐開元九年，亦唐時術士所加也。】

From Jiayin to the first year of the Xian Tian era, Renzi, the total is six thousand four hundred and five counts. From that to the ninth year of the Kaiyuan era, Xinyou, add nine counts. Divide by thirty-two, the remainder is five, which corresponds to the Xiao Xu hexagram. Xiao Xu is yang, so take thirty-six for the yang lines. Divide by yijing (yijing is the term for the number nine in this context), the quotient is four. Multiply by three to get twelve, then take half to get six. The forbidden time is in the eleventh month. [Comment by the editors of the Siku Quanshu] The calculation up to the ninth year of the Kaiyuan era is also an addition by Tang dynasty diviners.

右六十四卦流轉註十二之辰。【按：此句為總題折軌三十六卦位之文，不應在此處，蓋後人以他文闌入，遂將原文移向後耳。】乾初子，坤初未。陽爻折數一爻三十六，計六千九百一十二；陽爻軌數一爻一百二十八，計二萬四千五百七十六；陰爻折數一爻二十之四，計四千六百八；陰爻軌數一爻一百一十二，計二萬一千五百四。陰爻又合折一萬一千五百二十，合二軌四萬一千八十。

The sixty-four hexagrams are arranged in a sequence and paired with the twelve earthly branches. [Comment by the editors of the Siku Quanshu] This sentence was originally meant to serve as the heading for the section titled "Folding Tracks of Thirty-six Hexagrams," and it should not be placed here. It is likely that later editors inserted other text, pushing the original text further down. The first line of the Qian hexagram corresponds to the Zi branch, and the first line of the Kun hexagram corresponds to the Wei branch. For yang lines, each line has a folding number of thirty-six, totaling six thousand nine hundred and twelve; each line has a track number of one hundred and twenty-eight, totaling twenty-four thousand five hundred and seventy-six. For yin lines, each line has a folding number of twenty-four, totaling four thousand six hundred and eight; each line has a track number of one hundred and twelve, totaling twenty-one thousand five hundred and four. The total folding numbers of yin lines amount to eleven thousand five hundred and twenty, and the combined track numbers amount to forty-one thousand and eighty.

於易即位年數術曰：已上各三十二乘之，即得其數，乘軌折之數。世屬陽卦者，以九除之，以三乘之，所得因而半之，則是即位期也；能過此者，三乘所半之數，即終矣。世屬陰卦者，以六除之，以二乘之，所得因而半之，則得即位期也；能過此者，加所得即中期也；復能過此者，以二乘所半之數，即終矣。

The method of using the Book of Changes to calculate the number of years on the throne is: take all the above numbers and multiply them by thirty-two, which gives the required number, that is, the number of tracks and the number of folds. For a hexagram with a Yang World Line, divide by nine, then multiply by three, take half of the result, which is the initial period of reign; if it exceeds this period, multiply the half by three, which is the final period. For a hexagram with a Yin World Line, divide by six, then multiply by two, take half of the result, which is the initial period of reign; if it exceeds this period, add the result to get the middle period; if it exceeds again, multiply the half by two, which is the final period.

以九除之皆盡無餘者，陽以三乘所，則其年當數也。以九、六除之有餘者，以所得乘之，陽得正位増九於所乘，陰得正位増六於所乘，則是位之數也。用陽日者屬陽卦，用陰日者屬陰卦。乾初以六乘者，謂姤也，陰失位在初；坤初以九乘者，謂復也，陽得正位在初。震、兊、離之象，陰所乘之數也；巽、艮之象，四所乘之數，是即位之時年數也。

When using the number nine to divide and the result is exact with no remainder, for yang lines, multiply by three, and the result is the number of years for that year. If there is a remainder when dividing by nine or six, multiply the obtained number by itself. For yang lines that are in the correct position, add nine to the multiplied number; for yin lines that are in the correct position, add six to the multiplied number. This gives the number of years in office. On a yang day, use a yang hexagram; on a yin day, use a yin hexagram. The first line of the Qian hexagram is multiplied by six because it transforms into the Guo hexagram, where a yin line is out of position and occupies the first position. The first line of the Kun hexagram is multiplied by nine because it transforms into the Fu hexagram, where a yang line is in the correct position and occupies the first position. The trigrams Zhen, Dui, and Li use the number obtained from multiplying by yin; the trigrams Xun and Gen use the number obtained from multiplying by four. These are the numbers of years at the time of taking office.

卦軌：軌陽爻六七，以四時乘之，各倍之，爻百二十八；陰爻八六，以四時乘之，各倍之，爻百十二。必用即位年，以即位時太歳呼之，盡算之上，則位之終歳也；算外是未入之年。孔子曰：終始之義在外內焉，進退在二年，觀其政以別知其泰延與否也。

The method of calculating the卦轨: For the yang lines, use six and seven, each multiplied by the numbers of the four seasons, then each doubled, resulting in 128 per line. For the yin lines, use eight and six, each multiplied by the numbers of the four seasons, then each doubled, resulting in 112 per line. It must be calculated using the year of the current reign, and the current heavenly stem is used to refer to it. When the numbers are exhausted, it indicates the last year of the reign; beyond the numbers, it refers to the years yet to come. Confucius said: The principle of beginning and end lies in the distinction between internal and external. Progress and retreat depend on these two years. By observing the affairs of the time, one can discern whether it is a period of stability and continuity or not.

推之術曰：置天元甲寅以來數至受命位之年數，以三十二數除之，不足除者，以乾坤始數算未，即得主歳之卦，知直事之爻在何辰。謂乾直事於十一月子，左行陽辰六；坤直事於六月未，右行陰辰六。陰陽交錯，行於十二辰，一歳十二月而周也。當以即主立時月為政，故曰知直事之爻在何辰也。所屬陰陽爻者也，陽爻三十六、陰爻二十四者，皆世所屬陰陽者也。

The method of calculation is: list the number of years from the beginning of the heavenly stem Jiayin to the year of ascending the throne, divide by thirty-two, and if there is a remainder, count from Qian and Kun in order until reaching the end, thus obtaining the main year's trigram. This indicates which line is in charge during that year. This means that when Qian trigram is in charge, it is in the position of the first month's Zi (rat) in the eleventh month, moving left through six yang chens; when Kun trigram is in charge, it is in the position of the sixth month's Wei (goat), moving right through six yin chens. Yin and yang alternate, covering all twelve chens, completing a cycle in twelve months. The policies should be determined according to the month when the ruler ascended the throne, hence the need to know which line is in charge. The referred yin and yang lines: for yang lines, take thirty-six; for yin lines, take twenty-four, all based on the yin and yang of the world line.

推之法：推世之所屬陰卦者，假令即位之年得遁卦，七月申也，遁六月二陰爻。陰爻二十四，以六除之得四，以二乘之得八，因而半之得四，則即位之期也；能過此者，所乘八歳之中期也；復能過此者，三乘所半十二歳終矣；陰得正位，増六於所乘，為三十六年終矣。

The method of calculation: first explain the method for a卦 with a yin line as the world line. For example, if the year of taking the throne corresponds to the Dùn hexagram, Dùn is paired with the seventh month and the position of Shen. Dùn has two yin lines in June. Take twenty-four for the yin line, divide it by six to get four, then multiply by two to get eight. Take half of that to get four, which represents the initial period. If it exceeds this period, it is eight years, the middle period. If it exceeds that, multiply half of the number by three to get twelve years, which is the final period. If the yin line is in its proper position, add six to the number obtained from the multiplication, making thirty-six years the final period.

推之法【陽卦】：推世之所屬陽卦陰卦者，假令即位之年得賁卦，十月亥也，賁初陽爻三十六，以九除之得四，以三乘之得十二，因而半之則得六，則是即位之期也；能過此者，如所乘得一十，則中期也；復能過此者，三乘所半六得十八年終矣；陽得正位，増九以所乘為五十四；巽、艮之家四所乘得三十六，遠期算。

The method of calculation (for a yang hexagram): Now let us discuss the method of calculation for the world line belonging to a yang hexagram and one belonging to a yin hexagram. For example, if the year of taking the throne corresponds to the hexagram Bi, which is paired with the tenth month, the position of the亥 (Hai) stem, and the first line of Bi is a yang line, take thirty-six, divide it by the number of all nines (yongjiu) to get four, then multiply by three to get twelve, and take half of that to get six, which represents the initial period of rule. If this number is exceeded, such as multiplying to get ten, that represents the middle period. If it is exceeded again, multiply the half of six by three to get eighteen years, which represents the final period. For a yang line that is in its proper position, add nine to the multiplied number to get fifty-four. For the hexagrams Xun and Gen, multiply by four to get thirty-six, which is the furthest period.

天元甲寅歳以來，至宋髙祖劉裕禪晉，歳在庚辰，號為永初元年，凡得積年二百七十六萬八百四十七年算上，以三十二【半六十四卦得三十二，以為法。】除之，不盡十五，入坎離軌。以宋辛酉至周宣帝宣政元年戊戌歳，有一百五十八年。元嘉元年即當魏氏世祖太武皇帝始光元年，以三十二除之，不盡七，命之入大有軌；一本雲不盡十三，為入無妄、大畜軌。

Since the year Jiayin of the Heavenly Stems, up to the time when Liu Yu, the High Ancestor of the Liu Song dynasty, received the mandate from the Jin dynasty, the year was Gengchen, and the era name was changed to Yongchu Year One. In total, 2,760,847 years were counted. Using thirty-two, as noted by Zheng Xuan, out of sixty-four trigrams, half is thirty-two, which is used as the divisor. Dividing, the remainder is fifteen, which is assigned to the trigrams Kan and Li. From the year Xinyou of the Liu Song dynasty to the year Wuxu of the Northern Zhou dynasty's Xuanzhi era, there were 158 years. The first year of Yuanjia coincided with the first year of Shiguang of the Northern Wei dynasty's Taowu Emperor. Using thirty-two as the divisor, the remainder is seven, which is assigned to the trigram Dàyǒu. Another version says the remainder is thirteen, which is assigned to the trigrams Wúwàng and Dàxù.

六月未也，六月位陰爻八，以四乘之八得三十二，以六除之得五餘不盡二，以二乘之得十，因而半之得五初忌；能過此者，如所乘得十；復能過此者，三乘所半五得十五終矣。不忌失位，陰増八，終二十三除之得四十七丙午歳，天下憂重侵逼也，有餘福也。

June belongs to the position of Wei. The position of June corresponds to the eighth yao of yin. Using four to multiply by eight gives thirty-two. Using six to divide thirty-two gives five with a remainder of two. Then using two to multiply gives ten. Taking half of this gives five, which is the initial prohibition. If one can surpass this period, it is like the number obtained by multiplying, which is ten. If one can surpass that, multiply the half taken, five, by three to get fifteen years, which is the final limit. If there is no prohibition due to losing position, add eight to the yin number, making the final limit twenty-three. Dividing this gives forty-seven years, which corresponds to the year Bingwu, a time of great worries and troubles for the world. If there is still a remainder, it turns into good fortune.

假令失位陽者，四七二十八，以九除之得三餘不盡一，以三乘所得九，因而半之得四有餘，則是即位初期；能過此者得九，中期也；増復能過此者，得十三年終矣；下期失位陽七於所乘得四十二，厄所遭；有餘算福之也。

For example, if a yang element is out of its proper position, multiplying four by seven gives twenty-eight. Dividing this by nine gives three with a remainder of one. Multiplying the quotient three by nine gives twenty-seven, then taking half of this gives fourteen with a remainder. This represents the initial period. If it exceeds this period by nine years, it is the middle period. Adding further and exceeding again to reach thirteen years, this is the final limit. For the next level, a yang element that is out of position, when seven is added to the multiplier, gives forty-two, which signifies a year of calamity. If there is a remainder, it is converted into a measure of fortune.

假令得位陰在六，四六二十四，以六除之得四無餘，以二乘之得八，因而半之得四初忌；能過此者得八，中忌；復能過此者得十二終矣；下忌得位陰増六於乘得三十六，厄所遭也。

For example, if something is of the yin nature and has the number six, multiplying four by six gives twenty-four. Dividing twenty-four by six results in four with no remainder. Then multiplying by two gives eight, and taking half of that gives four, which is the initial taboo period. If one exceeds this period by eight years, it is the middle taboo period. If one further exceeds by twelve years, that is the final limit. For the next level of taboo, if the yin number is added to the multiplied number to reach thirty-six, that year is considered a year of calamity.

假令得位陽在九，四九三十六，九除之得四無餘，以三乘之得十二，因而半之得六，六初忌；能過此者，中忌也；復能過此者得十八，忌終也；得位陽増九於所乘得九五十四，忌所遭也。【按：以上自「推之術」以下，皆後人因卦軌之義而闡衍其法，故推至南北朝年數，非《易緯》本文也。】

For example, if something belongs to the yang and occupies a position, and its number is nine, multiplying four by nine gives thirty-six. Dividing thirty-six by nine results in four with no remainder. Then multiply three by four to get twelve, and take half of that to get six, which is the initial taboo period. If one can surpass this period, it is the middle taboo period. If one can further surpass to reach eighteen, that is the final taboo period. The yang that occupies a position, when added to the number being multiplied by nine, results in fifty-four, which indicates the year of encountering a taboo. [Comment by the editors of the Siku Quanshu] The above content from "Pushing the Method" onwards is all calculations derived by later scholars based on the principles of the hexagrams' tracks. Therefore, these calculations have been extended up to the years of the Southern and Northern Dynasties, and they are not the original text of the Yi Zhuan.

推厄所遭法：以入位年數餘軌數，算盡厄所遭。甲乙為飢，丙丁為旱，戊己為中興，庚辛為兵，壬癸為水，元算為月。【按：此文已見前，此處疑復見，或亦後人所引耳。

The method of calculating the calamities encountered: use the number of years since ascending the throne to divide the track number, observe the remainder, and the place where the count ends is where the calamity occurs. If the result is Jia or Yi, it indicates famine; if Bing or Ding, it indicates drought; if Wu or Ji, it indicates revival; if Geng or Xin, it indicates warfare; if Ren or Gui, it indicates flooding. The original calculation is converted into months. [Comment by the editors of the Siku Quanshu] This passage has already appeared earlier, and here it is likely a repetition, possibly added by a later compiler.

宋軌七百三十六，庚申歳至今甲子歳，宋元嘉元年甲子，宋髙祖第二息文帝義隆年號，為入位五年，以五除軌數上所得積周一百四十七，餘所一，厄所遭也。丙寅歳入位七年，以七除軌數上得積周一百五，軌命得庚寅主兵，其年起兵荊州謝晦也。

The track number of the Liu Song dynasty is seven hundred and thirty-six, from the year of Geng Shen to the current year of Jia Zi. In the first year of Yuanjia, the first year of the reign of Emperor Wen of Song, Liu Yilong, which is the fifth year of his reign, the track number is divided by five, resulting in a total of one hundred and forty-seven with a remainder of one, indicating the calamity encountered. In the year of Bing Yin, which is the seventh year of his reign, the track number is divided by seven, resulting in a total of one hundred and five. According to the track mandate, it corresponds to Geng Yin, which signifies military disaster. Indeed, in that year, Xie Hui of Jingzhou rebelled.

癸未歳入位二十四年，以除軌數上得積周三十，餘十六不盡，以庚申命之得乙亥，乙主飢，其年河南大飢，豫州人相食。甲申歳入位二十五年，除軌數上積得二十九，餘不盡十一，以庚申命之得庚午，庚主兵馬，其年九州發兵征蠻。

The year Guiwei is the twenty-fourth year of ascending the throne. Using it to divide the track number, the accumulated weeks total thirty with a remainder of sixteen. Starting from Gengshen and counting the remainder, it arrives at Yihai. Yi signifies famine, and that year there was a great famine in Henan, with people eating each other in Yuzhou. The year Jiashen is the twenty-fifth year of ascending the throne. Dividing the track number gives a total of twenty-nine with a remainder of eleven. Starting from Gengshen and counting the remainder, it arrives at Gengwu. Geng signifies military forces, and that year the nine provinces sent armies to suppress the barbarians.

乙酉歳入位二十六年，除軌數上得積周二十八，不盡八，以庚申命之得丁卯，丁主旱，其年大旱不收豆麥，豫州禾粟皆旱死。丙戌歳入位二十七年，除軌數上得積周二十七，餘不盡七，以庚申命之得丙，丙主旱，其年淮北二州春旱不能種稻。

In the year Yiyou, which was the twenty-sixth year of the reign, after subtracting the track number, the accumulated number of weeks was twenty-eight, with a remainder of eight. Starting from Gengshen, counting the remainder led to Dingmao. Ding indicates a drought, and that year there was a severe drought, with beans and millet failing to be harvested, and the millet and grain in Yu State all dying from drought. In the year Bingxu, which was the twenty-seventh year of the reign, after subtracting the track number, the accumulated number of weeks was twenty-seven, with a remainder of seven. Starting from Gengshen, counting the remainder led to Bing. Bing also indicates a drought, and that year in the two states north of the Huai River, there was a severe drought in spring, preventing the planting of rice.

丁亥歳入位二十八年，除軌數上積周三十六，餘不盡八，以庚申命之得丁卯，丁主旱，其年大旱。戊子歳入位二十九年，除軌數上得積周二十五，不盡十一，以庚申命之得庚午，庚主兵，其年大兵。己丑歳入位三十年，除軌數上得積周二十四，餘不盡十六，以庚申命之得乙亥，乙主飢，其年荒，糴貴。

In the year of Dinghai, which was the twenty-eighth year of the reign, after subtracting the track number, the accumulated weeks were thirty-six, with a remainder of eight. Starting from Gengshen, counting the cycles led to Dingmao. Ding indicates drought, and that year experienced a severe drought. In the year of Wuzi, which was the twenty-ninth year of the reign, after subtracting the track number, the accumulated weeks were twenty-five, with a remainder of eleven. Starting from Gengshen, counting the cycles led to Gengwu. Geng indicates military disaster, and that year had major military conflicts. In the year of Jichou, which was the thirtieth year of the reign, after subtracting the track number, the accumulated weeks were twenty-four, with a remainder of sixteen. Starting from Gengshen, counting the cycles led to Yihai. Yi indicates famine, and that year had a poor harvest, with expensive grain prices.

庚寅歳入位三十一年，除軌數上得積周二十三，不盡二十三，以庚申命之得壬，壬主水，其年徐、兗州大水，官軍因勢汎舟至滑臺，虜走，後果失利也。辛卯歳入位三十二年，除軌即算死所遭也，以不盡法二十三於上方除餘三十二，以庚申命之得辛卯，辛主兵，其年魏兵至江淮。

The year of Gengyin was the thirty-first year of the reign, when after subtracting the tracks, the accumulated number of two weeks was twenty-three, and the remaining number was twenty-three, which was not fully accounted for. Starting from Gengshen, counting the number of years led to Xin. Xin represents military calamity. That year, there was a great flood in Xuzhou and Yanzhou. The imperial army took advantage of the water to row boats all the way to Huatai, and the enemy retreated. Later, they indeed suffered a defeat. The year of Xinmao was the thirty-second year of the reign. After subtracting the tracks, it was considered the year of encountering a death omen. Using the method of the remaining number twenty-three, dividing it by the superior position, the remainder was thirty-two. Starting from Gengshen, counting the number of years led to Xinmao. Xin represents military calamity. That year, the Northern Wei army reached the Yangtze and Huai River regions.

壬辰歳入位三十三年，除軌數上得積周二十，餘不盡，以庚申命之得己巳，己主中興。癸巳歳入位三十四年，除軌數上得積周二十一，餘不盡二十二，以庚申命之得辛巳，辛主兵，其年二月二十日甲子東宮大逆。○按：以上宋軌取宋文帝在位年數依法推算，穿鑿無謂，文義亦不倫，蓋為後人淺陋者所加，今改用細字附註。】

In the year of Renchen, which is the thirty-third year of the reign, after subtracting the track number, the accumulated weeks total twenty, and there is still a remainder. Starting from Gengshen, counting the remainder leads to Jisi, and Ji signifies a revival. In the year of Guisi, which is the thirty-fourth year of the reign, after subtracting the track number, the accumulated weeks total twenty-one, and the remainder is twenty-two. Starting from Gengshen, counting the remainder leads to Xinsi, and Xin signifies military calamity. On the twenty-second day of the second month, the day Jiazi, the Eastern Palace experienced a great rebellion. [Comment by the editors of the Siku Quanshu] The above passage from "Song Gu" is an attempt to calculate the years of Emperor Wen of Song's reign according to certain rules, but it is forced and meaningless, with incoherent wording and reasoning. It is likely added by later superficial scholars. Now it is rephrased in small font as a footnote.

推軌之術：以天元甲寅已來至今受命位之年，以三十二除之，餘不盡從乾坤始數算，則得主歳之卦，知直事之辰在何辰。以甲寅年至大唐先天元年壬子，積二百七十六萬一千一百三十九，以三十六【或云以十二。】除之，積八萬六千二百八十五周，不盡十九，入家人、睽軌。

The method of calculating the track number: use the accumulated years from the beginning of the heavenly stem Jiayin to the current year when the ruler ascended the throne, divide by thirty-two, and count the remainder sequentially from Qian and Kun in order to determine the hexagram of the current year, thereby knowing the current hour of the day. Using the year Jiayin to calculate to the year Renzi of the Taichang era, the accumulated years are two million seven hundred and sixty-one thousand one hundred and thirty-nine. Dividing by thirty-six [another account says twelve], gives eighty-six thousand two hundred and eighty-five full cycles, with a remainder of nineteen, which falls into the track of the hexagram Jiaoren and Weizhi.

至元和十四年，合二百七十六萬一千二百三十六；元和十五年庚午，或云庚子，積二百七十六萬一千二百四十七。法：陽爻以老陽數乘之，陰爻以老陰數乘之，隨六爻陰陽多少乘訖，並之為分，各數倍分，各為折合數也。【按：上「推軌之術」與前文略同，而重複錯見者，蓋前為南北朝術士所發明，而此推至元和十五年，則又唐人所附益也。】

Calculating for the year Yuanhe 14, the total is two million seven hundred and sixty-one thousand two hundred and thirty-six; for Yuanhe 15, Gengwu, one account says Gengzi, the total is two million seven hundred and sixty-one thousand two hundred and forty-seven. The method is: use the number of old yang for yang lines and the number of old yin for yin lines, multiply according to the number of yin and yang lines in the six lines, then add them together as 'fen'. Doubling each of these numbers gives the 'zhe' and 'he' numbers. [Comment by the editors of the Siku Quanshu] The above 'pushing the track method' is roughly the same as the previous passage, and the repetition is likely due to the fact that the former was invented by a scholar of the Northern and Southern Dynasties, while this passage, which calculates up to the year Yuanhe 15, was added by a Tang dynasty person.

中孚（純坎）公丨，初六冬至，十一月中，廣漠風。解（純震出），初九春分，二月中，明庶風。咸（純離），初九夏至，五月中，凱風。【按：《乾元序制記》作「景風」。】賁（純兊），初九秋分，八月中，閶闔風。

The hexagram Zhong Fu corresponds to pure Kan, with the rank of 'Gong', and the initial line of Kan governs the winter solstice, which is the middle solar term of the eleventh month, matching the vast northern wind. The hexagram Jie corresponds to pure Zhen, with Zhen's initial line governing the spring equinox, which is the middle solar term of the second month, matching the bright eastern wind. The hexagram Xian corresponds to pure Li, with Li's initial line governing the summer solstice, which is the middle solar term of the fifth month, matching the southern warm wind. [Comment by the editors of the Siku Quanshu] The "Dian Feng" in the "Qian Yuan Xu Zhi Ji" is written as "Jing Feng". The hexagram Ben corresponds to pure Dui, with Dui's initial line governing the autumn equinox, which is the middle solar term of the eighth month, matching the western Chang He wind.

屯丨，九二小寒，十二月節。豫，六二清明，三月節。鼎，二小暑，六月節。歸妹，九二寒露，九月節。升（公），六三大寒，十二月中，日在坎。革，六三穀雨，三月中，日在震。履，九三大暑，六月中，日在離。困，六三霜降，九月中，日在兊。

The Second Line of the Zun hexagram governs Xiaohan, which is the solar term of December. The Second Line of the Yu hexagram governs Qingming, which is the solar term of March. The Second Line of the Ding hexagram governs Xiaoshu, which is the solar term of June. The Second Line of the Gui Mei hexagram governs Hanshu, which is the solar term of September. The Third Line of the Sheng hexagram corresponds to the rank of 'gong', and the Third Line of the Kun hexagram governs Dahan, which is the solar term of December. At that time, the sun is in the position of Kan. The Third Line of the Ge hexagram governs Guyu, which is the solar term of March. At that time, the sun is in the position of Zhen. The Third Line of the Li hexagram governs Dashu, which is the solar term of June. At that time, the sun is in the position of Li. The Third Line of the Kun hexagram governs Shuangjiang, which is the solar term of September. At that time, the sun is in the position of Dui.

小過（侯），六四立春，正月節，條風。旅，九四立夏，四月節。【按：此下當脫「溫風」二字。】恆，九四立秋，七月節，涼風。艮，九四立冬，十月節。【按：此下當脫「不周風」三字。】漸（公），九五雨水，正月節。小畜，六五小滿，四月中。損，六五處暑，七月中。大過，九五小雪，十月中。

The卦 of Xiao Guo (Small Overcoming) belongs to the rank of Hou (Marquis), with the line six in the fourth governing the beginning of spring, which is the solar term of the first month, paired with the wind of the Northeast, called Tiaofeng (Opening Wind). The卦 of Lu (Travel) has the line nine in the fourth governing the beginning of summer, which is the solar term of the fourth month. [Comment by the editors of the Siku Quanshu] The text below should have the words "Wenfeng" (Warm Wind) omitted. The卦 of Heng (Permanence) has the line nine in the fourth governing the beginning of autumn, which is the solar term of the seventh month, paired with the wind of the Southwest, called Liangfeng (Cool Wind). The卦 of Gen (Stillness) has the line nine in the fourth governing the beginning of winter, which is the solar term of the tenth month. [Comment by the editors of the Siku Quanshu] The text below should have the words "Bu Zhoufeng" (Wind from the Non-Direction) omitted. The卦 of Zhen (Gradual Progress) belongs to the rank of Gong (Duke), with the line nine in the fifth governing the rain water, which is the solar term of the first month. The卦 of Xiao Xu (Small Accumulation) has the line six in the fifth governing Xiaoman (Minor Fullness), which is the solar term of the fourth month. The卦 of Shen (Loss) has the line six in the fifth governing Chushu (Heat Abatement), which is the solar term of the seventh month. The卦 of Da Guo (Great Overcoming) has the line nine in the fifth governing Xiaoxue (Minor Snow), which is the solar term of the tenth month.

需（侯），上六驚蟄，三月節。大有，上六芒種，五月節。巽，上九白露，八月節。未濟，上六大雪，十月節。【按：以上以四正卦爻配二十四氣，其說亦見於《乾元序制記》，當是《易緯》本文。】冬至日在坎，春分日在震，夏至日在離，秋分日在兊。

The Need卦 (Xu) corresponds to the rank of Hou, and its upper sixth line (Shang Liu) corresponds to the solar term Jingzhe, which is in the third lunar month. The Da You卦 (Da You) upper sixth line (Shang Liu) corresponds to Mangzhong, the solar term in the fifth lunar month. The Xun卦 (Xun) upper ninth line (Shang Jiū) corresponds to Baolu, the solar term in the eighth lunar month. The Wei Ji卦 (Wei Ji) upper sixth line (Shang Liu) corresponds to Daxue, the solar term in the tenth lunar month. [Comment by the editors of the Siku Quanshu] This method of matching the yao positions of the four cardinal trigrams with the twenty-four solar terms is also found in the Qianyuan Xuzhi Ji, and it should be the original text of the Yi Wei. On the day of Winter Solstice, the sun is at the Kan position; on the day of Spring Equinox, it is at the Zhen position; on the day of Summer Solstice, it is at the Li position; and on the day of Autumn Equinox, it is at the Dui position.

《易緯·是類謀》以此四正之卦，卦有六爻，爻主一氣；餘六十卦，卦主六日七分——八十分日之七。正歳三歳六十五日四分日之一，六十而一周。《乾象》以中孚當十一月，六十中氣後十五日，準兩卦強，可得十二月，餘少三日，當取十二月卦日也。

The "Yi Wei · Shi Leiu" discusses these four main hexagrams: each hexagram has six lines, with each line corresponding to one solar term, totaling twenty-four solar terms; the remaining sixty hexagrams each correspond to six days and seven parts, which is seven eightieths of a day. The regular year spans three years, with each year being three hundred sixty-five and one fourth days, and the sixty hexagrams complete a cycle. The "Gan Xiang Li" uses the Zhongfu hexagram to correspond to the eleventh month, and after the sixty middle terms, fifteen days are added, which is equivalent to more than two hexagrams, allowing the formation of twelve months, differing by three days. Therefore, the number of days in the twelve monthly hexagrams should be used to make up for the difference.

右各以六日於決次，乃不可簡取其孤，如此非是驗也。以《易緯》推之，無勞更算二十四氣，以成五日七分，正五日準四分之一未消息即為善矣。【按：以上亦當為後人所加。】

The hexagrams listed on the right are connected in sequence over six days and should not be taken individually at random, as doing so would make the calculations ineffective. According to the Yi Wei, there is no need to calculate the twenty-four solar terms separately. Instead, one should form a period of five days and seven parts. The five days are considered equivalent to one day and a quarter, excluding the message hexagram, and this is considered sufficient. [Comment by the editors of the Siku Quanshu] This passage should also have been added by later commentators.

八百諸侯：正月侯、三月侯、五月侯、七月侯、九月侯、十一月。小過立春，豫清明，大有芒種，恆立秋，歸妹寒露，未濟大雪。初六一日，六二六日，九三十一日，九四十六日，六五二十一日，上六二十六日。

Eight hundred feudal lords are divided into six groups, each corresponding to the侯 (feudal lord) of the first, third, fifth, seventh, ninth, and eleventh months. The卦 (hexagram) Xiao Guo corresponds to the beginning of spring, Yu corresponds to Qingming, Da You corresponds to Mangzhong, Heng corresponds to the beginning of autumn, Gui Mei corresponds to Hanlu, and Wei Ji corresponds to Daxue. Each line of the hexagram governs a specific day: Six at the Beginning governs the first day, Six in the Second governs the sixth day, Nine in the Third governs the eleventh day, Nine in the Fourth governs the sixteenth day, Six in the Fifth governs the twenty-first day, and Six at the Top governs the twenty-sixth day.

二十七大夫：蒙正月大夫，訟三月大夫，家人五月大夫，節七月大夫，無妄九月大夫，蹇十一月。初六二日，九二七日，六三十二日，六四十七日，六五二十二日，上九二十七日。

The twenty-seventh class of officials corresponds to the hexagrams. The hexagram Meng is the hexagram of officials in the first month, Song in the third month, Jia Shen in the fifth month, Jie in the seventh month, Wu Wang in the ninth month, and Jian in the eleventh month. Each line corresponds to a specific day: Six at the Beginning corresponds to the second day, Nine in the Second corresponds to the seventh day, Six in the Third corresponds to the twelfth day, Six in the Fourth corresponds to the seventeenth day, Six in the Fifth corresponds to the twenty-second day, and Nine at the Top corresponds to the twenty-seventh day.

九卿：益正月九卿，蠱三月九卿，井五月九卿，同人七月九卿，明夷九月九卿，頥十一月。初九三日，六二八日，六三十三日，六四十八日，九五二十三日，上九二十八日。

The Nine Ministers correspond to specific hexagrams for each month: the Hexagram of Benefit is for the first month, the Hexagram of蛊 is for the third month, the Hexagram of Well is for the fifth month, the Hexagram of Fellowship is for the seventh month, the Hexagram of Brightness in Darkness is for the ninth month, and the Hexagram of Nourishment is for the eleventh month. Each line of the hexagram corresponds to a specific day: Nine at the Beginning governs the third day, Six in the Second governs the eighth day, Six in the Third governs the thirteenth day, Six in the Fourth governs the eighteenth day, Nine in the Fifth governs the twenty-third day, and Nine at the Top governs the twenty-eighth day.

三公：漸正月三公，革三月三公，咸五月三公，損七月三公，困九月三公，中孚十一月。初六四日，六二九日，九三十四日，六四十九日，九五二十四日，上九二十九日。

The three high officials correspond to these hexagrams: the hexagram Zhan (Gradual Progress) is the hexagram of the three high officials for the first month, the hexagram Ge (Revolution) for the third month, the hexagram Xian (Mutual Attraction) for the fifth month, the hexagram Shen (Loss) for the seventh month, the hexagram Kun (Impediment) for the ninth month, and the hexagram Zhongfu (Sincerity in the Center) for the eleventh month. Each line governs a specific day: Six at the Beginning governs the fourth day, Six in the Second governs the ninth day, Nine in the Third governs the fourteenth day, Six in the Fourth governs the nineteenth day, Nine in the Fifth governs the twenty-fourth day, and Nine at the Top governs the twenty-ninth day.

天子：泰正月天子，夬三月天子，姤五月天子，否七月天子，剝九月天子，復十一月。初九五日，九二十日，九三十五日，六四二十日，六五二十五日，上六三十日。右是六陽月三十卦直事日，依氣定日主一爻。

The heavenly ruler corresponds to the following hexagrams for each month: The hexagram Tai is the ruler for the first month, Guai for the third month, Gou for the fifth month, Po for the seventh month, Bo for the ninth month, and Fu for the eleventh month. Each line of the hexagram governs a specific day: Nine at the Beginning governs the fifth day, Nine in the Second governs the tenth day, Nine in the Third governs the fifteenth day, Six in the Fourth governs the twentieth day, Six in the Fifth governs the twenty-fifth day, and Six at the Top governs the thirtieth day. These are the six yang months, each with thirty hexagrams governing the days according to the solar terms, with each line governing one day.

八百諸侯：二月侯、四月侯、六月侯、八月侯、十月侯、十二月。需驚蟄，旅立夏，鼎小暑，巽白露，艮立冬，屯小寒。初九一日，九二六日，九三十一日，六四十六日，九五二十一日，上六二十六日。

Eight hundred feudal lords are divided into those corresponding to the second, fourth, sixth, eighth, tenth, and twelfth months. The hexagram Qian should be used at the time of Jingzhe, the hexagram Lu at the time of Lixia, the hexagram Ding at the time of Xiaoshu, the hexagram Xun at the time of BaiLu, the hexagram Gen at the time of Lidong, and the hexagram Tun at the time of Xiaohan. Each line of the hexagram governs a specific day: Nine at the Beginning governs the first day, Nine in the Second governs the sixth day, Nine in the Third governs the eleventh day, Six in the Fourth governs the sixteenth day, Nine in the Fifth governs the twenty-first day, and Six at the Top governs the twenty-sixth day.

二十七大夫：隨二月大夫，師四月大夫，豐六月大夫，萃八月大夫，既濟十月大夫，謙十二月。初九二日，九二七日，九三十二日，六四十七日，九五二十二日，上六二十七日。

The second class of officials, the twenty-seventh rank, corresponds to the hexagrams of the months: the hexagram of Following corresponds to the second month, the hexagram of the Army corresponds to the fourth month, the hexagram of Abundance corresponds to the sixth month, the hexagram of Convergence corresponds to the eighth month, the hexagram of Completion corresponds to the tenth month, and the hexagram of Humility corresponds to the twelfth month. Each line governs a specific day: Nine at the Beginning governs the second day, Nine in the Second governs the seventh day, Nine in the Third governs the twelfth day, Six in the Fourth governs the seventeenth day, Nine in the Fifth governs the twenty-second day, and Six at the Top governs the twenty-seventh day.

九卿：晉二月九卿，比四月九卿，渙六月九卿，大畜八月九卿，噬嗑十月九卿，暌十二月。初六三日，六二八日，六三十三日，九四十八日，六五二十三日，上九二十八日。

The Nine Ministers correspond to specific hexagrams for each month: the hexagram Jin (晋) corresponds to the second month, the hexagram Bi (比) to the fourth month, the hexagram Huan (涣) to the sixth month, the hexagram Da Xu (大畜) to the eighth month, the hexagram Shi He (噬嗑) to the tenth month, and the hexagram Kui (睽) to the twelfth month. Each line of the hexagram corresponds to a specific day: Six at the Beginning governs the third day, Six in the Second governs the eighth day, Six in the Third governs the thirteenth day, Nine in the Fourth governs the eighteenth day, Six in the Fifth governs the twenty-third day, and Nine at the Top governs the twenty-eighth day.

三公：解二月三公，小畜四月三公，履六月三公，賁八月三公，大過十月三公，升十二月。初六四日，九二九日，六三十四日，九四十九日，六五二十四日，上九二十九日。

The three high officials correspond to the hexagrams associated with the second month, fourth month, sixth month, eighth month, tenth month, and twelfth month respectively: the hexagram of Jie is for the second month, the hexagram of Xiaoxu is for the fourth month, the hexagram of Lu is for the sixth month, the hexagram of Ben is for the eighth month, the hexagram of Daguogua is for the tenth month, and the hexagram of Sheng is for the twelfth month. Each line corresponds to a specific day: Six at the Beginning corresponds to the fourth day, Nine in the Second corresponds to the ninth day, Six in the Third corresponds to the fourteenth day, Nine in the Fourth corresponds to the nineteenth day, Six in the Fifth corresponds to the twenty-fourth day, and Nine at the Top corresponds to the twenty-ninth day.

天子：大壯二月天子，乾四月天子，遁六月天子，觀八月天子，坤十月天子，臨十二月。初九五日，九二十日，九三十五日，九四二十日，六五二十五日，上六三十日。【按：上文各卦圖俱取五徳首一卦六爻依日配之，以例其餘，原本多有脫落錯誤，今各依本卦補入；至策數亦有脫者，未敢妄補，姑仍其舊。】

The heavenly sovereign's corresponding hexagrams are as follows: The Great Strength hexagram corresponds to the second month, the Heaven hexagram to the fourth month, the Retreat hexagram to the sixth month, the Contemplation hexagram to the eighth month, the Earth hexagram to the tenth month, and the Approach hexagram to the twelfth month. Each line corresponds to a specific day: the first line corresponds to the fifth day, the second line to the tenth day, the third line to the fifteenth day, the fourth line to the twentieth day, the fifth line to the twenty-fifth day, and the top line to the thirtieth day. [Comment by the editors of the Siku Quanshu] The hexagrams mentioned above are derived by taking the first line of each of the five ranks of the hexagrams and matching them with the days, to infer the rest. However, the original texts have many missing or incorrect parts. Now, each hexagram has been supplemented according to its own structure. As for the numbers used in divination, some are also missing, and we dare not arbitrarily add them, so we have preserved them as they were.

應已上盡卦爻日，並上一同。右是六陰月三十卦直事日，依氣定日主一爻。候六甲子日中寒暑風雨，記其日，占發時方來，萬不失一：幽、冀起坎初六候之，兗、鄭坎六四候之，青、齊震初九候之，徐、魯震九四候之，揚、呉、越離初九候之，涼、益、衛兊初九候之，並、雍、秦兊九四候之。

The remaining trigrams' corresponding lines are determined in the same way as above. This is how the thirty trigrams correspond to the days for actions in the six yin months, determined by the solar terms, with each line corresponding to one day. To predict the cold, heat, wind, and rain within the six Jiazi days, record these conditions on the respective days and use them to determine the time and direction of the occurrence, with certainty. In Youshou and Jizhou, the initial line of the Kan trigram is used. In Yanyou and Zhengdi, the fourth line of the Kan trigram is used. In Qingzhou and Qidi, the initial line of the Zhen trigram is used. In Xuzhou and Ludi, the fourth line of the Zhen trigram is used. In Yangzhou and Wu, Yue, the initial line of the Li trigram is used. In Liangzhou, Yizhou, and Weidi, the initial line of the Dui trigram is used. In Baozhou, Yongzhou, and Qindi, the fourth line of the Dui trigram is used.

推四正：寒不侵公者夷兵，若和氣者解；入方伯，寒氣凶、和吉；風盛雨者坐刑殺；霧將死；若有和氣王相三十日，當沴妖氣為賊盜。右是六陰卦月三十卦直事日，依氣定日主一爻。【按：此句已見前，此處重出。】

Calculating the four cardinal trigrams: if the cold qi does not invade the position of 'public', it indicates that the four barbarian states will engage in warfare; if there is harmonious qi, it can be removed. If the cold qi invades the position of 'feudal lord', it is ominous; if there is harmonious qi, it is auspicious. If there is strong wind and heavy rain, it indicates being punished by legal punishment. If there is fog, it indicates there will be death and mourning. If harmonious qi is in the position of the sovereign and minister for thirty days, there will be abnormal and malevolent qi transforming into bandits. These are the six trigrams of the Yin months, each corresponding to thirty days, determined by the solar terms, with each line of the trigram governing one day. [Comment by the editors of the Siku Quanshu] This sentence has already appeared earlier, and this is a repetition.

艮游魂中孚云：「豚魚吉，利渉大川，利貞。」孚，信也。兩陰在內，亦以五以中和之氣候之。兩陰猶民，於君在上矣，臣在下候行中正之道，政教信於民，故謂之中孚。

The moving spirit hexagram of Gen is Zhongfu. The hexagram statement says: "Pigs and fish are auspicious, favorable for crossing a great river, favorable for maintaining uprightness." "Fu" means trust. The two yin lines are located within the hexagram, and they are observed using the principle of "wu," the harmonious middle energy. The two yin lines are like the common people, with the ruler above and the minister below. They are observed to see if they can promote the middle and upright path. Government orders and moral education are trusted by the people, hence it is called "Zhongfu."

兩陰者：三辰在亥為豕，爻失正，故變而為小，名言豚；四辰在丑為鱉，鱉魚之微者，爻為正，變以其大，節言魚。三體兊為澤，四值天淵，二五皆坎爻如水，水以水度浸澤所養，故吉。互體是震，震為木，二爻巽為風，木在水上而風行之，濟大川象，君能濟於難也。

The two yin lines refer to the third line, which is in the position of Chen, corresponding to the animal Pig. This line is not in its proper position, so it changes to a smaller term, called "tun." The fourth line is in the position of Chou, corresponding to the animal Tortoise, which is a small fish. This line is in its proper position, so it changes to a larger term, called "yu." The third line's hexagram is Dui, representing a marsh; the fourth line is in the position of the great abyss. The second and fifth lines are both Kan lines, representing water, which moistens the marsh and nurtures all things, hence it is auspicious. The interacting lines form Zhen, representing wood; the second line is in the position of Xun, representing wind. Wood floats on water, and wind moves over it, symbolizing crossing a great river, which illustrates a ruler's ability to overcome difficulties.

【按：以上乃鄭氏《易》義之文，《毛詩·無羊》篇正義亦引此文，惟缺首尾數語。而正義自「浸澤」以下尚有「五亦以水灌淵則魚利，豚魚以喻小民也，而為明君賢臣恩意所供養，故吉」云云，此亦缺而未載，疑脫落也。《稽覽圖》內有此文者，蓋後人以此書專論「卦氣起中孚」之義，故引鄭氏《易》說附入以相闡發，並非《易緯》本文，今退二字附書之。其字之脫誤，則依《詩疏》互為校定雲。】

[Four Treasuries editors note] The above is a passage from Zheng Xuan's commentary on the Book of Changes. The commentary on the poem "Wu Yang" from the Book of Songs by Kong Yingda also cites this passage, but it is missing a few sentences at the beginning and end. Furthermore, the commentary continues from "Jin ze" with "Five, if water flows into the deep abyss, then fish will benefit; young pigs and fish are used to symbolize common people, because they are nourished by the benevolence of a wise ruler and virtuous minister, thus resulting in good fortune," but this part is also missing and not included. It is suspected that some parts have been lost. The reason why this passage appears in the "Ji Lian Tu" is probably because this book specifically discusses the meaning of "the hexagram qi originates from Zhongfu," so later scholars quoted Zheng Xuan's commentary on the Book of Changes and included it in the book to elaborate on each other's ideas. This is not the original text of the Book of Changes' commentary, and it is now written two lines lower as an appendix. As for the missing and erroneous parts in the text, they are checked and corrected based on the commentary on the Book of Songs.