Yi Wei Tong Gua Yan (易緯通卦驗)

孔子曰：太皇之先，與耀合元。精五帝，期以序七神。皇，君也。先猶本也。耀者，耀魄寳，北辰帝名也。此言太之帝本與北辰之帝同元。元，天之始也。其精有五，謂蒼帝靈威仰之屬也。其佈列用事各有期，期各七十二日。主敘十神，二十八舍、北斗也。

Confucius said: The fundamental essence of the Great Emperor comes from the same origin as "Yao Po Bao"; the refined energy of heaven transforms into the five emperors of the five directions, each taking turns in sequence to govern the various deities. Zheng Xuan explained: "Huang" refers to the sovereign. "Xian" is like the fundamental essence. "Yao" refers to "Yao Po Bao," which is the title of the emperor of the northern star, the North Pole. This means the Great Emperor originally comes from the same source as the emperor of the northern star. "Yuan" is the beginning of heaven. The refined energy of heaven has five kinds, which are the five emperors of the five directions such as Ling Wei Yang. They are arranged and take turns in sequence, each having a period of seventy-two days. The term "zhǔ xù shí shén" refers to the twenty-eight constellations in the sky and the Big Dipper.

天地成位，君臣道生。君五期，輔三名，以建徳通萬靈。成猶定也。言天地尊卑已定，乃後有君臣也。君之用事，五行代王亦有期，如太之君。輔臣三名，公卿大夫主炁者。人君亦以此主其徳於天下，通於萬物之靈，因之致其符長為瑞應。

Heaven and earth each take their proper positions, thus giving rise to the relationship between sovereign and minister. The sovereign has five successive periods corresponding to the Five Phases, while the ministers have three ranks, used to establish virtue and connect with the spirits of all things. Zheng Xuan explains: "Cheng" is like saying determination. This means that the principle of heaven being exalted and earth being humble has already been established, and only then does the relationship between sovereign and subject in human society come into being. When the sovereign governs, he rules according to the successive order of the Five Phases, each with its own period, just as mentioned earlier regarding the great sovereign of the highest order. The three ranks of ministers refer to officials such as the marquises and doctors who are responsible for the regulation of the seasons and government affairs. The sovereign also implements his virtue throughout the world, connecting with the spirits of all things, thus bringing about the verification of omens and auspicious signs.

遂皇始出，握機矩，表計宜，其刻白，蒼牙通靈，昌之成，孔演命，明道經。矩，法也。遂皇謂燧人，在盧羲前始王天下，但持斗機運之法，指天以施敎令，作其圖緯之計演。時無書，刻白。蒼精牙肩之人，能通神靈之意，謂伏羲將作《易》也。昌，文王名也，又將成之，謂觀象而繫辭也。

The first ruler, Suishen, mastered the method of the Big Dipper and the principles of measurement, set up a gnomon to calculate auspicious times, and carved the results of his calculations on a white board. Later, the person of the Blue and White Shoulder (Cangjing yajian) was spiritually enlightened, and Ji Chang completed the task. Confucius interpreted the heavenly mandate, clarifying the constant principles of the great way. Zheng Xuan explained: "Jǔ" means the rule. "Suishen" refers to Suirenshi, who was the first to rule the world before Fuxi. He only controlled the method of the movement of the Big Dipper, issued commands based on celestial phenomena, and made calculations and interpretations in the form of diagrams and patterns. At that time, there were no written texts or classics, so he carved the results on a white board. "Cangjing yajian" refers to a person who could understand the will of the divine, meaning Fuxi was about to create the Book of Changes. "Chang" is the name of King Wen of Zhou, indicating that he would complete this task, referring to his observation of the phenomena of things and attaching the upper trigram and line statements.

○案：馬驌《繹史》引作「燧皇始出，握機矩，表計寘圖，其刻曰蒼牙通靈」，孫古書引作「其刻曰蒼渠通靈」，皆與此文異。

The editor notes: Ma Su's "Yi Shi" cites this passage as "Sui Huang first emerged, holding the measuring instruments, displaying the counting and mapping, with the inscription 'Cang Ya Tong Ling'"; while the ancient books compiled by Sun氏 cite it as "with the inscription 'Cang Qu Tong Ling'". These two citations differ from the text that exists in this book, indicating that there are variant readings in the transmission of this passage.

燧人之皇沒，虙戲生，本尚芒芒，開矩聽八，蒼靈唯精，不慎明之害類逺振。聽猶慎也。虙戲作八，本尚芒芒然，闓燧皇握機矩所作計演之圖，思其所言作八卦之象。倉渠即已也，當通靈唯，之言專也。觀象於天地，取鳥獸萬物之具，專精於此而作八卦。卦既成，令以行，惡類逺去，唯善者存也。

After the reign of the Flame Emperor Suiren, Fuxi was born, and at that time the world was still in a state of confusion. He established order, carefully deduced, and created the Eight Trigrams. The spirit of the苍精 was valued for its focus and dedication. If not cautious and clear-minded, harmful things would spread widely. Zheng Xuan explained: "Listening" is like being cautious. When Fuxi created the Eight Trigrams, the world was still chaotic and unformed. He opened the calculation diagram established by the Flame Emperor Suiren in charge of the celestial mechanism, contemplated the meaning within the diagram, and thus formed the images of the Eight Trigrams. "Cang渠" refers to the "Cangya" mentioned earlier. As for the "wei" in "Tonglingwei," it means being focused. He observed the heavens above and examined the earth below, taking the forms of birds, beasts, and all things as his model, and with concentrated thought, he created the Eight Trigrams. Once the Eight Trigrams were completed, commands could be implemented, and evil forces receded far away, leaving only the virtuous to remain.

撢度出表挺，後名知命，陳效睹，三萬一千一終，一名虙方牙蒼精作《易》，無書以盡序，驗曰矩衡神五鈐，興象出亡徵應。矩，法也。鈐猶要也。虙戲時質道樸，作《易》以為政令而不書，但以畫見其事之形象而已矣。

By deeply exploring principles and establishing a framework for prediction, later generations called this knowing the will of heaven. By displaying its effects clearly visible, after three ten-thousand years and one great cycle, it comes to an end. There was an emperor named Fuxi Fangya of the苍精 dynasty who composed the Book of Changes. At that time, there were no written characters to fully express the order, and its verification words said "the square measure and the balance, the five keys of the divine," and he established hexagrams to show signs of existence and response. Zheng Xuan explained: "Ju" refers to principle, and "qian" is like saying the main points. In the time of Fuxi, people were simple and the way was unadorned. He composed the Book of Changes for the purpose of governance, but did not record it in writing; he only used drawing hexagrams to show the images of things.

○案：馬驌《繹史》引作「伏羲方牙精作《易》，無書以畫事」，與此文異。後執期仲之歲，有人侯牙渠倉軀，演步有鳥衡雌始感，龍鳯興昌，光提亡，鳥龜排。相推移也。鳥，南方之象；龜，北方之象也。今赤將亡，故鳥與龜相推移，水沴火也。坎氣逆乎陽，衡晦象昧，見斗旬鬥雞，誰謀者？水宰之臣，冰妖效。七九摘亡，名合行之孫。其謀爭也。

The editor notes: Ma Su's "Yi Shi" cites this sentence as "Fuxi made the Book of Changes with the help of the Fangya and Jing, without written records to depict events," which differs from the text in this book. Later, during the period of the master of the era, in the year of Zhong, there were people born with the physical features of Houya and Qucang. They calculated and predicted events, and the female bird balance began to respond, while dragons and phoenixes rose to prosperity, marking the end of the light and lifting era. The bird and turtle then took turns in succession. Zheng Xuan explains: "Bird and turtle taking turns" means they alternated and replaced each other. The bird symbolizes the south, and the turtle symbolizes the north; now the red virtue is about to perish, so the bird and turtle take turns, which indicates water qi invading the fire virtue. The water qi of Kan is against the yang qi, the balance star is dim, and the heavenly phenomena are dark. A strange phenomenon appears where the Big Dipper fights for several days like hens fighting, which indicates who is scheming? Zheng Xuan explains: it is the minister in charge of water, and the ice and snow demon is its response. By calculating the numbers seven and nine, the existence and demise are determined, and the name and actions will be on the grandson of someone. Zheng Xuan explains: this refers to their schemes being about contention.

代者東北，名有水。此謀者土精之人也。東北艮卦也，艮屬土，又萬物之所終始成也，故黃精起。鳥名有水者，騰火離氣亂禍，蜚石黃神盛，類黒而聖。法曰：艮四季之勢，紐斗機，孤南角奎而觀之，其行明，其表知，興雷氣感上鉤鈐躍。

The power that replaces it originates from the Northeast, and its name contains the element of water. Zheng Xuan explains: the person who plots matters is born from the essence of the earth virtue. The Northeast is the direction of the mountain trigram, which belongs to earth, and it is the place where all things end and begin again, achieving everything. Thus, the essence of the yellow virtue arises. The phrase "a bird's name contains water" refers to the turbulent fire energy conflicting with the fire trigram's energy, causing calamity. A phenomenon of flying stones appears, and the yellow deity becomes strong. Its nature is dark in color and possesses a sage virtue. The divination method states: the mountain trigram governs the end of the four seasons, connects with the pivot of the Big Dipper, and alone occupies the positions of the Horn mansion and Legs mansion in the south. Its movement is clear, its signs are known, and it rises up to affect the Hook Star, continuously moving and surging.

季炁逆於奎，群入庶桀爭，狼斗牛連，龍怪見，大臣反，陽搖不靜。代者起西北，以木為姓。木勝土也。上之名行合四卦。四卦，四季乾艮巽坤炁亂也。提白者強，聖殺倉乃見，謀正也。其世式視此。謀者金精之性斷割，故謀必正也。法曰：兌其握規矩，化土候授興星感紀，土五殘無旗，枉矢見震氣於昴。

At the end of the season, the reverse movement occurs in the mansion of Kuai, with petty people advancing together and powerful villains competing for dominance. The wolf star confronts and connects with the mansion of Niu, and a dragon-like anomaly appears. Ministers rebel, and the yang energy becomes restless and unsettled. A successor arises from the northwest, taking the surname of wood. Zheng Xuan explains: this is because wood can overcome earth. The previous mention of names and actions align with the four trigrams. The four trigrams refer to the chaotic energies of the four trigrams—Qian, Gen, Xun, and Kun—that govern the end of each season. Those who uphold white virtue become strong, and the sage reveals himself after eliminating the green virtue. His plans are correct. The current situation should be viewed according to this. Zheng Xuan explains: those who plan affairs possess the nature of metal's essence, making them decisive and capable of cutting through, so their plans are necessarily correct. The divination method states: the Dui trigram governs rules and regulations, nurturing the signs of earth virtue and granting rise to the emerging star, responding to the order and norms. The number of earth is five, yet it is incomplete without a banner, and the bent arrow star appears. The Zhen energy manifests in the mansion of Mao.

震繫蒼精，洩鳥祥之妖，入效不義也。亂起勢多亡，行之名合胡誰。胡猶何也。秦赤金精也，及築長城以扞故羗義，名字胡亥也。案註文疑有脫誤。代者起東南，若房其謀。何謀也。執明之臣反，炁亂假殺，赤乃至。

The trigram Zhen belongs to the blue essence. It reveals the form of a bird, a portent of both auspiciousness and malevolence, and thus corresponds to an act of injustice. Once disorder arises, the situation often leads to ruin. The name of the action corresponds to the character "Hu." Zheng Xuan explains: "Hu" is like "He." The state of Qin, representing red metal essence, when it built the Great Wall to resist the old Qiang people, the name "Hu" precisely applied to Hu Hai. The compiler notes: this annotation may have omissions or errors. A successor rises in the southeast, and his plans resemble the image of Fang Xu. Zheng Xuan explains: this is asking about what the plan involves. A minister who holds the virtue of brightness rebels, the vital energy becomes chaotic and leads to wrongful execution, and thus the red essence arrives.

法曰：坎其表執紀，其精信，其行道權合寳。坎失命，亂在土地之長。坎體互有震艮，震者動，山艮為山，動髙如山，土地之長之象也。此坎炁亂，亦黒衰之時也。興月感。坎為月，黒帝將興，其母感於丁月而生之。亡則地裂山淪，鬼夜哭，將顧。執期者，五期三名也。有人候牙眉，牙肩之表必為侯者也，是謂文王演易而步之行也。時有赤鳥銜月書受之。

Divination method says: The essence of the Kan hexagram is in upholding order and discipline, its vital energy is associated with sincerity and trustworthiness, and its actions combine righteousness with flexibility in accordance with the mandate of heaven. When the Kan hexagram loses the mandate of heaven, disorder arises among officials responsible for land governance. Zheng Xuan explains: Within the mutual hexagrams of Kan, there are Zhen and Gen. Zhen represents movement, and Gen represents mountain. Movement that is lofty and steep resembles the image of officials in charge of land. At this time, the energy of Kan becomes chaotic, which is the time when the black virtue declines. The black emperor rises, born in response to the moon. Zheng Xuan explains: Kan represents the moon. When the black emperor is about to rise, his mother issympathetic response by the Ding month and gives birth to him. If it is the time of decline, the earth will crack, mountains will collapse, and ghosts will wail at night, looking back at their destiny. Zheng Xuan explains: The term 'holding the period' refers to the five periods and three names. 'Someone with the appearance of tooth shoulders' means those born with the tooth shoulder mark will certainly be granted a marquis title. This refers to King Wen's derivation of the Book of Changes and his calculation of its movement. At that time, a red bird brought a scroll of the moon, which King Wen received.

○案：此注應在「後執期仲之歳」下，錯簡在此。一角期偶，水精得括考備，據誰授赤，戴勝。一角謂麟也。文王得赤烏書而演《易》，孔子獲麟而作彖象及繫辭以下十篇，故謂麟應期而來偶赤烏也。水精者，孔子也。得獲括考備者，易道也。赤為漢也，漢火精，髙帝之表戴勝。自虙戲方宋記此，皆斗圖言之也。得或將。

The editor notes: This Zheng Xuan annotation should be placed under the sentence "in the year of Zhong," but it is misplaced here. A single horned beast appears in accordance with the time and matches with the red bird, and the water spirit person receives the chapters "Kuo," "Kao," and "Bei." By what right does it receive the mandate of the red virtue? It is by the appearance of the bird called Dai Sheng. Zheng Xuan explains: "A single horned beast" refers to the qilin. King Wen received the heavenly book carried by the red bird and thus composed the Yi, while Confucius received the qilin and composed the "Tuan," "Xiang," and the ten chapters following the "Great Treatise." Therefore, it is said that the qilin appears in accordance with the time and matches with the red bird. "Water spirit" refers to Confucius. "Receiving the Kuo, Kao, and Bei" refers to the way of the Yi. "Red" refers to the Han dynasty, which is the essence of the fire virtue. The appearance of Han Gaozu had the form of the bird Dai Sheng. From Fuxi up to the Song dynasty, the records all rely on the diagram of the Dipper. The character "de" is also written as "jiang."

○案：註文疑有脫字。法曰：乾其表握合元斗執機運，元為靈根，其德挺文，其理持義，招神布節建君，君道應，因秉命權巽布震。乾為君，君不親執事，臣言之則應，臣行之則因。震與巽為乾，是後秉權也。震為長子，布殺於震，使代已也。易故君道德慶，荷皇瑞出，龍見岱宗，名輔主。

The editor notes: This passage of commentary may be missing some characters. The method of divination states: The trigram Qian (Heaven) is characterized by controlling the heavenly stem and the beginning of the cycle, holding the heavenly mechanism in motion, with primordial energy as its spiritual root. Its virtue stands firm and promotes civilization, its principle upholds righteousness, attracting spirits, arranging the seasons, and establishing the position of the sovereign. The sovereign's way thus receives a response, thereby inheriting the mandate of heaven, and distributing it to Xun (Wind) while transforming through Zhen (Thunder). Zheng Xuan comments: Qian represents the sovereign. The sovereign does not personally handle affairs; when ministers offer advice, the sovereign agrees; when ministers act, the sovereign follows. Zhen and Xun both belong to Qian, indicating that the authority is subsequently held by the ministers. Zhen represents the eldest son, who is entrusted with the policy of severity in the position of Zhen, allowing the eldest son to act on behalf of the sovereign. Therefore, the Book of Changes speaks of the sovereign's way with virtue and grace, receiving heavenly auspices and emerging, with a yellow dragon appearing at Taizong, indicating the presence of virtuous ministers assisting the sovereign.

岱，東嶽也。名，乾徳純，或傳賢不與子。黃龍見岱宗，震人將興也。人有俊才曰名。河出龍圖，授帝戒曰：帝跡術感其與侯房精謀。震為足，故蒼帝之興多以跡戲，后稷之生則然。其起委曲為諸侯，金木及火據上也。其徵又五星聚房，亡茀㓨心斗日之宿。巽，巽炁逆風於乾，大臣文宰謀事成日虹，皆金妖之變親。

Zheng Xuan explains: "Dai" refers to Mount Tai, the Eastern Mountain. The term "ming" refers to a person of outstanding virtue and ability, who sometimes passes on the throne to a virtuous person rather than to his son. The appearance of a yellow dragon at Dai Zong signifies that a person from the direction of Zhen will rise. A person with exceptional talent is called "ming." The Yellow River produced a dragon pattern, and the warning words given to the emperor stated that the emperor's actions and the numerical patterns respond to the careful strategies of the feudal lords of the mansion of Fang. Zheng Xuan explains: Zhen corresponds to the foot in the human body, so the rise of the苍帝 is often associated with footprints, as was the case with Hou Ji's birth. They initially acted indirectly as feudal lords, with metal, wood, and fire virtue above them. Their signs also include the five stars gathering in the mansion of Xing, and the comet and shooting star's qi invading the mansion of Xin, the Big Dipper, and the star mansion of the sun. As for Xun, the Xun qi against the wind attacks the Qian position, and ministers and officials plot affairs, resulting in a white rainbow piercing the sun, all of which are verified instances of the metal demon's transformation.

七九摘亡，名合晚侹。代者赤兌姓。兌姓有金，其人謀謫明機。七傑仁出，黃佐命，蒼輔術。此赤兌者，謂漢髙帝也。代周蒼，故為赤，赤火色也。黃者火之子，故佐命，張良是也。蒼，火之母，故輔術也。震氣亂，石隕山亡，長人出。震體互有艮，艮為山小石。庶聖東南，巽氣殺，自金帝詳而發。乾道失，君上之變，一而五德異節。

Using the numbers seven and nine to calculate the rise and fall of dynasties, the name corresponds to 'late stability'. The succeeding dynasty is the red virtue of the Dui clan. Zheng Xuan explains: the Dui clan belongs to metal, and this person is capable of discerning matters and understanding the key points. Seven virtuous and outstanding figures emerge, the yellow virtue people assist the heavenly mandate, and the cyan virtue people complete the strategy. Zheng Xuan explains: the 'red Dui' refers to Emperor Gao of Han. He replaced the cyan virtue of the Zhou dynasty, so he belongs to the red virtue, red being the color of fire. Yellow is the son of fire, so he came to assist the mandate, as Zhang Liang was. Cyan is the mother of fire, so he completed the strategy. When the Zhen energy is chaotic, there will be falling stones, collapsing mountains and hills, and the appearance of tall people. Zheng Xuan explains: the Zhen hexagram contains the Gen hexagram as its interacting trigram, Gen representing mountains and small stones. Many sages emerge from the southeast, the Xun energy governs the肃杀, and from the emperor of metal virtue, he carefully examines and initiates actions. When the Qian path is lost, it is the change of the ruler, and although the world unifies, the sequence of the five virtues differs.

法曰：離其表握衡合提翼，太理天題，赤兌宣體，坎候野十刃之魚四射。七九摘亡，名合討吾。代者起西南，以火為姓。西南坤卦也，坤為土，土消水，以火姓似誤，北方之宜為土。氣逆火變，放殺黃而起，天下靜。

Divination method says: The trigram Li (Fire) is manifested through holding the Jade Balance and aligning with the star of the handle of the Big Dipper. It reflects the great cosmic phenomenon of the celestial head, with the red virtue of the trigram Dui (Lake) revealing its form. The trigram Kan (Water) is manifested in the open fields with a fish having ten blades shooting out in all directions. Using the numbers seven and nine to calculate the rise and fall, its name corresponds to 'Discipline Me'. The successor arises from the Southwest, taking the surname of fire. Zheng Xuan comments: The Southwest is the direction of the trigram Kun (Earth), which represents earth, and earth can eliminate water; here saying 'taking the surname of fire' seems incorrect. The suitable virtue for the North should be earth. The vital energy flows in reverse, and the virtue of fire changes, leading to the expulsion and execution of the Yellow virtue ruler, thus bringing peace to the world.

法曰：坤文演曰「牝馬之貞」，信神形。神形者，謂坤也。坤為地，其形信矣。文王又因信之者，牝馬地類，行地無疆，是以孔子亦因而信之，將有取於事此時，故先云然。黑白繫名，搖命子，據其題由乾成，黃赤蒼道之貞。貞猶信。黃赤蒼謂木火土之君者，信遵不繫於一。其王天下也，其當録運即得與子孫，不當即禪位。此又東方喪朋之事，彖曰「東北喪朋，乃終有慶」，亦握慶七九九還復受賞之意也。尚書中黃倉七禪自黒不。

Divination method says: The hexagram Kun, King Wen explained it as 'the constancy of a female horse', taking credibility from the form of the divine. Zheng Xuan explains: the so-called divine form refers to Kun. Kun represents earth, and its form is credible. King Wen followed this point and believed in it because a female horse belongs to the category of earth, moving across the earth without limits. Therefore Confucius also believed in it, intending to apply it to current affairs, hence saying so first. Black and white belong to titles, shaking heaven's mandate and passing on to descendants, relying on the title of Qian's virtue, the ways of yellow, red, and green virtues all return to constancy and credibility. Zheng Xuan explains: 'Zhen' is like saying credibility. Yellow, red, and green refer to the rulers of wood, fire, and earth virtues, who uphold and follow without being confined to a single family or lineage. They rule the world, if they should inherit the mandate, it is passed on to their descendants; if not, they practice abdication. This belongs to the category of losing companions in the east, as the 'Tao Ci' of the hexagram Kun says 'losing companions in the northeast, eventually leading to celebration', meaning holding the celebration of seven and nine, nine returning and receiving rewards. The 'Shang Shu Zhong Huang' says the virtue of green lasts seven generations and practices abdication, from black virtue downwards it is not like this, the text following this sentence is missing.

○案：此注末句疑有脫文。黒南，故曰狼相為聽。聽猶治也。《說卦》曰「聖人南面而聽」。堯禪位，則後人録運當矣。臣禹之録，子孫桀為無道，天滅其紀，陽之起也。此又卜安貞之事。知命卜符於名人。此符謂天子之命祿也。以堯舜遭之以位相禪，夏滅絶而授湯，則知天命卜符以有所與者，要於號名人耳，謂賢聖也。

The editor notes: The last sentence of this annotation is suspected to be missing some text. Black virtue resides in the south, so the wolf's appearance is associated with listening. Zheng Xuan explains: "Listening" is like governing. The "Sayings of the Guan" states, "The sage faces south and listens to the world." When Yao abdicated the throne, the later person taking over the mandate was appropriate. The son of the minister Yu inherited the mandate, but his descendants, King Jie of Xia, were unjust, and heaven destroyed his order, which is the rise of Yang virtue. This again pertains to divination about maintaining virtue. Knowing the heavenly mandate, one would divinate the mandate to belong to a person of renown. Zheng Xuan explains: Here, "symbol" refers to the mandate received by the Son of Heaven. From the meeting of Yao and Shun, who passed the throne to each other, and the fall of the Xia dynasty, which passed the mandate to King Tang of Shang, we can see that the reason for the granting of heavenly mandate and destiny lies in the name being attached to the person. This refers to the virtuous and the sage.

震離艮兌而五行備矣。蓍六法則以乾為始、坤為終者，四十二君，純徳有七，其三法天，其四法地。凡下用事作軌名，過軌之大數三萬一千九百二十歲而一終。其未終也，得自知其軌各七百六十。天數終而君不備，則天地各一純德禪位，不然世所謂遭七純徳禪位。不然世所謂遭七純德當禪者也。當七者，或獨乾，或及坤，故此六法以乾坤為終始。

In addition to Zhen, Li, Gen, and Dui, the five phases are complete. The six principles of the divination with the yarrow stalks begin with Qian and end with Kun, covering forty-two dynasties. Among them, seven are sovereigns of pure virtue, three following the pattern of Heaven and four following the pattern of Earth. For those who govern below and establish laws and titles, the great number beyond the established measure is thirty-one thousand nine hundred twenty years, marking the end of a great cycle. Before the end of this cycle, each can calculate their own measure of cycles as seven hundred sixty. When the heavenly number has ended but the virtue of the sovereign is still incomplete, then Heaven and Earth each produce one sovereign of pure virtue who will pass on the throne by abdication. Zheng Xuan explains: otherwise, it is what the common people call encountering seven pure virtuous sovereigns. What is meant by encountering seven pure virtuous sovereigns is what the common people refer to as the seven sovereigns who should pass on the throne. When these seven numbers are reached, sometimes only Qian is involved, sometimes both Qian and Kun are involved. Therefore, these six principles take Qian and Kun as their beginning and end.

極厚王命之氣。孔子表《洛書摘亡闢》曰：亡秦者胡也。丘以推，秦白精也，其先星感河出圖挺白，以胡誰亡胡之名行之。名行之萌，秦為赤軀，非命王，故帝表有七五命七以永慶王，以火代黒，黒畏黃精之起，因威萌。

This is an extremely profound mandate of the king. Confucius cited the "Luo Writing Excerpts on the Annihilation of the Qin" saying: "The Hu people annihilated the Qin." Zheng Xuan explained: Confucius used this to calculate, stating that the Qin was white gold essence, its ancestors conceived under a star, and the Yellow River produced a map, thus establishing the virtue of white. Therefore, they used the name "Hu" to answer the question of "who will annihilate." The initial signs of this name and action are: the Qin originally had a red body and was not truly a mandate-bearing king. Therefore, the signs of the emperor include seven and five, with the number of mandate being seven, used for long-term rewards and as a king. They replaced the black virtue with the fire virtue, as the black virtue feared the rise of yellow essence, thus seizing the opportunity to initiate their authority.

虙羲作易，仲仲命徳維紀衡。仲謂四仲之卦，震、兌、坎、離也。命徳者，震也則命之曰木徳；兌也則命之曰金徳；坎也則命之曰水德；離也則命之曰火徳。維者，四角之卦，艮、巽、坤、乾也。紀猶數也，衡猶當也，維卦起數之所當，謂若艮於四時之數當上春。

Fuxi composed the Book of Changes, using the four central trigrams to determine the five virtues, and using the four corner trigrams to record the numbers they correspond to. Zheng Xuan explained: "Zhong" refers to the four central trigrams, which are Zhen, Dui, Kan, and Li. The term "ming de" means that the trigram Zhen corresponds to the virtue of wood; Dui corresponds to the virtue of metal; Kan corresponds to the virtue of water; and Li corresponds to the virtue of fire. As for "wei," it refers to the four corner trigrams, which are Gen, Xun, Kun, and Qian. "Ji" is like saying number, and "heng" is like saying corresponding. The numbers corresponding to the four corner trigrams start from a certain position, for example, the trigram Gen corresponds to the first month of spring in the four seasons.

○案：《說郛》本作「虙羲作易，仲命徳紀衡」，與此文異。周文増通八八之節，轉序三百八十四爻，以繫王命之瑞，謀三十五君，常其一也，興亡殊方，各有其祥。八八之節，六十四卦於節氣各有王也。以繫王命之瑞，此《乾鑿度》跡妭所生，每卦六爻，爻曰一曰之術也。

The editor notes: The version in "Shu Fu" reads "Fu Xi composed the Book of Changes, Zhong assigned the virtue to record the balance," which differs from the text of this book. King Wen of Zhou expanded and integrated the sixty-four hexagrams to correspond with the seasonal changes, then arranged the 384 lines to connect with the auspicious signs of the royal mandate. He calculated for thirty-five kings, with a constant method, yet the rise and fall each occupied different directions, each having its own omens. Zheng Xuan commented: The phrase "eight eights' sections" refers to each of the sixty-four hexagrams corresponding to a particular season. The phrase "to connect with the auspicious signs of the royal mandate" refers to the meaning in "Qian Zao Du" that the deeds of emperors cause the birth of the sage, and each hexagram's six lines correspond to a day's calculation.

封於太山，禪於梁陰，易姓之起，刻石明號。封壇皆謂祭之時築土為其神位。《孝經鉤命決》曰：封太山，考續燔燎於梁父，刻石紀號。此亦王者易姓而興之一方，故承上言而雲然。梁陰，梁父也，山名字誤。

At Mount Tai, a platform was built to worship Heaven, and at Liang Yin, a field was cleared to worship Earth. This is a sign of a new dynasty coming to power. They should carve stones to proclaim their names. Zheng Xuan explains: the terms 'sealing' and 'platform' both refer to piling up earth to serve as the position for worship during rituals. The "Xiaojing Gou Ming Jue" says: sealing and worshiping Mount Tai to examine achievements and continue the lineage, burning offerings at Liang Fu Mountain to inform the spirits, and carving stones to record the name. This is also a practice of emperors when they change dynasties, so it is mentioned in continuation of the previous text. "Liang Yin" refers to Liang Fu, and the character for the mountain name is written incorrectly.

丘表大命，謀天皇，巽奎坤艮，出亡興之街，仲者帝命所保，行文出加政撥臣，陽候七，陰候八，皆行子午視卯酉，相違逺期沖六千三百變，非摘亡據興，盡在文昌所増卦爻，可以先知珍瑞之類，妭之將審其繫象通神明。此言文王推演卦爻之象，而嘉瑞應變怪諸物備字於其中焉。明者類視七若九，撰撥八卦，以推七九之録圖準命，畧為世題萌表試。

Confucius emphasized the great mandate of Heaven, deduced the course of the Heavenly Emperor's era, and pointed out the paths of rise and fall through the positions of the trigrams Xun (Wind), Kuí (Sagittarius), Kun (Earth), and Gèn (Mountain). The four central trigrams are those preserved by the imperial mandate, used to promote cultural education, issue political orders, and appoint officials. The Yang (positive) forces take seven, and the Yin (negative) forces take eight, all moving along the line of Zi and Wu, while referring to the positions of Mao and You. When their opposing periods are considered, they amount to 6,300 variations. These are not merely about selecting the fallen or the rising, but are entirely contained within the trigrams and lines added by Wen Wang. Through them, one can foresee rare and auspicious events, carefully examine the associated images, and communicate with the divine. Zheng Xuan explained: This refers to King Wen's deduction of the images of the trigrams and lines, with all beautiful omens, verified anomalies, and strange phenomena fully recorded within. The enlightened observe these in categories, taking either seven or nine, arranging and distinguishing the eight trigrams, to explore the diagrams of seven and nine, calibrate the mandate of Heaven, roughly serving as the title of the world's course, the initial signs, and the indicators for verification.

故十二月十二日政，八風二十四氣，其相應之驗猶影響之應人動作言語也。十二月者，正夏有小正，則王君明堂禮也。氣或為節也。故正其本而萬物理，失之毫釐，差以千里。釐，馬尾也。○案：朱彛尊《經義考》馮椅曰：館閣本作「正其本而萬物理，失之毫釐，差以千里」；漢儒引之作「君子正其始，萬物理，差以毫釐，謬以千里」。此文與館閣本合。

Therefore, the governmental decrees of the twelve months and the twelve days correspond with the eight directions' winds and the twenty-four solar terms, their verification being like a shadow following its shape or a response to a sound, harmonizing with human actions and speech. Zheng Xuan explains: the mention of 'twelve months' is because the Xia Dynasty had the "Summer Small Regulation," which was the ritual of the Bright Hall of the sovereign. Some editions take 'qi' as 'jie.' Therefore, by rectifying the root, all things receive their proper order; a slight deviation will lead to a great error. Zheng Xuan explains: 'li' refers to the fine hair of a horse. The editor notes: Zhu Yizun's "Classic Interpretations" cites Feng Yi's statement that the official edition reads 'rectify its root and all things will be in order; a deviation of a hair's breadth will result in a thousand-mile error,' while Han scholars quote it as 'the gentleman rectifies the beginning, and all things will be in order; a deviation of a hair's breadth will lead to a thousand-mile error.' This sentence in the book matches the official edition.

正此之道，以日冬至日始，人主不出宮，商賈人眾不行者五日，兵革伏匿不起。冬至時陽氣事欲靜，以得其著定也。必五日者，五土數也，土靜故以其數焉。革，甲也。人主與群臣左右從樂五日，天下人眾亦在家從樂五日，以迎日至之大禮。

Establishing the fundamental principle begins on the day of Winter Solstice: the sovereign remains within the palace gates, merchants and common people cease their travel for five days, and weapons and armor are stored away and not used. Zheng Xuan explains: at the time of Winter Solstice, the Yang energy is just beginning to arise, and activities should be quiet in order to stabilize and solidify this beginning. It is necessary to complete five days because five is the number of Earth, and Earth governs stillness, hence the number is chosen. "Geh" refers to armor. The sovereign and his ministers and attendants enjoy themselves for five days, and all people throughout the land also enjoy themselves at home for five days, in order to welcome the great ceremony of this day of Winter Solstice.

人主致八能之士，或調黃鍾，或調六律，或調五聲，或調五行，或調律歴，或調陰陽，政徳所行，八能以備。人主乃縱八能之士，擊黃鍾之鍾，人敬稱善言以相之。八能以備，巽之人數足也。八能之士各欲誠其事，人君於是聽之，為之擊黃鍾之鍾，則樂事作矣，所謂金奏也。相，助差若言助之明心扣。

The sovereign invites eight skilled persons: some regulate the Huangzhong bell, some regulate the six tones, some regulate the five sounds, some regulate the Five Phases, some regulate the laws and calendar, and some regulate yin and yang. Whatever is needed for the implementation of government, education, and moral cultivation, these eight skills must all be present. The sovereign then allows the eight skilled persons to strike the Huangzhong bell, and the people respectfully express good words to assist in the matter. Zheng Xuan explains: saying 'the eight skills are complete' means that the number of people in the Xun position is sufficient. Each of the eight skilled persons tries their best in their own area, and the sovereign listens to them, then sounds the Huangzhong bell for them, thus the music begins. This is called 'metal music.' 'Xiang' means assistance, and 'zhu cha' is like helping to clarify the mind and strike the bell.

○案：《禮記·月令》孔頴逹疏作「夏至，人主從八能之士，或調黃鍾，或調六律，或調五音，或調五聲，或調五行，或調律歴，或調陰陽，或調政徳所行」，與此文異，註文亦有脫誤。乃權水輕重，釋黃鍾之公稱黃鍾之重，然擊黃鍾之磬，公卿大夫列士。乃使八能之士擊黃鍾之鼓，鼔用革焉，鼔員徑八尺一寸。鼓黃鍾之琴，瑟用槐木，瑟長八尺。吹黃鍾之律，間音以竽。補，竽長四尺二寸者，火數七，於冬至之時吹之。冬至水用事，水數六，六七四十二，竽之長蓋取之。

The editor notes: According to Kong Yingda's commentary on the "Monthly Ordinances" from the "Rites," it says, "At the summer solstice, the sovereign consults with eight capable men, who may tune the Huangzhong pitch pipe, or the six tones, or the five sounds, or the five elements, or the pitch standards, or the yin and yang, or the moral conduct." This differs from the text in this book, and the annotations also have omissions and errors. Therefore, they measured the weight of water to determine the standard weight of the Huangzhong pitch pipe. They weighed the Huangzhong pitch pipe and then struck the Huangzhong bell, with the ministers, officials, and gentlemen present. Then the eight capable men struck the Huangzhong drum, with the drumhead covered in leather and the drum's diameter eight feet one inch. They played the Huangzhong zither, with the qin made of hua wood and the qin body eight feet long. They played the Huangzhong pitch pipe using the yu flute to tune the pitch. Zheng Xuan added: The yu flute is four feet two inches long because the number of fire is seven; at the winter solstice, when the yu flute is played, winter solstice is the time of water, and the number of water is six. Six multiplied by seven gives forty-two, and the length of the yu flute is approximately based on this number.

○案：孫古書「權水輕重」下無「釋黃鍾之公」句，「公卿大夫列士」下有「以徳賀於人主」句，「鼓用革焉」作「鼓用馬革」，「鼓黃鍾之琴」作「黃鍾之瑟」，「間音以竽」作「閒音以笙」，無「補竽」二字，「長四尺二寸」作「長四尺一寸一分」。

The editor notes that Sun's collected ancient texts omit the phrase "shì huáng zhōng zhī gōng" under "quán shuǐ qīng zhòng," and include the phrase "yǐ dé hè yú rén zhǔ" under "gōng qīng dà fū liè shì." Additionally, it changes "gǔ yòng gé yān" to "gǔ yòng mǎ gé," "gǔ huáng zhōng zhī qín" to "huáng zhōng zhī sè," "jiān yīn yǐ yú" to "xián yīn yǐ shēng," omits the two characters "bǔ yú," and changes "cháng sì chǐ èr cùn" to "cháng sì chǐ yī cùn yī fēn." It is evident that this passage contains many variant readings.

天地以扣應，黃鍾之音得，賓之律應，則公卿大夫列士以德賀於人主，因諸政所請行，五官之府各受其當。聲調者諸氣和，則人主以禮賜公卿大夫列士。扣謂聲也，磬也，鼓也，瑟也，竽也，四者之調而時炁和，群臣之功也，故當以禮差賜也。

Heaven and earth respond to the sound of striking instruments. The correct tone of the Huangzhong bell is achieved, and the Rui Bin pitch pipe responds in harmony. Thus, the ministers, great officers, and lesser officers present their congratulations to the sovereign, requesting the implementation of various affairs according to their respective duties. The five officials' offices each receive the responsibilities corresponding to their roles. When the tones are in harmony and the various energies are balanced, the sovereign then bestows rewards upon the ministers, great officers, and lesser officers according to ritual. Zheng Xuan explains: "Kou" refers to the instruments that produce sound, namely the bell, drum, zither, and bamboo flute. The harmony of these four instruments and the balance of the seasonal energies are the contributions of the ministers, so they should be rewarded according to their ranks in accordance with ritual.

五日儀定，地之氣和，人主公卿大夫列士之意得，則陰陽之晷如度數。君臣相與，冬至將祭天於圓丘而肄此樂及其禮，積五日而後定，定則可用矣，臣之意皆和而自得。冬至夏至日晷長短期數也。

Within five days, the rituals are established, the earth's energy is harmonious, and the minds of the sovereign, ministers, great officers, and commoners are all in their proper places. Then the shadow measured by yin and yang will conform to the prescribed measurements. Zheng Xuan explains: the sovereign and ministers jointly rehearse, and on the winter solstice, they will perform sacrifices to heaven at the circular altar. They first rehearse this music and ritual, accumulating over five days before it is finalized. Only after it is finalized can it be officially used. The ministers' minds are harmonious and content. The so-called 'shadow of yin and yang' refers to the fixed measurements of the length of shadows on the winter and summer solstices.

夏日至之禮如冬日至之禮，舞八樂，皆以肅敬為戒。如者，如其從樂五日，致八能之士，鼓黃鍾，然後擊黃鍾之磬。舞八樂者，雲門、五英、六莖、大卷、大韶、大夏、大濩、大武也。乃舞八樂，備至徳，黃鍾之音調，諸炁和，人主之意慎，則蕤賓之律應。人主之音慎，炁字似誤，是近意之戔。

On the day of Summer Solstice, the rituals are the same as on the day of Winter Solstice, involving the performance of eight kinds of musical dances, all conducted with solemnity and reverence. Zheng Xuan explains: the term "like" refers to performing the music for five days, inviting eight virtuous musicians, first beating the drum of Huangzhong, then striking the磬 of Huangzhong. The eight musical dances refer to the eight sets: Yunmen, Wuying, Liujing, Dajuans, Dashao, Daxia, Dahuo, and Dawu. By performing these eight dances, the highest virtue is embodied, the tone of Huangzhong is harmonious, the various energies are in harmony, and the ruler's mind is cautious, thus the Lü of Ruibin will respond accordingly. Zheng Xuan explains: the phrase "the ruler's sound is cautious" includes the character "qi," which may be a mistake, as it sounds similar to "yi" and may have been confused.

○案：意字據註文當作炁，似後人據注而改之。注中音字亦當作意。是近意五字有脫誤，大意謂意字炁字以音近而訛也。磬聲和，則公卿大夫列士誠信，林鍾之律應。上言聲而已，此言者但言磬以合鼓瑟及竽也，若三者不能然，磬則可知矣。

The editor notes: The character "意" in the main text should be "炁" according to the annotations, which seems to be a later correction based on the annotations. The character "音" in the annotations should be "意." The five characters "是近意" are missing or incorrect, meaning that "意" and "炁" were confused due to their similar pronunciation. The sound of the磬 is harmonious, and thus the ministers, great officers, and lesser officers all act with sincerity. The tone of Linzhong responds accordingly. Zheng Xuan's annotation states: The previous text only mentioned "sound," but here it is merely an example of the磬 harmonizing with the drum, zither, and竽. If those three cannot do so, then the situation of the磬 can be imagined accordingly.

此謂冬日至成天文，夏日至成地理。天文者謂三光也，地理者謂五土也。三光行照天下，冬至而數訖；五土以生萬物養人，夏至而功定。於是時祭而成之，所以報之也。行有參差，生有先後，大時不齊，但人以此為正焉。

This refers to completing the heavenly phenomena on the day of Winter Solstice and the earthly phenomena on the day of Summer Solstice. Zheng Xuan explains: the heavenly phenomena refer to the sun, moon, and stars, while the earthly phenomena refer to the five types of soil. The three luminaries move and illuminate the world, completing their cycle by Winter Solstice; the five soils nurture all things to sustain human life, and their function is established by Summer Solstice. Therefore, sacrifices are held at these two times to complete their functions, in order to express gratitude for their contributions. The movement of the three luminaries is not uniform, and the growth of all things occurs in different sequences. The great order is not entirely consistent, but humans take Winter Solstice and Summer Solstice as the standards.

○案：以上數叚與《續漢書·律歴志》劉昭補註及孫古書所載俱有異同，蓋注家引用不免刪節其文，而孫所集亦從類書中摭拾成文，不盡可據也。

The editor notes: The above passages differ from the annotations in the "Continued Book of Han · Records of Rites and Calendars" by Liu Zhao and from the compiled ancient texts by the Sun family. It is likely that the annotators inevitably omitted parts of the original text when quoting, and the Sun family's compilation was also assembled from extracts in anthologies, so neither can be taken as definitive.

鼓用黃牛皮，鼓圓徑五尺七寸；瑟用桑木，瑟長五尺七寸；間音以簫，長尺四寸。鼓必以牛皮者，夏至離氣，離為黃牛。徑五尺七寸者，取於十乗蕤賓之律也，此律必以九與十者，天地數終焉。瑟用桑木者，栁槐條取其垂象炁下也。簫亦以管形似鳥翼，鳥為火禽，火數七也。於此與夏至之時改之，火用事數又有二七四，簫之長由此。○案：孫古書引鄭注「簫管形象鳥翼，鳥為火，火成數七，生數二，二七一十四，簫之長由此」，此本末句脫「之」字，「此」字不成句讀，今改正。

The instruments used at the Summer Solstice are: the drum is made from yellow cowhide, and the drum body is round with a diameter of five feet seven inches; the zither is made from mulberry wood, and its body is five feet seven inches long; the xiao is used to provide interval tones, and its length is one foot four inches. Zheng Xuan explains: the drum must be made from cowhide because the Summer Solstice corresponds to the energy of Li (Fire), and the image of Li is the yellow ox. The diameter of five feet seven inches is taken from the number of the Lu (Lü) scale, which is ten times the Ruibin scale; this scale must use nine and ten because the numbers of Heaven and Earth reach their conclusion here. The zither is made from mulberry wood, which represents the image of willow and locust branches hanging down, indicating the downward movement of energy. The xiao is also made from bamboo tube, shaped like a bird's wing; birds are fire animals, and the number of fire is seven; at the Summer Solstice, these instruments are used, and the number of fire is said to include two, seven, and four, hence the length of the xiao. The editor notes: Sun's edition of ancient books cites Zheng's annotation as 'the xiao tube resembles a bird's wing, birds belong to fire, the number of fire is seven, the generating number is two, two times seven is fourteen, hence the length of the xiao'; the last sentence of this book is missing a 'of' character, making the 'this' character not form a proper sentence, so it is corrected here.

故曰：冬至之日，立八神，樹八尺之表，日中其晷之如度者，則歲美，人民和順；晷不如度者，則其歲惡，人民為訛言，政令為之不平。晷進則水，晷退則旱，進尺二寸則月食，退尺則日食。月食糴貴，臣下不忠；日食則害王命，道傾側。故月食則正臣下之行，日食則正人主之道。

Therefore, on the day of Winter Solstice, eight deities are established, an eight-foot gnomon is set up, and at noon its shadow is measured. If the shadow matches the prescribed length, the year will be bountiful and the people harmonious; if it does not match, the year will be calamitous, with the people spreading rumors and the government issuing unjust decrees. A shadow longer than the prescribed length indicates flooding, while a shorter one indicates drought. If the shadow exceeds twelve inches, there will be a lunar eclipse; if it is less than one foot, there will be a solar eclipse. A lunar eclipse signifies high grain prices and disloyalty among ministers; a solar eclipse indicates harm to the king's heavenly mandate, causing the governance to become unstable. Therefore, when there is a lunar eclipse, the conduct of ministers should be rectified, and when there is a solar eclipse, the ruler's governance should be corrected.

晷不如度數，則陰陽不和，舉錯不得，發號出令，置官立吏，使民不得其時，則晷為之進退，風雨寒暑為之不時。此言人君之政令不可不慎也，不慎則變異如此，天之應人象其事也。

If the shadow of the sun does not conform to the fixed measurements, it indicates an imbalance between yin and yang and improper actions. If issuing commands, appointing officials, and governing the people are not in harmony with the seasons of farming, the length of the sun's shadow will become longer or shorter accordingly, and the winds, rains, cold, and heat will also occur at inappropriate times. Zheng Xuan explains: this means that the ruler's decrees must not be careless; if they are not careful, anomalies will appear like this. Heaven responds to human actions, taking them as a model.

○案：《太平御覽》引作「日中視其晷，晷如度者則歳美，人民和順；晷不如度者則歲惡，人民多訛言，政令不平」。又「進尺二寸則月食，退尺則日食」二句，馬驌《繹史》引作「進二寸則月食，進尺則日食」，俱與此文異。晷進為贏，晷退為縮，稽為扶。贏者賞無功，富民重有餘；縮者罰無罪，貧民重不足。扶亦作此字。

The editor notes: The "Taiping Yu览" cites this passage as "At noon, observe the shadow. If the shadow is as expected, then the year is good and people are harmonious; if the shadow is not as expected, then the year is bad and people speak many false words, and the government orders are not fair." The two sentences "If the shadow advances two inches, there will be a lunar eclipse; if it retreats, there will be a solar eclipse" are quoted by Ma Su in "Yi Shi" as "If the shadow advances two inches, there will be a lunar eclipse; if it advances a foot, there will be a solar eclipse," which are different from the text of this book. A longer shadow is called "ying," a shorter shadow is called "suo," and a stationary shadow is called "fu." The fulfillment of "ying" is that rewards are given to those without merit, and the rich become even richer. The fulfillment of "suo" is that punishments are given to those without guilt, and the poor become even poorer. Zheng Xuan explains: "Fu" is also written with this character.

○案：此注應在「稽為扶」句下。扶者，諛臣進忠臣退，扶聲相近字因然。世雲諛之言裕也，臣為裕君，使政不行。是故邪炁數至，度數不得，日月薄食，列星失其次，而水旱代昌，諛日進，忠臣日亡，萬物不成，諸神不享，終不變之則殃禍日章，是故歳惡，人民多不和之徵。

The editor notes: This annotation should be placed below the sentence "稽为扶." The term "扶" refers to the promotion of flatterers and the retreat of loyal and upright officials. "扶" and "谀" are pronounced similarly, hence the character "扶" is used interchangeably with "谀." Zheng Xuan explains: People say "谀" means "裕," which refers to ministers indulging the king excessively, making government orders ineffective. Therefore, evil influences frequently arise, the measured degrees of the sun's shadow become inaccurate, the sun and moon obscure each other causing eclipses, and the stars lose their proper positions. Floods and droughts alternate frequently. Flatterers are increasingly promoted, while loyal and upright officials gradually disappear, leading to the failure of all things to mature and the gods not coming to offer sacrifices. If one continues without repentance, calamities and misfortunes become increasingly evident, resulting in poor harvests and many signs of discord among the people.

謹候日冬至之日，見雲送迎，從下鄉來，歲美，人民和，不疾疫；無雲送迎，徳薄，歲惡。故其云青者飢，赤者旱，黒者水，白者為兵，黃者有土功。諸從日炁送迎，此其征也。歲惡之後難之，故又以此驗之爾。○案：謹候日冬至之日一節原本誤入小注，今改正。是故人主動而得天地之道，則萬物之精盡矣。諸精難知者於是盡矣，言皆如此。

One should be cautious in observing the day of Winter Solstice: if clouds are seen welcoming and accompanying the sun as it rises from the low, rural direction, then the year will be bountiful, the people will be harmonious, and there will be no plague. If there are no clouds to welcome and accompany the sun, then the ruler's virtue is shallow, and the year will be difficult. Therefore, clouds of a blue color indicate famine, red clouds indicate drought, black clouds indicate flooding, white clouds indicate warfare, and yellow clouds indicate construction projects. Zheng Xuan explains: all clouds that come with the solar energy and accompany the sun are these omens. After a difficult year, it is hard to judge, so the color of the clouds is used to verify it. The editor notes: the section "One should be cautious in observing the day of Winter Solstice" was originally mistakenly placed in the small annotation and is now corrected. Therefore, the ruler's every action conforms to the way of heaven and earth, and the subtle essence of all things is fully contained within. Zheng Xuan explains: those subtle principles that are hard to understand are now fully explained, referring to the above matters.

曰：凡易八卦之氣驗應各如其法度，則陰陽和，六律調，風雨時，五榖成熟，人民取昌。此聖帝明王所以致太平法。取昌，眾富之言。故設卦觀象，以知有亡。夫八卦繆亂，則綱紀壊敗，日月星辰失其行，陰陽不和，四時易政。綱紀以喻數之大小，謂如八卦主八卦是大也，為之四氣則小。

The text says: All the phenomena corresponding to the eight trigrams of the Book of Changes can be in accordance with their principles, thus achieving harmony between yin and yang, coordination among the six tones, timely winds and rains, and the ripening of the five grains, leading to the prosperity of the people. Zheng Xuan explains: This is the principle used by sage-kings to bring about peace and order. "Taking prosperity" refers to the idea that all people become wealthy. Therefore, setting up the trigrams and observing the forms of things is used to understand the key to survival and demise. Once the eight trigrams become disordered, the principles will be ruined, the sun, moon, and stars will lose their proper courses, yin and yang will not be in harmony, and the regulations of the four seasons will change. Zheng Xuan explains: "Principles" are used to indicate the magnitude of numbers, for example, the eight trigrams correspond to the eight seasonal divisions, which is the greater aspect; further divided into the four seasons, which is the smaller aspect.

八卦氣不效，則災異炁臻。八卦氣應失常，臻，至也。八卦之氣不於時見於他，是非其常，故異多至。夫八卦驗常在不亡，以今八月八日不盡八日候諸卦炁，各以用事時氣著明而見。八月八日盡八日者，月弦日也。弦者，陰氣得正而平。此候氣在地屬陰，故八日弦時用事者，若干立冬、坎主冬至之謂也。

The qi of the Eight Trigrams cannot respond appropriately, and thus abnormal phenomena arise. Zheng Xuan explains: this refers to thesympathetic response of the Eight Trigrams' qi losing its regular pattern. "Zhēn" means to arrive. When the qi of the Eight Trigrams does not appear at its proper time but is observed at another time, it deviates from the norm, leading to frequent occurrences of strange events. The verification of the Eight Trigrams' qi remains constant and does not disappear. By observing the qi of each trigram on the eighth day of the eighth lunar month, within a period not exceeding eight days, one can detect the qi according to its proper season. Zheng Xuan explains: "the eighth day of the eighth month and within eight days" refers to the day of the waxing moon. The waxing moon is the time when yin qi is balanced and harmonious; since this method of observing qi is associated with the earth, which is yin, it is conducted on the eighth day of the waxing moon.the so-called "when it is the season" is like the trigram Qian governing the beginning of winter and the trigram Kan governing the winter solstice.

冬至四十五日以次周天，三百六十五日復當卦之炁。進則先時，退則後時，皆八卦之效也。卦氣進則先時，謂見其時之前，乾炁見於冬至之分是也；退即後時，謂見於其時之後也。

Starting from the winter solstice, each cycle of forty-five days successively shifts, completing a full circle of three hundred and sixty-five days, and then returns to the original hexagram's energy. If the energy appears earlier than expected, it is called "premature" or "before time," and if it appears later, it is called "delayed" or "after time." These are manifestations of the eight trigrams. Zheng Xuan explains: when the hexagram's energy "advances," it indicates premature occurrence, meaning it appears before its designated time, for example, the energy of Qian appears at the moment of the winter solstice's division; when it "retreats," it indicates delayed occurrence, meaning it appears after its designated time.

夫卦之效也皆指時，卦當應他卦氣，及至其災，各以其沖應之，此天所以示告於人者也。卦氣進則先時，謂見其時之前，乾炁見於冬至之分是也；退即後時，謂見於其時之後也。○案：此注重出。

The effects of the hexagrams are each associated with specific times and positions: when the primary hexagram is in its ruling time, it corresponds to the qi of another hexagram. When calamity arrives, each hexagram corresponds to the time position that conflicts with it. This is the way Heaven uses to inform people. Zheng Xuan explains: "Advance" means before the time, referring to the appearance before the designated time, for example, the qi of Qian appears at the position of the winter solstice; "retreat" means after the time, referring to the appearance after the designated time. The editor notes: this annotation appears repeatedly.

乾西北也，主立冬，人定，白炁出直乾，此正氣也。氣出右，萬物半死；氣出左，萬物傷。立冬之左霜降之地，右小雪之地。霜物未徧收，故其災物半死；小雪則殺物矣，故其災為傷。

The position of Qian is in the Northwest, ruling the time of Li Dong (the beginning of winter), which corresponds to the亥 hour, when people have settled down. White clouds rise and face directly towards the Qian position, indicating the prevailing vital energy of the season. If the energy flows to the right, half of all things wither; if it flows to the left, all things suffer damage. Zheng Xuan explains: the left side of Li Dong corresponds to the division of Shuang Jie (frost descent), and the right side corresponds to the division of Xiao Xue (minor snow). At Shuang Jie, all things have not yet fully harvested, so the calamity manifests as half death of all things; at Xiao Xue, all things have already been harmed, so the calamity manifests as injury.

乾氣不至，則立夏有寒，傷禾稼，萬物多死，人民疾疫，應在其沖。不至不見氣，不見而對受其災至疾疫。乾氣重。乾炁見於冬至之分，則陽炁火盛，當藏不藏，蟄蟲冬行。乾為君父，為寒，為冰，為金，為玉。於是歲則立夏蚤蟄，夏至寒。乾得坎之蹇，則夏雨雪水冰。

If the Qi of Qian (Heaven) is supposed to arrive but does not, then by the time of the Beginning of Summer, cold Qi will appear, damaging the grain crops, causing many creatures to die, and leading to epidemics among the people. The occurrence of this disaster will be at the time of the Beginning of Summer that is opposite to the Beginning of Winter. Zheng Xuan explains: if the Qi of its own time does not arrive or appear, it will suffer the calamity at the opposite position, leading to epidemics. If the Qi of Qian appears repeatedly: if it appears at the position of the Beginning of Summer during the winter solstice, then the Yang Qi becomes excessive and hot, with the hidden Qi not hiding, and insects emerging in winter. Qian represents the ruler, the father, cold, ice, metal, and jade. In such a year, insects will emerge early at the time of the Beginning of Summer, while it will be cold at the time of the Summer Solstice. When Qian meets Kan (Water), forming the hexagram Jian (Obstruction), there will be snowfall in summer and ice forming on the water surface.

冬至之分，大雪小寒之地，分屬於坎。乾氣見，為四陽相得，故為火盛。當藏者蟄蟲冬行，陽生出之夏，夏至即災行矣。為君為父，言或有偶。為金為玉，寳物將用也。立夏蚤蟄，災發將竒。乾炁退，傷萬物。謂見於秋分之分也。

Zheng Xuan explains: The division of the winter solstice corresponds to the positions of Major Snow and Minor Cold, which belong to the trigram Kan. The trigram Qian appears here, forming the gathering of four yang lines, thus the fire energy becomes strong. The creatures that should be hidden are active in winter, and the yang energy rises and spreads out in response to summer, leading to calamities by the time of the summer solstice. Saying "as a king and a father" refers to the response of a spouse; saying "as metal and jade" indicates that valuable treasures will be used. If the hidden creatures emerge early in the beginning of summer, calamities will occur with strange changes. When the energy of Qian retreats, it harms all things. Zheng Xuan explains: This refers to the appearance of the trigram Qian at the division of the autumn equinox.

坎北方也，主冬至，夜半，黑炁出直坎，此正炁也。氣出右，天下旱；氣出左，湧水出。冬至右小寒之地，大小雪二炁方凝，其下難，故旱；小雪水方盛，水行而出，湧之象也。坎炁不至，則夏至大寒，雨雪，湧泉出，歲多大水，應在其沖。亦寒不見，對受其災。

The trigram Kan is located in the north, governing the winter solstice, which occurs at the middle of the night (the Zi hour). Black clouds rise and face directly toward the Kan position, indicating the prevailing energy of the season. If this energy emerges on the right side, there will be a severe drought; if it emerges on the left side, springs will overflow. Zheng Xuan explains: the right side of the winter solstice corresponds to the Lesser Cold, while the energies of Heavy Snow and Light Snow are still condensing. The water vapor is difficult to descend, hence causing drought. During Light Snow, the water vapor is abundant, and when it flows outward, it resembles the overflowing of springs. If the energy of Kan fails to arrive, then at the summer solstice, there will be an unusually cold weather, with rain and snow falling, and springs emerging. There will be a major flood in the following year, occurring at the time opposite to the winter solstice. Zheng Xuan explains: it is the same situation where the cold energy of the season is not present, but the opposite position suffers from calamity.

坎炁見立春之分，則水炁乗出。坎為溝瀆，於是歲多水災，江河決，山水湧出。立春之分，大寒驚蟄之地，分屬於艮，坎炁見焉，是謂水炁乗出，故歲多水災，江河決，溝瀆壊也。坎炁退，則天下旱。謂見於立冬之分，霜降小雪，乾又為冰，皆凝雨下難之象。

The energy of the Trigram Kan appears at the position of the beginning of spring, and the water energy then emerges at the right time. Zheng Xuan explains: The Trigram Kan represents ditches and rivers, so in this year there will be much flooding, rivers will break their banks, and mountain torrents will surge. The position of the beginning of spring is the division between the Great Cold and the Awakening of Insects, which belongs to the Trigram Gen. When the energy of Kan appears here, it is called the water energy emerging, hence there will be more floods, rivers breaking their banks, and ditches being destroyed. When the energy of Kan withdraws, the whole country will suffer from a severe drought. Zheng Xuan explains: This refers to the energy of Kan appearing at the position of the beginning of winter, that is, the division between the Frost Descent and the Light Snow, where the Trigram Qian represents ice, and both are signs of rain and water freezing and not falling.

艮東北也，主立春，雞鳴，黃炁出直艮，此正炁也。炁出右，萬物霜；炁出左，山崩湧水出。立春之右大寒之地，左驚蟄之地也。萬物之生而艮炁見於大寒之地，故霜；艮炁見於驚蟄之地，山崩湧水則出也。艮炁不至，則立秋山陵多崩，萬物華實不成，五榖不入，應在其沖。溫不見亦對受其災也矣。華實之成本其生炁，虛命然。

The position of Gen is in the Northeast, governing the time of Start of Spring, which occurs at the time of the Rooster (the second hour). Yellow clouds rise and face directly toward the Gen position, indicating the prevailing vital energy. If the energy flows to the right, frost occurs; if it flows to the left, mountains collapse and floods emerge. Zheng Xuan explains: the right side of Start of Spring corresponds to the position of Great Cold, and the left side corresponds to the position of Awakening of Insects. At the time when all things begin to sprout, the Gen energy appears in the position of Great Cold, hence frost occurs; when Gen energy appears in the position of Awakening of Insects, mountains collapse and floods emerge. If Gen energy is supposed to arrive but does not, then during the time of Start of Autumn, mountains often collapse, plants fail to bloom and bear fruit, and the five grains cannot be stored. This occurs in the year corresponding to the opposite time of Start of Spring. Zheng Xuan explains: it is the same as the absence of the warm energy of this time, which instead causes disaster in the opposite position. The achievement of flowers and fruits depends on vital energy; when vital energy is empty, the destiny is thus determined.

○案：此注疑有脫誤。艮炁見於春分之分，則萬物不成。艮為山為止，不止則炁過山崩。春分之分，雨水清明之地，分屬於震，艮炁見焉，過而動，是以崩也。艮炁退，則數有雲霧霜。謂見於冬至之分，坎為雲，雲之出必由山，艮炁退則雲不興，雲霧霜者，其轉散所為。

The editor notes: This annotation is suspected to have omissions and errors. The energy of Gen (mountain) appears at the position of the spring equinox, and thus things cannot be completed. Zheng Xuan explains: Gen represents mountain and signifies stopping; if it should stop but does not, the energy becomes excessive, leading to mountain collapse. The position of the spring equinox belongs to the earth divisions of Rain Water and Clear and Bright, which belong to Zhen (thunder). The energy of Gen appears here, becoming excessive and acting recklessly, hence mountain collapse. When the energy of Gen withdraws, frequent occurrences of clouds and frost appear. Zheng Xuan explains: This refers to the energy of Gen appearing at the position of the winter solstice. Kan represents clouds; the arising of clouds must rely on mountains; when the energy of Gen withdraws, clouds cannot arise, so the so-called clouds, mist, and frost are the result of cloud vapor dispersing and changing.

○案：艮炁退二句原本誤入注中，今改正。震東方也，主春分，日出，青炁出直震，此正炁也。炁出右，萬物半死；炁出左，蛟龍出。春分之右雨水之地，左清明之地。物未可盡生，故半死。辰為龍，震炁前，故見蛟龍之類矣。震炁不至，則歲中少雷，萬物不實，人民疾熱，應在其沖。亦溫不見，對受其災也。炁當見不見，推而晚景，炁如於秋分，人則病。

The editor notes: The two sentences following "Gèn qì tuì" (Gèn qi qiui) were originally mistakenly placed within the annotations and are now corrected. The position of Zhen is in the east, governing the spring equinox, which occurs at the time of sunrise (Mao hour). Green clouds rise and face directly towards the Zhen position, which is the correct qi of the season. If the qi emerges on the right side, half of all things will die; if it emerges on the left side, a dragon will appear. Zheng Xuan explains: The right side of the spring equinox corresponds to the period of rain, while the left side corresponds to the period of clear weather. At this time, all things are still not fully active, hence half of them die. Chen represents the image of a dragon, and the Zhen qi appears prematurely, hence the appearance of dragons. If the Zhen qi is supposed to come but does not, there will be fewer thunderstorms in the year, and all things will not bear fruit. People will suffer from heat diseases, with the occurrence of the disease coinciding with the autumn equinox, which is the opposite of Zhen. Zheng Xuan explains: It is the same as the absence of the warm qi of this season, and the disaster is suffered at the opposite position. If the qi is supposed to appear but does not, and is postponed until dusk, the weather will resemble that of the autumn equinox, and people will fall ill.

○案：《藝文類聚》引作「萬物華而不實」。震炁見立夏之分，雷炁盛，萬物而死不實，龍蛇數見，不雲而雷，冬至乃止。立春之分，穀雨小滿之地，秀實當成之時，推而加焉，故令之不盈而死。陰陽之常審者必待雲，雷炁盈故獨行，又過其節。震炁退，歲中少雷，萬物不茂。見立春之分，萬物又過其節。

The editor notes: The "Art of Literature and Learning" cites this sentence as "all things are splendid but not substantial." Thunder energy appears at the time of the beginning of summer, and thunder becomes strong, causing all things to wither and become unproductive. Dragons and snakes frequently appear, but they do not produce clouds and only thunder, which stops only by the winter solstice. Zheng Xuan explains: The time of the beginning of spring refers to the periods of Grain Rain and Lesser Fullness, which are the times when crops should be budding and bearing fruit. When the energy of Thunder is added to this period, it causes the grains to be insufficient and the plants to wither. According to the principles of yin and yang, one must first have clouds before thunder. However, thunder energy is excessive, so it acts alone and exceeds its proper season. When the energy of Thunder recedes, there is less thunder throughout the year, and all things do not flourish. Zheng Xuan explains: This refers to the energy of Thunder appearing at the time of the beginning of spring, causing all things to miss their proper season.

巽東南也，主立夏，食時，青炁出直巽，此正炁也。炁出右，風橛木；炁出左，萬物傷，人民疾溼。立夏之右榖雨之地，左小滿之地。榖雨之地有震跌躁之炁，而巽炁見焉，故風橛木。風者搖養萬物，今失其位為之風，又乾物失位則不能戾之，人則病。

The position of Xun is in the southeast, ruling the beginning of summer. At this time, which is the hour of Chen (noon), green clouds rise and face directly towards the Xun position, indicating the prevailing vital energy. If this energy tends to the right, there will be strong winds that break trees; if it tends to the left, all things suffer damage, and the people suffer from damp diseases. Zheng Xuan explains: the right side of the beginning of summer corresponds to the region of Gu Yu, while the left corresponds to the region of Xiaoman. The region of Gu Yu originally has the energy of the Zhen trigram, which is characterized by restlessness and agitation, and the energy of Xun appears here, thus causing strong winds that break trees. Wind is normally used to shake and nurture all things, but now it has lost its proper position and becomes a violent wind; wind also dries out all things, and when it loses its position, it cannot stabilize them, hence people fall ill.

巽炁不至，則歲中多大風，發屋揚砂，禾稼盡，應在其沖。始暑萬物不見炁，炁以對受其災。巽炁見夏至之分，則風炁過折木。夏至之分，芒種小暑。巽炁退，則盲風至，萬物不成，溼傷人民。謂見於春分之地。盲風者，應八節而至也。

If the wind energy of Xun does not arrive when it should during the year, there will be much wind, which overturns roofs, lifts sand and gravel, and destroys crops. This occurs at the time of the opposing solar term, which is the Beginning of Winter. Zheng Xuan explains: In the early summer, when things do not show their original energy, they suffer disasters at the opposite position. The Xun energy appears at the midpoint of the Summer Solstice, and excessive wind breaks trees. Zheng Xuan explains: The midpoint of the Summer Solstice refers to the period of Grain in Ear and Minor Heat. When the Xun energy withdraws, sudden violent winds arrive, crops do not mature, and dampness harms the people. Zheng Xuan explains: This refers to the Xun energy appearing at the period of the Vernal Equinox. The term 'blind wind' refers to violent storms that occur according to the eight solar terms.

離南方也，主夏至，日中，赤炁出直離，此正炁也。炁出右，萬物半死；炁出左，赤地千里。夏至之右芒種之地，左小暑之地。芒種之時可稼澤地，離者熯物，而見於芒種之地，則澤稼獨生，陵陸死矣。赤地千里，言旱甚且廣千里，穿井井乃得泉。離炁不至，則無日光，五榖不榮，人民病目痛，冬無冰，應在其沖。暑不見亦對受其災也。離為日月，目痛，離炁失故也。榮，光明類。離炁見於立秋之分。大暑處暑之地，離為戈兵，失炁故兵起也。

The trigram Li is located in the south, ruling the summer solstice, and occurs at noon (the hour of Wu). Red clouds rise and face directly toward the trigram Li, which represents the prevailing energy of the season. If the energy deviates to the right, half of all things wither; if it deviates to the left, there is a vast expanse of dry land. Zheng Xuan explains: the right side of the summer solstice corresponds to the land division of Mangzhong, and the left side corresponds to the land division of Xiaoshu. During Mangzhong, one can cultivate in low and damp areas. The trigram Li represents burning and scorching, and when it appears in the land of Mangzhong, only crops in marshy fields survive, while those in hills and high ground wither. The phrase "red land for thousands of miles" refers to severe drought that spreads over a thousand miles, requiring wells to obtain water. If the energy of Li fails to arrive on time, there will be no sunlight, and the five grains will not flourish. People will suffer from eye pain and diseases, and there will be no ice in winter. The expected time for this is the winter solstice, which is opposite to Li. Zheng Xuan explains: when the heat is absent, it is also in the opposite position that the disaster occurs. Li represents the sun and moon; people suffering from eye pain is due to the abnormality of Li's energy. "Rong" refers to brightness. The energy of Li appears at the division of Liqiu. Zheng Xuan explains: the division of Liqiu corresponds to the land divisions of Dashu and Chushu. Li represents weapons and warfare, and when its energy is out of place, warfare arises.

○案：離炁見於立秋之分句下疑有脫文。離炁退，則其歲日無光，陰必害之。謂見於立夏之分也。陰必害之，有薄食者。

The editor notes: It is suspected that there is a missing text after the sentence "The qi of Li appears at the beginning of the autumn." When the qi of Li retreats, the sun will not shine that year, and the yin qi will certainly invade it. Zheng Xuan's commentary says this refers to the qi of Li appearing at the beginning of summer. The phrase "the yin qi will certainly invade it" refers to the phenomenon of a partial solar eclipse caused by the mutual obscuring of the sun and moon.

○案：大暑處暑之地三句原本誤作正文，離炁三句原本誤作註文，謂見於立夏之分也三句原本誤作正文，今悉改正。坤西南也，主立秋，晡時，黃炁出直坤，此正炁也。炁出右，萬物半死；炁出左，地動。立秋之右大暑之地，左處暑之地也。坤為地，地主養物，而炁見大暑之地旱，故物半死；地炁失位，則地動也。坤炁不至，則萬物不茂，地數震，牛羊多死，應在其沖。始陳見，亦對受其災也。地為牛為羊。

The editor notes: The three sentences "Great Heat and Beginning of Autumn" were originally mistakenly placed as main text; the three sentences "Fire Qi" were originally mistakenly placed as annotations; and the three sentences "It is seen in the period of Beginning of Summer" were originally mistakenly placed as main text. Now they are all corrected. The position of Kun is in the southwest, which governs the time of Beginning of Autumn, occurring at the time of the late afternoon (the hour of Shen). Yellow clouds rise and face directly towards the position of Kun, which is the prevailing Qi of the season. If the Qi deviates to the right, half of all things wither; if it deviates to the left, the earth trembles. Zheng Xuan explains: The right side of the time of Beginning of Autumn corresponds to the place of Great Heat, and the left side corresponds to the place of Beginning of Autumn. Kun represents the earth, which nurtures all things. If the Qi appears in the place of Great Heat, it indicates drought, hence half of all things die. When the earth Qi loses its proper position, an earthquake occurs. If the Qi of Kun should arrive but does not, all things will not flourish, the earth trembles repeatedly, and many cattle and sheep die. The corresponding time is the time of Beginning of Spring, which is opposite to it. Zheng Xuan explains: If the Qi that should first appear in this season is not seen, it will suffer disaster in the opposite position. The earth is symbolized by cattle and sheep.

○案：注始陳見句疑有誤字。坤炁見於秋分之分，則其歲地動搖，江河水乍存乍亡。秋分之分，白露寒露之地。此災物，其道靜，坤炁失位，故動搖。見於秋之得兊毀折附決之炁，故小大之水或存或亡。坤炁退，則地分裂，水泉不泯。謂見於夏至之分。夏者離主為日，日中之晷，先王以土地建邦國，坤炁失位而見焉，故為地分裂之異。地分裂，水放逸，勢自然也。

The editor notes: The phrase "始陈见" in the annotation is suspected to contain a wrong character. The qi of the Earthly Mother (Kun) appears at the equinox of autumn, causing the earth to tremble and the rivers and streams to fluctuate. Zheng Xuan explains: The equinox of autumn corresponds to the periods of White Dew and Cold Dew. Such calamities affect all things, because the Earth's path is naturally quiet, but when the qi of Kun is out of place, it causes disturbance. It appears in the season of autumn and meets the destructive and rupturing qi of the Trigram Dui, hence the rivers and streams may exist or vanish. When the qi of Kun retreats, the earth splits, and the springs and wells overflow and no longer remain hidden. Zheng Xuan explains: This refers to the qi of Kun appearing at the equinox of summer. The season of summer is governed by Li (Fire), and the measurement is of the shadow at noon; the former kings established states based on the land, but when the qi of Kun is out of place and appears here, it becomes an abnormality of the earth splitting. When the earth splits, the water naturally flows freely and overflows.

○案：坤氣退三句原本誤入注中，今改正。兌西方也，主秋分，日，白炁出直兌，此正炁也。炁出右，萬物不生；炁出左，則虎害人。秋分之右白露之地，左寒露之地。兊主八月，其所生唯薺與麥，白露始殺，故使萬物不生；寒露殺炁浸盛，兌失位，虎則為害。

The editor notes: The three sentences following "Kun qi tui" were originally mistakenly included in the commentary and are now corrected. The position of Dui is in the west, governing the autumn equinox. At this time, the sun is at its zenith, and white clouds rise directly facing the Dui position, which represents the prevailing qi of the season. If the qi emerges to the right, all things do not grow; if it emerges to the left, there will be tiger attacks on people. Zheng Xuan's commentary says: The right side of the autumn equinox corresponds to the place of Bai Lu (White Dew), and the left side corresponds to Han Lu (Cold Dew). Dui governs the eighth month. At this time, only Chi Cai (a type of weed) and wheat grow. Bai Lu marks the beginning of the withering process, hence the failure of growth; as Han Lu approaches, the withering qi gradually intensifies, Dui loses its position, and tigers become harmful.

○案：日白炁出直兌句疑有脫字。兌炁不至，則歲中多霜，草木枯落，人民疥瘙，應在其沖。涼不見亦對受其災也。霜炁加於枝葉，故人為疥瘙也。兌炁見於立冬之分，則萬物不成，虎狼為災在澤中。立冬之分，霜降小雪之地，虎狼毛蟲屬金。兌炁退，則澤枯，萬物不成。謂見於主秋之分，兊能失位而見於坤，坤為地，故於澤則枯也。

The editor notes: The phrase "日白炁出直兑" may be missing a character. If the energy of Dui does not arrive, there will be much frost during the year, causing the grass and trees to wither and fall, and people will suffer from scabies and itching. The time of occurrence will be at the time of the spring equinox, which is opposite to Dui. Zheng Xuan explains: The cool air is not seen, but it is received at the opposite position. Frost falls on the branches and leaves, hence people get scabies. The energy of Dui appears at the division of the beginning of winter, and thus all things do not mature, and tigers and wolves cause harm in the marshes. Zheng Xuan explains: The division of the beginning of winter is the time of frost and light snow; tigers and wolves belong to the category of hairy animals, which belong to the metal element in the Five Phases. When the energy of Dui retreats, the marshes dry up, and all things do not mature. Zheng Xuan explains: This refers to the energy of Dui appearing at the division of autumn, and Dui losing its position and appearing at Kun, which is Earth, hence the marshes dry up.

春三月侯卦炁比不至，則日食無光，君失政，臣有謀，期在其沖。上既著八卦炁之得失，此又重以消息之候，所以詳易道天炁。春三月候卦炁者，泰也，大壯也，夬也，皆九三上六實炁決。溫不至者，君不明之征也，故日為之變。白炁應之，期百日二旬，期本在沖。白炁應之，金沴木則更位。臣有誅者，則各降在內。謀者奸也，覺故誅謀已，天各降之。

In the spring months, if the trigrams' energies do not arrive consecutively, there will be solar eclipses without light, the ruler will lose his governance, and ministers will plot secretly. This occurs at the time corresponding to the position that conflicts with it. Zheng Xuan explains: The previous text has already indicated the gains and losses of the eight trigrams' energies. Here, the method of the twelve trigrams of the changing seasons is added, in order to thoroughly explain the principles of the Book of Changes and the heavenly phenomena. The trigrams observed in the spring months are the trigrams Tai, Da Zhuang, and Guai. All of them use the energies of the ninth line in the third position and the sixth line at the top to determine the outcome. If the warm energy does not arrive, it is a sign of the ruler's lack of clarity, so the sun undergoes a change. The white energy corresponds to this, with a duration of one hundred and twenty days, and the period falls at the conflicting position. Zheng Xuan explains: The arrival of the white energy indicates that the metal energy is attacking the wood energy, so their positions must be changed. Those who are to be executed are each reduced in rank within. The term 'plot' refers to wickedness. When the plot is discovered, they are executed. Once the conspiracy is exposed, heaven imposes punishment on each accordingly.

夏三月候卦炁比不至，則大風折木發屋，期百日二旬，地動應之，大風期在其沖。夏三月候卦炁者，乾也，姤也，遯也，皆九三上九實炁。赤炁應之，有兵，期三百二十日。此冬三月卦也，各以其沖為兵期。

In the third month of summer, if the qi of the hexagrams being observed does not arrive consecutively, there will be strong winds that break trees and overturn roofs, lasting for 120 days, followed by an earthquake as a verification. The time of the strong wind corresponds to the position opposite to it. Zheng Xuan explains: The hexagrams observed in the third month of summer are the hexagrams Qian, Guo, and Duan. All take the qi of the line nine in the third position and nine at the top. When red qi corresponds with this, there will be military affairs, lasting for 320 days. Zheng Xuan explains: This refers to the hexagrams of the third month of winter, each taking the position opposite as the time for military affairs to occur.

○案：此文疑有訛誤。春三月一卦不至，則秋蚤霜；二卦不至，則雷不發蟄；三卦不至，則三公有憂，在八月。夏三月一卦不至，則秋草木早死；二卦不至，則冬無冰，人民病；三卦不至，則臣內殺，三公有縗絰之服崩，以三月為期。

The editor notes: This passage may contain errors. In the third month of spring, if the qi of one trigram is not present, frost will come early in autumn; if the qi of two trigrams is not present, thunder will not awaken the hibernating insects; if the qi of three trigrams is not present, the three dukes will have worries, which should occur in August. In the third month of summer, if the qi of one trigram is not present, grass and trees will wither early in autumn; if the qi of two trigrams is not present, there will be no ice in winter, and the people will fall ill; if the qi of three trigrams is not present, ministers will be killed within the court, the three dukes will mourn and wear mourning clothes, and this should occur within three months.

秋三月一卦不至，則中臣有用事者，春下霜；二卦不至，則霜著木，在二月；三卦不至，則臣專政，草木春落，臣有免者則已。冬三月一卦不至，則夏雨雪；二卦不至，則水；三卦不至，則湧水出。人君之政所致之，故各以其卦用事候之。

In the third month of autumn, if one trigram is missing, there will be ministers who act independently in the palace, and frost will fall in spring; if two trigrams are missing, the frost will freeze on trees, which corresponds to the second month; if all three trigrams are missing, ministers will dominate affairs, and grass and trees will wither in spring. If a high official is dismissed, the calamity will cease. In the third month of winter, if one trigram is missing, there will be snow in summer; if two trigrams are missing, there will be great floods; if all three trigrams are missing, there will be springs overflowing. Zheng Xuan explains: these are all caused by the ruler's decrees, so they should be observed according to the time when each trigram is in charge.

甲日見者青，乙日見者青白，丙日見者赤，丁日見者赤黑，戊日見者黃，已日見者青黃，庚日見者白，辛日見者赤白，壬日見者黒，癸日見者黃黑，各以其炁候之。其云不應，以其事占吉凶。假令坎炁不至艮而見，坎乗艮，山上有水之象也。其用事時日甲八也。其卦事坎乗艮，其比類也。是章之事與上相依象似，寫者得異家並存於此耳。又卦炁各有色，不用甲八，亦進於平錯也，餘下皆放之次類也。

On days marked by the Heavenly Stem Jia, the clouds appear blue; on Yi days, they appear bluish-white; on Bing days, red; on Ding days, reddish-black; on Wu days, yellow; on Ji days, bluish-yellow; on Geng days, white; on Xin days, reddish-white; on Ren days, black; and on Gui days, yellowish-black. Each day's cloud color should be observed accordingly. Zheng Xuan explains: if the cloud color does not match the Day Branch, then judge the fortune based on the matter in question. For instance, if the energy of Kan does not appear but that of Gen does, it indicates Kan riding on Gen, forming the hexagram of mountain over water. The day when this occurs is Jia, and its number is eight. The hexagram is Kan riding on Gen; the rest can be similarly inferred. The content of this chapter is similar to the previous one, and the person copying it included it here from another version. Furthermore, each hexagram has its own inherent color, and one need not strictly adhere to the number eight for Jia. This is a case of parallel enumeration, and the following entries follow the same pattern.

○案：冬三月一卦不至五句應在秋三月臣有免者則已之下，原本錯簡在下陰應上陽一節之後，今改正。不順天地，君臣職廢，則乾坤應變，天為不放，地為不化，終而不改，則地動而五榖傷死，上及君位。

The editor notes: The following five sentences, starting with "In the three months of winter, one trigram is missing," should be placed below "In the three months of autumn... officials who should be dismissed are already dismissed," as they were originally misplaced after the section "Yin responds to Yang above," and are now corrected. Not following the way of heaven and earth, the duties of sovereign and minister are neglected, and the trigrams of Heaven and Earth correspond with changes: heaven does not release its power, earth does not nurture; if they never change their minds, there will be an earthquake causing damage to crops, leading to withering and death, and disaster will reach the sovereign's position.

不敬宗廟社稷，則震巽應變，飄風發屋折木，水浮梁，雷電殺人。此或出人暴應之也。不改，不改補脫誤耳，當承此或下也。入山澤不順時卦，失山澤之禮，則艮不應變，期雲不出則山崩，恩澤不下災，則澤涸，物枯槁不生。不順時卦，卦誤字也，當為炁耳。

Failure to show reverence to the ancestral temples and the state altars and shrines leads to the trigrams Zhen (Thunder) and Xun (Wind) corresponding to changes: violent storms overturning roofs, breaking trees, great floods sweeping away bridges, lightning striking people and livestock. Zheng Xuan explains: this sometimes results from human cruelty. As for the words "not changing," they are a correction for an error, and should be placed after "this may." When entering mountains and marshes without following the appropriate trigrams, losing the proper rites for mountains and marshes, then Gen (Mountain) does not correspond to changes: if clouds fail to appear by the appointed time, mountains will collapse; if the grace of heaven does not reach and disaster occurs, the waters and marshes will dry up, and all things will wither and fail to grow. Zheng Xuan explains: the character "gu" (trigram) in "not following the appropriate trigram" is a mistake and should be "qi" (vital energy).

夫婦無別，大臣不良，則四時易政令不行；白黑不別，愚智同位，則日月無光，精見五色。此離坎之應也，皆八卦變之效也。故曰：八卦變象，皆在於己。巳，人君也。上列八卦炁之非常而為交異而著。溫而不至者，若敎令失中之征也，故風為之變，期木百二十日。君教令失中甚，則臣欲叛，致地動重於大風，故有地動則其處察舒之。

In the relationship between husband and wife there is no distinction, and if the ministers are not virtuous, the policies of the four seasons will be easily changed and fail to be implemented; if black and white are not differentiated, the foolish and the wise will occupy the same positions, and the sun and moon will lose their brilliance, their radiance displaying five colors. Zheng Xuan explains: this is the mutual influence between Li and Kan, both being manifestations of the transformation of the Eight Trigrams. Therefore, the images of the transformation of the Eight Trigrams all depend on themselves. Zheng Xuan explains: the character 'Si' refers to the sovereign. The above-mentioned phenomena are all clear manifestations of the abnormal interaction of the energies of the Eight Trigrams. When the warm energy should arrive but does not, it is like the loss of the middle and upright in the sovereign's commands, thus causing the wind to change abnormally, and the period of the wind corresponds to the number of days of wood, which is one hundred and twenty days. When the sovereign's commands lose the middle and upright to an extreme degree, the ministers will desire to rebel, leading to an earthquake, which is more severe than a great wind, so when an earthquake occurs, one should examine the place and provide relief.

○案：此注疑有錯誤。多死臣，黑炁應之。黑炁應之，水沴火也。凡炁黑者為臣死者，君無輔之咎也矣。秋三月候卦炁比不至，則君私外家，中不慎刑，臣不盡職，大旱而荒，期在其沖。

The editor notes: This annotation is suspected to be incorrect. There are many instances of ministers dying, and dark clouds correspond with them. Zheng Xuan explains: When dark clouds respond, it indicates that water qi is harming fire qi. Any occurrence of dark coloration that signifies the death of ministers is due to the ruler's failure to have capable ministers. If the trigrams corresponding to the autumn season do not arrive consecutively, it indicates the ruler's favoritism towards the imperial relatives, harsh punishment within the palace, and ministers not fulfilling their duties. There will be a great drought and poor harvest, and the time of occurrence will be at the position opposite to it.

秋三月候卦炁者，否也，觀也，剝也，皆六三上九實炁決。寒而不至，當君倒賞之徵。君之賞宜先逺，今私外家，是其倒也。臣不盡力於其職，私外家使之然。大旱時有賞賜也。荒，虛也，歳不熟曰荒。青炁應之，期百日二旬，期本在沖，水沴之則更位。

Zheng Xuan's commentary states that the trigrams corresponding to the climatic conditions in the third month of autumn are the trigrams of "Ge" (否), "Guan" (观), and "Bo" (剥). The actual climatic influences are determined by the lines six in the third position and nine at the top. When the cold weather should arrive but does not, it is a sign that the ruler is reversing the proper order of rewards. The ruler's rewards should first reach those who are distant, but now he favors his relatives by marriage. This favoritism leads the officials to neglect their duties. During a great drought, there is instead a reward. "Huang" refers to emptiness, and a poor harvest is called "huang." The green qi corresponds to this, with a duration of one hundred and twenty days. The period falls on the position opposite to itself, and when the water qi invades it, the position must be changed.

冬三月候卦炁比不至，則赤炁應之，期在百二十日內有兵，日食之災，期三百六旬也。冬三月候卦炁者，坤也，復也，臨也，皆六三上六實炁。寒而不至者，君政恭緩之征也，而火沴之，百三十日內有兵，臣下欲試之兵也。聞有日食則君災，兵逺故期更逺也。三公有免者，期在其沖則已。無兵日食之後，卦炁不至之徵，大臣之謀覺之，故即以無兵免故咎除無兵。

In the third month of winter, if the qi of the hexagrams does not arrive continuously, there will be red qi corresponding to it. Within 120 days, there will be military conflicts, and there will also be an eclipse of the sun. The period of fulfillment is 360 days. Zheng Xuan explains: The hexagrams corresponding to the third month of winter are the hexagrams of Earth, Return, and Approach. They all take the actual qi of line six in the third position and line six at the top. If the cold qi should arrive but does not, it is a sign that the ruler's decrees are too lenient, thus allowing fire qi to invade. Within 130 days, there will be military conflicts, which is a sign that ministers intend to test the ruler. If an eclipse of the sun is heard of, that is the ruler's calamity. The military conflict is far away, so the period of fulfillment is also distant. Among the three ministers, one will be dismissed, and the period of fulfillment will cease at the position that is opposite. Zheng Xuan explains: After there is no military conflict or eclipse of the sun, it is a sign that the qi of the hexagrams does not arrive. The ministers' conspiracy is discovered, so they are dismissed immediately, and the fault is removed, so there will be no military conflict.

欲求其日期，陰與陰相應，不三之三六十八百八十，陽與陽相應，災異之期。爻得正，陽為九，陰為六；失正，陽為七，陰為八。得正者則期促，失正者則期遲。故上六者三六，上九者也。下陰應上陽，七其陽，八其陰，以為日數；下陽應上陰，九其陽，六其陰。此一陽一陰，期其變於純陰之數異術也。其異術也，七其陽，八其陰，九其陽，六其陰，此則各自乗並之以為日數。

To calculate the date of fulfillment: when yin corresponds to yin, the number used is not three but three, sixty-eight, and one hundred eighty; when yang corresponds to yang, the date of calamity is determined. Zheng Xuan explains: if a line is in the correct position, yang uses nine and yin uses six; if a line is not in the correct position, yang uses seven and yin uses eight. The date of fulfillment for a correctly positioned line is short, while that for an incorrectly positioned line is delayed. Therefore, both the top six and the top nine use the numbers three and sixty-eight. A lower yin line responding to an upper yang line uses seven for yang and eight for yin, and this is used as the number of days. A lower yang line responding to an upper yin line uses nine for yang and six for yin. This is the method for one yang and one yin, and its variations are based on the numbers of pure yin. This is another method, which involves using seven for yang and eight for yin, or nine for yang and six for yin, multiplying them and adding the results to determine the number of days for fulfillment.

○案：夏三月候卦炁比不至以下數節疑有錯簡。春三月一卦不至一節鄭注謂「似冩者得異家並存於此」，今以前後文義核之，似不順天地以下三節亦統論卦變之效，其文或在冬三月下也。

The editor notes: The sections following "In the third month of summer, the trigram qi is not present" may be out of order. The Zheng annotation on the section "In the third month of spring, one trigram is missing" states "it seems that the copyist obtained another version and included it here." Upon checking the meaning of the preceding and succeeding texts, the three sections following "not in harmony with heaven and earth" appear to be a general discussion on the effects of trigram changes, and the text may originally have been placed under the section on "the third month of winter."

冬至，廣莫風至，蘭、射干生，麋角觧，曷旦不鳴。四者，群物炁至之應也。晷長丈三尺。陰炁去，陽雲出，其莖末如樹木之狀。二者，天炁應政之征也。晷者，所立八尺之表。長丈三尺，長之極，後有減矣。陽始也起，故陰炁去於天不復見，而陽雲出箕焉。

On the day of Winter Solstice, the northern Guangmo wind blows, lan grass and shefarrower sprout, the elk sheds its antlers, and the He Dan bird stops singing. Zheng Xuan explains: these four phenomena are evidence of all things responding to the solar term. At this time, the shadow cast by the gui table measures thirteen chi. The yin energy retreats, and yang clouds arise, with the tips of the clouds resembling the shape of trees. Zheng Xuan explains: the latter two items are signs of the weather responding to governance. The term 'gui' refers to the shadow cast by a pole eight chi in length; when it reaches thirteen chi, it is the longest possible shadow of the year, after which it gradually shortens. Yang energy begins to rise, so yin energy retreats from the sky and no longer appears, while yang clouds arise from the position of Ji Xu.

二十四炁，冬至芒種為陽，其位在天漢之南；夏至大雪為陰，其位在天漢之北。術：陽雲於陽位而以夜，陰雲於陰位而以晝。夜則司之於星，晝則視於其位而以其率爾。雲之形貌亦如《說卦》之後象也。冬至坎始用事而主六炁，初六巽爻也，巽為木，如樹木之狀，巽象。

Zheng Xuan's commentary: Among the twenty-four solar terms, from Winter Solstice to Grain in Ear, they belong to the Yang, and their position is south of the Milky Way; from Summer Solstice to Major Snow, they belong to the Yin, and their position is north of the Milky Way. The method of divination: Yang clouds arise from the Yang position, and they should be observed at night; Yin clouds arise from the Yin position, and they should be observed during the day. At night, the position is determined by the star mansions, while during the day, the position is determined by the direction and calculated according to the regular rate. The appearance of clouds also resembles the Later Heaven trigrams described in the "Shuo Gua." On Winter Solstice, the Kan trigram begins to prevail and governs the six qi, with the initial line being the Xun line. Xun represents wood, so the cloud shape resembles that of trees, which is the physical manifestation of Xun.

○案：古書作「冬至陽雲出箕，如樹木之狀」，注亦作「陽雲出箕」，其字應作箕。凡此陰陽之雲，天之雲，天之便炁也，坎震離兌為之。每卦六爻，既通於四時二十四炁，人之四支二十四脈亦存於期形，猶不從五行之狀。故其當至不至，則萬物大旱，大豆不為，人足太陰脈虛，多病振寒。萬物蔵炁，大旱陰不足也。未當至而至，則人足太陰脈盛，多病暴逆臚張心痛，大旱，應在夏至。沖受也。災期在齊。○案：沖受句疑衍。

The editor notes: Ancient texts state "At the winter solstice, yang clouds emerge from Ji, appearing like trees," and the annotations also mention "yang clouds emerge from Ji," so the character should be "Ji." All such yin and yang clouds are heavenly clouds, generated by heaven in accordance with the seasons. They are governed by the four cardinal trigrams: Kan (Water), Zhen (Thunder), Li (Fire), and Dui (Lake). Zheng Xuan explains: Each trigram has six lines, which correspond to the four seasons and the twenty-four solar terms. The twenty-four meridians in the human body are also contained within this cycle and physical form, though not entirely conforming to the shapes of the Five Phases. Therefore, if the signs of winter solstice do not arrive on time, there will be great drought, soybeans will not bear fruit, and the foot Taiyin meridian will be weak, leading to frequent chills. Zheng Xuan explains: All things should be storing their qi, but when there is great drought, it indicates insufficient yin energy. If the seasonal signs arrive prematurely before their time, the foot Taiyin meridian becomes excessive, leading to disorders such as sudden reversal of qi, abdominal distension, and heart pain, along with great drought, which occurs around summer solstice. Zheng Xuan explains: This is due to the position of mutual opposition and reception. The area affected by disaster is Qi. The editor notes: The phrase "mutual opposition and reception" may be an addition.

小寒，合凍，虎始交，祭虵垂首，曷旦入空。晷長丈二尺四分。倉陽雲出平，南倉北黑。二者亦天應政之征也。晷減於冬至九寸二分者，率也。小寒於坎直九二，九二得寅炁木也，為南倉；從坎也，為北黒。宿次當為出尾，而言平似誤者也。

On the day of Xiao Han, ice freezes together, tigers begin to mate, the snake offering sacrifices lowers its head, and the bird called He Dan hides in its cave. The shadow measured by the gnomon is one zhang two chi four fen long. A pale blue yang cloud appears in the plain, with the south side appearing pale blue and the north side black. Zheng Xuan explains: these two items are also signs of the weather responding to government affairs. The shadow is nine chi two fen shorter than on the day of Winter Solstice, which is the usual rate. Xiao Han is at the Nine Second line of the Kan trigram, the Nine Second line occupies the position of Yin, which is the wood energy, so the south side is pale blue; because it belongs to Kan, the north side is black. According to the order of the star mansions, it should be "out of Wei", but here it says "plain", which seems to be a mistake.

○案：《禮記·月令》孔穎逹疏引作「小寒虎始交，豺祭獸」，此本疑脫豺獸二字。又《後漢書》注「小寒晷長一大一尺四分」，古書作「倉陽雲出氐」，俱與此文異。當至不至，則先小旱後小水，人手太陰脈虛，一作靈，人多病喉痺。

The editor notes: According to Kong Yingda's commentary on the "Monthly Orders" in the "Rites," it is cited as "At Minor Cold, tigers begin to mate, and jackals sacrifice animals." This book suspects the omission of the words "jackals and animals." Also, the annotation in the "Book of the Later Han" states "At Minor Cold, the shadow lengthens by one foot and four inches," while Sun's ancient text says "Cangyang clouds emerge from the constellation Di," all differing from the text in this book. When the signs of Minor Cold are expected but do not occur, there will first be minor drought and then minor flooding. People's Taiyin meridians are weak (where "weak" is also interpreted as "spiritual"), and people are prone to suffer from throat inflammation.

陰炁不生故小旱，後則並小水。坎九二陽爻也，為午，炁不至故令脈虛。喉脾，字誤也，當為喉痺。時方陰，陰閉塞，人炁通，人之炁炁通者喉，喉病為痺。手太陰脈起手大指內側，上貫呪唾散鼻中。未當至而至，則人手太陰脈盛，人多熱，來年麻不為。寒炁失而轉生熱病多熱。麻以皮為用，孚甲之類，蔵失必傷，故禁種。○案：前後節炁此處疑脫應在小暑句，注亦脫災在周泰句。

Zheng Xuan's commentary: The absence of yin energy causes a minor drought, but there is also a minor amount of water. The ninth line of the Kan trigram is a yang line, which corresponds to the hour of Wu. Since the energy does not reach, it causes weakness in the meridians. "Throat and spleen" is a mistake and should be "throat obstruction." At this time, the command of yin is in effect, and yin energy is blocked. The body's energy is valued for being smooth and unobstructed, and the throat is the place where the body's energy flows. If there is a disease in the throat, it becomes an obstruction. The hand taiyin meridian starts from the inner side of the thumb, ascends and spreads to the nose. The signs of minor cold have not yet arrived but have come early, causing the hand taiyin meridian to be excessive, leading to fever. In the following year, the hemp is not well developed. Zheng Xuan's commentary: The disorder of cold energy leads to the generation of heat diseases, hence there is more heat. Hemp is used for its skin, belonging to the category of those with a protective covering. Once the nature of concealment is lost, it will suffer damage, hence planting is prohibited. The editor notes: Comparing with the style of the previous and following sections, it is suspected that the phrase "should be in Xiaoshu" is missing here, and the annotation also lacks the phrase "disaster occurs in Zhou Tai."

大寒，雪降，草木多生心，鵲始巢。三者，群物應炁至之候。陰盛也，多生心，陽炁起也。晷長丈一尺八分。黑陽雲出心，南黑北黃。大寒於坎直六三，六三得亥炁水也，為南黒；季冬土也，為北黃。

On the day of Da Han, snow falls, and grass and trees sprout new buds, while magpies begin to build their nests. Zheng Xuan explains: these three phenomena indicate the response of all things to the solar term. At this time, the Yin energy is extremely strong, yet grass and trees sprout buds, indicating that Yang energy has already begun to stir. The shadow measured by the gnomon is one zhang, one chi, and eight parts of a cun. Black Yang clouds emerge from the Heart Mansion, appearing black to the south and yellow to the north. Zheng Xuan explains: Da Han is located at the Sixth Line of the Kan hexagram, which corresponds to the亥 position, the water energy, hence the black color to the south; the end of winter belongs to earth, hence the yellow color to the north.

當至不至，則旱後水，麥不成，人足少陰脈虛，多病蹶逆惕善驚。小寒炁不至為小旱小水，大寒不至有加勢也。稼合養於炁，炁失即傷矣。坎六三陰爻也，屬足，不至故令人脈虛，虛則足煩炁逆，本舌為病。此三平在震中，震為驚恐也。足少陰脈起於足上繫。未當至而至，則人足少陰脈盛，人多病上炁嗌腫。嗌者，水榖所由通。今初未當來而來，上炁嗌，嗌腫受其病，以少陰盛也。應在大暑，災期在周。

When the cold season of Da Han is supposed to arrive but does not, there will first be drought followed by water, the wheat will not mature, and the foot's Shaoyin pulse will be weak, leading to diseases such as厥逆, fear, and easy fright. Zheng Xuan explains: the cold of Xiao Han not arriving only causes minor drought and minor water, but the cold of Da Han not arriving leads to more severe conditions. Crops depend on the qi of the solar terms for nourishment; when the qi becomes disordered, they suffer damage. The sixth line of Kan is a yao of yin, belonging to the foot. When the qi does not arrive, it causes the pulse to be weak; a weak pulse leads to discomfort in the feet and upward reversal of qi, with the root of the disease in the tongue. This sixth line is in the position of Zhen, which is associated with fear. The Shaoyin pulse originates from the feet and ascends. If the cold of Da Han arrives prematurely before its time, the Shaoyin pulse becomes excessive, leading to diseases such as upward rushing qi and throat swelling and pain. Zheng Xuan explains: 'Yi' is the passage for food and drink; when the seasonal qi arrives prematurely, it rushes upward to the throat, causing throat swelling and pain, which is due to the excess of Shaoyin. The time of occurrence is during Da Shu, and the area affected is the Zhou region.

立春，雨水降，條風至，雉雊，雞乳，冰觧，楊栁椲。降，下也。雊，鳴相呼也。栁青，楊色也。椲讀如柘楊梯，狀如女桑秀然也。晷長丈一尺二分。青陽雲出房，如積水。立春於坎直六四，六四巽爻，得木炁之雲如積水似誤。

On the day of the Beginning of Spring, rain falls, a northeast wind blows, pheasants call, hens hatch their eggs, ice begins to melt, and willows sprout tender branches. Zheng Xuan explains: "降" means to fall down. "雊" refers to calling out in response. "柳青" refers to the color of willows. "椲" is read like "柘," meaning a type of willow, and its shape resembles that of female mulberry branches. The shadow of the gnomon measures one zhang, one chi, and two cun. Green yang clouds appear in the House of Room, shaped like accumulated water. Zheng Xuan explains that the Beginning of Spring falls on the sixth line of the Kan hexagram, which corresponds to the fourth line of the Xun hexagram, thus receiving the wood energy; he says the cloud shape resembles accumulated water, which seems to be an error.

○案：《後漢書·律歴志》注作晷長一丈一寸六分。當至不至，則兵起，來年麥不成，人足少陽脈虛，多病疫瘧。立春木始王，炁不至兵起者，金沴之也。大旱似多雷麥，立春麥也。春不至者，陽炁出當小雨以釋之，炁失故麥不成。來年，羨字。坎六四陰爻也，屬足也，炁不足故令足脈虛。立春不至者，寒得其節也。疫瘧寒赤病，此當與火同為足少陰脈，言陽非。

The editor notes: The annotation in the "Book of the Later Han · Records of Laws and Calendars" states "the shadow is one zhang, one cun, and six fen long." If the signs of the beginning of spring do not arrive at the appointed time, there will be military conflicts, the wheat of the following year will not mature, and people's yang meridian of the foot will be weak, leading to frequent outbreaks of epidemic fevers and malaria. Zheng Xuan comments: The wood energy should begin to dominate at the beginning of spring, but if it does not arrive and military conflicts arise, it is an invasion by the metal energy. "Great drought" seems to be a misreading of "many thunderstorms"; here, the wheat refers to the wheat of the beginning of spring. If the spring energy does not arrive, the yang energy should go out and bring light rain to resolve it, but since the energy is out of order, the wheat does not mature. The "year" in "the following year" is an added character. The sixth line of the trigram Kan is a yin line, belonging to the foot; since the energy is insufficient, it causes weakness in the foot meridian. The failure of the spring energy to arrive indicates that the cold energy still occupies its season. Malaria and epidemic fevers belong to diseases of cold and heat, and here they should be associated with the foot's yin meridian, which is associated with fire, so saying "the yang meridian" is incorrect.

○案：《後漢書》注作「兵起麥不成，民瘦瘵」，與此文異。未當至而至，則人足少陽脈盛，人多病粟疾疫。粟，痤腫也。春炁早成，麥盛而結生此病焉。王炁早陰則傷之，人疾疫者受其害也。脈亦當為足少陰矣。應在立秋，災期在道。○案：軒轅十二次，自張十八度至軫十一度曰鶉尾之次，立秋節斗建在申，今楚分野。《禮記·月令》注髙氏誘曰：孟秋之月日在翼，翼南方宿，楚之分野。則此處宜作楚，道字乃傳寫之訛也。

The editor notes: The annotation in the "Book of the Later Han" states "military conflict arises, wheat does not mature, people suffer from malnutrition and sores," which differs from the text of this book. The sign of the Beginning of Spring has not yet arrived but comes early, causing the foot Yangming meridian to become excessive, leading to more cases of sores and epidemic diseases. Zheng Xuan explains: "Sù" refers to pustules. When the spring energy matures too early, wheat grows vigorously and produces grain, thus causing such diseases. When the energy of Wang comes early while the Yin energy injures it, people contract epidemic diseases, suffering its harm. The meridian here should be considered as the foot Shaoyin meridian. The time of occurrence is at the Beginning of Autumn, and the area affected is the region of Dao. The editor notes: According to the system of the Twelve Mansions of Xuanyuan, from the eighteen degrees of Zhang Xu to the eleven degrees of Chen Xu is called the mansion of the sparrow's tail. At the beginning of Autumn, the handle of the dipper points to the position of Shen, which corresponds to the region of Chu today. The annotation in the "Rites of Zhou: Monthly Orders" cites Gao You's explanation that "in the first month of autumn, the sun is in the wing, which is the mansion of the south, corresponding to the region of Chu." Therefore, it should be "Chu," and the character "Dao" is a transcription error.

雨水，凍冰釋，猛風至，獺祭魚，鶬鷃鳴，蝙蝠出。猛風，動搖樹木有聲。倉庚鳴，伏地。蝙蝠，服翼。○案：馬氏《繹史》引作「獺祭魚，倉庚鳴」。晷長九尺一寸六分。黃陽雲出亢，南黃北黑。雨水於坎直九五，九五辰在申，得坤炁為南黃；猶坎也，故北黑。

On the day of the Rain Water solar term, the frozen ice melts, strong winds blow, otters arrange fish and perform a ritual, the oriole calls, and bats emerge from their holes. Zheng Xuan explains: the so-called strong wind refers to a wind that shakes the trees and produces sound. The oriole calls while lying on the ground. Bats are also called fu yi. The editor notes: Ma Su's "Yi Shi" cites it as "otter sacrifices fish, oriole calls." The shadow of the gnomon measures nine feet one inch and six parts. Yellow yang clouds appear in the mansion of the Neck (Kang Su), with yellow color to the south and black to the north. Zheng Xuan explains: Rain Water occurs at the Nine in the Fifth line of the Kan trigram. The Nine in the Fifth position corresponds to the hour of Shen, receiving the energy of the Kun trigram, hence the yellow color to the south; it still belongs to Kan, hence the black color to the north.

○案：晷長九尺一寸六分三句原本誤入注中，今改正。當至不至，則旱，麥不為，人手少陽脈虛，人多病心痛。雨水炁不至則轉為旱，旱故禁種春。坎九五陽爻，於脈宜為手太陽，雲少陽似誤。心痛，坎也。手太陽脈起為手小指端，上頥下目內皆。雨水以後為陽脈者。未當至而至，則人手少陽脈盛，人多病目。雨水木炁也，其盛為肝，肝在目，木炁於目則勞，勞故病。言脈亦當為於太陽也。應在處暑，災期在魏。

The editor notes: The phrases "the shadow is nine chi one cun and six fen long" and the following two sentences were originally mistakenly placed in the annotations; they are now corrected. If the signs of rainwater do not arrive when they should, there will be drought, wheat will not bear fruit, and people's hand shaoyang pulse will be weak, leading to more cases of heart pain. Zheng Xuan explains: If the rainwater energy does not arrive when it should, it turns into drought, and because of drought, spring sowing is prohibited. The nine fifth line of Kan is a yang line, which in the meridian system should correspond to the hand taiyang pulse, so referring to it as shaoyang seems incorrect. Heart pain is the manifestation of Kan. The hand taiyang pulse starts at the tip of the small finger, ascends to the chin, and descends to the inner corner of the eye. All the pulses associated with the period after rainwater belong to yang pulses. If the signs of rainwater arrive before their due time, the hand shaoyang pulse becomes excessive, leading to more cases of eye diseases. Zheng Xuan explains: Rainwater belongs to the wood energy, and excessive wood energy should affect the liver, as the liver opens into the eyes. When wood energy accumulates in the eyes, it causes strain, and strain leads to illness. The pulse mentioned should be the hand taiyang pulse. The expected time is at the beginning of the autumn equinox, and the area affected by disaster is in the state of Wei.

驚蟄，雷候應北。雷者，電之光，雷有光而未發聲。○案：古書作「驚蟄，大壯初九，桃始華不華，倉庫多火」，與此文異。晷長八尺二寸。赤陽雲出翼，南赤北白。驚蟄於坎直上六，上六得已炁，已火也，為南赤；又得巽炁，故北白也。

On the day of Jingzhe, the weather phenomenon of thunder should be in the north. Zheng Xuan explains: the so-called thunder refers to the light of lightning, and at this time thunder is only visible as light but has not yet produced sound. The editor notes: Sun's ancient text says "Jingzhe, Dazhuang initial line, peach trees begin to bloom but do not bloom, granaries have much fire," which differs from the text of this book. The gnomon's shadow is eight feet two inches long. Red yang clouds emerge from the Wings mansion, appearing red to the south and white to the north. Zheng Xuan explains: Jingzhe is located at the upper sixth line of the Kan hexagram. The upper sixth line receives the energy of the巳 position, which belongs to fire, hence the red color to the south; it also receives the energy of Xun, hence the white color to the north.

當至不至，則霧，稚禾不為，人足太陽脈虛，人多疫病瘧。驚蟄炁不至，是餘寒乘之也。後則推晷炁命稚禾之熟在八月，其時蟄蟲則有害，故禁種之爾。坎上六陰爻屬足，炁不至故命之脈虛。寒炁乗病瘧，寒也。上六得巽之炁為白，又為寡髮而自是老人也。太陽脈起足小指端至前兩板齒。

At the time of Jingzhe, if the seasonal influence does not arrive, fog arises, late-planted millet fails to bear fruit, and people suffer from weakness in the Taiyang meridian. There are many cases of epidemic malaria. Zheng Xuan explains: if the influence of Jingzhe does not arrive, residual cold qi takes advantage of the situation to suppress it. Afterwards, they calculated the solar shadow to determine that late-planted millet would mature in August, but at that time, insects that hibernate would still cause harm, so planting was prohibited. The upper sixth line of Kan is a yin line, belonging to the foot, and since the qi does not arrive, it is determined that the pulse is weak. Cold qi invades and causes malaria, which is a cold disease. The upper sixth line receives the qi of Xun, hence it is white, and Xun also governs thin hair, which naturally represents an old person. The Taiyang meridian originates at the tip of the little toe and ascends to the two front teeth.

○案：《後漢書》注作「稚禾不成，老人多病噎」。未當至而至，則人足太陰脈盛，多病癰疽脛腫。雷炁蚤至，動人肌膚，病癰疽者，肌膚不堪也，氣結生病也。足太陽脈起於下，其炁盛合脛腫。應在白露，災期在災。○案：病癰疽者四句原本誤入正文，應在白露句原本誤作小注，今改正。又災期在災，災字誤。考軒轅十二次，自軫十二度至氐四度謂之壽星之次，白露節斗建在酉，今韓鄭分野。《禮記·月令》注髙氏誘曰：仲秋之月日在角，角東方宿，鄭之分野。則此處疑當作鄭。

The editor notes: The annotation in the "Book of the Later Han" states "young grain does not mature, the elderly suffer from many illnesses and choking." The signs of惊蛰 have not yet arrived but come early, causing the foot Taiyin meridian to become excessive, leading to frequent occurrences of carbuncles and swelling in the lower legs. Zheng Xuan's commentary says: the energy of thunder arriving too early disturbs the human skin; those who suffer from carbuncles are those whose skin cannot withstand the disturbance, resulting in stagnation of qi and illness. The foot Taiyang meridian originates from the lower part, and when its qi becomes excessive, it should manifest as swelling in the lower legs. The expected time is White Dew, and the area affected by disaster should be the region of disaster. The editor notes: the four sentences following "those who suffer from carbuncles" were originally mistakenly included in the main text, and the sentence "should occur at White Dew" was originally a marginal note, and these have now been corrected. Also, the second "disaster" in "disaster period is disaster" is incorrect. According to the twelve divisions of Xuanyuan, from the four degrees of Zhěn mansion to the four degrees of Dī mansion is called the Shòuxīng division. White Dew is when the handle of the Big Dipper points to the酉 position, which is the territory of today's Han and Zheng regions. The annotation in the "Rites of Zhou: Monthly Orders" cites Gao You's statement: "In the second month of the second season, the sun is in the angle mansion, which is the eastern mansion, and is the territory of Zheng." Therefore, here it is likely supposed to be "Zheng."

春分，明庶風至，雷雨行，桃始花，日月同道。明庶，照逹庶物之風。雷雨，所以觧釋孚甲。日月一分則同道也。○案：《藝文類聚》引作「雷雨行，桃李華」，《太平御覽》引作「春分明庶風至，正封疆，修田疇」，與此文異。晷長七尺二寸四分。正陽雲出張，如積鵠。春分於震直初九，初九辰在子，震爻也，如積鵠之象。

On the day of the Vernal Equinox, the wind of Mingshu blows from the east, thunder and rain prevail, peach blossoms begin to bloom, and the sun and moon travel together. Zheng Xuan explains: the wind of Mingshu is a wind that illuminates and communicates with all things. Thunder and rain are used to break open the seed shells. By the time of the Vernal Equinox, day and night are equal, so the sun and moon travel together. The editor notes: The "Yiwen Leiju" cites it as "thunder and rain prevail, peach and plum blossoms bloom," and the "Taiping Yulian" cites it as "on the day of the Vernal Equinox, the wind of Mingshu arrives, the borders are properly defined, and the fields are cultivated," both differing from the text of this book. The shadow of the gnomon measures seven feet two inches and four parts. Pure yang clouds arise from Zhang Xu, appearing like a flock of white geese. Zheng Xuan explains: On the Vernal Equinox, the trigram Zhen begins with the first line, the first line's position is at Zi, which is the line of Zhen, hence the image of a flock of geese gathering.

○案：杜公瞻《編珠》引作「春分雲如白鵠」，古書引作「正陽雲出如積白鵠」，此本疑脫白字。當至不至，先旱後水，歲惡，重來不為，人手太陽脈虛，人多病痺痛。未當至而至，人手太陽脈盛，人多病癘疥身癢。應在秋分，災期周秦。○案：《後漢書》注作「先旱後水，歲惡，米不成，多病耳癢」，重來二字恐誤。

The editor notes: Du Gongzhan's "Bian Zhu" cites it as "On the day of Spring Equinox, clouds appear like white geese," while Sun's ancient books cite it as "On the day of Zhengyang, clouds emerge like accumulated white geese." This book suspects that one character "white" is missing. If the clouds of Spring Equinox appear when they should not, there will first be drought followed by flooding, resulting in a poor harvest. Even if replanting is done, the crops will not bear fruit. People will suffer from weakness in the hand太阳 meridian and often experience pain and stiffness. If the clouds appear earlier than they should, the hand太阳 meridian will become excessive, leading to more cases of eruptions and itching all over the body. The time of occurrence is during Autumn Equinox, and the affected regions will be Zhou and Qin. The editor notes: The "Later Han Book" annotation states "first drought then flooding, bad harvest, rice not mature, many people suffer from ear itching." The words "come again" in this book may be incorrect.

清明，雷鳴雨下，清明風至，元鳥來。清明，萬物雜新觧孚甲，合之鮮觧。清明，明清潔之風也。元鳥隨炁和乃至。○案：註文疑有訛誤。晷長六尺二寸八分。白陽雲出，南白北黃。清明震直六二，六二震在酉，得兌炁為南白，互體有艮，故北黃也。當至不至，菽豆不為，人足陽明脈虛，人多病疥虛振寒洞洩。震於稼為反生豆菽之類。

On the day of Qingming, thunder roars, rain falls, the wind of Qingming blows, and swallows return. Zheng Xuan explains: At the time of Qingming, all things renew themselves and shed their shells. Taken together, this means fresh and tender growth. The term Qingming refers to the clean and clear wind. Swallows return only when the harmonious qi arrives. The editor notes: This annotation may contain errors. The shadow measured by the gnomon is six chi two cun and eight fen. White yang clouds rise, with white on the south and yellow on the north. Zheng Xuan explains: Qingming corresponds to the second line of the Zhen trigram. The second line of Zhen is at酉, thus receiving the qi of Dui, which gives the white color on the south. In the mutual trigrams, there is Gen, hence the yellow color on the north. When the time of Qingming arrives but does not occur, beans will not bear fruit, the yang meridian of the foot becomes weak, and people are prone to scabies, weakness, chills, and diarrhea. Zheng Xuan explains: Zhen corresponds to beans and other crops whose leaves emerge from the soil.

○案：《後漢書》注作「多病嚏振寒洞洩」。未當至而至，人足陽明脈盛，人多病溫暴死。應在寒露，災在宋也。○案：前後節炁此句宜應在寒露，白露恐誤，今改正。

The editor notes: The annotation in the "Book of the Later Han" states "suffering from many diseases, sneezing, chills, and diarrhea." The signs of spring and clarity have not yet arrived but have come early, causing the foot yangming meridian to become excessive, leading to frequent cases of warm diseases and sudden death. The time of occurrence should be at the Cold Dew solar term, and the area affected by the calamity should be in the state of Song. The editor notes: Comparing the sequence of solar terms before and after this section, this sentence should read "at Cold Dew," and the original "White Dew" is likely an error, which is now corrected.

榖雨，田鼠化為鴽。鴽，麋母也。晷長五尺三寸二分。太陽雲出張，上如車蓋不如薄。榖雨於震直六三，六三辰在辰，得乾炁形似車蓋，震為萑葦，故不如薄也。○案：《後漢書》注引作「榖雨晷長五尺三寸六分」，杜公瞻《編珠》作「穀雨雲如連蓋」，與此文異。

On the day of Gu Yu, field mice transform into chu birds. Zheng Xuan explains: chu is the so-called "mi mu," a small bird similar to the pheasant. The shadow measured by the gnomon is five chi three cun and two fen long. The clouds of the sun appear in the mansion of Zhang Xu, with the upper part resembling a carriage canopy but not a curtain. Zheng Xuan explains: Gu Yu corresponds to the sixth line of the third position in the Zhen trigram. The third position is the hour of Chen, which receives the energy of Qian, hence its shape resembles a carriage canopy; Zhen represents reed grass, so it is said not to resemble a curtain. The editor notes: The annotation in the "Later Han Book" states "the shadow on Gu Yu is five chi three cun and six fen long," and Du Gongzhan's "Bian Zhu" says "the clouds on Gu Yu resemble a connected canopy," both differing from the text of this book.

當至不至，水物稻等不為，人足陽明脈虛，人多病癰疽瘧振寒霍亂。六三兊爻也，互體坎，炁不至故水澤之物不為。癰疽瘧振寒霍亂，亦姤兊之病。未當至而至，人足陽明脈盛，人多病溫黒腫。凡陽以養少，陰以養老。應在霜降，災期在宋。

The time for Gu Yu has arrived but has not yet come, and water-grown crops such as rice fail to bear fruit. The foot Yangming meridian becomes weak, and people are prone to suffer from carbuncles, malaria, chills, and cholera. Zheng Xuan explains: the sixth line in the third position is the Dui line, and the interacting lines form Kan. Because the vital energy has not arrived, crops in water and marshes cannot bear fruit. Carbuncles, malaria, chills, and cholera are also diseases associated with the hexagram Guo and the Dui trigram. If it arrives prematurely before its time, the foot Yangming meridian becomes excessive, and people are more likely to suffer from warm diseases and black swelling. Zheng Xuan explains: generally, yang energy is used to nurture the young, and yin energy is used to nurture the elderly. The time for disaster is at the time of frost descent, and the affected area is in the state of Song.

立夏，清明風至而暑，鵠聲蜚，電見早出，龍昇天。清明風，景清潔之風。鵠鳴聲蜚，皆鳥獸應時候。龍，心星也，《詩》云「綢繆東薪，三星在天」，亦謂此時也。○案：徐堅《初學記》引作「立夏清風至而暑，鵲鳴聲，博榖飛，電見，龍昇天」，《太平御覽》引作「立夏清明風至，出幣帛，禮諸侯」，與此文異。晷長四尺三寸六分。當陽雲出觜，紫赤如珠。立春於震九四，九四辰在午也，午為火，互體坎炁相亂也，故紫赤色皆如珠也。

On the day of the Beginning of Summer, the clear wind comes and the weather turns warm, geese call and fly, lightning appears early, and the star of the dragon rises to the middle heaven. Zheng Xuan explains: the clear wind refers to a wind that brings about a clean and clear appearance. The calling and flying of geese are both signs of animals and birds responding to the seasonal changes. "Dragon" refers to the Heart Mansion. The Book of Songs says, "Tied up the firewood, the three stars are in the sky," which refers to this season. The editor notes: Xu Jian's "Initial Learning" quotes it as "On the day of the Beginning of Summer, the clear wind arrives and the heat comes, geese call, the bird called Bo Gu flies, lightning appears, and the dragon rises to the sky," and the "Complete Imperial Precedents" quotes it as "On the day of the Beginning of Summer, the clear wind arrives, and offerings of silk and cloth are made to honor the feudal lords," both differing from the text in this book. The shadow measured by the gnomon is four feet three inches and six parts. The yang clouds of the current season appear from the Zi mansion, with a purple red color like a pearl. Zheng Xuan explains: the Beginning of Summer is in the Zhen trigram, at the Nine in the Fourth line (the text mistakenly writes "Beginning of Spring"), the Nine in the Fourth line is at the position of the hour of Wu, which belongs to fire, and the mutual element of Kan (water) interferes with it, hence the color is purple and red, and the shape resembles a pearl.

當至不至，則旱，五榖大傷，牛畜病，人手陽明脈虛，多病寒熱齒齲。盛陽之炁不至，則後為旱，陽氣乗之，故五榖大傷也。四互體艮，艮在丑，故牛畜病也。陽炁不至，其沖更溫，故人病寒熱也。齒齲者，陽生齲於時為害也。未當至而至，人手陽明脈盛，多病頭腫嗌喉痺。應在立冬，災期在燕。

When the time for the beginning of summer arrives but does not come, there will be drought, causing great damage to the five grains. Cattle and livestock will fall ill, and people's yangming meridians of the hand will be weak, leading to frequent cases of cold-heat symptoms and tooth decay. Zheng Xuan explains: when the strong yang energy does not arrive, drought follows. The yang energy then overpowers the other elements, causing severe damage to the five grains. The mutual trigram of nine four is Gen, which is located at the position of Chou, hence cattle and livestock fall ill. When the yang energy does not arrive, the position that conflicts with it becomes warmer, causing people to suffer from cold-heat symptoms. Tooth decay is caused by the yang energy generating decay at this time. If the yang energy arrives prematurely before its due time, the yangming meridian of the hand becomes excessive, leading to frequent cases of head swelling and throat obstruction. The expected time is at the beginning of winter, and the affected area is Yan.

小滿，雀子蜚，螻蛄鳴。於此更言雀子蜚者，鳴鳥類也，有先大人之。○案：此注疑有脫文。晷長三尺四寸。上陽霍七星，赤而饒。小滿於震直六五，六五辰在邜，與震木同位，震木可曲可直，五六離爻，亦有互體坎之為輪也。饒，言其刑行四也。

On the day of Xiaoman, young birds can fly, and the mole crickets call. Zheng Xuan explains: here it is said that young birds can fly because they belong to the category of vocal birds, and they have the phenomenon of flying before the adult birds. The editor notes: this annotation may be missing some text. The gnomon measures the shadow of the sun to be three chi and four cun long. The upper yang clouds suddenly appear in the Seven Star mansion, with a red color and swirling. Zheng Xuan explains: Xiaoman is at the sixth line of the Zhen trigram, the sixth line position is at卯, which is in the same position as Zhen wood; Zhen wood can be bent or straight, the fifth and sixth lines belong to the Li line, and with the mutual trigram Kan, it forms the image of a chariot wheel. "Rao" refers to its shape forming a circular movement.

○案：古書小滿上陽雲出七星，霍字疑誤，註文末句亦誤。當至不至，多凶言，有大喪，先水後旱，人足太陽脈虛，人多病滿筋急痺痛。小滿太陽用事，其炁不至，故多凶言大喪也。陰炁不退乘陽炁，故先水也；精陽發則旱也。人病筋急，寒暴暑炁轉相加。

The editor notes: Sun's ancient text reads "At Xiaoman, the upper yang clouds emerge with the seven stars," and the character "Huo" in this book is likely a mistake. The concluding sentence of the annotation is also incorrect. When the signs of Xiaoman arrive but do not, there are many ominous predictions, great mourning, first water then drought, the yang meridian of the foot sun is weak, and people suffer from distension, stiffness and pain in the tendons and muscles. Zheng Xuan explains: At Xiaoman, the yang is in command, but its energy does not arrive, hence many ominous predictions and great mourning. Yin energy does not retreat but invades yang energy, hence first great flooding; the pure yang essence is discharged, thus turning into drought. People suffer from stiffness and pain in the tendons and muscles due to the alternating influence of cold and intense heat.

○案：《後漢書》注作「多病筋急庳痛」，滿字疑誤。未當至而至，人足太陽脈盛，人多病沖炁腫。太陽炁早至，過度為病也。○案：此處疑脫應在小雪句，注亦脫災期在燕句。

The editor notes: The "Hou Han Shu" annotation reads "suffering from many diseases, muscle tension, shortness of breath and pain," and the word "man" in this text is suspected to be a mistake. The condition of Xiaoman arrives prematurely before its proper time, causing the foot Taiyang meridian to become excessive, leading to people suffering from upward rushing qi and swelling. Zheng Xuan's annotation: The Taiyang energy arrives too early, exceeding the limit leads to illness. The editor notes: It is suspected that the sentence "it should be at Xiaoshe" is missing here, and the annotation also lacks the sentence "the disaster period is in Yan."

芒種，蚯蚓出。舊說蚯蚓淫邪。晷長二尺四分。長陽雲集，赤如曼曼。芒種於震直上六，上六辰在已，又得巽炁，故集赤不純，巽又長，故曼之也。○案：《後漢書》注作晷長二尺四寸四分，此本缺四寸二字。

On the day of Mangzhong, earthworms emerge from the ground. Zheng Xuan explains: the old view considered earthworms as creatures of Yin, damp and corrupt. The shadow measured by the gnomon is two chi and four parts. Long red clouds gather, continuous and unending. Zheng Xuan explains: Mangzhong corresponds to the upper sixth line of the Zhen trigram. The upper sixth line is in the position of Si, and also receives the influence of Xun, so the gathering clouds are red but not pure. Xun also signifies length, hence the clouds are long and continuous. The editor notes: The annotation in the "Later Han Book" states 'the shadow is two chi, four cun, and four parts', while this book is missing the two characters 'four cun'.

當至不至，多凶言，國有狂令，人足太陽脈虛，多病血痺。太陽用事而巽不至，故多凶言國有狂令也。痺者，炁不逹為病。未當至而至，人足太陽脈盛，多蹶眩頭痛痺。應在大雪。太陽之炁也過盛病也。○案：《後漢書》注頭痛下無庳字，疑衍文。災期在齊。○案：軒轅十二次，自斗十一度至湏女七度日星紀之次，大雪節斗建在子，今吳越分野，齊字恐悞。

At the time of Mangzhong, if the corresponding phenomenon does not occur, there are many ominous rumors, and the state issues reckless edicts. People's Foot Taiyang meridian becomes weak, leading to frequent cases of blood stasis. Zheng Xuan explains: When Taiyang is in command but Xun energy does not arrive, there are many ominous words and the state issues reckless orders.the so-called impediment, refers to disease caused by blocked qi. If it arrives prematurely before its due time, the Foot Taiyang meridian becomes excessive, leading to frequent cases of reversal of qi, dizziness, headache, and impediment disorder. The expected time is at Daxue. Zheng Xuan explains: This is due to excessive Taiyang energy causing disease. The editor notes: The annotation in the "Later Han Book" under "headache" does not include the character "庳," which is likely a later addition. The area affected by calamity should be Qi region. The editor notes: According to the Xuan Yuan Twelve Divisions, from the 11th degree of Douxiu to the 7th degree of Shuxu is called Xingji's division. At Daxue, the handle of the Big Dipper points to the Zi position, which is the territory of Wu-Yue today, so the character "Qi" might be incorrect.

夏至，景風至，暑且溼，蟬鳴，螳螂生，鹿觧角，木莖榮。景風，長大萬物之風也。蟬，蜩。木莖，栁櫬榮華。○案：《太平御覽》引作「夏至景風至，拜大將，封有功」，與此文異，註文亦有訛字。晷長四寸八分。少陰雲出，如水波崇崇。夏至離用事，位直初九，辰子也，故水波崇崇輪轉出也。

On the day of Summer Solstice, the southern wind blows, the weather is hot and humid, cicadas begin to call, mantises are born, deer shed their horns, and the stems of grasses and trees flourish. Zheng Xuan explains: "Jingfeng" refers to the wind that causes all things to grow. "Cicada" is the same as "tiao." The so-called "wooden stems" refer to the branches of willow trees and similar plants that bloom and flourish. The editors note: The "Taiping Yulian" cites "On the day of Summer Solstice, Jingfeng arrives, and a great general is honored and rewarded with titles for his meritorious deeds," which differs from the text of this book, and the annotations also contain errors. The shadow measured by the gnomon is four inches and eight parts. The cloud of the lesser yin rises, appearing like layered water waves. Zheng Xuan explains: Because on the day of Summer Solstice, the Li hexagram is in charge, and the position is at the first line of nine, the hour is in the Zi position, so the cloud appears as layered and swirling water waves.

○案：《後漢書》注夏至晷長一尺四寸八分，此文缺一尺二字。當至不至，邦有大殃，陰陽並傷，口乾嗌痛。陽炁洩極而陰不至，陽功不成，故國有大殃臣廢。陰陽並傷，日月俱食。夏至炁不至則沖炁乗之，故多大寒，令草木夏落也。口乾嗌痛，皆燥病，陰不潤陽謂之燥也。

The editor notes: The annotation in the "Book of the Later Han" states "the length of the shadow at the summer solstice is one foot four inches and eight parts," but this text is missing the word "one foot." If the summer solstice phenomenon does not occur as it should, the country will suffer great calamities, yin and yang will both be damaged, and people will experience dryness in their mouths and throat pain. Zheng Xuan explains: When yang energy is fully released and yin energy does not follow, the function of yang cannot be completed, hence the country suffers great calamity and ministers are dismissed. The phrase "yin and yang are both damaged" refers to solar and lunar eclipses. If the summer solstice phenomenon does not occur, the opposing energy will overpower it, leading to severe cold, causing plants to wither in summer. Dryness in the mouth and throat belongs to the category of dry syndrome; when yin energy cannot moisten yang energy, it is called dryness.

○案：《後漢書》注「當至不至，國有大殃，旱，陰陽並傷，草木夏落，有大寒」，今據鄭注合之，此文脫誤多矣，又疑脫人手陽脈虛句。未當至而至，人手陽脈盛，多病肩痛。應在冬至。陰炁過多以為病也。災期在齊。

The editor notes: The annotation in the "Later Han Book" states, "If it arrives before its time, the country will suffer great calamity, drought, yin and yang both harmed, grass and trees fall in summer, there is great cold." Now, using Zheng Xuan's annotations for verification, this passage in the book has many omissions and errors, and it is suspected that the phrase "human yang pulse is weak" is missing. If the summer solstice arrives before its time, the human yang pulse becomes excessive, leading to more shoulder pain. The expected time is the winter solstice. Zheng Xuan's annotation: This is a disease caused by excessive yin energy. The area affected by the calamity is the state of Qi.

小暑，雲五色出，伯勞鳴，蝦蟇無聲。雲五色出，蓋眾雉。伯勞，咀也。蝦蟇無聲，早出者不復鳴。○案：《禮記·月令》孔頴達疏引此文作「博勞鳴，蝦蟇無聲」，歐陽詢《藝文類聚》引此文又有「博勞性好單按其飛（羽＋夋），其聲嗅嗅，夏至應陰而鳴，冬至而止」五句，疑為註文，《藝文類聚》誤連，而今本亦有脫誤也。晷長二尺四寸四分。黑陰雲出，南黃北黒。小暑於離直六二，六二離爻也，為南黃，互體巽，巽為，故北黒也。

On the day of Xiao Shu, clouds of five colors appeared, the bird Bo Laow called, and the toad became silent. Zheng Xuan commented: the appearance of clouds of five colors is probably similar to the plumage of many wild chickens. Bo Laow is the same as Ju. The toad being silent indicates that the earlier batch has already stopped calling. The editor notes: The Kong Yingda commentary in the "Liji · Yue Ling" cites this passage as "Bo Laow calls, the toad is silent"; the "Yiwen Lüji" by Ouyang Xun cites this passage with an additional five sentences: "Bo Laow is a bird that likes to fly alone, its sound is soft, it calls at the summer solstice in response to the yin and stops at the winter solstice." It is suspected that these are annotations, and the "Yiwen Lüji" mistakenly connected them with the main text, while the current version also has omissions. The shadow measured by the gua biao is two chi four cun four fen long. Black clouds of yin rise, with yellow on the south and black on the north. Zheng Xuan commented: Xiao Shu is at the second line of the Li trigram. The second line is the Li trigram, so the south is yellow; the mutual trigram is Xun, which governs the color, so the north is black.

○案：此注巽為下有脫字。當至不至，前小水後小旱，有兵，人足陽明脈虛，多病洩注腹痛。離炁不至，故小水後小旱，有少兵，兵無少者。洩注腹痛，皆離炁不至之病也。未當至而至，人足陽明脈盛，多病臚腫。離炁早至，則後多傷性也。應在小寒，災期在齊。○案：此處宜應在小寒，小雪誤，今改正。

The editor notes: This annotation, under "Xun represents," is missing some characters. When the time for Xiaoshu arrives but does not, there will first be small water and then small drought, along with minor military conflicts. The person's foot Yangming meridian becomes weak, leading to frequent diarrhea and abdominal pain. Zheng Xuan explains: The qi of Li does not arrive, hence first there is small water and then small drought, along with minor military conflicts, but the military conflict is not truly minor. Diarrhea and abdominal pain are all diseases caused by the failure of Li qi to arrive. If the time arrives before it should, the person's foot Yangming meridian becomes excessive, leading to frequent abdominal distension. Zheng Xuan explains: If the qi of Li arrives too early, it will later cause harm to the nature of the person. The time of occurrence is Xiaohan, and the area affected by disaster should be Qi. The editor notes: Here it should be "Xiaohan," the original text mistakenly says "Xiaoxue," which is now corrected.

大暑，雨溼，半夏生。半夏，草名。晷長三尺四寸。陰雲出，南赤北倉。大暑於離直九三，九三辰在辰，得巽炁，離為火故南赤，巽木故北倉。○案：杜公瞻《編珠》引作「大暑雲出南黃北倉」。

On the day of the Dog Days (Dàshǔ), there is frequent rain and humidity, and the plant Banxia grows vigorously. Zheng Xuan explains: Banxia is the name of a medicinal herb. The shadow measured by the gnomon is three feet four inches long. Dark clouds rise, with a reddish color to the south and a bluish color to the north. Zheng Xuan explains: Dàshǔ corresponds to the third line of the Li trigram, which is in the position of Chen. The third line receives the energy of Xun; since Li belongs to fire, the south appears red; since Xun belongs to wood, the north appears blue. The editor notes: Du Gongzhan's "Bi Zhu" cites it as "During Dàshǔ, clouds emerge with yellow to the south and blue to the north."

當至不至，外兵作，來年飢，人手少陽脈虛，多病筋痺胸痛。大暑之炁不至，後亦寒暴害。九三互體兊，上直畢，畢為，故外兵作也。兊又為剛滷，當國不生物，大暑應在大寒，容地之萌，故來年飢。筋痺，暑溼之疾，盛暑溼而炁不至於人，主筋痺之病也。

When the heat of the Dog Days (Dàshǔ) is supposed to arrive but does not, external troubles and military conflicts will arise. There will be famine in the following year, and people's Hand Yang Ming meridian will be weak, leading to many cases of muscle and tendon disorders and chest pain. Zheng Xuan explains: If the heat of the Dog Days does not arrive, there will also be a sudden outbreak of cold weather causing harm. The mutual trigram of Nine in the Third is Dui, which is positioned over the Net mansion (Bìsù), which governs military affairs, so external troubles and military conflicts will arise. Dui also represents a place of harshness and salt, and the country at this time will not grow crops. The timing of Dàshǔ corresponds to Dàhán, which encompasses the potential for life to emerge on the earth, so there will be famine in the following year. Muscle and tendon disorders are diseases caused by summer dampness. When the intense heat is humid and the energy cannot reach the body, it leads to muscle and tendon disorders.

○案：注畢為下有脫字，容地句亦疑誤。未當至而至，人手少陽脈盛，多病脛痛惡炁。陰炁早至亦為此病。應在大寒，災期在燕。

The editor notes: In the annotation, there is a missing character after "毕为," and the sentence "容地" is suspected to be incorrect. The condition of Dog Day (Dazhu) has not yet arrived but comes early, causing the hand shaoyang meridian to become excessive, leading to more cases of leg pain and diseases caused by evil qi. Zheng Xuan's annotation says: The excessive arrival of yin qi can also cause this disease. The time of occurrence is during the Great Cold, and the affected region is Yan.

立秋，涼風至，白露下，虎嘯，腐草為嗌，蜻蚓鳴。涼風，風有寒炁。白露，露得寒炁始轉白。虎嘯始盛，秋炁有猛意。舊說腐草為鳴，今言嗌，其物異名乎。蜻蚓，蟋蟀之名也。○案：《太平御覽》引作「立秋涼風至，報土功，祀四鄰」，又《文選》李善注引作「立秋蜻蛚鳴」，蚓字應作蛚。晷長四尺三寸六分。濁陰雲出，上如赤繒列，下黃獘。立秋於離直九四，辰在午，又互體巽，故上如赤繒列，齊平也。立秋直坤黃色，故名黃獘也。

On the day of the Beginning of Autumn, a cool wind comes, white dew falls, tigers begin to roar, decayed grass turns into fireflies (this text reads 'yì'), and the cricket starts to chirp. Zheng Xuan explains: the cool wind is a wind carrying a cold quality. White dew is dew that has acquired the cold quality and begins to turn white. The sound of the tiger's roar becomes more intense, indicating the autumnal qi has a fierce nature. The old saying refers to 'decayed grass becomes fireflies', but now it is written as 'yì', which is probably another name for the same thing. The term 'qīng yǐn' is another name for the cricket. The editor notes: The 'Taiping Yulian' cites 'On the day of the Beginning of Autumn, the cool wind arrives, reporting the completion of earth works, and offering sacrifices to the four neighbors'; also, the 'Wenxuan' with Li Shàn's commentary cites 'On the day of the Beginning of Autumn, the cricket chirps', and the character 'yǐn' should be 'yín'. The gnomon's shadow measures four feet three inches and six parts. The turbid dark clouds rise, with the upper part resembling red silk arranged in order, and the lower part appearing yellow like silk. Zheng Xuan explains: the Beginning of Autumn is at the Nine in the Fourth line of the Li trigram, the hour position is in the hour of Wu, and there is also the mutual trigram of Xun, so the upper part resembles red silk arranged in order, where '列' means to arrange in order. The Beginning of Autumn is at the position of Kun, which is yellow, so it is called the yellow disease.

○案：獘字疑作幣幣。當至不至，暴風為災，年歲不入，人足少陽脈虛，多病癘，少陽炁中寒白芒芒。立秋之炁不至，後亦暴風為災也。四互體巽，巽為風災也，風有散物，故年不入也。立秋應立春，孚甲將觧而更寒，故人病癘。陰乗陽，故少陽炁中寒也。白芒芒者，離以非時見也。人足者，例宜言手。未當至而至，人足少陽脈盛，多病咳嗽上炁咽喉腫。立秋則陰炁脅陽炁未服，故咳嗽咽喉腫也。應在立春，災期亦在衛也。

The editor notes: The character "獘" is likely a mistake and should be "币" (this character appears again in the text). When the time for the arrival of autumn comes but does not arrive, a violent storm becomes a disaster, resulting in no harvest for the year. The person's foot yang meridian is weak, leading to frequent outbreaks of epidemic diseases. The yang energy of the lesser yang is internally cold, and there is a white misty appearance. Zheng Xuan explains: If the autumn energy does not arrive, there will also be violent storms causing disasters. The mutual trigram of nine four is Xun, which represents wind, hence causing wind disasters. Wind disperses all things, hence there is no harvest for the year. Autumn corresponds to spring, and the seed shells are about to open but instead become cold, hence people suffer from epidemic diseases. Yin energy invades yang energy, hence the lesser yang energy is internally cold. The term "white misty" refers to the fire energy not being in season. The text mentions "foot," but according to the convention, it should be "hand." If the time for autumn comes early before it should, the foot yang meridian becomes excessive, leading to frequent cases of coughing, upward rushing of qi, and swollen throat. Zheng Xuan explains: When the autumn yin energy forces its way in while yang energy has not yet retreated, causing coughing and swollen throat. The time of occurrence is in spring, and the area affected is the region of Wei.

處暑，雨水，寒蟬鳴。雨水，多雨。寒蟬，秋蟬。晷長五尺三寸二分。赤陰雲出，南黃北黑。處暑於離直六五，六五辰在夘，得震炁，震為，故南黃也。○案：《初學記》作南黃北蒼，注震為下亦有脫字。

On the day of the Beginning of Autumn, there is much rain, and cold cicadas make noise. Zheng Xuan explains: the term 'rain' refers to the fact that there is much rain at this time. Cold cicadas are cicadas of autumn. The shadow measured by the gnomon is five feet three inches and two parts. Red clouds rise, with yellow on the south and black on the north. Zheng Xuan explains: the Beginning of Autumn is at the sixth line of the fifth position in the Li trigram. The fifth position corresponds to the hour of Mao, which receives the energy of Zhen. Zhen governs its color, so the south is yellow. The editor notes: The "Initial Learning" records it as 'yellow on the south and blue on the north'; there is also a missing character after 'Zhen governs' in the annotation.

當至不至，國有淫令，四方兵起，人手太陰脈虛，多病脹身熱，來年麥不為。未當至而至，人手太陰脈盛，多病脹身熱不汗出。陰炁早至即寒炁盛，故病脹身熱不汗。○案：《後漢書》注「當至不至，國多浮令，兵起，來年麥不熟」，此文疑倒置。應在雨水，災期在鄭。

At the time when the heat should subside but does not, the country will have excessive and unrestrained government orders, wars will break out in all directions, and people's hand Taiyin pulse will be weak, leading to frequent cases of abdominal distension and body heat, and the wheat of the following year will not mature properly. If it arrives earlier than expected, the hand Taiyin pulse will be excessive, leading to frequent cases of abdominal distension and body heat without sweating. Zheng Xuan commented: the arrival of Yin energy too early indicates excessive cold energy, hence the illness manifests as abdominal distension, body heat, and no sweating. The editor notes: The annotations in the "Book of the Later Han" state 'when it should arrive but does not, the country has excessive orders, wars break out, and the wheat of the following year does not mature,' and these sentences in this text may be reversed. The expected time is during the rain and water season, and the area affected by the disaster should be in the region of Zheng.

白露，雲炁五色，蜻蛚上堂，鷹祭鳥，燕子去室，鳥雌雄別。燕子去室，不復在於巢，習飛騰也。鳥雌雄別，生乳之炁上者。晷長六尺二寸八分。黃陰雲出，南黑北黃。白露於離直上九，上九艮爻也，故北黃；辰在戌，得乾炁君成，故南黑也。○案：小注君成二字疑誤。

On the day of Bai Lu, clouds displayed five colors, the cricket climbed onto the hall, the hawk displayed its captured birds as an offering, the swallow left the house, and birds of opposite sexes lived apart. Zheng Xuan explained: the swallow leaving the house no longer staying in its nest is practicing flight. Birds of opposite sexes living apart indicates that the qi of reproduction and nursing has completed its ascent. The shadow measured by the gnomon was six chi, two cun, and eight fen long. Yellow clouds rose, with black on the south and yellow on the north. Zheng Xuan explained: Bai Lu is at the upper ninth line of the Li trigram, which is the Gen trigram, so the north is yellow; the hour of Chen is at Xu, receiving the Qi of Qian to form the image of a ruler, so the south is black. The editor notes: the characters 'jun cheng' in the small annotation may be incorrect.

當至不至，六畜多傷，人足太陰脈虛，人多病痤疽洩。白露應在驚蟄，陽炁大洩，萬物新出而寒傷之，故座疽也。陽炁發洩故也，故洩之。未當至而至，人足太陰脈盛，多病心脹閉痔瘕。陽炁未盡強陰脅之為病，人足於例亦為手也。應在驚蟄，災在魯也。

The arrival of White Dew is supposed to occur but does not, leading to much damage to livestock. Humans experience weakness in the Foot Taiyin meridian and are prone to acne, carbuncles, and diarrhea. Zheng Xuan explains: The appropriate time for White Dew is at the time of Start of Awakening of Insects, when yang energy is greatly released, and all things are renewed but are harmed by cold air, hence causing acne and carbuncles. This is also due to the release of yang energy, hence also causing diarrhea. If it arrives prematurely before its due time, the Foot Taiyin meridian becomes excessive, leading to fullness and blockage in the chest area, constipation, hemorrhoids, and masses. Zheng Xuan explains: When yang energy has not yet fully retreated and the excessive yin energy forces it, illness occurs. The text mentions 'human foot,' but according to the conventions, it should be 'hand.' The appropriate time is at Start of Awakening of Insects, and the area affected by calamity is in Lu.

秋分，風涼慘，雷始収，鷙鳥擊，元鳥歸，昌盍風至。収藏也。鷙鳥，鷹鸇之屬也。元鳥隨陽，故南歸也。昌盍，蓋藏物之風也。○案：《太平御覽》引作「秋分閶闔風至，觧懸垂，琴瑟不張」，與此文異。晷長七尺二寸四分。白雲出，南黃北白。秋分於兊直初九，初九震爻，為南黃；黃猶兊，故北白。

On the day of Autumn Equinox, the wind becomes cool, bleak, and mournful, thunder begins to subside, fierce birds hunt their prey, swallows fly southward, and the western阊阖 wind blows in. Zheng Xuan explains: all of these signify the principle of collection and storage. The fierce birds refer to eagles and zhan. Swallows follow the yang energy, hence they fly south. 阊阖 is likely the wind that collects and stores all things. The editors note: The "Taiping Yulian" cites "On the day of Autumn Equinox, the 阊阖 wind arrives, the suspended bells are removed, and the zithers and qin are not played," which differs from the text of this book. The shadow measured by the gnomon is seven feet two inches and four parts. White clouds rise, with yellow on the south and white on the north. Zheng Xuan explains: On the day of Autumn Equinox, the trigram is Dui, with the initial line (初九) at the beginning, which corresponds to the trigram Zhen. Therefore, the south is yellow; yellow still belongs to Dui, hence the north is white.

○案：古書白陽雲作白陰雲。當至不至，草木復榮，人手少陽脈虛，多病溫悲心痛。未當至而至，人手少陽脈盛，多病肛脅鬲痛。心炁盛，故肛脅鬲痛。應在春分，災期在周。

The editor notes: The ancient book by Sun氏 writes "white yang cloud" as "white yin cloud." If the signs of autumn equinox have not arrived by the time they should, the grass and trees will revive again, and people's hand shaoyang pulse will be weak, leading to more cases of warm diseases, sorrow, and heart pain. If the signs arrive prematurely before their time, the hand shaoyang pulse will be excessive, causing more cases of pain in the anus, flanks, and between the ribs. Zheng Xuan comments: Because the heart qi is excessive, there is pain in the anus, flanks, and between the ribs. The time of occurrence should be at the spring equinox, and the area affected by calamity is the Zhou region.

寒露，霜小下，秋草死，眾鳥去。霜小下，陰著也。秋草死，眾鳥暑來寒去。晷長八尺二寸。正陽雲出如冠纓。寒露於兊直九二，九二辰在寅，得艮炁形似冠纓者，艮象也。○案：古書作正陰雲出如冠纓，鄭注亦作冠纓，正文脫纓字，今補入。

On the day of Hanlu, light frost descends, autumn grass withers, and birds depart. Zheng Xuan explains: the descent of light frost indicates that the Yin energy has already attached itself to objects. The withering of autumn grass and the departure of birds are because when heat comes, birds arrive; when cold comes, birds leave. The shadow measured by the gnomon is eight chi and two cun long. Pure Yang clouds rise, appearing like a crown and its tassel. Zheng Xuan explains: Hanlu corresponds to the second line of the Dui trigram, with the second line's position being寅, receiving the energy of Gen, thus appearing like a crown and its tassel, which is the physical manifestation of Gen. The editor notes: Sun's ancient text reads 'pure Yin clouds rise like a crown and its tassel,' Zheng's commentary also mentions 'crown and its tassel,' but the original text is missing the character 'tassel,' which is now restored.

當至不至，來年榖不成，六畜鳥獸被殃，人足蹶陰脈虛，多病疪疼腰痛。九二坎爻也，為脊，炁不至疪疼也。人足於例宜為手也。○案：《後漢書》注作人病疝瘕腰痛。不當至而至，人足蹶陰脈盛，多病痛肛中熱。強陰脅衰，故多病肛中熱也。○案：《後漢書》注作多病痰熱中。應在清明。○災在秦也。

The arrival of the Cold Dew is delayed, leading to unripe grain in the following year, livestock and birds suffering, and the foot厥阴 meridian of humans becoming weak, resulting in frequent cases of arthralgia and lower back pain. Zheng Xuan explains: Nine Two is the Kan line, which governs the spine and back; if the qi does not reach, it causes arthralgia. The text mentions 'foot,' but according to the convention, it should be 'hand.' The editor notes: The annotation in the Book of the Later Han states 'human disease with hernia, abdominal pain, and lower back pain.' If the Cold Dew arrives prematurely when it should not, the foot厥阴 meridian becomes excessive, leading to pain and heat inside the anus. Zheng Xuan explains: Strong yin qi forces the weak yang qi, hence causing heat inside the anus. The editor notes: The annotation in the Book of the Later Han states 'frequent cases of phlegm-heat in the middle jiao.' The time of occurrence is around Qingming. The affected region is Qin.

霜降，候雁南向，豺祭獸，霜大下，草未死。候雁南向，陽炁盡之候也。豺將食獸，必先祭也。草禾或為草木。晷長九尺一寸六分。太陽雲出，上如羊，下如磻石。霜降於兊直六三，六三兊爻為羊，又上直礪石之星，故上如羊下如磻石。○案：《初學記》作太陰雲出。

On the day of Frost's Descent, the geese wait for the season and fly south, the jackals arrange the game they have caught and perform a sacrifice, heavy frost falls, but the grass has not yet withered completely. Zheng Xuan explains: the southward flight of the geese is a sign of the waning yang energy. The jackals, before eating the game, must first arrange it and perform a sacrifice. Some versions of the text read 'grass and trees' instead of 'grass and grain'. The shadow measured by the gnomon is nine feet one inch and six parts. The clouds of the sun rise, with the upper part resembling a sheep and the lower part resembling a grinding stone. Zheng Xuan explains: Frost's Descent falls on the sixth line of the third position in the Dui hexagram. The sixth line is the Dui line and represents a sheep, and the upper position corresponds to the star of the grinding stone, so the upper part is like a sheep and the lower part is like a grinding stone. The editors note: The "Initial Learning" records it as "the cloud of Taiyin rises".

當至不至，萬物大耗，來年多大風，人足蹶陰脈虛，多病腰痛。霜降炁不至，則陽炁不伏，當死更生，故令物虛耗。六又互體巽，則暴發，來年即為大風也；又撓屈萬物，故令人患其腰痛也。未當至而至，人足蹶陰脈盛，多病喉風腫。陰炁早至而脅陽也，又互體離，離巽火得風腫。○案：《後漢書》注作多病胃脅支滿。應在榖雨，災期在趙。

At the time of the frost descent, if the cold weather does not arrive as expected, all things will suffer great losses, and the following year will have much wind, with people suffering from weakness in the foot's jueyin meridian and frequent lower back pain. Zheng Xuan explains: if the frost descent does not arrive, yang energy cannot retreat and conceal itself, and things that should wither will instead revive, causing great depletion of all things. The sixth line in the third position also has the mutual trigram of Xun, which will lead to sudden outbreaks, resulting in strong winds the following year. Wind damages and bends all things, hence causing lower back pain. If the frost descent arrives prematurely before its time, the foot's jueyin meridian will become excessive, leading to frequent throat swelling. Zheng Xuan explains: if the yin energy arrives too early and forces yang energy, and since there is also the trigram of Li, the fire of Li meeting the wind of Xun will cause swelling. The editor notes: the annotation in the "Later Han Book" states "many suffer from stomach and side fullness." The time of occurrence is around the time of Grain Rain, and the affected region is Zhao.

立冬，不周風至，始冰，薺麥生，賓爵入水為蛤。立冬應用事，陽炁生異，故不周風至。周達萬物之不及時者，時草死盡，惟薺麥生耳。賓爵入水為蛤，亦物應時之變候。晷長丈一寸二分。陰雲出接。立冬於兊直九四，九四辰在午，火性炎上，故接。○案：《太平御覽》引作「立冬不周風至，修宮室，完邉城，八風以時則陰陽正，治道成，萬物得以育生」，與此文異。

On the day of the Beginning of Winter, the wind from the northwest, the Wind of Not-Spreading, comes, and the water begins to freeze. The plant called ji and the grain called mai start to sprout, and the bird called bin qie enters the water and turns into a clam. Zheng Xuan explains: On the day of the Beginning of Winter, the yang energy begins to produce changes, so the Wind of Not-Spreading arrives. This wind reaches everywhere and benefits those things that have not yet caught up with the season. At this time, all grasses have withered, but ji and mai are still growing. The transformation of the bin qie bird into a clam is also a sign of how things change in accordance with the season. The shadow measured by the gnomon is one zhang, one cun, and two fen long. Dark clouds rise and connect with each other. Zheng Xuan explains: The Beginning of Winter is in the Dui trigram at the Nine in the Fourth line. The Nine in the Fourth line is at the position of Wu, which is the position of fire, which rises upward, so the clouds connect. The editor notes: The "Taiping Yulian" quotes it as "On the day of the Beginning of Winter, the Wind of Not-Spreading comes, and people repair their palaces and complete the borders of their cities. The eight winds come at the proper time, and yin and yang are in harmony, the way of governance is established, and all things are able to grow and be born," which is different from the text of this book.

當至不至，地炁不藏，立夏反寒，早旱晚水，萬物不成，人手少陽脈虛，多病溫心煩。未當至而至，人手少陽脈盛，多病臂掌痛。陰脈在內，故炁早至為病，令人掌及臂痛也。應在立夏，災期在魏。

At the time of the beginning of winter, if the weather does not arrive as expected, the earth's energy cannot be stored. Instead, it becomes cold at the beginning of summer. There is drought in the early period and flooding in the later period, leading to the failure of crops to mature. People suffer from weakness in the hand yang meridian, and are prone to warm diseases and irritability. If the weather arrives prematurely before its time, the hand yang meridian becomes excessive, leading to pain in the arms and palms. Zheng Xuan explains: the yin meridian flows internally, so if the energy arrives too early, it causes illness, resulting in pain in the palms and arms. The expected time is at the beginning of summer, and the area affected by disaster is in the state of Wei.

小雪，陰寒，熊羆入穴，雉入水為蜃。雉入水亦為蜃蛤。晷長丈一尺八分。陰雲出而黑。小雪於兊在九五，九五兊爻得坎炁故黒。當至不至，來年五榖傷，蠶麥不為，人心主脈虛，多病肘腋痛。未當至而至，人心主脈盛，人多病腹耳痛。九五坎爻故耳病也，辰在申炁得故腹痛。○案：此注疑有脫誤。應在小滿，災期在魯。

On the day of Xiaoxue, the weather is gloomy and cold, with bears and badgers retreating into their dens, and wild pheasants entering the water to transform into clams. Zheng Xuan explains: wild pheasants entering the water become clams. The shadow measured by the gnomon is one zhang, one chi, eight fen long. Dark clouds rise and appear black. Zheng Xuan explains: Xiaoxue corresponds to the Dui trigram at the Nine in the Fifth line. The Nine in the Fifth is the Dui line but receives the energy of Kan, hence the black color. If the Xiaoxue phenomenon occurs when it should, then the next year's grain will be damaged, silkworms and wheat will not mature, and the heart's main pulse will be weak, leading to frequent pain in the elbows and armpits. If it arrives prematurely before it should, the heart's main pulse will be excessive, causing frequent abdominal and ear pain. Zheng Xuan explains: the Nine in the Fifth is the Kan line, hence ear diseases; the Chen position is in Shen and receives its energy, hence abdominal pain. The editor notes: this annotation may have omissions or errors. The expected time should be at Xiaoman, and the area affected by disaster should be in Lu.

大雪，魚負冰，雨雪。負冰，上近冰也。雨雪者，明不復雨水。晷長丈二尺四分。長雲出黑如介。大雪於兊直上六，上六辰在已，得巽炁為長，始分或如介未聞。○案：古書作陰雲出而分。

On the day of a heavy snowfall, fish swim near the ice layer beneath the surface, and snow falls from the sky. Zheng Xuan explains: the term "negative ice" refers to fish rising to the surface and coming close to the ice. The mention of "rain and snow" indicates that rain will no longer fall afterwards. The shadow measured by the gnomon is one zhang, two chi, four cun. Long clouds rise, dark in color like armor. Zheng Xuan explains: heavy snow occurs at the upper sixth line of the Dui trigram. The upper sixth position corresponds to the hour of巳, receiving the energy of Xun, hence the long shape of the clouds. As for the saying "beginning to divide" or "like armor," there has not been a clear explanation yet. The editor notes: the ancient book by Sun氏 states "dark clouds emerge and divide."

當至不至，溫炁洩，夏蝗生，大水，人手心主脈虛，多病少炁五疸水腫。未當至而至，人手心主脈盛，多病癰疽腫痛。盛陽之炁早至結，則為癰疽。冬萬物孚甲，炁早至故多疽而痛。應在芒種，災期在衛。

The time for heavy snow has arrived but has not come, causing warm air to escape externally. In summer, locust plagues occur, and great floods happen. The pulse of the palm of the hand becomes weak, leading to frequent shortness of breath, five types of jaundice, and edema. If the heavy snow arrives prematurely before its due time, the pulse of the palm of the hand becomes excessive, leading to frequent abscesses and swellings. Zheng Xuan explains: excessive yang energy arriving too early and stagnating leads to abscesses. In winter, all things are covered with their outer layers, and excessive yang energy arriving too early causes frequent sores and pain. The time of occurrence is at Mangzhong, and the affected region is Wei.

聖人仰取象於天，俯取法於地，以知陰陽精所應。精，晷及雲炁也。應者，應人君政之進退。故日者，眾陽之精也，天所以照四方，因以立定。二十四炁始於冬至，終於大雪，周天三百六十五日分之。

The sage looked up to observe the patterns of heaven and looked down to study the principles of earth, in order to understand the subtle interactions between yin and yang. Zheng Xuan explained that "jing" refers to the sun's shadow and clouds, and "ying" means the response to the ruler's policies and decrees. The sun is the essence of all yang, used by heaven to illuminate all directions, thus establishing the measures and regulations. The twenty-four solar terms begin with the winter solstice and end with major snow, distributing the 365 and one fourth days of the celestial cycle among them.

一陰一陽分之，各得八十二日有竒；分為普，得九十一日有竒。四正分而成八節，節四十五日二十一分。八節各三分，各得十五日七分，而為一炁也。分滿三十二為一日。令備，或為復。言陰陽四時八節二十四炁各如其分之日數，令備為一歲。備，足也。復備同義，說者以為疑字耳，言備或為復。人自以為法度焉。二十四炁其復合於晷應，其法皆先復之二日左同右。

According to the division of yin and yang, each gets eighty-two days and some extra; according to the division of the four seasons, each gets ninety-one days and some extra. The four cardinal trigrams are divided into eight solar terms, each solar term being forty-five days and twenty-one parts; each solar term is further divided into three parts, each part being fifteen days and seven parts, thus forming a solar term. When the parts amount to thirty-two, it counts as one day. Zheng Xuan explained: "To make complete." Some versions read "To make return." This means that yin and yang, the four seasons, the eight solar terms, and the twenty-four solar terms each follow their respective number of days, to make a complete year. "Complete" means sufficient. "Return" and "complete" have the same meaning, and commentators think that "return" might be a mistaken character, hence it is said that "complete" or "return" can be used. People use these as their standards. The verification of the twenty-four solar terms with the shadow length is recombined, and the method is to start two days earlier, with the same amount on both sides.