The Divine Emperor Shen Nong established the political principles and regulations for humanity.

政典曰：惟天生民，惟君奉天，惟食喪祭衣服教化，一歸於政。皇曰：我惟生無德，咸若古政。嗟爾四方之君，有官有業，乃子乃父，乃兄乃弟，無亂於政。昔二君始王，未有書契，結繩而治，交易而生，亦惟歸政。昔在天皇，肇修文教，始畫八卦，明君臣民物陰陽兵象，以代結繩之政。出言惟辭，制器惟象，動作惟變，卜筮惟占。天皇氏歸氣，我惟代政，惟若古道以立政。

The "Political Classic" says: Heaven produces myriad people, and the ruler inherits the mandate of Heaven; matters such as food and drink, funerals, worship, clothing, and education and moral guidance all fall under the realm of governance. The divine emperor Shen Nong said: I have no special virtue, and I follow the ancient laws and regulations. Alas, you rulers of the four directions, all officials and professionals, sons, fathers, brothers, and brothers, do not disrupt governance. In the past, two rulers first began to be called kings, and at that time there were no written records or contracts, so they used knotted ropes to govern and trade to sustain life, and these also belonged to governance. In the past, the heavenly emperor Fuxi first promoted cultural education, drawing the Eight Trigrams, explaining the eight aspects of ruler, minister, people, things, yin, yang, military, and symbols, to replace the system of knotted ropes. Speech became words, making objects followed the model, action showed change, and divination was used to make decisions. When the heavenly emperor's spirit departed, I took over governance, and could only follow the ancient ways to establish regulations.

皇曰：正天時，因地利，惟厚於民。民惟邦本，食惟民天。農不正，食不豐；民不正，業不專。惟民有數，惟食有節，惟農有教。林林生人，無亂政典。

The Human Emperor said: Rectify the heavenly timing, rely on the advantage of the land, and must treat the people kindly. The people are the foundation of the state, and grain is the people's heaven. If agricultural affairs are not properly managed, grain will not be abundant; if the people's hearts are not properly aligned, their primary occupations will not be focused. Population should have a fixed number, diet should be regulated, and farming should be taught. All living beings multiply endlessly, and none should disturb this Book of Governance. The phrase "the people are the foundation of the state" is later found in the Book of Documents, the Five Songs, but here it is attributed to the Divine Farmer. This is a clear example of the ancient Three Barrows borrowing later idioms, and it is also a point often cited by those who have questioned the authenticity of the text.

政典曰：君正一道，二三凶。臣正一德，有常吉。時正惟四，亂時不植。氣正惟和，氣亂作癘。官正惟百，民正惟四，色正惟五，惟質惟良。病正四百四，藥正三百六十五。過數乃亂，而昏而毒。道正惟常，過政反僻。刑正平，過正反私。祿正滿，過正反侈。禮正度，過政反僭。樂正和，過政反流。治正簡，過政反亂。喪正哀，過政反遊。干戈正亂，過政反危。市肆正貨，過政反邪。譏禁正非，過政失用。

The "Political Classic" says: The sovereign upholds righteousness through a single path; if he is fickle-minded, it will bring misfortune. The minister upholds righteousness through one virtue; if he persists with consistency, it will bring good fortune. The seasons are correct only in the four seasons; if they are disordered, crops will not grow. The climate is correct only when it is harmonious; if it is disordered, plague will arise. Official positions are correct in one hundred kinds; the people's occupations are correct in four categories; colors are correct in the five colors; what is precious is simplicity and purity. The names of diseases are correct in four hundred and four kinds; the medicines are correct in three hundred and sixty-five kinds; exceeding these numbers will lead to disorder, and people will become confused and poisoned. The way of upholding righteousness lies in constancy; excessive governance leads to deviation. Punishment upholds righteousness through fairness; excessive punishment leads to partiality. Salary upholds righteousness through sufficiency; excessive salary leads to luxury. Ritual upholds righteousness through moderation; excessive ritual leads to overstepping. Music upholds righteousness through harmony; excessive music leads to licentiousness. Governance upholds righteousness through simplicity; excessive governance leads to confusion. Mourning upholds righteousness through sorrow; excessive mourning leads to superficiality. The use of military force upholds righteousness through quelling disorder; excessive use leads to danger. Markets and shops uphold righteousness through the circulation of goods; excessive regulation leads to deceit. Inspection and enforcement uphold righteousness through the correction of faults; excessive enforcement loses its function. The whole passage contrasts "righteousness" with "excess" repeatedly, emphasizing the principle that all things should be measured and that excess is as bad as deficiency.

皇曰：嗟爾有官有業，乃子乃父，乃兄乃弟，咸若我辭，一歸於正。皇曰：君相信任惟正，相君··位惟忠，相官統治惟公，官相代位惟勤，民官撫愛惟仁，官民事上惟業。父無不義，厥子惟孝。兄無不友，厥弟惟恭。夫不遊，妻不淫，師不怠，教不失。刑者形也，形爾身。道者導也，導爾志。禮者制也，制爾情。樂者和也，和爾聲。政者正也，正其事。

The Human Emperor said: Alas, you who hold official positions and have occupations, whether you are sons, fathers, elder brothers, or younger brothers, you all should follow my words and be upright in your conduct. The Human Emperor said: A ruler should treat his ministers with trust; ministers should serve the ruler with loyalty; ministers should govern the officials with fairness; officials should carry out the duties assigned to them with diligence; officials should deal with the people with benevolence; and the people should serve the government by fulfilling their respective duties. If a father has no unjust deeds, his son will naturally be filial; if an elder brother has no unkind behavior, his younger brother will naturally be respectful. If a husband does not wander about, his wife will not be licentious; if a teacher does not slack off, education will not fail. The term '刑' means '形', which refers to shaping one's body; '道' means '导', which refers to guiding one's aspirations; '礼' means '制', which refers to controlling one's emotions; '乐' means '和', which refers to harmonizing one's voice; and '政' means '正', which refers to rectifying one's affairs. The use of five pairs of homophones at the end is a common technique in the Han dynasty's study of phonetic explanation.

爻卦大象： 乾形天 地天降氣 日天中道 月天夜明 山天曲上 川天曲下 雲天成陰 氣天習蒙 坤形地 天地圓丘 日地圜宮 月地斜曲 山地險徑 川地廣平 雲地高林 氣地下溼

The "Xing Fen" establishes hexagrams based on "form," paired with the "Kun and Qian Yi." Its eight hexagrams are: the Qian form represents Heaven, the Kun form represents Earth, the Yang form represents the Sun, the Yin form represents the Moon, the Earth form represents Mountains, the Water form represents Rivers, the Rain form represents Clouds, and the Wind form represents Qi. These are combined in pairs to form sixty-four hexagrams. The first set, with the Qian form as Heaven: Heaven and Earth combined, its image is "descending Qi"; the Sun and Heaven combined, its image is "middle path," meaning the Sun travels along the central path of Heaven; the Moon and Heaven combined, its image is "night illumination"; the Mountain and Heaven combined, its image is "curved upward," meaning the mountain's shape curves upward; the River and Heaven combined, its image is "curved downward"; the Cloud and Heaven combined, its image is "forming shadow"; the Qi and Heaven combined, its image is "layered obscurity," meaning layered veils. The second set, with the Kun form as Earth: Heaven and Earth combined, its image is "circular mound," referring to the circular altar for Heaven worship; the Sun and Earth combined, its image is "circular palace"; the Moon and Earth combined, its image is "slanting curve"; the Mountain and Earth combined, its image is "dangerous path"; the River and Earth combined, its image is "broad plain"; the Cloud and Earth combined, its image is "high forest"; the Qi and Earth combined, its image is "low dampness," referring to low and damp areas.

陽形日 天日昭明 地日景隨 月日從朔 山日沉西 川日流光 雲日蔽霠 氣日緡蔀 陰形月 天月淫 地月伏輝 日月代明 山月升騰 川月東浮 雲月藏宮 氣月冥陰

The third line describes the yang forms associated with the sun: Heaven and the sun overlap, their image is "Zhao Ming" (bright and clear); Earth and the sun overlap, their image is "Jing Sui" (shadow follows the sunlight); Moon and the sun overlap, their image is "Cong Shuo" (following the new moon), referring to when the moon and sun are together during the new moon; Mountain and the sun overlap, their image is "Chen Xi" (sinking west); River and the sun overlap, their image is "Liu Guang" (flowing light); Cloud and the sun overlap, their image is "Bi Yin" (obscuring), where Yin refers to shadow, meaning clouds block the sunlight; Qi and the sun overlap, their image is "Mian Bu" (darkness covering), meaning darkness covers. The fourth line describes the yin forms associated with the moon: Heaven and the moon overlap, their image is "Yin" (excess), referring to the moon moving beyond its course; Earth and the moon overlap, their image is "Fu Hui" (hidden brilliance); Sun and the moon overlap, their image is "Dai Ming" (alternating illumination), meaning the sun and moon take turns illuminating; Mountain and the moon overlap, their image is "Sheng Teng" (rising and ascending); River and the moon overlap, their image is "Dong Fu" (floating east); Cloud and the moon overlap, their image is "Cang Gong" (hiding the palace); Qi and the moon overlap, their image is "Ming Yin" (darkness and shadow). These two lines specifically discuss the light and shadow phenomena when the sun and moon meet with heaven, earth, mountains, and rivers, with the imagery having a poetic and pictorial quality.

土形山 天山嶽 地山盤石 曰山危峰 月山斜巔 川山島 雲山岫 氣山岩 水形川 天川漢 地川河 日川湖 月川曲池 山川澗 雲川溪 氣川泉

The Fifth Row, Earth Phase, governs mountains: Heaven and mountain overlap, its image is "mountain peak"; Earth and mountain overlap, its image is "rocky stone"; the next line originally reads "曰山危峰", where "曰" is likely a mistake for "日", meaning sun and mountain overlap, its image is "dangerous peak"; today we still retain the original character without alteration; moon and mountain overlap, its image is "slanting peak"; river and mountain overlap, its image is "island"; cloud and mountain overlap, its image is "mountain cave", that is, a cave in the mountain; qi and mountain overlap, its image is "rocky cliff". The Sixth Row, Water Phase, governs rivers: Heaven and river overlap, its image is "galaxy", that is, the Milky Way in the sky; Earth and river overlap, its image is "river"; sun and river overlap, its image is "lake"; moon and river overlap, its image is "curved pool"; mountain and river overlap, its image is "stream"; cloud and river overlap, its image is "streamlet"; qi and river overlap, its image is "spring".

雨形雲 天雲祥 地雲黃霙 日雲赤曇 月雲素雯 山雲疊峰 川雲流 氣雲散彩 風形氣 天氣垂氤 地氣騰氳 日氣晝圍 月氣夜圓 山氣籠煙 川氣浮光 雲氣流章

The seventh line describes rain forms: when heaven and clouds overlap, the image is "auspiciousness"; when earth and clouds overlap, the image is "hanging snowflakes," referring to snow and rain falling together; when sun and clouds overlap, the image is "red lotus"; when moon and clouds overlap, the image is "white cloud patterns," referring to colorful clouds with patterns; when mountain and clouds overlap, the image is "stacked peaks"; when river and clouds overlap, the image is "flowing"; when qi and clouds overlap, the image is "scattered colors." The eighth line describes wind forms: when heaven and qi overlap, the image is "hanging mist"; when earth and qi overlap, the image is "rising vapor," with "yinyun" meaning the appearance of primordial qi spreading everywhere; when sun and qi overlap, the image is "daylight surrounding"; when moon and qi overlap, the image is "night circle"; when mountain and qi overlap, the image is "smoke enveloping the mountain"; when river and qi overlap, the image is "floating light"; when cloud and qi overlap, the image is "flowing chapter." The final character "zhang" was originally a rare character with "rain" on top and "zhang" below, but it is now written as "zhang" according to the common form, and here we explain its original appearance. The three great diagrams of the "San Feng" end here; throughout the text, only names and objects are paired, and there is not a single line statement, which is the fundamental reason why scholars throughout history have determined it to be a forgery.

皇曰：嗟爾天師、相、五正、百官、士子、農夫、商人、工技，咸若我言。政典曰：國無邪教，市無淫貨，地無荒土，官無濫士，邑無遊民，山不童，澤不涸，其正道至矣。正道至則官有常職，民有常業，父子不背恩，夫婦不背情，兄弟不去義，禽獸不失長，草木不失生。

The Earth Emperor said: Alas, you heavenly sages, ministers, five officials, hundred officials, scholars, farmers, merchants, and artisans, all must follow my words. The "Political Classic" says: In the country, there are no heretical teachings; in the market, no deceitful goods; on the land, no uncultivated fields; in the government, no incompetent officials; in the towns, no idle people; mountains are not barren, and lakes and marshes are not dry. Then the righteous path has reached its peak. When the righteous path reaches its peak, officials have fixed duties, and common people have fixed occupations; father and son do not forsake their filial piety, husband and wife do not forsake their affection, brothers do not abandon their righteousness, animals do not lose their growth, and plants do not lose their vitality. The term "child" in "mountains are not childless" refers to mountains without grass and trees, appearing as barren as a child who has not yet received his cap. This is a common interpretation from the Warring States period.

政典曰：方圓角直，曲斜凹凸，必有形。遠近高下，長短疾緩，必有制。寒暑燥溼，風雨逆順，必有時。金木水火，土石羽毛，必有濟。布帛桑麻，筋角齒革，必有用。百工器用，必有制。

The "Political Classic" says: square, round, angular, straight, curved, slanting, concave, convex, certainly each has its own form. Far and near, high and low, long and short, fast and slow, certainly each has its own standard. Cold and heat, dry and damp, the reverse and the normal of wind and rain, certainly each has its own season. Metal, wood, water, fire, earth, stone, feathers, and hair, certainly each has its own way of complementing and supporting each other. Silk and hemp, sinew, horn, teeth, and leather, certainly each has its own use. The tools made by various craftsmen, certainly each has its own standard. The meaning of this passage is: all things in the world certainly have their own form, their own standard, their own season, and their own use. Those in government only need to arrange matters according to these existing boundaries, without needing to invent new methods.

聖人治天下，權以聚財，財以施智，智以畜賢，賢以輔道，道以統下，不以事上，上以施仁，仁以保位，位以制義，義以··禮，禮以制情，情以敦信，信以一德，德以明行，行以崇教，教以歸政，政以崇化，化以順性，性以存命，命以保生，生以終壽。

The sage governs the world by using authority to gather resources, using resources to employ wisdom, using wisdom to nurture virtuous talents, using virtuous talents to assist the great way, using the great way to lead the people, rather than using it to serve superiors; those in high positions use it to practice benevolence, using benevolence to maintain their position, using their position to judge righteousness, righteousness then proceeds to use rites to regulate emotions, using emotions to cultivate sincerity, using sincerity to focus on virtue, using virtue to clarify actions, using actions to promote education, using education to conclude in governance, using governance to expand moral influence, using moral influence to align with nature, using nature to preserve life, using life to protect vitality, using vitality to ultimately enjoy a long life. The entire passage links one thing to another, from authority, wealth, all the way to longevity, arranging the principles of state governance into a continuous chain.

皇曰：岐伯天師，爾司日月星辰，陰陽曆數。爾正爾考，無有差貸。先時者殺，不及時者殺，爾惟戒哉。　皇曰：后土中正，爾識山川草木，蟲魚鳥獸。爾掌爾察，無亂田制，以作田訟。爾惟念哉。　皇曰：龍東正，爾分爵祿賢智，爾諮爾行，無掩大賢以悕財，無庇惡德以私嘗。

The Earth Emperor said: Qi Bo, you are in charge of the sun, moon, stars, and the yin and yang calendar. You must correct and examine, without any mistakes — the character '贷' in '差贷' is a borrowed character for '忒', meaning error. Those who act before the proper time shall be executed without mercy, and those who act after the proper time shall also be executed without mercy; you must take this as a warning. The Earth Emperor said: Hou Tu, you are the official of the Middle and Right, you must identify mountains, rivers, grass, trees, insects, fish, birds, and beasts. You must manage and investigate, without disturbing the system of fields and land, thus causing disputes over land. You must remember this in your heart. The Earth Emperor said: Dragon, you are the official of the East and Right, you are responsible for distributing titles and salaries to the virtuous and wise. You must consult and implement, without concealing great talents for personal gain, nor protecting wicked people for private rewards. The previous quotation from "Ancient Three Tombs Preface" citing "Yin Zheng" — "Those who act before the time shall be executed without mercy, and those who act after the time shall be executed without mercy" — originates from here.

皇曰：融南正，爾平禮服祭祀，爾正惟，無亂國制以僭上，無廢祀事以簡恭，爾惟念哉。　皇曰：太封西正，爾分干戈刑法，爾掌爾平。　皇曰：太常北正，爾居田制民事，爾訓爾均。百工惟良，山川爾圖。爾惟勤恭哉。　皇曰：天師輔相、五正、百官、士子、農夫、商人、工技，咸順我言，終身於休。

The Earthly Emperor said: Zhurong, you are appointed as the official of the Southern Division, you are responsible for establishing the regulations of ceremonial garments and the rites of worship. The original text seems to be missing some words below the phrase "er zheng wei", making the meaning incomplete. You must not disrupt the state system and overstep your position, nor neglect the rites of worship and show disrespect. Remember these words in your heart. The Earthly Emperor said: Taifeng, you are appointed as the official of the Western Division, you are responsible for managing weapons and legal punishments. You must take charge and ensure fairness. The Earthly Emperor said: Taichang, you are appointed as the official of the Northern Division, you are responsible for the system of land measurement and the affairs of the people. You must teach and ensure equality. All craftsmen should strive for excellence, and the terrain and features of mountains and rivers should be drawn into maps by you. You must be diligent and respectful. The Earthly Emperor said: Tian Shi, Fu Xiang, the five officials, the hundred officials, the scholars, the farmers, the merchants, and the craftsmen, if all of you obey my words, you will enjoy a peaceful and prosperous life forever. The five officials are the officials of the five directions: East, South, West, North, and Center. This passage sequentially names and assigns positions, following the same pattern as the previous text "Huang Ce Ci" where the assignment of the officials of Flying Dragon and Hidden Dragon was described.

（唐末隱士） 《傳》曰：《河圖》隱於周初，《三墳》亡於幽厲，《洛書》火於亡秦，治世之道不可復見。餘自天復中隱於青城之西，因風雨石裂，中有石匣，得古文三篇，皮斷簡脫，皆篆字，乃上古三皇之書也。 《漢魏叢書》本

This postscript is attributed to a hermit from the late Tang dynasty. The preface states that the "Transmission" mentions that the "River Chart" disappeared during the early Zhou dynasty, the "Three Barrows" were lost during the reigns of King You and King Li of Zhou, and the "Luoshu" was burned during the fall of the Qin dynasty, and thus the great way of governing the world was no longer visible. I have been living in seclusion in the western part of Qingcheng Mountain since the Tianfu period of Emperor Zhaozong of Tang, when I discovered a stone box exposed by weathering and cracking rocks. Inside the box, I found three ancient texts written in classical script. The cords used to bind the bamboo slips had broken, and the slips were scattered, all written in seal script. These were originally the writings of the Three Emperors of antiquity. The last line notes "the edition from the Han and Wei Series," indicating that the source of this appendix is from a collection compiled by Ming dynasty scholars called the "Han and Wei Series." Notably, this postscript describes the discovery of the texts in a stone box, which is completely different from the account given by Mao Jie, who claimed to have copied the texts from a private collection in Biyang. The coexistence of two entirely different origins within the same book itself serves as a clear indication of the questionable nature of the "Ancient Three Barrows." The entire volume ends here: the first half consists of Ma Guohan's compilation of lost texts from the "Lianshan" and discussions throughout history, while the second half is the "Ancient Three Barrows," which has been judged by scholars throughout history as a forgery. When viewed together, they reveal the full picture of the long-standing debate over the "Lianshan" since the Han dynasty, which has never reached a definitive conclusion.