Volume One

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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