The climate conditions of the twelfth lunar month, regarding cold and warmth.

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

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

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

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

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

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

蝕日月相薄之日，在前後各鄉陰之地侵之，或不從陰所來者，有行事師不載。

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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