The "Yi Wei" is a classified commentary on divination, volume one: the emergence of the five essences and the ten cycles for determining the time.

《雒書·靈淮聽》曰：類萌樞提紀時，黃牙出子，十運檢期也。類，五精之類。樞，樞星位乾，故五精之萌皆於之。攝提值巽，故王絕紀，黃牙出子，謂復卦所在。檢法子出，王道之始。十則運為之法期。歲星亦曰攝提也。

At the beginning of the text, another commentary called The Luo Shu Ling Huai Ting is quoted. "Class" refers to the essence of the five directions, that is, the essence of the five phases: wood, fire, earth, metal, and water, which are associated with the five emperors:苍 (blue), 赤 (red), 黄 (yellow), 白 (white), and 黑 (black). "Bud" refers to the beginning of their emergence; "pivot" is the first star of the Big Dipper, Tian Shu. "She Ti" is both the name of a star and a term used to mark the years according to the cycle of the star of years. "Yellow tooth emerging from Zi" refers to the yang energy appearing as a yellow sprout emerging from the Zi position, which corresponds to the hexagram Fu (Reversion), where one yang line arises in the eleventh month, the Zi month. "Ten cycles determining the period" means using ten cycles as a period for calculation. The commentary says: the essence of the five phases begins to move, and the beginning of the period is determined by the pivot star. Yang energy emerges from the Zi position, and the heavenly way uses ten cycles as a period for examination. This is Zheng Xuan's commentary: "Class" refers to the category of the five essences; "pivot" refers to the pivot star, which is located in Qian, that is, the northwest, so the emergence of the five essences is all related to it. "She Ti" is at the position of Xun, and the previous dynasty's kings ended their reigns here. "Yellow tooth emerging from Zi" refers to the place where the hexagram Fu resides: the hexagram Fu has one yang line arising in the eleventh month, the Zi month, and the method of examination starts from the Zi position, which is the beginning of a new way of kingship. "Ten" refers to using ten cycles as the period for calculation. The star of years can also be called She Ti. The entire text is a compilation from other texts, and it begins by quoting The Luo Shu to establish its argument. The whole text discusses matters concerning the mandate of heaven, calamities and portents, and the correspondence between hexagrams and heavenly phenomena.

陽孽有七妖，陰怡有八災，布命九六，機衡維持，經持錯序，七九通符。陽孽，謂復至夬之世。陰怡，謂姤至剝之世。七八陰陽之彖，妖災之數。起於七八九六，受而行之。樞機玉衡有時，其進退之節，經以七八為彖，九六為爻，明其通者著之。按“災”原本訛作“哉”，今據後文改正。

The Weiwén says: In a time of abundant yang energy, seven kinds of strange phenomena arise, while in a time of abundant yin energy, eight kinds of calamities occur. The mandate of heaven is based on the numbers nine and six, and is governed by the Big Dipper's Zhī star and Yù Héng star. If the energies of the meridians and the threads become disordered and out of sequence, the numbers seven and nine will correspond with the phenomena. Zheng Xuan explains: The term "yang niè" refers to the period from the Fù hexagram to the Guà hexagram, a time when yang energy gradually increases. "Yin yí" refers to the period from the Gòu hexagram to the Bō hexagram, a time when yin energy gradually increases. The numbers seven and eight are the yuán numbers of yin and yang, that is, the numbers indicating the occurrence of strange phenomena and calamities. These numbers originate from the four divination numbers seven, eight, nine, and six. The ruler receives them and uses them to govern. The Big Dipper's Zhū star, Zhī star, and Yù Héng star each have their own time of movement. Their advances and retreats are measured in terms of the yuán numbers seven and eight, and the yao numbers nine and six. Those who can understand the connection between them record it. The last sentence, "According to the original text, 'zāi' was mistakenly written as 'zāi', and it has been corrected according to the following text," is a note added by the person who compiled this book, not part of Zheng Xuan's commentary. It is still included to preserve the original appearance.

天以變化，地以紀州，人以受圖，三節共本，同出元苞。變化，謂見妖異；紀州，別所興之地；受圖者。三節天地同出元苞，謂太極混淪之義也矣。乾建度，坤拒謀，人育治，八卦交通以闓舒。建度，立法度。拒亦法。坤為土，土性智，故謀屬焉。生則育法，謂宰禮正也。事故見為乾法度，六子則生其事而行之公後道亦闓舒也。故曰交通道以闓舒。

Thethe weft text says: Heaven uses change to indicate, Earth uses the division of regions to mark the states, and humans receive the diagrams and records bestowed by Heaven. The three elements of Heaven, Earth, and humanity all originate from the same source, emerging from the primordial womb. Zheng Xuan explains: "Change" refers to strange celestial phenomena appearing in the sky; "marking the states" means distinguishing the place where the destined ruler arises; "receiving the diagram" refers to the sovereign receiving the River Chart and the Lo Book. The three elements all originate from the "primordial womb," referring to the state of the Taiji where all things are undifferentiated and contained within. Thethe weft text also says: Qian establishes laws and regulations, Kun follows these laws to plan, humans nurture and govern the way, and the Eight Trigrams interact and communicate, thus enabling the world to unfold. Zheng Xuan explains: "Establishing laws" means establishing laws and regulations, and "reject" here is also interpreted as "law." Kun belongs to Earth in the Five Phases, and Earth is characterized by wisdom, so planning is attributed to Kun. Nurturing life requires establishing laws, referring to upholding rituals and clarifying distinctions. Therefore, the establishment of governance follows the laws of Qian, while the six subordinate trigrams generated by Qian and Kun, namely Zhen, Kan, Gen, Xun, Li, and Dui, develop specific affairs and implement them, thus enabling the way of governance to be opened and expanded. Therefore, it is said that the Eight Trigrams interact and communicate, enabling the world to unfold. "Kai" and "Kai" are variant spellings of the same character, appearing in both the original text, and are recorded as such without alteration.

皇象承帝，撢思王倫圖聖，乾考神摘，且守文，師哲仁，祖《洛書》，假驅掇漸霸，考龜興之，物瑞騠騊。象承，謂承天以政教。撢猶秉持也。言五帝秉持黃道而思行之。倫，理。聖，通。三王理國之言，而通乾汙考其神之王錄，斂以禘將興之期。守承世之君，上不及聖人倫圖之義，故師哲仁之人，祖《洛書》之言以為法。假驅，謂在祭之代間，若泰者，掇漸，言皆有國錄，不能純耳。各繇在堯河洛，穆公授白雀之書是霸，若因之齊桓。考龜者謂有名在洛書。騠騊，猶踟蹶，言將興之人皆有瑞應，無苟然者也。

This passage discusses the order in which the Three Sovereigns, Five Emperors, Three Kings, and hegemonic rulers received their mandate. Thethe weft text says: The Three Sovereigns followed celestial phenomena to carry out the will of Heaven; the Five Emperors upheld and contemplated, the Three Kings organized and regulated affairs, and the records were entrusted to the sages. The principle of Heaven examines what the divine has selected; next comes the rulers who maintain the established order, who follow the wise and benevolent, taking the Luo Shu as their fundamental model; then comes the hegemonic rulers who merely borrow and use, able to pick up fragments of heavenly mandate, yet they too could consult the turtle shells and rise, with auspicious signs gradually coming to them. Zheng Xuan explains: "Xiang Cheng" means to carry out the will of Heaven in administering government and rites. "Chuan" is like upholding, meaning the Five Emperors upheld the Yellow Path and contemplated and implemented their policies. "Lun" means to organize, and "sheng" means to be enlightened, referring to the Three Kings' governance, whose words could connect with the principle of Heaven, examining the records of the divine, and gathering them for the coming of a new era. Rulers who maintain the established order and inherit the dynasty, being inferior to the sages' level of organizing and regulating records, thus they follow the wise and benevolent, taking the Luo Shu as their fundamental model. "Jia qu" refers to those between the succession of sacrificial masters, like the feudal lords of the Spring and Autumn period; "duo jian" means they each had a portion of the mandate of heavenly destiny, but could not be complete. They each had their origin: during Yao's time there were the auspicious signs of the He Tu and Luo Shu; Duke Mu of Qin received the book of white cranes and became hegemonic; Duke Huan of Qi also rose due to such signs. "Kao gui" refers to their names being recorded in the Luo Shu. "Ti ti" is like hesitation, meaning those about to rise all had auspicious signs corresponding to them, none coming from nowhere.

皇觀鉤堂，考房斗能，帝視河洛緯合謀，王察可錯，一角九尾，眾善入都，假類隸浮耀，害類孽，霸維經象，卒明絕；轉移，渙渙磥之符。鉤、堂、房、斗、能皆星名。言三皇觀此宿而動作，五帝則視河洛五緯而合謀。一角，眾善，百端及休微。入都，人所歸。謂及麟，有九尾狐有因及人所歸。三王盡察可異之物，謂若武王東至孟津，諸侯不召而至，又白魚轂鳥之異，皆思而行之，是謂轂見也。假見淨耀日月五星之眾。害叛於此孽生，經象天道常興衰之數，若周文王之旅盡霸者，在武王之穆也。本終者言霸者之興，所修王者之執明其亡絕之期也。天精之則，轉而更移，若倉精衰而赤帝起，魚異之符，謂次當起也。

Thethe weft text says: The Three Emperors observed the Hook Star and the Hall Star, examined the Room Mansion, Dipper Mansion, and the Able Star; the Five Emperors looked into the River Chart and the Luo Book, along with the positions of the five elements stars, to make decisions together; the Three Kings then carefully examined extraordinary phenomena such as the one-horned beast and the nine-tailed fox, and numerous auspicious signs were gathered into the capital. Those who relied on heavenly mandate merely depended on superficial brilliance; harmful things led to the emergence of demons. The hegemon was sustained by regular phenomena, but ultimately revealed the time of its end. The heavenly mandate shifts and changes, and there are numerous signs and omens. Zheng Xuan explains: Hook, Hall, Room, Dipper, and Able are all names of stars, meaning the Three Emperors observed these constellations to determine their actions. The "one horn" refers to the qilin, and "numerous good things" refer to various auspicious signs and subtle favorable omens. "Entering the capital" means the people's allegiance. This means that when the qilin and the nine-tailed fox appeared, the people's hearts turned to the state. The Three Kings examined these extraordinary things one by one, for example, King Wu of Zhou went east to Mengjin, and the feudal lords came without being summoned, and there were also strange phenomena such as a white fish leaping into the king's boat and a red bird descending upon the king's house. These were all considered and acted upon, which is called the appearance of auspicious signs. "False resemblance" refers to only seeing the bright light of the sun, moon, and five stars. Harmful things led to the proliferation of demons. "Regular phenomena" refer to the constant patterns of the heavenly way, such as the army of King Wen of Zhou already having the qualities of a hegemon, but the rightful mandate should belong to King Wu's time. "Finally revealing the end" means that although the hegemon followed the laws of the king, it ultimately revealed the time of its end. The five vital energies in the heavens change in sequence, for example, the blue energy wanes and the red energy rises, and signs such as the white fish indicate that the next one to rise is coming.

踵察督跡，巽艮土期，震兌扶合化，離坎招嬉，集節繥緯，動視在揀昂，街門五候。踵，後。際，謂上精所移之人，督跡，循理之人。巽當升初之未，艮時止則止，時行則行，故吐期。震為雷，動萬物。兌為澤，澤以說之，故卦立附合其作化。離為日，坎為月，故主摸而嬉之。興集節謂進止之期，存察神昂。街門五候皆明王進止，慎五緯而候之，又察四宿之興。按“在”字舊作“存”。今據後註文改正。

The Weiwén says: After following the traces of those who follow the principles, the Xun and Gen hexagrams govern the period of the earth's virtue, while the Zhen and Dui hexagrams assist and combine to bring about generation and nurturing. The Li and Kan hexagrams attract and harmonize with each other. By gathering the seasonal periods to align with the celestial signs, one should observe the position of the昴宿 star, and also examine the heavenly street, heavenly gate, and the five stars' signs. Zheng Xuan explains: "Zhong" means following, "ji" refers to the person who inherits the spirit of the previous generation, and "du ji" refers to those who follow the established principles. The Xun hexagram is at the beginning of rising energy and is located in the position of Wei; the Gen hexagram has the nature of stopping when appropriate and moving when appropriate, thus revealing the time limit. Zhen represents thunder, which can stir up all things; Dui represents a marsh, which can bring joy to all things, so they are combined in the hexagram to symbolize generation and nurturing. Li represents the sun, and Kan represents the moon, so they are the ones that interact and harmonize with each other. Gathering the seasonal periods refers to the limits of advancing and retreating, stopping and moving, and one should pay attention to observing the divine signs and theHairy Head mansion star. The heavenly street, heavenly gate, and the five stars are all the criteria used by wise kings to decide on actions: carefully observing the five stars and examining the rise and decline of the four cardinal stars. The last sentence, "the character 'zai' was originally written as 'cun', and now it is corrected according to the later annotations," is a note from the editor, not part of Zheng Xuan's original commentary.

攝提招紀，格如別甲子寅歲，離樞推以卻步，歷試自苞者。攝提招紀，天元甲寅之歲，離當歷樞卒卻步，謂之推來歲之數。識自苞在其中矣。

The Weiwén says: The system of摄提 establishes the beginning of the calendar, following a pattern similar to distinguishing the years of Jiazi and Jiayin. The Li trigram and the central star are used to calculate backwards, and the calendar numbers are derived from the original source. Zheng Xuan explains: "摄提招纪" refers to the beginning of the calendar, the heavenly origin year Jiayin. When the Li trigram is in effect, the core of the calendar calculation must be traced back, meaning numbers are calculated upwards from this year and downwards to the next year. "识自苞" means all knowledge is included within the original source. In the Han dynasty's Weiwén texts, the beginning of the calendar is often taken as Jiayin, the heavenly origin, which is the starting point for calendar calculations. This passage describes the method of using the摄提 system for annual calculations starting from the calendar origin.

候終以季月入，日考經緯用事之氣，不效，立五德蔀之期，筭其節，以吹律卜名，以乣胥必視熒惑所在，以知亡象，所次失之，到逆熒見，亂相屠。候將亡之氣，季月亦四時之終月。入者閉陰數。經緯震兌離坎，考下之氣以為準。蒼蓋候之於春，赤蓋候之於夏，白蓋候之於秋，黑蓋候之於冬。斷之以五德更王之二十鄯之期，千五百二十歲，歷終之數。亦所當之節，吹律以定其名，□俛仰蒙孫者。乣相視熒惑所在，觀其宿，以是知其亡絕之象，及所次失之也。到逆謂熒惑到逆其度，亂為威，其占非一，舉一隅以示人。按馬驌《繹史》引《是類謀》云：“聖人興起不知其姓，當吹律聽聲以別其姓，黃帝吹律以定姓是也。”疑即此注內佚文。

Thethe weft text says: Divination should be conducted at the last month of each season, examining daily the four cardinal trigrams and their governing energies; if the energies do not correspond, then establish the five virtues'蔀 period, calculate the seasonal changes, and use the method of blowing the bamboo pipes to determine the surname of the one who will rise to prominence, and by the method of inspection, definitely observe the position of the planet Mars, thereby knowing the signs of a nation's downfall; once the corresponding position is lost, if Mars movesretrograde and appears, the world will be in chaos and people will fight each other. Zheng Xuan's commentary says: This refers to the energy of a nation's decline. "Seasonal month" means the last month of the four seasons. "入" refers to the concealment of the yin number. "Jingwei" refers to the four cardinal trigrams of Zhen, Dui, Li, and Kan, examining the energies beneath them as the standard: the virtue of the blue emperor is observed in spring, the virtue of the red emperor in summer, the virtue of the white emperor in autumn, and the virtue of the black emperor in winter. The limits are determined by the five virtues taking turns to rule over a period of twenty蔀, totaling 1,500 years, which is the number of the calendar cycle returning to its beginning. When the corresponding season arrives, blow the bamboo pipes to determine the surname of the one who will rise. There is a missing character here, which reads "□俛仰蒙孙者," and the meaning is no longer clear, so it is not conjectured. When inspecting, observe the position of Mars, noting the star mansion it occupies, thus knowing the signs of a nation's extinction and the lost position. "Toretrograde" means Mars arriving at a place and moving逆行, causing disturbance and becoming ominous; this type of divination is not limited to one method, and here only one aspect is cited as an example. The editorial note at the end cites a passage from Ma Xiu's "Yi Shi" in the "Is Leimu" lost text, saying: When a sage rises but his surname is unknown, one should blow the bamboo pipes and listen to the sound to determine his surname, as Huangdi did by blowing the bamboo pipes to determine surnames, and this may be the lost text referred to in the commentary. Mars is the planet of war and death, so the纬书 uses it as a sign of a nation's downfall.

圖未發，徼倖謀，朦氣錯，風箕千里驚動，負老趣，山崩，湧泉，地裂，主有所貴，王侯元德，天下歸郵。圖書也，發出圖。未由者，聖人未興，此軌未盡者，圖書之出皆當其軌，然後聖人起而奉行之。徼倖之人，不知天命，則欲謀，故天為變異焉。朦昏不相錯，冒千太陽，風飄剽，箕星好風，千里驚動，逆洛爭負，趣避兵亂，山者泉漏地裂，陰見天為此者，有欲所潰敗耳。據土之候為元暴之正者受其禍，天下人亦歸之郵然也。

The Weave Text says: When the diagrams and records have not yet been revealed, those who take advantage of the situation will plot to seize power. The confused and murky atmosphere intertwines, the star Ji, which governs wind, causes winds to arise and stir up disturbances across thousands of miles. People carry the elderly and flee, mountains collapse, springs surge forth, and the ground splits open. The ruler holds a position of honor, the princes believe themselves to possess great virtue, yet the faults of the world are all attributed to him. Zheng Xuan explains: The term 'diagram' refers to the River Diagram and the Lo Book. 'Not yet revealed' means that the sage has not yet emerged and the heavenly mandate's course has not yet been completed. The appearance of the diagrams and books must conform to their proper course before the sage arises to follow them. Those who take advantage of the situation do not understand the heavenly mandate and attempt to seize power unjustly. Therefore, heaven sends down portents of change. The confused and murky atmosphere does not harmonize with the righteous energy, encroaching upon the sun; the wind is fierce and swift. The star Ji, which governs good winds, causes winds to arise and stir up disturbances across thousands of miles. People flee in disorder, rushing to carry the elderly and escape from military turmoil. Mountains have springs leaking out, the ground splits open — these are all manifestations of yin energy. Heaven uses these to issue a warning, foretelling impending collapse. Those who claim power through force and are actually tyrannical will suffer first, and the people of the world will attribute all the faults to them. This passage describes a group of calamities and anomalies: wind, the star Ji, mountain collapse, ground splitting, and spring surging, all belong to yin, indicating that the lower will rise against the upper and ministers will rebel against the sovereign.

心有所維，意有所慮，未發顏色，莫之漸射出，天地熒，捉挺患，無刑之外，準萌纖微之初，先見吉凶，為帝演謀，忽之可也，勿之無也。主天道之精微，人事之善惡，乃在其心。常未見於顏色，而莫朦昧之漸，以射出見也。天地為吐熒，有變怪之挺出患禍，無之外，纖微之初，皆謂事未形之象兆，而吉凶之象。天道為帝王豫謀也，勿謂不急用也可也。未便有凶禍，天之謂發之無忘之矣也。

The Weave Text says: When one's mind is preoccupied and thoughts are troubled, even if not revealed on one's face, the gradual emergence of confusion will still manifest; the heavens and earth will then reveal strange phenomena, giving rise to calamities and misfortunes. Before the infliction of punishment and at the very beginning of the slightest signs, auspicious and inauspicious omens will already appear, offering the sovereign a prior plan. Although one might neglect it at first and it may not immediately come to pass, it must never be ignored. Zheng Xuan explains: The key to governing the subtle workings of heaven's way and the moral good and evil of human affairs lies in the sovereign's single thought. This thought often remains unexpressed in appearance, yet the initial signs of confusion have already become visible. Therefore, the heavens and earth emit strange phenomena and produce sudden calamities. The terms 'outside of punishment' and 'at the very beginning of the subtlest signs' refer to the omens that appear before things take shape, with auspicious and inauspicious signs already contained within. Heaven is thus offering the sovereign prior planning, and one must not think it unnecessary to act upon. Although misfortune may not arrive immediately, since heaven has already issued a warning, it must not be forgotten. This passage provides the theoretical basis of the灾异 (disaster anomalies) doctrine in the Weave Text: disasters and anomalies are not punishments after the fact, but warnings beforehand, which the sovereign can use for self-reflection and to avert calamity.

建世度者羲，重瞳之新定錄圖，有白頡頊帝紀世識，別五符，元元之威，冥因災。建世度，謂五世之法。度慮羲氏始作八卦，以為後世。軒黃帝之表重瞳定錄圖。黃帝始受河圖而定錄。白帝顓頊有為世識，別五帝之符，異精元冥，又因著眾災也。顓頊氏水摽德，王天下，於五帝次冥，故言有由者矣。

Thethe weft text discusses the ancient rulers who received the mandate of heaven: Fuxi established the system of generations and laws; the Yellow Emperor, with the mark of double pupils, newly determined the records of the map; the White Emperor Zhuanxu created the records of dynastic succession, distinguishing the symbols of the five directions and the mandate, thus displaying the majesty of the primordial power and the virtue of Xuanming, which also led to the manifestation of calamities and anomalies. Zheng Xuan explains: "Establishing the world order" refers to the system passed down through five generations. Fuxi first drew the Eight Trigrams, laying the foundation for later generations. "Double pupils" refers to the physical characteristic of the Yellow Emperor, who newly established the records of the map - the Yellow Emperor was the first to receive the River Chart and determine the mandate. Zhuanxu created the records of dynastic succession, distinguishing the symbols of the five emperors; their vital energies differed, belonging to Xuanming, thus leading to the appearance of many calamities and anomalies. Zhuanxu ruled the world by virtue of the water element, occupying the position of Xuanming among the five emperors, hence his calamities and anomalies had their reasons. According to the five elements theory in the纬书, each of the five emperors was associated with one element and one color: Fuxi, the Yellow Emperor, and Zhuanxu represented the stages of establishing laws, determining records, and recording dynastic succession, thus the heavenly mandate could be traced through a lineage.

甄機立功者堯，放德之名者虞，與同射放，赤黃配樞，乾坤合斗，七以分治。甄紀機也，堯紀璇璣玉衡，以齊七政。繼成其德，與同謂堯舜。射猶應也。卻期俱出，堯赤而舜黃，堯受天精，舜應地德，在中安配樞星也。十，天地之終始也。堯舜祖乾水，而行合北斗，天地數而以治，十或為七也。

The Weave Text says: "It was Yao who clarified the璇玑 and established achievements; Shun followed his virtue and gained fame. The two were in mutual correspondence, with the red virtue and yellow virtue assigned to the pivot star. The principles of Heaven and Earth converged in the Big Dipper, with the seven officials governing the world. Zheng Xuan explains: '甄' refers to distinguishing and recording, and '机' refers to璇玑. Yao examined and corrected the璇玑 and玉衡, using them to align the sun, moon, and five stars, the seven officials. Shun inherited and completed Yao's virtue, and '与同' refers to Yao and Shun. '射' is like mutual correspondence. Their era and destiny were simultaneously revealed: Yao belonged to the red virtue, Shun to the yellow virtue. Yao received the essence of Heaven, while Shun corresponded to the virtue of Earth, dwelling in the center and harmonizing with the pivot star. '十' refers to the number of the beginning and end of Heaven and Earth. Yao and Shun took乾 and water as their ancestors, acted in accordance with the Big Dipper, and implemented governance based on the numbers of Heaven and Earth. '十' in another version is '七'. The term 'seven officials' refers to the sun, moon, and five stars of metal, wood, water, fire, and earth. Observing the seven officials to determine the calendar, celestial phenomena, and the time for rituals is the old saying from the "Book of Documents · Shun's Classic" which states, 'Using the璇玑 and玉衡 to align the seven officials.' The Weave Text uses this to explain the basis for the mandate of the sage kings.

候興之，表孟月，七月合八，歲填所居，日之營，月之昂，橫耀溢，提含珠河龍洛圖龜書，聖人受道真圖者也。孟月，亦四時之始，故候興之焉。七月，用陽數也。七月合八，歲星填星所居，將興則聚。今日之營，月之昂，孟春，七月也。“洫”當為“溢”，“德”為“得”，字之誤也。耀溢、含珠皆謂光明，是明，河出圖，洛出書，聖人受命得道圖也。按“河龍、洛圖、龜書”似應作“河龍圖、洛龜書”或有倒字。又正文原無“德”字，“德”為“得”字之誤句亦有訛。

Thethe weft text says: To predict the emergence of a sage, the sign appears in the first month of the year; in the seventh month, the conjunction of the star of years and the star of filling occurs, the sun is in the constellation of the Enclosure, the moon is in the constellation of Hairy Head, the light is overflowing, the dragon horse carries a pearl, the river produces the dragon diagram and the Luo river produces the tortoise script, this is the time when the sage receives the true way. Zheng Xuan's commentary says: The first month refers to the first month of the four seasons, so in the first month, one should predict the emergence of a sage. Taking 'July' is to take the yang number. 'July conjunction with eight' means that when the star of years and the star of filling are in the same position, there will be the emergence of a sage, and they will gather. 'Sun in the Enclosure, moon in Hairy Head' means the sun moves through the Enclosure, the moon moves through Hairy Head, which is exactly in the first month of spring, July. Below is a textual correction: 'Xu' should be 'Yi', 'De' should be 'De', both are errors due to similar characters. 'Yao yi' and 'Han Zhu' both describe brightness; at this time, the Yellow River produces a diagram and the Luo River produces a script, the sage receives the mandate and obtains the heavenly map. At the end, the editor adds: 'River dragon, Luo diagram, tortoise script' should probably be 'River dragon diagram, Luo tortoise script', fearing that the text is reversed; also, the original text does not have the character 'De', and the sentence 'De is a mistake for De' in the commentary itself is also incorrect. These two textual notes come from the collected edition, not from Zheng Xuan's original commentary.

必提起，天下扶。言圖書必顯起者之名姓及所出之地。天下之扶，而助之也矣。在主□用，接興維，闢雖不昧，道輔公曉思，守鼎之足，掘天能持斗，輔堂藩信，毋墮怠，圖不限，世錄可卻期，在主所由。在主，存世之主。疆□用，庶幾用圖書。接興衰之居，維思而行之也。闢雖不味，謂凡平君不能思用圖書，其存亡則由於輔公之曉愚耳。守鼎之足，言任重，接掘能持斗，輔正之要。堂當為尚，言輔公任重，秉圖之正，尚秉藩忠信之道。不可以墮怠。能然則河圖不限其正，三錄復卻期，明臣當輔，不限君之過，則可度有文也，由淡者也。按“淡”字疑有誤。

Thethe weft text says: The river map and the book of the loom certainly indicate the person who will rise to prominence, and thus all under heaven will come to support him. Zheng Xuan explains: This means that the river map and the book of the loom certainly reveal the name and birthplace of the person who will rise, and thus all under heaven will support and assist him. Thethe weft text also says: The ruler in power, though perhaps not fully capable, can still make use of them, seizing the opportunity of the rise and decline of the times and thinking about it. Even if the ruler is not foolish, the way of governance still depends on the wisdom and thought of the ministers who assist him. They guard the foot of the sacred tripod, dig into the will of heaven and can hold the handle of the Big Dipper, uphold loyalty and trust of the vassal states, and must not be careless. In this way, the river map and book of the loom will not be obstructed, and the records of the mandate of heaven across generations can be extended. The key lies in the way the sovereign acts. Zheng Xuan explains: "In the ruler" refers to the living sovereign. The original text has missing characters here, written as "疆□用", meaning roughly that it is almost possible to use the river map and book of the loom. Seizing the situation of rise and decline, thinking and then acting. "辟虽不味" means that an ordinary ruler cannot think and use the river map and book of the loom, and the survival or demise of the state depends on the wisdom or foolishness of the ministers who assist him. "Guarding the foot of the sacred tripod" is a metaphor for bearing great responsibility; "digging" and "being able to hold the Big Dipper" refers to the key to upholding the correct order of the court. "堂" should be "尚", meaning that the ministers who assist the ruler bear a heavy responsibility, upholding the correct principles of the river map and book of the loom, and upholding the loyalty and trust of the vassal states, and must not be careless. If they can do this, the river map will not obstruct the correct path, and the records of the mandate of heaven of the three dynasties can be extended. This means that virtuous ministers should fulfill their duty of assisting the ruler, not limiting themselves due to the ruler's mistakes, thus being able to measure the heavenly phenomena and achieve something. The last sentence, "by those who are plain", the editor notes that the character "淡" may be incorrect, which is a note from the editor. The original text has two missing characters in this section, both recorded as "□" without any conjectural supplementation.

有文之王，四乳是舒。有文之王，周文王，文王之表四乳是舒也。出岐鄗東，撫州也。岐、鄗，邑名。子乙世配丑子，予姬昌赤丹雀書也。演恢命，著紀元苞。子乙乙陽，陽世為無道，故天以其王命，予文王也。文王受丹赤雀書而演，謂作易。以大夫命著紀其元苞。苞、本也。

The Weave Text says: A king with cultural virtue has four breasts on his body. Zheng Xuan explains: A king with cultural virtue refers to King Wen of Zhou, whose physical appearance included four breasts on his chest. The Weave Text also says: Rising from the east of Qi and Hao, he controlled the regions of the states. Zheng Xuan explains: Qi and Hao were both names of towns, that is, Mount Qi and the city of Hao. The Weave Text further says: In the time of the second month of the first year, the value of the earth branch 'Chou' and the position of 'Zi' were matched. Heaven sent a red book carried by a magpie to Ji Chang, who interpreted and expanded the heavenly mandate, recording and narrating its origin. Zheng Xuan explains: 'Zi' and 'Yi' refer to the second month of the first year. 'Yi' belongs to Yang, and a Yang ruler was unjust, so Heaven transferred the mandate to King Wen. King Wen received the red book carried by the magpie and interpreted it, which refers to his compiling the Book of Changes. He, as a minister, received the mandate and recorded and narrated its fundamental origin; 'bao' means origin. The Weave Text discusses King Wen receiving the mandate, using 'four breasts' as a physical sign, 'red book carried by a magpie' as a heavenly sign, and 'interpreting the Book of Changes' as the task assigned by Heaven. These three together constitute the reality of receiving the mandate.

德之所耀煥孽，震之煌煌。耀，七耀。有德之人所在，則七耀煥然，謂之孽。日月有耀，精光之異，若聖人合天之震耀煥然，四方必謀。

The Weave Text says: The brilliance of virtue shines brightly, causing vibrations and a radiant appearance. Zheng Xuan explains: "Yao" refers to the seven luminaries, namely the sun, moon, and five planets. When a person of virtue is in a certain region, the seven luminaries appear particularly brilliant. This unusual brightness is called "Nie." In the Weave Text, "Nie" does not exclusively refer to ominous signs; any celestial phenomenon that deviates from the norm can be called "Nie." When the sun and moon shine with their light, if their brilliant rays appear abnormally, it is like the radiance of a sage harmonizing with heaven, causing a brilliant display. People from all directions will surely be attracted and follow. This passage discusses "De Fu" (virtuous correspondence): when a sage is below, the heavenly phenomena above are clear and bright, which is a favorable omen.

知命者與神嬉，不知聖人姓在鄒。言後君能知天命，修德以度際於會，則可與神嬉。嬉興，若元知者，將有聖人之姓鄒。鄒，孔子父叔梁紇所治邑也矣。按“知命”原本訛作“和命”，今據註文改正。

The Weiwén says: Those who understand heavenly mandate can enjoy leisure and pleasure with the spirits; if they do not understand it, then a sage whose surname comes from Zou will emerge. Zheng Xuan's commentary says: This refers to future rulers who, if they can understand heavenly mandate and cultivate virtue to pass through a critical era, can share in the joy of the spirits. "Xī" means joy and pleasure; if one originally does not understand heavenly mandate, then a sage whose surname originates from Zou will appear at the right time. Zou is the territory governed by Kongzi's father, Shuliang He. At the end, the note "According to the original text, 'knowing mandate' was mistakenly written as 'harmonizing mandate,' and this has been corrected based on the commentary" is the editorial note of the compiler. The Weiwén often uses "a sage from Zou" to imply Kongzi, which is a common rhetorical style in Han dynasty writings about the sage ruler Shu Wang receiving mandate.

觸耀世出，師曠樞推音筭律，如以度知且。“觸耀而出”者，謂師曠者得聖人之一體，故觸耀而生，其人能知曆數樞機之事，有能推五音之清濁，算律之長短，以知將來之事也。

The Weave Text says: Those who are moved by the brilliance of light and are born into the world, like Shi Kuang, can investigate the principles of music by means of the key points, just as one would measure with a scale to foresee the future. Zheng Xuan explains: What is meant by 'touching the brilliance and being born' refers to those who possess one aspect of the sage's nature, being born due to the illumination from heaven; such people can understand the principles of calendrical calculations and the key mechanisms, and can explore the pitch levels of the five tones,宫, 商, 角, 徵, 羽, and the length of the tuning pipes, thereby foreseeing future events. Shi Kuang was a musician of the Spring and Autumn period in the state of Jin. Ancient texts say that he could discern auspiciousness and misfortune, as well as military affairs, by blowing the tuning pipes and listening to the sounds. The Weave Text cites him as an example of 'knowing the future through the laws', corresponding to the previous method of determining surname by blowing the pipes.

集紀攸錄，括要題訖備命者孔丘。攸，遠。遠三十五君之王錄，垂要法須記，須其錄之所記，備故天命，孔子以自上至德在文。《玉演》赤雀之書言也。

The Weave Text says: Collecting and recording in a comprehensive manner, and far-removedly recording, summarizing the essentials, completing the title, and making full preparation for the mandate of heaven, is Confucius. Zheng Xuan explains: "Yōu" means far. Far-removedly recording the records of thirty-five monarchs, demonstrating essential principles that must be recorded; based on these records, making preparation for the mandate of heaven -- Confucius, with his supreme virtue, compiled all the writings from ancient times. The last sentence, "The 'Yuyan' red magpie book says this," refers to the above-mentioned content coming from the Weave text called "Yuyan," which records the red magpie book. Han scholars regarded Confucius as the "simple king," saying that his writing of the "Spring and Autumn Annals" and the "Commentary on the Changes" was preparing the legal system for the Han dynasty. The term "preparing the mandate" refers to this.

斗佮之世，卯金刀用治，謨修六史，宗術孔書。斗佮，太平。卯金刀謂漢，用治，以為政教。六代之書，謂今書。漢興伏生得焉。宗尊術，修孔所定之書也。皇政毀道，散命名胡。皇政，秦始皇毀道焚書燒詩書。散巳者胡，胡亥也。

The "Wěi Wén" says: When the Big Dipper aligns, a time of peace and prosperity will arrive. The person with the "卯金刀" (Mǎo Jīn Dāo) will emerge and govern, planning to revise the histories of the six dynasties, and to honor the books established by Confucius. Zheng Xuan explains: "Dǒu Hé" refers to peace and prosperity. The three characters "卯金刀" form the character "Liu," referring to the Liu family of the Han dynasty. "Yòng Zhì" means to implement this governance. The "six dynasties' books" refer to the "Shàngshū" (Book of Documents) that is now transmitted. "Zōngshù" means to honor and study the classics edited by Confucius. The "Wěi Wén" also says: When the imperial rule is destroyed and the correct path is abandoned, and when the heavenly mandate is lost, this person is called "Hú." Zheng Xuan explains: "Huángzhèng" refers to the First Emperor of Qin destroying the correct path, burning the "Shī" (Book of Poetry) and "Shū" (Book of Documents), and burying scholars alive. The one who caused the loss of the Qin dynasty's heavenly mandate is "Hú," that is, Huhai, the Second Emperor. Using character dissection to imply a surname is the most typical method of the "Chènwei" (prophecies and omens): "Mǎo Jīn Dāo" refers to "Liu," indicating that the Han dynasty is destined to rise.

秘之隱在，文未消於亂。“秘”謂洛之書及五經隱在毀道者。不一得成消於亂，未郵敗也。藏設世表，待人味思。世表，帝王之圖錄也。待賢聖之人味而思之也。

The Wěi texts say: Secretly hidden classics remain concealed but exist, and the cultural teachings have not been destroyed in times of chaos. Zheng Xuan explains: "Secret" refers to the books originating from Luo River and the Five Classics, which were hidden during the destruction of the Daoist teachings and the burning of books; since they were not entirely destroyed in the chaos, the cultural teachings did not reach total ruin. The Wěi texts also say: The hidden texts are set aside for the world, waiting for someone to deeply contemplate and understand them. Zheng Xuan explains: "Worldly records" refer to the charts and records of emperors; they are hidden and waiting for the right time, hoping for a virtuous and wise person to contemplate and comprehend them. After the burning of books by the Qin dynasty, the classics still remained, and after the Han dynasty rose, they were again revealed. The Wěi texts regard this as heaven's will to preserve the writings in anticipation of the Han dynasty's clarity.

帝必有察，握神嬉，世主永味，神以知來。言後世之帝，必察圖書之言，則可與神嬉。有味之味思有道，則如神知來也。命機之運，由孔出天心，表際悉如河洛命紀，通終命苞。機轉者，紀數天之運，皆孔子出天之心意，及表際之事，亦志如之，故能興河洛合其數運終始，知王命之苞本也矣。

The Weiwens say: Emperors must examine and grasp the way of traveling with the divine; those who rule for many generations and deeply contemplate can foresee the future as if they were divine. Zheng Xuan explains: This means that later emperors must carefully study the words in the books, in order to enjoy the pleasure of the divine; if they can repeatedly ponder and think in a proper way, they can know the future as the divine. The Weiwens also say: The operation of the heavenly mandate's key is expressed by Confucius, who reveals the heavenly mind; the manifestations and meetings are like the numbers recorded in the River and Lo texts, connecting the beginning and end and returning to the origin of destiny. Zheng Xuan explains: What is meant by the operation of the key is the record of the heavenly numbers, all originating from the heavenly mind revealed by Confucius; as for the manifestations and meetings, their records are also like this. Therefore, those who can align with the texts of the River and Lo can understand the numbers and their course from beginning to end, and comprehend the fundamental nature of the royal mandate. This passage attributes the ability to know the future to studying the River and Lo texts and Confucius' writings, which is the way the Weiwens claim divination texts should hold a position within Confucian scholarship.

《乙錄》：摘亡去惡，降災，變動七九，斗衡謀。乙錄者，著三十五君之王錄。摘其闢君，為惡君之名，去惡，原其為惡者之亡微。降災亦熒禍之期。變動七九，則所謂七九通符者，有北斗玉衡之星，以卸之。以知其謀也。

The "Wěi Wén" cites the "Yǐ Lù" saying: it selects and lists the kings who lost their states, removes the evil people, and brings down calamities and anomalies, using the changes of seven and nine as a sign, and uses the Big Dipper and Yu Heng to make decisions. Zheng Xuan explains: the "Yǐ Lù" is a book that records the records of thirty-five monarchs. "Zhāi" refers to selecting and listing those kings who were destined to lose their states, marking the names of evil kings; "qu è" refers to tracing the subtle signs that led to the downfall of the evil people. "Jiàng zāi" means the period when the planet Mars brings disaster. "Biàn dòng qī jiǔ" refers to the previous mention of "qī jiǔ tōng fú," which involves the Big Dipper and Yu Heng stars, using them to resolve and determine, thus understanding the heavenly plan. The concept of the "Wáng Lù" in the Wěi texts is a pre-written list of emperors' names, including both those who rose and those who fell, which is the core of the "lì shù yǐ dìng" idea in the谶纬 tradition.

稅象斷命，六千三百天乣郵，八八錯效，考紀提昂。稅猶提。見象八卦之斷命，斷其吉凶災異，星其數六千三百，七九之維。八八六十四卦，“錯效”謂九三、上九維微溫，六三、上六則候決寒，六三、上九則候微寒，九三、上九則候次溫，六三、上六則決寒。又考其紀於提卯者也。

Thethe weft text says: By raising up the trigrams to judge the heavenly mandate, there are six thousand three hundred faults that the heavens examine. The sixty-four trigrams are intermingled to verify, and further examined with the摄提 andHairy Head mansion. Zheng Xuan explains: "Tax" is like raising up. By seeing the images of the eight trigrams, one determines the heavenly mandate, judging its auspiciousness or inauspiciousness; the number is six thousand three hundred, which is obtained by the combination of seven and nine. "Eight eights" refers to the sixty-four trigrams.the so-called "错效" refers to the method of matching the trigrams with the climatic phenomena: nine in the third and nine at the top correspond to mild warmth, six in the third and six at the top correspond to decisive cold. If six in the third is paired with nine at the top, the weather is slightly cold; if nine in the third is paired with nine at the top, the weather is moderately warm; if six in the third and six at the top are paired, the weather is decisively cold. In addition, the sequence should also be examined with the摄提 and卯 position. This is the Han dynasty school of "trigram climate" (卦气): distributing the sixty-four trigrams to the twenty-four solar terms of a year, using the climatic conditions expected by the trigrams to verify whether the weather is out of order. If the weather is out of order, it is a sign of calamity or abnormal phenomena.

易姓代出輔左應期。易姓者，四十二姓更王代出。輔相應期者，若赤王則黃佐命，輔術也。房心招拒，虛張合持。房心招拒，東西宿名。虛張，南北角名。五精更王，此四宿名，為之衡御，合出也。

The Weave Text says: When dynasties change and new rulers emerge, ministers who assist them appear at the right time. Zheng Xuan explains: "Changing of surnames" refers to the succession of forty-two surnames as kings, one after another. "Ministers appearing at the right time" means ministers who come into being in accordance with the times, for example, when a dynasty of red virtue rules, ministers of yellow virtue assist it, which is a method of mutual support. The Weave Text also says: The House of Fang and the House of Xin alternately attract and repel, while the House of Xu and the House of Zhang support each other. Zheng Xuan explains: Fang, Xin, Zhao, and Ju are names of mansions in the east and west, while Xu and Zhang are names of mansions in the south and north. When the spirits of the five directions take turns to rule, these four groups of mansions act as measures and guides, coming together. In the Weave Text, the mansion of Star is both a coordinate for the division of regions and a ceremonial escort for the succession of dynasties. When it says a mansion is in charge, it means that the virtue of that mansion is in operation.

軒轅挺，文昌理時。挺變，見災異。理時，理獲其興之節也。太微合誠，紫極合苞。太微，五精之官。紫極，紫微，書言太微五帝，合其誠信，紫微北極，則東平也。鉤鈴持紐，候五紀災紐，結要見紀也。

Thethe weft text says: The star of Huangxuan appears with unusual phenomena, and the star of Wenhuang organizes the sequence of time. Zheng Xuan explains: "Tingbian" means the occurrence of calamities and anomalies; "Lishi" refers to regulating and determining the proper season for their emergence. Thethe weft text also says: The Taimei Enclosure corresponds to sincerity and trust, and the Ziwēi Enclosure corresponds to the fundamental principle. Zheng Xuan explains: Taimei is the official residence of the spirits of the five directions, and Ziwēi is the Ziwēi Enclosure. The Book says that Taimei is the court of the Five Emperors, corresponding to sincerity and trust; Ziwēi is where the Northern Pole Star is located, thus bringing peace to the East. Thethe weft text further says: The hook star and the bell star hold the key, monitoring the calamities and changes of the five constants, tying up the essential points and revealing the principles. Huangxuan, Wenhuang, Taimei, Ziwēi, hook, and bell are all names of star officials. The纬书 projects the court's monarchs, ministers, and government offices one by one onto the heavens, so when heavenly phenomena change, they are interpreted as changes in human affairs.

能提無乖猥狐謀。無為之正立者。謀，兵謀去。按“猥”疑“狼”字之訛。緯縮合宿，毀日月珥，浮氣恡出，篲笰蚩尤。緯，五緯。縮行進退。合，聚。毀，散。珥，日月傍氣。諸以光氣為恡者。篲笰，妖星。蚩尤，蚩尤妖星麼恡。昔蚩尤為無道，作五虐之刑，黃帝起而誅之，蓋有此其邪，未聞也。

The Weave Text says: Those who can lift up the main principles will not have plots of discord and suspicion. Zheng Xuan explains: This refers to establishing the correct way by non-action; the so-called 'plot' refers to military strategies that can be eliminated. The editor notes: 'Wui' is likely a mistake for 'lang'. The Weave Text also says: The five stars move in a contracted manner and align with the constellations; the halos of the sun and moon disperse, floating vapors become obstructed, and comets,孛 stars, and the Chi You flag appear together. Zheng Xuan explains: 'Wei' refers to the five stars; 'suo' means their movement advances and retreats; 'he' means gathering; 'hu' means dispersing; 'er' refers to the clouds on either side of the sun and moon. All phenomena involving luminous gases are of this kind. 'Bi feng' refers to an evil star, that is, comets and孛 stars; 'Chi You' refers to the Chi You flag, an evil star's aura. In the past, Chi You was unjust, created five cruel punishments, and the Yellow Emperor raised an army to destroy him. This is probably the origin of the name of the evil star, but its exact origin is now unknown. These are all examples of 'military omens': the five stars deviating from their course, the sun and moon having halos, and the appearance of comets,孛 stars, and the Chi You flag, which indicate the outbreak of military chaos.

孔子演曰：天子亡徵九，聖人起有八符。九、八亦陽爻、陰彖之數也。運之以斗，稅之以昂，五七布舒，河出錄圖，洛授變書。運之以斗，則上類萌樞，及機衡準時也。稅之以昂，則上所謂視在揀星，七五三十五，有名以第錄。王受命之時，亦河出圖，洛出書，受之以王錄。

Thethe weft text says: Confucius deduced the Dao, and when the Son of Heaven is about to perish, there are nine signs; when a sage arises, there are eight omens. Zheng Xuan explains: The numbers nine and eight refer to the numbers of the yang line and the yin trigram - nine is old yang, eight is young yin. The纬书 uses divination numbers to determine the items of signs and omens. Thethe weft text also says: Using the movement of the Big Dipper, using the mansion of Hairy Head as the leader, five and seven spread out and extend, the Yellow River produces the Record Map, and the Luo River conveys the Changing Book. Zheng Xuan explains: 'Using the Big Dipper to move' refers to the 'classical萌芽' mentioned at the beginning, as well as the mechanism star and the jade balance determining the seasons; 'resting it on Hairy Head' refers to observing the昴 star mentioned earlier. Five multiplied by seven gives thirty-five, meaning those with names are recorded in order. When a king receives his mandate, it is also the Yellow River producing the Record Map and the Luo River conveying the Changing Book, receiving it as the royal record. The following eight points elaborate on the signs of the demise of the five emperors and three dynasties. Each point begins with the failure of the qi of one trigram, and then lists the corresponding calamities.

徵王亡，一日震氣不效，倉帝之世，周晚之名，會之候在兌，鼠孽食人，莬群開，虎龍恡出，篲守大辰，東方之度，天下亡。“周晚”，疑為“同曉”。候蒼帝亡徵，震氣不效，又有此名號與之相當，當此亡徵，又候其行往，用事之時，以觀其災。鼠氣食人。震之世，是盜賊將起之徵。莬龍虎，東方之禽，而背為災恡。蒼青之龍大火，虎所以歸。故致新而守大火，去蒼精之命，秉維不守，大辰在東之度七宿之中，皆昔周之衰，有星守千戶，有星茀於東方，此其驗之一隅。按正文“倉”舊本訛作“食”，今改正。

The first sign of a ruler's impending downfall is that the energy of the Zhen trigram does not manifest as expected. This occurs during the era of the Green Emperor, when the ruler's name corresponds to "Zhou Wan." The verification occurs in the Dui trigram, which is opposite to Zhen. Strange phenomena such as mice devours humans, rabbits roaming everywhere, tigers and dragons appearing abnormally, and comets invading the Big Dipper constellation appear. The eastern region's star divisions become abnormal, indicating the coming of chaos and the downfall of the world. Zheng Xuan notes: "The words 'Zhou Wan' may actually be 'Tong Xiao.'" To observe the signs of the Green Emperor's decline, first check whether the energy of Zhen trigram is verified, and then see if the ruler's name corresponds to it. When encountering such signs of decline, one must also examine the path it takes and the time it occurs to observe the calamity. Mice devouring humans appear during the time when the Zhen trigram is in charge, indicating the rise of bandits. Rabbits, dragons, and tigers are all animals of the east; when they act contrary to their nature, they become omens of disaster. The苍龙 corresponds to the star of the Great Fire, and the tiger is an image associated with it. Therefore, a new star invading the Great Fire signifies the taking away of the heavenly mandate of the Green Emperor. The star of the Master of the Weave cannot remain constant, and the Big Dipper is located within the seven stars of the eastern region. These are all events from the time of the Zhou dynasty's decline: there were stars invading the thousand households, and comets appearing in the east, which can be considered as one aspect of such omens. At the end of the passage, "According to the original text, 'cang' was mistakenly written as 'shi' in old editions, and it has now been corrected" is a note from the editor. "Cang" refers to "cao," meaning the Green Emperor of the Wood Mandate.

二日，離氣不效，赤帝世，屬軼之名，會之候在坎，女訛誣，虹霓數興，石飛山崩，天拔刀，蛇馬恠出，天下甚危。蜀軼亦亡主人名號。亦候之於其沖出在南方為太陽徵，陰類災也，故女子為訛誣。虹霓，日旁氣也。皆陰，故蔽陽。石蜚山崩，皆陰陽為災。為戈兵而沒隨之，是將去赤精之命，蛇馬南方之蟲，故必亂則為主也。

Rule two: The signs of the fire trigram (Li) do not manifest, indicating the time of the red emperor's reign. The ruler's name corresponds with "shu yie," and the signs of verification appear in the position opposite to Li, which is Kan. There will be false rumors spread by women, frequent appearances of rainbows, falling stones and mountain collapses, a knife-shaped aura appearing in the sky, and serpents and horses emerging in strange forms, leading to extreme peril throughout the land. Zheng Xuan explains: "Shu yie" is also a title for a fallen ruler. The signs of verification also appear in the position opposite to it. The fire trigram originates from the south and is the symbol of the sun; however, the manifestation now is of a yin disaster. Therefore, false words are spread by women. Rainbows are clouds beside the sun, belonging to yin, thus they can block the sunlight. Falling stones and mountain collapses are also disasters caused by the disharmony between yin and yang. Following this comes the calamity of weapons, which signifies the loss of the heavenly mandate of the red spirit. Serpents and horses belong to the south, so during the chaos of the fire trigram, they will be the main omens of strange occurrences. This rule indicates the sign of the fire virtue coming to an end and yin overpowering the yang position.

有能改之之質，石蜚，復蛇馬女訛之凶，多卒貴，巔，將悔知師，緣出反善，可今章衙滑。能改者存，五帝俱然，孔子生蒼之際，應為赤制。有堯有盛德，其苗應期，當先用己道，將可寧之質猶致石蜚，言自改固可存，復蛇馬女訛之凶皆消，德以復之。卒貴，賤人暴貴，復倒逆，賢愚能自改悔，知師賢人，緣以自出於己路更也。值言道則善，今其王命章仿其蜀奸也。

The Weave Text continues to say: If one has the quality to reform, even if one has already seen flying stones, one can make the ominous signs of serpents and horses, and women spreading rumors disappear again. At that time, many people will suddenly become prominent, and the order will be reversed. But as long as they repent in the future and seek the guidance of the virtuous, following this path they can return to the righteous way, and the royal decree of today can become clear. Zheng Xuan comments: Those who can reform will survive, just as in the time of the Five Emperors. Confucius was born in the time of the苍精 (Celestial Pure) era, yet he should establish the laws of the Han dynasty, which belong to the red virtue. Yao had great virtue, and his descendants would rise when the time was right, first practicing their own righteous path; even if they had the resources for peace, they would still face the strange phenomenon of flying stones. This is to say that reforming oneself can ensure survival, and the ominous signs of serpents, horses, and female rumors will vanish, and virtue can reverse the situation. "Sudden prominence" refers to lowly people suddenly becoming prominent, with disorder and reversal. But if both the virtuous and the foolish can reform themselves, understand the importance of learning from the virtuous, and thus find a new righteous path to renew, then all that conforms to the Way is good. The clarity of this royal decree now corresponds with the name of the dishonest person in Shu. This passage is a turning point in the entire text: omens can be predicted, but they are not irreversible. Reforming and cultivating virtue can eliminate disasters. The Weave Text discusses disasters and anomalies, but ultimately focuses on human affairs.

三曰坤氣不效，黃帝世，次遲之名，曾之候在艮，名水赤，大魚出，斗撥紀，天下亡。坤為兆，兆姓重，遲亡為名號，亦候其炎於其行。名水，河洛。大魚，鯨，土精亂，不能伏水，故今為坎為血為水。而河洛位在中，故土裹則土水，土有成，故大魚出，斗再撥紀，臣不如常法也。

Rule three: The energy of the坤卦 does not manifest, indicating that it is the time of the Yellow Emperor, and the ruler's name corresponds with 'next delay'. The sign of verification occurs in the position of the艮卦. The water of famous rivers turns red, large fish appear, and the Big Dipper disrupts the order, signifying the impending downfall of the world. Zheng Xuan explains: The坤卦 governs omens, and the numerous people are named 'delayed extinction'. Similarly, one should observe the signs at its passage. 'Famous water' refers to the Yellow River and Luo River. 'Large fish' refers to whales. The earth spirit is disordered and cannot subdue the water energy, thus transforming into Kan (water), blood, and water. The position of the Yellow River and Luo River is central and belongs to earth; when earth energy binds, it forms an image of earth and water mixed together. The earth virtue has been established but is lost, hence the appearance of large fish. The Big Dipper again disrupting the order means that ministers do not follow the established laws. Earth virtue is central and is responsible for subduing water. Water overflowing and fish emerging indicates the loss of central control.

四曰兌氣不效，白帝世，討吾之名，曾之候在震，豫氣錯，晝昏地裂，大霆橫作，天下亡。亦候之於其沖也。豫氣亦謂豫於太陽，故盡昏。兌為金，金性清明，故亂則昏也。土者金之母，故亂則裂，又大霆橫作，亦不制木之異者也。

Rule four: The energy of the Dui trigram does not manifest, indicating the time of the White Emperor's reign. The ruler's name corresponds with "tou wu," and the signs of verification appear in the position opposite to Dui, which is Zhen. The intermingling of豫 energy causes the day to become dark, the ground to crack, and great thunder to occur, signaling the impending downfall of the world. Zheng Xuan explains: the signs are also observed in the position opposite to it. "Yu qi" refers to the premature disturbance of the solar energy, causing the day to become entirely dark. Dui belongs to the element metal, which is naturally clear, so when disorder arises, it becomes dark instead. Earth is the mother of metal; when the maternal energy is disturbed, the ground cracks. Additionally, the occurrence of great thunder indicates an abnormal phenomenon where metal fails to control wood. This rule discusses the decline of the metal virtue, which manifests in three signs: darkness, cracking, and thunder.

五曰坎氣不效，黑帝世，胡誰之名，會之候在離，五角禽出，山崩日既，為天下亡。亦候之於其沖，北方禽牛，上數五，五角禽出，土將滅水之象。山崩，亦土為滅。水精為月月者，日之妃月，既者象妃刺居之，明日既為月既也。按正文日既為，“為”字疑衍。

Rule five: The energy of the Kan hexagram does not manifest, indicating the time of the Black Emperor's reign. The ruler's name corresponds with "Hu Shei." The signs of verification appear in the position opposite to Kan, which is Li. A five-horned beast appears, mountains collapse, and there is a total solar eclipse, signifying the impending downfall of the world. Zheng Xuan commented: The signs of verification also appear in the position opposite to it. The bird of the north belongs to the ox, and its number corresponds to five. The appearance of a five-horned beast signifies the earth overcoming water. Mountain collapses also indicate the earth overcoming water. The essence of water is the moon, which is the spouse of the sun. "Ji" means completion. A total solar eclipse is the image of complete consumption, here compared to a queen being pierced, meaning that "ji" actually refers to the moon. The note at the end, "the word 'wei' in the original text 'ri ji wei' is likely a later addition," is a note from the editor. The above five rules correspond in order to the five virtues of wood, fire, earth, metal, and water. Each rule begins with the failure of the primary hexagram's energy, uses the opposite position as the sign of verification, and uses the objects of the respective direction as omens.

六曰巽氣不效，霸世之主名筮喜，會之效在，乾，大水，名川移，霸者亡。喜若於放日及以名號者。巽為風，掠動萬物之類也，亦候之於其沖。大水名川流通，地德若衰，則或竭或移。

Rule six: The influence of the Xun hexagram (Wind) does not manifest, indicating the presence of a hegemon in the present era, whose name is "Shi Xi." The verification effect occurs at the position opposite to Xun, which is Qian (Heaven). There will be great floods, rivers will change their courses, and the hegemon will perish. Zheng Xuan explains: "Xi" refers to the day of manifestation and the name. Xun, representing wind, can move all things, and similarly, its opposite position is used for observation. Rivers and major waterways should flow freely, but if the virtue of the earth declines, the rivers may either dry up or change their courses. The first five rules correspond to the Five Emperors, but from this rule onward, the discussion shifts to the hegemon. Therefore, the divination no longer uses the correct numbers of the Five Phases, but instead relies on the changes of wind and water for verification.

七日，艮氣不效，假驅之世，若簷柔之比，曾之以候在坤，長人出。星亡殞石，辭之主亡。艮為七，性安皆為荒子央逸，比為小人，若以為名號者也。候之亦於其沖。長人出者，象天下將有聖人起也。星陰類殞而與在天光，猶諸侯盜行天子之政，名類驗之。主將亡者，皆星亡石殞，春秋之時，殞石於宋五，傳殞星也。霸在王者之間，故其異不以五行之數也矣。

Rule seven: When the energy of the Gen hexagram does not manifest, it indicates that those who falsely claim the mandate of heaven in their time, such as those named "Yan Rou," will be verified when the position opposite to Gen, the Kun hexagram, shows signs. The appearance of a tall person and the falling of stars that become meteorites signify the demise of such a ruler. Zheng Xuan explains: The number of Gen is seven, and its nature is to be still and stable. Once it is lost, the descendants will become licentious and unrestrained. "Bi" refers to small people, and such terms are used as names. Similarly, signs are observed in the position opposite to it. "A tall person appears" symbolizes the emergence of a sage in the world. Stars belong to the yin category; when they fall, their light remains in the sky, just as feudal lords usurp the authority of the Son of Heaven. Such symbolic images can be used for verification. Whenever a ruler is about to perish, there will be strange phenomena such as the falling of stars and meteorites: in the Spring and Autumn period, there was "five meteorites falling on Song," and the "Zuo Zhuan" says that these were actually fallen stars. The position of a hegemon is between that of a king, so his omens do not follow the regular numbers of the Five Phases. The event of "five meteorites falling on Song" is recorded in the "Spring and Autumn Annals" from the sixteenth year of Duke Xi. The stones were first seen falling and then identified as stones, so the number was recorded first and the stone second. The esoteric texts use this old example as evidence.

八日，乾氣不效，天下耀空。乾為天，而其氣也不效，故有光耀者空，謂五縣五星及群宿皆無光明。春秋傳曰：“恆星不見”也。將元君，州每王，雌擅權，國失雄。乾為君，其氣不致，故將元君。明元之雌臣雄君擅，故因知其朽君也。陪孽領威，君若贅流。陪臣，孽，庶子。威氣內心，贅如流皆不得於事，贅流或為間小治也矣。

Rule 8: The energy of the Qian hexagram does not manifest, and the brilliance of the world fades away. Zheng Xuan explains: Since Qian represents Heaven, the energy of Heaven does not manifest, so wherever there was brilliance becomes empty. This refers to the five planets and all the star mansions losing their light. The "Spring and Autumn" classic and its transmitted texts mention "the fixed stars are not visible," which is this celestial phenomenon. The "Waiwen" says: When a new monarch is about to be established as the supreme ruler, each state will claim to be a king, and the females will seize power, and the country will lose its strong ruler. Zheng Xuan explains: Qian represents the sovereign, and the energy of the sovereign does not arrive, so another supreme ruler will be established; the female ministers take over the power of the male sovereign, thus indicating that the ruler is corrupt. The "Waiwen" also says: The ministers and the illegitimate sons hold power, and the sovereign is like an extra appendage drifting aimlessly. Zheng Xuan explains: "Ministers" refer to the ministers of the feudal lords, and "孽" refers to the illegitimate sons. The energy of power is contained within their hearts; "赘流" means the sovereign is like a useless appendage or a drifting object, unable to govern. One interpretation of "赘流" is "minor governance." The above eight rules form the main content of "Nine Signs of the Death of the Son of Heaven." The common pattern is: the energy of a certain hexagram does not manifest, a certain virtue in the world, a certain title, the position of the opposing force is taken as a sign, a certain kind of strange phenomenon, and finally the world's destruction.

曾之候在巽，眾變立，地陷，斗機絕繩，玉衡撥，攝提亡。眾變，地其千三日變立見，地陷淪下。絕繩及機，皆謂撥不如常亡見之也。五星合，狼弧張。五星合聚在谷，弧狼張，兵宿動。

Thethe weft text says: The signs of verification appear in the Xun trigram position, with many changes occurring simultaneously, the ground collapsing, and the Tianshu and Tianji stars of the Big Dipper losing their standard measure. The YuHeng is disturbed, and the Sheshi star disappears. Zheng Xuan explains: The term "many changes" refers to the earth showing various anomalies continuously over several days, with the ground collapsing and sinking. "Cutting the rope" and "the mechanism" both refer to the handle of the Big Dipper turning away from its usual course and losing its usual position. Thethe weft text also says: The five planets converge, and the Tianlang and Hushu stars spread out. Zheng Xuan explains: When the five planets gather in a particular region, the Hushu and Tianlang stars are arranged, indicating that the constellation associated with warfare is in motion. The convergence of the five planets in the Han dynasty was regarded as a great omen of a change of dynasty, while Tianlang and Hushu stars signify military aggression, hence they are both cited as signs of a chaotic era.

晝視無日，虹霓煌煌，夜視無月，彗笰將將。無日無月，謂妖氣應期明。當藏者出，當出者消。佹易期，當藏者出，蟄物以非時見。當出者消，見物令無元有。佹處地而生易期主然也。

Thethe weft text says: During the day, the sun is not visible, only the rainbow shines brightly; at night, the moon is not visible, only the comets shine solemnly. Zheng Xuan explains: The absence of sun and moon indicates that evil qi appears at the appointed time. Thethe weft text also says: What should be hidden appears instead, and what should appear vanishes, resulting in disorder and change of time. Zheng Xuan explains: What should be hidden appears, meaning creatures that should remain dormant emerge out of season; what should appear vanishes, meaning things that should be visible seem as if they never existed. Such disorder on earth signifies a change of time and a shift in the main trend. In the纬books, disorder in the natural phenomena is as significant as disorder in the starry heavens, both serving as evidence of "qi not responding."

太山失金雞，西嶽亡玉羊，金雞玉羊，二嶽之精。為玉羊推義宜然，未昔聞也。雞失羊亡，臣從恣，主方佯，五嶽之靈，主生賢佐，以因王者。故《詩》云：“嵩高維嶽，峻極於天。維嶽降神，生甫及申，維申及甫，維周之翰。”雞失羊亡，謂不復生賢佐輔，故臣故恣其欲，而至方佯無所主之也。

The Weaving Text says: Mount Tai has lost its golden rooster, and Mount Hua has lost its jade sheep. Zheng Xuan comments: The golden rooster and jade sheep are the spirits of these two mountains; the name jade sheep is derived from meaning, but previously there was no clear explanation. The Weaving Text says: The loss of the rooster and the death of the sheep signify ministers acting recklessly and the ruler pretending to be mad and without purpose. Zheng Xuan comments: The spirits of the Five Mountains are responsible for producing virtuous ministers to assist the king. Therefore, the "Great Ode · Song Gao" in the Book of Poetry says: Mount Song is high and reaches the heavens; the mountains produce divine spirits, giving rise to Fu Hou and Shen Bo; Shen Bo and Fu Hou were the pillars of the Zhou dynasty. The loss of the rooster and the death of the sheep mean that the mountains no longer produce virtuous ministers, so ministers dare to act recklessly, leading to the ruler being confused and pretending to be mad without clear direction. This passage connects the "mountain spirits" with "producing virtuous ministers," reflecting the old Han belief that the spirits of mountains and rivers correspond to the talents of people.