The Book of Changes: The Comprehensive Divination of the Trigrams (Commentary by Zheng Kange of the Han Dynasty)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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