Book of Changes: The Comprehensive Divination Manual, Volume 2

曰：凡易八卦之氣驗應各如其法度，則陰陽和，六律調，風雨時，五榖成熟，人民取昌。此聖帝明王所以致太平法。取昌，眾富之言。故設卦觀象，以知有亡。夫八卦繆亂，則綱紀壊敗，日月星辰失其行，陰陽不和，四時易政。綱紀以喻數之大小，謂如八卦主八卦是大也，為之四氣則小。

The text says: All the phenomena corresponding to the eight trigrams of the Book of Changes can be in accordance with their principles, thus achieving harmony between yin and yang, coordination among the six tones, timely winds and rains, and the ripening of the five grains, leading to the prosperity of the people. Zheng Xuan explains: This is the principle used by sage-kings to bring about peace and order. "Taking prosperity" refers to the idea that all people become wealthy. Therefore, setting up the trigrams and observing the forms of things is used to understand the key to survival and demise. Once the eight trigrams become disordered, the principles will be ruined, the sun, moon, and stars will lose their proper courses, yin and yang will not be in harmony, and the regulations of the four seasons will change. Zheng Xuan explains: "Principles" are used to indicate the magnitude of numbers, for example, the eight trigrams correspond to the eight seasonal divisions, which is the greater aspect; further divided into the four seasons, which is the smaller aspect.

八卦氣不效，則災異炁臻。八卦氣應失常，臻，至也。八卦之氣不於時見於他，是非其常，故異多至。夫八卦驗常在不亡，以今八月八日不盡八日候諸卦炁，各以用事時氣著明而見。八月八日盡八日者，月弦日也。弦者，陰氣得正而平。此候氣在地屬陰，故八日弦時用事者，若干立冬、坎主冬至之謂也。

The qi of the Eight Trigrams cannot respond appropriately, and thus abnormal phenomena arise. Zheng Xuan explains: this refers to thesympathetic response of the Eight Trigrams' qi losing its regular pattern. "Zhēn" means to arrive. When the qi of the Eight Trigrams does not appear at its proper time but is observed at another time, it deviates from the norm, leading to frequent occurrences of strange events. The verification of the Eight Trigrams' qi remains constant and does not disappear. By observing the qi of each trigram on the eighth day of the eighth lunar month, within a period not exceeding eight days, one can detect the qi according to its proper season. Zheng Xuan explains: "the eighth day of the eighth month and within eight days" refers to the day of the waxing moon. The waxing moon is the time when yin qi is balanced and harmonious; since this method of observing qi is associated with the earth, which is yin, it is conducted on the eighth day of the waxing moon.the so-called "when it is the season" is like the trigram Qian governing the beginning of winter and the trigram Kan governing the winter solstice.

冬至四十五日以次周天，三百六十五日復當卦之炁。進則先時，退則後時，皆八卦之效也。卦氣進則先時，謂見其時之前，乾炁見於冬至之分是也；退即後時，謂見於其時之後也。

Starting from the winter solstice, each cycle of forty-five days successively shifts, completing a full circle of three hundred and sixty-five days, and then returns to the original hexagram's energy. If the energy appears earlier than expected, it is called "premature" or "before time," and if it appears later, it is called "delayed" or "after time." These are manifestations of the eight trigrams. Zheng Xuan explains: when the hexagram's energy "advances," it indicates premature occurrence, meaning it appears before its designated time, for example, the energy of Qian appears at the moment of the winter solstice's division; when it "retreats," it indicates delayed occurrence, meaning it appears after its designated time.

夫卦之效也皆指時，卦當應他卦氣，及至其災，各以其沖應之，此天所以示告於人者也。卦氣進則先時，謂見其時之前，乾炁見於冬至之分是也；退即後時，謂見於其時之後也。○案：此注重出。

The effects of the hexagrams are each associated with specific times and positions: when the primary hexagram is in its ruling time, it corresponds to the qi of another hexagram. When calamity arrives, each hexagram corresponds to the time position that conflicts with it. This is the way Heaven uses to inform people. Zheng Xuan explains: "Advance" means before the time, referring to the appearance before the designated time, for example, the qi of Qian appears at the position of the winter solstice; "retreat" means after the time, referring to the appearance after the designated time. The editor notes: this annotation appears repeatedly.

乾西北也，主立冬，人定，白炁出直乾，此正氣也。氣出右，萬物半死；氣出左，萬物傷。立冬之左霜降之地，右小雪之地。霜物未徧收，故其災物半死；小雪則殺物矣，故其災為傷。

The position of Qian is in the Northwest, ruling the time of Li Dong (the beginning of winter), which corresponds to the亥 hour, when people have settled down. White clouds rise and face directly towards the Qian position, indicating the prevailing vital energy of the season. If the energy flows to the right, half of all things wither; if it flows to the left, all things suffer damage. Zheng Xuan explains: the left side of Li Dong corresponds to the division of Shuang Jie (frost descent), and the right side corresponds to the division of Xiao Xue (minor snow). At Shuang Jie, all things have not yet fully harvested, so the calamity manifests as half death of all things; at Xiao Xue, all things have already been harmed, so the calamity manifests as injury.

乾氣不至，則立夏有寒，傷禾稼，萬物多死，人民疾疫，應在其沖。不至不見氣，不見而對受其災至疾疫。乾氣重。乾炁見於冬至之分，則陽炁火盛，當藏不藏，蟄蟲冬行。乾為君父，為寒，為冰，為金，為玉。於是歲則立夏蚤蟄，夏至寒。乾得坎之蹇，則夏雨雪水冰。

If the Qi of Qian (Heaven) is supposed to arrive but does not, then by the time of the Beginning of Summer, cold Qi will appear, damaging the grain crops, causing many creatures to die, and leading to epidemics among the people. The occurrence of this disaster will be at the time of the Beginning of Summer that is opposite to the Beginning of Winter. Zheng Xuan explains: if the Qi of its own time does not arrive or appear, it will suffer the calamity at the opposite position, leading to epidemics. If the Qi of Qian appears repeatedly: if it appears at the position of the Beginning of Summer during the winter solstice, then the Yang Qi becomes excessive and hot, with the hidden Qi not hiding, and insects emerging in winter. Qian represents the ruler, the father, cold, ice, metal, and jade. In such a year, insects will emerge early at the time of the Beginning of Summer, while it will be cold at the time of the Summer Solstice. When Qian meets Kan (Water), forming the hexagram Jian (Obstruction), there will be snowfall in summer and ice forming on the water surface.

冬至之分，大雪小寒之地，分屬於坎。乾氣見，為四陽相得，故為火盛。當藏者蟄蟲冬行，陽生出之夏，夏至即災行矣。為君為父，言或有偶。為金為玉，寳物將用也。立夏蚤蟄，災發將竒。乾炁退，傷萬物。謂見於秋分之分也。

Zheng Xuan explains: The division of the winter solstice corresponds to the positions of Major Snow and Minor Cold, which belong to the trigram Kan. The trigram Qian appears here, forming the gathering of four yang lines, thus the fire energy becomes strong. The creatures that should be hidden are active in winter, and the yang energy rises and spreads out in response to summer, leading to calamities by the time of the summer solstice. Saying "as a king and a father" refers to the response of a spouse; saying "as metal and jade" indicates that valuable treasures will be used. If the hidden creatures emerge early in the beginning of summer, calamities will occur with strange changes. When the energy of Qian retreats, it harms all things. Zheng Xuan explains: This refers to the appearance of the trigram Qian at the division of the autumn equinox.

坎北方也，主冬至，夜半，黑炁出直坎，此正炁也。氣出右，天下旱；氣出左，湧水出。冬至右小寒之地，大小雪二炁方凝，其下難，故旱；小雪水方盛，水行而出，湧之象也。坎炁不至，則夏至大寒，雨雪，湧泉出，歲多大水，應在其沖。亦寒不見，對受其災。

The trigram Kan is located in the north, governing the winter solstice, which occurs at the middle of the night (the Zi hour). Black clouds rise and face directly toward the Kan position, indicating the prevailing energy of the season. If this energy emerges on the right side, there will be a severe drought; if it emerges on the left side, springs will overflow. Zheng Xuan explains: the right side of the winter solstice corresponds to the Lesser Cold, while the energies of Heavy Snow and Light Snow are still condensing. The water vapor is difficult to descend, hence causing drought. During Light Snow, the water vapor is abundant, and when it flows outward, it resembles the overflowing of springs. If the energy of Kan fails to arrive, then at the summer solstice, there will be an unusually cold weather, with rain and snow falling, and springs emerging. There will be a major flood in the following year, occurring at the time opposite to the winter solstice. Zheng Xuan explains: it is the same situation where the cold energy of the season is not present, but the opposite position suffers from calamity.

坎炁見立春之分，則水炁乗出。坎為溝瀆，於是歲多水災，江河決，山水湧出。立春之分，大寒驚蟄之地，分屬於艮，坎炁見焉，是謂水炁乗出，故歲多水災，江河決，溝瀆壊也。坎炁退，則天下旱。謂見於立冬之分，霜降小雪，乾又為冰，皆凝雨下難之象。

The energy of the Trigram Kan appears at the position of the beginning of spring, and the water energy then emerges at the right time. Zheng Xuan explains: The Trigram Kan represents ditches and rivers, so in this year there will be much flooding, rivers will break their banks, and mountain torrents will surge. The position of the beginning of spring is the division between the Great Cold and the Awakening of Insects, which belongs to the Trigram Gen. When the energy of Kan appears here, it is called the water energy emerging, hence there will be more floods, rivers breaking their banks, and ditches being destroyed. When the energy of Kan withdraws, the whole country will suffer from a severe drought. Zheng Xuan explains: This refers to the energy of Kan appearing at the position of the beginning of winter, that is, the division between the Frost Descent and the Light Snow, where the Trigram Qian represents ice, and both are signs of rain and water freezing and not falling.

艮東北也，主立春，雞鳴，黃炁出直艮，此正炁也。炁出右，萬物霜；炁出左，山崩湧水出。立春之右大寒之地，左驚蟄之地也。萬物之生而艮炁見於大寒之地，故霜；艮炁見於驚蟄之地，山崩湧水則出也。艮炁不至，則立秋山陵多崩，萬物華實不成，五榖不入，應在其沖。溫不見亦對受其災也矣。華實之成本其生炁，虛命然。

The position of Gen is in the Northeast, governing the time of Start of Spring, which occurs at the time of the Rooster (the second hour). Yellow clouds rise and face directly toward the Gen position, indicating the prevailing vital energy. If the energy flows to the right, frost occurs; if it flows to the left, mountains collapse and floods emerge. Zheng Xuan explains: the right side of Start of Spring corresponds to the position of Great Cold, and the left side corresponds to the position of Awakening of Insects. At the time when all things begin to sprout, the Gen energy appears in the position of Great Cold, hence frost occurs; when Gen energy appears in the position of Awakening of Insects, mountains collapse and floods emerge. If Gen energy is supposed to arrive but does not, then during the time of Start of Autumn, mountains often collapse, plants fail to bloom and bear fruit, and the five grains cannot be stored. This occurs in the year corresponding to the opposite time of Start of Spring. Zheng Xuan explains: it is the same as the absence of the warm energy of this time, which instead causes disaster in the opposite position. The achievement of flowers and fruits depends on vital energy; when vital energy is empty, the destiny is thus determined.

○案：此注疑有脫誤。艮炁見於春分之分，則萬物不成。艮為山為止，不止則炁過山崩。春分之分，雨水清明之地，分屬於震，艮炁見焉，過而動，是以崩也。艮炁退，則數有雲霧霜。謂見於冬至之分，坎為雲，雲之出必由山，艮炁退則雲不興，雲霧霜者，其轉散所為。

The editor notes: This annotation is suspected to have omissions and errors. The energy of Gen (mountain) appears at the position of the spring equinox, and thus things cannot be completed. Zheng Xuan explains: Gen represents mountain and signifies stopping; if it should stop but does not, the energy becomes excessive, leading to mountain collapse. The position of the spring equinox belongs to the earth divisions of Rain Water and Clear and Bright, which belong to Zhen (thunder). The energy of Gen appears here, becoming excessive and acting recklessly, hence mountain collapse. When the energy of Gen withdraws, frequent occurrences of clouds and frost appear. Zheng Xuan explains: This refers to the energy of Gen appearing at the position of the winter solstice. Kan represents clouds; the arising of clouds must rely on mountains; when the energy of Gen withdraws, clouds cannot arise, so the so-called clouds, mist, and frost are the result of cloud vapor dispersing and changing.

○案：艮炁退二句原本誤入注中，今改正。震東方也，主春分，日出，青炁出直震，此正炁也。炁出右，萬物半死；炁出左，蛟龍出。春分之右雨水之地，左清明之地。物未可盡生，故半死。辰為龍，震炁前，故見蛟龍之類矣。震炁不至，則歲中少雷，萬物不實，人民疾熱，應在其沖。亦溫不見，對受其災也。炁當見不見，推而晚景，炁如於秋分，人則病。

The editor notes: The two sentences following "Gèn qì tuì" (Gèn qi qiui) were originally mistakenly placed within the annotations and are now corrected. The position of Zhen is in the east, governing the spring equinox, which occurs at the time of sunrise (Mao hour). Green clouds rise and face directly towards the Zhen position, which is the correct qi of the season. If the qi emerges on the right side, half of all things will die; if it emerges on the left side, a dragon will appear. Zheng Xuan explains: The right side of the spring equinox corresponds to the period of rain, while the left side corresponds to the period of clear weather. At this time, all things are still not fully active, hence half of them die. Chen represents the image of a dragon, and the Zhen qi appears prematurely, hence the appearance of dragons. If the Zhen qi is supposed to come but does not, there will be fewer thunderstorms in the year, and all things will not bear fruit. People will suffer from heat diseases, with the occurrence of the disease coinciding with the autumn equinox, which is the opposite of Zhen. Zheng Xuan explains: It is the same as the absence of the warm qi of this season, and the disaster is suffered at the opposite position. If the qi is supposed to appear but does not, and is postponed until dusk, the weather will resemble that of the autumn equinox, and people will fall ill.

○案：《藝文類聚》引作「萬物華而不實」。震炁見立夏之分，雷炁盛，萬物而死不實，龍蛇數見，不雲而雷，冬至乃止。立春之分，穀雨小滿之地，秀實當成之時，推而加焉，故令之不盈而死。陰陽之常審者必待雲，雷炁盈故獨行，又過其節。震炁退，歲中少雷，萬物不茂。見立春之分，萬物又過其節。

The editor notes: The "Art of Literature and Learning" cites this sentence as "all things are splendid but not substantial." Thunder energy appears at the time of the beginning of summer, and thunder becomes strong, causing all things to wither and become unproductive. Dragons and snakes frequently appear, but they do not produce clouds and only thunder, which stops only by the winter solstice. Zheng Xuan explains: The time of the beginning of spring refers to the periods of Grain Rain and Lesser Fullness, which are the times when crops should be budding and bearing fruit. When the energy of Thunder is added to this period, it causes the grains to be insufficient and the plants to wither. According to the principles of yin and yang, one must first have clouds before thunder. However, thunder energy is excessive, so it acts alone and exceeds its proper season. When the energy of Thunder recedes, there is less thunder throughout the year, and all things do not flourish. Zheng Xuan explains: This refers to the energy of Thunder appearing at the time of the beginning of spring, causing all things to miss their proper season.

巽東南也，主立夏，食時，青炁出直巽，此正炁也。炁出右，風橛木；炁出左，萬物傷，人民疾溼。立夏之右榖雨之地，左小滿之地。榖雨之地有震跌躁之炁，而巽炁見焉，故風橛木。風者搖養萬物，今失其位為之風，又乾物失位則不能戾之，人則病。

The position of Xun is in the southeast, ruling the beginning of summer. At this time, which is the hour of Chen (noon), green clouds rise and face directly towards the Xun position, indicating the prevailing vital energy. If this energy tends to the right, there will be strong winds that break trees; if it tends to the left, all things suffer damage, and the people suffer from damp diseases. Zheng Xuan explains: the right side of the beginning of summer corresponds to the region of Gu Yu, while the left corresponds to the region of Xiaoman. The region of Gu Yu originally has the energy of the Zhen trigram, which is characterized by restlessness and agitation, and the energy of Xun appears here, thus causing strong winds that break trees. Wind is normally used to shake and nurture all things, but now it has lost its proper position and becomes a violent wind; wind also dries out all things, and when it loses its position, it cannot stabilize them, hence people fall ill.

巽炁不至，則歲中多大風，發屋揚砂，禾稼盡，應在其沖。始暑萬物不見炁，炁以對受其災。巽炁見夏至之分，則風炁過折木。夏至之分，芒種小暑。巽炁退，則盲風至，萬物不成，溼傷人民。謂見於春分之地。盲風者，應八節而至也。

If the wind energy of Xun does not arrive when it should during the year, there will be much wind, which overturns roofs, lifts sand and gravel, and destroys crops. This occurs at the time of the opposing solar term, which is the Beginning of Winter. Zheng Xuan explains: In the early summer, when things do not show their original energy, they suffer disasters at the opposite position. The Xun energy appears at the midpoint of the Summer Solstice, and excessive wind breaks trees. Zheng Xuan explains: The midpoint of the Summer Solstice refers to the period of Grain in Ear and Minor Heat. When the Xun energy withdraws, sudden violent winds arrive, crops do not mature, and dampness harms the people. Zheng Xuan explains: This refers to the Xun energy appearing at the period of the Vernal Equinox. The term 'blind wind' refers to violent storms that occur according to the eight solar terms.

離南方也，主夏至，日中，赤炁出直離，此正炁也。炁出右，萬物半死；炁出左，赤地千里。夏至之右芒種之地，左小暑之地。芒種之時可稼澤地，離者熯物，而見於芒種之地，則澤稼獨生，陵陸死矣。赤地千里，言旱甚且廣千里，穿井井乃得泉。離炁不至，則無日光，五榖不榮，人民病目痛，冬無冰，應在其沖。暑不見亦對受其災也。離為日月，目痛，離炁失故也。榮，光明類。離炁見於立秋之分。大暑處暑之地，離為戈兵，失炁故兵起也。

The trigram Li is located in the south, ruling the summer solstice, and occurs at noon (the hour of Wu). Red clouds rise and face directly toward the trigram Li, which represents the prevailing energy of the season. If the energy deviates to the right, half of all things wither; if it deviates to the left, there is a vast expanse of dry land. Zheng Xuan explains: the right side of the summer solstice corresponds to the land division of Mangzhong, and the left side corresponds to the land division of Xiaoshu. During Mangzhong, one can cultivate in low and damp areas. The trigram Li represents burning and scorching, and when it appears in the land of Mangzhong, only crops in marshy fields survive, while those in hills and high ground wither. The phrase "red land for thousands of miles" refers to severe drought that spreads over a thousand miles, requiring wells to obtain water. If the energy of Li fails to arrive on time, there will be no sunlight, and the five grains will not flourish. People will suffer from eye pain and diseases, and there will be no ice in winter. The expected time for this is the winter solstice, which is opposite to Li. Zheng Xuan explains: when the heat is absent, it is also in the opposite position that the disaster occurs. Li represents the sun and moon; people suffering from eye pain is due to the abnormality of Li's energy. "Rong" refers to brightness. The energy of Li appears at the division of Liqiu. Zheng Xuan explains: the division of Liqiu corresponds to the land divisions of Dashu and Chushu. Li represents weapons and warfare, and when its energy is out of place, warfare arises.

○案：離炁見於立秋之分句下疑有脫文。離炁退，則其歲日無光，陰必害之。謂見於立夏之分也。陰必害之，有薄食者。

The editor notes: It is suspected that there is a missing text after the sentence "The qi of Li appears at the beginning of the autumn." When the qi of Li retreats, the sun will not shine that year, and the yin qi will certainly invade it. Zheng Xuan's commentary says this refers to the qi of Li appearing at the beginning of summer. The phrase "the yin qi will certainly invade it" refers to the phenomenon of a partial solar eclipse caused by the mutual obscuring of the sun and moon.

○案：大暑處暑之地三句原本誤作正文，離炁三句原本誤作註文，謂見於立夏之分也三句原本誤作正文，今悉改正。坤西南也，主立秋，晡時，黃炁出直坤，此正炁也。炁出右，萬物半死；炁出左，地動。立秋之右大暑之地，左處暑之地也。坤為地，地主養物，而炁見大暑之地旱，故物半死；地炁失位，則地動也。坤炁不至，則萬物不茂，地數震，牛羊多死，應在其沖。始陳見，亦對受其災也。地為牛為羊。

The editor notes: The three sentences "Great Heat and Beginning of Autumn" were originally mistakenly placed as main text; the three sentences "Fire Qi" were originally mistakenly placed as annotations; and the three sentences "It is seen in the period of Beginning of Summer" were originally mistakenly placed as main text. Now they are all corrected. The position of Kun is in the southwest, which governs the time of Beginning of Autumn, occurring at the time of the late afternoon (the hour of Shen). Yellow clouds rise and face directly towards the position of Kun, which is the prevailing Qi of the season. If the Qi deviates to the right, half of all things wither; if it deviates to the left, the earth trembles. Zheng Xuan explains: The right side of the time of Beginning of Autumn corresponds to the place of Great Heat, and the left side corresponds to the place of Beginning of Autumn. Kun represents the earth, which nurtures all things. If the Qi appears in the place of Great Heat, it indicates drought, hence half of all things die. When the earth Qi loses its proper position, an earthquake occurs. If the Qi of Kun should arrive but does not, all things will not flourish, the earth trembles repeatedly, and many cattle and sheep die. The corresponding time is the time of Beginning of Spring, which is opposite to it. Zheng Xuan explains: If the Qi that should first appear in this season is not seen, it will suffer disaster in the opposite position. The earth is symbolized by cattle and sheep.

○案：注始陳見句疑有誤字。坤炁見於秋分之分，則其歲地動搖，江河水乍存乍亡。秋分之分，白露寒露之地。此災物，其道靜，坤炁失位，故動搖。見於秋之得兊毀折附決之炁，故小大之水或存或亡。坤炁退，則地分裂，水泉不泯。謂見於夏至之分。夏者離主為日，日中之晷，先王以土地建邦國，坤炁失位而見焉，故為地分裂之異。地分裂，水放逸，勢自然也。

The editor notes: The phrase "始陈见" in the annotation is suspected to contain a wrong character. The qi of the Earthly Mother (Kun) appears at the equinox of autumn, causing the earth to tremble and the rivers and streams to fluctuate. Zheng Xuan explains: The equinox of autumn corresponds to the periods of White Dew and Cold Dew. Such calamities affect all things, because the Earth's path is naturally quiet, but when the qi of Kun is out of place, it causes disturbance. It appears in the season of autumn and meets the destructive and rupturing qi of the Trigram Dui, hence the rivers and streams may exist or vanish. When the qi of Kun retreats, the earth splits, and the springs and wells overflow and no longer remain hidden. Zheng Xuan explains: This refers to the qi of Kun appearing at the equinox of summer. The season of summer is governed by Li (Fire), and the measurement is of the shadow at noon; the former kings established states based on the land, but when the qi of Kun is out of place and appears here, it becomes an abnormality of the earth splitting. When the earth splits, the water naturally flows freely and overflows.

○案：坤氣退三句原本誤入注中，今改正。兌西方也，主秋分，日，白炁出直兌，此正炁也。炁出右，萬物不生；炁出左，則虎害人。秋分之右白露之地，左寒露之地。兊主八月，其所生唯薺與麥，白露始殺，故使萬物不生；寒露殺炁浸盛，兌失位，虎則為害。

The editor notes: The three sentences following "Kun qi tui" were originally mistakenly included in the commentary and are now corrected. The position of Dui is in the west, governing the autumn equinox. At this time, the sun is at its zenith, and white clouds rise directly facing the Dui position, which represents the prevailing qi of the season. If the qi emerges to the right, all things do not grow; if it emerges to the left, there will be tiger attacks on people. Zheng Xuan's commentary says: The right side of the autumn equinox corresponds to the place of Bai Lu (White Dew), and the left side corresponds to Han Lu (Cold Dew). Dui governs the eighth month. At this time, only Chi Cai (a type of weed) and wheat grow. Bai Lu marks the beginning of the withering process, hence the failure of growth; as Han Lu approaches, the withering qi gradually intensifies, Dui loses its position, and tigers become harmful.

○案：日白炁出直兌句疑有脫字。兌炁不至，則歲中多霜，草木枯落，人民疥瘙，應在其沖。涼不見亦對受其災也。霜炁加於枝葉，故人為疥瘙也。兌炁見於立冬之分，則萬物不成，虎狼為災在澤中。立冬之分，霜降小雪之地，虎狼毛蟲屬金。兌炁退，則澤枯，萬物不成。謂見於主秋之分，兊能失位而見於坤，坤為地，故於澤則枯也。

The editor notes: The phrase "日白炁出直兑" may be missing a character. If the energy of Dui does not arrive, there will be much frost during the year, causing the grass and trees to wither and fall, and people will suffer from scabies and itching. The time of occurrence will be at the time of the spring equinox, which is opposite to Dui. Zheng Xuan explains: The cool air is not seen, but it is received at the opposite position. Frost falls on the branches and leaves, hence people get scabies. The energy of Dui appears at the division of the beginning of winter, and thus all things do not mature, and tigers and wolves cause harm in the marshes. Zheng Xuan explains: The division of the beginning of winter is the time of frost and light snow; tigers and wolves belong to the category of hairy animals, which belong to the metal element in the Five Phases. When the energy of Dui retreats, the marshes dry up, and all things do not mature. Zheng Xuan explains: This refers to the energy of Dui appearing at the division of autumn, and Dui losing its position and appearing at Kun, which is Earth, hence the marshes dry up.

春三月侯卦炁比不至，則日食無光，君失政，臣有謀，期在其沖。上既著八卦炁之得失，此又重以消息之候，所以詳易道天炁。春三月候卦炁者，泰也，大壯也，夬也，皆九三上六實炁決。溫不至者，君不明之征也，故日為之變。白炁應之，期百日二旬，期本在沖。白炁應之，金沴木則更位。臣有誅者，則各降在內。謀者奸也，覺故誅謀已，天各降之。

In the spring months, if the trigrams' energies do not arrive consecutively, there will be solar eclipses without light, the ruler will lose his governance, and ministers will plot secretly. This occurs at the time corresponding to the position that conflicts with it. Zheng Xuan explains: The previous text has already indicated the gains and losses of the eight trigrams' energies. Here, the method of the twelve trigrams of the changing seasons is added, in order to thoroughly explain the principles of the Book of Changes and the heavenly phenomena. The trigrams observed in the spring months are the trigrams Tai, Da Zhuang, and Guai. All of them use the energies of the ninth line in the third position and the sixth line at the top to determine the outcome. If the warm energy does not arrive, it is a sign of the ruler's lack of clarity, so the sun undergoes a change. The white energy corresponds to this, with a duration of one hundred and twenty days, and the period falls at the conflicting position. Zheng Xuan explains: The arrival of the white energy indicates that the metal energy is attacking the wood energy, so their positions must be changed. Those who are to be executed are each reduced in rank within. The term 'plot' refers to wickedness. When the plot is discovered, they are executed. Once the conspiracy is exposed, heaven imposes punishment on each accordingly.

夏三月候卦炁比不至，則大風折木發屋，期百日二旬，地動應之，大風期在其沖。夏三月候卦炁者，乾也，姤也，遯也，皆九三上九實炁。赤炁應之，有兵，期三百二十日。此冬三月卦也，各以其沖為兵期。

In the third month of summer, if the qi of the hexagrams being observed does not arrive consecutively, there will be strong winds that break trees and overturn roofs, lasting for 120 days, followed by an earthquake as a verification. The time of the strong wind corresponds to the position opposite to it. Zheng Xuan explains: The hexagrams observed in the third month of summer are the hexagrams Qian, Guo, and Duan. All take the qi of the line nine in the third position and nine at the top. When red qi corresponds with this, there will be military affairs, lasting for 320 days. Zheng Xuan explains: This refers to the hexagrams of the third month of winter, each taking the position opposite as the time for military affairs to occur.

○案：此文疑有訛誤。春三月一卦不至，則秋蚤霜；二卦不至，則雷不發蟄；三卦不至，則三公有憂，在八月。夏三月一卦不至，則秋草木早死；二卦不至，則冬無冰，人民病；三卦不至，則臣內殺，三公有縗絰之服崩，以三月為期。

The editor notes: This passage may contain errors. In the third month of spring, if the qi of one trigram is not present, frost will come early in autumn; if the qi of two trigrams is not present, thunder will not awaken the hibernating insects; if the qi of three trigrams is not present, the three dukes will have worries, which should occur in August. In the third month of summer, if the qi of one trigram is not present, grass and trees will wither early in autumn; if the qi of two trigrams is not present, there will be no ice in winter, and the people will fall ill; if the qi of three trigrams is not present, ministers will be killed within the court, the three dukes will mourn and wear mourning clothes, and this should occur within three months.

秋三月一卦不至，則中臣有用事者，春下霜；二卦不至，則霜著木，在二月；三卦不至，則臣專政，草木春落，臣有免者則已。冬三月一卦不至，則夏雨雪；二卦不至，則水；三卦不至，則湧水出。人君之政所致之，故各以其卦用事候之。

In the third month of autumn, if one trigram is missing, there will be ministers who act independently in the palace, and frost will fall in spring; if two trigrams are missing, the frost will freeze on trees, which corresponds to the second month; if all three trigrams are missing, ministers will dominate affairs, and grass and trees will wither in spring. If a high official is dismissed, the calamity will cease. In the third month of winter, if one trigram is missing, there will be snow in summer; if two trigrams are missing, there will be great floods; if all three trigrams are missing, there will be springs overflowing. Zheng Xuan explains: these are all caused by the ruler's decrees, so they should be observed according to the time when each trigram is in charge.

甲日見者青，乙日見者青白，丙日見者赤，丁日見者赤黑，戊日見者黃，已日見者青黃，庚日見者白，辛日見者赤白，壬日見者黒，癸日見者黃黑，各以其炁候之。其云不應，以其事占吉凶。假令坎炁不至艮而見，坎乗艮，山上有水之象也。其用事時日甲八也。其卦事坎乗艮，其比類也。是章之事與上相依象似，寫者得異家並存於此耳。又卦炁各有色，不用甲八，亦進於平錯也，餘下皆放之次類也。

On days marked by the Heavenly Stem Jia, the clouds appear blue; on Yi days, they appear bluish-white; on Bing days, red; on Ding days, reddish-black; on Wu days, yellow; on Ji days, bluish-yellow; on Geng days, white; on Xin days, reddish-white; on Ren days, black; and on Gui days, yellowish-black. Each day's cloud color should be observed accordingly. Zheng Xuan explains: if the cloud color does not match the Day Branch, then judge the fortune based on the matter in question. For instance, if the energy of Kan does not appear but that of Gen does, it indicates Kan riding on Gen, forming the hexagram of mountain over water. The day when this occurs is Jia, and its number is eight. The hexagram is Kan riding on Gen; the rest can be similarly inferred. The content of this chapter is similar to the previous one, and the person copying it included it here from another version. Furthermore, each hexagram has its own inherent color, and one need not strictly adhere to the number eight for Jia. This is a case of parallel enumeration, and the following entries follow the same pattern.

○案：冬三月一卦不至五句應在秋三月臣有免者則已之下，原本錯簡在下陰應上陽一節之後，今改正。不順天地，君臣職廢，則乾坤應變，天為不放，地為不化，終而不改，則地動而五榖傷死，上及君位。

The editor notes: The following five sentences, starting with "In the three months of winter, one trigram is missing," should be placed below "In the three months of autumn... officials who should be dismissed are already dismissed," as they were originally misplaced after the section "Yin responds to Yang above," and are now corrected. Not following the way of heaven and earth, the duties of sovereign and minister are neglected, and the trigrams of Heaven and Earth correspond with changes: heaven does not release its power, earth does not nurture; if they never change their minds, there will be an earthquake causing damage to crops, leading to withering and death, and disaster will reach the sovereign's position.

不敬宗廟社稷，則震巽應變，飄風發屋折木，水浮梁，雷電殺人。此或出人暴應之也。不改，不改補脫誤耳，當承此或下也。入山澤不順時卦，失山澤之禮，則艮不應變，期雲不出則山崩，恩澤不下災，則澤涸，物枯槁不生。不順時卦，卦誤字也，當為炁耳。

Failure to show reverence to the ancestral temples and the state altars and shrines leads to the trigrams Zhen (Thunder) and Xun (Wind) corresponding to changes: violent storms overturning roofs, breaking trees, great floods sweeping away bridges, lightning striking people and livestock. Zheng Xuan explains: this sometimes results from human cruelty. As for the words "not changing," they are a correction for an error, and should be placed after "this may." When entering mountains and marshes without following the appropriate trigrams, losing the proper rites for mountains and marshes, then Gen (Mountain) does not correspond to changes: if clouds fail to appear by the appointed time, mountains will collapse; if the grace of heaven does not reach and disaster occurs, the waters and marshes will dry up, and all things will wither and fail to grow. Zheng Xuan explains: the character "gu" (trigram) in "not following the appropriate trigram" is a mistake and should be "qi" (vital energy).

夫婦無別，大臣不良，則四時易政令不行；白黑不別，愚智同位，則日月無光，精見五色。此離坎之應也，皆八卦變之效也。故曰：八卦變象，皆在於己。巳，人君也。上列八卦炁之非常而為交異而著。溫而不至者，若敎令失中之征也，故風為之變，期木百二十日。君教令失中甚，則臣欲叛，致地動重於大風，故有地動則其處察舒之。

In the relationship between husband and wife there is no distinction, and if the ministers are not virtuous, the policies of the four seasons will be easily changed and fail to be implemented; if black and white are not differentiated, the foolish and the wise will occupy the same positions, and the sun and moon will lose their brilliance, their radiance displaying five colors. Zheng Xuan explains: this is the mutual influence between Li and Kan, both being manifestations of the transformation of the Eight Trigrams. Therefore, the images of the transformation of the Eight Trigrams all depend on themselves. Zheng Xuan explains: the character 'Si' refers to the sovereign. The above-mentioned phenomena are all clear manifestations of the abnormal interaction of the energies of the Eight Trigrams. When the warm energy should arrive but does not, it is like the loss of the middle and upright in the sovereign's commands, thus causing the wind to change abnormally, and the period of the wind corresponds to the number of days of wood, which is one hundred and twenty days. When the sovereign's commands lose the middle and upright to an extreme degree, the ministers will desire to rebel, leading to an earthquake, which is more severe than a great wind, so when an earthquake occurs, one should examine the place and provide relief.

○案：此注疑有錯誤。多死臣，黑炁應之。黑炁應之，水沴火也。凡炁黑者為臣死者，君無輔之咎也矣。秋三月候卦炁比不至，則君私外家，中不慎刑，臣不盡職，大旱而荒，期在其沖。

The editor notes: This annotation is suspected to be incorrect. There are many instances of ministers dying, and dark clouds correspond with them. Zheng Xuan explains: When dark clouds respond, it indicates that water qi is harming fire qi. Any occurrence of dark coloration that signifies the death of ministers is due to the ruler's failure to have capable ministers. If the trigrams corresponding to the autumn season do not arrive consecutively, it indicates the ruler's favoritism towards the imperial relatives, harsh punishment within the palace, and ministers not fulfilling their duties. There will be a great drought and poor harvest, and the time of occurrence will be at the position opposite to it.

秋三月候卦炁者，否也，觀也，剝也，皆六三上九實炁決。寒而不至，當君倒賞之徵。君之賞宜先逺，今私外家，是其倒也。臣不盡力於其職，私外家使之然。大旱時有賞賜也。荒，虛也，歳不熟曰荒。青炁應之，期百日二旬，期本在沖，水沴之則更位。

Zheng Xuan's commentary states that the trigrams corresponding to the climatic conditions in the third month of autumn are the trigrams of "Ge" (否), "Guan" (观), and "Bo" (剥). The actual climatic influences are determined by the lines six in the third position and nine at the top. When the cold weather should arrive but does not, it is a sign that the ruler is reversing the proper order of rewards. The ruler's rewards should first reach those who are distant, but now he favors his relatives by marriage. This favoritism leads the officials to neglect their duties. During a great drought, there is instead a reward. "Huang" refers to emptiness, and a poor harvest is called "huang." The green qi corresponds to this, with a duration of one hundred and twenty days. The period falls on the position opposite to itself, and when the water qi invades it, the position must be changed.

冬三月候卦炁比不至，則赤炁應之，期在百二十日內有兵，日食之災，期三百六旬也。冬三月候卦炁者，坤也，復也，臨也，皆六三上六實炁。寒而不至者，君政恭緩之征也，而火沴之，百三十日內有兵，臣下欲試之兵也。聞有日食則君災，兵逺故期更逺也。三公有免者，期在其沖則已。無兵日食之後，卦炁不至之徵，大臣之謀覺之，故即以無兵免故咎除無兵。

In the third month of winter, if the qi of the hexagrams does not arrive continuously, there will be red qi corresponding to it. Within 120 days, there will be military conflicts, and there will also be an eclipse of the sun. The period of fulfillment is 360 days. Zheng Xuan explains: The hexagrams corresponding to the third month of winter are the hexagrams of Earth, Return, and Approach. They all take the actual qi of line six in the third position and line six at the top. If the cold qi should arrive but does not, it is a sign that the ruler's decrees are too lenient, thus allowing fire qi to invade. Within 130 days, there will be military conflicts, which is a sign that ministers intend to test the ruler. If an eclipse of the sun is heard of, that is the ruler's calamity. The military conflict is far away, so the period of fulfillment is also distant. Among the three ministers, one will be dismissed, and the period of fulfillment will cease at the position that is opposite. Zheng Xuan explains: After there is no military conflict or eclipse of the sun, it is a sign that the qi of the hexagrams does not arrive. The ministers' conspiracy is discovered, so they are dismissed immediately, and the fault is removed, so there will be no military conflict.

欲求其日期，陰與陰相應，不三之三六十八百八十，陽與陽相應，災異之期。爻得正，陽為九，陰為六；失正，陽為七，陰為八。得正者則期促，失正者則期遲。故上六者三六，上九者也。下陰應上陽，七其陽，八其陰，以為日數；下陽應上陰，九其陽，六其陰。此一陽一陰，期其變於純陰之數異術也。其異術也，七其陽，八其陰，九其陽，六其陰，此則各自乗並之以為日數。

To calculate the date of fulfillment: when yin corresponds to yin, the number used is not three but three, sixty-eight, and one hundred eighty; when yang corresponds to yang, the date of calamity is determined. Zheng Xuan explains: if a line is in the correct position, yang uses nine and yin uses six; if a line is not in the correct position, yang uses seven and yin uses eight. The date of fulfillment for a correctly positioned line is short, while that for an incorrectly positioned line is delayed. Therefore, both the top six and the top nine use the numbers three and sixty-eight. A lower yin line responding to an upper yang line uses seven for yang and eight for yin, and this is used as the number of days. A lower yang line responding to an upper yin line uses nine for yang and six for yin. This is the method for one yang and one yin, and its variations are based on the numbers of pure yin. This is another method, which involves using seven for yang and eight for yin, or nine for yang and six for yin, multiplying them and adding the results to determine the number of days for fulfillment.

○案：夏三月候卦炁比不至以下數節疑有錯簡。春三月一卦不至一節鄭注謂「似冩者得異家並存於此」，今以前後文義核之，似不順天地以下三節亦統論卦變之效，其文或在冬三月下也。

The editor notes: The sections following "In the third month of summer, the trigram qi is not present" may be out of order. The Zheng annotation on the section "In the third month of spring, one trigram is missing" states "it seems that the copyist obtained another version and included it here." Upon checking the meaning of the preceding and succeeding texts, the three sections following "not in harmony with heaven and earth" appear to be a general discussion on the effects of trigram changes, and the text may originally have been placed under the section on "the third month of winter."

冬至，廣莫風至，蘭、射干生，麋角觧，曷旦不鳴。四者，群物炁至之應也。晷長丈三尺。陰炁去，陽雲出，其莖末如樹木之狀。二者，天炁應政之征也。晷者，所立八尺之表。長丈三尺，長之極，後有減矣。陽始也起，故陰炁去於天不復見，而陽雲出箕焉。

On the day of Winter Solstice, the northern Guangmo wind blows, lan grass and shefarrower sprout, the elk sheds its antlers, and the He Dan bird stops singing. Zheng Xuan explains: these four phenomena are evidence of all things responding to the solar term. At this time, the shadow cast by the gui table measures thirteen chi. The yin energy retreats, and yang clouds arise, with the tips of the clouds resembling the shape of trees. Zheng Xuan explains: the latter two items are signs of the weather responding to governance. The term 'gui' refers to the shadow cast by a pole eight chi in length; when it reaches thirteen chi, it is the longest possible shadow of the year, after which it gradually shortens. Yang energy begins to rise, so yin energy retreats from the sky and no longer appears, while yang clouds arise from the position of Ji Xu.

二十四炁，冬至芒種為陽，其位在天漢之南；夏至大雪為陰，其位在天漢之北。術：陽雲於陽位而以夜，陰雲於陰位而以晝。夜則司之於星，晝則視於其位而以其率爾。雲之形貌亦如《說卦》之後象也。冬至坎始用事而主六炁，初六巽爻也，巽為木，如樹木之狀，巽象。

Zheng Xuan's commentary: Among the twenty-four solar terms, from Winter Solstice to Grain in Ear, they belong to the Yang, and their position is south of the Milky Way; from Summer Solstice to Major Snow, they belong to the Yin, and their position is north of the Milky Way. The method of divination: Yang clouds arise from the Yang position, and they should be observed at night; Yin clouds arise from the Yin position, and they should be observed during the day. At night, the position is determined by the star mansions, while during the day, the position is determined by the direction and calculated according to the regular rate. The appearance of clouds also resembles the Later Heaven trigrams described in the "Shuo Gua." On Winter Solstice, the Kan trigram begins to prevail and governs the six qi, with the initial line being the Xun line. Xun represents wood, so the cloud shape resembles that of trees, which is the physical manifestation of Xun.

○案：古書作「冬至陽雲出箕，如樹木之狀」，注亦作「陽雲出箕」，其字應作箕。凡此陰陽之雲，天之雲，天之便炁也，坎震離兌為之。每卦六爻，既通於四時二十四炁，人之四支二十四脈亦存於期形，猶不從五行之狀。故其當至不至，則萬物大旱，大豆不為，人足太陰脈虛，多病振寒。萬物蔵炁，大旱陰不足也。未當至而至，則人足太陰脈盛，多病暴逆臚張心痛，大旱，應在夏至。沖受也。災期在齊。○案：沖受句疑衍。

The editor notes: Ancient texts state "At the winter solstice, yang clouds emerge from Ji, appearing like trees," and the annotations also mention "yang clouds emerge from Ji," so the character should be "Ji." All such yin and yang clouds are heavenly clouds, generated by heaven in accordance with the seasons. They are governed by the four cardinal trigrams: Kan (Water), Zhen (Thunder), Li (Fire), and Dui (Lake). Zheng Xuan explains: Each trigram has six lines, which correspond to the four seasons and the twenty-four solar terms. The twenty-four meridians in the human body are also contained within this cycle and physical form, though not entirely conforming to the shapes of the Five Phases. Therefore, if the signs of winter solstice do not arrive on time, there will be great drought, soybeans will not bear fruit, and the foot Taiyin meridian will be weak, leading to frequent chills. Zheng Xuan explains: All things should be storing their qi, but when there is great drought, it indicates insufficient yin energy. If the seasonal signs arrive prematurely before their time, the foot Taiyin meridian becomes excessive, leading to disorders such as sudden reversal of qi, abdominal distension, and heart pain, along with great drought, which occurs around summer solstice. Zheng Xuan explains: This is due to the position of mutual opposition and reception. The area affected by disaster is Qi. The editor notes: The phrase "mutual opposition and reception" may be an addition.

小寒，合凍，虎始交，祭虵垂首，曷旦入空。晷長丈二尺四分。倉陽雲出平，南倉北黑。二者亦天應政之征也。晷減於冬至九寸二分者，率也。小寒於坎直九二，九二得寅炁木也，為南倉；從坎也，為北黒。宿次當為出尾，而言平似誤者也。

On the day of Xiao Han, ice freezes together, tigers begin to mate, the snake offering sacrifices lowers its head, and the bird called He Dan hides in its cave. The shadow measured by the gnomon is one zhang two chi four fen long. A pale blue yang cloud appears in the plain, with the south side appearing pale blue and the north side black. Zheng Xuan explains: these two items are also signs of the weather responding to government affairs. The shadow is nine chi two fen shorter than on the day of Winter Solstice, which is the usual rate. Xiao Han is at the Nine Second line of the Kan trigram, the Nine Second line occupies the position of Yin, which is the wood energy, so the south side is pale blue; because it belongs to Kan, the north side is black. According to the order of the star mansions, it should be "out of Wei", but here it says "plain", which seems to be a mistake.

○案：《禮記·月令》孔穎逹疏引作「小寒虎始交，豺祭獸」，此本疑脫豺獸二字。又《後漢書》注「小寒晷長一大一尺四分」，古書作「倉陽雲出氐」，俱與此文異。當至不至，則先小旱後小水，人手太陰脈虛，一作靈，人多病喉痺。

The editor notes: According to Kong Yingda's commentary on the "Monthly Orders" in the "Rites," it is cited as "At Minor Cold, tigers begin to mate, and jackals sacrifice animals." This book suspects the omission of the words "jackals and animals." Also, the annotation in the "Book of the Later Han" states "At Minor Cold, the shadow lengthens by one foot and four inches," while Sun's ancient text says "Cangyang clouds emerge from the constellation Di," all differing from the text in this book. When the signs of Minor Cold are expected but do not occur, there will first be minor drought and then minor flooding. People's Taiyin meridians are weak (where "weak" is also interpreted as "spiritual"), and people are prone to suffer from throat inflammation.

陰炁不生故小旱，後則並小水。坎九二陽爻也，為午，炁不至故令脈虛。喉脾，字誤也，當為喉痺。時方陰，陰閉塞，人炁通，人之炁炁通者喉，喉病為痺。手太陰脈起手大指內側，上貫呪唾散鼻中。未當至而至，則人手太陰脈盛，人多熱，來年麻不為。寒炁失而轉生熱病多熱。麻以皮為用，孚甲之類，蔵失必傷，故禁種。○案：前後節炁此處疑脫應在小暑句，注亦脫災在周泰句。

Zheng Xuan's commentary: The absence of yin energy causes a minor drought, but there is also a minor amount of water. The ninth line of the Kan trigram is a yang line, which corresponds to the hour of Wu. Since the energy does not reach, it causes weakness in the meridians. "Throat and spleen" is a mistake and should be "throat obstruction." At this time, the command of yin is in effect, and yin energy is blocked. The body's energy is valued for being smooth and unobstructed, and the throat is the place where the body's energy flows. If there is a disease in the throat, it becomes an obstruction. The hand taiyin meridian starts from the inner side of the thumb, ascends and spreads to the nose. The signs of minor cold have not yet arrived but have come early, causing the hand taiyin meridian to be excessive, leading to fever. In the following year, the hemp is not well developed. Zheng Xuan's commentary: The disorder of cold energy leads to the generation of heat diseases, hence there is more heat. Hemp is used for its skin, belonging to the category of those with a protective covering. Once the nature of concealment is lost, it will suffer damage, hence planting is prohibited. The editor notes: Comparing with the style of the previous and following sections, it is suspected that the phrase "should be in Xiaoshu" is missing here, and the annotation also lacks the phrase "disaster occurs in Zhou Tai."