Surrounding City Qi

凡攻城圍邑，過旬日不雷雨者，城有輔助，疾去之，勿攻也，此皆勝氣，

Whenever an attack on a city or fortress lasts more than ten days without thunder or rain, it indicates that the city is protected by a divine force, and one should quickly retreat and not continue the attack. All these situations fall under the category of the enemy's 'victory energy'.

凡攻城圍邑，赤氣在城上，黃氣四面繞之，城中有大將死，城降；城上有赤氣如飛鳥，擊之可破矣；或有氣出入者，人慾逃；或有氣如灰，氣出如覆其車上者，士多病，城屠；或城上無雲氣，士卒散；或城營上有赤雲，狀如聚人頭，下多死喪、流血，

When attacking a city, if red clouds stop over the city walls, and yellow clouds surround it from all sides, a general within the city will die and the city will surrender. If red clouds appear like flying birds over the city walls, attacking them will break through the city. If clouds appear and disappear suddenly, the people inside the city will want to flee. If clouds look like ashes, rising up and then appearing as if overturned on a cart, it indicates that the soldiers in the city are sick, and the city will be captured and destroyed. If there are no clouds over the city walls, the soldiers will scatter. If there are red clouds on the city walls or camps, shaped like many heads gathered together, there will be many deaths and bloodshed below.

凡攻城，有白氣繞城而入者，急攻，可得；若有曲蛇從城外入城者，三日內，城屠，此皆敗氣。

When attacking a city, if there is white vapor surrounding the city and entering it, one should seize the opportunity to attack and can capture the city. If there is a winding, snake-like vapor entering the city from outside, the city will be broken through and destroyed within three days. All of these belong to the "defeated energy" of the defending side.

凡敵上有雲，如車蓋，不可擊；若有雲如雙青蛇，雲去，可擊，大勝。

The enemy's camp has clouds above it spreading out like a canopy; do not attack. If there are clouds resembling two green snakes, wait until these clouds disperse before attacking, and you will achieve a great victory.

伏兵氣如幢節，在黑雲中，轉高銳，不可擊；城營上見有雲，如雄雞，城必降；邊城雲如蛟龍，所見處軍將失魄。

The aura of hidden troops appears like banners and symbols used in ceremonial processions, hidden within dark clouds, rising higher and becoming sharper, and should not be attacked. If clouds resembling a rooster appear over a city's fortifications, that city will surely surrender. If clouds resembling a dragon appear over a border fortress, the commander in that military camp will be terrified.

敵上有雲，長如引素，如陣前銳，或白黑色，有謀；青色，有兵；赤色，有反；黃色，急去。

The clouds above the enemy's camp are long and resemble a piece of white silk stretched out, with a sharp front like a military formation. If these clouds are white or black, it indicates the enemy has cunning strategies; if they are green, it suggests the commander will engage in battle; if they are red, it signifies rebellion; and if they are yellow, it means we should evacuate quickly.

敵上有氣如牽牛，未可擊；有雲如坐人，赤色，所臨必有卒兵來至驚恐，須臾而去。

There is a kind of atmospheric phenomenon above the enemy's camp resembling the star Niutou, and it is not yet the time to attack. There are clouds forming the shape of a person sitting upright, with a red color; wherever these clouds cover, there will certainly be a sudden arrival of troops, causing great alarm, but after some time they will retreat.

凡占軍氣，與敵相對，將當訪軍中善相氣者，厚籠之，留令清朝若日中時，察彼軍及我軍上氣，皆紙筆錄記，上將軍，將軍察之，若我軍上氣不善，但警備鎮守，勿接戰。

Whenever divining the military atmosphere during a confrontation with the enemy, the commander should seek out those within the army skilled in observing atmospheric signs. He should offer them generous rewards to secure their loyalty and keep them to observe the clouds above both the allied and enemy camps at dawn or noon. All observations should be recorded with paper and brush and reported to the commander for his judgment. If the atmosphere above our forces is unfavorable, we should merely strengthen our vigilance and hold firm to our camp, without engaging in battle.

敵在東、在南、在西、在北，每庚子日，及辰戌午未，登五丈高臺，去一里，占百人以上，便有氣。氣如塵埃，前卑後高者，將士精銳，不可擊；氣如堤阪，前後摩地，避之勿擊；見彼軍上氣，如塵埃粉沸，其色黃白，如旗幡暉暉然，無風而動，將士勇猛，不可擊；我軍如此，亦不用戰。

No matter where the enemy is located, east, south, west, or north, on the day of Gengzi and during the hours of Chen, Xu, Wu, and Wei, climb up a platform five zhang high and observe from a place about one li away from the enemy. If the enemy has more than a hundred soldiers stationed, there will be an aura above them. The aura looks like rising dust, with the front low and the back high, indicating the enemy's troops are strong and capable; do not attack. If the aura looks like a long embankment sloping down, with both front and back dragging along the ground, avoid it and do not attack. If you see the enemy's camp having an aura resembling fine dust boiling up, yellow and white in color, and also like banners fluttering brightly, without wind yet moving on its own, this indicates the enemy's soldiers are brave and fierce; do not attack. If this aura appears above our own troops, we should also not engage in battle.

凡對敵，或有氣來甚卑，不蔭覆人，上下掩構蓋道者，大賊必至，食不及飽，嚴備之。

When facing enemies, if there is a heavy pressure coming from the opposite side, low enough to not even cover a person's body, with upper and lower layers overlapping and blocking the path, it indicates a large force of enemies is definitely coming, arriving so quickly that they have no time to eat even a meal. One must be on high alert.

凡雲起，王相者吉，凶死者凶，有勝無，實勝虛，高勝下，澤勝枯，長勝短，厚勝薄。我軍在西，賊軍在東，西高東下，西厚東薄，西澤東枯，西長東短，則我軍勝也。

Whenever clouds rise, if they are in positions of "Wang" (Prosperity) or "Xiang" (Minister), which are favorable and strong, then it is auspicious. If they are in positions of "Xiong" (Danger) or "Si" (Death), which are weak and declining, then it is inauspicious. Compare the strength of the qi: having qi is better than lacking it, being full is better than being thin, high is better than low, moist is better than dry, long is better than short, thick is better than thin. If our army is to the west and the enemy's to the east, and the qi in the west is high while that in the east is low, the qi in the west is thick while that in the east is thin, the qi in the west is moist while that in the east is dry, and the qi in the west is long while that in the east is short, then our army will prevail.

兩軍相對，遙見軍上有氣，紛紛勃勃，如煙如塵，賊凶敗；軍上下日無氣者，其軍必敗；若我軍無氣，將修德撫士眾，存問寒暑，警誡固守；有赤色氣如火，從天下，入軍，軍亂將死；有黑氣如牛豬者，瓦解之氣，軍必敗；有白氣如瓜蔓連結部隊相隨，須臾罷而復出，及至八九而不斷者，賊必至，嚴守之；若雨氣濛濛圍城，有入處者，外兵當敗；入若有出者，內兵當突出。

When two armies face each other, if from afar they see chaotic and turbulent qi rising above the enemy's camp, resembling smoke and dust, this is an omen of the enemy's impending defeat. If a military camp has no qi throughout the day, that army is certain to fail. If the army without qi is our own, the general should cultivate virtue, comfort the soldiers, and show concern during cold and hot weather, while maintaining strict vigilance and remaining inactive. If red qi descends like fire into the army, there will be great disorder and the general will die. If black qi appears like a cow or a pig, this is the qi of collapse and disintegration, indicating certain defeat. If white qi appears like gourds connected in lines, following the troops, disappearing and reappearing repeatedly for eight or nine times without ceasing, it indicates the enemy will surely arrive, and we must be on high alert. If misty rain qi surrounds the city and there is an opening allowing it to enter, the soldiers outside the city will suffer defeat; if the qi enters and then exits, it means the soldiers inside the city will attempt to break out.

凡氣安，則軍安也；氣動搖，則軍不安；氣四散去，軍破且敗。其氣如群羊，擊之必大克。

The military camp's energy is stable, and the army is stable; if the energy is unsettled, the army will be restless; if the energy disperses in all directions, the army will scatter and perish. If the enemy's energy is like a flock of sheep, scattered and disorderly, attacking them will surely result in a great victory.

兩軍相當，有氣如飛鳥徘徊，在我城上，或來而高者，兵銳，不可擊；兩軍相去十里內，三里外，軍上無氣，是死兵，擊之必大勝也；兩車欲戰，視彼軍氣，氛氳如焚，生軍之煙者，初必精銳不可當，待其氣散，擊之必勝；其氣黑，出如山，帶黃，是謝氣，敵人自降。

Two armies facing each other, if there is a military aura resembling flying birds circling over our city or coming from a distance and high up, it indicates the enemy troops are elite and should not be attacked. If the two armies are within ten li but outside three li, and there is no military aura over the enemy camp, this is called 'dead troops,' and attacking them will surely result in a great victory. When both sides are about to fight, if the enemy's military aura is misty and dense, like burning, and resembles the smoke from a living army's cooking fires, then the enemy was initially strong and difficult to contend with. One should wait until their aura dissipates before attacking, and will surely win. If the enemy's aura is black, rising like a mountain, and accompanied by a yellow color, this is called 'departing aura,' and the enemy will surrender on their own.

軍敗之氣，如群鳥亂飛，疾伐之，必大勝；氣乍明乍暗，皆有詐謀；氣過旬不散，城有大輔，疾去之，勿攻；凡敵上氣，如雙蛇、飛鳥、如缺垣、如壞屋、如人無頭、如驚獐、如走鹿相逐、如雞相向，皆為敗軍殺將之氣；敵上氣如困倉正白，見日益明者，將士猛銳，不可擊之；敵上氣黑，中有赤氣在前，精悍不可當；敵上氣如轉蓬者，擊之立破。

The aura of a defeated army appears like a flock of birds flying in disorder; if you hurry to attack it, you will surely achieve a great victory. If the aura fluctuates between light and dark, it indicates that the enemy has deceitful plans. If the aura lasts for more than ten days without dissipating, it means the city has strong support, so you should withdraw quickly and not attack. Any aura above the enemy's camp that resembles two snakes, flying birds, a broken wall, collapsed houses, a headless person, startled hares, running deer, or two chickens fighting face to face indicates that the army will be defeated and the commander will be killed. If the aura above the enemy's camp looks like a round granary, is pure white, and becomes brighter when the sun shines on it, it means the enemy's soldiers are brave and skilled, and you should not attack. If the aura above the enemy's camp turns black with a red aura in front, it means the enemy is strong and difficult to deal with. If the aura above the enemy's camp looks like floating hemp grass moving with the wind, attacking it will immediately break through.

遊兵氣，如彗雲掃除，或數百丈，萬萬無根本，敗軍之氣；如破車、如人無足無臂，若下，輕其將，妖怪並作，眾口相惑，當修德審令，繕礪鋒甲，勒誠誓士，以避天怒，然後復擇吉日，祭牙旗，具太牢之饌，震鼓鐸之音，誠心啟請，以備天問，觀其祥應矣。若人馬喜躍，旌旗皆前指，金鐸之聲揚以清，鞞鼓之音宛以鳴，此得神明之助持，以安眾心。乃可用矣。

The military spirit of a mobile force resembles a comet's long tail sweeping across the sky, some stretching hundreds of zhang in length, vast and boundless without a root or origin. This is the spirit of a defeated army. The shape of the spirit resembles a broken cart or a person without legs or arms. If it also hangs low, it indicates that the soldiers are disrespectful to their general. Strange and ominous events occur, and the people talk in confusion and are puzzled. At this time, one should cultivate virtue, establish clear commands, repair and sharpen weapons and armor, and clearly declare trust and impose discipline upon the soldiers, in order to avoid the anger of heaven. Then, choose a propitious day, perform a sacrifice to the general's banner, prepare a complete offering of cattle, sheep, and pigs, beat drums and bells, and sincerely pray for survival, waiting for heaven's response to see what omen it will show. If the soldiers are joyful and eager, the banners all point forward, the sound of the gongs is clear and resonant, and the sound of the drums is melodious and echoing, then this is the assistance of the divine. One can then stabilize the hearts of the people and proceed to use military force.

《尚書中候》曰：“山崩水潰，納小人。”《運斗樞》曰：“山崩者，大夫排主，陽毀失基。”《考異郵》曰：“山者，君之位也，崩毀者，陽失制度，為臣所犯毀。”《春秋緯保乾圖》曰：“山崩，道散。”又曰：“山崩，修北斗七政之事，輔豪傑除惡之毒。”董仲舒《對災異》曰：“山者，陰類，崩者，忠貞離，叛臣蔽主之善，使恩澤不流，怒恚壅隔，民人乖散之象也。任賢良，使忠貞，以救之。”《地鏡》曰：“山崩，人君位消、政暴，不出三年，有兵奪之。”

The Shangshu Zhonghou says: "Mountains collapsing and waters breaking through are signs that the ruler is accepting petty men." The Yun Doushu says: "Mountain collapsing is when the minister undermines the ruler, the yang side is destroyed and loses its foundation." The Kao Yiyou says: "Mountains symbolize the ruler's position, collapsing indicates the yang ruler losing his principles, being attacked and damaged by ministers." The Chunqiu Wei Baogantu says: "Mountain collapsing indicates the disintegration of state governance." It also says: "When mountains collapse, one should rectify the affairs of the sun, moon, and five stars under the control of the Big Dipper, support heroes to eliminate corrupt evils." Dong Zhongshu's "Reply to the Portents" says: "Mountains belong to the yin category, collapsing means loyal men disperse, traitorous ministers block the ruler's good governance, preventing grace from flowing down, and resentment and anger being blocked and isolated, which is a sign of the people turning away and dispersing. The remedy is to appoint virtuous and capable officials and to employ loyal men." The Dijing says: "Mountain collapsing indicates the ruler's authority diminishing and his decrees being tyrannical. Within three years, there will be military actions to seize his authority."

京房《易傳》曰：“山崩，陰棄陽，弱勝強，天壁亡。”又曰：“國山崩，君爭政，女戚五年敗。”又曰：“邑山崩，邑有戰，主亡，或大水。”京房《對災異》曰：“山者，三公之位，臺輔之德也。乃興雲出雨，漫溉萬物，助天成功。今崩去者，此謂大臣懷叛不忠也。”《地鏡》曰：“山春崩，國有伐城；夏崩，天下有水，國主亡；秋崩，有大兵；冬崩，年中大飢。”

Jing Fang's "Yi Zhuan" says: "Mountain collapsing indicates that Yin has abandoned Yang, the weak has overcome the strong, and the natural barrier will be lost." It also says: "Mountain collapsing near the capital indicates that ministers will struggle for power, and eunuchs and concubines will be ruined within five years." It also says: "Mountain collapsing near a city indicates that the city will face warfare, the city's ruler will die, or there will be a great flood." In "Dui Zaiyi," Jing Fang says: "Mountains symbolize the positions of the Three Grand Ministers and the virtue of the ministers of the Star of Conferment. They can summon clouds and bring rain, universally watering all things, assisting Heaven in achieving its deeds. Now, if they collapse and are destroyed, this indicates that ministers have rebellious intentions and are disloyal." "Di Jing" says: "If a mountain collapses in spring, there will be siege warfare within the country; if it collapses in summer, there will be a great flood across the country and the king will die; if it collapses in autumn, there will be major military conflicts; if it collapses in winter, there will be a great famine within a year."

京房《易妖占》曰：“山以春崩，亡邑，有拔城；以秋崩，人主惡之；以夏崩，人主有亡，天下大水；以冬崩，多飢，兵興。”又曰：“山崩絕，輔臣去。”又曰：“山以二月崩，其邑戰；以八月崩，有兵；以十一月崩，此降民從而行。”《河圖秘徵篇》曰：“侯恣權則邑土崩。”《春秋經》：“魯僖公十四年，沙麓崩，卜偃曰：將有大咎。幾亡國。”《穀梁傳》曰：“林屬於山，曰麓。沙，其名也。”《公羊傳》曰：“沙麓，河上邑也。”

Jing Fang's "Yi Yao Zhan" says: "If a mountain collapses in spring, there will be loss of cities and fortresses, and cities will be attacked and captured; if it collapses in autumn, the ruler will dislike this omen; if it collapses in summer, the ruler is in danger of death and the whole country will suffer great floods; if it collapses in winter, there will be much famine and military conflicts will arise." It also says: "If a mountain collapses and breaks off, the chief minister who assists the ruler will leave." It also says: "If a mountain collapses in the second lunar month, the city will have warfare; if it collapses in the eighth lunar month, there will be military conflicts; if it collapses in the eleventh lunar month, this indicates that the people will surrender to others and follow them in migration." The "He Tu Mi Zheng Pian" says: "If the feudal lords act recklessly and abuse power, the land of their fiefs will collapse." The "Chun Qiu Jing" records: "In the fourteenth year of Duke Xi of Lu, the Shalu collapsed. The royal diviner Bu Yan of Jin said: There will be great calamity, almost leading to the country's destruction." The "Gu Liang Zhuan" explains: "A forest connected to a mountain is called lu. Shā is the name of this mountain's lu." The "Gong Yang Zhuan" says: "Shalu is a city located by the Yellow River."

班固《天文志》曰：“沙麓者，地沙山名也。震而麓崩，不書震，舉重者也。”杜預曰：“沙麓，山名也。陽平元城縣東有沙麓山。”劉向《洪範傳》曰：“崩者，陷而下也。麓在山下，平地臣象，陰位也。崩者，散落，皆叛不事上之類也。夫山者，君之表也；麓者，臣之象也。故沙麓崩，臣將叛也。沙麓卑地，無崩頹而崩，其異甚矣。”

Ban Gu's "Book of Han: Astronomical Records" says: "Shalu is the name of a sand mountain in the area. When an earthquake causes the mountain's foot to collapse, the "Spring and Autumn Annals" only records the collapse but not the earthquake, selecting the more significant event to record." Du Yu says: "Shalu is the name of a mountain, located to the east of Yuancheng County in Yangping Commandery." Liu Xiang's "Commentary on the Hongfan" says: "Collapse means sinking down. The foot of the mountain is at the base of the mountain, belonging to flat land, which symbolizes ministers. It is in a yin position. Collapse means scattering, which belongs to the category of rebellion and refusal to serve the sovereign. Mountains symbolize the sovereign, and the foot of the mountain symbolizes ministers, so the collapse of Shalu signifies that ministers are about to rebel. Shalu was originally a flat area, without any form that could collapse or collapse, yet it collapsed. This change is particularly serious."

《春秋》：“魯成公五年，梁山崩。”《穀梁傳》曰：“壅河，三日不流，晉君率群臣素服而哭之，河乃流。”《左傳》曰：“晉侯以傳召伯宗，伯宗闢重曰：‘闢傳。’重人曰：‘待我，不如捷之速也。’問其所，曰：‘絳人也。’問絳事焉，曰：‘梁山崩，將召伯宗謀之。’問將若之何，曰：‘山有朽壞而崩，可若何？國主山川，故山崩川竭，君為之不舉，降服、乘縵、撤樂、出次、祝幣，史辭以禮焉，其如此而已。雖伯宗若之何？”伯宗請見之，不可，遂以告而從之。”

The Spring and Autumn Annals record: "In the fifth year of Duke Cheng of Lu, Mount Liang collapsed." The Guliang Commentary says: "The collapsed earth and stones blocked the Yellow River, and for three days the river did not flow. The king of Jin led his ministers in wearing mourning clothes and wept bitterly for it, and only then did the river flow again." The Zuo Commentary records that Duke Jin sent a relay carriage to summon the minister Bozong. On the way, Bozong's heavy carriage had to make way, and the attendant cried out: "Make way for the relay carriage." The man driving the heavy carriage said: "If I let you pass, it would be no better than if you took a shortcut through the side." Bozong asked where the man was from, and he replied: "I am from the capital, Jangdu." Bozong then asked what was happening in Jangdu, and the man said: "Mount Liang has collapsed, and the king wants to summon Bozong to discuss the matter." Bozong then asked what the plan was, and the man said: "Mountains have their time of decay and collapse, so what can be done? The state relies on mountains and rivers, so when a mountain collapses or a river dries up, the king removes the elaborate food offerings, reduces his attire, rides a plain carriage without ornamentation, removes music, leaves the main hall and resides elsewhere, sets out offerings and sacrifices, and has the historian recite the appropriate words according to ritual. That is all. Even if he summons Bozong, what difference would it make?" Bozong asked him to go and see the king, but the man refused. Bozong then reported this to the king, and the king followed this course of action.

《洪範傳》曰：“山者，陽之位，君之象也；水者，陰之表也，民之類也；崩者，壞沮也；壅者，不得其所也。天若語曰：人君權威重，將崩壞不治，百姓將不得其所也。至於以喪禮泣之，縞素哭泣，然後流，喪亡之象也。”劉歆曰：“梁山，晉望也。古者三代命祀，祭不越望，吉凶禍福不是過也。國主山川，山崩川竭，亡之征也。”“漢文帝元年，齊楚之山二十九，同日俱大發水大潰。”《洪範傳》曰：“山者，君之象，一曰：諸侯位也；水者，陰之類。言眾盛強，沮潰敗君之效也；一曰：諸侯沮，俱自壞敗也。”

The "Hongfan Zhuan" says: "Mountains are in the yang position, symbolizing the ruler; water is the external manifestation of yin, belonging to the common people. 'Beng' means collapse and depression; 'yong' means not being able to each find their proper place. Heaven seems to be saying: the ruler's authority is too heavy, about to collapse and become uncontrollable, and the people will not be able to find their proper place. Thus, it is necessary to hold a mourning ceremony to worship it, wearing white mourning clothes and weeping, and only then will the river water flow again. This is a symbol of loss and mourning." Liu Xin says: "Liang Mountain is a famous mountain worshipped by the state of Jin. In ancient times, the Xia, Shang, and Zhou dynasties established rituals for worship, and worship did not extend beyond the borders of the state. Good fortune and misfortune, blessings and curses, did not go beyond this scope. The state took mountains and rivers as its main focus. Mountain collapse and river drying up are omens of the state's downfall." It also records: "In the first year of Emperor Wen of Han, twenty-nine mountains in the Qi and Chu regions all experienced great floods and massive mountain collapses on the same day." The "Hongfan Zhuan" says: "Mountains symbolize the ruler, another interpretation is the position of the feudal lords; water belongs to the category of yin. This means that the power of the common people is strong, overwhelming and destroying the ruler's authority; another interpretation is that the feudal lords are defeated and all self-destruct."

《東方朔別傳》載：“漢孝武帝時，未央宮前殿鍾無故自鳴，三日三夜不止，於是帝召太史待詔方朔問之，曰：‘恐有兵氣。’帝更問於東方朔曰：‘夫銅者，土之子；土者，銅之母。以陰陽氣類言之，子母相感動，山恐有崩墮者，是以鍾先為之鳴。故《易》曰：鳴鶴在陰，其子和之。精之至也。’帝曰：‘應在幾日？’朔曰：‘在後五日內。’居三日，南郡太守上書言山崩，丞相以聞，帝曰：‘善。’賜朔帛三十匹。”《考異郵》曰：“山之亡，主沉溺。”

The "Bi Zhuan" of Dongfang Shuo records that during the time of Emperor Wu of Han, the great bell in front of the Weiyang Palace rang on its own without any cause, continuing for three days and three nights. Emperor Wu summoned the Grand Historian's court scholars to inquire, who replied, "It is probably the aura of military conflict." Emperor Wu then asked Dongfang Shuo, who said, "Copper is born from the earth, so the earth is the mother of copper. According to the principle of yin and yang, things of the same kind respond to each other. Therefore, the mountain is likely to collapse, and the bell rang first as a response. The Line Statement of the second line of the ninth in the Fu hexagram of the Zhou Changes says, 'A crane calls in the shade, and its young respond,' which describes the extreme of sincere response." Emperor Wu asked, "When will this come to pass?" Dongfang Shuo replied, "Within five days after this." Three days later, the governor of Nanjun reported a mountain collapse, which was submitted to the prime minister. Emperor Wu said, "Good," and rewarded Dongfang Shuo with thirty bolts of silk. The "Kao Yi You" says, "The collapse and disappearance of a mountain indicates the ruler's downfall."

《地鏡》曰：“山徙，是謂德重，直臣去，佞人用，政在女主，不出五年，有走王。”又曰：“山無故自徙，天下兵，社稷亡。”又曰：“山徙，是謂非分，不出三年，四方兵起。”又曰：“山石忽自動，及相拘累，及大小移轉，或溼或血，為天下兵亂。”《地鏡》曰：“山無故亡，人君失位。”《地鏡》曰：“山無故晝夜有聲如哭，天下兵喪。”《春秋潛潭巴》曰：“山有長光，臣下不良。”《地鏡》曰：“山有長光，臣不祥。”《地鏡》曰：“石忽生赤如血，諸侯不助時，父子絕。”

The "Earth Mirror" says: "If a mountain moves, this is called 'heavy virtue,' indicating the departure of upright ministers and the appointment of villains, with power falling into the hands of a female ruler. Within five years, there will be a fleeing king." It also says: "If a mountain moves without cause, there will be warfare across the land and the destruction of the state." Again it says: "If a mountain moves, this is called 'disorder,' and within three years, armies will rise from all directions." It also says: "If stones suddenly move on their own, or connect and pile up, or shift positions in size, or if the stones are damp or bleed, this indicates chaos and warfare across the land." The "Earth Mirror" says: "If a mountain disappears without cause, the ruler will lose his position." It also says: "If a mountain emits sounds like weeping day and night without cause, there will be warfare and calamity across the land." The "Spring Hidden Depth Ba" says: "If a long light appears on a mountain, it indicates the wickedness of ministers." The "Earth Mirror" says: "If a long light appears on a mountain, it indicates misfortune among ministers." The "Earth Mirror" says: "If stones suddenly turn red like blood, it indicates that the feudal lords will not come to aid in time, and the bond of father and son will be broken."

《地鏡》曰：“山中見異類物，非人所常見者，各有形名音聲，皆為其邑大水，或飢，兵革行，邑亡。”又曰：“山忽化為人形，及六畜飛鳥形，皆天下虛。”又曰：“石化為人，君絕祠。”又曰：“石如人形，庶雄持政；如禽形，諸侯興兵誅行；形如飛鳥，外戚女主近臣謀反。”又曰：“山忽生於石上，邑出主；石生正方，三公外謀，不出三年，逆兵起。”又曰：“石生重累，不出五年，相謀逆且成。”

The "Earthly Mirror" says: "If strange creatures appear in the mountains, not commonly seen by people, each with their own forms, names, and sounds, it indicates that the city will suffer great floods, or famine, or warfare, leading to the city's destruction." It also says: "If a mountain suddenly takes the shape of a human, or of the six domestic animals or flying birds, it indicates that the world will be in a state of emptiness." It further says: "If stones take the form of human figures, it indicates that the royal ancestral temple will cease worship." It also says: "If stones grow like human figures, it indicates that common people's strongmen will seize power; if they resemble birds, it indicates that the feudal lords will rise in rebellion; if they resemble flying birds, it indicates that the imperial family's relatives, female rulers, and close ministers will plot rebellion." It also says: "If a mountain suddenly grows out of stones, the city will produce a ruler; if stones form square shapes, it indicates that the three high officials are plotting outside, and within three years, rebellion will occur." It also says: "If stones grow in layers, within five years, the chancellor will plot rebellion and succeed in it."

又曰：“石生，往往如聚，不出五年，兵謀行。”地鏡曰：“石生水中，上見者，近相謀逆，與女主連，不出八年，兵行。”

It is also said: "When stones grow and appear gathered everywhere, military plans will be carried out within five years." The "Earth Mirror" states: "When stones grow in water and rise above the surface to be visible, it indicates that close ministers will plot rebellion and conspire with a female ruler. Military action will take place within eight years."

《地鏡》曰：“石生於都邑，人君去故就新，不出三年，易政。”又曰：“石生於宗廟中，人君不行先王法度，不出三年，易主。”又曰：“石生而隕墜，雄烈敗。”《地鏡》曰：“冢自音聲，天下大兵起。”《地鏡》曰：“冢自動，天下分破。”又曰：“冢自陷，天下移。”又曰：“冢樹自死，天下易主。”

The book "Di Jing" says: "When stones appear in the capital city, it indicates that the ruler will abandon the old and embrace the new; within three years, the government will change hands." It also says: "When stones appear in the ancestral temple, it indicates that the ruler will not follow the laws of former kings; within three years, the ruler will be replaced." It further says: "When stones emerge and then fall, it indicates the downfall of a strong and fierce person." The book "Di Jing" says: "When a tomb emits its own sound, great military conflicts will arise throughout the land." It also says: "When a tomb moves on its own, the world will experience fragmentation and disorder." It further says: "When a tomb collapses on its own, the dynasty will change." It also says: "When the trees on a tomb die naturally, the ruler will be replaced."

《河圖》曰：“聖人起，昌光見。”《漢書郊祀志》曰：“武帝封禪，夜有光，晝有白雲，起封中。”《元命苞》曰：“有瑤光貫月，感女樞，生顓頊。女樞見此而意感也。”《河圖》曰：“瑤光如虹貫月，正白，感女樞，出房之宮，生帝顓頊。”《漢武帝禪儀》曰：“天封之禪，晝有白氣，夜有赤光。”《漢書郊祀志》曰：“武帝幸汾陰，汾陰男子公孫傍洋等見汾陰傍有光如繹，上遂立后土祠於汾陰。”又：“郊太一祠，上有光。封禪太山，其夜有光。”又曰：“宣帝祀世宗廟，神光興於殿旁，神光又興於房中，如燭狀。廣川國世宗廟殿上有鍾音，房大開，夜有光，殿上晝明。”

The River Chart says: "When sages arise, the flourishing light will appear." The Book of Han, Records of Sacrificial Rites, records: "When Emperor Wu of Han performed the ceremony of ascending the mountain, there was light at night and white clouds during the day, both rising from the altar." The Yuan Ming Bao says: "The light of the star Yao Guang in the Big Dipper pierced through the moon, responding to Nu Shu, who gave birth to Zhuan Xu. Nu Shu was the one who felt the light in her heart." The River Chart says: "The light of the star Yao Guang pierced through the moon like a rainbow, pure white, responding to Nu Shu, emerging from the palace governed by the House of Fang Su, giving birth to Zhuan Xu the Emperor." The Han Wu Di Chan Yi says: "When performing the ceremony of sacrificing to Heaven, there was white vapor during the day and red light at night." The Book of Han, Records of Sacrificial Rites, records: "Emperor Wu visited Fen Yin, and people like Gong Sun Bang Yang saw a light like drawn silk beside Fen Yin, so Emperor Wu built the Temple of Hou Tu at Fen Yin." It also records: "When sacrificing to Tai Yi in the outskirts, there was light above; when performing the ceremony of ascending the mountain at Mount Tai, there was also light that night." It also says: "When Emperor Xuan of Han sacrificed at the Temple of Shi Zong, there was a divine light rising from beside the hall and also from inside, resembling the shape of a candle. In the hall of the Temple of Shi Zong in Guang Chuan State, there was a bell sound, the main gate opened wide, and at night there was light, making the hall as bright as daylight."

《東觀漢記》曰：“安帝私在郡第，數有神光照耀室內。”又曰：“李軼等語讖曰：言劉氏當復起，李氏為輔。遂市兵弩、絳衣、赤幘，歸舊廬，望見廬南有若火光，以為人持火，呼之，光遂熾，曈曈赫然，上屬天，有頃不見，異之。”張勃《吳錄》曰：“武烈皇帝，姓孫氏，名堅，字文臺，吳郡富春人。漢季世，墓上數有光雲五色，上燭天。”

The Eastern View Records state: "When the Han An Emperor was still living in his private residence in a vassal state, there were several instances of divine light shining inside the room." It also records: "Li Yi and others transmitted prophecies saying that the Liu family should rise again, and the Li family would serve as his assistant. Therefore, they purchased weapons, bows and arrows, red clothing, and red headscarves, and returned to their old house. From a distance, they saw a bright light resembling fire in the south of the house, thinking that someone was holding a torch and calling out, but the light became even brighter, shining brightly and clearly, reaching up to the sky, and after a while disappeared, and everyone found it strange." Zhang Bo's Wu Records state: "Wu Lüehuangdi, whose surname was Sun and given name Jian, with the courtesy name Wentai, was from Fu Chun in Wu Prefecture. During the late Han dynasty, there were frequent occurrences of multicolored clouds appearing over his family's tomb, shining upward to illuminate the sky."

《天源記》曰：“武王呂光子世明王，以石氏建武四年夜，有光曜舉舍，異之，名曰光。”《異苑》曰：“孫堅喪父，行葬地，忽有一人曰：‘君欲為百世諸侯，欲為四世帝乎？’曰：‘欲為帝。’此人因揭一處而沒，既葵，冢上常有怪。”《抱朴子》曰：“有赤光如火從天來下入，軍亂，將死。”郗萌曰：“有光如日月見虛，為男子之祥。”又曰：“有光如蛟龍見宮室，為女子之祥。”《後秦記》曰：“姚襄將與符廣眉戰，謂將軍王欽盧曰：‘吾數行，常有異光引吾前，狀如導驅，數日，忽復不見，意惡之，此何祥也？’欽盧不對，即與眉戰，死於陳。”

The Tianyuanji records: "The son of Wu Wang Lu Guang, named Shiming Wang, when he was born in the fourth year of Jianwu of the Shi dynasty's Later Zhao, there was a light that illuminated the entire house. The family found it strange, so they named him Guang." The Yiyan records: "When Sun Jian lost his father, he went to inspect the place for burial. Suddenly a person appeared and said to him, 'Do you wish to be a prince for a hundred generations, or a king for four generations?' Sun Jian replied, 'I wish to be a king.' The person then pointed to a place and disappeared. After the burial, strange phenomena often appeared above the grave." The BaoPu Zi says: "There was a red light like fire falling from the sky into the army, indicating great disorder in the army and the death of the general." Xi Meng says: "If there is a light like the sun and moon appearing in Xu Su, it is a good omen for the birth of a son." It also says: "If there is a light like a dragon appearing in the palace, it is a good omen for the birth of a daughter." The Houqinji records: "Yao Xiang was about to fight against Fu Guangmei, and he told General Wang Qinlu: 'I have often traveled, and there has always been an unusual light in front of me, as if guiding and leading the way. But recently, I have not seen it, and I feel uneasy. What does this omen mean?' Wang Qinlu did not answer. Soon after, he fought against Guangmei and died in the battlefield."

《瑞應圖》曰：“醴泉者，水之精也。王者得地理則出，有仙人以爵酌之。”《運斗樞》曰：“旋星得則醴泉出。”《地鏡》曰：“河徙，是謂陰反，不出五年，有叛臣，兵行，民流亡。河徙一里至三里，是謂失政，且有謀臣；河徙至五里、十里，女主執政，外戚有背叛；河徙十里已上，人君失道，政在下臣。流水忽易道，君易賢。”

The *Ruiying Tu* says: "Liquor spring is the essence of water. When a ruler governs in accordance with geography, liquor spring will emerge, and there will be immortal beings who use wine vessels to draw it up." The *Yun Dou Shu* says: "When the second star of the Big Dipper, the Spinning Star, moves properly, liquor spring will emerge." The *Di Jing* says: "When the Yellow River changes its course, this is called 'yin reversal,' and within five years, there will be rebellious ministers, military conflicts will arise, and the people will flee. If the Yellow River changes its course by one to three li, this is called 'losing governance,' and there will be ministers with ambitions. If the Yellow River changes its course by five li to ten li, it indicates that a female ruler will hold power, and there will be betrayal among the maternal relatives. If the Yellow River changes its course by more than ten li, it signifies that the ruler has lost the way of governance, and power will fall into the hands of the ministers below. If the flowing water suddenly changes its riverbed, it indicates that the ruler will replace the virtuous ministers he has appointed."

《地鏡》曰：“河盈溢，不出三年，國有憂；水忽自盈起，君凶，且大水。”《運斗樞》曰：“帝壯而奪勢，水決壞山。”注云：“壯年健時見奪勢，故水決壞山，言陰奸行，君危也。”《漢書》曰：“武帝建始二年，北宮井水溢出，王莽之征也。水流庭，霍氏遂亂。”王隱《晉書》曰：“大興元年，河水竭斷百餘步，兩頭深淺如故，中絕不流。”《後魏書》曰：“前廢帝普大元年，司徒府、大倉前井並溢，占曰：民遷流之象。永熙三年十月，都遷於鄴地。”

The "Di Jing" says: "When the Yellow River overflows and floods, there will be national calamity within three years; if the water suddenly rises on its own, it indicates that the ruler will face misfortune and there will be a great flood." The "Yun Dou Shu" says: "When a ruler in his prime is deprived of power, water will break through and destroy mountains." Its commentary explains: "When a ruler is strong and healthy in his youth but is suddenly deprived of power, the water breaking through and destroying mountains signifies that evil and treacherous affairs will prevail, and the ruler will be in danger." The "Han Shu" records: "In the second year of Emperor Wu's Jianshi reign, the well water in the Northern Palace overflowed, which was a sign of Wang Mang's usurpation. The well water flowed into the courtyard, and the Huo clan later rebelled." Wang Yin's "Jin Shu" records: "In the first year of Emperor Hui's Daxing reign of Eastern Jin, the Yellow River dried up and stopped flowing for over a hundred paces, with the depth at both ends remaining the same, but the middle section dry and without water." The "Hou Wei Shu" records: "In the first year of Emperor Pu Tai's reign, the wells in front of the Minister of State's office and the Granary were all overflowing. The diviner said: This signifies the migration and wandering of the people. In the tenth month of the third year of Yongxi, the capital was indeed moved to Ye."

《地鏡》曰：“井水流出地，若理絕者，臣驕猾，兵方起。”京房《易候》曰：“湧水無處，必流殺人七日，七年聖人滅。”《晉中興徵書祥說》曰：“咸安九年，濤水入石頭，殺人，俄而海西公廢。大元十三年十二月戊子，濤水入石頭，毀大船，沈殺人，己亥，江水湧起建康、秣陵，江淹，沒殺人，陰旺之應也。”崔鴻《十六國春秋北燕錄》曰：“龍城東溝竭涸積年，夏四月，溝中墳起，有聲，俄而泉湧出，閩尚曰：溝中墳起，所謂深谷為陵，泉湧出所謂百川沸騰，陰旺之所致也，國及家井自沸溢，君將亡覆之，期三十日，水忽自竭，邑虛，不吉。都邑中水無故自絕及易處者，邑人徙亡。”

The book "Di Jing" says: "Well water overflowing onto the ground, if the water's pattern is broken and not continuous, indicates that ministers and subjects are arrogant and cunning, and military actions are about to arise." Jing Fang's "Yi Hou" says: "Great floods surge everywhere, certainly causing widespread flooding and drowning people, with effects within seven days, and the death of sages within seven years." The "Jin Zhongxing Zhengshu Xiangshuo" records: "In the ninth year of Xian'an, tidal waves surged into the stone city, drowning people, and soon the Prince of Hai Xi was deposed. In the twelfth month of the thirteenth year of Taoyuan, on the fifth day of the fifth month (Wuzi), tidal waves surged into the stone city, destroying large ships and drowning people; on the sixth day of the sixth month (Jihai), the river water in Jiankang and Moling areas surged, overflowing and drowning people. These are all manifestations of excessive yin energy." Cui Hong's "Shi'eluo Chunqiu · Beiyan Lu" records: "The water ditch east of Longcheng had been dry for many years. In the fourth month of summer, the ground in the ditch rose up, making a sound, and then spring water suddenly gushed out. Min Shang said: the rising ground in the ditch is called 'deep valleys become hills'; the spring water gushing out is called 'all rivers boiling', both caused by excessive yin energy. In the country and among households, wells boiling and overflowing on their own indicate that the ruler will perish, with a period of thirty days; water suddenly drying up on its own indicates that the city will be empty, which is inauspicious. If water in the capital city suddenly stops or changes its location without reason, it indicates that people in the city will migrate or flee."

《地鏡》曰：“河大壅，下臣執政，或主大水色變，不出六年，易王，女主亡。”《漢書五行志》曰：“水，北方，終藏萬物者也，其於人道，命終而形藏，精神放越，聖人為宗廟，以收魂氣，春秋祭祀，以終孝道。若不敬鬼神，政令逆，則水失其性，百川逆溢，壞縣鄉邑，溺人民，及淫雨傷稼，是水不潤下。”《尚書大傳》曰：“簡宗廟，不禱祠，廢祭祀，逆天時，則水不潤下。”

The "Di Jing" says: "A great blockage of the Yellow River indicates that ministers will seize power from below, or that there will be a great flood with abnormal water color. This will lead to a change of ruler within six years, and the female ruler will perish." The "Hanshu · Wuxing Zhi" says: "Water belongs to the north, which is the end of gathering and storing all things. In terms of human affairs, when a person's life ends, their body is buried in the earth and their spirit disperses. Therefore, sages establish ancestral temples to gather the souls' energy, and perform sacrifices in spring and autumn to fulfill filial piety. If one does not revere spirits and gods, and if government orders are contrary to the way, then water will lose its nature. All rivers will reverse their course, overflow, and destroy counties, towns, and cities, drowning the people. Combined with long rains that damage crops, this is called 'water not flowing downward.'" The "Shangshu Da Zhuan" says: "Neglecting the ancestral temple, not praying or sacrificing, abandoning sacrifices, and violating the heavenly timing will result in 'water not flowing downward.'"

《潛潭巴》曰：“河水逆流，怨氣甚。”《地鏡》曰：“水逆流，是謂道逆，不出二年，兵從女主起。”《國語》曰：“靈王二十年，谷、洛二水斗，毀王宮。”又曰：“水忽不流，婦人惑，政亂令廢，不出五年，亡國；水一年不流，有反臣。”《漢五行志》曰：“谷、洛斗，劉向以謂近火、沴水，以《傳》推之，四瀆比諸侯，洛其次，卿大夫象，卿大夫將分爭，以危王室也。”《地鏡》曰：“流水忽停，天下飢；停水流，天下兵。”《續漢書》曰：“桓帝永興二年，彭城泗水增長逆流，永壽元年六月，洛水溢至津，城門流物，是時皇后兄冀秉政，疾忠直，後遂誅滅。”

The "Qiantanba" says: "If the river flows backwards, it indicates that the people have accumulated great grievances." The "Dijing" says: "When water flows backwards, this is called 'Dao Nie,' meaning the reverse of the natural order. Within two years, military conflicts will be initiated by a female ruler." The "Guoyu" records: "In the twentieth year of King Ling of the Zhou dynasty, the Gu River and Luo River collided, damaging the royal palace." It also says: "If water suddenly stops flowing, it indicates confusion among women, disorder in government affairs, and the abandonment of commands and decrees. Within five years, the state will perish; if water stops flowing for one year, there will be rebellious ministers." The "Hanshu·Wuxing Zhi" says: "When the Gu River and Luo River collide, Liu Xiang believes this is akin to fire harming water; according to the 'Hongfan Zhuan,' the four great rivers are regarded as feudal lords, and the Luo River is of the second rank, symbolizing the marquises and ministers. This indicates that the marquises and ministers will split and fight, endangering the royal house." The "Dijing" says: "If flowing water suddenly stops, the country will suffer from famine; if water that was previously still suddenly flows, there will be military conflicts." The "Xu Hanshu" records: "In the second year of Yongxing during the reign of Emperor Huan of Han, the Si River in Pengcheng surged and flowed backwards; in the first year of Yongshou, the Luo River overflowed to the ferry, with floating objects drifting by the city gate. At that time, the brother of the empress, Liang Ji, controlled the government, despised loyal and upright officials, and was eventually executed."

京房《易候》曰：“宮水化為血，七月，七年，聖人滅。”《古今注》曰：“安帝延平六年，河東水化為血。”《異苑》曰：“勃勃虜都長安，端門外井人常宿汲停水壅，中夜砰磕有聲，視水如血，中有丹魚，長三尺而有赤光，國尋滅。”京房《易候》曰：“水自赤，光如血，其國有流血。”《地鏡》曰：“水赤如血，邑有流血。”《晉朝雜事》曰：“元康六年，彭城泗水赤如血。”

Jing Fang's "Yi Hou" says: "Water in the palace turns red, and within seven months it will be fulfilled, and within seven years the sage will perish." The "Guan Jin Zhu" records: "In the sixth year of Emperor Han An Di's Yanzheng period, the water in He Dong turned red." The "Yi Yuan" records: "He Lian Bo Bo occupied Chang'an as his capital, and the well outside the main gate, which people often used for drawing water, had accumulated water that did not flow. At midnight, it made a loud sound, and the water looked like blood, with a red fish three feet long emitting a red light. That regime soon perished." Jing Fang's "Yi Hou" says: "Water turning red by itself, with a light like blood, that country will have bloodshed." The "Di Jing" says: "Water red like blood, that city will suffer bloodshed." The "Jin Dynasty Za Shi" records: "In the sixth year of Yuan Kang, the Si Water in Pengcheng turned red like blood."

京氏《對災異》曰：“河水赤者，獄有冤恨，誅殺不當，則致河水赤也。其救也，正獄刑，解疑罪。”京房《易傳》曰：“君湎於酒，淫於色，賢人潛，國家危，厥異流水赤。”《漢五行志》曰：“秦武王三年，渭水赤。”《漢書》曰：“廣陵王胥宮中池水變，魚死，王為事誅。”《後魏書》曰：“太祖登國中，河南有虎七，臥於河側，三日及去，後一年，蚍蜉白鹿盡渡河北，後一年，河水赤如血，此衛辰滅亡之應，及誅其族類，悉投之河，其地遂空。”《地鏡》曰：“井水赤，邑虛，相攻，主亡。”

Jing Fang's "Discourse on Portents and Anomalies" says: "The river water turning red is because there are wrongful cases and grievances in the judicial system, and unjust executions have caused the river to turn red. The remedy is to correct the judicial proceedings and punishments, and to release those in doubt." Jing Fang's "Commentary on the Changes" says: "When the ruler indulges in wine and indulges in women, the virtuous retreat, and the state is in danger, the portent is the flowing water turning red." The "Book of Han, Five Phases Chapter" records: "In the third year of King Wu of Qin, the Wei River turned red." The "Book of Han" records: "In the palace pool of Prince Liu Xu of Guangling, the water changed color, and all the fish died; later, Prince Liu Xu was convicted of a crime and executed." The "Book of Northern Wei" records: "During the reign of Emperor Taizu of Northern Wei in the Dengguo period, seven tigers lay by the Yellow River bank for three days before leaving; a year later, the fireflies and white deer all crossed to the north of the Yellow River; another year later, the river water turned red like blood. This was the omen of the demise of Weichen. When his clan was executed and their bodies were thrown into the Yellow River, that land became deserted." The "Book of Earth Mirrors" says: "When well water turns red, it indicates that the city is empty, there is mutual attack, and the city lord dies."

《地鏡》曰：“君井若黃濁，政令不明；清水忽自濁，天下將死；國及家井濁，皆君主將亡覆之，期三十日。”《易乾鑿度》曰：“孔子曰：天之將降喜，應河水清三日。清變白，白變赤，赤變黑，黑變黃，各三日，河水安，天下乃清。”《續漢書》曰：“延熹九年，濟陰東郡、濟北平原，河水清，襄揩上言：河者，諸侯之象；清者，陽明之徵。豈諸侯有窺京都計邪？其明年，桓帝晏駕，徵解漬亭侯為漢嗣，是為孝靈皇帝。”《地鏡曰》：“澤泉水無魚，天王無居。”《地鏡》曰：“國及家井臭，君將亡覆之，期三十日。”《吳志》曰：“諸葛恪將誅，盥漱，聞水腥臭，侍者授衣，衣服亦自夭。恪怪其故，易衣，易水，其臭如初。”

The "Di Jing" says: "If the well water in the palace of the sovereign turns yellow and turbid, it indicates that the sovereign's decrees are not clear. If clear water suddenly becomes turbid, it indicates that there will be deaths and funerals throughout the land. If the well water in the state and in private households becomes turbid, it indicates that the sovereign will be overthrown, and the time limit is thirty days." The "Yi Qian Zao Du" says: "Confucius said: When heaven is about to bring good fortune, it will be manifested as the Yellow River becoming clear for three days. From clear to white, from white to red, from red to black, from black to yellow, each change takes three days. When the river water becomes calm, the world will be peaceful." The "Xu Han Shu" records: "In the ninth year of Yuan Xi of Emperor Huan of Han, the Yellow River became clear in Jiyin, Dongjun, Jibei, and Pingyuan. Xiang Kai submitted a memorial saying: The Yellow River is a symbol of the feudal lords. Clear water indicates the flourishing of yang energy. Is it not possible that the feudal lords have plots to attack the capital? The next year, Emperor Huan died, and the court summoned Xie Du Ting Hou to succeed the Han dynasty, who became Emperor Ling." The "Di Jing" says: "If there are no fish in lakes and springs, it indicates that the Son of Heaven has no place to dwell." The "Di Jing" says: "If the well water in the state and in private households becomes foul-smelling, it indicates that the sovereign will be overthrown, and the time limit is thirty days." The "Wu Zhi" records: "When Zhuge Ke was about to be executed, he washed his face and brushed his teeth, and smelled a foul odor in the water. The attendant brought him clothes, and the clothes themselves emitted a foul smell. Zhuge Ke was puzzled as to why this was happening, so he changed his clothes and the water, but the smell remained the same as before."

《禮記威儀》曰：“君乘土而王，其政太平，則蒙水出於山。”京房《易候》曰：“水無故高山上出，邑亡，起兵。”《地鏡》曰：“山石崖有水出，主有謀不成；水忽自出山上，兵且作。”《地鏡》曰：“水忽出於朝市，兵且作。”京房《易候》曰：“水無故市中出，邑兵大作。”

The Li Ji Wei Yi says: "When a sovereign inherits the earth virtue and becomes king, if his governance reaches peace and order, there will be a spring of water emerging from the mountain." Jing Fang's Yi Hou says: "Water suddenly appearing from a high mountain without cause indicates the destruction of a city and the outbreak of military conflict." Di Jing says: "Water flowing out from a stone cliff in the mountain indicates someone plotting but failing to achieve their purpose; water suddenly emerging from the mountain indicates that military conflict is about to occur." Di Jing also says: "Water suddenly rising from the court or the market indicates that military conflict is about to happen." Jing Fang's Yi Hou says: "Water suddenly appearing from the market indicates that a city will have a great military conflict."

《地鏡》曰：“君井湧沸，宗廟失墮。”單子曰：“夏桀德衰，岱山泉沸。”京房《易候》曰：“泉水沸，此謂賤人將貴，王者不顧骨肉，不親九族，厥德已，泉湧沸。”京房《對災異》曰：“江河沸者，有聲無實，此為執政者懷奸不公，眾邪並聚，則致此災。不救，必有叛君謀其政也。令百官舉公直，選有德，置於政。井水沸者，謂人君好用讒邪所致也。”《崖頭易林》曰：“井水沸，不可安居。”

The book "Di Jing" says: "If the well water in the palace of the sovereign becomes turbulent and boiling, it indicates the loss and collapse of the ancestral temple." Danzi says: "During the time of King Jie of Xia, his virtue declined, and the spring water on Mount Tai boiled up." Jing Fang's "Yi Hou" says: "Boiling spring water indicates that a lowly person will rise to prominence. The sovereign neglects his kin, does not show affection to his relatives, and his virtue has reached its end, hence the spring water surges and boils." Jing Fang's "Dui Zaiyi" says: "When rivers and streams boil, it signifies something with great momentum but no real effect. This is due to the ministers harboring wicked intentions and acting unjustly. A gathering of many villains leads to such an omen. If not corrected, there will certainly be people who betray the sovereign and plot against his rule. The remedy is to command officials to recommend upright and virtuous men, select those of virtue, and place them in positions of governance." The "Yilin of Yatou" says: "When well water boils, one cannot remain in peace."