The clothing is sweating blood. The clothing disappears on its own. The clothing shines with light. The clothing comes out of the box by itself.

《兵書》曰：“將軍衣無故自汗血，臣下欲殺之。”京房曰：“君朝服無故自亡，君有事，臣大凶。”《兵書》曰：“衣無故自亡，將且死，人家亦然。”《異苑》曰：“晉惠帝羊皇后將入宮，衣中忽有光若火，後藩王構兵，四廢四立，及洛陽失御，復為劉曜所嬪。”

The military treatise says: If a general's clothes suddenly sweat like blood without cause, it indicates that a subordinate intends to kill him. Jing Fang says: If the emperor's court robe suddenly disappears on its own without cause, it signifies an incident involving the emperor and great misfortune for the ministers. The military treatise also says: If clothes suddenly disappear on their own, it indicates the death of a general, and the same applies to ordinary people. The "Yi Yuan" records: When Lady Yang, the wife of Emperor Huai of Jin, was about to enter the palace, a light like fire suddenly emerged from her clothes; later, when various princes rebelled and fought, she was four times deposed and four times restored. When Luoyang fell, she was taken as a concubine by Liu Yao.

《漢書》曰：“平帝元始元年二月乙未，義陵寢衣在匣中，忽出在床上。”又曰《王莽傳》：“杜陵便殿乘輿，宮府衣在藏中，忽自倒去外堂上，良久委地，莽惡之。”

The Book of Han records that in the second month of the first year of Yuanshi of Emperor Ping of Han, on the Yiwei day, clothes stored in a box in the resting hall of the tomb of the virtuous prince suddenly moved to the bed by themselves. The Book of Han, in the biography of Wang Mang, also records that the imperial chariot and ceremonial attire in the pavilion of Du Ling were originally kept in the palace treasury, but suddenly overturned and rolled out to the outer hall, and after a long time they fell to the ground, causing Wang Mang to feel a sense of aversion.

《天鏡》曰：“印綬有光者，免官；帶有光，賀事。”

The Tian Jing says: When the印绶 shines brightly, it indicates the person will be relieved from their official position; when the衣带 shines brightly, it signifies something joyful and worthy of celebration. The印绶 represents the official position, and light coming from the印绶 indicates a change in the official position.

《搜神記》曰：“昔初作履者，婦人員頭，男子方頭。員者順之義，蓋作者之意，所以別男女也。履者，所履踐而行者也。太康初，婦人皆方頭履，言去其從，與男女無別。”

The Shou Shen Ji says: In the earliest times when shoes were first made, women's shoes had round toes and men's shoes had square toes. The round shape symbolized flexibility and obedience, showing that the makers intended to distinguish between men and women through the shape of the shoe. Shoes are meant for walking and stepping. In the early years of Emperor Wu of Jin's Taikang era, all women changed to wearing square-toed shoes, which indicated they had abandoned the path of feminine obedience, and there was no longer a distinction between men and women.

京氏曰：“君履無故自著於君足，有遠行。”京氏曰：“君履無故自亡，君且不復，遠行。”《天鏡》曰：“人君履無故夜亡，其處近臣為踐。”

Jing Fang said: If the sovereign's shoes mysteriously slip onto the sovereign's feet, it indicates that the sovereign will travel far away. Jing Fang also said: If the sovereign's shoes mysteriously disappear, it signifies that the sovereign will go away and not return, indicating an event of a long journey without return. The Tian Jing said: If the sovereign's shoes mysteriously disappear at night, it indicates that the close ministers of that place will be trampled and oppressed.

《搜神記》曰：“元康之末，以至於太安之間，江淮之域有敗屩自聚於道，多者至四五十量，余嘗視之，時人散而去之，明日悉復，或見狸銜而聚之，說者曰：‘屩，人之賤服，處於下，當勞辱下民之象；敗者，疲斃之象；道者，地理四方所以交通，王命所由。敗屩聚道，民罷病，將構聚為亂。’後張昌逆亂。”

The Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). In the Records of the Supernatural by Gan Bao, it is recorded that from the end of Yuankang period of Emperor Hui of Jin to the Tai'an period, in the area of the Yangtze and Huai rivers, broken straw shoes would gather themselves on the road. At times, there were as many as forty or fifty pairs. I have personally seen this. At that time, some people kicked them apart and scattered them, but the next day they gathered back to their original place. Others saw foxes carrying them and piling them together. Explainers said: straw shoes are the humble footwear worn by people, placed at the lowest level, symbolizing the suffering and oppressed common people. Brokenness symbolizes exhaustion and fatigue. Roads are places where the earth connects all directions, and where imperial commands are conveyed. The gathering of broken straw shoes on the road signifies the people's exhaustion and illness, and the imminent gathering of a rebellion. Later, the rebellion led by Zhang Chang indeed occurred.

《地鏡》曰：“邑無故壅成山，是謂陽反為陰，君淫，為婦人所謀，不出一年，兵起。”

The "Earth Mirror" says: A city and its surrounding area would not suddenly become piled up into a mountain without cause, which is called "Yang turning into Yin." That is, a Yang city and its territory turn into a Yin hill, indicating the ruler's indulgence in licentiousness and being schemed by women. The omen will not be verified within a year, and military disaster will arise.

又曰：“邑沒為池，是謂侵陽，人主徵發無道，不出一年，兵馬興。”

The "Di Jing" also says: When a city or town sinks and turns into a pond of water, this is called "Qin Yang," meaning that yin water invades a yang position. This indicates that the ruler will impose forced labor and levies without any order or restraint, and the effect will not be seen within a year, but military forces will be mobilized.

京氏曰：“上下咸悖，厥妖城門壞。”《天鏡》曰：“君門傾，君不安上。”《洪範五行傳》曰：“秦世，都門無故崩。都門者，秦東郭門，通山東者也，亦崩者，象趙高殺二世時，外降，政內敗。一曰：西郭莫崩，而東獨然又先崩者，象山東兵至，滅壞出二世不踰，楚漢之兵皆自都門而入，此皆內不平，外不敬之所致。”

Jing Fang said: When both the upper and lower aspects act against reason and recklessly, the omen manifests as the collapse of city gates. The "Heavenly Mirror" said: If the king's gate tilts, it indicates the ruler in power will not be secure. The "Huang Fan Five Phases Transmission" said: During the Qin dynasty, the capital gate collapsed without cause. The so-called capital gate refers to the eastern outer gate of the Qin capital, a key passageway to Shandong. Its collapse symbolized the time when Zhao Gao killed the Second Qin Emperor, with external betrayal and internal disorder. Another interpretation: none of the western outer gates collapsed, but only the eastern gate collapsed first, symbolizing the arrival of troops from Shandong, and the fall of the Qin dynasty would not occur beyond the reign of the Second Emperor. Later, the armies of Chu and Han entered through the capital gate. All these were caused by internal discord and external disrespect.

《漢書五行志》曰：“景帝三年十二月，吳二城門傾，大船自覆。劉向以為近金沴木，木動也。先是吳王濞以太子死於漢，稱疾不朝，陰與楚王戊謀為逆亂。城猶國也，其一門名曰楚門，一門名曰魚門，吳地以船為家，以魚為食，天戒若曰與楚所謀，傾國覆家。吳地以王不悟，正月與楚俱舉兵，身死國亡。”

The "Book of Han: Five Phases Chapter" records that in the twelfth month of the third year of Emperor Jing of Han, two city gates of the state of Wu collapsed, and large ships overturned by themselves. Liu Xiang thought this was close to the metal element harming the wood element, belonging to a change of wood movement. Before this, King Liu Bi of Wu, because his son died in the Han court, pretended to be ill and refused to go to court, secretly conspiring with King Liu Wu of Chu to rebel. A city is equivalent to a state, and the two gates of Wu were named Chu Gate and Fish Gate. The land of Wu used ships as their homes and fish as their food. Heaven seemed to warn that if they conspired with Chu, they would overturn their state and reverse their family affairs. King Liu Bi failed to realize this, and in the first month he started the rebellion together with Chu. As a result, he died and his state was destroyed.

又曰：“宣帝時，大司馬霍禹所居第門自壞，時禹內不順，外不敬，見戒不改，卒受滅亡之誅。”又曰：“哀帝時，大司馬董賢第門自壞，時賢以私愛居大位，賞賜無度，驕慢不敬，大失臣道，見戒不改，後賢夫妻自殺，家徙合浦。”《續漢書》曰：“桓帝延熹五年，太學門無故自壞，裴楷以為，太學者教化所居，其門自壞，文德將衰，教化廢也。是後，天下遂至大亂。”

The Book of Han's Five Phases Chapter also states: During the time of Emperor Xuandi of Han, the main gate of the residence of the Grand Commandant Huo Yu collapsed on its own. At that time, Huo Yu had an unruly heart, was disrespectful to superiors, and did not repent even after being warned, eventually suffering the punishment of being exterminated from his family. It also says: During the time of Emperor Ai of Han, the main gate of the residence of the Grand Commandant Dong Xian collapsed on its own. At that time, Dong Xian held a high position due to the private favor of the emperor, bestowed unlimited rewards, was arrogant and disrespectful, greatly failing as a minister, and did not repent even after being warned. Later, Dong Xian and his wife committed suicide, and his family was exiled to HePu. The Book of the Later Han records: In the fifth year of Yanshi during Emperor Huan's reign, the gate of the Taixue collapsed without cause. Pei Kai believed: The Taixue is the place of education and moral cultivation. Its gate collapsing on its own indicates that literary virtue is about to decline and education is about to be abandoned. Soon after, the whole country indeed fell into great chaos.

《魏志》曰：“黃初二年春，文帝幸許昌城，南門無故自崩，帝心惡之，遂不入，還洛陽。五月，帝崩。”《晉中興徵祥說》曰：“元興二年，大桁門層屋自壞。桁門者，蓋古之雞門，都城之門也，王者所由出入。是孝安靜默，警蹕之響，未嘗至於雞門。而桓玄之篡，乘間也。”

The *Wei Zhi* records that in the second year of Huangchu, during spring, the Wei Wen帝 visited the city of Xuchang, and the southern gate collapsed unexpectedly on its own. The emperor felt displeased and did not enter the city, returning directly to Luoyang. By May, the emperor died. The *Jin Zhongxingsheng Xingxiang Shuo* states that in the second year of Yuanxing, the heavy tower above the great gate collapsed on its own. The great gate is probably the ancient *jimen*, which was the city gate of the capital, through which the king would enter and exit. At that time, the Jin An帝 was inactive and did not take any action; the sound of clearing the way and imposing a ban had never reached the *jimen*. However, Huan Xuan seized power precisely during this gap.

《地鏡》曰：“城門關無故自折，將有賊至，為人所開，邑敗。”京氏曰：“君門戶自亡，其君且殺。”《漢書五行志》曰：“咸帝元延元年，長安章城門牡自亡，函谷關決，門牡自亡。（晉灼曰：牡出龠也。孟康曰：決門，聚落門也。）谷永對曰：‘章城通路寢之路，函谷關阻山東之險，城門關守國之固，固將去焉，故牡飛。’”

The *Di Jing* says: If the door latch of a city gate breaks off on its own, it indicates that thieves will come, the city gate will be opened, and the city will thus be ruined. Jing Fang says: If the ruler's gate disappears on its own, it indicates that the ruler will be killed. The *Hanshu* *Wuxing Zhi* records: In the first year of Yuanyan of Emperor Cheng of Han, the door latch of the Zhangcheng Gate in Chang'an disappeared on its own, and the gate of Hangu Pass cracked, with the door latch also disappearing on its own. The original commentary notes: Jin Zhuo says that the "mu" refers to the part that comes out of the lock hole; Meng Kang says that "juemen" refers to the gate of a settlement. Gu Yong replied: "The Zhangcheng Gate connects to the main road leading directly to the palace, and Hangu Pass guards the strategic pass of Shandong. The city gate and its latch are the reliance of the state for its strength; now this strength is about to leave, so the door latch flew away."

《天鏡》曰：“晝夜門自開閉，方有大兵至，大憂。”《京房傳》曰：“君門戶無故自闔，臣殺其君。”又曰：“國門無故夜自開，且有晝閉之憂。”《天鏡》曰：“殿閣門夜自開，其下方有大兵。”《地鏡》曰：“人家門戶無故自開自閉，有力兵事。”《京房傳》曰：“城門無故不可開，邑有憂。”又曰：“君門無故不可開者，君凶，人家亦然。”《地鏡》曰：“凡門無故不可開，是謂戒過，不出三年，必有兵從近城郭起。”

The Tian Jing says: Doors opening and closing on their own during day and night indicate that a great army is about to arrive and there will be great calamity. The Jing Fang transmission says: If the sovereign's gate closes on its own without reason, it indicates that a minister will kill his sovereign. It also says: If the capital's gate opens on its own at night, it indicates there will be a calamity with the city closing its gates for defense during the day. The Tian Jing says: If the hall doors open on their own at night, it indicates there is a great army below it. The Di Jing says: If the doors of a civilian's house open and close on their own without reason, it indicates there will be strong military affairs. The Jing Fang transmission says: If the city gate cannot be opened without reason, it indicates that the city will have calamity. It also says: If the sovereign's gate cannot be opened without reason, it indicates the sovereign is in danger, and the same applies to ordinary people. The Di Jing says: Whenever a door cannot be opened without reason, this is called 'ji guo', which is a heavenly warning against wrongdoing. It will not be verified within three years, but certainly there will be military disaster arising from nearby cities.

《洪範五行傳》曰：“燕王明光宮臥內，三戶閉不可開，王使二十餘人疏戶，終不開，久甚。王意以為內有人，使奴踞屋視內，中無人。小臣者趙聖推戶，戶開，視其戶不開。夫戶，以出入屋室者也。無故不開，且不居也。”

The *Hongfan Wuxing Zhuan* records that in the bedroom of Yan Wang Mingguang Palace, there were three doors that could not be opened after being closed. Yan Wang sent more than twenty people to adjust the door hinges, but they could not open the doors, and the situation remained stagnant for a long time. Yan Wang thought that people might be hidden inside, so he ordered his servants to crouch on the roof to look inside, but there were no people inside. A minor official named Zhao Sheng pushed the door once, and it opened immediately. Upon further inspection, there was no fault with the door itself. Doors are meant for people to enter and exit rooms. If a door cannot be opened without cause, it foretells that the room will no longer be inhabited by anyone.

《干寶晉紀》曰：“武帝大熙元年，太廟梁折。四月，世祖崩。”《晉中興徵祥說》曰：“大興二年，吳郡米廡無故壞。米廡，貨糴之屋；無故自壞，天戒若曰五穀踴貴，無所糴買，不復須屋。是歲，人大飢，餓死者十二三萬。”又云：“王敦在武昌架屋，五間已構五木，一宿梁墜地，栿在柱上，甚危，無幾作亂，敦滅。”

The Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). The Jin Ji records that in the first year of Taixi, during the reign of Emperor Wu of Jin, the main beam of the Taomiao temple broke. In April, the world emperor died. The Jin Zhongxingsheng Zhengxiang Shuo says: in the second year of Daxing, the granary building in Wu Prefecture collapsed without any reason. The granary building was a place where grain was stored and sold; its sudden collapse indicated that heaven was warning people: grain prices would soar, making it impossible to buy grain, so the granary building was no longer needed. That year, there was a great famine, and about thirteen thousand people died of starvation. It also says: Wang Dun was building a house in Wuchang, and had already set up five beams for five rooms. One night, the main beam fell, crushing the pillars, creating a very dangerous situation. Soon after, he rebelled, and eventually his rebellion was crushed.

《晉中興徵祥說》曰：“烈宗起清暑殿，識者非之：‘清暑，楚聲。今起殿以楚之聲為號，非吉祥。’後桓楚篡。”《續陽秋》曰：“桓玄在姑熟起齋，畫為龍，名曰盤龍齋，及敗，劉毅居之，毅小字盤龍。”

The "Jin Zhongxingsheng Xiang Shuo" states: When Emperor Xiaowu of Jin (posthumous title Liezong) built the Qingshu Hall, those with discernment criticized: "Qingshu" is the tone of Chu; now building a hall with the name of Chu is not a good omen. Later, indeed, Huan Xuan proclaimed himself as the ruler of Chu and usurped the throne. Tan Daoluan's "Xu Jinyangchun" records that Huan Xuan built a study called Pánlóng Hall in Gushu. When he suffered defeat, Liu Yi moved into the hall, and Liu Yi's childhood name was exactly Pánlóng.

《天鏡》曰：“城郭宮闕廷棟樑頭鳴，不出二年二月，國亡削地。”京氏曰：“邑城門無故夜鳴，邑有大喪，人家亦然。”《地鏡》曰：“邑城門忽夜鳴者，將有兵喪。”《王莽傳》曰：“天鳳二年，朱鳥門鳴，晝夜不絕也。（雲雲）”王隱《晉書》曰：“城有聲，若牛出許昌城，此應主為愍懷太子。”《潛潭巴》曰：“宮柱自鳴，下土諸侯號有聲。”

The Heavenly Mirror says: The sound from the top of the palace buildings and city walls indicates that within two years and two months, the country will perish and the land will be reduced. Jing Fang says: If the city gate suddenly sounds at night without cause, it indicates a great mourning in the city, and the same applies to ordinary households. The Earthly Mirror says: If the city gate suddenly sounds at night, it indicates there will be military disaster and mourning. The Book of Han, in the biography of Wang Mang, records: In the second year of Tianfeng, the Zhu Yau Gate kept sounding day and night (the original text here omits the following part with 'yunyun'). Wang Yin's Records of the Jin Dynasty records: The city walls emitted a sound as if a cow were walking out of Xuchang City, and this omen should relate to Prince Minhuai of the Prince's line. The Spring and Autumn Secret Spring and Ba says: If the pillars in the palace sound by themselves, it indicates that the rulers of the states below will issue commands and act independently.

《天鏡》曰：“宮殿廷門自鳴，動搖有聲音，不出三年，有流血交兵，從近臣親戚起。”《京房傳》曰：“邑君屋無故自動，動而大聲者，邑且虛。”《天鏡》曰：“君府門閣自鳴，強兵方至。”京氏曰：“君室中無故有人聲，且有大奸。”又曰：“君室殿無故有哭聲，國家大凶。”又曰：“賤人將貴，則城復于隍。”

The Tian Jing says: If the gate of a palace sounds by itself, shaking and making a noise, it will not be verified within three years, and there will be a calamity of bloodshed and warfare, which will originate from among the close attendants and relatives. The Jing Fang transmission says: If the main building of a city unexpectedly shakes and produces a loud sound, it indicates that the city will become empty. The Tian Jing says: If the gate of the ruler's mansion sounds by itself, it indicates that strong enemies' armies are about to arrive. Jing Fang says: If there is an unexpected voice of someone speaking in the ruler's residence, it indicates that a great villain will emerge. It also says: If there is an unexpected cry in the ruler's palace hall, it indicates a great calamity for the country. It also says: If a lowly person is about to become prominent, the city walls will collapse and be filled back into the moat.

《潛潭巴》曰：“里社鳴，此裡有聖人，其響百姓歸之，天子走。”（鳴則教令行善，湯放桀也。響鳴之怒。）京房曰：“社鳴，實邑虛，虛邑實。”又曰：“里社鳴，聖人出。”又曰：“社樹自移，君有大行，有凶，移來，國昌。”

The "Spring and Autumn Hidden Spring and Deep Stream" says: If the shrine of the earth god in the neighborhood emits a sound, there will be a sage born in that neighborhood; wherever the sound reaches, the people will come to follow, and the Son of Heaven will have to flee. The original commentary notes: The sound of the earth god refers to the spread of teachings and the promotion of goodness, like the case of King Tang of Shang expelling King Jie of Xia. The so-called "sound" refers to the sound containing anger. Jing Fang says: The sound from the earth god shrine indicates that originally prosperous cities will become empty, and originally empty cities will become prosperous. Jing Fang also says: The sound from the neighborhood earth god shrine indicates the emergence of a sage. He also says: If the divine tree of the earth god shrine moves itself, it indicates the ruler will undertake a great journey, which is an omen of misfortune; if the tree moves towards the shrine, it indicates the state will flourish.

《天鏡》曰：“民人市驚，大兵至，失政之象也。”京房曰：“市人無故自驚者，春驚，期一年；夏驚，期二年；秋驚，期三年；冬驚，期四年。案《握鏡》曰：叛兵起，失政之象也。”又曰：“天不雨，糴肆自出泉，百姓亂。”又曰：“糴肆無故自出泉，民人相食；君肆無故自出泉，將軍與相為亂。一曰：國內亂，期三年。”

The Tian Jing says: If the common people in the market suddenly become alarmed without cause, it indicates the approach of a large army, and is a sign of improper governance. Jing Fang says: If people in the market are disturbed without reason, the period of occurrence will be one year if it happens in spring, two years in summer, three years in autumn, and four years in winter. Also according to the Weijing, this indicates the rise of rebels and is a sign of misrule. Jing Fang also says: If it does not rain but rice shops spontaneously produce spring water, this indicates the people will rebel. He also says: If rice shops spontaneously produce spring water without cause, it indicates people will eat each other; if the ruler's market spontaneously produces spring water without cause, it indicates the general and prime minister will rebel together. Another interpretation says: This indicates internal turmoil, with the period of occurrence being three years.

京房曰：“天不雨，廟自濡者，其國大飢，人主當之。”《天鏡》曰：“人君宮殿門牆潤濡，不出一年，獄失囚。”又曰：“宮殿及垣牆無故汁出，如水濯之狀，不出八十日，亡國。”《述異記》曰：“宋臨王子項在荊州，永光元年，所住庭柘折，棟裂，並自濡，溼汁滴地。明年，被誅。”京房曰：“天不雨而城自濡者，其國大潰亂，相當之。”

Jing Fang said: If it does not rain but the ancestral temple becomes damp and leaks on its own, this indicates that the country will suffer great famine, and the monarch will bear this calamity. The "Heavenly Mirror" says: If the gates and walls of the monarch's palace become damp and leak without cause, it will not be verified within a year, and the prison will lose prisoners. It also says: If the palace and walls unexpectedly exude a kind of juice, as if washed by water, it will not be verified within eighty days, and the country will perish. The "Record of Strange Events" records: In the state of Song, Prince Xiang of Lin was in Jingzhou. In the first year of Yongguang, the柘 tree in his residence broke, the beams of the house cracked, and at the same time, the walls began to leak moisture, with juice dripping to the ground. The next year, he was executed. Jing Fang said: If it does not rain but the city walls become damp on their own, this indicates great disorder in the country, and the prime minister will bear this calamity.

《天鏡》曰：“人君宮闕宮廷門戶無故自動，不出期年，有流民，且交兵。”京房曰：“君宮室無故自動者，且為兵墟。”

The Tian Jing says: If the palace and gates of the sovereign's court move without cause, the omen will not be fulfilled for a whole year, and there will be a surge of wandering people, along with military conflict. Jing Fang says: If the sovereign's palace moves without cause, it indicates that this place will become a ruin after being burned by warfare.

《天鏡》曰：“宮殿中及宮府間，聞腐臭，不出一年，有暴喪，若婦人暴死。”又曰：“宮殿聞血腥腐臭，是謂（闕），不出一年，有大水，流血。”又曰：“宮殿中聞焦臭，是謂移妖，不出一年，以火為災。”又曰：“宮殿聞臭，是謂陽動，不出一年，宗廟社稷移徙。”

The Tian Jing says: If a foul smell is detected within the palace or among the palace offices, an event of sudden death will occur within a year, or a woman may die suddenly. It also says: If a bloody and rotten smell is detected within the palace, this is called "some name" (the original text is missing here), and within a year, there will be a great flood and bloodshed. It also says: If a burnt smell is detected within the palace, this is called "yi yao" (shifted demon), and within a year, fire will cause disaster. It also says: If a foul smell is detected within the palace, this is called "yang dong" (positive movement), and within a year, the ancestral temples and state altars will need to be relocated.

《握鏡》曰：“宮室屋木無故生芝者，白為喪，赤為血及火，青為獄，黑為賊，黃為吉。”

The "Wò Jìng" states: If a type of mushroom like lingzhi grows on the wooden beams of a palace or house without cause, it should be interpreted according to its color: white indicates mourning, red signifies bleeding or fire, blue indicates imprisonment, black indicates theft, and yellow is a favorable omen.

《地鏡》曰：“宮室中壁，無故生點者，白為喪，赤為血及火，青為獄，玄為虛耗亡遺，黃為吉。”

The "Earth Mirror" says: If spots appear on the walls of a palace or house without cause, they should be interpreted according to their colors: white indicates mourning, red signifies bleeding or fire, blue indicates imprisonment, black suggests loss and emptiness, and yellow is a favorable omen.

《潛潭巴》曰：“宮瓦自墮，諸侯強凌，主身不祥。”

The "Spring and Deep Pool" text says: If the tiles of a palace fall by themselves, it indicates that the feudal lords are being arrogant and oppressive towards the court, and the monarch himself has ominous affairs. Tiles covering the roof are like ministers protecting the sovereign. When the tiles fall, it symbolizes the dispersal of the protectors.

又曰：“宮室柱自鳴，下土諸侯號有聲。”

The "Chunqiu Qiantanba" also states: If the pillars of a palace make a sound by themselves, it indicates that the princes of the southern states will claim titles of respect and display their power openly. Pillars are the fundamental supports of a building; if the pillars themselves make a sound first, it corresponds to the princes who are the supports of the state taking the initiative to proclaim their authority.

《尚書考靈曜》曰：“通天文者明，審地理者昌，鳳凰下之。”《地鏡》曰：“鳳凰，赤精。顓頊德。”《尚書中候》曰：“堯即政，鳳凰巢阿閣。”《禮斗威儀》曰：“君乘土德而王，其政太平，鳳凰集於苑林。”京房曰：“鳳凰來儀，翩翩其羽，茲謂休德。”《抱朴子》曰：“古者太平之世，鳳凰常居其國而生光。”《淮南子》曰：“鳳凰之翔，至德也。”《禮稽命徵》曰：“父子、君臣、夫婦，尊卑有別，鳳凰至，飛翔，盛於明堂。”

The book of the Heavenly Mandate, "The Examination of the Luminous Stars" from the Book of Documents, says: A sovereign who understands the heavens is wise, and a sovereign who examines the earth is prosperous, and the phoenix will descend upon him. The book "The Mirror of the Earth" says: The phoenix is the essence of the red color, corresponding to the virtue of Zhuan Xu. "The Auspicious Signs in the Book of Documents" says: When Tang Yao took the throne and governed, the phoenix built its nest on the Aguo. The book of Rituals, "The Rituals of the Celestial Pole and the Mandate" says: When a sovereign inherits the virtue of the earth and rules, and the government is peaceful, the phoenix will gather in the parks and forests. Jing Fang says: When the phoenix comes, it displays its appearance, gracefully spreading its wings, which is called the fulfillment of the virtue of beauty and goodness. Ge Hong's "Baopuzi" says: In ancient times, during peaceful eras, the phoenix often resided in the country and shone brightly. The "Huainanzi" says: The phoenix can fly high because the country has the highest virtue. The book of Rituals, "The Rituals of the Mandate and the Fate" says: When father and son, ruler and subject, husband and wife maintain proper distinctions of hierarchy, the phoenix will come, circling and dancing, flourishing greatly in the Bright Hall.

《京房易候》曰：“鸞見於國，天下大安。”《中候》曰：“周公歸政於成王，鸞凰見。”

The Jing Fang Yi Hou says: The鸾 bird appearing in the country indicates that the world will be greatly at peace. The Shang Zhong Shu Hou says: When the Duke of Zhou returned the government to King Cheng, the鸾 bird and the phoenix appeared. The鸾 is a type of divine bird like the phoenix. Ancient people believed that it would appear only in times of peace and prosperity. Therefore, on the day when power was returned and virtue was passed on, the鸾 bird appeared.

《地鏡》曰：“條庶感，則白烏來。”《瑞應圖》曰：“白烏者，宗廟肅則至。”

The "Di Jing" says: When government orders are clear and orderly, the common people are influenced and moved, and white crows come to fly. The "Rui Ying Tu" says: This white crow, a sacred bird, comes only when there is solemn and respectful worship in the ancestral temples. Crows naturally show filial piety by feeding their parents, hence their appearance as a sign is specifically associated with ancestral temple rituals.

《京房易妖占》曰：“山見白燕，其君且得貴女。”《地鏡》曰：“妾媵有制，白燕來巢。”

The Jing Fang Yi Yao Zhan says: If white swallows appear in the mountains, it indicates that the ruler will marry a woman of noble birth. The Di Jing says: When the ranks and numbers of concubines are in accordance with the established regulations, white swallows will come to build their nests. Swallows are birds that raise their young, so their omens often relate to matters concerning the harem, marriage, and childbirth.

《地鏡》曰：“赤雀銜書，文王德。”《瑞應圖》曰：“赤雀者，王者動應於天時，則銜書來。”

The book "Di Jing" says: A red bird carried a red book and flew in, responding to King Wen's virtue. The book "Rui Ying Tu" says: This kind of auspicious bird, the red bird, comes when a ruler's actions are in harmony with the heavenly timing, and then it carries a book of heavenly mandate to fly in.

《禮稽命徵》曰：“祭五嶽四瀆得其宜，則黃雀集。”

The Li Wei "Li Ji Ming Zheng" says: When the five mountains and four rivers are properly worshipped according to due rites, yellow sparrows gather in flocks. The five mountains and four rivers are the masters of the mountains and rivers. If the worship is appropriate, the earth deities will respond in harmony, and the yellow sparrows will come accordingly.

《瑞應圖》曰：“白鳩，王者養耆老，尊道德，不以新失舊，則至。”

The *Ruiying Tu* says: The white dove, a auspicious bird, comes when a ruler honors and supports elderly and virtuous elders, respects morality, and does not discard old ministers for the sake of favoring new ones. In ancient times, the top of the staffs given to the elderly was carved in the shape of a dove, hence the white dove specifically symbolizes the virtue of respecting and caring for the aged and the virtuous.

又云：“玉雞者，王者德令神明則出。”

The *Ru Ying Tu* also says: This auspicious creature, the jade chicken, appears when the virtue and commands of the sovereign reach the divine beings. The heading of this entry is titled "Jade Goose," while the text refers to it as "Jade Chicken," which is likely an alternate name for the same auspicious omen, or there may have been slight errors in transmission.

《地鏡》曰：“王者德綦高遠，則比翼鳥來至。”

The "Earthly Mirror" says: When a ruler's virtue is exceedingly lofty, the bird of mutual wings comes to fly. The bird of mutual wings is said to require two wings joined together to fly, symbolizing mutual support between superior and inferior, and never abandoning each other.

又曰：“王者德不任卜筮，則三足鳥來。”

The "Earthly Mirror" also says: When a king governs the country by virtue rather than relying solely on divination, the three-legged crow flies. The three-legged crow is the crow of the sun, representing the essence of supreme yang. It is used to confirm that the king's virtue is bright and clear, and that he is not misled by ghosts and spirits.

京房曰：“鷃巢園樹，歲安熟。”

Jing Fang said: If a small bird builds a nest on the tree in the garden, it indicates peace and abundant harvests in the year. The small bird chooses secure places to build its nest; its coming to build a nest shows that there will be no disturbances in the year.

《地鏡》曰：“鸞三指，其下不以德，所下之國，有易王。”

The "Earth Mirror" says: When the鸾 bird lands, it leaves only the marks of three of its toes, indicating that its arrival is not due to virtue. Therefore, the country where it lands will change its ruler.