Earthquake

《地鏡》曰：“地自陷，天王亡地。”《書緯遠期授》曰：“赤帝亡，五郡陷。”《秘徵篇》曰：“邑之淪，主勢奪。”《運斗樞》曰：“邑之淪，陰吞陽，下相屠。”《潛潭巴》曰：“天子無深鑿地，深則民苦，邑反淪而下。”《保乾圖》曰：“地淪，山亡之兆。亂如塗，禍漫漫。”《地鏡》曰：“地無故自下，天下亂，兵大起。”《易妖占》曰：“地自下，其君亡。”又曰：“家無故宅自陷下，此必人亡其邑君矣。”《地鏡》曰：“地陷沒入，人君為臣下所擒。”

The book "Di Jing" says: "The earth naturally collapses, indicating the loss of territory by the heavenly king." The book "Shu Wei Yuanqi Shou" says: "The red emperor's defeat leads to the fall of five commanderies." The book "He Tu Mi Zheng Pian" says: "The collapse of cities and towns signifies the loss of power by the ruler." The book "Chun Qiu Yun Dou Shu" says: "The collapse of cities and towns is a sign of yin energy overpowering yang energy, with the lower ranks killing each other." The book "Chun Qiu Qian Tan Ba" says: "The Son of Heaven should not dig too deeply into the land, for digging too deep will cause suffering to the people, and cities will collapse." The book "Xiao Jing Bao Qian Tu" says: "The collapse of the land is a sign of the disappearance of mountains; calamity is like a mud pit, difficult to escape from, and disaster spreads endlessly." The book "Di Jing" says: "The earth collapses naturally, leading to great chaos and large-scale warfare." The book "Yi Yao Zhan" says: "If the earth collapses naturally, the ruler of the country will perish." It also says: "If a house collapses naturally without cause, it indicates that the person will lose his position as a local ruler." The book "Di Jing" says: "If the earth collapses and buries people, it signifies that the ruler will be captured by his ministers."

《異苑》曰：“晉武帝太康五年，宗廟地欻陷，無故梁自折，凡宗廟，所以承祖先嗣，承世不利，安居摧陷，是縹絕之徵也。”京房曰：“山無故自下降，天下兵作。”“晉太康八年七月，大雨，殿前陷，方五尺，深數丈，中有破船。”

Liujingshu 《Yiyuan》 says: "In the fifth year of Taikang of Emperor Wu of Jin, the ground of the ancestral temple suddenly collapsed, and the beams of the building broke off without cause. All ancestral temples are used to honor ancestors and continue the lineage; now the transmission of the dynasty is unfavorable, and the place of residence has collapsed and broken, which is a sign of the end of the state's fortune." Jingfang says: "If mountains and hills suddenly descend without cause, there will be military conflicts in the world." "In the seventh month of the eighth year of Taikang of Emperor Wu of Jin, heavy rain fell, and the ground in front of the hall collapsed, forming a pit five feet in diameter and several zhang in depth, and inside there was a broken boat."

京房《妖占》曰：“地以正月自下，且有大事。以三月自下，水月火至。以五月自下，不吉，天下有兵，民兵離鄉。以六月自下，大水，且至多不常。以七月自下，天下兵大行。以八月自下，天下大搖，民多行。以九月自下，天下有亡主。以十月自下，天下有兵。以十一月自下，有水且行。以十二月自下，大水，且移者傷。”《地鏡》曰：“春地陷，有大水，魚行人道。夏陷，兵起，國分，有非常水。秋陷，有大兵。冬陷，有兵、水。”

Jing Fang's "Yao Zhan" says: "If the earth sinks in the first lunar month, there will be a major event. If it sinks in the third lunar month, floods and fires will follow one after another. If it sinks in the fifth lunar month, it is not auspicious, and there will be warfare across the land, with common people and soldiers leaving their homes. If it sinks in the sixth lunar month, there will be a great flood, and the flood will be numerous and abnormal. If it sinks in the seventh lunar month, there will be large-scale warfare across the land. If it sinks in the eighth lunar month, the whole land will be greatly shaken, and many people will migrate. If it sinks in the ninth lunar month, the ruler will perish. If it sinks in the tenth lunar month, there will be warfare. If it sinks in the eleventh lunar month, there will be a great flood about to overflow. If it sinks in the twelfth lunar month, there will be a great flood, and those who have migrated will suffer damage." The "Di Jing" says: "If the earth sinks in spring, there will be a great flood, and fish will swim on the roads where people walk. If the earth sinks in summer, warfare will arise, the state will split, and there will be abnormal floods. If the earth sinks in autumn, there will be large-scale warfare. If the earth sinks in winter, there will be military calamities and floods."

京房《易傳》曰：“火出地，其國大出水，其君死。”《述異記》曰：“姚興永和十年，華山東界地燃，廣百餘步，草木煙枯，井谷沸竭，置生物皆熟，民殘之徵也。晉惠帝光照元年五月，范陽國北，地燃可爨。至九月而驃騎范陽王司馬虓薨。十一月，惠帝用食而崩。懷帝即位，太傅東海王司馬越殺太宰，河間王司馬顒專柄朝政，又尋死遂沮。永嘉之亂，海淪殪越之亂，副亦皆殄滅。石勒焚越之尸，此其應也。”

Jing Fang's "Yi Zhuan" says: "Fire emerging from the ground indicates that the country will experience much water, and its ruler will die." The "Shu Yi Ji" records: "In the tenth year of Yonghe during the Later Qin dynasty, there was a fire underground in the eastern part of Huashan, covering more than a hundred paces. The grass and trees were scorched and withered by the smoke, and the wells, ditches, and valleys boiled and dried up. If living things were placed on top, they would be cooked by the heat. This was a sign that the people would suffer great calamity. In the first year of Guangxi during the Jin Hu Di reign (the original text says 'Guangzhuo'), in May, there was a fire underground to the north of Fanyang Kingdom, which could be used for cooking. By September, the general of the骠骑 (Piaoqi) army and the prince of Fanyang, Sima Xiao, died. In November, Emperor Hu Di died after eating. After Emperor Hui Di ascended the throne, the Grand Tutor, Prince Sima Yue of the Eastern Sea, killed the Grand Grand Minister, and Prince Sima Yong of Hejian held the government in his own hands. Soon after, he died and the affairs collapsed. During the Yongjia turmoil, those involved in Sima Yue's rebellion were all destroyed. Shi Le burned the body of Sima Yue, which was the fulfillment of that underground fire."

《有秦錄》曰：“初秦之未亂也，關中大然，無火而煙氣大起，月餘不滅。”慕容熙光始四年，遼東新郡地燃，五年八月，為遼西太守邵顏聚徒反，至九月敗，誅熙。建始元年正月，華陽郡地燃，是歲，熙僭號之七年也。其年五月，為尚書郎苻進謀反，事覺誅至，九月熙出逸，妻瘞，進餘黨推之賊高和為主，據城反，熙馳還，不得入，遂逃。不免，為和所誅。後三年，宋高祖平齊，冬，盡坑其眾，二燕並滅，慕容氏殲焉。此皆不祥之應也。”

The "Record of Qin" says: "At the beginning, when the Former Qin had not yet experienced great chaos, there was widespread underground burning in the Guanzhong region, with no visible flames but thick smoke rising, lasting for more than a month without stopping." In the fourth year of Guangshi of the Later Yan, a newly established郡 in Liao Dong also experienced underground burning; in the eighth month of the fifth year of Guangshi, the governor of Liaoxi, Shao Yan, gathered a group to rebel, but by September he was defeated and killed by Murong Xi. In the first year of Jiashiyuan, the underground in Huayang郡 burned, and this year was the seventh year since Murong Xi had usurped the imperial title. In the fifth month of that year, the official Shushelang Fu Jin plotted rebellion, but his plot was uncovered and he was executed; by September, Murong Xi fled, his wife was hastily buried, and Fu Jin's remaining followers elected the rebel leader Gao He as their leader, and they rebelled against the city. Murong Xi rode hastily back but could not enter the city, so he had to flee, eventually dying at the hands of Gao He. Three years later, the Son of Heaven Liu Yu of the Song dynasty pacified the area of Qi, and in winter he killed all his followers, leading to the simultaneous fall of both Yan states, and the Murong clan was completely wiped out. All these were fulfillments of ominous signs.

《地鏡》曰：“地中哅哅有聲，人君好興兵相致。”《潛潭巴》曰：“地鳴有聲，天子不知國，政任婦人。”“地中有聲洞洞者，邑亡。”京房《易候》曰：“地中訩訩，若嗷嗷，為凶祥，所愛子死，邦有殃。”

The "Di Jing" says: "If there is a clamorous and noisy sound coming from beneath the earth, it indicates that the sovereign is fond of military campaigns and incites mutual conflicts." The esoteric text "Chunqiu Qiantanba" states: "If the earth produces a sound, it signifies that the Son of Heaven does not understand the way of governing the state and entrusts state affairs to women." It also says: "If there is a hollow and echoing sound from beneath the earth, that city will be destroyed." Jing Fang's "Yi Hou" says: "If there is a sound from beneath the earth, like the cries of many people, it is a sign of danger, the beloved son will die, and the state will suffer calamity."

《地鏡》曰：“地忽生毛，天下亂，兵起。”《易妖占》曰：“地生毛，百姓勞苦。”《史記》曰：“趙王遷時，人訛言曰：‘秦為笑，趙為號，以為不信，視地之生毛。’後五年，地果生毛，七年而秦滅趙。”

The book "Di Jing" says: "If hair suddenly grows on the ground, there will be great chaos throughout the land and military conflicts will arise." The book "Yi Yao Zhan" says: "If hair grows on the ground, it indicates the people will suffer hardship." The "Records of the Grand Historian" records that during the reign of King Zhao Wang Qian of Zhao, a folk saying spread among the people: "The state of Qin is laughing, while Zhao is crying; if you do not believe it, just look to see if hair grows on the ground." After five years, hair indeed grew on the ground; by the seventh year, Qin had destroyed Zhao.

《地鏡》曰：“地出血，為兵亂，國亡。”“地忽生血，國將虛。”《潛潭巴》曰：“地嘔血，禍之極效也。”《地鏡》曰：“地無故赤如燃，兵大起。”《河圖》曰：“地赤如丹，血流泛泛。”《易妖占》曰：“功臣戮厥，地生血。”王隱《晉書》曰：“祖約為豫州，府內地皆如丹，其後果凶。”京房曰：“地生血，賊必來攻，凶急，去忽留。”

The "Di Jing" says: "Blood gushing from the ground indicates military chaos and the downfall of the state." It also says: "Blood suddenly appearing on the ground signifies the state's decline." The "Chun Qiu Qian Tan Ba" says: "The earth vomiting blood is a sign that calamity has reached its peak." The "Di Jing" says: "If the ground turns red without cause, like it is burning, great military conflict will arise." The "He Tu" says: "If the ground is red as cinnabar, there will be blood flowing everywhere." The "Yi Yao Zhan" says: "When a meritorious minister is killed, blood will appear from the ground." Wang Yin's "Jin Shu" of the Eastern Jin dynasty says: "When Zu Jie was appointed governor of Yu州, the ground in the official premises turned red like cinnabar, and later a great misfortune indeed occurred." Jing Fang says: "When blood appears from the ground, enemies will certainly attack, the danger is urgent, one should leave quickly and must not stay."

《地鏡》曰：“地忽生光，如火照，憂國危亡。”《潛潭巴》曰：“地生光，女謁行。”“地忽生光，小人進，賢人滅。”（注云：近驗敬暉桓范等被逐，而小人用事，於時洛陽城東白馬寺側地光如鏡，行者影現。）京房《易候》曰：“不顧骨肉，不親九族，厥德已衰，地出光。”

The "Di Jing" says: "If the ground suddenly emits light, like fire shining, it indicates national worries and impending calamity." The "Chunqiu Qiantanba" says: "If the ground emits light, it signifies the prevalence of a trend where women intervene in politics through petitions. It also says: 'If the ground suddenly emits light, petty men will be promoted while virtuous men will be excluded.' The note in the original text says: In recent times, the verification was the demotion of people like Jing Hui and Han Yanfan, while petty men held power. At that time, the ground near the eastern part of Luoyang City, by the side of the White Horse Temple, emitted light like a mirror, and the shadows of pedestrians were reflected on it. (The original text says 'Huan Fan,' which should refer to Han Yanfan.) Jing Fang's "Yi Hou" says: "If the ruler does not care for his relatives and does not get close to his kin, his virtue has already declined, and the land will emit light."

《地鏡》曰：“地無故自成泉，天下亂，兵起，大水。”《易候》曰：“天不下雨而地自出泉，其國大水，亂從中生。”《地鏡》曰：“湧泉忽出，臣為禍害，或以疾；不過三年，國憂有喪。”“家中庭忽出泉者，當富。”

The "Earth Mirror" says: "The earth does not spontaneously produce springs without cause; when the world is in great disorder and military conflicts arise, there will be great floods." The "Divination of the Book of Changes" says: "Although it is not raining, springs suddenly emerge from the ground; the country will suffer great floods, and calamity will arise from within." The "Earth Mirror" also says: "If springs suddenly burst forth, it indicates that ministers will create disasters, or there will be an epidemic; within three years, the country will face calamity and loss." It also says: "If a spring suddenly appears in a family's courtyard, that family will become wealthy."

《明鏡》曰：“地忽自長，在道中，天下不通；地長邑下，其治毀；地長市中，國有利；地長社稷，王者增土；地長洲嶼，上亦增土；地無故自長，如丘隴、室屋，其上或生草木，皆失地，亡民。春長者，吉昌。卒長有生樹，天王安；有死樹，國王亡。地夏長，年中熟。秋長，殺生，易地。冬長，國不安，地上卒息者，大人將起。”

The Mingjing says: "If the ground suddenly rises on its own, if it rises in the middle of the road, it indicates that the roads throughout the country will be blocked; if it rises beneath a city, it indicates that the administrative center there will be destroyed; if it rises in the middle of a market, it indicates that the country will gain profit; if it rises at the altar of the state gods, it indicates that the king will expand his territory; if it rises to form islands or islets, it indicates that the sovereign will also expand his territory. The ground does not rise on its own without reason; if it rises in the shape of a grave mound or a building, with grass and trees growing on top, these indicate the loss of territory and the loss of people. If it rises in spring, it is auspicious and prosperous. If it suddenly rises with living trees on top, the heavenly king will be at peace; if it rises with dead trees on top, the king will perish. If the ground rises in summer, the harvest will be moderate. If it rises in autumn, it indicates a harsh season that harms life, and there will be a change of territory. If it rises in winter, the country will be unstable; if the ground suddenly rises and falls like a person breathing, it indicates that a great person will soon rise to prominence."

《地鏡》曰：“大澤中地無故自營宮，女患，位卑者暴貴。”《地鏡》曰：“地無故生雜物，天下亂，兵起，大水。”《易傳》曰：“地自生卵，將軍且疾。”

The "Di Jing" says: "In a large lake or marsh, if the land naturally forms the shape of a palace, it indicates a calamity caused by a woman and a lowly person suddenly rising to prominence." The "Di Jing" also says: "If the land naturally produces various miscellaneous growths, there will be great chaos across the land, military conflicts will arise, and there will be a great flood." The "Yi Zhuan" says: "If eggs appear naturally in the earth, it indicates that a general will fall ill."

京房《易傳》曰：“地自生石，軍可久居。”《地鏡》曰：“石生平野，庶人逆謀，興兵，臣反，不出三月，齊兵起。”

Jing Fang's "Yi Zhuan" says: "Stones growing naturally on the ground indicate that the army can stay here for a long time." The "Di Jing" says: "Stones appearing on flat open plains indicate that common people will plot rebellion, raise troops to cause disturbances, and officials will rebel. Within three months, military actions will all break out."

京房《易傳》曰：“地自出五穀，將軍得大道，生黃色，將軍得土地。”

Jing Fang's "Yi Zhuan" says: "If five grains grow naturally from the land, it indicates that the general can practice the great way and achieve great accomplishments; if the grains that grow are yellow, it indicates that the general will obtain land."

張揖《廣雅》曰：“朱明、曜靈、東君，日也。”《兵法》曰：“姓張名長生，字子房；一名子明，字長史，能者知便不畏白刃。”皇甫謐《年曆》曰：“日以晝明，名曰曜靈。”《春秋元命苞》曰：“日之為言實也，節也，含一開度立節，使物咸別，故謂之日。言陽佈散合如一，故其立字四合共一者，為日。望之度尺，以千里立。”（實者周圓缺合一言其身者）

Zhang Yi in Guangya says: "Zhu Ming, Yao Ling, and Dong Jun are all alternative names for the Sun." The military treatise says: "The Sun is surnamed Zhang and named Changsheng, with the courtesy name Zifang; also known as Ziming, with the courtesy name Changshi; those who understand this can discern opportunities in affairs and fear not even the edge of a blade." Huang Fu Mi in Nian Li says: "The Sun shines in daylight, hence it is called 'Yao Ling'." The esoteric text Chunqiu Yuanmingbao says: "The character 'ri' (sun) derives its meaning from 'shi' (substance) and 'jie' (measure): it contains the principle of unity, opens up measurements, establishes the seasons, and distinguishes all things, hence it is called 'ri'. This refers to the dispersal of yang energy and its return to unity, so when the character was created, it was written with four sides enclosing and one stroke in the center. The apparent diameter of the sun is one chi, calculated according to the proportion of one inch per thousand li." The note in parentheses says: the term 'shi' refers to the sun's round and complete form, with fullness and deficiency unified, speaking to its shape.

《春秋元命苞》曰：“天尊精為日，陽以一起，日以發紀。尊故滿，滿故施，施故仁，仁故明，明故精，精故外光，故火日外景，陽精外吐。”《春秋元命苞》曰：“元開陽為天精，精為日，散而分佈為大辰天一。陽成於三，故日中有三足烏。”《淮南天文問詰》曰：“積陽之熱氣生火，火氣之精者為日。日者，陽之主也。故陽燧見日則燃而為火。又曰日者，天之使也。”《河圖》曰：“在天為日月，在地為水火。”

The Spring and Autumn Annals: Origins of the Mandate says: "The supreme essence of Heaven condenses into the Star of Brightness and Prestige. Yang energy begins from 'one,' and the Star of Brightness and Prestige thus initiates the era. Because it is supreme, it is complete; because it is complete, it can give; because it can give, it has benevolence; because it has benevolence, it is bright; because it is bright, it is pure; because it is pure, it shines outward. Therefore, fire and the Star of Brightness and Prestige both emit light outward, and the essence of yang energy is released outward." The Spring and Autumn Annals: Origins of the Mandate also says: "The original energy creates yang, becoming the essence of Heaven; the essence condenses into the Star of Brightness and Prestige, and disperses to become great constellations and the star Tianyi. The number of yang is completed in three, so there are three crows within the Star of Brightness and Prestige." The Huainanzi: Astronomical Training says: "The accumulated yang energy produces heat, which transforms into fire. The most refined part of the fire energy is the Star of Brightness and Prestige. The Star of Brightness and Prestige is the master of yang energy, so by facing the Star of Brightness and Prestige with a yang mirror, one can capture fire." It also says: "The Star of Brightness and Prestige is the messenger of Heaven." The Yellow River Chart says: "In the heavens it is manifested as the sun and moon; on the earth it is manifested as water and fire."

楊泉《物理論》曰：“日者，天陽之精也。夏則陽盛，故晝長，夜短；冬則陰盛，故夜長，晝短；春秋則陰陽均，故晝夜等。”張衡《靈憲》曰：“日者，陽精之宗，積而成鳥，象烏有三趾，陽之類，其數奇也。日譬猶火也，月譬猶水也，火則外光，水則含景，故宣明於晝，納明於夜，如是瑕，必露其匿，人君得，仰則焉。”

The Jin scholar Yang Quan in his work "Wuli Lun" said: "The Sun is the essence of the yang energy in the sky. In summer, yang energy is strong, so the day is long and the night is short; in winter, yin energy is strong, so the night is long and the day is short; in spring and autumn, yin and yang are balanced, so day and night are equal." Zhang Heng in his "Ling Xian" said: "The Sun is the master of yang essence. Yang essence accumulates to form the shape of a bird, resembling a three-legged crow, belonging to the category of yang, hence taking an odd number. The Sun is like fire, and the Moon is like water: fire emits light outwardly, while water contains reflected images, so the Sun announces brightness during the day, and the Moon receives brightness at night. If there are blemishes on the Sun's surface, they will inevitably reveal what is hidden; the sovereign thus gains insight and should look up and take it as a model."

石氏曰：“日光旁照十萬二千里，經三十二萬四千里，同一百萬二千里。暉經千里，（周髀曰：經一千二百五十里）周三千里。（徐整長曆曰：“日經千里，周三千里。”周三千里與石氏同也。）張衡《靈憲》曰：“日、月，其當天七百三十分之一。”（徐整長曆曰：日下於天七千里。）

The Shi school (Shi Shen, a scholar from the State of Wei during the Warring States period, the master of ancient star divination) said: "The sunlight spreads in all directions for ten million two thousand li, with a diameter of thirty-two million four thousand li, resulting in a circumference of one million two thousand li. The diameter of the sun's own light is one thousand li, with a circumference of three thousand li." Among these, "The Zhou Bi Suan Jing says: the diameter is one hundred twenty-five li," and "Xu Zheng's Chang Li says: 'The sun's diameter is one thousand li, with a circumference of three thousand li.' The circumference of three thousand li is the same as that of the Shi school," are all original notes from the text: The Zhou Bi Suan Jing states the diameter as one hundred twenty-five li; Xu Zheng, a scholar from the state of Wu during the Three Kingdoms period, in his Chang Li, says the sun's diameter is one thousand li and its circumference is three thousand li, which matches the figure of three thousand li from the Shi school. Zhang Heng's Ling Xian says: "The apparent diameter of the sun and the moon each occupies one seven hundred and thirtyth part of the celestial sphere." The note in the parentheses is also an original note from the text: Xu Zheng's Chang Li says the sun is seven thousand li below the sky.

揚雄《方言》曰：“日暈為躔歷行也。”（躔，踐也）《春秋元命包》曰：“日行一度以立序，行三百六十五度四分度之一。”《春秋元命包》曰：“日月左行周天二十三萬里。”《河圖》曰：“天元十一月甲子夜半，朔，日月俱起牽牛初度。推歷考宿，正月在營室；二月在奎；三月在胃；四月在畢；五月在東井；六月在柳；七月在翌；八月在角；九月在房；十月在尾；十一月在斗；十二月在牽牛。”

Yang Xiong's "Fangyan" says: "A solar halo is called 'chan,' referring to the sun's sequential movement." The note in the original text explains: "Chan" means to tread or walk along. The chronological text "Chunqiu Yuanmingbao" states: "The sun moves one degree each day to establish order, completing a full cycle of 365 and 1/4 degrees." "Chunqiu Yuanmingbao" also says: "The sun and moon move to the left, completing a full circle around the sky of 230,000 li." The "He Tu" says: "Starting from the midnight conjunction of the new moon on the eleventh month of the heavenly stem on the Jiazi day, the sun and moon both begin from the first degree of the Cow Mansion. To arrange the calendar and determine the mansions for each month: the first month is in Yingshi, the second in Kui, the third in Wei, the fourth in Bi, the fifth in Dongjing, the sixth in Liu, the seventh in Yi, the eighth in Jiao, the ninth in Fang, the tenth in Wei, the eleventh in Dou, and the twelfth in Chou."

《河圖》曰：“日月五星同道，過牽牛、女、虛、危、室、璧、奎、婁、胃、昂，皆行其南之九尺；畢北七尺；觜參北一丈三尺；貫東井，出鬼南六尺，出柳北六尺，出七星張北一丈三尺，出翌軫北一丈三尺，貫角亢出氐南一尺，出房左右股間，出心北二尺，出尾北九尺，出箕北一尺，貫南斗，復至牛。此日、月、五星行常道也。

The Yellow River Chart says: "The sun, moon, and five stars travel along the same path. When passing through the constellations Niou, Xu女, Xu, Wei, Yingshi, Dongbei, Kui, Lou, Wei, Mao, they pass through nine feet south of each constellation. When passing through Bi constellation, they pass through seven feet north of it. When passing through Zi and Can constellations, they pass through thirteen feet north of them. They pass through Dongjing constellation; when exiting Yugu constellation, they pass through six feet south of it. When exiting Liu constellation, they pass through six feet north of it. When exiting Qixing and Zhang constellations, they pass through thirteen feet north of them. When passing through Yi and Zhen constellations, they pass through thirteen feet north of them. They pass through Jiao and Kang constellations. When exiting Di constellation, they pass through one foot south of it. They pass through the two sides of Fang constellation. When exiting Xin constellation, they pass through two feet north of it. When exiting Wei constellation, they pass through nine feet north of it. When exiting Ji constellation, they pass through one foot north of it. Then they pass through Nandou and return to Niou constellation. This is the regular path of the sun, moon, and five stars."

《洛書》曰：“日、月、五星行歷左角內，行左亢外四尺；行歷左氐外；行房兩股間；行心內六尺；行尾內十八尺；行箕內十二尺；行斗柄中一尺；行牛中；行女外四尺；行虛外六尺；行危外十三尺；行室外十六尺；行璧外十三尺；行奎外十三尺；行婁外九尺；行胃外十尺；行井中；行鬼外十四尺；行柳內九尺；行觜內八尺；行參內十八尺；行七星內十五尺；行張內十八尺；翌內十六尺；行軫內十六尺。在上者為北，此日月五星之正也。”

The Luo Writing says: "The sun, moon, and five stars pass through the inner side of the Left Horn mansion, pass through the outer side of the Left Neck mansion four chi; pass through the outer side of the Root mansion; pass through between the two sides of the Room mansion; pass through the inner side of the Heart mansion six chi; pass through the inner side of the Tail mansion eighteen chi; pass through the inner side of the Winnowing Basket mansion twelve chi; pass through the center of the Ox mansion; pass through the outer side of the Girl mansion four chi; pass through the outer side of the Emptiness mansion six chi; pass through the outer side of the Rooftop mansion thirteen chi; pass through the outer side of the Enclosure mansion sixteen chi; pass through the outer side of the Eastern Wall mansion thirteen chi; pass through the outer side of the Legs mansion thirteen chi; pass through the outer side of the Bond mansion nine chi; pass through the outer side of the Stomach mansion ten chi; pass through the center of the Well mansion; pass through the outer side of the Ghost mansion fourteen chi; pass through the inner side of the Willow mansion nine chi; pass through the inner side of the Turtle Beak mansion eight chi; pass through the inner side of the Three Stars mansion eighteen chi; pass through the inner side of the Seven Stars mansion fifteen chi; pass through the inner side of the Extended Net mansion eighteen chi; pass through the inner side of the Wings mansion sixteen chi; pass through the inner side of the Chariot mansion sixteen chi. The term 'above' refers to the north. This is the correct path of the sun, moon, and five stars."

《易坤靈圖》曰：“王者至德之蔭，則日月若連珠璧。”（鄭玄曰：至德之蔭，謂將興之時；連璧無朔望之異也。）《尚書考靈曜》曰：“天地開闢，曜滿舒元，曆紀名月，首甲子冬至，日、月、五緯，俱起牽牛初，日月若懸璧，五星若連珠。”

The book of divination "Yi Kun Ling Tu" says: "When a king possesses supreme virtue, he shelters the world beneath his grace, and the sun and moon move in order, like strung jade and circular jade pendants." Within the brackets is a note from the original text, quoting Zheng Xuan's explanation: "Supreme virtue" refers to the time when the dynasty is about to rise; "strung jade pendants" means the sun and moon move in parallel without differences in new and full moons. The divination text "Shang Shu Kao Ling Yao" says: "At the beginning of the creation of heaven and earth, light and radiance were abundant, and the primordial qi expanded. The calendar system was established, beginning with the winter solstice on the Jiazi day. The sun, moon, and the five planets of metal, wood, water, fire, and earth all started from the first degree of the Ox mansion. The sun and moon are like suspended jade pendants, and the five stars are like strung pearls."

《淮南天文問詰》曰：“太陰元始，建於甲寅。（大元，初有日月五星之時也）日月俱入營室五度。（日月如連璧，五星如貫珠，皆右行）天一以始，建七十六歲，日月復以正月入營室五度，無餘分，（餘分，少餘也）名曰一紀。天一凡二十紀千五百二十歲大終，日月星辰復始甲寅之元。日月行危一度而歲有奇四分度之一；（危，北方宿也）故四歲而積千四百六十一日而復合故舍，八十歲而復。

The Huainanzi: Astronomical Treatise says: "The beginning of the Taiyin calendar is established at Jiayin." (Original note: The so-called "Great Beginning" refers to the time when the sun, moon, and five stars first appeared.) "The sun and moon both enter the fifth degree of the Yisu mansion." (Original note: The sun and moon are like connected jade discs, and the five stars are like strung pearls, all moving to the right.) "Starting from Tianyi, after seventy-six years, the sun and moon again enter the fifth degree of Yisu mansion in the first month, without any remaining fractional parts." (Original note: "Remaining fractions" refer to small decimal parts.) "This is called one jì. Heaven has twenty jìs, totaling one thousand five hundred and twenty years, and the sun, moon, and stars return to the original beginning at Jiayin. The sun and moon pass through one degree of the Weishu mansion, and one year exceeds a quarter of a degree." (Original note: Weishu is the mansion in the north.) "Therefore, after four years, one accumulates one thousand four hundred and sixty-one days and returns to the original mansion position, and after eighty years, it forms a complete cycle."

故曰子午卯酉為二繩；丑寅、辰巳、未申、戌亥為四鉤。東北為報德之維，西南為倍陽之維，東南為常羊之維，西北為瞦之維。日冬至則井北中繩，陰氣極，陽氣萌，故曰冬至為德。日夏至則斗南中繩，陽氣極，陰氣萌；故曰夏至為刑。陰氣極則北至，北極下至黃泉，故不可以鑿地穿井，萬物閉藏，蟄蟲首穴，故曰德在室。陽氣極則南至，南極上至朱天，故不可以夷邱上屋，萬物蕃息，五穀兆長，故曰德在野。（夷，平也）

Therefore, the two straight lines of Zi and Wu, and Mao and You are called "two ropes." The four groups of directions of Chou and Yin, Chen and Si, Wei and Shen, and Xu and Hai are called "four hooks." The northeast direction is called the dimension of reporting virtue, the southwest direction is called the dimension of doubling yang, the southeast direction is called the dimension of Changyang, and the northwest direction is called "Tie Tong" dimension (the original text here has a rare character following "Tie," but the current version of the "Huainanzi" reads "Tie Tong" dimension). The sun reaches the east well mansion north side's central rope on the winter solstice, and the yin qi reaches its extreme, while yang qi begins to sprout, so the winter solstice is associated with virtue. The sun reaches the south dipper mansion south side's central rope on the summer solstice, and the yang qi reaches its extreme, while yin qi begins to sprout, so the summer solstice is associated with punishment. When yin qi reaches its extreme, it is the northern limit, with the north pole beneath reaching deep into the yellow spring, so at this time, one should not dig wells; all things are closed and hidden, and insects retreat to their holes, so virtue is within the house. When yang qi reaches its extreme, it is the southern limit, with the south pole above reaching the highest heaven, so at this time, one should not level hills or repair roofs; all things flourish, and the five grains sprout, so virtue is in the fields. (The note in the original text: "Yi" means to level.)

《漢書天文志》曰：“凡君行急，則日行疾；君行緩，則日行遲；日行不可指而知也。故以二至二分之星為候。日東行，星西轉。冬至昏奎八度中；夏至氐十三度中；春分柳一度中；秋分牽牛三度七創建中；此其正行。七日行疾，則星西轉疾，事勢然也。故過中則疾，君行急之感也。不及中則遲，君行緩之象也。至月行則以晦朔決之；日冬則南，夏則北，冬至於牽牛，夏至於東井。日之所行為中道，月、五星皆隨之。”《禮緯》曰：“天子服中，禮從容中；則日、月、五星不敢縱橫。”京房《別對災異》：“日行房，乘三道，太平上道，癉平中道，霸世行下道雲。”

The Book of Han's Records of Astronomy says: "Whenever a ruler acts hastily, the Sun moves quickly; when a ruler acts slowly, the Sun moves slowly. The movement of the Sun cannot be directly indicated, so it is measured by the stars at the meridian during the solstices and equinoxes. The Sun moves eastward, while the stars move westward. At sunset on the winter solstice, the eighth degree of the constellation Qiu is at the southern meridian; at the summer solstice, the thirteenth degree of the constellation Di is at the meridian; at the spring equinox, the first degree of the constellation Liu is at the meridian; and at the autumn equinox, the third degree of the constellation Niu is at the meridian. This is the normal movement of the Sun. When the Sun moves quickly, the stars also move westward quickly, which is the natural order. Therefore, if a star passes the position it should be at the meridian, it indicates that the Sun is moving quickly, which is an omen of a ruler acting hastily; if a star does not reach the position it should be at the meridian, it indicates that the Sun is moving slowly, which is a sign of a ruler acting slowly. As for the Moon's movement, it is determined by the new and full moon. The Sun moves southward in winter and northward in summer. At the winter solstice, the Sun reaches the constellation Niu; at the summer solstice, it reaches the constellation Dongjing. The path the Sun follows is called the middle path, and the Moon and the five planets all follow it." (The words "seven creations" and "seven days of rapid movement" are errors from the original text's transmission.) The Liji's Waiwen says: "When the Son of Heaven's attire conforms to the middle path and his rites and conduct are composed and measured, then the Sun, Moon, and five planets dare not move out of order." Jingfang's "Differentiation of Portents and Abnormalities" says: "When the Sun passes through the constellation Fang, one should observe which of the three paths it is following: in a time of peace and prosperity, it follows the upper path; in a time of decline and disorder, it follows the middle path; and in the time of a hegemon, it follows the lower path."

許慎《說文》曰：“晷，日景也。”劉熙《釋名》曰：“晷規也，如規畫也。”《周禮地官司徒》曰：“以土圭之法，測土深，正日景，以求地中。日南則景短多暑；日北則景長多寒；日東則景夕多風；日西則景朝多陰。日至之景，尺有五寸，謂之地中；天地之所合也，四時之所交也，風雨之所會也，陰陽之所和也。”

Xu Shen's "Shuo Wen Jie Zi" says: "Gui is the shadow of the sun." Liu Xi's "Xi Ming" says: "Gui is like a compass, resembling the shape drawn by a compass." The "Zhou Li · Di Gao · Si Tu" says: "Using the method of the soil圭 to measure the depth and distance of the land, correct the sun's shadow, and find the center of the earth. In places where the sun is偏南, the shadow is short and the heat is abundant; in places where the sun is偏北, the shadow is long and the cold is abundant; in places where the sun is偏东, the shadow is like in the evening and the wind is abundant; in places where the sun is偏西, the shadow is like in the morning and the dampness is abundant. The place where the sun's shadow is one foot five inches on the summer solstice is called 'zhong di'; it is where the qi of heaven and earth meet, the qi of the four seasons connect, the winds and rains gather, and yin and yang harmonize."

（按土圭者，非削土為其圭象，訓為度也。置圭度景，謂之土圭。日南則景短多暑者，謂夏至日躔南方井宿也。日北則景長多寒，謂冬至日躔北方斗宿也。日東則景夕多風者，謂秋分日躔東方角宿也，故秋分祭月也。日西則景朝多陰者，謂春分日躔西方婁宿也，故春分祭朝日也。古來天圖春秋二分並交婁角也。諒知夕者，秋分之異名，朝者，春分之別號。景長稱南至，景短稱北至，今日南則景短，日北則景長者，先論日躔宿也，後論日躔景也。）

This entire passage is a commentary from the original text, explaining: The so-called "tu gui" (earth measure) does not mean carving earth into the shape of a gui; instead, the character "tu" should be interpreted as "du" meaning measure. Placing a jade gui to measure the shadow of the sun is called "tu gui." "When the sun is in the south, the shadow is short and there is much heat" refers to the summer solstice when the sun passes through the Well mansion (Niujing) in the south. "When the sun is in the north, the shadow is long and there is much cold" refers to the winter solstice when the sun passes through the Dipper mansion (Doushu) in the north. "When the sun is in the east, the shadow at dusk is long and there is much wind" refers to the autumn equinox when the sun passes through the Horn mansion (Jiaoxu) in the east, hence the moon is worshipped at dusk during the autumn equinox. "When the sun is in the west, the shadow at dawn is long and there is much shade" refers to the spring equinox when the sun passes through the Bond mansion (Loushu) in the west, hence the sun is worshipped at dawn during the spring equinox. Since ancient celestial maps show that both the spring and autumn equinoxes occur at the Bond mansion and the Horn mansion, it is clear that "xi" is another name for the autumn equinox and "chao" is another name for the spring equinox. The term "nan zhi" refers to the longest shadow, while "bei zhi" refers to the shortest shadow. However, here it says that when the sun is in the south, the shadow is short, and when the sun is in the north, the shadow is long, because the first part refers to the constellation the sun passes through, while the second part refers to the length of the shadow cast.

《周髀》曰：“周髀長八尺，其勾之損益，一寸千里。”張衡《靈憲》曰：“懸天之晷，薄地之儀，皆移千里差一寸。”鄭司農曰：“土圭之長，尺有五寸，以夏至日立八尺表，其景適與圭等，謂之地中。今潁川陽城地為然。”（按晉太康《地記》曰：河南陽城縣是謂土中，夏至景尺有五寸，所以為候也。《南越志》曰：南景在日之南，五月立表望之，日在表北，景在表南，交州日景較北三寸，林邑九寸一分地。）鄭玄曰：“凡日景於地千里差一寸，景尺有五寸者，南戴日下萬五千里也。”

The "Zhou Bi Suan Jing" says: "The height of the Zhou Bi is eight feet, and its shadow increases and decreases, with each inch corresponding to a thousand li." Zhang Heng's "Ling Xian" says: "The shadow cast by the sun in the sky and the shadow measured by the g Guyi on the ground, both change by one inch for every thousand li of distance." Zheng Zhong (known as Zheng Si Nong) says: "The length of the soil g Guyi is one foot five inches; on the summer solstice, if a pole eight feet high is erected, its shadow is exactly equal to the length of the g Guyi, then that place is called the 'middle of the earth.' Now, Yangcheng County in Yingshui Commandery is exactly like this." The note in parentheses is from the original text: the Jin Dynasty's "Tai Kang Di Ji" says that Henan Yangcheng County is the so-called "middle of the earth," with a shadow length of one foot five inches on the summer solstice, which can be used for measuring the seasons; the "Nan Yue Zhi" says that the shadow is to the south of the sun, and on the fifth month, when a pole is erected, the sun is to the north of the pole, and the shadow falls to the south of the pole. In Jiaoxia, the shadow is three inches north of the pole, while in Linyi, it is nine inches and one part north of the pole. Zheng Xuan says: "For every thousand li the shadow changes by one inch on the ground; a place where the shadow is one foot five inches long is fifteen thousand li south of the place directly facing the sun."

《洪範五行傳》曰：“日月之行，則有冬、有夏，而為寒暑；若南失節，晷過而長，則為寒；退而晷短，則為燠。人君急，則晷進疾而寒，舒則晷退遲而燠，故曰急恆燠若。一曰，晷長為潦，晷短為旱，奢者為扶；扶者，邪臣進，正臣疏，君子不足，奸人有餘。”《漢書天文志》曰：“冬至，日南極，晷長，南不極，則溫不害；夏至，日北極，晷短，北不極，則寒為害。故《書》曰：“日月之行，則有冬有夏也；故治變於下，日月運於矣。”

The "Hong Fan Wu Xing Zhuan" says: "The movement of the sun and moon has a season of winter and a season of summer, thus creating cold and heat. If the sun moves southward beyond its proper measure, the shadow becomes longer than usual, resulting in cold; if it retreats and the shadow becomes shorter, it results in heat. If a ruler acts hastily, the shadow moves forward quickly and the weather becomes cold; if a ruler is lenient, the shadow retreats slowly and the weather becomes warm. Therefore, it is said, 'hastiness leads to heat.' Another view is that a long shadow indicates flooding, and a short shadow indicates drought. Excess in either case is called 'fu'; 'fu' refers to the appointment of wicked ministers and the distancing of upright ministers, with virtuous men being insufficient and villains in excess." The "Han Shu · Tian Wen Zhi" states: "On the winter solstice, the sun reaches the southern end of the sky, and the shadow is long; if the sun does not reach the southern extreme, warmth will not become harmful. On the summer solstice, the sun reaches the northern end of the sky, and the shadow is short; if the sun does not reach the northern extreme, cold will become harmful. Therefore, the "Shang Shu" says that the sun and moon have their seasons of winter and summer. Political changes occur below, and the sun and moon respond accordingly above."

《易緯》曰：“日冬至，人主不出宮室，寢兵聽樂，日擊黃鐘之磬，公卿大夫列奏音侍，則陰陽之晷如度。故夏至之禮，如冬至之禮。”又曰：“冬至之日，樹八尺之表，日中視晷，晷如度者，則其歲美，人民和順；晷不如度者，則其歲惡，人民多偽言，政令為之不平。晷進則水，晷退則旱。進一尺二寸則月蝕，退則日蝕。月食則正王臣之行，日蝕則正人主之道。”

The "Yi Wei" says: "On the day of Winter Solstice, the sovereign remains in the palace, ceases military actions and listens to music, striking the bell of Huangzhong. The ministers and officials take turns to perform music and stand in attendance. Thus the yin and yang shadows align with the normal measure. Therefore, the rites of Summer Solstice are the same as those of Winter Solstice." It also says: "On the day of Winter Solstice, set up a gnomon of eight feet in height, and observe the shadow at noon: if the shadow length matches the normal measure, then that year will have good harvests and the people will be harmonious; if the shadow length does not match the normal measure, then that year will have poor harvests and the people will speak falsely, and the government orders will also be unjust. If the shadow is ahead, it indicates flooding; if the shadow is behind, it indicates drought. If the shadow is ahead by one foot two inches, an eclipse of the moon will occur; if the shadow is behind by one foot two inches, an eclipse of the sun will occur. When an eclipse of the moon occurs, the conduct of the sovereign's ministers should be corrected; when an eclipse of the sun occurs, the sovereign's governance should be rectified."

又曰：“冬至晷長一丈三尺。（按周髀曰：長三尺五寸。劉向曰：長一丈一尺四寸。何承天長一丈三尺。祖暅銅表長一丈三尺。今曆景長一丈尺七寸五分。）當至不至，則旱多溫病；未當至而至，則多病暴逆，心痛，應至夏至。”《易緯》曰：“小寒晷長一丈二尺四分。（按周髀長一丈二尺五寸小分五。何承天長一丈二尺四寸八分。祖暅長一丈二尺四寸三分。今曆景長一丈二尺二寸八分。）當至不至，先小旱後大水，丈夫多病喉痺；未當至而至，多病身熱，來年麻不熟。”

The "Yi Wei" also says: "On the day of Winter Solstice, the shadow is one zhang three chi long." (The note in the original text lists various measurements from different sources: The "Zhou Bi" says three chi five cun, Liu Xiang says one zhang one chi four cun, He Chengtian says one zhang three chi, Zu Xun's bronze gnomon says one zhang three chi, and the current dynasty's calendar measurement says one zhang zero seven cun five fen.) "If a solar term arrives late, there will be more drought and more cases of feverish diseases; if it arrives early when it should not, there will be more cases of sudden illness and heart pain, and this will be verified by the Summer Solstice." The "Yi Wei" says: "On the day of Minor Cold, the shadow is one zhang two chi four fen long." (The note in the original text says: The "Zhou Bi" says one zhang two chi five cun and five fen, He Chengtian says one zhang two chi four cun and eight fen, Zu Xun says one zhang two chi four cun and three fen, and the current dynasty's calendar measurement says one zhang two chi two cun and eight fen.) "If a solar term arrives late, there will first be a small drought and then a great flood, and men will suffer more from throat blockage; if it arrives early when it should not, there will be more cases of body heat, and the following year's hemp will not mature."

《易緯》曰：“大寒晷長一丈一尺八分。（按周髀長一丈五寸一分小分四。何承天長一丈一尺三寸四分。祖暅長一丈一尺二寸。今曆景長一丈一尺一寸五分。）當至不至，則先大旱後大水，麥不成，病厥；未當至而至，多病，上氣，［口蓋］腫。”《易緯》曰：“立春晷長一丈一寸二分。（按周髀長一丈五寸二分小分三。何承天長九尺九寸一分。祖暅長九尺八寸。今曆景長九尺六寸二分。）當至不至，兵起，麥不成，病瘧、疾；未當至百至，多病熛疾。”

The "Yi Wei" states: "On the day of Great Cold, the shadow is one zhang, one chi, eight cun and eight fen long." (Original note: The "Zhou Bi" records it as one zhang, five cun and one fen and four small fractions; He Chengtian recorded it as one zhang, one chi, three cun and four fen; Zu Xun recorded it as one zhang, one chi, two cun; and the current dynasty's calendar measurements record it as one zhang, one chi, one cun and five fen.) "If the solar term has not yet arrived but the weather is already appropriate, there will first be a severe drought followed by a great flood, the wheat will not mature, and people will suffer from厥逆 (a condition of cold extremities and fainting). If the solar term arrives prematurely when it should not, there will be many diseases, qi rising upward, and swelling of the upper palate." The "Yi Wei" also states: "On the day of Start of Spring, the shadow is one zhang, one cun and two fen long." (Original note: The "Zhou Bi" records it as one zhang, five cun and two fen and three small fractions; He Chengtian recorded it as nine zhang, nine cun and one fen; Zu Xun recorded it as nine zhang, eight cun; and the current dynasty's calendar measurements record it as nine zhang, six cun and two fen.) "If the solar term has not yet arrived but the weather is already appropriate, there will be military conflicts, the wheat will not mature, and people will suffer from malaria. If the solar term arrives prematurely when it should not, there will be many cases of fiery heat and acute illnesses."

《易緯》曰：“雨水（是今曆啟蟄也）晷長九尺一寸六分。（按周髀長九尺五寸三分小分二。何承天長八尺二寸八分。祖暅長八尺一寸七分。今曆景長八尺七寸。）當至不至，旱麥不熟，多病心痛；未當至而至，多病斃。”《易緯》曰：“驚蟄（是今曆雨水也）晷長八尺二寸。（按周髀長八尺五寸四分小分一。何承天長六尺七寸二分。祖暅長六尺六寸二分。今曆景長六尺五寸四分。）當至不至，則霧稚禾不穗，老人多病疾瘧；未當至而至，多病癰疽，脛腫。”

The "Yi Wei" says: "On the day of Rain Water (note: this is the name used in the current dynasty's calendar for the beginning of the start of spring), the length of the shadow is nine chi, one cun, and six fen." (note: The "Zhou Bi" says nine chi, five cun, and three fen, with two small fractions; He Chengtian says eight chi, two cun, and eight fen; Zu Geng says eight chi, one cun, and seven fen; the current dynasty's calendar measurement is eight chi, seven cun.) "If the solar term is not reached on time, there will be drought, the wheat will not ripen, and people will suffer from heart pain; if it arrives too early, there will be many deaths from illness." The "Yi Wei" says: "On the day of Start of Spring (note: this is the name used in the current dynasty's calendar for Rain Water), the length of the shadow is eight chi, two cun." (note: The "Zhou Bi" says eight chi, five cun, and four fen, with one small fraction; He Chengtian says six chi, seven cun, and two fen; Zu Geng says six chi, six cun, and two fen; the current dynasty's calendar measurement is six chi, five cun, and four fen.) "If the solar term is not reached on time, there will be heavy fog, young rice will not produce ears, and the elderly will suffer from malaria; if it arrives too early, there will be many cases of boils, and swelling in the lower legs."

《易緯》曰“春分晷長七尺二寸四分。（按周髀長七尺五寸五分。劉向長七尺二寸六分。何承天長五尺三寸九分。祖暅長五尺三寸七分。今曆景長五尺三寸三分。）當至不至，先旱後水，歲惡禾不熟，多病痺；未當至而至，多病疚，身癢。”《易緯》曰“清明晷長六尺二寸八分。（按周髀長六尺五寸五分小分五。

The "Yi Wei" states: "On the day of Spring Equinox, the shadow is seven chi two cun four fen long." (Original note: The "Zhou Bi" says seven chi five cun five fen, Liu Xiang says seven chi two cun six fen, He Chengtian says five chi three cun nine fen, Zu Geng says five chi three cun seven fen, and the current dynasty's calendar measurement is five chi three cun three fen.) "If a solar term arrives late, there will be drought first and then flood, resulting in poor harvests, unripe crops, and many people suffering from痹症. If a solar term arrives early when it should not, there will be many chronic illnesses and itching on the body." The "Yi Wei" then says: "On the day of Qingming, the shadow is six chi two cun eight fen long." (Original note begins with: The "Zhou Bi" says six chi five cun five fen with five small parts...) The text of this section of the manuscript abruptly ends here, with the note and divination for Qingming not yet completed, and the subsequent text continuing in the next section.

何承天長四尺二寸五分。祖暅長四尺二寸五分。今曆景長四尺三寸四分。）當至不至，菽豆不熟。多病疾試，振寒；未當至而至，多病暴死。”《易緯》曰：“穀雨長晷長五尺三寸二分。（按周髀長五尺五寸五分小分四。何承天長三尺三寸五分。祖暅長三尺二寸六分。今曆景長三尺三寸。）當至不至，水物雜揉，羊不蕃，多病疾瘧，振寒，霍亂；未當至而至，老人多病瘟氣腫。”

At the time of Qingming, the shadow length was calculated by Liu Song's He Chengtian as four feet two inches and five parts, and by Zu Geng as the same. The current imperial calendar's actual measurement is four feet three inches and four parts. If the Qingming season arrives late, the beans will not mature properly, people will suffer from many diseases, and they will feel cold and shiver. If the season arrives too early, people will suffer from sudden and severe illnesses. The "Yi Wei" states: "On the day of Gu Yu, the shadow length is five feet three inches and two parts." (Note: According to the "Zhou Bi Suan Jing," it is five feet five inches and five parts plus four smaller parts; He Chengtian calculated it as three feet three inches and five parts, and Zu Geng calculated it as three feet two inches and six parts; the current imperial calendar's actual measurement is three feet three inches.) If the Gu Yu season arrives late, aquatic creatures will become mixed and disordered, sheep will not breed, and people will suffer from malaria, chills, and cholera. If the season arrives too early, the elderly will suffer from swelling caused by epidemic diseases.

《易緯》曰：“立夏晷長四尺三寸六分。（按周髀長四尺五寸七分小分四。何承天長二尺五寸。祖暅長二尺五寸三。今曆景長二尺四寸九分。）當至不至，旱，五穀傷，牛畜病，未當至而至，多病頭痛，腫［口蓋］，喉痺。”《易緯》曰：“小滿晷長三尺四寸。（按周髀長三尺三寸八分小分二。何承天長一尺九寸七分。祖暅長一尺九寸九分。今曆景長一尺六寸九分。今曆景長一尺九寸八分。）當至不至，多凶，言有大喪，先水後旱，多病筋急，痺痛；未當至而至，多病赻氣，［口蓋］腫。”

The "Yi Wei" says: "On the day of Li Xia, the shadow of the sun is four feet three inches and six parts." (Original note: According to the "Zhou Bi Suan Jing," it is four feet five inches and seven parts plus four small parts; He Chengtian calculated it as two feet five inches; Zu Geng calculated it as two feet five inches and three parts; the current imperial calendar's actual measurement is two feet four inches and nine parts.) If the qi of Li Xia arrives when it should not, the sky becomes dry, crops are damaged, and cattle and horses get sick; if it arrives prematurely, people suffer from headaches, swelling of the upper palate, and throat blockage. The "Yi Wei" says: "On the day of Xiaoman, the shadow of the sun is three feet four inches." (Original note: According to the "Zhou Bi Suan Jing," it is three feet three inches and eight parts plus two small parts; He Chengtian calculated it as one foot nine inches and seven parts; Zu Geng calculated it as one foot nine inches and nine parts; the current imperial calendar's actual measurement is one foot six inches and nine parts, and another place records it as one foot nine inches and eight parts.) If the qi of Xiaoman arrives when it should not, there are many calamities, major funerals occur, there is first flooding then drought, and people suffer from muscle and tendon stiffness and pain; if it arrives prematurely, people suffer from diseases like "qian qi" which involve rushing blood and qi, and swelling of the upper palate.

《易緯》曰：“芒種晷長二尺四寸四分。（按周髀長二尺五寸九分小分一。何承天長一尺六寸九分。祖暅長一尺六寸九分。今曆景長一尺六寸四分。）當至不至，多凶，主國有枉令；未當至而至，多病厥，頭眩病。”《易緯》曰：“夏至晷長一尺四寸八分。（按周髀長一尺六寸。劉向長一尺五寸八分。何承天長一尺五寸。祖暅長一尺五寸。今曆景長一尺四寸九分。）當至不至，國有大殃，旱，陰陽並傷，草木夏落，有大寒；未當至而至，多病，肩腫。”

The "Yi Wei" states: "On the day of Mangzhong, the shadow of the sun is two chi four cun and four fen long." (Original note: According to the "Zhou Bi Suan Jing," it is two chi five cun and nine fen plus a small fraction; He Chengtian calculated it as one chi six cun and nine fen; Zu Xun also calculated it as one chi six cun and nine fen; the current imperial calendar's actual measurement is one chi six cun and four fen.) If the qi of Mangzhong arrives when it should not, there will be many calamities, and the state will issue unjust and unfair policies. If the qi arrives prematurely, people will suffer from dizziness and fainting. The "Yi Wei" also states: "On the day of Xiazh至, the shadow of the sun is one chi four cun and eight fen long." (Original note: According to the "Zhou Bi Suan Jing," it is one chi six cun; Liu Xiang calculated it as one chi five cun and eight fen; He Chengtian calculated it as one chi five cun; Zu Xun also calculated it as one chi five cun; the current imperial calendar's actual measurement is one chi four cun and nine fen.) If the qi of Xiazh至 arrives when it should not, the state will suffer a great disaster, there will be drought, yin and yang energies will be harmed together, and grass and trees will shed leaves in the height of summer, with severe cold appearing. If the qi arrives prematurely, people will be sick, with swelling in the shoulders.

《易緯》曰：“小暑晷長二尺四寸。（按周髀長二尺五寸九分小分一。何承天長一尺六寸九分。祖暅長一尺六寸九分。今曆景長一尺六寸四分。）當至不至，先小水，後旱，有兵，多病洩注，腹病；未當至而至，多病膨脹。”《易緯》曰：“大暑晷長三尺四寸。（按周髀長三尺五寸八分小分一。何承天長一尺九寸七分，祖暅長一尺九寸七分。今曆景長一尺九寸七分。）當至不至，外兵來，年飢，多病筋痺，胸痛；未當至而至，多病脛痛，惡氣。”

The "Yi Wei" states: "On the day of Xiaoshu, the shadow of the sun is two chi and four cun long." (Note from the original text: According to the "Zhou Bi Suan Jing," it is two chi, five cun, and nine fen plus one small fen; He Chengtian calculated it as one chi, six cun, and nine fen; Zu Geng also calculated it as one chi, six cun, and nine fen; the current imperial calendar's actual measurement is one chi, six cun, and four fen.) If the Xiaoshu season is supposed to arrive but does not, there will first be small water disasters, followed by drought, and there will be military conflicts. People will suffer from severe diarrhea and abdominal pain. If the Xiaoshu season is not supposed to arrive but comes early, people will suffer from abdominal distension. The "Yi Wei" states: "On the day of Dashu, the shadow of the sun is three chi and four cun long." (Note from the original text: According to the "Zhou Bi Suan Jing," it is three chi, five cun, and eight fen plus one small fen; He Chengtian calculated it as one chi, nine cun, and seven fen; Zu Geng also calculated it as one chi, nine cun, and seven fen; the current imperial calendar's actual measurement is one chi, nine cun, and seven fen.) If the Dashu season is supposed to arrive but does not, there will be foreign troops invading, a poor harvest, and people will suffer from paralysis of the muscles and pain in the chest. If the Dashu season is not supposed to arrive but comes early, people will suffer from pain in the lower legs and be harmed by foul air.

《易緯》曰：“立秋晷長四尺三寸六分。（按周髀長四尺五寸七分三。何承天長二尺五寸。祖暅長二尺五寸五分。今曆景長二尺四寸九分。）當至不至，暴風為災，來年歲不稔；未當至而至，多病疾瘧，上氣，咽腫。”《易緯》曰：“處暑晷長五尺三寸二分。（按周髀長三尺五寸六分小分四。何承天長三尺二寸五分。祖暅長三尺二寸六分。今曆景長三尺三寸。）當至不至，國多淫合，兵起，麥不熟；未當至而至，病脹，身熱不汗。”

The "Yi Wei" states: "On the day of Start of Autumn, the shadow of the sun is four feet three inches and six parts." (Note from the original text: According to the "Zhou Bi Suan Jing," it is four feet five inches and seven parts three; He Chengtian calculated it as two feet five inches; Zu Geng calculated it as two feet five inches and five parts; the current imperial calendar's actual measurement is two feet four inches and nine parts.) If the qi of Start of Autumn arrives on time but does not come, there will be violent storms causing disasters, and the harvest of the following year will be poor; if it arrives prematurely when it should not, people will suffer from malaria, upward rushing qi, and swollen throats. The "Yi Wei" states: "On the day of Limit of Heat, the shadow of the sun is five feet three inches and two parts." (Note from the original text: According to the "Zhou Bi Suan Jing," it is three feet five inches and six parts and four small parts; He Chengtian calculated it as three feet two inches and five parts; Zu Geng calculated it as three feet two inches and six parts; the current imperial calendar's actual measurement is three feet three inches.) If the qi of Limit of Heat arrives on time but does not come, there will be much licentiousness and improper union among men and women in the country, military conflicts will arise, and wheat will not mature; if it arrives prematurely when it should not, people will suffer from bloating and fever without sweating.

《易緯》曰：“白露晷長六尺二寸八分。（按周髀長六尺五寸五分小分五。何承天長四尺二寸五分。祖暅長四尺二寸五分。今曆景長四尺。）當至不至，多病疽疸，洩；未當至而至，多病水腹，閉疝，瘦。”《易緯》曰：“秋分晷長七尺二寸四分。（按周髀長七尺五寸五分。劉向長七尺二寸六分。何承天長五尺三寸九分。祖暅長五尺三寸七分。今曆景長五尺三寸三分。）當至不至，草木復勞，多病溫，悲心痛；未當至而至，多病胸脅腹痛。”

The "Yi Wei" states: "On the day of Bai Lu, the shadow of the sun is six chi two cun and eight fen long." (Original note: According to the "Zhou Bi Suan Jing," it is six chi five cun and five fen, plus five smaller fractions. He Chengtian calculated it as four chi two cun and five fen, Zu Geng also calculated it as four chi two cun and five fen, and the current imperial calendar's actual measurement is four chi.) If the Bai Lu qi does not arrive when it should, people are prone to suffer from boils, jaundice, and diarrhea; if it arrives prematurely when it should not, people are prone to suffer from fluid accumulation in the abdomen, hernia, and body wasting. The "Yi Wei" states: "On the day of Qiufen, the shadow of the sun is seven chi two cun and four fen long." (Original note: According to the "Zhou Bi Suan Jing," it is seven chi five cun and five fen. Liu Xiang calculated it as seven chi two cun and six fen, He Chengtian calculated it as five chi three cun and nine fen, Zu Geng calculated it as five chi three cun and seven fen, and the current imperial calendar's actual measurement is five chi three cun and three fen.) If the Qiufen qi does not arrive when it should, the grass and trees, which should wither at that time, instead resume growth, and people are prone to suffer from warm diseases and sorrowful heart pain; if it arrives prematurely when it should not, people are prone to suffer from pain in the chest and abdomen.

《易緯》曰：“寒露晷長八尺二寸。（按周髀長八尺五寸四分小分一。何承天長六尺七寸二分。祖暅長六尺六寸七分。今曆景長六尺五寸四分。）當至不至，來年穀不成，畜鳥獸被殃，多端正疝瘕，腰痛；不當至而至，多病熱中。”《易緯》曰：“霜降晷長九尺一寸六分。（按周髀長九尺五寸二分小分二。何承天長八尺三寸八分。祖暅長八尺一寸七分。今曆景長八尺七寸。）當至不至，百物大耗，來年多大風，人病腰痛；未當至而至，至病胸脅，肢瞞。”

The "Yi Wei" says: "On the day of Cold Dew, the shadow of the sun is eight chi and two cun long." (Original note: According to the "Zhou Bi Suan Jing," it is eight chi, five cun, and four fen plus a small fraction. He Chengtian calculated it as six chi, seven cun, and two fen. Zu Geng calculated it as six chi, six cun, and seven fen. The current calendar system of our dynasty measured it as six chi, five cun, and four fen.) If the Cold Dew energy is supposed to arrive but does not, then the following year's crops will not mature, domestic animals and birds will suffer, and people will suffer from diseases such as accumulative masses and lower back pain. If the Cold Dew energy arrives prematurely when it should not, people will suffer from internal heat. The "Yi Wei" says: "On the day of Frost's Descent, the shadow of the sun is nine chi and one cun and six fen long." (Original note: According to the "Zhou Bi Suan Jing," it is nine chi, five cun, and two fen plus a small fraction. He Chengtian calculated it as eight chi, three cun, and eight fen. Zu Geng calculated it as eight chi, one cun, and seven fen. The current calendar system of our dynasty measured it as eight chi, seven cun.) If the Frost's Descent energy is supposed to arrive but does not, then all things will suffer great losses, and the following year will have many strong winds, and people will suffer from lower back pain. If the Frost's Descent energy arrives prematurely when it should not, people will suffer from pain in the chest and ribs and swelling in the limbs.

《易緯》曰：“立冬晷長一丈一寸二分。（按周髀長一丈五寸二分小分二。何承天長九尺九寸一分。祖暅長九尺八分。今曆景長尺尺六寸三分。）當至不至，地氣不藏，立夏寒，早旱晚水，萬物不成；未當至而至，多病擘掌痛。”《易緯》曰：“小雪晷長一丈一尺八分。（按周髀長一丈一尺五寸一分小分四。何承天長一丈一尺三寸四分。祖暅長一丈一尺三寸。今曆景長一丈一尺一寸四分。）當至不至，來年黍麥不熟，多肘腑病；未當至而至，亦為肘腑痛。”

The "Yi Wei" says: "On the day of Li Dong, the shadow is one zhang, one cun, and two fen long." (Original note: According to the "Zhou Bi Suan Jing," it is one zhang, five cun, and two fen plus a small fraction. He Chengtian calculated it as nine chi, nine cun, and one fen. Zu Geng calculated it as nine chi and eight fen. The current imperial calendar's actual measurement is one zhang, six cun, and three fen.) If the qi of Li Dong arrives on time, but does not come, the earth's energy cannot be stored, and in the following year's Li Xia, it becomes cold instead, causing drought at the beginning of the year and flooding at the end, preventing the growth of all things; if the qi of Li Dong arrives prematurely, people suffer from hand pain. The "Yi Wei" says: "On the day of Xiao Xue, the shadow is one zhang, one chi, and eight fen long." (Original note: According to the "Zhou Bi Suan Jing," it is one zhang, one chi, five cun, and one fen plus a small fraction. He Chengtian calculated it as one zhang, one chi, three cun, and four fen. Zu Geng calculated it as one zhang, one chi, three cun. The current imperial calendar's actual measurement is one zhang, one chi, one cun, and four fen.) If the qi of Xiao Xue arrives on time, but does not come, the following year's millet and wheat will not mature, and people suffer from arm and elbow pain; if the qi of Xiao Xue arrives prematurely, it also causes arm and elbow pain.

《易緯》曰：“大雪晷長一丈二尺四分。（按周髀長一丈一尺五寸小分五。何承天長一丈二尺四寸八分。祖暅長一丈二尺四寸三分。今曆景長一丈二尺二寸八分。）當至不至，溫氣洩，夏蝗生，大水。多病少氣，五疽，小腫；未當至而至，多病痍疽，應在芒種。”

The "Yi Wei" states: "On the day of Da Xue, the shadow of the sun is one zhang, two chi, and four fen long." (Original note: According to the "Zhou Bi Suan Jing," it is one zhang, one chi, five cun, and five small parts. He Chengtian calculated it as one zhang, two chi, four cun, and eight fen. Zu Xuan calculated it as one zhang, two chi, four cun, and three fen. The current calendar system of our dynasty measured it as one zhang, two chi, two cun, and eight fen.) If the qi of Da Xue is supposed to arrive but does not, the warm qi that should be sealed away escapes outward, leading to locusts in the summer of the following year, great floods, and many people suffering from shortness of breath, weakness, five kinds of sores, and swelling in small areas. If the qi of Da Xue arrives prematurely when it should not, many people will suffer from sores and sores, and this will manifest in the summer of the following year, at the time of Mang Zhong.