A comet and a meteor strike the wild chicken, twenty-six times.

《海中占》曰：“彗星守野雞，大將死，軍市破，諸侯相攻，有亡國，期三年。”

The "Sea Divination" says: When a comet stays in the star "Jujube Chicken," a general will die in battle, the military market will be ruined, the feudal lords will attack each other, and a state will be destroyed, all of which will come to pass within three years. The star of the Jujube Chicken, located in the military market, signifies a wild animal entering the market, which corresponds to disturbances within the military.

黃帝曰：“彗星出狼星，國有急兵，名將出行，將軍有憂，若守之，必有千里之行，大戰流血，死者大半，期三年，中五年，遠七年。”《運斗樞》曰：“彗星出狼弧，主恣侵為過，外夷反。”

The Yellow Emperor said: When a comet appears in the position of the Wolf Star, the country will have urgent military affairs, and a famous general will lead troops to campaign. The general will suffer worries. If the comet remains in that position, there will certainly be a military campaign thousands of miles away, a great battle with heavy casualties, more than half of the soldiers dying. This will come true within three years, and if it is in the middle, within five years, and if it is far, within seven years. The Wolf Star is one star located in the southeast of the Well Mansion. It has a white color and a sharp edge, indicating invasion and ambition. The "Yun Dou Shu" says: When a comet appears between the Wolf Star and the Arc Bow, the ruler will indulge in aggression and make mistakes, while the barbarian tribes will rebel against him.

石氏曰：“彗星出弧星，弓矢大用，大兵起，其國亂驚，人民不寧，多盜賊。”（按司馬彪《天文志》曰：孝靈光和三年冬，彗星出狼弧，東行至於張，反去。後四年，京都發兵，擊黃巾賊。）

The Shi school says: A comet appearing in the 'arc star' indicates that bows and arrows are extensively used, and large-scale warfare arises, causing turmoil and disturbance in the country, with the people unable to rest in peace and many bandits emerging. The nine stars of the arc are located to the southeast of the wolf star, forming the shape of a drawn bow, with arrows pointing directly at the celestial wolf. (The following is a note from the original text: Sima Biao's "Continued Book of Han · Astronomical Records" records that in the winter of the fourth year of Guanghe during the reign of Emperor Ling of Han, a comet appeared between the wolf star and the arc stars, moving eastward to the mansion of Zhang, then turning back. Four years later, the capital mobilized troops to suppress the Yellow Turban rebels.)

巫咸曰：“彗星出老人，其色黃，王者昌，若守之，赤彗三芒，人主受殃，老者不康。”

Wu Xian said: A comet appearing at the 'Elder Star' with a yellow color indicates the prosperity of the ruler. If the comet remains above it and is red with three sharp points, the ruler will suffer misfortune and the elderly will not enjoy health. The Elder Star is located south of the Hu Shi constellation, indicating long life and the peace and security of the state.

《海中占》曰：“彗星出天稷，歲大飢，五穀不成，人民流亡，社稷不安。”

The "Sea Divination" says: When a comet appears at "Tian Ji," there will be great famine in that year, with the five grains unable to mature, the people wandering and fleeing, and the state and its rituals in turmoil. The five stars of Tian Ji lie south of the Seven Stars, representing the head of all grains and symbolizing the foundation of agriculture and the state.

《春秋緯》曰：“彗星出天理，大司空斬，將逐天子。”

The Spring and Autumn Writings say: A comet appears in the 'Heavenly Principle,' the Grand Minister of Works is beheaded, and generals expel the Son of Heaven. The four stars of Heavenly Principle are located within the Big Dipper's handle, and they are the celestial officials in charge of the nobleman's prison and judicial affairs, so the omen is fulfilled upon the punishment of the ministers.

彗孛星近策星，王者不宜出宮，下有謀亂，不過七十日。

Comet and孛star approach the 「Cè Star」, the king should not leave the palace for travel, and ministers may plot rebellion, which will be verified within seventy days. The Cè Star is a single star beside Wang Liang, representing the whip in the driver's hand, which governs the royal carriage's journey. Therefore, when comets and孛stars approach it, the warning falls upon the royal carriage.

陳卓曰：“彗星入造父，若守之，僕御謀弒主，有斬死者，兵盡起。”

Chen Zhuo said: If a comet enters the constellation 'Zao Fu' and remains there, the minister in charge of chariots and carriages will plot to assassinate the sovereign. Someone will be beheaded and die, and military conflicts will break out everywhere. The five stars of Zao Fu are located to the south of the transmission inn, named after Zao Fu, who was the driver for King Mu of Zhou. These stars specialize in governing officials in charge of chariots and horses.

《春秋緯》曰：“彗星出臥星，尚書反。人星，一名臥星也。”

The "Spring and Autumn Wai" says: A comet appears in the "Wò Xīng" star, indicating rebellion in the "Shū Shāng." The "Rén Xīng" is also known as the "Wò Xīng," referring to the same star official located south of the Carriage Palace, which governs matters of peace and quiet. Therefore, its change should manifest among the attendants and officials handling documents.

陳卓曰：“彗星出扶筐，將作反。”

Chen Zhuo said: A comet appearing in "Fu Kuang" indicates a rebellion by the Grand Master of Construction. "Fu Kuang" refers to the seven stars of the constellation Fu Kuang, located in the Northeast of Tian Ji, which is a basket for gathering mulberry leaves, governing matters of encouraging sericulture; "Jiang Zuo" refers to the Office of Construction, which is an official in charge of construction and building projects.

《春秋緯》曰：“彗星出酒旗，主以酒過，為相所害。”

The Spring and Autumn Writings say: A comet appearing in the 'Wine Flag' indicates that the sovereign has committed mistakes through indulgence in wine and is harmed by his minister. The Wine Flag consists of three stars located south of the right angle of Xuan Yuan. It presides over banquets and rituals involving wine and food. Therefore, a comet appearing in this area signifies the sovereign's misconduct due to excessive drinking.

《春秋緯》曰：“彗星出諸王星，諸侯稱王皇，以南吳楚，北燕趙，東齊宋，西秦晉。”

The "Chunqiu Wei" states: A comet appears in the "Zhu Wang Xing" (Stars of the Princes), indicating that the feudal lords exceed their rank by claiming to be kings or emperors. The corresponding regions are: the south should correspond to Wu and Chu, the north to Yan and Zhao, the east to Qi and Song, and the west to Qin and Jin. The six stars of Zhu Wang are located north of the five feudal lords, symbolizing the appointment of princes.

《春秋緯》曰：“彗星出司怪，主多妖祥，僻偽起，大臣侯王代主位。”

The Spring and Autumn Writings say: A comet appears in the 'Department of Strange Phenomena', indicating that the ruler will have many ominous signs beneath his rule, with wicked and false things arising, and ministers or princes may take the ruler's position. The four stars of the Department of Strange Phenomena are located near the钺 star in the Well Mansion, and they specifically govern all strange occurrences in heaven, earth, sun, moon, stars, and grass, trees, birds, and beasts.

《春秋緯》曰：“彗星出天高，廟臣反，名王起，改號。”

The Spring and Autumn Writings say: A comet appears in the 'Heavenly Height,' and the minister in charge of the ancestral temple rebels, while a renowned prince rises in rebellion, changing the name and title. The Heavenly Height consists of four stars located to the southeast of the Net mansion, which is a platform for ascending high and looking afar. Therefore, its verification relates to the change of ancestral temples and titles.

《春秋緯》曰：“彗星出天演，但聞之將反。”

The Spring and Autumn Writings say: A comet appears in the 'Heavenly Performance' constellation. Even before the news reaches the wind and sound, there are already people who will rebel. The star of Heavenly Performance belongs to the system established by the Gan school, and its change specifically corresponds to rebellious plots that first reveal themselves through rumors.

《運斗樞》曰：“彗星出天街，五侯並起，天子自理。”《海中占》曰：“彗星出天街，內有賊人。”

The Yùn Dǒu Shū says: A comet appearing in the "Heavenly Street" indicates that the five regional governors will all rise in rebellion, and the Son of Heaven must personally handle state affairs. The two stars of the Heavenly Street lie between the Net mansion and the Hairy Head mansion, marking the boundary between the Huaxia and the Yidi. The Hǎi Zhōng Zhàn says: A comet appearing in the Heavenly Street indicates the presence of hidden traitors within.

《春秋緯》曰：“彗星出斧，淫兵多，主以妄誅，將鑕之臣反。”

The Spring and Autumn Writings say: A comet appears in the region of the axes and halberds, indicating many unjust military actions. The sovereign rashly executes, and those ministers about to be put to death rise up in rebellion. The axes and chopping blocks, along with the five stars, appear in the northwest of the eight grains, which are instruments used for beheading people, so they specifically indicate matters of punishment and execution.

《春秋緯》曰：“彗星出闕丘，帝滅。”

The Spring and Autumn Wai (a classical text) says: A comet appears at "Qu Qu" and the emperor's dynasty will perish. Qu Qu are two stars located south of the Southern River, representing the twin terraces on both sides of the palace gate, symbolizing the emperor's gateways. Therefore, if a comet appears at Qu Qu, it directly indicates the downfall of the supreme ruler.

甘氏曰：“彗星出長垣，大臣謀反，兵起宮中，天下有亂，亡國，人主有憂，期不出二年。”《春秋緯》曰：“彗星出長垣，邊反。”

The Gan school says: When a comet appears in the region of Changyuan, ministers plot rebellion, military disturbances occur within the palace, the world becomes turbulent, there is the downfall of a state, and the sovereign faces worries. This will be fulfilled within two years. The four stars of Changyuan lie to the west of Shaowei, symbolizing the defensive walls of the border regions. The Spring Chronicles (Chunqiu Wei) states: When a comet appears in Changyuan, there will be rebellion in the border areas.

陳卓曰：“彗星出天廄，守之，天下名廄有失火者，若移徙；一曰：天下廄車馬有怪。”《春秋緯》曰：“彗星出廄官，法令違，法度數起變，臣執主勢。”

Chen Zhuo said: A comet appearing in the constellation Tianjiu indicates that famous stables throughout the land may suffer a fire or require relocation. Another interpretation suggests that strange phenomena occur among the carriages and horses in the stables. The ten stars of Tianjiu are located to the north of Wangliang, governing the emperor's carriages and horses. The "Chunqiu Wei" states: A comet appearing in the constellation Jiuguan signifies that laws are being abandoned, legal systems are frequently altered, and ministers seize the power of the sovereign.

凡候風，必於高平暢達之地，立五丈竿，以雞羽八兩為葆，屬竿上，候風吹羽葆平直則占。亦可竿首作盤，作三足烏於盤上，兩足連上而外立，一足繫下而內轉，風來則烏轉，廻首向之，鳥口街花，花旋則占之。羽必用雞，取其屬巽而能知時；羽重八兩，以相八風；竿長五丈，以法五音；烏者，日中之精，巢居知風鳥，為其首也。

When using the wind-observation method, one must select a high, open, and flat place where all four sides are unobstructed. A pole five zhang high should be erected, and a feathered canopy made from chicken feathers weighing eight liang should be tied to the top of the pole. When the wind blows the feathered canopy straight, the observation can begin. Alternatively, a round disk can be placed at the top of the pole, with a three-legged bird carved on it. Two of its legs are attached to the top and stand outward, while the third leg is attached to the bottom and can rotate inward. When the wind blows, the bird turns and turns its head toward the wind direction. The bird holds a flower in its beak, and as the flower rotates, it is used to determine the wind direction. Chicken feathers must be used because they belong to the trigram Xun (Wind) in the Eight Trigrams and can sense the seasons. The weight of eight liang corresponds to the eight cardinal winds. The pole is five zhang high to correspond to the five tones of palace, shang, jue, zhi, and yu. As for the bird, it is formed from the essence of the Sun, and it is a bird that lives in nests and can foresee wind changes, so it is placed at the top of the pole.

今按古書云：立三丈五尺竿，以雞羽五兩繫其端，羽平則占。然則長短輕重，惟其適宜，不在過泥，但須出眾中不被隱蔽，有風即動，直而不激，便可占候。羽毛必須五兩以上，八兩以下，蓋羽重則難舉，輕則易平，時常占候，必須用鳥，行車權設，取便用羽。作葆之法，取雞羽，中破之，取其毛多處，以細繩緊縛，內中灸之，長三四尺許，屬竿上，其觸鹿扶搖，四轉五復之風，各以形狀占之。

Now examining the statements in ancient texts: raise a pole three zhang and five chi high, attach a feather weighing five liang to the top, and when the feathers are blown flat, the wind is measured. It is evident that the length of the pole and the weight of the feathers only need to be appropriate, not overly strict. It is sufficient that the pole is higher than the surroundings, not obstructed, moves when there is wind, can be blown straight without excessive flipping, and can be used to detect the wind. The feathers must weigh between five and eight liang, because if too heavy they are difficult to blow up, and if too light they are easily blown flat and lose accuracy. For long-term wind observation, the device with three legs of the black crow is required; for temporary setup on a military vehicle, using a feathered umbrella is more convenient. The method of making the feathered umbrella is: take chicken feathers, split them in the middle, select the part with more feathers, tightly bind them with thin rope, shape them by heating inside with fire, making them about three or four chi long, and attach them to the pole. As for winds that sweep along the ground, spiral upward, or whirl around in various directions, each should be predicted according to their respective shapes.

《爾雅》曰：“風而雨土曰霾，陰而風曰噎，日出而風為暴，迴風為飄，焚輪謂之頹，扶搖謂之焱。”

The "Erya" says: when wind blows and dust falls at the same time, it is called "mai"; when the sky is gloomy and wind rises, it is called "ye"; when the sun comes out and then wind suddenly blows, it is called "bao"; when the wind whirls, it is called "piao"; when the wind spirals downward in a wheel shape, it is called "tui"; and when the wind spirals upward in a spiral shape, it is called "yan". These are the proper names established by wind divination throughout the ages.

李淳風曰：“按占風之家，多雲發石、折木、揚沙、走石等語，若每占中俱著此語，其文至繁，今輒以一家例之。古云發屋、折木、揚沙、走石，今謂之怒風，多為不吉之象。一日之內三轉移方，古云四轉五復，今謂之亂風，亂風者，狂亂不定之象。無雲睛爽，忽起大風，不經刻而止絕，絕復忽起，古云暴風卒起，乍有乍無，今謂之暴風，暴風主有卒暴事。

Li Chunfeng said: Examining the various schools of wind divination, they often use terms such as "uprooting stones," "breaking trees," "raising sand," and "blowing away stones." If each divination phrase included these expressions, the text would become too verbose. Therefore, we now standardize the terminology according to one school's description. The ancient texts referred to overturning roofs, breaking trees, raising sand, and blowing away stones as "angry wind," which mostly indicates an ominous omen. If the wind changes direction three times within a day, the ancient texts called this "four turns and five repetitions," which is now termed "chaotic wind," meaning a wind that is wild and unpredictable. When the sky is clear and calm, a strong wind suddenly arises, ceasing within a moment, only to rise again suddenly, the ancient texts called this "sudden violent wind that arises and vanishes," which is now called "violent wind," indicating sudden and urgent events.

鳴條擺樹，蕭蕭有聲，今謂之飄風，善惡依經旨。迅風觸塵蓬勃，古云觸塵蓬勃，今謂之勃風。迴旋羊角，古云扶搖羊角，今謂之迴風，迴風者，旋風也，迴風卒起而圓轉扶搖，有如羊角，向上轉輪，有自上而下者，有自下而上者，或平條長，或磨地而起，總謂之迴風，亦專有占。古云清涼溫和，塵埃不起，今謂之和風。古云闇冥昏濁寒克者，今謂之霾噎。

A wind that blows branches and trees, causing them to sway and make a rustling sound, is now called "piaofeng" or drifting wind. Its auspicious or inauspicious nature is determined according to the meaning of the classic texts. A strong wind that lifts dust and causes a dense cloud of dust to rise is called "chuchenpengbo" in ancient texts, and now it is called "bofeng." A wind that spirals like a sheep's horn is called "fuyaoyangjiao" in ancient texts, and now it is called "huifeng." Huifeng refers to a whirlwind, which arises suddenly, spiraling upward in a circular motion, resembling a sheep's horn. Some whirlwinds rise from above, some descend from below, some stretch out horizontally, and some roll up along the ground. All of these are collectively called "huifeng," and there is also a specific method of divination for it. The wind described in ancient texts as cool and mild, without stirring up dust, is now called "hefeng." The wind described as dark, turbid, and cold, causing a suffocating feeling, is now called "maiyē."

凡風，和暢清悅，溫涼適時，埃塵不起，人情恬淡，是謂祥風；天色晦暝，雲氣昏濁，風聲寒慘，埃壒蓬勃，是謂災風；風勢紛雜，交亂乍起乍止，深藏莫測，其聲聒耳，是謂小人魅惑風；風勢暴起，南北不定，離合氛埃，是謂上下不寧風；風勢冥冥，白日陰慘，黃霧四合，是謂政化未明風；風勢慼慼，南北雜亂，高下蓬勃，是謂大兵將至風；風勢凜烈，人懷戰悚，是謂刑罰怪刻風；風聲啾唧惶切，令人悲慘，為大喪風；風聲欻欻，如火奔馳，乍起乍息，為旱火風；連風冥晦，四日五日，人皆悲傷，為大水殺人風。

All winds that are gentle and refreshing, pleasant and soothing, neither too warm nor too cool, with no dust rising, and people feeling calm and tranquil, are called "auspicious winds." Winds that come with dark skies, murky clouds, cold and mournful sounds, and dust swirling up in great quantities are called "disastrous winds." Winds that are chaotic and confused, coming and going unpredictably, hidden and hard to detect, with loud and annoying sounds are called "winds of petty people's enchantment." Winds that suddenly rise, changing direction from south to north unpredictably, with dust and mist gathering and dispersing at times are called "winds of unrest above and below." Winds that are murky and gloomy, even making the day seem dark and sorrowful, with yellow mist surrounding from all sides are called "winds of unclear governance." Winds that are urgent and pressing, with directions changing from north to south, and dust rising everywhere high and low are called "winds of an approaching great army." Winds that are fierce and biting, causing people to feel fear in their hearts are called "winds of harsh and strange punishments." Winds that make a restless and anxious sound, urgent and fearful, causing people to feel sorrowful are called "winds of great mourning." Winds that make a sudden and loud sound, like flames rushing forward, coming and stopping suddenly are called "winds of drought and fire." Continuous winds for several days with dark skies, lasting for four or five days, causing people to feel sad in their hearts are called "winds of great water killing people."

凡吉祥之風，日色清明，風勢和緩，從歲月日時德上來，或乘王相而來，去地稍高，不揚塵沙，人心喜悅，是謂祥風，人君德令下施之應。凡凶災之風，日色白濁，天氣昏寒，風聲叫怒，飛沙卷塵，乘刑殺而至，當詳五音，定八方，觀其起止，占之。

All auspicious winds are clear and bright in the daylight, with gentle breezes coming from the 'de' positions of the year, month, day, or hour, or arriving along the flourishing energies of the Five Phases. They rise slightly above the ground, do not stir up dust or sand, and bring people joy and contentment. This is called a吉祥 wind, indicating the response of a ruler implementing virtue and issuing benevolent decrees. As for ominous winds, the daylight appears pale and turbid, the weather is dark and cold, and the wind howls like a furious roar, carrying sand and dust. These winds come from the positions associated with punishment and calamity. When encountering such winds, one should carefully examine the five tones of palace, shang, jiao, zhi, and yu, determine the directions they belong to, observe when they arise and when they cease, and thus make predictions.

今略諸家寒克白濁為例：諸稱寒克白濁，今謂之災氣；諸稱清明溫和，謂之和風；諸稱大風寒冥冥，日無光，沉沒霧氣，今雲昏氣。

Now consolidate various statements about "cold overcoming white turbidity" into a general rule: whatever is called "cold overcoming white turbidity" is now universally referred to as "disaster qi"; whatever is called "clear and mild" is now called "gentle breeze"; whatever is called "great wind and cold, dark sky, sunless, swallowed by mist" is now called "dusky qi".

《黃帝占》曰：“凡風之動，皆不安之象也。若在山川、海濱、空穴之間，風所出處，皆不可占之，以為常式；若在宮宅、城營之內、戰陣之所，風勢異常，楊沙走石，日光昏濁，則必占之。凡人君理順四時，則春無悽風，夏無苦雨。先王之治，以天下為家，兆民為子，風起異常，用意察之，若紛錯、交橫、離合，氛埃相注，此風之應，必在人主。”

The Yellow Emperor's Divination says: Whenever there is wind, it is a sign of disorder. If the wind arises in mountains, rivers, coasts, or caves, which are natural places where wind is generated, it should not be used for divination and should not be considered a standard example. However, if the wind arises within palaces, houses, cities, camps, or battlefields, and the wind is unusually strong, causing sand to fly and stones to move, with the sunlight dim and murky, then it must be divined. If a ruler governs the country in accordance with the four seasons, there will be no piercing cold winds in spring and no harmful heavy rains in summer. The ancients who ruled the world treated the world as their own and the people as their children. If the wind arises abnormally, the ruler should carefully observe it. If the wind is chaotic, crossing and coming and going, sometimes gathering and sometimes dispersing, with dust and mist following closely behind, this wind will surely have an effect on the ruler.

李淳風曰：“巽為風，風占災異最驗。凡候風，須築高二十四尺，於上設竿，令其四達無隱，則遠近皆知，斯剋不爽矣。凡鳴條以上，怒風起止，皆詳其五音，與歲月日時，刑德、合沖、墓殺，五刑生克，王相囚死，以言吉凶，仍以六情推之，萬不失一。凡年月日時，四殺五墓，風從上來，白濁昏寒，皆為凶風，其日三刑最急，坐不及起，有賊來，暴至若行，即防伏兵，平時無兵，防人謀害；

Li Chunfeng said: The Xun trigram represents wind, and using wind to predict calamities and anomalies is most effective. Whenever observing wind, one should first build a platform twenty-four feet high, and on top of it, erect a pole so that it is open on all sides, unobstructed, and visible from far and near. Only then can the judgment be accurate. Whenever wind reaches the level of "Mingtiao" or stronger, up to the rise and cessation of fierce wind, one must carefully determine its corresponding five tones, and combine it with the punishments, virtues, harmonies, conflicts, tombs, and killings of the year, month, day, and hour, as well as the generation and overcoming of the five punishments, and the prosperity and decline of the rulers, subjects, prisoners, and dead. Based on these, one can judge fortune and misfortune. Then using the "six emotions," one can predict with certainty. Whenever the four killings, five tombs of the year, month, day, and hour are present, and the wind comes from that direction, and the sky is pale and turbid, with dark and cold weather, it is considered a凶风 (evil wind). Among these, if the day coincides with the three punishments, it is most urgent, and one cannot sit still before misfortune arrives: there may be bandits attacking; if encountered suddenly during military campaigns, one should be alert for hidden troops; even in times of peace, one should beware of plots against oneself.

凡年月日時，刑殺五墓，風起，日色白濁，日氣昏寒，興兵動栗，逢之急整武備。凡兩軍相當，以分主客，以日辰所得納音為客，以時下十二時辰與風所來方為主。若日辰納音能克時辰及方，為客勝；時下支神及風來方能克納音，則客敗，主人勝。尋常家居，亦以此分內外。凡惡風、黑風、三刑、沖破、墓殺風，當日有大雨及三日內有大雨，其災皆散。一曰：宮日風，當日雨；徵風，三日雨；羽風，五日雨；商風，七日雨；角風，九日雨；但依日數得雨，皆解。凡風自沖來，為殃、為喪、為火、為兵、為大人死，以占何國，若當時有大雨，即不占。凡風滾雨及風後降雨，皆雨氣也，不占。

Whenever there is a wind arising from the positions of the Heavenly Stems and Earthly Branches in the year, month, day, or hour, and it coincides with the Five Tombs, if the sky is pale and turbid, and the air is dark and cold, it indicates the mobilization of troops and people's fear. In such cases, one should quickly prepare for defense. When two armies face each other, first distinguish between the host and the guest: the Nayin sound element corresponding to the Day Branch is considered the guest, while the current twelve hours and the direction from which the wind comes are considered the host. If the Nayin of the Day Branch can overcome the hour and the direction of the wind, the guest side will win; if the earthly branch deity and the direction of the wind can overcome the Nayin, then the guest side loses and the host side wins. In ordinary domestic situations, this method is also used to distinguish between internal and external forces. If the wind is evil, black wind, or wind from the Three Punishments, breaking, or tomb killing positions, and if it rains heavily or rains heavily within three days, the calamity will dissipate. Another view is: if the wind on the Palace Day rains, the calamity is resolved; if the wind on the Shang Day rains, it is resolved within three days; if the wind on the Yu Day rains, within five days; if the wind on the Shang Day rains, within seven days; if the wind on the Jue Day rains, within nine days; as long as it rains within these days, the calamity will be resolved. If the wind comes from the conflicting position, it indicates disaster, death, fire, war, and the death of a prominent person, and one can thus predict which country it will affect; if it rains at that time, there is no need for prediction. If the wind comes with rain or if rain follows the wind immediately, it is caused by the rain qi, and no prediction is made.

凡風從太歲上來，鳴條擺樹而天色清爽，日光明盛，著體清涼溫和者，祥風也，天子有德，令法不私，大臣畏慎，國昌民安之象；若風勢蓬勃，揚塵蔽天，著人寒慘，日白無光，兼刑帶殺，則為國有暴令，月建為大臣，日為令長，時來為民；凡風溼熱，逼人著地，走石吹沙，鳴條落葉，為囚風，以日辰占，何國饑荒人不安；風勢和緩，不揚塵土，氣色清溫，日光皎潔，以日辰占，何國歲美人安；凡風起歲月日時德上，鳴條落葉，及宮日、宮時、天門、乾上發風，皆吉風；五音之日，風起歲月日時刑上，黑色勃勃然，經刻冥冥，不見人形，是謂妖風，宮日為君，以下四日，為大臣死其分，下不熟，民災，以日占國。

Whenever the wind blows from the direction of the Sovereign's position, causing branches to rustle and trees to sway, with clear skies and bright sunlight, and the wind feels cool and mild when it touches the body, this is a favorable wind, symbolizing the Son of Heaven possessing virtue, just laws, cautious ministers, and a prosperous country with peace among the people. If the wind is strong and fierce, raising dust that obscures the sky and making people feel cold and gloomy, with the sun appearing pale and dim, and accompanied by a killing atmosphere, this indicates the country will have tyrannical decrees. The Month Builder should be located at the position of the minister, the Day Branch at the county magistrate, and the wind blowing at the hour should be at the common people. If the wind is damp and hot, pressing close to the ground, rolling stones and blowing sand, causing branches to rustle and leaves to fall, this is called 'Capturing Wind', and it is used to predict which country will suffer from famine and unrest. If the wind is gentle, does not raise dust, and has a clear and moist atmosphere, with bright sunlight, then it is used to predict which country will have a bountiful harvest and people living in peace. Whenever the wind arises from the virtuous positions of the year, month, day, or hour, causing branches to rustle and leaves to fall, or wind arising from the Palace Day, Palace Hour, Heaven's Gate, or the Heaven Trigram position, these are all auspicious winds. If on a day of the five tones, the wind arises from the criminal positions of the year, month, day, or hour, appearing black and turbulent, remaining dark for an hour and making human figures indistinct, this is called 'Demon Wind'. The Palace Day should be at the ruler, and the other four days follow in sequence, indicating that ministers will die in the corresponding region, with the five grains not ripening and the people suffering calamities. It is still the Day Branch that determines which country is affected.

甲丙戌庚壬為陽，陽德自處；甲德在甲，丙德在丙，戌德在戍，壬德在壬，此謂自處。乙丁己辛癸為陰，陰德在陽；乙德在庚，丁德在壬，己德在甲，辛德在丙，癸德在戊，此謂在陽，取合為德也。

The heavenly stems Jia, Bing, Wu, Geng, and Ren are yang stems. The "de" of yang stems lies within themselves: the de of Jia is in Jia, the de of Bing is in Bing, the de of Wu is in Wu, the de of Geng is in Geng, and the de of Ren is in Ren. This is called "self-residence." The heavenly stems Yi, Ding, Ji, Xin, and Gui are yin stems. The "de" of yin stems is寄托 on yang stems: the de of Yi is in Geng, the de of Ding is in Ren, the de of Ji is in Jia, the de of Xin is in Bing, and the de of Gui is in Wu. This is called "in yang," taking the heavenly stem that is in harmony with it as the position of de. The original text here has the characters "Xu" and "Shu," both of which are homophones for "Wu" due to their similar forms, and they are recorded as they originally appeared.

歲月日時在巳，德在子；在壬，德在午；在寅，德在未；在卯，德在甲；在辰，德在酉；在巳，德在戌；在午，德在亥；在未，德在子；在申，德在壬；在酉，德在寅；在戌，德在卯；在亥，德在辰；以次順行前五辰是也。

The earthly branches for year, month, day, and hour, when in the position of Si, have their virtue position in Zi; when in the position of Chou, the virtue position is in Wu; when in the position of Yin, the virtue position is in Wei; when in the position of Mao, the virtue position is in Shen; when in the position of Chen, the virtue position is in You; when in the position of Si, the virtue position is in Xu; when in the position of Wu, the virtue position is in Hai; when in the position of Wei, the virtue position is in Zi; when in the position of Shen, the virtue position is in Chou; when in the position of You, the virtue position is in Yin; when in the position of Xu, the virtue position is in Mao; when in the position of Hai, the virtue position is in Chen. The general rule is: starting from the current branch, count forward in sequence to the fifth position, which is where the virtue of the branch lies. In the original text, where it says 「Ren」 and 「Jia」, according to the method of counting five branches in order, it should be 「Chou」 and 「Shen」, but the original text is retained as is.

寅午戌，月德在丙；亥卯未，月德在甲；申子辰，月德在壬；巳酉丑，月德在庚。

When the month falls on寅, 午, or 戌, the Star of virtue and charity is at 丙; when it falls on 亥, 卯, or 未, the Star of virtue and charity is at 甲; when it falls on 申, 子, or 辰, the Star of virtue and charity is at 壬; when it falls on 巳, 酉, or 丑, the Star of virtue and charity is at 庚. This is based on the Triple Harmony forming the four divisions of fire, wood, water, and metal, each selecting the yang stem belonging to its own division as the location of the Star of virtue and charity.

申子辰，亥卯未，寅午戌，巳酉丑。

Triple Harmony consists of four groups: Shen, Zi, and Chen form a Water group; Hai, Mao, and Wei form a Wood group; Yin, Wu, and Xu form a Fire group; and Si, You, and Chou form a Metal group. When divining wind, it is used to determine the relationship of mutual attraction and cohesion among the Earthly Branches.

寅亥，子丑，卯戌，辰酉，巳申，午未。

Liu He refers to six pairs of harmonious Earthly Branches: Yin combines with Hai, Zi combines with Chou, Mao combines with Xu, Chen combines with You, Si combines with Shen, and Wu combines with Wei. When the direction of wind aligns with the Day Branch to form Liu He, it indicates mutual harmony and closeness between the involved parties.

甲己，乙庚，丙辛，丁壬，戊癸。

The Heavenly Stems combine in five pairs: Jia combines with Ji, Yi combines with Geng, Bing combines with Xin, Ding combines with Ren, and Wu combines with Gui. The text above mentions that the virtue of the Yin Stems is taken as 'combination' (he), referring to these five pairs.

寅午戌，殺在丑；巳酉壬，殺在辰；申子辰，殺在未；亥卯未，殺在戌。

When the year, month, day, or hour falls on寅, 午, or 戌, the killer position is at 丑; when it falls on巳, 酉, or 丑, the killer position is at 辰; when it falls on申, 子, or 辰, the killer position is at 未; when it falls on亥, 卯, or 未, the killer position is at 戌. The killer positions in all four groups fall on the four storage positions: 辰, 戌, 丑, and 未. Each is determined by sequentially advancing from the corresponding storage position of the group. If the wind comes from the killer position, it indicates a凶 portent. The original text's 「巳酉壬」should be 「巳酉丑」, with 「壬」being a mistake.

四孟月，在酉；四仲月，在巳；四季月，在丑。

The "吟呻杀" is located in the four first months: January, April, July, and October, with the killing power in酉; the four middle months: February, May, August, and November, with the killing power in巳; and the four last months: March, June, September, and December, with the killing power in丑. Wind coming from the direction of "吟呻杀" indicates matters of lamentation and sorrow.