Divination on Clouds Entering the Outer Officials, Number Sixty-Seven

赤氣直如千尋槍竿沖庫樓，天子自將兵，兵大動，武庫官憂，內外不安。赤氣入魚星，車騎滿野，軍大動，將軍憂。蒼白氣入羽林軍，直南出，后有憂。赤白氣入龜，巫卜官憂。赤黑氣入鱉魚，白衣之會，天下易政。赤氣入傅說，祝官憂。赤氣入北落師門中，兵起。蒼黑氣入天倉，歲不熟。

A red gas straight as a thousand fathom long spear shaft reaches the Kulu star, the emperor will personally lead the army, there will be great military movement, officials in charge of the military arsenal will have worries, and there will be no peace inside and outside. Red gas entering the Fish star, carriages, horses, and cavalry fill the plains, the army is mobilized, generals will have worries. Pale red gas entering the YuLinJun star, extending straight southward, the empress will have worries. Red and white gas entering the Turtle star, officials in charge of divination will have worries. Red and black gas entering the BieYu star, there will be a mourning ceremony, the country will change its dynasty. Red gas entering the FuYue star, officials in charge of prayers will have worries. Red gas entering the BeiLuoshiMen star, there will be military affairs. Blue and black gas entering the Heavenly Granary star, the harvest will be poor.

青白氣入天囷，歲飢。蒼白氣入騎官，將死。赤氣入敗臼，人主凶。青氣入天廩，飛蝗生。赤氣入天苑中，牛馬多傷。赤氣出參旗，不出一年，西胡來，欲盜中國，若侵地，不出三年，天下煩擾，百姓多憂。蒼白氣入天廁中，天子有陰病。青赤氣入積卒中，正臣欲論兵事發。赤氣入天漢中，兵大起。

The qi of green and white enters the Tian Qin star, resulting in a poor harvest. The qi of pale white enters the Qi Guan star, and the commander will die. The red qi enters the Bai Jiu star, and the sovereign will face misfortune. The green qi enters the Tian Lin star, and locusts will appear. The red qi enters the Tian Yuan star, and cattle and horses will suffer much damage. The red qi emerging from the Cen Qi star will result in the Western Hu people coming to plunder the Central Plains within a year; if they have already occupied land, within three years, the whole country will be in turmoil and the people will be greatly distressed. The qi of pale white entering the Tian Ce star will cause the Son of Heaven to suffer a hidden illness. The qi of green and red entering the Ji Zu star indicates that the upright ministers will speak out and military actions will occur. The red qi entering the Tian Han will result in a large-scale military campaign.

蒼白氣入咸池中，水蟲多死。蒼白氣入折威中，大臣作逆內亂，兵大起，天子失勢。赤雲氣入天積中，有火憂。蒭藁一名天積。歲星起出喪氣長三丈，三日雨，王者不安，大擾。熒惑出喪氣長一丈，百日旱。填星出喪氣長四丈，有土功，多雨。太白出喪氣長三丈至六丈，多風雨，兵大起所指處。辰星出喪氣長一丈，大水。

Pale vapour entering Xianchi star indicates many fish and insects dying in water. Pale vapour entering Zhewei star indicates ministers rebelling, internal disorder arising, large military actions, and the Son of Heaven losing power. Red cloud vapour entering Tianji star indicates fire disaster; Choulao star is also called Tianji. When the Jupiter star rises with a gloomy vapour, a rain of three zhang in length will fall within three days, causing the ruler to be restless and the world to be in chaos. When the Mars star emits a gloomy vapour of one zhang in length, it indicates a severe drought lasting a hundred days. When the Saturn star emits a gloomy vapour of four zhang in length, there will be construction projects involving earth and wood, and heavy rains. When the Venus star emits a gloomy vapour between three and six zhang in length, there will be much wind and rain, and large military movements will occur in the direction it points. When the Mercury star emits a gloomy vapour of one zhang in length, it indicates a great flood.

氣象升沉，表吉凶之得失。青氣白黑犯官坐而入，占者察焉，豫曉祅變，括量銓度，唯氣幽深，窮之更堅，鑽之更邃。諸占隱辭決，並在略例中。若志士研精，須得指圖者也。僕尋之白首，粗得其門，後世學人觀此意也。

Cloud formations either rise or sink, indicating good or bad fortune and gains or losses. The blue, white, and black vapors invade the positions of the star officials and enter them. Those who observe omens should carefully examine and clearly understand the changes of strange phenomena, repeatedly weighing and considering them. However, the study of vapors is profound and difficult to measure; the more one investigates, the more complex it seems, and the more one delves, the more remote it appears. All the cryptic expressions and interpretations of various divination methods are collected in the "Outline Examples." If there are devoted scholars who wish to thoroughly study this discipline, they must seek someone who can personally explain the diagrams and transmit the knowledge. I have pursued this path until old age, only slightly grasping the entrance. Later scholars may understand my intention in this.

《易》曰：巽為風。巽卦曰：重巽以申命，又云：撓萬物者，莫疾乎風，風以散之。《詩序》曰：風，諷也，教也，風以動之，教以化之。然則風者，是天地之號令，陰陽之所使，發示休咎，動彰神教者也。《洪範》曰：念用庶徵：雲聖，時風若。咎徵：雲蒙，恆風若。《周禮春官保章氏》：以十有二風，察天地之和合、乖別之祅祥。自此而觀，即占風聲，以探禍福，由來尚矣。

The Zhou Changes say: the Xun trigram symbolizes wind. The Xun hexagram says: overlapping Xun trigrams are used to repeatedly proclaim orders; it also says: stirring up all things, nothing is more swift than wind, which can scatter all things. The Mao Shi Xu says: wind is remonstrance and education, using wind to stir the hearts of people, and using education to transform customs. Thus, wind is the command of heaven and earth, something driven by yin and yang, which reveals good fortune, misfortune, blessings and curses, and makes clear the divine teachings through movement. The Shang Shu·Hong Fan says: one should pay attention to various signs—when a ruler is sage and enlightened, there will be winds that come with the right time; but when there are calamities and evils, and the ruler is dull and ignorant, there will be winds that blow continuously. The Zhou Li·Chun Guan·Bao Zhang Shi records: using twelve winds to examine whether the qi of heaven and earth is harmonious or ominous. Thus, using wind omens to seek good and bad fortune has a long history.

故金勝未啟，表拔木之徵祥；玉幣才交，起偃禾之異事。宋襄失德，六鷁退飛；伯姬將焚，異鳥之唱。是知風覺鳥情，天地之事理，其所由來久矣。昔子野驟歌以驗楚軍，吳範立候而期關羽。楊範之占雞酒，管輅之察飛鳩。並皆占等同符，義過合契。是知事無大小，隨感必臻，祥無淺深，見形皆應。此則法術之所由來也。

Therefore, before the golden chest of the Zhou royal family was opened, there was already a great wind that uprooted trees as a sign; even before the jade and silk offerings for worship were presented, there were strange events such as crops falling over and then rising again. When Song Xianggong lost virtue, six herons flew backwards over the capital of Song; when Bo Ji was about to be burned to death, there was first the cry of a strange bird. This shows that wind can reveal the behavior of birds and beasts, which is a matter of the principles of heaven and earth, with its origin long ago. In the past, the music master Shi Kuang (styled Ziyě) sang south wind and north wind several times, and it proved that the Chu army would surely be defeated; Wu Fan established the method of observing the wind, and thus predicted the date of Guan Yu's defeat; Yang Fan used chickens and wine to divinate, and Guan Lu relied on observing flying doves to make judgments. Their divinations were like seals that matched perfectly, with the meaning more precise than a perfectly fitting scroll. From this we can see that whether the matter is big or small, if there is an influence, it will surely manifest; whether the auspicious signs are deep or shallow, if they appear in form, they will all come true. This is the origin of this art.

余昔敦慕斯道，歷覽尋究。自翼奉己後，風角之書，近將百卷，或詳或略，真偽參差，文辭詭淺，法術乖舛，輒削除煩蕪，翦棄遊談，集而錄之，以為風鳥參驗，附於玄象之末。並有立成，以備倉卒，庶使文省事周，詞約理贍，後之同好想或觀之。夫蹙口微嘯，尚有徵應，況五行招感，能無所聞？陸賈曰：目瞷得酒食，火花得錢財，鵲啄足而行人至，蜘蛛集而百事喜，小既如此，大亦有之，將來君子，幸畏天命也。

I used to be deeply devoted to this study, reading extensively and seeking its fundamental principles. Since Yi Feng, there have been nearly a hundred volumes on the art of wind and angle divination, some detailed and some brief, with a mixture of true and false, strange and crude language, and inconsistent methods. I therefore removed the redundant and cut out empty talk, compiling and collecting them into a book, as a method of verification for the school of "Wind Birds," attached at the end of the volumes on celestial phenomena. The book also includes ready-made charts for use in emergencies. I hope to achieve concise wording with complete reasoning, brief expressions with abundant meaning, so that future enthusiasts might read it. Even a simple whistle from the lips can have an effect, how much more so the mutual attraction and response between the Five Phases? Lu Jia said: twitching eyelids bring food and drink, exploding lamp flowers bring wealth, magpies pecking at the feet mean travelers' arrival, and spiders gathering bring joy in all things. If small matters are like this, great matters must be the same. May future gentlemen respect the will of heaven.

凡候風者，必於高迥平原，立五丈長竿，以雞羽八兩為葆，屬於竿上，以候風，風吹羽葆，平直則占。亦可於竿首作盤，盤上作木烏三足，兩足連上而外立，一足繫羽下而內轉，風來烏轉，回首向之，烏口銜花，花旋則占之。

Those who observe wind direction must set up a pole five zhang long on a high and level plain, and attach a feathered ornament made of eight liang of chicken feathers to the top of the pole to detect the wind. When the wind moves the feathered ornament so that it becomes straight, they can begin the divination. Alternatively, they can make a round disk on top of the pole, and attach a three-legged wooden bird to it. Two of its legs are fixed to the disk and stand outward, while the third leg is connected to the feathers below and can rotate inward. When the wind comes, the wooden bird turns and turns its head to face the wind. The bird holds a flower in its mouth, and as the flower rotates, it is used to determine the divination.

淳風曰：羽必用雞，取其屬巽，巽者號令之象。雞有知時之效。羽重八兩，以仿八風。竿長五丈，以仿五音。烏象日中之精，故巢居而知風，烏為先首。《淮南子》曰：天欲風，巢居先翔。古書云：立三丈五尺竿於西方，以雞羽五兩繫其端，羽平應占。

Li Chunfeng said: Feathers must be made from chicken feathers, as they belong to Xun in the Eight Trigrams, and Xun symbolizes command. Moreover, chickens have the ability to announce the time, as they crow at dawn. The weight of the feathers is eight taels, following the eight directions of the wind; the pole is five zhang long, following the five tones. Crows symbolize the essence of the Star of Brightness and Prestige, so they can predict the wind by building nests, hence the wind gauge uses a wooden crow as its main component. The Huainanzi says: When the Heavenly General is about to blow wind, the birds that build nests will fly first. Ancient texts state: Set up a pole of three zhang and five chi in the west, attach five taels of chicken feathers at the top of the pole. When the feathers are blown flat, the wind prediction will be accurate.

然則知長短輕重，取於合宜。竿不必過長，但以出眾中不被隱蔽為限，有風即動，便可占候。羽毛必五兩已上，八兩已下。但以羽輕則易平，重則難舉。常住安居，宜用烏候；軍旅權設，宜用羽占。羽葆之法：先取雞羽中破之，取其多毛處，以細繩遂緊夾之，長短三四尺許，屬於竿上，其扶堯、獨鹿、四轉、五復之風，各以形狀占之。

From this we know that the length of the pole and the weight of the feathers should only be appropriate. The pole does not need to be very long, as long as it is higher than the surroundings and not obscured, so that it can move with the wind and thus observe the wind direction. The feathers must weigh between five and eight taels, because feathers that are too light are easily blown flat, while those that are too heavy are difficult to lift. For a place where one resides permanently, it is suitable to use wooden birds to observe the wind. However, in temporary military setups, it is better to use feathered fans to observe the wind. The method of making feathered fans is as follows: first take chicken feathers, split them in the middle, and select the part with more feathers. Tie them tightly with thin rope, making them about three to four feet long, and attach them to the pole. As for the winds called Fu Yao, Du Lu, Si Zhuan, and Wu Fu, each should be interpreted according to their respective shapes.

凡風動，初遲後疾，其來遠；初急後緩，其發近。（此以遲疾推風發遠近。）凡風動葉十里，鳴條百里，搖枝二百里，墮葉三百里，折小枝四百里，折大枝五百里。一云：折木飛砂石千里。或云：伐木施千里，又云：折木千里，拔木樹及根五千里。（此鳴條已上，皆百里風也。此以勢力推風遠近。）

When the wind begins slowly and then becomes strong, it comes from afar; when it starts strong and then becomes gentle, it originates nearby. This method uses the speed and intensity of the wind to determine its origin. If the wind only moves the leaves, it comes from ten li away; if it makes the branches rustle, it comes from a hundred li; if it shakes the branches, it comes from two hundred li; if it blows off the leaves, it comes from three hundred li; if it breaks small branches, it comes from four hundred li; if it breaks large branches, it comes from five hundred li. Another account says that if the wind breaks trees and lifts sand and stones, it comes from a thousand li away; there is also a saying that a wind strong enough to cut down forests can reach a thousand li; and another says that a wind strong enough to break trees can reach a thousand li, while a wind strong enough to uproot trees can reach five thousand li. From the wind that makes the branches rustle and above, all these are considered winds from a hundred li away. This method uses the power of the wind to determine its distance.

凡大風非常，三日三夜者，天下盡風也；二日二夜者，天下半風也；一日一夜者，萬里風也。（此以時節多少推風發遠近。）凡風二日二夜，事及三千里外；一日一夜周時，事及二千里；或一日或一夜六時已上者，事及一千里；半日半夜三時已上，事及五百里；三時已下，事及百里。（此以時多少推災及遠近。）凡大樹拔根，事及三千里外；折大枝，事及二千里。（此以勢力占災遠近。）

Whenever there is an unusual strong wind that lasts three days and three nights, it means the wind is blowing throughout the entire country; if it lasts two days and two nights, it means half the country is affected; if it lasts one day and one night, the wind reaches ten thousand miles. (This method uses the duration of time to determine how far the wind originates.) Whenever the wind lasts two days and two nights, the event it signifies affects areas beyond three thousand li; if the wind lasts a full day and night, covering twelve hours, the event affects areas beyond two thousand li; if it lasts one day or one night but exceeds six hours, the event affects areas beyond one thousand li; if it lasts half a day or half a night but exceeds three hours, the event affects areas beyond five hundred li; if it lasts less than three hours, the event affects areas within a hundred li. (This method uses the duration of time to determine how far the disaster spreads.) Whenever large trees are uprooted, the event signifies something affecting areas beyond three thousand li; if only the major branches are broken, the event signifies something affecting areas beyond two thousand li. (This method uses the strength of the wind to determine how far the disaster extends.)

凡風近起城郭中者，有急事；卒起宮宅中者，為左右有變事。風自百里已上來者，皆謂其風時緩時急，條長垂索索然者是也。若蓬勃乍起乍止，卒緩卒急，勢無常準者，並二百里以內，非遠來，為災乃重。若當時有雲雨雷電者，不占。其應四時災日兼雷雨而發者，並依別占。周成王偃禾之風是也。

All winds that arise near cities indicate urgent matters. If a wind suddenly arises within a palace or courtyard, it signifies that a close attendant is about to encounter misfortune. When it is said that the wind comes from a hundred miles away, it refers to winds that are intermittent, with long, hanging strands that rustle. If the wind arises suddenly and violently, stopping and starting, with fluctuating intensity and no consistent pattern, it originates within two hundred miles, not from afar, yet it causes more severe calamity. If there are clouds, rain, thunder, or lightning at the time, then the wind is not considered in divination. Those occurrences that happen on the seasonal disaster days and are accompanied by thunder and rain are handled by special divination methods. The great wind that blew down the crops during the reign of King Cheng of Zhou belongs to this category.

淳風曰：天下地氣，有偏饒風處，或近山川，或近大水，皆以異常為占，而山川記復有近風穴處。然風發出之時，皆有所應。然風或發一時間，遠乃至十日已上者，災重。而京房《風角》又有推五音風所發遠近，各以其五音之數，期風來處遠近。凡風發，一日為其縣，二日他縣，三日其郡，四日他郡，五日其州，六日他州。各以日數，知災所及。一云：凡風一日一夜為邑，二日三日為州，四日五日為國，六七日為天下。

Li Chunfeng said: The earth's qi in the world, some places have unusually strong winds, either near mountains and rivers or near large bodies of water. These places should be interpreted based on abnormal winds. The records of mountains and rivers also mention areas near wind holes. However, when wind occurs, each instance has its own signs and responses. Some winds only blow for one hour, while some last for more than ten days, and the calamity is more severe. Jing Fang's "Wind Angle" also includes methods to calculate the distance from which the five tones of wind originate, determining the distance of the wind's source according to the numbers of the five tones. Whenever wind arises, the first day corresponds to the county, the second day to another county, the third day to the prefecture, the fourth day to another prefecture, the fifth day to the state, and the sixth day to another state; by following the heavenly numbers, one can determine the extent of the calamity's spread. Another account says: if wind blows for one day and night, it affects a town; if it blows for two or three days, it affects a state; if it blows for four or five days, it affects a country; and if it blows for six or seven days, it affects the whole world.

凡五音，有納音中金木水火土定五音者，有十二辰配五音，有聽聲配五音。宮風，近十里，中百里，遠千里。（宮之數也。）羽風，近六里，中六十里，遠六百里。徵風，近七里，中七十里，遠七百里。角風，近八里，中八十里，遠八百里。商風，近九里，中九十里，遠九百里。

When discussing the five tones, there are methods that determine the five tones based on the metal, wood, water, fire, and earth elements of the Nayin sound element, others that match the five tones with the twelve earthly branches, and some that determine the five tones by listening to the sound. The distance for the宫 tone wind is near ten li, medium one hundred li, and far one thousand li. The distance for the羽 tone wind is near six li, medium sixty li, and far six hundred li. The distance for the徵 tone wind is near seven li, medium seventy li, and far seven hundred li. The distance for the角 tone wind is near eight li, medium eighty li, and far eight hundred li. The distance for the商 tone wind is near nine li, medium ninety li, and far nine hundred li.

淳風曰：案京房《角風》所載，五音風發遠近，皆以五行成數推之。其云遠近及中者，皆以日時多少及勢力強弱，以事準之。推其遠近，皆變通其數，觸類長之，而風所從來二十四處，皆須明知發止。審別支干及以八卦所在，發時早晚，來從何處，息在何時，回在何日何辰，皆須審明知之。凡候風之體，須明知入卦，審識支干，或上或下，或高或卑，必曉此義，然後可驗，必無乖越。若失在毫末，差深千里。

Li Chunfeng said: The distance of the wind's occurrence, as recorded in Jing Fang's "Jue Feng," is calculated using the numbers of the Five Phases. The terms of far, near, and moderate must be determined according to the duration and strength of the wind's presence. When calculating distance, these numbers should be flexibly adjusted, and the principles should be extended and applied accordingly. The twenty-four directions from which the wind originates must be clearly identified, including where it starts and where it stops. One must carefully examine the positions of the Heavenly Stems and Earthly Branches, the Eight Trigrams, the time the wind begins, its origin, the time it ceases, and the day and hour when it turns back. All these details must be thoroughly investigated. The essential method of observing the wind requires a clear understanding of how to incorporate it into the trigrams, careful identification of the Heavenly Stems and Earthly Branches, and the ability to discern whether the wind is above or below, high or low. Only then can the divination be accurate. A slight error will lead to a great mistake.

今設八方之法：八干，甲乙丙丁庚辛壬癸；四卦，乾坤艮巽。八干、四卦、十二辰總有二十四分，皆立方，迭相沖破，即是風所從來。審視發止，乃可占驗。凡風從戌上來者須抵辰，自辛至者須直乙，發乾上來者必須抵巽，如此交沖，始知來處，以辯辰卦而入於占。迴風卒而圓轉扶搖，有如羊角向上輪轉。有自上而向下，有從下而升上，或平條長直，或磨地而起。

The method of establishing the eight directions is as follows: the eight Heavenly Stems are Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, and Gui; the four Trigrams are Qian, Kun, Gen, and Xun. Adding the eight Heavenly Stems, four Trigrams, and twelve Earthly Branches, there are a total of twenty-four parts, each occupying one direction. Each pair of directions opposes and destroys each other, which indicates the direction from which the wind comes. By examining the origin and direction of the wind, one can make predictions. If the wind comes from the Xu position, it must reach the Chen position; if it comes from the Xin position, it must directly oppose the Yi position; if it originates from the Qian position, it must reach the Xun position. In this way, by observing mutual opposition, one can determine the direction of the wind, and thus discern the Earthly Branches and Trigram positions to make divinations. A whirlwind comes suddenly and spirals upward, resembling a sheep's horn; some come from above and descend, some rise from below, some form straight lines, and some roll along the ground.

謂太史必知風之情，曉風之聲。宮聲如牛鳴牢中，隆隆如雷；（鼓響，雲直如雷鼓也。）徵風聲如奔馬，炎（注，一作燎火。）上如縛彘駭起；商風聲如離群之羊，如叩銅鐘，如飛集之羽，如流水汲汲，諮嗟聲感人；羽風聲如擊溼鼓，如流水揚波，激氣相磋，如麋鹿之鳴子也；角風聲如千人語，然令人悲哀，如人叫啾啾，如千人呼嘯，如雞登木。

This passage says that the Grand Historian must understand the nature of the wind and be able to distinguish its sounds. The wind associated with the Palace tone sounds like a bull calling in a pen, rumbling like thunder (a note says it is like the sound of a drum, implying it is like thunderous drums). The wind associated with the Shang tone sounds like a galloping horse, with flames rising upward (a note says it is like a fire spreading wildly), and also like a pig tied up suddenly startled and jumping. The wind associated with the Shang tone sounds like a flock of sheep separated from their herd calling out, like striking a bronze bell, like a group of birds flapping their wings and gathering together, like flowing water making a continuous sound, and that mournful sound moves people deeply. The wind associated with the Yu tone sounds like striking a damp drum, like flowing water creating waves, with air currents colliding and rubbing against each other, and also like a mother deer calling to her young. The wind associated with the Jue tone sounds like a thousand people conversing, yet it evokes sadness, like people crying softly, like a thousand people shouting together, and also like chickens flying up into trees.

李淳風曰：五音者，是五行之聲，皆出於黃鐘之管，以生清濁。黃鐘之管長九寸，聲最濁以為宮，其數九九八十一，三分增減，以生上下。故三分減宮一分，餘五十四，三分益一，七十二，三分減一，四十八，三分益一，六十四，以成五音之數。

Li Chunfeng said: The five tones are the sounds of the Five Phases, all originating from the Huangzhong pipe. From this, the differences of clear and dull tones are produced. The Huangzhong pipe is nine inches long, and its sound is the most dull, hence it is designated as the Gong tone. Its number is 9 times 9, which is 81. Then, by using the method of adding and subtracting thirds, tones above and below are generated. Therefore, by reducing the Gong number by a third, one subtracts one part, leaving 54; by adding a third, one adds one part, resulting in 72; by reducing a third again, one gets 48; and by adding a third again, one reaches 64. In this way, the numbers of the five tones are established.

夫聽五音之法，必須以耳察其聲，以牙（牙，古互字。）大小，而清濁有大小，量聲體響，不可以文載口傳，是故黃帝截竹為管，以大小長短，為聲之法。然長短度量，必須以數正之。度數若正，則其聲亦正，今風發聲大小無定，不可一準。故推其清濁，以知大小況耳，但人見不同，故聲體多別，商徵牙錯，冀彼知音。

As for the method of distinguishing the five tones, one must use the ears to examine the sound, comparing its pitch and volume. "Yá" is an ancient term for "hù," meaning mutual comparison. Among the clear and dull tones, there is also a distinction of pitch and volume. Judging the form and resonance of the sound is something that cannot be recorded in writing or passed on orally. Therefore, the Yellow Emperor cut bamboo into pipes, using the size and length of the pipes to establish the standard for sound. However, the measurement of length and size must be corrected by numbers; when the measurements are correct, the sound will also be correct. Now, the sound produced by the wind varies in volume and is not fixed, so it cannot be measured by a single standard. Thus, we can only seek its clear and dull tones to understand its pitch and volume. However, since people's hearing varies, there are often differences in their ability to distinguish sounds. Sometimes the sound of Shāng is mistaken for Zhǐ, leading to confusion. I hope those who understand music will be clear about this.

《黃帝》曰：凡風之動，皆不安之象也。若在山川海濱之上，空穴之間，風所起處，皆不可占之，為常式也。若在宮宅城營之內，戰陣之所，風勢異常，吹揚沙石，日光白濁，則乃占之。《黃帝》曰：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，以兆民為子。

The Yellow Emperor's book says: Whenever there is wind, it is a sign of disorder. If it occurs on mountains, rivers, coasts, or in empty valleys and caves, these are naturally places where wind arises, and thus they should not be used for divination, this is a general rule. However, if the wind occurs within palaces, houses, cities, camps, or between opposing armies, and the wind is abnormal, blowing sand and stones, causing the sunlight to appear white and turbid, then it can be used for divination. The Yellow Emperor also says: Whenever a ruler governs in accordance with the four seasons, there will be no piercing cold winds in spring and no harmful heavy rains in summer. The former kings governed the world as if it were their own home, and regarded the millions of people as their own children.

凡風，用意察之，若紛錯交橫，乍起乍止，儒墨深藏，智者緘默。風若有聲刮耳，君用小人，疏遠君子。風若肅肅習習，調和潤氣濡物，而卯酉之位乘之，必雨，須臾而至。風若暴疾，南北無處，交錯離合，紛埃相注，此風之應，必在人主。風若冥冥，白日沉形，黃霧四塞，太陽翳精，主之昏亂，政教不明。風若滅滅，相隨南北，旁亂相觸，高下遲疾，人去其宅，大兵四集。風若寒切，令人戰慄，刑罰急酷，暴霜殺物。風若啾啾，令人悲愁，必有大喪，疾疫之憂。風若炎炎，或遲或疾，為火為旱，誠之所急。

All winds must be carefully observed. If the wind is chaotic and fluctuating, rising and stopping suddenly, it indicates that Confucian and Mohist scholars are hidden and not appearing, and wise people remain silent. If the wind is heard clearly and strongly, it suggests that the ruler will employ petty men and distance the virtuous. If the wind is gently and harmoniously blowing, moist and nourishing all things, and occurs at the卯 (Mao) or酉 (You) positions, rain will certainly come soon. If the wind is sudden and fierce, without a fixed direction, fluctuating and changing, with dust and dirt filling the air, this wind's omen will surely affect the ruler. If the wind is dark and murky, obscuring the sun's light, yellow mist blocking all directions, and the Sun losing its brilliance, it indicates the ruler is confused and the government is unclear. If the wind is intermittent, flickering between north and south, moving erratically in all directions, fluctuating in height and speed, it indicates that the people will leave their homes and large armies will gather from all sides. If the wind is bitterly cold, causing shivers, it indicates severe and harsh punishments, like a sudden frost destroying all things. If the wind makes a mournful sound, causing sorrow, there will certainly be great funerals and worries of plague. If the wind is scorching and hot, either slow or fast, it indicates fires and droughts, which are the most alarming.

宮為君，商為臣，角為事，徵為令，羽為物。宮數一，（為君，為身。）徵數三，（為宗廟，為先人鬼怪。）羽數五，（為境界，為妻財。）商數七，（為人臣，為吏僕。）角數九。（為疾病，為死喪。）

The tone Gong represents the ruler, Shang represents ministers and subordinates, Jue represents affairs, Zheng represents commands and decrees, Yu represents wealth and property. The number for Gong is one (representing the ruler and self), the number for Zheng is three (representing ancestral temples and ancestors as well as spirits), the number for Yu is five (representing borders and wife's property), the number for Shang is seven (representing ministers and officials as well as servants), and the number for Jue is nine (representing illness and death and mourning).

淳風曰：按五音所主，以宮為君體，象五行之內土為最尊，（莊注，是故五行土性地是也。）地體與天敵體，故宮音於五音之內。為君之尊，必主宗廟。宮之先人，蓋是火行，故次徵。而號令之體，不取自專，必因宗廟，故徵亦為號令。體必有二，道不孤立，助祭宗廟，佐修陰道。故立妃后，以設母儀，是以羽為宮妻，妾是親物，故亦為物。

Li Chunfeng said: According to the five tones, the tone Gong represents the sovereign's essence, symbolizing the central element of the Five Phases, which is most esteemed. The earth's form matches the heavens, so the tone Gong holds the supreme position among the five tones and is responsible for ancestral temple affairs. The predecessor of Gong is associated with fire, so the next tone is Zheng. The issuing of commands cannot be solely decided by the sovereign; it must be reported to the ancestral temple, so Zheng also governs commands. Every entity has two aspects; the Dao cannot exist alone and requires assistance in worshiping the ancestral temple and supporting the governance of the soft and yielding. Therefore, a queen is established to set an example for the motherly virtue, hence Yu is the counterpart of Gong. Concubines are close companions, so Yu also governs wealth.

有妻有物，百世本枝，當須子嗣，以紹宗社，故次商而為臣子。易窮則變，物極則反，天道常運，萬物隨時，次及於事，事之大者，莫過於病，病死之道，因於鬼刑。角是宮宮，故角終其末，論五音，則因濁而至清；論情誼，則從尊以主卑。故宮生於徵，徵生於角，角生於羽，此其宜也。

With a wife and possessions, one must ensure the continuation of the family lineage for generations, which requires descendants to inherit the ancestral temple and state affairs. Therefore, the next comes the Son of Heaven, who rules as a sovereign, father, and son. The Zhou Changes state that when things reach their extreme, they change; when things reach their peak, they reverse. The heavenly way never stops, and all things change with the seasons. Then it comes to the matter of "things." Among all things, the greatest is illness, and the path of death from illness originates from the punishments of ghosts and spirits. The tone "Jue" is the palace of the palace, so "Jue" is placed last. In terms of the five tones, they progress from thick to clear; in terms of reason and sentiment, they descend from the noble to the humble. Therefore, the palace gives rise to the Sheng, the Sheng gives rise to the Jue, and the Jue gives rise to the Yu, which is a natural order.

地十二辰五音法：子為陽宮土，主帝王；丑為陽徵火，主旱、大災、口舌、宮寺；寅為陽徵，主烽旱火；卯為陽羽，主雨水、霖霪、霧露；辰為陽商金土，大將吏士；巳為陽角，主疾病憂懼；午為陰宮土，主妃后；未為陰徵火，主庶人土功，飛蟲，詔書檄；申為陰徵火，為郵驛尉侯；酉為陰羽水，主霜電陰沉；戌為陰商金，主小將兵刃；亥為陰角，主死喪哭泣。李淳風曰：自子至巳皆為陰律所上生，故為陽。自午至亥皆為陽律所下生，故為陰。

The twelve Earthly Branches are associated with the five tones as follows: Zi belongs to the Yang tone of the Palace and is associated with earth, governing the emperor; Chou belongs to the Yang tone of the Sheng and is associated with fire, governing drought, great calamities, disputes, and matters concerning the palace and officials; Yin belongs to the Yang tone of the Sheng, governing beacon fires, drought, and fire disasters; Mao belongs to the Yang tone of the Yu, governing rain, continuous heavy rain, and mist and dew; Chen belongs to the Yang tone of the Shang, associated with metal and earth, governing generals and soldiers; Si belongs to the Yang tone of the Jue, governing illness and anxiety; Wu belongs to the Yin tone of the Palace and is associated with earth, governing empresses and consorts; Wei belongs to the Yin tone of the Sheng and is associated with fire, governing the labor of common people in earth and wood construction, insect plagues, and imperial edicts and military orders; Shen belongs to the Yin tone of the Sheng and is associated with fire, governing postal stations and officials of the military and police; You belongs to the Yin tone of the Yu and is associated with water, governing frost, lightning, and gloomy weather; Xu belongs to the Yin tone of the Shang and is associated with metal, governing subordinate officers and weapons; Hai belongs to the Yin tone of the Jue, governing death, mourning, and weeping. Li Chunfeng said: From Zi to Si, they are all generated by the Yin laws moving upward, so they belong to Yang; from Wu to Hai, they are all generated by the Yang laws moving downward, so they belong to Yin.

《洪範五行》之數，水、火、金、木、土，蓋自順理，自北徂南，先經後緯，以土數注之。今五音則宮、徵、羽、商、角。宮為聲主，以集五音，形其尊卑。故逆自南徂北，先緯而後經，逆順先後，蓋取聲形為質也。數兼奇偶，聲為響也。陰偶陽奇，獨奇陽，性動者逆行，情定者順入，是以有逆順之理焉。徵者大也，大是南方，體合二位，故戊己及土同在南方。五音之說，故以二位成體。所以平均多少，遞標逆順，猶六神之內，大兼二將者也。

The order of the Five Phases in the *Hongfan* is water, fire, metal, wood, and earth, arranged according to natural sequence: from north to south, first the vertical then the horizontal, and finally earth to conclude. Now the order of the Five Sounds is palace, zhǐ, yǔ, shāng, and jú. Palace is the master of all sounds, used to govern the five sounds and show hierarchy, so it is reversed from south to north, first the horizontal then the vertical. This reversal and order is based on sound and form. Numbers include odd and even, while sounds are their echoes; even numbers are yin and odd numbers are yang. Only odd numbers belong to yang, which is active andretrograde (reverse movement), while settled emotions are orderly and proceed in the right direction. Therefore, there is an inherent principle of reversal and order. Zhǐ means great, corresponding to the south. Its nature combines two directions, so wu and ji with earth are also in the south. The theory of the Five Sounds thus requires two directions to form a whole, so that the balance of quantity can be achieved and the order of reversal and progression can be established in sequence, just like the great general in the Six Spirits who commands two deputy generals.

宮風：（音如雷鼓。）發屋折木，（怒也。）有土功，（宮主土。）人君內亂，（宮為君，發屋折木，自動其□，故亂也。）不出十日、百日，（宮數。）有所之，（風以動之，以所其不安，故有之。）且有急令，（風必有急令也。）貴人相捕斬，（亂則君臣相疾，疑慮忌恐，其傷亡，遞相捕斬。）天下兵起，（貴賤相誅，下不堪命，故天下兵起也。）盜賊滿市，人飢不已，（貴人誅，兵卒起，令不行。賊入市。）車馳馬奔，流移不止。（宮為土，土動，故人移居。亂則兵起車馳，但有急令應占，則下皆發。他皆仿此。）

Heavenly Wind (sound like thunder drums): It overturns roofs and breaks trees (this is a furious wind), indicating there will be construction projects involving earth and wood (the palace represents earth). The ruler's internal affairs will become chaotic (the palace represents the ruler; wind overturning roofs and breaking trees signifies that the ruler undermines his own foundation, thus causing internal disorder). The occurrence will not be more than ten or a hundred days (this is the number associated with the palace). There will be movement (wind can stir all things, and due to its restlessness, there will be action). There will also be urgent orders (wind is always accompanied by urgent commands). The noblemen will fight each other (internal disorder leads to suspicion and fear between the ruler and his ministers, resulting in mutual attacks and killings). The whole country will be in military conflict (the noblemen and commoners will kill each other; the people will be unable to bear the suffering, so war will break out). Robbers will fill the streets and the people will suffer from continuous famine (the noblemen are killed, soldiers rise up, the government's orders fail, so robbers will enter the cities). Carriages and horses will run rapidly, and people will flee and migrate continuously (the palace is associated with earth; when earth moves, people will relocate; when there is chaos, war breaks out and carriages move quickly. As long as this divination is fulfilled by an urgent command, all these events will occur. The same applies to other winds).

徵風。發屋折木，不出三日、三十日。若有大災，吏憂自行，當四方有告急事，或有火妖。性恐怖驚亂。（凡言吏者，理入官，上至三公皆是也。）羽風。發屋折木，不出五日、五十日，糴大貴，人以水為敗，若大喪，后妃黜，寶物出。商風。發屋折木，不出七日、七十日，有急令，兵起，糴大貴，國四門閉，兵從中起。（四門閉者，閉梁塞城邑，固折而備干也。）角風。發屋折木，不出九日、九十日，有急賊盜鬥戰，糴大貴，大飢，人飢相食，有大死喪，當有疾癘之事。

Zhen Feng: Wind that uproots roofs and breaks trees will occur within three or thirty days. If there is a great calamity, officials will be anxious and run about on their own, and there will be urgent messages from all directions or strange fires. This kind of wind is terrifying and causes confusion. (Whenever the term 'officials' is mentioned, it refers to those in charge of affairs and officials who have entered government service, including those as high as the Three Dukes.) Yu Feng: Wind that uproots roofs and breaks trees will occur within five or fifty days. Grain prices will rise sharply, people will suffer from water-related disasters and be ruined, or there will be a great mourning, the empress consort will be deposed, and treasures will be lost from the palace. Shang Feng: Wind that uproots roofs and breaks trees will occur within seven or seventy days. There will be urgent orders, military actions will start, grain prices will rise sharply, the capital's four gates will be closed, and rebellion will arise from within. (By 'four gates being closed', it means blocking bridges, sealing off towns, and reinforcing defenses to prevent external invasion.) Jue Feng: Wind that uproots roofs and breaks trees will occur within nine or ninety days. There will be urgent bandits and fighting, grain prices will rise sharply, there will be great famine, people will be so hungry that they eat each other, there will be a large number of deaths, and there will also be outbreaks of plague.

淳風曰：按京房翼奉風角舊書，皆以此與五音相動風占相連，各在一音之首。後之學者，竟不能悟，渾雜推考，頗乖舊意。今輒心集之於此，別為條例，則使後學如是風聲之占，不與彼日辰五音相雜矣。然即此風，雖知聲之所主發之禍福，皆須以日辰來處相參課之。

Li Chunfeng said: Examining the old books on wind divination passed down by Jing Fang and Yi Feng, they all combined this section with the wind divination related to the five tones, placing each section at the beginning of each tone. Later scholars failed to understand this, mixing them together for examination, which greatly deviated from the original meaning of the ancient texts. Now I have specially devoted myself to compiling them here, establishing a separate system, so that future learners can no longer confuse this type of wind sound divination with the divination involving day branches and the five tones. However, regarding this type of wind, even though one knows the fortune and misfortune associated with the sound, one still needs to cross-reference it with the day branch and the origin of the wind.

占風之家，多雲發屋折木、飛沙轉石等語，若每一行之中，一著此語，則於文頗煩。今輒集風發之體，以一字例。凡古占雲發屋折木者，今皆云怒風。古占雲揚沙轉石者，今皆云狂風。古占雲四轉五復者，今皆云亂風。古占雲暴風卒至，乍有乍無者，今皆云暴風。古占雲獨鹿蓬勃者，今皆云勃風。古占雲扶搖羊角者，今皆為飄風。今因此以風來清涼溫和塵埃不起者為和風。若有闇冥昏濁寒克者為霾翳。

Those who interpret wind omens often use expressions like "uprooting roofs and breaking trees" or "flying sand and rolling stones." If each description included such phrases, the text would become very cumbersome. Now I have summarized the forms of wind and assigned a single character to represent each type: whenever ancient texts mention "uprooting roofs and breaking trees," it shall henceforth be called "怒风" (furious wind); whenever they mention "lifting sand and moving stones," it shall be called "狂风" (wild wind); whenever they describe "four turns and five repetitions," it shall be called "乱风" (chaotic wind); whenever they refer to "sudden violent wind that comes and goes unpredictably," it shall be called "暴风" (tempest wind); and whenever they mention "a solitary deer flourishing," it shall be called "勃风" (boisterous wind); and whenever they describe "a spiral column of wind," it shall be called "飘风" (drifting wind). Therefore, wind that is cool and mild, without dust, is called "和风" (gentle wind); and wind that is dark, turbid, and cold is called "霾翳" (hazy wind).

古書云：風者，通已前並用，總有八號，謂之八風。取《爾雅》風名，風而雨為霾，陰而風為翳，日出而風為暴，迴風為飄，焚輪謂之頹，扶搖謂之焱。

Ancient texts say: wind, together with the previously listed names, makes a total of eight names, called the "Eight Winds." These names are taken from the wind names recorded in the Er Ya: wind that comes with rain is called "Mai," wind that rises from cloudy skies is called "Yi," wind that rises at sunrise is called "Bao," swirling wind is called "Piao," a whirlwind that descends from above is called "Tui," and a whirlwind that ascends from below is called "Yan."

五音者：一言宮，三音徵，五言羽，七言商，九言角。六屬者：庚屬震，辛屬巽，戊屬坎，巳屬離，丙屬艮，丁屬兌；子午屬庚，丑未屬辛，寅申屬戊，卯酉屬巳，辰戌屬丙，巳亥屬丁。

The five tones are as follows: the first number is called Gong, the third is Zheng, the fifth is Yu, the seventh is Shang, and the ninth is Jue. The six elements are associated with the trigrams: Geng belongs to the trigram Zhen (Thunder), Xin belongs to Xun (Wind), Wu belongs to Kan (Water), Ji belongs to Li (Fire), Bing belongs to Gen (Mountain), and Ding belongs to Dui (Lake). The two heavenly stems Geng and Ding belong to the earthly branches Zi and Hai, the stems Xin and Ding belong to Chou and You, the stems Wu and Bing belong to Yin and Shen, and the stems Ji and Li belong to Mao and Xu.

乾主甲子壬午。（甲為陽日之始，壬為陽日之終。子為陽辰之初，午為陽辰之中。乾初在子，則乾四在午。言乾為陽，故主陽日；乾主陽，故四陽辰。內主子，外主午，內為始，外為終，終始陰陽也。）坤主乙未癸丑。（乙為陰日之始，癸為陰日之終，丑為陰辰之初，未為陰辰之中。坤初在未，則坤四在丑每言坤為陰，故主陰日辰，內主未，外主丑。）

The Qian hexagram governs Jiazi and Renwu. Jia is the beginning of a yang day, and Ren is the end of a yang day. Zi is the beginning of a yang hour, and Wu is the middle of a yang hour. The first line of the Qian hexagram includes Zi, so the fourth line includes Wu. Since Qian is yang, it governs yang days; since Qian is yang, it pairs with four yang hours. The inner trigram governs Zi, and the outer trigram governs Wu. The inner trigram represents the beginning, and the outer trigram represents the end, which is the way of yin and yang. The Kun hexagram governs Yiwei and Guichou. Yi is the beginning of a yin day, and Gui is the end of a yin day. Chou is the beginning of a yin hour, and Wei is the middle of a yin hour. The first line of the Kun hexagram includes Wei, so the fourth line includes Chou. Since Kun is yin, it governs yin days and hours. The inner trigram governs Wei, and the outer trigram governs Chou.

震主庚子庚午。（震為長九，主甲。對於庚，以父授男，乾初子，故主庚於，與父同也。）巽主辛丑辛未。（巽為長女，坤初主乙，乙對於辛，故巽主辛，以母授女，故主五未也。）坎主戊寅戊申。（戊為中男，故主之辰在中之干，與中也。離主己卯己酉，離為中女，故主中干中辰。）艮主丙辰丙戌。（艮方少男乾上，主壬對丙，故主丙辰丙戍，是第五配之。）兌主丁巳丁亥。（兌為少女對丁，故主丁巳丁坤上，主癸亥，是第六故配之。）

The Trigram Zhen (Thunder) governs Gengzi and Gengwu. (Zhen represents the Eldest Son, and the Trigram Qian (Heaven) is associated with Jia. Jia and Geng are opposite, which signifies the father passing on the Najia method to the eldest son; since Qian's first line is associated with Zi, Zhen also governs Gengzi, matching the father's trigram.) The Trigram Xun (Wind) governs Xinchou and Xinwei. (Xun represents the Eldest Daughter, and the Trigram Kun (Earth) is associated with Yi. Yi and Xin are opposite, so Xun governs Xin; this is the mother passing on the Najia method to the eldest daughter, hence governing Xinwei.) The Trigram Kan (Water) governs Wuyin and Wushen. (Wu represents the Middle Son, so the earthly branch it governs is in the middle position, and the heavenly stem is also chosen as the middle Wu.) The Trigram Li (Fire) governs Jimao and Jiyou. (Li represents the Middle Daughter, so it governs the middle heavenly stem and the middle earthly branch.) The Trigram Gen (Mountain) governs Bingchen and Bingxu. (Gen represents the Youngest Son, and the top line of Qian is associated with Ren. Ren and Bing are opposite, so Gen governs Bingchen and Bingxu, which is the fifth pairing method.) The Trigram Dui (Lake) governs Dingsi and Dinghai. (Dui represents the Youngest Daughter, and Ding is opposite to Dui, so it governs Dingsi and Dinghai; the top line of Kun is associated with Guihai, which is the sixth pairing method.)

故八地十二辰，以命十干所屬者命之。未至，以其言數納其音，以數主。一曰：今日辰相配，共得一音。然月初出於庚見震象，八日丁上見兌象，十五日甲上見乾象，十六日平旦、辛上見巽象，二十三日平旦、丙上現艮象，晦日見離象，朔日見坎象於戊巳中宮。此之所主，從月而來矣。

Therefore, the eight directions and the twelve earthly branches must be named and classified according to the ten heavenly stems to which they belong. If the nayin sound element has not yet been calculated, then the sound should be determined based on the stated numbers, using the numbers as the main criteria for inference. Another approach is: pairing the heavenly stem with the earthly branch of the day to form a single sound. As for the correspondence between the lunar phases and the eight trigrams: when the moon first appears, it is seen at the 'Geng' position, showing the image of the 'Zhen' trigram; on the eighth day of the month, it appears at the 'Ding' position, showing the image of the 'Dui' trigram; on the fifteenth day, it is at the 'Jia' position, showing the image of the 'Qian' trigram; on the sixteenth day at dawn, it is at the 'Xin' position, showing the image of the 'Xun' trigram; on the twenty-third day at dawn, it is at the 'Bing' position, showing the image of the 'Gen' trigram; on the last day of the month, the new moon, it is at the 'Li' trigram; and on the first day of the month, the new moon, it is at the 'Wu' and 'Ji' central palace, showing the image of the 'Kan' trigram. The fate and fortune governed by this method are all related to the waxing and waning of the moon.

（細音立成日，並納陰陽，六情中同者也。）

This passage divides into five tones, lists the Day Branches used in the "Licheng" table, and includes the attribution of yin and yang, which is the same as what is discussed in the following section on "Six Emotions."

朔者，正月一日，諸納音陰陽宮日。（子盡巳為陽，午盡亥為陰。）

The term "Shuo" refers to the first day of the lunar month, which is the first day of the month. Whenever a day is determined using the Nayin sound element method, it is necessary to first distinguish whether the day is a Yang Palace day or a Yin Palace day. (The six earthly branches from "Zi" to "Si" belong to Yang, while the six earthly branches from "Wu" to "Hai" belong to Yin.)

庚子為陽宮，庚午為陰宮。（庚子重陽，庚午重陰。）以此宮音受正朔日風者，賣田宅，收粟。（謂正月朔也。淳風以十一月者，陽之始，歲首所起，十一月朔日為元。）

The day of Gengzi has a Nayin sound element belonging to the Palace tone and occupies a yang position, making it a yang palace day. The day of Gengwu has a Nayin sound element belonging to the Palace tone and occupies a yin position, making it a yin palace day. (Gengzi is yang on top of yang, so it is called "heavy yang"; Gengwu is yin on top of yin, so it is called "heavy yin.") On the first day of the first lunar month, if the day is a Palace tone day and receives the wind of that day, it is favorable for selling land and property and gathering millet. (This refers to the first day of the first lunar month. However, Li Chunfeng advocated using the eleventh lunar month, because the eleventh month is the beginning of yang energy's emergence and the starting point of the annual seasonal cycle, so the new moon day of the eleventh month is taken as the starting point for calculation.)

徵日受正朔日風者，賣田宅絲綿，收大麥。羽日受正朔日風者，賣下田，就山陵居，五穀。（水傷。）商日受正朔日風者，賣六畜，收筋角皮，修甲治兵。角日受正朔日風者，賣田宅，收奴婢棺槨及送終之具。

On the day of the Zhengyin tone on the first day of the first lunar month, if wind is felt, it is advisable to sell land, houses, and silk, and to buy barley. On the day of the Yu tone on the first day of the first lunar month, if wind is felt, it is advisable to sell low-lying fields, move to higher ground on mountains, and stockpile grain. (Because Yu belongs to water, the water qi of this year will harm crops.) On the day of the Shang tone on the first day of the first lunar month, if wind is felt, it is advisable to sell livestock, buy materials such as sinews, horns, and leather, and repair armor and organize weapons. On the day of the Jue tone on the first day of the first lunar month, if wind is felt, it is advisable to sell land and houses, and buy servants and funeral equipment.