《盘天经》

The lofty, radiant heaven covers the sun, the moon, and the stars, while the deep, hidden earth bears the wind and rain and the dragon deities.

What is called “lofty brightness” refers to heaven. Although the nature of heaven is firm and strong, it prevails through gentleness: it moves without cease, turning the “three luminaries”—the sun, the moon, and the stars—and shining down upon the earth. The sovereign should emulate heaven, listening with a gentle attitude to the counsel of the worthy and the upright, commending and appointing the hundred officials, and showing care for the people.

What is called “deep concealment” refers to earth. Although the nature of earth is soft and yielding, it too can prevail through firmness and strength: it can raise clouds and rain, harmonize the four seasons, bring the hundred grains to maturity, and nurture metals and stones. Ministers should emulate earth, conducting the affairs of government with upright firmness, coordinating civil and military officials, administering rewards and punishments impartially, encouraging the feudal lords, following the Five Constants (benevolence, righteousness, propriety, wisdom, and faithfulness), and setting right the Three Bonds (the ethical relations between ruler and minister, father and son, and husband and wife). This is the emblem of the “Three Powers” of heaven, earth, and humankind.

Suspended and arrayed in heaven are the Seven Luminaries (the sun, the moon, and the five great planets); their movements are the basis of calendrical calculation. Earthly Qi (vital energy) rises and issues forth, and the ascent and descent of clouds of the five colors likewise take their source from this. When the sovereign long holds fast to the correct Dao (the Way) and cultivates De (Virtue/Power), the Five Peaks (the five famous mountains) do not fall into disorder; when generals and ministers are modest and harmonious, the four seasons proceed in their proper sequence. When those above and those below are of one mind, timely rain descends; when the Qi of heaven and earth conjoin, the myriad things grow without hindrance.

By observing whether the Big Dipper is bright or dim, one may infer the weather; by observing the hue of the moon, one may distinguish the time when the moon is newly born or newly full. When black clouds appear beside the Kui portion of the Big Dipper (the body of the dipper apart from its handle), they foretell that rain will moisten the land that very night. When yellow cloud-Qi appears before the Gang portion (the quarter indicated by the handle of the Big Dipper), it foretells a moistening rain on the following morning.

If the Kui and Gang portions of the Big Dipper are invaded and encircled by black clouds, rain will fall at midnight; if yellow cloud-Qi veils the Gang portion, rain will fall the next morning. This is the method of judging the weather according to the signs of the Big Dipper.

If black cloud-Qi continuously covers the Big Dipper for three days, or if only the cloud-Qi above and below the Big Dipper is dim and moist, lasting about five days, then…

When black cloud-Qi strikes and offends the Big Dipper, extending more than three zhang, and its color is moist and lustrous, rain is certain within three days; if no rain falls, this foretells distress, and persons of high rank may find no peace. If one looks out over the countryside on every side and there is neither cloud nor mist, and only above and below the Big Dipper a hazy, moist cloud-Qi covers them, then rain is certain after five days. If black clouds hang low, thick and widespread, piled layer upon layer, rain will fall that very night.

On a Wuzi day, when the “Six Dragons” (Liulong, a stellar designation linked to celestial phenomena and the Heavenly Stems and Earthly Branches) appear and the cloud-Qi (Qi, vital energy) moves like swimming fish, heavy rain often follows.

Cloud-Qi that looks like swimming fish, seen on a Wu day or a Gui day, indicates that the circulation of water-Qi has gone awry and changed into fire. The number of Water is one and the number of Earth is five, and so the phenomenon is called “Six Dragons amid the Dipper at night.” At night the Northern Dipper (Beidou) stands in the center of the sky. By dawn, if the cloud-Qi is seen rising and falling, moist and blue-green in color and shaped like swimming fish, heavy rain is portended; the more cloud-Qi there is, the heavier the rain.

If at night the “Five Images” (Wuxiang, cloud-Qi or celestial phenomena of five colors) appear among the stars of the Northern Dipper, shaped like a crawling tortoise, prolonged rain is portended.

At night the Northern Dipper occupies the center of the heavens, and the ancients held that it governs the four directions. The five colors correspond to the four directions, and so the phenomenon is called “Five Images amid the Dipper at night.” By dawn, if five-colored auspicious clouds appear among the Dipper, shaped like a crawling tortoise and moist blue-green in hue, heavy rain is portended; if black clouds cover the whole sky, abundant rain is portended.

The southern sky belongs to Fire and is red in color; the Central Marchmount (Zhongyue, the mountain of the center) belongs to Earth and is yellow in color. Observing the Northern Dipper at night, if red cloud-Qi and yellow cloud-Qi among its stars veil the sky, extreme heat is portended, even to the point of causing injury or death. If yellow clouds overhang but do not cover the sky very densely, or if they appear near the sun and moon, they are more often signs of wind and dust.

If white cloud-Qi covers the Northern Dipper and spreads widely in all directions, strong winds and torrential rain are portended.

“Seasonal Cinnabar Glow” (Jie Danxia) refers to the red evening glow that appears at the seasonal divisions. On the days of the eight nodes of the four seasons and the six climatic periods (ancient divisions of the seasonal round), if the evening glow-clouds scatter toward the four directions, much rain is portended for that month, and there may be torrential rain.

If the sky is clear and cloudless on a Jia day, the following ten days are mostly portended to be fine. If cloud-Qi of different colors appears, rainfall is inferred according to the correspondence between the Five Phases (Wuxing) and the Heavenly Stems: blue-green clouds correspond to Jia and Yi days, red clouds to Bing and Ding days, yellow clouds to Wu and Ji days, white clouds to Geng and Xin days, and black clouds to Ren and Gui days. Rain on the corresponding days is read from the color of the clouds, and so it is said that “the Five Phases turn in succession.”

“The five Mao days share an affinity with Wood and are images of the four directions; in accord with the Six Jia they follow the azure, and the forms of the various Heavenly Stems are fixed and yet change.” All five Mao days belong to Wood and may be used to observe celestial phenomena in the four directions. These phenomena correspond to the Six Jia—the system of reckoning days by combinations of Heavenly Stems and Earthly Branches such as Jiazi—and the forms manifested by the Heavenly Stems change accordingly.

The method of weather prognostication on the five Mao days is the same as on the Six Jia days. If the morning sunlight is veiled by cloud Qi (vital energy), it foretells heavier rain that day; if the evening sunlight is veiled, it foretells lighter rain that night.

“The purple crow and the white hare: descended but not yet risen, and the rain moistens.” If the sun appears purple and the moon white, and the cloud Qi in the sky has not yet risen, rain may fall and wet the ground.

The passage “The Sun and Moon Open Their Light” explains: the Qi of Heaven has already descended, while the Qi of Earth has not yet risen. When the two Qi meet, thick Qi makes the sun appear purple and thin Qi makes it appear red, while the moon appears white. These are signs that rain is about to fall. If drifting cloud Qi veils the sky and causes the sun and moon to lose their radiance, this likewise foretells rain.

“The plain sun and the cinnabar toad: risen but not yet descended, and disaster is stirred.” Earthly Qi has already risen, while heavenly Qi has not yet descended. When the Qi is thick the sun appears yellow, and when it is thin the sun appears white; the moon appears red. This is a sign of drought. If the sun’s color tends toward red, it foretells little rain and abundant dew, and disasters may also occur.

The scripture then repeats the explanation: when earthly Qi rises and heavenly Qi has not descended, the sun appears yellow or white and the moon red, foretelling drought; if the sun’s color tends toward red, rain is scant and dew plentiful.

“Yang azure and Yin green, not yet joined: the scene will turn cold.” The Qi of Heaven has already descended and the Qi of Earth has not yet risen. When the Qi of Heaven and Earth have not yet intermingled, the sun appears blue-green by day and the moon green by night, foretelling that the weather will turn cold. This is a sign of climatic change between Heaven and Earth.

“The odd black and the even blue-green, not yet dense: rainbows may appear.” The two Qi of Heaven and Earth are rising and descending; although they have already joined, they are not yet dense. By day the sun appears black, and by night the moon appears blue-green. At this time rain may threaten yet fail to fall; the weather turns to haze and mist, and phenomena such as halos about the sun or moon, or rainbows, may appear. “Odd” refers to Yang, the sun; “even” refers to Yin, the moon.

If one further observes in conjunction with the Mao days, clouds gathering at the center of the sky while the heavens are cold and biting may bring a great wind that snaps the trees of the four directions. The more clouds there are, the more frequent the great winds foretold; if black clouds are numerous, rain may fall on Ren and Gui days.

Lightning flashes again and again; if there is no lightning, a separate calamity of sha (baleful influence) will arise. When military affairs gather, their onset is certain to be urgent, and once they break out the calamity grows still heavier.

Whenever a mao day occurs (one of the days reckoned by the earthly branches), if the weather has earlier shifted slightly yet no rain follows, there will certainly be a further calamity of sha, and military affairs or a sudden crisis will occur, usually borne out within five days.

Distinguishing the Five Notes and Wind and Rain

Zi and wu days belong to the gong note; mao and you days belong to the yu note; chen and xu days belong to the shang note; si and hai days belong to the jue note; and chou, wei, yin, and shen days belong to the zhi note. According to the nayin Five Phases (Wuxing; Wood, Fire, Earth, Metal, and Water), yu corresponds to Water, gong to Earth, shang to Metal, jue to Wood, and zhi to Fire.

If a yu day meets a “guan wind” (the wording of the original; its meaning is unclear), or if the winds of both a gong day and a yu day appear, rain will fall. On days such as renchen, guisi, renxu, and guihai, if a violent wind rises at the mao hour, or if a moist Qi (vital energy) accompanies the mao and you directions, this foretells a great flood, with rivers overflowing and ditches and channels filling to the brim. If the wind howls with fierce force, it foretells a convergence of punishment and slaughter; bandits on the water may also rise in disorder, and the signs should be judged with care.

If a zhi day meets with wind and one also encounters a chou, wei, yin, or shen day, there will certainly be fire. If a jue day meets with wind and one also encounters a si or hai day, there will certainly be death and mourning, together with calamity and illness. If a shang day meets with wind and one also encounters a chen or xu day, there will certainly be military affairs. In terms of Yin-Yang (Yinyang), what a yang day governs takes place outwardly, and what a yin day governs takes place inwardly.

Judging the Weight of Six Kinds of Circumstances

Whenever wind and rain are out of season, the six circumstances must be examined closely in order to judge what may occur. Yin and wu days correspond to “Kangzhen,” which governs joyful and celebratory matters and leaves people at once fearful and glad. Si and you days correspond to “Kuanda,” which governs harmonious coming and going among envoys and guests. Hai and wei days correspond to “Gongzhu,” which governs the dissolving of enmity and grievance and brings delight and pleasure. Shen and zi days correspond to “Guilang,” which governs the seizure of goods and property and the sudden outbreak of theft. Hai and mao days correspond to “Yin,” which governs robbery and bandits who injure people. Chen and wei days correspond to “Jianxie,” which governs the entry of good persons into the territory, and under which licentiousness and mutual killing may also occur.

If the wind is clear and mild and not cold, the matter is comparatively light. If the color of the wind is dim, murky, and turbid, and the wind strikes violently, even destroying houses and snapping trees, the calamity is comparatively heavy.

From the Renzi day to the Dingsi day, if the sky is high, open, and dry, it portends that the dragon lies hidden, waiting for its moment; if in the morning clouds veil the sun and hang low, thick, and dense, rain will spread over every region.

From Renzi to Dingsi there are six days in all. The days governed by each are reckoned in sequence: Renzi governs Wuwu, Jiwei, Gengshen, and Guichou; then Xinyou, Renxu, Guihai, and Jiayin; Jiazi, Yichou, Bingyin, and Yimao; Dingmao, Wuchen, Jisi, and Bingchen; Gengwu, Xinwei, Renshen, Ding, and Ji; and Guiyou, Jiaxu, and Yihai. Observe the cloud-qi (Qi, vital energy) of the principal day: if it is low and dense, the days it governs will be mostly rainy; if it is high, open, and dry, they will be mostly dry. One must also divine in light of the directions of the various regions and the fenye of the Nine Provinces (the ancient system that matched sectors of the sky to territorial domains on earth); this is set out in detail later.

From the Bingzi day through the Xinsi day, with each day that passes one divines six earthly-branch days, distinguishing them with care.

This is the same as the previous method. Of the five subordinate days governed by a single principal day, however, dry weather mostly indicates drought. Here too one must take into account the directions of the various regions and the fenye of the Nine Provinces; the details are given later.

From the Bingzi day through the Xinsi day, with each day that passes one divines six earthly-branch days, distinguishing them with care.

This is the same as the previous method. A single principal day likewise governs five subordinate days. For example, the Bingzi day governs Renwu, Guiwei, Jiashen, Yiyou, Bingxu, and other days; the detailed correspondences appear later.

Observe continuously the region of the Heavenly River (here meaning the Milky Way in the sky). If clouds and mist gather in a form like a snake threading its way through, and if, on further inspection, the cloud-qi resembles a pig crossing the Milky Way, timely winds and harmonious rains are portended.

On the six Jia days and the five Mao days of the Heavenly River, if clouds are seen moving back and forth like a snake or a pig, rain is about to come; if black clouds disperse and then gather again, wind and rain in keeping with the season are portended.

If no covering of cloud appears, the grasses and trees of that xun (a period of ten days) will not grow lush; if moist, lustrous cloud-qi is seen passing over, fields and gardens will become all the more well watered.

On the six Jia and five Mao days of the Heavenly River, and on the days corresponding to the two limits of Water and Fire—Ren, Gui, Bing, and Ding—if black and lustrous cloud-qi crosses the Milky Way, rain is portended no matter what shape it takes; if no such cloud-qi appears, that ten-day period will be comparatively clear and scant of rain.

If at midnight cloud-qi in the form of a black ox is seen, and if in the east (the Zhen direction of the Bagua, the Eight Trigrams) cloud-qi like a dragon is seen, the response is timed to the chen double-hour and presides over the image of the Azure Dragon; if before dawn the cloud-qi resembles a horse, it corresponds to the south (the Li direction) and to the wu double-hour.

Changes in the color and height of the sun are regularly judged by taking the appearance of the sky at midnight on the Guichou day as the standard for clear weather.

If at midnight cloud-qi in the form of a black ox is seen, and if in the east (the Zhen direction) cloud-qi like a dragon is seen, the response is timed to the chen double-hour and presides over the image of the Azure Dragon; if before dawn the cloud-qi resembles a horse, it corresponds to the south (the Li direction) and to the wu double-hour. The original repeats itself here, and several phrases appear to be missing or corrupt, so a definite interpretation is difficult.

At sunrise, observe changes in the look of the sky. As a rule, from midnight on a Guichou day until before the chen hour on a Jiayin day, and again early on the morning of the Jiayin day, if dragon-like clouds appear in the east, rain will fall on the Chen day; if the clouds are shaped like a horse, rain will fall on the Wu day. Other cases follow the same pattern.

If, early in the month, blue-green cloud Qi (vital energy) appears, moist and bright, it foretells relatively abundant rain that month; if it is yellow-red, dry and withered, and without luster, it foretells clear weather and little rain.

On the mornings of the first, second, and third days, observe the color of the moon. If the moon at the beginning of the month carries a blue-black cast and looks moist and bright, it foretells relatively abundant rain that month. The first day corresponds to the first ten-day period, the second to the middle ten-day period, and the third to the last ten-day period; if the moon is red-yellow, dry and withered, and without luster, the corresponding period may have little rain and drought.

In the early morning, observe the sunlight and the forms of the clouds. If a band of cloud lies across the center of the solar disk and remains still, then when the sun has risen about three zhang, rain will fall frequently on every side. “Solitary light” (guguang) means that the sunlight looks isolated, screened by the surrounding cloud Qi. After sunrise, and before the sun has risen about three zhang, if a moist, elongated band of cloud crosses the solar disk, this is called “Yin screening Yang” (yinbiyang), in the terms of Yin-Yang, and is a sign of abundant rain. If in the early morning one sees moist, band-like clouds in alternating black and white, this likewise indicates that overcast cloud is gathering.

In the early morning, look to the east. If the clouds are shaped like heaped earth, or like coverings stacked layer upon layer, rain will soon fall; if the clouds appear in the Jiyou or Gengxu quarters, the same holds when they are observed in the evening. Clouds that gather beside the sun and develop both upward and downward are ordinarily a sign of rain.

In the early morning, look to the north. If yellowish, moist, and dense cloud Qi about two li across moves southward, it foretells rain on a Ren day or a Gui day. In the color correspondences of the Five Phases (wuxing), Ren and Gui belong to black, and for this reason the sign is called “the dark rule” (xuanze).

The final sentence, “yueyue zhu zhuang shan ben er qizi zhi cai, weiwei li feng qian shou yi babiao zhi ce,” is difficult to interpret; there may be missing or corrupt characters. The general sense seems to be that cloud forms, lively like pigs and rushing like mountains, may be judged by the measure of the “seven sons” (qizi), and that when the cloud Qi is luxuriant, the wind at the Qian position may also be inferred from the bearings of the “eight reaches” (babiao). What “seven sons” and “eight reaches” mean here is unclear, and they cannot be translated with certainty.

When the sun has just risen in the early morning, the appearance of black misty clouds like silk floss foretells rain on a zi day or at the zi hour, and the day and time of the rainfall can be roughly inferred from this. This is what is called qizi zhi cai (a technical term in the original whose precise meaning is unclear): sometimes the cloud Qi (vital energy) is dense in the north, the southern sky is a deep blue-green, and a south wind is blowing; if the clouds then turn northward, rain will fall within eight days. If the clouds move toward the southwest, rain will come very soon; otherwise there will be drought. When dew Qi moves northward, rain is foretold for that same day. Only when black mist covers the sun is rain certain to fall.

When cloud bands are ranged horizontally, those appearing at the yin or mao hours, or in the yin or mao directions, correspond to the stems jia and yi; those appearing at the chen or si hours, or in the chen or si directions, correspond to bing and ding. Any cloud band formed of overcast cloud, whether white or black, that appears at the yin or mao hours or in the yin or mao directions means rain on a jia day or a yi day; one appearing on a chen or si day or in the chen or si directions means rain on a bing day or a ding day. If moist Qi (run qi, damp cloud Qi) is also present beside the cloud band, rain will fall at that very time.

If a cloud band appears in the wu or wei directions, or at the wu or wei hours together with moist Qi, rain will fall then. The original is defective or corrupt at this point: “午未见〔lacuna〕，戊己以无，差坤申行云，庚辛而不忒.” The explanation that follows says that a cloud band in the wu or wei directions, or on a wu or wei day or at the wu or wei hours, foretells rain on a wu day or a ji day (wu here being the heavenly stem, not the earthly branch of the same spelling); one in the Kun or shen directions or at those hours—Kun being one of the Bagua (Eight Trigrams)—foretells rain on a geng day or a xin day. If it appears in the you or xu directions, or if a cloud band is seen at sunset, rain is certain on a ding day or a gui day.

In a drought one may watch the heavens: if cloud Qi enters the Heavenly River (here the region of the Milky Way), or if signs of prolonged rain appear, one may also note whether the stars in the Milky Way are numerous and dense.

Tianhan is the Milky Way; Kui and Jiao are names of lunar lodges. Many stars in the Milky Way foretell rain; few stars foretell drought. The six stars of Thunder and Lightning lie southwest of the Shi lodge; if their light is bright and flickering, thunder and lightning will come. The four stars of Thunderclap and Cloud-and-Rain lie southeast of the Shi lodge; if their light is bright and flickering, there will be abundant rain.

When cloud-Qi (vital energy) of the five colors interweaves, or when red and black are mingled, this portends that Heaven’s majesty is stirred to wrath, and hail or freezing rain may fall. The spirits grow angry on this account as well, and anomalies such as “cloud K” appear within the cloud-Qi (characters are missing in the original at this point, and the reading cannot be settled with certainty).

If, in the early morning, there appear interwoven clouds of the five colors, or clouds in which red and black are mixed, together with celestial signs that display Heaven’s wrathful majesty, there will certainly be hail or freezing rain. The phenomenon indicated by the character “K” brings calamity. The yunsha spoken of here means that the cloud-Qi, though slight, cannot moisten and nourish the myriad things, symbolizing the displeasure of the spirits. Whenever rain falls on a wangxiang day (a day when the Qi of the Five Phases [wuxing; Wood, Fire, Earth, Metal, Water] is vigorous and in a state of mutual generation), it means that the myriad things are able to grow. When rain falls on a qiusi day (a day when the Qi of the Five Phases is weak, constrained, or in decline), it means that the myriad things are broken and struck down.

When the rain is unhurried and the wind is gentle, brushing both near and far, this symbolizes reverence for the sovereign and mutual respect and affection. When wind and rain come on suddenly, pouring down in torrents, and the order of above and below is lost, this symbolizes defiance of the ruler and the arising of suspicion.

Whenever fine rain and a light wind do no harm to the grain seedlings, this symbolizes that human hearts have been morally transformed and that those above and below are of one mind. If violent rain and raging wind churn, collide, and surge without cease, even to the point that water rises on level ground and sweeps people and livestock adrift, this portends that someone is plotting rebellion.

When the sovereign is upright and the ministers are loyal, wind ordinarily rises first and rain follows. If rain comes first and wind rises afterward, one must look carefully to see whether those above are arrogant and overbearing and those below are fawning; this may portend misfortune.

The Ganqing Fu says: wind belongs to Yang and symbolizes the sovereign; rain belongs to Yin (Yin-Yang) and symbolizes the ministers. Wind first and rain afterward is an auspicious sign, symbolizing an upright sovereign and loyal ministers. Rain first and wind afterward symbolizes negligence among those above and cruelty and violence among those below.

If there are only clouds and rain and no wind—and rain, for its part, belongs to Yang while cloud belongs to Yin—then clearing immediately after the rain symbolizes that the transforming influence of De (Virtue/Power) spreads freely and that ruler and ministers are in harmony. If, after the rain stops, cloud-Qi still veils the sky and does not disperse, this symbolizes that government orders are out of accord and that those above and below are not in harmony. If dew-vapor envelops the night while the day is clear and bright, this symbolizes an upright sovereign and loyal ministers, those above and below each keeping to their proper rule. If the dew-vapor lies heavy by day, while the night is instead clear and bright, this symbolizes that ministers defy the sovereign and plot to override those above. If both day and night are dark and indistinct (the original reads “chen J,” with a character missing here), this symbolizes that those above and below collude with one another in plotting.

“Quelling the refractory and entering the River; the laws and ordinances are severe, and soaking rains bring flood. Yinghui offends Wood; the right ordering of government…” This sentence is fragmentary in the original, and it is jumbled together with material repeated from what precedes, so it cannot be translated continuously or with certainty.

When Saturn retrogrades into the He lodge—a stellar mansion by which the ancients observed the heavens—it portends great floods throughout the realm, and laws and decrees will grow harsh and urgent. If Saturn enters the Jin lodge, this is likewise taken as an omen that drowning may occur while crossing water. When Mars retrogrades and encroaches upon or stations near Jupiter, drought is portended; if Mars enters the He lodge, a great drought throughout the realm is portended, and persons of high rank will also meet with calamity. Mars’s encroachment upon Jupiter is called “Zimo”; the ancients held that this is the result brought about by the sovereign’s failings.

When the Jing (essence) and Qi (vital energy), together with the numinous energies, of the year, the month, the day, and the hour gather in one place—mutually screening, pressing upon, or becoming linked with one another—the deities likewise encounter one another.

To forecast the weather of the year, month, day, and hour, one may use Taiyi, an ancient method of numerical divination. Within the twelve periods of each month, if a relation of covering and pressing appears—that is, a relation in which stellar configurations obscure or draw near one another—or, at the turning of the four seasons, on days when the stellar luminaries Kai, Sheng, the Ten Essences (Jing), and others gather together, and this coincides with thick, moist black clouds covering the sun, rain is certain that day.

Cloud color may also be used to judge when rain will fall: blue-green clouds correspond to rain on Jia and Yi days, and red clouds to rain on Bing and Ding days. Another account holds that blue-green clouds govern rain on Yin or Mao days, or at the Yin or Mao hours, while white clouds govern rain on Shen or You days, or at the Shen or You hours.

Several methods of calculation follow. Each sets up a chart from particular stems and branches, then arranges the stellar deities through the Nine Palaces in a prescribed order, so as to observe and forecast the weather.

In the Celestial Sovereign method, on Shen, Zi, and Chen days, and at the head of each of the three Jia decades—every decade beginning with a Jia day—one starts, on the boards for year, month, day, and hour, from the position “Wu,” proceeds in forward order through the twelve earthly branches, and lets the positions of the four corners overlap and remain in place. In the Imperial Talisman method, on Shen, Zi, and Chen days, and at the position immediately before the head of a three-Jia decade, one starts from the position “Yin Zhu,” proceeds in forward order through the twelve earthly branches, and likewise lets the four corner positions overlap and remain in place. In the Celestial Seasons method, when five Zi days stand together, one begins the divination from the position “Jia,” proceeds in forward order through the twelve earthly branches, and cycles again and again.

In the Celestial Motion method, on Jiazi and Chen days, one reckons from the month and the day, places the sequence in the Eight Palaces, and moves in reverse according to the order recorded in the text, cycling repeatedly. At this point the original contains characters such as “#1” that appear corrupt or missing, and the precise arrangement is hard to determine. In the Flying Crow method, the Upper Epoch Jiazi starts from the First Palace, the Middle Epoch Jiazi from the Seventh Palace, and the Lower Epoch Jiazi from the Fourth Palace; one then moves in order from the lesser to the greater through the Nine Palaces, cycling repeatedly. In the Tianyi method, the Upper Epoch Jiazi starts from the Eighth Palace, the Middle Epoch Jiazi from the Sixth Palace, and the Lower Epoch Jiazi from the Ninth Palace; one moves in order from the lesser to the greater through the Eight Palaces, cycling repeatedly.

In the Eight Winds method, the Upper Epoch Jiazi starts from the Second Palace, the Middle Epoch Jiazi from the Eighth Palace, and the Lower Epoch Jiazi from the Fifth Palace, proceeding through the Nine Palaces and cycling repeatedly. In the Five Winds method, the Upper Epoch Jiazi starts from the First Palace, the Middle Epoch Jiazi from the Fourth Palace, and the Lower Epoch Jiazi from the Seventh Palace; one advances from the lesser to the greater, skipping one position, through the Nine Palaces, and cycles repeatedly. The final section of the original lists the starting palaces of the Five Winds method a second time, and the wording is corrupt.

“Transformation added at the four positions” means that one shifts and overlays change according to four positions. At dawn, midday, dusk, and midnight alike, the rising of cloud Qi (vital energy) may be calculated on this basis.

The four earthly branches Taichong (Mao), Shengguang (Wu), Congkui (You), and Shenhou (Zi), whenever they occur in the year, the month, the day, or the hour, are all days on which Taiyi (a divine name in the numerological arts of Daoism) shifts palaces. Whenever Taiyi shifts palaces, if clouds cover the sun and their color is blue-black and moist, rain is certain to fall. In the morning of the Mao hour, at midday of the Wu hour, in the evening of the You hour, and at midnight of the Zi hour, if clouds gather, thick and moist, it will rain. When comet-like cloud-Qi (vital energy) sweeps across the sun, there is usually more wind; when the cloud-Qi is thin and faint, the weather is mostly clear; if it appears dry, yellow-red, and bright, the sign is more often one of drought.

In Liuren (the divinatory art that prognosticates good and ill fortune by means of the heavenly stems and earthly branches, the spirit-generals, and the like), if the lessons and transmissions present stem-and-branch combinations associated with the dragon or with water, one may infer from this that rain is about to fall.

Xuanyuan’s Liuren Classic of Divination (Jing) commonly divines rain by setting the monthly talisman upon the monthly establishment: at the new moon (the first day of each month), if Shenhou comes down upon it, heavy rain is indicated; if Taichong comes down upon it, light rain is indicated. One also judges by the six-Jia decade (the decades into which the sixty Jiazi are divided) to which that day belongs: if the two stems Ren and Gui on the heaven plate come down upon it, rain is indicated. Another account holds that, when Daji is set upon the new moon, Shenhou coming down indicates heavy rain and Taichong coming down indicates light rain; judging again by the six-Jia decade, Ren and Gui on the heaven plate coming down indicate rain. There is yet another account: when Daji is set upon the new moon, Shenhou coming down indicates heavy rain.

In every case of prognosticating clouds and rain, one may set the monthly general (the celestial general taken according to the month) upon the principal hour. If Dengming, Shenhou, Gongcao, or Taichong come upon it above, heavy rain is indicated; if Qinglong (Azure Dragon), Liuhe (Six Harmonies), Tianhou (Heavenly Empress), or Xuanwu (Dark Warrior) come upon it, or if the sign called “yunyin” (“clouds intoning”) appears, light rain is indicated. When Metal, Earth, Shenhou, Tengshe (Soaring Serpent), or Baihu (White Tiger) come upon the hour or the day-marker, great wind and rain are indicated; when Taiyi, Shengguang, Zhuque (Vermilion Bird), or Shengshe come upon the day-marker, the weather is certain to be clear.

If it has already rained and the weather does not clear, one may divine by setting the daily talisman upon the monthly establishment or the new moon; if Taiyi or Shengguang is seen to come upon the day-marker, or if Bing or Ding appears on the heaven plate, it will turn clear. The day-marker is taken according to the season: Chen in spring, Wei in summer, Xu in autumn, and Chou in winter. The daily talismans comprise Jiayin, Yimao, Bingchen, Dingsi, Wuwu, Gengshen, Xinyou, Renzi, and Guihai.

The text that follows again lists the correspondences of the day-markers and the daily talismans, and states that if the two positions of the day-marker do not meet the conditions described, one cannot judge on that basis. Within this, the passage “wu duo gong xiu shi jing shi ben fang ye. …… er bian bo” is textually defective, and its precise meaning is difficult to determine.

The Shenshu Lingxia Jing (scripture of the Divine Pivot and Numinous Control) says that the Heavenly Stems correspond to the field allocations (fenye) of the various regions as follows: Jia corresponds to Qi and Lu, Yi to the Eastern Yi, Bing to Wu and Yue, Ding to the land of Chu and the Man territories of the south, Wu to Zheng and Chen, Ji to Wei and Cai, Geng to Jin and Wey, Xin to Qin and Shu, Ren to Yan and Han, and Gui to Zhao and Wei.

The Earthly Branches correspond to the regions as follows: Zi corresponds to the land of Han and to Qingzhou in the land of Qi; Chou to the Di and Wey; Yin to Zhao, Chu, and Han; Mao to Yan, You, Zheng, and Yu; Chen to Deng and Zheng; Si to Zheng, Yanzhou, and Wey Commandery; Wu to Jing, Chu, the land of Qin, and the Western Capital; Wei to the land of Zhou, the Three Rivers, Liang, and the mountains of Chu; Shen to the land of Qin and Yongzhou, together with Qi, Jin, and Wei; You to the land of Jin, Yizhou, and the land of Lu; Xu to the land of Zhao, the Wing Province of Yizhou, and the land of Zhao; and Hai to Lu and Qi, as well as to Yan, Dai, Wey, and Bingzhou. These are the correspondences in the field allocation of the Nine Provinces (Jiuzhou). “Field allocation” here means the corresponding areas of the various regions as marked off by the Heavenly Stems, the Earthly Branches, and the stellar images. In this passage of the original, a number of place names are written in unbroken succession, and certain individual correspondences are difficult to determine with certainty.

This method of divination calculates from the stem and branch of the day, together with the year, month, day, and hour. Reckoned by the Eight Nodes (bajie), that is, by dividing the year into eight seasonal nodes, it runs after the winter solstice from “one-few” in sequence through to “nine-many,” and after the summer solstice from “nine-many” in sequence through to “one-few.” Every five days a single office rotates; an office here is a position in the sequence of weather prognostication. The first office governs rain and corresponds to Jizhou and Zhaozhou; the second governs graupel, that is, small pellets of ice, and corresponds to what the original calls “Panzhou and the Han and Chu allocation”; the third governs wind and thunder and corresponds to Qingzhou and the land of Qi; the fourth governs prolonged overcast rain and corresponds to Xuzhou and the land of Lu; the fifth governs insect blight and corresponds to Yuzhou and the land of Song; the sixth governs frost and hail and corresponds to Yongzhou and the land of Qin; the seventh governs haze and fog and corresponds to Liangzhou and the land of Jin; the eighth governs clouds and corresponds to Yanzhou and the land of Zheng; and the ninth governs outbreaks of fire and corresponds to Yangzhou and the land of Wu. People today call this set of regions the Nine Provinces.

The method above works as follows. After the winter solstice one begins from jiazi and flies and distributes the eight offices in forward order; after the summer solstice one begins jiazi from the central office and flies and distributes them in reverse order. Phrasing in the original such as “beginning from few and proceeding to nine-many” may be connected with the particular sequence of weather prognostication.

When the Metal Star (Venus) and the Water Star (Mercury) come forth or withdraw, they give rise to wind and fog. When the Metal Star and the Water Star meet Lodge Ji (Winnowing Basket) and Lodge Bi (Net), they spread clouds and let loose thunder in the world below.

When the Metal Star and the Water Star move near Lodge Ji and Lodge Bi, the sign is that wind and rain may come. When the moon meets Lodge Ji, there is often much wind; when it meets Lodge Bi, there is often much rain. This is what is called “much wind and much rain.”

When Qi (vital energy) appears at the Bronze Sparrow screen, the water of the pool dries up; the zheng-crows spread their wings; when the stone swallows fly up into the sky, the rivers flood; and when the Shangyang bird dances, that too foretells a great rain. Phrases in the original such as “the zheng-crows spread their wings” belong to the ancient language of phenological weather signs, and among them the literal connection in “Qi at the Bronze Sparrow screen, the pool runs dry” is not sufficiently clear.

When the ganqing talisman appears, if that year is one of drought, the crops fail, and the bronze sparrow then hides the qingpi away.

The four-winged snake is called Weiwu. Wherever it appears, drought often continues for three years in succession. Those who understand this plant more barley to prepare against famine, for barley withstands drought. If the year is about to bring a good harvest, the shangyang dances; the saying “When Heaven is about to rain, the shangyang dances” refers to this very omen. The water horse shows a similar sign of drought: where it appears, drought commonly lasts for three years running. Those who know of this plant more barley against hunger, because barley is resistant to drought. If a plentiful year is at hand, the shangyang dances. The water horse is also called the stone swallow; when it takes flight, it foretells heavier rain.

To bear the sovereign’s De (Virtue/Power), one ought to keep the five verifications from falling into disorder, and thereby welcome the new age; this refers to assistants who are worthy and wise. All ten principles remain without deficiency, and they are confirmed by actual conduct.

The waxing and waning of the sun and moon, and their courses, each follow fixed patterns; the governance of affairs, great and small, likewise has its corresponding methods. Only by following these patterns and methods can political affairs be properly ordered and moral instruction put into effect.

Before the five climatic signs—wind, rain, warmth, sunlight, and cold—have been brought into harmony, wind stirs things, rain moistens the myriad beings, warmth makes them grow, sunlight makes them transform, and cold brings them to maturity. Once the five signs are harmonized, auspicious and inauspicious indications become clearly apparent.

If the ruler can govern the state by the sagely and enlightened Dao (the Way), wind and rain will accord with the seasons. If the ruler is benighted, the wind falls out of order; if the ruler can observe with clarity and caution, seasonal rain falls at the proper time. If the ruler is arrogant and unrestrained, the rain falls out of order; if the ruler can be wise and penetrating, sunlight appears at the proper time. If the ruler’s conduct oversteps what is fitting, the sunlight falls out of order; if the ruler can plan with careful deliberation, cold arrives at the proper time. When wind, rain, cold, and heat each come in their season, this is called xiuzheng, that is, an auspicious omen.

In former times Shun abdicated the throne to Yu, lived simply himself, and devoted his efforts to regulating ditches and waterways so that the people might dwell in peace. Therefore the winds of the eight directions moved in harmonious order, and the five climatic signs did not go awry.

King Zhou of Yin, by contrast, did not revere Heaven and brought disaster upon the people. He wallowed in wine and sensual pleasure, put entire clans to death by implication in a crime, and filled offices by hereditary succession. He built palaces, terraces, and pavilions on a grand scale, constructed ponds, and dressed in luxury, thereby injuring the people; he also roasted the loyal and worthy with fire and cut open pregnant women. Heaven was moved to wrath, calamities followed one upon another, prolonged rains came out of season, winter was warm and summer cold, and all five climatic signs fell into disorder. This was precisely the omen by which Heaven aided King Wu in destroying the Yin dynasty.

The seven emotions spoken of in the Liyun—joy, anger, sorrow, fear, love, aversion, and desire—arise without being learned; these are human feelings and inborn nature. A father’s kindness and a son’s filial piety, an elder brother’s affection and a younger brother’s respect, a husband’s righteousness and a wife’s reverence, a ruler’s benevolence and a minister’s loyalty, a teacher’s dignity and a friend’s trustworthiness—these ten relations can be perfected only through learning, and they belong to the moral principles that people ought to follow. One must therefore make feeling and righteousness sincere and substantial, cultivate good faith and harmony, practice humility, yielding, and the courtesies of ritual, and do away with contention. Only the sage can accomplish this.

By revering Heaven and treasuring Earth, and by following subtle principles, one can extend and bring the myriad things to completion; by revering ghosts and spirits, and by connecting them through profound mysteries, one can bring affairs to fullness.

This passage explains that one must understand the laws by which Yin-Yang (yinyang) conjoin, and draw and establish diagrams of the operation of the profound mechanism. Inquiring into their meaning, one finds that all of this material consists of writings left by the former sages, which record and investigate the facts of the matter. Later worthies took these writings as their starting point and gradually penetrated the profound principles of Heaven and Earth, and so called the work the Rhapsody of Wind and Clouds.

The Pantian Jing ends here.

Collation note: The commentary points out that “四曰” was miswritten in the original as “曰曰,” and has been corrected according to the sense of the context. Elsewhere, the two characters “二官” may have dropped out before “主霰荆州、汉、楚分.”