《淮南鴻烈解》Vol. 5

Huainan Honglie Jie, Volume Five: The Treatise on Astronomy, Part One

Annotated by Xu Shen, Taiwei Jijiu

Opening

Before Heaven and Earth had taken form, there was a single undifferentiated chaos, without shape or image; this state is called Tai Zhao (Great Illumination). (The phrases “fengfeng yiyi” and “dongdong zhuzhu” describe the chaotic, undivided, empty, and elusive appearance.)

The Dao begins in emptiness; emptiness gives rise to “space-time.” “Yu” refers to the four directions and above and below in space; “zhou” refers to past and present in time. Space-time gives rise to Qi, and Qi has “Han Yin” (a vast and boundless limit), about to form the image of Heaven and Earth.

The clear Yang Qi is light and rising, drifting upward to become Heaven; the heavy and turbid Qi is stagnant and sinking, becoming Earth. The clear and subtle Qi is easy to gather, while the heavy and turbid Qi is difficult to congeal; therefore Heaven was completed first, and Earth was settled afterward.

Yin-Yang, the Four Seasons, and the Myriad Things

The essences of Heaven and Earth combine to form Yin-Yang (“xi” means to combine; “jing” means essence Qi). The concentrated essences of Yin-Yang gather to form the four seasons; the Qi of the four seasons disperses to become the myriad things.

Accumulated Yang heat produces fire, and the essence of fire Qi is the sun; accumulated Yin cold produces water, and the essence of water Qi is the moon. When the Qi of the sun and moon overflows and disperses excessively, its essence transforms into the stars.

Heaven receives the sun, moon, and stars; Earth receives waters, pools, and dust.

Gonggong Strikes the Mountain

In ancient times, Gonggong (a water deity, after Yu Shun and Shennong, who relied on wisdom and punishment to become strong) contended with Zhuanxu (grandson of the Yellow Emperor) for the position of emperor. In anger he struck Mount Buzhou (in the northwest). The pillar of Heaven broke and the cords of Earth snapped. Heaven tilted toward the northwest; therefore the sun, moon, and stars move westward. (“Yuan Dao” says that Earth inclines toward the southeast; here it first says that the northwest tilted, clarifying its height.) Earth was not full in the southeast; therefore waters, pools, and dust flow there.

The Dao of Heaven and the Dao of Earth

The Dao of Heaven is called round; the Dao of Earth is called square. The square governs the dark; the round governs the bright. The bright emits Qi (radiating outward); the dark contains Qi (drawing inward). Therefore fire is called external radiance (shining outward), and water is called internal radiance (containing inward).

The Movement of the Sun and Moon

The sun is the master of Yang; the moon is the ancestor of Yin. The sun and moon push each other and light is born; cold and heat push each other and the year is completed. In the movement of the sun and moon, in spring they are to the north, in summer to the south, in autumn to the west, and in winter to the east. Therefore the divisions of Yin-Yang and the order of the four seasons are all determined by the movement of the sun and moon.

The Stars

Heaven has Nine Fields; Earth has Nine Provinces. Heaven has Nine Stars; Earth has Nine Mountains. Heaven has Nine Divisions; Earth has Nine Passes. Heaven has Nine Ranks; Earth has Nine Directions. Heaven has Nine Fields to govern the Nine Provinces; Earth has Nine Mountains to stabilize the Nine Provinces.

The stars are the essence of the sun and moon. The sun is the essence of Yang; the moon is the essence of Yin. The sun and moon push each other, cold and heat alternate, and the stars are arrayed therein.

The Four Seasons

Spring is the beginning of Yang; summer is the height of Yang; autumn is the beginning of Yin; winter is the height of Yin. The four seasons are the divisions of Yin-Yang. Spring gives birth, summer grows, autumn harvests, and winter stores; this is the constancy of the Dao of Heaven.

The Five Phases

Heaven has the Five Phases: Metal, Wood, Water, Fire, and Earth. The Five Phases are transformations of Yin-Yang. Metal is called “following and changing”; Water is called “moistening and descending”; Fire is called “flaming upward”; Wood is called “bending and straightening”; Earth is called “sowing and reaping.” The Five Phases overcome one another, and the myriad things transform and are born.

Conclusion

Astronomy is the image of Heaven. The sun, moon, five planets, comets, and baleful stars are all images suspended by Heaven to reprove and warn people. Therefore, by observing celestial phenomena one understands human affairs; this is the essential meaning of astronomy.

A Vernacular Interpretation of the Huainan Honglie Jie

This passage discusses how the Qi of Yin-Yang in heaven and earth transforms and gives birth to the myriad things, and how the myriad things mutually resonate with one another.

Yin-Yang and Wind, Rain, Thunder, and Lightning

The Qi of heaven and earth is sometimes partial and sometimes harmonious: when partial and violent, it transforms into wind; Qi that embraces harmony transforms into rain; when Yin and Yang press upon and stimulate each other, thunder is formed (pressing means mutual encroachment; stimulating means mutual movement); further excitation produces thunderbolts; disorder produces fog. When Yang Qi is abundant, it disperses into rain and dew (dispersing means the scattering of mist); when Yin Qi is abundant, it congeals into frost and snow.

Flying Birds and Hibernating Creatures Belong Respectively to Yin and Yang

Those with feathers and the ability to fly belong to Yang; those with shells, scales, or armor and that often hibernate belong to Yin.

The Sun, Moon, and Phenology

The sun is the master of Yang: in spring and summer the various beasts change their coats (chu means shedding winter hair and partially losing hair); at the solstices the antlers of mi-deer and deer shed (at the winter solstice the mi-deer’s antlers drop; at the summer solstice the deer’s antlers drop). The moon is the root of Yin: when the moon wanes, fish brains diminish (zong means root; jian means reduce); when the moon dies (the dark moon), the flesh of snails is not plump; this is a response to Yin Qi (jiao means flesh is not full; it is pronounced like jiao). Fire by nature flames upward; water by nature flows downward; hence birds fly high and fish dive deep—things of the same kind move one another, and root and branch correspond (xun is read as tan; biao is read as mo).

Yangsui and Fangzhu

The yangsui is a metal implement: take a rimless metal cup, rub it until warm, face it toward the sun at noon, and place mugwort beneath it, and it ignites (this is concentrating the sun to obtain fire). The fangzhu is a large clam of the Yin category: rub it warm, and when the moon is full hold it toward the moon and catch the drips in a bronze plate; one can obtain several drops of water (such was the teaching of the former masters).

Roaring, Rising, and Astral Phenomena

When the tiger roars, valley winds arrive (the tiger belongs to Earth; wind belongs to Wood; Wood is born from Earth); when the dragon rises, auspicious clouds gather (the dragon belongs to Water; clouds are born from Water; shu means gathering). When qilin fight, solar and lunar eclipses occur; when a whale dies, a comet appears; when silkworms age and their silk is completed, the silk penetrates from the center to the outside, like the ear-ornament of metallic essence, visible within and without; hence it is called “ear silk.” At this time the shang string (one of the five tones) also snaps.

Note: This section belongs to the Han dynasty learning of Yin-Yang, the Five Phases, and phenological resonance. It incorporates wind, rain, thunder, dew, frost and snow, as well as birds, beasts, insects, fish, the sun, moon, and stars, into the systems of “Yang bestows and Yin transforms” and “root and branch correspond.” The yangsui and fangzhu, meanwhile, are records of ancient techniques for concentrating light and dew using metal and clam shells.

Vernacular Explanation of the Huainan Honglie Jie

One explanation says: when silk strings are plucked at the mouth, the shang note is clear; because the string is fine and taut, it is often the first to break.

When a Ben star falls, the Bohai Sea will breach and overflow. (Ben: a guest star, also written Beixing; zhui: fall; bo: great; jue: breach and flood.) The ruler’s virtue and the conditions of government can communicate upward with Heaven; therefore, if he punishes the violent, there will be many swift winds (a rapid wind); if he perverts laws and decrees, there will be many insect pests (ming: insects that eat grain seedlings, a calamity for grain); if he kills the innocent, the country will have red, barren land and drought; if seasonal ordinances are improper and levies are ill-timed, there will be much excessive rain and disaster (yinyu: prolonged rain that does not stop).

The four seasons are Heaven’s officials; the sun and moon are Heaven’s envoys; the stars are Heaven’s appointed times of convergence and verification (the time of meeting and verification); rainbows, secondary rainbows, and comets are Heaven’s prohibitions and warnings (rainbow colors are mixed, governing taboos and admonitions).

Heaven has Nine Fields, 9,999 corners, and is 500 million li from the earth. (Nine Fields: the fields governed by the nine heavens; one field has 1,111 corners.) The Five Planets, the Eight Winds, and the Twenty-Eight Mansions: the Five Planets are Suixing (Jupiter), Yinghuo (Mars), Zhenxing (Saturn), Taibai (Venus), and Chenxing (Mercury); the Eight Winds are the winds governed by the directions of the Bagua (Eight Trigrams); the Twenty-Eight Mansions are, in the east, Jiao, Kang, Di, Fang, Xin, Wei, and Ji; in the north, Dou, Niu, Nü, Xu, Wei, Shi, and Bi; in the west, Kui, Lou, Wei, Mao, Bi, Zi, and Shen; and in the south, Jing, Gui, Liu, Xing, Zhang, Yi, and Zhen. The Five Offices and Six Treasuries: the Five Offices are the offices of the Five Phases, and the Six Treasuries add the “Grain” treasury (a system of offices correlated with the human body and celestial phenomena). Purple Palace, Taiwei, Xuanyuan, Xianchi, Four Guards, and Tian’e (all are star names, explained below in the text).

What are the Nine Fields? The center is called Juntian (Equal Heaven), and its stars are Jiao and Kang (the field-allocation of Han and Zheng). The east is called Cangtian (Blue Heaven), and its stars are Fang, Xin, and Wei. The northeast is called Biantian (Changing Heaven; because Yang Qi first arises and the myriad things sprout, it is so called), and its stars are Ji, Dou, and Qianniu (Wei and Ji are also called Zhemu, the field-allocation of Yan; Dou is the field-allocation of Wu; Qianniu is also called Xingji, the field-allocation of Yue). The north is called Xuantian (Dark Heaven), and its stars are Xu, Nü, Xu, Wei, and Yingshi (Xu and Wei are also called Xuanxiao, the field-allocation of Qi). The northwest is called Youtian (Hidden Heaven; Hidden governs Yin) … If below there are further Nine Fields names such as “West” and “South,” the structure is the same as above: each field is paired with mansions and a field-allocation.

Huainan Honglie Jie: Selected Vernacular Explanations

The West (in late autumn, when yin qi is about to become dominant, it is called You Tian, “Dark Heaven”). Corresponding lunar mansions: Dongbi, Kui, and Lou (Yingshi and Dongbi are also called Chengwei, the field-allocation (fenye) of Wei; Kui and Lou are also called Jianglou, the fenye of Lu).

The West is also called Hao Tian (hao means white; the West belongs to Metal, whose color is white, hence Hao Tian; or the original reads “Wu”). Mansions: Wei, Mao, and Bi (Mao and Bi are also called Daliang, the fenye of Zhao).

The Southwest is called Zhu Tian (zhu is a yang color; the southwest is lesser yang, hence Zhu Tian). Mansions: Zi, Xi, Shen, and Dongjing (Zi, Xi, and Shen are also called Shishen, the fenye of Jin).

The South is called Yan Tian (Flame Heaven). Mansions: Yugui, Liu, and Qixing (Liu, Qixing, and Zhang are the fenye of Zhou, also called Chunhuo).

The Southeast is called Yang Tian (Yang Heaven; the southeast is purely Qian-yang, hence Yang Tian). Mansions: Zhang, Yi, and Zhen (Yi and Zhen are also called Chunwei, the fenye of Chu).

What Are the Five Planets? (Discussed According to the Five Phases and Five Directions)

The East belongs to Wood. Emperor: Taihao (the title under which Fuxi ruled the world; after death his spirit was lodged as the deity of the East). Assistant: Goumang, who holds the jade tablet and governs spring. Spirit: Suixing (Jupiter). Animal: Canglong (Azure Dragon). Note: Jue. Days: Jia and Yi (the color of Wood is azure, corresponding to the Azure Dragon; jue belongs to Wood, and jia and yi also belong to Wood).

The South belongs to Fire. Emperor: Yandi (a son of Shaodian; he ruled the world by the De of Fire and was titled Shennong; after death his spirit was lodged as the deity of the South). Assistant: Zhuming (identified in older accounts with Zhurong), who holds the balance and governs summer. Spirit: Yinghuo (Mars). Animal: Zhuniao (Vermilion Bird). Note: Zhi. Days: Bing and Ding (zhi belongs to Fire; bing and ding are both Fire).

The Center belongs to Earth. Emperor: Huangdi (a son of Shaodian; he ruled the world by the De of Earth and was titled Xuanyuan; after death his spirit was lodged as the deity of the Center). Assistant: Houtu, who holds the cord and regulates the four directions. Spirit: Zhenxing (Saturn). Animal: Huanglong (Yellow Dragon; the color of Earth is yellow). Note: Gong. (Days: Wu, Ji, and so on; the original text breaks off here, and these are usually paired with central Earth and Wu-Ji Earth.)

Note: The field allocations and star names here mostly follow the “Treatise on Celestial Offices” in the Records of the Grand Historian and the Han-dynasty system of Heaven-human resonance; the parenthetical material consists of original annotations or variant readings, merged into the punctuation for ease of reading.

Huainan Honglie Jie: A Vernacular Interpretation

The West belongs to Metal. The Heavenly Emperor venerated there is Shaohao (son of the Yellow Emperor, named Qingyang, who ruled by the De of Metal and was titled Jintian Shi; after death he was deified as the Emperor of the West). His assistant is Rushou, who holds a compass and governs autumn; the corresponding deity is Taibai (Venus), the auspicious beast is the White Tiger, the note among the five notes is Shang, and the corresponding heavenly stems are Geng and Xin (Shang belongs to Metal, and both Geng and Xin belong to Metal).

The North belongs to Water. The Heavenly Emperor venerated there is Zhuanxu (grandson of the Yellow Emperor, who ruled the world by the De of Water and was titled Gaoyang Shi; after death his form was transformed into the Emperor of the North). His assistant is Xuanming, who holds authority and governs winter; the corresponding deity is Chenxing (Mercury), the auspicious beast is Xuanwu, the note among the five notes is Yu, and the corresponding heavenly stems are Ren and Gui (Yu belongs to Water, and both Ren and Gui belong to Water).

The movements of Taiyin (the Moon) and Suixing (Jupiter): When Taiyin is at the four zhong (Mao, You, Zi, and Wu—the exact centers of the four directions), Suixing traverses three lunar lodges; when Taiyin is at the four gou (the four corners: Chou, Chen, Shen, and Hai, as well as Yin, Wei, Xu, and other hook positions), Suixing traverses two lunar lodges. In this way, with the figures two, eight, sixteen, three, four, and twelve added together, after twelve years Suixing has traversed the twenty-eight lunar lodges. The sun and moon each move one-twelfth of a degree per day; Suixing moves thirty degrees plus seventy-two sixteenths of a degree in a year, completing a circuit of the celestial region in one year.

Yinghuo (Mars): It usually enters the Taiwei Enclosure in the tenth month and emerges after being restrained; it patrols the lunar lodges and presides over punishing states that are without the Dao, symbolizing turmoil, banditry, pestilence, death, famine, and war. Its rising and setting have no fixed pattern; its light and color vary, sometimes appearing and sometimes disappearing—these are all ways Heaven warns the ruler.

Zhenxing (Saturn): Taking the jia-yin beginning year and the establishment of the Dipper as the starting point, Suizhen (Saturn) passes through one lunar lodge each year; if it ought to dwell in a certain lodge but does not, that state may suffer the calamity of losing land; if it dwells where it ought not, that state’s territory will increase. Saturn moves one twenty-eighth of a degree per day and thirteen degrees plus fifty-eight one-hundred-twelfths of a degree per year, completing one full circuit in twenty-eight years.

Taibai (Venus): At the beginning, on the jia-yin day of the first month, it rises in the east together with Yinghuo as a morning star; after 240 days it sets; 120 days after setting it appears in the west as an evening star, and after another 240 days it sets; after setting again for 35 days it once more rises in the east as a morning star. Its morning rising is observed by the Chen and Xu positions.

Note: The preceding part of the original text may contain fragmentary or run-on punctuation such as “Central Earth, wu and ji”; the translation here begins with “Western Metal,” consistent with the correlative system of the five directions, five emperors, assistant deities, lunar lodges, musical notes, and heavenly stems and earthly branches.

Vernacular Interpretation

The Rising and Setting of Chenxing (Mercury) and Military Affairs Under Heaven

When Chenxing should set in the west but does not set, or should rise in the east but does not rise, war will arise under Heaven. If at the double hours of Chou and Wei it should rise but does not rise, and at the double hours of Wei and Chou it should set but does not set, military hostilities under Heaven will cease.

Correspondence of Chenxing with the Four Seasons and the Twenty-Eight Lunar Mansions

Chenxing is regular in relation to the four seasons: it is usually seen at the spring equinox in the second month in the Kui and Lou mansions; at the summer solstice in the fifth month in the Dongjing and Yugui mansions; at the autumn equinox in the eighth month in the Jiao and Kang mansions; and at the winter solstice in the eleventh month in the Dou and Qianniu mansions. Chenxing rises at the double hours of Chen and Xu and sets at the double hours of Chou and Wei; twenty days after rising, it sets. At dawn it is watched for in the east; at dusk, in the west. If it fails to appear for one season, that season will be disharmonious; if it does not appear throughout the four seasons, there will be great famine under Heaven, and the five grains will not ripen.

What Is Meant by the Eight Winds and Their Spacing from the Sun

Beginning at the winter solstice, a wind arrives every forty-five days: Tiaofeng (the wind of the Gen trigram, also called Rong, corresponding to the sheng) arrives; forty-five days later, Mingshufeng arrives (the wind of the Zhen trigram, corresponding to the guan); forty-five days later, Qingmingfeng arrives (the wind of the Xun trigram, corresponding to the zhu); forty-five days later, Jingfeng arrives (the wind of the Li trigram, corresponding to the xian); forty-five days later, Liangfeng arrives (the wind of the Kun trigram, corresponding to the xun); forty-five days later, Changhefeng arrives (the wind of the Dui trigram, corresponding to the bell); forty-five days later, Buzhoufeng arrives (the wind of the Qian trigram, corresponding to the chime stone); forty-five days later, Guangmofeng arrives (the wind of the Kan trigram, corresponding to the drum).

Government Affairs Governed by the Eight Winds

When Tiaofeng arrives, release those under light detention and remove delays in detention (at the Beginning of Spring, hence light prisoners are released); when Mingshufeng arrives, rectify territorial boundaries and repair fields (at the Spring Equinox, grain is sown, hence boundaries are rectified and fields are managed); when Qingmingfeng arrives, issue silks and goods and send envoys to the feudal lords (at the Beginning of Summer, growth and nurture spread grace, hence silks and goods are used to inquire of the feudal lords); when Jingfeng arrives, confer noble rank on those who hold office and reward the meritorious (at the Summer Solstice, Yin Qi is below and Yang Qi flourishes above, symbolizing the distribution of Yang Qi, hence the meritorious are rewarded and lords are enfeoffed); when Liangfeng arrives, repay the Earth's De and sacrifice at the four suburbs (at the Beginning of Autumn, Yin Qi first flourishes, so the Earth's De is repaid and sacrifices are made at the four suburbs).

(If later text contains further entries such as “When Guangmofeng arrives,” continue translating in the same format.)

Sacrifices in the Suburbs and the Winds of the Four Seasons

The suburban sacrifice is held at the beginning of autumn—when the crops have been harvested. It is a regular sacrificial rite, used to repay the De of Earth and to sacrifice to the deities of the four directions.

When the Changhe wind (the wind of opening the gate, corresponding to around the autumnal equinox) arrives, the racks for suspended bells and chimes are taken down; lutes and zithers are only hung on display and no longer played. (The austere, killing Qi of the autumnal equinox gradually increases, and the ruler's mood is sorrowful, hence the suspended instruments such as bells and chimes are removed.)

When the Buzhou wind (corresponding to the beginning of winter) arrives, palaces and houses are repaired and border cities fortified. (At the beginning of winter, earthworks commence; palaces are repaired and border cities fortified in preparation for bandits and difficulties.)

When the Guangmo wind (corresponding to around the winter solstice) arrives, passes and bridges are closed, and criminal punishments are decided. (This symbolizes the winter's closure, with no passage through the passes and bridges; delayed or doubtful criminal cases are also judged at this time according to the season.)

What are the "five offices"? The East governs the field (agriculture); the South governs the Minister of War (military affairs); the West governs the Minister of Justice (litigation); the North governs the Minister of Works (earthworks); and the Center is the capital (commanding the four directions, the most honored of the four quarters).

What are the "six storehouses"? They are Zi, Wu, Chou, Wei, Yin, Shen, Mao, You, Chen, Xu, Si, and Hai—that is, the twelve earthly branches, which are coordinated with the calendar and the hours.

Celestial Regions and Taiyi

Taiwei is the court of Taiyi (the Heavenly Emperor); Taiwei is a star name, and Taiyi is a celestial deity. The Purple Palace is the residence of Taiyi. Xuanyuan is the dwelling of the emperor's consort. Xianchi is the park of the water fish; Xianchi is a star name, and the water fish is a celestial deity. Tian'e is the gate of the assembled deities; a gate is a doorway.

The four palaces (Purple Palace, Xuanyuan, Xianchi, and Tian'e) are used to administer rewards and punishments. Taiwei governs the Vermilion Bird (to govern means to oversee); the Purple Palace holds the Dipper and turns leftward, moving one degree per day to complete the circuit of heaven.

The sun at the winter solstice reaches Mount Junlang (a mountain at the southern pole); the sun moves one degree, and the moon travels one hundred eighty-two and five-eighths degrees, until the summer solstice reaches Mount Niushou (a mountain at the northern pole). The back-and-forth total is three hundred sixty-five and one-quarter degrees, completing one year.

Taiyi at the beginning: in the first month, established in the Yin month, the sun and moon both enter the fifth degree of Yingshi. Starting from Taiyi, after seventy-six years the sun and moon again enter the fifth degree of Yingshi in the first month with no fractional remainder; this is called a ji (era). Altogether twenty eras, one thousand five hundred twenty years, complete a great cycle, and the sun, moon, and stars begin again.

Jiayin beginning: the sun moves one degree, and the year has a fractional remainder. The above is an account of Taiyi, the star palaces, and the year eras in the ancient astronomical and calendrical system.

A Vernacular Interpretation of the Huainan Honglie Jie

In the calendrical system, each year has roughly an extra quarter day; over four years this accumulates to about 1,461 days, and the calendar again coincides with the solar terms. Therefore, roughly once every eighty years a major adjustment is made so that the calendar returns to order. The ancients took zi-wu and mao-you as the “two cords” (like stretched ropes, governing due north-south and east-west); they took chou, yin, chen, si, wei, shen, xu, and hai as the “four hooks” (linking the four corners). The four corners are called “wei” (bonds).

The northeast is the “Bond of Repaying De (Virtue/Power)”: yin qi is at its fullest in the north, while yang qi sprouts from the east; from yin it returns to yang, as if repaying De. The southwest is the “Bond of Turning Away from Yang”: beyond the southwest, yang qi is about to retreat and yin qi about to return, hence “turning away from yang.” The southeast is the “Changyang Bond”: “Changyang” describes neither advancing nor retreating; in the southeast pure yang holds sway, neither flourishing nor declining, constantly in this state. The northwest is the “Opening-through Bond”: in the northwest there is pure yin, yang qi is closed and knotted, yet yang qi is about to sprout, like a blockage about to open, hence “opening-through.”

At the winter solstice, the Dipper’s handle points north, exactly at the “central cord”; yin qi reaches its extreme and yang qi first sprouts. Thus the winter solstice is called “De” (De meaning the first arising of life-giving power). At the summer solstice, the handle points south, exactly at the central cord; yang qi reaches its extreme and yin qi first sprouts. Thus the summer solstice is called “Xing” (Punishment, meaning the first rising of the qi of killing and destruction).

When yin qi is at its fullest, it descends to the Yellow Springs and reaches north to the North Pole; therefore it is not suitable to dig the earth or bore wells. The myriad things close and hide, and hibernating insects enter their holes; hence it is said that De is “in the chamber.” When yang qi is at its fullest, it reaches south to the South Pole and upward to Vermilion Heaven; therefore it is not suitable to level mounds and ridges or to go up on roofs to conduct affairs. The myriad things proliferate, and the five grains sprout; hence it is said that De is “in the fields.”

At the winter solstice, water qi flourishes accordingly; at the summer solstice, fire qi flourishes accordingly. In the fifth month, fire is at its proper position and water leaks (one explanation: Mars is exactly centered, and earth qi seeps out as dampness); in the eleventh month, water is at its proper position and yin prevails (one explanation: the Yingshi lunar mansion is exactly centered in the south). Yang qi is fire and yin qi is water; when water prevails, the summer solstice tends to be damp, and when fire prevails, the winter solstice tends to be dry. When dry, charcoal becomes light; when damp, charcoal becomes heavy.

At the winter solstice, well water is abundant and basin water easily overflows; sheep shed their hair, elk deer shed their antlers, and magpies begin to nest. With an eight-chi gnomon, the midday shadow is one zhang and three chi long.

During the summer solstice season, the vital Qi (qi) of the yellow earth begins to circulate (the "flowing yellow marsh" refers to the vital energy within loess soil, formed by the movement of yin energy underground creating flowing marsh Qi). At this time, the essence of five-colored stones also becomes visible (stone essence refers to spiritual stones containing five-colored Jing), cicadas begin their song, the medicinal herb Pinellia ternata grows, and mosquitoes cease biting humans and livestock (because the faint yin energy underground in the fifth month has not fully formed).

Young foals, calves, and nestling birds remain safe from predators (the "yellow mouth" refers to the tender beaks of young animals, as their muscles and blood vessels are not yet fully developed). When the sun's shadow measures eight chi in theory, the actual measurement shows one chi and five cun. Long shadows indicate flourishing yin energy, while short shadows signify strong yang energy. Excessive yin leads to floods, whereas excessive yang causes droughts.

The punitive and nurturing interactions of yin and yang energies rotate through seven locations. These seven domains are: inner chambers, main halls, courtyards, gates, alleys, roads, and wilderness. In the twelfth month, nurturing De (virtue/power) resides in the inner chambers. Each thirty-day cycle consists of fifteen days before and after the winter solstice, with De energy dwelling in each location for thirty days. When De occupies the inner chambers, punitive energy remains in the wilderness; when De moves to the main hall, punishment shifts to the roads; when De enters the courtyard, punishment appears in the alleys. When yin and yang energies harmonize, their punitive and nurturing aspects converge at the gates.

During the eighth and second months when yin and yang achieve equilibrium with equal day and night lengths, this is called "the union of punishment and virtue at the gates." When nurturing energy moves southward, all things flourish; when punitive energy moves southward, vegetation withers. Thus in the second month's yin-yang convergence, life sprouts emerge, while the eighth month's convergence brings plant decay. The angular measurement between heaven and earth's four dimensions is ninety-one degrees (from northeast to southeast constitutes two dimensions, with the full circumference of four dimensions totaling 365 degrees, each degree equivalent to 2,932 li).

The sun travels 16 and 5/16 degrees daily, forming fifteen-day solar terms that generate the twenty-four seasonal nodes. When the Big Dipper's handle points to the zi position, it marks the winter solstice, corresponding to the Huangzhong musical pitch (Huangzhong represents the eleventh month. "Zhong" means gathering, indicating yang energy accumulating beneath the yellow springs). After fifteen days pointing to the gui position comes minor cold, matching the Yingzhong pitch (Yingzhong represents the tenth month, signifying yin energy responding to yang transformation as all things store according to season). Another fifteen days pointing to the chou position brings major cold, aligned with the Wuyi pitch (Wuyi represents the ninth month when yin ascends and yang descends, with all life following yang's retreat into hidden states, no longer displaying vitality).

Vernacular Interpretation of the Huainan Honglie Jie

According to this, yin qi lies hidden beneath the earth, and so it is said: counting from the day of the winter solstice, after forty-six days comes Start of Spring (Lichun). At this time yang qi rises and ice and snow melt. The pitch corresponding to this solar term is Nanlü (Nanlü is the pitch of the eighth month. “Nan” means that yang qi is concealed within; “lü” means that the pitch pipe completes its work; hence it is called Nanlü).

After another fifteen days, when the Dipper’s handle points to the Yin branch position, comes Rain Water (Yushui); its pitch corresponds to Yize (Yize is the pitch of the seventh month. “Yi” means injury; “ze” means law. Yang qi weakens and yin qi stirs; the myriad things wither and, responding to the law, complete their nature; hence it is called Yize).

After another fifteen days, when the Dipper’s handle points to the Jia position, comes Awakening of Insects (Jingzhe); its pitch corresponds to Linzhong (Linzhong is the pitch of the sixth month. “Lin” means gathering in multitudes; when yang qi reaches its extreme it gives birth to yin, and the myriad things gather in multitudes and flourish; hence it is called Linzhong).

After another fifteen days, when the Dipper’s handle points to the Mao branch position and the sun’s shadow is centered, it is called Spring Equinox (Chunfen); thunder begins to sound, and its pitch corresponds to Ruibin (Ruibin is the pitch of the fifth month. Yin qi droops and declines below, like a host; yang qi is above, like a guest; hence it is called Ruibin).

After another fifteen days, when the Dipper’s handle points to the Yi position, comes Clear and Bright (Qingming); winds arrive, and its pitch corresponds to Zhonglü (Zhonglü is the pitch of the fourth month. Yang qi is outside and yin qi is within; the pitch pipe extends and assists yang qi to complete its work; hence it is called Zhonglü).

After another fifteen days, when the Dipper’s handle points to the Chen branch position, comes Grain Rain (Guyu); its pitch corresponds to Guxi (Guxi is the pitch of the third month. “Gu” means the old; “xi” means the new. Yang qi nourishes life, leaving the old and approaching the new; hence it is called Guxi).

After another fifteen days, when the Dipper’s handle points to the Changyang corner (the end point of the spring equinox), it is said that after another forty-six days comes Start of Summer (Lixia); strong winds cease, and its pitch corresponds to Jiazhong (Jiazhong is the pitch of the second month. “Jia” means to hold between; the myriad things leave yin and are held by yang as they are born; hence it is called Jiazhong).

After another fifteen days, when the Dipper’s handle points to the Si branch position, comes Grain Full (Xiaoman) (Xiaoman is the fourth month); its pitch corresponds to Taicu (Taicu is the pitch of the first month. “Cu” means to cluster; yin qi declines and yang qi issues forth, and the myriad things grow clustered on the ground; hence it is called Taicu).

After another fifteen days, when the Dipper’s handle points to the Bing position, comes Grain in Ear (Mangzhong); its pitch corresponds to Dalü (Dalü is the pitch of the twelfth month. “Lü” means companion; the myriad things stir below but have not yet reached above; hence it is called Dalü, used to pair with Huangzhong and assist yang in spreading its work).

After another fifteen days, when the Dipper’s handle points to the Wu branch position, yang qi reaches its extreme, therefore…

Note: The original text takes the winter solstice and Start of Spring as starting points, uses “add fifteen days” to link the twenty-four solar terms, and matches them with the twelve pitch standards; the parenthetical material mostly consists of later commentators’ explanations of pitch names and solar-term meanings. The final phrase, “yang qi reaches its extreme, therefore…,” in transmitted texts usually continues with the summer solstice and other summer solar terms; here, following the paragraph you provided, it stops at the word “therefore.”

This passage comes from the Huainan Honglie Jie. It discusses how solar terms, phenology, and the calendar divide the year into segments, paired with pitch-standard names and time-reckoning methods such as the stems and branches and the direction pointed to by the Dipper handle. The following explains it in plain language.

Starting from a certain solar term, forty-six days bring one to the summer solstice; at this time the pitch standard corresponds to Huangzhong. After another fifteen days, the Dipper handle (or the sun’s position) points to Ding and enters Minor Heat; the pitch standard corresponds to Dalü. After another fifteen days it points to Wei, which is Major Heat; the pitch standard corresponds to Taicu. After another fifteen days it reaches the Back-Yang boundary (the dividing point of Yin and Yang), and the summer division comes to an end; hence it is said that another forty-six days bring Start of Autumn. Cool winds arrive, and the pitch standard corresponds to Jiazhong. After another fifteen days it points to Shen, which is End of Heat; the pitch standard corresponds to Guxi. After another fifteen days it points to Geng; White Dew descends, and the pitch standard corresponds to Zhonglü. After another fifteen days it points to You and is exactly on the central cord measure; this is the autumn equinox. Thunder ceases and hibernating insects turn north; the pitch standard corresponds to Ruibin. After another fifteen days it points to Xin, which is Cold Dew; the pitch standard corresponds to Linzhong. After another fifteen days it points to Xu; Frost Descent, and the pitch standard corresponds to Yize. After another fifteen days it points to the Tong boundary (another Yin-Yang boundary position), and the autumn division reaches its end; hence it is said that another forty-six days bring Start of Winter. Plants and trees wither and die, and the pitch standard corresponds to Nanlü. After another fifteen days it points to Hai, which is Minor Snow; the pitch standard corresponds to Wuyi. After another fifteen days it points to Ren; Major Snow, and the pitch standard corresponds to Yingzhong. After another fifteen days it points to Zi.

Therefore it is said: Yang is born at Zi (around the winter solstice, Yang Qi begins to arise), and Yin is born at Wu (around the summer solstice, Yin Qi begins to arise). Because Yang is born at Zi, in the eleventh month at the winter solstice magpies begin to build nests, and human Qi gathers at the bell-head (a bodily site or time corresponding to pitch and solar term). Because Yin is born at Wu, in the fifth month there is the image of minor punishment: shepherd’s purse and wheat wither, and plants and trees that have lived through the winter are sure to die.

The Dipper’s handle is the “small year” (the first through fourth stars of the Northern Dipper are Kui, and the fifth through seventh are Biao; marking months and years by the direction pointed to by the handle is called the “small year”). The first month establishes Yin (the year begins with the Yin month as the first month); the month names follow the Dipper handle as it moves through the twelve earthly branches (the twelve branch positions such as Zi, Chou, Yin, and Mao). Xianchi is Tai Sui (the Great Year; an ancient star name associated with yearly cycles and taboo directions). In the second month it establishes Mao, and the months proceed to the right; the four extensions (perhaps the four first months or the four cardinal positions; the text’s “four extensions” may also mean the unfolding of the four seasons) end and then begin again. To meet Tai Sui brings humiliation; to turn one’s back on it brings strength. To go left brings decline; to go right brings prosperity. When the small year faces southeast, there is life; when it faces northwest, there is killing—one must not meet it, only turn one’s back to it; one must not go left, only go right. This is what the saying means.

The Great Time is Xianchi; the Small Time is the monthly establishment (the branch established by the Dipper handle each month). The celestial weft establishes the epoch, always starting from Yin and moving to the right, shifting once each year; every twelve years is one great cycle. The Way of Heaven completes one revolution and then ends and begins again.

Note: The original binds together the day counts of the solar terms, the pitch standards (the twelve pitches), the earthly branches, Dipper establishments, Tai Sui, and Xianchi. This is a calendrical formulation common in the Han dynasty, in which Heaven, Earth, and Humanity share the same measure; it is not an oral formula for cultivation. If compared with the received Huainanzi, the wording may show transcription variants (such as “the Tong boundary” and “the four extensions”); it is enough to grasp the general meaning.