Rituals to ward off epidemics

經曰：“出軍疫癘傳染，死者甚眾，號曰軍氣，可於上風焚死人骷髏數枚，軍氣即能散”。

The Dun Jia Classic says: When an army is on campaign and an epidemic breaks out, causing many deaths, this disease is called "military qi." One can burn several skulls of the dead in the upwind area, allowing the smoke to carry over the camp, thus dispersing the military qi. This is an ancient method using fire qi to expel foul diseases, belonging to the category of rituals for removing misfortune in the military.

凡出天門入地戶，過太陰居青龍。經曰：“初兵出天門（六戊也），入地戶（六己也），過太陰（六丁也），居青龍（六甲也），居其下百戰百勝”。假如冬至上元甲己之日夜半生甲子時初起兵，岀天門辰地，入地戶巳地，過太陰午地，居青龍子地，即百戰百勝。又一法曰：“出天門者，天上六戊在一宮；入天上地戶在二宮，過天上太陰在七宮，居天上青龍在一宮”。餘仿此。

Whenever there is military action, one must depart from the "Heaven Gate," enter through the "Earth Gate," pass through the "Taiyin," and finally halt at the position of the "Azure Dragon." The classic text states: when initiating an expedition, one departs from the Heaven Gate, which is the position of the Six Wu, enters through the Earth Gate, which is the position of the Six Ji, passes through Taiyin, which is the position of the Six Ding, and halts at the Azure Dragon, which is the position of the Six Jia. By setting up the camp beneath the Azure Dragon, one can achieve victory in every battle. For example: on the winter solstice, during the first period, if the expedition begins at midnight on a Jia day or a Ji day, the Heaven Gate is located in the direction of Chen, so one departs from Chen; the Earth Gate is located in the direction of Si, so one enters from Si; Taiyin is located in the direction of Wu, so one passes through Wu; the Azure Dragon is located in the direction of Zi, so one halts at Zi. In this way, one can achieve victory in every battle. Another method of calculation states: the departure from the Heaven Gate refers to the Heaven Plate's Six Wu being located in the first palace of Kan; entering the Earth Gate refers to the Heaven Plate's Six Ji being located in the second palace of Kun; passing through Taiyin refers to the Heaven Plate's Six Ding being located in the seventh palace of Dui; halting at the Azure Dragon refers to the Heaven Plate's Six Jia being located in the first palace of Kan. The other positions are calculated in a similar manner.

出兵攻敵常須遊門。正月天門在申，百死在酉；二月天門在酉，百死在戌；三月天門在戌，百死在亥；四月天門在亥，百死在子；五月天門在子，百死在丑；六月天門在丑，百死在寅；七月天門在寅，百死在卯；八月天門在卯，百死在辰；九月天門在辰，百死在巳；十月天門在巳，百死在午；十一月天門在午，百死在未；十二月天門在未，百死在申。

When launching military campaigns, the direction known as "You Men" is often used. This direction changes each month, and there is also a dangerous direction called "Bai Si," which is adjacent to the "Tian Men." In the first month, Tian Men is in the direction of Shen, and Bai Si is in You; in the second month, Tian Men is in You, and Bai Si is in Xu; in the third month, Tian Men is in Xu, and Bai Si is in Hai; in the fourth month, Tian Men is in Hai, and Bai Si is in Zi; in the fifth month, Tian Men is in Zi, and Bai Si is in Chou; in the sixth month, Tian Men is in Chou, and Bai Si is in Yin; in the seventh month, Tian Men is in Yin, and Bai Si is in Mao; in the eighth month, Tian Men is in Mao, and Bai Si is in Chen; in the ninth month, Tian Men is in Chen, and Bai Si is in Si; in the tenth month, Tian Men is in Si, and Bai Si is in Wu; in the eleventh month, Tian Men is in Wu, and Bai Si is in Wei; in the twelfth month, Tian Men is in Wei, and Bai Si is in Shen. Thus, Tian Men begins in Shen in the first month and moves forward one direction each month. "Bai Si" is always the next direction after Tian Men. When launching an attack, one should move in the direction of Tian Men and avoid the direction of Bai Si.

太公曰：“凡行軍向陣，勿犯地兵，將軍忌之，甲子旬地兵在寅，甲戌旬地兵在子，甲申旬地兵在戌，甲午旬地兵在申，甲辰旬地兵在午，甲寅旬地兵在辰（地兵即六丙也）”。

Crane Master Tai Gong said: Whenever marching an army or advancing in a particular direction, one must not violate the "earth soldier" direction, as it is most忌讳 for a general. Within the sixty-jin cycle, the earth soldier is located in different branches: in the Jiazi cycle, the earth soldier is in Yin; in the Jiaxu cycle, it is in Zi; in the Jiashen cycle, it is in Xu; in the Jiawu cycle, it is in Shen; in the Jiachen cycle, it is in Wu; and in the Jiayin cycle, it is in Chen. The original annotation explains: the earth soldier refers to the branch corresponding to the sixth丙 in the current cycle, so it retreats two positions each cycle.

凡戰宜背虎尾向黃旛吉，午戌歲黃旛在戌，虎尾在辰；子辰歲黃旛在辰，虎尾在戌；卯未歲黃旛在未，虎尾在丑；酉丑歲黃旛在丑，虎尾在未。

In any confrontation, it is favorable to face the "Huangfan" and have the "Huwei" behind you. The positions of Huangfan and Huwei are determined by the triple harmony formation of the year's earthly branch. When the year is a Wu year or a Xu year, Huangfan is at Xu and Huwei is at Chen; when the year is a Zi year or a Chen year, Huangfan is at Chen and Huwei is at Xu; when the year is a Mao year or a Wei year, Huangfan is at Wei and Huwei is at Chou; when the year is a You year or a Chou year, Huangfan is at Chou and Huwei is at Wei. It can be seen that Huangfan is located at the storage position of the triple harmony formation, while Huwei is exactly at its opposite position. When arranging the formation, Huangfan should be the direction to face and Huwei should be the direction to have behind.

雷公者，六庚耳。庚為天刑，又為百神所聚之方，故宜避之，不敢犯也。攝殺六律曰：“雷公將軍在午遊庚，領十二日將友，風伯、雨師其所遊之處，郡居響應而到，若出軍、佈陣、安營，則雷公之所處，慎不可犯，犯之主敗軍，殺將也。甲子旬六庚在午，甲戌旬六庚在辰，甲申旬六庚在寅，甲午旬在子，甲辰旬在戌，甲寅旬在申”。

The so-called "Leigong" refers to the six Gengs. Geng is called "Heavenly Punishment," and it is also the direction where the assembly of deities gathers, so it should be avoided and not violated. The "Sheshala Liulü" states: Leigong General rises at the Wu position and roams through the Geng position, commanding the subordinate officials of the twelve days' generals, accompanied by Fengbo and Yushī; wherever he roams, all places will respond. If one is to deploy troops, arrange formations, or set up camps, one must be cautious not to encroach upon the position where Leigong is located. Violating this will lead to the defeat of the army and the death of the general. Among the sixty days, each of the six Gengs has its own position: in the Jiazi cycle, the sixth Geng is at Wu; in the Jiaxu cycle, the sixth Geng is at Chen; in the Jiashen cycle, the sixth Geng is at Yin; in the Jiawu cycle, the sixth Geng is at Zi; in the Jiachen cycle, the sixth Geng is at Xu; in the Jiayin cycle, the sixth Geng is at Shen.

屯兵山阜，被賊圍困，又無溪澗，無處汲水，急用磁碗覆地，將土壅碗口，明曉揭碗視之，底下有水珠，下有泉脈也。掘地數尺，可以得水。

An army stationed on a high hilltop is surrounded by enemies and has no nearby streams or springs to obtain water. In such a situation, they should quickly place a ceramic bowl upside down on the ground and cover the rim of the bowl with soil to seal it tightly. The next morning, they should lift the bowl to check. If there are dewdrops formed on the inner wall of the bowl, it indicates that there is an underground spring beneath this spot. Digging a few feet down from this location will yield water. This method relies on the condensation of moisture vapor from the earth to detect underground water sources.

此法至誠閉氣，吸東方生氣一口吹在手心，書字即行，不可回顧。見官書“天”字，求婚書“合”字，市賈書“利”字，出道書“通”字，博戲書“干”字，夜行書“魁”字，入眾書“遁”字，入陣書“強”字，看病書“鬼”字，入罡書“罡”字，吃酒書“少”字，入山書“子”字，入水書“土”字或“龍”字，或“戊”字。

To perform this method, one must close their breath with sincere intent, take in a breath of life qi from the east, blow it into the palm of the hand, then write a character on the palm. After writing, one should leave without looking back. The character written depends on the purpose: when meeting officials, write the character for "heaven"; when seeking marriage, write "harmony"; when going to trade, write "profit"; when traveling, write "smoothness"; when gambling, write "action"; when walking at night, write "kui"; when entering a crowd, write "dun"; when facing enemies, write "strength"; when visiting the sick, write "ghost"; when stepping on the star pattern and walking the steps, write "star pattern"; when attending a banquet and drinking, write "few"; when entering the mountains, write "son"; when going into water, write "earth" or "dragon," or also "wu." This is using the principle of the five phases to attract good fortune and avoid misfortune.

第一勝天乙宮（即值符宮），上將居之，用兵而擊其沖，百戰百勝。只要坐三向五，不可坐五向三，三為生氣，五為死氣，生謂坐生門，死為坐死門。若甲申庚見值符，則不可引兵居也。第二勝九天宮，上將居之，用兵擊其沖，則敵雖大，不敢當我鋒，而大勝矣。第三勝生門宮（合三奇之吉宮），上將引兵從生門擊死門，百戰百勝。

The first victorious position is the "Heavenly Ethereal Palace," which is the palace where the Chief Symbol resides. The commander should be stationed here and send troops to attack the opposing palace, achieving victory in every battle. One should sit in position three and face position five, not sit in position five and face position three. Position three represents Life Qi, while position five represents Death Qi. "Life" means sitting in the Life Gate, and "Death" means sitting in the Death Door. However, if theInauspicious Pattern "Jia Shen Geng" is present over the Chief Symbol, troops should not be stationed in this palace. The second victorious position is the "Nine Heavens Palace." The commander should be stationed here and send troops to attack the opposing palace. Even if the enemy is powerful, they will not be able to resist the momentum of our army and will certainly achieve a great victory. The third victorious position is the "Life Gate Palace," which is the auspicious palace combined with the Three Marvels. The commander should lead troops from the Life Gate to attack the palace where the Death Door is located, achieving victory in every battle.

第一不擊天乙宮。如甲申庚臨值符，則可沖擊矣。第二不擊九天宮。第三不擊生門宮。第四不擊九地宮。第五不擊玉女宮，臨陣傳令紀之，則萬舉萬全矣。

There are five directions that should not be attacked. First, do not attack the "Heavenly Ethereal Palace," which is the palace of the Chief Symbol; however, if "Jiashen Geng" is added to the Chief Symbol, this palace has been broken by an evil formation and can be attacked. Second, do not attack the "Jiu Tian Palace." Third, do not attack the "Life Gate Palace." Fourth, do not attack the "Jiu Di Palace." Fifth, do not attack the "Jade Maiden Palace." When in battle, issue these five commands and remember them, and you will be completely secure. These five palaces are inhabited by auspicious deities; our side should regard them as defensive positions. If we attack them instead, it is equivalent to harming the auspicious energy.

天蓬咒：“天蓬天蓬，九元殺童，五丁都司，高力北翁，七政八靈，太上皓凶，長顱鉅額，手把帝鍾，未梟三神，嚴駕夒龍，威劍神王，斬邪滅蹤，紫氣乘天，丹霞嚇沖，吞魔食鬼，橫身飲風，蒼舌綠齒，四目老翁，天丁力士，威南御凶，天驟激戾，威北銜鋒，三十萬兵，衛我九重，闢尸千里，袪卻不祥，敢有小鬼，次來見形，钁天大斧，斬鬼五形，炎帝瀝血，北斗燃膏，四盟破骸，天猷滅數，神劍一下，萬鬼自消，急急如律令”。

This is the most solemn of the "Heavenly Pond Spell" in Taoist military rites. The meaning is roughly as follows: Heavenly Pond Great Deity, Heavenly Pond Great Deity, you are the killer child among the nine elements, in charge of the five Dings, a great divine force of the Northern Elder. The energies of the seven celestial authorities and eight spiritual spirits gather upon you. The mandate of the Supreme Ultimate allows you to clearly discern evil. Your head is large, your forehead wide, and you hold the Imperial Bell in your hand. You subdue the first of the three deities, and with solemn authority you ride the Niao Dragon. With the sword of divine power and the strength of the God King, you cut down all evil spirits without leaving a trace. Purple qi rises into the sky, red clouds surge upward. You devour demons and ghosts, and with a single movement you absorb the wind. Your tongue is blue, your teeth are green, and you are an old man with four eyes. The Heavenly Ding soldiers shake the south to repel evil, the Heavenly Horse gallops fiercely and violently, shaking the north with its mouth holding a sharp blade. Thirty thousand heavenly soldiers guard me within the nine heavens, eliminating corpses and filth over a thousand miles, removing all misfortune. If any small ghost dares to appear in order, use the great axe to cut off the five forms of the group of ghosts. The God of Fire sheds blood, the Big Dipper burns oil, the four directions form an alliance to break the ghost's remains, the Heavenly Yu General destroys its fate. With one swing of the divine sword, all ghosts naturally vanish. Urgent as the decree of the law.

《三元經》曰：“甲乙丙丁戊為五陽時，利為客，宜先舉兵、高旗、響鼓，耀武揚威，客兵大勝，所謂陽者，飛而不止也。己庚辛壬癸為五陰時，利為主，宜偃旗息鼓、銜枚靜聽，待客敵至後，則戰大勝矣，所謂得陰者，伏而不舉也”。

The San Yuan Jing says: When the heavenly stem of the time is Jia, Yi, Bing, Ding, or Wu, it is called the "Five Yang Times," which is favorable for the guest force—that is, the one who takes the initiative. At this time, it is advisable to move troops first, raise banners high, beat drums loudly, display military might, and the guest army will surely achieve a great victory. The term "Yang" refers to the meaning of rising swiftly and never stopping. When the heavenly stem of the time is Ji, Geng, Xin, Ren, or Gui, it is called the "Five Yin Times," which is favorable for the host force—that is, the one who waits to respond. At this time, it is advisable to lower banners, stop drumming, have soldiers bite reed tubes and remain quietly hidden and alert, waiting until the attacking enemy arrives before engaging, and will surely achieve a great victory. The term "getting Yin" refers to the meaning of being concealed and not acting rashly.

凡奇門一時一換，謂不善必先知之。若天盤甲申庚加地盤月奇丙之方，防其沖營擊寨，夜間必要守備，每一更一令一籌，密傳若籌錯令差，便是奸細，所謂入金鄉，賊獨至也。即在入門之內，取路埋伏，以逸代勞。

The layout of the Qimen system changes every hour, so it is necessary to know in advance if there are unfavorable configurations. For example, if the Heaven Plate's 'Jiashen' combination falls upon the position of the monthly oddity 'Bing' on the Earth Plate, this is a凶格 (unfavorable configuration). One must be cautious of enemies attacking the camp, raiding the fortifications, and must strengthen defenses at night. Each watch should send a signal and issue a stick token, passing them secretly. If the stick tokens do not match or the signals are incorrect, it indicates that spies have infiltrated. This is called the 'Entering the Metal Village' configuration, indicating a single enemy attack. The method to counter this is to choose a path within the enemy's entrance and set up an ambush, waiting for them to come in exhausted.

葛洪曰：“六丙為威，六甲為德，利以為客，宜發號施令，入其國犬不吠馬不鳴，回車止輪，折衝萬里，不敢有聲。兵來曏者，還自滅形，賊必亡矣。天兵來助，敵人自恐。天兵扶行，敵人自驚。將兵征伐，為客大勝。若此時不利為主，惟宜固守屯營，以待天時”。

Ge Hong said: When the Six Bing stems are present, it is called "Wēi" (authority), and when the Six Jia stems are present, it is called "Dé" (virtue). Such a time is favorable for the guest force and suitable for issuing commands. Using this time to enter an enemy country, dogs do not bark, horses do not neigh, chariots turn around, wheels stop, all in silence, yet it can defeat the enemy's forces even at a distance of ten thousand li. Enemy troops advancing directly will instead be destroyed; bandits will certainly be defeated. Heavenly soldiers come to assist, and the enemy naturally becomes fearful; heavenly soldiers support our army, and the enemy naturally becomes panicked. When leading troops to campaign, as the guest force, one will surely achieve a great victory. However, this time is unfavorable for the host force, which should only remain in its camp and wait for favorable heavenly conditions.

《三元經》曰：“天輔之時，有罪無虞，斧鑽在前，天猶赦之”。謂甲己之日時下得己，乙庚、丙辛、丁壬、戊癸之日，時下得甲也。甲己日己巳時，乙庚日甲申時，丙辛日甲午時，丁壬日甲辰時，戊癸日甲寅時，是為天輔之時，此時有罪自釋。

The San Yuan Jing says: When "Tian Fu" occurs, even if one bears guilt, there is no need to worry, and even if axes, hammers, drills, and chisels are already before him, heaven will still pardon him. The term "Tian Fu" refers to days of Jia or Ji with the hour stem being Ji, or days of Yi and Geng, Bing and Xin, Ding and Ren, Wu and Gui with the hour stem being Jia. Specifically: on days of Jia or Ji, at the hour of Ji Si; on days of Yi or Geng, at the hour of Jia Shen; on days of Bing or Xin, at the hour of Jia Wu; on days of Ding or Ren, at the hour of Jia Chen; on days of Wu or Gui, at the hour of Jia Yin. These are the times of Tian Fu; at such an hour, those who have committed crimes will be pardoned.

凡有急事，不得奇門，用此亦妙。凡飛斗，足步手揚，口誦咒曰：“天圓地步，六律九章，出行大吉，永保安康，掃除凶惡，削去災殃，人來追我，掩其兩目，馬來追我，折其四足，車來追我，斷其輪輔，所求遂意，咸願從心，吾奉九天玄女急急如律令勅。

Whenever encountering an urgent matter and unable to use the Three Marvels and auspicious gates immediately, this method of "Flying Stars" can also be very effective. When performing the Flying Stars, step with your feet, raise your hands, and recite a spell: "Heaven is round, earth is square, people follow the steps. It conforms to the numbers of the Six Laws and Nine Chapters. This action is highly auspicious, ensuring lasting security and health; it removes all evil and eliminates all calamities. If someone chases me, I will cover his eyes; if a horse chases me, I will break its four legs; if a vehicle chases me, I will destroy its wheels and spokes. Whatever I desire will be fulfilled, all wishes will come true. I obey the command of the Mysterious Lady of the Ninth Heaven. Urgent as the decree of the law."

陽斗甲丙戊庚壬為六陽，貪巨祿文廉武破。○破 ○廉 ○文 ○貪；○武 ○祿 ○巨。陰斗乙丁己辛癸為六陰，魁（勺雚行畢甫）魒，俱七斗之諱。○勺 ○雚 ○甫；○魁 ○行 ○魓 ○魒。

Flying Stars are divided into two systems: Yang Stars and Yin Stars. The Yang Stars are used when the heavenly stem of the hour is Jia, Bing, Wu, Geng, or Ren, which are the six Yang stems. The seven star positions stepped on in order are Tanlang, Jumen, Luchun, Wenqu, Lianzhen, Wuqu, and Pojun. The diagram consists of two rows: the upper row, from left to right, is Pojun, Lianzhen, Wenqu, Tanlang; the lower row is Wuqu, Luchun, Jumen. A circle indicates the star position being stepped on. The Yin Stars are used when the heavenly stem of the hour is Yi, Ding, Ji, Xin, or Gui, which are the six Yin stems. The seven star positions stepped on in order are Kui, Shao, Huan, Xing, Bi (Wang), Fu, and Qiang. These are all secret names of the Seven Stars of the Big Dipper. The diagram's upper row is Shao, Huan, Fu; the lower row is Kui, Xing, Wang, Qiang. When stepping on the stars, one follows the order of the star positions as shown in the diagram.

凡出軍止宿，要安營下寨，避禍逃難，當用此法，鬼神不敢近也。其法於旬中六戊土，用刀從鬼門起左行畫地一周，次取中央土一斗，分置六戊之上，六處各置一升餘，乃置刀於原取土處，入中央咒曰：“泰山之陽，恆山之陰，盜賊不起，虎狼不侵，城郭不完，閉以金關，千凶萬惡，莫之敢干，急急如律令勅”。

Whenever troops are camping outside or seeking shelter from misfortune and hardship, this method should be used. The spirits will not come near. The method is: find the earth positions of the six Wu in the current ten-day period, then start from the 'Ghost Gate'—the Northeast direction of Gen—using a knife to draw a complete circle counterclockwise around the area. Take a measure of earth from the center, divide it into six portions, and place one measure in each of the six Wu directions. Then put the knife back where the earth was taken. Enter the center and recite the incantation: On the south side of Mount Tai and the north side of Mount Heng, thieves will not arise, tigers and wolves will not invade. Although the city walls may not be strong, they are sealed with golden gates. A thousand kinds of dangers and myriad evils will not dare to interfere. Urgently as the law commands.

咒畢，仍在中宿，勿令出入，明日啟行，拔刀散土而去，若不散土，其神不敢去也（六戊即罡神）。欲驗六戊之法，置犢牸於外，繫母牛於內，終不敢入，欲令其神去一戊土，犢便從空上入矣。甲子旬戊辰，甲戌旬戊寅，甲申旬戊在子，甲午旬戊在戌，甲辰旬戊在申，甲寅旬戊在午。

After reciting the incantation, the person stays at the center of the circle and is not allowed to leave at will. On the second day when they set out, they should pull out the knife and scatter the soil from the six places before proceeding; if the soil is not scattered, the gods invited will be detained and dare not leave. The original note says that the six Wu are the罡 gods. To test whether the six Wu are effective, one can place a young bull outside the circle and tie a mother bull inside. The young bull will always dare not enter. If one removes the soil from one of the Wu positions, causing that god to leave, the young bull will immediately enter through that gap. The six Wu of each of the six ten-day cycles are located as follows: in the Jiazi cycle, the six Wu is at Chen; in the Jiaxu cycle, it is at Yin; in the Jiashen cycle, it is at Zi; in the Jiawu cycle, it is at Xu; in the Jiachen cycle, it is at Shen; and in the Jiayin cycle, it is at Wu.

初移一步，不在九步之數，然相因仍之一步七尺，合二丈一尺。故曰：見跡禹步，乃成攝濟之卦，正立右足以前，左足在後，次復前左足，次復前右足，以左足從右足並一禹步也。次復前右足，次前左足，並二禹步也。次復前左，次前右，次左右足並，三禹步也。

When beginning to walk, the first step is not counted among the nine steps; however, each subsequent step follows the previous one, with each step being seven feet long. Three steps together make exactly twenty-one feet. Therefore, when one sees footprints on the ground, one can tell that the person is walking in the manner of the Yu steps, thus forming the hexagram of "Capturing and Saving." The specific method is: stand upright, with the right foot in front and the left foot behind. Then step forward with the left foot, then step forward with the right foot, and then bring the left foot next to the right foot, completing the first Yu step. Next, step forward with the right foot, then step forward with the left foot, and bring the two feet together, completing the second Yu step. Then step forward with the left foot, then step forward with the right foot, and bring the left and right feet together, completing the third Yu step.

芮（坤）右　柱（兌）左　心（干）右；英（離）左　禽（中）左　蓬（坎）左；輔（巽）右　沖（震）左　任（艮）右。既濟禹跡：芮（坤）右　柱（兌）左　心（干）右；英（離）左　禽（中）左　蓬（坎）左；輔（巽）右　沖（震）左　任（艮）右。

This is the diagram for stepping in the Yu steps within the nine palaces. The pattern of "Wei Ji" is the same as "Ji Ji": the Tian Rui star in the Kun palace steps with the right foot, the Tian Zhu star in the Dui palace steps with the left foot, and the Tian Xin star in the Qian palace steps with the right foot; the Tian Ying star in the Li palace steps with the left foot, the Tian Qin star in the Central Palace steps with the left foot, and the Tian Peng star in the Kan palace steps with the left foot; the Tian Fu star in the Xun palace steps with the right foot, the Tian Chong star in the Zhen palace steps with the left foot, and the Tian Ren star in the Gen palace steps with the right foot. When stepping, follow the order of the nine stars' respective palaces, clearly distinguishing left and right, without confusion.

巽雙離只坤單步，震亦依依兌是雙，艮上獨行坎只立，天門歸去望天罡。（坤）只（兌）只（雙）（干）雙；（離）只（中）（坎）只；（巽）雙（震）只（艮）雙（只）。

There is another set of steps called the Step Song which says: the Xun Palace requires two steps, the Li Palace requires one step, the Kun Palace also requires one step; the Zhen Palace follows the same pattern with one step each, the Dui Palace requires two steps; the Gen Palace is walked through alone, the Kan Palace requires standing on one foot; finally, one returns from the 'Heavenly Gate' and looks towards the 'Heavenly Gang' position. The diagram attached refers to the Song: the Kun Palace requires one step, the Dui Palace requires one step (sometimes two steps), the Qian Palace requires two steps; the Li Palace requires one step, the Central Palace does not step on, the Kan Palace requires one step; the Xun Palace requires two steps, the Zhen Palace requires one step, the Gen Palace requires two steps (sometimes one step). The terms 'single step' and 'double step' refer to stepping on one foot or both feet at the same time in each Palace.

經曰：“玉女返閉局者，在室中庭中六步，野外六十步，量入地多少，地之宜表，皆以六為數，先定數訖，便以左手執六算，各長一尺二寸，隨吸旺氣，叩齒十二通，默咒心下所謀之事，然後回身背旺氣”。

The text says: "所谓 'Zuyu Fanbi Ju' " meaning "the formation of the Jade Maiden returning to close the area," involves taking six steps inside a house or courtyard, or sixty steps in the open field. The distance to enter the area and the method of marking the boundary all use the number "six." First, determine the number of steps, then hold six counting sticks in the left hand, each one foot two inches long. While absorbing the vital energy of the current favorable direction, knock the teeth twelve times and silently recite the matter one is planning. Then turn around and stand facing away from the favorable direction.

神啟請曰：“維某年某月某日某時，啟天地父母、六甲、六丁、十二時神、青龍、蓬星、明堂、天上玉女、六戊之神，某好學長生之術，行不擇日，出不擇時，今欲遊行某處為某事，欲賴大神庇佑，謹按天門，畫地敷局，出天門，入地戶，閉金關，乘玉女（輅），謹請玉女、青龍、朱雀、白虎、玄武、勾陳、六合、六甲六丁十二時神，乘我而行，至某處為某事，左右巡防，隨行隨止，隨臥隨起，闢除盜賊，鬼魅消亡。

Then he addressed the deities with an invocation: Today is the day of the month of the hour, respectfully informing the heavenly and earthly parents, the Six Jia, the Six Ding, the twelve hours' deities, as well as the Azure Dragon, the蓬 star, the Bright Hall, the heavenly jade maiden, and the Six Wu deities: This person loves the art of longevity, does not choose days for travel, and does not select hours for departure. Now he wishes to go to a certain place to accomplish a certain task, and he humbly requests the protection of the great deities. He carefully aligned the direction of the heavenly gate, and drew a diagram on the ground: departing from the heavenly gate, entering through the earthly gate, closing the golden gate, and traveling by the jade maiden's chariot. He respectfully requests the jade maiden, the Azure Dragon, the Vermilion Bird, the White Tiger, the Black Tortoise, the Gou Chen, the Liu He, as well as the Six Jia and Six Ding deities of the twelve hours, to accompany him to the place where he is going to accomplish the task; to guard him on both sides, following his movements, moving when he moves, stopping when he stops, lying down when he lies down, and rising when he rises; to drive away thieves and eliminate ghosts and spirits.

君子見之喜樂倍常，小人見我歡喜皇皇，男兒（女）見我，共將（侍）酒漿；百惡鬼賊，當我者亡。今日禹步，上應天罡，玉女侍傍，下擊不祥，萬精厭伏，所向無殃，所值病瘥，所攻者達，所擊者破，所摧者傾，所求者得，所願者成，帝王、大臣、二千石長吏，見我者愛如赤子。今日請召玉女六神隨我而進”。凡一切出行用事，無吉方吉時者，可用此法，便畫八卦圖局，排定東西南北，在八干十二辰時神。

The incantation continues: When a gentleman sees me, he is doubly joyful; when a petty person sees me, he is also greatly delighted; when men and women see me, they all offer wine and soup to honor me. All evil spirits and bandits that block my way will be utterly destroyed. The steps I take today correspond to the Heavenly Gang; the Jade Maiden stands by my side, driving away misfortune downward. All thousands of demons are subdued, and wherever I go, there is no calamity. Those who are ill will recover, those I attack will be unblocked, those I strike will be broken, those I overthrow will be toppled, those I seek will be obtained, and those I wish for will be fulfilled. Emperors, ministers, and officials with a salary of two thousand stones will treat me as if I were their own child. Today, I respectfully request you to summon the Jade Maiden and the Six Spirits to accompany me forward. For any journey or task where one cannot find a favorable direction and time, one can use this method: draw the diagram of the Eight Trigrams on the spot, determine the directions of east, west, south, and north, and arrange the eight directions, four diagonals, and twelve earthly branches of the time spirits accordingly.

咒曰：“白氣混沌灌我形，禹步相催合登明，天回地轉步七星，躡罡履斗齊九靈，亞指伏妖眾邪驚，眾災消滅我長生，我得長生，我得長生”。至心虔誠步星斗，畢即念後咒：“六甲九章，天圓地方，四時五行，青赤白黃，太乙為師，日月為光，禹步治道，蚩尤避兵，青龍扶轂，白虎伏行，熒惑前引，闢不祥兆，北斗誅伐，去降凶殃，五神從我，周遊八方，當我者死，嫉我者亡，左社右稷，寇盜伏藏，行者有喜，留者有福，萬神護我，永除盜賊，急急如律令”。

When performing the steps, recite one verse for each step. The incantation is: The chaotic white mist fills my body, the steps of Yu follow one after another, aligning with the position of "Dengming"; amidst the turning of heaven and earth, I tread through the seven stars, my feet on the Heavenly Gang, my body on the Dipper mansion, matching the qi of the nine spirits. By making a finger gesture, I subdue the demons, and all evil spirits scatter; all calamities vanish, and I attain longevity, I attain longevity. With sincere heart, I complete the steps of the stars and constellations, then recite the next incantation: The method of the Six Jia and Nine Chapters, heaven is round and earth is square; the four seasons move, the Five Phases generate each other, the colors of blue, red, white, and yellow each occupy their positions. Take Taiyi as my teacher, the sun and moon as my light; the steps of Yu open the path for me, Chiyou clears the way for me. The Azure Dragon supports my chariot wheel, the White Tiger kneels and follows me, the planet Mars leads the way, removing ominous signs; the Big Dipper fights for me, eliminating the falling calamities. The spirits of the five directions follow me, touring the eight directions; those who block me die, those who hate me perish. On my left is the spirit of the earth god, on my right is the spirit of the grain god, bandits and thieves hide and do not appear; those who travel have joy, those who stay have blessings; all spirits protect me, forever removing thieves. Urgently as the decree commands.

“謹請東方功曹、太沖、天罡青帝大神、甲乙大神，降於局所，侍衛我身。南方太乙、勝光、小吉、赤帝大神，（丙丁大神）降於局所，侍衛我身。西方傳送、從魁、河魁、白帝大神，庚辛大神，降於局所，侍衛我身。北方登明、神后、大吉、黑帝大神，壬癸大神，降於局所，侍衛我身”。

The invocation for the four cardinal directions is: respectfully summon the three generals of the month, Gongsao, Taichong, and Tian Gang from the east, along with the Great God of the Eastern Emperor and the gods of Jia and Yi, to descend upon the layout site and guard my body. Respectfully summon the three generals of the month, Taiyi, Shengguang, and Xiaojí from the south, along with the Great God of the Southern Emperor and the gods of Bing and Ding, to descend upon the layout site and guard my body. Respectfully summon the three generals of the month, Tongsheng, Congkui, and Heqiu from the west, along with the Great God of the Western Emperor and the gods of Geng and Xin, to descend upon the layout site and guard my body. Respectfully summon the three generals of the month, Dengming, Shenhou, and Dají from the north, along with the Great God of the Northern Emperor and the gods of Ren and Gui, to descend upon the layout site and guard my body. The titles such as Gongsao and Taichong mentioned here are all alternative names for the twelve generals of the month, each paired with a stem, and assigned to the four directions.

既請四方神訖，便從今日日辰上下第一算。如子日，則於子上下第一算，丑上第二算，寅上下第三算，卯上下第四算，辰位上下第五算，巳位上下第六算。四仲日地戶不成，取初下第一算安辰上所沖，卻以沖命起，自然成門。

When the four directional deities have been invited, the first counting stick is placed on the position corresponding to the Day Branch of that day. For example, if it is a Zi day, the first stick is placed on the Zi position, the second on Chou, the third on Yin, the fourth on Mao, the fifth on Chen, and the sixth on Si. If it is a day of Zi, Wu, Mao, or You, the Earth Gate cannot form a complete arrangement. In such cases, the first stick placed on the original position is moved to the position opposite to Chen, and the counting starts from there, thus forming the gate arrangement naturally.

五文術咒曰：“鼠行入穴入狗市”，便移於上算安戌上，大呼青龍下。又咒曰：“牛入兔園食甘美”，便移丑上第二算安卯上，大呼曰朱雀下。又咒曰：“猛虎耽耽來向蛇”，便移寅上第三算安巳上，大呼曰勾陳下。又咒曰：“兔入牛欄伏不起”，便移卯上第四算安丑上，大呼曰白虎下。又咒曰：“龍入馬廄困留止”，便移辰上第五算安午上，大呼曰玄武下。又咒曰：“螣蛇婉轉來申裡”，便移巳上第六算安申上，大呼曰六合下。

Proceed with the "Five Texts Method," moving one counting stick for each recited verse while loudly summoning a divine general to descend. Recite "The rat enters the hole into the dog market," and move the first counting stick from the Zi position to the Xu position, shouting "Azure Dragon descends" — Zi belongs to the rat and Xu belongs to the dog, hence this phrase. Recite "The ox enters the rabbit garden to eat sweet food," and move the second counting stick from the Chou position to the Mao position, shouting "Vermilion Bird descends" — Chou belongs to the ox and Mao belongs to the rabbit. Recite "The tiger hungrily approaches the snake," and move the third counting stick from the Yin position to the Si position, shouting "Gou Chen descends" — Yin belongs to the tiger and Si belongs to the snake. Recite "The rabbit enters the ox pen and lies still," and move the fourth counting stick from the Mao position to the Chou position, shouting "White Tiger descends." Recite "The dragon enters the horse stable and is trapped," and move the fifth counting stick from the Chen position to the Wu position, shouting "Black Tortoise descends" — Chen belongs to the dragon and Wu belongs to the horse. Recite "The qilin snake winds its way to the Shen position," and move the sixth counting stick from the Si position to the Shen position, shouting "Liu He descends."

若午日則於午上下第一算，未上下第二算，申上下地三算，酉上下第四算，戌上下第五算，亥上下第六算，咒曰：“馬入龍泉飲井水”，便移午上第一算安辰上，大呼曰青龍下。又咒曰：“羊鳴易位入酉裡”，便移未上第二算安酉上，大呼曰朱雀下。又咒曰：“猿猴躍躍北奔亥”，便移申上第三算安亥上，大呼曰勾陳下。又咒曰：“鷄飛撲落羊欄裡”，便移酉上第四算安未上，大呼曰白虎下。又咒曰：“狗入鼠穴捕其子”，便移戌上第五算安子上，大呼曰玄武下。又咒曰：“豬入虎穴自取死”，便移亥上第六算安寅上，大呼曰六合下。

If it is a Wu day, place the first counting stick on the Wu position, the second on the Wei position, the third on the Shen position, the fourth on the You position, the fifth on the Xu position, and the sixth on the Hai position. Then recite "Horse enters the Dragon Spring to drink well water," and move the first counting stick from the Wu position to the Chen position, shouting "Azure Dragon descends" — Wu is associated with the horse, and Chen is associated with the dragon. Recite "Goat calls and changes position into the You area," and move the second counting stick from the Wei position to the You position, shouting "Vermilion Bird descends" — Wei is associated with the goat. Recite "Monkey jumps northward to Hai," and move the third counting stick from the Shen position to the Hai position, shouting "Gou Chen descends" — Shen is associated with the monkey. Recite "Chicken flies and falls into the goat pen," and move the fourth counting stick from the You position to the Wei position, shouting "White Tiger descends" — You is associated with the chicken. Recite "Dog enters the rat hole to hunt its young," and move the fifth counting stick from the Xu position to the Zi position, shouting "Black Tortoise descends." Recite "Pig enters the tiger den and meets its death," and move the sixth counting stick from the Hai position to the Yin position, shouting "Liu He descends" — Hai is associated with the pig, and Yin is associated with the tiger. It is evident that the method for Wu day is the same as that for Zi day: both involve moving the six counting sticks in sequence to positions that correspond or oppose the original branch, moving one and calling one, thus inviting the six deities — Azure Dragon, Vermilion Bird, Gou Chen, White Tiger, Black Tortoise, and Liu He — down from the altar in order. The character "地" in the original text "申上下地三算" is likely a mistake for "第."

喝算訖，先成者為天門，後成者為地戶。不成者，將初算投之作第七算，命乃成於入之方位立執算。咒曰：“干尊耀靈，坤順內營，二儀交泰，要合利貞，配天履地，永寧肅清，應感元黃，上衣下裳，巽離坤兌，翊賛扶囊，干坎艮震，虎伏龍翔，今日行算，玉女侍傍，有急相助，常輔扶匡，追我者死，捕我者亡，牽牛織女，化成海江，急急如律令”。

After the counting sticks have been arranged and moved, the first arranged position is called "Heavenly Gate," and the second arranged position is called "Earthly Gate." If some sticks cannot be arranged properly, the first stick should be thrown up as the seventh stick, and the layout will then be formed in the direction intended for entry. The person stands there holding the counting sticks. Then recite the incantation: "The Heaven Trigram is noble and radiant with divine power, the Earth Trigram is gentle and contains the vital energies; the two principles of Heaven and Earth interact and are harmonious, conforming to the virtue of 'beneficial constancy.' It aligns with Heaven above and touches the Earth below, forever peaceful and clear. It responds to the vital energy of the universe, serving as upper garment and lower garment. The four Trigrams of Xun, Li, Kun, and Dui support and assist, while the four Trigrams of Qian, Kan, Gen, and Zhen are like tigers crouching and dragons flying. Today, I perform this calculation method, with the Maiden standing by my side; if there is an urgent danger, she will come to help, constantly supporting and saving me. Those chasing me will die, and those capturing me will perish; the stars Niutou and Zhizhen turn into great rivers and seas to block the path." Urgent as the command of the law.

玉女左行八干四維，子日辰上行起，周而復始，乘玉女而去，去時有咒。當呼所在玉女，如在庚上，即咒曰：“庚上玉女，速來護我，毋令百鬼傷我，人莫見我，見我者以為束薪，獨開我門，而閉他入地戶，急急如律令”。即開門而去，慎勿反顧。

The Jade Maiden is positioned at the eight Trigrams and four Directions, moving to the left. On a day of Zi, she begins from the Chen position, continuing in a cyclic manner. When going out, one should take the position of the Jade Maiden, and at the moment of departure, another incantation is recited. One should call upon the Jade Maiden at her current position, for example, if she is at the Geng position, one should recite: "Jade Maiden at the Geng position, come quickly to protect me, do not let various ghosts and evils harm me; make people unable to see me, even if they do see me, they should only regard me as a bundle of firewood. Open only my door, and close the path others wish to take." Recite "Jiu Jiu Ru Lv Ling." After reciting, open the door and leave, making sure not to look back.

凡欲為百事遠行、見貴人、上官赴任者，出地戶入天門，乘玉女而行。咒曰：“天門天門，今日維良，玉女侍我，左右遊傍，行來（出入）四方，日出六甲，不逢災殃，君子見之，喜樂煌煌，所求如意，萬事吉昌，急急如律令”。

Whenever one is about to do various things, travel a long distance, visit a nobleman, or take office, one should depart from the earth gate, enter through the heavenly gate, and proceed upon the position of the Jade Maiden. Recite the incantation: "Heavenly gate, heavenly gate, today is a good time; the Jade Maiden serves me, accompanying me on both sides for protection. Moving about and entering and exiting in all directions, every day departing from the position of the Six甲, will not meet with misfortune. The gentleman sees me and is joyful and radiant; whatever I seek will be fulfilled, all things will be auspicious and flourish. Urgently as the decree commands."

凡欲入陣、掩捕，即出天門入地戶，乘玉女而去。咒曰：“諾諾譯譯，行不擇日，反不擇時，隨斗所指，與人俱之，天地反覆，中心所歌，皆得如意，使汝迷惑，以東為西，以南為北，有知我者，使汝迷不得見，急急如律令”。以莫閉戶老去，皆一心虔誠，三呵玉女。

Whenever you need to charge into battle, ambush enemies, or capture them, you should depart from the Heaven Gate and enter through the Earth Gate, moving along the position of the Jade Maiden. Recite the incantation: "Yes yes, confused and tangled, going out without choosing a day, returning without selecting a time; just follow the direction indicated by the handle of the Dipper, and proceed with the crowd. In the turning of heaven and earth, whatever I sing or think in my heart will be fulfilled as I wish. Teach your enemies to be confused, making east seem west and south seem north; those who recognize me will also be confused and unable to see me. Urgently as the decree commands. Depart only when the gates are closed in the evening, and all must be sincere and devoted, calling out to the Jade Maiden three times in succession."

乘玉女咒曰：“玉女玉女，天神至靈，護我保我，與我傳我，行到某處，窈窈冥冥，莫覩其形，人不得聞其人，鬼不得聞其精，善我者福，惡我者殃，百邪鬼賊，當我者死，值我者亡，千萬人中，見我者喜，急急如律令奉行”。以刀畫地，撮禁諸惡，唸咒先叩齒七通，以應北斗天罡，右手持刀畫地，咒曰：“四縱五橫，萬惡潛形，吾去千里者回，萬里者歸，呵我者死，叱我者亡，自受其殃，急急如律令”。

The incantation recited while performing the ritual is: "O Jade Maiden, O Jade Maiden, you are the most efficacious deity among the heavenly gods; protect me, preserve me, and bestow your divine power upon me, transmitting it to me. When I go to a place, it is deep and dark, no one can see my form; the living cannot recognize me, and the ghosts and spirits cannot detect my vital energy. Those who are kind to me will gain blessings, while those who harm me will suffer misfortune; all evil spirits and malevolent beings will be blocked by me, and those who collide with me will perish. Among thousands of people, all who see me will be joyful. Act swiftly as the decree commands." Then, using a knife, draw a symbol on the ground to bind and subdue all evil forces. Before reciting the incantation, knock your teeth seven times, corresponding to the seven stars of the Big Dipper and the Heavenly Gang. Then, hold the knife in your right hand and draw the symbol on the ground, reciting the incantation: "Four verticals and five horizontals are here, all kinds of evil spirits vanish from sight; when I go out, those a thousand miles away can return, and those ten thousand miles away can also return home. Those who scold me will die, those who curse me will perish, each bearing their own calamities. Act swiftly as the decree commands."

子日丑日寅日卯日辰日巳日午日未日申日酉日戌日亥日；天門　丙　丙　丙　庚　庚　庚　壬　壬　壬　甲　甲　甲；地戶　乙　乙　庚　丁　丁　壬　辛　辛　甲　癸　癸　丙；玉女　庚　辛　干　壬　癸　艮　甲　乙　巽　丙　丁　坤。此與三德方同。

This is a ready-made comparison table listing the Heavenly Gate, Earthly Gate, and Yu Nu for each of the twelve days. The table headers, from left to right, are Zi day, Chou day, Yin day, Mao day, Chen day, Si day, Wu day, Wei day, Shen day, You day, Xu day, and Hai day. The Heavenly Gate sequence is Bing, Bing, Bing, Geng, Geng, Geng, Ren, Ren, Ren, Jia, Jia, Jia, changing every three days. The Earthly Gate sequence is Yi, Yi, Geng, Ding, Ding, Ren, Xin, Xin, Jia, Gui, Gui, Bing. The Yu Nu sequence is Geng, Xin, Qian, Ren, Gui, Gen, Jia, Yi, Xun, Bing, Ding, Kun. The directions determined by these three items correspond to the directions of the "Three Virtues."

圍然後入局，玉女術曰：“先畫地圖，用桑柴灰為之，可以隱匿逃亡，或有患難，隱遁人無見者，即不避歸忌、往亡、陷破，一切凶神惡煞，又可以市賈求利、進見長吏、報仇、攻惡，宜深保此局法，父子不傳之秘，毋輕易語人，以洩天機也。

After surrounding the area, enter the layout. According to the Yünu technique, first draw the layout diagram on the ground using ashes from burning mulberry wood. Using this method, one can conceal one's form and escape pursuit; in case of danger, one can vanish from sight. At this time, there is no need to avoid the inauspicious days such as 'Guījì' (Return Taboo) and 'Wǎngwáng' (Going to Death), as well as all evil spirits and malevolent forces. It can also be used for business endeavors, seeking profit, meeting superiors, avenging wrongs, and attacking wicked people. This layout method should be kept secret and not easily passed on, even between father and son, and should not be casually told to others, to prevent the leakage of heavenly secrets.

佈局時讀，左三右七，戴九履一，二四為肩，六八為足，畫地圖訖，即心下排定東西南北，布十二支辰，八干四維之位”。假如，甲日便從甲地入局內，乙日便從乙地入局內，丙丁庚辛壬癸日俱仿此，惟戊日從乾坤方位上入局，己日便從艮巽方入局，手執六算祝四方，急急如律令。欲行千里法亦念此咒。

When setting up the layout, recite the mnemonic for the Luo Writing Nine Palaces: on the left is three, on the right is seven, on top is nine, and beneath is one. Two and four are placed on the shoulders, six and eight on the feet. After completing the map, mentally determine the directions of southeast and northwest. Then arrange the twelve earthly branches, and place the eight heavenly stems and the four cardinal directions. For example, on a Jia day, enter the layout from the Jia position; on a Yi day, enter from the Yi position; Bing, Ding, Geng, Xin, Ren, and Gui days are handled similarly. On a Wu day, enter from the Qian and Kun positions; on a Ji day, enter from the Gen and Xun positions. After entering the layout, hold six counting sticks in hand and invoke the four directions, reciting "Ji Ji Ru Lu Ling." This incantation is also used for spells that aim to travel thousands of miles.

天頂名嵩高，夏至日道下直沖，嶽晷無影，北距嵩高九度餘，陽城中距衡約二千五百里，古以二分卯酉，晷影相直，以定東西之地；中又取夏至午中晷影與夜半窺筒北極相直，以定南北之地；故嵩與陽城相直也。然春分前二日，太陽已纏於春分赤道度，秋分後二日，太陽方纏於赤道度，此陽常有餘也。或以陽城偏南二度，是知有數，而不知有理也。地上極天際六十一度，下五十九度，亦此意也。

The top of Heaven is called "Song High." On the summer solstice, the sun's path directly shines upon it, and the gnomon at Song Mountain cannot measure any shadow. To the north of Song High is about nine degrees more, and Yangcheng is in the center. To the south, it is approximately 2,500 li away from Heng Mountain. In ancient times, people measured at the卯 (Mao) hour and酉 (You) hour on the vernal equinox and autumnal equinox to check if the shadows cast by the gnomon aligned in a straight line, thus determining the east-west direction. They also compared the shadow at noon on the summer solstice with the position of the North Star observed through a sighting tube at midnight to determine the north-south direction. Therefore, Song Mountain and Yangcheng were considered to be directly opposite each other as the central points. However, two days before the vernal equinox, the sun had already reached the equator where the vernal equinox is located, and two days after the autumnal equinox, the sun reached the equator. This shows that yang energy is always in excess. Some people therefore say that Yangcheng is two degrees south, which is knowing only the degree numbers but not understanding the underlying principle. As for the statement that the distance from the earth to the sky is sixty-one degrees above and fifty-nine degrees below, it refers to the same meaning.

但知之者絕少，故赤道橫束天中，萬古不易，而黃道或出入者，日行之差也。春分日東至角，秋分日西至婁，南北極各九十一度，此天之赤道分定東西南北者也。故春分日出奎婁之黃道，其道出卯入酉，秋分日出軫角之黃道，其道亦出卯入酉，至冬至在箕斗之黃道，其道出辰入申，去赤道二十四度之南，夏至在井鬼之黃道，其道出寅入戌，去黃道二十四度之北，此日行黃道赤道之所以分，而二十八宿之度，皆以赤道為法也。

Only a few people understand this principle. The equator runs horizontally through the center of the sky and has remained unchanged for ages. The Yellow Path, however, sometimes deviates to the north and sometimes to the south, due to the deviation in the movement of the sun. At the spring equinox, the sun moves eastward to the Horn mansion, and at the autumn equinox, it moves westward to the Bond mansion. It is ninety-one degrees away from both the south and north poles, and this is the basis for the equator to determine the cardinal directions. Therefore, on the day of the spring equinox, the sun rises on the Yellow Path between the Legs mansion and the Bond mansion, emerging from the卯 position and setting at the酉 position. On the day of the autumn equinox, the sun rises on the Yellow Path between the Chariot mansion and the Horn mansion, also emerging from the卯 position and setting at the酉 position. By the winter solstice, the sun is on the Yellow Path between the Winnowing Basket mansion and the Dipper mansion, emerging from the辰 position and setting at the申 position, deviating twenty-four degrees south of the equator. By the summer solstice, the sun is on the Yellow Path between the Well mansion and the Ghost mansion, emerging from the寅 position and setting at the戌 position, deviating twenty-four degrees north of the equator. This is the reason why the Yellow Path differs from the equator. The degrees of the twenty-eight mansions are all measured according to the equator.

然午令以後，日常主減，而中天之盛，其減不覺，漢洛下閔，太初曆始有八千年差一度之說，晉虞喜何承天阿劉準，各定歲差之法，然未定準者，以陰漸深而氣漸促，而差漸多也。堯典冬至日在虛七度，莊襄王元年在斗二十二度，太初年在斗二十度，開元甲子在斗十度，慶曆甲申在斗五度，開禧古測日在箕宿四度矣。然冬至子半則不可移，故天竺之法，宮分無繫於宿，宿不屬於宮，以其宮定，而宿不定也。

However, after noon, the shadow of the sun gradually shortens, because when the sun is at its zenith, the sunlight is at its strongest, and this slight reduction is not easily noticeable. It was not until the Han dynasty when Luo Xiaohong compiled the "Taichu Calendar" that the idea of an eight-thousand-year difference of one degree was proposed; in the Jin dynasty, Yu Xi and He Chengtian, as well as later scholars of the Liu family, each established their own calculations for the precession of the equinoxes, but they could never reach a consistent figure, because as the yin energy gradually deepens and the solar terms become more urgent, the difference accumulates more and more. The "Shangshu · Yaodian" records that on the winter solstice, the sun was at the seventh degree of the Xuxu mansion; by the first year of Qin Zhuangxiang Wang, it was at the twenty-second degree of the Doushu mansion; during the Taichu period of the Han dynasty, it was at the twentieth degree of the Doushu mansion; in the Tang dynasty's Kaiyuan Jiazi year, it was at the tenth degree of the Doushu mansion; in the Song dynasty's Qinglei Jia Shen year, it was at the fifth degree of the Doushu mansion; by the actual measurements in the Song dynasty's Kaixi period, the sun had already reached the fourth degree of the Jixu mansion. However, the fact that the winter solstice is fixed at the midpoint of the Zi hour cannot be changed, so the Indian calendar method is: the division of the palace is not related to the mansions, and the mansions are not subordinate to the palace, because the palace position is fixed, while the mansion position is not fixed.

周天三百六十五度四分度之一，歲日行而天行日過分為四限，每限九十一日三十一分，一限為進差，二限為退差，二至合為四象，曰盈初、盈末、縮初未也。角南星距極九十七度半，亢南第二星距九十六度，氐西南星距百四度半，房南第二星距百十四度半，心前星距百十四度半，尾星距百二十七度半，箕西北星距一百二十一度半。

The celestial sphere comprises 365 and 1/4 degrees in total. Throughout the year, the sun travels one full circle, while the movement of the heavenly bodies exceeds that of the sun by a small amount. This excess divides the year into four segments, each lasting 91 days and 31 parts. The first segment is called "progressive difference," the second "regressive difference." These are combined with the solstices to form the four images, known as initial fullness, final fullness, initial reduction, and final reduction. Below are the standard distances of the stars of the Twenty-Eight Mansions from the North Pole: the star south of the Horn mansion is 97 and a half degrees from the pole, the second star south of the Neck mansion is 96 degrees, the star southwest of the Root mansion is 104 and a half degrees, the second star south of the Room mansion is 114 and a half degrees, the star before the Heart mansion is 114 and a half degrees, the stars of the Tail mansion are 127 and a half degrees, and the star northwest of the Winnowing Basket mansion is 121 and a half degrees.

斗西三星距極一百十九度半，中星距百八十度半，女西南距百四度半，虛南星距百度半，危南星距極九十六度，室南星距八十度半，壁南星距八十度半，奎西南大星距極七十二度，婁中星距七十五度半，胃西星距六十七度半，昴西南星距七十度，畢右股一星距七十五度，參西星及西第一星距極九十二度半，井西扇北一星距極六十九度，鬼西南星距六十九度半，柳西第三星距八十二度半，星大星距九十六度，張西第二星距百二十度半，翼中央西第二星距百四度，軫西北星距百三十度半，（補）觜西南星八十三度半。

The Dipper mansion's star to the west is three stars away from the pole, at 119.5 degrees, with the middle star at 180.5 degrees; the star to the southwest of the Girl mansion is at 104.5 degrees; the star to the south of the Emptiness mansion is at 100.5 degrees; the star to the south of the Rooftop mansion is at 96 degrees; the star to the south of the Encampment mansion is at 85.5 degrees; the star to the south of the Wall mansion is at 85.5 degrees; the large star to the southwest of the Legs mansion is at 72 degrees from the pole; the middle star of the Bond mansion is at 75.5 degrees; the star to the west of the Stomach mansion is at 67.5 degrees; the star to the southwest of the Hairy Head mansion is at 70 degrees; the star on the right leg of the Net mansion is at 75 degrees; the western star and the first star to the west of the Three Stars mansion are at 92.5 degrees from the pole; the star at the north of the west fan of the Well mansion is at 69 degrees from the pole; the star to the southwest of the Ghost mansion is at 69.5 degrees; the third star to the west of the Willow mansion is at 82.5 degrees; the large star of the Star mansion is at 96 degrees; the second star to the west of the Extended Net mansion is at 120.5 degrees; the second star to the west of the central part of the Wings mansion is at 104 degrees; the star to the northwest of the Chariot mansion is at 130.5 degrees. Originally, the Turtle Beak mansion was omitted, now added: the star to the southwest of the Turtle Beak mansion is at 83.5 degrees.

黃帝作蓋天曰：天如蓋笠。宣夜則曰：天了無質，顯帝渾天，以形圓裡黃為喻，方天則以大光遠轉為北。昕天曰：天如人形，而北則偏高，安天言，天形常安，而星辰不麗，惟渾天則親而且密。

In ancient times, there were several schools of thought regarding the heavens. The Yellow Emperor proposed the "Covering Heaven" theory, which viewed the sky as a hat-like cover overhead. The "宣夜" theory suggested that the sky has no physical form and is boundless. The school promoting the "浑天" theory used the analogy of an eggshell with the yolk in the center. The "方天" theory defined the north based on the direction of distant bright lights. The "昕天" theory believed the sky resembled the human body, with the north slightly elevated. The "安天" theory held that the sky remains stationary, and the stars are not attached to it. Among these theories, the "浑天" theory is the most accurate and detailed in accordance with actual observations.

三臺下主九州島：上臺，上星主兗、豫，下星主荊、揚。中臺，上星主雍、梁，下星主冀州。下臺，上星主青州，下星主徐州；非其故以占其國。尺度：一蠶之絲曰忽，十忽曰絲，十絲曰毫，十毫曰釐，十釐曰分，十分曰寸，十寸曰丈，十丈曰引。斗斛：六十黍曰圭，四圭曰撮，千二百黍曰禽，兩禽曰合，十合曰升，十升曰斗，五斗曰斛，兩斛曰石。九河：徒駭在蒼州青池太吏，今南皮縣，馬頰今德隸州，覆論今安德，胡蘇在無棣，臨津在東光，簡潔在臨清，鉤盤在樂陵，鬲津在饒安，又河之經流也。

The "Three Palaces" in the heavens consist of six stars, each governing different regions on earth: the upper star of the upper palace governs Yanzhou and Yuzhou, while the lower star governs Jingzhou and Yangzhou; the upper star of the middle palace governs Yuzhou and Liangzhou, while the lower star governs Jizhou; the upper star of the lower palace governs Qingzhou, while the lower star governs Xuzhou. If any of these stars show an anomaly, it indicates a change in the region they govern. The units for measuring length are: one silk thread is called "hu," ten hu make a "si," ten si make a "hao," ten hao make a "li," ten li make a "fen," ten fen make a "cun," ten cun make a "zhang," and ten zhang make a "yin." The units for measuring grain are: sixty grains of millet make a "gui," four gui make a "cuo," one thousand two hundred grains make a "qin," two qin make a "he," ten he make a "sheng," ten sheng make a "dou," five dou make a "hu," and two hu make a "shi." Yu dredged nine rivers, each with their present locations: the Tuhai River is in Cangzhou Qingchi Taishi, which is now Nanpi County; the Maje River is in today's Dezhou; the Fufa River is in today's Ande; the Husu River is in Wudi; the Linjin River is in Dongguang; the Jianjie River is in Linqing; the Goupán River is in Leiling; the Leji River is in Rao'an. In addition, there is the main course of the Yellow River.