The method of determining the position of Taiyi after the winter solstice and summer solstice.

置冬、夏二至以來並今日所求日減一，以十二乘之，先加冬、夏二至時數並今加所求時數，為冬、夏二至後時實，以太乙周法二十四去之；不盡者，以三約之，為宮數；不滿，為入宮時數。陽遁命起一宮，順八宮，不遊中五，算外，即太乙所在宮。陰遁命起九宮，逆行八宮，三時一移，不遊中五，算外，即陰遁太乙所在宮也。

To determine the position of Taiyi after the two solstices, count the number of days since the winter solstice or summer solstice, including the day in question, then subtract one day. Multiply this by twelve. Add the added hours for the day of the solstice and the hours for the specific moment, forming the "actual time after the two solstices." Divide this by the Taiyi cycle of twenty-four. If there is a remainder, divide it by three to get the number of palaces, and the leftover fraction represents the number of hours since the beginning of the palace. If it is after the winter solstice and belongs to Yang Dun, start from the first palace and move forward through eight palaces, skipping the central fifth palace, and count until the number is reached, which gives the palace of Taiyi. If it is after the summer solstice and belongs to Yin Dun, start from the ninth palace and move backward through eight palaces, skipping the central fifth palace, and count until the number is reached, which gives the palace of Yin Dun Taiyi.

置時實，各以十二去之，餘者；陽遁命起寅，逆行十二辰；陰遁命起申十二辰，各一時一移算外，即陰、陽二遁計神所在也。

To determine the counter spirit (计神) for the time calculation: take the actual time obtained above, divide it by twelve, and use the remainder. If the remainder belongs to Yang Dun, start from the寅 position and move counterclockwise through the twelve earthly branches. If it belongs to Yin Dun, start from the申 position and move clockwise through the twelve earthly branches. Both methods move one position for each hour. When the count is completed, advance to the next position. The resulting earthly branch is the position of the counter spirit for the Yang Dun or Yin Dun time calculation. Yang starts at寅 and Yin starts at申, which reflects the principle of寅 and申 being opposite (相冲) and representing one Yang and one Yin.

算二至以後日度所在加時位，加於時支也。明太乙、天目類時計終法，立五將式之天乙，朝暮治神。

The method of calculating the position of Taiyi at a particular time involves first determining the degree of the star constellation that the sun has passed through after the winter solstice or summer solstice. This degree is then added to the position of the requested time, and the result is placed on the branch of the current hour. This allows one to clearly understand the position of divine entities such as Taiyi and Tianmu within the cycle of the timekeeping system. It also enables the establishment of the 'Tianyi' noble spirit, which serves as the basis for the five generals, and distinguishes the divine spirits that are in charge during the morning and evening respectively.

甲日朝治小吉，暮治大吉，戊、庚日反是；己日朝治神后，暮治傳送，乙日反是；丁日朝治登明，暮治從魁，丙日反是；癸日胡治太乙，暮治太沖，壬日反是；六辛之日，朝治功曹，暮治勝光。不理魁、罡二辰。戍為天獄，辰為天庭，非貴所居也，老將所在，以宰殺推吉凶。

The Heavenly Nobleman has two positions, day and night, which change according to the day stem and the time of day: On days of Jia, in the morning the position is "Xiao Ji" (Unicorn) (Zi), and in the evening it is "Da Ji" (Ox) (Chou); on days of Wu and Geng, the positions are reversed. On days of Ji, in the morning the position is "Shen Hou" (Spirit Ruler) (Zi), and in the evening it is "Song Song" (Messenger) (Shen); on days of Yi, the positions are reversed. On days of Ding, in the morning the position is "Deng Ming" (Bright Illumination) (Hai), and in the evening it is "Cong Kui" (Following Chief) (You); on days of Bing, the positions are reversed. On days of Gui, in the morning the position is "Tai Yi" (Supreme Nobleman) (Si), and in the evening it is "Tai Chong" (Supreme Movement) (Mao); on days of Ren, the positions are reversed. On the six days of Xin, in the morning the position is "Gong Cao" (Minister of Works) (Yin), and in the evening it is "Sheng Guang" (Victorious Light) (Wu). The Nobleman does not reside in the two positions of Tian Kuai (Xu) and Tian Gang (Chen): Xu is the Heavenly Prison, and Chen is the Heavenly Hall, neither of which are the abodes of the Nobleman; these two positions are guarded by old generals, and when encountered, they should be interpreted according to the principles of punishment and destruction to determine fortune and misfortune.

天乙貴神土，主貴人、接引、升進、王相，吉；囚死，凶；前一螣蛇火，主驚恐、戰鬥，凶；前二朱雀火，主文書、口舌、衣物，凶；前三六合木，主凡事和合、婚姻，吉；前四勾陳土，主勾留、戰鬥，凶；前五青龍木，主遷官、錢財、婚姻，吉；

The Heavenly Stem Guishen belongs to the Earth element, governing the assistance, recommendation, and promotion by noble persons. When it is in a prosperous and strong state, it brings good fortune; when it is in a state of decline or death, it brings misfortune. The first deity before Guishen is 'Tengshe', which belongs to the Fire element, governing fear and conflict, which is ominous. The second deity is 'Zhuque', also belonging to the Fire element, governing documents, disputes, and clothing matters, which is ominous. The third deity is 'Liuhe', belonging to the Wood element, governing harmony in all affairs and the joy of marriage, which is auspicious. The fourth deity is 'Gouchen', belonging to the Earth element, governing entanglements, delays, and conflicts, which is ominous. The fifth deity is 'Qinglong', belonging to the Wood element, governing promotion, official positions, gains in wealth, and marriage, which is auspicious.

後一天后水，主蔽匿、婦人淫亂事；後二太陰金，主陰人掌事，吉；後三玄武水，主盜賊、亡失財物，凶；後四太常土，主財物、金玉、酒食，吉；後五白虎金，主死亡、哭泣、兵刃、道路，凶；後六天空土，主萬物欺殆、奴婢欺詐，凶。

The first deity after the贵神 is 「Heavenly Empress」, belonging to the Water element, governing hidden matters and female misconduct. The second is 「Too Yin」, belonging to the Metal element, governing female or feminine individuals involved in matters, which is auspicious. The third is 「Black Tortoise」, belonging to the Water element, governing thieves and loss of property, which is inauspicious. The fourth is 「Too Constant」, belonging to the Earth element, governing wealth, treasures, and food and drink, which is auspicious. The fifth is 「White Tiger」, belonging to the Metal element, governing death, crying, weapons, and disasters on the road, which is inauspicious. The sixth is 「Sky Void」, belonging to the Earth element, governing the wastage and decay of all things, and deceit by servants and attendants, which is inauspicious. These twelve deities follow the贵神 in order, either ascending or descending. When theTaiyi (Si) generals arrive at a particular deity, the fortune is judged according to the nature of that deity.

臣希明以為算術時計立五將，亦未能決定大小將之古凶，更以日度加時。因步六壬式，知天乙成敗之分。其主、客諸將在此吉神下者，吉；若在凶神下，凶；若門具將發遇吉神，則大吉；若門杜閉塞凶神，則先吉後凶；若門杜閉塞遇吉神，守固大利也。

I, Wang Ximing, believe that merely using arithmetic to establish the five generals in the timekeeping system is insufficient to determine the fortune of the main and auxiliary generals. It is necessary to further use the degree of the sun's mansion combined with the current hour, to arrange the Six Rén chart, and from the position of Tianyi and Guishen to discern the boundary between success and failure. If the generals of the main and guest sides fall under the aforementioned auspicious deities, it indicates good fortune; if they fall under inauspicious deities, it indicates bad fortune. If all eight gates are complete, the five generals are activated, and auspicious deities are encountered, it is a great auspicious omen. If the gates are blocked and inauspicious deities are encountered, it will first be auspicious then turn to inauspicious. If the gates are blocked but auspicious deities are encountered, it is suitable for holding firm; holding firm will be greatly advantageous.

假十月五日庚申時加戊寅，入立冬氣，六陰遁曰，入第六紀壬子元二十七局，太乙在九宮，大武為天目，午為計神，己為合神，主算得二十九，主大將在九宮，主參將在七宮。以計神加和德宮，天目下臨高叢卯，客算得單四，客大將在四宮，參將在二宮。

Take an example: suppose the fifth day of the tenth month is a Gengshen day, with the time added as Wuyin, having entered the qi of the Beginning of Winter, belonging to the sixth Yin Dun, falling in the twenty-seventh section of the sixth cycle Renzi. At this time, Taiyi is in the ninth palace, with 'Dawu' as the heavenly eye, Wu as the counting god, and Ji as the combining god; the main calculation results in twenty-nine, with the main general in the ninth palace and the main assistant general in the seventh palace. Then add the counting god to the He De palace to arrange the sequence, with the heavenly eye descending upon 'Gaocong', which is the卯 position; the guest calculation results in single four, with the guest general in the fourth palace and the guest assistant general in the second palace. Thus, the calculations and positions of the generals on both sides are all determined.

因步天乙式，立冬六日，日在心宿，加寅庚日天乙，朝治大吉。太乙在青龍下，主大將在青龍下，主參將在太常下，客大將在六合下，客參將在天定下，以此觀之，諸將吉凶定矣。雖微有差，未可近而取之。

Then proceed to arrange the pattern of the Tianyi Guishen: on the sixth day after the Beginning of Winter, the sun is in the Heart Mansion, with寅 (Yin) added to it. On a庚 (Geng) day, the Tianyi Guishen in the morning is in the position of "Da Ji". Thus, the Taiyi falls under the Azure Dragon, the main general also falls under the Azure Dragon, the assistant general falls under Taichang, the guest general falls under Liuhé, and the guest assistant general falls under Tian Ding. By observing this, the fortune and misfortune of the main and guest generals are determined. Although there may be slight variations, one should not hastily make a decision based only on this single arrangement.

天子玄命在天乙。皇后玄命在天后。公侯玄命在太常。將軍玄命在勾陳。九牧玄命在螣蛇。常侍玄命在天空。二千石玄命在青龍。大夫、吏士玄命在朱雀。庶人玄命在行年。

"The 'Xuanming' is the divine position where the destiny of each person is寄托ed. To inquire about someone's fortune or misfortune, one looks at the divine position to which their destiny is attached and the auspicious or inauspicious forces it is riding. The Xuanming of the Son of Heaven is寄托ed in Tianyi Guishen, the Xuanming of the Empress is寄托ed in the Heavenly Empress, the Xuanming of the marquises and dukes is寄托ed in Tai常, the Xuanming of the generals is寄托ed in Gou Chen, the Xuanming of the governors of the Nine Provinces is寄托ed in Tengsha, the Xuanming of the attendants and close ministers is寄托ed in Tiankong, the Xuanming of the county magistrates at the level of two thousand stones is寄托ed in Qinglong, and the Xuanming of the officials and common soldiers is寄托ed in Zhuque. As for common people, they have no specific divine position; their Xuanming is only寄托ed on their own birth year."

有太乙左天日。假令太乙在一宮，天目臨在三宮，是右太乙、左天目，陰陽和順，上下無掩、擊、邊、囚、關、格、對，並不相四口郭固、杜，又不提挾，太乙不在陽絕之地，神將獨立吉道清虛。

The method of Tai Gong's examination of the time emphasizes the arrangement where Taiyi is on the right and Tianmu is on the left. For example, if Taiyi is in the first palace and Tianmu is in the third palace, this forms a configuration where Taiyi is on the right and Tianmu is on the left, resulting in harmonious yin and yang. There are no evil configurations such as 'yin', 'ji', 'bian', 'qiu', 'guan', 'ge', or 'dui' between upper and lower positions. They do not form a situation of four surrounding barriers or closure, nor do they create a situation of mutual restriction or dominance. Taiyi is also not located in a yang absolute position. In such a case, all the deities are independent, the auspicious path is clear and empty, forming the best situation. (The original text mentions 'four surrounding barriers' with a missing character above 'guo'; it should be the character above 'guo', and I do not dare to make up the missing character.)

吉道，謂開、休、生三門是也。清虛，謂門無凶惡之神也。則三門具五將，發利以行兵，又合玄命，王相挾和。假令天子玄命於天乙，臨在旺相之鄉，上下相生，故曰合也。乙直使前三五、後二四合者，大吉。

The term "good path" refers to the three favorable gates: the Gate of Opening, the Gate of Rest, and the Gate of Life. "Clear and empty" means that there are no evil spirits beneath the gate. When these three gates are present and the five generals are in action, it is favorable for military operations. If this is further harmonized with the heavenly destiny, and the prosperous and strong energies support and balance each other, it is even better. For example, if the heavenly destiny of the sovereign is located in the noble and virtuous spirit Tianyi, and Tianyi is in a prosperous and strong place, with the five elements generating each other, this is called "harmony." Additionally, if the direct command of Tianyi aligns with the third, fifth, second, and fourth positions before and after, it also indicates great auspiciousness.

張良云：陽遁冬至甲日夜半甲子以後開門直使，丙日日中甲午以後生門直使；己日夜半甲子以後驚門直使；辛日日中甲午以後休門直使，三十時移門。陰遁夏至甲日夜半甲子以後杜門直使；丙日日中甲午以後死門直使；己日夜半甲予以後傷門直使；辛日日中甲午以後景門直使，三十時一移門也。

Zhang Liang said: Yang Dun begins from the winter solstice, and on Jia days, after the middle of the night at Jiazi time, the gate of Opening becomes the direct commander. On Bing days, after noon at Jiawu time, the gate of Generating becomes the direct commander. On Ji days, after the middle of the night at Jiazi time, the gate of Startling becomes the direct commander. On Xin days, after noon at Jiawu time, the gate of Rest becomes the direct commander. Each door changes every thirty hours. Yin Dun begins from the summer solstice, and on Jia days, after the middle of the night at Jiazi time, the gate of Du becomes the direct commander. On Bing days, after noon at Jiawu time, the gate of Death becomes the direct commander. On Ji days, after the middle of the night at Jiazi time, the gate of Wounding becomes the direct commander. On Xin days, after noon at Jiawu time, the gate of Scenery becomes the direct commander. Each door also changes every thirty hours.

常以直門加太乙，及主、客大將隨數而行。太乙三時一移，大將一時一移也。臣今太乙冬至、夏至初臨之時，門則隨數起，時盡則移，不拘其甲、丙、己、辛日也。陽遁四門，開、生、驚、休；陰通四門，杜、死、傷、景。

The method involves adding the current straight gate to Taiyi. The main and guest generals are then calculated according to the resulting numbers and move in sequence. Taiyi moves every three hours, while the generals move every hour. I now use a new method: when Taiyi first appears at the beginning of winter or summer solstice, the gates are calculated according to the obtained numbers, and movement occurs when the time numbers are exhausted, without following the old practice of starting the gates on the fourth days of Jia, Bing, Ji, and Xin. Yang Dun uses the gates of Kai, Sheng, Jing, and Xiu, while Yin Dun uses the gates of Du, Si, Shang, and Jing.

臣希明今置天正時實，以二百四十去之；不盡，以一百二十去之；不盡，以三十約之，為門數。命起開門，以次而行，即天正冬至加時所直門也。

Minister Wang Ximing calculated the gate that was in charge at the time of the winter solstice: take the real time of the heavenly correct moment obtained earlier, divide it by 240 to get the full cycle; the remainder is then divided by 120; if there is still a remainder, use 30 to divide it; the result is the gate number—each gate governs 30 hours, so 30 is used as the divisor. Starting from the gate of Opening, count sequentially, and the gate that is reached is the gate that was in charge at the time of the winter solstice.

置夏至時實，以一百二十去之，不盡者，以三十約之，為門數。命起開門依次而行之，即夏至加時所直門也。

To determine the gate active at the time of the summer solstice: take the actual hour of the summer solstice, divide it by 120 to get the full cycle; if there is a remainder, use 30 to approximate it, and the result is the gate number. Start counting from the Gate of Opening, and count sequentially, the gate that falls on is the gate active at the time of the summer solstice. Although Yin Dun uses the four gates Du, Si, Shang, and Jing, the starting point for counting remains the Gate of Opening.

李淳風雲：常以開門加大乙，即太乙之八門也。又以開門加主大將，即主大將之八門也。又以開門加客大將，即客大將之八門也。又以開門加定計大將，即定計大將八門也。本是太公考歲計定八門，立五將也。又云：客、主八門與太乙八門開、休、生臺者，大利。太乙天目在主、客三門下者，閉塞不通。今雲窖、主八門與太乙八門開、休、生三門合者，大利。

Li Chunfeng said: Usually, the gate of opening is placed on top of Taiyi to derive the eight gates of Taiyi; the gate of opening is placed on the main general to derive the eight gates of the main general; the gate of opening is placed on the guest general to derive the eight gates of the guest general; the gate of opening is placed on the general of fixed strategy to derive the eight gates of the general of fixed strategy. This is originally the method used by Tai Gong to determine the eight gates and establish the five generals when examining the annual accounts. He also said: if the eight gates of the guest and main sides align with the three auspicious gates of opening, rest, and growth of Taiyi, it is extremely favorable; if Taiyi and Tianmu fall under the three gates of the guest and main sides, then there will be blockage. The current text reads 'the eight gates of the guest and main sides align with the three gates of opening, rest, and growth of Taiyi, which is highly favorable,' and the character 'jiao' should be a mistake for 'ke.'

臣今別立新術，置上元甲子以來距所求積年，求歲計八門，以大遊紀法七百二十去之；不盡，以三分紀法二百四十除之；餘以三十約之，為直門致；不盡，即宣門所入年。命起開門，以次休、生門，左行八門，周而復始。假令今開元十二年甲子，即開門為宜使，至三十一年甲午歲即休門為直使，他皆仿此。

I now establish a new method to determine the eight gates for calculating the years. Take the number of years from the beginning of the era, Jiazi, to the year in question, divide this total by 720, the great cycle number, to find the full cycles; then divide the remainder by 240, the three-part cycle number; the remainder obtained from this division is then divided by 30 to determine the number of the gate that is the direct gate. Any remainder from this division indicates the number of years since the direct gate began. Starting from the gate of Opening, count sequentially through the gates of Rest, Life, and so on, moving left in a clockwise direction. For example, in the twelfth year of Kaiyuan, which is Jiazi, the gate of Opening is the direct gate. By the thirty-first year, Jiawu, the gate of Rest becomes the direct gate. All other years follow the same pattern.

《傳》曰：太乙者，天帝之神也。主使十六神，知風雨、水早、兵革、飢謹、疾疫、災害之國也。常考之，順行八官，不遊中五，三年徒一宮。第一年治天，齊日月、星辰，使七曜無差其度，以明天道。所臨之分，承天道而行，則獲治天之考。

The Transmission says: Taiyi is the divine spirit of the Heavenly Emperor, commanding and leading sixteen divine generals, governing storms, droughts, warfare, famine, plague, and disasters in various states. It constantly examines the world, proceeding through the eight palaces in order, passing by the central fifth palace without entering it, moving to a new palace every three years. In the first year it enters a palace, it governs the heavens, regulating the sun, moon, and stars, ensuring the movement of the sun, five planets, and seven luminaries remains in harmony, thereby demonstrating the heavenly way. If the region under its influence follows the heavenly way in its actions, it will pass the examination of governing the heavens.

第二年治地，調四氣、八風，能使風雨不愆其候，以明地道。所臨之分，無興土木之功、役人民、妨稼穡，則獲治地之考。第三年治民，使君臣、父子、長幼無失其序，以明人道。所臨之分，進忠良，察獄訟，恤孤寡，則獲治人之考。

In the second year, it governs "cultivating the land," harmonizing the energies of the four seasons and the winds from the eight directions, ensuring that rain and wind follow their proper seasons, thus demonstrating the principles of the earth's way. If the region under its influence does not engage in excessive construction, does not overburden the people, and does not interfere with farming, it will pass the examination of cultivating the land. In the third year, it governs "governing the people," ensuring that the ruler and subject, father and son, and the elderly and the young maintain their proper order, thus demonstrating the principles of human relationships. If the region under its influence can appoint loyal and capable officials, thoroughly investigate legal cases, and care for the orphans and the poor, it will pass the examination of governing the people. The Taiyi moves to a new palace every three years, precisely corresponding to the examinations of heaven, earth, and humanity.

古太乙考治天下。若無道之國、失禮之君，恃干戈恣侵伐，則兵災、水早、飢（）、流亡以行其罰。若守道安民，（）兵禁暴，則五緯不愆度，四民無失業。故《經》云：太乙所臨之國，有道則昌，無道則殃。樂產云：能使日月無光，五緯孛現，山崩地震，川湧河竭者也。

Since ancient times, Taiyi has been responsible for examining and governing the world. If a country is unjust and its ruler violates propriety, relying on weapons to invade and conquer recklessly, Taiyi will descend calamities such as war, drought, flood, famine, and migration to carry out punishment. If a state maintains the Way and comforts its people, ceases warfare, and prohibits cruelty, then the five elements of metal, wood, water, fire, and earth will follow their normal courses, and the four classes of scholars, farmers, artisans, and merchants will each be content in their respective occupations. Therefore, the Classic says: The country under Taiyi's influence will flourish if it follows the Way, and suffer calamity if it does not. Luo Chan explains that when Taiyi inflicts punishment, it can cause the sun and moon to lose their brightness, the five stars to produce comets and strange celestial phenomena, mountains to collapse and earthquakes to occur, rivers and streams to overflow or dry up.

五將者，太乙監將，並上下二目、主客大小將也。監將者，東方歲星之精，受木德之正氣，王在春三月。上目者，南方熒感之精，受火德之正氣，在天為陽，號始擊將，屬客，王在夏三月。下目者，中宮鎮星之精，受土德之正氣，在地為陰，號文昌將，屬主，王在四季。

The so-called "Five Generals" refer to the supervising general of Taiyi, along with the upper and lower eyes, and the great and small generals of both the host and guest sides. The supervising general is formed from the essence of the eastern star (Jupiter), inheriting the righteous energy of the wood virtue, and is strong during the three months of spring. The upper eye is formed from the essence of the southern star (Mars), inheriting the righteous energy of the fire virtue, being yang in heaven, called "the initial attacking general," belonging to the guest side, and is strong during the three months of summer. The lower eye is formed from the essence of the central palace star (Saturn), inheriting the righteous energy of the earth virtue, being yin on earth, called "the Wen Chang general," belonging to the host side, and is strong during the months of Chen, Xu, Chou, and Wei.

客大將者，北方辰星之精，受水德之正氣，主兵革，王在冬三月。主大將者，西方太白之精，受金德之正氣，主戰鬥，王在秋三月。又五將各應五方，隨四時備有休王。《經》云；主客兩陣相當，乘生氣者勝，乘死氣者敗。

The guest general is formed from the vital energy of the northern star (water star), inheriting the righteous energy of the water virtue, governing military affairs and being strong during the three months of winter. The main general is formed from the vital energy of the western star (metal star), inheriting the righteous energy of the metal virtue, governing combat and killing, and being strong during the three months of autumn. These five generals each correspond to the five directions, and with the passage of the four seasons, they each have periods of strength, prosperity, rest, captivity, and decline. The classic says: when the two armies face each other in battle, the side that rides on life energy will win, while the side that rides on death energy will lose.

假令八月攻東方，以太簇為始擊將，乘生氣也，大勝。若高叢為始擊將，乘死氣也，大負。他仿此。歲汁者，歲星之使也，謂計歲、月、日、時之事也。是故聖人則而像之，創法而制局。太乙為人君，二目法輔相五將，定主客八門，分勝負、運沉於機樽之間，突雄略於幃幄之內，蓋王佐之要道也。

For example, if an army attacks the east in the eighth month: if we start with the 'Ta Cu' (the酉, belonging to metal), since metal is strong in autumn and can overcome the wood of the east, this is moving with life qi and will surely achieve a great victory; if we start with 'Gao Cong' (the卯, belonging to wood), since wood is in death qi during the autumn month, this will result in a great defeat. The same principle applies to other directions and months. The term 'sui ji' refers to the messenger of the year star, meaning calculations are made according to the four levels of year, month, day, and hour. Therefore, the sages take the heavenly phenomena as a model and create laws and systems: using Taiyi to symbolize the sovereign, using the upper and lower eyes to represent the ministers, leading five generals, determining host and guest, arranging eight gates, distinguishing victory and defeat within the wine cup and loom, and displaying great strategies within the tent—this is the essential way of assisting the king.

昔燧人氏仰觀北極而定方。包犧氏因畫八封。帝宣受命，使大撓造甲子，容成以造曆數，八封九宮之旨，自此興焉。

In ancient times, the Flame Emperor observed the North Star to determine the four directions. The Emperor Fuxi then based on these directions and drew the Eight Trigrams. When the Yellow Emperor Yan received his mandate, he ordered Da Nao to create the Jiazi stem-branch system and ordered Rong Cheng to establish the calendar system. Thus, the essence of the Eight Trigrams and the Nine Palaces began to emerge. The reason why the Nine Palaces system can be paired with the Eight Trigrams lies in this origin.

九宮之義法以靈龜，以二、四為肩，六、八為足，左三右七，戴九履一，此為不易之常道也。黃帝又命風后為太乙式，九宮皆差一位，自晉以前，莫詳所以推。

The concept of the Nine Palaces is derived from the patterns on the back of the mythical turtle, with two and four positioned on the shoulders, six and eight on the feet, three on the left, seven on the right, nine on the head, one on the feet, and five in the center. This is an unchanging standard arrangement. However, the Yellow Emperor also ordered Feng Hou to create the Taiyi disk, in which the positions of the Nine Palaces are all shifted by one place, differing from the original positions in the Luo Book; the reason for this was not clearly explained until before the Jin Dynasty.

郭醫《曜靈經》云：地缺東南，宮數多者不出於九，故差九以填之。樂產曰：太乙寄理，以明人事，后王得之以統一天下，所以差一官以就乾位。王希明曰：太乙統人事，以知未來之道。故聖人特差一宮，以明先知之義也。

Guo Pu's "Yao Ling Jing" explains that the earth is lacking in the southeast direction, and since the maximum number of palaces is nine, they are arranged in a staggered manner across nine palaces to fill this deficiency. Yue Chan explains that Taiyi embodies principles and is used to clarify human affairs; later kings who possessed it could unify the world, so they specially staggered one palace to place Taiyi in the Qian position. Minister Wang Ximing's view is that Taiyi oversees human affairs and is used to foresee the future. Therefore, the sage deliberately staggered one palace, precisely to demonstrate the meaning of "foreknowledge" — not aligning with the original position of the Luo Shu, precisely indicating that it predicts events that have not yet occurred.

一宮在乾，主冀州、幷州。若文昌將關囚，必有迫肋君父之象矣。二宮在離，主荊州。若太乙臨之，君誅大臣、將相矣。三宮在艮，主青州。若始擊臨之，嬖寵進中宮，兵起。四宮在震，主徐州。若始擊臨之，主西戎來侵。

The Nine Palaces of the Taiyi Chart are each associated with a trigram and a region, each governing specific matters. The first palace is located at the Qian trigram (Northwest), corresponding to the regions of Ji Zhou and Bing Zhou. If the Wen Chang general is present here and forms the "Guan" or "Qiu" pattern, it indicates a sign of ministers forcing the sovereign and father. The second palace is at the Li trigram (South), corresponding to Jingzhou. If Taiyi is present in this palace, it signifies the sovereign executing ministers and generals. The third palace is at the Gen trigram (Northeast), corresponding to Qingzhou. If the Shi Ji general is present here, it indicates the introduction of favored favorites into the inner court and the outbreak of military conflicts. The fourth palace is at the Zhen trigram (East), corresponding to Xu Zhou. If the Shi Ji general is present here, it indicates disturbances from the western Rong and Di tribes.

六宮在兌，主雍州。若客大將臨之，南楚來侵。七官在坤，主樑、益州。若主大將臨之，梁、益二州兵起。八宮在坎，主兗州。若太乙臨之，臣欺君也。九宮在冀，主楊州。若客大將臨之，幽、冀二州來侵。

The sixth palace is located in the position of Dui (Lake), which corresponds to the western direction, and its territory is Yongzhou. If the guest general is positioned in this palace, it indicates that the southern state of Chu will invade. The seventh palace is located in the position of Kun (Earth), which corresponds to the southwest, and its territory is Liangzhou and Yizhou. If the main general is positioned in this palace, it indicates military actions will arise in Liangzhou and Yizhou. The eighth palace is located in the position of Kan (Water), which corresponds to the north, and its territory is Yanzhou. If Taiyi is positioned in this palace, it indicates that ministers will deceive the sovereign. The ninth palace is located in the position of Xun (Wind), which corresponds to the southeast, and its territory is Yangzhou. If the guest general is positioned in this palace, it indicates that both Youzhou and Jizhou will invade.

張良《經》云：八、三、四、九為陽，二、七、六、一為陰。一宮為純陽，九宮為純陰。五月一陰生，至戌月單陽，亥月絕陰，戌、亥在一宮之地，故曰純陽。十一月一陽生，至辰月單陰，巳月純陽，辰、巳在九宮之地，故曰絕陰。凡六、四為絕氣。二午八子，冬、夏之至位，阻陽交易之地，故曰絕氣。凡至陽絕之，氣與事皆凶也。

Zhang Liang's "Classic" says: the eighth, third, fourth, and ninth palaces belong to yang, while the second, seventh, sixth, and first palaces belong to yin. The first palace is a place of pure yang, and the ninth palace is a place of pure yin. In May, the first yin begins to emerge, and by the month of Xu, only single yang remains. In the month of Hai, the yin energy is completely exhausted. The months of Xu and Hai are both located in the first palace, so the first palace is called pure yang. In November, the first yang begins to emerge, and by the month of Chen, only single yin remains. In the month of Si, it turns to pure yang. The months of Chen and Si are both located in the ninth palace, so the ninth palace is called absolute yin. All the sixth and fourth palaces are considered "absolute qi" places. The second palace corresponds to the hour of Wu, and the eighth palace corresponds to the hour of Zi, which are exactly where the summer solstice and winter solstice occur, places where yin and yang change, so they are also called absolute qi. If something falls on a yang absolute or qi absolute position, the qi number and the matter involved will be ominous.

玄女云：天有八門，以通八風也。地有八方，以應八卦之綱紀、四時，主於萬物者也。開門直乾，位在西北，主開向通達。休直坎，位正北，主休息、安居。生門直艮，位東北，主生育萬物。傷門直震，位正東，主疾病、災殃。

The Mysterious Lady of the Ninth Heaven said: Heaven has eight gates, used to connect with the winds of the eight directions; Earth has eight directions, used to correspond with the Eight Trigrams, governing the four seasons and controlling all things. The Open Gate corresponds to the Qian Trigram, located in the Northwest, governing smooth passage and success. The Rest Gate corresponds to the Kan Trigram, located in Due North, governing rest and dwelling. The Life Gate corresponds to the Gen Trigram, located in the Northeast, governing the birth of all things. The Wound Gate corresponds to the Zhen Trigram, located in Due East, governing illness and calamity.

杜門直巽，位東南，主閉塞不通。景門直離，正位南，主鬼怪亡遺、驚恐奔走。死門直坤，位在西南，主死喪、葬埋。驚門直兌，位正西，主驚恐奔走。開、休、生三門大吉，景門小吉，驚門小凶，死、傷、杜大凶。八節八門各主王四十五日，通王，以戰勝，吉；不王，凶。

The gate Du is associated with the trigram Xun, located in the southeast, indicating blockage and obstruction. The gate Jing is associated with the trigram Li, located in the due south, indicating ghostly disturbances, loss, and fear and flight. The gate Si is associated with the trigram Kun, located in the southwest, indicating death and burial. The gate Jing is associated with the trigram Dui, located in the due west, indicating fear and flight. Among the eight gates, the gates Kai, Xiu, and Sheng are considered great fortune, Jing is minor fortune, Jing is minor misfortune, and the gates Si, Shang, and Du are great misfortune. Each of the eight gates corresponds to one of the eight seasonal periods, and each gate is in its prime for forty-five days. When an army deploys and uses a gate that is in its prime, it will achieve victory in battle, indicating good fortune; if it uses a gate that is not in its prime, it will result in bad fortune.

《爾雅》云：四時和為玉燭。《律曆志》曰：太極運三辰五星於天，元氣轉三、五流行於下地也。

The Er Ya says: when the energies of the four seasons are in harmony, it is called "Yu Zhu." The Han Shu · Lu Li Zhi says: the Taiji moves the sun, moon, and stars in the sky, and the original qi moves the five elements and the three stars in the earth according to the numbers three and five. The names and functions of the sixteen spirits are established based on the waxing and waning of the energies in heaven and earth.

子神曰地主。建於之月，陽氣初發，萬物陰生，故曰地主也；丑神曰陽德。建丑之月，二陽用事，布育萬物，故曰陽德也；艮神曰和德。冬春將交，陰陽氣合，群物方生，故曰和德也；寅神曰呂申。建寅之月，陽氣大申，草木甲拆，故曰呂申也；卯神曰高叢。建卯之月，萬物皆出，自地叢生，故曰高叢也；

The deity at the Zi position is called "Di Zhu" (Earth Lord): In the month of Zi, the first yang energy begins to move, with yang qi just starting to emerge, and all things are still growing secretly underground, hence the name Earth Lord. The deity at the Chou position is called "Yang De" (Yang Virtue): In the month of Chou, the second yang energy takes effect, with yang qi beginning to spread and nurture all things, hence the name Yang Virtue. The deity at the Gen position is called "He De" (Harmonious Virtue): At this time, winter and spring are about to change, with the union of yin and yang energies, and all things are just beginning to sprout, hence the name Harmonious Virtue. The deity at the Yin position is called "Lv Shen": In the month of Yin, yang energy greatly expands, with grass and trees breaking through their shells, hence the name Lv Shen. The deity at the Mao position is called "Gao Cong": In the month of Mao, all things have emerged from the ground, growing in clusters on the surface, hence the name Gao Cong.

辰神曰太陽。建辰之月，雷出震勢，陽氣大盛，故曰太陽也；巽神曰太靈。春夏將交，盛署方至，陽氣炎酷，故曰太靈；巳神曰太神。建巳之月，少陰用事，陰陽不測，故曰太神；午神曰大威。建午之月，陽附陰生，刑暴始行，故曰大威也；末神曰天道。建末之月，火能生土，土王於未，故曰天道也；

The deity at the position of Chen is called "Sun": In the month of Chen, thunder originates from the position of Zhen, indicating the height of yang energy, hence it is named Sun. The deity at the position of Si is called "Tai Ling": At this time, spring and summer are about to change, and the intense heat of summer is approaching, with yang energy being extremely hot, hence it is named Tai Ling. The deity at the position of Wu is called "Tai Shen": In the month of Si, the initial yang energy begins to take effect, and the transformation between yin and yang is unpredictable, hence it is named Tai Shen. The deity at the position of Wei is called "Da Wei": In the month of Wu, yang energy reaches its peak and a trace of yin energy begins to emerge, leading to the commencement of severe and violent energies, hence it is named Da Wei. The deity at the position of Xu is called "Tian Dao": In the month of Wei, fire generates earth, and earth energy is at its peak during Wei, hence it is named Tian Dao.

坤神曰大武。夏秋將交，陰氣施令，殺傷萬物，故曰大武；申神曰武德。建申之月，萬物欲死，葬麥將生，故曰武德也；酉神曰太簇。建酉之月，萬物皆成，有大品蔟，故曰太簇也；戍神曰陰主。建戍之月，陽氣不長，陰氣用事，故曰陰主也；干神曰陰德。秋冬將交，陰前生陽，大有其情，故曰陰德也；亥神曰大義。建亥之月，萬物懷垢，群陽欲盡，故曰大義。

The deity of the Kun position is called "Da Wu": at this time, summer and autumn are about to change, and the Yin energy begins to take command, destroying and harming all things, hence the name Da Wu. The deity of the Shen position is called "Wu De": in the month of Shen, all things are about to wither, while winter wheat is just beginning to sprout, so killing and growth occur together, hence the name Wu De. The deity of the You position is called "Tai Cu": in the month of You, all things are fully mature, and goods are abundant and gathered, hence the name Tai Cu. The deity of the Xu position is called "Yin Zhu": in the month of Xu, the Yang energy ceases to grow, and the Yin energy begins to take effect, hence the name Yin Zhu. The deity of the Qian position is called "Yin De": at this time, autumn and winter are about to change, and Yang energy has already been nurtured within Yin, hence the name Yin De. The deity of the Hai position is called "Da Yi": in the month of Hai, all things are hidden and obscured, and all Yang energies are about to be exhausted, hence the name Da Yi. The deities of the twelve earthly branches, Zi, Chou, Yin, Mao, etc., together with the four cardinal deities, Gen, Xun, Kun, and Qian, make up a total of sixteen spirits.

黃帝受命，龍馬負因而出河，因體其象，而制太乙式，體有三重，上青法天，下黃法地，中體像人，即天、地、人三才悉備。天有十二辰，地有十二次，四維、八門、九宮、十二神，咸有象焉。

At the time when the Yellow Emperor received the mandate of heaven, a dragon horse emerged from the Yellow River carrying a book of diagrams. The Yellow Emperor used its image to create the Taiyi disk. The disk was divided into three layers: the upper layer was painted blue, following the pattern of heaven; the lower layer was painted yellow, following the pattern of earth; and the middle layer symbolized humanity, thus encompassing heaven, earth, and humanity. On the disk, heaven had twelve celestial stems, earth had twelve earthly branches, along with the four cardinal directions of Qian, Gen, Xun, and Kun, as well as the eight gates, nine palaces, and twelve deities, each with corresponding positions carved onto the disk.

《經》云：運式之儀有八；一詳太歲所在，欲求計神，故先詳之；第二詳太乙所在宮，以立監將；第三詳何神為天目，以置文昌、始擊諸神也；第四詳何神為計神，以知主客計；第五詳何神為始擊，以計神加和德官，求文昌所臨宮，以艮為鬼門方，求幽冥吉凶，故加和德而計之；

The Classic says: The procedure of the revolving disk has eight steps. The first step is to determine the position of the Tai Sui. Since the Ji Shen must first know the Tai Sui, this is done first. The second step is to determine the palace where Tai Yi resides, upon which the commander is established. The third step is to determine which deity fills the heavenly eye, upon which the positions of Wen Chang and Shi Ji, and other generals, are arranged. The fourth step is to determine which deity serves as the Ji Shen, upon which the calculations for the host and guest forces are deduced. The fifth step is to determine which deity serves as Shi Ji. The method is to place the Ji Shen on the He De palace, then seek the palace where Wen Chang resides. Because the Gen position is the gate of ghosts, it can be used to investigate auspiciousness and inauspiciousness in the afterlife, so the calculation begins by placing it on the He De (the deity of the Gen position).

第六視天地二目各在何所，求主客之算，第七詳置算之數，以定主容大將之官；第八論主客置算，若得十，置一；若得二十四，棄二十，置四，餘皆以例而推之，各視天目所在宮而行算。若天日在正宮，則按本數。若天目間神，則加一數而行算，至太乙宮止矣。

Step six involves examining the positions of the heavenly and earthly objectives to determine the numerical calculations for the main and guest forces. Step seven involves determining the number of calculations set, to identify the palace where the main and guest generals are located. Step eight discusses the selection and rejection of the numbers for the main and guest forces: if the calculation results in ten, only one is taken; if it results in twenty-four, twenty is rejected and four is taken; other numbers are treated in the same manner. When performing the calculations, one must start counting from the palace where the heavenly objective is located: if the heavenly objective is in one of the eight cardinal palaces, the number of that palace is used; if it is in one of the four intermediately positioned palaces, one is added before proceeding with the calculation, continuing until reaching the palace where the Taiyi is located.

假令太乙在九宮，大義為天目，後大義一算，地主八算，和德三，高叢四，計得十六。餘仿此。

For example: Suppose the Taiyi is in the ninth palace, with 'Great Righteousness' (Hai) as the heavenly eye. Starting from 'Great Righteousness', count the numbers: 'Great Righteousness' itself counts as one, the local ruler (Zi) counts as eight, the virtue (Gen) counts as three, the high thicket (Mao) counts as four, and so on, accumulating until reaching the palace of Taiyi, totaling sixteen. The rest of the palaces are calculated in the same way.