歌曰∶坎一蓬天水，（坎一宫者水，上应天蓬星，下应冀州分野，位在北方。）位北冀无双，
（夫五行九宫者，然木火土全皆有应宫，惟天水独主冀州一宫，而无应宫。）坤二天内司，（坤
为二宫，属土，上应天内星，下应荆州分野，位在西南，故下文曰房室宫。）荆州宫室房。震三
天冲木，（震为三宫，属木，上应天冲星，下应青州分野，位在东方。）青州在东方。巽四木天
辅，（巽为四宫，属木，上应天辅星。）东南徐郡乡，（下应徐州分野，位在东南隅。下应曰乡
者，里也。）中五天禽土，（中为正宫，上应天禽星，下应豫州分野，位在中央，故下文曰豫州
在中央。）豫州在中央。干六天心应，（干为天心六宫，属金，上应天心星，下应京兆府分野，
位在西北隅，故下文曰豫金西北凉。豫名界也，分也。）豫，金，西北汉。兑七金天柱，（兑为
七宫，属金，上应天柱星，下应梁州分野，位在西方，其左应西梁。）艮八天任火，（艮为八宫，
属火，上应天任星，下应兖州分野，位在东北隅，故下文曰东北兖司当。司者，主也，当者，直
也。）东北兖司当。离九天英分，（离为九宫，属火，上应天英星，下应扬州分野，在南方。）
火位在南阳。奇宫征正位，（奇不在隅也。按，《天元玉册》曰天蓬一，水之正宫，天冲三，木
之正宫，天禽五，土之正宫，天英九，火之正宫，天柱七，金之正宫，北之位也。）偶神应宫堂。
（偶者，双而不奇也。按，《天元玉册》曰∶天内者，土神之应宫，天辅，木神之应宫也，天心
六，金神之应宫也，天任八宫，火神之应宫也。其水者，天应宫，所为水为物之祖始，造化宗源，
乃元气之本，数之首，太一居之，寻余皆从而有之，故无应宫也。）中原分五分。（今详经注∶
东分自开封县，东至苍海，属木，应春，其气大温也。西分者，自 源县，西至沙州异界，属金，应秋，其分
之气大凉。南分者，自汉蜀江，至南海，属火，应夏，其气大热。北分者，自平遥县，至北海，
属水，应冬，其气大寒。凡此四分之中，属土，无正王之时，寄王四季之后，其气兼□□寒热温
凉兼。此乃往古国家命土，以观万物生长收藏而应之，以验□中原之地分，气候正，为历同也。
东方早温，每应百里而至早一日也。西方早凉，每四十里至早一日也。南方早热，川 之地，每
十五里早一日，广平之地，则每五十里阳气发早一日，阴气至晚一日也。北方早寒，川形有南向
者，每二十五里阳气行晚一日，阴气行早一日，川有弓形向北者，每十五里也，广平之地，每二
十五里阴气早一日，阳气晚一日也。然阳气始于春，盛于夏，故东方温而南方热也，阴气始于秋
而盛于冬，故西方凉而北方寒。凡此之言大纲，以明之矣。更地体之异，不可分通矣，夫地势高
下，亦有寒热温凉之异也。然居高则寒，居下则热，是故东南方阳也，阳积降于下，故地下而热
也，西北方阴也，阴积升于上，故地高而寒也。故曰崇高主阴气治之，冷，污下则阳气治之，热。
至高之地，冬气常在，至下之地，夏气常在。高山更热也则冷，污下易寒者则热，高下寒热，断
可知也。居崇高而气寒则寿，居污下而气热则夭，秋冬气寒而凉则寿，春夏气温而热则夭，明可
知矣。凡此皆以明其中原五
分，物化先后，寿夭不同也。故经曰∶春气西行，秋气东行，夏气北行，冬气南行。春气始于左，
秋气始于右，夏气始于南，冬气始于北，此四时生化之常也。然此明其五分义，诚非谓矣。及余
外四方者，谓中原五分之外。西方之域，其气凉极而热微也，东方之域，其气温极而寒微也，北
方之域，寒极而热微也，南方之域，热极而寒微也。凡此四分之外，至于孤阴独阳之分，则万物
不能生化者也。何以明之？其东方生风西行，西方生燥东行，南方生热北行，北方生寒南行，皆
是阴阳之始生也，未得配合，而安有物象之生化乎。亦犹人始生之后，未得配合交感，而岂有生
化矣。此亦为九野，是以言中原之内五分，及余外四分，合而为九宫，亦应分野之数，不可不推
详。夫九宫分野之道，其义不一，然则应于天地大小，则天下九分中，明应中原之九宫也。仰而
推之，则用邦家者，皆应之。）
歌曰∶辛一丁三己五申，乙七癸九是灾宫，以审胜复时之位，九宫征应吉和凶。
\r推灾宫图\pt166a16.bmp\r
岁运不及，则有灾眚，而不可一概而言之，各随本化宫位，而有胜复之至也。其灾方位宫，
分眚之甚也，后有征兆也，审其时位，而可知也。辛为少羽水，灾一宫，及北方。丁为少角木，
灾三宫，及东方。己为少宫土，灾五宫，寄在二宫申位。乙为少商金，灾七宫，及西方。癸为
少征火，灾九宫，及南方。胜者先变而行其胜也，复者胜己而反复其过也。然胜之动，各有当位
矣。故经曰∶木不及，则春有鸣条畅律之化，秋有雾露清凉之政。火不及，则秋有光显 明之
化，炎热烦躁之候，冬有晏肃振寒之政，夏有惨凄凝冷之胜，则有埃昏大雨之复。土不及，则四
时有埃昏润泽之化，春有鸣条鼓折之政，四维发振拉飘骤之变，则有肃杀霜露之复。金不及，则
夏有光显郁蒸之令，冬有严凝肃整之应，夏有干燥烦燎之变，秋有冰雹霜雪之复。水不及，则四
维有润埃霜雪之化，不时有和风生发之应，四维发埃昏注雨之变，不时有飘荡振移之复也。九宫
上应天之宫宿，下应地理分野，中应五脏，将傍通万物之盛衰，悉皆应之也。岁运不及，则本宫
之化灾。若遇月干德符，便为平运，而还正宫，复无胜己之灾。
丁年正月建壬寅，五子元建法丁壬，建壬寅，丁与壬合。乙岁三月遇庚辰，乙建戊寅，至三
月，见庚辰，乙与庚合。癸年仲夏逢戊午，癸建甲寅，至五月，见戊午，然戊与癸合。辛年七月
遇丙申，辛建庚寅，至七月，见丙申，然
丙与辛合。己岁季秋逢甲戌，己建丙寅，至九月，见甲戌，然甲与己合。欲还正位克原因。不及，
灾三宫及东方。然正月建壬，丁与壬为夫妇也，来相佐而为平运正位，乃金不能克也。余皆仿此。
故曰所有干德符合契，后为平运也。
歌诀说：坎一宫对应蓬星和水，（坎一宫属水，上应天蓬星，下应冀州分野，方位在北方。）北方冀州独一无二，（五行九宫中，木、火、土都有对应的应宫，只有天水独自主管冀州这一宫，而没有对应的应宫。）坤二宫对应天内星和司职，（坤为二宫，属土，上应天内星，下应荆州分野，方位在西南方，所以下文说房室宫。）荆州对应宫室房。震三宫对应冲星和木，（震为三宫，属木，上应天冲星，下应青州分野，方位在东方。）青州位于东方。巽四宫对应辅星和木，（巽为四宫，属木，上应天辅星。）东南徐郡之乡，（下应徐州分野，方位在东南角。下文称“乡”的，意思是里巷。）中五宫对应禽星和土，（中正之宫，上应天禽星，下应豫州分野，方位在中央，所以下文说豫州在中央。）豫州位于中央。乾六宫对应天心星，（乾为天心六宫，属金，上应天心星，下应京兆府分野，方位在西北角，所以下文说豫金西北凉。豫的意思是界限、分别。）豫，金，西北汉地。兑七宫对应柱星和金，（兑为七宫，属金，上应天柱星，下应梁州分野，方位在西方，其左边对应西梁。）艮八宫对应任星和火，（艮为八宫，属火，上应天任星，下应兖州分野，方位在东北角，所以下文说东北兖司当。司的意思是主管，当的意思是值班。）东北兖州主管值班。离九宫对应英星和分界，（离为九宫，属火，上应天英星，下应扬州分野，方位在南方。）火位位于南阳。奇数宫为正位，（奇数不在角落。按，《天元玉册》说：天蓬一，是水的正宫；天冲三，是木的正宫；天禽五，是土的正宫；天英九，是火的正宫；天柱七，是金的正宫，位于北方。）偶数神对应应宫堂。（偶数是双数而非奇数。按，《天元玉册》说：天内，是土的应宫；天辅，是木的应宫；天心六，是金的应宫；天任八宫，是火的应宫。至于水，是天应的宫，因为水是万物的始源，造化的宗源，是元气的根本，数字的开端，太一居住于此，其余都随之而有，所以没有应宫。）中原分为五分。（现在详细考证经文注释：东分从开封县开始，向东直到沧海，属木，对应春季，气候大温。西分从原县开始，向西直到沙州异界，属金，对应秋季，气候大凉。南分从汉蜀江开始，直到南海，属火，对应夏季，气候大热。北分从平遥县开始，直到北海，属水，对应冬季，气候大寒。在这四分之中，属土的部分，没有单独主令的时候，寄旺于四季之后，其气候兼有寒热温凉。这是古代国家划分土地，以观察万物生长收藏而与之相应，用来验证中原之地的气候是否正统，与历法相同。东方早温，每百里气温提前一天。西方早凉，每四十里气温提前一天。南方早热，川地每十五里气温提前一天，广平之地则每五十里阳气发得早一天，阴气来得晚一天。北方早寒，川形有向南的，每二十五里阳气行得晚一天，阴气行得早一天，川形有弓形向北的，每十五里，广平之地每二十五里阴气早一天，阳气晚一天。然而阳气始于春，盛于夏，所以东方温而南方热；阴气始于秋而盛于冬，所以西方凉而北方寒。以上这些是大纲，用以阐明道理。加上地形的差异，不可一概而论。地势高低，也有寒热温凉的不同。居住在高处则寒，居住在低处则热，所以东南方属阳，阳气积聚下降于下，所以地下而热；西北方属阴，阴气积聚上升于上，所以地高而寒。所以说崇高之处主阴气治理，寒冷；污浊低下之处主阳气治理，炎热。极高的地方，冬气常在；极低的地方，夏气常在。高山更热则冷，污下易寒则热，高下寒热，断然可知。居住在崇高之处且气候寒冷则长寿，居住在污浊低下之处且气候炎热则短命，秋冬气候寒冷凉爽则长寿，春夏气候温暖炎热则短命，这很明显。凡此都是为了阐明中原五分，万物化生先后不同，寿命长短各异。所以经文说：春气向西行，秋气向东行，夏气向北行，冬气向南行。春气始于左，秋气始于右，夏气始于南，冬气始于北，这是四时生化的一般规律。然而这只是阐明五分的意义，确实不是指这个。以及我所说的外四方，是指中原五分之外的区域。西方地域，气候极凉而微热；东方地域，气候极温而微寒；北方地域，极寒而微热；南方地域，极热而微寒。在这四分之外，到了孤阴独阳的分界，那么万物就不能化生了。如何说明这一点？东方生风向西行，西方生燥向东行，南方生热向北行，北方生寒向南行，这些都是阴阳初生的状态，尚未得到配合，怎么会有物象的化生呢？也就像人出生后，尚未得到配合交感，怎么会有化生呢。这也是九野的意思，所以说中原之内五分，加上其余外四分，合而为九宫，也应验了分野的数量，不可不推究详察。夫九宫分野的道理，其含义不一，然而对应天地大小，则天下九分中，明确对应中原的九宫。向上推演，那么治理邦家的人，都应与此相应。）
歌诀说：辛一丁三己五申，乙七癸九是灾宫，通过审视胜复之时位，九宫征应吉和凶。
岁运不及，就会有灾祸，不能一概而论，各随本化宫位，而有胜复之气到来。其灾方位宫，是区分灾祸严重的程度，后面有征兆，审察其时位，就可以知道。辛为少羽水，灾在一宫，及北方。丁为少角木，灾在三宫，及东方。己为少宫土，灾在五宫，寄在二宫申位。乙为少商金，灾在七宫，及西方。癸为少征火，灾在九宫，及南方。胜者先变而行其胜，复者是战胜自己并反复其过。然而胜之动，各有当位。所以经文说：木不及，则春有鸣条畅律之化，秋有雾露清凉之政。火不及，则秋有光显明亮之化，炎热烦躁之候，冬有晏肃振寒之政，夏有惨凄凝冷之胜，则有埃昏大雨之复。土不及，则四时有埃昏润泽之化，春有鸣条鼓折之政，四维发振拉飘骤之变，则有肃杀霜露之复。金不及，则夏有光显郁蒸之令，冬有严凝肃整之应，夏有干燥烦燎之变，秋有冰雹霜雪之复。水不及，则四维有润埃霜雪之化，不时有和风生发之应，四维发埃昏注雨之变，不时有飘荡振移之复。九宫上应天之宫宿，下应地理分野，中应五脏，将旁通万物之盛衰，全都应验。岁运不及，则本宫之化受灾。若遇月干德符，便为平运，而还正宫，恢复无胜己之灾。
丁年正月建壬寅，五子元建法丁壬，建壬寅，丁与壬合。乙岁三月遇庚辰，乙建戊寅，至三月，见庚辰，乙与庚合。癸年仲夏逢戊午，癸建甲寅，至五月，见戊午，然戊与癸合。辛年七月遇丙申，辛建庚寅，至七月，见丙申，然丙与辛合。己岁季秋逢甲戌，己建丙寅，至九月，见甲戌，然甲与己合。欲还正位克原因。不及，灾在三宫及东方。然正月建壬，丁与壬为夫妇也，来相佐而为平运正位，乃金不能克也。其余都仿照此例。所以说所有干德符合契，后来为平运也。
The verse states: Kan (Water) One corresponds to Peng Star and Water, (Kan One Palace belongs to Water, corresponding to Tianpeng Star above, and Jizhou region below, located in the North.) The North and Jizhou are unique, (Among the Five Elements and Nine Palaces, Wood, Fire, and Earth all have corresponding Ying Palaces; only Tian Shui exclusively governs the Jizhou Palace without a corresponding Ying Palace.) Kun Two corresponds to Tiantian Star and Duty, (Kun is the Second Palace, belonging to Earth, corresponding to Tiantian Star above, and Jingzhou region below, located in the Southwest, hence the text later says "Palace of Rooms".) Jingzhou corresponds to the Palace of Rooms. Zhen Three corresponds to Chong Star and Wood, (Zhen is the Third Palace, belonging to Wood, corresponding to Tianchong Star above, and Qingzhou region below, located in the East.) Qingzhou is in the East. Xun Four corresponds to Fu Star and Wood, (Xun is the Fourth Palace, belonging to Wood, corresponding to Tianfu Star above.) Southeast Xu Commandery Township, (Corresponding to Xuzhou region below, located in the Southeast corner. The term "Township" in the text refers to a village or neighborhood.) Center Five corresponds to Qin Star and Earth, (The Central Palace, corresponding to Tianqin Star above, and Yuzhou region below, located in the Center, hence the text later says "Yuzhou is in the Center".) Yuzhou is in the Center. Qian Six corresponds to Tianxin Star, (Qian is the Tianxin Six Palace, belonging to Metal, corresponding to Tianxin Star above, and Jingzhao Prefecture region below, located in the Northwest corner, hence the text later says "Yu Metal Northwest Cool". Yu means boundary or division.) Yu, Metal, Northwest Han land. Dui Seven corresponds to Zhu Star and Metal, (Dui is the Seventh Palace, belonging to Metal, corresponding to Tianzhu Star above, and Liangzhou region below, located in the West, its left side corresponds to West Liang.) Gen Eight corresponds to Ren Star and Fire, (Gen is the Eighth Palace, belonging to Fire, corresponding to Tianren Star above, and Yanzhou region below, located in the Northeast corner, hence the text later says "Northeast Yan Duty On". Si means to manage, Dang means to be on duty.) Northeast Yanzhou manages duty. Li Nine corresponds to Ying Star and Division, (Li is the Ninth Palace, belonging to Fire, corresponding to Tianying Star above, and Yangzhou region below, located in the South.) Fire position is in Nanyang. Odd-numbered palaces are Zheng Positions, (Odd numbers are not in corners. According to *Tianyuan Yuce*: Tianpeng One is the Zheng Palace of Water; Tianchong Three is the Zheng Palace of Wood; Tianqin Five is the Zheng Palace of Earth; Tianying Nine is the Zheng Palace of Fire; Tianzhu Seven is the Zheng Palace of Metal, located in the North.) Even-numbered deities correspond to Ying Palaces. (Even numbers are double, not odd. According to *Tianyuan Yuce*: Tiantian is the Ying Palace of Earth; Tianfu is the Ying Palace of Wood; Tianxin Six is the Ying Palace of Metal; Tianren Eight Palace is the Ying Palace of Fire. As for Water, it is the Ying Palace of Tian, because Water is the origin of all things, the source of creation, the root of Yuan Qi, and the beginning of numbers. Taiyi resides here, and everything else follows from it, so there is no Ying Palace.) The Central Plains are divided into five parts. (Now detailed according to the commentary: The Eastern part starts from Kaifeng County, extending east to the Blue Sea, belongs to Wood, corresponds to Spring, with warm climate. The Western part starts from Yuan County, extending west to the border of Shazhou, belongs to Metal, corresponds to Autumn, with cool climate. The Southern part starts from the Han-Shu River, extending to the South China Sea, belongs to Fire, corresponds to Summer, with hot climate. The Northern part starts from Pingyao County, extending to the North Sea, belongs to Water, corresponds to Winter, with cold climate. Among these four parts, the part belonging to Earth has no independent ruling time but is hosted after the four seasons, with climates combining cold, heat, warmth, and coolness. This was how ancient states divided land to observe the growth and storage of all things and respond accordingly, verifying that the climate of the Central Plains was orthodox and consistent with the calendar. The East warms early, every hundred li brings an advance of one day. The West cools early, every forty li brings an advance of one day. The South heats early, in river valleys every fifteen li advances by one day, in flat plains every fifty li causes Yang Qi to emerge one day earlier and Yin Qi to arrive one day later. The North chills early, in south-facing river valleys every twenty-five li delays Yang Qi by one day and advances Yin Qi by one day; in bow-shaped north-facing valleys every fifteen li, in flat plains every twenty-five li advances Yin Qi by one day and delays Yang Qi by one day. However, Yang Qi begins in Spring and peaks in Summer, so the East is warm and the South is hot; Yin Qi begins in Autumn and peaks in Winter, so the West is cool and the North is cold. These statements outline the general principles. Considering terrain differences, they cannot be generalized. Altitude variations cause differences in cold, heat, warmth, and coolness. Living at high altitudes is cold, living at low altitudes is hot. Thus, the Southeast is Yang; Yang Qi accumulates and descends, making the ground lower and hotter. The Northwest is Yin; Yin Qi accumulates and rises, making the ground higher and colder. Therefore, lofty places are governed by Yin Qi and are cold; muddy low places are governed by Yang Qi and are hot. In extremely high places, Winter Qi prevails; in extremely low places, Summer Qi prevails. High mountains that are hot become cold; muddy lows that are cold become hot. The relationship between altitude, cold, and heat can be determined. Living in lofty places with cold air leads to longevity; living in muddy lows with hot air leads to premature death. Cold and cool air in Autumn and Winter lead to longevity; warm and hot air in Spring and Summer lead to premature death. This is clear. All this explains the five divisions of the Central Plains, the sequence of transformation of all things, and the differences in lifespan. Hence the Classic says: Spring Qi moves West, Autumn Qi moves East, Summer Qi moves North, Winter Qi moves South. Spring Qi begins on the Left, Autumn Qi begins on the Right, Summer Qi begins in the South, Winter Qi begins in the North. This is the normal pattern of seasonal generation and transformation. However, this merely illustrates the meaning of the five divisions, not literally this. And what I call the Outer Four Directions refers to areas outside the five divisions of the Central Plains. In the Western region, the climate is extremely cool with slight heat; in the Eastern region, extremely warm with slight cold; in the Northern region, extremely cold with slight heat; in the Southern region, extremely hot with slight cold. Beyond these four directions, reaching the boundaries of isolated Yin and isolated Yang, all things cannot generate and transform. How to explain this? Wind generated in the East moves West, Dryness generated in the West moves East, Heat generated in the South moves North, Cold generated in the North moves South. These are the initial births of Yin and Yang, not yet combined, so how can there be generation of phenomena? It is like humans after birth, before combination and interaction, how can there be generation? This is also the meaning of the Nine Fields. Thus, the five divisions within the Central Plains plus the four outer divisions combine to form the Nine Palaces, corresponding to the number of regions, which must be thoroughly studied. The principle of Nine Palaces and regions has various meanings, but corresponding to the size of Heaven and Earth, among the nine divisions of the world, it clearly corresponds to the Nine Palaces of the Central Plains. Looking up and deducing, those who govern states should all correspond to this.)
The verse states: Xin One, Ding Three, Ji Five Shen, Yi Seven, Gui Nine are Disaster Palaces. By examining the positions of Victory and Repetition, the Nine Palaces' omens indicate auspiciousness and inauspiciousness.
When the Yearly Movement is insufficient, disasters will occur, which cannot be generalized. Each follows its own transformation palace position, experiencing Victory and Repetition. The disaster direction and palace distinguish the severity of the disaster, with subsequent omens; examining their time and position allows knowledge. Xin represents Shao Yu Water, disaster in One Palace and the North. Ding represents Shao Jue Wood, disaster in Three Palace and the East. Ji represents Shao Gong Earth, disaster in Five Palace, hosted in Er Palace Shen position. Yi represents Shao Shang Metal, disaster in Seven Palace and the West. Gui represents Shao Zhi Fire, disaster in Nine Palace and the South. Victory acts first by changing and executing its dominance; Repetition defeats oneself and reverses the excess. However, the movement of Victory has its proper position. Hence the Classic says: If Wood is insufficient, Spring has the transformation of sounding branches and harmonious laws, Autumn has the governance of fog, dew, and coolness. If Fire is insufficient, Autumn has the transformation of bright light, the symptom of heat and irritability, Winter has the governance of late solemnity and shaking cold, Summer has the victory of miserable chill and freezing cold, followed by the repetition of dusty gloom and heavy rain. If Earth is insufficient, the Four Seasons have the transformation of dusty gloom and moistening, Spring has the governance of sounding branches and drumming breaks, the Four Corners emit shaking, pulling, drifting, and sudden changes, followed by the repetition of severe killing, frost, and dew. If Metal is insufficient, Summer has the decree of bright light and stifling heat, Winter has the response of strict condensation and solemn order, Summer has the change of dryness and scorching annoyance, Autumn has the repetition of hail, frost, and snow. If Water is insufficient, the Four Corners have the transformation of moistening dust, frost, and snow, irregularly there is the response of gentle wind and generation, the Four Corners emit dusty gloom and pouring rain, irregularly there is the repetition of drifting and shaking shifts. The Nine Palaces correspond to Heavenly Palaces and Stars above, Geographic Regions below, and the Five Zang Organs in the middle, connecting to the rise and fall of all things, responding to all. When the Yearly Movement is insufficient, the transformation of the original palace suffers disaster. If encountering the Month Stem Virtue Match, it becomes a Balanced Movement, returning to the Zheng Palace, restoring without disaster of being overcome.
In Ding years, the first month establishes Ren Yin. The Wu Zi Yuan Establishment Method for Ding and Ren establishes Ren Yin; Ding and Ren combine. In Yi years, the third month encounters Geng Chen. Yi establishes Wu Yin; by the third month, Geng Chen appears; Yi and Geng combine. In Gui years, midsummer encounters Wu Wu. Gui establishes Jia Yin; by the fifth month, Wu Wu appears; Wu and Gui combine. In Xin years, the seventh month encounters Bing Shen. Xin establishes Geng Yin; by the seventh month, Bing Shen appears; Bing and Xin combine. In Ji years, late autumn encounters Jia Xu. Ji establishes Bing Yin; by the ninth month, Jia Xu appears; Jia and Ji combine. To return to the Zheng Position due to overcoming reasons. Insufficiency causes disaster in Three Palace and the East. However, the first month establishes Ren; Ding and Ren are husband and wife, coming to assist as a Balanced Movement Zheng Position, so Metal cannot overcome. The rest follow this example. Hence it is said that all Stem Virtue matches correspond, later becoming Balanced Movements.