置大唐麟德元年甲子岁正月一日己酉朔，至今明昌四年癸丑岁，积得五百三十年。以减一算，
乘岁周，分三百六十五度二十四分三十六秒。乘之，得九亿三千二百一十三万八千六百四十四分。
除交司日，差一十四万六千一百单九。以天纪六十去外，有五十九日，二千五百四十三分一秒，
命己酉，大余得戊申日，大寒及分，得大寒前后或大寒日交也。
置二之运，累加运策，满六十，去之不用，命己酉，见交运日辰乃分。
置逐运下，小余分六，因之五百，分为一辰六十分，为一刻，命子正。算外得时刻也，巳正四刻也。
假令大寒，小余二千五百四十三分。退一位，作二百五十四分。以六乘之，得一千五百二十
四分。一千分得五辰，于五百分上更除了二百五十，乃半辰也。有半辰者为正，无半辰者为初。
外有二百五十分，更有二十五分，计有二百七十五分。六十分为一刻，又除了二百四十分，为四
刻。外有三十五分，弃之。从子起，五辰在巳，有半辰，巳正四刻也。
东方木者，乃厥阴风木，天地号令之始也。春木旺，厥阴司天为主化，春风胜，厥阴司天为
主对，夏火旺，少阴司天为主化，夏热胜，少阴司天为主对，四季土旺，太阴司天为主化，四季
湿胜，太阴司天为主对，秋金旺，阳明司天为主化，秋燥胜，阳明司天为主对，冬水旺，太阳司
天为主化，冬寒胜，太阳司天为主对，天地、上下，升降、阴阳相合。天地太一天真元气，判而
为二，以为阴阳，列而为六。其在天，则为寒暑燥湿风火，三阴三阳上奉之，在地则为木火土金
水，则生长化收藏而下应之，则为知矣。天地各有三阴三阳，先圣测之，立为十二支矣。
设定大唐麟德元年甲子岁正月初一为己酉日（朔日），至今明昌四年癸丑年，累计共五百三十年。以此数减一算，乘以岁周（一年365.25度），即三百六十五度二十四分三十六秒。相乘后，得到九亿三千二百一十三万八千六百四十四分。扣除交司日（节气交接时刻）的差值十四万六千一百零九分。以天干地支纪六十甲子去除余数后，剩余五十九日二千五百四十三分一秒。推算至己酉日，大余数为戊申日，正值大寒节气及春分秋分之时，说明是在大寒前后或大寒当日交接。
以大寒交司日的大余数五十九日为基础，加上运策（每运主事的天数，此处指七年之策或特定周期算法中的常数，原文为七十三日）。
设定第二个运次，累加运策，满六十则去掉不用（因六十甲子循环），推算至己酉日，即可见到交运日的干支时辰，从而区分清楚。
设定每一运之下，将小余（剩余的分数）除以六，再乘以五百，将其分为一个时辰的六十分，作为一个刻（一刻等于15分钟/60分制中的单位，此处指时间刻度），对应子时正刻。计算完毕后得到具体的时刻，例如巳时正刻四刻。
举例来说，大寒的小余数是二千五百四十三分。退一位变成二百五十四分。乘以六，得到一千五百二十四分。其中一千分对应五个时辰，在剩下的五百分中再减去二百五十，即为半个时辰。有余下半个时辰的为“正”，没有半个时辰的为“初”。此外还有二百五十多分，加上二十五分，共计二百七十五分。六十分为一刻，再减去二百四十，即为四刻。剩下三十五分，舍弃不计。从子时起算，五个时辰在巳时，因为有余下的半个时辰，所以是巳时正刻四刻。
东方属木，即是厥阴风木，这是天地号令的开始。春季木气旺盛，厥阴司天作为主化之气，春风偏胜，厥阴司天作为主对之气；夏季火气旺盛，少阴司天作为主化之气，夏热偏胜，少阴司天作为主对之气；长夏四季土气旺盛，太阴司天作为主化之气，湿气偏胜，太阴司天作为主对之气；秋季金气旺盛，阳明司天作为主化之气，秋燥偏胜，阳明司天作为主对之气；冬季水气旺盛，太阳司天作为主化之气，冬寒偏胜，太阳司天作为主对之气。天地、上下、升降、阴阳相互结合。天地间的太一天真元气，分化而为二，形成阴阳，排列而为六。在天表现为寒、暑、燥、湿、风、火，由三阴三阳上奉承接；在地表现为木、火、土、金、水，由生长化收藏向下应和，这样就能明白了。天地各有三阴三阳，先圣测量它，确立为十二地支。
Set the first day of the first month in the Jiazi year of the first year of Linde era of the Great Tang as a Jiyou day (new moon). From then until the Gui Chou year of the fourth year of Mingchang era, a total of five hundred and thirty years have accumulated. Subtract one calculation from this number, and multiply by the solar year cycle (one year equals 365.25 degrees), specifically three hundred sixty-five degrees, twenty-four fen, and thirty-six seconds. The product is nine hundred thirty-two million one hundred thirty-eight thousand six hundred forty-four fen. Subtract the difference for the Jiao Si day (the moment of solar term transition), which is one hundred forty-six thousand one hundred nine. After removing multiples of sixty (the sexagenary cycle) based on the Tian Ji method, there remain fifty-nine days, two thousand five hundred forty-three fen, and one second. Assigning this to the Jiyou day, the Da Yu (major remainder) corresponds to the Wushen day. This occurs around the time of Dahan (Great Cold) and the equinoxes, indicating that the transition happens before or after Dahan, or precisely on the day of Dahan.
Starting with the Da Yu of the Dahan Jiao Si day, which is fifty-nine days, add the Yun Ce (period of operation, here specified as seventy-three days).
For the second Yun (operation period), cumulatively add the Yun Ce. When it reaches sixty, discard it (as it completes a cycle). By assigning it to the Jiyou day, one can observe the Gan-Zhi (Heavenly Stems and Earthly Branches) of the day and hour when the Yun transitions, thereby distinguishing them clearly.
For each Yun, take the Xiao Yu (minor remainder in fen), divide by six, and multiply by five hundred. Divide this into sixty parts corresponding to one Chen (two-hour period), forming one Ke (a unit of time, here equivalent to 15 minutes in modern terms or a specific fractional unit). Assign this to the start of Zi (midnight). After calculation, the specific time is obtained; for example, Si Zheng (mid-Si hour) at four Ke.
For instance, let the Xiao Yu for Dahan be two thousand five hundred forty-three fen. Shift the decimal point one place to the left to get two hundred fifty-four fen. Multiply by six to obtain one thousand five hundred twenty-four fen. One thousand fen corresponds to five Chen (hours). From the remaining five hundred fen, subtract two hundred fifty, which constitutes half a Chen. If there is a half-Chen remainder, it is designated as "Zheng" (exact); if not, it is "Chu" (initial). Additionally, there are more than two hundred fifty fen, plus twenty-five fen, totaling two hundred seventy-five fen. Sixty fen make one Ke. Subtract two hundred forty fen, leaving four Ke. The remaining thirty-five fen are discarded. Counting from Zi, five Chen lands on Si. Since there is a half-Chen remainder, it is Si Zheng at four Ke.
The East belongs to Wood, which is Jueyin Wind-Wood. This marks the beginning of the commands of Heaven and Earth. In Spring, Wood Qi is prosperous; Jueyin governs the Sky as the primary transforming Qi, causing Spring Wind to prevail. Jueyin governs the Sky as the primary opposing Qi. In Summer, Fire Qi is prosperous; Shaoyin governs the Sky as the primary transforming Qi, causing Summer Heat to prevail. Shaoyin governs the Sky as the primary opposing Qi. In the transitional seasons (Late Summer/Earth), Earth Qi is prosperous; Taiyin governs the Sky as the primary transforming Qi, causing Dampness to prevail. Taiyin governs the Sky as the primary opposing Qi. In Autumn, Metal Qi is prosperous; Yangming governs the Sky as the primary transforming Qi, causing Autumn Dryness to prevail. Yangming governs the Sky as the primary opposing Qi. In Winter, Water Qi is prosperous; Taiyang governs the Sky as the primary transforming Qi, causing Winter Cold to prevail. Taiyang governs the Sky as the primary opposing Qi. Heaven and Earth, above and below, ascending and descending, Yin and Yang combine. The primordial true Qi of Taiyi within Heaven and Earth differentiates into two, becoming Yin and Yang, and arranges into six. In Heaven, these manifest as Cold, Heat, Dryness, Dampness, Wind, and Fire, received by the Three Yin and Three Yang. On Earth, they correspond to Wood, Fire, Earth, Metal, and Water, responding downward through Growth, Transformation, and Storage. Understanding this allows one to comprehend the principles. Heaven and Earth each possess Three Yin and Three Yang; the Sages measured this and established the Twelve Earthly Branches.