Tai Yi Jin Jing Shi Jing (太乙金鏡式經)

太乙，天帝之神也。下司九宮，中建皇極。欽若則彝倫攸敘，怠棄三正，錯亂五常。黃帝以惠迪吉而為五帝之聖，大禹戒從逆凶而衍九疇之文。炎漢高祖受命，張良秘金刀之錄；吳主爭權，劉悵演炎旌之祥。神用於不言之載，容化於無為之間。閉戶而休咎自徵，拂鑑而毫髮皆極。非主精妙物、執契於混油之始者，又何足以知之？

The "Taiyi" is the name of a divine being of the heavenly emperor, who oversees the nine palace directions below and establishes the "Huangji" as the highest principle of governance in the center. When a ruler respects and follows the heavenly way, human relationships and moral order become clear and orderly; but once he becomes negligent or abandons the established systems of Xia, Shang, and Zhou dynasties, the five cardinal virtues will become disordered. The Yellow Emperor became a sage among the Five Emperors because he understood that following the way brings good fortune; Great Yu derived the text of the "Nine Categories" in the "Book of Documents" (Shangshu·Hongfan) because he warned against the dangers of going against the way. Han Gaozu received the mandate of heaven, and Zhang Liang kept the secret record of the red knife symbol; Sun and Wu's rulers contended for power, while Liu Chang interpreted the auspicious signs of the flourishing Han dynasty. The subtlety of this system of divination operates silently, encompassing change within non-action: good and bad fortune naturally manifest without leaving the door, and wiping the mirror surface reveals every minute detail. Unless one can control the subtlest things and hold the key at the very beginning of chaos, how could one truly understand it?

愛發上元，迄是帝載，幾千年而一聖，數百年而一賢。得隩隅有登龍之喜，窺閉鍵而若重關之隔。沿波獨往，泛滄海而不歸，討本窮源，恃孟門之嶄絕。至於計神審物，天日司奸，一三置將之數，四六對絕之氣，掩迫孤單，閉杜十精。喉交較以八節占水早，九州島言吉凶，五將定主客，亦猶兵戈勝負。

This discipline begins with the upper beginning and proceeds up to the dynasties of emperors, producing a saint once in thousands of years and a virtuous person once in hundreds. Those who偶然 glimpse the path are delighted as a carp leaps over the Dragon Gate; while those without the key trying to pry open a locked door are like trying to cross through countless barriers. Some follow the tributaries alone, drifting into the vast ocean and never looking back; others seek the source but are blocked by the perilous cliffs of Mengmen Mountain. As for using the "Ji Shen" to examine things, the "Tian Mu" to detect villains, and using numbers like one and three to arrange generals, using numbers like four and six to judge dangerous positions, and the various categories such as "Yan," "Po," "Gu," "Dan," and the ten "Jing" that block and close off, as well as comparing the eight seasonal energies to predict drought and flood, using the nine regions to determine fortune and misfortune, and using the five "Lai" to determine host and guest, all these are like battles with weapons, each having a definite rule.

丘明受經而作傳，見非公谷；子夏師聖而序詩，復殊毛魯。學而時習之，攻乎異端；籠他人之口，未忘已拙。以鼓測海，以管窺天；心見之外，愚衷謂盡。或指陳實錄，或涎錫嘉名。正二局，有陰陽之殊；糾六壬，附時計之謬。淮南分野，縱博我以多聞；黃道日躔，競有疑而則闕。源流則廣，枝葉扶疏。孤裘同士薦之風，玉石抵崑山之鵲。雖億則屢中，時自賢於仲尼，而謀之不藏，且推過於季氏。王大實遂偃弊風，國之事多惟慚德。

Left丘Ming personally received the principles of the Spring and Autumn Annals and wrote the Zuo Zhuan, yet he was criticized by the Gongyang Zhuan and Gu Liang Zhuan schools; Zi Xia studied under Confucius and composed the prefaces to the Shi Jing, but his transmission differed from the Mao Shi and Lu Shi schools: this shows that transmitting the classics has always been difficult to reach agreement. Later, those who studied Taiyi often learned to review the material at the right time, yet often wasted their efforts on heretical doctrines; they were only concerned with silencing others, forgetting that they themselves were clumsy. They used a drumstick to measure the depth of the sea, and a bamboo tube to observe the vastness of the sky. Whatever they could not think of themselves, they would declare that there was no other principle in the world. Some of these people at least spoke honestly, while others merely took beautiful names: they corrected the two sections of Yin Dun and Yang Dun, claiming there was a distinction of yin and yang within them; they connected the Six Rens and fabricated errors in time calculation; when discussing the nine regions of the Huainan region, they could overwhelm me with their extensive knowledge; when discussing the degrees of the Yellow Path, they would omit entire passages when faced with difficulties. This discipline originally had a broad source and flourishing branches, but now it is like a fox fur coat that only becomes valuable through the praise of many people, treating the stones from Kunshan as jade. They occasionally guessed correctly and took it as surpassing Confucius; once their plans failed, they would blame the Ji family and others. Wang Dashi intended to eliminate this decadent trend, but due to the complexity of state affairs, he left many regrets behind.

伏惟開元皇帝陛下明極稽疑，睿聖作範，察璇璣以齊七政，制禮樂以穆百揆，明太乙之威神，封泰山之能事，高視萬古名言。謂何神嘉承日月之照，荷覆躊之廣，參沼賜於金馬，觀秘籍於蘭臺。磋此《式經》，有乖微旨。乃上稽天象，中跡算術，下統人事，旁貫歲時，考帝先於神女之符，歷載紀於蒼頡之筆，甲乙之終數、宮元之往復、奇偶之二算、勝負之八門，與人惎法式之愆、陣圖水火之失、禮樂不興之論、周宇狂簡之文，或義通而即流，或理僻而便削，皆考經義，以一貫之。

I respectfully think: Your Majesty, the Emperor of Kaiyuan, is extremely discerning and capable of resolving doubts, establishing a model for the world with your wise and virtuous virtue. You examine the Xuanji Yuheng to correct the movement of the sun, moon, five planets, and the seven celestial bodies; you create rites and music to harmonize the officials. Your Majesty deeply understands the divine and mysterious power of "Taiyi", achieving the grand ceremony of the Fengshan on Mount Tai. Your vision is far-reaching, truly worthy of being called a saying of all time. How can I, with no virtue or ability, be honored with the grace of the sun and moon shining upon me, and receive the vast protection of heaven and earth? I have been allowed to participate in the rewards at the Jinma Gate and to consult the secret archives at the Lantai. I lament that the current "Shijing" is greatly deviating from the subtle essence of Taiyi. Therefore, I have examined the heavenly phenomena, relied on arithmetic, unified human affairs, and connected the seasons. I have verified the symbolic formulas passed down from the Yellow Emperor from the Nine Heavens, calculated the years since the time when Cangjie created characters, and examined the final numbers of the Jia and Yi day-counting system, the sequence of the Palace Yuan's cycle, the two methods of calculation based on odd and even numbers, the eight gates used to determine victory or defeat, and the mistakes in the use of formulas by people, the errors in the arrangement of battle formations that do not conform to the nature of water and fire, the discussions about the lack of rites and music, and the exaggerated and empty words in the world. All the meanings that can be understood are collected and passed on, while those that are obscure are directly deleted. Everything is decided by the meaning of the classics, and all these are unified under one consistent principle.

穆若蕙婉，聲如玉振。夫詩對惠連，輒得嘉句；筆因樂廣，便至能文。萬殊皆極而同歸，獨見忘言而既驗。校之以元紀，又精之以日時。代謀於述作之前，總括於天人之際。會披覽得意之妙，動契合如神之在，亦曠代之能事也。經凡十卷，名曰《太乙金境式經》。若筆削後於孔明用賢，則子房升堂，風后入室，宋琨樂產，李淳風屬，可座廊廡之下，如以爾言過矣。將侯來哲。

The entire work is as graceful as fragrant herbs, its rhythm as resonant as jade chimes. Xie Lingyun composed poetry and often achieved excellent lines when meeting his cousin Xie Huiian; Wei Jie's writing became fluent after being guided by Yue Guang. I also hope to meet such an understanding person. All different paths eventually converge, and unique insights need no further explanation—they naturally take effect. I first verified the text using the Upper Yuan calendar, then refined it further with daily and hourly calculations. Before putting pen to paper, I planned for future generations, summarizing at the intersection of heavenly principles and human affairs. Once readers open the book and understand its meaning, they will grasp its subtleties; once they begin calculations, it will fit perfectly as if a divine presence were guiding them—this is indeed a rare achievement. The entire text consists of ten volumes, titled "The Classic of the Great One's Golden Mirror." If my editing can be compared to Zhuge Kongming's use of virtuous talents, then Zhang Sifang is merely entering the hall, Feng Hou is entering the inner chamber, and figures like Song Kun, Yue Chan, and Li Chunfeng can sit in the hall. However, such a comparison may be excessive, so I leave the judgment to future discerning scholars.

其以歲、月、日、時為綱而以八將為緯，三基五福、十精之類為經亦猶夫歷也。其法以八將推其掩迫、囚擊、關格之類，占內外災福，又推四神所臨分野，占水旱、兵喪、饑饉、疾疫，又推三基、五福、大小游、二限易卦大運，占古今治亂。

This book takes four methods of calculation—by year, month, day, and hour—as its framework, with the Eight Generals as its threads, and treats categories such as "Three Foundations," "Five Blessings," and "Ten Spirits" as the main lines running through it, making the entire structure resemble the arrangement of a calendar. Its specific approach is as follows: first, using the Eight Generals to determine patterns such as "covering," "pressing," "capturing," "striking," "blocking," and "conflicting," and using these to predict calamities and blessings within the court and outside; then calculating the regions associated with the Four Spirits to determine droughts, floods, warfare, disasters, famine, and plague; further, calculating the "Three Foundations" (the foundation of the sovereign, the foundation of the minister, and the foundation of the people), the "Five Blessings," and the Great and Small Tours, combined with the two limits, the changing hexagrams, and the great years, to predict the rise and fall of dynasties throughout history.

俞正夑《癸巳類纂》十史記用蓋天論云：「渾天所有箕義雲；萬物之根棋，徐廣本作橫，則橫非基無疑，大一十神之君棋、臣棋、民棋，沈括《蘿溪筆談》謂是基字，因唐諱改棋，熙寧中，領太史欲正之而未能也。《雲麗漫抄》亦言十神君基、民基。唐明皇諱為碁，至今不改，今所見邱溶太乙淘金歌，已改從基，其亦未之思矣。」

In the "Kui Si Leigao" by Yu Zhengxie of the Qing dynasty, the article "Ten Histories Record the Use of the Gaitian Theory" says: The "root of all things" mentioned by the Ji Zi in the writings of the Huntu school was written as "heng" in Xu Guang's version, showing that the original text should not have been "ji". This point is without doubt. Among the Ten Spirits of Taiyi, the terms "jun qi", "chén qi", and "min qi" were originally all "ji" according to Shen Ku's "Mengxi Bitan", as they were changed to "qi" to avoid the taboo of the Tang dynasty emperor. Those in charge of the Taishi Bureau during the Xining period wanted to restore the original form, but ultimately failed to do so. The "Yunlu Manchao" also refers to the Ten Spirits as "jun ji" and "min ji". The Tang emperor Minghuang changed them to "qi" to avoid the taboo, and this change has not been reversed to this day. The "Taiyi Taojin Ge" by Qiu Rong, which is currently available, has already changed back to "ji", showing that previous scholars did not think about this carefully.

又《九宮紀年論》云：「太乙金鏡式經云：太一十神、五福、君棋，大游、小游、天一、地一、四神，臣棋、民棋、直符，皆天之尊神，行五宮五移而周，」《蘿溪筆談》小遊作太一，四神作十神，直符作九氣，三年一移」，又云：「棋應作基，案其式君棋、臣棋、民棋行十二次天，一行十二宮，或行八卦或行十六神，不得總云行五宮五移而周也。」其下詳論諸法，有一月—移，一年—移，三年一移，四十五年一移，不錄。

Yu's "Discourse on the Nine Palaces and the Calendar" also says: The Ten Spirits of Taiyi mentioned in "The Taiyi Mirror Classic" are the Five Blessings, the King's Base, the Great Movement, the Small Movement, Tianyi, Diyi, the Four Spirits, the Minister's Base, the People's Base, and the Straight Symbol, all of which are exalted deities from Heaven, each "moving through the five palaces and five shifts to complete a cycle." However, the "Dream Pool Essays" records a different account: it writes "Small Movement" as "Taiyi," "Four Spirits" as "Ten Spirits," and "Straight Symbol" as "Nine Qi," and states that the movement occurs once every three years. Yu also says: the character "qi" should be read as "ji"; examining this pattern board, the King's Base, Minister's Base, and People's Base move through the twelve times, Tianyi moves through the twelve palaces, and the other deities move through the Eight Trigrams or the Sixteen Spirits, and cannot be generally described as "moving through the five palaces and five shifts to complete a cycle." This discussion further elaborates on various methods of movement, including one shift per month, one per year, one every three years, and one every forty-five years; here, they are not repeated.

元朝曉山老人輯《太乙統宗寶鑑》序文中曰：「太乙理蘊於數之中，數顯於理之外，主管三元，分佈四方。」

In the Yuan dynasty, the old man Xiaoshan compiled the "Ta Yi Tongzong Baojian." In his preface, he said: The principles of Ta Yi are contained within the calculation of numbers, and numbers reveal these principles beyond form and appearance. Ta Yi oversees the three great eras: Shangyuan, Zhongyuan, and Xiayuan. The deities and ominous influences under its jurisdiction are distributed across the four directions and their respective regions.

何謂十六神，以天有十二次配地十二辰，以天有四時配地有四維，通之十六也。

The so-called "Sixteen Spirits" are formed by pairing the twelve celestial stems with the twelve earthly branches, and then pairing the four seasons of heaven with the four cardinal directions (the four corner positions of乾, 艮, 巽, and 坤). These twelve plus four make sixteen positions, and the names of the spirits listed on the outer layer of the Taiyi chart are arranged according to this system.

自上元以來，歲代綿遠，紀法差殊。雖設繁詞，備而靡用。今從上元甲子到唐開元十二年甲子歲，通前計四萬八百一算。臣按宋琨置元，似童兒戲。推求人紀之年，下求不得日辰，上求不得冬至。自三百餘年，學者何多，逮於淳風，但效尤而已。

From the beginning of the Upper Yuan to today, the period is very long, and different schools have used different systems of reckoning, which differ from each other. Although predecessors have elaborated many complicated methods, which seem complete, in reality they are of no use. Now, starting from the Upper Yuan Jiazi, up to the twelfth year of the reign of Emperor Xuanzong of the Tang dynasty, which is also a Jiazi year, there are a total of forty thousand and eighty-one calculations. The minister examined the system of the beginning of the calendar established by Song Kun, which is almost childish: according to his method, calculating the years of human history, one cannot proceed to calculate the day branches, and one cannot go back to calculate the winter solstice. For more than three hundred years, those who have studied this subject have not been few, but even up to Li Chunfeng, they have only followed his mistakes.

臣今別修甲子元四分曆法，與太乙同元。舉而備用，得上元甲子冬至；引而下之，齊距歲計大乙行官。進不違於四分，退不失於元紀。自上元混沌甲子之歲，至今大唐開元十二年甲子歲，積得一百九十三萬七千二百八十一算。上考注古，每年減一算；下撿將來，每年加一算。

I now intend to revise a new calendar system based on the Jiazi cycle, making it consistent with the starting point of the Taiyi system. Here is the complete set of calculations for reference: by going back, we can determine the winter solstice of the upper beginning Jiazi year; by moving forward, it can align with the degrees of the Taiyi palace in the annual calculation. Moving backward does not contradict the constant numbers of the four-part calendar, and moving forward does not deviate from the order of the original era. From the chaotic Jiazi year of the upper beginning to the current year of Jiazi in the twelfth year of the Taizong era, a total of one million nine hundred thirty-seven thousand two hundred eighty-one calculations have been accumulated. Using this, we can examine ancient times by subtracting one calculation for each preceding year, and check future times by adding one calculation for each subsequent year.

置上元甲子積年，以三百六十去之；不盡，以六十去之；又不盡，命甲子算外，即太歲所在辰也。

The method of determining the position of the Supreme Year: first list the accumulated years since the beginning of the upper period Jiazi, divide by 360 to find the full cycles, then take the remainder and divide by 60 to find the full decades. If there is still a remainder, start counting from Jiazi in the order of the heavenly stems and earthly branches, count the number of the remainder, and then take the next one, which is called 'calculated beyond' by the diviners. The resulting earthly branch is the position of the Supreme Year for the desired year.

置上元以來距所求積年，以周紀法三百六十去之；不盡，紀法六十去之，所得為紀數；不盡，為入紀年數也。

To determine which of the six jis a given year falls into, first list the accumulated years from the beginning of the upper period up to the desired year. Divide this total by the "zhou ji fa" of 360 to find the full cycles; the remainder is then divided by the "ji fa" of 60. The quotient obtained is the number of completed jis. Sixty years make one ji, and six jis together make 360 years, which is one zhou. The remaining remainder indicates the number of years since the beginning of the current ji.

推上元積年，以周紀法三百六十去之；不盡，以元法七十二去之；又不盡，以太乙小周法二十四除之，又不盡，以三約之，為宮數，不滿，為入宮以來年數。其宮數易其命起一宮，順行八宮，不遊中五，算外，即得太乙所在及入官以來年數也。

To determine the position of Taiyi (the Supreme Pole) in the current year, first calculate the accumulated years since the beginning of the upper yuan. Divide this by the "Zhou Ji Fa" (Cycle Method) of 360 to find the full cycles; the remainder is then divided by the "Yuan Fa" (Yuan Method) of 72. If there is still a remainder, divide it by the "Taiyi Xiao Zhou Fa" (Taiyi Small Cycle Method) of 24. If there is still a remainder, divide it by 3, since Taiyi moves to a new palace every three years. The resulting whole number is the palace number, and any remainder less than three indicates the number of years since Taiyi entered that palace. After determining the palace number, start counting from the first palace and proceed through the eight palaces in order, skipping the central fifth palace. Count until reaching the palace number, then move one more palace to determine the current position of Taiyi and the number of years it has been in that palace.

置上元積年，以周紀法去之；不盡，以元法七十二去之；不盡，以天目周法十八去之，不滿者，命起武德，順行十六神，遇武德、大武，重留一算外，即天目所在。

To determine the position of the "Heavenly Eye": first list the accumulated years since the beginning of the upper period, then divide by the Zhou cycle of 360 to remove full cycles; the remainder is then divided by the original method of 72; if there is still a remainder, divide it by the "Heavenly Eye cycle method" of 18; if the remainder is less than 18, start from "Wu De" and count sequentially through the sixteen spirits in order. When encountering "Wu De" and "Da Wu", pause for an extra count. After completing the count, move to the next position, and the resulting spirit position is where the Heavenly Eye is located. The Heavenly Eye serves as the basis for placing Wen Chang and other generals in the Taiyi system, so it must be determined first.

置積年，以紀法六十去之；不盡，命起寅宮，逆行十二辰，算外，即計神所在也。

To determine the position of the "Ji Shen" (Counter God): list the accumulated years since the beginning of the upper period, divide by the sixty-year cycle, and take the remainder. Starting from the寅 (Yin) palace, count backwards through the twelve earthly branches according to their order. After counting the number of the remainder, move one step forward to determine the position of the Ji Shen. The Ji Shen is a key position in the annual calculation, paired with Taiyi (the Supreme Ultimate), and is essential for calculating the numbers of the master and guest forces. Therefore, it must be determined first.

假令太歲在子，合神在丑，逆行十二辰，十二年一周天矣。

"The 'Heavenly God' is based on the concept of the Earthly Branches being in harmony. It pairs with the Master of the Year in a forward and backward manner. For example, if the Master of the Year is in Zi, then the Heavenly God is in Chou. The Heavenly God moves backward through the twelve earthly branches, and over twelve years it completes a full cycle around the Heaven Plate. Zi and Chou are harmonious, Yin and Hai are harmonious, and the rest follow the same pattern. The Master of the Year advances one position forward, while the Heavenly God retreats one position backward, and the two always correspond at the beginning and end."

一紀：二甲仲辰。甲子、甲午，二甲仲辰。十一月建甲子，太乙在一宮，武德為天目，計神寅，合神丑；二紀：二己孟辰。己巳、己亥，二已孟辰。十一月建甲子，太乙在六宮，地主為天目，計神、合神如上同；三紀：二甲季辰。甲辰、甲戍，二甲季辰。十一月建甲子，太乙在一宮，大靈為天目，計神、合神如上同；

A cycle of sixty years is called a jì, and six jìs make a week of three hundred and sixty years. The starting years of each jì differ in terms of the positions of Taiyi and Tianmu. The first jì begins with the two Jia years, the middle chén years, namely Jiazi and Jiawu. Zi and Wu are both middle chén positions. In the eleventh month of this jì, the month builder is Jiazi, Taiyi is in the first palace, and Tianmu is "Wude". The counting god is in寅, and the harmonizing god is in丑. The second jì begins with the two Ji years, the beginning chén years, namely Jisi and Jihai. Si and Hai are both beginning chén positions. The eleventh month also has the month builder as Jiazi, Taiyi is in the sixth palace, and Tianmu is "Dizhu". The counting god and harmonizing god are the same as in the previous jì. The third jì begins with the two Jia years, the end chén years, namely Jiachen and Jiaxu. Chen and Xu are both end chén positions. In the eleventh month, the month builder is again Jiazi, Taiyi is in the first palace, and Tianmu is "Daling". The counting god and harmonizing god remain the same as before.

四紀：二己仲辰。已卯、己酉，二已仲辰。十一月建甲子，太乙在六官，武德為天目，計神、合神如上同；五紀：二甲孟辰。甲申、甲寅，二甲孟辰。十一月建甲子，太乙在一官，地主為天目，計神、合神如上同；六紀：二已季辰。己丑、已未，二已季辰。十一月建甲子，太乙在六宮，大靈為天目，計神、合神如上同。

The fourth era began in the middle of the years Ji Mao and Ji You; in November, the month builder was Jia Zi, and Taiyi was in the sixth palace, with "Wu De" as the heavenly eye, and the counting god and the accompanying god were the same as in the previous eras. The fifth era began in the beginning of the years Jia Shen and Jia Yin; in November, the month builder was Jia Zi, and Taiyi was in the first palace, with "Di Zhu" as the heavenly eye, and the counting god and the accompanying god were the same as before. The sixth era began in the end of the years Ji Chou and Ji Wei; in November, the month builder was Jia Zi, and Taiyi was in the sixth palace, with "Da Ling" as the heavenly eye, and the counting god and the accompanying god were also the same as in the previous eras. Thus we can see: among the six eras, Taiyi alternates only between the first and sixth palaces, while the heavenly eye rotates among the three deities Wu De, Di Zhu, and Da Ling, and the counting god and the accompanying god remain unchanged across all six eras.

凡三十有六紀。三十年有三百六十個月，是以甲子、甲午同建，太乙、天目、計神、合神用式之法一同歲計之法，占驗逆顧，其義亦等。臣今為李淳風定時，計五日六十時。法以為月，計五年六十個月，三十年有三百六十個月。若有閏月，只以逐月節氣時刻為正也。

The six at the top are repeated in cycles, totaling thirty-six cycles. Thirty years correspond to three hundred and sixty months, so the month builder in the Jiazi year is the same as in the Jiawu year. The methods for using the heavenly stems and earthly branches in monthly calculations are exactly the same as those for annual calculations. When making predictions, one can proceed in the order of time or reverse the order for verification, and the meanings derived are equivalent. Now, I wish to correct and supplement Li Chunfeng's method for determining the time of day: five days consist of sixty hours. Applying this proportion to the months, five months make sixty months, and thirty years make three hundred and sixty months. If there is a leap month in between, the month builder should be determined solely by the time of the solar term transition for each month, without needing a separate calculation.

章歲六百五十七。章月八千七百二十六。閏差二十秒二十七。周紀法三百六十。秒法二百。

The various constants used in calculating the months are as follows: the chapter age is 657 years, the chapter month is 8,726 months, the intercalation difference is 20 and 27 seconds, the weekly cycle method is 360, and the second method is 200. "Chapter age" refers to the number of years within a chapter, and "chapter month" refers to the number of months within the same chapter. Multiplying these two and dividing gives the monthly count and the intercalary remainder for each year. The "intercalation difference" and "second method" are used to accumulate the accumulated seconds and minutes each month, to determine which month should have an intercalary month. The weekly cycle method of 360 is a constant for a six-year cycle, and it is used to eliminate whole cycles in annual and monthly calculations.

置積年，所求年以章月乘之。章歲而一，為積月；不盡，為閏餘。若有餘月，隨數加之。

To calculate the accumulated months: first list the accumulated years since the beginning of the era for the desired year, multiply by 8726 chapter months; then divide the resulting number by 657 chapter years. The quotient is the accumulated months since the beginning of the era, and the remainder is called "leap remainder." If there are additional months, add them directly to the accumulated months.

置閏餘，每月加閏差及秒，滿法從閏餘，或六百三十秒者，以上無中氣者，詳之。

To determine the leap month: list the leap remainder obtained earlier. Then, every month thereafter, add the leap difference of twenty and twenty-seven seconds. When the seconds accumulate to two hundred, carry over the excess to the leap remainder. The month in which the accumulated seconds exceed six hundred thirty is the month without a solar term, and should be designated as the leap month. However, it is also necessary to verify the actual situation of the solar terms for that month, and only after careful examination can the leap month be confirmed.

置積月，以周紀法三百六十去之；不盡，以元法七十二去之，又不盡，以太乙小周法二十四去之；不盡，以三約之，為宮數；不滿，為入宮月數。命起一宮，順行八宮，不遊中五，算外，即月計大乙所在也。

To determine the palace where Taiyi (the Supreme Martial God) resides in the lunar month count: list the accumulated months, divide by 360 using the Zhou Ji method to get a full cycle; take the remainder and divide it by 72 using the Yuan method; if there is still a remainder, divide it by 24 using the Taiyi small cycle method; if there is still a remainder, divide it by 3; the resulting whole number is the palace number, and any remainder less than 3 is the number of months since Taiyi entered that palace. After determining the palace number, start counting from the first palace and proceed through eight palaces in order, skipping the central fifth palace. When the count reaches the palace number, move one more palace to determine where Taiyi resides in the lunar month count. The method for calculating the monthly count is the same as the annual count, except that "year" is replaced with "month," so Taiyi moves to a new palace every three months in the monthly count.

置入月紀，以天目周法十八去之；不盡，命起武德，順行十六神，遇陰德大武，重留一算外，即天目所在也。

To calculate the monthly heavenly eye (天目): list the number of months since the beginning of the current era, divide by the heavenly eye cycle of eighteen; if there is a remainder, start counting from "Wude" (武德) and proceed in the order of the sixteen spirits. When encountering "Yinde" (阴德) and "Dawu" (大武), which are positioned in the four cardinal directions, pause for an extra count. After completing the count, move to the next position and use that spirit as the monthly heavenly eye. Each of the four cardinal direction spirits occupies two counts, which is why the number of sixteen spirits does not match the eighteen cycle.

置積月，以紀法去之；不滿者，以周法十二去之；不盡，命起寅，逆行十二辰，算外，即計神所在也。

To determine the counting god (计神) for the month, list the accumulated months, divide by the sixty-jing cycle to get the full cycle; the remainder is then divided by the twelve-week cycle. If there is a remainder, starting from the寅 position, count backwards through the twelve earthly branches for the number of the remainder, and take the next position as the counting god. The counting god moves one earthly branch each month, completing a full cycle in twelve months.

日法四十九。 月法二千四百四十七。 朔策二十九。 小餘二十六。紀法六十。

The constants used in calculating the days are as follows: the daily method is 49, the monthly method is 2447, the lunar cycle is 29, the small remainder is 26, and the cycle method is 60. The daily method is the denominator used to divide a day into 49 parts. The monthly method is the total number of these parts equivalent to a synodic month. The lunar cycle of 29 days plus a small remainder of 26 parts equals the actual length of a synodic month. The cycle method of 60 is the number of days in a complete cycle of the heavenly stems and earthly branches.

置積月，以月法乘之，日法而一，為積日；不盡，為小餘。以紀法除積日，不滿，為月餘。命甲子算外，即所求年天正十一月經朔日辰及小餘也。若更有餘日，隨數加之，求次月，每月加二十九，小餘三十六，各加法求之。弦望，算如大曆，非此所須也。

To determine the day branch of the new moon for each month: list the accumulated months, multiply by the monthly method of 2447, then divide by the day method of 49. The resulting whole number is the accumulated days, and the remainder is the small remainder. Divide the accumulated days by the cycle method of 60. The part that does not reach 60 is the remainder for the month. Starting from Jiazi, count the number of the remainder and take the next one as the heavenly stem and earthly branch, which gives the day branch of the new moon of the tenth month of the year. Record this along with the small remainder. If there are additional days from the remainder, add them as they are. To calculate the new moon of the next month, add 29 days and 36 parts to the current month. Continue this method for each subsequent month. As for the calculation of the upper conjunction, lower conjunction, and full moon, they follow the same method as the common great calendar, which is not required for this text and will not be explained further.

臣按：梁武帝天監三年甲申，帝召太史虞履、樂茂言之：今日太乙在八宮，和德為天目，文昌將外宮，迫災輕，無所畏也。退謂人曰：外宮迫，為外人之迫也。四十年後辰巳之年，同於桓公大亨之歲。臣以日計太乙求之，積至梁天監三年甲申歲六月八日，凡得七億七百五十萬一千六十一日。以周紀法除之，得一百九十六萬五千二百八十；不盡二百六十一，以小紀法除之，得四；不盡二十一，為入第五紀也。

The minister examined historical events: In the third year of Liang Wudi's Tianjian reign, which was the Jiashen year, Emperor Wudi summoned the historian Yu Lu and the musician Luo Mao to inquire about the state of affairs. They replied that on that day, Taiyi was in the eighth palace, with "Harmony and Virtue" as the heavenly eye, and the Wen Chang star would fall into the outer palace, creating an "external pressure" in the outer palace, resulting in minor disasters, which were not to be feared. After court, they privately told others that the pressure in the outer palace referred to the pressure from outsiders; forty years later, in the years of Chen and Si, the situation would be similar to the year when Duke Huan of Lu had a grand feast. The minister verified this using the daily Taiyi method: Accumulating up to the sixth day of the sixth month in the Jiashen year of the third year of Tianjian, he obtained a total of seven hundred million and seven hundred fifty thousand one hundred and six days. Dividing this by the Zhou Ji method of three hundred and sixty, he obtained one hundred ninety-six thousand five hundred and twenty, with a remainder of two hundred and sixty-one. Then dividing by the small Ji method of sixty, he obtained four, with a remainder of twenty-one, indicating that this day fell within the fifth Ji. The calculation matches what the two men said, proving that the daily method is indeed reliable.

置積日，以周紀法三百六十去之；不盡者，以元法七十二去之；不盡，以大乙小周法二十四去之；又不盡，以三約之，不滿，為入宮以來日數。其宮數命起一宮，不遊中五，算外，即太乙所在也。

To determine the position of Taiyi (the Supreme Pole) in the daily count: list the accumulated days from the beginning of the upper period up to the desired day, divide the total by 360 using the Zhou Ji method to find the full cycle; take the remainder and divide it by 72 using the original method; if there is still a remainder, divide it by 24 using the Taiyi small cycle method; if there is still a remainder, divide it by 3; the quotient is the palace number, and the remainder is the number of days since entering the palace. After determining the palace number, start counting from the first palace and proceed in order, skipping the fifth palace in the center. Count until reaching the palace number, then move one more palace to determine the position of Taiyi on that day. The method for daily, annual, and monthly counts is the same, except that Taiyi moves to the next palace every three days in the daily count.

置積月，以元法七十二去之；不盡，以天目周法十八去之；又不盡，命起武德，順行十六神，遇陰德大武，重留一算外，即天目所在也。

To determine the position of the Heavenly Eye in the monthly calculation: list the accumulated months, divide by the cycle of seventy-two to get the full cycles; take the remainder and divide it by the Heavenly Eye cycle of eighteen; if there is still a remainder, start from 'Wu De' and count sequentially through the sixteen spirits. When encountering 'Yin De' and 'Da Wu', these two spirits are counted twice. After completing the count, move one step forward to determine the position of the Heavenly Eye. The Heavenly Eye corresponds with Taiyi in sequence, and it is the fundamental position for placing the Wen Chang and Shi Ji generals. Therefore, the calculations for years, months, and days all need to be determined first.

置積日，以紀法六十去之；不盡者，又以計神十二除之。命起寅，逆行二十辰，算外，即計神所在也。

To determine the position of the Ji Shen (accounting god) for a given day: list the accumulated days, divide by 60 using the Jifa (cycle method) to get a full cycle; if there is a remainder, divide this remainder by 12, which is the number of days for one cycle of the Ji Shen. Starting from the position of Yin, count backwards through the Sheng (earthly branches) according to the remainder, and when the count is complete, move to the next position. The resulting Sheng position is where the Ji Shen is located for that day. The Ji Shen moves through one Sheng position each day, completing a full cycle in twelve days.

全數二十六萬口千八百四十三。氣法三萬三千一百九十三。辰法三千六百八十二。 小分十二分之也。 半辰法一千三百四十一。 小分十二分之四半。

The constants used in time calculation are as follows: the total number is twenty-six thousand □ hundred and eighty-three (the original text has a missing character marked as 'mouth', so it is not conjectured), the qi method is thirty-three thousand one hundred and ninety-three, the shen method is three thousand six hundred and eighty-two, the small fraction is twelve parts, the half shen method is one thousand three hundred and forty-one, and the small fraction is four and a half parts. The 'total number' represents the total fraction of one year, the 'qi method' is the fraction each of the twenty-four solar terms occupies, the 'shen method' is the fraction corresponding to one hour, and the 'half shen method' is half of the shen method, used for rounding up or down in time addition calculations.

置積年減一，以餘數乘之，為氣法，而一，得積日；不盡，為小餘。以紀法去積日，不盡，為大餘。命大餘起甲子，算外，天正冬至日辰也。

To find the day branch of the winter solstice: first subtract one year from the accumulated years, then multiply the remainder. Divide this product by 33,193 according to the solar term method, the quotient is the accumulated days, and the remainder is the small remainder. Divide the accumulated days by 60 according to the cycle method, the remainder is the large remainder. Starting from Jiazi, count forward through the heavenly stems and earthly branches according to the large remainder, advancing one position each time until the corresponding stem and branch is reached. This stem and branch is the day branch of the winter solstice of that year.

置天正冬至大小餘，每氣加一十五日，餘七十三千五秒，滿二十四，從小餘一；滿氣法，從大餘；滿紀法去之，即次氣大、餘也。

To determine the next solar term, start with the excess days (大余) and excess minutes (小余) of the day of the winter solstice (天正冬至). Add fifteen days for each solar term, along with an additional seventy-three minutes and fifteen seconds. When the seconds accumulate to twenty-four, they convert to one minute of the excess minutes (小余). When the excess minutes accumulate to the term's cycle (气法), they convert to one day of the excess days (大余). When the excess days accumulate to sixty (纪法), subtract one full cycle. Continue this process, and the resulting excess days and excess minutes will indicate the day and remaining minutes of the next solar term's transition. By sequentially adding fifteen days for each of the twenty-four solar terms, all solar terms of the year can be determined.

先置半辰法之數一千三百四十一、以十二小分之四半，以夏至小餘加之，滿法而一，所得為辰數。命甲子算外，則氣應加時也。不盡，以三乘之，辰法而一，得致命為一辰中孟、仲季數也。

To determine the exact time of the solar term transition: first take the half-chi method of 1341, add to it four and a half parts of the twelve, and then add this total to the small remainder of the summer solstice. When the resulting number reaches the chi method, increment by one, and the quotient is the chi number. Using this chi number, count from Jiazi, and when the count is complete, move to the next one; this is the time when the solar term should transition. If there is a remainder that does not divide evenly, multiply it by three, then divide by the chi method. The resulting number determines which of the three parts—beginning, middle, or end—of the hour it falls into. The ancient method divided each hour into three parts: beginning, middle, and end, so multiplying by three is necessary.

陽遁太乙冬至起乾，陰遁太乙夏至起巽，凡一百八十二日三萬二千二百九十三分日之二萬三十五，為太乙變行。

The Taiyi moves in the time count divided into Yang Dun and Yin Dun. Yang Dun begins from the winter solstice, with Taiyi starting from the Qian position (the first palace). Yin Dun begins from the summer solstice, with Taiyi starting from the Xun position (the ninth palace). From the winter solstice to the summer solstice, and from the summer solstice to the winter solstice, each period lasts 182 days and 32,293 parts of a day, two ten thousand and thirty-five parts. At this time, Taiyi changes from moving forward to moving backward, or from moving backward to moving forward. This change is called "Taiyi transformation."

臣希明按，張良云：太神變順氣為餘。今置上元所求年天正積日及小餘，先加半辰法，以辰法除之，得為加時辰數。及置積日減一，以十二乘之，並加時辰數，為天正時實。以周紀法去之；不盡，為入紀實。置入紀實，以太乙周法去之，餘者，以三約之，為宮數；不盡，為入宮時數。命起第一宮，順行入宮，不遊中五，算外，即天正加時太乙所在宮也。

Minister Wang Ximing examined: Zhang Liang once said that the deity Taiyi changes its direction according to the solar terms, and the remaining fractions are generated from this change. Now, to calculate the position of Taiyi at the time of the winter solstice: first list the accumulated days and the remainder from the beginning of the upper period to the desired year's Tianzheng, add the remainder to half the hour method of 1341, then divide by the hour method of 3682, and the result is the hour number at the time of the winter solstice. Then take the accumulated days and subtract one day, multiply by twelve (since one day has twelve hours), and combine this with the previously calculated hour number to form the "Tianzheng hour actual." Divide the "Tianzheng hour actual" by the Zhouji method of 360, and the remainder is called "entry into the Zhouji actual." Then take the "entry into the Zhouji actual," divide it by the Taiyi Zhou method of 24, and the remainder is divided by three; the quotient is the palace number, and the remainder is the number of hours since entering the palace. Starting from the first palace, proceed in order through eight palaces, skipping the central fifth palace, and when the count is full, proceed to the next palace. The resulting palace is where Taiyi is located at the time of the winter solstice.

置天正積日及小餘秒，加陽遁一百八十二日三萬二千二百九十三分日之二萬三十五為小餘秒。滿秒法，從小餘一；不盡，為秒。其小餘先加半辰法，以辰法除之，為加時辰數。乃置積日減一，以十二乘之，併入加時辰數，為夏至加時實，亦以周紀除之；不盡，為入紀實。

To calculate the Taiyi at the time of the summer solstice: first list the accumulated days and the small remainder and seconds of Tianzheng. Add to this 182 days and 20,350 parts of a day from the Yang Dun period. Combine this into the small remainder and seconds. When the seconds accumulate to the full seconds method, they are converted into one part of the small remainder, and any remaining seconds are kept as seconds. The resulting small remainder is first added to half the hour method, which is 1,341. Then divide by the hour method to get the number of hours for the added time. Then take the accumulated days and subtract one day, multiply by twelve, and combine with the added hour number to form the "Summer Solstice Added Time". Similarly, divide by the Zhou Ji method of 360 to get the remainder, which is the "Entry into the Ji".

置入紀實，以太乙周法二十四去之；不盡，以三約之數；不滿，為入宮時數。命起一宮，順行八官，不遊中五，則為陰遁大乙變行也。

Take the actual number obtained above and divide it by the twenty-four of the Taiyi cycle; if there is a remainder, use three to approximate it, and the result is the palace number. The leftover fraction less than three represents the time since entering this palace. Still start from the first palace and proceed in order through the eight palaces, skipping the central fifth palace. After the summer solstice, when yang reaches its peak and yin begins to arise, Taiyi changes to move according to the Yin Dun method, which is called 'Yin Dun Taiyi changing movement'.

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 the Taiyi (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.

《禮》設尊卑，《易》陳貴殘。臣行君道則政悖，子行父道則義乖，故用式之道，事各不同。《洪範》曰：洪者，大也。範者，法也。言天地之大法也。

The Book of Rites establishes the distinctions between respect and humility, while the Book of Changes explains the differences among honor and status. If a subject were to act as a sovereign, the affairs of state would become chaotic; if a son were to act as a father, the principles of propriety would be violated. Therefore, the use of the divination pan also varies according to the status of the person performing the divination, and cannot be treated indiscriminately. The Book of Documents, Hongfan, says: "Hong" means great, and "Fan" means model. Together, they refer to the great principles of the universe.

王省維歲：王所有歲，兼總群吏，如歲兼四時也。卿士惟月：卿士各有所掌，如月之有別也。師尹惟日：象正官之吏，分治其職，如歲有日也。歲、月、日、時無易，各順其常，故王者用歲計，卿士惟月計，師尹惟日計，故時通上下，則上白天子，下及庶士，時通用也。

The "Hong Fan" says, "The king examines the affairs of a year": the king examines the matters of a single year, because he oversees all officials, just as a year encompasses the four seasons. It also says, "The ministers examine the affairs of a month": each official has specific duties to manage, just as each month in a year has its own distinct characteristics. Furthermore, it says, "The chief officials examine the affairs of a day": the heads of various offices manage their respective duties, just as each day in a year has its own tasks. The order of years, months, days, and hours cannot be changed; each follows its own regular course. Therefore, the king uses the year as a basis for his inquiries, the ministers use the month, and the chief officials use the day. As for the hour, it is used universally by both the upper and lower ranks; from the Son of Heaven down to the common people, whenever there is an urgent matter, it can be consulted.

張良《經》曰：陰陽和不和者，渭太乙及上、下二目就算數以相配。下目立正宮，為陽；立間神，為陰。立陽，算得奇為重陽；立陰，算得偶為重陰，則不和。上目所臨陽宮，算得重陽，為重臨正二官，算得奇也。臨陰宮，算得陰為重陰，為臨間神，算得偶也。若在陽，算得偶陰，算得奇為陰陽和，和則吉，算十一、十三、十七、十九、三十一、三十三、三十七、三十九為陽數。

Zhang Liang's "Classic" says: The harmony or disharmony of yin and yang is determined by the numerical calculations obtained from the Taiyi, the upper eye, and the lower eye, and whether they match each other. If the lower eye is placed in the eight correct positions, it is considered yang; if placed in the positions between the four directions where the divine spirits reside, it is considered yin. If the lower eye is placed in a yang position and the calculation results in an odd number, it becomes "double yang"; if placed in a yin position and the calculation results in an even number, it becomes "double yin": both cases are considered disharmonious. If the upper eye is located in a yang palace and the calculation results in double yang, that means it is repeated in the main palace and the calculation is odd; if located in a yin palace and the calculation results in a yin number, it becomes double yin, meaning it is located in the intermediate divine position and the calculation is even. Conversely, if the position is yang but the calculation is even, or the position is yin but the calculation is odd, then it is considered harmonious yin and yang, and harmony brings good fortune. In the calculations, the numbers eleven, thirteen, seventeen, nineteen, thirty-one, thirty-three, thirty-seven, and thirty-nine are all considered yang numbers.

目臨為重陽，算中陰陽。若算得二十二、二十四、二十六、二十八為陰，皆不和也。太乙在陽宮，算得奇者為重陽之數，八、三、四、九為陽宮。太乙陰宮，算得偶者為重陰之數，二、七、六、一為陰宮，皆不和。若太乙在陰宮陽奇，算得偶數者，為陰陽和也。

When the two eyes are positioned on a yang position and also receive a yang number, it results in double yang. Therefore, it is necessary to carefully distinguish the yin and yang attributes in calculations. Numbers such as twenty-two, twenty-four, twenty-six, and twenty-eight are all considered yin, overlapping with yin positions, and are thus considered discordant. If the Taiyi is in a yang palace and calculates an odd number, it is considered double yang—palaces eight, three, four, and nine four belong to yang; if the Taiyi is in a yin palace and calculates an even number, it is considered double yin—palaces two, seven, six, and one four belong to yin: these two situations are both discordant. Only when the Taiyi is in a yin palace and calculates a yang odd number, or is in a yang palace and calculates an even number, achieving complementary yin and yang, is it called harmonious yin and yang.

王希明曰：三、九寅辰為純陽；二、八巳丑為雜陽；二十六未亥為純陰，七、一戊申為雜陰；三十三、三十九為重陽，二十二、二十六為重陰；二十四、二十八為雜陰；十三、十九、二十一、三十七為雜陽。皆以次凶尤甚。太乙、天日在陰位，算得純陰在陽位，算得純陽為內外有謀，在純者勝。太乙、天目在陰位，算得重陽為內有謀。

Minister Wang Ximing added: the numbers three and nine, and the positions of寅 and 辰, belong to pure yang; the numbers two and eight, and the positions of 巳 and 丑, belong to mixed yang; the number twenty-six and the positions of 未 and 亥, belong to pure yin; the numbers seven and one, and the positions of 戌 and 申, belong to mixed yin; the numbers thirty-three and thirty-nine are double yang; the numbers twenty-two and twenty-six are double yin; the numbers twenty-four and twenty-eight are mixed yin; the numbers thirteen, nineteen, twenty-one, and thirty-seven are mixed yang. Following this order, the greater the number, the more dangerous the situation. If Taiyi and Tianmu fall on a yin position and result in pure yin, or fall on a yang position and result in pure yang, then both internal and external parties have their own plots, and the side with a single and pure destiny will prevail. If Taiyi and Tianmu fall on a yin position and result in double yang, then there is someone within plotting secretly.

若算得十四、十八、三十三為上和，二十三、二十九、三十二為次和，十二、十六、二十七、三十四、三十八為下和，若太乙、天目立陰陽位，而算陽多者，利為客；陰多者，利為主。更須考其深淺，以明勝負也。

As for "harmony," it is divided into different levels: those calculated as fourteen, eighteen, and thirty-three are considered top-level harmony; twenty-three, twenty-nine, and thirty-two are secondary-level harmony; and twelve, sixteen, twenty-seven, thirty-four, and thirty-eight are lower-level harmony. If Taiyi and Tianmu are positioned in the yin and yang positions, and the numbers in the calculation show a predominance of yang numbers, it is advantageous for the guest to act first; if there is a predominance of yin numbers, it is advantageous for the host to respond later. Additionally, one must examine the depth of the excess or deficiency of yin and yang to determine the final outcome of victory or defeat.

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。

This text is a repetition of the original, so it is included here as is. 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 is divided into three layers: the upper layer is painted blue to represent heaven, the lower layer is painted yellow to represent earth, and the middle layer symbolizes humanity. Thus, the three elements of heaven, earth, and humanity are fully represented. On the disk, heaven has twelve celestial stems, earth has twelve earthly branches, along with the four cardinal directions, eight gates, nine palaces, and twelve deities, each having their own symbolic representations.

《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 states: The procedure of the rotating disk consists of eight steps. The first step is to determine the position of the Tai Sui, because the counting god must first know the Tai Sui, so it is listed first. The second step is to determine the palace where Tai Yi resides, according to which the commander and general are established. The third step is to determine which god serves as the heavenly eye, according to which the Wen Chang and Shi Ji generals are placed. The fourth step is to determine which god serves as the counting god, according to which the numbers of both the host and guest sides are calculated. The fifth step is to determine which is the first strike. The method is to add the counting god to the He De palace, then seek the palace where Wen Chang is located. The Gen position is where the ghost gate is, so it can be used to determine the auspiciousness or inauspiciousness of matters related to the afterlife, hence it should be added to He De to begin the calculation.

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 determining the positions of the heavenly and earthly objectives, using these to calculate the numbers for both sides. Step seven involves verifying the number of counts set, using this to determine the palace where the main and guest generals are located. Step eight explains the method of selecting and discarding counts: if ten counts are obtained, take one; if twenty-four counts are obtained, discard twenty and take four; the rest are handled in the same way. All calculations start from the palace where the heavenly objective is located: if the heavenly objective is in one of the eight main palaces, use the number of that palace; if it is in one of the four cardinal positions, add one to the number before calculating. Count sequentially until reaching the palace of Taiyi, then stop.

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 Taiyi is in the ninth palace, and the heavenly ruler of the亥 position, which is "Great Righteousness," serves 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, and the high growth (Mao) counts as four. Adding these up until reaching the palace of Taiyi, the total is sixteen counts. All other situations are calculated in the same way.

臣希明自周厲王三十七年甲子為上元，至大唐開元十二年甲子歲，通計積一千五百六十一年矣。

Minister Wang Ximing proposed another recent starting point: taking the Jiazi year of King Li of Zhou's thirty-seventh year as the beginning, and calculating up to the Jiazi year of the twelfth year of the reign of Emperor Xuanzong of the Tang Dynasty, which totals a span of 1,561 years. Below, following the order of sixty years as one cycle and six cycles as one week, he listed each Jiazi year of successive dynasties and which cycle they belong to, so that one can directly refer to them for divining the rise and fall of dynasties in ancient and modern times.

周厲王三十七年甲子入第一紀；周幽由王五年甲子入第二紀；周惠王二十一年甲子入第三紀；周桓王三年甲於入第四紀；周定王十年甲子入第五紀；周景王八年甲子入第六紀；周敬王四十三年甲子入第一紀；周咸烈王九年甲子入第二紀；周顯王十二年甲子入第三紀；周赧王十八年甲子入第四紀；秦始皇十年甲子入第五紀；漢文帝三年甲子入第六紀；

In the thirty-seventh year of King Li of Zhou, the Jiazi year entered the first era. In the fifth year of King You of Zhou, the Jiazi year entered the second era. In the twenty-first year of King Hui of Zhou, the Jiazi year entered the third era. In the third year of King Huan of Zhou, the Jiazi year entered the fourth era. In the tenth year of King Ding of Zhou, the Jiazi year entered the fifth era. In the eighth year of King Jing of Zhou, the Jiazi year entered the sixth era. The six eras total three hundred and sixty years, and then the cycle repeats, starting again from the first era. In the forty-third year of King Jing of Zhou, the Jiazi year entered the first era. In the ninth year of King Wei-lei of Zhou (the original text says "Xian-lei"), the Jiazi year entered the second era. In the twelfth year of King Xian of Zhou, the Jiazi year entered the third era. In the eighteenth year of King Nan of Zhou, the Jiazi year entered the fourth era. In the tenth year of Qin Shihuang, the Jiazi year entered the fifth era. In the third year of Han Wen帝, the Jiazi year entered the sixth era.

漢武帝元狩六年甲子入第一紀，漢宣帝五鳳元年甲子入第二紀；漢平帝元始四年甲子入第三紀；漢明帝永平七年甲子入第四紀；漢安帝延光三年甲子入第五紀；漢靈帝中平元年甲子入第六紀；魏齊王正始五年甲子入第一紀；晉惠帝永興元年甲子入第二紀；晉哀帝興寧二年甲於入第三紀；後魏太武元年甲子入第四紀；後魏太和八年甲子入第五紀；西魏太武文統十年甲子入第六紀；隨文帝仁壽四年甲子入第一紀；大唐高祖龍朔四年甲子入第二紀；大唐開元十二年甲子入第三紀。

In the sixth year of Yuanshou during Emperor Wu of Han, the Jiazi year entered the first era. In the first year of Wufeng during Emperor Xuanyan of Han, the Jiazi year entered the second era. In the fourth year of Yuanshi during Emperor Ping of Han, the Jiazi year entered the third era. In the seventh year of Yongping during Emperor Ming of Han, the Jiazi year entered the fourth era. In the third year of Yanyang during Emperor An of Han, the Jiazi year entered the fifth era. In the first year of Zhongping during Emperor Ling of Han, the Jiazi year entered the sixth era; at this point, one full cycle was completed, and the count began again from the first era. In the fifth year of Zhengshi during Prince Zhi of Wei, the Jiazi year entered the first era. In the first year of Yongxing during Emperor Hui of Jin, the Jiazi year entered the second era. In the second year of Xingning during Emperor Ai of Jin, the Jiazi year entered the third era. In the first year of Taowu during Northern Wei, the Jiazi year entered the fourth era. In the eighth year of Taohuo during Northern Wei, the Jiazi year entered the fifth era. In the tenth year of Taowu Wenshun during Western Wei, the Jiazi year entered the sixth era. In the fourth year of Renshou during Emperor Wen of Sui, the Jiazi year entered the first era. In the fourth year of Longshuo during Emperor Gaozu of Tang, the Jiazi year entered the second era (Longshuo was originally the era name of Emperor Gaozong, but the original text attributes it to Emperor Gaozu, which may be an error). In the twelfth year of Kaiyuan during Emperor Xuanzong of Tang, the Jiazi year entered the third era, which is the year this book was written.

《經》曰：始擊將臨太乙宮，謂之掩。歲計遇之，王綱失序，臣張君弱，宜修德以禳之。蓋掩襲劫殺之義。若掩太乙在陽絕之地，君凶；陰絕之地，臣誅。掩主大將，主人算和，吉；不和，凶。參擊之勝。

The Classic says: When the attacking force begins to strike and approaches the palace where Taiyi resides, it is called "yǎn." If this pattern occurs in the annual calculation, it indicates disorder in the royal administration, with ministers becoming powerful and the sovereign weak. One should cultivate virtue to avert calamity. "Yǎn" refers to an ambush and sudden attack. If the Taiyi being attacked is located in a yang terminal position, it portends misfortune for the sovereign; if in a yin terminal position, it indicates the ministers will be executed. If the main general being attacked is the main general of the opposing side, and the calculation of the main side matches with it, it is favorable; if they do not match, it is unfavorable. Additionally, one must also consider the situation of the deputy general being attacked in order to determine the final outcome of the conflict.

《經》曰：太乙所在宮，客目在太乙前一辰，為前擊；在太乙後一辰，為後擊；在太乙前一宮，為外宮擊；在太乙後一官，為內宮擊。所為擊者，臣凌君卑。凌尊，下凌上，僣也。歲計遇之，將相相伐之義也。

The Classic says: Taking the palace where Taiyi resides as the reference point, if the guest's position falls on the previous hour before Taiyi's palace, it is called "front attack"; if it falls on the next hour after Taiyi's palace, it is called "rear attack"; if it falls on the palace before Taiyi's palace, it is called "outer palace attack"; if it falls on the palace after Taiyi's palace, it is called "inner palace attack." The term "attack" refers to ministers insulting the sovereign, or the lower ranks surpassing the higher ones, indicating a situation of rebellion from below. When this pattern appears in the annual calculation, it signifies mutual attacks among high-ranking officials.

《經》曰：前為外迫，後為內迫，為上、下二目，主、客、大小四將，在太乙左右為迫。王希明曰：上目無迫。若下目在太乙前一辰，為外辰迫；在後一辰，為內辰邊；在太乙前一宮，為外宮迫；後一宮，為內宮迫。宮迫，災微緩；辰迫，災急疾。歲計遇迫，人君慎之。

The Classic says: Those located before Taiyi are called "external pressure," and those located after Taiyi are called "internal pressure." All the upper and lower eyes, as well as the main and subordinate generals from both sides, when they fall into the positions adjacent to Taiyi, are considered "pressure." Minister Wang Ximing explains: The upper eye itself does not constitute pressure. If the lower eye is in the previous hour before Taiyi, it is called "external hour pressure"; if it is in the following hour after Taiyi, it is called "internal hour pressure" (the original text mistakenly uses "border" instead of "pressure"). If the lower eye is in the previous palace before Taiyi, it is called "external palace pressure"; if it is in the following palace after Taiyi, it is called "internal palace pressure." Palace pressure brings minor disasters that come slowly, while hour pressure brings urgent disasters that come quickly. When encountering the pressure pattern in the annual calculation, the sovereign should be especially cautious.

《經》曰：囚者，篡戮之義也。若文呂將並主、客、大、小四將俱與太乙同宮，總名曰囚。若在陽氣、絕氣之地，大凶；若在絕陽、絕陰之地，自敗，臣受誅。若諸將與太乙同宮，或近大將，謀在同類；近參將，謀在內也。算和者，利；算不和者，謀不成也。

The Classic says: "Prison" refers to the meaning of usurpation and execution. If the Wen Chang general, along with the main and guest generals, the four minor generals, all share the same palace with Taiyi, the total is called "Prison." This pattern occurs at a position where yang energy is about to end and the destiny is cut off, which is extremely凶; if it occurs in a place of absolute yang or absolute yin, it indicates self-destruction and execution of ministers. If all the generals are in the same palace as Taiyi, those close to the main general indicate plots within the same group; those close to the deputy general indicate internal plots. At this time, harmonious numbers are favorable, while discordant numbers indicate difficult success in plots.

《經》曰：客、主、大、小將目相宮齊為關。王希明曰：關之為義，但將相怕忌之事，不及於君也。主、客、大、小將同宮數齊，皆為關日。

The Classic says: When the number of great generals, small generals, and the eye spirits of both the guest and host sides are equal, it is called "guan." Minister Wang Ximing explains: The meaning of "guan" refers only to matters of suspicion and fear between generals and ministers, and does not involve the sovereign. On days when the great and small generals of both the host and guest sides are in the same palace and the number of palaces is equal, these days are called "guan days." When predicting military affairs, one must be cautious of enmity among generals.

《經》曰：客目大、小將與太乙對宮為格，言政事上下格也。若在陽絕之地，又與歲計遇格，不利。有為所格者，格易之義也。若格太乙者，盜侮其君。主、客算不和者，必敗。

The Classic says: If the guest general and the great general, along with the small general, are all located in the same palace as Taiyi and are opposite to each other, this is called "Ge," meaning that orders and commands are blocked between superiors and subordinates. If this occurs in a yang decline area and coincides with the annual calculation of "Ge," it will be even more unfavorable. When one side is blocked by the other, it signifies mutual opposition. If Taiyi is blocked, it indicates that someone is usurping power and insulting the sovereign. If the numbers of the host and guest do not harmonize, there will certainly be defeat.

《經》曰：下目文昌將與太乙沖而相當者，為對。若下目相對之時，皆為大臣懷二心，君逐良將，凶奸生，下臣欺上。

The Classic says: When the lower eye (of the face) aligns with the position of Wen Chang and Tai Yi directly opposite, it is called "opposition" or "dui." Whenever the lower eye and Tai Yi form an opposition, it indicates that ministers have divided loyalties, the sovereign banishes capable generals, and wicked and deceitful ministers flourish, while subordinates deceive the ruler. Opposition and "ge" (another type of alignment) both represent opposing forces, but opposition specifically refers to the relationship between the lower eye and Tai Yi.

《經》曰：四郭固者，文昌將囚，大乙宮至，大將、參將又相關。或客目臨之，或容、大、小將相關，皆四郭固也。主人勝固者，憑勝不利，先起四郭之固。歲計遇之，主篡廢之禍，利以修德禳之也。

The Classic says:the so-called "four enclosures" refers to the situation where the Wen Chang star is in the prison position, the Tai Yi palace is forced to the extreme, and the main general and the deputy generals are mutually in a restrictive position; or the guest star is pressing upon it, or the guest side and the main and deputy generals are mutually restrictive: all these are called four enclosures. Even if the main side is in a favorable position, it is only a temporary victory, and in reality it is not beneficial. Especially, it is not advisable for the main side to create the situation of four enclosures first. If this occurs in the annual calculation, it indicates a calamity of usurpation and removal of the ruler. It is advisable to cultivate virtue and perform rituals to appease and resolve the situation.

《經》曰：四郭杜者，為客參將與文昌將，並主大將與容大將併兼之掩、迫、關、格、提挾，以出兵，為閉杜不通，及謀諸事不成。歲計量之，無大禍也。

The Classic says: The so-called "Four Enclosures and Blockades" refers to the situation where the guest general and the Wen Chang general are in the same position, and the main general and the guest general are also in the same position, with additional factors such as covering, pressing, blocking, intercepting, and seizing mixed together. In such a situation, advancing the army would result in being surrounded on all sides, with roads blocked and plans difficult to succeed. However, when considering the annual calculation, although this pattern is obstructive, it does not lead to great calamity.

《經》曰：執提者，為開、生二門合沖，皆為不利。名為執提，對為提格，歲計遇之，不可舉事。所謂開、生二門合沖者，假令開門為直事，不可與開門合沖；生門為直事，不可與生門合沖，大凶。伍於胥曰：三門皆不可與太乙相沖。

The Classic says:the so-called "zhí tí" refers to the situation where the gate and the life door are both in harmony and in conflict, which is considered unfavorable. This pattern is called "zhí tí," and the opposite pattern is called "tí gé." If this occurs in the annual calculation, one should not undertake major undertakings. The harmony and conflict of the gate and life door mean that if the gate is directly involved in an affair, it should not conflict with the gate again; if the life door is directly involved, it should not conflict with the life door again, which is a great凶. Wu Zixu said: the three auspicious doors, gate, rest, and life, should not conflict with Taiyi.

李淳風雲：客、主兩將或一將而共太乙，挾客、主目或大、小將於正宮者，為提挾。若客、主二目臨間神，客、主二將拱太乙，挾二目於間神，謂之挾閉。主人雖見提挾而在內，猶可戰。自一至四為內宮。若囚死在陽絕氣者，雖在外，亦凶。

Li Chunfeng said: If the generals of the guest and host sides, or one of the generals together with Taiyi, are located in the same position, and the guest's objective, the host's objective, or the large and small generals are held within the central palace, this is called "tixie." If the objectives of the guest and host are located among the four cardinal positions of the divine spirits, and the generals of the guest and host flank Taiyi from both sides, with the objectives held above the divine spirits, this is called "jia bi." Even if the host side is tixied, as long as the general is within the inner palace, it can still fight once -- the inner palace is calculated from the first palace to the fourth palace. However, if they are simultaneously located in a position of imprisonment or death, or in a place where the yang energy is cut off, then even if the general is in the outer palace, it will still be a bad omen.

客雖提挾而在外，猶可戰。自九至六為外宮。若在囚死及陽絕之地者，雖在內，亦凶。歲計通提挾，凶。客、主有內、外迫者，不利先起。張良云：客目大將、參將挾主目，客勝；挾太乙，先勝後敗。主計目囚迫太乙，客勝。

The guest force, although being held in check, can still fight if they are in the outer palace, which is calculated from the ninth palace to the sixth palace. However, if they are in a state of imprisonment, death, or yang decline, even if they are in the inner palace, it will still indicate a bad outcome. If all the positions in the annual calculation are in a state of being held in check, it indicates a bad result. Both the guest and the main forces should avoid initiating an attack if there are internal or external pressures. Zhang Liang said: if the guest's position is surrounded by the main force's general and deputy general, the guest force will win; if the position is surrounded by Taiyi, they will first win but then lose. If the main force's position surrounds and pressures Taiyi, the guest force will still win.

古者言太乙主客相關者，以林虎、淵蛟而為喻。蓋取勢不兩立、物無雙存之義。大抵與敵相遇，事不得已，當看客關得主人，則客勝；主人關得客，則主勝。皆用日計納音以決之。所謂關者，取五行相制之道也。

Ancient people spoke of the "gate" between the Taiyi main and guest forces, often using the analogy of a tiger in the mountains and a dragon in the deep water, implying that two strong forces cannot coexist and two things cannot be together. Basically, when encountering an enemy and forced to fight, one looks to see whether the guest force blocks the main force or the main force blocks the guest force: if the guest blocks the main, the guest wins; if the main blocks the guest, the main wins. The judgment is always made by the Five Phases of the Nayin sound element on the day count. The so-called "gate" uses precisely the principle of mutual control among the Five Phases.

假令高叢為地目，木神也；太簇為天目，金神也。金制木，此為客關得主人，客勝也。假令陰主為地目，土神也；地主為天目，水神也。土能制水，此謂主人關得客，主人勝也。

For example: Suppose "Gao Cong" (Mao) is the earthly element, belonging to the Wood deity; "Tai Cu" (You) is the heavenly element, belonging to the Metal deity. Metal controls Wood, so the heavenly element overcomes the earthly element, which means the guest side blocks the host side, and the guest side wins. Now suppose "Yin Zhu" (Xu) is the earthly element, belonging to the Earth deity; "Di Zhu" (Zi) is the heavenly element, belonging to the Water deity. Earth controls Water, so the earthly element overcomes the heavenly element, meaning the host side blocks the guest side, and the host side wins. In all cases of divination regarding battles, the outcome is determined by the five phases relationship between the two elements.

《經》曰：主、客者，先後之理、動靜之義也。古法曰：陳兵原野，先動者為客，後應者為主。若安居之勢，先動者為主，後應者為客。若得三門具，五將發，陰陽和，稱兵所向必克，先勝後負。若三門不具，五將不發，陰陽不和，則不利舉兵，宜固守，吉。

The Classic says: What is meant by host and guest refers to the principle of order and the distinction between movement and stillness. According to ancient methods: when two armies face each other on an open field, the one who initiates the attack is considered the guest, and the one who responds later is the host; but if both are in a state of stability, then the one who initiates is actually the host, and the one who responds later is the guest. If the three auspicious gates of opening, rest, and growth are all present, and the five generals are in action, with yin and yang in harmony, then the army's advance will surely be victorious, but one must beware of first winning and then losing. If the three gates are not complete, the five generals are not in action, and yin and yang are not in harmony, then it is unfavorable to launch an attack; one should remain in defense, and defense brings good fortune.

欲知主、客出入之者，東以陰德，南以和德，西以大顯，北以大武，為始發之神，以定主、客所起歸之神也。客欲知主，視其算所知也；主人慾知客，亦視其算所知也。

To determine the direction from which the opposing forces enter and attack, use the four cardinal directions' deities as the starting points: East takes 'Yin Virtue', South takes 'Harmonious Virtue', West takes 'Great Manifestation', and North takes 'Great Martial'. These are used as the initiating deities to determine from which direction each side begins their campaign and to which side they ultimately return. If the guest force wishes to know the true situation of the host force, it only needs to look at the numbers obtained by the host force. Similarly, if the host force wishes to know the true situation of the guest force, it only needs to look at the numbers obtained by the guest force.

《經》曰：行師必出奇門，賂地並用其二。古法：人君須出其賂地，及安置諸軍者，算十二、二十二、三十二，五將發三門具，乃可出兵賂地，擇便處以出軍。故曰：賂地井用二奇門者，為出開、休、生三吉門也。

The Classic says: When marching an army, one must start from the Qimen (Gate of Heaven), select a favorable location, and use two of them together. According to ancient methods, the sovereign should determine the location for the army to move and the places to station the troops, and calculate numbers such as twelve, twenty-two, thirty-two, and so on. At the same time, the Five Generals must be activated, and the three auspicious gates must be complete, before the army can move and occupy the land. Then, choose a convenient terrain to launch the attack. Therefore, it is said "selecting the land and using two Qimen," which refers to launching the army from among the three auspicious gates: the Gate of Opening, the Gate of Rest, and the Gate of Life.

算得一，出軍宜西北，戰利東南，背深澗隱匿之地，用方陣，舉白旗；算得二，出軍宜正南，戰利向正北，邪道向西南，背山邑火光耀耀焦之地，用宜陣，舉育旗；算得四，出軍宜正東，戰利向正西，背林木窮邁曲堤之地，用銳陣，舉赤旗；

When the calculation falls into different palace positions, the direction of attack, formation, and color of the flag vary accordingly. If the result is one, the army should advance from the northwest, with the battle advantageous towards the southeast. They should rely on a deep ravine and concealed terrain, forming a square formation and raising white flags. If the result is two, the army should advance from the due south, with the battle advantageous towards the due north. They may take a diagonal route towards the southwest, relying on mountainous areas and scorched land, forming a circular formation and raising green flags. If the result is four, the army should advance from the due east, with the battle advantageous towards the due west. They should rely on wooded areas, winding dikes, and dangerous terrain, forming a sharp formation and raising red flags.

算得五，出軍宜正北，戰利向正甫，背積土，負城邑、山林之地，用曲陣，舉黑旗。不然，探溝高壘固守，吉；算得六，出軍宜正酉，戰利向正東，背水澤，塹於丘纓之地，用方陣，舉白旗；算得九，出軍宜東南，戰利向西北，背高山、丘陵、積土之地，用銳陣，舉赤旗。今則太乙兵起鄉，陣隨於地，觀方制變，皆算稱神，此用兵之神道也。

The calculation shows five, which suggests departing from the north, and fighting towards the south is advantageous. The back should be against a mound of earth, relying on the city and the hills and forests. A curved formation should be used, with a black flag raised. If not, then deep ditches and high fortifications should be constructed for defense, which is also favorable. If the calculation shows six, then departing from the west is appropriate, and fighting towards the east is advantageous. The back should be against a marshy area, taking advantage of the terrain on hills and ditches. A square formation should be used, with a white flag raised. If the calculation shows nine, then departing from the southeast is suitable, and fighting towards the northwest is advantageous. The back should be against high mountains, hills, and mounds of earth. A sharp formation should be used, with a red flag raised. In general, one should follow the direction indicated by the Taiyi, adjusting the formation according to the terrain, observing the directions to make changes, and making decisions based solely on the calculation. This is the mysterious way of military strategy.

《經》曰：置陣者，曲陣為水，銳陣為火，直陣為木，方陣為金，圓陣為土，皆取主、客置陣；次以五行相剋而取勝負。不知置陣之法，皆取地形而且之。若地形後高前下，則為銳陣，利以進戰，以潰其敵也；前高後下，不便進退，利以近斗，宜為直陣以守之，以疲敵力；

The Classic says: There are five types of formations, each corresponding to one of the Five Phases—curved formation belongs to water, sharp formation belongs to fire, straight formation belongs to wood, square formation belongs to metal, and circular formation belongs to earth. Both the host and the guest forces arrange their formations according to the numbers they obtain, and then determine the outcome by the principle of mutual control among the Five Phases. If one does not understand the principles of formation arrangement, they should simply rely on the terrain. If the terrain is high behind and low in front, a sharp formation is suitable, which is advantageous for advancing and attacking, capable of breaking through the enemy's lines. If the terrain is high in front and low behind, it is inconvenient for both advancing and retreating, and is only suitable for close combat, thus a straight formation should be used to hold the position and exhaust the enemy's strength.

若地汙邪、不便於戰者，宜為圓陣，利以堅守；若地高而乎，宣為方陣，利以四向以通敵也，若左右勢高，則宜為曲胯以吞敵。若死順其向，則吉；若地反箕拘，則凶。今則太乙兵起之鄉，陣隨其地，雙方置變，運變稱神，此用兵之法也。

When the terrain is low and sloping, making it difficult for combat, a circular formation should be used, which is favorable for defense. When the terrain is high and flat, a square formation should be used, which is favorable for attacking in all directions and communicating with the enemy. When the terrain on both sides is elevated, a curved formation should be used, which can encircle and defeat the enemy. Any formation that follows the terrain's natural direction is auspicious, while terrain that is like a箕 (a type of basket) inverted and restricted in movement is inauspicious. In general, the formation should follow the direction indicated by the Taiyi (a celestial stem used in divination), adapting to the terrain, with both the host and the guest forces arranging their formations according to the situation. The use of changes should be as skillful as divine assistance, which is the standard for military tactics.

曰：善兵臨戰合用之急者有三：一曰士卒膿習；二曰隨其地形；三曰善用兵器。五丈之溝、居塹之水、山林積石、川澤丘阜、草木所臨，此步兵之地也，車騎三不當一；土水平陵，曼衍相屑，平原廣野，此車騎之地也、步兵十不當一；兩陣相近，平地線革可前可後，此長城之地，劍盾三不當一；

A skilled general in warfare must focus on three key points when facing an enemy: first, the soldiers must be well trained and proficient; second, he must adapt to the terrain; third, he must be skilled in the use of weapons. A deep ditch five zhang wide, marshy areas, mountain forests with rocks, rivers and hills, and thickly wooded areas are suitable for infantry. In such terrain, three enemy soldiers can overcome one cavalryman. Gentle hills that rise and fall and broad, open plains are suitable for chariots and cavalry. In such terrain, ten infantrymen cannot match one cavalryman. When the two armies are close together and on flat ground where both sides can advance or retreat, this is suitable for the use of long weapons. In such terrain, three soldiers with swords and shields cannot match one man with a long weapon.

蓮葦竹蕭，草木蒙籠，枝葉接茂，此矛錘之地也，弓彎三不當一；乾陽相遠，山谷幽澗，仰高臨下，此弓彎之地也，短兵百不當一；士不選練，卒不服習，起居不櫻，動饞不漿，避難不及，射擊後解，與金鼓之指相失，此多勤卒之過也，百不當一。兵不完利，與空手同；中不能入，與無骸同，此將不習兵之過也，十不當一。

Among reeds, bamboo thickets, and dense growths of grass and trees where branches and leaves intertwine and are thickly interwoven, this is terrain suitable for the use of spears and short hammers. Three archers and crossbowmen would not be able to overcome one person. In places where the two sides are far apart, the valley is deep and secluded, and there is high ground overlooking the lower ground, this is terrain suitable for the use of bows and crossbows. Even a hundred soldiers with short weapons would not be able to overcome one person. If soldiers are not properly selected and trained, their daily routines lack discipline, their movements are without provisions, they cannot escape danger in time, their shooting is slow and disorganized, and their actions are out of step with the commands of gongs and drums, this is the fault of the soldiers being exhausted, and a hundred soldiers would not be able to match one. If weapons are not well maintained and sharp, they are as if they were bare-handed; if they hit but cannot penetrate, they are as if they had no weapons at all: this is the fault of the general not being familiar with military affairs, and ten soldiers would not be able to match one.

兵法曰：器械不利，以其卒與敵也；卒不可用，以其將與敵也；將不知兵，以其主與敵也；君不擇將，以其國與敵也。此四者，兵之要也。是以太乙用兵之道，克敵於未來，制勝於未兆，臨敵觀變，在於將也。故曰：出兵當從奇門，臨敵隨形制變，此之要也。

The military treatise says: If weapons are not sharp, it is as if you are giving your soldiers to the enemy; if soldiers are not fit for duty, it is as if you are giving your general to the enemy; if the general does not understand military affairs, it is as if you are giving your sovereign to the enemy; if the sovereign is unable to select a general, it is as if you are giving the whole country to the enemy. These four points are the key to military operations. Therefore, the method of Taiyi in military strategy emphasizes controlling the enemy before their situation becomes apparent and securing victory before signs appear. As for observing changes and responding flexibly in the field, this depends entirely on the general himself. Therefore, it is said: When sending troops out, one should follow the Qimen; when facing the enemy, one should adapt according to the terrain — this is the essence of the entire text.

古法曰：太乙在八、三、四官者，為地內宮，助主人；太乙在九、二、七、六宮者，為天外宮，助於客。若助主人之時，原野不利先起；若助客時，安居不利先起。《經》曰：欲為客，待大乙在天外之時；欲為主，候太乙在地內之時。又須得門具將發，則決勝也。

Ancient methods state that when Taiyi is in the eighth, third, or fourth palace, it belongs to the "inner earth palace," benefiting the main party. When Taiyi is in the ninth, second, seventh, or sixth palace, it belongs to the "outer heaven palace," benefiting the opposing party. When Taiyi supports the main party, the side that is in the open field should not rush to initiate an attack. When Taiyi supports the opposing party, the side that is defending in place should also not rush to initiate an attack. The classic says: if one wishes to take the initiative as the guest, wait until Taiyi moves into the outer heaven palace. If one wishes to respond as the host, wait until Taiyi moves into the inner earth palace. In addition, one must have the three auspicious gates together and the five generals in action, in order to determine the outcome.

《經》曰：能識奇伏，變禍為福，為釋五兵之義也。奇兵之法，若有百人，以三十人為奇兵；若有千人，以三百人為奇兵；若有萬人，以三千人為奇兵。隨地伏形，不可常也。古者，伏兵必敗大煞之地，望敵鼓譟而發。大煞之地，天目所臨之下也，得十二、二十二、三十二之時伏兵。

The Classic says: Those who can recognize the use of surprise troops and hidden forces can turn misfortune into good fortune. This is the key to understanding the proper use of the five weapons. The proportion for setting up surprise troops is: for an army of a hundred men, thirty are assigned as surprise troops; for an army of a thousand men, three hundred are assigned as surprise troops; for an army of ten thousand men, three thousand are assigned as surprise troops. The form of hidden forces varies according to the terrain and has no fixed pattern. Ancients who set up ambushes always chose the "Great Sha" location. When enemies are sighted, they would make a loud noise and attack. The "Great Sha" location refers to the area below the heavenly eye's direction. The time when the calculation results in twelve, twenty-two, or thirty-two is the favorable time for ambushes.

《經》曰；伏藏隱跡，必居其一算，十一、二十—、三十一之時，藏於山林溝澗之中，人不能見也。《經》曰：伏兵必用俺迫之時也。故伏兵待敵來掩襲者，必取掩迫太乙，軍可發。若賊急，則伏兵於要害也。

The Classic says: To conceal one's form and hide one's trail, one must use the number associated with the first heavenly stem, which is Jia. This means when calculating numbers such as eleven, twenty-one, or thirty-one, the troops should be hidden in mountains, forests, gullies, and ravines so the enemy cannot see them. The Classic also says: When setting an ambush, one must use the timing of "covering" and "pressing." Therefore, when waiting for the enemy to attack unexpectedly, one must take the time of "covering and pressing" under the Taiyi star. At that time, the ambush troops can move out. If the enemy's situation is urgent and there is no time to choose the right moment, then the ambush troops should be directly placed in critical locations.

《經》曰：助戰之法，常須觀風雲之勢，察飛烏之情。若太乙所在宮有風雲、飛鳥等來沖格、迫擊太乙者，大敗之兆。若追擊大將宮者，主敗。若從它日上去擊客，客敗。若從骼目上擊主，主敗。若從主人形上來，客敗。

The Classic says: The method of assisting in battle requires constant observation of the formation of clouds and winds, and the movement of flying birds. If the palace where Taiyi is located is attacked by clouds, winds, or flying birds that clash or strike Taiyi, this is a sign of great defeat. If clouds, winds, and flying birds attack the palace where the commander is located, the defending side will be defeated. If they attack from the direction of the opposing side, the opposing side will be defeated. If they attack from the direction of the defending side, the defending side will be defeated. If they attack from the position of the defending side, the opposing side will be defeated. The person making the divination should first determine from which direction the clouds, winds, and flying birds are coming and to which direction they are going, then decide who will win and who will lose.

若有風雲、飛鳥從太歲、大陰、月建上來擊主人，主人敗；擊客，客敗。若有風雲、飛鳥扶主人陣者，主人勝；扶客陣者，客勝。若其日有迴風起伏、飛烏旋轉，於陣中旗折，大敗之兆，若眾來噪陣者，及有風雲沖突主人陣，主人敗；沖突客陣，客敗也。

If there are clouds and winds, flying birds coming from the direction of the Heavenly Stem, the Earthly Branch, or the Month Builder and attacking the main camp, the main side will suffer a defeat; if they attack the opposing camp, the opposing side will suffer a defeat. If the clouds and winds, along with flying birds, support the main camp's formation, the main side will win; if they support the opposing camp's formation, the opposing side will win. If a sudden whirlwind rises and falls suddenly, and flying birds circle and turn around, while the flagpoles in the camp break, this is a sign of great defeat. If the enemy crowd shouts and rushes toward our camp, while at the same time clouds and winds directly attack the main camp's position, the main side will suffer a defeat; if they directly attack the opposing camp's position, the opposing side will suffer a defeat.

臣按：前篇但雲氣在敵上擊我，我敗者，大義如此。中不無至妙令世之言。

Minister Wang Ximing states: The previous passage only mentioned that if clouds appear above the enemy's army and strike against our army, our army will be defeated, and this general principle is indeed correct. However, there are more subtle and significant explanations that have not been fully discussed, which are sufficient to guide the present age. Therefore, this separate passage is established, discussing the colors of clouds and their implications for victory or defeat according to the position of the enemy's army.

假令敵在北方，若有黑氣，氣在敵陣上，敵大勝；若壬癸日，彌佳。若白雲氣在敵陣上，敵欲罷陣求和。若青雲氣在敵陣上，將寬緩，急擊則平。若紅雲氣在敵陣上，客勝。若黃雲氣在敵陣上，大敗；壬癸彌惡也。

If the enemy army is in the north (north belongs to water, its color is black): if black clouds cover the enemy's camp, it indicates that our side's energy is in harmony, and the enemy will achieve a great victory; this is even more effective on days of Ren or Gui. If white clouds appear over the enemy's camp, metal generates water but the energy is dispersed, indicating the enemy wishes to withdraw and seek peace. If green clouds appear over the enemy's camp, water generates wood but the energy is dispersed, leading to slow movements by the enemy general, allowing us to attack urgently and reach a draw. If red clouds appear over the enemy's camp, fire is overcome, resulting in a victory for either side. If yellow clouds appear over the enemy's camp, earth overcomes water, leading to a great defeat for the enemy; this is even more unfavorable on days of Ren or Gui.

假令敵在南方，若有赤雲氣在敵陣上，大勝；丙丁日彌佳。若青雲氣在敵陣上，欲罷陣求解。若黃雲氣在敵陣上，敵將遲鈍，急擊則平。若白雲氣在敵陣上，失利。若黑雲氣在敵陣上，敵大敗；丙丁日彌惡。

If the enemy army is in the south (south belongs to fire, its color is red): if there is a red cloud over the enemy's camp, and it harmonizes with our own atmosphere, the enemy will achieve a great victory; if it occurs on a Bing or Ding day, it will be even more favorable. If there is a green cloud over the enemy's camp, wood generates fire but the strength is divided, indicating the enemy wishes to cease fighting and seek peace. If there is a yellow cloud over the enemy's camp, fire is dispersed into earth, the enemy commander becomes sluggish, and we can attack urgently to achieve a draw. If there is a white cloud over the enemy's camp, metal is weakened, indicating the enemy will suffer a defeat. If there is a black cloud over the enemy's camp, water overcomes fire, leading to a great defeat for the enemy; on Bing or Ding days, it is even more unfavorable for the enemy.

假令敵在西方，有白雲氣在敵陣上，庚辛日彌佳。若得黃雲氣在敵陣上，欲求解。若黑雲氣在敵陣上，將寬緩，急擊平。若青雲氣在敵陣上，敵敗。若赤雲氣在敵陣上，放大敗；庚辛日彌惡。

If the enemy army is in the west (west belongs to metal, its color is white): if there is white cloud over the enemy's camp, it matches the energy of our side, and it is especially effective on days of Geng and Xin. If there is yellow cloud over the enemy's camp, earth generates metal and the energy is slow, indicating the enemy wishes to negotiate. If there is black cloud over the enemy's camp, the metal energy is released into water, the enemy commander moves slowly, and our side can attack urgently to achieve a draw. If there is green cloud over the enemy's camp, wood comes to be overcome, indicating the enemy army will be defeated. If there is red cloud over the enemy's camp, fire overcomes metal, the enemy army suffers a great defeat; it is even more unfavorable for the enemy on days of Geng and Xin.

假令敵在東方，若青雲氣在敵陣上，大勝；甲乙日彌佳。若黑雲氣在敵陣上，欲求和。若赤雲氣在敵陣上，敵將遲鈍，然不可擊。若黃雲氣在敵陣上，大敗；甲乙日彌惡。

If the enemy army is in the east (east belongs to wood, its color is green): if there is a green cloud over the enemy's camp, it matches the energy of our own side, and the enemy will achieve a great victory; if it is on a Jia or Yi day, it will be even more favorable. If there is a black cloud over the enemy's camp, water nourishes wood but divides its strength, indicating the enemy may seek peace. If there is a red cloud over the enemy's camp, the wood energy is dispersed by fire, so although the enemy commander may be slow, we should not rashly attack. If there is a yellow cloud over the enemy's camp, wood overcomes earth and causes us to suffer losses, leading to a great defeat; on Jia or Yi days, this is even more unfavorable. The energies of the four directions are strongest in their own color and weakest in the color they overcome, and the rest follow the principles of the five phases' generation and overcoming.

此諸雲氣在敵陣上既然。若在我陣上亦爾。諸勝氣動利，大勝。雖得勝雲氣，若斷續不次，或南北潰亂，亦敗。若得敗雲氣堅實，動大利。則雖得敗氣，若斷續潰亂，不至全惡。

If various kinds of clouds appear over the enemy's formation, they should be interpreted in the same way as when they appear over our own formation. If the cloud qi is victorious and flowing strongly, it indicates a great victory. However, even if it is victorious qi, if the clouds are broken, irregular, or scattered in all directions, the outcome will still be a defeat. Conversely, if the qi is defeat, but its form is solid and flowing strongly, there may still be great benefit; that is, even if it is defeat qi, as long as it is broken and scattered, it will not be entirely ominous.

若對陣之時，若勝雲氣在大將上，大勝；參將上，參將勝。若敗雲氣，反此。則前諸格、迫或太乙雲氣皆須約其方面，審候雲氣勝負，以定吉凶。若都無雲氣多少方分，無戰或復相勻也。

When two armies face each other, if the victorious energy covers the position of the general, it indicates a great victory; if it covers the position of the deputy general, then the deputy general will achieve success in his campaign. If it is the defeated energy, the judgment is exactly the opposite. All the various forms of victory and defeat, as well as the clouds governed by Taiyi, must first be agreed upon in terms of their positions, and then carefully observed for their victorious or defeated appearances, in order to determine fortune or misfortune. If there are no clouds in the sky at all, and it is impossible to distinguish their quantity and positions, then either there will be no battle, or the two armies will be evenly matched, with mutual gains and losses.

自上元甲寅之歲至大唐開元十二年甲於歲積，很二十八萬五千一十一算。臣今恐速要自漢安帝元初甲寅為近至開元十二年甲子歲，積得六百十一算。

From the Jia Yin year of the Upper Beginning, calculating to the Jia Zi year of the twelfth year of the Kaiyuan period of the Tang dynasty, the total accumulated count is twenty-eight thousand five hundred and eleven. The minister considered that the Upper Beginning is too distant in time, making calculation inconvenient, so he chose the Jia Yin year of the Yuanchu period of the Han An帝 as a nearby starting point. Calculating from this year to the Jia Zi year of the twelfth year of the Kaiyuan period, the total accumulated count is six hundred and eleven. The movements of the following deities can all be calculated from this nearby starting point, which is much more convenient.

《經》曰：君基所臨之地，至宜服其地，或幸其方，以應兆也。置上元以來，以大周三百六十去之；不盡，為入周以來年數。置入周以來年數，以三十除之，為邦數；不滿，為入邦以來年數。其邦數命起戍邦、順行十二邦算外，得君基所在也。

The Classic says: The ruler should personally visit the place where the Taiyi is located, or travel to that direction, to correspond with the auspicious signs from heaven. The method is: list the accumulated years since the beginning of the upper period, divide them by 360 using the Great Zhou method to remove full cycles, and the remainder is the number of years since the beginning of the current cycle. Then take the number of years in the current cycle, divide it by thirty, the quotient is the "state number" (the ruler moves to a new state every thirty years), and the remainder is the number of years since the beginning of the current state. After obtaining the state number, start from the戌 state and count twelve states in order, advancing one position after the count is complete, and the resulting state is where the Taiyi is located.

《經》曰：臣基所臨之分，宜進獻以供聖人也。置上元積年以來，以大周法三百六十去之；不盡，為入周以來年數。置入周以來年，以小周法三十六除之；不盡，為入周以來年數。又以三約之，為邦數；不滿，為入邦以來年數。命起戌邦、順行十二邦算外，即臣基所在也。

The Classic says: The territory over which the Supreme Sovereign (Taiyi) presides should offer tribute to the sage. The method is: list the accumulated years since the beginning of the upper cycle, divide them by the great cycle of 360 to find the remaining years since the start of the current cycle. Then take these remaining years, divide them by the small cycle of 36, and the remainder is the remaining years since the start of the current cycle. Then divide by three, the quotient is the number of states (the sovereign moves to a new state every three years), and the remainder is the years since entering the current state. Similarly, starting from the戌 state, proceed through the twelve states in order, and when the count is complete, carry over one to the next position. The resulting number indicates the state where the Supreme Sovereign (Taiyi) is located.

置上元積年，以大周法三百六十去之；不盡，為入周以來年數，又以小周十二去之；不盡，為入小周以來年數。置小周以來年，命起戌邦、順行十二邦算外，即民基太乙所在也。

To determine the position of the People's Foundation (民基) with Taiyi: first list the accumulated years since the beginning of the upper period, then divide by 360 using the Great Zhou method to remove full cycles, and the remainder represents the number of years since the start of the current cycle. Next, divide this remainder by 12 using the Small Zhou method, and the remainder indicates the number of years since the start of the small cycle. Take this number of years since the small cycle began, starting from the Xu (戌) kingdom and proceeding in order through the twelve kingdoms, counting until the number is exhausted. Then carry over one more step to determine the kingdom where the People's Foundation Taiyi is located. The People's Foundation moves one kingdom each year, completing a full cycle every twelve years, which is faster than the movement of the King's Foundation and the Minister's Foundation. The King's Foundation, the Minister's Foundation, and the People's Foundation together are called the 'Three Foundations' (三基), each governing the fortune and misfortune of the ruler, minister, and people respectively.

《經》曰：五福太乙所臨之分，無兵革、疾疫、饑荒、水早之災。行宮有五、四、十五年移一宮，二百二十五年一周。

The Classic says: The area under the influence of the Five Blessings and the Supreme Sovereign will not experience war, plague, famine, or drought, making it the most peaceful region in the world. The movement of its palace consists of five palaces, each occupying a period of forty-five years, and after two hundred and twenty-five years, it completes a full cycle (each of the five palaces lasts forty-five years, five multiplied by forty-five equals two hundred and twenty-five).

其一曰黃秘宮，在西河之乾地，西北方也；其二曰黃始官，在遼東之艮地，東方也；其三曰黃室宮，在東吳之巽地，東南方也；其四曰黃庭宮，在西蜀之坤地，西南方也；其五曰玄師宮，在京都洛陽之地，中原也。

The five palaces of the five blessings each have their own names and regions: the first is called "Huang Mi Palace," located in the Qian position of the Western River area, that is, the Northwest; the second is called "Huang Shi Palace," located in the Gen position of the Liaodong area, that is, the Northeast (the original text says "Eastern"); the third is called "Huang Shi Palace," located in the Xun position of the Eastern Wu area, that is, the Southeast; the fourth is called "Huang Ting Palace," located in the Kun position of the Western Shu area, that is, the Southwest; the fifth is called "Xuan Shi Palace," located in the area of the capital Luoyang, that is, the Central Palace. The five blessings rotate in the order of Qian, Gen, Xun, Kun, and the Central Palace.

置上元積年以來至開元十二年甲子歲積，得一萬三干三百三十一歲。若上考往古，每年減一；下檢將來，每年加一。置積年，以大周法二百二十五去之；不盡，為入周以來年數。又以四、五約之，為宮之口；不滿，為入官以來年數。命起乾、艮、巽、坤、中宮算外，即五福所在也。今開元十二年甲子，在遼東十一年也。

From the beginning of the Upper Yuan era to the Jiazi year of the twelfth year of the Kaiyuan period, the total number of years is 13,331. If we go back to ancient times, each previous year is subtracted by one; if we look forward to the future, each subsequent year is added by one. The method of calculation is: take the total number of years, divide it by the Great Zhou method of 225 to get the full cycles, and the remainder is the number of years since the beginning of the current cycle. Then use 45 to divide the remainder (the original text says 'four, five', with a missing character, so we dare not add anything), and the quotient is the number of palaces, while the remainder is the number of years since the beginning of the current palace. Starting from the Qian Palace, count in the order of Qian, Gen, Xun, Kun, and the Central Palace. When the count is full, carry over to the next palace. The resulting palace is where the Five Blessings of Taiyi are located. According to the current Jiazi year of the twelfth year of Kaiyuan, the Five Blessings are in the Huangshi Palace of Liao Dong, and it has been eleven years since entering this palace.

紀法七百二十（以六紀通用，得紀法也）；元法四千三百二十（是六紀法，亦名元紀也）。乘行率一百二十；太乙小周二百八十八（以八乘三十六，得行率）。太乙行宮三十六（以三乘十二也）；天目周率二百一十六（以十二乘十八）；天目行率十八。

The constants required for calculating the Great Tour and Small Tour of Taiyi are as follows: The Ji method is 720, obtained by combining six Ji together; the Yuan method is 4,320, derived by multiplying six Ji methods, also called Yuan Ji. The multiplication rate is 120. The Taiyi Small Tour cycle is 288, obtained by multiplying eight palaces by 36 years of movement rate. The Taiyi movement cycle of palaces is 36 years, obtained by multiplying three by twelve. The Tianmu cycle rate is 216, obtained by multiplying twelve by eighteen; the Tianmu movement rate is eighteen. These numbers are the fundamental basis for all calculations in this text and must be memorized first.

自上元甲寅歲，太乙在七官，天道為天目，子為計神（三十六年一移宮）。命起七宮，順行八宮，不遊中五，為大遊所在也。自上元甲寅歲距今開元十二年甲子，積一萬三干三百三十一年。上元年以來，以元法除之，得無數也；不盡，為入元年也。以紀除之，得紀數；不盡，為人紀年也。

Starting from the upper beginning year Jiayin, Taiyi is in the seventh palace, with "Heavenly Way" (the deity of the sixth position) as the heavenly eye, and Zi as the counting deity. Taiyi moves through thirty-six years, shifting one palace each time. When calculating, start from the seventh palace and proceed in order through the eight palaces, skipping the central fifth palace. The resulting palace is where Taiyi is located. From the upper beginning year Jiayin to the present year Jiazi of the twelfth year of Kaiyuan, the accumulated years total thirteen thousand three hundred thirty-one. Take the accumulated years since the upper beginning, divide by the original method of four thousand three hundred twenty, the quotient is the number of original cycles, and the remainder is the number of years since the beginning of the current cycle. Then divide the remainder by the cycle method of seven hundred twenty, the quotient is the number of cycles, and the remainder is the number of years since the beginning of the current cycle.

今從晉穆帝水和十年甲寅為上元，至今開元十二甲子，計三百七十一年也。不足，以紀法除之，十一年。

Now take the year Jiayin of the tenth year of Emperor Mu of Jin's Yonghe period as the recent upper origin. From this year to the current year, Kaiyuan twelfth year Jiazi, there are a total of three hundred and seventy-one years. This number is less than one cycle of seven hundred and twenty. Dividing by the cycle count leaves a remainder of eleven years, meaning it is the eleventh year since the beginning of the cycle. Calculating from the recent origin is much simpler than starting from the distant upper origin.

《經》曰：大游太乙者，巡考八宮，與小遊同宮。一考三十六年，十二年治天，十二年治地，十二年治人，考較人君善惡。二百八十八年一周，而行其伐。太乙在陽宮，遼東不見兵；太乙在陰官，蜀漢可以全身。八、三、四、九為陽宮，二、十、七、六、一為陰宮。

The Classic says: The Great Touring Taiyi travels and inspects the eight palaces, and the Small Touring Taiyi resides in the same palace. Each palace is inspected for thirty-six years, of which twelve years are devoted to governing Heaven, twelve to governing Earth, and twelve to governing people, to examine the virtue or wickedness of the sovereign. After two hundred and eighty-eight years, the Taiyi completes a full cycle and then carries out punishment. When the Great Touring Taiyi resides in a Yang palace, there will be no military calamity in the Liao Dong region; when it resides in a Yin palace, the Shu Han region can be preserved. The palaces eight, three, four, and nine-four belong to the Yang palaces, while the palaces two, seven, six, and one belong to the Yin palaces (the original text includes an extra 'ten' in the Yin palaces).

置上元甲寅所求積年，以無法四千三百二十去之；不盡，為元以來年數。以大遊小周法二百八十八去之，得周數，不盡，以三十六除之，為宮數；不盡，為入宮以來年數。其宮數命起七宮，順行八宮，不遊中五，算外，即大游太乙所在宮。

To determine the position of the Great Touring (Da You) and the Supreme One (Tai Yi): list the accumulated years from the upper beginning Jiayin to the desired year. Divide the total accumulated years by the original method of 4320 to find the full cycles, the remainder is the number of years since entering the current cycle. Then divide this remainder by the small cycle method of 288, the quotient is the number of cycles, and the remainder is divided by 36, the quotient is the palace number, and any remainder is the number of years since entering the current palace. After obtaining the palace number, start from the seventh palace and count through eight palaces in sequence, skipping the central fifth palace. When the count is complete, move to the next palace and use that as the position of the Great Touring and the Supreme One.

置上元以來積年，以天目元法七十二去之，不盡，以天目周法十八去之。命起天道，順行十六神，遇大武陰德，重留一算，外即天目所在也。

To determine the position of the Heavenly Eye (天目) for the Great Tour (大游): list the accumulated years since the beginning of the Upper Yuan (上元), divide by the Heavenly Eye basic method of seventy-two to get the full yuan; the remainder is then divided by the Heavenly Eye cycle method of eighteen. The remaining number starts from 「Heavenly Path」 (天道), the god of the hour of You (未位之神), and counts sequentially through the sixteen gods. When encountering 「Great Wu」 (大武) and 「Yin Virtue」 (阴德), these two divine positions are counted twice. After completing the count, advance one position to determine the position of the Heavenly Eye for the Great Tour. The Heavenly Eye for the Great Tour starts from Heavenly Path, differing from the Heavenly Eye for the Annual Count (岁计) which starts from Wu De (武德). These should be clearly distinguished.

置演紀上元甲子歲至大唐開元十二年甲於歲積，得三千三百六十一算。

The accumulated years from the Jiazi year of the beginning of the world to the Jiazi year of the twelfth year of the Kaiyuan period of the Tang dynasty total 3,361 years. This accumulated number is not only used for the small tour of the Taiyi, but also for the calculations involving the four spirits, Tianyi, Diyi, and Zhifu. Therefore, this section states that it is "used together with the four spirits, Tianyi, Diyi, and Zhifu."

置積，以小遊大周法二百四十去之；不盡，以小周二十四除之；不盡，以三約之，為宮數；不滿，入宮以來年數。命起一宮，順行八宮，不遊中五，算外，即得小游太乙所在及入宮以來年數也。小遊主事見在歲計中，自此不復載，天目亦然也。

To determine the position of Xiao You Taiyi, take the accumulated numbers from above, divide them by 240 using the Xiao You Da Zhou method to get the full cycle; the remainder is then divided by 24. If there is still a remainder, divide it by 3. The quotient is the palace number, and the remainder is the number of years since it entered that palace. Starting from the first palace, proceed through eight palaces in order, skipping the central fifth palace. When the count is complete, increment the number and use it again. This determines the palace where Xiao You Taiyi is located and the number of years it has been in that palace. The matters governed by Xiao You have already been explained in the section on annual calculations, so they are not repeated here. Its method of determining the heavenly eye is the same.

《經》曰：四神太乙者，水神也。紀綱有道之代則昌，無道之代則殃。若臨克賊之鄉，兼君無道，則兵革、水旱、饑荒也。

The Classic says: The Four Divine Ones and Taiyi are deities of the water virtue, responsible for maintaining order and discipline. When they are present in an era that is virtuous, the world will flourish; but if the era is corrupt, the world will suffer calamity. If they appear in the region they overcome and injure, and the ruler of that time is also corrupt, then warfare, floods, droughts, and famine will all occur together.

置上元甲子所求積年，以一百八十去之；不盡，以三十六除之，為紀數。不滿算外，為入紀來年數。其紀數命起第一紀算外，即得四神太乙所在及入紀以來年數也。入紀有五、三、十、六為一紀：第一甲子；第二庚子；第三丙子；第四壬子；第五戊子。

To determine the position of the Four Divine Generals and Taiyi, first list the accumulated years from the upper beginning Jiazi to the desired year. Divide the total by 180 to find the full cycles. Take the remainder and divide it by 36; the quotient is the cycle number. If the remainder is less than 36, add one to the quotient. This gives the number of years since the beginning of the cycle. Starting from the first cycle, count the number of cycles, adding one each time the count is completed, to determine the cycle and the number of years elapsed since the start of that cycle. There are five cycles, each lasting 36 years (the original text has a possible error here): the first cycle is Jiazi, the second is Gengzi, the third is Bingzi, the fourth is Renzi, and the fifth is Wuzi.

置人紀年，以三除之，為宮數；不滿，為入宮以來年數。命起一宮，順行盡九宮。又以絳宮明堂、玉堂接之，算外，即得四神太乙所在及入宮以來年數也。

Take the number of years since the beginning of the chronicle, divide it by three, the quotient is the number of the palace, and the remainder is the number of years since entering that palace. Starting from the first palace, proceed sequentially through the nine palaces; after completing the nine palaces, continue counting through the Jiaogong, Bright Hall, and Jade Hall. Once the count is complete, advance one step to determine the palace where the Four Gods and Taiyi are located, as well as the number of years since entering that palace. The Four Gods differ from the previous deities in that they can enter three additional palaces outside the nine, so their movement spans a longer path.

《經》曰：天以太乙者，金神也。取六宮金氣，主兵革。若累年兵革相接者，天乙臨之，即有勝負。為金能決斷，主兵喪也。

The Classic says: Tianyi and Taiyi are deities of the metal element. They are established based on the qi of the sixth palace, and they oversee military affairs. If there are continuous wars year after year, whenever Tianyi is present in a certain direction, that direction will experience a decisive outcome. This is because metal has the ability to cut and decide, thus it governs matters of warfare and chaos. (The original text often mistakenly writes 'Tianyi' as 'Tian yi'.)

置入紀年與四神同，以三除之，為宮數；不滿算外，為入宮以來年數。命起六宮，順行盡九宮。又以三宮接之，算外，即得天以太乙所在及入官以來年數也。

The method of calculating Tianyi and Taiyi involves using the same number of years as the Four Gods Taiyi. Divide this number by three, and the quotient represents the palace number. If there is a remainder less than three, add one to the quotient to determine the number of years since entering the palace. Starting from the sixth palace, count sequentially through the nine palaces. After completing the nine palaces, continue counting through the Jiaogong, Mingtang, and Yutang palaces. Once the count is complete, add one to the total to determine the current palace of Tianyi and Taiyi and the number of years since entering that palace. The difference between Tianyi and the Four Gods lies only in the starting palace: the Four Gods begin at the first palace, while Tianyi begins at the sixth palace.

《經》曰；直符大乙者，火神也。乃天帝之使者，天遺觀察理道於萬民。若臨無道之邦，即兵革、水旱、疾疫、飢謹、流亡也。

The Classic says: The Straight Symbol Taiyi is a deity of the fire virtue, the messenger of the heavenly emperor. Heaven sends it down to inspect whether the principles of governance are implemented for the people. If it arrives at a country without virtue, that country will experience warfare, drought and flood, plague, famine, and the people will flee.

置入紀年與四神、大一同，以三除之，為宮數；不滿，為入宮以來年數。命起五宮，順行盡九宮。又以三宮接之，算外，即直符太乙術所在及入宮以來年數也。

To determine the position of the Direct Symbol (直符) and the Supreme Sovereign (太乙), the same number of years used for the Four Gods (四神) and the Heavenly Sovereign (天乙) is applied. Divide this number by three; the quotient gives the palace number, and the remainder indicates the number of years since entering that palace. Starting from the fifth palace, count sequentially through the nine palaces. After completing the nine palaces, continue counting through the three palaces of the Crimson Palace (绛宫), Bright Hall (明堂), and Jade Hall (玉堂). Once the count is complete, advance one step to determine the palace where the Direct Symbol and the Supreme Sovereign are located, as well as the number of years they have been in that palace. The Four Gods begin at the first palace, the Heavenly Sovereign begins at the sixth palace, and the Direct Symbol begins at the fifth palace. The only difference among them is their starting palace; the method of progression is entirely the same.

太乙術者，昔玄女傳授於黃帝，黃帝獲之，敗蚩尤於琢鹿，則前術也。其後范蠡習之，佐越王勾踐而平吳國，終成霸業，治平。嬴秦失道，炎漢將興，張良用輔沛公，西入關中；子嬰銜壁，東會該下，項羽摧鋒。若然，入則為師，出授將略，或攻或守，靡不喻茲。其法有心，故謂之七術焉。

The art of Taiyi was originally taught by the Mysterious Lady of the Ninth Heaven to the Yellow Emperor. The Yellow Emperor acquired it and used it to defeat Chiyou at ZhuLu, marking the first application of this art. Later, Fan Li studied it and assisted King Goujian of Yue in subduing the Wu kingdom, eventually achieving hegemony and bringing the world into great order. When the Qin dynasty lost its way and the Han dynasty was about to rise, Zhang Liang used it to assist Pei Gong, Liu Bang, in entering the pass of Guanzhong. The Qin prince Ziying submitted with a jade璧 in his mouth, while Xiang Yu was surrounded at Gaixia on the east and his strength was completely broken. From this, we can see that this art can serve as a teacher to emperors in court and teach generals' strategies outside. Whether in attack or defense, everything is clarified through it. Its principles lie entirely in careful contemplation, divided into seven parts, hence it is called the "Seven Arts."

臨津問道者，常以呂申加敵兵起年，當視大神之下，是破年；又以呂申加破年大神下，是破月；又以呂申加破月大神下，是破日；又以呂申下加破日大神下，是破時。

The first method is called "Lín Jīn Wèn Dào" (Inquiring at the Riverbank). The practice involves adding "Lǚ Shēn" (the deity of the寅 position) to the earthly branch of the year when the enemy launches an attack. Observing which position the great deity falls under determines the year when the enemy's forces will be defeated. Then, adding Lǚ Shēn to the position of the deity under the defeated year yields the month of defeat. Next, adding Lǚ Shēn to the position of the deity under the defeated month yields the day of defeat. Finally, adding Lǚ Shēn to the position of the deity under the defeated day yields the hour of defeat. By layering these additions, the four critical times—year, month, day, and hour—when the enemy will be defeated can all be determined.

假令敵以甲子年起兵征，便以呂申加子，則大神臨卯，則敵當在丁卯年五月酉日子時破也。

For example: Suppose the enemy starts a campaign in the year Jiazi. Place the character Lüshen on the Zi position, and the great deity will appear at the Mao position. Following the order mentioned above, proceeding step by step, it can be known that the enemy's army will be defeated at the hour You in the fifth month of the year Dingmao.

獅子反擲者，常以呂申加敵起年，常視大神之下臨囚死休，合破，如在旺相間，則不破。

The second method is called "Lion Reverse Casting." The practice involves adding the term "Lü Shen" to the year when the enemy launches an attack, and specifically observing the place where the great deity's influence falls in terms of the qi numbers. If it falls on declining qi such as imprisonment, death, or rest, the enemy's army will be defeated. If it falls on prosperous or flourishing qi, the enemy's army will not be able to break through. This method, like the previous one, uses "Lü Shen" to be added, but it no longer proceeds step by step through months, days, and hours, and instead simply examines the prosperity or decline of the qi associated with the great deity's influence.

假令敵以甲戍年起兵，便以呂申加戍，則大神臨丑。丑且屬《艮》，在東北，即知其敵當在辛卯年破也。

For example: Suppose the enemy starts an attack in the year of Jiaxu. Place the character Xinmao on the position of Xu. The great spirit then appears at the position of Chou. The position of Chou belongs to the Gen trigram, which is located in the Northeast. From this position, it can be inferred that the enemy's army will be defeated in the year of Xinmao.

白雲卷空者，謂兩陣相敵則課大乙，悉宜主客。便以呂申加主大將宮，看大神囚死休廢者。若展旗、交鋒、功戰，大敗；若臨冠帶，士卒戰死，若臨帝王，不可觸犯。

The third method is called "White Cloud Rolling Across the Sky." When two armies face each other, start with the Taiyi calculation first, determining the numbers for the general positions of both the host and the guest forces. Then place the Lu Shen on the palace where the main general of the host force resides, and observe whether the great deity falls into positions of decline such as captivity, death, rest, or abandonment. If the battle flag is raised and the attack is launched under such auspices, a great defeat is certain. If the great deity is in the position of capping, the soldiers will die in battle. If the great deity is in the position of the emperor, it must absolutely not be violated.

假令兩軍相見太乙上元第一紀第二局，太乙在一宮，武德為天目，主算七，大將七，參將一，寅為計神。始擊將臨大武，客算十三，大將三，參將九。

For example: Suppose that on the day two armies meet, the arrangement falls under the first era of the Taiyi Upper Origin, second array. Taiyi is in the first palace, with 'Wu De' as the heavenly eye; the host's calculation is seven, with the main general in the seventh palace, the assistant general in the first palace, and Yin as the counting god. The initial attack will be directed towards 'Da Wu'. The guest's calculation is thirteen, with the guest's main general in the third palace and the guest's assistant general in the ninth palace. Once the host and guest's calculations and general positions are determined, one can proceed to apply the method below to make a judgment.

先以呂申加主大將七宮，則大神臨一宮金神，火克金。《經》曰：我克者囚，此名主大將乘囚氣，則主大敗。次以呂申加客大將於三宮，則大神臨九宮木神。《經》曰：生我者為相，此名大神乘相氣，則大勝也。

First place the Lu Shen in the seventh palace where the main general resides. The great spirit then appears in the first palace, which belongs to the metal spirit. Since Lu Shen is associated with fire, which can overcome metal, the classic says, "What I overcome is called the prisoner." This means the main general is riding the prisoner energy, and the main side will surely suffer a great defeat. Next, place Lu Shen in the third palace where the guest general resides. The great spirit then appears in the ninth palace, which belongs to the wood spirit. The classic says, "What nourishes me is called the assistant." Since wood nourishes fire, this means the great spirit is riding the assistant energy, and the guest side will achieve a great victory.

猛虎相拒者，視敵下營日，以呂申加其日太乙。大神臨王相，其營不可攻擊；衰死兼墓，其營不久見破矣。

The fourth method is called "Meng Hu Xiang Ju" (Tiger Clashing). The practice involves: on the day the enemy camps, place the star Lü Shen on the palace where the Tai Yi is located that day. If the great deity is present in a prosperous or flourishing condition, the enemy's camp is strong and cannot be attacked forcefully; if the deity is in a declining or dying condition and also enters the storage, the enemy's camp will be broken into soon. This method is specifically used to determine whether the enemy's camp can be attacked.

假令上元第一紀第七局庚午日下營其日，太乙在三宮，便以呂申加三宮，則大神臨九宮木神。《經》曰：生我為相，此名大神乘相氣，此宮不可攻也。

For example: Suppose the arrangement is for the first division of the first era, seventh formation, on a Gengwu day when the enemy camps. On that day, the Taiyi is in the third palace, so the general is placed on the third palace, and the great spirit appears at the ninth palace's wooden spirit position. The classic says, "The one that nurtures me is called the phase." Wood nurtures fire, so the great spirit rides the phase energy. The energy is at its peak, so this camp cannot be attacked.

雷公入水者、常以呂申加大乙宮，看大神所臨之下官。若克主大將宮，將必死；克參將亦然。若克客大將，必厄；克參將亦然。不然，則士卒奔逃背叛矣。

The fifth method is called "Thunder God Enters Water." The practice involves placing the character Lü Shen on the palace where Taiyi resides, and then examining the palace below the palace where the great deity is located. If it overcomes the palace of the main general, the main side's general will surely die; if it overcomes the palace of the main deputy general, the same consequence follows. If it overcomes the palace of the opposing general, the opposing side will surely face calamity; if it overcomes the palace of the opposing deputy general, the same consequence follows. Even if it does not lead to the death of generals, it indicates that soldiers will flee and betray each other.

假令上元第一紀第一甲子元十三局丙子日大乙在六宮，大靈為天目，主算十八，大將八，參將四，寅為計神，始擊將臨太陽；客算十九，大將九，參將七。

For example: Suppose the arrangement is the first period of the first era of the first Jiazi cycle, the thirteenth formation, with Bingzi day and the Taiyi in the sixth palace, taking the wind position (Xun) as the heavenly eye; the main calculation yields eighteen, with the main general in the eighth palace, and the assistant general in the fourth palace, with Yin as the counting god, and the initial strike of the general approaching the sun (Chen position god); the guest calculation yields nineteen, with the guest main general in the ninth palace, and the guest assistant general in the seventh palace.

便以呂申加大乙於六宮，則大神臨八官，屬水，主大將八宮，亦屬水。《經》曰：同類為王，此為主大將乘王氣，勝。客大將九宮，屬木；大神臨八宮，屬水。生我者為相，此名主大將乘相氣，亦主小勝。

So the general Lü Shen was placed on the sixth palace where Taiyi resides. The great deity then arrived at the eighth palace. The eighth palace belongs to water, and the main general is also in the eighth palace, which is also water. The classic says, "Those of the same type are strong," which means the main general is riding on the strong energy, thus the main side will win. Now looking at the guest general in the ninth palace, which belongs to wood, while the palace where the great deity resides, the eighth palace, belongs to water. Water can generate wood, "the one that generates me is called the assistant," so the original text still refers to "the main general riding the assistant energy," actually indicating that the guest side also receives the assistant energy, so the guest side also achieves a small victory.

白龍得雲者，以呂申加其日太乙官，視大神、大將所臨下之官與主乘旺相，宜出軍下營。加臨囚死休墓，不可出軍，若被陣大將宮刑剋我軍大將宮，出戰必死；克小將，亦然也。

The sixth method is called "White Dragon Gets Cloud." The practice involves placing the ruler of the day on the palace where the Taiyi resides. Then, observe the palace where the great deity and general are located, and look at the area below it. If it aligns with the prosperous and strong energy of our side, it is favorable for marching out and setting up camp. If the ruler added is of a declining energy such as imprisonment, death, rest, or burial, then it is not advisable to go to battle. If the palace where the enemy general resides is in conflict with the palace where our general resides, fighting will surely result in defeat. If it conflicts with the palace of our minor general, the situation will be the same.

假令上元第一甲子元二十二局乙酉日太乙在九宮，陰德為天目，主算十六，大將六，參將八，巳為計神，始擊將在天道；

For example: Suppose the arrangement is the first Jiazi of the upper origin, the twenty-second division, on an Yiyou day, with the Taiyi in the ninth palace. Using 'Yin Virtue' (the deity of the Qian position) as the heavenly eye; the main calculation results in sixteen, the main general is in the sixth palace, the assistant general is in the eighth palace, Si is the counting deity, and the initial strike falls on 'Heavenly Way' (the deity of the Wei position).

客計三十，大將三，參將九，便以呂申加大乙於九宮，則大神臨大武於七宮，主大將在六宮，屬金。大神下宮生，主大將宮。《經》曰：生我者為相，此名主大將乘相氣，於下營屯軍吉。客大將在三宮，屬土，與大神下營同類為旺。此名客大將乘旺氣，亦利屯軍下營，吉。

The guest general is calculated to be in the third palace, and the guest assistant general is in the ninth palace. Therefore, the general Li Shen is placed on the ninth palace where Taiyi resides, and the great spirit appears in the seventh palace at the position of "Dawu." The main general is in the sixth palace, which belongs to the metal element. The palace where the great spirit resides is in harmony with the palace of the main general, thus supporting and benefiting it. The classic says, "The one that nurtures me is called Xiang," meaning the main general is riding the Xiang energy, which is favorable for setting up camp and military encampment, indicating good fortune. Now looking at the guest general in the third palace, which belongs to the earth element, and the palace where the great spirit resides is of the same element, thus forming a strong and prosperous energy. This means the guest general is riding the prosperous energy, which is also favorable for setting up camp and military encampment, also indicating good fortune.

回軍無言者，常以呂申加彼軍初來時日太乙宮，看大神下。若彼軍臨旺相，其下有伏兵，宜備之。如臨囚死休廢，彼軍自破，無能為也，立可克之。如臨本軍旺相，亦自宜埋伏兵士。

The seventh technique is called "Returning Army in Silence." The method involves placing the general Liushen on the palace where the heavenly stem resides on the day the enemy first arrives. Then observe the fate of the great deity's influence. If the enemy's influence is over a prosperous and strong force, it indicates there are hidden troops beneath, and we should be prepared in advance. If the influence is over a force that is captured, dead, resting, or abandoned, the enemy will surely collapse and take no action, allowing us to win immediately. If the influence is exactly our own prosperous and strong force, then we should also set up hidden troops to support each other.

假令上元第一紀第一甲子元二十八局辛卯日太乙在二宮，呂申為天目，主算十四，大將四，參將二，亥為計神，始擊將在大靈；

For example: Suppose the arrangement is the first period of the first era of the Jiazi cycle, the twenty-eighth division, on a Xinmao day, with the Taiyi in the second palace, using 'Lv Shen' (the god of the寅 position) as the heavenly eye; the main calculation results in fourteen, the main general is in the fourth palace, the assistant general is in the second palace, Hai is the counting god, and the initial attack falls on 'Da Ling' (the god of the Xun position).

客計得九，大將九，參將七，便以呂申加彼軍初來時日太乙在二宮，則大神臨太簇金神；客大將在九宮，屬木，大神屬金。金來克木，我克者為死。此客大將乘死氣，無伏兵，自破，立可克之。《經》曰：欲知諸將休旺者，常以同類為旺。生我為相，克我為死；我克為囚；我生為休。

The enemy's main general is in the ninth palace, and the assistant general is in the seventh palace. Then the general Lü Shen is added to the second palace where the Taiyi resides on the first day the enemy arrived. The great spirit then appears at "Ta Cu" (the god of You position), which belongs to metal. The enemy's main general is in the ninth palace, which belongs to wood, and the great spirit belongs to metal, so metal comes to conquer wood. Whenever "what I conquer is called death qi," this indicates the enemy's main general is under death qi, meaning the enemy has no hidden troops and will surely scatter, allowing us to win immediately. The Classic says: To determine the prosperity or decline of various generals, usually those of the same type are considered prosperous, those that nourish me are considered auxiliary, those that conquer me are considered death, and those I conquer are considered captive, while those that nourish me are considered resting. This is the distinction among the five qi.

假令高叢木以呂申、大靈同類為旺，以大義、地主為相，武德、大蔟為死，和德、大武、太陽、天道為囚，大神、大威為休。餘仿此。

Let's take another example to illustrate the method of determining the five elements: Assuming "Gao Cong" (Mao, belonging to Wood) is the central element, then "Lv Shen" (Yin, also Wood) and "Da Ling" (Xun) are of the same type, indicating strength. The elements that generate Wood, such as "Da Yi" (Hai, Water) and "Di Zhu" (Zi, Water), are in a nurturing relationship. The elements that overcome Wood, such as "Wu De" (Shen, Metal) and "Tai Cu" (You, Metal), indicate decline. The elements overcome by Wood, such as "He De" (Gen, Earth), "Da Wu" (Kun), "Tai Yang" (Chen), and "Tian Dao" (Wei), are in a state of captivity. The elements generated by Wood, such as "Tai Shen" (Si, Fire) and "Da Wei" (Wu, Fire), indicate rest. The other deities are classified in the same way.

三才者，天、地、人也。若算中無十者，無天。天變，則二曜虛蝕，五緯失度，慧孛飛流，霜雹為害也。此為算得一、二、三、四、五、六、七、八、九，為無天者也。

The concept of "San Cai" refers to Heaven, Earth, and Humanity. Any calculation that does not include the number ten is called "Wu Tian." When there is no Tian (Heaven), celestial phenomena become abnormal: the sun and moon mysteriously appear eclipsed, the five planets (gold, wood, water, fire, earth) lose their proper courses, comets,孛 stars, and meteors appear frequently, and frost and hail cause disasters. Any calculation resulting in the single numbers one, two, three, four, five, six, seven, eight, or nine, which are all less than ten, falls under the category of Wu Tian numbers.

《經》曰；算中無五者，為無地。地有變，由崩地震、川竭蝗蝻之象。此算得一、二、三、四、十一、十二、十三、十四、二十一、二十二、二十三、二十四、三十一、三十二、三十三、三十四，此無地也。《經》曰：若算得一十、二十、三十、四十，為無人。人有變，口舌襖言，更相殘賊，疾疫、遷移、流亡也。

The Classic says: Numbers that do not contain the number five are called "wu di" (no land). When there is no land, the way of the earth changes, resulting in mountain collapses, earthquakes, rivers and streams drying up, and locusts and other pests causing disasters. Any calculation resulting in numbers such as one, two, three, four; eleven, twelve, thirteen, fourteen; twenty-one, twenty-two, twenty-three, twenty-four; thirty-one, thirty-two, thirty-three, thirty-four, which do not contain the number five, are all considered "wu di" numbers. The Classic also says: When a calculation results in numbers such as ten, twenty, thirty, forty, which are whole numbers without any zero, they are called "wu ren" (no people). When there is no people, human affairs change, leading to disputes and quarrels, spreading rumors, mutual harm among people, and outbreaks of plague, migration, and exile.

《經》曰：天目所算主，以長算宜緩，短算宜急。十一以上為長，單九以下為短。長多利深入，短少利淺入。長為勝，短為負也。

The Classic says: The calculations derived from the heavenly eye indicate that long calculations should be approached with caution and deliberation, while short calculations should be decided quickly and decisively. Calculations over eleven are called "long calculations," and those below single nine are called "short calculations." A greater number of long calculations is advantageous for penetrating the enemy's territory, whereas a smaller number of short calculations is only suitable for a shallow incursion followed by a quick withdrawal. In general, the side that obtains the long calculations is victorious, and the side that obtains the short calculations is defeated.

《經》曰：算得一、二為宮。宮有變，占在君。《經》曰：一為宮；二為比宮。宮有變，占在君。《經》曰：算得三為徵；四為比徵。徵有變，占在宗廟。《經》曰：算得五為羽。羽有變，占在后妃。《經》曰：五為比羽。羽有變，占在後紀。《經》曰：其得七為商。商有變，占在子孫。《經》曰：算得九為角；十為比角。角有變，占在疾病。

The Classic says: If the calculation results in one or two, they belong to the "Gong" tone; one is the main Gong, two is the adjacent Gong; when the Gong tone changes, the matter concerned should be related to the sovereign. If the calculation results in three, it belongs to the "Zheng" tone; four is the adjacent Zheng; when the Zheng tone changes, the matter concerned should be related to ancestral temple worship. If the calculation results in five, it belongs to the "Yu" tone; another number is the adjacent Yu (the original text has both instances as "five," suggesting a possible error); when the Yu tone changes, the matter concerned should be related to the queen and the harem. If the calculation results in seven, it belongs to the "Shang" tone; when the Shang tone changes, the matter concerned should be related to descendants. If the calculation results in nine, it belongs to the "Jue" tone; ten is the adjacent Jue; when the Jue tone changes, the matter concerned should be related to illness. The person making the divination, by matching the numbers with the five tones, can determine which category of human affairs the calamity will fall upon.

《經》曰：算孤單，以占主客成敗。一、三、七、九為單陽；二、四、六、八為單陰，一十、三十為孤陽；單陽並孤陽為重陽，單陰並孤陰為重陰。單陰算，並不利下，不利客；單陽算，不利上，不利主人也。

The Classic says: Using the odd and even numbers in arithmetic to determine the success or failure of the host and the guest. One, three, seven, and nine are called "single yang," while two, four, six, and eight are called "single yin." Numbers like ten, thirty, which are multiples of ten with a remainder, are called "solitary yang." When single yang combines with solitary yang, it becomes "double yang"; when single yin combines with solitary yin, it becomes "double yin." Those who have single yin numbers are unfavorable for being in a lower position or for the guest to act first. Those who have single yang numbers are unfavorable for being in a higher position or for the host to respond later.

《經》曰：算有內外，以占攻擊者，為天目，前為內，可以攻外；後為外，可以攻內。天目外孤內虛，欲舉百事，於外慾得外算，於內欲得內算。陰德至太陽為內，大靈至陰為外也。

The Classic says: Calculation divides into internal and external, used to determine attack and defense. The boundary is determined by the Heavenly Eye: calculations before the Heavenly Eye are internal, and those within can attack outside; calculations after the Heavenly Eye are external, and those outside can attack inside. If the Heavenly Eye is outside, it is isolated and without support; if inside, it is empty and not solid. Whenever an action is taken, if it is outside, one must obtain external calculation; if inside, internal calculation. Only when internal and external correspond is it harmonious. In terms of the sixteen spirits, from "Yin Virtue" (Qian) counting sequentially to "Sun" (Chen) constitutes the internal; from "Great Spirit" (Xun) counting sequentially to "Yin Master" (Xu) constitutes the external.

《經》曰；多少以占勝負者，客以多算臨少，主人敗；客以少算臨多，主人勝也。

The Classic says: Using the number of calculations to determine victory or defeat is a straightforward method. If the guest force uses a greater number of calculations to press upon the host force's smaller number, the host force loses. If the guest force uses a smaller number of calculations to press upon the host force's larger number, the host force wins. When the roles of host and guest are reversed, the method is also reversed accordingly.

《經》曰：太乙在陽宮，算得奇為重陽，厄在火；大乙在陰宮，算得偶為重陰，厄在水。若主人得，主厄；若客得，客厄也。

The Classic says: When Taiyi is in a yang palace and the calculation results in an odd number, it is called "double yang," and yang reaching its extreme brings disaster, with the calamity falling on fire—causing fire disasters and droughts. When Taiyi is in a yin palace and the calculation results in an even number, it is called "double yin," and yin reaching its extreme brings disaster, with the calamity falling on water—causing floods and torrential rains. Which party suffers the calamity depends on who receives this calculation: if the main party receives it, the main party suffers; if the guest party receives it, the guest party suffers.

《經》曰：算有所主，以明吉凶。謂十為將軍，五為吏土，一為兵卒。無此算者，凶。若數得十六以上，將、吏、卒備，百事吉也。

The Classic says: Arithmetic calculations each have their own focus, used to determine auspicious or inauspicious outcomes. Ten represents the general, five represents the officials and soldiers, and one represents the common soldiers. If any of these numbers is missing in the calculation, it indicates the absence of the corresponding personnel in the army, leading to misfortune. If the calculated number reaches sixteen or more (ten plus five plus one exactly equals sixteen), then generals, officials and soldiers, and common soldiers are all present, and all matters will be favorable.