Pushing Taiyi's Clouds, Winds, Flying Birds to Assist in Warfare

《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.