The method of guiding the Thunder God into the water, part five.

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.