Five Blessings Taiyi

一黃秘宮 魯分河東冀衛 戌乾亥 一干宮。 二黃始宮 燕吳越青 丑艮寅 三艮宮。 三黃室宮 鄭分東吳楊楚 辰巽巳 九巽宮。 四黃庭宮 秦分晉益蜀州 未坤申 七坤宮。 五玄室宮 京都洛陽 子午卯酉 五中宮 子齊 卯宋 午周 酉趙 三河之地 河內 河南 河東。

The Five Blessings and Taiyi are divided into five palaces, each with its own palace name, territory, and the position it corresponds to among the Nine Palaces. When arranging the disk, they move in sequence. The first is the Yellow Secret Palace, with territory covering Lu, and also overseeing He Dong, Ji Zhou, and Wei regions. Its positions are戌,乾, and亥, and it is located in the first palace, which is the乾 Palace. The second is the Yellow Beginning Palace, with territory covering Yan, Wu, Yue, and Qing Zhou. Its positions are丑, Gen, and寅, and it is located in the third palace, which is the Gen Palace. The third is the Yellow Chamber Palace, with territory covering Zheng, and also overseeing Dong Wu, Yang Zhou, and Chu regions. Its positions are辰, Xun, and巳, and it is located in the ninth palace, which is the Xun Palace. The fourth is the Yellow Court Palace, with territory covering Qin, and also overseeing Jin, Yi, and Shu regions. Its positions are未, Kun, and申, and it is located in the seventh palace, which is the Kun Palace. The fifth is the玄 Chamber Palace, with territory covering the capital Luoyang. Its positions are子, 午, 卯, and酉, the four cardinal directions, and it is located in the fifth palace, which is the Central Palace. Among these,子 belongs to Qi, 卯 belongs to Song, 午 belongs to Zhou, and酉 belongs to Zhao, and it also oversees the three rivers regions, namely He Nei, He Nan, and He Dong.

五福所臨之地，其君有福，其民富貴，所照亦同，無兵革、旱澇、疾疫之災。若君基、太乙同宮，人君享福，遊行乾艮巽坤中五宮，每宮皆住四十五年。自萬曆己卯年入黃秘乾一宮。

The place where the Five Blessings arrive will have a prosperous ruler and wealthy people; wherever its light reaches, there will be no disasters such as war, drought, flood, or epidemic. If the ruler's foundation aligns with the Taiyi (Si) of the Five Blessings in the same palace, the ruler can enjoy greater blessings. The Five Blessings move through the four directions of Qian, Gen, Xun, and Kun, along with the Central Palace, making a total of five palaces. Each palace is occupied for forty-five years before moving on. Since the year Ji Mao of the Wanli era, the Five Blessings have entered the Qian Palace. To calculate, first determine the starting year when the Five Blessings entered a palace, then add forty-five years each time to find out which palace and location the Five Blessings are in for a given year.

申晉分益州 酉趙分冀州 戌魯分徐州 亥未分幷州 未秦分雍州 子齊分青州 午周分三河 丑吳越分揚州 巳楚分荊州 辰鄭分袞州 卯宋分豫州 寅燕分幽州

This is a map of the twelve earthly branches corresponding to the three fundamentals. The twelve earthly branches are arranged in a circle, and when reading the map, one follows the order of Zi, Chou, Yin, and Mao, moving around the circle. The position of Shen corresponds to Jin, with the territory of Yizhou; You corresponds to Zhao, with the territory of Jizhou; Xu corresponds to Lu, with the territory of Xuzhou; Hai corresponds to Wei, with the territory of Bingzhou. Wei corresponds to Qin, with the territory of Yongzhou; Zi corresponds to Qi, with the territory of Qingzhou. Wu corresponds to Zhou, with the territory of Sanhe; Chou corresponds to Wu and Yue, with the territory of Yangzhou. Si corresponds to Chu, with the territory of Jingzhou; Chen corresponds to Zheng, with the territory of Gunzhou; Mao corresponds to Song, with the territory of Yuzhou; Yin corresponds to Yan, with the territory of Youzhou. The three fundamentals move to a new earthly branch each year or every few years. When they move to a particular branch, the corresponding state and region are determined according to this chart.

君基乃人君之象，理人，面南而治，順天之道，故起於午邦，順行十二辰；臣基同起午邦者，為君臣不相離，承贊王業也；民基起戌者，聖人化民而治，位當處卑，不敢並君而行也。凡三基所臨之邦，切不可攻伐戰鬥挫銳，遁世可向其邦。

The three foundations each have their own symbolic representations and starting points. The king's foundation symbolizes the image of the sovereign, governing human affairs, facing south to rule, aligning with the heavenly way, so it starts from the southern direction and proceeds through the twelve earthly branches in order. The minister's foundation also starts from the southern direction, symbolizing the idea that ministers and kings should not be separated, working together to support the state. The people's foundation starts from the戌 position, because sages educate the people and govern from a humble position, not daring to be on equal footing with the sovereign. Therefore, any country under the influence of these three foundations should not be attacked or engaged in warfare, which would weaken their strength. If one wishes to retreat from the world and live in seclusion, one may seek refuge in such a country.

君基所臨之野，五穀豐登，干戈罷用，將勇兵強，人君脩德，上合天道，下和人心，榮登福壽，從午起，每宮住三十年，十年司天，十年司地，十年司人，共三百六十年一周，甲寅歲起午，至甲申入未，嘉靖甲申入酉，甲寅入戌，萬曆甲申入亥。

The territory over which the sovereign's foundation lies experiences abundant harvests of the five grains, cessation of warfare, courageous generals and strong armies. The sovereign cultivates virtue and morality, aligning with heavenly principles above and harmonizing with people's hearts below, thus enjoying honor, fame, prosperity, and longevity. It begins from the position of Wu, and each palace remains for thirty years, with ten years governing heaven, ten years governing earth, and ten years governing people, totaling three hundred and sixty years to complete one full cycle. An example of calculation is as follows: the year Jiayin starts at the position of Wu, reaches the position of Wei in the year Jiashen, enters the position of You in the year Jia Shen of the Jiajing era, enters the position of Xu in the year Jiayin, and enters the position of Hai in the year Jia Shen of the Wanli era. By continuing this progression, one can determine the location of the sovereign's foundation for any given year.

臣基太乙，輔相之象，所臨之邦出賢士直臣，任於王室，人民安，五穀登，嘉靖甲寅年入戌，丁巳入亥，萬曆丁亥入酉。

The Taiyi is an omen of an assistant minister. The country where Taiyi resides will produce virtuous men and upright officials who will be employed by the royal court, leading to peace among the people and abundant harvests. An example of calculation is as follows: In the Jiayin year of the Jiajing era, the Taiyi was in the Xu position; in the Dingsi year, it was in the Hai position; and by the Dingsi year of the Wanli era, it had moved to the You position. The movement of Taiyi is swift, rotating through one position every three years. Therefore, to determine where a virtuous minister will emerge in a given year, one should check which of the twelve earthly branches the Taiyi is located in at that time.

民基太乙，庶民之象，所臨之邦，其民富貴，五穀豐登，無兵革、疾疫之災，起於戌宮，順行十二辰，一年一位，嘉靖丁巳入丑，萬曆丁亥入未。

The Taiyi (Si) is the symbol of common people. When Taiyi is located in a state, the people are wealthy, the five grains are abundant, and there are no wars or plagues. Taiyi starts from the Xu palace and moves in sequence through the twelve earthly branches, shifting one position each year. For example, in the Jiajing Dingsi year, the Taiyi was in the Chou position, and by the Wanli Dinghai year, it had moved to the Wei position. Since it moves one position each year, Taiyi is the fastest moving among the three bases. It is most commonly used in divination for predicting the prosperity of the people and the harvest.

七宮梁州申 八宮袞州酉 九宮揚州戌 絳宮交州亥 六宮雍州未 四神中九 天乙中六 明堂益州子 下五上一 二下下絳 五宮豫州午 地乙上九 直符上五 玉堂幽州丑 中五下一 中一下九 四宮徐州巳 三宮青州辰 二宮荊州卯 一宮冀州寅

This is a diagram showing the positions of the Four Gods, Tianyi, Diyi, and Zhifu, arranged in a circle of twelve positions including the nine palaces, the Jiang Palace, the Bright Hall, and the Jade Hall. The numbers in the middle rows indicate the starting palaces for the upper, middle, and lower periods of each group. The outer circle corresponds as follows: the seventh palace, Liangzhou, is paired with Shen; the eighth palace, Gunzhou, with You; the ninth palace, Yangzhou, with Xu; the Jiang Palace, Jiaozhou, with Hai; the sixth palace, Yongzhou, with Wei; the Bright Hall, Yizhou, with Zi; the fifth palace, Yuzhou, with Wu; the Jade Hall, Youzhou, with Chou; the fourth palace, Xuzhou, with Si; the third palace, Qingzhou, with Chen; the second palace, Jingzhou, with Mao; and the first palace, Jiuzhou, with Yin. In the middle, the starting palaces for each group are listed: the Four Gods start at the ninth palace for the middle period, the fifth palace for the lower period, and the first palace for the upper period; Tianyi starts at the sixth palace for the middle period, the second palace for the upper period, and the Jiang Palace for the lower period; Diyi starts at the ninth palace for the upper period, the fifth palace for the middle period, and the first palace for the lower period; Zhifu starts at the fifth palace for the upper period, the first palace for the middle period, and the ninth palace for the lower period. When reading the diagram, first find the starting palace according to the current period, then proceed clockwise around the outer circle of twelve positions.

四神者，天地水氣之元神，綱紀有道之代則昌，若臨無道之代則亡，若臨戰鬥之鄉居無道之地，則兵革水旱，民人相食。起自玉堂宮，順行，三年一移，周而復始，下元起午，中元起戌，三十六年一周。嘉靖壬午元年入申，戊午又入申，萬曆乙酉入巳，戊子入午。

The Four Gods are the origin gods of heaven, earth, water, and air, symbolizing the principles of order. When they appear in a virtuous era, the country prospers; when they appear in an era of disorder, the country perishes. If they appear in a place of warfare and a place of disorder, there will be war, floods, droughts, and people eating each other. They start from the Jade Hall Palace and move in a clockwise direction, shifting every three years, cycling continuously. The lower cycle begins at the position of Wu, the middle cycle begins at the position of Xu, and the entire cycle of thirty-six years completes a full circle. An example of calculation is: the year Jiajing Renwu (Jiajing Year 1), the Four Gods were in the position of Shen; in the year Wuwu, they were again in the position of Shen; in the year Wanli Yiyou, they were in the position of Si; in the year Wuzi, they were in the position of Wu.

天乙太乙者，即乾，言貞一之神，取六宮逆金之氣，具體屬金，肅殺萬物，士兵干戈相接，所臨之邦，即有勝負，有決斷之義，所到之方，兵革大起。演紀自上元甲子積年以周法同四神除之，以三約之，為宮數，順行九宮，次接絳宮、明堂、玉堂行之，上元六宮，中元二宮，下元絳宮，三年一移，三十六年一周。萬曆乙酉年入九宮，丁亥年出。

Heavenly Taiyi corresponds to Qian, representing the virtue of purity and steadfastness. It possesses the golden energy that moves in reverse through the six palaces. Its nature belongs to metal, governing the solemn and destructive forces, symbolizing soldiers engaging in warfare. When Taiyi is present in a state, there will be a division of victory and defeat in that year, embodying the meaning of decision-making. Where Taiyi arrives, military conflicts erupt. The method of calculation begins from the upper beginning Jiazi, accumulating years and using the same method as the four divine spirits to divide them. Then divide by three to obtain the palace number, proceeding through the nine palaces in order, then sequentially passing through the Crimson Palace, Bright Hall, and Jade Hall. The upper beginning starts from the sixth palace, the middle beginning from the second palace, and the lower beginning from the Crimson Palace, shifting every three years, completing a full cycle of thirty-six years. For example, in the year Yiyou of the Wanli era, Heavenly Taiyi entered the ninth palace, and by the year Dinghai, it had left the palace.

地乙太乙者，六巳土神也，所守之宮，主兵、飢荒、喪亡，若臨無道之邦，凶兵尤甚，田禾不熟、兵革、水旱，在五宮，旺於四季，五寄二宮也。演紀算數與四神同，上元起九宮，中元起五宮，下元起一宮，三年一宮，三十六年一周。萬曆乙酉年入玉堂宮，丁亥年出。

The Earthly Stem Yi and the Taiyi (Si) are the soil deities of the sixth hexagram. They govern the palace associated with military affairs, famine, and death. If they appear in an unjust state, the military calamities will be especially severe, with poor harvests and simultaneous warfare and drought or flood. Their original position is in the fifth palace, and they are strong during the months of the four seasons. The number of the fifth palace is associated with the second palace. The method of calculating accumulated years is the same as for the four gods: the upper period starts from the ninth palace, the middle period from the fifth palace, and the lower period from the first palace. Each period spans three years, and the entire cycle of thirty-six years returns to the beginning. An example is that in the year Wanshi Yiyou, the Earthly Stem Yi entered the Jade Hall palace, and by the year Dinghai, it had left the palace.

直符太乙者，火神也，天帝之使星，遣觀人間善惡，萬民禍福，若臨無道之邦，水旱兵革，人民流亡凶惡，若乘太乙臨生旺之地，其災莫測。假如元辛卯三年入二宮，火旺，甲午三年入三宮，火長生，故辛卯二月紅中起於陳蔡，江淮蜂起，六年之間，勢焰猖熾，丁酉三年臨四宮，火敗方年，然太乙屬木，又居旺相，乘君基，故有此驗。演數行宮，俱與四神同，上元起五宮，中元起一宮，下元起九宮，戊午入明堂。萬曆乙酉年入八宮，丁亥年出。

The Straight Symbol Taiyi is the fire deity, serving as the celestial emperor's messenger star, tasked with inspecting human virtue and misdeed and the fortune and misfortune of the people. If it arrives at an unjust state, there will be droughts, floods, wars, and people fleeing, with extreme misfortune. If Taiyi is accompanied by a strong and prosperous position, the calamity becomes even more unpredictable. An example of this is during the Yuan Dynasty's Xinmao year, when the Straight Symbol entered the second palace for three years, and the fire energy was at its peak. In the Jiawu year, the Straight Symbol entered the third palace for three years, and the fire energy was in its growth phase. Therefore, in the second month of the Xinmao year, the Red Turban rebels rose up between Chen and Cai, and there was a surge of rebellion in the Yangtze and Huai River regions, reaching its peak within six years. By the Dingyou year, the Straight Symbol entered the fourth palace for three years, which was a year of declining fire energy. However, Taiyi belonged to wood, was in a prosperous and strong position, and was supported by the ruler's foundation, so the prediction still came true. The method of the Straight Symbol moving through palaces is the same as the four divine stars: the upper period starts from the fifth palace, the middle period starts from the first palace, and the lower period starts from the ninth palace. In the Wuxu year, it entered the Bright Hall palace, in the Wanli Yiyou year, it entered the eighth palace, and by the Dinghai year, it left the palace.

太乙念四除積數，一宮遲留在三辰，陽從一上行隨順，陰向九宮逆去輪，十八除之起武德，乾坤重算天目神，寅奇申偶皆行逆，此是計神所在辰，計加和德文昌下，客目至此可容身，

This verse compiles all the steps for setting up the structure into seven-character lines, with each line representing a separate mnemonic. The first two lines explain Taiyi: divide the accumulated years by twenty-four, take the remainder to determine the palace, and Taiyi stays in each palace for three years, corresponding to one year each for governing Heaven, Earth, and Humanity. The third and fourth lines explain the direction of movement: in Yang Dun, the direction starts from the first palace and proceeds clockwise; in Yin Dun, it starts from the ninth palace and proceeds counterclockwise. The fifth and sixth lines explain the Heavenly Eye (Wenchang): divide the structure number by eighteen, count from the Wude position, and when reaching the Qian and Kun trigrams, recount once, and the final position is the Heavenly Eye. The seventh and eighth lines explain the Counting God: in Yang Dun, start from寅 and in Yin Dun, start from申, both moving counterclockwise through twelve earthly branches.寅 represents the odd number and申 the even number; the position reached is where the Counting God resides. The ninth and tenth lines explain the initial strike: add the Counting God to the De position, and look below Wenchang to find where the guest eye is located, which is where the initial strike is positioned.

主客之算從宮數，太乙宮後數其真，正宮還依宮數數，間神一數就宮神，合神加支文昌下，定計還須從此論，就從定計起計算，諭過太乙宮一陳，三將就隨零數立，參將再還因三因，七十二局皆從此，傳與師家仔細尋。

Next we discuss calculation and the various generals. The first two lines talk about the calculation of host and guest: according to the palace where the Taiyi falls, count continuously until reaching the palace of Taiyi to get the true number. The third and fourth lines explain the difference between the main palace and the intermediate deities: if the deity falls in the main palace, count according to the palace number; if it falls in the intermediate deity, start counting from its own position as one, then continue counting the palace deity. The fifth and sixth lines discuss determining the counting unit: place the combined deity on the year branch, and determine the counting unit based on the position below Wen Chang. The seventh and eighth lines explain the calculation: start counting from the determined counting position, and stop when passing one palace beyond Taiyi's palace. The ninth and tenth lines discuss the three generals: the main general is determined by the remaining number, and the assistant general is obtained by multiplying this number by three. The last two lines are a reminder: all seventy-two cases for yin and yang are derived from this method, so it should be carefully studied and passed on to future disciples. Following these lines in order completes the Taiyi disk.

五福太乙次行宮，乾坤艮巽中五匿，每宮皆住四十五，所到之宮有條律，乾宗甲寅起上元，積至庚申二紀七，

These three sentences explain the movement of the Taiyi, which represents the five blessings. The five blessings move in order across the disk, passing through the four cardinal trigrams—Qian, Kun, Gen, and Xun—plus the Central Palace, making a total of five positions. The Central Palace is hidden and not visible, hence it is called 'the hidden center.' Each time it arrives at a palace, it stays for forty-five years. Each palace has its own specific rules and boundaries that can be referenced. The calculation begins with the Qian Palace, which starts from the year Jiayin as the Upper Yuan, and progresses through the years until Gengshen, covering two jis and seven years. By mastering the starting year and the fixed period of forty-five years for each move, one can determine where the five blessings are located in any given year.

大游太乙行八宮，為首順行須用同，七八九一二三四，數至之方六六窮，三十六年移一位，入元剪削芟繁茸，長與元年庚寅歲，初起七宮為元例，天禧四年是庚申，九十一年何俱陳，

This passage discusses the Great Tour of Taiyi. The Great Tour moves among the eight palaces, starting from a particular palace and proceeding in sequence, following the same method as before. The order in which it passes through the palaces is seven, eight, nine, one, two, three, four. Counting until the last palace, the total number used is thirty-six, which exhausts the calculation. Every thirty-six years, it moves to the next palace. When determining the starting point, any excess numbers should be removed. An example given is the first year of Changxing, which was the year Gengyin, starting from the seventh palace, serving as an example of establishing the initial year. Another example is the fourth year of Tianxi, which was the year Gengshen, ninety-one years later, which can also be calculated according to the same method. Thus, the key to calculating the Great Tour lies in three aspects: determining the starting year, determining the starting palace, and adding thirty-six years cumulatively.

三基太乙同甲寅，君臣起午戌起民，君基每宮三十載，臣基三年一位輪，民基一年行一位，十二宮中仔細尋，

These three sentences discuss the three fundamental bases of Taiyi. Like the Great Tour, the three bases all start their calculation from the year Jiayin. The king's base and the minister's base both begin from the position of Wu, while the people's base begins from the position of Xu. The speed at which each moves differs: the king's base remains in each palace for thirty years, the minister's base moves to a new position every three years, and the people's base moves to a new position every year. All three cycle through the twelve palaces, or twelve chens. The diviner must carefully count how far each has reached in its respective chen in order to distinguish the fortune of the sovereign, the emergence of a virtuous minister, and the peace of the common people.

次第可推四太乙，水火土金為災咎，太乙如臨年不豐，天乙盜賊兵戈凶，地乙病死多喪禍，直符旱澇出蝗蟲，皆在上元甲子起，三歲移宮周復始，三元次第相接連，九宮行盡三宮尾。

These five sentences discuss the four Taiyi, namely the four deities, Tianyi, Diyi, and Zhifu, in sequence. They respectively govern the calamities and misfortunes caused by the energies of water, fire, earth, and metal. When Taiyi (here referring to the four deities) arrives, the harvest is not abundant; when Tianyi arrives, it signifies calamities such as theft and warfare; when Diyi arrives, there are many deaths and losses; and when Zhifu arrives, there will be continuous droughts and floods along with locust plagues. All four begin from the upper beginning Jiazi, moving to a new palace every three years, cycling repeatedly. The upper, middle, and lower triple periods follow one after another, and after completing the nine palaces, they connect to the three concluding palaces: Jiegu, Mingtang, and Yutang.

年月日門具不具，二百四十除積數，一門還立三十辰，卻從開門順行路，推時一百二十除，陰陽二至莫相悟，陽間至生驚休時，陰杜死傷景門布，二門不具休與生，三門不具休門杜，太乙不在三門下，名為門具得其助。

This section specifically explains the method of calculating and using "door elements" (门具). For determining the door elements for years, months, and days, the accumulated number is divided by 240. Each door governs 30 hours, so whenever the remainder reaches 30, it advances to the next door, starting from the Gate Door (开门) and proceeding in order. For determining the door elements for hours, the accumulated number is divided by 120, but attention must be paid to the division between yin and yang at the winter solstice and summer solstice, and they should not be confused. The arrangement for a yang layout starts from the intermediate position, and the doors are arranged in the order of the Life Door (生门), the Startle Door (惊门), and the Rest Door (休门). The arrangement for a yin layout follows the order of the Closure Door (杜门), the Death Door (死门), the Wound Door (伤门), and the Bright Door (景门). The standard for judgment is: if only the Rest Door and the Life Door are missing, it is called "two doors missing" (二门不具); if both the Rest Door and the Closure Door are missing, it is called "three doors missing" (三门不具). Conversely, if the Taiyi does not fall under the Gate Door, the Rest Door, and the Life Door, it is called "doors are complete" (门具), which can receive the assistance of auspicious doors, and thus military operations can have a solid foundation.

明主勝之勝負，察內外之淺深，太乙助客兮，九二七六之位，助主兮，一八三四之宮，若分主客之後，先當觀門具之將發，出軍向主客之地，戰利其沖，用陣隨二目之方，與旗同數，一八黑曲，二五圓黃，六七白方，四九赤銳，三宮屬木，陣旗須當直青，西向來雲方位，還依主客，聞賊來於何處，二目方上須知，主客所聞，各宜預備，奇兵出二目之所，伏兵宜掩迫之時，窮究精微，看元局而下斷，審問動靜，詳上文而無差。

To understand the principles of victory and defeat, one must first examine the depth of internal and external situations. If Taiyi supports the guest, it is in the sectors nine, two, seven, and six; if it supports the host, it is in the sectors one, eight, three, and four. After determining the host and guest, first check whether the three gates are complete and whether the generals have moved out. When the army moves towards the direction of the host or guest, the advantageous direction for battle is the one opposite to them. The formation should be arranged according to the position of the two eyes. The color of the flag and the numbers correspond as follows: if the numbers are one or eight, use black and a curved formation; if they are two or five, use yellow and a circular formation; if they are six or seven, use white and a square formation; if they are four or nine, use red and a sharp formation. The third sector belongs to wood, so the formation and flag color should be straight with a blue flag. Clouds coming from a certain direction should be analyzed according to the positions of the host and guest. To know from where the enemy's information comes, look at the direction of the host and guest's eyes. The messages heard by both the host and guest should be anticipated in advance. The surprise troops should come from the direction of the two eyes, and the hidden troops should be placed during times when there is cover and pressure. In summary, one must thoroughly investigate the subtle details, determine the fundamental situation, and then make a decision. By examining the movements and stillness, and carefully referring to the above, there will be no mistakes.

主目與太乙同宮，名曰囚，在太乙前一宮或一辰，名曰外迫，後曰內迫，宮曰宮迫，辰曰辰迫，始擊同宮曰掩，前後曰擊，大小將在主客目或太乙宮前後為挾，主客將向自相前後，則有客挾主人，主人挾客，大小將自相同宮為關，則有客關主人，主人關客，當相關之時，若一林二虎，一泉二蛟，氣有勝衰，勢不兩全，則以主客目所臨之神五行決之，勝負見矣。

Now I will explain the names of all the patterns again. When the main subject and Taiyi are in the same palace, it is called "prison". If it is in the palace before Taiyi by one palace or one hour, it is called "external pressure"; if it is after, it is called "internal pressure". If it is discussed in terms of palace positions, it is called "palace pressure"; if discussed in terms of hour positions, it is called "hour pressure". When the initial strike and Taiyi are in the same palace, it is called "covering". If it is before or after Taiyi, it is called "strike". When the large and small generals are in the palace before or after the main and guest subjects or Taiyi's palace, it is called "flanking". If the generals of the main and guest sides are one before and one after, mutually flanking, then there is a distinction between the guest flanking the main and the main flanking the guest. When the large and small generals are in the same palace, it is called "closure", and there is a distinction between the guest closing the main and the main closing the guest. When they are mutually locked, it is like having two tigers in a forest or two dragons in a spring. The energy has rise and decline, and the situation cannot be shared by both sides. At this time, the five phases of the deities governing the main and guest subjects are used to decide the outcome, and the victory and defeat become clear.

主客算得五、十五、二十五，名八門杜塞，不利興師，算得二，名略地，經曰：「出兵略地，並用其二，客得則客利，主得則主利。」，凡主客算，以長多為勝，短少為負，長多利深入，短少利淺入，凡出軍宜向算，戰利皆算。

Now regarding the application of numerical calculations. If the numbers obtained from the host and guest calculations are five, fifteen, or twenty-five, it is called 'eight gates blocked,' which is unfavorable for military campaigns. If the number obtained is two, it is called 'taking land.' The classic texts state: when sending troops to plunder land, this number two is used. If the guest side gets the number two, it is advantageous to the guest; if the host side gets the number two, it is advantageous to the host. In general, in host-guest calculations, the side with the longer and greater number is considered victorious, while the side with the shorter and smaller number is considered defeated. The side with the longer and greater number is suitable for deep penetration into enemy territory, while the side with the shorter and smaller number should only advance shallowly and stop. Whenever troops are deployed, they should face the direction indicated by the numerical calculation. The advantage in battle is also determined by the numerical calculation.

凡伏兵，必有掩迫之時，凡奇兵，必各置於主客大殺之地（天目始擊將也），奇兵者，百人以用，三十人為奇，候敵人之便，鳴鼓高旗噪之，另竊發而取勝，故曰：「能知奇伏，轉禍為福；不知分合，不可語奇。」

Now talking about surprise troops and ambush troops. Whenever setting up an ambush, one must choose a time that has cover and pressure. Whenever sending out surprise troops, they must be placed in the areas where the main and guest forces are most vulnerable, that is, where the heavenly eye is located and where the general who initiates the attack is situated.the so-called surprise troops refer to selecting thirty out of every hundred soldiers as the surprise force. They wait for the enemy to reveal an opportunity, then beat the drums, raise the flags, make loud noises, and send other troops secretly to attack and win. Therefore, those who understand how to use surprise and ambush can turn misfortune into good fortune; those who do not understand the principles of division, gathering, concentration, and dispersion are not qualified to discuss the use of surprise troops.

太乙有展陣舉奇之法，算得一八，即用曲陣，舉黑旗以應北方；算得三七，用直陣，舉青旗以應東方；算得四九，用銳陣，舉赤旗以應南方，算得二五，用圓陣，舉黃旗以應中央；算得六七，用方陣，舉白旗以應西方，算得三門具五將發，利以興兵動眾，但文昌主目不囚迫，始擊客目無掩擊，即是三門具五將發，不在所直八門之下吉，八門算法兼用，應驗如神。

Taiyi also has a method of spreading out the array and raising the flag with numbers matching the array shape and flag color. If the calculation results in one or eight, use a curved array and raise a black flag to correspond with the water of the north; if the calculation results in three or seven, use a straight array and raise a green flag to correspond with the wood of the east; if the calculation results in four or nine, use a sharp array and raise a red flag to correspond with the fire of the south; if the calculation results in two or five, use a round array and raise a yellow flag to correspond with the earth of the center. If the numbers also coincide with three gates being complete and five generals being active, it is favorable for military action. The criteria for judgment are simple: if the Wen Chang and the main eye are not trapped or forced, and the starting eye and the guest eye are not covered or attacked, then it is considered three gates complete and five generals active; as long as it does not fall under the凶门 (evil gate), it is considered auspicious. The calculation of the eight gates should be used in conjunction with this method, and it is highly accurate.

太乙天目在陽算得偶為和，太乙在陰算得奇為和，陽者，太乙在八三四九宮，陰者，太乙在二七六一宮也，天目在正宮為陽，天目在間神為陰，算得陰陽和，利興兵用將。

Further explanation of the method of determining harmony in yin and yang calculations. If Taiyi and Tianmu fall on a yang position and the calculation results in an even number, it is considered harmonious. If Taiyi falls on a yin position and the calculation results in an odd number, it is also considered harmonious.the so-called yang refers to Taiyi being in the eighth, third, fourth, or ninth palace.the so-called yin refers to Taiyi being in the second, seventh, sixth, or first palace. Regarding Tianmu, if it falls in the central palace, it is considered yang; if it falls in the intermediate deity position, it is considered yin. When the calculation number matches the yin and yang position where Taiyi resides and results in harmony, it is favorable for military operations and commanding generals.

凡主客者，先後之禮，動靜之義也，陳兵原野，旗鼓相望，先動為客，後動為主；若安居之時，先動為主，後至者為客。欲明天道，審順逆，先推主人，次推客計。若主客俱得善計，三門具，五將發，陰陽和，利以稱兵，所向必克，先起則勝，後起則敗；若主客俱得惡計，三門不具，五將不發，陰陽不和，先起者敗，後起者勝；若主客計一吉一凶，利客客勝，利主主勝；吉凶等算，則長者勝，短者敗。

The concept of host and guest refers to the principles of precedence and movement. When two armies are stationed in the open field, with flags and drums facing each other, the one who moves first is considered the guest, and the one who moves later is the host. However, in times of peace and stability, the one who moves first becomes the host, and the one who arrives later is the guest. To understand the heavenly way and examine the proper and improper directions, one should first consider the host's strategy and then the guest's. If both host and guest have good strategies, with all three gates complete, all five generals deployed, and yin and yang in harmony, then it is favorable for military action, and the army will surely prevail, with the one who moves first winning and the one who moves later losing. If both host and guest have poor strategies, with the three gates incomplete, the five generals not deployed, and yin and yang disharmonious, then the one who moves first will lose and the one who moves later will win. If one side is favorable and the other is unfavorable, then the favorable side will win when conditions are favorable to it, and the host will win when conditions are favorable to it. If both sides are equally favorable or unfavorable, then the longer one will win and the shorter one will lose.

凡占外國動靜，皆以時之客計占之，算八門杜，賊不來，若三門具，五將發，陰陽利，無關格掩迫，客主俱會太乙前，所聞見實，賊來降，不為盜，若天目轉而北行者，為不來。

When divining the movements of foreign forces, the Guest Calculation in the Time and Place system is used to determine the outcome. If the eight gates are all blocked, the enemy will not come. If the three gates are all complete, the five generals are all deployed, yin and yang are favorable, and there are noInauspicious Pattern such as obstruction, blockage, concealment, or pressure, then both the host and the guest forces will gather before Taiyi. In this case, what is heard and seen is true, and the enemy will come to surrender rather than commit robbery. If the heavenly eye turns northward, it also indicates that the enemy will not come.

凡占敵使講和，可信伏？當視太乙所制，假令時令計，太乙在二宮，屬火，始擊將臨武德，屬金，火克金，敵使來降，不敢有他意，可信伏，實降，若敗將降族一例推之。

When predicting whether the enemy's envoys coming to offer peace are sincere, one should look at what Taiyi is controlled by. For example, using the time calculation method, if Taiyi is in the second palace and belongs to fire, and the initial attack position is in the Wu De position belonging to metal, since fire can overcome metal, the enemy envoy is genuinely coming to surrender and has no other intentions, so it can be trusted as a real surrender. If a defeated general leads his family to surrender, it should also be analyzed in the same way.

凡占間諜有無，當視客目前後，假令太乙在一宮，則主客大小始擊臨六七二宮為前外，諸將若臨八三四九為後內，若客目臨戌陰主，為賊來窺覘，間諜。

When determining whether there are spies, one should check whether the guest's position falls before or after Taiyi. For example, if Taiyi is in the first palace, then the main and guest generals and the initial attack fall on the sixth, seventh, and second palaces, which are considered before and belong to the outside. If the generals fall on the eighth, third, fourth, and ninth palaces, they are considered after and belong to the inside. If the guest's position is on the戌 position with the hidden main, that indicates enemies are coming to spy, confirming the presence of spies.

凡占射賊來多少，若客算十六以上，陰陽順，有虜必多，有強將；若十五以下，虜少無門，天目臨左，賊從東方來，臨右，從西方來，八門杜，不來。

When predicting the number of enemy troops attacking, look at the guest calculation: if the guest calculation is above sixteen and yin and yang are harmonious, the enemy will definitely come in large numbers and be led by a strong general; if the guest calculation is below fifteen, the enemy will be few and have no way to escape. Also observe the heavenly eye: if the heavenly eye is on the left, the enemy comes from the east; if on the right, from the west; if the eight gates are blocked, the enemy will not come.

若天子巡狩，太乙、天目在四維之歲。若舉方正，必在亥卯未之歲，及太乙歲計三門具，五將發。

There are also two other divination examples concerning state affairs. If the emperor goes on a tour for hunting, it should occur in the year when Taiyi and Tianmu fall together in the four directions of Qian, Kun, Gen, and Xun. If recommending upright and virtuous officials is needed, it must be in the years of Hai, Mao, and Wei. Moreover, during such years, Taiyi's annual calculation should have all three gates complete and all five generals active, which would be the appropriate time.

凡占賊聞事虛實，占天目掩迫太乙，聞不善事實，善事虛，若三門具，五將發，聞吉則吉，聞凶不凶；若三門不具，五將不發，聞凶則凶，聞吉不吉。

When judging whether the enemy's information is true or false, observe whether the Heavenly Stem Taiyi is covered or pressed by the Heaven's Eye. If there is coverage or pressure, then the bad news heard is real and the good news is false. Then check the Gate Generals: if the three gates are complete and the five generals are all active, then hearing good news will result in good outcomes and hearing bad news will not lead to disaster; if the three gates are incomplete and the five generals are not active, then hearing bad news will result in disaster and hearing good news will not bring good outcomes.

凡對敵常觀風雲之勢，察飛鳥之情，若太乙所在，風雲從飛鳥從中對上來，急備。假令太乙在九宮，巽屬木，風雲鳥獸從一宮乾位上來，屬金，金能制太乙，大凶，風雲飛鳥從主大將，太乙從德上來，急擊其沖，主將大利，若從客目大將宮來，則主將宜準備敵兵。

When facing an enemy, one should always observe the movement of clouds and winds, and watch the direction of flying birds. If the clouds, winds, and birds come from the opposite direction of the Taiyi's palace, one should be prepared to take immediate defensive measures. For example, if Taiyi is in the ninth palace, the Xun palace belongs to wood, and the clouds, winds, and birds come from the first palace's Qian position, which belongs to metal, metal can overcome Taiyi's wood, which is extremely dangerous. If the clouds, winds, and birds come from the direction of the main general or from the virtue position that Taiyi occupies, then one should attack the opposing direction immediately, which will greatly benefit the main general. If they come from the enemy's position or the enemy's main general's direction, then the main general should prepare for battle.

凡太乙算得一至四，步卒在前，車騎次之；算得六至九，車騎在前，步卒次之。凡雲氣從日按五行，在我軍往敵行，我軍利倣此。假令壬癸日，黑雲氣自我軍上，自北往南，隨雲氣攻之，必勝。凡擇日擇時，當審日時之計所利，興兵卜吉剋制，不可從之。

When the Taiyi calculation results in numbers one to four, the army should have infantry in front and chariots and cavalry in the rear; if the result is six to nine, then chariots and cavalry should be in front and infantry in the rear. When observing cloud formations, one should determine based on the Five Phases associated with the day's stem and branch. If the cloud is moving from our army's sky towards the enemy, it is favorable for our army; other cases follow the same principle. For example, on a day with the stem Ren or Gui, which belong to water, if there is black cloud moving from our army's sky from north to south, attacking in the direction of the cloud will surely lead to victory. When choosing a day and time, one should examine the favorable directions indicated by the day count and time count; if the auspicious time is overcome by a conflicting element, it should not be followed.

太乙所統神明凡十六神，其年月日時時計，命起武德，隨時計有陰陽，冬至氣應後，用陽局，夏志氣應後，用陰局，皆以陽局所命之對沖，則陰局太乙所在也，行軍攻戰見怪異雜占。

The sixteen deities under the command of Taiyi are used to calculate the years, months, days, and hours. The counting begins from the position of Wu De. The use of the palace depends on the yin and yang of the time: after the winter solstice, the yang palace is used; after the summer solstice, the yin palace is used. For the position of Taiyi in the yin palace, it takes the opposite palace of the palace designated by the yang palace. As for various omens related to military campaigns, see the section "Miscellaneous Omens and Divination" below.

將帥床帳及軍，無故自動者，主遠行或下謀上。將帥衣服無故血汙，主下欲謀上，宜施恩驚備。將帥鎗刀器械無故自鳴、動出匣者，主斗。凡將杖軍杖將馬旗纛節杆倒折，主將失位。鼓角刀劍自鳴者，陰謀之明應，將宜備之。將軍眼運目動耳鳴及無故自鳴並不自覺咄嗟者並，下人起念生謀。

In the military, strange occurrences often indicate that subordinates may be plotting against their superiors. One should examine each case carefully. If the general's bed, canopy, or military equipment moves on its own without cause, it signifies that the general is about to travel far away, or that subordinates are plotting against their superior. If the general's clothes become stained with blood without reason, it indicates that subordinates intend to harm their superior; one should show kindness and be on high alert. If the general's spear, weapon, or military gear makes noises on its own or jumps out of its case without cause, it foretells a conflict. If the general's staff, military baton, banner, standard, symbol, or flagpole breaks or falls, it indicates that the general will lose his position. If the war drums, horns, swords, or spears make sounds by themselves, it is a clear sign of a conspiracy already revealed, and the general should be vigilant. If the general's eyelids twitch, his eyes move about, he hears noises in his ears, or speaks to himself without knowing it, these all indicate that subordinates have already formed rebellious intentions and plots.

軍中馬生角，下謀上。將帥騎馬之次，馬無故回頭囓人靴、觸人衣服者，主下謀上，又主陰謀已成。大將門聽鳴者，下謀上將。鴉鵲禽雉飛鳥入宅帳幕中無聲者，必有下謀上將。大將飲食膳之時，旗節自動，其內行毒，或或題筋盞自鳴動者，其下行毒。

Five more points. If horses in the army grow horns, it indicates that subordinates are plotting against their superiors. When a general is riding a horse, if the horse turns back without reason and bites the general's boot or touches the general's clothes, it indicates that subordinates are plotting against the superior, and the plot has already taken shape. If a general hears unusual sounds at the gate, it indicates that subordinates are plotting against the general. If crows, magpies, jungle fowls, and other birds fly into the residence or tent but do not make a sound, there must be subordinates plotting against the general. When a general is eating, if the flag and staff move on their own, it means poison has been placed in the food; or if chopsticks and bowls move or make noise by themselves, it also means that subordinates have poisoned the food. These points all indicate 'subordinates plotting against superiors.' When such signs appear, one should first investigate within the ranks.

蛇入廳及幛幕中屈盤無損，將謀相助。狗無故上床，下謀上。將帥睡中高聲自覺警寐，計謀必成，有神助之。凡城郭中及營中池水上有鳥作巢及卻節折啣去，兵大出，行別下。

Four more signs, some auspicious and some ominous. If a snake enters the hall or the curtain and coils up without harming anyone, it indicates that a general will come to plan and assist, which is an auspicious sign. If a dog climbs onto the bed without any reason, it signifies that subordinates intend to plot against their superiors. If a general speaks loudly in his sleep and then wakes up startled, it means that the plan will certainly succeed, with divine assistance. If there are birds building nests on the water in the city or in the camp, or if they carry away broken branches, it indicates that a large army will be mobilized, with other actions taking place elsewhere. When observing omens, one must distinguish between auspicious and ominous signs, and not regard them all as disasters.

凡將帥領士卒，察淵奧，測成敗，參諸天道，不可不知，常卜視神光可見吉凶。欲交戰之時，以手隱其雙目，誦金光神咒，見其光色，以五行卜之，各見五行言之，黃色喜勝，必見金帛，赤光喜勝，白光兵刃相交，血染大將，行年本命克火主勝，休囚彼勝，青光有憂，黑光主大憂，各以五行王相休囚死推之，立應。

Whenever a general leads his troops, he must understand the profound principles, foresee success or failure, and harmonize with the heavenly ways, which is essential to know. In ordinary times, one can also use the method of observing divine light to foresee auspicious or inauspicious signs. When about to engage in battle, one should cover the eyes with the hands, silently recite the golden light divine incantation, and observe the color of the light that appears. According to the Five Phases, each color indicates different outcomes: if yellow light appears, it signifies joy and victory, with the certainty of gaining wealth; if red light appears, it also indicates a favorable victory; if white light appears, it suggests combat with weapons and bloodshed involving high-ranking generals; if the person's age number and birth number can overcome fire, then victory is expected, but if they encounter the state of weakness and confinement, the enemy will win; if green light appears, it indicates worry; if black light appears, it indicates great worry. In general, one should judge according to the strength, prosperity, weakness, confinement, and decline of each of the Five Phases, and the results will be very quick.

凡出兵忽見虎狼在軍前後吼嗷，及軍營中者，不出五七日，有戰，先沖突者勝，又云虎豹熊入營及傷害人者，主大戰，或獐鹿之類入軍營，皆主營空,，急宜營吉，主劫寨營，軍行營幕已成驗之。忽有虎狼走獸從外入營城走穿過者，急移營卜吉，否則必敗。若猛獸至軍營，敵將必勇，必突入我軍，行營或奸細入營戰我軍。

Further, the omen of fierce beasts entering the camp. Whenever an army goes out, if suddenly tigers or wolves are heard howling in front or behind the army, or if they rush into the camp, there will certainly be battle within five to seven days, and the side that attacks first will win. Another interpretation says that if tigers, leopards, or bears enter the camp and attack people, it indicates a great battle. If animals like deer or sika deer enter the camp, it suggests that the main camp is vulnerable and one should quickly choose a favorable location to set up camp, otherwise the enemy will attack and plunder the camp. This should be verified after the army has already set up camp. If suddenly fierce beasts run into the camp from outside and pass through it, one should quickly move the camp and choose a favorable location for it, otherwise certain defeat is inevitable. If fierce beasts arrive at the military camp, it indicates that the enemy commander is certainly brave and will suddenly attack our forces. During the process of setting up camp, there may also be spies mixed in among our troops who will fight against us.

兩軍相對，飛鳥入軍營陣，大凶，急移軍營吉。兩軍對有虎狼豹狐狸野獸圍繞軍陣營壘悲鳴，將有凶，必大敗，宜撫賞軍士，異日而戰；若鳥獸在彼敵戰陣中或營邊鳴，彼軍必敗，急統兵擊之，攻戰得大勝。若有猛獸忽縱橫入營中，急宜準備，戰主敗。若豺狼及雉鳥飛入軍營者，皆凶，急宜準備脩德，揚武陣威，得吉。

Further, if birds and beasts circle around the camp, it is an ominous sign. When two armies face each other, if birds fly into the enemy's camp, it is a great omen of misfortune; one should quickly move the camp to avert disaster. If tigers, wolves, leopards, foxes, and other wild animals surround the camp and howl mournfully, the commander will face danger and certain defeat. In such a case, the commander should comfort and reward the soldiers, and fight again on another day. If birds and beasts cry in the enemy's camp or near the camp, it indicates that the enemy will surely be defeated; one should quickly lead the troops to attack and achieve a great victory. If a fierce beast suddenly dashes through the camp, one should immediately be on high alert, for the battle will result in defeat. If jackals or wild birds and beasts enter the camp, these are all ominous signs; one should quickly be alert, cultivate virtue, proclaim military strength, and整顿 the army in order to turn the omen into good fortune.

若狐狸向軍四面鳴者，戰必敗，宜固守。軍營城壘往來狐狸者，敵人來戰必敗。狐狸獐鹿之類入軍營者，不出五日，主軍驚，若上將移營後敵人降，建立營壘。凡野獸入軍，皆與主將為應之兆，兩軍相當，從禽獸、將軍年命德上來，並歲月日時德上來，皆有吉慶事；從將軍年命刑上來，並歲月日時刑上來，主失位之兆。

Further discussing the verification of foxes and wild beasts. If foxes call around the military camp on all sides, the battle will surely result in defeat, and it is advisable to hold firm. If foxes and other wild animals move around the perimeter of the military camp, the enemy who comes to fight will surely be defeated. If foxes or animals like deer enter the military camp, there will be alarm within the army within five days; if the general moves the camp because of this, the enemy will later come to surrender, and a camp should be established on the spot. In general, whenever wild animals enter the army, it is a sign corresponding to the general: when two armies are facing each other, if the animals come from the virtue position of the general's birth year or from the virtue positions of the year, month, day, or hour, it indicates good fortune; but if they come from the punishment position of the general's birth year or from the punishment positions of the year, month, day, or hour, it signifies a sign that the general has lost his position.

軍中馬飲食沙石，主應兵強，戰勝。軍中馬晨夜鳴，當有暴兵至，當急準士卒，戰敗之兆。

The last two signs should be observed on military horses. If the horses in the army eat and drink sand and stones, it indicates that our army's strength is great and we will achieve victory in battle. If the horses in the army neigh in the early morning or late night, it signifies that the general will face a sudden attack by the enemy's troops. We should quickly prepare the soldiers, otherwise it is a sign of defeat. All these strange and miscellaneous omens are signs that can be checked at any time during military campaigns. They should be combined with the patterns on the Taiyi disk mentioned earlier, so that we may foresee and prepare in advance.