Liu Ren Bing Zhan (六壬兵占)

《六壬兵占》二卷，編修勵守謙家藏本。不著編輯者名氏。凡《六壬百鍊金》《六壬軍帳賦》《金鳳歌》《行軍占異》為一卷，其兵占自《時事休咎》至《凱旋聞詔》共五十篇為一卷。

The *Military Divination in Liuren* consists of two volumes. The version recorded in the *Siku Quanshu* is based on a family-held copy owned by Li Shouqian, a compiler in the Hanlin Academy. The book does not attribute its compilation to any specific author. The entire work is arranged as follows: the upper volume includes four sections, namely *The Hundred Refinements of Liuren*, *The Military Camp Treatise*, *The Golden Phoenix Song*, and *Unusual Military Divinations*. The lower volume exclusively contains entries on military divinations, starting from the first section *Divination on Current Affairs and Auspicious or Inauspicious Events* and proceeding sequentially up to the fiftieth section *Receiving the Imperial Edict upon Returning from Victory*, totaling fifty sections.

六壬非為用兵而作，而五行生剋制化與夫王相死生之用，理可相通，故兵家亦多取為占驗。《唐志》有李靖《玉帳經》一卷，李筌《六壬大玉帳歌》十卷，彭門《玉帳歌》三卷，其餘若胡萬頃《軍鑑式》之類，不可勝數。

The divination system known as "Liu Ren" was not originally created for military warfare, yet the principles it relies on—such as the mutual generation, mutual control, mutual restriction, and mutual transformation of the Five Phases, along with the concepts of "prosperity," "strength," "decline," and "growth"—are perfectly compatible with the military strategy of assessing strength and weakness and deciding advance or retreat. Therefore, many military strategists throughout history have used Liu Ren to predict military situations. The "Tang Dynasty Book of Art and Literature" records works such as Li Jing's "Juyang Jing" (One Volume), Li Quan's "Liu Ren Da Yuyang Ge" (Ten Volumes), Peng Men's "Juyang Ge" (Three Volumes), and other military-related texts like Hu Wanqing's "Junjian Shi" (Military Mirror Style), the number of which is countless.

然流傳既久，大抵出自術士偽託，非其本真。《新唐書·李靖傳》贊謂：世言靖精風角、鳥占、雲祲、孤虛之術，故善用兵，是不然，特以臨機果，料敵明，根於忠智而已。可謂知言。

However, these books have been passed down for a long time, and most of them are fabricated by magicians under the names of famous people, not the original genuine versions. The commentary in the "New Tang Book" on Li Jing's biography says: the world generally says that Li Jing was skilled in "fengjue" (divination by wind), "niaozhan" (divination by observing birds), "yunjin" (divination by observing clouds and omens), and "guxu" (calculating the empty directions of the day branch), so he was good at military strategy. In reality, it was not like that; he was merely decisive and courageous in making decisions, and clear in assessing the enemy's situation. The fundamental reason was his loyalty and wisdom. These words can be considered the words of a person with insight.

為將者苟能如靖之決策制勝，即一切游都、天目、玉帳軍占之說俱可存而不論，矧其出自後來之傅會者乎？是書為明人所刊，所採諸家亦多未備。《兵占》末條稱：太歲與太陰旺生大將年命，主後宮有暗助之力。其說尤為鄙謬矣。

If a general could truly make decisions as effectively as Li Jing, then all the notions such as "You Du" (a凶神 that observes the enemy's movements), "Tian Mu" (a神位 that detects where the enemy hides), and "Yu Zhang" military divination, could be set aside without discussion; and furthermore, these ideas are mostly the result of later people's forced interpretations. This book was printed in the Ming dynasty, and the collected writings from various scholars it includes are often incomplete. The last entry in "Bing Zhan" even states that when "Tai Sui" and "Tai Yin" are in a strong position and support the general's age and birth year, it indicates that the palace concubines will secretly help him. Such statements are even more crude and absurd.

十干寄宮歌、貴人歌、十干寄居圖、卦體、發用吉凶、出軍擇日、出軍忌日、出軍擇時、聞驚應敵、野宿安營、行軍擇道、察賊所在、抽軍避寇、渡關覘賊、占賊來否、占賊去否、突圍出處、占今日戰否、占定勝否、敵使虛實、劫糧覓水、奸匿、行險、訪密、劫掠、渡河、斗柄所指、六壬軍帳賦、金鳳歌、金鳳戰干歌、論盜賊方路、行軍占異。

The chapters included in the upper volume are in the following order: a mnemonic for the ten heavenly stems and the palace they reside in, a verse to determine the position of the heavenly general, a diagram showing the ten heavenly stems in their respective directions, an explanation of the nine types of lesson patterns, a section on determining fortune or misfortune based on the first transmission and the heavenly general it carries, three sections for selecting auspicious days for military campaigns, listing inauspicious days, and choosing auspicious hours, instructions on how to respond to an alarm, the favorable and unfavorable aspects of setting up camp in the wild, how to choose a route while marching, how to locate the enemy's hidden position, how to retreat when the enemy is strong, how to cross borders to spy on the enemy, how to determine whether the enemy is coming or has already left, how to break through when surrounded, how to determine if a battle will take place today and who will win, how to discern the truthfulness of the enemy's messengers, methods for seizing supplies and finding water sources, and techniques for detecting spies, taking risks, gathering secrets, raiding, crossing rivers, and observing the direction of the handle of the Big Dipper. After these, the five texts of "Six壬 Military Camp Assignment," "Golden Phoenix Song," "Golden Phoenix War Stem Song," "On the Direction and Route of Bandits," and "Military Campaigns and Unusual Events" are included.

六壬大全巻五·兵占：時事休咎第一、築臺選將第二、練兵防禦第三、敵國動靜第四、出師擇吉第五、出兵擇門第六、行擇吉道第七、水陸吉凶第八、野宿安營第九、大將居方第十、貯營糧草第十一、潛伏士卒第十二、察賊所在第十三、探賊消息第十四、游都察賊第十五、來兵何勢第十六、賊兵多寡第十七、賊勢強弱第十八、兵將勇怯第十九、軍心順逆第二十、核審刑害第二十一、今日戰否第二十二、決定戰守第二十三、主客勝負第二十四、課體分主客勝負時。

The lower volume of the text is the military divination section of the Complete Liuren, and the order of the first twenty-four chapters is as follows: the first chapter discusses the auspiciousness or inauspiciousness of the current situation, the second chapter describes building a platform and selecting a commander, the third chapter covers training troops and arranging defenses, the fourth chapter examines the movements of the enemy country, the fifth chapter selects a favorable day before going to war, the sixth chapter selects a favorable gate when launching an attack, the seventh chapter chooses a favorable route for marching, the eighth chapter determines whether to travel by water or land, the ninth chapter deals with camping in the wild, the tenth chapter specifies where the commander should be stationed, the eleventh chapter determines the direction for storing supplies, the twelfth chapter involves hiding soldiers and setting ambushes, the thirteenth chapter identifies the location of the enemy troops, the fourteenth chapter investigates the enemy's movements, the fifteenth chapter uses the method of "You Du" to verify enemy conditions, the sixteenth chapter determines the type of military force of the invading enemy, the seventeenth chapter calculates the number of enemy troops, the eighteenth chapter assesses the strength of the enemy, the nineteenth chapter evaluates the bravery or cowardice of our soldiers, the twentieth chapter determines the harmony or discord of the army's morale, the twenty-first chapter checks for punishments and harms, the twenty-second chapter asks whether to fight or not today, the twenty-third chapter decides whether to fight or to defend, and the twenty-fourth chapter determines the outcome of the battle between the opposing sides. After these, there is an additional chapter that specifically explains how to determine the outcome of the battle between the opposing sides using the lesson pattern.

兩軍對陣第二十五、急出從神第二十六、占賊去留第二十七、分兵追襲第二十八、伏兵前後第二十九、渡關覘賊第三十、迷路求通第三十一、中途防截第三十二、覓水求糧第三十三、潛兵劫掠第三十四、攻城拔邑第三十五、遣使入敵第三十六、差委的否第三十七、敵使誠偽第三十八、敵約往否第三十九、將心不寧第四十、行軍見異第四十一、附行軍見異諸占：物類分宮、軍中見龍、軍中見蛇、軍中見牛、軍中見馬、占鳥、占蟲類、占獸類、占軍器、占城營屋宇、占北斗。

The following chapters are: Chapter 25 on how to use strategies when two armies are facing each other, Chapter 26 on which deity general to follow when urgently sending reinforcements in a hurry, Chapter 27 on divining whether the enemy army will go or stay, Chapter 28 on dividing forces to pursue a defeated enemy, Chapter 29 on whether to place hidden troops in front or behind, Chapter 30 on scouting enemy positions across a pass, Chapter 31 on how to seek guidance when lost, Chapter 32 on being vigilant against ambushes on the way, Chapter 33 on searching for water and gathering supplies, Chapter 34 on secretly sending troops to plunder, Chapter 35 on attacking a city and capturing a town, Chapter 36 on sending envoys into enemy territory, Chapter 37 on whether the person sent is suitable for the task, Chapter 38 on distinguishing the sincerity or deceit of enemy envoys, Chapter 39 on whether to attend an enemy meeting or not, Chapter 40 on divining when the general is restless, Chapter 41 on divining when encountering strange phenomena while marching; afterwards there are various divination verses about encountering strange phenomena while marching, divided into sections according to the twelve palaces, seeing a dragon, seeing a snake, seeing a cow, seeing a horse, as well as divination on flying birds, insects, beasts, military equipment, cities and camps, houses, and the color of the Big Dipper's stars.

途人善惡第四十二、孤軍被圍第四十三、突圍出處第四十四、抽軍避寇第四十五、渡江過泥第四十六、水戰觀風第四十七、附風雨雜占、邊夷犯界第四十八、蕩平群寇第四十九、凱旋聞詔第五十。

The final chapters are: the forty-second chapter on distinguishing the virtue or wickedness of people encountered on the road, the forty-third chapter on whether a lone army surrounded will suffer casualties, the forty-fourth chapter on which direction to break through the encirclement, the forty-fifth chapter on retreating when the enemy is strong to avoid the enemy, the forty-sixth chapter on crossing rivers and muddy ground, the forty-seventh chapter on observing wind direction during naval battles, followed by a section on miscellaneous weather and wind divination, the forty-eighth chapter on border tribes invading the territory, the forty-ninth chapter on eliminating groups of bandits, and the fiftieth chapter on returning victorious to the capital and awaiting imperial rewards and decrees.

《兵吉百鍊金》目錄：十干寄宮歌、貴人歌、十干寄居圖、卦體、發用吉凶、出軍擇日、出軍忌日、出軍擇時、聞驚應敵、宿野安營、行擇吉道、察賊所在、途中察賊、疑賊前居、抽軍避寇、渡關見賊、占賊來否、占賊去否、突圍出處、占今日占否、占定勝否、敵使虛實、劫糧覓水、奸匿、行險、訪密、渡河、斗柄所指、交月將法。目錄終。

The following is another transmission of the directory of "The Hundred Refinements of Military Auspices": A verse on where the Ten Heavenly Stems reside in the palace, the Nobleman's verse, a diagram of where the Ten Heavenly Stems reside, the structure of the hexagram, the auspiciousness and inauspiciousness of the initiating transmission, selecting a favorable day for military departure, forbidden days for military departure, selecting a favorable time for military departure, responding to unexpected alarms and enemy encounters, setting up camp safely in the wilderness, choosing a favorable route for marching, discerning the enemy's location, observing the enemy while on the way, suspecting the enemy is ahead, withdrawing to avoid the enemy, encountering the enemy when passing through a pass, predicting whether the enemy will come or not, predicting whether the enemy will leave or not, breaking through the enemy's encirclement, predicting whether to fight today or not, predicting victory or defeat, distinguishing the enemy's spies and real intentions, raiding supplies and searching for water, detecting spies, taking risks, investigating secret information, crossing a river, the position of the handle of the Big Dipper, and the method of exchanging the Month General. The directory ends here.

甲課寅兮乙課辰，丙戊課己不須論。丁己課未庚申上，辛戌壬亥是其真。癸課原來丑宮坐，分明不用四正神。

To start the Six Rén calculation, one must first know which Earthly Branch palace each of the ten Heavenly Stems resides in: Jia resides in the Yin palace, Yi in the Chou palace; Bing and Wu share the same palace, which is Si, so there is no need to distinguish them separately; Ding and Ji both reside in the Wei palace; Geng resides in the Shen palace; Xin in the Xu palace; Ren in the Hai palace; and Gui originally resides in the Chou palace. Thus, the ten Heavenly Stems' residences are only in the four Meng palaces (Yin, Shen, Si, Hai) and the four seasonal palaces (Chen, Xu, Chou, Wei), clearly not using the four central palaces (Zi, Wu, Mao, You) known as the 'Four Directions'.

甲戊庚牛羊丑未，乙己鼠猴鄉子申，丙丁豬雞位亥酉，壬癸蛇兔藏巳卯，六壬逢馬虎午寅，貴人得此方。

The rule for finding the "Heavenly Nobleman" is: On Jia day, Wu day, and Geng day, the Nobleman is in the direction of Ox and Sheep, that is, Chou and Wei; on Yi day and Ji day, the Nobleman is in the direction of Rat and Monkey, that is, Zi and Shen; on Bing day and Ding day, the Nobleman is in the direction of Pig and Rooster, that is, Hai and You; on Ren day and Gui day, the Nobleman is hidden in the direction of Snake and Rabbit, that is, Si and Mao. The last line is commonly written as "Li Xin meets Horse and Tiger," meaning that on Xin day, the Nobleman is in the direction of Horse and Tiger, that is, Wu and Yin. Each heavenly stem has two Noblemen. After sunrise, use the Yang Nobleman; after sunset, use the Yin Nobleman. When the Nobleman is in these directions, it is considered a favorable direction.

丙戊 丁己 巳 午 未 申 庚 乙 辰 酉 卯 戌 辛 寅 丑 子 亥 甲 癸 壬

This is a diagram showing the ten heavenly stems assigned to the twelve earthly branches arranged in a fixed order. Each heavenly stem is noted outside the branch it is associated with: the "Jingwu" (丙戊) are noted outside the Si (巳) palace, "Dingji" (丁己) outside the Wei (未) palace, "Geng" (庚) outside the Shen (申) palace, "Xin" (辛) outside the Xu (戌) palace, "Ren" (壬) outside the Hai (亥) palace, "Gui" (癸) outside the Chou (丑) palace, and "Jia" (甲) outside the Yin (寅) palace. The four central positions, Wu (午), You (酉), Zi (子), and Mao (卯), do not have heavenly stems assigned. When viewing the diagram, whenever a particular day occurs, the heavenly stem of that day is placed in the palace it is assigned to, and this palace becomes the starting point for the "day's god" (日上神). From this point, the four lessons and three transmissions are calculated.

用兵先卦體，宜知九課情。元首利客事皆實（凡一上克下為用，卦名元首，主臣忠子孝，問事皆實。此時行軍，利客不利主）。重審利主後舉亨（凡一下克上為用，卦名重審，下凌於上，事多不順。此時行軍，利主不利客）。

When using the Six Rén divination method for military purposes, the first step is to examine the "Lesson Pattern" (课体), which is the configuration formed by the four lessons and three transmissions. It is essential to understand the nature of each of the nine types of lesson patterns. The first type is called "Original Head" (元首): among the four lessons, only one lesson has the upper god overcoming the lower god. The upper god of this lesson is taken as the first transmission, and the lesson is named "Original Head." This symbolizes loyalty of ministers and filial piety of sons, with order between superiors and inferiors, and the matter being genuine. In the military, encountering this lesson pattern is favorable for being the aggressor, meaning it is advantageous for our side to initiate the attack, but unfavorable for being the defender, meaning it is not good to wait for the enemy to attack first. The second type is called "Re-examination" (重审): among the four lessons, only one lesson has the lower god overcoming the upper god. The transmission of this lesson is taken, and the lesson is named "Re-examination." This symbolizes the lower overpowering the upper, and the matter is likely to be unfavorable. In the military, encountering this lesson pattern is favorable for being the defender, meaning it is advantageous to engage in battle after the enemy has attacked, but unfavorable for being the aggressor, meaning it is not good to strike first.

知一賊近宜和好（凡比用者，卦名知一。比者，近也。占賊、占人皆在近邑。此時出軍，進退狐疑，事當和允）。涉害憂疑機要明（凡涉害為用，卦名卦害。謖察其微也，作事稽留，憂患難解。此時出軍，當審而機動）。

The third type is called "Zhi Yi": if there are two or more of the four lessons that are all in a position of being overcome, then the one that shares the same yin and yang as the day stem is selected for the initiating transmission, which is called "Bi Yong," and the lesson is named "Zhi Yi." "Bi" means near, so when predicting about enemies or people, the opposing party is within a nearby city. In the military, encountering this lesson indicates hesitation in advancing or retreating, and it is advisable to seek peace and make concessions rather than engage in a fight. The fourth type is called "She Hai": if all the lessons are in a position of being overcome and there is no one to compare with, then the depth of each god's suffering from the earth plate is counted, and the lesson that suffers the most is selected for the initiating transmission, which is called "She Hai." This requires careful examination of subtle and hidden matters, leading to delays in affairs and difficulties that are hard to resolve. In the military, encountering this lesson requires careful observation and waiting for the right moment before taking action.

蒿矢宜主彈宜客，彼此無功禍亦輕（凡神遙剋日，卦名蒿矢；日遙克神，卦名彈射，比無所中，凡事皆輕。此時出兵，雖凶無畏。我欲攻彼，亦不能中。大抵蒿矢利主，彈射利客）。虎視關隔蛇潛伏（凡昴星為用，卦名虎視，剛日主動，柔日主伏。此時出兵，剛日防忌關梁，柔日利於隱伏。若攻討，彼亦潛伏）。

The fifth type is "Remote Control": If there is no mutual control among the four lessons above and below, then the god in the position opposite is taken as the initiating transmission. If the upper god remotely controls the day stem, the lesson is called "Hao Shi"; if the day stem remotely controls the upper god, the lesson is called "Tan She." Both are like arrows shot far but missing the target, and all matters are light. In military situations encountering this lesson, although there are ominous signs, there is no need to be afraid; if our side wants to attack the enemy, we also miss the vital points. Generally, "Hao Shi" is favorable for the defending side, while "Tan She" is favorable for the attacking side. The sixth type is "Mao Xing": If there is neither mutual control nor remote control among the four lessons, then the god from the You palace is taken as the initiating transmission. On a yang day, it is called "Hu Shi" lesson, which is active; on a yin day, it is called "Dong She Yan Mu" lesson, which is passive. In military situations encountering this lesson, on a yang day, one should be cautious of obstacles such as gates and bridges; on a yin day, it is favorable for concealment and ambush. If I go to attack the enemy, the enemy will also hide and not face me.

任行信止各安兵（凡天地伏吟，諸神各歸其位。剛日欲行中止，柔日伏藏不起。此時出兵，關梁阻塞，賊不出境。合者將離，居者將移，各安其境之象）。由來反吟多反覆（凡天地反吟，諸神各易其位，禍福從外來，子逆臣奸之象。此時出兵，事多反覆，尤宜審忌）。

The seventh type is "Hidden Chant" (伏吟): the Heaven Plate and Earth Plate are completely aligned, with each of the twelve gods returning to their original positions and remaining still. On a yang day, Hidden Chant signifies an intention to move but stopping halfway; on a yin day, it indicates something hidden and unable to start. In military situations, encountering this pattern means that passageways and bridges are blocked, enemies will not cross borders, and those who were gathering will separate, while those who were settling will move. Overall, it shows a state of staying in place and holding back. The eighth type is "Return Chant" (返吟): the Heaven Plate and Earth Plate are in constant opposition, with each of the twelve gods moving to their opposite positions. Misfortune and fortune come from outside, indicating rebellious sons and treacherous ministers. In military situations, encountering this pattern leads to repeated reversals and should be carefully examined for taboos, avoiding rash actions.

八專奸邪敵必爭（凡八專為用，陰陽共處，主客不分，此時出兵，遇敵必戰，要持正為吉）。別責借途宜外助（凡別責為用，借徑而行，倚伏別物，此時出兵，要有外助方可，否則敗怯）。諸般大體最須明。乙合龍常為用吉（天乙、六合、青龍、太常發用為吉，更兼旺相必成功）。課體最要旺相。

The ninth type is called "Ba Zhuang" (Eight Specials): in this type of lesson, the heavenly stem and earthly branch are in the same position, yin and yang are crowded together, and the host and guest are not clearly distinguished. In the military, encountering this lesson means that when meeting the enemy, a battle is inevitable. It is essential to adhere to the righteous path for good fortune. The tenth type is called "Bie Ze" (Different Responsibility): the four lessons are incomplete, so one must rely on other deities' paths. Everywhere, reliance on external factors is necessary. In the military, encountering this lesson means that external assistance is required before taking military action; otherwise, there will be cowardice and retreat. The major points of these various lesson patterns must be clearly understood. In addition, one should also examine the initial transmission's riding heavenly general: the four generals "Tian Yi," "Liu He," "Qing Long," and "Tai Chang" are most auspicious when they are used. If these are further combined with the current season's prosperous and strong energies, military success is certain. In summary, the most important aspect when examining the lesson pattern is whether there is the presence of prosperous and strong energies.

偶聞驚報，即以月將加時起成四課，看發用吉凶，便知勝負，或戰或守，在為將者秘之而已。

In the army, if an accidental alarm is heard, the general immediately uses the "Month General" of the current month combined with the time of the inquiry to rotate the Heaven Plate, forming the Four Lessons and Three Transmissions. By observing whether the first transmission is auspicious or ominous, the general can foresee the outcome of the battle and decide whether to fight or defend. This method of divination is well understood by the general himself and kept secret.

用起天乙，將軍大捷，開地千里，敵人畏伏。用起螣蛇，兵卒驚駭；上下相剋，士卒死傷。用起朱雀，士卒驚恐，妄作口舌。用起六合，將兵大勝，得子女玉帛。用起勾陳，士卒戰死，車折馬傷。用起青龍，將軍大勝，得敵人邦國府庫。

The first transmission's Heavenly General varies, leading to different military outcomes. If the initiating transmission is accompanied by "Heavenly Nobleman," the general will achieve a great victory, expanding territory thousands of miles and making enemies submit. If the initiating transmission is accompanied by "Teng Snake," soldiers will be frightened; if the hexagram shows mutual control, it indicates heavy casualties among the troops. If the initiating transmission is accompanied by "Vermilion Bird," soldiers will be panicked and fearful, leading to disputes over words and speech. If the initiating transmission is accompanied by "Liu He," the generals will achieve a great victory, capturing people and wealth. If the initiating transmission is accompanied by "Gou Chen," soldiers will die in battle, with broken chariots and wounded horses. If the initiating transmission is accompanied by "Azure Dragon," the general will achieve a great victory, seizing enemy cities and treasury goods.

用起天后，將不戰自敗。用起太陰，士卒怯弱。用起玄武，軍兵逃亡，戰鬥不利。用起太常，將軍大勝。用起白虎，士卒死亡。用起天空，為敵欺詐，士卒不利。

The Initiating Transmission riding the Heavenly Empress indicates that the commander will retreat without engaging in battle. The Initiating Transmission riding the Tai Yin suggests that the soldiers are timid and weak. The Initiating Transmission riding the Black Tortoise indicates that soldiers will flee and the battle will be unfavorable. The Initiating Transmission riding the Tai Chang indicates that the commander will achieve a great victory. The Initiating Transmission riding the White Tiger indicates that soldiers will die. The Initiating Transmission riding the Tian Kong indicates that the army will be deceived by the enemy and suffer losses.

以上更看所乘之神，若吉將者，但相生為吉，凶將不利。若神將相剋，來禍，是謂內戰，不暇害我也。即前乙合龍常為用吉也。

The twelve generals must also be considered in relation to the heavenly deity they ride upon. If the general is auspicious, it is favorable if the general and the deity it rides are mutually generating; if the general is malevolent, it is unfavorable. If the general and the deity it rides upon mutually control each other, misfortune falls upon themselves, which is called 'internal conflict'. In such a case, they are preoccupied with their own troubles and cannot harm me. This is the reason mentioned earlier that 'the auspicious generals such as Tianyi, Liuhe, Qinglong, and Taichang are favorable when they are in action'.

其法，天罡加月建，亥、子、申、柘、寅五神所臨之日為吉，定執危成閉五日是也。丑戌二神所臨者非也。《經》云：“建破平守俱不用。”今丑戌所臨乃破、收也。

The method to select a favorable day for military operations is: place the Tiangang (Chen) on the Month Builder of the current month and rotate the Heaven Plate. Observe which days the five deities of亥, 子, 申, 酉, 寅 fall on the Earth Plate; those days are considered favorable days, corresponding to the five days of 定, 执, 危, 成, 闭 in the twelve values of 建除. The days where 丑 and 戌 fall should not be used. The classic text says: "Days of 建, 破, 平, 收 cannot be used." Now, the days where 丑 and 戌 fall are exactly 破 and 收 days, so they should be avoided.

擇日天罡加月建，看其神覆用其軍（視十二神所臨之處斷休咎）。歲對登明神后下（以亥子下為歲對），歲前頭下酉兼申（以申酉下為歲前）。河魁臨處為天府，餘神相逢不利人（餘神者即卯辰巳午未五神，所臨處俱凶）。天倉大吉加堪用（大吉下為天倉），日辰在七神所臨之下並宜。

The selection of a favorable day still uses the Tiangang (Chen) and Month Builder (Yin) disk. One examines which earthly branches are covered by the various deities, and based on this, arranges the troops. This method determines auspiciousness or inauspiciousness according to the positions of the twelve deities. The positions covered by "Dengming" (Hai) and "Shenhou" (Zi) are called "Sui Dui" (Year's Opposite). The positions covered by "Chuansong" (Shen) and "Congkui" (You) are called "Sui Qian" (Year's Before). The position covered by "Hekui" (Xu) is called "Tian Fu" (Heavenly Mansion). The positions covered by the other deities are unfavorable for people. Here, the other deities refer to "Taichong" (Mao), "Tiangang" (Chen), "Taiyi" (Si), "Shengguang" (Wu), and "Xiaoji" (Wei), whose positions are all inauspicious. The position covered by "Daji" (Chou) is called "Tian Cang" (Heavenly Granary), which is also suitable. Any day where the day stem and day branch fall under the positions of the above seven deities is suitable for military action.

乙巳丙辰丁巳日，癸亥宜令莫出軍。建寅逢六卯當七，累數加之是惡神（天乙絕氣日，正月初六、二月七、三月八、四月九，數至十二月是十七日，每月內忌之）。

On the days of Yisi, Bingchen, Dingsi, and Guihai, orders should be given to prohibit military campaigns. In the month of Jiayin, the sixth day of the month is the day when the evil spirit is in charge, and in the month of Maowu, it is the seventh day. From then on, each subsequent month adds one day, so that day becomes the day when the evil spirit is in charge. This refers to the 'Day of Heaven's Absolute Depletion' (Tianyi Jieqi): in January, the sixth day is to be avoided; in February, the seventh day; in March, the eighth day; in April, the ninth day, and so on, continuing up to the seventeenth day in December. Each month should avoid this day.

每月四朝並十九，二十八行皆有逆。更有往亡須若避，不忌前途傷害人（六窮日，每月忌初四、十九、二十八；往亡日，正寅、二巳、三申、四亥、五卯、六午、七酉、八子、九辰、十未、十一戌、十二丑）。

On the 4th, 19th, and 28th of each month, traveling is considered inauspicious and should be avoided. Additionally, there are days called "Wangwang" that must also be avoided. If one ignores these days, harm may befall someone on the way. The "Liuxiong" days are the same as the days to avoid: the 4th, 19th, and 28th of each month. The "Wangwang" days are determined as follows: in the first month, it falls on the Yin day; in the second month, on the Si day; in the third month, on the Shen day; in the fourth month, on the Hai day; in the fifth month, on the Mao day; in the sixth month, on the Wu day; in the seventh month, on the You day; in the eighth month, on the Zi day; in the ninth month, on the Chen day; in the tenth month, on the Wei day; in the eleventh month, on the Xu day; and in the twelfth month, on the Chou day.

莫犯章光四絕日（章光日，孟月乙丑，仲月丙寅、季月甲子，即歸忌煞也。四絕日，春庚午、庚申、乙亥，夏壬戌、丙寅、丁亥，秋甲辰、乙丑、辛亥，冬丙午、壬辰、癸亥，亦名四窮）。無用空亡五帝辰（空亡者，截路是也。五帝日者，即五帝死葬日，甲戌、壬戌、己卯、乙卯、戊午、壬午、辛酉、丁巳、壬子是也。忌辰者，乙巳、丙辰、丁巳、癸亥日是也）。

Do not violate "Zhang Guang Ri" and "Si Jue Ri." The method of calculating "Zhang Guang Ri" is: in the first month (the first, fourth, seventh, and tenth months), it is Yichou; in the middle months (the second, fifth, eighth, and eleventh months), it is Bingyin; in the last months (the third, sixth, ninth, and twelfth months), it is Jiazi, which is also called "Gui Ji Sha." The method of calculating "Si Jue Ri" is: in spring, it is Gengwu, Gengshen, and Yihai; in summer, it is Renxu, Bingyin, and Dinghai; in autumn, it is Jiachen, Yichou, and Xinhai; in winter, it is Bingwu, Renchen, and Guihai. These days are also called "Si Qiong." There are also "Kong Wang" and "Wu Di Chen" that should not be used: "Kong Wang" refers to "Jie Lu Kong Wang"; "Wu Di Ri" refers to the days when the five emperors died and were buried, which are Jiaxu, Renxu, Jimao, Yimao, Wuwu, Renwu, Xinyou, Dingsi, and Renzi. The so-called "Ji Chen" are the four days: Yisi, Bingchen, Dingsi, and Guihai.

興兵須要選時辰，唯有神藏煞沒真（孟月甲丙庚壬取，仲月辰巽及乾坤，季月乙丁與辛癸，即此擇時煞不論。謂四煞沒於四絕也）。

To mobilize troops, one must select a favorable time, and among these, the truly auspicious moment is when "the divine is hidden and the malevolent forces are absent." The method is as follows: in the first month, use the heavenly stems Jia, Bing, Geng, and Ren; in the second month, use the position of Chen and the trigrams Xun, Qian, and Kun; in the third month, use the heavenly stems Yi, Ding, Xin, and Gui. By following this method to choose the time, one need not worry about malevolent forces.the so-called "the divine is hidden and the malevolent forces are absent" means that the malevolent forces from all directions are hidden in the four absolute directions, no longer causing harm.

何謂神藏最為利，貴人須要登天門（貴人臨地盤亥宮，則螣蛇落水，朱雀破頭，勾陳入獄，天空被剝，白虎燒身，玄武折足，是六神藏於六合，最為吉也）。

What is called "Shen Cang" (Spirit Concealment) being most favorable? It means that the "Tian Yi Guiren" (Heavenly Nobleman) ascends the Tianmen (Heavenly Gate). When the Guiren (Nobleman) arrives at the亥 (Hai) palace on the Earth Plate, it is called "Guiren Deng Tianmen" (Nobleman Ascending the Heavenly Gate). At this time, the twelve Heavenly Generals each lose their power: "Teng Snake" falls into the water, "Zhu Que" (Vermilion Bird) has its head broken, "Gou Chen" (Hook Star) is imprisoned, "Tian Kong" (Heavenly Void) is stripped of its power, "Bai Hu" (White Tiger) is burned, and "Xuan Wu" (Black Tortoise) breaks its leg. These six malevolent generals are concealed within Liu He (Six Harmonies) and cannot act harmfully, thus it is most auspicious.

螣蛇出穴緣非吉，白虎登山是凶橫。截路拔刀凶可畏，飛揚反戾總難容。暗金伏斷為凶曜，截路空亡也莫逢。都將月將加時看，更得吉神最為功（暗金伏斷煞，在《禽遁書·雷霆書》內）。

In reverse, if 「Teng Snake」emerges from its den, it is not a favorable omen, and if 「White Tiger」ascends a high mountain, it signifies avicious omen. The two evils 「Jie Lu」and 「Ba Dao」are particularly fearsome, while 「Fang Yang」and 「Fan Li」also always cause trouble. 「An Jin」and 「Fu Duan」are凶 stars, and 「Jie Lu Kongwang」should also be avoided. In summary, one must add the month's 「Month General」to the time of divination to generate the 「Heaven Plate」. If favorable deities are also present at that time, it will be most effective. The detailed arrangements for 「An Jin」and 「Fu Duan」are recorded in the 「Qin Dun Book」and 「Lei Teng Book」.

聞驚之日切須記，兵朝即在本日存。時日果何擇？即用其子孫（如甲乙日聞驚，宜用丙丁巳午時，出兵大勝。緣甲乙木事，畏金為賊，故用火制之，是用驚日之子孫是也）。若用克我者，其軍必主奔（如甲乙日聞驚，用庚申辛酉時出兵，必主敗亡，是用賊我也）。

On the day the alarm is heard, one must surely remember that the foundation of military action lies on this day. So how should the hour be chosen? Take the "son and grandson" of the day, which refers to the branch that is generated by the day stem. For example, if the alarm is heard on a Jia or Yi day, since Jia and Yi belong to wood, wood generates fire, so one should choose the hours with the stems Bing or Ding or the hours Si and Wu to take action, and victory is certain. The reason is that Jia and Yi belong to wood, which is afraid of metal, and metal is the thief that harms wood. Therefore, fire is used to control metal, which is exactly why the "son and grandson" of the day is chosen. If one instead uses the branch that overcomes oneself, the army will certainly scatter. For example, if the alarm is heard on a Jia or Yi day, but one chooses to take action at Gengshen or Xinyou, metal will overcome wood, leading to certain defeat. This is like inviting the thief to attack oneself.

日晚行疲欲建營，支干逢墓不安寧（注曰：日辰上有辰戌丑未加之，是為逢墓，當夜有賊兵至，宜防之。若當季之墓神，如春未、夏戌、秋丑、冬辰是也，逢此或空營設伏以待之，或別尋吉地以遷之。卯辰巳等宜防賊，兵書說此是三刑）。

When it is already late in the day and the army is tired and wants to set up camp, if the Day Stem and Day Branch are afflicted by the "Mourning God" (mù shén), the camp will not be peaceful. The annotation says that if the Day Stem and Day Branch are overlaid by the hours of Chen, Xu, Chou, or Wei, it is called "meeting the Mourning God." On that night, enemy soldiers will come to attack the camp, so precautions should be taken in advance. If the encountered Mourning God is exactly the one corresponding to the current season—Wei in spring, Xu in summer, Chou in autumn, and Chen in winter—then either the camp should be left empty with a trap set to wait for the enemy, or the camp should be moved to another auspicious place. In addition, the three gods of Mao, Chen, and Si should also be guarded against, as the military text says these three are mutually "Three Punishments" (sān xíng).

若見魁罡為恐怖（注曰：辰為天罡，戌為河魁，二神臨日辰，當夜有驚怖）。將兼龍虎虛遭驚（注曰：辰為龍，寅為虎，二神加日辰，主夜遭虛驚。螣蛇、白虎亦是龍虎，加日辰亦防賊至）。大吉臨干宜急去（注曰：丑為龍虎，若加臨本日干，不宜安營，急宜移之）。不逢斯將即堪寧（注曰：不逢三刑、五墓、白虎、魁罡，及丑不臨干，安營大吉，旦暮安寧也）。

If the spirits "Kui" and "Tiangang" appear, there will be terrifying events in the camp. The annotation says: "Chen" is "Tiangang" and "Xu" is "Hekui". When these two spirits are on the day stem and day branch, there will certainly be fear during the night. If the "Heavenly General" also appears along with "Long" and "Hu", there will be a false alarm. The annotation says: "Chen" belongs to "Long" and "Yin" belongs to "Hu". When these two spirits are on the day stem and day branch, there will be a false alarm at night. The spirits "Teng Snake" and "White Tiger" also belong to "Long" and "Hu", and when they are on the day stem and day branch, one should also be cautious of enemy troops arriving. If "Daji" (Chou) appears on the day stem, one should leave quickly. The annotation says: "Chou" is also called the spirit of "Long" and "Hu". Once it appears on the day stem, it is not suitable to stay in the camp, and one should leave quickly. Conversely, if one does not encounter the above-mentioned Inauspicious Spirit, one can settle down safely. The annotation says: if one does not encounter "Three Punishments", "Five Tombs", "White Tiger", "Kui" and "Tiangang", and "Chou" does not appear on the day stem, then setting up camp is very auspicious, and there will be peace and safety from morning to night.

遇寇途中擇路行，勝光為武休北征（注曰：凡行兵擇路，先看玄武所乘之神。如勝光火玄武乘之，不可向北方水鄉用兵，謂火畏水故也）。見木為之忌申酉（玄武乘寅卯，不可西征，謂木畏金克也），庚辛南征不宜兵（玄武乘金神不宜南征，金累火克也）。水不宜向土，土不宜向木地。玄武畏方為危地（玄武所畏之方為受危之地，不可征進）。

When encountering enemies on the way, one should choose a route to proceed. If the Black Tortoise is riding on Shengguang (Wu), then one should not advance northward. The annotation says: whenever choosing a route for military movement, first examine which deity the Black Tortoise is riding. If the Black Tortoise is riding on the fire deity Shengguang, then one should not use troops in the north, which belongs to water, because fire fears water. If the Black Tortoise is riding on the wood deity, then one should avoid the directions of Shen and You: if the Black Tortoise is riding on寅 or卯, one should not march westward, because wood fears metal. If the Black Tortoise is riding on the metal deities Geng or Xin, then one should not use troops southward, because metal is repeatedly attacked by fire. Similarly, if the Black Tortoise is riding on the water deity, one should avoid the earth direction; if riding on the earth deity, one should avoid the wood direction. In summary, the direction that the Black Tortoise fears is a dangerous place and should not be used for military advance.

又《出軍擇道》云：“視日辰行年上神能制玄武，攻賊不敢敵。”軍帥須得會其情（當審五行之情狀）。軍行擇路實多途，更以陰陽作歲模（亥卯未、巳酉丑為陰歲，申子辰、寅午戌為陽歲也）。陽歲大吉來加上（陽年以丑加陽歲君），陰歲還將小吉鋪（陰歲以未加陰歲君，俱順行）。丙壬之下為人道（丙屬巳，壬屬亥，天罡巳亥所臨之下為人道），甲庚之下是天居（即天盤寅申下是天道也，宜往之）。

"The Outing and Choosing the Route" also says: examine the day stem, day branch, and the spirits associated with the general's birth year. If they can control the Black Tortoise, then attacking the enemy will result in the enemy not being able to resist. The commander must understand this principle, which involves clearly discerning the relationships of generation and overcoming among the Five Phases. The methods for choosing routes during military campaigns are indeed numerous. They can also be categorized according to the yin and yang of the years: the years of Hai-Mao-Wei, Si-You-Chou are yin years, while the years of Shen-Zi-Chen, Yin-Wu-Xu are yang years. For yang years, the "Daji" (Chou) is added to the sovereign year, and for yin years, the "Xiaoji" (Wei) is added to the sovereign year. Both are arranged in a clockwise direction. After turning out the Heaven Plate, the positions where Bing and Ren fall indicate the "human path"—Bing is associated with Si, Ren is associated with Hai, and the positions of the Heaven Plate at Si and Hai indicate the human path. The positions where Jia and Geng fall indicate the "heavenly path"—that is, the positions of the Heaven Plate at Yin and Shen indicate the heavenly path, and it is suitable to march along these positions."

聞賊未知賊所在，加時春乙夏居丁（乙干寄辰官，丁干寄未宮），秋辛冬癸名天目（辛干寄戌宮、癸干寄丑官），賊當在下伏其形（聞賊以月將加時，視天目所加之方，賊在其下。天目者，春辰、夏末、秋戌、冬丑是也。春占占尋辰，餘仿此）。

Heard of an enemy but not knowing where it is, add the Month General to the time of divination and turn out the Heaven Plate, then find the "Heaven's Eye": in spring use Yi, in summer use Ding, because the Yi stem is located in the Chen palace and the Ding stem is located in the Wei palace; in autumn use Xin, in winter use Gui, because the Xin stem is located in the Xu palace and the Gui stem is located in the Chou palace. These four palaces are called the "Heaven's Eye," and the enemy is hidden beneath the direction indicated by the Heaven's Eye. The annotation says: upon hearing of enemy movements, use the Month General added to the time of divination, and observe where the Heaven's Eye falls, for the enemy is beneath that direction. The Heaven's Eye is Chen in spring, Wei in summer, Xu in autumn, and Chou in winter. When divining in spring, look for the location of Chen, and follow the same pattern for the other seasons.

途中前後疑逢寇，大吉所臨知賊程（丑為大吉，月將加時，大吉臨處即知賊駐向）。臨於子午太沖下（丑臨子午，賊在卯下），若加辰戌伏登明（丑加辰戌，賊在亥下）。寅申定是居參宿（參者，申中宿也。丑加寅申，賊在傳送下），丑未必應藏軫星（大吉加丑未，賊在巳下，軫者，巳中宿也）。卯酉河魁下潛伏（大吉加卯酉，賊在戍下），巳亥還在大吉停（丑加巳亥，賊在丑下）。

When there is suspicion of enemies ahead or behind during a military campaign, use the position where "Daji" (Chou) falls to determine the enemy's movements. Chou is Daji, after the month general is added to the time and the heaven plate is turned, if Daji falls in a certain palace, then the enemy's position can be known. If Chou is on Zi or Wu, the enemy is under Taichong (Mao). If Chou is on Chen or Xu, the enemy is under Dengming (Hai). If Chou is on Yin or Shen, the enemy is at the position of the Three Stars mansion, which belongs to Shen, so the enemy is under Chuansong (Shen). If Chou is on Chou or Wei, the enemy is at the position of the Chariot mansion, which belongs to Si, so the enemy is under Si. If Chou is on Mao or You, the enemy is under Hekui (Xu). If Chou is on Si or Hai, the enemy remains under Chou.

帶刑旺相難沖擊（在處或刑日辰，或旺相不可攻擊），設法抽軍別路行（既不可擊，當卜吉路而行也）。賊近我軍推前後（出兵臨敵，不知賊在前後，或陰有諜間，不可不占也），加時占測用防奸（以月將加時，方知敵奸，便於進退也）。

If the enemy's position is accompanied by a刑 (criminal) aspect and also meets the condition of being prosperous and strong, it will be difficult to attack directly. The annotation says: if the enemy's position is in a relationship of刑克 (criminal and restraining) with my day stem and day branch, or if it is in a prosperous and strong state, we should not attempt a direct attack. At this time, we should withdraw some troops and choose another route; since a direct attack is not feasible, we should seek out a favorable path to proceed. When the enemy approaches our army, we need to determine whether they are ahead of us or behind us. When sending out troops to face the enemy, if we do not know whether the enemy is in front or behind, or if there are secret spies hidden among them, these situations must be divined. Using the month general combined with the divination method is precisely to guard against spies—only by first understanding the enemy's treacherous plans can we properly plan our advance and retreat.

巳申子卯臨支後（巳申子卯四神，內有一神臨支辰者，賊在我後，當反營以待之），立在干頭已去前（上四神有一神加在干上，賊在前，去當備前。不臨支干，前後無賊）。干若居支寇當道（日干加辰上，主賊正當要路也），支若居干隨我軒（辰加日干，主賊隨我後來，急宜回營以待之）。

The four divine spirits, Si, Shen, Zi, and Mao, if any of them appear on the day branch, the enemy is behind our army, and we should turn our camp to wait for them. If any of these four spirits appear on the day stem, the enemy is ahead of our army, and we should be on high alert as we advance. If none of these four spirits appear on the day stem or day branch, there are no enemies in front or behind. If the day stem is on top of the day branch, the enemy is blocking our army's main route. If the day branch is on top of the day stem, the enemy is following behind our army, and we should quickly return to camp for defense.

恐寇埋伏軍要程（若欲行程，恐有伏兵，以月將加時占之），支干上訣最靈通（干支手上一訣，鬼神通其靈應）。巳申子卯支干伏（四神有一神加臨支干者，是為鬼神通其吉凶），敵寇奸邪布伏兵（即知敵寇有伏兵，宜謹防之。四字不臨，無伏兵）。

Be concerned that the enemy may have ambushed along your army's necessary route. As long as you cast a divination using the Month General and the time of departure on the day of departure, the answer will be revealed in the Day Stem and Day Branch. This诀 is most reliable. The technique of pushing and arranging the Heavenly Stems and Earthly Branches on the palm is so accurate it is as if communicating with ghosts and spirits. Among the four divine directions—巳, 申, 子, 卯—if any one of them is added to the Day Stem or Day Branch, it indicates that ghosts and spirits are telling you about good or bad fortune: it shows that the enemy has evil intentions and has already set an ambush, so you should be cautious and prepared. If none of these four directions are present on the Day Stem or Day Branch, then there is no ambush.

旺相帶刑逢必戰（旺者，春占得卯，夏占得巳，秋占得申，冬占得子；相者，春火，夏土，秋水，冬木，季金是也；刑者，子卯刑之類。逢旺帶刑，必戰），休囚空亡不敢徵（休者，春水，夏木，秋土，冬金，四季火；囚者，春金，夏水，秋水，冬土，四季木是也；空亡者，甲子旬戌亥空，餘仿此。若逢此，我不敢戰，宜固守）。

If the four divine spirits are in a prosperous and strong condition and also involve a crime, a battle is certain to occur.the so-called "prosperous" means that in spring, the sign is卯; in summer, it is巳; in autumn, it is申; and in winter, it is子.the so-called "strong" means that in spring, it is fire; in summer, it is earth; in autumn, it is water; in winter, it is wood; and in the four seasonal months, it is metal.the so-called "crime" refers to cases like子 crimes卯. If both prosperity and crime are present, a battle is inevitable. Conversely, if they fall in weak and confined conditions or fall into kongwang, the enemy will not dare to attack, and I should not launch an expedition.the so-called "weak" means that in spring, it is water; in summer, it is wood; in autumn, it is earth; in winter, it is metal; and in the four seasonal months, it is fire.the so-called "confined" means that in spring, it is metal; in summer, it is water; in autumn, it is water; in winter, it is earth; and in the four seasonal months, it is wood.the so-called "kongwang" means that in the Jiazi cycle,戌 and亥 are empty, and the rest of the cycles follow the same pattern. If these conditions are encountered, our side should not lightly engage in battle and should instead hold firm.

干傷前伏支傷後（支上神克干並干上神，干受傷，伏兵在我前；干上神克支並支上神，為支傷，賊在我後），支干俱損莫沖驚（若干上神克干，支上神克支，謂支干俱損，前後俱有伏兵，固守吉，戰則凶）。

The day stem is harmed, indicating hidden troops are in front of me; the day branch is harmed, indicating hidden troops are behind me. If the god above the day stem harms the day stem and also harms the god above the day stem, then the day stem is harmed, and hidden troops are in front of my army. If the god above the day stem harms the day branch and also harms the god above the day branch, then the day branch is harmed, and the enemy is behind my army. If the god above the day stem harms the day stem and the god above the day branch harms the day branch, this is called 'both stem and branch are harmed,' meaning hidden troops are both in front and behind. In this case, it is advisable to hold firm and avoid rash attacks.

賊勢憑凌我未強（注曰：若途中逢賊，他強我弱），抽軍迴避看天罡（以月將加時，看天罡落在何字上，以避其強猛）。繫孟直須從右隱（辰為天罡，如加寅申巳亥之孟神，從右道隱而避之，吉），仲季回軍向左藏（子卯午酉為四仲，辰戌丑未為四季，天罡加此八神之一位者，向左藏之無咎）。

The enemy's force is fierce and pressing, and if our side is not yet strong enough, we should retreat and avoid confrontation. The method is to look at the "Tiangang" (Chen). The commentary says: if we meet the enemy on the way and they are stronger than we are, add the Month General to the time of the divination, and observe which character the Tiangang falls on. According to this, we should avoid the enemy's main force. If the Tiangang falls on the four Master Gods, which are寅, 申, 巳, and 亥, we should hide on the right side, which is auspicious. If the Tiangang falls on any of the eight Gods, which are子, 卯, 午, 酉, 辰, 戌, 丑, and 未, we should hide on the left side and there will be no mistake.

從魁小吉太沖地（酉為從魁，未為小吉，卯為太沖。此三神者，為天之三門，再為除定開危，是天門地戶庇護），天上加臨逃難方（以月將加時，看天盤卯酉未三字落在何方，向之可以避難也。如遇旺方，不可駐，春不宜東，餘仿此）。

The three positions "Congkui" (You), "Xiaoji" (Wei), and "Taichong" (Mao) are places where one can escape. "You" is called Congkui, "Wei" is called Xiaoji, and "Mao" is called Taichong; these three deities are collectively known as "the Three Gates of Heaven." If they also coincide with the four days of "Chu," "Ding," "Kai," and "Wei" in the twelve values of the month, then both the heavenly gate and earthly gate will protect. The direction where these three deities appear on the heavenly plate is the direction to go for escaping disaster: using the month general combined with the time of day, look at where the characters for Mao, You, and Wei on the heavenly plate fall on the earthly plate, and head in that direction to avoid danger. If that direction happens to be the flourishing direction at that time, one should not stop there—spring is not suitable for heading east, and the same applies to the other three seasons.

見賊行程渡彼間（兩國相戰，不知彼情虛實，差人越渡，間以覘之），行年歲月日沖難忌（去人行年並太歲、月建、日、時沖破之方，不可去。將軍與去人行年相沖亦同。訣曰：“凶不凶，視破沖”也）。

To discover the movements of the enemy's forces, one must send someone across the border into the enemy's territory. When two countries are at war and the enemy's strengths and weaknesses are unknown, people are sent across the border to secretly gather military intelligence. At this time, it is most important not to violate the principle of conflict. The directions that are conflicting with the person sent, the Tai Su, the Month Builder, the Day Branch, and the hour must not be approached. Also, if the main general's year pillar conflicts with the year pillar of the person sent, it is also not permissible to send him. The mnemonic says: "Whether it is凶 or not, depends on breaking and conflicting."

支干上將休囚惡（如春三月差人，日辰上見水神將，謂之休；見金神，謂之囚。逢此不可往，主凶），旺相相生去即安（若秋三月，辰上見金神將，謂之旺；見水神將，謂之相。逢見旺相，渡關即安矣）。

If the divine generals on the day stem and day branch fall into a weak and confined position, it is not favorable. For example, if people are sent out during the three months of spring, and the day stem and day branch show water deities and water generals, water is in the state of 'rest' in spring; if gold deities and gold generals are seen, gold is in the state of 'confinement' in spring. Encountering these two situations, it is not advisable to send people out, as it indicates misfortune. Conversely, if the superior deities are prosperous and strong and also generate with the day branch, then going out will be safe. For example, during the three months of autumn, if the day branch shows gold deities and gold generals, gold is in the state of 'prosperous' in autumn; if water deities are seen, water is in the state of 'mutual generation' in autumn. Encountering the prosperous and strong energy, one can safely cross the pass and investigate the enemy without any problems.

賊欲相凌切要知，游都作限用占之。游都甲己當在丑（注曰：甲己二日丑為游都，以月將加時尋丑，餘仿此），乙庚在子丙辛箕（乙庚二日子為游都，丙辛二日寅為游都，箕者是寅中宿也）。丁壬居巳言非謬（丁壬二日巳為游都），戊癸向申更莫疑（戊癸二日申為游都）。

The enemy is coming to attack, and this is the most important matter to clarify first. Use the spirit "You Du" as the boundary for divination. You Du is determined by the day stem: on Jia day and Ji day, You Du is Chou. The annotation says that on Jia and Ji days, Chou is You Du. Use the month general added to the time of the divination to find where Chou falls. The rest of the days follow the same pattern. On Yi day and Geng day, You Du is Zi; on Bing day and Xin day, You Du is Yin. The "Ji" in the verse refers to Yin, because the mansion Ji Xu belongs to Yin. On Ding day and Ren day, You Du is Si. This is correct. On Wu day and Gui day, You Du is Shen. There is no doubt about this.

游都伏日今將到（假如甲午日占，以月將加時，如丑加本日甲，謂游都伏日，主賊今日來。如丑加午支亦然），前支一日在明期（如游都加支前一神，賊明日來也）。二三依次須防禦（如游都加支前二神，第二日賊來；加支前三神，第三日來也），若臨前四不侵圍（游都臨前四辰，主賊過去不來也）。

If the "You Du" is placed over the day's stem and branch, the enemy will arrive today. For example, on a Jiawu day, using the month general to add the time and generate the Heaven Plate, if the Chou is placed on the day stem Jia's position Yin, this is called "You Du Fu Ri," indicating the enemy will arrive today; if the Chou is placed on the day branch Wu, it is the same. If "You Du" is placed on the previous position of the day branch's god, the enemy will arrive tomorrow; if on the second previous position, the enemy will arrive the day after tomorrow; if on the third previous position, the enemy will arrive three days later. In each case, one should be on alert in order. If "You Du" falls on the fourth position before the day branch, which is Chen, it indicates the enemy has already passed and will not attack again.

游都旺相支干畏（假如春三月丙辛日占，寅為游都，是旺；丁壬日占，巳為游都，為相。加本日干支，占賊勢甚強，是為畏也，宜避之則吉），賊勢憑凌難守持（游都旺相，主賊必來；勾陳克游都，賊亦敗，不然主難守禦，宜急避之方可也）。

If the Wu Du (Wandering Capital) is in a prosperous and strong state and also joins the day stem and day branch, it is something we should fear. For example, in the third month of spring, if the day is Jia or Xin, and the Wu Du is Yin (a wood branch), then Yin wood is in its prime in spring; if the day is Ding or Ren, and the Wu Du is Si (a fire branch), then Si fire is in a secondary position in spring. When the Wu Du is added to the day's stem and branch, it indicates a very strong enemy force, which is a frightening situation. It is best to avoid. If the Wu Du is prosperous and strong, it indicates that the enemy will certainly come. If at this time the Gou Chen (Hook Earth) overcomes the Wu Du, the enemy will still be defeated. Otherwise, it will be difficult to defend, and one must quickly flee.

游都和處喜降卒（游都落處上下相生，必有降卒），畏下難侵大戰時（游都臨所畏之方，主彼、父子不相親，中外不相信，賊不敢侵，我應大戰，我勝彼負。若以游都臨受制之方為彼勝，則謬矣）。

If the position of the Yu Du is in a direction that mutually generates with it, this indicates a favorable situation, and it is pleasing to have enemy troops coming to surrender. If the Yu Du falls in a direction that it fears or is controlled by, the enemy will not dare to invade: this indicates that the enemy's internal father and son are not close, and the court does not trust the border generals. At this time, we should launch a major campaign, and we will win while they will lose. Those who interpret the Yu Du being in a direction it is controlled by as the enemy winning are wrong.

居在東南災稍重（若游都屬木火加東方猛烈兮堅城壘，居西兮速備關津，為得相氣也），臨之西北禍當微（游都臨西北，其賊遲疑未進，可息兵勞士。若臨北方賊歸本家，宜安息）。

The position of the Yu Du (a divinatory term) in the east or south indicates a somewhat heavier military disaster. If Yu Du belongs to wood or fire and is located in the east, the situation will be intense, requiring reinforcement of fortifications. If it is located in the west, one must urgently defend the passes, rivers, and ferry crossings, as it gains strength there. If Yu Du is in the northwest, the disaster will be minor: the enemy will hesitate, and we can cease military operations and reward the soldiers. If Yu Du is in the north, it indicates that the enemy has already returned to their own country, allowing us to rest and prepare.

不見游都視天乙（如游都離日辰遠，謂之不見游都，當視天乙貴人加日辰否），臨日還如都將推（如天乙加日辰，賊亦來；不臨不來也）。子辰巳未加今日（子為神后，辰為天罡，巳為太乙，未為小吉，如加今日支干），賊到猖狂疾似飛（主賊來疾而去速也，或半路而回）。

If the "You Du" is not found in the divination, then look at "Tian Yi Gu Ren" instead. If "You Du" is far away from the day stem and day branch, it is called "Bian Jian You Du." At this time, check whether "Tian Yi Gu Ren" is present on the day stem or day branch. If "Tian Yi" is on the day branch, it is still treated as "You Du": if the nobleman is on the day branch, enemies will come; if not, they will not come. In addition, if the four spirits Zi (Shen Hou), Chen (Tian Gang), Si (Tai Yi), and Wei (Xiao Ji) are added to the current day's stem and branch, it indicates that enemies will come with great force and speed, like flying. However, they come quickly and leave just as quickly, sometimes even turning back halfway.

傳聞賊去問疑奸（報聞賊去，恐奸媒作誘，不可不占），專尋斗罡繫處占看（注曰：斗者，天罡也。月將加時，天罡落在十二辰何字上）。加孟未行加仲發（天罡加孟賊尚在，加仲已發主路行），加季如今向遠山（若天罡加季神，賊己遠去矣）。

I heard a rumor that the enemy has already withdrawn, so I need to divinate whether there is any deception involved. Someone reported that the enemy has left, but I fear it might be a spy deliberately spreading false information to lure our troops. Therefore, it is not advisable to ignore this. The method of divination focuses on the position of the "Dǒu Gāng" (the Pole Star). The annotation says that "Dǒu" is the "Tian Gāng" (Chen). Place the "Yue Jiang" (Month General) on the time and rotate the Heaven Plate. Observe where the Tian Gāng falls among the twelve Earthly Branches. If the Tian Gāng falls on the four "Meng" branches (Yin, Shen, Si, Hai), the enemy has not yet left. If it falls on the four "Zhong" branches (Zi, Wu, Mao, You), the enemy has already begun moving. If it falls on the four "Si" branches (Chen, Xu, Chou, Wei), the enemy has already retreated deep into the mountains and is far away.

大吉臨干將出界（一法，視大吉臨干，主賊出界，不論天罡。又一法，大吉臨干，賊出界），未到猶自在吾關（如大吉不臨干，不過干，猶在我關住也）。

There is another method to look at 「Daji」 (Chou): When Daji is on top of the day stem, it indicates that the enemy has already crossed the border. This method only considers Daji being on the day stem, regardless of where Tiangang falls; some versions say that Daji is considered to have crossed the border only when it passes over the day stem. If Daji is neither on the day stem nor has passed over it, then the enemy is still within our border and has not left.

或被兵圍不須忙（若陡然遇賊圍，不必驚忙，東走西奔，亂撞取害，當凝神以占之），加時出路望天罡（太公曰：“行兵千里，斗到必通。”斗者，天罡也，以月將加時，尋天罡下一宮而可出。若天罡方無路出，可尋三宮時，三宮時者，是亥子丑也）。

If suddenly surrounded by enemy troops, do not panic. Do not run around in confusion, as that will only bring about self-harm. Instead, remain calm and cast a divination to determine the way out. The method is to use the Month General added to the time of the divination, and observe where the Tiangang (Chen) points. That direction is the way to break through. The Master of Tai Gong said, "When marching a thousand li, the handle of the Big Dipper points to where the path is clear." The Big Dipper refers to the Tiangang (Chen). By using the Month General added to the time of the divination, find the palace beneath the Tiangang. From there, one can escape. If the direction indicated by the Tiangang has no way out, then look for the 'Three Palaces Time,' which refers to the three deities of Hai, Zi, and Chou.

若值絳宮申酉地（以月將加時，若亥臨子午卯酉為絳宮，軍宜向天上申酉下出），明堂時往太沖方（子臨子午卯酉，為明堂，宜向天盤卯方出）。玉堂宜出天魁下（如遇丑臨子午卯酉，為玉堂，宜向戌字下出），利若鋒芒人極張（謂軍履險危之地，忽逢豪強之賊，勢雄不可當，向天罡可出，此為人極張也）。

If encountering the "Jiang Gong" time, the army should charge suddenly towards the directions of Shen and You: using the Month General added to the occupied time, when Hai arrives at the positions of Zi, Wu, Mao, and You, it is the Jiang Gong time, and the army should charge out beneath the directions of Shen and You on the Heaven Plate. If encountering the "Ming Tang" time, the army should move towards the Taichong direction: when Zi arrives at the four central positions, it is the Ming Tang time, and the army should charge out towards the direction of Mao on the Heaven Plate. If encountering the "Yu Tang" time, the army should emerge from beneath the "Tian Gui" (Xu): when Chou arrives at the four central positions, it is the Yu Tang time, and the army should charge out beneath the Xu direction. Charging in this way, the army's momentum is sharp and unopposed. This refers to the army being in a dangerous situation and suddenly facing a powerful enemy with a fierce momentum that cannot be resisted, so they charge in the direction indicated by the Tian Gang, which is called "Ren Ji Zhang."

日辰上將相生吉（注曰：傷不傷，視陰陽。若被兵圍，日辰上將神相生者吉），相剋如今有損傷（若日辰上將神戰克，又制日辰，必損傷，用兵者宜審之）。

When breaking out of encirclement, one should also look at the Heavenly Generals on the day stem and day branch: if they mutually generate, it is auspicious. The annotation says: whether there will be injury or loss depends on the yin and yang spirits in the four lessons. When the spirits and generals on the day stem and day branch mutually generate, it indicates a favorable omen; if the spirits and generals on the day stem and day branch mutually contend and overcome each other, and further overcome the day stem and day branch, there will certainly be injury. Those leading troops should carefully examine this.

兩軍相守已經時（謂兩軍相持，安營極久，今朝憂戰），始占之（以月將加時，戰不戰占之，則吉凶可知矣）。勾陳剋日刑沖斗（如勾陳乘神剋日辰，又逢刑沖日辰，主戰。刑者，如甲子日勾陳乘卯是也），不克無刑各護持（《經》曰：“斗不斗，勾陳輳；殺不殺，相刑壓。”勾陳有刑則戰，否則不戰）。

Both armies have been facing each other for a long time, having set up their camps and holding a stalemate. Today morning, there was anxiety about the possibility of battle, so the divination was cast. The method used is to take the Month General and add the time of divination, specifically asking whether there will be a battle today. The fortune can be known as to whether it is auspicious or inauspicious. The method of interpretation looks at "Gou Chen": if the god riding on Gou Chen is able to overcome the Day Stem and Day Branch, or if there is a punishment and clash with the Day Stem and Day Branch, then battle is certain today. So called punishment refers to, for example, if on a Jiazi day Gou Chen is riding on Mao, then Mao and Zi are in punishment. If Gou Chen neither overcomes nor is in punishment with the Day Stem and Day Branch, then both sides will defend their camps and there will be no battle. The classic says: "Whether there will be a battle depends on whether Gou Chen is in harmony; whether there will be killing depends on whether there is punishment and suppression." If Gou Chen is accompanied by punishment, there will be battle; otherwise, there will be no battle.

大吉小吉支干上（丑為大吉，未為小吉，二神有一神臨支干），兩軍俱解固疆圍（主兩軍俱解不戰也）。斗罡加孟須堅守（天罡加孟，宜堅守營壘），加仲相傷彼此疲（天罡加仲不利出軍，急宜謹備）。臨季出軍攻擊好（若天罡加季，宜出兵急攻，主大得勝回），得勝名之是順機（是用兵取勝之順機也）。

The deities Chou (Daji) and Wei (Xiaoji) are favorable. If either of them is present on the Day Stem or Day Branch, both armies will cease fighting and each will defend its own territory without further conflict. The position of Tiangang should also be considered: if Tiangang falls on the four young months of寅,申,巳, and 亥, it is advisable to hold the camp and not advance; if Tiangang falls on the four middle months of子, 午, 卯, and 酉, it is unfavorable to launch an attack, and both sides will suffer losses, so one should be vigilant; if Tiangang falls on the four old months of辰, 戌, 丑, and 未, it is most suitable for a swift attack, leading to a great victory. To achieve victory in this way is to follow the favorable timing for success.

六害來加年命上（六害者，寅巳、卯辰、丑午、子未、酉戌、申亥是也。若主將行年本命上見六害，再與凶神並者，當日時必敗），此時攻戰自遭刑（遇此刑害，必遭刑傷，為將者不可不審也）。白虎若並凶更甚，日辰還忌切須明（日辰上亦不可逢六害白虎也，慎之慎之！《經》曰：“敗不敗，視六害”）。

The "Six Harmful Relationships" added to the general's year stem and birth stem make it impossible to fight on that day. The Six Harmful Relationships refer to the six pairs of conflicting branches:寅 and巳, 卯 and辰, 丑 and午, 子 and未, 酉 and戌, 申 and亥. If the general's year stem and birth stem encounter any of these Six Harmful Relationships, and they are also combined with Inauspicious Spirit, the battle will certainly fail at that time; if the general fights under such circumstances, he will suffer injuries. As a general, he must be cautious. If "White Tiger" also appears together with the Six Harmful Relationships, the situation becomes even worse. The day stem and day branch also should avoid encountering the Six Harmful Relationships and White Tiger. It is essential to be clear about this and exercise great caution. The classic says: "Whether a battle is lost or not depends on the Six Harmful Relationships."

戰雄用起春寅勝，夏巳秋申冬亥升（注曰：雄者，乃春寅、夏巳、秋申、冬亥是也。其法專主分主客，雄臨日干客勝，雄臨支辰主勝）。對沖為雌值凶惡（注曰：雌者，春申、夏亥，秋寅，冬巳是也。雌臨干客敗，雌臨支主敗）。此術標題《龍首》經（昔黃帝得此，乘龍昇天之日，傳於三子，明授龍前，故名曰《龍首經》）。

The divine transmission "Zhan Xiong" is most effective for victory: in spring it is in寅, in summer in巳, in autumn in申, and in winter in亥. The commentary says: "所谓 'Xiong' refers to spring寅, summer巳, autumn申, and winter亥." This method is specifically used to distinguish between the main and the guest forces. If Zhan Xiong is on the day stem, the guest force wins; if it is on the day branch, the main force wins. Those that conflict with Zhan Xiong are called "Zhan Ci," and encountering them is ominous: in spring it is申, in summer it is亥, in autumn it is寅, and in winter it is巳. If Zhan Ci is on the day stem, the guest force loses; if it is on the day branch, the main force loses. This method comes from the "Long Shou Jing." In ancient times, the Yellow Emperor obtained this method and passed it down to his three sons on the day he rode a dragon to ascend to heaven, clearly transmitting it before the dragon. Hence, the book is called the "Long Shou Jing."

兩軍交戰誰當勝，主客後先看日辰。先起為客後為主（其法，以日辰分主客，以先起兵為客，後起兵為主），上將明之不陷軍（為將者先明主客，方知勝負）。

To determine which side will win in a battle between two armies, one must rely on the Day Stem and Day Branch to distinguish between the host and the guest, and to determine who moves first. The method of divination is to use the Day Stem and Day Branch to identify the host and the guest: the side that moves first is considered the guest, and the side that moves later is considered the host. The commander must first clearly distinguish between host and guest in order to understand the outcome of the battle and avoid losing his army.

干害支兼上克下（干克支利客，宜先起兵，用得上克下亦然，利客），反宜做主人（干克支上，上克下，利客。支克干，下賊上，是反宜做主人，宜後起兵勝）。

The day stem overcomes the day branch, and if the upper god in the four lessons also overcomes the lower god, it is favorable for going on a mission and should take the initiative to send troops; the initiating transmission takes the lesson where the upper overcomes the lower, which also benefits the guest. Conversely, if the day branch overcomes the day stem and the lower god overcomes the upper god, then one should be the host and act later to seize the initiative in order to win.

本將行年宜制虎（主將本命行年克白虎吉，若白虎克主將年命者凶），不然須見克勾陳（如白虎不相剋制，卻宜主將年命克勾陳。如本將年命辰木，勾陳乘土，是克勾陳，餘仿此）。

The general's year of birth should ideally be able to control the White Tiger. If the general's destiny and year of birth are governed by a deity that overcomes the White Tiger, it is auspicious. Conversely, if the White Tiger overcomes the general's year of birth, it is inauspicious. If there is no controlling relationship with the White Tiger, then one should check whether the general's year of birth can overcome Gou Chen. If the deity governing the general's year of birth overcomes Gou Chen, it is also good. For example, if the general's year of birth is associated with the辰 (Chen) which belongs to wood, and Gou Chen is governed by a soil deity, then wood overcomes soil, meaning the year of birth overcomes Gou Chen. The same principle applies to other cases.

勾陳利克賊方神（勾陳克賊方上神，卻能取勝也），賊方之上勾陳立（假若賊在午地而上加勾陳是也）。天乙遙能制下神（若天乙貴神屬水，為遙克賊方之午地，而上加勾陳也）。遇此名為天滅寇，佑我行師得大名（遇此課是上天欲我威賊，佑助我用兵，發大功，顯著於當時，揚於後世也）。

Gou Chen is best able to overcome the heavenly ruler of the enemy's position, thus leading to victory; for example, if the enemy is in the position of Wu (午), and Gou Chen is placed on top of Wu, this is called "the enemy's ruler is standing on Gou Chen." If "Tian Yi Gu Ren" can also remotely overcome the heavenly ruler below the enemy's position from a distance—such as Tian Yi riding on the water god, and remotely overcoming the fire god at Wu, while Wu is also occupied by Gou Chen—when encountering such a situation, it is called "Heaven's destruction of the enemy." This signifies that Heaven is using me to subdue the enemy, blessing me with military achievements, bringing glory in my lifetime and fame in future generations.

傳報通用。敵有使來看日辰，日上為客辰主人。日干上神克辰土（若日上神克辰上神，其言虛謬不可聞），若是辰上克干上，彼必畏我言詞真（其言是實可信）。

This principle also applies to the situation where the enemy sends messengers. When the enemy sends an envoy, observe the Day Stem and Day Branch: the heavenly stem above the Day Stem is called "Guest," representing the enemy; the earthly branch above the Day Branch is called "Host," representing our side. If the heavenly stem above the Day Stem overcomes the heavenly stem above the Day Branch, then the words of the messenger are false and should not be believed. If the heavenly stem above the Day Branch overcomes the heavenly stem above the Day Stem, it indicates that the enemy fears us, and the messenger's words are true and reliable.

朱空太陰日辰上（朱空陰乘日上神，主彼詐；乘辰上神主我詐），彼此欺詐機已深（彼以詐來，我以詐應，其機已深，用兵者宜審也）。

If the three generals 「Vermilion Bird」「Tian Kong」「Tai Yin」fall upon the Day Stem and Day Branch: those riding on the Day Stem's heavenly stem indicate that the other party is deceiving me; those riding on the Day Branch indicate that I am deceiving the other party. This is a situation where both sides are deceiving each other, and the cunning has become very deep. When the enemy uses deception, I also use deception to respond. Those who command troops should clearly understand this.

敵派使者來我方，或敵有書報送來，取月將加時占之。日干為客為敵，日支為主為我。若日干上神剋日支上神，敵使所言皆虛詐，不可信；若日支上神剋日干上神，為敵畏我，其使所言為實，可信。日辰上乘朱雀、天空、太陰，主敵我雙方皆欺詐。

When an enemy sends envoys or letters to inform us, we should use the method of starting a divination lesson by adding the Month General to the time of the event. In the lesson, the Day Stem represents the enemy, and the Day Branch represents us. If the god above the Day Stem is able to overcome the god above the Day Branch, it indicates that the words of the enemy's envoy are false and deceptive, and should not be trusted. If the god above the Day Branch is able to overcome the god above the Day Stem, it suggests that the enemy is afraid of us, and the envoy's words are truthful and can be trusted. If the gods above both the Day Stem and the Day Branch are occupied by the Vermilion Bird, Tian Kong, and Tai Yin, it indicates that both sides are deceiving each other.

我軍欲劫糧，大小吉下方尋（大吉小吉下得糧）。軍意欲求水，小吉太沖訪（小吉太沖為井泉之神，此二神下覓水則得）。

My army wishes to seize supplies, so they should go to the areas where the Heaven Plate 'Daji' (Chou) and 'Xiaoji' (Wei) are present. Under these two deities, they will surely obtain food. Within the army, if they seek water, they should consult 'Xiaoji' (Wei) and 'Taichong' (Mao). Wei contains the Well Mansion, and Mao represents the Milky Way, both of which are deities in charge of wells and springs. By seeking water under these two deities, they will find water.

月將加時向奸求，神后之下萬人伏（奸者，神后是也。其下可伏萬人）。千人須藏河龍下（河龍者，太沖是也），百人陰精是良圖（陰精者，從魁是也，其下可伏百人）。

Using the Month General combined with the time of divination to generate the Heaven Plate, find the direction for concealment and ambush. Beneath Shenhou (Zi), one can hide an army of ten thousand soldiers. Shenhou is known as the god of concealment and treachery. To hide one thousand soldiers, they should be concealed beneath He Long (River Dragon), which corresponds to Taichong (Mao). To hide one hundred soldiers, Yin Jing (Shadow Essence) is the suitable place, and Yin Jing corresponds to Congkui (You), beneath which one can hide a hundred soldiers.

三河九江天道通（太沖為三河，從魁為九江），欲行間諜切要明。除定危開二神加（二神有一神加四位者），出入敵營任縱橫（出入其下，無人知者）。又曰卯酉為天二門，覆地四戶（除定危開之門），出奇制勝，萬夫難當，神鬼佑護。

"The Three Rivers" and "Nine Ditches" are places where the heavenly path flows: Taichong (Mao) is called the Three Rivers, and Congkui (You) is called the Nine Ditches. If you want to send spies into enemy territory, you must first understand these two locations. If either of these deities is positioned on the days of Chú, Dìng, Wēi, or Kāi in the twelve values of Jianchu, the spies can move freely in and out of the enemy camp, entering and exiting from beneath them without being noticed. It is also said that Mao and You are the two gates in the heavens, covering the four gates of Chú, Dìng, Wēi, and Kāi beneath the earth. By using these to launch a surprise attack, you can overcome ten thousand people, and divine spirits will protect you.

欲得賊消息，天耳下聽之（天耳者，大小吉是也）。要訪機密事，地耳不須疑（地耳者，太沖從魁是也。二神下密聽之即得）。

If you want to gather information about the enemy, go to the 'Heavenly Ear' position to listen. The Heavenly Ear is 'Daji' (Chou) and 'Xiaoji' (Wei). If you want to inquire about confidential matters, go to the 'Earthly Ear' position, without hesitation. The Earthly Ear is 'Taichong' (Mao) and 'Congkui' (You). By secretly investigating under these two deities, you can obtain the truth.

攻城通用。若入他境為客兵，劫掠須詳三傳情。初中旺相我軍勝（初中傳主我軍），末傳有氣彼定贏（如攻城亦看初中為我，末傳為彼，以旺相休囚分之）。

This method is also applicable when attacking a city. If entering an enemy territory as a guest force, one must carefully examine the Three Transmissions to decide on plundering. The First and Middle Transmissions represent our army, while the Final Transmission represents the enemy. If the First and Middle Transmissions receive the prosperous and strong energy, our army will win; if the Final Transmission has energy, the enemy will prevail. When attacking a city, the same principle applies: the First and Middle Transmissions belong to us, and the Final Transmission belongs to the enemy. Use the terms prosperous, strong, declining, and captive to distinguish strength and weakness.

天有三河壬子癸，地有三河卯酉辰。月將加時看三河，一河臨井必覆舟。又曰：太沖、天罡加日辰主風雨，神后加太歲主舟沉，神后加季急渡則吉。

There are three rivers in the sky, namely Ren, Zi, and Gui; and there are also three wells on the ground, namely Mao, You, and Chen. After turning out the Heaven Plate using the Month General and the time of divination, one should look at these three rivers. If any of the heavenly rivers are over the wells on the ground, a boat will certainly capsize. It is also said that if Taichong (Mao) and Tiangang (Chen) are placed on the Day Stem and Day Branch, there will be wind and rain; if Shenhou (Zi) is placed on the Year Stem, the boat will sink; if Shenhou is placed on the four seasons of Chen, Xu, Chou, and Wei, it will be restrained by earth, and crossing the river quickly will be auspicious.

天罡指巳天地開（以月將加時尋天罡，指巳為天地初開），出軍行師任徘徊（用兵大勝，開地千里）。指午坐帳宜彈琴（天罡指午為天地縱橫，不可出軍，坐帳彈琴則吉），指未小通亦可裁（天罡加未為天地小通，出軍亦吉）。

Using the Month General and the time of the divination to find where Tiangang (Chen) falls, one can determine the auspicious and inauspicious aspects for military actions. If Tiangang points to Si, it is the time of "Heaven and Earth beginning to open," allowing for orderly advances and retreats in military operations, leading to great victories and the expansion of territory over thousands of li. If Tiangang points to Wu, it is the time of "Heaven and Earth extending in all directions," during which military action should be avoided. The general should remain in the tent playing the zither, which brings good fortune. If Tiangang points to Wei, it is the time of "Heaven and Earth slightly connected," allowing for careful consideration of military action, which is also auspicious.

加申迫爭君須忌（天罡指申為天地迫爭之時，用兵者須忌之），指酉人馬受驚駭（天罡指酉，天地閉塞，車傷馬死，戰必大凶）。返來戌土主乖隔（天罡指戌，出軍主士卒乖傷也），加亥天阱不稱懷（天罡指亥為天阱，用軍主損傷驚怕）。

The Tiangang is added to Shen, which is the time of "heaven and earth pressing against each other," and it is advisable for those who use military force to avoid this. When the Tiangang points to You, heaven and earth are closed off, leading to broken vehicles, dead horses, startled people and horses, and certain disaster in battle. When the Tiangang returns to Xu, it indicates that soldiers are disunited and injured, with mutual isolation. When the Tiangang is added to Hai, it is called "heaven's pit," and military operations will result in injury, people being frightened, and things not going as desired.

指子半路魂魄散（當此之時，出軍迷惑，行者半路魂魄不安），指丑途宿待明來（天罡指丑為天地小通，出軍三十里可止，待來晨任意而行，必獲大勝）。臨寅有喜戰獲勝（天罡指寅，行者有喜，戰必大捷），到卯閉塞宜藏埋（天罡指卯，天地閉塞，宜藏匿避之，凡事不宜）。復臨辰地關梁塞（天罡臨本位為關梁閉塞，只可安營下寨，不可妄動），掌上兵機仔細詳。

The Tiangang points to Zi, and at this time, going to war will cause confusion in direction. Those on the march will become anxious and unsettled in the middle of the journey. When the Tiangang points to Chou, it is called "heaven and earth are slightly connected," and the army should march thirty li and then stop to camp, waiting until the next morning to proceed freely, and will surely achieve a great victory. When the Tiangang is at Yin, those on the march will have good news, and in battle they will surely achieve a decisive victory. When the Tiangang reaches Mao, heaven and earth are closed off, and one should hide and avoid, as nothing is suitable. When the Tiangang returns to its original position at Chen, it indicates blockage at passes and bridges, and only camping can be done, with no light movement. This key to military strategy is all arranged on the palm, and must be carefully observed.

上將臨戎，傳式論攻。測將神之動靜，觀主客之雌雄。上將行年克勾處者勝。干為客，為先動。支為主，為後動。

The main general personally leading the troops must rely on the Three Transmissions and the Style Disk to discuss attack and defense, assess the movements of the Heavenly General and the Heavenly Deity, and observe the strength of both sides. The method of judgment is: if the spirit above the main general's birth year can overcome the place where Gou Chen is located, then victory is achieved. The Day Stem represents the guest, which is the one who initiates the attack first; the Day Branch represents the host, which is the one who responds to the attack later.

吳坎臨奇，秦宮加偶。歲剛柔之運轉，月支干以研窮。吳為丑地，秦為未地。《黃帝初占》云：凡陽年以大吉加歲支，陰年以小吉加歲支，看四課三傳，及占卜十二邦國，各得吉凶神將所主之事。

When divining state affairs and military situations, in a yang year, the spirit of the "Wu" palace is added to the odd position, and in a yin year, the spirit of the "Qin" palace is added to the even position. This follows the rotation of the Tai Su's hardness and softness, and then the details are examined using the Heavenly Stems and Earthly Branches of the Month Builder. Wu refers to the Chou Earthly Branch, and Qin refers to the Wei Earthly Branch. The "Yellow Emperor's Initial Divination" states: in a yang year, the "Daji" (Chou) is added to the Earthly Branch of the Tai Su; in a yin year, the "Xiaoji" (Wei) is added to the Earthly Branch of the Tai Su. Then the Four Lessons and Three Transmissions are examined. This is used to divinate twelve states, each according to the auspicious or inauspicious spirits and generals obtained, to determine the matters each state is involved in.

假令己丑歲，是為陰年，以小吉加丑，是反吟四柔，用井欄射法。初傳巳上登明為用，將得六合。中傳丑上見小吉，將得天后。末傳未上見大吉，將得青龍。此等卦，繫暮占。卯上見從魁為螣蛇，卯為宋分，主口舌事。酉上見太沖為白虎，酉為趙分，是年二月，趙分有災。餘仿此。又如丁卯年，小吉加卯，大吉臨酉，酉乃趙分，上見墓神臨之，主自作亂。其十二邦國分野，皆以所臨神將定其吉凶。

For example, in the year Jichou, which is a yin year, the Xiaoji (Wei) is placed on Chou. The resulting divination is a "returning echo" lesson where heaven and earth are in opposition. All four lessons belong to yin days, so the method of "well frame shooting" is used to determine the transmissions. The initial transmission is taken from the "Dengming" (Hai) on Si, with the governing heavenly general being "Liu He"; the middle transmission is on Chou with "Xiaoji" (Wei), with the governing heavenly general being "Heavenly Empress"; the final transmission is on Wei with "Daji" (Chou), with the governing heavenly general being "Azure Dragon." This type of divination is done at night. Now looking at Mao, which has "Congkui" (You) riding on "Teng Snake," Mao is the territory of Song, indicating disputes and conflicts; You has "Taichong" (Mao) riding on "White Tiger," and You is the territory of Zhao, so there will be calamity in Zhao during this year's second month. The other sections are analyzed in the same way. Another example is the year Dingmao. Place Xiaoji on Mao, and "Daji" (Chou) appears on You. You is the territory of Zhao, and there is also the presence of the tomb god pressing down, indicating internal disorder in Zhao. The territories of the twelve states are determined by the deities they are associated with and their future outcomes.

亦舉合神，加月支於南北。合神者，甲與己合、乙與庚合、丙與辛合、丁與壬合、戊與癸合是也。加月支者，以歲合加月支，遁五子元也。假令甲申年，正月丙寅，歲合在己，己遁在巳，以巳加月建，占十二邦國神將吉凶成敗也。

Another method is to take the "he shen" or combining god, and add it to the earthly branch of the month builder on the rotating plate. The combining gods are: Jia combines with Ji, Yi combines with Geng, Bing combines with Xin, Ding combines with Ren, and Wu combines with Gui. Adding the month's earthly branch involves adding the combining god of the sovereign year to the month builder, and using the "Wu Zi Yuan Dun" to determine the heavenly stem. For example, in the first month of the Jiashen year, the month builder is Bingyin. Jia combines with Ji, and the combining god of the sovereign year is Ji, which resides in Si. Therefore, Si is added to the month builder's branch Yin on the rotating plate, and thus the fortune of the twelve states' deities, generals, and their success or failure is determined.

復推日宿，立用神之東西。日宿即月將。

Then we proceed to determine "day residence" (日宿), which is used to establish the direction of the Useful God, either east or west.the so-called日宿 refers to the Month General (月将) of the current month, which is the star division where the sun is located.

敵有使來，正時占決。支神制干，即為真說。若辰上神制日上神，其言可信，客畏主也。反此有奸心，不可信也。一本云，時上神剋日上神，亦主多詐。

If an enemy envoy arrives, use the current correct time to cast the divination. The god in the day branch can control the god in the day stem, indicating that what the envoy says is true. Because the god in the day branch controls the god in the day stem, it shows that the opposing side fears the main side, so their words can be trusted. Conversely, if the god in the day stem controls the god in the day branch, it suggests the other party has ill intentions and their words should not be believed. Another version states that if the god in the time position controls the god in the day stem, it also indicates that the other party is deceitful.

將朱空而言有欺詐，用角陰而行推奸譎。日上神見朱雀、天空，來情有變，虛詞欺詐也。角者，天罡也。陰者，太陰也。二神將用起年命者，所言不可信，謂太陰蔽翳，天罡凶神也。

If the Heavenly Generals are "Vermilion Bird" and "Heavenly Void," then the message comes with deceit. If the Initiating Transmission involves "Jiao" and "Yin," one should infer that the other party's actions are cunning and deceitful. When the Day Stem is occupied by Vermilion Bird and Heavenly Void, it indicates that the intention is changeable and full of empty words meant to deceive. "Jiao" refers to "Tiangang" (Chen), and "Yin" refers to "Tai Yin." If these two generals originate from the main general's year of birth or personal destiny, the message should not be trusted, as Tai Yin signifies concealment and obscurity, and Tiangang is inherently a malevolent deity.

下生上位，知詭詐以休行。干葉於支，謂陰謀之罷結。日上神與辰上神相生，則兩軍無礙，陰謀必止。

The lower generates the upper, indicating that cunning schemes will not be carried out. The day stem and day branch are in harmony, showing that secret plots have already ceased. The heavenly stems above the day stem and the heavenly stems above the day branch mutually generate each other, meaning there is no friction between the two armies, and thus the conspiracies naturally stop.

寅申巳亥，天耳四時。年上見者，來使潛機。春寅，夏巳，秋申，冬亥，乃天耳也。天耳臨日辰、命年者，來使必有奸謀，其言不可信也。

The four divine animals,寅, 申, 巳, and 亥, take turns being in charge of the four seasons, which is called "Heavenly Ear." When Heavenly Ear appears on the person's age stem, it indicates that the person is hiding malicious intentions. In spring,寅 is Heavenly Ear; in summer, 巳; in autumn, 申; and in winter, 亥. If Heavenly Ear is on the day stem or day branch, or on the main general's birth year, then the messenger definitely has sinister plans, and his words should not be trusted.

後乙曹沖，在日辰而詐約；貪狼奸賊，臨支干以虛欺。後即神后，乙即太乙，曹即功曹，沖即太沖，此四神也。申子為貪狼，辰未為奸邪，亥卯為陰賊，此為六賊，天神也。

The four spirits "Shenhou," "Taiyi," "Gongcao," and "Taichong" falling on the day stem and day branch indicate that the enemy's meeting is a deception; the six spirits "Tanlang," "Jianxie," and "Yinze" appearing on the stem and branch mean that the other party's words are false and deceitful. Shenhou corresponds to Zi, Taiyi to Si, Gongcao to Yin, and Taichong to Mao, making up the four spirits. Shen and Zi are called Tanlang, Chen and Wei are called Jianxie, and Hai and Mao are called Yinze. These six are collectively known as "Lüie," all being names of heavenly spirits.

如占敵人相約呼召可往否，若日辰見子、寅、卯、辰、巳、未、申、亥加臨，切不可往，其言虛欺也。若四神不宜往約，六賊不宜聽信賊言。以上四神、六賊，或並見六處，乘惡將，乃主詐耳。不然，十二支已去八字矣，豈止四字為實乎？

For example, if you are divining whether an enemy is coming to make an appointment or invite you, whether to go or not: if the day stem and day branch show Zi, Yin, Mao, Chen, Si, Wei, Shen, or Hai, you must absolutely not go, as the other party's words are false and deceptive. If the four divine spirits are present, it is not advisable to attend the invitation; if the six thieves are present, it is not advisable to believe the enemy's words. However, note that the above four divine spirits and six thieves must appear simultaneously in the day, the hour, the year, the fate, the three transmissions, and the main hour, and also be accompanied by evil heavenly generals, then it truly indicates deception. Otherwise, the twelve earth branches have already excluded eight characters, how can only four characters be considered true?

外國人來，歲神克乙而禍生。若外國人來投拜者，正時占，太歲上神克天乙者，主人賊不可信。

If foreigners come from outside, and the god governing the year's stem is in a position to overcome Tianyi, calamity will occur. If foreigners come to surrender and pay homage, and the current correct time is used to cast the divination, and the god governing the year's stem overcomes the god that the Tianyi nobleman is riding on, then this person has evil intentions and should not be trusted lightly.

他邦異情，陰神賊日以愁之。日辰之陰神自勝其干支或干支上神者，主不利也。

If another country has hostile intentions, it is indicated by the hidden heavenly stem overcoming the day branch, causing worry. When the hidden heavenly stem of the day stem and day branch overcomes the stem and branch itself, or overcomes the heavenly stem above the stem and branch, it indicates adverse circumstances.

發使諸方，年路支干，切忌魁罡，次憂伏反。發使諸方，正時占，日辰及使人行年、去路方位之上，忌見天魁、天罡，更忌伏吟、反吟，皆不利也。

Send envoys to various directions, and examine the envoys' birth years, the roads they take, and the day stem and day branch. Most dangerous are encountering "Hekui" (Xu) and "Tiangang" (Chen). Next are encountering "Hidden Chant" (Fuyin) and "Reverse Chant" (Fan Yin). When sending envoys to various directions, use the correct time to cast the divination lesson. The day stem and day branch, the envoy's birth year, and the direction of the road they travel should all avoid "Hekui" (Xu) and "Tiangang" (Chen). It is even more unfavorable if the lesson pattern is "Hidden Chant" or "Reverse Chant." These are all unfavorable.

門傷年處，道行殃而凶將災深；年制門時，滯病歸而吉神禍淺。正時占，若所去國門上神來傷行人年上神，行必有殃，吉將災淺、凶將災深。若行人行年上神傷門上神，主滯病而歸。

If the door that is used is harmed by the year stem, there will be calamity on the way. If it is combined with an Inauspicious General (malevolent general), the disaster will be deeper. If the year stem reverses to overcome the door god, it indicates returning home with illness, but if combined with a吉神 (auspicious deity), the disaster will be less severe. Using the correct time to cast the divination, if the deity at the destination gate harms the deity of the person's year stem, there will certainly be calamity on the journey. If combined with a吉将 (auspicious general), the disaster will be lighter; if combined with a凶将 (malevolent general), the disaster will be heavier. If the deity of the person's year stem harms the deity of the door, it indicates the person will be delayed due to illness and return home with illness.

初宜參觜，三傳終而吉將堪憑。參、觜二宿在申，故以申稱參觜也。發使之時得傳送為初傳，大吉也。如三傳終得見傳送，與吉將並即吉，與凶將並即凶。夫初傳得見傳送，亦須吉將併為吉也。

The first transmission is best to take "Sanzhuan" and "Zuxu," and if the third transmission reaches the final one and has a favorable general, it can still be relied upon. Sanzhuan and Zuxu are both in the hour of Shen, so using Sanzhuan and Zuxu refers to Shen. When sending a messenger and taking "Chuansong" (Shen) as the first transmission, it is very auspicious. If "Chuansong" appears only in the final transmission, then one must check whether it is combined with a favorable general or a harmful general: if combined with a favorable general, it is auspicious; if combined with a harmful general, it is inauspicious. Even if "Chuansong" is seen in the first transmission, it must be combined with a favorable general to be considered auspicious.

日忌歲傷，顧干神以到時預選。日發之時，忌干勿為歲所克，以克則凶也。若到彼之日，又不可令克初發之日。假令庚辛日發行，不宜丙、丁日到，為傷元發之日，主凶也；宜壬、庚日到則吉。所以到時預先選擇，取相生為吉。

The day of departure should avoid being harmed by the Tai Sui, so the Day Stem must be taken into account, and the day of arrival should also be chosen in advance. On the day of departure, it is inauspicious if the Day Stem is overcome by the Tai Sui, as this brings misfortune. On the day of arrival, it is also not acceptable to overcome the Day Stem of the departure day. For example, if departing on a Geng or Xin day, it is not advisable to arrive on a Bing or Ding day, because fire overcomes metal, harming the Day Stem of the departure day, which brings bad fortune; it is better to arrive on a Ren or Geng day for good fortune. Therefore, the day of arrival should be chosen in advance, selecting a day that mutually generates the Day Stem for good fortune.

忽聞賊起，天罡之前即知來去。以月將加正時，視天罡所臨之處也。天罡加孟，賊不來，是虛說；加季賊來急；加仲，則未來，或半路遲疑未進。

Suddenly hearing that the enemy has mobilized troops, one can immediately know whether they will come or not by looking at where the Tiangang points. Use the Month General added to the hour of the day on the Rotating Plate, and see where the 'Tiangang' (Chen) falls: if the Tiangang falls on the four Meng positions (寅, 申, 巳, 亥), the enemy will not come, and the news is false; if it falls on the four Ji positions (辰, 戌, 丑, 未), the enemy will come very quickly; if it falls on the four Zhong positions (子, 午, 卯, 酉), the enemy has not yet arrived, or is hesitating halfway.

欲知行止，圓精視處必見心田。欲知賊之去處行藏，當視天目之下，有賊在也。春辰、夏未、秋戌、冬丑，以月將加時，便知賊所在處。國精，天目也。

If you want to know the movements of an enemy, just look at where the "Round Essence" is, and you will understand. To know where the enemy is going or where they are hiding, look at the "Heavenly Eye," and the enemy will be there. The Heavenly Eye is in the spring of the辰 (Chen), summer of the未 (Wei), autumn of the戌 (Xu), and winter of the丑 (Chou). Using the Month General combined with the time dial, you can determine where the enemy is. The "Round Essence" mentioned in the text refers to the Heavenly Eye.

井未角辰貴人覆支干而賊兵益急。井宿在未，角宿在辰。貴人者天乙也。凡辰、未臨日辰，賊必至。若辰、未不臨日辰，賊不來。若辰加季，天乙又臨日辰，賊必至；天乙臨日辰，而辰加孟，賊去虛言來也。

The Well mansion is in Wei, and the Horn mansion is in Chen. If these two spirits along with the nobleman Tianyi are all placed over the day stem and day branch, the enemy will come more urgently. The Well mansion belongs to Wei, and the Horn mansion belongs to Chen. The nobleman is Tianyi. Whenever Chen or Wei are on the day stem or day branch, the enemy will certainly arrive; if Chen or Wei are not on the day stem or day branch, the enemy will not come. If Chen is placed on the four seasonal positions and Tianyi is on the day stem or day branch, the enemy will definitely arrive; but if Tianyi is on the day stem or day branch and Chen is on the four beginning positions, then the enemy has already left, and saying that he will come is false.

玄白制日入熒惑而城壘宜堅。玄白即玄武、白虎也。聞兵至時，玄武、白虎所乘神剋日，賊強，宜急備之。若我掠他人、襲敵人，必遂所願也。

The White Tiger and Black Tortoise restrain the day stem, and if the Bright Sharp Star enters the Fiery Marsh, the fortifications should be reinforced. The White Tiger and Black Tortoise refer to the White Tiger and Black Tortoise. When hearing of enemy troops approaching, if the gods ridden by the White Tiger and Black Tortoise overcome the day stem, it indicates the enemy is strong and we should be vigilant. Conversely, if our side intends to raid or ambush the enemy, encountering this situation will surely lead to success.

太白，謂庚辛也。熒惑，謂丙、丁也。聞賊忽來之時，若天上之庚、辛臨地盤丙、丁之上，賊必來；若天上之丙、丁加地盤庚、辛之上，賊不來也。假令甲子旬中以寅、卯為丙、丁，以午、未為庚、辛。若天盤午、未臨地盤寅卯之上，賊必來，宜堅守城壘。若寅、卯臨午、未之上，是熒惑壓住太白金星，賊不來。金氣遇火不敢動故也。

"The 'Tai Bai' refers to Geng and Xin, and 'Ying Huo' refers to Bing and Ding. If suddenly news is heard of an enemy attack, one should cast a divination. If the Geng and Xin on the Heaven Plate fall upon the Bing and Ding on the Earth Plate, the enemy will certainly come; if the Bing and Ding on the Heaven Plate fall upon the Geng and Xin on the Earth Plate, the enemy will not come. For example, in the Jiazi decade, using the concealed stem method, the stems Bing and Ding are concealed on the寅 and 卯, and the stems Geng and Xin are concealed on the 午 and 未. If the 午 and 未 on the Heaven Plate fall upon the 寅 and 卯 on the Earth Plate, this is Tai Bai pressing upon Ying Huo, and the enemy will certainly come, so one should defend the city strongly. If the 寅 and 卯 on the Heaven Plate fall upon the 午 and 未 on the Earth Plate, this is Ying Huo pressing upon Tai Bai, and the enemy will not come, because the metal element meets the fire element and the enemy will not dare to act recklessly."

復察游都，支干傷急；戴虎並蛇，師徒敗績。此下論游都之吉凶。臨辰覆日，立見賊來與蛇、虎相併，主軍有敗亡之禍。臨辰克辰，尤凶，尤準。

Now examine "You Du": if it harms the day stem and day branch, the enemy situation becomes urgent; if You Du is also accompanied by "Bai Hu" and "Teng Snake", the army will suffer defeat. The following sections all discuss the auspiciousness and inauspiciousness of You Du. If You Du is on the day branch and covers the day stem, enemies will arrive immediately; if it is further combined with Teng Snake and Bai Hu, it indicates disaster within the army. If You Du is on the day branch and also overcomes the day branch, it is especially凶 and especially accurate.

都將囚死，日辰不克以無憂；或加干支，上下相制而來疾。游都若到囚死之地，不克日辰，亦無驚也。若臨日辰，上下相剋，賊即來，急疾。凡游都無剋日者，止有克辰耳。

If the You Du falls in a confined or dead position and does not control the day stem or day branch, there is no cause for worry; if it is placed above the stems and branches with mutual control between upper and lower, enemies will come quickly. If You Du falls into a confined or dead position without controlling the day stem or day branch, there will be no disturbance. If it is placed above the day stem and day branch with mutual control between upper and lower, enemies will arrive immediately, coming swiftly. Generally, You Du rarely directly controls the day stem, but mostly controls the day branch.

孟仲季神定虛真，總領於天罡。游都加孟賊不來，加季賊必來，加仲遲疑。天罡加孟主憂畏，加仲兩相傷，加季主戰。

The truth or falsehood of the enemy's situation depends on which of the four beginning, four middle, or four end terms the divine spirits fall into, with the overall command being under "Tiangang." If the wandering capital is added to the four beginning terms, the enemy will not come; if added to the four end terms, the enemy will definitely come; if added to the four middle terms, the enemy will hesitate. If Tiangang is added to the four beginning terms, it indicates that our side is anxious and fearful; if added to the four middle terms, both sides will suffer damage; if added to the four end terms, it indicates that battle will occur.

耳目神居探消息，皆從於地室。大吉丑、小吉未為天目，太沖卯從魁酉為天耳。天耳即地室也。聞賊不的，即使遊騎向天耳下聽之，必得賊人行止消息。欲聽密事，亦於天耳下察之，必得。

To gather intelligence, one relies on the two groups of spirits, "Heavenly Ear" and "Heavenly Eye," both of which originate from "Earth Chamber." Daji (Chou) and Xiaoji (Wei) belong to the Heavenly Eye, while Taichong (Mao) and Congkui (You) belong to the Heavenly Ear, which is also referred to as the Earth Chamber. If the information heard is not accurate, one should send mobile cavalry to the area under the influence of Heavenly Ear to investigate, and they will certainly obtain information about the enemy's movements. If one wishes to uncover secret matters, they should also conduct investigations in the area under Heavenly Ear, and they will certainly succeed.

不臨支干，憂合貴人；好鄉不戰，畏處交兵。游都不臨支干，而與天乙並者，賊亦來。游都所臨相生，此好鄉不戰。若寅為游都，加申酉之上，是寅木所畏之鄉，當此之時，父子不相親，中外不相念，戰鬥必也。凡游都與天乙，在日辰前一辰，則一日至；二辰，則二日至；隔四辰則不至也。游都所臨下辰剋日亦忌。

The wandering capital does not approach the day stem or day branch, but one should still worry if it shares the same position as the nobleman. If it falls in a place of mutual generation, there will be no battle; if it falls in a place it fears, war will occur. Even though the wandering capital does not approach the day stem or day branch, if it shares the same position as the heavenly nobleman, the enemy will still come. When the wandering capital is in a position where the upper and lower elements mutually generate, this is called a 'good place,' and there will be no battle. If寅 is the wandering capital but is placed over申 or酉, since寅 wood fears gold, this is the place it fears; at this time, the father and son are not close, and the court and the border generals do not care for each other, and a battle is certain. If the wandering capital and the heavenly nobleman fall on the day branch's previous position, they will arrive within one day; if on the previous two positions, they will arrive within two days; if separated by four positions, they will not come. If the branch under the wandering capital's position overcomes the day stem, this is also something to avoid.

若在東方猛烈兮，宜堅城壘；或當南面威強兮，速備關津。聞賊至時，正時占，游都臨東方，其賊勢猛；若臨南方，其勢亦不可當也。經云：“卯辰巳等宜防賊，兵書云此是三刑。”

If the You Du falls in the east, the enemy's force is fierce and the city defenses should be reinforced; if it is in the south, the enemy's strength is overwhelming and the passes and river crossings should be quickly defended. It is said that when the enemy arrives, the divination is cast at the proper time, and if You Du is in the east, the enemy's force is fierce; if it is in the south, its strength is unstoppable. The classic says: "The positions of卯, 辰, and 巳 should be guarded against the enemy, as the military treatises state that these three positions correspond to the Three Punishments."

在西疑遲，可行恩而犒將；臨北事退，可宴樂而棲遲。游都臨西方，其賊遲疑未進，可行賞犒之事。若在北方，主賊退，可宴樂無虞也。又看旺相死休囚。

The "You Du" is located in the west, indicating the enemy is hesitant and not advancing, so we can reward and encourage our soldiers. If "You Du" is in the north, it means the enemy has already retreated, allowing us to celebrate and rest calmly. Additionally, we should also consider whether "You Du" is in its flourishing or prosperous phase, or in a state of decline, rest, or dormancy.

天罡天陽，月建地陽，動偶天陰天魁，靜陰地陰玄見玄武。《玉帳經》云：“天罡為天陽，月建為地陽，天魁為天陰，玄武為地陰。”常法，他處以太歲為地陰。

"The Tiangang (Chen) is the heavenly yang, the Month Builder is the earthly yang, and the Tianguai (Xu), which pairs and moves with the Tiangang, is the heavenly yin. The Xuanwu is the earthly yin, being still and belonging to yin. The Zuyangjing says: 'The Tiangang is heavenly yang, the Month Builder is earthly yang, the Tianguai is heavenly yin, and the Xuanwu is earthly yin.' According to usual rules, elsewhere the Tai sui is also considered as the earthly yin."

若交相覆，君臣驚悖於奸謀；或曰重臨，水火提防於事變。若天陽天陰互相交復，主君臣不相和協。占國兵察地陰，若陰覆陽者，臣欲害君，子欲害父，婦欲害夫也。若陽覆陰時，君欲害臣，父欲害子，夫欲害妻也。若值重陽重陰，皆凶。重陽時火驚，重陰時水驚，若聞有賊，亦急備之。

If the four divine beings overlap and cover each other, there will be chaos caused by treachery between the sovereign and his ministers. If similar ones overlap and are adjacent, one should be cautious of incidents involving fire and water. When heaven's yang and heaven's yin overlap and cover each other, the sovereign and ministers will not be harmonious. For divination regarding state affairs and military matters, one should observe the earth's yin: if yin covers yang, it indicates that the minister will harm the sovereign, the son will harm the father, and the wife will harm the husband; if yang covers yin, it indicates that the sovereign will harm the minister, the father will harm the son, and the husband will harm the wife. If there is a heavy yang or heavy yin, both are ominous: during heavy yang, one should be vigilant against fires; during heavy yin, one should be cautious of floods. If at such times there is news of an enemy invasion, one should also be prepared and on alert.

功曹加甲，陽居日以無憂；旬首承箕，陰在干而逢戰。常以功曹加六甲首，聞賊占，日干上見陽神者賊不來，陰神臨日干者賊必至也。謂寅為箕者，以箕宿在寅也。

Gongcao (Yin) placed on Jia, when placed on the day stem, brings a yang spirit and there is no worry; if the first day of the ten-day cycle is supported by Ji Xu mansion, and a yin spirit appears on the day stem, there will be a battle. Usually, Gongcao is placed on the first day of each ten-day cycle on the rotating plate, and the course is started upon hearing of enemy movements: if a yang spirit is seen on the day stem, the enemy will not come; if a yin spirit is on the day stem, the enemy will definitely arrive. Here,寅 is called Ji because Ji Xu mansion belongs to寅.

大吉反伏，太乙追尋；若臨子午，太沖可任。《玉帳經》云：“大吉為天耳，若反吟、伏吟時占，賊在天盤太乙之下，若臨子午之位，賊在太沖之下。”

When a divination results in a return chant or hidden chant, use 'Daji' to seek out 'Taiyi'; if 'Daji' is located at the position of Zi or Wu, then look for the enemy at 'Taichong'. The 'Juyang Jing' states: 'Daji is the heavenly ear. When a lesson is cast during a return chant or hidden chant, the enemy is beneath the Heaven Plate's Taiyi (Si). If Daji is located at the position of Zi or Wu, the enemy is beneath Taichong (Mao).'

巳亥見牛，於星紀而排陣；辰戌遇鬥爭，向營室以加心。斗牛二宿在丑，故名丑為斗牛也。星紀亦丑也。若巳亥上見丑，賊在星紀之下。若辰戌上見丑，賊在天盤亥下伏也。

When "Cow" appears on the positions of Si and Hai, the enemy is arrayed under the Star Mansion; when "Dipper" appears on the positions of Chen and Xu, one should be vigilant and cautious at the Camp Room position. Both Dipper Mansion and Cow Mansion are located in Chou, so Chou is called the Dipper Cow. The Star Mansion is also another name for Chou. If "Cow" appears on the positions of Si and Hai, the enemy is located under the Star Mansion (Chou); if "Cow" appears on the positions of Chen and Xu, the enemy is hidden under the Heaven Plate Hai.

卯酉逢聽，可掩襲於太簇；寅申斗耳，當備戰於實沉。太簇，酉之別名。實沈，申之別名。若大吉加卯、酉之上，賊在天盤酉下伏也。若大吉加寅、申之上，賊在天盤申下伏也。

If there is movement heard above the卯 and酉 positions, one can move to the position of 太簇 to attack. If there is a response heard above the寅 and申 positions, one should prepare for battle at the position of 实沈. 太簇 is another name for酉, and 实沈 is another name for申. If 「大吉」 (Chou) is placed above卯 or酉, the enemy is hidden beneath the Heaven Plate酉. If Daji (Chou) is placed above寅 or申, the enemy is hidden beneath the Heaven Plate申.

神后登明，正時可曉。干見賊多，支逢寇少。聞賊加正時。若亥、子二神臨日，賊多；臨辰，賊少。又游都臨日賊多，臨辰寇少。

Shenhou (Zi) and Dengming (Hai) can be used with the correct time to understand the number of enemy troops: if Shenhou is on the day stem, the enemy is numerous; if it is on the day branch, the enemy is few. When hearing about enemy movements, use the month general combined with the correct time to cast the divination: if Hai and Zi are on the day stem, the enemy is numerous; if they are on the day branch, the enemy is few. The same applies to Youdu: if it is on the day stem, the enemy is numerous; if it is on the day branch, the enemy is few.

辰加剋日，奇兵應防於陣後。支臨日克干，賊在我後。又云：支其克干，賊必襲後，宜速備之。

The day branch approaches the day stem and also attacks it, so we should be cautious of an enemy's unexpected troops attacking our rear. When the day branch is on top of the day stem and attacks it, the enemy is behind us; there is also a saying that when the day branch attacks the day stem, the enemy will definitely attack our rear, and we should be ready to defend quickly.

日覆於辰，銳卒急當於前擾。干加支，賊在我前，又云，干克支，賊當道伏截，宜急備之。又云，天罡辰、太乙巳、大沖卯、神后子四神臨日，賊兵在前；臨辰，賊兵在後。

The day stem is placed over the day branch, indicating that the enemy's elite forces will attack urgently from the front. When the day stem is added to the day branch, the enemy is in front of me; another interpretation is that the day stem overcomes the day branch, meaning the enemy will ambush along the necessary route and should be guarded against urgently. There is also a saying: if the four divine stars—Tiangang (Chen), Taiyi (Si), Taichong (Mao), and Shenhou (Zi)—are present on the day stem, the enemy is in front; if they are present on the day branch, the enemy is behind.

雀蛇臨日，白勾制而血光。朱雀、螣蛇臨日，必主驚悸也。白虎、勾陳臨日，必傷兵士。

The Vermilion Bird and Teng Snake approach the day stem, and then are suppressed by the White Tiger and Gou Chen, which indicates a calamity involving bloodshed. When the Vermilion Bird and Teng Snake approach the day stem, it certainly indicates fear and palpitations. When the White Tiger and Gou Chen approach the day stem, it certainly indicates injury to soldiers.

虛子軫巳二神，蛇鼠會而賊矯。虛宿在子，軫宿在巳，若二神臨日辰而又剋日辰者，其賊急強，未可攻也。我據險依隘，從太歲備之。

The mansion of Emptiness belongs to the Water branch Zi, and the mansion of Chariot belongs to the Snake branch Si. These two mansions come together, like a snake and a rat gathering, indicating that the enemy will be fierce and strong. If the mansion of Emptiness is in Zi and the mansion of Chariot is in Si, and these two mansions appear on the Day Stem and Day Branch and also overcome the Day Stem and Day Branch, it means the enemy is coming quickly and with great strength. At this time, it is not advisable to attack. Our side should take advantage of the dangerous passes and set up defenses according to the direction of the Master of Years.

太乙巳罡辰沖，遇必爭先。夜防賊至，兵備宜專。太沖、天罡、太乙三神齊見，謂之三刑。聞賊來占，值巳、辰、卯臨日辰上者，不問克不克，賊必先至。若臨日，則夜有劫營掩襲之患。

Taiyi (Si), Tiangang (Chen), and Taichong (Mao) three deities appear together. If they meet, there will certainly be someone who acts first. At night, be cautious of enemy attacks and maintain strict vigilance. When Taiyi, Tiangang, and Taichong appear together, it is called "Three Punishments." If enemies attack and a lesson is cast, whenever Si, Chen, or Mao are on the day stem or day branch, whether they are in a harmonious or conflicting relationship, the enemies will certainly arrive first. If they are on the day stem, there will be a risk of an ambush at night.

甲乙聞憂，丙子可除亂寇；庚辛知事，壬癸定破烽煙。假令甲、乙日忽聞賊，或見賊，宜丙、丁、巳、午時，擇吉門而出，必勝；庚、辛日，宜用壬、子、癸、亥時，則吉也。

On days of Jia or Yi, if there is news of trouble or alarm, using the time of Bing or Ding will surely eliminate the rebels. On days of Geng or Xin, if military intelligence is obtained, using the time of Ren or Gui will certainly defeat the enemy amidst the smoke and fire. For example, if on days of Jia or Yi, there is suddenly news of an enemy or sight of enemy troops, one should choose a favorable gate at the time of Bing, Ding, Si, or Wu to send troops out, and certainly achieve victory. On days of Geng or Xin, it is appropriate to use the time of Ren, Zi, Gui, or Hai, which will be auspicious.

土木東青，金火南輪兮於夏；甲庚西罹，丙壬北敗兮冬天。此言用兵日與方向。不可太旺與太屈。假如春三月甲乙日，向東方，則太旺，而出兵必課災眚。又如春三月土死，以戊巳日向東行，則受制太過，出兵必遭屈辱。舉此例，五行類推。

On days of Earth and Wood, one should face the east direction of Green; on days of Metal and Fire, one should face the south direction in summer. On days of Jia and Geng, facing west will lead to misfortune, while on days of Bing and Ren, facing north in winter will result in defeat. This refers to the coordination between the day of military action and the direction faced: it is neither advisable to be overly strong nor overly suppressed. For example, during the three months of spring, on days of Jia and Yi, moving eastward would make the Wood energy too strong, leading to disaster in military action. Another example is that during spring, Earth is in a dead position; on days of Wu and Ji, moving eastward would cause Earth to be overly restrained by Wood, resulting in humiliation in military action. These two examples serve as the standard, and the rest of the Five Phases can be deduced accordingly.

貴人舉兵，開地千里；螣蛇出軍，眾心憂畏。太常粗吉，知軍旅之營安；六合尤宜，獲金實之美麗。青龍大勝，得府庫與圖書；朱雀多詞，慮軍戎之見恥。太陰中怯，玄武失物以憂深；天后無威，白虎自敗而禍死。勾陳則戰士折傷，天空乃君臣被毀。

The Initiating Transmission riding 'Heavenly Nobleman' indicates the ability to conquer lands a thousand li away; riding 'Teng Snake' leads to the entire army being anxious and fearful. Riding 'Tai Chang' signifies great good fortune, indicating the stability of the military camp; riding 'Liu He' is especially suitable, enabling the acquisition of gold, silk, and treasures. Riding 'Azure Dragon' brings great victory, allowing the capture of the enemy's treasury and documents; riding 'Vermilion Bird' brings much verbal conflict, requiring concern over the army suffering disgrace. Riding 'Tai Yin' results in cowardice during the campaign; riding 'Black Tortoise' leads to loss of property and deep worries. Riding 'Heavenly Empress' brings no authority at all; riding 'White Tiger' leads to self-destruction and calamity to life. Riding 'Gou Chen' results in the death and injury of soldiers; riding 'Heavenly Void' means the sovereign and ministers will be slandered by others.

此言發用初傳之將所主之吉凶也。用起天乙，出軍，敵人千里畏服。用起螣蛇，主驚駭潰亡之兆。用起太常，主營固而卒安。用起六合，主獲金帛子女之大利，占邦國亦然。用起青龍，必得邦郡圖書、府庫之物，出軍大利。用起朱雀，被蔑毀辱，立見災殃。起太陰，出軍士卒怯弱。起玄武，主軍馬潰失奔潰之禍。起天后，出軍不戰自敗。發用白虎，出軍疾疫喪亡。起勾陳，主敗亡，軍折馬傷。起天空，主出軍被敵欺誆凌辱之事。

This passage explains the auspicious or inauspicious implications of the first transmission and the initiating transmission riding on different heavenly generals. If the initiating transmission rides on Tian Yi, after the army moves out, enemies a thousand miles away will be in awe. If it rides on Teng Snake, it indicates signs of alarm, disorder, and defeat. If it rides on Tai Chang, the camp is secure and soldiers are at peace. If it rides on Liu He, it signifies great gain of wealth, people, and resources, and this applies similarly to state affairs. If it rides on Qing Long, it is certain to obtain maps and treasures from enemy states, greatly benefiting the military campaign. If it rides on Zhu Que, there will be mockery, defamation, and humiliation, with immediate misfortune. If it rides on Tai Yin, after the army moves out, soldiers will be timid and weak. If it rides on Xuan Wu, there will be disaster of scattered and fleeing troops. If it rides on Tian Hou, the army will suffer defeat without fighting. If it rides on Bai Hu, after the army moves out, there will be plague and death. If it rides on Gou Chen, it indicates defeat, loss of soldiers, and casualties of horses. If it rides on Tian Kong, the army will be deceived and humiliated by enemies.

空亡失眾，傳逢不利。初傳雖吉，中未見空亡者，出師不利。

In the Three Transmissions, if Kongwang appears, it will result in the loss of followers and be unfavorable for affairs. Even if the First Transmission is auspicious, if the Middle Transmission and Final Transmission encounter Kongwang, the military campaign will still be unfavorable.

天罡加巳，行者獲全；縱橫建午，坐帳調琴。此下七節言天罡所指之吉凶也。天罡指巳，為天地所初開時，出軍開地千里，大勝也。加午為縱橫，坐帳不出，宜安樂而備兵也。

The Tiangang is on Si, and those who travel will be safe; when the Tiangang is on Wu, it forms a "cross and vertical" situation, and the general should sit in the tent playing the zither, without going out to fight. The following seven sections all discuss the auspiciousness and inauspiciousness indicated by the Tiangang. When the Tiangang points to Si, it represents the beginning of the universe, and going to war will lead to expanding territory for thousands of li and achieving a great victory. When the Tiangang is on Wu, it is during the "cross and vertical" period, and it is suitable to stay in the tent, rest calmly, and prepare weapons.

指未必通，謂聲名之著顯；向申地迫，言災禍以彌深。加未，天道小吉時，可以出軍也。加申，天地小爭時，又為地迫時，不可出軍，避之則吉。

Tiangang indicates that the path is not yet definitely clear, but it signifies fame and recognition. When pointing to Shen, it is called "earthly pressure," and misfortunes will deepen. Tiangang combined with Wei is a time of minor auspiciousness in the heavens, suitable for military action. Tiangang combined with Shen is a time of minor conflict between heaven and earth, also called "earthly pressure," and military action should be avoided; it is better to take cover for good fortune.

直酉西方，地閉而車折馬死；返來戌上，人乖而將殞兵沉。加酉為天地關格時，不可出師，必有隔絕、人馬鬥傷之患。加戌為天地反吟時，不可出軍，乃君臣相隔、父子相違、夫婦相別、奴婢背主之時，主士卒凶傷禍敗也。

Tiangang is directly opposite the western You branch, and the earth energy is blocked, causing broken vehicles and death of horses; when it returns to Xu, people's hearts are divided, the commander will die and soldiers will be ruined. When Tiangang is combined with You, it is a time of heaven and earth blocking each other, and it is not advisable to go to war, there will certainly be road blockages and injuries from combat between people and horses. When Tiangang is combined with Xu, it is a time of heaven and earth reversing each other, and it is also not advisable to go to war, for it is a time when ruler and minister are separated, father and son are at odds, husband and wife are parted, and servants turn against their masters. At this time, soldiers will suffer injuries and affairs will fail, bringing disaster.

亥上見之，天窄而傷人驚怖；子邊見也，地逼而半路難居。加亥為天窄時，加子為地逼時，俱不宜出軍，主半路恍惚不安。

The Tiangang appears on Hai and is called "Heavenly Narrow," which causes harm and instills fear; when it appears on Zi, it is called "Earthly Pressure," leading to difficulty in staying put halfway. When Tiangang joins Hai, it is the time of "Heavenly Narrow," and when it joins Zi, it is the time of "Earthly Pressure." In both cases, it is not advisable to march out with troops, as the army may experience confusion and restlessness during the journey.

丑向途通，三十里宿；來晨任意，神功潛助。每臨寅上，龍見天乙以情通；若到卯中，天地塞閉而氣換。加丑為天地小通時，出軍三十里，來晨任意前行。指寅為天地獨通時，遇天乙尤吉。加卯為天地閉塞不通時，宜藏避。

The Tiangang points to Chou, indicating smooth passage and unimpeded roads. When marching, soldiers should travel thirty li and then camp for the night. On the next morning, they may proceed freely, with hidden divine assistance. When the Tiangang arrives at Yin, it is like a dragon meeting the Tianyi, with mutual understanding and harmony. If it reaches Mao, the heavens and earth become closed off, and the cycle of energies changes. When the Tiangang joins Chou, it is a time of minor communication between heaven and earth; marching thirty li and camping for the night, then proceeding freely the next morning is appropriate. When the Tiangang points to Yin, it is a time of complete communication between heaven and earth; if Tianyi and Nobleman are also present, it becomes even more favorable. When the Tiangang joins Mao, it is a time when heaven and earth are closed off and communication is blocked, and it is advisable to hide and avoid danger.

伏吟辰地，關梁閉塞以難通。若守城營，客將憂疑而自縮。指辰為天地伏吟時，亦為天地閉塞，利以守己。若堅城守營，賊將自遁，不可出軍遠行也。

The Tiangang returns to its original position at Chen, which is called Hidden Chant. This indicates blockage and difficulty in passing through key points such as passes and bridges. At this time, if one坚守 the city and camp, the invading enemy will naturally become doubtful and retreat on their own. When Tiangang points to Chen, it signifies the time of Heavenly and Earthly Hidden Chant, which is a period of closure and blockage, favorable for defense. As long as the city walls are strong and the camps are well guarded, the enemy commander will retreat by himself, and one must not venture out with troops for long journeys.

猝逢賊將，方處占求；強兵神后，步卒牽牛。此下四節，以來方而占賊也。見賊加正時，看方上之神。神后，子也。若方上見子，賊從其下來者，賊將先來，必為輕騎。方上見大吉，賊從其下來者，其將堅強也。

In a hurried situation encountering an enemy general, one should set up a divination based on the direction from which the enemy approaches. If that direction shows 'Shenhou' (Zi), the enemy consists of strong troops. If it shows 'Daji' (Chou), the enemy consists of infantry carrying heavy loads. The following four sections all involve divining the enemy based on the direction they come from. When spotting the enemy, use the Month General combined with the current hour to set up the divination, and check what deity is on that direction. If 'Shenhou' (Zi) is present on that direction, the enemy comes from the Zi direction, and the enemy general will arrive first, definitely light cavalry. If 'Daji' (Chou) is present on that direction, the enemy comes from the Chou direction, and their main general is certainly strong.

猛見功曹寅，車騎長槍於兔腹卯；急旗角亢辰，衛兵變陣於龍頭巳。賊從功曹下來，其將猛，其士健。兔即卯也，賊從太沖下來，其兵精，器械且利。角亢，辰也，天罡也，賊從其下來，必有伏兵急速也。太乙名龍頭，即巳也，賊從其下來，其兵善能進退，變化陣形，故名衛兵，它謹速之。

Seeing "Gongcao" (Yin) coming, the enemy general is fierce and the soldiers are strong; seeing "Rabbit's belly" (Mao) coming, the enemy has chariots and long spears; seeing "Jiao Kangle" (Chen) coming, the banners are urgent; seeing "Dragon's head" (Si) coming, the soldiers are skilled in changing formations. If the enemy comes from Gongcao, the general is fierce and the soldiers are strong; "Rabbit" is Mao, so if the enemy comes from Taichong, their troops are elite and their weapons are sharp; Jiao and Kangle are both in Chen, which is Tiangang, so if the enemy comes from there, there must be hidden troops and they move quickly; Taiyi is also called Dragon's head, which is Si, so if the enemy comes from there, their troops are skilled in advancing and retreating and changing formations, so they are called guards, and we must be especially cautious and quick in dealing with them.

馬隊勝光，大將秦宮未而坐用。驍從傳送申，明天趙次酉以箕籌。賊從勝光下來，其將武勇，或軍士眾，當以奇兵以待之。賊小吉下來，其兵勝而強。賊從傳送下來，其賊勇銳。酉為趙分，賊從其下來，其賊能知天道，有謀略。

From Shengguang (Wu) comes a cavalry force. From Qin Gong (Wei) comes a general stationed in command. From Chuansong (Shen) comes a bold and courageous force. From Zhao Fen (You) comes a force that understands heavenly omens and is skilled in planning. If the enemy comes from Shengguang, the main commander is brave and vigorous, or there are many troops, and we should use a surprise attack against them. If the enemy comes from Xiaoji (Wei), their forces are superior in numbers and strong. If the enemy comes from Chuansong, their forces are numerous, brave, and elite. You is the territory of Zhao, and if the enemy comes from there, they understand heavenly phenomena and are highly strategic.

天魁戌猛壯而難擊。登明亥突急而莫留。賊從戌下來，其賊將士猛壯精銳，不可輕擊也。賊從亥下來，多有突急銳兵或奇伏之卒也。

The fierce and powerful force coming from Tiankui (Xu) is difficult to attack; the sudden and swift attack coming from Dengming (Hai) is too urgent to stay and face. If the enemy comes from Xu, their troops are strong and elite, and it is not advisable to engage them lightly; if the enemy comes from Hai, they are likely to have a force of sharp attackers or hidden troops waiting in ambush.

象色天機，金來火應。兵戈相入，勾陳是刑。賊從申上來，我以赤旗、銳陣應之。四方皆仿此。勾陳臨日，兩軍合陣以爭雄；井斗來臨，彼此收戈而息怒。假令申酉為勾陳，臨甲日之上，為刑，金克甲，必戰。加仲神在門，兩傷；加季神在外，必有大戰。若大、小吉臨甲日，兵自兩解而不戰。井，小吉；斗，大吉也。

The colors of the banners should be selected according to the Five Phases. If the enemy comes from the metal element, my side should respond with the fire element. Whether or not battle occurs depends on whether Gou Chen carries a刑. If the enemy comes from Shen (metal), I should use a red banner and a sharp formation representing fire to respond. The color coordination for all directions should be determined in the same way. If Gou Chen approaches the day stem, the two armies will join forces and fight. If the Well mansion or the Dipper mansion approaches the day stem, both sides will instead withdraw and cease hostilities. For example, if Shen and You (both metal) are associated with Gou Chen and approach the day stem of Jia, forming a刑, since metal overcomes wood, battle is inevitable. If they are added to the four central deities, it is considered 'within the gate,' and both sides will suffer losses. If they are added to the four seasonal deities, it is considered 'outside the gate,' and a major battle will certainly occur. If Daji (Chou) and Xiaoji (Wei) approach the day stem of Jia, the two armies will naturally disperse and not fight. The Well mansion belongs to Wei, which is Xiaoji, and the Dipper mansion belongs to Chou, which is Daji.

年逢六害，凶神必並於外傷。若主將本命、行年上見六害，更與凶將並，主凶敗。或剋日，大凶。

When the year stem encounters the "Six Evils," and also meets with malevolent spirits, unavoidable external injuries are inevitable. If the main general's native stem and year stem both encounter the Six Evils, and these are combined with malevolent generals, it indicates great danger and loss. If these spirits also overcome the day stem, it is extremely ominous.

日值孤雄，吉將堪逢於陣擊。孤者，太歲、月建後二辰是也。虛者，孤之對沖也。如正月子孤、午虛之類。用兵皆當背孤擊虛。雄者，春寅、夏巳、秋申、冬亥，用兵皆當背雄擊雌，雌者，雄之沖也。若孤神與戰雄臨將之行年、本命、辰之上者，必得大勝。

The day stem is occupied by "gu" and "xiong," and if favorable generals are also present, the army can be deployed for battle. "Gu" refers to the second earthly branch counted from the month builder and the heavenly stem. "Xu" is the opposite position of "gu." For example, if the month builder is寅 (Yin), then 子 (Zi) is "gu" and 午 (Wu) is "xu." In military strategy, one should position the troops behind "gu" and attack toward "xu." "Xiong" refers to the earthly branch of the season:寅 (Yin) in spring,巳 (Si) in summer,申 (Shen) in autumn, and亥 (Hai) in winter. In military strategy, one should position the troops behind "xiong" and attack toward "ci," which is the opposite of "xiong." If the "gu" spirit and the "xiong" general are present on the main general's year, birth year, or day branch, a great victory is certain.

官軍欲勝，勾制玄都。勾陳若制玄武、游都者，出軍必勝。主將年上神克白虎、玄武所乘神亦勝。若三傳中將得六合、青龍、太陰、太禽，及在將軍年命上更乘旺氣者，必大勝。又玄武陷死囚之地，亦勝。若玄武臨日辰，遙克時上勾陳，必敗。天乙、勾陳所乘神克游都者勝。

The official army wishes to win, and must have "Gou Chen" controlling "Xuan Wu" and "You Du." If Gou Chen can subdue Xuan Wu and You Du, the army will surely win; if the general's year stem can overcome the gods that White Tiger and Xuan Wu are riding upon, it will also result in victory. If among the three transmissions, the generals Liu He, Qing Long, Tai Yin, and Tai Qin are obtained, and they fall upon the general's year stem and are riding upon strong energies, a great victory is certain. Moreover, if Xuan Wu is in a dead or imprisoned position, it also indicates a victory for us. Conversely, if Xuan Wu is on the day stem and day branch, and it remotely overcomes the Gou Chen at the time, then defeat is certain. If the Tian Yi and Gou Chen are riding upon gods that can overcome You Du, then our side will win.

損支主敗，傷干客輸。正時占，干上神遙克支上神，或干克支，及上克下，皆為主敗。若支上神克干上神，或支克干，或下克上，皆為主勝。

If the day branch is damaged, the main party loses; if the day stem is damaged, the opposing party loses. Using the correct time to cast the divination: if the heavenly stem above the day stem remotely controls the heavenly stem above the day branch, or if the day stem controls the day branch, or if the heavenly stem in the four lessons controls the earthly branch, these all indicate the main party's loss. Conversely, if the heavenly stem above the day branch controls the heavenly stem above the day stem, or if the day branch controls the day stem, or if the lower heavenly stem controls the upper heavenly stem, these all indicate the main party's victory.

欲掠他鄉，戊己須逢于吉將。欲潛兵劫掠，視天盤、地盤二處戊、己位，逢吉將，出掠有功。假令甲子旬中以辰、巳為戊、己，上下皆為吉將，必然大獲。

If one intends to go elsewhere for plunder, the positions of Wu and Ji must meet favorable generals. To secretly send troops for plunder, one should examine the positions of Wu and Ji on both the Heaven Plate and the Earth Plate. If they are accompanied by favorable generals, going out for plunder will surely result in great gains. For example, in the Jiazi ten-day cycle, the hidden stem is on Chen with Wu and on Si with Ji. If both the Heaven Plate and Earth Plate at these positions are occupied by favorable generals, there will certainly be substantial rewards.

前三後二，私門禁戶以相扶。前三，六合也。後二，太陰也。若卯、酉乘之謂之私門。禁戶有四，除、定、危、開是也，得太常、青龍、太陰、六合乘之，出兵深入，如蹈無入之境。入水不溺，入兵不傷，天佑之福也。

The Nobleman's three preceding positions and two following positions are called 'private gate'; among the twelve values of the Jian Chu system, the four forbidden gates support each other. The Nobleman's three preceding positions are 'Liu He', and the two following positions are 'Tai Yin'; if the positions of卯 and酉 are occupied by these two generals, it is called 'private gate'. The four forbidden gates are the days of Chú, Dìng, Wēi, and Kāi; if these four days are further occupied by Tai Chang, Azure Dragon, Tai Yin, and Liu He, then when sending troops deep into enemy territory, it is as if entering an uninhabited place, entering water without drowning, encountering soldiers without injury. This is a blessing protected by heaven.

三路迷心、時下罡隨於孟仲；兩歧惑應，日辰左右以規謀。路逢三叉之道，欲知何道吉，正時占。天罡加孟，左道通；加季，右道通；加仲，中道通。此下出軍大捷，所求必遂。若逢兩歧路，日干吉者，左道通；支吉者，右道通也。

When facing three岔 roads and unsure which path to take, one should look at the position of the Tiangang at the time of divination to see if it falls in the first position or the second position. When encountering two岔 roads and feeling uncertain, one should use the Day Stem and Day Branch to determine the left and right paths respectively. If encountering three岔 roads and wanting to know which path is auspicious, one should use the time of the hour to cast the divination: if the Tiangang is added to the first position, the left path is clear; if added to the fourth position, the right path is clear; if added to the second position, the middle path is clear. Following this guidance, military campaigns will surely achieve great success, and all desired outcomes will be realized. If encountering two岔 roads, one should take the left path if the Day Stem is auspicious, and the right path if the Day Branch is auspicious.

欲渡河江，支傷莫人。卯辰及酉，井泉須知。壬亥子兼癸丑，天河覆井以沉波。更忌罡沖，太歲遭虛而禍急。欲渡江河，正時占，支傷則水路不宜行也。卯、辰、酉為地之三井，壬、子、癸為天之三河。正時占，天河加臨地之井者，主有覆溺之危，不可渡也。若見太沖、天罡加支干，必有風濤之惡。神后加太歲之上，主行船有沒溺之災。

To cross a river, if the day branch is harmed, one should not go into the water. The three places of卯 (Mao), 辰 (Chen), and 酉 (You) are the earthly wells, which must be known. The three rivers of壬 (Ren), 子 (Zi), and 癸 (Gui), along with 亥 (Hai) and 丑 (Chou), are the heavenly rivers. When the heavenly river covers the earthly well, there is danger of capsizing and sinking. It is especially important to avoid Tiangang and Taichong. If the "Too Old" (太岁) is affected by the "Empty" (虚), misfortune comes quickly. To cross a river, use the correct time to cast the divination. If the day branch is harmed, it is not suitable to travel by water. The three earthly wells are卯 (Mao), 辰 (Chen), and 酉 (You). The three heavenly rivers are壬 (Ren), 子 (Zi), and 癸 (Gui). After casting the divination at the correct time, if the heavenly river is placed over the earthly well, there is danger of capsizing and drowning, and crossing is not advisable. If Taichong (Mao) or Tiangang (Chen) are placed on the day stem and day branch, there will be danger from wind and waves. If Shenhou (Zi) is placed on the "Too Old" (太岁), there is danger of the boat sinking.

洿池之地，天罡指處以堪行；支吉干傷，水面通船而立事。日為陸地，干吉利陸進。如有洿下聚水之處，亦取天罡下去通於道也，加孟勿前行，加仲勿中行，加季勿後行。支為水道，支吉利水路。

A low-lying area with water accumulation, if one walks in the direction indicated by the Tiangang, there will be a passage. If the Day Branch is favorable but the Day Stem is harmed, one should travel by water for affairs. The Day Stem represents land, and if it is favorable, it is suitable to advance by land. If encountering a low-lying water area, one should also take the direction under the Tiangang. There will certainly be a path there. If Tiangang is combined with the four young months, one should not walk in front; if combined with the four middle months, one should not walk in the middle; if combined with the four old months, one should not walk behind. The Day Branch represents waterways, and if it is favorable, it is beneficial to travel by water.

凡丙子、丁丑、癸未、癸丑為觸水龍日，不宜涉水，戊寅、己卯日亦凶。凡卯為船車，臨支為船，臨干為車，在旺相之鄉，車船無損，在囚死之鄉，車船破壞。若臨渡船漏，看天罡，加孟前有補處，加仲中間有補處，加季船尾有補處。行車同。

On the days of Bingzi, Dingchou, Guiwei, and Guichou, they are called "Touch Water Dragon Days" and are not suitable for crossing water. The days of Wuyin and Jimao are also unfavorable. The branch Mao represents boats and carts: if Mao is in the day branch, it is considered a boat; if it is in the day stem, it is considered a cart. If it is in a prosperous and strong position, boats and carts will not be damaged; if it is in a confined or dying position, boats and carts will be damaged. If a boat leaks while crossing a river, look at the Tiangang: if Tiangang is added to the four young months, the damage is at the front of the boat; if added to the four middle months, the damage is in the middle of the boat; if added to the four old months, the damage is at the back of the boat. The same method applies to repairing carts.

昏蒙失路，執式天盤。參申行意曉，天角辰堪緣。道經山林野澤，蒙雨霧暗，迷失道路，執式特盤投於地，取天罡下之五十步當得好道。傳送之下，亦主自然開悟。參宿在申，故曰參行也。天角，天罡也。去必有路。

When lost in darkness and confusion, hold the compass and observe the Heaven Plate: "San" (Shen) can indicate the direction to walk, and "Tianjiao" (Chen) can also be followed. When marching through mountains, forests, or swamps and encountering light rain or mist that obscures the path, place the Heaven Plate of the compass on the ground to determine direction. Walk fifty paces towards Tiangang (Chen), and you will certainly find a good path; when you reach "Chuansong" (Shen), the path will naturally become clear. Since San is in Shen, it is called "San Xing" (San Walking); Tianjiao is the same as Tiangang. By following this method, there will certainly be a path.

軍士酣臥，趨井未房卯之清泉。軍士進行歇臥，正時上，求水路，以小吉有井宿，並太沖又有房宿，其下可以求水井或河，不出二百步之外。

Soldiers seeking rest and sleep should look for clear springs at the position of Wei (未) associated with Jing Su (井宿) and the position of Mao (卯) associated with Fang Su (房宿). When resting during a military campaign, use the current correct time to determine the location of water: Wei is 'Xiao Ji' and contains Jing Su; Mao is 'Tai Chong' and contains Fang Su. Searching for a well or river beneath these two positions will certainly find water within two hundred steps.

欲劫軍糧，向吳秦之大獲。欲劫糧，出吳分大吉、秦分小吉之下，糧必得。

If you want to seize the enemy's supplies, you should attack in the regions corresponding to Wu and Qin. You must definitely gain much. To seize supplies, send troops from the region of Wu associated with 'Daji' (Chou) and the region of Qin associated with 'Xiaoji' (Wei). The supplies will certainly be obtained.

大吉紫房，神后華蓋，能藏萬物，即行無害。大吉為紫房，神后為華蓋，凡有急事欲避藏者，往大吉、神后之下，人不能以掩來也。

"Big吉利" (Chou) is the Purple Room, and "Shenhou" (Zi) is the position of the Huagai star. These two places can conceal all things, and moving from there will not cause harm. Big吉利 is called the Purple Room, and Shenhou is called Huagai. If there is an urgent matter requiring hiding or shelter, one should go to the places where Big吉利 and Shenhou are present, for others cannot attack or ambush there.

太沖千騎，從魁可遁於百人；斗鬼參回，天駟潛之而莫奈。卯下可藏千騎。酉為後女之神，可藏百人。凡伏兵避惡，乃可從丑上去，向未，回申上立定，正向卯上潛避，則追不得也。丑有斗宿，未有井鬼，申有參，故謂丑未申為斗、鬼、參。一云，賊卒至，宜往房星下避之。房星，太沖也，亦名天駟。假令房星在午，宜出正南造之。

The term "Taichong" (Mao) can conceal a thousand riders, and "Congkui" (You) can hide a hundred people. By moving along the paths of the Dipper, Ghost, and Three Stars mansions, one can finally hide beneath "Tian Si." Enemies will then be unable to harm them. Beneath Mao, a thousand riders can be hidden; You is the deity of the female ruler, capable of concealing a hundred people. Whenever one needs to hide or avoid danger, start from the position of Chou, move toward Wei, then turn back to Shen and settle there, then proceed directly to Mao to hide, and pursuers will not find them. Chou contains the Dipper mansion, Wei contains the Well and Ghost mansions, and Shen contains the Three Stars mansion, so Chou, Wei, and Shen are referred to as Dipper, Ghost, and Three Stars. Another explanation: if enemies suddenly attack, one should hide beneath the star of Fang. The star of Fang is Taichong (Mao), also called Tian Si. For example, if the star of Fang is located at Wu position, one should go to the direction of Due South.

青常陰合，大梁酉大火卯以同居；除定危開，主將其方而喜在。大梁，從魁也。大火，太沖也。此二神為私門。除、定、危、開為地四禁戶。以二私門加禁戶，又與龍、常、合、陰並，宜出其下大吉。

The four auspicious generals, Azure Dragon, Tai Chang, Tai Yin, and Liu He, are together in the same palace with the two private doors, Daliang (You) and Dafire (Mao). If they also meet the four positions, Chü, Ding, Wei, and Kai, then the general stationed in that direction will have good fortune. Daliang is Congkui (You), and Dafire is Taichong (Mao), and these two are the private doors. Chü, Ding, Wei, and Kai are the four forbidden gates on the ground. Adding the two private doors to the forbidden gates, and having them together with Azure Dragon, Tai Chang, Liu He, and Tai Yin, it is auspicious to send troops from beneath them.

急賊方所，初傳五行。水為北房，火作南兵。忽問賊，正時占，視初傳五行，即可知何賊。亥、子為北虜，巳、午為南蠻。

If you urgently want to know from which direction the enemy is coming, look at the Five Phases of the First Transmission. If it belongs to water, the enemy comes from the north; if it belongs to fire, the enemy comes from the south. If you suddenly inquire about enemy situations, use the correct time to cast the divination, and observe the Five Phases of the First Transmission to determine which group of enemies it is:亥 and 子 belong to water, indicating enemies from the north; 巳 and 午 belong to fire, indicating enemies from the south.

復見土神，有虜急從於四季；初當本位，其謀必見於東渡。初傳辰、戌、丑、未，賊必四季之人。初傳寅、卯，必東方之人。

If another earth deity is encountered, it indicates an enemy coming urgently from the four seasonal positions; if the first transmission is in its proper position, the enemy's plot must originate from the east. If the first transmission is Chen, Xu, Chou, or Wei, the enemy must be from the four cardinal directions, the four corners; if the first transmission is Yin or Mao, the enemy must be from the east.

地恐埋軍，參申軫巳虛子房卯而速備；象宜休車，蛇支獸干以尋驚。軍行次城隘之處，恐有伏兵，正時占，申、巳、子、卯臨日，則夜必有伏兵也。四神又旺相，與殺並者，大凶，無兵亦有猛獸。若不與凶並，日能制之者，兵不敢動。若蛇、虎克日辰者，有卒驚，宜察而備之。

Worrying about hidden troops underground, look at the four stars Shen, Chen, Xu, and Fang. If they appear, be ready to take precautions immediately. If Teng Snake is on the day branch and White Tiger is on the day stem, the army should stop and search for unexpected changes. When the army approaches a city or dangerous pass, fearing hidden troops, use the correct time to cast the divination. If Shen, Chen, Xu, or Fang appear on the day stem, there will certainly be hidden troops at night. If these four spirits are also prosperous and strong, and appear together with evil stars, it is extremely dangerous. Even without hidden troops, there may be fierce beasts. If they do not appear together with evil stars, and the day stem can overcome them, the enemy troops will not dare to move. If Teng Snake and White Tiger overcome the day stem and day branch, there will be sudden disturbances, which should be investigated and precautions taken.

斗季損支，邀截我後；干傷前伏，陰陽左右。正時占，天罡加季有伏兵。支傷干吉，伏兵在後；干傷支吉，伏兵在前。天罡加陽，伏兵在左，加陰在右。

The Tiangang is added to the four seasons and the Day Branch is harmed, indicating the enemy will intercept our rear; if the Day Stem is harmed, there are hidden troops in front. As for left and right, it depends on whether the Tiangang falls on a Yang Branch or a Yin Branch. Using the correct time to cast the divination: when the Tiangang is added to the four seasons, there are hidden troops. If the Day Branch is harmed but the Day Stem is favorable, the hidden troops are behind; if the Day Stem is harmed but the Day Branch is favorable, the hidden troops are in front. If the Tiangang falls on a Yang Branch, the hidden troops are on the left; if it falls on a Yin Branch, the hidden troops are on the right.

帶刑並傷，旺相而猛將來爭；無殺空刑，將弱而庸夫退驟。正時占伏兵，日辰上子、卯、申、巳並刑殺，兼有旺相氣，必有伏兵欲來掩襲，宜備之。若子、卯、申、巳並刑殺陷落空亡、無氣者，伏兵不敢起，且自潛消矣。

These divine forces involve mutual punishment and conflict, and if they are in a prosperous and strong state, there will be fierce generals coming to fight. If there are no Inauspicious Sha, and the punishments fall into Kongwang with no strength, then only weak generals and commoners will come, and they will quickly retreat. Using the correct time to predict hidden troops: if the day stem and day branch have子,卯,申,巳 along with punishments, and are in a prosperous and strong state, there must be hidden troops coming to attack, and one should be cautious. If子,卯,申,巳 along with punishments fall into Kongwang and have no strength, the hidden troops will not dare to act and will naturally disperse.

三刑五墓，日辰遇而夜防；蛇虎魁罡，支干遭而宿俟。正時占，日辰上見三刑、五墓，將當移營，不然大凶。若辰、戌與白虎、螣蛇臨支干者，皆有伏兵，夤夜來擾營也。

If the day stem and day branch encounter the three punishments or the five tombs, one should be cautious during the night. If the stem and branch meet the teng snake, white tiger, hekui, or tiangang, one should stay awake all night. Using the correct hour to cast the divination, if the day stem and day branch show the three punishments or the five tombs, the commander should move the camp, otherwise it will be a great misfortune. If the chen and xu are connected with the white tiger and teng snake appearing on the day stem and day branch, it indicates hidden troops that will come to harass the camp during the night.

立營心動，青常兮信使將來。下營未定心動者，正時占，日辰上見青龍、太常必有使來。

When setting up camp, if one suddenly feels a stirring in the mind and sees 'Azure Dragon' and 'Tai Chang', it indicates that a messenger is about to arrive. If the camp has not yet stabilized and the mind suddenly becomes restless, use the correct time to cast the divination: if the Day Stem and Day Branch show Azure Dragon and Tai Chang, there will certainly be a messenger coming.

郊野目瞤，雷卯水子兮淫霖欲就。郊野目瞤者，正時占，見卯、子臨日辰者，有暴雨至，宜置高營防之。若魁罡加臨，必有將至。

In the open fields, if the eyelids twitch and one sees the branch of Mao (which belongs to Thunder) and the branch of Zi (which belongs to Water), it indicates that continuous heavy rain is about to arrive. When the eyelids twitch in the open fields, use the correct time to cast the divination: if Mao and Zi are approaching the day stem and day branch, heavy rain is coming, and one should set up camps on high ground to take precautions; if "Hekui" and "Tiangang" are added, it certainly means that a general will arrive.

忽被圍繞，日辰陰陽。經云：“傷不傷，視陰陽。”正時，四課日辰之陰陽不備，則主之。交鋒見損，和好無傷。若支干被傷，有爭角之禍。

Suddenly being surrounded by enemy troops, one should look at the yin and yang spirits of the day stem and day branch. The classic says: "Whether there is injury or not, look at yin and yang." Using the correct time to cast the divination, if the yin and yang spirits of the day stem and day branch in the four lessons are not complete, it indicates being trapped. If there is a battle, there will be injury; if there is a truce, there will be no injury. If the day stem and day branch are harmed by others, there will be disaster from conflict.

凡欲突圍，隨斗罡而可擊；後占出路，從勾制而取強。兵圍欲出，視天罡下，出必通。黃帝云：“兵圍千里，斗道必通。”又云：“出路直向勾陳所制之鄉，方可出。”假令寅、卯為勾陳，利出四季方。又云，當從開星下去，吉。春房卯，夏張午，秋婁戌，冬壁亥。

Whenever needing to break through an encirclement, follow the direction indicated by Tiangang to charge and attack; then determine the escape route by moving in the direction that Gou Chen controls. To escape from being surrounded, look at the direction below Tiangang, from there charge and it will definitely be passable. The Yellow Emperor said: "When troops are encircled for a thousand li, the path indicated by the handle of the Big Dipper will certainly be open." He also said: "The escape route should be directly towards the direction controlled by Gou Chen, in order to escape successfully." For example, if寅 and卯 are occupied by Gou Chen, wood controls earth, it is favorable to escape towards the directions of辰, 戌, 丑, and 未, the four seasons. There is another saying: one should escape under the direction of 'Kai Xing'. It is auspicious; Kai Xing is in 房 (卯) in spring, in 张 (午) in summer, in 娄 (戌) in autumn, and in 壁 (亥) in winter.

審察其情，用神傳出於天乙；欲知其義，吾軍可動於龍驤。正時占，初傳在天乙後，傳出天乙前者，可向天罡，出而必利也。

To examine the situation, one should look to see if the useful god and the three transmissions originate from the nobleman. To understand the principle, our army can then move forth like a divine dragon ascending. When the correct time is used to cast the divination, if the first transmission falls after the nobleman and then proceeds to before the nobleman, the army should charge in the direction indicated by the heavenly stem Chen. This will certainly be advantageous.

潛起掠敵，須壯玄神。若乘四季，忌甲乙以東征；曹沖二神，慮庚辛而西問。玄武旺相，能制支干，賊兵必強；若欲掠他，潛伏正時。視玄武之乘神旺相剋日辰者，必捷。假令玄武乘土神，忌甲、乙日發兵，行東方大凶；乘木神，忌庚、辛日西行，餘仿此。

To conduct a secret raid against the enemy, it is necessary for the "Black Tortoise" to be strong. If the Black Tortoise is riding on the four seasonal earth deities, then it is unfavorable to launch an eastern expedition on days of Jia or Yi. If the Black Tortoise is riding on the "Gongcao" (寅) and "Taichong" (卯) wood deities, then one should be cautious about moving west on days of Geng or Xin. When the Black Tortoise is prosperous and strong and can control the day stem and day branch, it indicates that the enemy forces are powerful. If our side intends to raid the enemy, we should start the ritual at the correct time and remain hidden: observe whether the Black Tortoise's riding deity is prosperous and strong and can overcome the day stem and day branch; if so, the mission will surely succeed. For example, if the Black Tortoise is riding on the earth deity, it is unfavorable to launch an attack on Jia or Yi days, and moving east is extremely dangerous. If the Black Tortoise is riding on the wood deity, it is unfavorable to move west on Geng or Xin days, and the same logic applies to other cases.

龍頭莫犯，嫌支干以休囚；背腹宜攻，要日辰之旺相。凡攻城，莫攻城之龍頭，必主損將；宜攻城之背腹，必獲捷矣。若日旺相，外氣強，可以攻城；日囚死，內氣強，不可攻擊。陽城，龍頭在亥，尾在巳，腹在魁，背在艮；陰城，龍頭在巳，足在亥，腹在艮，背在魁。一雲背腹在坤艮也。

When attacking a city, do not attack its "dragon head," as it is dangerous if the day stem and day branch fall into a weak and confined state. Instead, attack its back and abdomen, but only if the day stem and day branch receive a prosperous and strong energy. In general, do not attack the dragon head of the city, for doing so will surely cause loss to the main general. Instead, attack the back and abdomen of the city, and victory will surely follow. If the day stem is prosperous and strong, it indicates that the external forces are powerful, and attacking the city is feasible. However, if the day stem is weak and confined, it suggests that the forces within the city are strong, and attacking is not advisable. For a yang city, the dragon head is at亥 (Hai), the tail at巳 (Si), the abdomen at魁 (Xu), and the back at艮 (Yin). For a yin city, the dragon head is at巳 (Si), the foot at亥 (Hai), the abdomen at艮 (Yin), and the back at魁 (Xu). Another view suggests that the back and abdomen are located in the directions of坤 (Kun) and艮 (Yin).

神法式之昭昭，知軍情之蕩蕩。明視法式，必須清靜心神，研審災祥，惟在精誠感應，苟其禍福之不爽，何憂戰守之無功也耶？

The method of the divination disk is clear and evident, revealing the twists and turns of military affairs at a glance. To understand this system thoroughly, one must first calm the mind and carefully examine the signs of auspicious and ominous omens. The key lies in sincerity and devotion, leading to an intuitive understanding. If one can accurately predict both misfortune and fortune without error, then why worry about the effectiveness of attack or defense?

貴為我將干為卒，將位二神是賊兵。我克地時我必勝，他來克我彼還贏。游都賊將兵居處，沖處魯都遊賊攻。方克貴神防細作，貴刑方處急宜沖。將刑地分賊須動，方克將神虜寨寧。貴若克干多便益，干來克貴叛離興。

This verse describes the imagery used in divination: "The noble spirit" represents our main general, the hidden heavenly stem represents our soldiers, and the two spirits at the general's position represent the enemy's troops. If our side defeats the spirit on the earth plate, we will surely win; if the enemy defeats us, they will win. "You Du" indicates where the enemy general is stationed, while "Lu Du," which is in opposition to "You Du," represents the enemy's mobile forces attacking from. If the earth plate's direction defeats the noble spirit, we should be cautious of the enemy's spies; if the noble spirit harms the earth plate's direction, we should quickly launch an attack. If the heavenly general harms the territory it is on, the enemy will definitely move; if the territory defeats the heavenly general, the enemy's camp will be stable. If the noble spirit defeats the hidden stem, our side will gain an advantage; if the hidden stem defeats the noble spirit, there will be mutiny within our army.

此貴神即游動上來天將是也，不是天乙貴人。干者，游都落地盤上之遁干也。如丁酉日酉將午時，丁日游都在巳，酉加午，巳落寅上，巳上乘六合，干寅上見壬。此起貴人法，只用地臨晝貴，故寅是六合，為我之將與游都。

The term "guishen" refers to the Heavenly General riding upon the place where the Youdu is located, not the Tianyi Guiren. The "gan" mentioned here is the heavenly stem derived from the palace where the Youdu falls on the Earth Plate. For example, on a Dingyou day, use the You general added to the wu time to start the calculation. On a Ding day, the Youdu is in si. The You general is placed on wu and proceeds in order, so si falls on the yin palace of the Earth Plate. The Heavenly General riding on si is "Liuhe," and the heavenly stem derived from yin is ren. In this case, the Guiren is determined only by the daytime Guiren on the Earth Plate, so yin is Liuhe. It is both our main general and shares the same palace with the Youdu.

巳並地盤寅相生，是我之將不制賊，兩相和解。遁干見壬，本為我之士卒，卻克游都之巳火，定主我之士卒能勝也。方與貴相生，占細作無。將與地分不刑，占賊不動。干生貴，占士卒愛戴其主將。亥為魯都在申上，賊有遊兵在於申地，餘仿此。

Following the interpretation: The巳 fire is in mutual generation with the寅 wood of the Earth Plate, indicating that our main general does not restrain the enemy, and both sides are in mutual harmony. The hidden壬 water, which originally represents our soldiers, is able to overcome the巳 fire of the wandering general, thus determining that our soldiers will win. The Earth Plate direction is in mutual generation with the noble spirit, indicating no spies; the Heavenly General is not in conflict with the place it occupies, indicating the enemy does not move; the hidden stem generates the noble spirit, indicating the soldiers love and support the general. The亥, which is in opposition to巳, is called 'Lu Du', and it falls on the申, indicating the enemy has mobile troops in the申 area. The other examples follow the same pattern.

占賊之法妙難窮，起成課法自靈通。要知賊寇藏人馬，游都魯都兩干稱。方為賊居將為寇，貴神為我主人兵。干是我軍為裡數，更知賊數百和零。休又言我財為我利，干若受克利須傾。四課之中將克將，不須勞力用辛勤。若更行兵能用計，寇兵一掃蕩胡塵。

Divination methods for predicting the enemy are highly intricate; as long as the course is properly formed, they will be accurate and effective. To find out where the enemy has hidden their troops, look at the "You Du" and "Lu Du" and the two heavenly stems they are associated with. The Earth Plate indicates where the enemy is located, the Heavenly General represents the enemy's forces, the Noble Spirit represents our own troops; the hidden heavenly stems represent our army and can be used to calculate distance and determine the exact number of enemy soldiers, even the smallest details. As for the "Xiu" layer, it means that wealth is our advantage; if the hidden heavenly stems are overcome, our advantage will be lost. If the Heavenly Generals in the Four Lessons overcome each other, there is no need for hard fighting; if the army also uses strategy, the enemy will be completely defeated and all traces of their presence will be erased.

應課還將若來克貴，我當謹衛莫強徵。方來克貴主細作，必有奸謀誘我軍。貴神下克地方位，將軍攻戰莫消停。將若刑方賊移動，晚間逃走似飛星。方若克將敗守寨，故然不動亦難通。

If the Heavenly General is coming to overcome the Noble God, we should be cautious and defend, not attempt to go on campaign. If the Earth Plate direction overcomes the Noble God, it indicates the enemy has sent spies and will certainly use deceit to lure our army. If the Noble God overcomes the Earth Plate direction, the general may continue attacking without pause. If the Heavenly General is in conflict with the direction it is facing, the enemy will definitely move, fleeing at night as fast as a meteor. If the Earth Plate direction overcomes the Heavenly General, our side will retreat and be confined to the camp, even if we hold our troops still, we will find it difficult to break through the situation.

干克將兮興人馬，速速前行賊可平。將若刑干賊必勝，我當防衛不宜興。方來克干賊堅固，干若刑方我得贏。神若克干軍易使，干反克貴下不聽。貴神為我干為使，將位二神為賊兵。我克他時宜戰鬥，他來克我不須行。地方名屬游都將，魯都對位賊遊兵。有人精學游都法，何用六韜三略文？

When the heavenly stem is in a position of overcoming the heavenly general, it is advisable to reorganize troops and advance quickly, as the enemy can be subdued. If the heavenly general overcomes the heavenly stem, the enemy will surely win, and we should defend rather than launch an attack. If the earth plate's direction overcomes the heavenly stem, the enemy's camp is strong; if the heavenly stem overcomes the earth plate's direction, we can win. If the noble spirit overcomes the heavenly stem, military orders will be easily carried out; if the heavenly stem overcomes the noble spirit, the subordinates will not obey commands. In summary, the noble spirit represents our side, the heavenly stem represents the messenger, and the two deities on the general's position represent enemy troops: when we overcome them, it is suitable for battle; when they overcome us, we should not move out. The earth plate's direction belongs to the general riding the roaming capital, while the opposite Lu Du is the enemy's mobile troops. If someone masters this theory of roaming capitals thoroughly, why bother reading the military texts like the Six Strategies and Three Strategies?

甲寅乙卯丙巳宮，丁午戊辰己戌同。庚申辛酉壬亥上，癸子十干定吉凶。天地相合為去路，暗藏人馬捉賊兵。若人會得魯遊法，擒寇如同在掌中。

To determine the direction of an enemy's retreat using the heavenly stems, the stems are paired as follows: Jia with Yin, Yi with Mao, Bing with Si, Ding with Wu, Wu with Chen, Ji with Xiu, Geng with Shen, Xin with You, Ren with Hai, and Gui with Zi. Using these ten stems, one can judge fortune and misfortune. The place where the Heaven Plate's heavenly stem combines with the Earth Plate's earthly branch is where the enemy will escape; by secretly ambushing there, one can capture the enemy. If one understands the method of "Lu Du" and "You Du," capturing the enemy becomes as easy as doing it in one's palm.

假令十一月丑將戊辰日寅時，占賊人去方。丑加寅順數，至巳上見辰。論此賊人在東南巳地方上去。何以知之？曰：以天地相合，正是賊人所去之方。餘仿此。

For example: In the eleventh month, using the Chou branch as the general, on a Wuchen day at the Yin hour, one divines the direction in which the enemy will flee. Adding Chou to Yin and counting clockwise through the cycle, one arrives at the Si position on the Earth Plate, which corresponds to Chen. Thus, it is concluded that the enemy has fled to the Southeast Si direction. Why is this known? The answer is: Wu is paired with Chen, and Chen and Si here form a conjunction between the Heaven Plate and the Earth Plate. The place where they join is the direction the enemy has gone. Other cases are similarly inferred.

假令八月辰將已亥日巳時，占賊人去方。以月將加辰，數至亥上見戌，占此賊人在西北亥方向去也。何以知之？曰：“戊己原加辰戌間”，故詳論四課之中皆與天地相合。如此占之，萬無一失。餘仿此。

Now take another example: in the eighth month, using the辰 (Chen) general, on the Jihai day at the巳 (Si) hour, one divines the direction in which the enemy will flee. Add the month general to the rotating plate and count to the earth plate's亥 (Hai) position, where one sees戌 (Xu). Thus, it is determined that the enemy has gone to the northwest亥 (Hai) direction. Why is this known? The answer is: the mnemonic says 'Wu Ji originally added between Chen and Xu,' Ji is paired with Xu, so one must carefully examine the place where the heaven plate and earth plate coincide in the four lessons. By following this method for divination, there is no chance of error; other situations are similarly inferred.

凡行軍偶遇變，主將心驚者，必占。不異、不疑則不占。其法：以月將加正時，視天上類神所臨何神，以所臨地分之神與日干較其生克，以定吉凶。更以天將計之，則休咎見之矣。

Whenever an unusual event occurs unexpectedly during a military campaign and the general feels alarmed, a divination must be performed. If there is no sense of abnormality or doubt, then there is no need to divinate. The method is: place the Month General on the correct hour and turn out the Heaven Plate. Observe which heavenly god corresponds to the type of unusual event, and see which god it falls on. Then compare the god on the Earth Plate with the Day Stem to determine if there is a generating or overcoming relationship, thus determining fortune or misfortune. Additionally, the Heavenly General involved should be combined for calculation, and the fortune or misfortune will then become clear.

天變共之類神，日卯也，月酉也，風寅也，瘴氣申也，雷電巳也。

Heavenly phenomena each have their corresponding deities: the Sun's corresponding deity is Mao, the Moon's is You, wind's is Yin, miasma's is Shen, and thunder and lightning's is Si. When making a divination, one takes these corresponding deities to deduce the meaning.

太歲過建已往事，未過月建在歲前。正值建辰事當歲，神吉則吉凶吝言。魁罡若加太歲上，所主反覆心不安。建，月建也。太歲若過月建前，則事當屬已往，如建在寅，太歲移過卯地。若未過月建，則為未來事，如建在子，太歲尚在亥也。正值月建，事在當歲。若所乘之神吉則事吉，凶則事凶。戌為天魁，辰為天罡，若二神加於太歲之上，主心反覆不安。

To determine the auspiciousness or inauspiciousness of the current situation, first compare the position of the Tai Sui (Year God) and the Yuesheng (Month Builder). If the Tai Sui has passed the Yuesheng, the matter in question belongs to the past. If the Tai Sui has not yet passed the Yuesheng, the matter occurs before the Tai Sui and has not yet arrived. If the Tai Sui is exactly at the position of the Yuesheng, the matter occurs in the current year. Then observe the deity accompanying the Tai Sui; if it is auspicious, the matter is auspicious; if it is inauspicious, the matter is inauspicious, and during inauspicious times, one should also be cautious in speech. If the Hekui and Tiangang are placed above the Tai Sui, the matter indicates uncertainty and restlessness. Here, the term "Jian" refers to the Yuesheng. If the Tai Sui has reached before the Yuesheng, the matter belongs to the past, for example, if the Yuesheng is in the寅 (Chen) position and the Tai Sui has already moved to the卯 (Sui) position. If the Tai Sui has not yet passed the Yuesheng, the matter is future, for example, if the Yuesheng is in the子 (Zi) position and the Tai Sui is still in the亥 (Hai) position. If the Tai Sui is exactly at the Yuesheng, the matter occurs in the current year. The Xu (戌) is the Hekui, and the Chen (辰) is the Tiangang. When these two deities are placed above the Tai Sui, it indicates restlessness and uncertainty.

大殺金神災禍深，支干不逢分野尋。德合旺相仍豐稔，若見刑沖慎刀兵。金神，正月在酉，二月在巳，三月在丑，周而復始。金、殺相遇，災必深，若不見支干上，亦當以所落分野定吉凶；不併，遇亦無害。所到之宮逢德合旺相，歲獲豐稔。若見刑沖，即有刀兵動其上。

The "Great Harm" and "Metal God" when occurring together bring severe calamity; if they do not fall on the Day Stem or Day Branch, they should be sought in the twelve regions. If the palace where they fall meets virtue, harmony, and is prosperous and strong, the year will still have a good harvest; if they meet punishment and clash, there should be concern about warfare. The arrangement of the Metal God is: in the first month it is in You, in the second month in Si, in the third month in Chou, and then it cycles repeatedly. When the Metal God meets the Great Harm, calamity is certain; if they do not appear on the Day Stem or Day Branch, their effect should be determined by the region they fall into. If they do not occur together, even if they appear, there will be no harm. If the palace they reach meets virtue, harmony, and is prosperous and strong, the year will have a good harvest of grain; if they meet punishment and clash, there will be warfare in that region.

分野：子齊分、青州，丑吳分、揚州，巳楚分、荊州，午周分、豳州，未秦分、雍州，申晉分、益州，酉趙分、冀州，戌魯分、徐州，亥衛分、幷州。

The twelve Earthly Branches correspond to specific regions: Zi belongs to Qi State and corresponds to Qingzhou; Chou belongs to Wu State and corresponds to Yangzhou; Si belongs to Chu State and corresponds to Jingzhou; Wu belongs to the Zhou Dynasty and corresponds to Binzhou; Wei belongs to Qin State and corresponds to Yongzhou; Shen belongs to Jin State and corresponds to Yizhou; You belongs to Zhao State and corresponds to Jizhou; Xu belongs to Lu State and corresponds to Xuzhou; Hai belongs to Wei State and corresponds to Bingzhou. When predicting state affairs or military matters, one should determine which region will suffer disaster based on where the malevolent spirits fall in the Earthly Branches.

選將征伐驗將星，三合中字是將軍。假如申子辰為將，旺相休囚看否能。貴德乘常生歲月，武穆曹彬再復生。若乘羊白傷干歲，董卓阿瞞的是真。禍患要知何日克，休囚旺相決年分。

Building a platform to appoint a general and selecting the commander for an expedition requires checking the "General Star" (将星). The middle character of the Triple Harmony Formation (三合局) is the General Star. For example, in the Water Triple Harmony Formation (申子辰), the middle character '子' is the General Star. Then, we examine whether it is prosperous and strong (旺相) or weak and confined (休囚), to determine if the person is capable. If the General Star is accompanied by the Day's Noble (日贵), Day's Virtue (日德), and the Tai Chang (太常), and it generates the Heavenly Stem (太岁) and the Month Builder (月建), then it indicates a great general reborn, like Yue Fei or Cao Bin. However, if the General Star is accompanied by the Yangren (羊刃) and White Tiger (白虎), and it harms the Day Stem (日干) and the Heavenly Stem, then it indicates a person like Dong Zhuo or Cao Cao. As for when the misfortune will occur, it is determined by theprosperous and strong or weak and confined state of the General Star in the year and month.

此論將星，專以三合中字。如今日甲申，則子為大將。旺相則為能將，休囚則否。更有日貴日德，乘太歲生歲及日干，是赤心報國，如曹彬岳飛之輩。若乘羊刃白虎傷干及歲，是挾君奸國之臣，如董操之流，不可用也。如此等之人用他，必是有禍患也。以發用之旺相休囚定年月，以“甲己子午九、乙庚丑未八、丙辛寅申七、丁壬卯酉六、戊癸辰戌五、巳亥獨居四”之數加減言之。

This passage discusses the general star, which is specifically selected based on the central deity of the Triple Harmony Formation. For example, if today is Jiashen day, and Shen-Zi-Chen form a Triple Harmony, then Zi is the general. If Zi is in a prosperous and strong state, it represents a capable general; if it is in a weak and confined state, it is not effective. If the general star is accompanied by the day's noble and virtue stars, and if it is supported by the year's ruler and supports the day's stem, then it indicates a person with sincere loyalty to the country, like Cao Bin and Yue Fei. However, if the general star is accompanied by Yangren and White Tiger, and it harms the day's stem and the year's ruler, then it represents a minister who seizes power and causes chaos in the country, like Dong Zhuo and Cao Cao, and such people should not be used; employing them will certainly bring disaster. As for the timing, it is determined by the prosperity, strength, weakness, and confinement of the initiating transmission, using the system of numbers: "Jia and Ji use Zi and Wu nine, Yi and Geng use Chou and Wei eight, Bing and Xin use Yin and Shen seven, Ding and Ren use Mao and You six, Wu and Gui use Chen and Xu five, and Si and Hai use four alone." This system is used for addition and subtraction to calculate the timing.

右將星之法，成書雖是如此，甚不解其故，則何不以逐月之月將為將星，或用登明為將亦可。不然，太歲為天子，當以歲破為將，取閫外專權、遙對天子之象。又不然，於十二貴神中取勾陳為將，蓋勾陳有擒王捕盜之能，選將者擇之可也。

The method of selecting the general star as described above, although written this way in old texts, is difficult to understand. If that is the case, why not simply use the monthly general as the general star, or use "Dengming" (Hai) as the general star instead? Alternatively, since the sovereign represents the emperor, one might use the age breaking star as the general star, symbolizing a general stationed far away exercising authority independently, facing the emperor from a distance. Another option is to select "Gou Chen" from the twelve noble spirits as the general star, because Gou Chen has the ability to capture the enemy king and apprehend bandits. Those selecting a general may choose one of these methods.

又看將品，當責用神：用金或金局，則知將有權謀，好殺，好更革。用木或木局，則知將仁慈，以恩待下。用水或水局，則知將聰慧，柔中有剛；若將得玄合主將好色。用火或火局，則知將剛烈性多燥。用土或土局，則知將敦厚，不輕舉動。或以將星所乘決之亦可。支干上神相生比和，主將卒一心；相剋刑害，將卒二志。

Now considering the nature of the main general, we must refer to the useful god to determine it: if the initiating transmission belongs to metal or forms a metal group, it indicates that this general is shrewd in strategy, fond of warfare, and likes to change old systems. If the initiating transmission belongs to wood or forms a wood group, it indicates that this general is benevolent and kind, treating his subordinates with courtesy and righteousness. If the initiating transmission belongs to water or forms a water group, it indicates that this general is intelligent and quick-witted, with flexibility and firmness. If the heavenly general is accompanied by the Black Tortoise and Liu He, then it suggests that this general is fond of women. If the initiating transmission belongs to fire or forms a fire group, it indicates that this general is fierce-tempered and often impetuous. If the initiating transmission belongs to earth or forms an earth group, it indicates that this general is steady and cautious, not acting hastily. Alternatively, one can also judge by the heavenly general accompanying the general star. In addition, if the gods on the day stem and day branch are in a mutually generating or harmonious relationship, it indicates that the general and his soldiers are in harmony. If they are in a controlling, conflicting, or harmful relationship, then the general and his soldiers will be divided and have different intentions.

練兵征討有何名，討叛伐逆及夷人。日為主將支為卒，相生訓練有奇能。練兵之意，無非為討叛、伐逆及御夷虜而已。是以日干為將，日支為士卒。若上下相生比和，主士卒就練，將有奇能。若干上乘白虎、病符，主將多病；支上乘之則士卒多病。餘以例推之。

Why is military training and preparation carried out? It is either to suppress rebels, to punish traitors, or to defend against foreign tribes. Therefore, when casting a divination, the day stem represents the general, and the day branch represents the soldiers. If the stem and branch are mutually generating or harmonious, it indicates that the soldiers are well trained and the general possesses exceptional talent. If the White Tiger or Bingfu is above the day stem, it suggests the general is likely to be sick. If these two are above the day branch, it indicates the soldiers are likely to be sick. Other situations are interpreted in a similar manner.

裂土相攻分主客，上國征夷察德刑。德勝刑時中華捷，刑反克德邊夷興。日克辰神將制外，辰剋日上外侵城。中國之內自相攻擊，則以先起者為主，後起者為客。若往征夷狄，則分德刑，德為中國，刑為外夷。德勝刑，捷在中國；刑勝德，外夷返強。日上神克辰上神，主將制外；辰上神制日上神，外勝主將。日辰上互相剋賊，勝敗互乘。

Within the country, if there are rival factions fighting each other, the one who attacks first is considered the host and the one who responds later is the guest. When the central state campaigns against foreign tribes, we examine "de" (virtue) and "xing" (punishment). If virtue overcomes punishment, the victory belongs to the central region; if punishment overcomes virtue, the foreign tribes become stronger. If the heavenly stem of the day is able to overcome the heavenly stem of the day branch, the general can subdue the enemy; if the heavenly stem of the day branch overcomes the heavenly stem of the day, the enemy will attack the city. When there is internal conflict within the central region, the one who attacks first is the host and the one who attacks later is the guest. If the army campaigns against the barbarians, we use "de" and "xing" to determine the outcome: "de" represents the central state, and "xing" represents the foreign tribes. If "de" overcomes "xing," the victory is on the side of the central state; if "xing" overcomes "de," the foreign tribes become more powerful. If the heavenly stem of the day overcomes the heavenly stem of the day branch, the general defeats the enemy; if the heavenly stem of the day branch overcomes the heavenly stem of the day, the enemy defeats the general. If the heavenly stem and day branch mutually overcome each other, then the outcomes alternate, with each side gaining and losing in turn.

辰陰制日宜堅守，日陰克辰宜進兵。勾陳助日扶中國，助辰謹守慎揚旌。太歲作勾乘吉馬，御駕親征四海寧。日尊辰卑，今辰陰返制日，是彼勢勝而我勢弱，宜堅壁待之。若日陰克辰，是我勢強而彼勢衰，宜急進兵攻之。

The Yin spirit of the Day Branch restrains the Day Stem, indicating the need to remain steadfast; if the Yin spirit of the Day Stem overcomes the Day Branch, it suggests the need to advance in battle. When Gou Chen supports the Day Stem, it signifies support for the central region; if it supports the Day Branch, one should be cautious in camp and avoid rashly displaying banners for battle. If the Tai Su is occupied by Gou Chen and accompanied by auspicious generals and the Post-horse, it indicates the emperor personally leading the army and the world in peace. The Day Stem is superior, and the Day Branch is inferior. Now, if the Yin spirit of the Day Branch overcomes the Day Stem, it shows the opponent is strong and we are weak, so we should fortify our defenses and wait for the right opportunity. If the Yin spirit of the Day Stem overcomes the Day Branch, it indicates our strength and the opponent's weakness, so we should quickly advance to attack.

勾陳將星也，助日是生日也，主中國勝；助辰生辰也，宜謹守。勿揚旌：旌，軍中旗也。太歲勾陳又乘吉將、驛馬，主御駕親征之兆。

Gou Chen is the general star. It supports the day stem, meaning it is born to support the day stem, indicating a victory in the central region; it supports the day branch, meaning it is born to support the day branch, which should be approached with caution and defense. It is said "do not raise the banner," where the banner refers to the military flag, meaning do not raise the flag for battle. If the sovereign is above the year stem and is accompanied by auspicious generals and the post-horse, this is a sign that the emperor himself is leading the campaign.

欲知敵國有動靜，先以年課審玄機。陽年大吉加歲干，陰年小吉加歲支。貴人陰陽分二至，課傳凶吉可預知。十二國中知災異，法貫諸門莫執泥。歲計合神加月建，陰陽課法一同推。凶神凶將所臨地，此國必然兵犯之。

To determine if there are any movements in enemy states, first use the "Year Lesson" to examine the hidden clues: in a yang year, add "Daji" (Chou) to the heavenly stem of the sovereign's year; in a yin year, add "Xiaoji" (Wei) to the earthly branch of the sovereign's year. The nobleman is divided into yang nobleman and yin nobleman, determined by the winter solstice and summer solstice as boundaries. The auspiciousness or inauspiciousness of the lesson pattern and the three transmissions can then be predicted. Using this lesson to infer the calamities of the twelve states, the method is consistent across different schools of thought and does not require rigid adherence to one approach. If calculating by year, add the harmonious spirit of the sovereign to the month builder, and the methods for both yin and yang lessons are exactly the same. The territory where malevolent spirits and generals are present will certainly face military attacks.

十二國中知災異法：上起十二國，即地臨十二宮之分野，看是何星煞落何宮分，以驗災異。又以歲合加月建，立成四課三傳，貴人俱從月起，以觀何月起兵，並敵國何種災異也。火主旱，水主澇，金主兵，木主風主飢，土主病。主事神煞細定之。

The method of predicting disasters and anomalies in the twelve states is: first arrange the twelve states on the disk, which corresponds to the twelve earthly branches and their respective territories. Then observe which star or evil influence falls into which state's territory, and use this to determine the type of disaster or anomaly. Another method is to add the combined deity of the year to the month builder, forming four lessons and three transmissions. The nobleman is always counted from the month builder, used to observe which month will see military action and what kind of disaster or anomaly will occur in the enemy state. The five phases each correspond to different phenomena: fire indicates drought, water indicates floods, metal indicates military disaster, wood indicates wind disasters and famine, and earth indicates epidemic diseases. As for specific verification, it must be determined carefully according to the relevant deities and influences involved.

擇吉天罡加月建，看其神覆用其軍。歲對登明神后下，歲前沖覆酉兼申。河魁臨處為天府，歲後仍須仰見寅。天倉大吉加堪用，餘外相逢不利人。

The method for selecting a favorable day for military campaigns involves placing the "Tiangang" (Chen) on top of the "Month Builder" and rotating the plate. By observing which positions are covered by various deities, one can determine the appropriate deployment of troops. The areas covered by "Dengming" (Hai) and "Shenhou" (Zi) are called "Sui Dui"; those covered by Shen and You are called "Sui Qian"; the area covered by "Hekui" (Xu) is called "Tian Fu"; one should also look up to the position covered by Yin, which is called "Sui Hou"; and the area covered by "Daji" (Chou) is called "Tian Cang," which is also suitable. Apart from these positions, the areas covered by other deities are not favorable for people.

天罡加月建，申酉臨處是歲前，即定、執二日也；戌臨處是天府，即破日；亥子臨處是歲對，即危、成二日也；丑臨處是天倉，即收日也。寅臨處是歲後，即開日也。此雖前人所擬，但建破魁罡，犯之大凶，須參合用之。《集聖曆》云：“天倉者，大吉加歲神后下。建星，正月起寅，順行十二辰。”

After adding Tiangang to the Month Builder, the positions of Shen and You are called "Suiqian," which correspond to the Dingshi Twelve Values' Ding day and Zhi day; the position of Xu is called "Tiancang," which corresponds to the Broken day; the positions of Hai and Zi are called "Suidui," which correspond to the Wei day and Cheng day; the position of Chou is called "Tiancang," which corresponds to the Shou day; and the position of Yin is called "Suihou," which corresponds to the Kai day. This system was devised by earlier generations, but the days of Jian, Po, Hekui, and Tiangang themselves are all considered extremely凶, and they must be considered together for reference. The "Ji Sheng Li" says: "The Heavenly Granary refers to the Daji (Great Favor) being placed after the Tai sui (Great Year) position. The arrangement of Jian stars starts from Yin in the first month and proceeds in order through the twelve earthly branches."

乙戊己辛壬五日，四仲相加九丑神。將軍此日休出馬，只恐難逃血染塵。乙巳丙辰丁巳日，癸亥不祥勿陳兵。建寅逢六卯當七，累數加之絕氣神。更有往亡須避忌，不忌前途傷害人。莫犯章光四絕日，勿用空亡五帝辰。

The day stems 乙, 戊, 己, 辛, and 壬, when combined with the four central branches 子, 午, 卯, and 酉, form the "nine Chou" days. On these days, generals should not send out cavalry, as they may risk bloodshed on the battlefield. The days Yisi, Bingchen, and Dingsi, as well as Guihai, are all inauspicious and should not be used for military campaigns. When the month builder is in 寅, the first six is an inauspicious day in the first month. In the month of 卯, the seventh day is inauspicious, and this number increases by one each subsequent month, forming the "cutting off energy" day. Additionally, "going to death" days must be avoided, as failure to do so may result in injuries along the way. One should also avoid "Zhang Guang" and "four absolute" days, as well as days of "kongwang" and "five emperors' days."

六旬忌日，出《六壬心鏡》，正月六日、二月七日、三月八日、四月九日、五月十日、六月十一、七月十二、八月十三、九月十四、十月十五、十一月十六、十二月十七，俱不宜出軍。往亡，正寅、二巳、三申、四亥、五卯、六午、七酉、八子、九辰、十未、十一戌、十二丑。

The concept of "sixty-day忌日" (forbidden days) comes from the "Six Yin Mirror." Each month has a day that is considered inauspicious for military action, increasing by one day each month: the sixth day of the first month, the seventh day of the second month, the eighth day of the third month, the ninth day of the fourth month, the tenth day of the fifth month, the eleventh day of the sixth month, the twelfth day of the seventh month, the thirteenth day of the eighth month, the fourteenth day of the ninth month, the fifteenth day of the tenth month, the sixteenth day of the eleventh month, and the seventeenth day of the twelfth month. These days are not suitable for military campaigns. The method for determining "Wangwang days" (days of going to death) is as follows: the first month is on the寅 day, the second month on the巳 day, the third month on the申 day, the fourth month on the亥 day, the fifth month on the卯 day, the sixth month on the午 day, the seventh month on the酉 day, the eighth month on the子 day, the ninth month on the辰 day, the tenth month on the未 day, the eleventh month on the戌 day, and the twelfth month on the丑 day.

章光煞，孟月乙丑，仲月丙寅，季月甲子。春庚午、庚申、乙亥，夏壬戌、丙寅、丁亥，秋甲辰、乙丑、辛亥，冬丙午、壬辰、癸亥，以上四絕日，亦名四窮日。一說，四絕日，四立前一日是。

The method for arranging "Zhang Guang Sha" is: the first month is on the Yi Chou day, the second month is on the Bing Yin day, and the third month is on the Jia Zi day. The "Four Extremes days" are arranged according to the seasons: in spring they are Geng Wu, Geng Shen, and Yi Hai; in summer they are Ren Xu, Bing Yin, and Ding Hai; in autumn they are Jia Chen, Yi Chou, and Xin Hai; in winter they are Bing Wu, Ren Chen, and Gui Hai. These days are also called "Four Extremes days." Another theory states that the "Four Extremes days" are the day before each of the four solar terms: Start of Spring, Start of Summer, Start of Autumn, and Start of Winter.

空者，旬中空亡也。五帝日，正卯、二午、三酉、四子，周而復始。《克應經》云：“凡占空亡發用，不宜出軍，主士卒走散，空壁而歸。”

The term "kong" in the song诀 refers to the empty position within the ten-day cycle. The method of arranging the "Five Emperors' Days" is: in the first month, it falls on Mao; in the second month, on Wu; in the third month, on You; in the fourth month, on Zi, and then it repeats cyclically. The Classic of Response says: "Whenever the divination results indicate the use of the empty position, it is not advisable to launch military campaigns, as it signifies the dispersion and escape of soldiers, and the retreat of the camp returning empty."

擇歲月日時法，忌沖太歲、金神。若為主，侯太白金星，東方見之月；若為客，候太白金星，西方見之月。其月出軍，仍避沖旺方。

The general method for selecting a favorable year, month, day, and hour is to avoid conflicting with the sovereign star and the golden deity. If we are the 'master' side, we wait for the month when the bright star appears in the east; if we are the 'guest' side, we wait for the month when the bright star appears in the west. When launching an attack in that month, we still need to avoid the direction conflicting with the sovereign star and the flourishing direction of that month.

出軍凶日：天火狼藉日，正月在子順行四仲。日月蝕日凶。八龍、七鳥、九虎、十蛇日凶，春甲子乙亥為八龍，夏丙子丁亥為七馬，秋庚子辛亥為九虎，冬壬子癸亥為十蛇。歸忌日凶，正丑、二寅、三子、四丑周而復始。建日損將。

The following lists various inauspicious days for military campaigns. "Heavenly Fire Scattered Day" begins on the Zi (rat) day in the first lunar month, and then proceeds in sequence through the four central positions of Zi, Wu, Mao, and You. Days of solar and lunar eclipses are inauspicious. Four types of days are also inauspicious: "Eight Dragons" refers to Jiazi and Yihai in spring, "Seven Horses" refers to Bingzi and Dinghai in summer, "Nine Tigers" refers to Gengzi and Xinhai in autumn, and "Ten Snakes" refers to Renzi and Guihai in winter. "Return Taboo Day" is inauspicious, occurring on the Chou (ox) day in the first lunar month, the Yin (tiger) day in the second, the Zi (rat) day in the third, and returning to Chou (ox) in the fourth, continuing in a cycle. Launching a campaign on a "Construction Day" will result in the loss of the commander.

天罡天魁凶。天罡，正月巳、二月午、三月未、四月申、五月酉、六月戌、七月亥、八月子、九月丑、十月寅、十一月卯、十二月辰；對沖為天魁。平、收日凶，天罡即平，天魁即收。兵禁日凶，正月起寅逆行六陽。大敗日，與咸池同，不宜出軍，正月起卯逆行四仲。

The days of Tiangang and Tiankui are both inauspicious. The monthly arrangement of Tiangang is: in the first month it falls on Si, in the second on Wu, third on Wei, fourth on Shen, fifth on You, sixth on Xu, seventh on Hai, eighth on Zi, ninth on Chou, tenth on Yin, eleventh on Mao, and twelfth on Chen. The branch that opposes Tiangang is Tiankui. The days of Ping and Shou are also inauspicious. The day corresponding to Tiangang is Ping day, and the day corresponding to Tiankui is Shou day. The day of Bingjin is inauspicious. In the first month, it starts from Yin and proceeds in reverse order through the six yang branches. The day of Dabai is inauspicious and shares the same position as Xianchi. It starts from Mao in the first month and proceeds in reverse order through the four central branches.

四離，春分、秋分、夏至、冬至前一日為離日，若占時日躔臨於四離之辰，名曰天寇，大凶。月厭，正月起戌，逆行十二辰，凶。受死日，正戌，二辰，三亥，四巳，五子，六午，七丑、八未、九寅、十申、十一卯、十二酉。

The "Four Separations" refer to the day before the solar terms of Spring Equinox, Autumn Equinox, Summer Solstice, and Winter Solstice. If the sun's position at the time of divination falls exactly on the hour of the "Four Separations," it is called "Heavenly Plague," which is extremely凶. "Month Aversion" begins from the hour of Xu in the first month and proceeds in reverse through the twelve earthly branches; encountering it is considered凶. The method for determining "Death Day" is as follows: in the first month it falls on Xu, in the second on Chen, in the third on Hai, in the fourth on Si, in the fifth on Zi, in the sixth on Wu, in the seventh on Chou, in the eighth on Wei, in the ninth on Yin, in the tenth on Shen, in the eleventh on Mao, and in the twelfth on You.

龍虎日凶，正巳、二亥、三午、四子、五未、六丑、七申、八寅、九酉、十卯、十一戌、十二辰。罪至日凶，正午、二子、三未、四丑、五申、六寅、七酉、八卯、九戌、十辰、十一亥、十二巳。飛廉大煞日凶，正戌、二巳、三午、四未、五申、六酉、七辰、八亥、九子、十丑、十一寅、十二卯。

"The Dragon and Tiger Day" is凶, its arrangement is: in the first month, it falls on Si; in the second month, on Hai; in the third month, on Wu; in the fourth month, on Zi; in the fifth month, on Wei; in the sixth month, on Chou; in the seventh month, on Shen; in the eighth month, on Yin; in the ninth month, on You; in the tenth month, on Mao; in the eleventh month, on Xu; in the twelfth month, on Chen. "The Day of Crime" is凶, its arrangement is: in the first month, on Wu; in the second month, on Zi; in the third month, on Wei; in the fourth month, on Chou; in the fifth month, on Shen; in the sixth month, on Yin; in the seventh month, on You; in the eighth month, on Mao; in the ninth month, on Xu; in the tenth month, on Chen; in the eleventh month, on Hai; in the twelfth month, on Si. "Fei Lian Great Sha Day" is凶, its arrangement is: in the first month, on Xu; in the second month, on Si; in the third month, on Wu; in the fourth month, on Wei; in the fifth month, on Shen; in the sixth month, on You; in the seventh month, on Chen; in the eighth month, on Hai; in the ninth month, on Zi; in the tenth month, on Chou; in the eleventh month, on Yin; in the twelfth month, on Mao.

五不歸日，正月己卯、戊辰、己酉，二月辛巳、丙戌、辛亥，三月壬子、己卯、丙申、己酉，四月已卯、丙辰、壬辰、辛酉，五月壬辰、辛巳、丙申、庚申、辛亥，六月已卯、辛巳、丙申、庚申、已酉、辛亥，七月壬子、己卯、壬辰、辛酉、丙戌，八月丙辰、壬辰、辛巳、丙申、庚辰、己酉、辛酉、辛亥，九月丁亥，十月庚戌、丙辰、辛巳、丙戍，十一月壬子、己卯、丙辰、己酉、辛酉、丙戌，十二月丙辰、庚辰、丁巳、辛巳、丙戌、丁亥。

The "Five Unreturning Days" are days to avoid sending troops out, as they are considered ominous for a one-way journey. The forbidden days are listed by month as follows: In the first month, avoid Ji Mao, Wu Chen, and Ji You; in the second month, avoid Xin Si, Bing Xu, and Xin Hai; in the third month, avoid Ren Zi, Ji Mao, Bing Shen, and Ji You; in the fourth month, avoid Ji Mao, Bing Chen, Ren Chen, and Xin You; in the fifth month, avoid Ren Chen, Xin Si, Bing Shen, Geng Shen, and Xin Hai; in the sixth month, avoid Ji Mao, Xin Si, Bing Shen, Geng Shen, Ji You, and Xin Hai; in the seventh month, avoid Ren Zi, Ji Mao, Ren Chen, Xin You, and Bing Xu; in the eighth month, avoid Bing Chen, Ren Chen, Xin Si, Bing Shen, Geng Chen, Ji You, Xin You, and Xin Hai; in the ninth month, avoid Ding Hai; in the tenth month, avoid Geng Xu, Bing Chen, Xin Si, and Bing Xu; in the eleventh month, avoid Ren Zi, Ji Mao, Bing Chen, Ji You, Xin You, and Bing Xu; in the twelfth month, avoid Bing Chen, Geng Chen, Ding Si, Xin Si, Bing Xu, and Ding Hai.

六不成日，一雲大敗日，正寅，二午，三戌，四巳，五酉，六丑，七申，八子，九辰，十亥，十一卯，十二未。八絕日：正月庚辰，二月丁巳、丙戌、庚戌、辛亥，三月辛巳，四月丙辰、庚辰、庚戌，五月丙辰、庚辰、辛巳、庚戌、丁亥，六月辛巳、丁亥，七月庚辰、庚戌，八月丙辰、庚辰、丁巳、辛巳、丙戌、丁亥，九月丁亥，十月庚戌、丙辰、辛巳、丙戌、庚戌，十一月丙辰、庚辰、辛巳、丙戌、丙戌、庚戌、丁亥，十二月辛巳。

"The six days that are not suitable for action" are also called the "Great Defeat days." They are arranged by month as follows: in the first month, they fall on寅; in the second month, on午; in the third month, on戌; in the fourth month, on巳; in the fifth month, on酉; in the sixth month, on丑; in the seventh month, on申; in the eighth month, on子; in the ninth month, on辰; in the tenth month, on亥; in the eleventh month, on卯; and in the twelfth month, on未. The "Eight Absolute Days" are listed by month as follows: in the first month, only Gengchen; in the second month,Dingsi, Bingxu, Gengxu, Xinhai; in the third month, only Xinsi; in the fourth month, Bingchen, Gengchen, Gengxu; in the fifth month, Bingchen, Gengchen, Xinsi, Gengxu, Dinghai; in the sixth month, Xinsi, Dinghai; in the seventh month, Gengchen, Gengxu; in the eighth month, Bingchen, Gengchen, Dingsi, Xinsi, Bingxu, Dinghai; in the ninth month, only Dinghai; in the tenth month, Gengxu, Bingchen, Xinsi, Bingxu; in the eleventh month, Bingchen, Gengchen, Xinsi, Bingxu, Gengxu, Dinghai; and in the twelfth month, only Xinsi.

六窮日，每月初四、十九、二十八日是。行痕，即建日。了戾，即破日。

"The Six Exhausted Days" refer to the 4th, 19th, and 28th of each month. There are also two other names to be aware of: the term "Xing Hen" refers to the day of the Jia (建日), and the term "LiaoLi" refers to the day of the Ji (破日).

出陣吉門宜善擇，子孫為我報仇時。更兼命門相生吉，一鼓擒王只在茲。出師以聞驚日為母，宜以子孫時，出子孫門擊之，大勝。

The favorable gate for going out to battle should be carefully chosen, taking the hour and direction of the "Son and Grandson" element. This is equivalent to avenging our side. If the superior deity of the gate used for departure also generates with the deity associated with the general's birth, it will be even more auspicious. We can capture the enemy king in one swift move. The day when the alarm is heard is considered the "Mother," and it is advisable to act during the hour of its "Son and Grandson" element, departing from the gate corresponding to the "Son and Grandson" element to attack, which will surely lead to a great victory.

假如甲乙聞賊寇境，取火命人舉紅旗，或巳午時，從南門出兵，乃是子孫為報仇，火為木之子也。忌金命人、申酉時、出西門，俱不利。餘仿此。若所出之門上神與大將命上神相生，更吉。

For example, on a Jia day or a Yi day, if news comes that enemies are entering the territory, since Jia and Yi belong to wood, and wood generates fire, one should send people with a fire destiny holding a red flag, or march out at the Si or Wu hours from the southern gate. This is using the son to avenge me, because fire is the son of wood. Conversely, one should avoid using people with a metal destiny, avoid marching out at the Shen or You hours, and avoid departing from the western gate, as metal overcomes wood, which is unfavorable. The same principle applies to other stems. Additionally, if the god at the gate where one departs is in mutual generation with the god of the general's destiny, it is even more auspicious.

行擇吉道看玄神，玄神受克最堪嗔。月將加時罡指處，前行通利自安平。凡行兵，看玄武受克之方，不可往。假如玄武乘巳午，則亥子方不可往。惟斗罡所指之地大吉。如甲子日巳將午時，罡指東南巳地，宜行。

When choosing a route for military movement, one should look at the "Xuanwu." The direction where Xuanwu is weakened should be avoided. Using the month general added to the time on the rotating plate, the direction indicated by the Tiangang is favorable for moving forward, ensuring smooth and safe passage. In all military movements, first examine the direction where Xuanwu is weakened, as that direction should not be used. For example, if Xuanwu is in the fire signs of巳 or午, which are afraid of water, then the directions亥 and子, which belong to water, should be avoided. Only the direction indicated by the Tiangang is highly auspicious. For instance, on a Jiazi day with the巳 general added to the午 time, the Tiangang points to the southeast direction of巳, which is suitable for military movement.

軍行擇路豈多途？更以陰陽作歲模。陽年大吉加干上，陰歲還將小吉鋪。丙壬之下為人道，甲庚之下是天居。其法又論歲之陰陽擇吉，陽歲以大吉加太歲，陰年以小吉加太歲，尋天上丙壬甲庚之下為行兵之路，吉。假如甲午年以大吉加子，向未戌辰丑方，合甲庚丙壬之方。癸卯年以小吉加卯，向未辰戌丑方，合甲庚丙壬之方。蓋甲課在寅，庚課在申，丙課在巳，壬課在亥，寅申巳亥所臨之方是也。餘俱不利。

Military routes are not limited to a single path; they can also be determined by the yin and yang of the year. In a yang year, the "Great Favor" (Chou) is added to the heavenly stem of the sovereign year, while in a yin year, the "Minor Favor" (Wei) is placed on the sovereign year. After turning the Heaven Plate, the positions under Bing and Ren are "Human Path," and those under Jia and Geng are "Heavenly Path." This method selects auspicious directions based on the yin and yang of the sovereign year: in a yang year, "Great Favor" is added to the sovereign year, and in a yin year, "Minor Favor" is placed on the sovereign year. Then, the directions under Bing, Ren, Jia, and Geng on the Heaven Plate are chosen as the military route, which is auspicious. For example, in the Jiawu year, "Great Favor" is added to Zi on the rotating plate, and the directions of Wei, Xu, Chen, and Chou are chosen, which align with the positions of Jia, Geng, Bing, and Ren. In the Guimao year, "Minor Favor" is placed on Mao, and the directions of Wei, Chen, Xu, and Chou are chosen, which also align with the positions of Jia, Geng, Bing, and Ren. This is because Jia's lodging palace is in Yin, Geng's is in Shen, Bing's is in Si, and Ren's is in Hai, so these directions point to the directions of Yin, Shen, Si, and Hai. Directions outside of these are not favorable.

出行日吉陸宜之，支吉宜舟水路施。干忌卯辰卯忌子，尤防支上克干時。日，日干也。支，支辰也。日吉，日上見吉神吉將也。支吉，是辰上見吉神吉將也。日為陸路，辰為水路。日吉宜陸，辰吉宜水。若支吉干有傷，只宜水，不宜陸。《兵將賦》云：“支吉干傷，水面通船而地陰是也。”

When going out, if the day stem is auspicious, it is suitable to travel by land; if the day branch is auspicious, it is suitable to travel by boat on water. The day stem should avoid seeing the卯 and 辰 branches, and the earth plate should avoid having the卯 branch with the子 branch. Especially be cautious of the situation where the spirits on the day branch harm the day stem. Here, the term 「日」 refers to the day stem, and 「支」 refers to the day branch. 「日吉」 means the day stem has auspicious spirits and generals, while 「支吉」 means the day branch has auspicious spirits and generals. The day stem represents land travel, and the day branch represents water travel: if the day stem is auspicious, travel by land; if the day branch is auspicious, travel by water. If the day branch is auspicious but the day stem is harmed, then only water travel is suitable, and land travel is not advisable. The "Military General's Assignment" says: "If the day branch is auspicious but the day stem is harmed, then travel by water, which is exactly the image of earth yin."

卯太沖，辰天罡，干忌卯辰，謂干上忌見太沖、天罡也。子神后也，卯忌子，謂地盤卯上忌見神后；蓋有舟揖，故忌水神在上覆之。《兵帳賦》云：“日忌罡沖”是也。又云：“欲渡江河，支傷莫入。”故支上莫克支。

Mao is called Taichong, and Chen is called Tiangang. The statement that the day stem dislikes Mao and Chen means that the day stem should not be seen with Taichong and Tiangang. Zi is called Shenhou. The statement that Mao dislikes Zi means that the earth plate's Mao position should not be seen with Shenhou. Because Mao represents boats and rafts, it fears the water god covering it. The "Bingzhang Fu" says "the day dislikes the Tiangang and Taichong," referring to this. It also says "when crossing rivers, if the day branch is injured, do not go into the water," so the god above the day branch should not be able to overcome the day branch.

畏河臨井子加歲，亥季宜舟孟神稽。己卯戊寅二日惡，水龍三日避休趨。壬癸子為三河，卯酉辰為三井，三河有一河加井，不可渡。歲，太歲也。神后忌加太歲之上。《兵帳賦》曰：“天河加井以沉波，太歲遭虛而禍起。”假令亥臨酉，為河覆井，防有沉溺之災。亥即壬也，不看課傳。四季，辰戌丑未，亥加四季，被土制之，則水路吉，故宜舟。若途聞有以羊酒犒軍者，若白虎乘魁罡加日，主有強人當路。

The worst situation is when the Milky Way is placed over the Earth Well, or when "Shenhou" (Zi) is added to the Tai Sui. If亥 is placed on the position of the four seasons, it is suitable for sailing, but if it is placed on the four primary positions, it is better to pause. The days of Ji Mao and Wu Yin are not good, and the three days of "Touch Water Dragon" should be avoided. The three rivers in the sky are Ren, Gui, and Zi, while the three wells on the earth are Mao, You, and Chen. If any of the three rivers is placed over a well, one should not cross water. "Tai Sui" refers to the Tai Sui, and Shenhou should not be placed over Tai Sui. The "Bingzhang Fu" says: "When the Milky Way is placed over the Earth Well, ships will sink and waves will rise; when Tai Sui is affected by the void, misfortunes will arise." For example, if亥 is placed over You, it means the river covers the well, and one should be cautious of drowning disasters. Here,亥 refers to Ren water. Only the Heaven and Earth plates are considered, not the lesson and transmission. The four seasons refer to Chen, Xu, Chou, and Wei. When亥 is placed over the four seasons, it is restrained by earth, so the water path is favorable, thus suitable for sailing. If on the way someone is heard to be using sheep and wine to entertain the army, and "Baihu" is riding on Hekui and Tiangang, and is placed over the day stem, it indicates that there are robbers blocking the way.

野宿行疲欲建營，干支怕墓及三刑（卯辰巳兵家所忌）。將逢龍虎多生恐，神遇魁罡定有驚。若還大吉臨干上，急往他圖莫遽停。安營之際，干支乘墓，主士卒不寧。墓神，春未、夏戌、秋丑、冬辰。

When camping outdoors and setting up camp after a weary march, one should be most cautious if the day stem and day branch encounter the Tomb Spirit (mùshén) and the three punishments (sān xíng). The branches 卯 (mǎo), 辰 (chén), and 巳 (sì) are particularly disliked by military strategists. If the heavenly generals (tiānjiàng) meet 龙 (lóng) and 虎 (hǔ), fear is likely to arise. If the heavenly spirits (tiānspirit) meet Hekui (Xu) (Hekui) and Tiangang (Chen) (Tiangang), there will certainly be disturbances. If 「大吉」 (Daji, Chou) appears on the day stem, one should quickly plan an alternative and not remain. When setting up camp, if the day stem and day branch are accompanied by the Tomb Spirit, the soldiers will not rest peacefully. The Tomb Spirit are 未 (wèi) in spring, 戌 (xū) in summer, 丑 (chǒu) in autumn, and 辰 (chén) in winter.

兵家以卯辰巳為三刑，若臨日辰上，主本夜有賊兵至劫營，宜防之。外又有五行三刑。如子日忌卯，卯日忌子；丑日戌，戌日未，未日丑；寅日巳，巳日申，申日寅；辰午酉亥自見。此等亦並忌之。兵書云：“五刑五墓，日辰逢而夜防賊至。”

In military divination, the Earthly Branches卯 (Mao), 辰 (Chen), and 巳 (Si) are considered the Three Punishments. If any of these appear on the Day Stem or Day Branch, it indicates that there will be enemy troops attacking the camp during the night, and one should be on guard. Additionally, there are the Three Punishments of the Five Phases: on a 子 (Zi) day, one should avoid 卯 (Mao); on a 卯 (Mao) day, one should avoid 子 (Zi); on a 丑 (Chou) day, one should avoid 戌 (Xu); on a 戌 (Xu) day, one should avoid 未 (Wei); on a 未 (Wei) day, one should avoid 丑 (Chou); on a 寅 (Yin) day, one should avoid 巳 (Si); on a 巳 (Si) day, one should avoid 申 (Shen); on a 申 (Shen) day, one should avoid 寅 (Yin). The branches 辰 (Chen), 午 (Wu), 酉 (You), and 亥 (Hai) are self-punishing, and if they appear on their own branch, one should also be cautious. The military text states: "If the Five Punishments or the Five Tombs appear on the Day Stem or Day Branch, one should be on guard against enemy attacks during the night."

戌為魁，辰為罡，二辰名為天羅地網，支干逢主士卒恐怖。更天將得蛇虎，重遽驚惶，本夜必有軍至，逢劫煞其害尤甚。故兵書云：“若但魁罡為恐怖，將兼蛇虎禍尤深。”此之謂也。大吉丑也。若支干上見丑字加臨，最凶，安營必被賊劫，急往尋善地可也。若非丑字，無妨。故《兵帳鉤玄》云：“不臨斯將盡堪停。”斯，將指大吉也；初傳亦忌之。

The Earthly Branches 戌 is Hekui and 辰 is Tiangang; these two branches together are called "Heavenly Net and Earthly Trap." If they appear on the Day Stem and Day Branch, it indicates soldiers experiencing fear and unease. If the Heavenly General is also Teng Snake and White Tiger, the fear becomes even greater, and enemies will definitely arrive that night. If this is further combined with Jiesha, the harm will be even worse. Therefore, military texts say: "Even the mere presence of Hekui and Tiangang is enough to cause terror; if the Heavenly General is also Teng Snake and White Tiger, the disaster will be even more severe." This refers precisely to the situation described. "Daji" refers to Chou. If the Day Stem and Day Branch encounter the character Chou, it is extremely dangerous, and the camp will certainly be attacked by enemies; one should quickly find a better location. If it is not Chou, there is no harm. Therefore, the text "Military Camp Insights" states: "If this general is not present, then one can safely stay." Here, "this general" refers to Daji; if it appears in the First Transmission, it should also be avoided.

主帥宜居貴旺臨，亭亭豹尾大將軍。登明卯酉青常後，除定開危與世明。太歲直居並月建，又宜歲後太陰神。玉前絳後明中利，百戰都能奏凱音。貴，天乙貴人也。旺臨，謂天乙臨地盤旺地。假令六月辛酉日陽貴在午，臨巳是為旺地，主將宜立巳地，向西北安營，中敵大勝。

The general should be stationed at the place where the Heavenly Stem Tianyi Nobleman is in a strong position, or at the positions of "Tingting," "Bao Wei," and "Da Jiangjun"; alternatively, he may choose "Dengming" (Hai),卯,酉, or the positions after the Azure Dragon, Tai Chang, and Nobleman. Adding the positions of Chu, Ding, Kai, and Wei, these are all universally recognized auspicious directions. The position of the Tai Su and the Month Builder, as well as the position of Tai Yin following the Tai Su, are also suitable. Moreover, the area before the Jade Hall, after the Crimson Palace, and in the center of the Bright Hall are all favorable. By following these directions, one can achieve victory in every battle. Here, "Gu" refers to the Tianyi Nobleman, and "Wang Lin" means that the Tianyi Nobleman is located in a strong position on the Earth Plate. For example, on the day of Xinyou in June, the Yang Nobleman is at Wu, and Wu's strong position is at Si. Therefore, the commander should be stationed at Si, facing the Northwest to set up camp and achieve a great victory against the enemy.

月將加時，神后落處為亭亭。豹尾者，申子辰年在戌，巳酉丑年在未，寅午戌年在辰，亥卯未年在丑。其沖名黃幡。大將軍，三年一移，孟歲以午、仲歲以未、季歲以申加太歲天罡不是也。捷法：寅卯辰年在子，巳午未年在卯，申酉戌年在午，亥子丑年在酉。

Using the month general and the rotating plate to determine the time of day, the position where 'Shenhou' (Zi) falls is called 'Tingting'. The arrangement of 'Bao Wei' is as follows: in years of Shen-Zi-Chen (Water triad), it is in Xu; in years of Si-You-Chou (Metal triad), it is in Wei; in years of Yin-Wu-Xu (Fire triad), it is in Chen; and in years of Hai-Mao-Wei (Wood triad), it is in Chou. The one that opposes 'Bao Wei' is called 'Huangpan'. 'Da Jiangjun' moves its position every three years. The old method was to use Wu in the first year, Wei in the second year, and Shen in the third year, adding them to the heavenly stem of the current year. Using Tiangang to add is incorrect. A simpler method is: in years of Yin-Mao-Chen (spring quarter), it is in Zi; in years of Si-Wu-Wei (summer quarter), it is in Mao; in years of Shen-You-Xu (autumn quarter), it is in Wu; and in years of Hai-Zi-Chou (winter quarter), it is in You.

以上三神俱宜大將居之，又以天上亥為大將軍，卯為左將軍，酉為右將軍，子為後將軍，五將各因時移居其位。如月將加時，天盤亥子臨酉上，正西安營吉，亥臨卯上，正東安營吉。但以亥所臨之方為主，不拘子午卯酉十二方也。如有事，大將居亥下，前後左右分兵總之，大勝。此法出《兵機總要》。

The three divine positions mentioned above can all accommodate the main general. Another method is to use the Heaven Plate:亥 (Hai) as the Grand General,卯 (Mao) as the Left General,酉 (You) as the Right General, and子 (Zi) as the Rear General. These generals move according to the time of day to their respective positions. For example, if the Month General is combined with the time of day, and the Heaven Plate's Hai and Zi arrive at You, then the camp should be set in Due West, which is auspicious; if Hai arrives at Mao, then the camp should be set in Due East, which is also auspicious. In general, the direction where Hai is located is the main consideration, and one need not be rigidly bound by the twelve fixed directions of Zi, Wu, Mao, and You. Once an event occurs, the main general should be positioned below Hai, with troops stationed in front, behind, left, and right to guard him, ensuring certain victory. This method is from the "Comprehensive Essentials of Military Strategy."

太陰，天乙後二位是也。月建前一日為除，四日為定，七日為危，十日為開日，為天上除定開危之方。《兵帳賦》云：“青常六合，大梁大火以同居；除定開危，主將其位而喜在。”大梁，酉也。大火，卯也。太陰在太歲後二位也。

The term "Tai Yin" refers to the second position after Tian Yi Guiren. The first day counted backward from the Month Builder is Chu Ri, the fourth day is Ding Ri, the seventh day is Wei Ri, and the tenth day is Kai Ri. These four days correspond to the positions of Chu, Ding, Kai, and Wei on the Heaven Plate. The "Bing Zhang Fu" states: "The Azure Dragon, Tai Chang, Liu He, and Da Liang, Da Huo are all in the same palace; if they also meet the four days of Chu, Ding, Kai, and Wei, the commander stationed there will have good fortune." Da Liang is You, and Da Huo is Mao. Tai Yin can also be determined by taking the second position after the Tai Su.

《玉帳經》云：“入敵境下營，宜擇善地；上將宜太歲、太陰、大將軍、月建、豹尾、九天之上。”九天者，春寅、夏巳、秋申、冬亥，即戰雄是也。如大將在亥，春臨寅，夏臨巳，秋臨申，冬臨亥。在九天之上，臨雄位可以取勝者。其位分不便，則有背雄向雌之法，安營於戰雄天盤上神也。此為大將而言，若別將，取月支上神方向安營。

The *Yu Zhang Jing* says: "When entering enemy territory to set up camp, one must choose a good location; the main general should be stationed on the positions of the Tai Su, Tai Yin, Da Jiang Jun, Yue Jian, Bao Wei, and Jiu Tian deities." The "Jiu Tian" refers to the positions of Bing Yin in spring, Si in summer, Shen in autumn, and Hai in winter, which is also called "Zhan Xiong." For example, if Da Jiang Jun is at Hai, in spring it aligns with Bing Yin, in summer with Si, in autumn with Shen, and in winter with Hai. Stationing the main general on the Jiu Tian position and aligning with the Zhan Xiong position can lead to victory. If the terrain is inconvenient, there is a method called "Bei Xiong Xiang Ci," which involves setting up camp on the position of Zhan Xiong on the Heaven Plate. This applies to the main general; for other generals, they should set up camp in the direction indicated by the heavenly stem of the month.

以上十七神臨處，主將俱宜居之，是在擇者。若《運珠經》之所謂“繹宮利中，明堂利前，玉堂利後。”闕疑以俟高明。

The above mentions seventeen deities whose domains can be occupied by the general commander. As for which specific location to choose, it depends on the judgment of the person selecting the site. Regarding the statement in the "Yun Zhu Jing" that "the vermilion palace is favorable for the center, the Bright Hall is favorable for the front, and the Jade Hall is favorable for the back," its origin is unclear, so it is temporarily doubted and left for those with greater insight to determine.

行兵糧草最居先，月將加時方上看。堆積秦吳為美地，天盤丑未細詳端。兵行而糧食隨之，故大將居方既定，即料理糧草之處。法以天盤丑未下為吉，蓋丑為斗，未為井，糧草居此，永無耗渙之患。秦即未，吳即丑。又必玄武賊盜不臨之地為吉（盜神，正月在卯順行四仲。賊神，春卯、夏午、秋酉、冬子。劫殺，正月在亥，逆行四孟。天盜，春巳夏午秋酉冬子）。

When marching and fighting, securing food supplies is the top priority. Use the Month General combined with the time of the day to generate the Heaven Plate, and determine the direction accordingly. Storing supplies in the regions of Qin and Wu is considered favorable. The positions of the Heaven Plate at Chou and Wei should be carefully examined. Once the army moves, the food supplies must follow. Therefore, after the commander's location is fixed, the storage of food supplies should be arranged immediately. The method is to choose the positions under the Heaven Plate at Chou and Wei as auspicious, because Chou contains the Dipper mansion and Wei contains the Well mansion. Storing food supplies in these places ensures they will never be lost or wasted. Qin corresponds to Wei, and Wu corresponds to Chou. In addition, it is necessary to select places where the Black Tortoise and various thieves' deities do not appear. These thieves' deities are: the "Thief God" is in Mao in the first lunar month, and moves through the four intermediate positions in sequence; the "Robber God" is in Mao in spring, in Wu in summer, in You in autumn, and in Zi in winter; the "劫杀" (劫杀) is in Hai in the first lunar month, and moves in reverse through the four initial positions in sequence; the "Heaven Thief" is in Si in spring, in Wu in summer, in You in autumn, and in Zi in winter.

設伏如逢子丑神，可藏萬卒沒人尋。卯千酉百宜先備，歇息潛形望丙壬。太歲太陰與月建，又宜潛向大將軍。四神之下藏兵吉，主將亭亭候賊音。糧草既定，又當安歇士卒。天上神后、大吉之下，可藏萬人。太沖之下可藏千人。從魁之下可藏百人。

If setting an ambush and encountering the Zi and Chou deities, one can hide ten thousand soldiers without being detected; those under Mao can hide a thousand, and those under You can hide a hundred, all of which should be arranged in advance. If resting and hiding one's form, one should look towards Bing and Ren. In addition, the positions of Tai Su, Tai Yin, Yue Jian, and Da Jiangjun can also be used for concealment. Hiding troops under these four deities is auspicious; the main general should wait for enemy movements at the position called 'Tingting'. Once the provisions are arranged, the soldiers' resting places should be set: under Shenhou (Zi) and Daji (Chou) on the Heaven Plate, one can hide ten thousand soldiers; under Taichong (Mao), a thousand; and under Congkui (You), a hundred.

又法：凡欲伏兵及避害者，月將加時，可從天上大吉方出，至小吉方而止。轉向傳送上立定，又轉向太沖上處潛伏，敵雖強，莫奈我何。此亦踏罡步斗之意。丙即天盤之巳，壬即天盤之亥，不用遁干。欲安歇潛形，可從天上巳亥下去。《兵帳賦》云：“丙壬憩臥。”是也。

Another method: when one wants to hide troops or avoid danger, use the Month General combined with the Rotating Plate to determine the direction. Start from the Heaven Plate's "Daji" (Chou), walk to the "Xiaoji" (Wei) and stop there, then move to "Chuansong" (Shen) and stand firm. Finally, turn towards "Taichong" (Mao) to hide. In this way, even if the enemy is strong, they cannot harm you. This is the meaning of the Daoist practice of stepping on the罡 (gāng) and moving in the stars (步斗). In the song, "Bing" refers to the巳 (Si) of the Heaven Plate, and "Ren" refers to the亥 (Hai) of the Heaven Plate, without needing to use the concealed Heavenly Stems. If one wants to rest and hide, pass under the Si and Hai of the Heaven Plate. The "Bing Ren Qì Wò" (丙壬憩卧) in the "Bingzhang Fu" refers to this very method.

又太歲、太陰、月建、大將軍四神臨方藏兵，大吉，主將則宜居亭亭之下者，神后落處是也。

In addition, the directions where the four deities - the Tai Su, Tai Yin, Yue Jian, and Da Jiangjun - are located are also very auspicious, as they conceal troops. The commander himself should be stationed under the "Tingting," which refers to the position of "Shenhou" (Zi) on the Heaven Plate.

要知賊藏在何處，天目加臨識地分。伏吟兵近反吟遠，若識來方發用評。凡欲知賊何處，當以天目所臨之方定之。天目，春辰、夏未、秋戌、冬丑。假令二月占，戌將加巳，天目在辰加亥，其賊在西北方也。

To determine where the enemy is hidden, observe which palace the "Heavenly Eye" (天目) is placed upon, and identify the corresponding direction. If the divination shows a Hidden Chant (伏吟) lesson, the enemy is nearby; if it shows a Reversed Chant (返吟) lesson, the enemy is far away. If you want to know from which direction the enemy is coming, assess the First Transmission (初传) and Initiating Transmission (发用). In all cases, to determine where the enemy is, use the direction indicated by the Heavenly Eye. The Heavenly Eye is located at Spring's Chen, Summer's Wei, Autumn's Xu, and Winter's Chou. For example, if the lesson is cast in the second month with the戌 general placed on the巳 hour, the Heavenly Eye at Chen is placed on the亥 position, so the enemy is in the Northwest.

《玄黃歌》以伏吟課近兵，反吟課兵遠。第觀《兵機總要》云：“天魁加天為陰，反覆反吟也，占賊主立至。”則知反吟兵遠非當云也，“反吟兵近伏吟遠”為是。蓋伏吟者，十二宮各歸本家，兵常未動。反吟則神已離位，互相沖擊，非遠而伏。

The Xuanhuang Ge interprets Fu Yin as enemy troops being nearby and Fan Yin as enemy troops being far away. However, according to the Bing Ji Zong Yao, "When Tian Kuai is placed on Tian Shang, it is considered Yin. When there is mutual conflict, it is called Fan Yin, and the enemy leader will arrive immediately." This shows that the statement "Fan Yin indicates enemy troops are far away" is incorrect. It should instead be "Fan Yin indicates enemy troops are nearby, and Fu Yin indicates enemy troops are far away." Because Fu Yin has the twelve palaces each returning to their original positions, and the troops have not yet moved. In contrast, Fan Yin involves all deities leaving their positions and facing each other, which indicates an approaching situation rather than a distant one.

賊之來方，則初傳定之，如初傳見火從南來，見金從西來，見水從北來，見木從東來。《兵帳賦》云：“欲知賊方位，當看初傳五行，火作南兵，土神乃從於四季。初傳木位，其謀必於東瞑。”此法雖出古人，尚欠通順，不若以游都等神臨處定之為是。

To determine the direction from which the enemy comes, use the first transmission: if the first transmission belongs to fire, the enemy comes from the south; if it belongs to metal, from the west; if it belongs to water, from the north; if it belongs to wood, from the east. The "Tent Assignment" says: "To know the enemy's direction, look at the five phases of the first transmission: if it is fire, the enemy comes from the south; if it is earth, they come from the four corners of the seasons; if the first transmission falls on the wood position, the plot must originate from the east." Although this method comes from ancient times, it is not very smooth, and it is better to determine the direction by the place where the gods such as You Du are present.

途中前後疑逢賊，大吉加臨定識真。丑到坎離賊卯下，如臨辰戌伏登明。寅申定是居參宿，丑未應知匿軫星。卯酉從魁須隱伏，若臨巳亥丑中尋。他行旺相來沖擊，設法抽軍別路行。

When suspecting enemies ahead or behind during a military campaign, the place where "Daji" (Chou) is placed can help identify the enemy's position. If Chou falls on Kan (Zi) or Li (Wu), the enemy is below Mao. If Chou is on Chen or Xu, the enemy is hidden beneath Dengming (Hai). If Chou is on Yin or Shen, the enemy is definitely at Shen, which belongs to the Three Stars mansion. If Chou is on Chou or Wei, the enemy is hidden beneath the Si position belonging to Zhěn star. If Chou is on Mao or You, the enemy is hidden beneath Congkui (You). If Chou is on Si or Hai, look within Chou. If the enemy comes directly with prosperous and strong energy, move the troops and choose another route for the march.

《神樞經》云：“欲知賊方，以大吉推之。”《兵帳賦》並諸書俱視二吉，似太繁瑣，只看五字為捷：丑加子午賊卯下（子午，坎離之卦也），臨辰戌在或亥下（登明亥也），臨寅申賊在申（參，申中宿也），臨丑未賊在巳下（軫，巳中宿也），臨卯酉賊在酉下（從魁，酉也），臨巳亥賊在丑下。若賊之所在是當季旺相方來沖擊我，其鋒不可擋，最宜避之。假令夏占，丙寅日伏吟，大吉臨丑，賊居旺地，宜擇吉地避之，餘仿此。

The Shenshu Jing says: "To determine the enemy's position, use Daji." The Bingzhang Fu and other texts all consider both Daji and Xiaoji, which seems complicated. In reality, looking at only five characters is most convenient: when Chou is added to Zi and Wu, the enemy is below Mao; Zi and Wu are the positions of Kan and Li trigrams. When Chou is on Chen and Xu, the enemy is below Hai; Dengming is Hai. When Chou is on Yin and Shen, the enemy is at Shen; Sanxiu belongs to Shen. When Chou is on Chou and Wei, the enemy is below Si; Zhenxu belongs to Si. When Chou is on Mao and You, the enemy is below You; Congkui is You. When Chou is on Si and Hai, the enemy is below Chou. If the enemy comes from the direction that is prosperous and strong in the current season, its attack cannot be resisted, so it is best to avoid it. For example, if a class is cast on Bingyin day in summer and there is a Fuyin, with Daji on Chou, Chou earth is in its phase and strong in summer, one should choose another auspicious place to avoid, and other situations follow the same pattern.

探賊消息從耳目，丑未之神天耳明，卯酉二神為地目，相探四處最為真。即之賊之所在，欲從旁察其端的，則以丑未所臨方下探之（以丑未為天耳故也）；探訪密事，須於卯酉神臨方下探之（以卯酉為地目故也）。

To gather information about the enemy, one relies on two groups of deities: Chou and Wei, known as the Heavenly Ears, which are most capable of hearing clearly; and Mao and You, known as the Earthly Eyes. Going to these four directions to investigate will yield the most accurate information. Once the enemy's location is known, if one wishes to further examine the situation from the sides, one should go to the directions where Chou and Wei are present, since Chou and Wei are the Heavenly Ears. If one wants to inquire about secret matters, one should go to the directions where Mao and You are present, since Mao and You are the Earthly Eyes.

外太陰下不可探，白虎、閉口下不可探，蓋太陰為陰私蔽匿之神，白虎為傳凶截路之殺，閉口則無有與我言者（旬尾加旬首為閉口）。

In addition, there are three places where one should not go to investigate: one should not investigate under Tai Yin, nor under White Tiger, nor under 'closed mouth'. Tai Yin is a spirit governing secrecy and concealment, while White Tiger is an Inauspicious Sha (malevolent spirit) that spreads ominous news and blocks the way. When encountering 'closed mouth', no one is willing to speak to me.the so-called closed mouth refers to when the end of a ten-day period (旬尾) is placed over the beginning of the next ten-day period (旬首).

欲識賊來切要推，游都作限用占之。游都加日今將到，前之一位在明期，二三依次須防禦，若臨前四不侵圍。既得賊之消息，當決其來與不來、有害無害，以預備之。游都臨孟虛信，臨仲半途，臨季速來。天罡加孟仲季，亦如此類推之。若游都臨本支干上，賊本日到。臨前一辰，賊後一日到。臨前二辰，賊後二日到。臨前三辰，賊後三日到。臨第四辰，賊不來也。

To determine whether the enemy will come, one must calculate carefully, using "You Du" as the boundary for divination. If You Du is placed on the day stem, the enemy will arrive today; if placed on the previous stem, the enemy will arrive tomorrow; if placed on the stem before that, the enemy will arrive the day after; and if placed on the stem before that, the enemy will arrive the next day. If You Du is on the fourth stem ahead, the enemy will not attack. Once the enemy's presence is known, one should determine whether they will come or not, and whether it is harmful or not, in order to prepare in advance. If You Du is on the first quarter, the information is false; if on the second quarter, the enemy is on the way; if on the third quarter, the enemy will arrive soon. When Tiangang is on the first, second, or third quarter, it is also judged in the same way. If You Du is on the current stem and branch, the enemy will arrive today; if on the previous branch, the enemy will arrive tomorrow; if on the branch before that, the enemy will arrive the day after; if on the branch before that, the enemy will arrive the next day; if on the branch before that, the enemy will not come.

都神旺相支干畏，賊勢憑陵難守禦。游都和處喜降卒，畏下難侵大戰時。居在東南災稍重，臨於西北禍當微。不見游都視天乙，臨處還同都將推。子辰巳未加今日，盜賊猖狂疾走似飛。

The Flying Army gains the prosperity and strength of theprosperous and strong energy and is added to the day stem and day branch, which is exactly what our side fears, and the enemy's force is fierce and difficult to defend against. If the Flying Army falls in a harmonious and mutually generating position, it is pleasing to have enemy soldiers surrendering; if it falls in a place where it is afraid and controlled by subordinate deities, the enemy dares not invade, and it is appropriate to fight a major battle. If the Flying Army is located in the southeast, there will be somewhat severe military calamity; if it is located in the northwest, the disaster will be lighter. If the Flying Army is not present in the lesson, then we should look at the Heavenly Nobleman instead, and apply the same method as with the Flying Army. If the hours of Zi, Chen, Si, or Wei are added to the current day's stem and branch, it indicates that the enemy is coming with great force, moving swiftly and rapidly.

游都加支干旺相而又克干者，主賊勢憑陵，難以克守。若囚死不克，便無凶。《兵帳賦》云：“游都囚死，日辰不克以無凶，以干上下相制而來。”即此意也。若游都囚死，支干無剋制者，賊或不來，有剋制者亦來（假如春丙辰日亥將丑時，順數至辰，見寅為游都，加臨日辰；寅屬木正旺，又克辰土，正所謂“都神旺相支干畏”也。乙酉日丑將巳時，順數至辰見子為游都，子屬水冬旺，加在辰上被克為休地，主賊不來，安妥無虞。都將囚死又無剋制，主賊至，復自遁，如丁丑日子時辰將，巳為游都，加臨丑上，火土相生，游都既囚死又無剋制，故復自遁也）。

The concept of You Du is added to the Day Stem and Day Branch. If it is in a prosperous and strong position and also controls the Day Stem, it indicates a powerful and aggressive enemy that is difficult to resist. However, if it is in a state of captivity or death and does not control the Day Stem or Branch, there is no danger. The "Military Camp Treatise" states: "If You Du falls in a state of captivity or death and does not control the Day Stem or Branch, there is no danger; but if it is added to the Stem and Branch and there is mutual control between them, the enemy will come." This is exactly what is being discussed. If You Du is in a state of captivity or death and there is no mutual control between the Stem and Branch, the enemy may not come; but if there is mutual control, the enemy will still come. Let me give three examples: On a spring day with the Day Stem being Bing Chen, using the亥 general and adding the丑 hour, counting forward to the辰 position, we find the寅 as You Du, which is directly added to the Day Branch. The寅 belongs to wood, which is strong in spring and controls the辰 earth, which is "the spirit of the capital is strong and the stem and branch are afraid." On a Yiyou day, using the丑 general and adding the巳 hour, counting forward to the辰 position, we find the子 as You Du; the子 belongs to water, which is strong in winter, but now it is added to the辰 and is controlled by earth, thus falling into a state of rest, indicating the enemy will not come and there will be no danger. As for cases where You Du is in a state of captivity or death and there is no mutual control, the enemy may come but then retreat on its own: for example, on a Dingchou day at the子 hour, using the辰 general, the巳 is You Du, which is added to the丑. Fire and earth generate each other, and since You Du is in a state of captivity or death and there is no mutual control, the enemy comes but then retreats on its own.

又游都休囚加旺相地，賊攻城池；若得勾陳剋制游都者，賊兵必敗，不剋制亦不敗（假如二月甲子日子時戌針，以戌加子，順數至卯見丑為游都土死木旺，是游都以死加旺地，主賊攻城池，幸而太沖乘勾陳克游都之土，賊所以敗）。

Another situation is when the You Du itself is weak and confined, but is placed on a prosperous and strong position, indicating that enemies will attack the city. In this case, if "Gou Chen" restrains the You Du, the enemy will certainly be defeated; if there is no restraint, the enemy may not necessarily be defeated. For example: on the second month, Jiazi day and Zi hour, using Xu as the general, place Xu on top of Zi and count forward in sequence, arriving at Mao position where Chou is the You Du. Chou earth is in a dead position in spring, while Mao wood is in its prime, meaning the You Du is in a dead position added to a strong position, indicating enemy attack on the city. Fortunately, at Mao position, "Taichong" is riding on Gou Chen, with wood restraining the You Du earth, so the enemy eventually retreats.

上下相生為喜，游都加臨上下相生，主有降卒。若游都加支干，為下所克，便是畏下，宜戰鬥。《兵帳賦》云：“好鄉不戰，畏則交鋒。”是也（如丙辛二日以寅為游都，臨亥子地，水木相生喜也，主不戰而降。若游都被下神剋制可戰，戰必賊敗，故曰“難侵”、“畏下”，是賊難來侵我也）。

The presence of the "Youdu" trigram in a position where it generates the elements below it is a favorable omen, indicating that enemy troops may surrender without battle. If the "Youdu" is placed on the day stem or day branch and is then overcome by the element below, this is called "Wei Xia" (fearing the lower), which is an appropriate time for battle. The "Bingzhang Fu" states, "If it falls in a favorable place, do not fight; if it falls in a place it fears, engage in battle," referring to this very situation. For example, on a Bing day or Xin day, with寅 (Yin) as the "Youdu," if寅 is located in亥 (Hai) or 子 (Zi), which are water elements, water nourishes wood, forming a favorable generation, indicating that the enemy will surrender without fighting. However, if the "Youdu" is overcome by the element below, it is suitable for battle, and the enemy will surely be defeated. Thus, it is said "Nan Qin" (difficult to invade) and "Wei Xia" (fearing the lower), meaning the enemy will find it difficult to invade us.

又月將加時，干支上與課傳不見游都，謂離日遠也。則視天乙臨處，一如游都之法，若天乙又離日遠，主賊已往他境不來。又月將加時，干支上見子、辰、巳、未臨日辰，主賊到自回。

There is another situation: after the month general is added to the rotating plate, if neither the day stem nor the day branch, nor the four lessons and three transmissions contain the youdu, this is called "distance from the day." In this case, one should look at the place where Tianyi Guiren is located, and the method of interpretation is exactly the same as that for youdu. If even Tianyi Guiren is far from the day stem and day branch, it indicates that the enemy has already gone to another place and will not come. Additionally, if after the month general is added to the rotating plate, the day stem and day branch show Zi, Chen, Si, or Wei under pressure, it suggests that although the enemy has arrived, they will retreat on their own.

疾如飛，言疾走如飛也。“居在東南災稍重，臨於西北禍當輕。”此二句不知所謂，蓋出自《兵機總要》，故存之。

The song诀 says "疾如飞," which describes the enemy moving as fast as a flying object. As for the lines "Residing in the Southeast brings greater calamity, facing the Northwest brings lesser misfortune," I do not know the basis for these statements. It seems they were probably copied from the "Comprehensive Essentials of Military Strategy," so they are left here for now.

欲知敵至是何兵，來處乘神作準衡。子乃輕驃丑步隊，寅為猛健卯車營。旌旗掩映推辰是，騎馬飛奔自午鳴。機械巳多蛇作陣，干戈未妙有羊擎。申善鬥爭酉畫計，戌軍武勇亥雄英。

To determine the type of enemy troops coming, take the divine ruler of their starting point. Those who ride on Zi are lightly armed cavalry; those on Chou are infantry. Those on Yin are fierce and strong; those on Mao are mostly chariot formations. If the banners are covering the sky, it is Chen; if the horses are galloping swiftly, it is Wu. Those on Si have many weapons and can form a snake-like formation; those on Wei have exquisite weapons and a sheep-horned lifting formation. Those on Shen are good at fighting; those on You are good at planning. Those on Xu have brave soldiers; those on Hai have heroic generals.

欲知敵勢形狀，則以來處乘神決之，如來處乘子，則為輕驃之兵；乘丑，則為步隊；乘寅猛健；乘卯車營，謂營中多車也，卯又為天駟，若驛馬天馬乘之，則又主馬壯多，則卯又為船；辰龍也，來則旌旗蔽空；午馬也，來則騎馬飛奔；巳主兵多機械，能作蛇陣，以巳蛇也；未主器械精妙，又羊擎，未屬羊也；申善爭鬥，在途間；酉善畫計，在門中；戌為天魁，主武勇；亥為將首，主英雄。

To know the appearance and momentum of the enemy's forces, one should use the divine beings associated with the directions to judge. If the enemy comes under the influence of Zi, it indicates light cavalry; under Chou, it signifies infantry; under Yin, it indicates fierce and strong forces; under Mao, it represents chariot camps, as Mao is also called "Heavenly Horse," and if Heavenly Horse or Post-horse are associated with it, it indicates many and strong horses. Mao can also be considered as a ship. Chen belongs to the dragon, and when it arrives, banners and flags block the sky. Wu belongs to the horse, and when it arrives, horses gallop swiftly. Si is associated with many weapons and machinery, capable of forming a snake-like formation, as Si belongs to the snake. Wei is associated with excellent weapons and has the image of a ram's horn lifting up, as Wei belongs to the ram. Shen is good at fighting, often engaging in battles on the way; You is good at planning, often using strategies within gates. Xu is "Hekui," indicating martial bravery; Hai is the leader of generals, indicating heroes and outstanding individuals.

占賊多寡有三般，或視游都或視干，或視地盤正時上，法亂相宗斷課難。都將近日只論都，都將遠日只論干。有時干上乘空者，正時加減不虛傳。

There are three methods to determine the number of enemy troops: one looks at the wandering capital, another at the day stem, and the third at the correct hour on the earth plate. These three methods are intertwined, making the divination process difficult. In reality, the choice is simple: if the wandering capital is close to the day stem and day branch, then only consider the wandering capital; if the wandering capital is far away, then only consider the day stem; and if the day stem is occupied by kongwang, then use the correct hour to add or subtract, and this principle is indeed reliable.

察賊多寡，有視游都者，有視干者，有視地盤正時者。雖以決斷，不如都近日則以都將上下盤定之。都將離日遠，則以日干上下盤定之；至於干上逢空，則以正時上下盤定之。其言加減者，謂看五行旺相休囚加減論也，如旺則進，相則倍，休言本數，死因減半。數甲己子午九，乙庚丑未八，丙辛寅申七，丁壬卯酉六，戊癸辰戌五，巳亥五之數。

To determine the enemy's strength, some look at the wandering palace, some at the day stem, and some at the earth plate's exact hour. Although all can judge, it is better to use this method: if the wandering palace is close to the day stem, use the numbers above and below the wandering palace on the heaven and earth plates; if the wandering palace is far from the day stem, use the numbers above and below the day stem's plate. If the day stem falls on an empty place, use the numbers above and below the exact hour's plate. The term 'addition and subtraction' refers to adjusting numbers according to the strength and weakness of the five elements: when strong, increase by one level; when in the phase of mutual generation, double the number; when weak, use the original number; when in the state of death, reduce by half. The original numbers of each branch are: Jia and Ji with Zi and Wu are nine, Yi and Geng with Chou and Wei are eight, Bing and Xin with Yin and Shen are seven, Ding and Ren with Mao and You are six, Wu and Gui with Chen and Xu are five, and Si and Hai are five.

《玄黃一秤金》專以游都決之，歌云：“戰賊多寡如何定，須看游都一決之。旺相休因分增減，先天上下合乘除。再兼亥子支干位，支上雖微干有餘。”假如春占，游都在寅，丑八數，寅七數，七八五十六，此先天數也。但在上無氣，減半言之，若五十六則作則二十八也。如旺則為五萬六千，相則為五千六百，本數五百六十，或只五十六。又亥子加干上，賊數寡也。後二法的。

The "Xuanyang Yichengjin" uses the Yu Du to determine the number of enemy troops. Its rhyme says: "To determine the number of enemy troops, one must rely on Yu Du. According to the prosperity, strength, weakness, and confinement, adjust the increase or decrease. Multiply and divide the earlier heaven numbers accordingly. Also, consider whether the亥 and 子 fall on the day stem or the day branch. If they fall on the day branch, the number is small; if they fall on the day stem, the number is greater." For example, when starting a lesson in spring, if Yu Du is in寅, the丑 under寅 is eight, and寅 itself is seven. Multiplying seven and eight gives fifty-six, which is the earlier heaven number. However, if it has no strength, it should be halved to twenty-eight. If it is in its prime, it becomes fifty-six thousand. If it is in its secondary strength, it becomes five thousand six hundred. If it is in its original number, it is five hundred sixty, or just fifty-six. Additionally, if亥 and 子 are added to the day stem, the number of enemy troops is smaller. These two methods are the most accurate.

游都旺剋日辰強，無克休囚弱不揚。蛇虎同臨主猛烈，都方互制定柔剛。乘凶更值空亡地，人馬雖多不是強。多寡，賊數也；強弱，賊勢也。不知強弱，何以禦敵？然亦不離游都決之，如都將乘旺剋日辰，主賊勢強大；不克日辰而又休囚，則賊勢弱而氣不揚矣。蛇虎乘都又日辰，將師士卒懼猛。若都方上下刑剋相乘，主賊半柔半剛。若雖乘蛇虎凶將而值空，則人馬雖多，亦終不足為強也。

When the general (you du) is strong and controls both the day stem and day branch, the enemy's strength is powerful; if it does not control them and is weak and confined, the enemy's strength is weak and its momentum is not strong. If both Teng Snake and White Tiger are present, the enemy is fierce and powerful. If the general (you du) and the direction it occupies are mutually controlling, we need to determine whether it is soft or hard. If it is accompanied by Inauspicious General (evil generals) and falls in the Kongwang position, even though there are many troops, they are not considered strong. The term 'many or few' refers to the number of enemy troops, while 'strong or weak' refers to the enemy's momentum. Without knowing the strength and weakness, how can we resist the enemy? The method of judgment still relies on the general (you du): if the general (you du) is strong and controls both the day stem and day branch, it indicates a powerful enemy; if it does not control them and is weak and confined, then the enemy's strength is weak and its momentum is not strong. If Teng Snake and White Tiger are both riding on the general (you du) and the day stem and day branch, the enemy's generals and soldiers are all fierce and terrifying. If the general (you du) and the direction it occupies are mutually attacking and controlling, it indicates that the enemy is partly soft and partly hard. If although it is accompanied by Teng Snake and White Tiger these evil generals, it falls in the Kongwang position, then even though there are many troops, they are ultimately not considered strong.

兵將勇怯如何斷，成敗相推論亦同。貴六陰常龍與並，若還旺相定收功。勾雀虎空蛇後，懦將難當彼敵鋒。賊之強弱多寡既較，而我將之勇怯、軍心之順逆獨不可預定乎？於是有兵將勇怯之占。

To determine whether our general is brave or timid, we examine the initiating transmission. The same principle applies when predicting the success or failure of an affair. If the initiating transmission includes the auspicious generals such as Tian Yi, Liu He, Tai Yin, Tai Chang, and Qing Long, and they are accompanied by prosperous and strong energy, certain success is assured. However, if the initiating transmission involves Gou Chen, Zhu Que, Bai Hu, Tian Kong, Teng Snake, and Tian Hou, this indicates a timid general who cannot withstand the enemy's attack. Since we have already compared the strength and numbers of the enemy, can we not also predict in advance the bravery or timidity of our general and the alignment of the soldiers' morale? Thus, there is a branch of divination known as "the divination of the general's bravery or timidity."

兵將，統兵之將也，非兵、將並論之語。大都以初傳為主，如初傳是天乙，主開地千里；青龍、太常、六合俱為得勝；惟太陰恐中止而不前，無敗；此五將又乘旺相，定主收功，此強將也。若發用是螣蛇多驚怖，玄武多遺失，天后無威且多內惑，勾陳將士折傷，朱雀大將被讒毀，天空被賊誘又失眾，白虎殺傷喪亡。旺相猶可，休囚必敗，此懦將，何以當彼之鋒哉？功之成敗，亦同此論之，故曰“成敗相推論亦同”，此出《軍帳》、《鉤玄》諸書。

Here the term "bing jiang" refers to the general who commands troops, not the soldiers and generals considered together. The method of divination mostly relies on the first transmission: if the first transmission is "Tian Yi," it signifies the expansion of territory over a thousand miles; "Qing Long," "Tai Chang," and "Liu He" all indicate victory. Only "Tai Yin" may cause hesitation and lack of progress, but it does not necessarily lead to defeat. If these five generals are supported by prosperous and strong energies, they will certainly achieve great success, which is called a strong general. If the initiating transmission is "Teng Snake," there will be much fear and terror; if it is "Xuan Wu," there will be loss of property; if it is "Tian Hou," the general lacks authority and there is confusion within the ranks; if it is "Gou Chen," soldiers will suffer casualties; if it is "Zhu Que," the general will be slandered and criticized; if it is "Tian Kong," the general will be lured by the enemy and lose his followers; if it is "Bai Hu," there will be casualties and deaths. These generals, if supported by prosperous and strong energies, can still manage, but if they fall into weak and confined conditions, they will certainly suffer defeat, which is called a weak general, how can they resist the enemy's attack? The success or failure of achievements is also judged by this method, so it is said "success and failure are determined by the same reasoning." This passage is from works such as "Jun Zhang Fu" and "Bing Zhang Gou Xuan."

兩敵相持要出軍，君臣向背也須明。天罡天陽月建地，河魁天陰太歲平。陽覆陰兮下逆上，陰覆陽兮逆子臣。重陽憂火重陰水，旺相休囚要細分。

Two armies facing each other require the deployment of troops, and it is essential to clarify whether the direction is towards or away from the ruler and minister. Tiangang (Chen) is the heavenly yang, and the month builder is the earthly yang; Hekui (Xu) is the heavenly yin, and the sovereign is the earthly yin. These four elements are paired together. When yang covers yin, it indicates that the one below rebels against the one above; when yin covers yang, it signifies that the son or subordinate has rebellious intentions. A heavy yang situation should be concerned about fire disasters, while a heavy yin situation should be cautious of water calamities. Furthermore, one must further distinguish between prosperous and strong and weak and confined conditions.

天罡為天陽，月建為地陽；河魁為天陰，太歲為地陰。若天罡月建或一神臨於河魁或太歲之上為陽覆陰，主君欲害臣，父欲害子，夫欲害妻；若河魁太歲或一神臨於天罡或月建之上，為陰覆陽，主臣欲害君，子欲害父，妻欲害夫。若天罡之加月建，或月建加天罡，為陽覆陽，謂之重陽，主有火驚。若河魁臨太歲，或太歲臨河魁，為陰覆陰，謂之重陰，主有水災。更著旺相休囚，旺相者吉，休囚者凶。

Heavenly Yang is Tiangang, and Earthly Yang is Month Builder; Heavenly Yin is Hekui, and Earthly Yin is Tai sui. If either Tiangang or Month Builder is on top of Hekui or Tai sui, it is called "Yang covering Yin," indicating that the ruler will harm the minister, the father will harm the son, and the husband will harm the wife. If either Hekui or Tai sui is on top of Tiangang or Month Builder, it is called "Yin covering Yang," indicating that the minister will harm the ruler, the son will harm the father, and the wife will harm the husband. If Tiangang and Month Builder are together, or Month Builder and Tiangang are together, it is called "Yang overpowering Yang," known as "Double Yang," indicating a fire disaster. If Hekui is on Tai sui, or Tai sui is on Hekui, it is called "Yin overpowering Yin," known as "Double Yin," indicating a water disaster. In addition, one should also consider the state of prosperity, strength, weakness, and confinement: if it receives the energy of prosperity and strength, it is auspicious; if it falls into weakness and confinement, it is inauspicious.

卜戰將軍年命占，三刑六害戰難堪。更逢白虎尤當忌，若值干支俱精嚴。三刑六害大凶之神，若值將軍年命上，難以出戰，況又白虎加之乎？加年命已不可，況日干與支乎？凡值此者宜戒之慎之！若年命旺相，刑害休囚，支干上有救，尤可出征。

When predicting a battle, one should examine the main general's personal year stem and branch. If three punishments or six harms appear, the battle will be difficult. If "White Tiger" also appears, it is especially to be avoided. If both the day stem and day branch also show these, even greater caution is required. Three punishments and six harms are great凶 spirits; if they appear in the main general's personal year stem and branch, it is difficult to go to battle, and even more so if they are combined with White Tiger. If they are already harmful when appearing in the personal year stem and branch, how much more so if they appear in the day stem and day branch? In such cases, one must be highly alert and cautious. However, if the personal year stem and branch are in a prosperous and strong state, and the punishment and harm spirits are in a weak and confined state, and there are saving spirits in the day stem and day branch, then it is still possible to go to battle.

兩軍相守已經時，今辰憂戰始占之。勾陳剋日刑並克，不克無利各護持。大小吉居支干上，兩軍俱解固疆圍。

The two armies have been facing each other for a long time. This morning, anxious about the possibility of battle, a divination was cast. The method of interpretation focuses on "Gou Chen": if Gou Chen overcomes the day stem and also brings punishment and overcoming, battle will definitely occur today; if it does not overcome and there is no punishment, neither side will gain advantage and both will defend their camps. If "Daji" (Chou) and "Xiaoji" (Wei) fall on the day stem or day branch, both armies will cease fighting and each will defend its territory.

經云：“戰不戰，視勾陳。”勾陳與臨方上下相刑相剋必戰，相生和解，各守疆圍。若勾陳乘神或地盤刑剋害日辰，更凶（假令戊子返吟，勾陳乘酉臨卯地，卯刑子，是勾陳刑支也；卯又克戊土，是勾之地盤剋日也。丙辰日伏吟，晝將勾陳臨卯，卯克辰，又辰卯相害，是為勾陳刑害也。幾值此等，戰必大凶，不可輕出。《兵機總要》並諸書只言克刑日有，並不及地盤，恐失略，故錄之耳）。

The text says: "Whether to fight or not, look at Gou Chen." If Gou Chen and the Earth Plate it is on are in mutual control or conflict, war is certain; if they are in mutual generation, peace will be maintained, and each side will keep its own territory. If the god that Gou Chen is riding on or the Earth Plate it is on harms or controls the Day Stem or Day Branch, the situation will be even more dangerous. Here are two examples: On a Wuzi day with a return chant lesson, Gou Chen rides on You and is located on Mao. Mao is in conflict with Zi, which is Gou Chen harming the Day Branch. Also, Mao wood controls Wu earth, which is Gou Chen's Earth Plate controlling the Day Stem. On a Bingchen day with a hidden chant lesson, the daytime nobleman starts as the general, and Gou Chen is located on Mao. Mao wood controls Chen earth, and Mao and Chen are also in mutual harm, which is Gou Chen bringing both conflict and mutual harm. Whenever these situations occur, war will definitely be extremely dangerous and should not be taken lightly. The "Compendium of Military Strategies" and other books only mention controlling the Day Stem or conflicting with the Day Stem, but they do not mention the Earth Plate. Perhaps they have overlooked something, so here I have added this information.

若大吉、小吉居支干之上，兩家俱不欲戰。《軍帳賦》云：“兩兵相加，勾陳是的。勾陳制日，兩家合戰以爭雄；井斗來臨，彼此收戈而息怒。”也。

If "Daji" (Chou) or "Xiaoji" (Wei) fall on the day stem and day branch, neither side wishes to fight. The "Military Camp Treatise" says: "When two armies face each other, do they want to fight? Gou Chen is most accurate. If Gou Chen controls the day stem, both sides will form a united army to compete. When Jing Su or Dou Xu appear, both sides will put away their weapons and calm their anger." This exactly explains the same principle.

承命興師鎮玉關，未知戰守孰為先。斗罡加孟宜堅守，加仲相傷彼此殘。攻他得勝須臨季，識此安邊反掌間。

Following orders to march and defend the border, it is still unclear whether to attack first or defend first. The method of divination looks at the "Doustang": if the Tiangang falls on the four young months, it is advisable to hold firm; if it falls on the four middle months, both sides will suffer mutual damage and destruction; to attack the enemy and win, the Tiangang must fall on the four old months. Understanding this principle, stabilizing the border is as easy as turning the palm.

陳兵關塞，未知戰守孰吉，即以天罡所加定之。若加孟宜堅守，如強戰，兩家俱凶。《靈轄經》云“斗加孟神，在內宜守。加仲在門，戰必兩傷。加季在外，出兵大捷。”此利為客者也（假令丁丑日返吟，大吉臨日，小吉臨辰，主兩軍和解，天罡臨戌是季，宜出兵大勝）。《金匱》“對敵當視天罡，加孟可休士卒，加仲兩傷，加季大勝也。”

When armies are stationed at a pass and it is uncertain whether to fight or defend, the position indicated by the Tiangang (Heavenly Stem) is used to determine the outcome. If the Tiangang is added to the four young months (four Climes), it is advisable to hold defense; if one insists on attacking, both sides will suffer. The "Lingxia Jing" states: "When the斗罡 (Tiangang) is added to the first Clime, it is within, suitable for defense; if added to the second Clime, it is at the gate, and fighting will cause mutual harm; if added to the third Clime, it is outside, and military campaigns will achieve great victories." This refers to the situation where the attacking side is on the offensive. For example, on a Dingchou day with a reverse lesson, "Daji" (Great Favor) is on the day stem, and "Xiaoji" (Minor Favor) is on the day branch, indicating that both armies will reach an agreement. However, the Tiangang is on the戌 (Xu), which belongs to the fourth Clime, thus it is suitable for military action, leading to a great victory. The "Jinkui Jing" also says: "When facing an enemy, one should observe the Tiangang: if it is added to the four young months, soldiers can rest; if added to the four middle months, both sides will suffer; if added to the four old months, there will be a great victory."

勝負支干主客分，辰刑日上主贏賓。干克支上利為客，日上乘凶利主人。不戰則已，占則主客勝負未有不先定者。干在上，為外為客；支在下，為內為主。假如利為客，我多張旗幟，鼓角高鳴而先行。如不利為客，則宜掩旗靜鼓以為之，使彼先動，我後應之。此變動之道也，為主亦然。

The outcome of victory or defeat is determined by the Day Stem and Day Branch, which distinguish between the host and the guest. If the Day Branch harms the Day Stem's heavenly stem, the host will win; if the Day Stem overcomes the Day Branch's heavenly stem, it is advantageous to be the guest. If an Inauspicious General (malevolent general) is riding on the Day Stem, it is favorable to be the host. If a battle is not fought, it is not fought; but once it begins, the outcome between host and guest is already decided. The Day Stem being above represents the outside and being the guest; the Day Branch being below represents the inside and being the host. If the situation is favorable to being the guest, our side should raise many banners, sound drums and horns, and attack first. If it is unfavorable to being the guest, we should lower the banners, keep the drums silent, let the opponent move first, and respond later. This is the principle of adapting to circumstances, and the host side is the same.

太平之世，出師征討不庭，以先動者為主，所征者為客。若陳兵原野，與敵對壘，以先動者為客，後應者為主，此真秘法也，然卒不能以支干為定。辰上辰剋日上神，或辰剋日亦是；日上神克辰上神，或日克辰上神亦是（如甲午日丑加午，此害氣臨辰，客勝）。《兵帳賦》云：“損支主敗，傷干客輸。”

In times of peace, when the court sends armies to subdue unsubmitted feudal lords, the one who initiates the military action is considered the host, and the one being attacked is the guest. If armies are deployed in the open field facing each other, then the one who attacks first is considered the guest, and the one who responds later is the host. This is the true secret method, showing that one cannot rigidly determine the host and guest based solely on the day stem and day branch. If the god of the day branch overcomes the god of the day stem, or if the day branch directly overcomes the day stem, it is considered that the day stem is injured. If the god of the day stem overcomes the god of the day branch, or if the day stem directly overcomes the day branch, it is considered that the day branch is injured. For example, on a Jiawu day, if Chou is added to Wu, the harmful influence is present on the day branch, indicating the guest side wins. The "Tent Assignment Essay" states: "If the day branch is injured, the host side loses; if the day stem is injured, the guest side loses."

又以日陽為客大將，日陰為客參將，辰陽為主大將，辰陰為主參將，觀其生克以定勝負。范蠡曰：“重審，下賊上，主勝；元首，上克下，客勝。”日上乘凶者，日上見凶將也，日上見凶將則客凶，辰上見凶將主凶。日上凶，辰上吉，主人利；辰上凶，日上吉，客克。日辰俱凶，主客俱凶。日辰俱吉，主客俱吉。

Another method: the yang spirit of the day stem is considered the general of the guest side, and the yin spirit of the day stem is the assistant general of the guest side. The yang spirit of the day branch is the general of the host side, and the yin spirit of the day branch is the assistant general of the host side. The outcome is determined by the interaction of their generation and overcoming. Fan Li said: "In the 'Chong Shen' divination, if the lower spirit is overcome by the upper spirit, the host side wins; in the 'Yuan Shou' divination, if the upper spirit overcomes the lower spirit, the guest side wins." The term "day stem with a凶 spirit above" refers to seeing a凶 general on the day stem: if a凶 general is seen on the day stem, the guest side is in a disadvantageous position; if a凶 general is seen on the day branch, the host side is in a disadvantageous position. If the day stem has a凶 spirit but the day branch has a吉 spirit, the host side is advantageous; if the day branch has a凶 spirit but the day stem has a吉 spirit, the guest side wins. If both the day stem and day branch have凶 spirits, both sides are in disadvantageous positions; if both have吉 spirits, both sides are in advantageous positions.

日辰分主客，自是古式，《玄黃一秤金》不以日辰分，專以先起為客，後起為主。假如我先起兵，則干屬我，支屬他，我客他主，傷干我敗，傷支他敗。如他先起兵，則干屬他為客，支屬我為主，傷干他凡，傷支我敗。

Using the day stem and day branch to distinguish between the main and guest forces is an old method from ancient times. However, "Xuanyang Yichengjin" does not use the day stem and day branch to differentiate, instead it specifically takes the one who starts the battle first as the guest force and the one who starts later as the main force. For example, if our side starts the battle first, then the day stem belongs to us and the day branch belongs to the other side. We are considered the guest force and they are the main force. If the day stem is harmed, it means we lose; if the day branch is harmed, it means they lose. Conversely, if the other side starts the battle first, then the day stem belongs to them and they are the guest force, while the day branch belongs to us and we are the main force. If the day stem is harmed, it means they lose; if the day branch is harmed, it means we lose.

又大將取勝，先要知背孤擊虛之法，萬人以上用年孤虛，千人以上用月孤虛，百人以上用日孤虛，十人以上用時孤虛。年孤者，太歲之後一辰也，對宮為虛，日月時亦如之。太公曰：“行軍知法，能知孤虛，一女能敵十夫。”

Furthermore, in order to achieve victory, the general must understand the method of 'backing the isolated and striking the empty': for an army of more than ten thousand soldiers, use the annual isolation and emptiness; for more than a thousand, use the monthly isolation and emptiness; for more than a hundred, use the daily isolation and emptiness; and for more than ten, use the hourly isolation and emptiness. The 'annual isolation' refers to the first earthly branch counted backward from the heavenly stem of the year, and its opposite branch is the 'emptiness'. The method for determining monthly, daily, and hourly isolation and emptiness is the same. The Master said: 'When a general understands the principles and knows how to use isolation and emptiness, even a single woman can resist ten strong men.'

勾將克方為主勝，客贏方反克勾陳。用空為客須亡眾，賊勝緣初克未神。《神定經》云：“主客勝負詳勾陳。勾陳克所臨之方則主勝，所臨之方剋制勾陳則客勝。”臨方，謂地盤。如此則又不論日辰矣。

The god Gou Chen, when mounted by another god, if it overcomes the direction of the Earth Plate it is overlying, indicates the main side wins. Conversely, if the Earth Plate direction overcomes Gou Chen, the guest side wins. If the Useful God falls into Kongwang, the guest side will suffer losses. The enemy wins because the First Transmission overcomes the Final Transmission. The Shenting Jing says: "The victory or defeat of the main and guest sides should be examined through Gou Chen: if Gou Chen overcomes the direction of the Earth Plate it is overlying, the main side wins; if the direction overlying overcomes Gou Chen, the guest side wins." Here, the term "overlying direction" refers to the Earth Plate. According to this, there is no need to consider the Day Stem and Day Branch.

古法以用神為客為士卒，空亡則主士卒逃亡失散。初克末賊勝者，初中為外為客，未傳為內為主，克末故賊勝。如我入敵境，則宜初中制末；敵來侵我，則宜未制初、中。

In ancient methods, the Useful God represents the enemy and also the soldiers. If the Useful God falls into Kongwang, it indicates that the soldiers will flee or scatter. As for "the first transmission conquers the final transmission, meaning the enemy wins," this is because the first and middle transmissions represent the outside and the enemy, while the final transmission represents the inside and the self. When the first transmission conquers the final transmission, the enemy wins. By extending this principle: if our side attacks the enemy's territory, we are the guest, so the first and middle transmissions should control the final transmission. If the enemy invades us, we are the host, so the final transmission should control the first and middle transmissions.

華虜詳推刑德準，命年制虎武勾陳。又宜勾將克遊武，賊位神宜勾將侵。勾將若臨賊位上，貴宜遙制下乘神。占初貴六青常吉，八將俱凶各有論。若中國與夷虜交兵，又以刑德推勝負。德克刑中國勝，刑剋德夷虜勝（德是日德，刑是三刑），又詳德所臨之地方生克否。

In warfare between the Central Plains and foreign tribes, one should use "Xing" (刑) and "De" (德) to determine the outcome; the general's birth year should ideally be able to control the "Baihu" (White Tiger), "Xuanwu" (Black Tortoise), and "Gouchen" (Hook Star) generals. The deity riding on Gouchen should also be able to overcome "You Du" (Wandering Capital) and Xuanwu. The deity at the enemy's position should also be overcome by Gouchen. If Gouchen is located at the enemy's position, then the Heaven's Nobleman (Tianyi Guiren) should remotely control the deity that Gouchen is riding upon. In the initial transmission of a battle divination, if the first transmission is "Tianyi" (Heaven's Nobleman), "Liuhe" (Six Harmonies), "Qinglong" (Azure Dragon), or "Tai Chang" (Grand Constable), it is auspicious; the other eight generals are considered inauspicious, each with their own interpretation. When the Central Plains fight against the Yidi (barbarians), use Xing and De to determine victory or defeat: if De overcomes Xing, the Central Plains win; if Xing overcomes De, the Yidi win. Here, "De" refers to the daily De (日德), and "Xing" refers to the Three Punishments (三刑); one should also carefully examine whether the De is in a position that generates or overcomes it.

命年，主將本命、行年也。若白虎、玄武、勾陳三神乘神被主將命上神或刑之，或害之，或克之，利為客勝。六處但有制遊玄之神，俱我勝（假令主將本命乙丑，壬戌日伏吟課，晝貴巳逆行，白虎臨戌，本命丑刑戌，此是主將本命制白虎，用兵大勝）。或主將年命不制虎武勾三神，又要勾陳剋制游都並玄武所臨之地盤（假令癸巳日，晝貴巳臨申逆行，勾陳丑臨辰，游都臨玄武亦臨亥，此勾臨方克游都臨方，出兵大勝）。

The term "ming nian" refers to the main general's birth year and the year of the current action. If the gods riding on the three generals "Bai Hu," "Xuan Wu," and "Gou Chen" are harmed, defeated, or overcome by the gods on the main general's birth year, it is advantageous to attack and achieve victory. Among the six factors: day, hour, year, birth year, three transmissions, and the main hour, if there is a god that can control "You Du" and "Xuan Wu," it indicates a victory for our side. For example, if the main general's birth year is Yichou, and on a Renxu day, a Fu Yin lesson occurs, with the daytime noble starting at Si and moving backward, Bai Hu is located on Xu, and the birth year's Chou harms Xu, this means the main general's birth year controls Bai Hu, leading to a great military victory. If the main general's birth year cannot control Bai Hu, Xuan Wu, and Gou Chen, then we should rely on Gou Chen to control the areas where You Du and Xuan Wu are located. For example, on a Guisi day, with the daytime noble at Si on Shen and moving backward, Gou Chen rides on Chou and is located on Chen, while You Du and Xuan Wu are both located on Hai. Gou Chen's location controls You Du's location, leading to a great military victory.

范蠡曰：“勾陳為主將，玄武為客將，旺相者勝，囚死者負。勾克武，主勝；武克勾，客勝。”賊位，賊所居之方位也，其位宜勾陳乘神克之（假令甲子日干上午，辰作玄臨子，陰貴乘未臨卯順行，亥作勾陳臨未，克賊方之子水，此勾克賊方神也，出兵大勝，此只論地盤即知之矣）。

Fan Li said: "Gou Chen is the general of the main side, and Xuan Wu is the general of the opposing side; the side that gains the prosperous and strong energy wins, while the side that falls into captivity or death loses. If Gou Chen overcomes Xuan Wu, the main side wins; if Xuan Wu overcomes Gou Chen, the opposing side wins." The term "zhe wei" refers to the direction where the enemy is located; this direction should be controlled by the god that Gou Chen overcomes. For example, on a Jiazi day, the day stem is Wu, and the day branch has Xuan Wu on Zi. The Yin nobleman is on Wei, moving in a clockwise direction to Mao. On Hai, Gou Chen is on Wei. By calculating the chart, Gou Chen's position overcomes the enemy's Zi water, which is the god of the enemy's direction. This is when Gou Chen overcomes the enemy's god, leading to a great victory in battle. This level can be understood simply by looking at the earth plate.

若勾陳臨賊位上，天乙不拘立於何地，但要乘神剋制勾陳之地者，吉（如丙申日干上寅，夜貴酉臨子，賊在卯方；主將行年在巳，日干丙加申，是日刑辰又克辰。行年巳上見寅，白虎乘辰加未，是主將行年上寅克白虎所乘辰土也。勾陳乘大吉，是行年上神克勾陳也；賊方卯上見子，是勾將克賊位神也，利為客先舉者勝）。

If Gou Chen is already positioned in the direction where the enemy is located, then the Nobleman of Heaven (Tianyi Guiren) can be placed in any palace without concern, as long as the deity it rides can overcome the area where Gou Chen is located, which will be auspicious. For example: On a Bingshen day, the Day Stem shows寅, and the night Nobleman starts at酉, arriving at子. The enemy is in the卯 direction; the main general's age is in巳. The Day Stem丙 is located in the申 palace, added on top of申, which is a Day Stem conflicting with the Day Branch and also overcoming the Day Branch. On the age of巳, there is寅, with White Tiger riding on辰, added on未. This is where the main general's age寅 wood overcomes the White Tiger's riding辰 earth. Gou Chen rides on Daji (丑), which is the deity of the age overcoming Gou Chen. The enemy's position in卯 has子, which is Gou Chen's deity overcoming the enemy's deity. Combined, this is favorable for making the first move when visiting an enemy, and the one who acts first will win.

《靈匣經》云：“主將行年克勾虎大勝，不然勾克玄亦勝。勾陳所居之神能制所攻之神，必勝。所攻之神與勾陳並，賊勝。天乙乘神能制勾陳乘神，是為敵降（如乙未日反吟，賊居寅地，陽貴子臨午逆行。勾陳乘申臨寅立賊方，天乙在午，能制賊方勾陳之申金，出兵亦勝。

The Ling Xia Jing says: "If the general's year pillar overcomes Gou Chen and Bai Hu, there will be a great victory; if not, and Gou Chen overcomes Xuan Wu, it is also a victory. If the deity residing with Gou Chen can control the deity of the enemy side that we intend to attack, we will surely win; conversely, if the deity of the enemy and Gou Chen are in the same place, the enemy will win. If the deity that Tian Yi rides upon can overcome the deity that Gou Chen rides upon, then the enemy will surrender." For example: On Yiwei day, with a reverse repetition lesson, the enemy is in the寅 position. A yang nobleman starts at Zi and moves in reverse to Wu. Gou Chen rides on Shen and is located in the寅 position, directly facing the enemy. Tian Yi is in Wu, and Wu fire can overcome the Shen metal that Gou Chen rides upon, so the army will be able to achieve victory.

占，占戰也；初，初傳也。凡占戰鬥，初傳得天乙、六合、青龍、太常，大利。《集靈經》云：“用見天乙，出兵大捷，拓地千里。見六合，得賊玉帛子女。見青龍，得賊營寨、府庫、錢財。太常，得賊衣服、緞帛、旗幟，大勝。”《金匱經》云：“天乙臨大將行年，或在有氣之鄉，玄武臨死囚之地，大勝。”

In the song verses, "占" refers to predicting a battle, and "初" refers to the first transmission. Whenever predicting a battle, if the first transmission receives "Tian Yi", "Liu He", "Qing Long", or "Tai Chang", it is highly favorable. The "Ji Ling Jing" states: "If the initiating transmission shows Tian Yi, the army will achieve great victory and conquer thousands of miles of territory; if it shows Liu He, one can obtain the enemy's wealth, people, and resources; if it shows Qing Long, one can seize the enemy's camps, treasuries, and money; if it shows Tai Chang, one can obtain the enemy's clothes, silk, and banners, leading to a great victory." The "Jin Kui Jing" says: "If Tian Yi is present over the general's birth year or in a flourishing place, and Xuan Wu is in a dead or imprisoned position, it indicates a great victory."

八將者，蛇、雀、勾、空、虎、武、陰、後也，此八將俱為凶神。各有論，各有主也，《集靈經》曰：“用見螣蛇，驚恐傷損。見朱雀，士卒作亂，妄作口舌。見勾陳，戰傷被擒。見天空，士卒欺詐。見白虎，士卒死亡疾病。見玄武，戰敗，軍中多遺失偷盜。見太陰，士卒怯弱，私匿隱藏。見天后不戰自敗，將亦無權。”《金匱經》曰：“玄武臨日辰，遙克時上辰者，勿與戰。”

The so-called "Eight Generals" refer to Teng Snake, Vermilion Bird, Gou Chen, Tian Kong, White Tiger, Black Tortoise, Tai Yin, and Heavenly Empress. These eight are all considered Inauspicious Spirit, each with their own interpretations and areas of influence. The "Ji Ling Jing" states: "If Teng Snake appears in the initiating transmission, it indicates fear and injury; if Vermilion Bird appears, soldiers will rebel and there will be disputes; if Gou Chen appears, soldiers will be injured or captured in battle; if Tian Kong appears, soldiers will deceive and act falsely; if White Tiger appears, soldiers will die or fall ill; if Black Tortoise appears, there will be defeat and many losses and thefts in the army; if Tai Yin appears, soldiers will be timid and hide themselves; if Heavenly Empress appears, the army will suffer defeat without battle, and the commander will have no authority." The "Jin Gui Jing" says: "If Black Tortoise is on the day stem and day branch, and also remotely controls the branch of the time, do not engage in battle with the enemy."

日上孤雄子孫勝，干支切忌父官臨。財神六處相逢惡，尤畏害刑白虎凶。日上，日干上也。子孫，干所生之神。子孫能制鬼，故日上有子孫者勝（如甲辰日，干上午，辰上申，申為甲鬼，被甲上午火克之，賊雖強不能為害）。

The day stem has the two deities 'Gū' and 'Xióng', and also sees 'Zǐsūn', which can lead to victory. However, it is strictly forbidden for 'Fùmǔ' and 'Guānguǐ' to be present on the day stem and day branch. Even if the 'Cái' deity appears in the six places, it is not good, especially when encountering the harmful effects of the six harms, three punishments, and the White Tiger. Here, 'day above' refers to the position above the day stem. 'Zǐsūn' is the deity generated by the day stem. Since 'Zǐsūn' can control 'Guānguǐ', the side with 'Zǐsūn' on the day stem can achieve victory. For example, on a Jiachen day, the day stem is Wu, and the day branch is Shen. Shen metal is the official ghost of Ji wood, but it is overcome by Wu fire on the day stem. Although the enemy is strong, they cannot harm me.

孤雄，亦名戰雄，戰雄臨日客勝，臨辰主勝；對沖為戰雌，臨日客敗，臨辰主敗。大將知此，當得坐雄擊雌之法。

The term "gu xiong," also known as "zhan xiong," refers to a situation where if zhan xiong is on the day stem, the opposing side wins; if it is on the day branch, the main side wins. The one that conflicts with it is called "zhan ci": if zhan ci is on the day stem, the opposing side loses; if it is on the day branch, the main side loses. When the commander understands this principle, he masters the method of occupying the strong position and attacking the weak position.

生干者父母，剋日者官鬼，課取子孫制鬼，若見父母爻，則克子孫矣，烏能制鬼哉？故與官鬼並忌之。如六處無鬼，支干上見子孫，則為脫神。財，日之所克神也，能生鬼，故六處亦忌之。六處，謂日、辰、年、命、三傳、正時六處。若此六處無鬼，亦不忌財。課傳全財，賊神又旺相得地，占賊已到邊境。將星乘子孫克遊玄或賊方之神者，吉（將星驛馬後二位是）。

The day stem is considered as "parents," and the one that overcomes the day stem is "official ghost." In the divination, we usually take "sons and grandsons" to restrain the "official ghost." If "parents" appear instead, the "parents" overcome the "sons and grandsons," so the "sons and grandsons" can't restrain the "official ghost." Therefore, both "parents" and "official ghost" should be avoided. If none of the six places have "official ghost," and the day stem and day branch also show "sons and grandsons," then the "sons and grandsons" become "depletion spirits" that drain energy. "Wealth" is the spirit that the day stem overcomes; it can generate the "official ghost," so it should also be avoided among the six places. The six places refer to the day, the hour, the year, the native's birth year, the three transmissions, and the main hour. If none of these six places have "official ghost," then "wealth" does not need to be avoided. If all four lessons and three transmissions are "wealth," and the enemy spirit is strong and in a favorable position, then it indicates the enemy has already reached the border. If the general star is combined with "sons and grandsons" and overcomes the "you du," "black tortoise," or the enemy spirit, it is auspicious. The general star is the second one after the post-horse.

六害、三刑並白虎，更不宜六處見之，日辰年命逢此三神，其凶更甚（如午日丑加午，此害氣臨辰，客勝。假令主將本命甲子，但逢甲、逢子年月日時，俱是伏吟，逢庚午為反吟，逢卯是三刑，未是六害，遇此勿出兵臨敵。又如主將年命在子，六甲日反吟，陽貴丑臨未逆行，白虎臨子，此白虎臨主將之命，又辰臨子，天罡克主將之命，俱不可戰）。

Six Evils, Three Punishments, and White Tiger should all be avoided as they are not suitable in the six positions. If these three appear in the day, hour, year, or destiny, the danger becomes more severe. For example, if the day is Wu and Chou is added to Wu, the Evil influence falls on the day branch, and the enemy will be stronger. Another example: if the general's destiny is Jiazi, whenever Jia or Zi appears in the year, month, day, or hour, it forms a Hidden Chant. If Gengwu appears, it forms a return chant. If Mao appears, it forms Three Punishments. If Wei appears, it forms Six Evils. In such cases, one should not go to battle. Another example: if the general's year and destiny are Zi, and on a Jiazi day, a return chant lesson occurs, with Yang Nobleman starting at Chou and moving backward to Wei, and White Tiger appearing on Zi, this means White Tiger is suppressing the general's destiny. At the same time, if the hour is also Zi, Tiangang will attack the general's destiny. In both situations, it is not advisable to engage in battle.

《心鏡》云：“六害來加年命上，此時攻戰自遭刑。白虎若並凶更甚，日辰遙克切須明。”年命上忌魁、罡、螣蛇（凡言年命，皆指主將而言）。害，六害也，子未、丑午之類。

The Six壬 Heart Mirror says: "If the six harms fall upon the year of action's original destiny, at this time, the self will suffer punishment and injury; if it also occurs together with the White Tiger, the danger becomes even greater; the remoterestrain between the day stem and day branch must also be clearly understood." The year of action's original destiny also should avoid seeing "Hekui," "Tiangang," and "Teng Snake." Whenever talking about the year of action's original destiny, it always refers to the main general. The term "harm" here means the six harms, such as Zi and Wei, Chou and Wu, and so on.

獄寇炎從並九丑，二煩網禍有災臻。生孤建旺罡雄相，主將宜居擊對辰。獄，天獄也。初傳囚死，罡加日本（日之長生），墓加同類，仰邱俯仇（邱即墓也），為天獄卦；傳中更值災劫刑害（災，災煞；劫，劫煞；刑，三刑；害，六害），其凶更甚。

The terms "Heavenly Prison," "Heavenly Bandit," "Inflaming Ascendancy," "Transformation and Reformation," and "Nine Disgraces," along with "Heavenly Distress," "Earthly Distress," "Heavenly Net," and "Heavenly Calamity," whenever these appear in the divination, indicate impending misfortune. Conversely, if the general is seated in one of the seven auspicious positions—namely, "Life Qi," "Empty Wasteland," "Month Builder," "Prosperous Qi," "Heavenly Pole Star," "Warrior Strength," and "Corresponding Qi"—and attacks the opposite palace, it is favorable. First, the "Prison" refers to the Heavenly Prison lesson: the first transmission falls in a place of imprisonment or death, the Heavenly Pole Star is placed at the Day Stem's Growth position, the tomb god is placed at the same branch, and it forms the "Looking Up at the Tomb, Looking Down at the Enemy" pattern, where the tomb is the tomb. This forms the Heavenly Prison hexagram. If among the three transmissions there is also a meeting of Zaisha, Jiesha, Sanxing, or Liuhai, the danger becomes even greater.

此課惟甲乙日辰加亥，為罡加日本；未加寅，為墓加同類（未為木墓，寅為甲乙之同類）；又為仰邱俯仇（寅上見未為仰邱，未為寅克為俯仇），的為天獄卦。庚辛日罡加巳，丑加寅亦是（巳為庚辛之本，丑為金墓，寅上見丑為仰邱，丑被寅克為俯仇），但罡不克日本，墓不加同類，為禍稍輕。六甲、六乙、六辛、六庚，凡二十四日，共有二十四課；餘雖有罡加日本，卻無墓加同類、仰邱俯仇，俱非此例。

This type of lesson only counts as "Tiangang added to the day" when on the Jia or Yi day, the Chen is added to the Hai. This is because Hai is the long life of Jia and Yi wood. When the Wei is added to the Yin, it counts as "Mùkù added to the same type," since Wei is the storage of wood, and Yin belongs to the same type as Jia and Yi. It also forms "Yang Qiu Fu Chou," where Wei on Yin is Yang Qiu, and Wei being overcome by Yin is Fu Chou. This is indeed the Heavenly Prison hexagram. On the Geng or Xin day, when Tiangang is added to Si or the Cui is added to Yin, it is another type. Si is the long life of Geng and Xin metal, and Cui is the storage of metal. Cui on Yin is Yang Qiu, and Cui being overcome by Yin is Fu Chou. However, in this case, Tiangang does not attack the long life of the day stem, and the storage deity is not added to the same type, so the calamity is slightly lighter. The combined total of Liujia, Liujie, Liugeng, and Liuxin amounts to twenty-four days, resulting in twenty-four lessons. On other days, although there are also instances of Tiangang added to the day, there is no Mùkù added to the same type or Yang Qiu Fu Chou, so they are not included in this category.

寇，天寇也。太陰加於分至（春分、秋分、冬至、夏至前一日）之支為天寇卦。炎，炎上課，三傳寅午戌。從，從革課，三傳巳酉丑。《克應經》云：“炎上防火炎，天將或地盤見水為有救。從革防戰鬥，天將或地盤見火為救。金日遇炎上，木日遇從革，尤凶。”

"The '寇' is a Heavenly寇 lesson: when 'Tai Yin' is placed on the day before the four solar terms—Spring Equinox, Autumn Equinox, Winter Solstice, and Summer Solstice—the Earthly Branch is the Heavenly寇 hexagram. 'Yan' is a Yan lesson, with the three transmissions being寅, 午, 戌, forming a triple harmony of fire. 'Cong' is a Cong Ge lesson, with the three transmissions being巳, 酉, 丑, forming a triple harmony of metal. The 'Classic of Response' says: 'Yan lessons should beware of fire disasters; if the Heavenly General or Earth Plate shows water, it is considered a rescue. Cong Ge lessons should beware of battles; if the Heavenly General or Earth Plate shows fire, it is considered a rescue. On a metal day, the Yan lesson is especially dangerous; on a wood day, the Cong Ge lesson is especially dangerous.'"

九丑，亦卦名，謂乙、戊、己、辛、壬、五干，臨於子午卯酉四支，此十日為九丑日。此十日內遇大吉加本日干支，又大時、小時二煞加日辰或在傳內，出軍忌之（大時就正月在卯，逆行四仲，小時死囚在月建上是也）。

"The Nine Disgraces" is also a type of divination: the five heavenly stems 乙, 戊, 己, 辛, 壬 combined with the four earthly branches 子, 午, 卯, 酉, resulting in ten days, which are called the Nine Disgraces. Within these ten days, if the "Great Good" (丑) falls on the day's stem and branch, and the "Great Hour" and "Minor Hour" two malevolent forces are added to the day's stem and branch, or fall within the three transmissions, it is inauspicious to go to war. The arrangement of the Great Hour starts with the卯 in the first month and proceeds in reverse order through the four central positions. The Minor Hour is the dead and imprisoned qi falling on the month builder.

二煩，天煩、地煩也。日宿加四仲，天罡加丑未為天煩卦；月宿加四仲，天罡加丑未，為地煩卦。如日宿月宿加四仲，天罡不臨丑未者，為杜傳。日宿月宿即太陽太陰躔度，俱詳臺曆。網，天網卦，正時並用神俱剋日干，是為天網卦。

"The two troubles" refer to the heavenly trouble and earthly trouble. When the day host is placed on the four central positions, and the Tiangang is placed on Chou or Wei, it forms the heavenly trouble. When the month host is placed on the four central positions, and the Tiangang is also placed on Chou or Wei, it forms the earthly trouble. If the day host and month host are placed on the four central positions, but the Tiangang is not on Chou or Wei, it is called "Du Zhuan." The term "day host" and "month host" refer to the degrees traversed by the sun and Tai Yin, which are recorded in the almanacs issued by the Imperial Astronomical Bureau. "Net" refers to the heavenly net卦. When both the time and the useful god come to afflict the day stem, it forms the heavenly net卦.

四立前一日為四絕日（立春、立夏、立秋、立冬，前一日），四立之干臨於絕日之干，為天禍（《觀月經》又以絕日之干臨於四立之下為天禍，未知何出）。以上九課，舉兵俱凶，故云有災臻，總承上句而言也。

On the day before the four solar terms of Beginning of Spring, Beginning of Summer, Beginning of Autumn, and Beginning of Winter, these days are called "Four Absolute Days." If the heavenly stem of the day of the four solar terms is in the position of the Absolute Day's heavenly stem, it is called "Heavenly Misfortune" divination. The "Observation of the Monthly Cycle" says that it is considered "Heavenly Misfortune" when the heavenly stem of the Absolute Day is in the position of the four solar terms. It is unclear where this statement originates. Altogether, these nine types of divination are all considered凶 (unfavorable) for military campaigns, so the verse says "there will be calamity," which is a summary of the previous sentence.

生，生氣也；孤，空亡也；建，月建也；旺，四時之旺氣也；罡，天罡也；雄，戰雄也；相，四時之相氣也；辰上，七辰所對之宮也。言主將宜居此七神，以擊對宮，大勝。《魯氏占》曰：“背生擊死，背孤擊虛，背建擊破，背旺相擊死囚，背罡擊魁，背雄擊雌，百戰百勝（倘不合此，堅壁待時）。”正此之謂。

The last line of the rhyme refers to "生" as Life Qi, "孤" as Kongwang, "建" as Month Builder, "旺" as the prosperous Qi of the four seasons, "罡" as Tiangang, "雄" as War Hero, and "相" as the harmonious Qi of the four seasons; "辰上" refers to the palace corresponding to these seven deities. It means the general should sit in one of these seven positions and attack the opposite palace, ensuring certain victory. The "Lu Shi Zhan" states: "Facing Life Qi to strike Death Qi, facing Kongwang to attack the empty opposite palace, facing Month Builder to strike Month Breaker, facing prosperous Qi to strike imprisoned Qi, facing Tiangang to strike Hekui, facing War Hero to strike War Foe, and win every battle; if these conditions are not met, then fortify and wait for the right opportunity." This is exactly what is meant.

元首忠良先舉宜，逆後重審搴旗知。知一比用須和允，涉害察微要見機。日遙神遙分主客，昂星剛柔各稽遲。伏吟主靜返吟遠，別責八專利出奇。凡以六壬占兵，先審卦義，詳其吉凶，而定其戰守奇正，然後舉兵。

"The Yuan Shou" lesson indicates that loyal and virtuous officials are in order, and it is favorable to take the initiative first; violating and then responding corresponds to the "Chong Shen" lesson, indicating there will be incidents of capturing flags and taking over camps. The "Zhi Yi" lesson takes the compared and used spirits, and in all matters, one must seek harmony and make promises. The "She Hai" lesson examines subtle matters, and one must act according to opportunity. The day stem remotely overcoming and the upper spirit remotely overcoming correspond respectively to the guest and the host; the "Mao Xing" lesson distinguishes between yang and yin days, each having delays and stagnation. "Fu Yin" indicates stillness and defense, while "Fan Yin" indicates long journeys; the "Bie Ze" and "Ba Zuan" lessons are favorable for surprising the enemy and achieving victory. In using the Six壬 for military affairs, one must first clearly understand the meaning of the lesson pattern, carefully analyze its auspicious and inauspicious aspects, and decide whether to fight or defend, use strategy or direct force, before taking military action.

下賊上為用者，卦名元首，主臣忠子孝，聞事皆實；利先舉，未利後動，利為客，不利為主。上克下為用者，卦名重審，主下凌於上，多事不順；此時行兵，利後應，不利先動，利主，不利客。

Taking the Initiating Transmission from the upper deity's lesson, the lesson is named "Yuan Shou," symbolizing loyal subjects and filial sons, and the things heard are true; at this time, it is advantageous to act first, and disadvantageous to act later, meaning it is favorable for the guest and unfavorable for the host. Taking the Initiating Transmission from the upper deity overcoming the lower deity, the lesson is named "Chong Shen," symbolizing the lower overpowering the upper, and the matter is mostly not smooth; at this time, using troops is advantageous to act later in response, and disadvantageous to act first, meaning it is favorable for the host and unfavorable for the guest.

比用課為用者，卦名知一，比者近也，占人不出邑里，占賊皆在近處；此時行兵，進退孤疑，是和允之兆。涉害課為用者，卦名見機用孟、察徽用仲，主作事稽留，憂患難解；此時行兵，當審其後，察其後而動，否則恐致傷也。

Taking the god of the "Comparison" to initiate the transmission, the lesson is called "Knowing One." "Comparison" means something similar; when divining about a person, the person does not leave their hometown or county, and when divining about an enemy, the enemy is nearby. At this time, if we go to war, we hesitate between advancing and retreating, which is a sign favorable to negotiation and agreement. Taking the god of "Involvement in Harm" to initiate the transmission, the lesson is called "Involvement in Harm." If we take the god of the first quarter, it is called "Seeing Opportunity"; if we take the god of the middle quarter, it is called "Observing the Subtle." The matter will be delayed, and worries will be difficult to resolve. At this time, if we go to war, we should carefully examine the rear and be clear before taking action, otherwise we may suffer damage.

遙克為用者，卦名蒿矢（神遙剋日）、彈射（日遙克神），射無所中，諸事皆輕；此時行兵，雖凶無畏。蒿矢利主，彈射利客。昴星剛日卦，名虎視，主動，出兵欲動，忌關梁稽滯；柔日卦，名冬蛇掩目，主伏，利於伏藏，若我往攻彼，必潛伏不見。

Taking the remote overcoming god as the initiating transmission, the lesson named "Hao Shi" occurs when the upper god remotely overcomes the day stem, and the lesson named "Tan She" occurs when the day stem remotely overcomes the upper god. This is like an arrow being shot but missing its target, indicating that matters are light. In military terms, although there is an ominous appearance, there is no need to be afraid. Generally, "Hao Shi" is favorable for taking the initiative, while "Tan She" is favorable for being on the defensive. The lesson "Mao Xing" on a yang day is called "Hu Shi," indicating active movement and a desire for action, but it is unfavorable if there are obstacles such as gates or bridges. On a yin day, it is called "Dong She Yan Mu," indicating concealment and hiding, which is favorable for secret operations. If our side attacks the enemy, the enemy will also hide and not show themselves.

伏吟課者，天地相同，諸神各伏其位。剛日伏吟，欲行中止；柔曰伏吟，伏藏不起。此時行兵，關梁杜塞，賊不越境之象。返吟課者，天地相反，諸神各易其所，禍從外來，子逆臣奸之象；此時行兵，事多反覆，尤宜審忌。

The "Hidden Chant" divination indicates that the Heaven Plate and Earth Plate are exactly the same, with all deities remaining in their original positions. On a Yang day, the Hidden Chant suggests that an action is initiated but then stops halfway; on a Yin day, the Hidden Chant indicates that things are hidden and unable to start. In such a situation, if military action is taken, it signifies that passageways and bridges are blocked, and enemies will not cross borders. The "Reversal Chant" divination indicates that the Heaven Plate and Earth Plate are completely opposite, with all deities moving to their opposite positions. This signifies that troubles come from outside, such as rebellious sons or treacherous ministers. In such a situation, if military action is taken, events will be unpredictable, and particular caution should be exercised.

八專為用者，此課陰陽其處，主客不分，此時行兵；遇敵必戰，要當時旺相為吉，又宜持正。別責為用者，此課借徑而行，倚仗別物；此時行兵，須外助方可，否則怯懦也。

Taking the "Eight Special" (八专) as the initiating transmission, this type of lesson has the heavenly stems and earthly branches in the same palace, with yin and yang crowded together, making it difficult to distinguish between the main and the guest. At such times, when engaging in warfare, one cannot avoid fighting upon encountering the enemy; it is only favorable if the heavenly stem and earthly branch are in a prosperous and strong state according to the current season. One should also maintain a righteous path. Taking the "Alternative Responsibility" (别责) as the initiating transmission, this type of lesson lacks completeness in the four lessons, and can only proceed by relying on the path of other deities; it depends on external support everywhere. Otherwise, there will be timidity and hesitation to advance.

兩軍對陣欲交鋒，先看軍容用計攻。陣是圓形宜用火，若教方體木當從。旗幟忽然青作色，也須白旄往前沖。更審八方誰出馬，克刑擇吉誰張弓。

Two armies are facing each other about to engage in battle. First, I examine the enemy's formation to decide which strategy to use. If the enemy's formation is circular, it belongs to the metal element, so I will use a fire formation to counter it. If the enemy's formation is square, it belongs to the earth element, so I will use a wooden formation with long lines to attack from the middle. If the enemy's banners suddenly all turn green, that signifies the wood element, so I must charge forward with white flags and white armor. I also need to determine from which of the eight directions the enemy will advance, then select a favorable gate based on mutual control and mutual restriction, and position my archers accordingly.

主客既定，勝負已明，則於交陣欲戰之時，夫得無作用哉？於是觀其軍容若何，始出奇以應之。軍容者，軍之陣勢與旗幟形色也。如敵陣作圓形，此金陣也，我則排尖陣以破之（尖者火也，取火克金）；如敵陣方形，如土陣也，我則排成長陣以破之（長者木也，取木克士）；如敵陣所張旗幟衣服，皆純青色，則是木氣，我即用白旗白甲以應之（白，金色，金克木）；五方之色，以克彼者為勝。

The opposing forces have already been determined, and the outcome is clear. So when the two armies are about to engage in battle, is there no way to take action? Therefore, one must observe the enemy's military formation and banners to achieve a surprising victory. Military formation refers to the shape of the army's array and the colors of their banners and armor. For example, if the enemy's formation is circular, and circle belongs to metal, I would arrange a pointed formation to counter it, as pointed shape belongs to fire, and fire overcomes metal. If the enemy's formation is square, and square belongs to earth, I would arrange a long formation to counter it, as long shape belongs to wood, and wood overcomes earth. If the enemy's banners and armor are all bright blue, representing wood energy, I would use white banners and white armor to counter them, as white belongs to metal, and metal overcomes wood. In general, the five colors should be used to overcome the opposing side's color.

四方，八卦之方位也。當用奇門休、生、傷、杜、景、死、驚、開，如八卦位，看敵在何方出馬，我則取克彼刑，彼出吉門以接刃（如彼自死門來，我從生門出應，是擇吉也。如彼自兌位出馬，我從離位張弓，是克他也）。刑是十二支之三刑。

The "eight directions" mentioned in the song诀 refer to the positions of the Eight Trigrams. They should be combined with the eight gates of the Qimen system: Xiu, Sheng, Shang, Du, Jing, Si, Jing, and Kai. Each gate should face directly the position of the Eight Trigrams. When observing from which direction the enemy approaches, I should choose the direction that can overcome or punish them, and depart from the auspicious gate to engage in battle. For example, if the enemy comes from the Si gate, I should depart from the Sheng gate to confront them, which is choosing auspiciousness. If the enemy approaches from the Dui position, I should take position at the Li position and draw my bow, as the fire of Li overcomes the metal of Dui. Here, the term "xing" refers to the Three Punishments among the twelve Earthly Branches.

以實擊虛虛擊實，因奇用正正還奇。彼勞我逸攻宜急，我眾他微可用圍。兵法云：“實者虛之，虛者實之。”如敵空虛，我以實擊之，是實擊虛也，如敵實我設虛以擊，是虛擊實也（如玄德因劉璋之弱而得益州，是以實擊虛之事。張飛以二十騎拖柴揚塵退曹兵百萬，是以虛擊實之事）。

In warfare, one should attack the weak points and defend the strong ones. If the enemy uses a surprise attack, I should respond with a conventional strategy; if they use a conventional approach, I should counter with a surprise tactic. If the enemy comes from a long distance and is exhausted while my forces are fresh and waiting, I should attack quickly. If my forces are numerous and the enemy is few, I should surround and trap them. The military strategy says: "Make the real seem false and the false seem real." When the enemy is weak, I attack with my full strength, which is attacking the real with the real. When the enemy is strong, I appear weak to lure them in, which is attacking the false with the real. For example, Liu Bei took Yizhou because Liu Zhang was weak, which is an example of attacking the real with the real. Zhang Fei frightened Cao Cao's millions of troops with twenty horsemen dragging branches and raising dust in the trees, which is an example of attacking the false with the real.

敵設奇，我因其奇而擊之以正（如曹操遣蔡瑁詐降周瑜，而周瑜遂因以奇破曹操）。敵用正來，我破其正而擊之以奇（如韓信拔趙之類）。彼軍遠來，是勞也，我宜急攻之。彼兵寡將微，是我宜圍之，以俟其自敗。其虛虛實實、奇奇正正，妙用多端，不可一言而盡也。

The enemy sets up a strange plan, and I follow his strange plan to defeat him with regular troops. For example, Cao Cao sent Cai Mao to feign surrender to Zhou Yu, but Zhou Yu took advantage of this to use a surprise strategy and defeated Cao Cao. If the enemy attacks with regular troops, I break his regular troops and win with my surprise forces, as in the case of Han Xin's campaign against the State of Zhao. If the enemy comes from a long distance, it is "laborious," so I should attack urgently. If the enemy has few troops and weak generals, I should surround them and wait for them to collapse on their own. Within this, there are many changes of reality and illusion, and the use of strange and regular strategies is extremely varied, not something that can be fully explained in one sentence.

銳氣勿攻衰氣勝，亂宜擊整懈精追。洿下正當澭水浸，順風切記逞炎威。兵法曰：“銳氣勿擊。”銳氣，朝氣也，士卒在朝，其氣方銳，至午後則衰矣，擊之則勝。亂，軍之行伍陣法紊，我以整擊之，則勝。懈，彼軍志氣懈怠，我軍精猛，擊之則勝。如彼軍站立洿下，我於上流空水以灌之。如臨陣以順風，宜用火燒，此人事之作用，不筮祝而知者。

When the enemy's morale is strong, do not attack; wait until their strength wanes and then strike, and you will win. If the enemy's formation is disordered, attack them with a well-disciplined force and you will win. If the enemy is lazy and unalert, attack them with a sharp and powerful force and you will win. If the enemy is stationed in a low-lying area, release water from the upper stream to flood them. If there is a favorable wind during battle, remember to set fire and show strength. The military saying says, "Do not attack when the enemy's morale is sharp." Sharp morale refers to the morning's energy: soldiers in the morning have strong morale, but by noon it weakens, and then attacking them will result in victory.the so-called "乱" refers to the enemy's formation and order being disordered; attacking them with a disciplined force will result in victory.所谓 "懈" refers to the enemy's spirit being slack; if your forces are sharp and brave, attacking them will result in victory. If the enemy is stationed in a low-lying area, release water from the upper stream to flood them. If there is a favorable wind during battle, set fire and show strength. All these are human actions and do not require divination to understand.

若用六壬，依《兵機總要》訣例占之：“發用雌雄定輸贏，勝負初傳天下評。年命支上空虎勝，本行貴旺武衰贏。勾陳玄武攻方利，陳覆攻方責克亨。日辰武傷時克武，季贏孟敗視罡星。”此總要占訣也，注見前《主客勝負》篇內。

If using the Six壬 system for divination, follow the诀例 from the "Comprehensive Essentials of Military Strategy": "Whether the initiating transmission is a male or female warrior determines the outcome of the battle; the result of victory or defeat is judged by the first transmission. The year of the person's birth, their destiny, and the day branch, if they fall into the empty void or encounter the White Tiger, will be on the side that wins. The side where the person's destiny is located, with the noble deity in its prime and the Black Tortoise weak, will win. The position of Gou Chen and Xuan Wu is favorable to the attacking side; if Gou Chen covers and suppresses the attacking side, it can overcome and thus be smooth. If the day stem and day branch are injured by Xuan Wu, one should consult the time to overcome Xuan Wu. If the Tiangang falls in the four seasons, it wins; if it falls in the four young months, it loses; it all depends on the star of Tiangang." This is the divination诀 from the "Comprehensive Essentials of Military Strategy," and its explanation is found in the previous section "Main and Guest Victory and Defeat."

急密發兵從急神，私門卯下用機深。旺與克玄方莫去，須向天罡與太陰。占者用兵遣將，約戰，此正體也。設未陣之先，猝有不虞，則速急發兵應之，當統兵向六合與太沖下（以備六合為私門，太沖卯也）。至干旺方與克我之方、玄武所立之方，都不可往，宜往天罡、太陰之下。

Send troops urgently and secretly by following the direction of the "Quick God," starting from the "Private Gate" under the branch of Mao. The strategy will then be deep and subtle. Do not go to the direction that is currently strong or the one that controls the Black Tortoise. Instead, move towards the direction of the Tiangang and Tai Yin. In general, when predicting military matters, dispatching generals and setting a date for battle is the normal approach. However, if the army has not yet formed up and an unexpected situation arises, troops must be sent immediately to deal with it. In such cases, the commander should move towards the directions of Liu He and Taichong, since Liu He is the Private Gate and Taichong is the branch of Mao. Do not go to the direction that is strong for the day stem, the direction that controls you, or the direction where the Black Tortoise is positioned. Instead, move towards the directions of Tiangang and Tai Yin.

賊兵去否斗罡尋，孟未仲季季遠奔。大吉過干賊已出，未過潛住欲來侵。夫既定勝負而後戰，則賊必棄甲曳兵而走矣。然猶疑其未去，則以斗罡定之。斗罡，即天罡也。月將加時，斗罡加孟，賊未去；加仲，將發；加季，已遠奔矣。《兵機總要》云：“加季如今過遠出”是也。

To determine whether the enemy troops have actually left, one should look at the "Doustang" (斗罡). If the Doustang is placed on the four initial months (四孟), the enemy has not yet departed; if placed on the four middle months (四仲), the enemy is about to set out; if placed on the four final months (四季), the enemy has already fled far away. If the "Daji" (大吉, Chou) crosses over the day stem, the enemy has already left the battlefield; if it does not cross over, the enemy is still hiding nearby, planning to attack again. Since the outcome has already been decided and the battle is about to take place, the enemy will surely flee with their armor and weapons. However, there is still doubt that they have not truly left, so one should use the Doustang to determine this. The Doustang is the same as the Tiangang. Using the Month General (月将) and the Rotating Plate (转盘) for the time of the divination: if the Tiangang is placed on the four initial months, the enemy has not yet gone; if placed on the four middle months, the enemy is about to depart; if placed on the four final months, the enemy has already fled far away. The "Military Essentials in General" (《兵机总要》) says "when placed on the final months, the enemy has already gone far away," which means exactly this.

又《靈匣經》云：“大吉加於干前一神，是謂過干，賊已過關；如未過，則賊潛住，尚欲來侵我”（假令甲子日，大吉加卯，是過干，賊已出界。若臨寅或臨丑，是未過關，賊尚未出）。

The Ling Xia Jing also states: "If Daji is placed on the first position of the day stem, it is called 'Guogan,' meaning the enemy has already passed the border. If Daji is not yet on the first position, the enemy is still nearby and intends to invade." For example, on a Jiazi day, Jia is located in the Yin Palace. If Daji is on the卯, it is Guogan, meaning the enemy has already crossed the border. If Daji is on the寅 or the丑, the enemy has not yet crossed the border and is still within the territory.

魯都臨處知賊去，陰空臨之不可圍。魁罡如入遭囚繫，魯勾相生賂釋賊。兵言窮寇勿追，若欲追之，則當以魯都看賊之所息。《經》云：“游都察賊至，魯都察賊歸。”是也。游都沖處即魯都，魯都臨支，賊尚在近處；若臨干去日又遠，賊已遠去，不可追，即因天罡加孟仲季決之亦是。

The place where "Lu Du" falls indicates where the enemy has gone. If "Tai Yin" and "Kong Wang" fall upon it, one should not go to surround them. If "Lu Du" falls under "He Kui" or "Tian Gang," pursuing will result in being captured. If "Lu Du" mutually generates with "Gou Chen," it means someone has bribed to let the enemy go. The military strategy says "do not pursue a cornered enemy." If one must pursue, use "Lu Du" to find where the enemy rests. The classic says: "You Du observes the enemy coming, Lu Du observes the enemy returning." This is exactly what it means. The one conflicting with You Du is Lu Du. If Lu Du falls on the day branch, the enemy is nearby; if it falls on the day stem but is far from the day, the enemy has already gone far and should not be pursued further. Using Tian Gang combined with the first, second, and third positions to judge, the conclusion is the same.

若魯都入空地，並太陰之下，不可見；太陰為陰私藏匿；空亡，入空。斗者，天罡也，天罡為牢獄之所；魁，天魁也，天魁為幽禁河之地，賊入其下，必遭囚擊。至於分我軍之法，擇吉神將之方，並刑剋魯都之方便是。又有魯都生勾陳，為捉人受賂而釋賊之說。

If the Robe of the Enemy falls into the Kongwang position or under the Tai Yin, the enemy will not be seen. Tai Yin governs hidden and secret matters, while Kongwang signifies emptiness. "Dou" refers to Tiangang (Chen), which is a place of imprisonment; "Kui" refers to Tiankui (Xu), which is a place of confinement. If the enemy flees into these two positions, they will certainly be captured. As for the method of dividing forces to pursue, one should choose the direction where the auspicious spirits and generals are located, as well as the direction that can overcome the Robe of the Enemy. There is also another saying: if the Robe of the Enemy is generated by Gou Chen, it indicates that after capturing the enemy, one will accept bribes and then release them.

恐賊埋兵居要程，支干上決最通靈。巳申子卯來覆立，寇敵奸心布伏兵。旺相帶刑逢必戰，空亡體廢不來爭。干傷在前支傷後，支干俱損莫驚沖。日行險隘，恐人謀害，當以日辰時三處決之，日傷勿在前，辰傷勿在後，時傷勿在中（此與前《兵機》、《心鏡》合，但彼不取時耳）。

Worrying about enemies ambushing on a crucial route, using the day stem and day branch to judge is most reliable. If the four divine forces of Si, Shen, Zi, and Mao cover over, it indicates that the enemy has sinister intentions and has set up an ambush. If these four divine forces are prosperous and strong and accompanied by punishment, a battle is certain. If they fall into Kongwang or are in a state of decline, they will not come to fight. If the day stem is injured, the ambush is ahead. If the day branch is injured, the ambush is behind. If both the day stem and day branch are injured, do not rashly advance. When marching through a dangerous pass, fearing someone plotting harm, one should use the day stem, day branch, and the time of divination to judge. If the day stem is injured, do not lead the way. If the day branch is injured, do not follow behind. If the time of divination is injured, do not be in the middle. This is consistent with the previous statements in "The Essentials of Military Strategy" and "The Mirror of Six Rats," except that those two do not use the time of divination.

又曰，斗罡加孟勿在前，加仲勿在中，加季勿在後。若天罡加日辰，必有惡人躡我蹤跡，宜急去。

There is another saying: If the Tiangang falls on the four beginning months, it should not be in the front of the formation; if it falls on the four middle months, it should not be in the center; if it falls on the four end months, it should not be at the back. If the Tiangang is placed on the Day Stem and Day Branch, there must certainly be wicked people following our troops' movements, and we should leave quickly.

見賊行程渡關方，行年歲月日沖難。支干上將休囚惡，旺相相生去即安。魁罡蛇虎尤當忌，向國方門要細研。渡關，謂我軍欲渡彼境，覘聽賊所虛實，先看大將行年本命，不可與太歲日月沖破相剋，即在太歲日月沖破，亦不可輕去。《經》云：“凶不凶，視破沖。”是也。破神，子破酉、卯破子之類。沖，十二宮對沖。

To determine the movements of the enemy, one must cross borders and enter foreign territories; at this time, if the year pillar is conflicting with the Tai Sui, the month builder, or the day branch, there will be difficulties. If the heavenly stem and earthly branch of the day are occupied by spirits that are weak and confined, it is not good. However, if they are prosperous and strong, and also mutually generating, then there will be safety. The spirits of Hekui, Tiangang, Teng Snake, and Baihu should be especially avoided. The country being entered, the direction being faced, and the gate being used must all be carefully studied. By "crossing the border," it means that our army must cross into the enemy's territory to spy and gather information about their strengths and weaknesses. First, examine the main general's birth year. It must not be conflicting or being controlled by the Tai Sui, the month builder, or the day branch. Even if the general is merely in the direction that is conflicting with the Tai Sui, the month builder, or the day branch, he should not go there lightly. The classic says, "Whether it is凶 or not, look at breaking and conflicting," which means exactly this. "Breaking spirits" refer to things like Zi breaking You, Mao breaking Zi, and so on. "Conflicting" refers to the mutual opposition of the twelve palaces.

《玉門經》曰：“差人覘賊虛實，日辰上見旺相之神，更與日辰相生者吉；見休囚之神，又與日辰相剋，則不可去。”

The Yumen Classic says: "If you send someone to spy on the enemy's situation, and the Day Stem and Day Branch show a prosperous and strong god, and this god is mutually generated with the Day Stem and Day Branch, it is auspicious. But if a weak and confined god is seen, and this god mutually controls the Day Stem and Day Branch, then it is not advisable to send someone."

蛇，螣蛇；虎，白虎；魁罡，辰戍也；若辰戌乘蛇虎二神加支干年命上，或加去方門上尤最忌（方，所至之方也；門，去使所出之門也）。

In the song verses, "snake" refers to Teng Snake, and "tiger" refers to White Tiger. "Kui Gang" refers to the branches Chen and Xu. If Chen or Xu are accompanied by Teng Snake and White Tiger, and these are added to the day stem and day branch, or to the person's birth year, or added to the direction being traveled and the gate through which the messenger departs, it is most to be avoided. Here, "direction" refers to the direction being traveled, and "gate" refers to the gate through which the messenger departs.

行年歲月日沖否。若向沖陰有慶還，亥午罡臨人宅吉，出軍玄武畏方難。主將行年若在太歲、月建、日沖下，不可去（一作差人行年）。此《玉門經》斷法，《玉曆鈐》作“本命行年，忌見日辰上對沖之神。”

One still needs to check whether the person's year of birth is conflicting with the Tai Su, the Month Builder, or the Day Branch. If the direction is towards 'Taichong' and 'Taiyin', there will be good fortune. If the亥 (Hai), 午 (Wu), or Tiangang is present on the Day Stem or Day Branch, it is favorable. Military actions will face difficulties in the direction feared by the Black Tortoise. If the general's year of birth falls under the conflict of the Tai Su, the Month Builder, or the Day Branch, he should not proceed. Another version states that it refers to the year of birth of the person appointed. This is the method of interpretation from the 'Yumen Jing'; the 'Yilie Qian' states that 'the person's true destiny and year of birth should avoid conflicting deities on the Day Stem and Day Branch.'

沖，太沖也；陰，太陰。歲後二位是太陰，太沖臨處可去，有喜。還，回還也。《玉帳經》云：“令人探賊，出天上太沖下，則人鬼不見，又宜太陰之上探之。”正此意也。

In the song, "chong" refers to "Taichong" (Mao), and "yin" refers to "Tai Yin"; Tai Yin is taken as the second position after the Tai Su. The place where Taichong is located can be left, and going there brings good fortune. "Huan" means returning. The "Yuyang Jing" says: "Send people to scout the enemy, departing from the Taichong position on the Heaven Plate, where both people and ghosts cannot see them; it is also suitable to scout from the Tai Yin position." This is exactly what is meant.

人宅，即日辰也。《玉門經》云：“日辰上得登明、天罡、勝光，宜急去。”玄武畏方，是克玄武之方也。《靈匣經》曰：“玄武乘神能制所往之方，出兵大勝。乘神畏所往之方，凶。假令武乘勝光，不宜往北方。”

In the song verses, "person's dwelling" refers to the day stem and day branch. The "Yumen Jing" says: "If the day stem and day branch are accompanied by 'Dengming' (Hai), 'Tiangang' (Chen), or 'Shengguang' (Wu), one should hurry to move." The phrase "Xuanwu fears the direction" refers to the direction that can overcome Xuanwu. The "Lingxia Jing" states: "If the deity riding Xuanwu can control the direction one is going to, then military campaigns will be victorious; but if the deity riding Xuanwu is afraid of the direction one is going to, then it will be disastrous. For example, if Xuanwu rides Shengguang (Wu fire), it is not advisable to go to the northern direction, which belongs to water."

迷路申辰下可從，三途罡孟左宜沖。仲中季右依之法，陽左宜令陰右通。兩路日良趨左大，辰良右小斷無壅。我軍度關，去國已遠，一時嚮導不及，迷失路途，或二三路相雜，則不可不決也。

If lost, one should follow the path beneath Shen and Chen. When encountering three forked paths, if Tiangang is added to four Meng, one should take the left path; if added to four Zhong, take the middle path; if added to four Ji, take the right path. Another method is that if Tiangang falls on a Yang branch, take the left path; if on a Yin branch, take the right path. If only two paths are present, if the Day Stem is auspicious, take the left main path; if the Day Branch is auspicious, take the right minor path. There will be no difficulty in making the decision. After our army has crossed the pass, having already been far from our homeland, if we cannot find a guide and are lost, or if two or three paths are intertwined and hard to distinguish, we cannot avoid divination.

申傳送也，辰天罡也，二神臨方有路，黃帝云：“軍行迷路，若功曹、傳送臨日辰，前路通；天罡蛇虎臨日辰，前路不通。”《兵帳賦》云：“洿泥之地，天罡指處堪行。”又云：“錯迷失路，參角堪前。”參，申宿；角，辰宿。

Shen is "Chuansong", Chen is "Tiangang", and the directions governed by these two deities are passable. The Yellow Emperor said: "If 'Gongcao' (Yin) and 'Chuansong' (Shen) are present at the day stem and day branch, the path ahead is clear. If 'Tiangang' and Teng Snake, White Tiger are present at the day stem and day branch, the path is blocked." The "Military Camp Essay" says: "In low-lying muddy areas, the path is passable from where Tiangang points." It also says: "If one is lost, relying on the Three Stars mansion and Horn mansion can lead the way." The Three Stars mansion belongs to Shen, and the Horn mansion belongs to Chen.

逢三路，未知從何路，則以天罡加宜孟左去，加仲宜中去，加季右去。《七十二占》同此。陽，六陽之神也，子、寅、辰、午、申、戌，天罡臨此六位，宜往左。陰，六陰之神也，丑、卯、巳、未、酉、亥，天罡臨此六位，宜往右。此又一法。

When encountering three岔 roads and unsure which path to take, one should refer to the Tiangang: if the Tiangang falls on the four beginning months (四孟), one should take the left path; if it falls on the four middle months (四仲), one should take the central path; if it falls on the four ending months (四季), one should take the right path. The "Seventy-Two Divinations" (《七十二占》) states this in the same way.the so-called "Yang" refers to the six Yang branches: Zi, Yin, Chen, Wu, Shen, Xu. When the Tiangang is on these six branches, one should take the left path.the so-called "Yin" refers to the six Yin branches: Chou, Mao, Si, Wei, You, Hai. When the Tiangang is on these six branches, one should take the right path. This is another method.

設逢兩路可疑，日上吉可向左道，或大道去，吉。辰上吉，可向右路，或小路去，吉。《兵帳賦》云：“兩歧惑意，日辰左右。”即此之謂也。

If faced with two difficult choices, if the Day Stem is favorable, take the left path or the main road, which is auspicious; if the Day Branch is favorable, take the right path or the minor road, which is auspicious. The "Tent Assignment" states, "When confronted with two diverging paths and unsure which to choose, use the Day Stem and Day Branch to determine left and right," referring precisely to this principle.

昴星俯視關梁杜，猴虎干支有路蹤。若見罡魁蛇虎阻，未虛臨處更休攻。陽日昴星課為仰視，載在起例。凡遇此等課，主關梁杜塞不通。

The divination result is "昴星" lesson, indicating an obstruction at a pass or bridge. If "猴" (申) and "虎" (寅) fall on the day stem or day branch, there will be a traceable path ahead. If "天罡," "河魁," and "螣蛇" are obstructing, and the place where "虚宿" is located is also involved, one should not prepare to move forward. On a yang day, the "昴星" lesson is also called "仰视," as recorded in the general principles of the lesson. Whenever this type of lesson occurs, it indicates obstruction at a pass or bridge.

猴，傳送之屬；虎，寅也。二神臨日辰，前去有路。魁、罡、蛇、虎四神加臨日辰上，前路不通。《兵帳賦》云：“神后多池，小吉阻道。”蓋神后子也，臨處必有水池。小吉臨方有井泉。未，小吉。虛，子中宿也。攻，治，謂治裝前行也。

In the song, "monkey" belongs to "Chuansong" (Shen), and "tiger" is Yin. When these two deities approach the day stem and day branch, there is a path ahead. However, if "Hekui," "Tiangang," and "Teng Snake" and "White Tiger" all approach the day stem and day branch, the path ahead will be blocked. The "Bingzhang Fu" says: "Where Shenhou is, there are many ponds; where Xiaoji is, there will be obstacles." Shenhou is Zi, and wherever it approaches, there will be ponds. Xiaoji, which is Wei, when it approaches, there will be wells and springs. In the song, "Wei" is Xiaoji, and "Xu" is the host name of Zi. "Gong" means to prepare and proceed, indicating the act of setting out and moving forward.

遠涉途間怕賊邀，加時占測好推敲。巳申子卯臨支後，立於前路欲指挑。不臨支干兵離遠，如到干支近我巢。旺相帶刑逢必戰，空亡休廢且虛跑。干為大路支為小，勝光之下看哮咆。

When traveling far away and fearing enemy interception, use the Month General combined with the time of divination to carefully calculate the situation. If the hours of巳, 申, 子, and 卯 are approaching the Day Branch, the enemy is behind me. If they approach the Day Stem, the enemy is standing in front challenging me for battle. If none of these four spirits approach the Day Stem or Day Branch, the enemy is still far away. If they have already reached the Day Stem or Day Branch, then the enemy is approaching my camp. If they are prosperous and strong and accompanied by conflict, battle is certain. If they are in empty and wasted condition, or in decline and without vitality, it is just a show of strength without real confrontation. The Day Stem represents the main road, and the Day Branch represents the side road. Also check whether there is a fierce momentum beneath Shengguang (午).

《玄女經》曰：“間關千里，須防邀截。則以月將加時，看丑申卯子。臨支主有兵在我後，臨干主有兵在我前，相挑欲戰也。若此四神不臨支干，兵離我遠，即無邀截矣。如到支干，是欲近我巢穴，宜備之。且看賊神在何方上，如抵旺相，又帶刑殺，此大戰之兆。如抵空亡休廢，不過虛咆一番耳。”勝光，午也，主道路，加干，賊從大路來邀截；加支，賊從小路來劫（此出《兵機天鏡》）。

The *Xuannü Jing* says: "When traveling a thousand miles, one must be cautious of interception. Use the Month General added to the time of divination to examine the four spirits: Chen, Shen, Mao, and Zi. If one of these spirits is adjacent to the Day Branch, there are troops behind me; if adjacent to the Day Stem, there are troops ahead, challenging me to fight. If none of these four spirits are adjacent to the Day Stem or Branch, the enemy is still far away and there is no danger of interception. If they have already reached the Day Stem or Branch, the enemy is approaching my camp and should be guarded against. Also, observe where the enemy's spirit is located. If it is in a prosperous and strong position and accompanied by punishment and calamity, this indicates a major battle. If it is in Kongwang or in a state of rest and decline, it is just empty shouting without real danger." 'Shengguang' refers to Wu, which governs roads. If Wu is added to the Day Stem, the enemy comes from the main road to intercept; if added to the Day Branch, the enemy comes from a side path to plunder. This passage is from the *Bingji Tianjing*.

覓水須求未卯方，劫糧戊已吉臨藏。玄神克處克干得，丑未臨方也最良。

To find water, one should look in the directions of Wei and Mao. To determine the劫粮, one should check the positions of Wu and Ji that are hidden in the current ten-day cycle. If the spirit governed by Xuanwu is able to overcome another, or if Xuanwu overcomes the day stem, then one can successfully obtain the劫粮. The directions governed by Chou and Wei are also the best places to look.

孫子云：“因糧於敵。”則迢迢關外，非劫何以取足？於是取水則向卯未方大吉。蓋未中有井宿，其下有井泉。其為天漢之源，其下有河，故卯為天河，未為地井。《兵帳賦》云：“尋房井之清泉。”又云：“欲掠他鄉，戊己須逢吉將。”戊已，是以月將加時尋本旬天上戊己，上乘吉將，主得糧也（假如甲子旬戊己在辰巳，若天乙青龍等吉將臨於天盤辰巳之上，出掠必得財）。

Sunzi said, "Obtain supplies from the enemy," so if the enemy is far away, thousands of miles away, how can we obtain sufficient supplies without plundering? Therefore, when seeking water, go toward the directions of卯 and 未, which is considered very auspicious. Because 未 contains the mansion of Well, and there is well water beneath it; 卯 is the source of the Milky Way, and there are rivers beneath it. Therefore, 卯 is called the Milky Way and 未 is called the Earth Well. The "Tent Assignment" says, "Seek clear springs beneath the mansions of Room and Well," and also says, "If you plan to plunder elsewhere, the positions of 戊 and 己 must meet a favorable general." The 戊 and 己 refer to the positions of 戊 and 己 hidden on the Heaven Plate of the current ten-day period, after the Moon General is added to the Rotating Plate. If these positions are occupied by favorable generals, it indicates that we will be able to obtain food supplies. For example, in the Jiazi ten-day period, 戊 and 己 are hidden in 辰 and 巳. If favorable generals such as Tianyi or Qinglong are present on the Heaven Plate's 辰 or 巳, then going out to plunder will certainly yield results.

玄武，賊神也，我要行劫，我即是賊，故要玄武乘神克處劫之；若玄武乘神剋日干，亦可得也。《兵帳賦》云：“潛起掠地，玄武須旺。能制干支，我軍大獲。若居四季，忌甲乙東征；若乘功曹太沖，忌庚辛酉向。”餘同此。

The Black Tortoise is the deity in charge of thieves. If our side is going to raid, I myself am the thief, so we should attack the place that the deity the Black Tortoise is riding upon is able to overcome. If the deity that the Black Tortoise is riding upon overcomes the day stem, it is still possible to succeed. The "Military Camp Assignment" states: "When secretly moving to raid territory, the Black Tortoise must be prosperous and strong; if it can control the day stem and day branch, our army will have great success. If the Black Tortoise is on the seasons of earth—Chen, Xu, Chou, or Wei—it is advisable to avoid marching east on Jia or Yi days. If it is riding on the deity Gongcao (寅) or Taichong (卯), then it is advisable to avoid moving west on Geng or Xin days." Other situations follow the same pattern.

若丑未臨方，亦可劫掠。《兵帳賦》云：“欲劫軍糧，向秦吳大獲。”秦，未之分野；丑，吳之分野。我有糧有水，兵有所恃，自此而潛伏劫掠，自此而拔邑攻城，自此而遣行間諜，與敵往來，無有不豫矣。

If the Earthly Branches 丑 or 未 are present in a certain direction, that direction can be used for raiding. The "Military Camp Treatise" says: "If you want to raid military supplies, head towards the territories of Qin and Wu, and you will certainly achieve great success." Qin corresponds to the territory of 未, and Wu corresponds to the territory of 丑. Our side has grain and water, so the soldiers have something to rely on; from here, we can secretly raid, capture cities, attack fortifications, send spies, and engage with the enemy, none of which are not prearranged.

潛兵劫掠最為強，先察三傳端的詳。初為本國中為將，未為外虜乃他邦。初中克末無人境，獲功無劫得財糧。初生末處人逃彼，末若生初賊虜降。三傳獲克休囚位，兩家敵戰盡遭傷。初中囚死末旺相，退兵自守莫驚張。初中旺相末傳死，直搗巢邱鎖逆王。

Hidden troops raiding and plundering are most effective when the three transmissions are carefully examined. The first transmission represents the homeland, the middle transmission represents the general, and the final transmission represents foreign lands. If the first and middle transmissions overcome the final transmission, it is like entering an unoccupied territory, obtaining supplies and provisions without the need for plundering. If the first transmission generates the final transmission, our soldiers may instead flee to the enemy's side. If the final transmission generates the first transmission, the enemy will come forward to surrender. If the three transmissions mutually overcome each other and are in a weak and confined position, both sides will suffer injuries. If the first and middle transmissions are strong and vigorous while the final transmission is in a dying state, then we should attack directly at the enemy's stronghold and capture the rebellious king.

此以初傳為中國，中傳為主將，末傳為所攻之國。如初克末傳，是我克他，如入無人之境一般，獲財無數。初傳生末，則我之士卒反有逃入彼陣者。末傳生初，主賊虜自來投降，不但得財而已。若三傳戰相剋賊，彼此俱有傷敗。初中囚死，末反旺相，宜按兵不動。末傳囚死，初中旺相，則直搗丘巢，以鎖叛逆之王來。

Here, the first transmission represents the original country, the middle transmission represents the commander, and the final transmission represents the country to be attacked. If the first transmission overcomes the final transmission, it means I overcome him, like entering an uninhabited area, and can obtain abundant wealth. If the first transmission generates the final transmission, then the enemy soldiers may flee to the enemy's camp. If the final transmission generates the first transmission, the enemy will come to surrender on their own, not just gaining some wealth. If the three transmissions fight and overcome each other, both sides will suffer casualties and defeat. If the first and middle transmissions are in a state of captivity or death, while the final transmission is prosperous and strong, then one should hold back and not act. If the final transmission is in a state of captivity or death, while the first and middle transmissions are prosperous and strong, then one should directly attack the enemy's stronghold and capture the rebellious leader.

此出《兵機天鏡》，只以三傳分主客勝負，全不計較日辰。愚謂日辰乃三傳本也，豈可只用傳而不用日辰哉？宜照《神樞經》，以日為彼，以辰為我，辰剋日上神與辰上神剋日上神者，可肆兵劫掠；若日克辰，與日上神克辰上神者，不可劫掠，且防賊來劫我。月將臨玄武，可擒盜不可劫掠；太陰乘玄武，可劫掠而不可擒賊。

The above statement comes from the "Military Mirror of Heaven," which uses only the three transmissions to determine friend and foe and胜负, completely ignoring the day stem and day branch. I believe the day stem and day branch are the foundation of the three transmissions, so how can one use only the three transmissions without considering the day stem and day branch? We should follow the method from the "Divine Pivot Classic": use the day stem to represent the enemy and the day branch to represent ourselves. If the day branch overcomes the day stem's upper god, or if the day branch's upper god overcomes the day stem's upper god, then we can boldly launch attacks and plunder. If the day stem overcomes the day branch, or if the day stem's upper god overcomes the day branch's upper god, then we should not plunder and must be on guard against enemy attacks. When the month general is located at "Xuanwu," it is suitable for capturing thieves but not for plundering; when "Tai Yin" is combined with "Xuanwu," it is suitable for plundering but not for capturing enemies.

追兵既去，我亦可渡關覘賊矣，但恐賊兵尚有伏吾前後者，未可知也，於是則以巳申子卯覆立支干為有埋伏，不覆則無。若賊神旺相帶刑，逢之必戰；休廢空亡，則不來矣。巳申子卯四神傷干，賊伏在前；四神傷支，賊伏在後；支干俱傷，前後有賊，豈可妄行沖擊哉？

The enemy troops have already retreated, so our side can now cross the pass to spy on the enemy's situation. However, we still fear that the enemy may have hidden troops both in front and behind us, and we cannot know for sure. Therefore, we use the four divine animals,巳, 申, 子, and 卯, to check: if they cover the day stem and day branch, there are hidden troops; if they do not cover them, there are none. If the enemy's divine animals are prosperous and strong and also involve a刑 (a harmful relationship), then a battle is certain. If they are in a state of rest, decline, or kongwang, the enemy will not come. If these four divine animals injure the day stem, the enemy is hidden in front of us; if they injure the day branch, the enemy is hidden behind us; if both the day stem and day branch are injured, then enemies are hidden both in front and behind. How can we rashly attack in such a situation?

此出《兵機天鏡》，若《玄黃一秤金》說又不同，再詳之：前後巳申子卯看，臨支在後落干前。日臨辰上前防寇，支若臨干後備奸。亥子臨干居大路，如加辰上小衢潛。

The above statement also comes from the "Military Mirror of Heaven"; the explanation in "The Golden Scale of Yin and Yang" is different, and is recorded below for reference: to determine if there are hidden troops in front or behind, look at the four divine positions of巳, 申, 子, and 卯. Those that are in the day branch are hidden behind, and those that fall on the day stem are hidden in front. If the day stem is added to the day branch, be cautious of enemies in front; if the day branch is added to the day stem, be prepared for spies behind. If 亥 or 子 are adjacent to the day stem, the enemy is on the main road; if 亥 or 子 are adjacent to the day branch, the enemy is hidden in alleys and narrow paths.

此以四神臨支，賊伏後；臨干，賊伏前；不臨干支，則無賊矣。《靈匣經》云：“只取子卯巳三神。”《兵機總要》曰：“太沖、勝光、河魁、登明四神加日辰，後有賊。”此與《靈匣經》、《兵機天鏡》俱背謬之至。

This theory states: if the four divine spirits are present on the day's branch, the enemy is behind; if they are present on the day's stem, the enemy is in front; if they are not present on either the day's stem or branch, there is no enemy. However, the "Lingxia Jing" says: "Only take the spirits of Zi, Mao, and Si." The "Bingji Zongyao" further states: "The four spirits, 'Taichong' (Mao), 'Shengguang' (Wu), 'Hekui' (Xu), and 'Dengming' (Hai), when added to the day's stem and branch, indicate enemies behind." These two schools of thought contradict each other, and their views are indeed very inconsistent.

日往加辰，賊在前；辰往加干，賊在後。《兵仗賦》云：“辰加於日，防賊兵於後驚；日覆於辰，備敵卒於前擾。”是也。若亥子臨干上，賊居大路；臨支辰，賊居小路。黃帝曰：“占盜，課得四上克下，不可劫，以禍從外至內也。四下賊上可劫，以禍從內至外也。課傳得六陽，宜潛匿行劫；得六陽不宜。干支上下，互相剋賊，我劫他，他亦來劫我。”

The day stem is added to the day branch, indicating enemies in front; the day branch is added to the day stem, indicating enemies behind. The "Military Implements Assignment" says: "If the day branch is placed above the day stem, one should beware of enemy troops disturbing from behind; if the day stem covers the day branch, one should beware of enemy soldiers harassing from the front." This is exactly the meaning. If亥 or 子 is on top of the day stem, the enemy is on the main road; if 亥 or 子 is on top of the day branch, the enemy is on the side road. The Yellow Emperor said: "When predicting theft, if all four lessons are upper gods controlling lower gods, one should not go to rob, because the disaster comes from outside to inside; if all four lessons are lower gods stealing from upper gods, one can go to rob, because the disaster comes from inside to outside. If the three transmissions and four lessons have six yang deities, it is suitable for secret robbery; if they have six yin deities, it is not suitable. If the day stem and day branch control each other, then I go to rob him, and he also comes to rob me."

陽城龍首亥宮求，巳尾申腹寅背周。陰城首尾背腹反，宜攻背腹莫攻頭。支干旺相賊當敗，初中克末有功收。末絕初中有氣勝，初中無氣主凶憂。

Yangcheng's dragon head is in the Hai palace, dragon tail in Si, abdomen in Shen, and back in Yin, forming a complete formation around. The Yin city's head, tail, back, and abdomen are exactly opposite. To attack the city, one should target its back and abdomen, not the dragon head. If the day stem and day branch are prosperous and strong, the enemy will be defeated. If the first transmission is overcome by the middle and final transmissions, the operation will succeed. If the final transmission is in a state of decline while the first and middle transmissions have strength, victory is assured. If the first and middle transmissions lack strength, the commander will face misfortune.

城，所攻之城也。陽，陽日也；陰，陰日也。凡攻城者，莫犯龍頭，宜擊背腹。陽日龍頭在亥，尾在巳，腹在坤，背在艮。坤，申中卦；艮，寅中卦。陰日龍頭在巳，尾在亥，腹在艮，背在坤。若支干旺相，更初中克未傳，必獲破賊殺將之勝。

Here, "cheng" refers to the city to be attacked; "yang" refers to a yang day, and "yin" refers to a yin day. When attacking a city, one must not violate the dragon's head. Instead, one should attack its back and abdomen. On a yang day, the dragon's head is at Hai, its tail at Si, its abdomen at Kun, and its back at Gen. Kun is the hexagram contained in the position of Shen, and Gen is the hexagram contained in the position of Yin. On a yin day, the dragon's head is at Si, its tail at Hai, its abdomen at Gen, and its back at Kun. If the day stem and day branch are prosperous and strong, and if the first and middle transmissions overcome the final transmission, a great victory of breaking the enemy's forces and cutting down their generals is certain.

絕謂囚死也，有氣旺相也，未傳囚死，初中有氣，攻城大勝。初中無氣，末更旺相，主將必有凶優，逢此者宜擇吉，保守營寨為上。《兵仗賦》云：“龍頭莫犯，支干以休囚；背腹宜攻，要日辰之旺相。”莫解。陽城陰城，非陽日明日，如我在南而城在北為之陰城，我在北而城在南為之陽城，我在東而城在西為坎陰，我在西而城在東為坎陽，當以此為正。

In the song verses, "绝" means being confined and dying, while "有气" means being prosperous and strong. If the final transmission is confined and dying while the first and middle transmissions are prosperous and strong, it indicates a great victory in a battle. However, if the first and middle transmissions are weak and confined while the final transmission is strong and prosperous, the commander will certainly face danger and worry. In such a case, it is best to choose another auspicious day and first adopt a defensive strategy. The "Military Implements Assignment" says: "Do not let the dragon head be violated, for it is dangerous when the day stem and day branch fall into a state of weakness and confinement; the back and abdomen should be attacked, relying on the prosperity and strength of the day stem and day branch." This statement is difficult to explain. As for Yang City and Yin City, they do not refer to Yang days and Yin days. If I am facing south while the city is to the north, it is called Yin City; if I am facing north while the city is to the south, it is called Yang City; if I am facing east while the city is to the west, it is called Kan Yin; if I am facing west while the city is to the east, it is called Kan Yang. This is the correct way to understand it.

或間諜，或講盟好。遣使去人年日辰，切防其上斗魁臨。年門生吉相沖否，申入傳中吉將歆。年日辰防太歲制，行干尤畏到干侵。

Send envoys into enemy territory, either as spies or to negotiate alliances. One should examine the person's birth year and the day stem and branch, and be especially cautious if "Tiangang" and "Hekui" are present. Determine whether the gate of departure and the birth year are mutually generating for good fortune or conflicting. If "Chuansong" (Shen) enters the three transmissions and is accompanied by a favorable general, that is favorable. Also, be careful that the birth year and day stem and branch are not controlled by the year of the superior. The day stem of the departure day is especially vulnerable to being invaded by the day stem of the arrival day.

年，行年也，去使行年、日辰上魁罡加臨凶。《兵仗賦》云：“發使方行，年路支干。切忌魁罡，亦憂返伏。”反吟伏吟卦不宜遣使。

In the song formulas, "year" refers to the person's age. If the age of the messenger and the day stem and day branch have Hekui and Tiangang added upon them, it is ominous. The "Military Implements Assignment" states: "When sending envoys, one should consider the person's age, the journey, and the day stem and day branch; one must avoid Hekui and Tiangang, as well as reverse chanting and hidden chanting." If a divination results in a reverse chanting or hidden chanting chart, it is not suitable to send envoys.

所往之方為門，若門上神與去人年上神相生則吉，相剋凶。《兵帳賦》云：“門傷年處路遇殃，而凶將災深；年制門時帶病歸，而吉神禍消。”如月將加時，門上神制年上神，途中有疾；年上神克門上神，帶病而歸。二者逢吉將有救，災淺。

The direction you are going to is called "door." If the god associated with the door and the god associated with the person's age are mutually generating, it is auspicious; if they are mutually controlling, it is inauspicious. The "Tent Assignment" says: "If the door harms the person's age, misfortune will occur on the way, and if it is combined with an inauspicious general, the disaster will be even worse; if the person's age controls the door, it means returning with illness, but if it is combined with an auspicious god, the disaster will be eliminated." For example, using the rotating plate with the month general and the time, if the god of the door controls the god of the person's age, the person will get sick on the way; if the god of the person's age controls the god of the door, the person will return with illness. In both cases, if an auspicious general comes to rescue, the disaster will be less severe.

申，傳送也，三傳行使初發時，傳內有申者吉；申上乘吉將，雖不入傳亦吉；入傳又乘吉將，更吉也。蓋傳送乃道路之神，故不入傳亦宜推之。《兵帳賦》云：“初宜參宿，不然要乘乎吉神。”是也。

In the song诀, "Shen" refers to "Chuansong." When the three transmissions are cast for the departure of the messenger, if Shen is among them, it is auspicious. If Shen is riding on a favorable general, it is auspicious even if it is not among the three transmissions. If Shen is both among the three transmissions and riding on a favorable general, it is even more auspicious. Since Shen is originally the deity governing roads, even if it is not among the transmissions, it should still be considered. The "Bingzhang Fu" says, "The first transmission should ideally be参宿, but if not, it should at least ride on a favorable deity," which refers precisely to this.

又去使行年日辰俱畏太歲克之（假令四季年丙丁巳午日行大吉，蓋日火生歲土也。庚申辛酉日行亦吉，歲土生日金也。壬癸亥子日行大凶，歲土剋日水也。太歲與行日相生吉，克凶）。

In addition, the age of the envoys and the day stem and day branch when they depart are all afraid of being controlled by the Tai Sui. For example, in the years of Chen, Xu, Chou, and Wei, which belong to earth, it is very auspicious to depart on days of Bing, Ding, Si, or Wu, which belong to fire, because the fire of the day generates the earth of the Tai Sui. It is also auspicious to depart on days of Gengshen or Xinyou, which belong to metal, because the earth of the Tai Sui generates the metal of the day. However, departing on days of Ren, Gui, Hai, or Zi, which belong to water, is extremely inauspicious, because the earth of the Tai Sui controls the water of the day. In summary, if the Tai Sui and the day of departure are mutually generating, it is auspicious; if they are mutually controlling, it is inauspicious.

行干，行者初發之日干也；到干，到彼處之日干也。侵，亦克也。大抵行日與到日相生吉，相剋凶。然行干可定，到干不可定，只以至彼處行事之日為主。如下書到彼處，不論某日下書，擇一日與去日干相生可也。

The term "xing gan" in the mnemonic refers to the Day Stem on the day of departure; "dao gan" refers to the Day Stem on the day of arrival at the destination. "Qin" means control. Generally, if the Day Stem of the departure day and the Day Stem of the arrival day are mutually generating, it is auspicious; if they are mutually controlling, it is inauspicious. However, the Day Stem of the departure day can be determined in advance, while the Day Stem of the arrival day cannot be predicted in advance and must be based on the day when the matter is handled at the destination. For example, if sending a letter, regardless of the day it is delivered, one should choose a day whose Day Stem is mutually generating with the Day Stem of the departure day to handle the matter.

江河除定危開上，行間差人未敢嗔。探賊宜從天上耳，去探密地駐方奔。從魁為九江，太沖為三河，若三河九江臨於除定危間之上，差人行間，甚吉也。假令正月定日在午，午上見卯或酉是也。月建前一日為之除，五日為之定，七日為之危，八日為之開。

If "San He" and "Jiu Jiang" fall on the positions of Chú, Dìng, Wēi, and Kāi, it is not advisable to send spies. To investigate enemy situations, one should go to the direction where the Heaven Ear is located; to uncover secrets, one should go to the direction where the Earth Ear is located. "Congkui" (You) is called "Jiu Jiang," and "Taichong" (Mao) is called "San He." If "San He" and "Jiu Jiang" are on the days of Chú, Dìng, or Wēi, sending spies is very auspicious. For example, in the first month, the day of Dìng is on Wu. If there is Mao or You on Wu, it is appropriate. The day before the month builder is Chú, the fifth day is Dìng, the seventh day is Wēi, and the eighth day is Kāi.

探賊消息，向天耳臨方吉，乃天上丑未之方也。探人密事向地耳臨方吉，乃天上卯酉之方也。《百煞歌》曰：“天耳天目宜探聽。”春辰、夏未、秋戌冬丑為天目，對沖為天耳。蓋耳目下宜探聽消息也。

To gather information about the enemy, it is favorable to go in the direction where the "Heaven Ear" is located, which is the direction of the Heaven Plate's Chou and Wei. To uncover someone else's secrets, it is favorable to go in the direction where the "Earth Ear" is located, which is the direction of the Heaven Plate's Mao and You. The "Hundred Evils Song" says: "Under the Heaven Ear and Heaven Eye is suitable for gathering information." In spring, Chen; in summer, Wei; in autumn, Xu; and in winter, Chou are the Heaven Eyes, and their opposite directions are the Heaven Ears. In summary, the areas under the ears and eyes are most suitable for gathering information.

《一秤金》云：“凡遣使行間諜，要干支上刑剋不相和，然後可用謀反行間。若上下相生相合，彼之君臣一心，將卒一體，雖欲反間，何隙可乘？”此大有理。又書云：“行間若得傳送發用，又乘朱雀，主讒言易中。”此亦有理，並附之。

The book "Xuanyang Yichengjin" says: "When sending envoys to carry out a counter-spy strategy, it is necessary that the Day Stem and Day Branch of the two sides are in a state of mutual conflict and not harmonious, then it is suitable to use the strategy of sowing discord. If the upper and lower elements are in mutual generation and harmony, it indicates that the ruler and ministers are of one mind, and the soldiers are united as one. Even if one wishes to carry out a counter-spy strategy, where would the opportunity for division be found?" This statement is very reasonable. Another book says: "When carrying out a counter-spy strategy, if the 'Chuansong' (Shen) is the initiating transmission and it is combined with the 'Vermilion Bird,' it indicates that slanderous words are easily accepted." This also makes sense and is recorded here as well.

差委的否意如何，相生旺合事無他。刑剋囚死妨誤徵，別行更改更蒐羅。可差必定差伊去，天將初傳品揣摩。凡遣使，須看其事之成敗，而其人品要的。如日辰得吉神吉將發用，生合旺相，則斯人可往，而事無他虞矣。若用神囚死刑剋，此人必無力量，必不誠實，而誤我正事也，必須另擇個好人去，即可去得。

Is the person we are sending really suitable? If in the divination the elements are mutually generating, prosperous and strong, and harmonious, then things will not go wrong. But if there are conflicts, punishments, or weakness, we should fear that it will delay the military campaign. In that case, we need to choose someone else and search for a better candidate. If it is indeed suitable, then we must send him. As for the person's character and ability, we should examine the Heavenly General associated with the first transmission. When sending an envoy, we must consider both whether the mission can succeed and whether the person is trustworthy. If the day stem and day branch have auspicious deities and generals that initiate the transmission, and if they generate, harmonize, and are prosperous and strong, then the person is suitable and there will be no other concerns. But if the useful deity is in a state of weakness or death and is subjected to conflicts and punishments, then the person is certainly incapable and dishonest, and will delay our important affairs. We must then choose another good person to send.

以發用天將決其人之才品能幹：天乙主人厚重有體；太常主美服好飲；青龍主多財有變博；朱雀善言詞，能以詐欺人；太陰恐以私情輸敵；白虎力過人，有威；天空言不與實；螣蛇性暴躁；六合得朋友之助；勾陳思慮雖滯，有擒縱之力；玄武善飫人情實，然多邪淫；而天后美貌，柔而不剛。

Using the Heavenly General associated with the first transmission and its initiating transmission to judge a person's talent and character: if it is 'Heavenly Empress', the person is solid and has a broad-minded disposition; if it is 'Tai Chang', the person pays attention to clothing and enjoys feasting; if it is 'Azure Dragon', the person has abundant wealth and is adaptable and knowledgeable; if it is 'Vermilion Bird', the person is eloquent and persuasive, but may use deceit to cheat others; if it is 'Tai Yin', the person might leak information to the enemy due to private feelings; if it is 'White Tiger', the person is physically strong and has authority; if it is 'Heavenly Void', the person's words do not match the facts; if it is 'Teng Snake', the person is easily angered; if it is 'Liu He', the person can receive help from friends; if it is 'Gou Chen', the person may think slowly but has the ability to control others; if it is 'Black Tortoise', the person is good at understanding human relationships and is diligent in work, but may engage in improper behavior; if it is 'Heavenly Empress', the person has a beautiful appearance and a gentle and not strong-willed nature.

使來辰主日為賓，宜辰制日莫傷辰。日克辰頭言不實，辰傷日上語堪憑。我既遣使入敵，敵亦遣使相答矣，其中或講罷兵，或言投降，未可輕信也。占之則以辰為主，以日為賓，辰上神宜制日上神，日上神不宜制辰上神。

When an enemy envoy comes, the Day Branch represents our side and the Day Stem represents the envoy. It is best if the Day Branch overcomes the Day Stem, not the other way around. If the Day Stem overcomes the Day Branch, the envoy's words are not trustworthy; if the Day Branch overcomes the Day Stem, the envoy's words are credible. Since our side has sent an envoy into the enemy's territory, the enemy will also send an envoy in return. During their communication, they may talk about ceasing hostilities or surrender, but we should not take these words lightly. When making a divination, the Day Branch should be the main focus and the Day Stem the secondary. It should be that the god in the Day Branch overcomes the god in the Day Stem, not the other way around.

日克辰頭，是日上神來克辰上神，我被他制，言必不實；辰傷日上，是辰上神往剋日上神，他被我制，言不敢不實也。《兵帳賦》云：“敵使求和，正時占決，支神制干，即為真說。”《七十二占》曰：“敵有來使，下時剋日上神，其言確切。”

The concept of "day stem being overcome by the hour stem" refers to the heavenly stem of the day being overcome by the heavenly stem of the hour, meaning that the other side is in control, so their words are not reliable. The concept of "hour stem harming the day stem" refers to the heavenly stem of the hour overcoming the heavenly stem of the day, meaning that the other side is under control, so their words are trustworthy. The "Tent Assignment" states: "When an enemy envoy comes to seek peace, use the correct time to cast the divination, if the heavenly stem of the hour can overcome the heavenly stem of the day, then their words are true." The "Seventy-Two Divinations" states: "When an enemy envoy comes, if the heavenly stem of the hour overcomes the heavenly stem of the day, then their words are accurate and trustworthy."

日辰上將相生吉，人宅六情凶將起。發用日辰空存詭，日辰年忌耳罡隱。來降歲克貴人偽，日受陰傷防患侵。《軍帳賦》云：“下生其上，知詐偽以不行；用生干支，謂陰謀而罷結。”下生上，乃辰上生日上也。蓋我占他，我有恩以及之，彼感恩而實向也。

The Heavenly General on the Day Stem and Day Branch that mutually generate is auspicious. If the Day Stem and Day Branch contain the "Six Emotions" spirits along with a malevolent Heavenly General, deceitful schemes will arise. If the Initiating Transmission and the Day Stem and Day Branch fall into Kongwang, there is hidden deceit. The year of the person involved and the Day Stem and Day Branch should most avoid the hidden spirits such as "Heavenly Ear," "Tiangang," and "Tai Yin." When predicting an enemy's surrender, if the Master of the Year's spirit overcomes the Heavenly Nobleman, the surrender is false. If the Day Stem is harmed by its own Yin spirit, one should beware of impending calamity. The "Military Tent Essay" states: "If the lower generates the upper, deceit will not be carried out; if the Useful God generates the Day Stem and Day Branch, it indicates that the plot has ended." The term "lower generates the upper" refers to the spirit on the Day Branch generating the spirit on the Day Stem. Since I am predicting about another, I bestow favor upon him, and if he feels grateful, he will sincerely submit.

人宅，即干支也，干支上見六情之神，各以其情斷其奸謀災異（《軍帳賦》以申、子、亥、卯、辰、未為六情：申子為貪狼，貪而無義；亥卯為陰賊，潛為寇盜；辰未為奸邪，淫泆而狂忤。凶將乘之，尤可畏。此出《天元曆書》）。

In the rhyme, "person's dwelling" refers to the day stem and day branch. If the day stem and day branch contain the "six emotions" deities, they should be interpreted according to their respective natures to discern the other party's schemes and calamities. The "Military Tent Treatise" lists Shen, Zi, Hai, Mao, Chen, and Wei as the six emotions: Shen and Zi are called "Tanlang," greedy and unrighteous; Hai and Mao are called "Yinzei," engaging in secret theft and banditry; Chen and Wei are called "Jianxie," licentious and rebellious. If these are further accompanied by Inauspicious General (malevolent generals), they become even more ominous. This statement is from the "Heavenly Origin Calendar Book."

若發用並日辰上見天空、朱雀，來人詭詐，蓋空雀皆虛詐之神也。《兵帳賦》云：“將推課休，朱雀用起以奸謀。”《七十二占》曰：“朱雀加日辰，其言奸詐。”

If the first transmission and the initiating transmission both appear along with the day stem and day branch to show 'Tian Kong' and 'Zhu Que', then the person is deceitful, because Tian Kong and Zhu Que are both deities associated with falsehood and fraud. The "Military Camp Assignment" states: "Examining the Heavenly General while the lesson pattern is weak, Zhu Que's initiating transmission conceals treachery." The "Seventy-Two Divinations" say: "If Zhu Que is placed over the day stem and day branch, the words of the person are deceitful and unreliable."

耳，天耳也，春寅、夏巳、秋申、冬亥。罡，天罡辰也。陰，太陰，天乙後二位之神。言主將行年與日辰上，切忌天罡、天耳、太陰臨之，天罡凶神，太陰蔽匿。《兵仗賦》云：“天耳臨年日辰，來使潛機。”又云：“角陰日辰年而奸譎。”角，辰宮星也。

In the rhyme, "ear" refers to the heavenly ear, which is in the寅 (Tiger) in spring, in the巳 (Snake) in summer, in the申 (Monkey) in autumn, and in the亥 (Pig) in winter; "ganzheng" refers to the heavenly ganzheng, which is the辰 (Dragon) branch; "yin" refers to the Tai Yin, which is the second position after the heavenly nobleman. This means that the main general's year and the day stem and branch should avoid being pressed by the heavenly ganzheng, heavenly ear, and Tai Yin, because the heavenly ganzheng is a凶神 (malevolent spirit), and Tai Yin is associated with concealment and obscurity. The "Weapons and Armaments Assignment" says: "When the heavenly ear is on the year and the day stem and branch, the messenger comes with hidden schemes." It also says: "When the Horn mansion and Tai Yin fall on the day stem and branch and the year, it indicates cunning and deceit." The "angle" is the star contained in the辰 (Dragon) palace.

歲，太歲也，上神克貴人天乙為虛詐也。占來降，不論課傳，只觀歲貴。太歲上神克天乙乘神，其詐無疑（假令太歲在申，六壬日申上見神后，貴人繫巳臨丑，被歲上子水克之，是為降也）。

In the song verses, "岁" refers to the Tai Sui (Grand Time God). If the god above Tai Sui conquers Tian Yi Guiren (Heavenly Ethical Nobleman), then the surrender is false. When predicting an enemy's surrender, there is no need to consider the Four Lessons and Three Transmissions; only the Tai Sui and Guiren should be examined. If the god above Tai Sui conquers the god that Tian Yi Guiren rides upon, there is no doubt that it is a deception. For example: Tai Sui is in Shen, and the lesson is started on six Ren days. Shen has "Shenhou" (Zi). The Guiren is in Si on Chou. The fire of Si is conquered by the water of Zi on Shen, so it is judged as a false surrender.

末句“日受陰傷”，謂日干被日之陰神克也，假令丙午日干上寅為日之陽神，日陰寅上見亥水剋日干，是謂日受陰傷，利主人也。《兵仗賦》云：“外國人來，歲神克天乙而禍至；他邦情異，陰神賊日辰以愁之。”是也。情異，謂有異心也（一說為日辰而言之，謂日辰受用陰陽克之也）。

The last line of the rhyme, "the day stem is harmed by yin," means that the day stem is attacked by its own yin god. For example, on a Bingwu day, the寅 (Yin) is the day's yang god, but if there is亥 (Hai) water on top of寅, the亥 water will attack the Bing fire day stem, which is called "the day stem is harmed by yin." In this case, it is actually favorable for the main party. The "Bingzhang Fu" says: "When foreigners come, if the heavenly stem is attacked by the heavenly god, disaster comes; when another country has ulterior motives, if the yin god attacks the day stem and day branch, people will be anxious." This is exactly what it means. The term "qing yi" refers to having two minds or being disloyal. Another interpretation refers to the day stem and day branch being attacked by the yin and yang gods of the useful god.

敵約曹沖子巳推，日辰上見詐謀來。子申亥卯並辰未，定是虛謀莫亂猜。敵使虛實，以來降來說者說。至於敵人來約我，則誠偽在敵，主其可往與否，亦不可不占也。

An enemy comes to make an appointment, and we use the four spirits 「Gongcao」 (Yin), 「Taichong」 (Mao), 「Shenhou」 (Zi), and 「Taiyi」 (Si) to deduce: if these spirits appear on the day stem or day branch, it indicates a deceptive plot. If the day stem or day branch shows Zi, Shen, Hai, Mao, Chen, or Wei, then it is definitely a false scheme, and there is no need to guess unnecessarily. The previous section discussed the authenticity of an enemy's envoy, referring to those who come to surrender or to persuade. However, when an enemy actively invites me, the sincerity or insincerity lies with them. Whether I should go or not, it is also necessary to consult the divination.

法以日辰上見功曹、太沖、神后、太乙四神，皆為詐偽，不可往也。《軍帳賦》云：“後乙曹沖，臨日辰而偽詐。”是也。《玉曆》云：“申子為貪狼，亥卯為陰賊，辰未為奸邪，此六辰臨於日辰，皆主虛詐。”《玉曆》，天文書也，六壬取之。

Divination method: If the day stem and day branch show 'Gongcao' (寅), 'Taichong' (卯), 'Shenhou' (子), and 'Taiyi' (巳), these four spirits indicate deceit and one should not agree to a meeting. The "Military Tent Essay" states, "When Shenhou, Taiyi, Gongcao, and Taichong appear on the day stem and day branch, it signifies deceit," which is exactly this meaning. The "Jade Calendar" says: "Shen and Zi are greedy wolves, Hai and Mao are hidden villains, Chen and Wei are wicked people; these six earthly branches appearing on the day stem and day branch all indicate falsehood and fraud." The "Jade Calendar" is a book of astronomy, and the Six壬 school has adopted its statements.

據成書所載，皆以神將吉主可往，以神將不吉不可往，其實有善贊軍務者，約之誠固可往，即約之詐亦當隨其詐而入其虛，預設防備，明踐盟約，如鴻門之宴、河梁之會，雖極凶險，其實甚平穩也。

According to the existing texts, one should go if the divine signs are favorable and not go if they are unfavorable. In reality, if there is a skilled person in the army who is good at planning military affairs, then even if the other side's invitation is sincere, one may go; even if the invitation is deceptive, one should follow their deception, enter their vulnerable point, and set up defenses in advance, fulfilling the appointment openly and honestly. Like Liu Bang attending the Feast at Hongmen or Li Ling's meeting with Su Wu at He Liang, which seemed extremely dangerous, but with proper handling, they turned out to be very stable.

將帥心驚視日辰，魁罡夜襲後沖霖。青常便信虎勾陳，朱雀螣蛇恐有真。興師日久，忽覺將心不寧，何以占之？則視日辰上有魁罡立者，主當夜有兵襲寨。若天后、太沖加之，主有霖雨，蓋天后為雨澤之神，而太沖為天河故也。青龍、太常有使信至，白虎而傷病，勾陳被捉鬥傷，大戰將至，朱雀螣蛇，恐怖驚嚇。

The general feels anxious in his heart, so look at the day stem and day branch: if "Hekui" and "Tiangang" appear, there will be an attack on the camp that night; if "Heavenly Empress" and "Taichong" appear, there will be continuous rain. If "Azure Dragon" and "Tai Chang" appear, there will be a letter arriving; if "White Tiger" and "Gou Chen" appear, there will be injuries and fights. If "Vermilion Bird" and "Teng Snake" appear, there is likely to be a real scare. If the army is out for a long time and the general suddenly feels uneasy, how should one divinate? Look whether "Hekui" and "Tiangang" are standing above the day stem and day branch: if they are present, it indicates enemy troops will attack the camp that night. If "Heavenly Empress" and "Taichong" are added, it indicates prolonged rain, because "Heavenly Empress" is the deity of rain and "Taichong" is the天河. If "Azure Dragon" and "Tai Chang" appear, it indicates a messenger with a letter will arrive; if "White Tiger" appears, there will be injuries and illness; if "Gou Chen" appears, there will be capture, fighting injuries, and a great battle approaching; if "Vermilion Bird" and "Teng Snake" appear, there will be frightening and alarming events.

見兵而主將忽然心動才占，不動則不必占也。行軍見怪忽然間，天象禽星以類占。倘或類神無此物，研諸四課卜三傳。

One should wait until the commander sees a military omen and his mind suddenly moves, then proceed to cast the divination. If his mind does not move, there is no need to cast. While on the march, if one suddenly encounters something strange, one should consult the heavenly phenomena and the birds of the twenty-eight constellations, and take the corresponding deity to divinate. If the corresponding deity is not found among the categories, then one should study the four lessons and determine fortune or misfortune through the three transmissions.

行軍之際，有非所見而見者，即謂之怪，非必山精水魅。看是何物，以天上二十八宿禽星辨其宮分吉凶。倘或類神不載，則以四課三傳吉凶卜之。以月將加時，視天上類神臨何辰，以所臨地分之神與日干較其生克定吉凶，更以天將詳之，休咎見矣。

When marching in military campaigns, anything that should not be seen but is seen is called "strange" (怪), which may not necessarily be mountain spirits or water monsters. First, observe what is seen, then use the禽 (birds) of the Twenty-Eight Mansions to determine which palace it belongs to, and thus judge whether it is auspicious or inauspicious. If the list of class gods does not include this object, then use the auspicious or inauspicious nature of the Four Lessons and Three Transmissions for divination. The method is to use the Month General added to the time of the divination to turn out the Heaven Plate, and see which of the class gods is present on which of the celestial stems. Then compare the god on the earthly stem with the Day Stem to determine if there is a generating or overcoming relationship, thus deciding auspiciousness or inauspiciousness. Also, take into account the Heavenly General it is riding, and the auspicious or inauspicious fortune will become clear.

子鼠蠍燕丑犀牛，虎豹貓狸寅上求。卯兔驢騾狐共取，魚龍蛟蜃鯗辰求。蛇蜴蟮蚯蚓巳內，天馬獐鹿雀午頭。鳩鷹雁鴿羊鸛未，申鵬鵝猱及猿獼。雞鴨鳥鵲酉見鴉，豺犬狼獒戌土留。豬豚狳熊皆屬亥，十二宮中畜類周。

All kinds of birds, beasts, insects, and fish belong to the twelve palaces. When strange phenomena appear, one should take the corresponding deities according to their categories: the Zi palace includes rats, scorpions, and swallows; the Chou palace includes rhinoceroses and oxen; tigers, leopards, cats, and civets belong to the Yin palace; the Mao palace includes rabbits, donkeys, mules, and foxes; fish, dragons, leviathans, clams, and dried fish belong to the Chen palace; snakes, lizards, eels, and earthworms are in the Si palace; Heavenly Horses, deer, pheasants, and sparrows belong to the Wu palace; the Wei palace includes pigeons, eagles, geese, pigeons, sheep, and storks; the Shen palace includes cranes, geese, monkeys, and apes; chickens, ducks, birds, magpies, and crows belong to the You palace; jackals, dogs, wolves, and mastiffs remain in the Xu palace; pigs, piglets, armadillos, and bears belong to the Hai palace. The categories of animals in the twelve palaces are thus complete.

凡軍中無故見龍者，百日血光之災，龍噴火，主混沌大戰；若忽見騎龍上天，詔書立至；龍雲轉磨，大將起兵。又曰：龍墜地者水災，龍鳴有大雨；聞龍說話者，聖人出世，文武爭鋒，大兵作亂之兆；見龍取水者，忌行兵；出水者，行兵大勝。

If a dragon is seen in the army without any cause, there will be a disaster involving blood within a hundred days. If a dragon spits fire, it indicates a great battle where things become chaotic. If someone is suddenly seen riding a dragon into the sky, an imperial edict will arrive immediately. If a dragon and clouds spiral around like a grinding stone, it signifies that a general will raise troops. It is also said that if a dragon falls to the ground, there will be flooding. If a dragon calls out, there will be heavy rain. If one hears a dragon speaking, it is a sign of a sage's birth, a struggle between literary and military talents, and chaos in the army. If a dragon is seen drawing water, it is inauspicious to go to war. If a dragon is seen emerging from water, it indicates a great victory in battle.

蛇者，大凶之兆，如見寅申，亦有陰謀事，並主敵兵至。如入營傷人者，夜有賊偷營；蛇當道，前防敵兵，不傷人者無害；蛇盤旋金鼓上，大將勞心，不可出戰。蛇截道，若安營帳埋伏固守之則免難；遁入水者有喜，可速進兵；蛇入帳上或床上盤者，勿得殺之，主生喜，若祭禱山川，則敵兵自敗來降；蛇自營內出外，主軍中潰散，宜大將禳之吉。

Seeing a snake is a very ominous omen. If the snake is seen in the position of Yin or Shen, it indicates there may be secret plots and enemy troops approaching. If the snake enters the camp and bites someone, there will be enemy troops stealing into the camp at night. If the snake blocks the path, one should be cautious of enemy troops ahead; if the snake does not bite, there is no harm. If the snake coils around the drums and banners, the commander will have to exert great mental effort and should not go out to fight. If the snake crosses the road horizontally, as long as the camp is set up and troops are hidden and defended, difficulties can be avoided. If the snake enters the water, it is a sign of good news and troops can advance quickly. If the snake climbs onto the tent roof or bed and coils, one must not kill it, as it signifies good fortune. If one also prays to the mountains and rivers, the enemy troops will retreat and surrender. If the snake crawls from inside the camp to outside, it indicates the army will scatter, and the commander should perform a ritual to ward off evil for good fortune.

行軍見斗牛沖陣，主兵敗之兆。若二牛相鬥，勝牛來者勝，敗牛來者敗散。

When soldiers encounter fighting oxen rushing into the camp during a military campaign, it is a sign of defeat. If two oxen are fighting, and the one that wins runs toward our side, our side will win; if the one that loses runs toward our side, our side will be defeated and scatter.

馬，龍駒也，見馬跳舞者喜兆，有休兵息爭之意。馬食砂石者，遇敵兵，大勝；馬忽生角，主陰謀事；馬忽產人形，大兵將起；馬望月而嘶者，有大兵至，宜備之則吉；馬作人言，主將士災傷，言吉宜固守，吉凶宜殺以祭。

A horse is a foal of the dragon. Seeing a horse leap and dance is a good omen, indicating a cessation of warfare and peace. If a horse eats sand and stone, it signifies a great victory over enemy troops. If a horse suddenly grows horns, it indicates there will be secret plots. If a horse suddenly gives birth to something human-shaped, it foretells the outbreak of a great battle. If a horse looks at the moon and neighs, it means a large army is coming, and if one is prepared in advance, it will be auspicious. If a horse speaks human language, it signifies that the soldiers will suffer injuries. If the words are auspicious, one should hold firm; if the words are ominous, the horse should be killed and offered to the gods.

馬產子自食者，主陰謀傷害士卒，宜殺此畜與眾兵食之，吉，或殺之埋於刑方；馬出戰張尾者，主先勝後傷，宜謹守勿戰，三旬內出陣不利主將；馬回拗膝及咬主衣，有奸細；馬產青駒，將軍戰勝，取封疆之兆。

A mother horse gives birth to a foal and then eats it, indicating that there is a plot to harm the soldiers. It should be advisable to kill the horse and distribute its meat to the soldiers, which is auspicious; or kill the horse and bury it in the direction of the criminal star. When a horse goes into battle with its tail spread out, it indicates a preliminary victory followed by injury, so one should be cautious and avoid battle, as it will be unfavorable for the general within thirty days. If the horse turns its head, rests its knee, and bites the owner's clothes, there are spies within the army. A mother horse giving birth to a foal of blue color indicates the general's victory, which is an auspicious sign for expanding the territory.

軍中有飛鳥宿於鼓金旌旗者，為客兵至；若作巢者，將凶；鳥入水化為蛤、為魚，爭地之兆。群鳥隨我軍出陣，敵兵不戰而走；若成群沖陣者，賊兵勝，鳴者凶極。鷹鷂入營捕鳥，主敵人分散來劫掠之象，捕得鳥去大凶，未捕得去吉。

In the army, if flying birds rest on the drum, bell, banner, and flag, it indicates that enemy troops are coming. If birds build nests on these items, it foretells a disaster. If birds enter the water and turn into clams or fish, it is a sign of contention over the Earth Plate. If a flock of birds follows our army as it goes into battle, the enemy will flee without fighting. If the flock of birds attacks our formation, the enemy will win. If the birds continue to cry, the disaster will be extreme. If hawks or kites enter the camp to catch birds, it means the enemy will send forces in all directions to plunder. If the hawk catches a bird and flies away, it is a great disaster. If the hawk does not catch a bird and flies away, it is auspicious.

飛鳥成群集大旗杆，須防伏兵，軍中宜設備之，出陣不吉。大鳥入營不知名者，敵設奸謀，起兵固守則吉。鴉飛鳴者，防兵潰。鳩鴿於營中作斗及鳴者，七日有暴兵災生，不然或主營寨有虛驚。

A flock of birds flies together and gathers on the main flagpole; one must be cautious of hidden troops, and the military should be on alert; it is inauspicious to go out to battle at this time. A large bird whose name cannot be called flies into the camp, indicating that the enemy has set a deceitful plot; it is auspicious to hold the position and defend. Crows fly over and call out, warning of the risk of the army scattering. Magpies and pigeons fight or call out within the camp, indicating that there will be sudden military disaster within seven days, or else there will be a false alarm within the main camp.

野雞飛叫入營，主兵難住，有兵患兵災；若後向飛前，應在他營；前飛向後，應在我寨。鴟梟飛鳴前後，軍心失機，兵勢不堅，主將宜安撫士卒，申明號令則吉。白鳥入軍主兵災，更看巢於何處，旺方災輕，刑方災重。飛鳥銜花落軍前者，大將得眾心，出戰有功，大喜將至也。

A wild chicken flies and cries into the camp, indicating that the army will find it difficult to stay, and there will be military troubles and disasters; if it flies from back to front, it should be in the enemy's camp; if it flies from front to back, it should be in our own camp. If the scops fly and cry in front of or behind the camp, it indicates that the military morale has lost direction and the military strength is unstable. The general should comfort the soldiers and clearly issue orders, which will be auspicious. If a white bird flies into the army, it indicates there will be military disasters, and one should also look at where it builds its nest: if it builds in the direction of the current favorable direction, the disaster will be light; if it builds in the direction of the conflicting and harmful forces, the disaster will be severe. If a bird carries flowers and lands in front of the army, it indicates that the general is deeply loved by the soldiers, and will achieve great success in battle, with great joy coming soon.

彩鳥飛翔，從歲德上來者，主暴病，伏兵沖陣，防兵怪及奸謀。百舌鴉營，敵有奸計，五更有賊劫寨防之。赤鳥入軍，有天神助陣，主喜。營中夜間怪鳥鳴，於鳴處立旗、磨兵器、禳之吉，旺方有可，忌方賊至。

Colorful birds flying in, if coming from the direction of the 'Annual Virtue' (岁德), indicate an urgent illness and hidden troops attacking the formation. One should beware of strange occurrences and the enemy's treachery. If the nightingale (百舌鸟) is noisy within the camp, it signifies the enemy has a cunning plan, and at the fifth watch of the night, the enemy will attack the camp. One should be on guard. If red birds fly into the army, it indicates heavenly spirits aiding the formation, which is favorable. If strange birds cry out at night within the camp, set up flags and sharpen weapons at the place where they cry, and perform a ritual to ward off evil, which will be auspicious. If the location is in the favorable direction, it is still acceptable. However, if it is in the forbidden direction, it indicates the enemy will come.

鶯語營中，主將出陣有聲名，且得君賞賜。鵪鶉成群入軍，主士卒多淫奔，獲鶉出戰勝，不獲反被敵傷。杜宇入營，主賊凶我吉。鸛入營，主天雨。鶴入營，主朝廷有恩詔至。

The yellow oriole singing in the camp indicates that the general will gain fame and receive rewards from the sovereign. A flock of quails flying into the army portends that many soldiers will engage in licentiousness and desert. If the quails can be caught, the army will win in battle; if not, they will suffer injuries from the enemy. The cuckoo flying into the camp indicates that the enemy will be fierce but our side will be auspicious. The crane flying into the camp indicates that rain is coming. The crane flying into the camp indicates that an imperial edict of grace will arrive from the court.

軍營中無故有蟲出沒，是為兵潰人離之兆。鼠咬兵器皮條，主兵潰散，遷營吉，守舊凶；鼠咬弓箭衣服，主敵人以妖術害我，可速移營；白鼠隨軍，獲之主有戰功，須以來方決敵在何處；群鼠出營，主文書、火發、賊來，若移營免災。

There are insects appearing mysteriously in the military camp, which is a sign that the army is disintegrating and the people's hearts are divided. If mice bite the leather straps of weapons, it indicates the army will disintegrate; moving the camp is auspicious, but holding fast to the original position is inauspicious. If mice damage bows, arrows, and clothing, it suggests the enemy will use sorcery to harm our side, and we should quickly move the camp. If white mice follow the army, capturing them will bring military merit, and we should determine the enemy's location based on the direction from which they came. If a group of mice run out of the camp, it indicates there will be official documents, fire, and enemy attacks; moving the camp can avoid disaster.

蠅蟎不時集營，主士卒瘟疫痢疾，遷營祭禱可免。蝴蝶飛集營中，防有奸軍，過三日後無竟，且主士卒迷戀。螻蟈在軍聚鳴前後，防營內有大災，大將當賞犒三軍，免驚。

Flies and mites frequently gathering in the camp indicate that soldiers may suffer from plague or dysentery; relocating the camp and performing sacrifices can prevent this. Swarms of butterflies flying around the camp suggest the presence of spies within the army; if there is no further movement after three days, there is no danger, but it also indicates soldiers may be indulging in women. Crickets and frogs gathering and making noise around the front and back of the camp warn of a major disaster within the camp; the general should reward the soldiers to avoid disturbances.

行軍有野獸沖陣者，不祥之兆，獲得者小吉，不獲者大凶。軍中見異獸不識者，看有爪牙否，有爪牙三七日月有敵兵至傷人，無牙爪不畏。狼虎入軍，三七日防戰，先行兵者凶，後舉兵者勝；獲者吉，不獲者凶。若行軍前後有狼虎鳴者，防暴兵侵斥，在申方有戰爭，三軍宜固守則吉。

When wild animals rush into the military formation during a campaign, it is an ominous sign: if they can be captured, it is a minor auspicious omen; if not, it is a great misfortune. If an unfamiliar strange beast is seen in the army, first check whether it has claws and teeth: if it does, there will be enemy troops arriving within twenty-one days to injure people; if it does not, there is no need to fear. If wolves or tigers enter the military formation, there should be vigilance for battle within twenty-one days. The side that attacks first will suffer misfortune, while the side that attacks later will win. If they can be captured, it is auspicious; if not, it is inauspicious. If wolves or tigers howl before or after the campaign, there should be caution against sudden military calamities. There will be warfare in the direction of Shen, and the entire army should hold firm to be auspicious.

野狐入營，主軍心不寧，獲之則吉，不獲者凶。熊羆入陣，獲得無損，不獲傷人，從天德天喜方至者，主大將生子。野獸夜間過營鳴者，移營則吉，日間鳴走繞軍者，逃亡之兆，移營賞眾可免。

A wild fox entering the camp indicates unrest among the troops; if it is caught, it is auspicious, but if not, it is inauspicious. A bear entering the battlefield, if captured, will result in no casualties, but if not captured, it will cause injuries. If the bear comes from the direction of "Heavenly Virtue" or "Heavenly Joy," it indicates that the general will have a son. If wild animals pass through the camp at night and make noise, moving the camp is auspicious; if they run around the camp during the day while howling, it signifies that someone will flee. Moving the camp and rewarding the soldiers can prevent this.

軍中以金鼓旗為三皇，旌角麾鈴鐸為五帝，大將進兵則用鼓，收軍則用金，大師則建旗，招軍則用麾，催軍則用角，建陣象方則用旌，旌小旗也，傳事出入則以鈴鐸，俱軍中之用器。

In the military, the gong, drum, and flag are regarded as the "Three Emperors," and the banner, horn, banner, bell, and bell are considered the "Five Emperors." When the commander advances, he beats the drum; when he orders the troops to retreat, he sounds the gong. When the army moves out, flags are raised; when gathering troops, the banner is used; when urging the army to march, the horn is blown; when arranging the formation and determining directions, the banner is used—the banner is a small flag. For transmitting military orders and relaying messages in and out, bells and bells are used. These are all the instruments used in the military.

若聲雄者軍勝，聲低者軍敗，無聲者為國勢去；無故自鳴者，主大兵將起；無故自裂者敗凶必速；忽生光華者，客兵至；或如染血，或似塗泥，或分潰，不出三旬大敗。

If the instruments produce a loud sound, our army will win; if the sound is low and weak, our army will lose; if they make no sound at all, it signifies the decline of the state's fortune. If they suddenly make noise on their own, it indicates a great battle is about to begin; if they break unexpectedly, disaster and defeat are certain to come soon. If the instruments suddenly shine brightly, it means enemy troops are coming; if they appear bloodstained, muddy, or break apart by themselves, a great defeat will surely occur within thirty days.

旌旗麾帶無風似有風者指敵，我將勝；背敵，敵兵來；若有風似無風者，將威；上指，將易；若有風下垂者，軍士自服；若火燒者，將婦拜佛；若無故自飛起者，兵潰。

The banners and flags, when there is no wind, yet appear to move as if there were wind: if they move toward the enemy, the army will win; if they move away from the enemy, the enemy will come. If there is wind but the banners remain still, the general is respected and has authority. If the flag points straight upward, the general will be replaced. If there is wind but the flag hangs low, the soldiers will naturally obey. If the flag catches fire, the general's family will pray to the Buddha for relief. If the flag rises on its own without any wind, the army will scatter.

金、石、絲、竹、匏、土、革、木，樂器也。若聲音和，主世有清平之慶。音聲雜厲，主有亂離之事。若食器中忽變血色者，將軍戰勝有功。盞碟作聲，刺客至。不用自迸碎者，大將更；又囚徒主逃。

The eight categories of musical instruments are metal, stone, silk, bamboo, gourd, clay, leather, and wood. If their sounds are harmonious, it indicates a time of peace and prosperity in the world. If the sounds are chaotic and harsh, it foretells war and turmoil. If the vessels used for eating suddenly turn red, it signifies that a general will achieve a great victory and be rewarded. If cups, plates, bowls, and dishes make sounds on their own, there will be an assassin coming. If they break suddenly without anyone touching them, it indicates a major general will be replaced, and also that prisoners will escape.

將軍刀劍生血斑，大戰有功，抽劍不出鞘，有陰謀事。刀劍自折，客吉主凶。刀劍有火光，客至防戰。刀劍自鳴，大戰有功。刀劍火焚，上將罷。刀劍化鳥，將士散亡。刀劍化神鬼，將立功勳。刀劍似大搖棹，速有大戰，又主兵散。刀亂響，恐防混戰。

The general's sword and dagger show blood spots, indicating a great battle with success; if the sword cannot be drawn from its sheath, there will be secret plots. If the sword and dagger break by themselves, the guest side is auspicious and the host side is inauspicious; if fire appears on the sword and dagger, it indicates that both sides' troops are coming, and there should be vigilance against battle; if the sword and dagger make a sound by themselves, it indicates a great battle with success; if the sword and dagger are burned by fire, the supreme general is about to be relieved of duty; if the sword and dagger change into birds, it indicates that the soldiers and officers will scatter and flee; if the sword and dagger change into spirits or ghosts, it indicates that the general will achieve great merit; if the sword and dagger move like the oars of a large boat, it indicates a soon-to-come great battle and also that the soldiers will be scattered; if the sword makes a confused sound, there is likely to be a chaotic battle to be prevented.

驢馬奔咬，軍旅不利。兵器作人言，吉語則吉，凶語則凶。馬廄火焚，大兵將起。鐵甲噴火，不日交戰。槍頭生火，敵客生侵。木驢自走，千里行征。輕車有滯，君王不詔。刁斗自飛，兵回將易。

Donkeys and horses run wildly and bite each other, indicating disadvantage for the army. Weapons open their mouths and speak, if they speak auspicious words it will be auspicious, if they speak ominous words it will be ominous. A fire breaks out in the stable, indicating a great battle is about to begin. Fire sprouts from iron armor, battle will soon take place. Flames appear on the tips of spears, indicating enemy troops will invade. The wooden ladders used for attacking the city move on their own, indicating a long distant campaign. Light chariots move slowly, indicating the king will not issue an order. The gongs used for keeping watch in the army fly up by themselves, indicating the army will retreat and the commander will be replaced.

凡城營房舍，無故生火照耀，其地荒涼，庶人為官。城營吐火光赤色，兵潰。宮殿臭氣，大凶。宮門自開，臣叛；自關，主兵入境。屋舍自香，生貴人，又曰神仙自會。

If a city, camp, or house suddenly emits bright light without cause, it indicates that the area will become desolate and also suggests that common people will attain official positions. If red flames emerge from a military camp, it foretells the defeat of the army. If a palace emits a foul smell, it is a great omen of misfortune. If the palace gate opens by itself, it signifies rebellion by ministers; if it closes by itself, it indicates enemy forces entering the territory. If a house emits a fragrant smell on its own, it suggests the arrival of a nobleman, and some say it means a gathering of immortals.

宮殿聲鳴，主更人離。樑柱自折壞，主凶。帳房自鳴，宜賞軍。屋舍有鬼喚者，宜修福，又曰人亡。關鎖不能開，防奸人。屋舍忽無，此地必戰；屋舍忽添，年內大熟。宮殿內忽有胡人現形，主有焚戮、兵戰、將更、地沒。

The palace suddenly makes a sound, indicating a change of people or someone dispersing. The beams and pillars breaking on their own signify misfortune. If the tents in the camp make noises by themselves, it suggests that the soldiers should be rewarded. If ghosts call out from within the house, one should perform rituals to accumulate merit and dispel evil, and there is also a saying that someone has died. If the door lock cannot be opened, one should be cautious of spies. If the houses suddenly disappear, there will certainly be warfare in that area; if the houses suddenly increase, there will be a bountiful harvest of grain within a year. If a foreigner suddenly appears within the palace, it indicates burning, killing, warfare, a change of commander, and the loss of territory.

紫微垣乃天皇帝座，北斗為之拱衛。若有赤氣入斗，一年內大旱，又主外兵主境。黃氣入斗，君恩臣義，國正條明。白氣入斗，八月內大兵作戰。青氣入斗，文貴武伏。黑氣入斗，妖兵大作，又主大水。紫氣入斗，君聖臣賢。

The Purple Micro Enclosure is the throne of the Heavenly Emperor, and the Seven Stars of the Big Dipper surround and guard it. If red gas enters the Big Dipper, there will be a great drought within a year, and it also indicates the invasion of foreign enemies. If yellow gas enters the Big Dipper, it signifies the monarch shows grace, ministers uphold righteousness, the state affairs are clear and orderly. If white gas enters the Big Dipper, there will be a major battle within eight months. If green gas enters the Big Dipper, it indicates literary officials rise to prominence and military officers submit humbly. If black gas enters the Big Dipper, it signifies the emergence of strange and chaotic forces and also indicates a great flood. If purple gas enters the Big Dipper, it indicates the monarch is wise and virtuous, and the ministers are capable and virtuous.

袁子曰：凡占見異，當以月將加時，看日祿泊於何官上，即從日祿上起五符，次天曹、地府、風伯、雷公、雨師、風雲、唐符、國印、天關、地鑰、天賊分佈十二宮分。看所見之物，或異鳥飛來，或風起卷旗，或馬嘶蛇入，或旌旗不動而自動，或金鼓不鳴而自鳴，從何方神上來，從何方神上起，即以其所見之時占之，吉凶自見。

Yuan Zi said: Whenever an unusual phenomenon is observed, one should use the Month General combined with the time of the divination to generate the Heaven Plate. Then, look at the "Lushen" (favorable deity) of the current day and determine which palace it is located in. From that palace, start arranging the "Wufu" (five symbols) in sequence, followed by "Tiancao" (Heavenly Court), "Difu" (Underworld), "Fengbo" (Wind God), "Leigong" (Thunder God), "Yushish" (Rain God), "Fengyun" (Wind and Cloud), "Tangfu" (Tang Symbol), "Guoyin" (National Seal), "Tian Guan" (Heavenly Gate), "Di Yao" (Earthly Key), and "Tian Zhe" (Heavenly Thief). Distribute these twelve deities among the twelve palaces. Then observe the phenomenon seen—whether an unusual bird flies in, or wind moves the banners, or a horse neighs, or a snake enters, or the banners move on their own without anyone touching them, or the gongs and drums sound on their own without anyone striking them. Determine from which direction of the deities the phenomenon comes and where it occurs. Then set up the divination lesson based on the time when the phenomenon was observed, and the auspicious or inauspicious outcome will naturally become clear.

如五符方位有鳥來，主有喜信，所謀皆利。天曹亦主有文書喜慶，無災禍也。地府戰則成功，有奇喜。風伯主口舌，宜固守營寨。雷公主大雨滂沱，雖有召喚，亦不可出，安防災禍。雨師出行不宜遠途，大雨淋漓。風雲主憎嫌，且防有賊，不可舉兵。

For instance, if birds come from the direction of 'Wufu', it indicates good news and smooth progress in planned affairs. If coming from the 'Tiancao' direction, it also signifies documents and joy, with no misfortune. If coming from the 'Difu' direction, it suggests success in battle and unexpected good fortune. If coming from the 'Fengbo' direction, it indicates disputes and disputes, and it is advisable to hold firm in the camp. If coming from the 'Leigong' direction, it indicates heavy rain, and even if someone calls, one should not go out, but remain seated to guard against calamity. If coming from the 'Yushī' direction, it is not advisable to travel far, as one may encounter heavy rain. If coming from the 'Fengyun' direction, it indicates being disliked and despised, and one should also beware of enemies, and avoid military action.

唐符主大潰，和諧宮府，大兵至此，所求遂意。國印主皇恩喜詔，或有賜賞，並文字、求謀稱意。天關宜伏兵守寨，興兵則悲。地鑰當提防失財，招喚莫出，以免災咎。天賊口舌爭嚷有驚，更提防奸詐，謹慎免憂。以上十二條，吉至則順受，凶來則修德以祉之。

The fortune coming from the direction of "Tang Fu" indicates the enemy will suffer a great defeat, harmony with the government officials, and when the army arrives here, all desired things can be achieved. The fortune coming from the direction of "Guo Yin" indicates receiving imperial favor and a joyful imperial decree, or receiving rewards, and matters concerning documents and strategies will go smoothly. The fortune coming from the direction of "Tian Guan" is suitable for hiding troops and holding firm to the camp, but if military action is taken, it will bring sorrow. The fortune coming from the direction of "Di Yao" suggests being cautious about losing property, and not going out even if someone calls, to avoid calamity. The fortune coming from the direction of "Tian Zei" indicates disputes and fright, and one must be vigilant against deceit, and act cautiously to avoid worries. The above twelve points, if good fortune comes, accept it calmly; if bad fortune comes, cultivate virtue and do good deeds to resolve it and seek blessings.

遙望人來子孟良，仲商季惡立天罡。持兇器看支干上，巳賊卯冤亥子強。辰戌功曹傳送更，勝光並酉欲潛藏。途路之間遇見有人來者，未審善惡休咎，看神后子臨四孟（四孟者，寅申巳亥），好人也；神后加仲是商人，加季是惡人。

Looking far away, if someone is coming, observe the "Shenhou" (Zi): if it is in the first quarter, it indicates a good person; if in the second quarter, it indicates a merchant; if in the third quarter, it indicates an evil person. At this moment, I am standing at the Tiangang position to guard myself. If the person is holding a weapon, observe the gods on the day stem and day branch: if "Taiyi" (Si) appears, it is a thief; if "Taichong" (Mao) appears, it is someone with a grievance; if "Dengming" (Hai) or "Shenhou" (Zi) appear, it is a violent and fierce person; if "Chen" or "Xu" or "Gongcao" (Yin) or "Chuansong" (Shen) appear, it is an official's subordinate; if "Shengguang" (Wu) and You appear, the person is trying to hide. When encountering someone on the road and unsure whether they are good or evil, whether it is auspicious or ominous, observe whether "Shenhou" (Zi) falls on Yin, Shen, Si, or Hai, which indicates a good person; if "Shenhou" (Zi) is on the second quarter, it indicates a merchant; if on the third quarter, it indicates an evil person.

立天罡，我立天方罡以避惡人，則惡人不敢近我。若見舟人來，天罡加孟是吏人，仲季同前。《七十二占》云：“軍歷危險，逢異人宜防備。可向天上天罡下去，此為八極俱張，人不可當。”

The concept of "establishing the Tiangang" refers to positioning oneself in the direction indicated by the Tiangang on the Heaven Plate to avoid evil people, so that such people dare not approach. If someone coming by boat is observed, adding the four Meng directions to the Tiangang indicates that the person is an official messenger; adding the four Zhong and four Ji sections, the interpretation is the same as before. The "Seventy-Two Divinations" states: "When an army passes through dangerous terrain and encounters someone with an unusual appearance, they should be cautious; they should walk beneath the Tiangang of the Heaven Plate, which is called 'eight extremes all spread out,' and no one dares to block the way."

執持兇器，若遇持器之人，日辰上太乙是賊人，太沖是冤人，登明神后兇惡之人，河魁功曹傳送是吏人，勝光從魁其人慾避難。此皆行軍之途間，或當危險之際，有奸細，若見此等怪異之人，不得不占。

When encountering someone carrying a weapon, one should look at the day stem and day branch: if "Taiyi" (Si) is seen, the person is a thief; if "Taichong" (Mao) is seen, the person has grievances; if "Dengming" (Hai) and "Shenhou" (Zi) are seen, the person is a wicked individual; if "Hekui" (Xu), "Gongcao" (Yin), and "Chuansong" (Shen) are seen, the person is an official messenger; if "Shengguang" (Wu) and "Congkui" (You) are seen, the person is trying to flee. These situations occur during military campaigns or in dangerous situations, where there may be spies among them. Therefore, when encountering such strange people, one cannot avoid divination.

占圍之能傷否。被圍上剋日辰傷，天將重刑有禍殃。神將比生為優矣，日辰年命克凶亡。萬一孤軍深入，彼眾我寡，前後不及，被圍敵境，則或傷或否，突圍出方，引軍避鋒，尤不可不慮也。

This branch of divination concerns whether the army will suffer injuries after being surrounded. If the upper deity controls the day stem and day branch, there will be injury; if the Heavenly General also imposes an additional punishment, there will be calamity. If the deity and general are harmonious and mutually supportive, the situation is favorable. However, if the day stem and day branch conflict with the person's birth stem, it will be dangerous and lead to loss of life. In case the army is isolated and outnumbered, with no support from the front or rear, surrounded within the enemy territory, then whether there will be injury, which direction to break through, and how to lead the troops to avoid the enemy's main force, are all matters that must be considered in advance.

《軍帳賦》曰：“傷不傷，視陰陽。”謂日辰陰陽四課互剋日辰，或日上剋日，辰上克辰，必有鬥傷。如日辰上神剋日辰，而所見天將又重克之，禍殃必至。

The "Military Tent Essay" says: "Whether there will be injury depends on the Yin and Yang spirits." This means that if the Yin and Yang spirits of the Day Stem and Day Branch form the Four Lessons, and these Four Lessons mutually control the Day Stem and Day Branch, or if the spirits above the Day Stem and Day Branch control the Day Stem and Day Branch, there will certainly be casualties in battle. If the spirits on the Day Stem and Day Branch have already controlled the Day Stem and Day Branch, and the Heavenly General observed adds another layer of control, then calamity is certain to come.

神將謂日辰上神將也，比生謂日上與日相比相生，或與辰相比相生，辰上與辰相比相生，或與日相比相生也。《金匱經》曰：“忽被兵圍，若日辰上神相生不傷，相剋有傷；若天將重剋日辰，其凶更甚。”假令甲子日逆貴，甲上見登明，子上見從魁，二將俱為不傷，甲上登明乘太常，子上從魁乘大陰，二天將雖不傷，而太常乃克支，太陰乃克干，亦有害，稍輕耳。日辰與年命相生則吉，相剋則凶。

The term "shen jiang" in the song refers to the spirits and generals on the day stem and day branch. "Bi sheng" means that the spirit on the day stem is harmonious or mutually generating with the day stem, or harmonious and generating with the day branch, or the spirit on the day branch is harmonious and generating with the day branch, or harmonious and generating with the day stem. The "Jin Gui Jing" says: "If suddenly surrounded by enemy troops, if the spirits on the day stem and day branch are mutually generating, there will be no injury; if they are mutually controlling, there will be injury. If the heavenly general further controls the day stem and day branch, the danger will be even greater." For example, on a Jiazi day, using the reverse order of the nobleman, Jia has "Dengming" (Hai), and Zi has "Congkui" (You). The spirits at these two positions do not harm the day stem and day branch. However, Dengming on Jia is riding "Tai Chang," and Congkui on Zi is riding "Tai Yin." Although these two heavenly generals do not cause harm, "Tai Chang" belongs to earth and controls the day branch Zi water, while "Tai Yin" belongs to metal and controls the day stem Jia wood. There is still some harm, but it is slight. In addition, if the day stem and day branch are mutually generating with the birth year and destiny, it is auspicious; if they are mutually controlling, it is inauspicious.

被圍欲出向天罡，罡阻絳明玉上詳。酉申方明智卯去，玉夜大上河魁方。勾陳制處最為勝，三吉臨方雲頗強。日辰上下相生吉，相剋休囚忌損傷。太公曰：“兵圍千重，斗至必通。”斗，天罡也。《靈匣經》：“被圍宜出青龍臨方，利若鋒刃，八極俱張，其誰敢當？”青龍亦天罡也（假令天罡臨午，宜往南方，撞而出之）。

When surrounded and needing to break out, one should charge in the direction indicated by the Tiangang. If the Tiangang direction is blocked, then one should carefully examine the three palaces of 'Jiang Gong', 'Mingtang', and 'Yutang'. When Jiang Gong is active, one should escape from the directions of Shen and You. When Mingtang is active, one should escape from the Mao position with cleverness. When Yutang is active, one should escape from the Hekui direction (Xu) at night. The area controlled by Gou Chen is most advantageous, and the directions where the auspicious deities Daji and Xiaoji are present are also strong. If the Day Stem and Day Branch are mutually generating, it is favorable; if they are mutually controlling and the Day Stem and Day Branch are weak and confined, there is a risk of harm. Tai Gong said: "If the enemy surrounds you in layers, the direction indicated by the handle of the dipper will definitely be open." The dipper refers to the Tiangang. The Ling Xia Jing says: "When surrounded, one should break out from the direction where the Qinglong is present, sharp as a blade, with all eight directions spreading out, who can resist?" Here, the Qinglong also refers to the Tiangang. For example, if the Tiangang is located in Wu, one should charge fiercely to the south.

如罡臨方遇有山水之阻，又考三宮時。三宮時謂絳宮、明堂、玉堂也，亥加四仲為絳宮，子加四仲為明堂，丑加四仲為玉堂（四仲，子午卯酉時也）。《靈匣經》：“絳宮時出傳送從魁下，明堂時出太沖下，玉堂時出河魁下。”

If the direction indicated by Tiangang is obstructed by mountains and water, then examine the "Three Palaces Times." The Three Palaces Times refer to the绛宫, Bright Hall, and Jade Hall: when亥 is added to the four central hours, it is the绛宫; when子 is added to the four central hours, it is the Bright Hall; when丑 is added to the four central hours, it is the Jade Hall. The four central hours refer to the hours of子, 午, 卯, and 酉. The Lingxia Jing says: "During the time of the绛宫, it emerges from below 传送 (Shen) and 从魁 (You); during the time of the明堂, it emerges from below 太冲 (Mao); during the time of the玉堂, it emerges from below 河魁 (Xu)."

《曾門經》云：“吉神吉將臨日辰行年，勾陳乘神制所出之神，又發用得陰傳出陽者，必免難。”《軍帳賦》云：“若取出路，從勾制以取強。”一曰：勝光加四季旺神，出勾陳下必克。如春木旺，以午加卯，依本日干尋勾陳臨處是也。

The "Zeng Men Jing" says: "If auspicious deities and generals are present on the day stem and day branch along with the year stem, and the deity riding on Gou Chen can control the deity that I wish to emphasize in a particular direction, plus the initiating transmission comes from the yin deity to the yang deity, I will certainly be able to escape danger." The "Jun Zhang Fu" says: "If one wishes to find a way to break through the encirclement, one should follow the direction that Gou Chen controls to seek strength." Another saying states: "Shengguang (Wu) placed on the deity that is strongest in the four seasons, and departing from beneath Gou Chen, will certainly be able to defeat the enemy. For example, in spring when wood is strong, place Wu on the卯 (Mao) and rotate the plate, then according to the day stem find where Gou Chen is located, and break through from there."

二吉，大吉、小吉也，二吉臨方突出亦吉。《軍帳賦》云：“龍頭莫戰，嫌支干以休囚。背腹宜攻，要日辰之旺相。”解見前篇。

In the "Three Good Directions" mentioned in the rhyme, the two good directions refer to "Daji" (Chou) and "Xiaoji" (Wei). To break out from the directions where these two deities are present is also auspicious. The "Military Camp Treatise" says: "Do not engage in battle at the head of the dragon, for it is feared that the Day Stem and Day Branch fall into a weak and confined state; the back and abdomen of the city are suitable for attack, but the Day Stem and Day Branch must be prosperous and strong." The explanation is provided in the previous section "Attacking Cities and Forts."

賊勢憑陵我未強，抽軍迴避看天罡。值孟切宜從右隱，促季還須向左藏。彼強我弱。不得不引軍迴避，於是以月將加時看，天罡加四孟，宜向右路去；天罡加四仲、四季，宜向左路去。《神樞經》曰：“天罡加四仲四季，俱宜左避，加孟宜右避。”《靈匣經》曰：“聞賊來追，罡加孟神在內，宜右避；罡加仲神在門，宜中避；加季神在外，宜左避。”

The enemy's force is fierce and pressing, and if our side is not yet strong enough, we should retreat and avoid. The method is to look at the Tiangang: if it is at the four Mengs, retreat to the right; if it is at the four Jis, retreat to the left. When the enemy is strong and our side is weak, we must retreat with the army, so we use the Month General combined with the Rotating Plate to determine the direction. If the Tiangang is at the four Mengs, it is suitable to retreat to the right; if it is at the four Zhongs or four Jis, it is suitable to retreat to the left. The Shenzhujing says: "When the Tiangang is at the four Zhongs or four Jis, it is suitable to retreat to the left; when it is at the four Mengs, it is suitable to retreat to the right." The Lingxia Jing says: "If the enemy is coming to pursue, and the Tiangang is at the Meng God, it is 'within,' suitable to retreat to the right; if it is at the Zhong God, it is 'at the gate,' suitable to retreat in the middle; if it is at the Ji God, it is 'outside,' suitable to retreat to the left."

卯酉歲寅陰合併，開星戌亥勝光臧。天盤丑未臨方吉，旺相之方切忌防。卯太沖也，酉從魁也，歲太歲也，寅功曹也，陰太陰也，合六合也，六神臨方，都利避難。《龍首經》云：“賊猝然至，宜往卯、酉、功曹、太歲臨方避之。”《兵帳賦》云：“前三後二，私門禁戶以相扶。”前三，六合卯也；後二，太陰酉也。

The directions of卯 (Mao), 酉 (You), 太岁 (Tai Su), and 寅 (Yin), along with Tai Yin (Tai Yin) and Liu He (Liu He), are favorable for avoiding danger, as well as 开星 (Kai Xing) and 戌 (Xu), 亥 (Hai), and Shengguang (Wu) (Shengguang) (Wu). The directions of Heaven Plate (Heaven Plate) 丑 (Chou) and 未 (Wei) are also auspicious. However, the direction of the current旺 (Wang) should be carefully guarded. Mao is Taichong (Mao) (Taichong), You is Congkui (You) (Congkui), Tai Su is 太岁, Yin is Tai Yin, and Liu He is Liu He. The directions where these six spirits are located are beneficial for avoiding danger. The Dragon Head Classic says: "If enemies attack suddenly, one should escape toward the directions of Mao, You, Gongcao, and Tai Su." The Camp Assignment Treatise says: "The three directions before the nobleman and the two directions after are private gates and forbidden doors, which can support each other." The three directions before are Liu He, matching Mao; the two directions after are Tai Yin, matching You.

開星者，春卯、夏午、秋戌、冬亥。戌河魁也，亥登明也，勝光者午也，四神臨方，避兵亦吉。臧善也。

The "Opening Star" is located in the卯 (Mao) in spring, in the午 (Wu) in summer, in the戌 (Xu) in autumn, and in the亥 (Hai) in winter. Xu is "Hekui", Hai is "Dengming", and Wu is "Shengguang". The directions where these deities are present are auspicious for avoiding military danger. The character "臧" in the rhyme refers to good or favorable.

丑未二神臨方亦吉，一雲有急事不暇候吉，以河魁加時，斗加孟可入，加季可出。旺方，謂春東、夏南、秋西、冬北、四季四維，不可向之；夏季尤忌，及剋日干，更凶。

The directions governed by the deities Chou and Wei are auspicious. Another interpretation says: if the situation is urgent and there is no time to wait for an auspicious moment, use 'Hekui' (Xu) added to the time on the rotating plate, and add 'Tiangang' to the four Meng positions to enter, and add the four Ji positions to exit. The so-called 'prosperous direction' refers to the east in spring, the south in summer, the west in autumn, the north in winter, and the four cardinal directions in the months of the four seasons. These directions should not be faced. Summer is especially to be avoided. If the direction also overcomes the day stem, it becomes even more inauspicious.

天乙直符方最忌，日干被克去當凶。子無六合午無陰，三日逃凶講吉祥。天乙直符者，與月厭煞同例。

The direction where "Tian Yi Zhi Fu" is located is most to be avoided; if the day stem is attacked, going to that direction will also be dangerous. If the Zi position lacks "Liu He" and the Wu position lacks "Tai Yin," then within three days, seeking to escape from misfortune and attain auspiciousness will be difficult.the so-called Tian Yi Zhi Fu, its arrangement follows the same principle as "Yue Yan Sha."

日干被克處，如甲乙日不宜向西，丙丁日不宜向北，戊己日不向東，庚辛日不宜向南，壬癸日不宜向四維。又云，不可以死向旺，如秋令甲乙日申酉尤凶，若攻賊亦忌之。

The concept of the day stem being overcome refers to the fact that on days when the day stem is Jia or Yi (wood), one should not go to the western direction, which belongs to metal; on days when the day stem is Bing or Ding (fire), one should not go to the northern direction, which belongs to water; on days when the day stem is Wu or Ji (earth), one should not go to the eastern direction, which belongs to wood; on days when the day stem is Geng or Xin (metal), one should not go to the southern direction, which belongs to fire; and on days when the day stem is Ren or Gui (water), one should not go to the four cardinal directions, which belong to earth. It is also said that one should not go to the direction of death qi when facing the direction of prosperity. For example, on Jia or Yi days during autumn, wood is in death and metal is prosperous, so going to the directions of Shen and You is especially dangerous; if one is going to attack enemies, this rule should also be avoided.

子方乃六合不臨之地，午上乃太陰不臨之地，夫陰合二神是天地之私門，利以逃遁，子午之地，既不見此，逃者不利也，慎之，慎之！

The position of Zi is the place where Liu He never arrives, and the position of Wu is where Tai Yin never arrives. Tai Yin and Liu He are private doors of heaven and earth, most favorable for fleeing. Since Zi and Wu do not see these two, fleeing to these places would be disadvantageous; one must be cautious, and be cautious indeed.

渡江最怕支神傷，支水干陸兩評詳。歲乘神后遭沉溺，支干凌沖車櫓傷。日遇罡沖風逆浪，支乘神克惡泥殃。軍行異域，欲無涉水渡泥之患，則以支為水路，干為陸路。若渡江者，最怕支上乘神克支，或支克支上神，主有沉溺之災。

Crossing the river is most feared when the god riding on the day branch harms the day branch. The day branch represents water routes, and the day stem represents land routes; both need to be evaluated. The master of the year is riding on "Shenhou" (Zi), indicating sinking ships and drowning. If the day stem and day branch are oppressed and in conflict, it indicates damage to vehicles and boats. If the day stem and day branch meet "Tiangang" and "Taichong," it indicates against the wind and big waves. If the god riding on the day branch harms the day branch, it indicates being stuck in mud and suffering. When an army passes through a foreign land, to avoid the calamity of wading through water and mud, take the day branch as the water route and the day stem as the land route. If crossing the river, the most feared is when the god riding on the day branch harms the day branch, or the day branch harms the god riding on the day branch, both indicating the disaster of drowning.

神后加太歲，行船沉沒。支為水，干為陸，太沖加干為車，加支為舟櫓，所以行舟之具，若卯加支干，被下神凌之，舟車有損。

Shenhou (Zi) placed above the Tai sui indicates a shipwreck. The day branch represents waterways, and the day stem represents land routes; Taichong (Mao) placed on the day stem is considered a vehicle, and placed on the day branch is considered a boat oar, both being tools for traveling on land and water. If Mao is placed on the day stem and day branch and is overcome by the deity below, both the vehicle and the boat will be damaged.

天罡太沖加日辰，主大風浪覆舟。《兵仗賦》云：“日忌罡沖，太歲遭虛而禍起。”太歲遭虛，謂神后加太歲也。支上乘神傷支及年命，又帶惡將，過水涉泥俱不利。

The Tiangang (Chen) and Taichong (Mao) trigrams falling on the Day Stem and Day Branch indicate great winds and waves that may capsize boats. The "Weapons and Armaments Essay" states: "The Day Stem and Day Branch should avoid the presence of Tiangang and Taichong; if the Sovereign Year is afflicted by the Void, misfortunes will arise." The term "Sovereign Year afflicted by the Void" refers to Shenhou (Zi) falling on the Sovereign Year. Additionally, if the deity occupying the Day Branch harms or overcomes the Day Branch itself, and also affects the person's birth year, and is accompanied by malevolent Heavenly Generals, then crossing water or wading through mud will be unfavorable.

天河地井行船惡，土煞水龍過渡愁。支吉干傷舟可渡，鵬池罡指不須憂。壬癸子天之三河，卯酉辰地之三井，月將加正時，三河有一臨井者，舟不可渡也。

The Heavenly River presses down on the Earth Well, and sailing becomes dangerous; encountering 'Earth Evil' and 'Touch Water Dragon' makes crossing difficult. If the Day Branch is favorable but the Day Stem is harmed, sailing can still proceed. As for muddy swamps and ponds, just follow the direction indicated by Tiangang, and there is no need to worry. The three rivers in the heavens are Ren, Gui, and Zi; the three wells on earth are Mao, You, and Chen. Using the Month General combined with the correct hour on the Rotating Plate, if any of the three rivers align with the Earth Well, then crossing by boat is not advisable.

土煞、玉皇煞訣云：“土煞子丑巽宮未，寅卯之年坤上收。辰巳居干午年坎，未雷申酉古離州。戌亥二年居艮位，對宮便是玉皇遊。”又云：“辰戌丑未為土煞。”丙子、癸未、癸丑為觸水龍日。書曰：“土煞不宜過泥，水龍不宜過江。”

The oral formula for "Earth Demon" and "Jade Emperor Demon" states: "In the Year of Rat and Ox, the Earth Demon is in the Xun trigram and Wei position; in the Year of Tiger and Rabbit, it is in the Kun trigram; in the Year of Dragon and Snake, it is in the Qian trigram; in the Year of Horse, it is in the Kan trigram; in the Year of Goat, it is in the Zhen trigram; in the Year of Monkey and Rooster, it is in the Li trigram; in the Year of Dog and Pig, it is in the Gen trigram. The opposite trigram of the Earth Demon is where the Jade Emperor Demon roams." Another saying is: "Chen, Xu, Chou, and Wei themselves are Earth Demons." The days of Bingzi, Guiwei, and Guichou are called "Touch Water Dragon Days." The book says: "On Earth Demon days, one should avoid muddy ground; on Touch Water Dragon days, one should avoid crossing rivers."

支為水道，若支上神吉，干雖受傷，渡舟無妨。遇有淤泥之地，只向天罡下去，便得干路。

The day branch represents the water channel. If the spirits on the day branch are auspicious, then even though the day stem is injured, crossing the water by boat will not be obstructed. If during the journey one encounters muddy ground, as long as one walks in the direction indicated by the tiangang, one can find a dry path.

水戰全憑風便方，日干未巳正堪詳。白虎風神逢劫殺，飛廉大殺亦風鄉。旺相乘殺風速起，休囚無殺乘風狂。行船雖不宜見風，而戰必借風以助威，巳為風門，未為風伯，日辰上要此二神到方有風。

Water battles depend entirely on whether the wind is favorable, so the Day Stem and the Day Branch must be carefully examined in relation to the two heavenly stems of Si and Wei. "White Tiger" is the wind god; if it meets "劫杀" or encounters "飞廉" or "大杀," these are also places where wind arises. If the stem is prosperous and strong but also accompanied by malevolent stars, the wind comes quickly; if it is weak and confined without malevolent stars, there will be no strong wind to use. Normally, sailing is not suitable when encountering wind, but in water battles, one must rely on wind to enhance strength. Si is the "wind gate," and Wei is the "wind god." The Day Stem and Day Branch must have these two heavenly stems present to generate wind.

白虎，風神也，逢劫殺、飛廉、大殺，主大風暴起。若日干旺相乘諸風殺，風速起，休囚而又不乘殺，主無風也。飛廉，正戌、二巳、三午、四未、五申、六酉、七辰、八亥、九子、十丑、十一寅、十二卯。

The White Tiger is the wind deity. If it encounters the劫杀, 飞廉, and 大杀, it indicates a sudden and fierce storm. If the day stem is in a prosperous and strong state and also combines with these wind-related evils, the wind will come quickly. However, if the day stem is in a weak and confined state and does not combine with these evils, there will be no wind. The arrangement of 飞廉 is as follows: in the first lunar month it is in 戌, in the second in 巳, in the third in 午, in the fourth in 未, in the fifth in 申, in the sixth in 酉, in the seventh in 辰, in the eighth in 亥, in the ninth in 子, in the tenth in 丑, in the eleventh in 寅, and in the twelfth in 卯.

斑神東轉木推出，小吉相逢風迅速。三神忽爾潛空宿，上克下兮風息言。斑神，虎也，東轉謂虎入寅卯之地。蓋虎嘯風生，未為風伯，乘之必有大風。三神指虎與未巳也。潛空宿，謂二神若乘空亡，又是上克下，所以無風。

The "Ban Shen" moves eastward to the wood position, indicating wind. Then it meets "Xiao Ji" (Wei), suggesting the wind comes quickly. If these three deities suddenly fall into Kongwang, and the lesson pattern is upper deity overcoming lower deity, there will be no wind. "Ban Shen" refers to the White Tiger; "eastward movement" means the White Tiger enters the寅 or卯 positions. A tiger's roar produces wind, and Wei is also the wind deity. The White Tiger riding Wei does not produce a great wind. The three deities mentioned here refer to the White Tiger, Wei, and Si. "Qian Kong Su" means these deities ride Kongwang and encounter upper overcoming lower, hence no wind.

巳午雀居曲直課，殺推月日用辰午。更兼寅木相逢遇，颶狂須索煞時間。巳午為火神，朱雀亦火神。然熱極生風，且雀入巳午為入巢。經云“穴居知雨，巢居知風。”是也。逐月風伯，正月起申逆行十二辰；逐月風殺，正月起寅，逆行十二辰。或見發用並日辰之上，與朱雀等會主大風。未為風伯，寅中有箕宿好風，二神會，亦主大風也，惟落空亡風小。

The Vermilion Bird falls on巳 and 午, forming the lesson pattern of "Curved and Straight." Wind calamity is calculated by the month and day, leading to 辰 and 午. If there is also 寅 wood, a violent gale must occur during the hour when the malevolent forces are in charge.巳 and 午 belong to fire, and the Vermilion Bird is also a fire deity. However, when fire becomes extremely hot, it generates wind. The Vermilion Bird falling into巳 and 午 is called "entering the nest." The classics say, "穴居的 animals know when it will rain, and nest-dwelling birds know when wind will arise," which is exactly the principle here. The monthly "Wind God" begins at 申 in the first month and moves backward through the twelve earthly branches. The monthly "Wind Calamity" begins at 寅 in the first month and also moves backward through the twelve earthly branches. If these appear on the initiating transmission and on the day stem and day branch, and also conjoin with the Vermilion Bird, it indicates a great wind. 未 is the Wind God, and 寅 contains Winnowing Basket mansion, which is favorable for wind. When these two deities conjoin, it also indicates a great wind. Wind will be weak only when it falls on Kongwang.

巳為風門，未為風伯，白虎為風神，發用有氣，主風，披刑猛烈迅速。虎在東方為出林，主風，乘小吉愈猛。寅申加日，在天乙前，皆主有風，未下即風起。

The branch Si is the wind gate, the branch Wei is the wind god, and the White Tiger is the wind deity; when they initiate transmission and have energy, they indicate the onset of wind. If there is also a刑 (crime or conflict), the wind becomes fierce and rapid. If the White Tiger falls in the East, it is called "Chu Lin" and indicates wind; if it is accompanied by "Xiao Ji" (Wei), the wind becomes even stronger. When the branches Yin and Shen are added to the day stem, and their position is before the Tian Yi Nobleman, it also indicates wind; when it reaches the branch Wei, the wind arises.

傳見白虎，乘有氣之神，又加有氣之鄉，下賊上，必主大風。若知風從何方來，看白虎臨何神，如乘亥臨酉上正西風，臨卯正東風，餘仿此。白虎乘小吉受剋落空，上克下，即有亦小。

In the three transmissions, if the White Tiger appears, it is riding on a vital spirit and is located in a vital place. If the lesson pattern is also a lower spirit being attacked by an upper spirit, there will certainly be a strong wind. To know from which direction the wind is coming, look at which spirit the White Tiger is riding on: for example, if the White Tiger is riding on亥 and is located on酉, then it is a wind from the due west; if it is located on卯, then it is a wind from the due east. The rest can be inferred in the same way. If the White Tiger is riding on Xiaoji but is being overcome, and also falls into Kongwang, and the lesson pattern is an upper spirit overcoming a lower one, then even though there is wind, it will be very weak.

坎為雨，壬癸亥子玄后皆坎類也。離為晴雨，丙丁巳午蛇雀皆離類也。坎臨日辰及發用，主雨。離臨日辰，及發用主晴。巽為風，而辰巳勾蛇皆巽類也。震為雷，而甲乙卯合皆震類也，巽臨日辰及發用主風，震臨日辰及發用主雷。

The trigram Kan represents rain, and the stems Ren and Gui, the branches Hai and Zi, as well as the terms "Xuan Wu" and "Tian Hou" belong to the Kan category. The trigram Li represents clear weather, and the stems Bing and Ding, the branches Si and Wu, as well as the terms "Teng Snake" and "Zhu Que" belong to the Li category. If the Kan category approaches the day stem, day branch, or initiates transmission, it indicates rain. If the Li category approaches the day stem, day branch, or initiates transmission, it indicates clear weather. The trigram Xun represents wind, and the branches Chen and Si, as well as the terms "Gou Chen" and "Teng Snake" belong to the Xun category. The trigram Zhen represents thunder, and the stems Jia and Yi, the branch Mao, as well as the term "Liu He" belong to the Zhen category. If the Xun category approaches the day stem, day branch, or initiates transmission, it indicates wind. If the Zhen category approaches the day stem, day branch, or initiates transmission, it indicates thunder.

亥子二神及青龍在課傳刑剋日，或日上神者有雨，不入課傳無雨。亥子加臨巳午未申，是水升火降，主累日雨。亥子旺主大雨，加申酉大雨，乘勾陳久雨，冬則主雪深厚，惟落空及臨土受制無雨，北方為退歸江湖無雨。

If the spirits亥 and 子 along with the Azure Dragon are in the Four Lessons or Three Transmissions and they刑 or 克 the Day Stem or the spirit above the Day Stem, there will be rain. If they are not in the Four Lessons or Three Transmissions, there will be no rain. When亥 and 子 are placed on巳, 午, 未 or 申, it indicates rising water vapor and descending fire energy, which suggests continuous rain for several days. When亥 and 子 are in their旺 phase, it indicates heavy rain, and when they are placed on申 or 酉, it also indicates heavy rain. If they are乘 on Gou Chen, the rain will not stop for a long time, and in winter it also indicates thick snow accumulation. There will be no rain if they fall into Kongwang or are placed on earth positions and are restricted. If they are in the northern direction, it indicates water returning to rivers and lakes, and there will be no rain.

龍乘申酉主雨，不以剋制論。蓋申為水母，酉為兌澤，若旺相雨更大。龍乘旺昇天大雨，昇天臨巳午未申也；乘亥子丑為遊樂，江湖不能變化，主無雨，入墓亦然。螣蛇入亥子丑變化主雨，虎臨亥子亦有大風雨。

The Azure Dragon riding the Monkey and Rooster indicates rain, but this should not be analyzed according to the principles of generation, control, transformation, and regulation. Since the Monkey represents the mother energy of water and the Rooster corresponds to the Lake trigram, if these are also in a prosperous and strong state, the rain will be heavier. When the Azure Dragon rides a prosperous and strong energy and 'ascends to heaven', it indicates heavy rain; the term 'ascending to heaven' refers to its presence over the Snake, Horse, Goat, and Monkey. When the Azure Dragon rides the Pig, Rat, or Ox, it is called 'recreation', and it cannot change or leap in rivers and lakes, thus indicating no rain, similar to when it enters the墓 (burial) situation. When the Teng Snake enters the Pig, Rat, or Ox, it brings about changes and indicates rain; when the White Tiger is present over the Pig or Rat, there will be heavy rain and storms.

大都虎龍須以披神合看，虎披甲乙先風後雨，龍披庚辛戊己先雨後風，皆取剋制之辰為雨日，以五子遁干，干支交戰，即雨日也。初傳為雨來雲起方位，末傳為雨止期。子卯相加有雨；子玄武加亥子為入穴主雨，所謂“穴居知雨”是也；畢宿會雨師大雨，月臨於畢主連雨。

In general, both White Tiger and Azure Dragon should be considered together with the hidden heavenly stems they are wearing. If White Tiger is wearing Jia or Yi, it indicates rain following wind. If Azure Dragon is wearing Geng, Xin, Wu, or Ji, it indicates wind following rain. The time of the event is determined by the hour when the stem that controls it appears, using the Five Sons' Hidden Stems. When there is a conflict between the heavenly stem and earthly branch, that day is the day of rain. The first transmission indicates the direction from which the clouds and rain come, while the final transmission indicates when the rain stops. When Zi and Mao combine, it indicates rain. If the Black Tortoise on Zi is added to Hai or Zi, it is called "entering the nest," indicating rain, which is referred to as "knowing rain by the nest." When the Net Mansion combines with the Rain Master, it indicates heavy rain. When the moon reaches the Net Mansion, it indicates continuous rainy weather.

支干尊卑分內外，日刑辰上我贏夷。支克干頭強虜逆，日生辰死自亡歸。更將刑德推強弱，初外中吾剋制夷。干尊支卑，故以中國為主，外夷為支，此一定不易之理。若日上神刑辰上神，我贏夷之兆；辰上神刑日上神，強虜橫逆不順。即日克辰上，與克辰中國勝；辰剋日上與剋日，外軫猖獗。若上得相生旺相之神，辰上得死囚空亡之神，夷眾逃散，不敵而歸。

The day stem and day branch have distinctions of rank, used to differentiate internal and external forces. If the god above the day stem is in conflict with the god above the day branch, it indicates that our side defeats the outer tribes. If the day branch overcomes the god above the day stem, it signifies that the strong enemy rebels against us. If the day stem is supported and the day branch is in a weak or dead state, the outer tribes will retreat on their own. In addition, we should use the concepts of conflict and virtue to determine strength and weakness, and use the first transmission as external and the middle transmission as internal to see if we can control the barbarians. The day stem is considered superior, and the day branch is inferior, so taking the Central Plains as the day stem and the outer tribes as the day branch is an unchangeable principle. If the god above the day stem conflicts with the god above the day branch, it is a sign that our side defeats the barbarians. If the god above the day branch conflicts with the god above the day stem, it indicates that the strong enemy rebels and is not obedient. If the day stem overcomes the god above the day branch or overcomes the day branch, the Central Plains wins; if the day branch overcomes the god above the day stem or overcomes the day stem, the outer tribes become rampant. If the day stem is supported by a god that is mutually generating and prosperous, while the day branch is supported by a god that is dead or in captivity, then the barbarian forces will disperse and retreat without fighting.

此自日辰尊卑之分論也，惟《靈匣經》及《兵機捷徑》等又以刑德分中外（刑，日刑也；德，日德也），德克刑中國勝，刑剋德外夷勝。又詳德刑之地盤生克何如，若俱受刑亦不妙。

The above discussion is based on the hierarchy between the day stem and the day branch. Only the books "Ling Xia Jing" and "Bing Ji Jie Jing" use the concepts of "Xing" and "De" to distinguish between the Central Plains and the outer tribes: "Xing" refers to the day's Xing, and "De" refers to the day's De. If De overcomes Xing, the Central Plains prevail; if Xing overcomes De, the outer tribes prevail. Additionally, one must carefully examine the generation and overcoming relationships between the Xing and De as they fall on the Earth Plate. If both are affected by Xing, it is not favorable.

然則三傳可以不用乎？初傳為外末為內，若初中旺相生末，內有奸人與相連。中末旺克初，寇至境邊自回。如無氣末往生之，宜退謹守，怕有穿窬竊財，將神俱以制刑制支為吉。

Then can the three transmissions be dispensed with? Not really. The first transmission represents the outside, and the final transmission represents the interior. If the first and second transmissions are prosperous and strong and generate the final transmission, it indicates there are traitors within who collude with external enemies. If the second and final transmissions are prosperous and strong and overcome the first transmission, the enemy will reach the border but then retreat on their own. If the final transmission lacks strength and instead generates the first transmission, one should retreat and be cautious, fearing incidents such as theft through walls or looting property. As for the heavenly general and heavenly spirits, those capable of controlling the transmission and overcoming the day branch are considered auspicious.

然而夷性不測，方土亦異，則當以發用神將決。如發用亥子，知為北狄；巳午發用，知為南蠻；申酉發用，知為西戎；寅卯發用，知為東虜；四季發用，知為五方雜集之苗。

However, the nature of foreign tribes is hard to predict, and the customs of different regions vary. Therefore, one should use the deity indicated by the first transmission and initiating transmission to determine. If the initiating transmission is亥 or 子, it indicates the northern狄 people; if it is巳 or 午, it indicates the southern蛮 people; if it is申 or 酉, it indicates the western戎 people; if it is寅 or 卯, it indicates the eastern enemy; if it is辰, 戌, 丑, or 未, the four seasons, it indicates the Miaoren people who are mixed from the five directions.

若論其性，見子為貪狼，亥卯為陰賊，寅午為勇猛，丑戌為公正，巳酉為寬大，辰未為奸邪獲擄。螣蛇為凶惡，朱雀天空為欺詐虛滑，勾陳好殺，太陰為後，陰私懦弱，故曰：“方從子午分南北，性看天神一定之。”夫知其性知其方，則預有以備之，蕩平亦何難之有？

If we discuss their nature: encountering Zi indicates greed like a wolf, encountering Hai and Mao indicates secret theft, encountering Yin and Wu indicates bravery and fighting, encountering Chou and Xu indicates fairness and integrity, encountering Si and You indicates generosity and magnanimity, and encountering Chen and Wei indicates cunning and a tendency for plunder. Regarding the Heavenly Generals, 'Teng Snake' signifies malevolence, 'Vermilion Bird' and 'Heavenly Void' indicate deceit and trickery, 'Gou Chen' signifies a love for killing, and 'Tai Yin' and 'Heavenly Empress' indicate secrecy and weakness. Therefore, it is said: 'The directions are divided into north and south along the line of Zi and Wu, and their nature can be determined by the heavenly spirits.' Once their nature and directions are known, one can take precautions in advance, so how difficult is it to eliminate border troubles?

若逢群寇定輸贏，勝負初傳大將評。德或制刑刑生德，貴乘太歲制玄神。本神行年能制虎，勾陳賊上震下辰。遇此敵降天滅寇，行師傳助建功勳。

When encountering a group of bandits to determine victory or defeat, the outcome depends on the first transmission and the main general's future judgment. If the day's virtue is restrained by the day's punishment, or if the punishment generates the virtue; if the nobleman rides the year's sovereign to restrain the black tortoise; if the main general's birth year can restrain the white tiger; if the hook chariot is positioned on the enemy's position and restrains the spirits below through intimidation—encountering these situations indicates the enemy will surrender and heaven will destroy the bandits. With the three transmissions assisting, military success is certain.

平寇之課，以發用天將核之，吉將勝，凶將否。若德克刑，刑又來生德，主不戰而服。貴乘太歲立旺方是天子合位，平一海內之象。玄武為賊，太歲又制之，中華勝虜之兆。若本將行年又能制虎，勾陳臨賊方位，又克上神，則寇自降滅，定成大勳也（勾陳立賊方共有三說：一說制勾陳神，一說天乙克勾下神，今又是勾自克下神。凡天乙制勾陳，六辛、壬、癸日有之）。

The divination lesson for quelling bandits uses the Heavenly General of the first transmission to determine the outcome: a favorable general will prevail, while an unfavorable one will not. If the day's virtue overcomes the day's crime, and the crime in turn generates the virtue, the enemy will surrender without fighting. If the Nobleman is riding the Sovereign Year and is positioned in the direction of its strength, this signifies the Son of Heaven being properly seated, indicating the pacification of the entire realm and unification of the world. The Black Tortoise represents bandits, and if the Sovereign Year controls it, this is a sign of victory by the central plains over foreign invaders. If the general's year also controls the White Tiger, and the Gou Chen is positioned in the direction where the enemy resides and overcomes the superior deity there, then the bandits will naturally submit and be eliminated, and great achievements will certainly be made. Regarding the phrase 'Gou Chen stands in the direction of the enemy,' there are three interpretations: one says that a deity must control Gou Chen, another says that the Nobleman must overcome the deity beneath Gou Chen, and here it refers to Gou Chen itself overcoming the deity beneath it. Whenever the Nobleman can control Gou Chen, it only occurs on the days of Ji Xin and Ren, Gui.

得勝還朝斷眾心，歲生年命聖歡欣。歲陰旺相生主將，後宮暗助有親臣。歲神年後扶年命，宰輔出力助將軍。月建生日公侯力，日上休囚反禍臨。歲神月建來刑剋，譽贊與誰宜得人？日辰旺相及有氣，三陽三光鑄印逢。月將龍德生年日，鐘鼎銘勳寵渥隆。

The victory return to the court requires judging the inclinations of the court officials. If the Tai Su (Year God) generates the general's natal year, the emperor will surely be pleased. If the Tai Su and Tai Yin are prosperous and strong, they will support the general's natal year, indicating secret assistance from the palace and close ministers. If the gods after the Tai Su support the natal year, it means the prime ministers are helping the general. If the month builder is born on the day stem, it indicates the marquises are supporting. However, if the day stem is weak and confined, misfortune may come. If the Tai Su and month builder also conflict, then who deserves honor and commendation, and whom should be entrusted with important tasks? Only when the day stem and day branch are prosperous and strong, and the divination includes auspicious patterns such as 'Three Yangs', 'Three Lights', and 'Casting the Seal', and the month general and Long De (Dragon Virtue) generate both the natal year and day stem, will there be a situation of great achievements recorded on bronze tripods and abundant royal favor.

邊夷既靖，正班師勒鼎之時，然而朝臣未知其心服否，若得太歲生主將年命，聖天子不勝歡欣。太歲與太陰旺相生大將年命，主後官有皇后妃親臣（上所親信者也）暗助。太歲後之神生扶年命，宰輔亦左右維持。月建生日，公侯亦朝夕贊襄，在朝之眾心可知也。

The troubles in the border regions have already been quelled, and it is now the proper time to return to the capital and inscribe the achievements on bronze vessels. However, whether the ministers in court are convinced or not remains unknown. If the divination shows that the year stem (太岁) generates and supports the main general's personal destiny, then the wise emperor will certainly be very pleased. If the Tai Yin and the year stem are prosperous and strong, it indicates that the empress, concubines, and trusted ministers of the emperor will secretly support the general. If the deities after the year stem generate and support the personal destiny, the prime ministers will also support from the side. When the month builder (月建) coincides with the day stem (日干), the marquises and dukes will also provide continuous assistance. Thus, the inclinations of the court officials can be known.

若日上體囚，反有禍至；歲神月建又來刑，公卿大夫相與阻撓，即亦吝爵不賞矣，又敢望封哉？惟是日辰旺相，又臨有氣之神，課得三陽、三光、鑄印、龍德等吉，月將又來生日，則是寵涯之隆矣。

If the day stem falls into a weak and restrained position, misfortune is likely to come; if the sovereign year and month builder also conflict and restrain it, then ministers and officials will all conspire against it, even reluctant to grant titles and rewards, how could one dare to hope for a marquisate? Only when the day stem and day branch are prosperous and strong, and are situated on a vital position, and the lesson pattern is among the auspicious ones such as 'Three Yangs', 'Three Lights', 'Casting Seal', and 'Dragon Virtue', and the month general is also born to the day stem, then there will be abundant favor and great glory.