Tai Bai Yin Jing (太白陰經)

經曰：天圓地方，本乎陰陽。陰陽旣形，逆之則敗，順之則成。葢敬授農時，非用兵也。夫天地不為萬物所有，萬物因天地而有之；陰陽不為萬物所生，萬物因陰陽而生之。天地不仁，以萬物為芻狗。陰陽之於萬物，有何情哉！

The classic text says: The heavens are round and the earth is square, and both originate from the two energies of yin and yang. Once yin and yang take form, opposing them leads to failure, while following them leads to success—this refers to the matter of "respecting the timing for people" in the Book of Documents, the Yao Classic, which means guiding farming according to the seasons, not warfare. The heavens and earth are not possessed by all things, but rather all things rely on the heavens and earth to exist. Yin and yang do not intentionally give birth to all things, but rather all things rely on yin and yang to be transformed and generated. The Tao Te Ching says, "Heaven and earth are impartial; they treat all things as straw dogs used in sacrifice," meaning that heaven and earth have no particular affection for any thing, just as straw dogs are used once and then discarded. Thus, how could yin and yang have any likes or dislikes toward all things?

夫火之性，自炎，不為焦灼萬物而生其炎；水之性，自濡，不為漂蕩萬物而生其濡。水火者，一其性，而萬物遇之，自有差殊；陰陽者，一其性，而萬物遇之，自有榮枯。若水火有情，能浮石、沉木、堅金、流土，則知陰陽不能勝敗存亡吉凶善惡明矣。

Fire's nature is to burn itself, not to produce flames in order to burn things; water's nature is to moisten itself, not to generate wetness in order to wash away things. Water and fire, their nature remains constant, yet when they meet things, their effects differ. Yin and yang also remain constant in their nature, yet when they meet things, some flourish and some wither. If water and fire truly had biased intentions, then they would be able to make stones float, make wood sink, make metal not melt, and make soil melt instead. But in reality, they cannot do so. From this we can see that yin and yang cannot determine the success or failure, survival or destruction, good fortune or misfortune, and moral goodness or evil of human affairs. This truth is clear beyond doubt.

夫春風東來，草木甲坼，而積廩之粟不萌；秋天肅霜，百卉具腓，而蒙蔽之草不傷。陰陽寒暑，為人謀所變；人謀成敗，豈陰陽所變之哉！

Spring wind blows from the east, and grass and trees sprout and grow vigorously, yet the grain stored in granaries does not sprout. In autumn, severe frost falls, and all grasses wither together, yet the grass covered up is not harmed. This shows that the effects of yin and yang, cold and heat, are actually altered by human planning and management. How can the success or failure caused by human plans be changed by yin and yang?

昔王莽徵天下善韜鈐者六十三家，悉備補軍吏，及昆陽之敗，會大雷風至，屋瓦皆飛，雨下如注。當此之時，豈三門不發、〈張刻本作「嚴」。〉五將不具耶！《亭亭白奸》錯太歲月建，誤殆至如此。

In the past, Wang Mang summoned sixty-three renowned families throughout the land who were skilled in military strategy and tactics, and appointed them all as officers in his army. When the battle of Kunyang was lost, a sudden storm with thunder and lightning broke out, causing tiles and roof tiles to fly through the air and heavy rain to fall. In such a situation, could it be that the "Three Doors" in the art of Qimen Dunjia were not open, and the five directional generals were not properly arranged? This clearly shows that the so-called yin-yang military texts like "Tingting Baijian" are fundamentally wrong in their calculation of the Tai Sui and the Month Builder and other divine influences, leading people to such great errors. (Note: The character "发" in the Zhang edition is written as "严".)

古有張伯松者，值亂出居，營內為賊所逼，營中豪傑皆遁。伯松曰：「今日反吟，不可出奔。」俄而賊至，伯松被殺，妻子被虜，財物被掠。桓譚《新論》曰：「至愚之人，解避惡時，不解避惡事。」則陰陽之於人有何情哉！

In ancient times there was a man named Zhang Bo Song who, during a time of chaos, moved to live outside the city. His camp was besieged by bandits, and the heroes within the camp all scattered. However, Zhang Bo Song said, "Today's day branch is in the 'reverse chant' pattern, so we cannot flee." "Reverse chant" is a bad pattern according to the numerological calculations. Just as he finished speaking, the bandits arrived and killed Zhang Bo Song. His wife and children were captured, and all his property was taken. Huan Tan's "New Discourses" says, "The most foolish people only know how to avoid bad hours, but do not know how to avoid immediate dangers." Thus, how can yin and yang show any favor or bias towards people!

太公曰：「任賢使能，不時日而事利；明法審令，不卜筮而事吉；貴功賞勞，不禳祀而得福。」無厚德而占日月之數，不識敵之強弱而幸於天時，無智無慮而候於風雲，小勇小力而望於天福，怯不能擊而恃龜筮，士卒不勇而恃鬼神，設伏不巧而任向背。凡天道鬼神，視之不見，聽之不聞，索之不得，指虛無之狀，不可以決勝負，不可以制生死，故明將弗法，而眾將不能已也。

Chang Taigong said, "Appointing virtuous men and employing capable people does not require selecting an auspicious day, and affairs will naturally proceed smoothly; establishing strict laws and issuing careful commands does not require divination or consulting oracle bones, and affairs will naturally bring good fortune; valuing achievements and rewarding labor does not require worshiping or making offerings, and one will naturally receive blessings." Without profound virtue, yet one calculates the positions of the sun, moon, and stars; without understanding the strength of the enemy, yet one hopes for good fortune through favorable weather; without wisdom or strategy, yet one observes the wind and clouds; with only a little courage and strength, yet one expects heaven to bestow blessings; timid and unwilling to attack, yet one relies on divination and oracle bones; soldiers who are not brave, yet one depends on ghosts and spirits; and if the ambush is not well planned, yet one blames the success or failure on the direction of the terrain. In general, what is called heavenly way and ghosts and spirits is something that cannot be seen, heard, or found. It refers to a mere empty name. It cannot decide victory or defeat, nor can it determine life or death. Therefore, wise generals do not rely on this, while mediocre generals always cannot get rid of it.

孫武曰：「明王聖主、賢臣良將，所以動而勝人，成功出於眾者，先知也。先知，不可取於鬼神，不可求象於事，不可驗之於度，必求於人人。」吳子曰〈舊抄本脫此三字，依張刻本補。〉「料敵有不卜而戰者」，先知也。

Sun Wu said in The Art of War: "The wise king, the enlightened sovereign, the capable minister, and the outstanding general are able to defeat their opponents and achieve outstanding results because they have prior knowledge of the enemy. This prior knowledge cannot be obtained by consulting ghosts and spirits, cannot be inferred from past events, and cannot be verified by astronomical calculations. It must be obtained from those who are familiar with the enemy's situation." Wu Qi also said, "When the enemy's situation is known, there are cases where battle can be fought without divination." He was speaking of the same idea of acquiring accurate information in advance. (Note: The three characters "Wu Zi Yu" were missing in the old manuscript and have been restored according to the Zhang edition.)

范蠡曰：「天時不作，弗為；人事不作，弗始。」天時為敵國有水旱災害、蟲蝗霜雹荒亂之天時，非孤虛向背之天時也。太公曰：「聖人之所生也，欲正後世。」故為譎書而寄勝於天道，無益於兵也。夫如是，則天道於兵，有何陰陽哉！

Fan Li said, "Do not act unless the conditions of heaven are present; do not begin unless the conditions of human affairs are complete." Here, the term "heavenly conditions" refers to actual situations such as drought or flood in an enemy country, locust plagues, hail damaging crops, and famine and chaos, not the so-called "guxu" and "xiangbei" theories of the diviners. The Master said, "The reason a sage is born into the world is to correct the later generations." However, later people fabricated strange military treatises, relying on heavenly ways to determine victory or defeat, which is of no benefit to warfare. According to this, how can there be any yin and yang in the use of military force?

經曰：「地利者，兵之助。」猶天時不可恃也。昔三苗氏，左洞庭，右彭蠡，德義不修，禹滅之；夏桀之居，左河濟，右太華，伊闕在其南，羊腸在其北，修政不仁，湯放之；殷紂之國，左孟門，右太行，常山在其北，太河經其南，荒淫怠政，武王殺之；秦之地，左崤函，右汧隴，終南、太華居其前，九原、上郡居其後，刑政苛酷，子嬰迎降於軹道，姚泓面縛於灞上；吳之居，五嶺在其南，三江在其北，左滄浪，右衡山，刑政不修，吳王終於歸命，陳主卒於長城；蜀之分，左巫峽，右卭僰，南有瀘溪之障，北有劍閣之險，時無英雄，劉禪不能守，李勢不能固。

The classic text says: "Geographical advantage is merely an auxiliary condition for military campaigns." It is as unreliable as heavenly timing. In ancient times, the Sanmiao people had the Dongting Lake to the east and the Pengli Lake to the west, but they failed to cultivate virtue and righteousness, and were defeated by Yu the Great. The capital of Xia Jie was flanked by the Yellow River and the Ji River to the east, the Taihua Mountains to the west, the Yique Pass to the south, and the Yangchang Pass to the north, yet he ruled unjustly and was exiled by Tang of Shang. The capital of Yin Zou was bordered by Mengmen to the east, Taixing Mountains to the west, Changshan Mountains to the north, and the Yellow River to the south, yet he indulged in luxury and neglected governance, and was eventually killed by King Wu of Zhou. The territory of the state of Qin was protected by the Xiaoshan Mountains and the Hangu Pass to the east, the Qian water and Longshan Mountains to the west, the Zhongnan Mountains and Taihua Mountains in front, and the Jiuyuan and Shangjun behind, yet its laws and administration were harsh, and even the son of the last king, Ziying, surrendered to Liu Bang at the Jizhou Pavilion. Later, the Later Qin ruler Yao Hong also surrendered at Baoshang with his hands tied behind his back. The territory of Wu was protected by the five Ling Mountains to the south, the three Jiang rivers to the north, the Canglang River to the east, and the Heng Mountains to the west, yet it neglected governance, and the ruler Sun Hao eventually surrendered to the Jin dynasty, being granted the title of "Guimeng Hou." Chen Houzhu also ultimately destroyed the Chen dynasty's foundation, which had originated from Wuxing Changcheng. The territory of Shu was bordered by the Wuxia Pass to the east, the Qiongbo region to the west, the Luxi River to the south as a barrier, and the Jiange Pass to the north, yet due to the lack of heroes in the world, Liu Shan of Shu could not defend it, and Li Shi of Chenghan also failed to hold it. (Ancient people faced south and sat north, so "left" in the text refers to the east, and "right" refers to the west.)

由此言之，天時不能祐無道之主，地利不能濟亂亡之國。地之險易，因人而險，因人而易；無險、無不險，無易、無不易，存亡在於德，戰守在於地，惟聖主智將能守之，地奚有險易哉！

Therefore, heavenly circumstances cannot protect an unjust ruler, and geographical advantages cannot save a doomed nation. The terrain's strategic value or accessibility depends on people; it is neither absolutely dangerous nor absolutely safe, neither absolutely easy nor absolutely difficult. The survival or downfall of a state depends on virtue, and only when there is an attack or defense does the terrain become a factor. Only wise rulers and capable generals can hold their ground, so how can terrain itself have any inherent advantage or disadvantage?

經曰：勇怯有性，強弱有地。秦人勁，晉人剛，吳人怯，蜀人懦，楚人輕，齊人多詐，越人澆薄，海岱之人壯，崆峒之人武，燕趙之人銳，涼隴之人勇，韓魏之人厚。地勢所生，人氣所受，勇怯然也。且勇怯在謀，強弱在勢。謀能勢成，則怯者勇；謀奪勢失，則勇者怯。

The classic text says: Courage and timidity arise from nature, while strength and weakness depend on the land. People often say: Those from the Qin region are vigorous, those from the Jin region are strong, those from the Wu region are timid, those from the Shu region are weak, those from the Chu region are reckless, those from the Qi region are deceitful, those from the Yue region are superficial, those from the area between the Hai and Dai mountains are strong and sturdy, those from the Kongtong region are martial, those from Yan and Zhao are sharp, and those from the Liangzhou and Longyou regions are brave. It seems as if these traits are formed by the terrain and endowed by the land's energy, and courage and timidity are innate. In reality, courage and timidity depend on strategy, and strength and weakness depend on circumstances. When strategy is proper and circumstances are favorable, even timid people can become brave; when strategy is lost and circumstances are unfavorable, even brave people can become timid.

旣言秦人勁，申屠之子敗於嶢關，杜洪之將北於𤃪水，則秦人何得而稱勁？吳人怯，吳王夫差兵無敵於天下，敗齊於艾陵，長晉於黃池，則吳人何得而稱怯？蜀人懦，諸葛孔明撮巴蜀之眾，窺兵中原，身為殭尸，而威加魏將，則蜀人何得而稱懦？楚人輕，項羽破秦，虜王離，殺蘇角，威加海內，諸侯俯伏，莫敢窺視，則楚人何得而稱輕？

Since it is said that people from the Qin region are strong and vigorous, how can the son of Shentu fail at the battle of Yao Pass, and Du Hong's subordinates suffer defeat at the Ji Water? On what grounds can people from the Qin region be called strong and vigorous? It is said that people from the Wu region are timid, yet the army of King Fuchai of Wu once dominated the world, defeating the Qi army at Ailing and surpassing the Jin kingdom at Huangchi to claim the position of hegemon. On what grounds can people from the Wu region be called timid? It is said that people from the Shu region are weak, yet Zhuge Liang, with only the troops from the Bashu region, launched an expedition to the Central Plains. Even after his death in the military and his body still unburied, he frightened the main general of the Wei army, Sima Yi. On what grounds can people from the Shu region be called weak? It is said that people from the Chu region are reckless, yet Xiang Yu defeated the Qin army, captured Wang Li, killed Su Jiao, and his power overshadowed the whole country. The feudal lords knelt on the ground, none dared to look up. On what grounds can people from the Chu region be called reckless?

齊人多詐：田橫感五百死士，東奔海島，及橫死，同日而伏劒，則齊人何得而稱詐？越人澆薄，越王勾踐以殘亡之國，恤孤老之眾，九年滅吳，以弱攻強，以小取大，則越人何得而稱澆薄？燕趙之人銳，蚩尤敗於涿鹿，燕丹死於易水，王濬縛於薊門，公孫戮於上谷，則燕趙之人何得而稱銳？

It is said that people from Qi are often deceitful, but Tian Heng inspired five hundred brave men to flee eastward to an island. When Tian Heng committed suicide, all five hundred died by sword on the same day. Why then can the people of Qi be called deceitful? It is said that people from Yue are superficial and fickle, but King Goujian of Yue, with a broken and dying state, cared for orphans and the elderly, and after nine years of rest and recuperation, he defeated Wu. He overcame a strong enemy with a weak force, and a small state defeated a great one. Why then can the people of Yue be called superficial and fickle? It is said that people from Yan and Zhao are sharp and fierce, but Chi You was defeated at Zhu Lu, the crown prince of Yan, Dan, died at Yishui, and the governor of Youzhou during the Western Jin, Wang Jun, was captured by Shi Le at Jimen. Even the warlord Gongsun Zan who ruled Youyan was executed in Shanggu. Why then can the people of Yan and Zhao be called sharp and fierce?

涼隴之人勇。〈文瀾閣本無此五字。張刻本連上句，云「則燕趙汧隴亦未必勇且銳也」。按：舊抄本此下空三十餘格，葢原書殘缺，傳寫者遂以意刪改之。〉所以勇怯在乎法，成敗在乎智；怯人使之以刑，則勇；勇人使之以賞，則死。能移人之性、變人之心者，在刑賞之間。勇之與怯，於人何有哉！

As for the people of Liangzhou and Longyou, who are known for their bravery, they are equally unable to withstand such persistent questioning. Therefore, courage and timidity depend on laws and decrees, success and failure depend on strategy and wisdom. A timid person, when driven by punishment, becomes brave; a brave person, when rewarded with great prizes, is willing to die for his cause. The ability to change human nature and alter people's wills lies precisely in punishment and reward. What are courage and timidity to human beings anyway! (Note: The text 'cool state Longyou people brave' consists of five characters, which is missing in the Wenlan Pavilion edition; the Zhang edition connects it with the previous sentence, reading 'then Yan and Zhao Qianlong might not necessarily be brave and resolute.' According to the old manuscript, there is a blank space of over thirty lines below this part, indicating the original text was incomplete, and the copyist altered it according to his own interpretation.)

經曰：古者，三皇得道之統，立於中央，神與化遊，〈「化」，原作「天」，依張刻本改。此用《淮南‧原道訓》語。〉以撫四方，天下無所歸其功；五帝則天法地，有言有令，而天下太平，君臣相讓其功。道德廢，王者出，而尚仁義；仁義廢，伯者出，而尚智力；智力廢，戰國出，而尚譎詐。聖人知道不足以理，則用法；法不足以理，則用術；術不足以理，則用權；權不足以理，則用勢；勢用，則大兼小、強吞弱。

The classic text says: In ancient times, the Three Sovereigns mastered the principles of the Dao, remaining in the center of the world, their spirit and nature traveling together with the workings of heaven and earth, thus pacifying the four directions. The people could not find anyone to attribute the credit to. The Five Emperors modeled themselves after heaven and earth, issuing teachings and decrees, thus bringing peace to the world, with ministers and sovereigns mutually yielding the credit. When morality and virtue were abandoned, kings emerged, emphasizing benevolence and righteousness; when benevolence and righteousness were abandoned, hegemonic rulers emerged, emphasizing intelligence; when intelligence was abandoned, the age of the Warring States emerged, emphasizing cunning and deceit. The sage understood that relying solely on the Dao was insufficient for governance, so he resorted to law; when law was insufficient, he used tactics; when tactics were insufficient, he used authority; when authority was insufficient, he used power; once power was used, it led to the situation of great states annexing small ones and strong states conquering the weak. (Note: The original text had the character "hua" (change), which has been changed to "tian" (heaven) according to the Zhang edition; this passage is taken from the "Original Dao" section of the "Huainanzi.")

周建一千八百諸侯，其後並為六國，六國連兵結難，戰爭方起。六國之君非疏道德而親權勢；權勢用，不得不親；道德廢，不得不疏；其理然也。唯聖人能反始復本，以正理國，以奇用兵，以無事理天下。正者，名法也。奇者，權術也。以名法理國，則萬物不能亂；以權術用兵，則天下不能敵；以無事理天下，則萬物不能〈此上二十三字原缺，依文瀾閣木補。〉撓。

The Zhou dynasty enfeoffed one thousand eight hundred feudal lords, but later they were consolidated into six states. These six states fought each other continuously, accumulating hatred, which led to large-scale warfare. The kings of the six states were not intentionally neglecting morality and favoring power; since power proved effective, they could not help but favor it; and since morality had been abandoned, they could not help but neglect it. This is the natural course of things. Only the sages could return to the original state and restore the fundamental principles, governing the country with "correctness," waging war with "strangeness," and governing the world with "non-action." What is called "correctness" is the system of examining names and holding to reality; what is called "strangeness" is the flexible and adaptable tactics. Governing the country with the system of names and reality, the myriad things cannot disturb it; waging war with flexible tactics, the world has no match; governing the world with the way of non-action, the myriad things cannot disturb it. (Note: The twenty-three characters above "rǎo" were originally missing, and this version is supplemented according to the Wenlan Pavilion edition.)

不撓，則神清。神清者，智之原。智者，心之府。〈文瀾閣本「智」下有「平」字。〉神清、智平，乃能形物之情。人主知萬物之情，裁而用之，則君子小人不失其位。夫德厚而位卑者，謂之過；德薄而位尊者，謂之失。寕過於君子，無失於小人。過於君子，則人闕其理；失於小人，則物罹其殃。故曰：「人不鑑於流水，而鑑於止水。」以其清且平也。

If the mind is not disturbed, it remains clear. A clear mind is the source of wisdom; wisdom is the treasury of the heart. Only when the mind is clear and wisdom is balanced can one perceive the true nature of things. The sovereign who understands the true nature of all things can make fair judgments and appointments, thus placing the virtuous in proper positions and the petty in their places. A person with great virtue but low rank is called "excess"; a person with little virtue but high rank is called "loss." It is better to have "excess" in the virtuous than "loss" in the petty. An "excess" in the virtuous merely means that talented people may be temporarily overlooked; but a "loss" in the petty will bring calamity to all things. Therefore, the "De Chong Fu" chapter of the "Zhuangzi" says: "People do not use flowing water as a mirror, but only still water." Because still water is both clear and level. (Note: The "Ping" character appears below "Zhi" in the Wenlan Pavilion edition.)

人主之道清平，則任人不失其才，六官各守其職。四封之內，百姓之事，任之於相；四封之外，敵國之事，任之於將。語曰：「將、相明，國無兵。」舜以干鏚而服有苗，魯以頖宮而來淮夷。以道勝者，帝；以德勝者，王；以謀勝者，伯；以力勝者，強。強兵滅，伯兵絶，帝王之兵前無敵。人主之道，信其然矣。

The way of a sovereign is clear, upright, and impartial, so he will not appoint the wrong person to a position. Each of the six officials will fulfill their duties. Matters within the four borders are entrusted to the prime minister, while matters beyond the four borders, concerning foreign states, are entrusted to generals. An old saying goes: "When both the general and the prime minister are virtuous, the country will not need to resort to war." Yu Shun, by wielding the halberd and the drum, was able to bring the people of You Miao to submission; Duke Xi of Lu, by building the Pan Palace, was able to attract the Huai Yi to pay homage. These two events are recorded in the "Book of Documents · Da Yu Mo" and the "Book of Songs · Lu Song · Pan Shui" respectively. Achieving the imperial state is through the Way, achieving the kingdom is through virtue, achieving hegemony is through strategy, and achieving strength is through military force. A force that relies solely on strength will eventually perish, a hegemonic force will eventually decline, but the army of a sage ruler is invincible. Indeed, the way of a sovereign is like this.

經曰：國之所以富強者，審權以操柄，審數以御人。課農者，術之事，而富在粟；謀戰者，權之事，而強在兵。故曰：「興兵而伐叛，則武爵任；武爵任，則兵強。按兵而勸農桑，農桑勸，則國富。」國不法地，不足以成其富；兵不法謀，不足以成其強。古者，聖人法天而皇，賢君法地而帝，智主法人而伯。乘天之時，因地之利，用人之力，乃可富強。

The classic text says: A country can become wealthy and strong by clearly understanding and firmly holding power, and by clearly understanding and using methods to control the people. Supervising agricultural affairs belongs to the category of "methods," and wealth is reflected in grain; planning military campaigns belongs to the category of "power," and strength is reflected in military force. Therefore, it says: "When the army is sent to suppress rebellion, people will strive for military merit and rank; when people strive for military merit and rank, military strength becomes strong. When the army remains inactive and rewards and encourages agriculture and sericulture, agriculture and sericulture will be encouraged, and the country will become wealthy." Governing the country without following the example of the earth cannot achieve its wealth; waging war without employing strategy cannot achieve its strength. In ancient times, sages followed the example of heaven to become emperors, virtuous kings followed the example of the earth to become emperors, and wise rulers followed the example of human affairs to become hegemonic rulers. By following the timing of heaven, utilizing the advantages of the land, and employing human resources, only then can a country achieve wealth and strength.

乘天之時者，春植穀、秋植麥、夏長成、冬備藏。因地之利者，國有沃野之饒，而人不足於食者，器用不備也；國有山海之利，而人不足於財者，商旅不備也。通四方之珍異，以有易無，謂之商旅。飭力以長地之財，用資軍實，謂之農。夫理絲麻，以成衣服，謂之女功。

Following the natural seasons means planting grain in spring, sowing wheat in autumn, allowing crops to grow in summer, and storing provisions in winter. Taking advantage of geographical benefits means that if a country has fertile land but its people are still hungry, it is because farming tools are insufficient; if a country has mountains, rivers, and seas but its people are still poor, it is because trade is not smooth. Circulating rare goods from all directions and exchanging what is surplus for what is lacking is called "commerce." Working hard to cultivate the land to increase wealth for the state to supply military needs is called "agriculture." Processing silk and hemp into clothing is called "women's crafts."

雲夢之毛羽，黔溪之丹砂，荊揚之皮革角骨，江衡之柟梓，會稽之竹箭，燕齊之魚鹽旃裘，兗豫之漆枲絺薴，鄭之刀，宋之斤，魯之削，吳之劒，燕之角，荊之簳，汾胡之笴，吳越之金錫，此地之財也。燕之涿鹿，趙之邯鄲，魏之溫、軹，韓之滎陽，齊之臨淄，陳之宛邱，鄭之陽翟，洛川之二周，越之具區，楚之雲夢，齊之鉅鹿，宋之孟瀦，此地之良也。

The feathers from birds in Yunmeng泽, cinnabar from Qianxi, leather and horn from Jingzhou and Yangzhou, cypress and梓 trees from the Yangtze River and Hengshan region, arrow bamboo from Kuaiji, fish, salt, felt, and fur from Yan and Qi, lacquer, hemp, fine gauze, and ramie cloth from Yanzhou and Yu州, the knife from Zheng, the axe from Song, the book knife from Lu, the sword from Wu, the horn from Yan, the arrow shaft from Jing, the arrow shaft from Fen water and Hu region, copper and tin from Wu and Yue — these are the treasures produced by the land. The capital of Yan at Zhuolu, the capital of Zhao at Handan, the capital of Wei at Wen and Jizi, the capital of Han at Xingyang, the capital of Qi at Linzi, the capital of Chen at Wanqiu, the capital of Zheng at Yangdi, the Eastern and Western Zhou states along the Luo River, the Lake of Juqu from Yue, the Yunmeng泽 from Chu, the Jilu from Qi, the Mengzhu from Song — these are the fertile lands in the land. (Note: The text in the Wenlan Pavilion edition has the words "gong ju qi di" following this.)

非有災害疾病而貧者，非惰則奢；世無奇業而獨富貴者，非儉則力。同列而相臣妾者，貧富使然也；同貫〈文瀾閣本作「貴」。〉而相兼併者，強弱使然也；同地而或強或弱者，理亂使然也。茍有道理，地足容身，事可致也；茍有市井，交易所通，貨財可積也。

There are no cases of people suffering poverty without encountering calamity or illness, except for laziness or extravagance; there are no special trades in the world that lead to wealth alone, except for frugality or diligence. Those of the same rank falling into servitude to each other result from differences in wealth and poverty; those of the same family turning against each other result from strength and weakness; on the same piece of land, some are strong and some are weak, resulting from order and chaos. As long as governance is proper, even if the land is only enough for one person, a career can be established; as long as there is a market, trade can circulate, and wealth can be accumulated. (Note: The character '贯' in '同贯' is in the Wenlan Pavilion edition as '贵'.)

夫有容身之地，智者不言弱；有市井之利；智者不言貧。地誠任，不患無財；人誠用；不畏強禦。故神農教耕而王天下，湯武戰伐而服諸侯。國愚，則智可以強國；國智，則力可以強人。用智者，可以強於內而富於外；用力者，可以富於內而強於外。〈原脫「用力者可以」五字，張刻本有。以下文攷之正合。〉

There is a piece of land that can accommodate people; the wise man will not say he is weak. There is the advantage of a market; the wise man will not say he is poor. When land is truly put to use, there will be no lack of wealth; when human effort is truly utilized, there is no fear of strong enemies. Therefore, Shen Nong taught the people to till the soil and thus ruled the world. King Tang of Shang and King Wu of Zhou used military campaigns to bring the feudal lords under their control. If the people remain dull, use wisdom to make the state strong; if the people are already clever, use strength to make the people numerous and strong. Those who use wisdom can make the country strong internally and wealthy externally; those who use strength can make the country wealthy internally and strong externally. (Note: The five characters '用力者可以' were originally missing, but the Zhang edition has them, and they fit well with the following text.)

是以漢武帝南平百粵，以為園囿；𨚫羌胡，以為苑圃；珍怪異物，充於後宮；騊駼駃騠；實於外廐；匹庶乘堅良，人間厭柚橘。此謂智強於內而富於外。

Therefore, Emperor Wu of Han subdued the Baiyue to the south and made that land his own garden; he repelled the Qiang and Hu people to the north and regarded that grassland as his own park. Rare and strange treasures filled his inner palace, and fine horses like Taotu and Jiatu filled the stables outside. Even common people rode sturdy good chariots, and in the marketplaces, people had grown tired of eating pomelos and oranges. This is called strengthening the country through wisdom internally and acquiring wealth externally.

秦孝公行墾草之令，使商不得糴，農不得糶；廢逆旅，禁山澤；貴酒肉之價，重關市之賦，使農佚而商勞。行之數年而倉庾實，人知禮義。至於始皇，以為之資，東向而併吞諸侯。此為力富於內而強於外也。故知伯王之業，非智不戰，非農不贍，過此以往而致富強者，未之有也。

Qin Xiaogong promulgated laws to cultivate wastelands, forbidding merchants from buying grain and farmers from selling grain; he abolished inns, closed mountains, rivers, lakes, and marshes; raised the prices of meat and wine, and increased taxes at checkpoints and markets, making farming easy and commerce burdensome. After several years of implementation, granaries were full, and the people understood propriety and righteousness. By the time of Qin Shihuang, he used this accumulated wealth as capital to conquer the six feudal states to the east. This is called enriching the country internally through human effort and becoming strong externally as a result. From this we can see that the achievements of a hegemon or emperor cannot be accomplished without strategy and without agriculture. There has never been a case where one could seek wealth and power without these two elements.

經曰：賢人之生於世，無籍地，無貴宗，無奇狀，無智勇；或賢或愚，乍醉乍醒，不可以事蹟求，不可以人物得。其得之者，在明君之心，道合而志同，信符而言順，如覆水於地，先流其濕；如燎火於原，先就其燥。

The classic says: A virtuous person is born into the world without illustrious lineage, without noble ancestry, and without extraordinary appearance. They may not necessarily display wisdom and courage outwardly. At times they seem virtuous, at times seem foolish; sometimes they act as if drunk, sometimes as if awake. One cannot find them through past deeds, nor can one obtain them by judging their appearance or character. Truly, those who can obtain a virtuous person are the enlightened rulers, whose hearts are sincere. Their principles align, their aspirations are the same, their trust and righteousness correspond, and their words match. It is like pouring water on the ground, which first flows to the damp places; or setting fire in the fields, which first burns the dry areas.

故伊尹，有莘之耕夫，夏癸之酒保，湯得之於鼎飪之間，升陑而放桀。太公，朝歌之鼓刀，棘津之賣漿，周得之於垂綸之下，殺紂而立武庚。伍員被髮徒跣，挾弓矢乞食於吳，闔閭向風而高其義，下階迎之，三日與語，無復疑者。

Therefore, Yi Yin was originally a farmer from the state of You Shen and a cook in the service of Xia Jie (named Lü Gui). When Shang Tang found him while he was cooking in the kitchen, he led his army from the mountain of Er, expelled Xia Jie. Tai Gong was originally a butcher in Chao Ge and a seller of soup in Ji Jin. When the Zhou dynasty found him while he was fishing in the Wei River, he eventually destroyed Shang Zhou and established Wu Geng to continue the sacrifices of the Yin dynasty. Wu Yuan (Wu Zǐxū) walked barefoot with his hair hanging loose, carrying a bow and arrow, begging for food in the state of Wu. King Hu Lü of Wu heard of his virtue and integrity, descended the steps to personally welcome him, talked with him for three days, and had no doubts at all.

范蠡生於五戶之墟，為童時，內視若盲，反聽若聾，時人謂之至狂；大夫種來觀而知其賢，扣門請謁，相與歸於地戶。管夷吾束縛於魯，齊桓任之以相。百里奚自鬻於虞，秦穆任之以政。韓信，南鄭之亡卒，淮陰之怯夫，漢高歸之以謀。

Fan Li was born in a desolate village with only five households. As a child, he could see nothing but darkness and hear nothing but silence, and at that time, people called him a complete madman. However, when the minister Wen Zhong came to examine him, he immediately recognized Fan Li's talent and went to visit him, and the two then joined forces to go to the state of Yue, located in the southeast direction of "Di Hu". Guan Yiwu (Guan Zhong) was once bound and sent out of the state of Lu, but Duke Huan of Qi appointed him as his prime minister. Bai Li Xi was once sold himself to the state of Yu, but Duke Mu of Qin entrusted him with state affairs. Han Xin was a soldier who had fled from Nanzheng and a timid man who had once suffered the humiliation of being forced to kneel under someone's thighs in the market of Huayin, yet Emperor Gaozu of Han entrusted him with the entire military strategy.

故曰：「明君之心，如明鑑，如澄泉。」圓明於中，形物於外，則使賢任能，不失其時。若非心之見，非智之知，因人之視，借人之聽，其猶眩耄叟以黼黻，聒聾夫以《韶》《濩》，玄黃宮徵無貫於心，欲求得人，而幸其伯，未之有也。故五帝得其道而興，三王失其道而廢。廢興之道，在人主之心、得賢之用，非在兵強、地廣、人殷、國富也。

Therefore, it is said: "The mind of a wise ruler is like a bright mirror and clear spring water." Within it is round and clear, so external things are reflected clearly. Appointing the virtuous naturally does not miss the right time. If it is not seen by oneself, nor determined by one's own wisdom, but only relying on others' eyes to see and others' ears to hear, then it is like dazzling an old man with dim eyes using the ornate patterns of the黻 and黼, or disturbing a deaf person with the refined music of the Shao and Huo. The colors and tones cannot penetrate his heart. To seek talents and hope to achieve hegemony in this way has never happened before. Therefore, the five emperors flourished by following this path, while the three kings declined by losing it. The key to rise and fall lies in the ruler's mind, in obtaining virtuous talents and employing them, not in strong military power, vast territory, numerous people, or rich state.

經曰：太古之初，有栢皇氏，至於容成氏，不令而人自化，不罰而人自齊，不賞而人自勸，不知怒，不知喜，俞然若赤子。庖犧氏、神農氏，教而不誅；軒轅氏、陶唐氏、有虞氏，誅而不怨。葢三皇之政以道，五帝之政以德。夏商衰，湯武廢道德，任智謀。〈此處似有脫誤。張刻本云：「夏商周室弱，春秋戰國廢道德，任智謀。」亦以意改。〉

The classic text says: In the most ancient times, from the Baohuang dynasty to the Rongcheng dynasty, there was no need to issue orders and the people naturally became harmonized, no need for punishment and the people naturally became orderly, no need for rewards and the people naturally became diligent. They did not know how to be angry, nor did they know how to be happy, living in a state of peace and harmony like newborn infants. The Paoxi dynasty (Fuxi) and Shen Nong dynasty only practiced education and did not resort to punishment. The Huangdi dynasty (the Yellow Emperor), Taotang dynasty (Yao), and Youyu dynasty (Shun) used punishment, yet the people did not resent them. Generally speaking, the Three Emperors governed the world through the Dao, while the Five Emperors governed through virtue. By the time of the Xia and Shang dynasties' decline, Shang Tang and King Wu of Zhou abandoned virtue and the Dao, and instead used cunning and strategy. (Note: There seems to be an omission here. The Zhang edition reads 'When the Xia, Shang, and Zhou dynasties declined, the Spring and Autumn and Warring States periods abandoned virtue and the Dao, and instead used cunning and strategy,' which is a personal alteration.)

秦任商鞅、李斯之智，而並諸侯；漢任張良、陳平之智，而滅項籍；光武任寇恂、馮異之智，而降樊崇；曹公任許攸、曹仁之智，而破袁紹；孫權任周瑜、魯肅之智，而敗魏武；劉備任諸葛亮之智，而王西蜀；晉任杜預、王濬之智，而平吳；苻堅任王猛之智，而定八表之眾；石勒任張賓之智，而生擒王淩；拓拔任崔浩之智，而保河朔之師；宇文任李穆之智，而挫高歡之銳；梁任王僧辯之智，而戮侯景；隋任高熲之智，而面縛陳主；太宗任李靖之智，而敗頡利可汗。有國家者，未有不任智謀而成王業也。故曰：將軍之事，以靜正理，以神察微，以智役物。見福於重關之內，慮患於杳冥之外者，將之智謀也。

The state of Qin employed the wisdom of Shang Yang and Li Si, thus conquering the feudal lords; the Han dynasty used the strategies of Zhang Liang and Chen Ping, thereby eliminating Xiang Yu; Emperor Guangwu used the tactics of Kou Xun and Feng Yi, thus persuading Fan Chong of the Chimei army to surrender; Cao Cao relied on the strategies of Xu You and Cao Ren, thus defeating Yuan Shao; Sun Quan used the strategies of Zhou Yu and Lu Su, thus defeating the warlord Wei Wu Di at Chibi; Liu Bei relied on the wisdom of Zhuge Liang, thus establishing his kingdom in western Shu; the Western Jin dynasty used the strategies of Du Yu and Wang Jun, thus subduing the Eastern Wu; Fu Jian employed the strategies of Wang Meng, thus pacifying the people of all directions; Shi Le used the strategies of Zhang Bin, thus capturing Wang Jun (the original text says 'Wang Ling', which should be a mistake for 'Wang Jun'); the Tuoba clan used the strategies of Cui Hao, thus preserving the armies of the Hebo region; the Yuwen clan used the strategies of Li Mu, thus defeating Gao Huan's forces; the Liang dynasty used the strategies of Wang Shengbian, thus eliminating Hou Jing; the Sui dynasty used the strategies of Gao Jing, thus capturing Chen Houzhu and binding him in chains; Emperor Taizong of the Tang dynasty used the strategies of Li Jing, thus defeating the Khagan Jie Li. All those who ruled a state achieved their imperial success through the use of strategy. Therefore, the duties of a general involve using calmness to regulate order, using wisdom to discern details, and using strategy to control all things. The ability to foresee auspicious signs within complex territories and to anticipate disasters beyond the reach of sight and thought is the wisdom of a general.

經曰：古之善用兵者，必重天下之權，而研諸侯之慮。重權不審，不知輕重強弱之稱；揣情不審，不知隱匿變化之動靜。〈張刻本無「靜」字。〉重莫難於周知，揣莫難於悉舉，事莫難於必成，此三者，聖人能任之，故兵有百戰百勝之術，非善之善者也；不如不戰而屈人之兵，善之善者也。

The classic text says: In ancient times, those skilled in warfare would first assess the power and strength of the world, then carefully study the intentions and plans of the various feudal lords. If the assessment of power is not thorough, one cannot clearly determine the relative strength and weakness; if the investigation of the actual situation is not thorough, one cannot understand the hidden movements and changes of the enemy. The difficulty in assessment lies in having full knowledge, the difficulty in investigation lies in having no omissions, and the difficulty in action lies in ensuring certain success. These three things can only be handled by sages. Therefore, even if one has a hundred victories in battle, it is not the best; it is better to subdue the enemy without resorting to warfare, which is the best of the best. (Note: The edition of Zhang does not include the character '静'.)

夫太上用計謀，其次用人事，其下用戰伐。用計謀者，熒惑敵國之主，陰移諂臣，以事佐之；惑以巫覡，使其尊鬼事神；重其彩色文繡，使賤其菽粟，令空其倉庾；遺之美好，使熒其志；〈文瀾閣本此下有「蕩其心」三字。〉遺之巧匠，使起宮室高臺，以竭其財、役其力；易其性，使化改淫俗。〈文瀾閣本作「酗」。〉

The highest strategy is to use cunning, then to use human affairs, and the lowest is to resort to warfare. Using cunning involves deceiving the ruler of the enemy country, secretly bribing his flatterers and sycophants to support him from the side; sending witches and mediums to bewilder him, making him worship ghosts and deities; raising the value of colorful silk and embroidered fabrics so that he undervalues grain, thus emptying his granaries; sending beautiful women and precious treasures to dazzle his mind; sending skilled artisans to entice him into building grand palaces and towers, thus exhausting his resources and forcing his people into labor; altering his nature so that he becomes addicted to licentious customs. (Note: In the Wenlan Pavilion edition, after '使荧其志', there are additional words '荡其心'; the character '淫' in '淫俗' is written as '酗' in the Wenlan Pavilion edition.)

奢暴驕恣，賢臣結舌，莫肯匡助；濫賞淫刑，任其喜怒，政令不行；信卜祠鬼，逆忠進諂，〈文瀾閣本「逆」作「退」。〉請謁公行。而無聖人之政，愛而與官，無功而爵，未勞而賞；喜則赦罪，怒則肆殺；法居而自順，令出而不行，信蓍龜、卜筮、鬼神、禱祠、讒佞、奇技，〈此四字，文瀾閣本作「讒諂諛佞，奇技貨財」。〉亂行於門戶。

Thus he became extravagant and tyrannical, arrogant and unrestrained. The virtuous ministers kept their mouths shut and would not speak out, no one dared to correct and assist him. Rewards were given indiscriminately, punishments were applied capriciously, everything was done according to his whims. His decrees could not be carried out. He firmly believed in divination and worshiped ghosts and spirits, expelled the loyal and virtuous, and promoted flatterers. Secret dealings and private requests were openly practiced. In this way, there was no government of the sage in the country: officials were appointed merely on the basis of personal favor, titles were granted without any merit, and rewards were given without any effort. When he was pleased, criminals were pardoned; when he was angry, people were killed at will. The laws were placed there only to conform to his will, and the orders issued were not executed by anyone. He relied solely on the divining yarrow stalks, turtle shells, and divination, believing in ghosts and spirits and prayers. Thus, the cunning and deceitful men and those who practiced strange and licentious arts were allowed to run rampant in the court. (Note: In the Wenlan Pavilion edition, the character '逆' in '逆忠' is written as '退'; and the phrase '谗佞、奇技' is written as '谗谄谀佞，奇技货财'.)

其所謂是者皆非，非者皆是。離君臣之際，塞忠讜之路。然後淫之以色，攻之以利，娛之以樂，養之以味。以信為欺，以欺為信，以忠為叛，以叛為忠。忠諫者死，諂佞者賞。令君子在野，小人在位，急令暴刑，人不堪命。所謂未戰以陰謀傾之，其國已破矣。

He considered what was right as wrong and what was wrong as right. He then sowed discord between him and his ministers, blocked the path for honest advice. Then he seduced him with beauty, tempted him with wealth, amused him with music, and indulged him with delicious food. He regarded trust as deceit and deceit as trust; regarded loyalty as rebellion and rebellion as loyalty. Those who gave honest advice were executed, while those who flattered were rewarded. Thus, the virtuous were driven into the wilderness, while the wicked occupied high positions. Laws were harsh, punishments cruel, and the people had no way to survive. This is called waging war without actually fighting, using treachery to overthrow him. His country had already fallen before the battle even began.

以兵從之，其君可虜，其國可隳，其城可拔，其眾可潰。故湯用此而桀放，周用此而紂殺，越用此而吳國墟，楚用此而陳蔡舉，三家用此而魯國弱，韓魏用此而東周分。

At this point, if they send troops to follow up, their sovereign can be captured alive, their country can be destroyed, their cities can be taken, and their army can be defeated. Therefore, King Tang of Shang used this strategy and King Jie of Xia was exiled, King Wu of Zhou used this strategy and King Zhou of Shang was executed, the state of Yue used this strategy and Wu was reduced to ruins, the state of Chu used this strategy and Chen and Cai were annexed, the three families of Lu used this strategy and Lu gradually declined, and Han and Wei used this strategy and the Eastern Zhou was divided.

儒生之言皆曰：「兵強大者必勝，小弱者必亡。」是則小國之君無伯王之業，萬乘之主無破亡之兆。昔夏廣而湯狹，殷大而周小，越弱而吳強，所謂不戰而勝者，陰傾之術，夜行之道，文武之教。聖人昭然獨見，忻然獨樂，其在茲乎！

Scholars often say, "Those with strong armies will surely win, and those with weak forces will surely perish." According to this view, the rulers of small states will never achieve the status of a hegemon, and the rulers of great states with ten thousand chariots will never show signs of decline. But in the past, the Xia had a vast territory while the Shang Tang had a narrow one; the Yin was large while the Zhou was small; the Yue was weak while the Wu was strong. Yet in the end, everything turned out the opposite. What is meant by winning without fighting is precisely the use of secret means to undermine the enemy, the methods of moving secretly at night, and the combined use of cultural and military teachings. The sage alone sees through this clearly and delights in it alone, perhaps precisely for this reason.

經曰：古者，鄰國烽煙相望，雞犬相聞，而足跡不接於諸侯之境，車軌不結於千里之外，以道存生，以德安形，人樂其居。後世澆風起而淳樸散，權智用而譎詐生，鄰國往來用間諜。縱橫之事，用檃括之人矣。

The classic text says: In ancient times, neighboring states could see each other's smoke from cooking fires and signals from beacon fires, could hear each other's cocks crowing and dogs barking, yet people's footsteps did not cross into other states, and chariot tracks did not reach thousands of li away. They preserved their lives by the Way and settled their bodies by virtue, and the people were content with their own dwellings. But in later generations, the风气 became shallow and vulgar, and the simple customs faded away. Once cunning and skillful tactics were employed, deceit followed. Diplomatic exchanges between neighboring states then required the use of spies. The strategies of forming alliances and breaking them, such as the纵横, would call for those skilled in rhetoric, like the "檃括" and twisted wood, who could shape people's hearts and minds.

徐守仁義，社稷邱墟。魯尊儒墨，宗廟泯滅。非達奧知微，不能禦敵；不勞心苦思，不能原事；不悉見情偽，不能成名；材智不明，不能用兵；忠實不眞，〈張刻本「眞」作「明」。文瀾閣本作「忠直不伸」。〉不能知人。是以鬼谷先生述《捭闔》、《揣摩》、《飛箝》、《抵巇》之篇，以教蘇秦、張儀遊說於六國而探諸侯之心，於是術行焉。

Xu State clung to benevolence and righteousness, yet its state eventually fell into ruin; Lu State revered Confucianism and Mohism, yet its ancestral temples were still destroyed. Without understanding the subtle and profound, one cannot resist enemies; without exerting one's mind and thinking diligently, one cannot investigate the fundamental nature of things; without clearly distinguishing genuine from false, one cannot achieve fame; without clarity in ability and wisdom, one cannot wage war; without sincere loyalty and integrity, one cannot discern people. Therefore, the Master of Ghost Valley wrote the chapters "Bai He," "Chui Mo," "Fei Qian," and "Di Xi," teaching Su Qin and Zhang Yi to travel through the six states and persuade the princes, thus spreading the art of probing the minds of rulers. (Note: In the Zhang edition, the character "true" in "faithful and true" is written as "clear"; in the Wenlan Pavilion edition, this sentence reads "loyal and upright but not extended.")

夫用探心之術者，先以道德、仁義、禮樂、忠信、詩書、經傳、子史、謀略、成敗渾而雜說，包而羅之，澄其心，靜其志，伺人之情，有所愛惡去就，從欲而攻之，陰慮陽發。此虛言而往，彼實心而來，因其心，察其容，聽其聲，考其辭。言不合者，反而求之，其應必出。

A person skilled in probing the mind first mixes together discussions of morality, benevolence, propriety, music and ceremony, loyalty and trust, poetry and books, classics and transmitted writings, various schools of thought and historical records, strategies, and the success and failure of past events, speaking in a confused manner to cover all topics. At the same time, he clears his mind and stabilizes his will, secretly observing the other person's true feelings: what he loves, what he hates, whether he wishes to leave or stay. He attacks the other person's desires by following their inclinations, calculating secretly while speaking calmly on the surface. I offer empty words, but the other person reveals his true intentions. Then, following his inclinations, I observe his expressions, listen to his tone of voice, and examine his words. Any inconsistency in the statements will be reversed to question him, and his reactions will surely reveal his weaknesses.

旣得其心，反射其意，符應不失，契合無二。膠而漆之，無使反覆，如養由之操弓，逢蒙之挾矢，百發無不中正。猶設罝□，以罹魚兔，張其會，磔其腰，脇其虛，必衝綱而掛目，亦奚有孑遺哉！

Having already understood his mind, one then turns to meet his wishes, and the verification is like a seal that fits perfectly without any discrepancy. Then one uses the adhesive of glue and lacquer to firmly bind him, preventing him from changing his mind or backtracking, just as Zhang Youji holds his bow and Feng Meng draws his arrow, achieving a hundred percent accuracy. This is also like setting up nets and traps to catch fish and rabbits: spreading out the net's mouth, stretching the net's waist, tightening the empty spaces, so that the prey must inevitably collide with the net ropes or get caught in the net eyes, where could there still be any fish or rabbit escaping? (The original text is missing one character here, indicated by 「□」.)

夫探仁人之心，必以信，勿以財；探勇士之心，必以義，勿以懼；探智士之心，必以忠，勿以欺；探愚人之心，必以蔽，勿以明；探不肖之心，必以懼，勿以常；探好財之心，必以賄，勿以廉。

To probe the heart of a benevolent and kind person, one must use sincerity, not wealth; to probe the heart of a brave person, one must use righteousness, not threats; to probe the heart of a wise person, one must use loyalty, not deception; to probe the heart of an ignorant person, one must be subtle and indirect, not straightforward; to probe the heart of a wicked person, one must use intimidation, not conventional methods; to probe the heart of a greedy person, one must use bribes, not talk about integrity.

夫與智者言，依於博，智有涯而博無涯，則智不可以測博；與博者言，依於辨，博師古而辨應今，則博不可以應辨。與貴者言，依於勢，貴位高而勢制高，則位不可以禁勢。與富者言，依於物，富積財而物可寶，則財不足以易寶。

When speaking with the wise, rely on extensive knowledge and experience: wisdom has limits, but knowledge is boundless, and wisdom cannot fully grasp the vastness of knowledge. When speaking with the learned, rely on eloquence and adaptability: the learned follow ancient teachings, while eloquence and adaptability respond to the present, and the learned cannot match the flexibility of eloquence. When speaking with the powerful, rely on authority: power is merely a high position, but authority can control those in high positions, and rank cannot suppress authority. When speaking with the wealthy, rely on rare treasures: the wealthy merely accumulate wealth, but rare treasures themselves are treasures, and wealth cannot exchange for true treasures.

與貧者言，依於利，貧匱乏而利豐贍，則乏不可以賙豐。與賤者言，依於謙，賤人下而謙降下，則賤不可以語謙。與勇者言，依於敢，勇不懼而敢剛毅，則勇不可以懾剛。與愚者言，〈已上二十一字原缺，依文瀾閣本補。〉依於銳，愚質樸而銳聰明，則樸不可以察聰。

When speaking with the poor, speak with practical benefits: poverty is lack, while practical benefits are abundance; lack cannot relieve abundance. When speaking with the lowly, speak with humility: lowliness is being beneath others, while humility is willingly being beneath; the lowly cannot use humility to dominate others. When speaking with the brave, speak with courage: bravery is fearlessness, while courage is firm resolve; mere bravery cannot intimidate firm resolve. When speaking with the dull, speak with shrewdness: dullness comes from simplicity, while shrewdness comes from intelligence; simplicity cannot perceive the subtleties of intelligence. (Note: The above twenty-one characters for 'With the foolish' were originally missing and are supplemented according to the Wenlan Pavilion edition.)

此八者，皆本同其道，而末異其表。同其道，人所欲聽；異其表，聽而不曉。如此，則不測淺、不測深，吾得出無間、入無朕，獨往而獨來，或縱而或橫；如偃枯草，使東而東，使西而西；如引停水決之則流，壅之則止。謀何患乎不從哉！

These eight responses all originate from the same fundamental approach as the other party, but differ superficially. Since the approach is the same, the other party is willing to listen; yet because the surface differs, they cannot fully understand. In this way, the other party cannot measure my superficiality nor my depth. Thus, I can emerge without any trace and retreat without any clue, moving alone and freely, sometimes moving straight, sometimes sideways. It is like bending a pile of dry grass, making it go east if commanded east, west if commanded west. It is also like guiding a stagnant pond, letting it flow when dug open, and stopping it when blocked. In this way, how can my strategies not be adopted!

夫道貴制人，不貴制於人。制人者握權，制於人者遵命也。制人之術，避人之長，攻人之短；見己之所長，蔽己之所短。故獸之動，必先爪牙；禽之動，必先觜距；螫蟲之動，必以毒；介蟲之動，必以甲。夫鳥獸蟲豸尚用所長以制物，兄其智者乎！

The way of warfare values subduing others rather than being subdued by them. Those who subdue others hold the initiative, while those who are subdued can only obey. To subdue others, one should avoid their strengths and attack their weaknesses; display one's own strengths and conceal one's own weaknesses. Therefore, wild beasts go into battle first using their claws and teeth; birds go into battle first using their beaks and spurs; venomous insects go into battle certainly using their venom; armored insects go into battle certainly using their armor. Even animals and insects use their own strengths to subdue others; how much more so should wise people! (Note: "Xiong" is likely a mistake for "Kuang".)

夫人好說道德者，必以仁義折之；好言儒墨者，必以縱橫禦之；好談法律者，必以權術挫之。必乘其始、合其終、摧其牙、落其角，無使出吾之右。徐以慶弔之言，憂喜其心，使其神不得為心之主。長生、安樂、富貴、尊榮、聲色、喜說，慶言也；死亡、憂患、貧賤、苦辱、刑戮、誅罰，弔言也。

If the other person talks about morality, use benevolence and righteousness to persuade him; if he discusses Confucianism and Mohism, counter him with the strategies of纵横 (horizontal and vertical); if he talks about laws and regulations, use tactics to defeat him. Always follow the thread he starts and grasp the conclusion he draws, breaking his strength and weakening his power so he cannot surpass me. Then gradually use words of congratulations and condolences to make him fluctuate between sorrow and joy, causing his mind to lose control. The topics of longevity, comfort, wealth, honor, beauty, and pleasure belong to the category of "celebration"; while death, worries, poverty, disgrace, punishment, and retribution belong to the category of "condolence."

與貴者談，言弔則悲；與賤者談，言慶則悅。將其心，迎其意，或慶或弔，以惑其志，〈文瀾閣本「惑」作「感」。〉情變於內者，形變於外，常以所見而觀其所隱，所謂測隱探心之術也。雖有先王之道，聖智之術，而無此者，不足以成伯王之業也。

Talking with people of equal status, using words of mourning, he becomes sorrowful; talking with people of low status, using words of celebration, he becomes joyful. Following his mind and meeting his desires, whether celebrating or mourning, is used to disturb his thoughts. When his inner feelings are stirred, his outer appearance shows signs, so people often use visible signs to guess at his hidden thoughts. This is called the art of measuring hidden feelings and exploring the mind. Even if one masters the ways of the former kings and the wisdom of the sages, lacking this skill is insufficient to achieve the great achievements of a hegemon and a king. (Note: The character '惑' in '以惑其志' is rendered as '感' in the Wenlan Pavilion edition.)

經曰：夫國有亂軍者，士卒怯弱、器械柔鈍、政令不一、賞罰不明，不預焉。所謂亂軍者，豪家權臣、閽寺嬖暱，為之軍吏，權軍之勢，擅將之威，公政私行，私門公謁。上發謀，下沮議；上申令，下不行。猛如虎、很如狼，強不可制者，皆謂之亂軍，各宜誅之。

The classic text says: The so-called "disordered troops" of a state do not refer to weaknesses such as soldiers being cowardly, weapons being dull, orders not being consistent, or rewards and punishments not being clear; these are not included. The real disordered troops are the powerful aristocratic families, influential ministers, eunuchs, and the king's favorites. They hold military positions, seize control of the entire army's power, misuse the authority of the general, use official orders for private purposes, and turn private requests into public channels. When higher authorities propose plans, the lower ranks obstruct and criticize them; when orders are issued above, they are refused below. These are fierce as tigers, cruel as wolves, and arrogant beyond control, and they are all called disordered troops, each one of whom should be eliminated.

文宣誅少正卯於兩觀，而魯國清；田穰苴斬莊賈於表下，而軍容肅；魏絳刃楊干而諸侯服；項籍斬宋義，而天下怖。夫誅豪者，益其威；戮強者，增其權。威權生於豪強之身，而不在於士卒之庸。

Confucius (posthumously honored as the "Wenxuan Wang" during the Tang dynasty) executed Shao Zhengmao beneath the palace gates, and the customs of Lu became clear and upright; Tian Rangju executed the military commander Zhuang Jia who was late for duty at the military gate, and the military discipline became strict; Wei Jiang of the Jin state punished Yang Gan, the younger brother of the king, for his misconduct according to military law, and the feudal lords submitted to him; Xiang Ji executed General Song Yi, and the world was terrified. Executing the arrogant could enhance the authority of the commander; killing the strong and fierce could increase the power of the commander. Authority and power are established through the suppression of the powerful, not through the ordinary soldiers.

豪強有兼才者，則駕而御之，教而導之，如畜鷙鳥，如養猛虎，必節其飢渴，翦其爪牙，絆其足，猰其舌，呼之而隨，嗾之而走，牢籠其心使馴吾之左右。豪強無兼才者，則長其惡，積其㐫，縱其心，橫其志，禍盈於三軍，怨結於萬人。然後誅之，以壯吾氣。故曰：「不善人者，善人之資。」為將帥者，國之師，不誅豪強，何以成三軍之威哉！

Among the powerful and influential, if there are those who possess ability, they should be controlled and guided, like taming a fierce bird or a wild tiger: regulate their hunger and fullness, trim their claws and teeth, tie up their legs, and restrain their tongues. They should respond promptly when called, and strike when prompted, keeping their hearts firmly under control so that they become obedient and serve on my side. However, if there are no capable individuals among the powerful, let them grow in wickedness, accumulate cruelty, indulge their thoughts, and let their will run wild. Wait until calamity fills the entire army and hatred accumulates among the people, then kill them to boost the morale of my troops. Therefore, the Tao Te Ching says: "The unvirtuous person is the support of the virtuous one." As a general, one is the role model of the nation; without eliminating the powerful, how can one establish authority over the entire army!

經曰：兵非道德仁義者，雖伯有天下，君子不取。周德旣衰，諸侯自作禮樂，專征伐，始於魯隱公，齊以技擊強，魏以武卒奮，秦以銳士勝。說者以孫、吳為宗，唯荀卿明於王道而非之，謂齊之技擊是亡國之兵，魏之武卒是危國之兵，〈此二句原缺，依文瀾本補。〉秦之銳士是干賞蹈利之兵。

The classic text says: To wage war without basing it on morality, righteousness, and benevolence, even if it leads to dominance over the world, the gentleman would not adopt it. After the decline of the Zhou dynasty's virtue and governance, the feudal lords each created their own rites and music, and independently launched military campaigns, beginning from the time of Lu Yin Gong. Qi relied on "technique fighters" to become powerful, Wei relied on "military elite" to rise, and Qin relied on "sharp soldiers" to achieve victory. Those who discuss military affairs all regard Sun Wu and Wu Qi as their master teachers. Only Xun Qing understood the Way of the King and rejected them, saying that Qi's technique fighters were soldiers leading to national ruin, Wei's military elite were soldiers endangering the state, and Qin's sharp soldiers were soldiers seeking rewards and profit. (Note: The sentences "Wei's military elite were soldiers endangering the state" etc. were originally missing, and have been supplemented according to the Wenlan edition.)

至於齊桓、晉文之師，可謂入其域而有節制矣。故齊之技擊，不可遇魏之武卒；魏之武卒，不可敵秦之銳士；秦之銳士，不可當桓文之節制；桓文之節制，不可當湯武之仁義。故曰：「善師者不陣，善陣者不戰，善戰者不敗，善敗者不亡。」

As for the armies of Duke Huan of Qi and Duke Wen of Jin, they could be said to have established a proper system and discipline. Therefore, the skillful fighters of Qi could not match the disciplined soldiers of Wei, the soldiers of Wei could not withstand the elite warriors of Qin, and the elite warriors of Qin could not resist the disciplined armies of Duke Huan and Duke Wen of Qi and Jin. And the disciplined armies of Duke Huan and Duke Wen of Qi and Jin could not stand against the benevolent and righteous armies of Shang Tang and King Wu of Zhou. Therefore, it is said: "A good commander does not need to form a battle formation, a good formation does not need to fight, a good fighter does not suffer defeat, and one who can endure defeat does not perish."

黃帝獨立於中央而勝四帝，所謂善師者不陣也。湯武征伐，陳師誓眾，放桀擒紂，所謂善陣者不戰也。齊桓南服強楚，〈原脫「桓南」二字，依文瀾閣本補。「南服強楚」與下「北伐山戎」為對文。〉使貢周室；北伐山戎，為燕開路，所謂善戰者不敗也。楚昭王遭闔閭之禍，國滅出亡，父兄相與奔秦請救，秦人出兵，楚王反國，所謂善敗者不亡也。

The Yellow Emperor remained in the central position and overcame the four directions' emperors, which is called not needing to form an army formation to be good at commanding troops. Shang Tang and King Wu of Zhou led their armies to conquer, arranged formations, and made public vows to the people, thus overthrowing Xia Jie and capturing Shang Zhou, which is called not needing to fight to be good at forming formations. Duke Huan of Qi subdued the strong state of Chu to the south, forcing it to pay tribute to the Zhou royal court; to the north, he attacked the Shan Rong, opening a path for the state of Yan, which is called not needing to fight to be victorious. King Zhao of Chu suffered from the military disaster of King Helu of Wu, lost his capital, and fled abroad. His elders and brothers all went to the state of Qin for help, and Qin sent troops, allowing King Zhao of Chu to restore his kingdom, which is called being good at enduring defeat without perishing. (Note: The original text had a missing 'Huan' in 'Huan south', which has been restored based on the Wenlan Pavilion edition; 'south subduing strong Chu' contrasts with the following 'north attacking Shan Rong'.)

凡兵，所以存亡繼絶，救亂除害。故伊、呂之將，子孫有國，與殷周並。下至末代，茍任詐力貪殘，孫、吳、韓、白之徒，皆身被誅戮，子孫不傳於嗣。葢兵者，凶器；戰者，危事。陰謀逆德，好用凶器，非道德忠信，不能以兵定天下之災，除兆民之害也。

In general, the use of military force is to preserve a dying state, continue a broken lineage, rescue from chaos, and eliminate disasters. Therefore, ministers like Yi Yin and Lü Shang were granted fiefs, their descendants continuing the rule of the Shang and Zhou dynasties. However, in the declining era of a dynasty, those who relied solely on deceit, violence, greed, and cruelty, such as Sun Bin, Wu Qi, Han Xin, and Bai Qi, all met their demise, and their descendants could not inherit their positions. One must understand that weapons are凶器, and warfare is a dangerous affair. Deceit and rebellion against the virtue of heaven are harmful. If one persistently relies on violent means without upholding morality and sincerity, it is impossible to pacify the troubles of the world or eliminate the calamities of the people through military force.

經曰：先王之道，以和為貴。貴和重人，不尚戰也。《春秋左氏傳》曰：「君若以德綏諸侯，誰敢不服君？若以力，楚國方城以為城，漢水以為池，雖軍之眾，無所用也。」

The classic text says: The way of the former kings valued harmony above all. If they valued harmony and cherished human lives, they would not have favored warfare. The "Spring and Autumn Annals: Left Tradition" records that during the fourth year of Duke Xian of Qi, the envoy of Chu, Qu Wan, answered Duke Huan of Qi by saying: "If you govern with virtue and pacify the feudal lords, who would dare to defy you? If you rely on military force, then Chu will take the Fangcheng Mountains as its walls and the Han River as its moat. Even with your numerous troops, there would be no room for them to maneuver."

是故晉悼公使魏絳和戎，以正諸華，八年之間，九合諸侯，如樂之和，無所不諧，羌戎亦歸；晉惠公內不侵不叛之臣，於是有崤之師。譬如捕鹿，晉人角之，戎人掎之。

Therefore, Duke Jin Diao sent Wei Jiang to make peace with the Rong people, to correct the states of the Central Plains. Within eight years, he convened the feudal lords nine times, and the harmony was as smooth as music, with no discordant notes. Even the Qiang and Rong submitted. Previously, Duke Jin Hui had accepted these loyal vassals (referring to the Jiang Rong), which led to the Rong people's support in the Xiao Mountains battle. This is like hunting a deer together: the Jin people held the deer's antlers, while the Rong people pulled its legs—words spoken by Ju Zhi, the son of the Jiang Rong, in the "Zuo Zhuan · Xiang Gong Fourteenth Year."

夫有道之主，能以德服人；有仁之主，能以義和人；有智之主，能以謀勝人；有權之主，能以勢制人。見勝易，知勝難。〈文瀾閣本作「戰勝易，和勝難」。〉語曰：「先王耀德不觀兵，兵戢而時動，動則威，觀則玩，玩則無震。」故有衣冠之會，未嘗有歃血之盟；有革車之會，未嘗有戰陣之事。

A virtuous sovereign can win the hearts of people through virtue; a benevolent sovereign can bring harmony through righteousness; a wise sovereign can overcome rivals through strategy; a powerful sovereign can subdue enemies through circumstances. It is easy to see an opportunity for victory, but difficult to truly know how to win. An old saying says: "The former kings only displayed virtue but did not show military force. Weapons are kept in storage normally, and only used when necessary. Once used, they have a deterrent effect. If they are constantly displayed, people will become careless, and then they will lose their deterrent power." Therefore, even if there are formal meetings with ceremonial greetings and offerings, there may not be a need for blood oaths. Even if there are military formations and parades, there may not be actual combat. (Note: The text says "seeing victory is easy, knowing victory is difficult," while the Wenlan Pavilion edition says "winning a battle is easy, achieving peace is difficult.")

兵者，不祥之器，不得已而用之。古先帝王所以舉而勝人，成功出於眾者，先文德以懷之；懷之不服，飾玉帛以啗之；啗之不來，然後命上將練軍馬、銳甲兵，攻其無備，出其不意。所謂叛而必討，服而必柔。旣懷旣柔，可以示德。《書》曰：「戒之用休，董之用威。」夫如是，則四夷不足吞，八戎不足庭也。

Weapons are inauspicious things and should only be used when absolutely necessary. Ancient kings were able to overcome others and achieve great accomplishments because they first used cultural teachings and virtue to pacify the people. If they were not pacified through this means, they would then prepare jade and silk to entice them. If they still refused to come, they would then command generals to train their armies and sharpen their weapons, attacking where the enemy was unprepared and surprising them. This is what is meant by the saying that those who rebel must be punished, and those who submit must be treated with kindness. Once they have been pacified and treated kindly, the kingdom can then display its virtue to the world. The Book of Documents, Great Yu's Mandate, says: 'Use goodness to encourage them and use authority to supervise them.' By doing this, the four directions of the barbarians can be easily conquered, and the eight surrounding tribes can be made to come to court.

經曰：天貴持盈不失，陰陽四時之綱紀；地貴定傾不失，生長均平之土宜。人貴節事，調和陰陽，佈告時令，事來應之，物來知之，天下盡其忠信，從其政令。故曰：「天道無災，不可先來；地道無殃，不可先倡；人事無失，不可先伐。」

The text says: The virtue of heaven lies in holding on to fullness without losing it, becoming the framework of yin and yang and the four seasons; the virtue of earth lies in maintaining stability without losing it, becoming the suitable condition for the growth of all things and the balance and harmony of the world; the virtue of humans lies in controlling affairs and harmonizing yin and yang, issuing the seasons, being able to respond to events when they arise and to recognize things when they come, thus making all people offer their loyalty and faithfulness and obey his commands. Therefore it is said: "If there is no calamity from heaven, one must not act first; if there is no disaster from earth, one must not take the initiative; if there is no mistake in human affairs, one must not launch an attack first."

四時相乘，水旱愆和，冬雷夏霜，飛蟲食苗，天災也。山崩川涸，土不稼穡，水不澗下，五果不樹，八穀不成，地殃也。重賦苛政，高臺深池，興役過差，縱酒荒色，遠忠暱佞，窮兵黷武，人失也。上見天災，下覩地殃，傍觀人失。

The four seasons are out of order, with water and drought losing balance, thunder in winter and frost in summer, insects devouring crops, this is called "heavenly calamity." Mountain collapses, rivers dry up, land fails to produce grain, water cannot flow smoothly down the ravines, all fruit trees fail to bear fruit, and various grains fail to mature, this is called "earthly calamity." Heavy taxes, harsh laws, building high platforms and deep ponds, excessive conscription of labor, indulgence in wine and debauchery, distancing loyal ministers and favoring villains, waging unnecessary wars, this is called "human loss." Before going to war, one should look up to observe heavenly calamities, look down to observe earthly calamities, and look aside to observe human loss.

兵不法天，不可動；師不則地，不可行；征伐不和於人，不可成。天贊其時，地資其財，人定其謀。靜見其陽，動察其陰，先觀其跡，後知其心。所謂勝兵者，先勝而後求戰；敗兵者，先戰而後求勝。故曰：「未戰而廟算勝者，得算多矣。未戰而廟算不勝者，得算少矣。多算勝，少算不勝，而況於無算乎！以此觀之，勝負見矣。」

To wage war without following the heavens, one cannot initiate; to march out without aligning with the earth, one cannot move forward; to campaign without the people's support, one cannot succeed. The heavens provide the opportunity, the earth supplies the resources, and people determine the strategy. When at rest, observe the enemy's visible aspects; when in action, discern their hidden intentions. First observe their movements, then understand their thoughts. A victorious army creates an inevitable victory before engaging in battle; a defeated army fights first and then seeks victory. Therefore, the "Art of War" says: "Before engaging in battle, if one calculates and determines victory, it is because the calculation is thorough; if one calculates and determines defeat, it is because the calculation is insufficient. A thorough calculation leads to victory; an insufficient one leads to defeat; how much more so if there is no calculation at all! Thus, the outcome of victory or defeat becomes clear."

經曰：善用兵者，非信義不立，非陰陽不勝，非奇正不列，非詭譎不戰。謀藏於心，事見於跡。心與跡同者敗，心與跡異者勝。兵者，詭逆也。能而示之不能，用而示之不用。心謀大，跡示小；心謀取，跡示與。惑其眞，疑其詐；眞詐不決，則強弱不分。

The classic text says: A skilled military commander cannot stand firm without integrity, cannot achieve victory without understanding the principles of concealment and revelation, and cannot form an array without the coordination of the extraordinary and the conventional. Warfare must employ cunning methods. Strategies are hidden within the mind, while actions are revealed through signs. When the mind's intention aligns with the outward signs, failure is certain; when they are opposite, victory is achieved. Warfare is by nature unconventional and deceitful: capable of attack yet appearing incapable, ready to use force yet seeming unwilling. When the mind plans for great things, the outward appearance shows small actions; when the intention is to seize, the outward appearance shows giving. This causes the enemy to be unable to discern truth from falsehood, and to doubt both. When truth and deception cannot be distinguished, strength and weakness become indistinguishable.

湛然若玄元之無象，淵然若滄海之不測。如此，則陰陽不能算，鬼神不能知，術數不能窮，卜筮不能占，而況於將乎！夫善戰者，勝敗生於兩陣之間；其謀也，策不足驗；其勝也，形不足觀。能言而不能行者，國之害；能行而不能言者，國之用。

It is profound like the Xuan Yuan Great Way, without form; it is deep like the vast ocean, immeasurable. At this stage, yin and yang cannot be deduced, ghosts and spirits do not know, divination and calculation cannot exhaust it, and fortune-telling cannot reach it; how much more so the enemy's generals! A skilled warrior determines victory and defeat between the opposing armies; his strategies are not evident in prior calculations; his success is not apparent in external signs. Those who can speak but cannot act are a calamity for the country; those who can act but cannot speak are the country's true talents.

故曰：「至謀不說，大兵不言，微乎！神乎！故能通天地之理，備萬物之情。」是故貪者利之，使其難厭；強者卑之，使其驕矜；親者離之，使其攜貳。難厭則公正闕，驕矜則虞守虧，攜貳則謀臣去。

Therefore, the highest strategy does not need to be proclaimed, the mightiest army does not need to be boasted about. How subtle and marvelous! Only thus can one comprehend the principles of heaven and earth, and fully understand the conditions of all things. Therefore, for the greedy, offer wealth to satisfy their desires, so their appetites never cease; for the domineering, adopt a humble stance, so they become even more arrogant; for the close relationship between sovereign and minister, create discord, so they develop divided hearts. Unfilled appetites lead to the loss of fairness; increased arrogance leads to relaxed vigilance; divided hearts lead to the scattering of advisors.

周文利殷，〈原作「離商」，依張刻本改。〉而商紂殺；勾踐卑吳，而夫差戮；漢高離楚，而項羽亡。是故屈諸侯者以言，役諸侯者以策。夫善兵者，攻其愛，敵必從；擣其虛，敵必隨；多其方，敵必分；疑其事，敵必備。從隨不得城守，分備不得併兵，則我佚而敵勞，敵寡而我眾。

King Wen of the Zhou dynasty used great rewards to flatter the Shang dynasty, resulting in the execution of King Zhou of Shang; King Goujian of Yue used humble words and humbled himself to flatter the Wu kingdom, resulting in the death of King Fuchai of Wu; Emperor Gaozu of Han created discord among the ministers of the Chu kingdom, resulting in the downfall of Xiang Yu. Therefore, subduing the feudal lords relies on words, while compelling them relies on strategies. A skilled military commander attacks where the enemy values most, and the enemy will certainly come to rescue; he strikes at their emptiness, and the enemy will certainly move their forces; he makes the direction of attack numerous and complicated, and the enemy will certainly divide their forces; he creates suspicion, and the enemy will certainly set up defenses everywhere. If the enemy is led astray, they cannot hold their cities; if they divide their forces for defense, they cannot concentrate their troops, so my side remains at ease while the enemy becomes exhausted, the enemy has few troops while I have many. (Note: The original text says 'Zhou Wen Li Shang,' but it has been changed to 'Zhou Wen Li Yin' according to the Zhang edition.)

夫以佚擊勞者，武之順；以勞擊佚者，武之逆；以眾擊寡者，武之勝；以寡擊眾者，武之敗。能以眾擊寡，以佚擊勞，吾所以得全勝矣。夫竭三軍氣，奪一將心，疲萬人力，斷千里糧，不在武夫行陣之勢，而在智士權算之中。弱兮柔兮，卷之不盈懷袖；沉兮密兮，舒之可經寰海。五寸之鍵，能制闔闢；方寸之心，能易成敗。智周萬物而不殆，曲成萬物而不遺。順天信人，察始知終，則謀何慮乎不從哉！

Using a well-rested army to attack a fatigued one is following the natural course of warfare; using a fatigued army to attack a well-rested one is going against the natural course. Fighting with a larger force against a smaller one is the way to win in warfare; fighting with a smaller force against a larger one is the way to lose. Only by being able to fight with a larger force and strike when the enemy is fatigued can we achieve complete victory. To exhaust the morale of the entire army, to take away the resolve of the enemy commander, to drain the strength of ten thousand men, and to cut off the supply lines of a thousand miles—these things are not achieved through the display of military formations, but through the calculations of the wise strategist. It is very soft, yet when rolled up it cannot fill a sleeve; it is deep and hidden, yet when unfolded it can cover the whole world. A five-inch wooden doorstop can control the entire door; a thought as small as a square inch can turn the tide of the entire battle. As the Great Treatise of the Zhou Changes says, wisdom pervades all things without reaching peril, and thoroughly understands the nature of all things without missing anything. By following the natural course of heaven and winning the trust of people, and by discerning the beginning to foresee the end, why should one worry about the adoption of strategies?

經曰：古者，用人之力，歲不過三日，籍歛不過什一。公劉好貨，居者有積倉，行者有裹糧。太王好色，內無怨女，外無曠夫。文王作刑，國無冤獄。武王行師，士樂其死。古之善率人者，未有不得其心而得其力者也，未有不得其力而得其死者也。

The classic text says: In ancient times, the use of people's labor did not exceed three days a year; the collection of taxes did not exceed one-tenth of the harvest. Gong Liu loved wealth and goods, yet those who remained in the village had granaries full of stored grain, and those who went out had dry food with them. King Zhou Taowang loved beauty, yet there were no women left unmarried within the country and no men unable to find a wife outside. King Wen established laws and punishments, and there were no wrongful cases in the country. King Wu led his troops into battle, and the soldiers were willing to die for him. Since ancient times, those who were good at leading people have never been able to gain people's support without first winning their hearts, nor have they been able to mobilize people's strength without first gaining their support.

故國必有禮信親愛之義，然後人以飢易飽；國必有孝慈廉恥之俗，然後人以死易生。人所以守戰至死不衰者，上之所施者厚也。上施厚，則人報之亦厚。且士卒之於將，非有骨肉之親，使冒鋒鏑、突干刃、死不旋踵者，以恩信養之，禮恕導之，小惠漸之，如慈父育愛子也。

Therefore, the state must first have the principles of propriety, sincerity, and affection, and only then will the people be willing to sacrifice their own hunger for the state's fullness. The state must first have the customs of filial piety and shame, and only then will the people be willing to sacrifice their own lives for the state's survival. People fight to defend the city, never giving up, because those in authority have bestowed deep kindness. When those above show deep kindness, those below will respond with deep loyalty. Moreover, soldiers and generals are not related by blood, yet they are willing to face swords and arrows, charge through shields and blades, and never retreat even in death, because the generals nurture them with kindness, guide them with courtesy, and gradually instill small favors in them, just as a kind father nurtures his beloved child.

故能救其阽危，拯其塗炭，卑身下士，齊勉甘苦，親臨疾病，寒不衣裘，暑不操扇，登不乘馬，〈張刻本「登」作「出」。〉雨不張葢。軍幕未辦，將不言坐；軍井未通，將不言渴。妻子補綻於行間，身自分功於役作。簞醪之饋，必投於河；挾纊之言，必廵於軍。是以人喜金鐸之聲、勇皷鼙之氣者，非惡生而樂死，思欲致命而報之於將也。

Therefore, a good general can rescue soldiers from danger and lift them out of hardship: he lowers his posture to show respect to his subordinates, shares their hardships, and personally visits the sick. In cold weather, he does not wear fur coats alone; in hot weather, he does not fan himself alone; on uphill paths, he does not ride alone; in the rain, he does not carry an umbrella alone. If the military tent is not properly set up, the general does not say he wants to sit; if the well for water is not dug through, the general does not say he is thirsty. He allows his wife to mend clothes for the soldiers in the ranks, and himself also shares in the labor. If someone brings a jar of wine, he pours it into the river for the whole army to drink; if there are encouraging words, he personally tours the entire army, making the soldiers feel as warm as wearing a thick fur coat. Therefore, the soldiers rejoice at the sound of the gong and drum, not because they dislike living and like dying, but because they wish to fight with their lives to repay the general. (The terms "dān láo tóu hé" and "jiā kuàng" refer to the historical events of the King of Yue casting wine into the river to encourage his troops and the story from the "Zuo Zhuan" of King Chu's inspection of his troops.)

故曰：「視卒如嬰兒，故可與之赴深溪；視卒如愛子，故可與之俱死。厚而不能使，愛而不能令，亂而不能理，譬如驕子，不可用也。是故令之以文，齊之以武，是謂必取。」語曰：夫妻諧，可以攻齊；小夫怒，可以攻魯。王翦、李牧、吳起、田穰苴竟如此而兵強於諸侯也。

Therefore, the "Terrain Chapter" of the "Art of War" by Sun Tzu says: "If you treat your soldiers as you would an infant, you can lead them into deep valleys; if you treat your soldiers as you would your beloved child, you can share their fate, life and death. But if you indulge them excessively without being able to command them, if you love them too much without being able to control them, and if you cannot manage them when things go wrong, then they are like spoiled children who cannot be used. Therefore, you must guide them with regulations and teachings, and discipline them with military laws, only then can you have an army that is sure to win." An old saying goes: "If a husband and wife are united and harmonious, they are sufficient to attack the state of Qi; if even a minor person is stirred to anger, they are sufficient to attack the state of Lu." Wang Jian, Li Mu, Wu Qi, and Tian Rangju followed exactly this approach, which made their armies stronger than those of the other feudal states.

經曰：統六軍之眾，將百萬之師，而無選鋒，渾而雜用，則智者無所施其謀，辨者無所施其說，勇者無所奮其敢，力者無所著其壯，無異獨行中原，亦何所取於勝負哉！故孫子曰：「兵無選鋒，曰北。」

The classic text says: Those who command six armies and lead a million troops, if they do not select a refined vanguard, and instead use soldiers indiscriminately, then the wise have no place to plan, the eloquent have no place to speak, the brave have no place to display their courage, and the strong have no place to show their strength. This is like a single person wandering alone in the Central Plains, how can there be any talk of winning or losing? Therefore, The Art of War says: "An army that does not select a refined vanguard is doomed to defeat."

夫選士以賞，賞得其進；用士以刑，刑愼其退。古之善選士者，懸賞於中軍之門，有深沉謀慮出人之表者，以上賞而取之，名曰「智能之士」。有辭縱理橫、飛箝捭闔，能移人之性、奪人之心者，以上賞而禮之，名曰「辯說之士」。

Selecting officials relies on rewards; only with rewards will people be willing to advance. Using officials relies on punishment; only with punishment will people dare not retreat. In ancient times, those skilled in selecting officials would hang rewards in the middle of the military camp. Those with deep thinking and strategies beyond the ordinary would be offered the highest reward to attract them, called "intelligent officials." Those skilled in eloquent speech, proficient in the techniques of "flying hook" and "opening and closing," capable of changing people's nature and seizing their hearts would also be offered the highest reward to hire them, called "persuasive officials."

有得敵國君臣問間請謁之情性者，以上賞而禮之，名曰「間諜之士」。有知山川水草次舍、道路迂直者，以上賞而禮之，名曰「鄕導之士」。〈文瀾閣本云：「有因隙制宜，簡要便密，使敵眩惑而相疑嫉，以入我機穽者，以上賞而禮之，名曰『間諜之士』。有得敵國君臣門閭請謁之情性者，以上賞而禮之，名曰『鄕導之士』。」文與此大異。〉

Anyone who can uncover the secret dealings and private requests among the rulers and ministers of a rival state is to be hired with the highest reward, and is called "spies." Anyone who is familiar with the terrain, the places suitable for camping, and the winding paths is to be hired with the highest reward, and is called "guides." (Note: The Wenlan Pavilion edition states: "Those who can take advantage of opportunities, act decisively and efficiently, and meticulously plan to confuse the enemy, causing them to suspect and resent each other, thus falling into our traps, are to be hired with the highest reward, and are called 'spies.' Those who can understand the family relationships and private requests among the rulers and ministers of a rival state are to be hired with the highest reward, and are called 'guides.'") The text here differs significantly from this version.

有製造五兵、攻守利器奇變詭譎者，以上賞得而厚之，名曰「技巧之士」。有引五石之弓矢貫重札，戈矛劍戟便於利用，陸搏犀兕，水攫黿鼉，佻身捕虜，搴旗摭皷者，上賞得而撫之，名曰「猛毅之士」。有立乘奔馬，左右超忽，踰越城堡，出入廬舍,〈張刻本作「營壘」。〉而亡形跡者，上賞得而聚之，名曰「蹻捷之士」。

Those who can manufacture five types of weapons and various offensive and defensive weapons, and devise ingenious and unpredictable strategies, should be rewarded with the highest prize and treated generously, and are called "skillful craftsmen." Those who can draw a bow with five stones' strength, shoot arrows that can pierce several layers of armor, use spears, halberds, swords, and spears skillfully, fight barehanded against rhinoceroses and wild oxen on land, and capture giant turtles and crocodiles in water, leap forward to capture enemies, take enemy flags, and seize war drums, should be rewarded with the highest prize and comforted, and are called "brave and resolute warriors." Those who can stand on the back of a galloping horse, leap left and right, jump over fortifications, enter and exit enemy dwellings without leaving any trace, should be rewarded with the highest prize and gathered, and are called "agile and swift warriors." (Note: "dwellings" in the Zhang edition is "fortifications.")

有往返三百里不及夕者，上賞得而聚之，名曰「疾足之士」。有力負六百三十斤行五十步者，上賞得而聚之；或二百四十斤者，次賞得而聚之，名曰「巨力之士」。有步五行、運三式，多言天道、陰陽、詭譎者，下賞得而存之，名曰「技術之士」。

All those who can travel three hundred miles and return before nightfall are recruited with the highest reward, and are called "swift-footed men." Those who can carry six hundred and thirty jin for fifty steps are also recruited with the highest reward. Those who can carry two hundred and forty jin are recruited with the next lower reward, and are collectively called "men of great strength." Those who can calculate the Five Phases and practice the three formulas (Lei Gong Shi, Tai Yi Shi, and Liu Ren Shi), and are accustomed to discussing heavenly principles, yin and yang, and esoteric theories, are recruited with the lowest reward, and are called "men of skill."

夫十士之用，必盡其才、任其道。計謀使智能之士，談說使辯說之士，離親間疏使間諜之士，深入諸侯之境使鄕導之士，建造五兵使技巧之士，摧鋒捕虜、守危攻強使猛毅之士，掩襲侵掠使蹻捷之士，探報計期使疾足之士，破堅陷剛使巨力之士，誑愚惑痴使技術之士，此謂任才之道、選士之術也。三王之後，五伯之闢，得其道而興，失其道而亡。興亡之道，不在人主聰明文思，在乎選能之當其才也。

The use of these ten types of talents must ensure that each person is fully utilized according to their abilities: those who plan and strategize should be those with intelligence, those who engage in diplomacy and negotiation should be those skilled in debate, those who sow discord among the enemy's trusted officials and create divisions between ruler and ministers should be spies, those who enter the territories of the feudal lords should be local guides, those who manufacture various weapons should be craftsmen with technical skills, those who break the enemy's forces, capture prisoners, defend dangerous cities, and attack strong enemies should be brave and resolute warriors, those who conduct ambushes and raids should be swift and agile, those who scout and report back and calculate time should be fast runners, those who break through strong formations and overcome the powerful should be strong and powerful, and those who deceive the foolish and confuse the ignorant should be skilled in trickery. This is called the way of employing talents and the method of selecting soldiers. The descendants of the Xia, Shang, and Zhou dynasties, as well as the rulers of the Five Hegemons of the Spring and Autumn period, flourished when they followed this path and declined when they abandoned it. The key to rise and fall does not lie in whether the ruler himself is wise and eloquent, but in whether the people he employs are suited to their talents.

經曰：激人之心，勵士之氣。發號施令，使人樂聞；興師動眾，使人樂戰；交兵接刃，使人樂死；其在以戰勸戰，以賞勸賞，以士勵士。木石無心，猶可危而動、安而靜，況於勵士乎！

The classic text says: To inspire people's aspirations and boost the morale of soldiers. When the command is issued, people will be willing to listen; when mobilizing troops, people will be willing to fight; when engaging in close combat, people will be willing to fight to the death. The method lies in using past victories to encourage further battles, using fulfilled rewards to encourage further rewards, and using soldiers who have been rewarded to inspire others. Wood and stone originally have no hearts, yet they will roll when placed on a steep slope and remain still when placed on a flat surface. How much more so should we consider inspiring living people!

古先帝王伯有天下，戰勝於外，班師校功，集眾於中軍之門。上功賜以金璋紫綬，錫以錦綵，衣以繒帛，〈原脫「衣以」二字，據文瀾閣本補。張本同。〉坐以重裀，享以太牢，飲以醇酒；父母妻子皆賜紋綾，坐以重席，〈上二十字原脫，據文瀾閣本補。張本同。〉享以少牢，〈文瀾閣本作「太牢」。張本同。〉飲以酎酒。

In ancient times, when emperors or kings dominated the world, after winning battles abroad, they would return to assess the military achievements by gathering all the troops under the central military gate. The first-class merit would be rewarded with a golden jade tablet and a purple seal, along with silk and brocade as gifts. The person would be dressed in embroidered robes and allowed to sit on a double-layered cushion. A grand banquet would be held with the triple sacrificial offering of cattle, sheep, and pig, and they would be served with strong wine. His parents, wife, and children would all be given patterned silk, allowed to sit on double-layered mats, and would be served a banquet with the double sacrificial offering of sheep and pig, along with fermented wine. (Note: The words '衣以' were originally missing but have been restored according to the Wenlan Pavilion edition, as well as the Zhang edition. The words '父母妻子皆赐纹绫，坐以重席' were originally missing but have been restored according to the Wenlan Pavilion edition, as well as the Zhang edition. '享以少牢' in the Wenlan Pavilion edition is '太牢', as is the Zhang edition.)

大將軍捧賜，偏將軍捧觴，大將軍令於眾曰：「戰士某乙等奮不顧身，功超百萬，斬元戎之首，搴大將之旗，功高於眾，故賞上賞，子孫後嗣長稱卿大夫之家。父母妻子皆受重賞，牢席有差。眾士咸知。」

The Grand General himself presented the rewards, while the Deputy General held the wine cup. The Grand General announced in public: "Soldiers such as So-and-so and others fought bravely without regard for their lives, their merits surpassing those of a hundred thousand men. They beheaded the enemy commander and captured the banner of the enemy general. Their achievements are greater than those of others, so they shall receive the highest reward. Their descendants will long remain in the ranks of the marquises and ministers. Their parents, wives, and children will all receive generous rewards, with livestock and seating arranged according to rank. All soldiers should be made aware of this."

次功賞以銀璋朱綬，紋綾之衣，坐以重席，享以少牢，飲以酎酒；父母妻子贈以繒帛，坐以單席，享以雞豚，飲以釃酒。偏將軍捧賜，子將軍捧觴，大將軍令於眾曰：「戰士某乙等勇冠三軍，功經百戰，斬驍雄之首，搴虎豹之旗，功出於人，賜以次賞，子孫後嗣長為勲給之家。父母妻子皆受榮賞，牢席有差。眾士咸知。」

The second class of merit is awarded with silver jade and red silk ribbons, embroidered silk robes, sitting on double-layered mats, and a banquet with a small sacrifice of pigs and sheep, using fermented wine for hospitality. His parents, wife, and children are given silk fabrics, sit on single-layered mats, and have a banquet with chicken and pork, using filtered wine for hospitality. The award is presented by the deputy general, the son general holds the wine cup, and the grand general announces the decree in public: "Soldiers such as某某 and others are the bravest in the army, their merits have been accumulated through a hundred battles, they have beheaded fierce generals and taken the flags decorated with tigers and leopards, their achievements surpass all others. They are awarded the second class of merit. Their descendants will be a family that continues to receive the benefits of the merit. Parents, wife, and children all receive honor and rewards, the sacrificial animals and seating are according to their rank. All soldiers should be informed of this."

下功賞以布帛之衣，坐以單席，享以雞豚，飲以釃酒；父母妻子立而無賞，坐而無席。子將軍捧賜，卒捧觴，大將軍令於眾曰：「戰士某乙等戮力行間，劬勞歲月，雖無搴旗斬將，實以跋涉疆埸，賜以下賞，子孫後嗣無所庇諸。父母妻子不及坐享。眾士咸知。」

The third class of merit is awarded with silk cloth and garments, a single-layered mat to sit on, and a banquet featuring chicken and pork. Filtered wine is used to entertain them. Their parents, wives, and children can only stand, receiving neither rewards nor seating. The son of the general presents the rewards, while ordinary soldiers carry the wine cups. The general announces in public: "Soldiers such as某某 and others have served diligently within the ranks, working hard for the entire year. Although they have not achieved feats like raising a flag or cutting down an enemy general, they have endured hardships in the border regions. Therefore, they are awarded the third class of merit. Their descendants will not receive any favor or privilege. Their parents, wives, and children cannot sit and partake in the rewards. All soldiers should be informed of this."

令畢，命上功起再拜大將軍，讓曰：「某乙等忝列王臣，敢不盡節，有愧無功，叨受上賞。」大將軍避席曰：「某乙等不德，謬居師長，賴爾之功，梟懸兇逆，盛績美事，某乙等無專善。」退而復坐。

The order was announced, and the soldiers who had received the highest merit were asked to rise and bow again to the grand general in gratitude. They said, "We, the某某, are unworthy to be considered as ministers of the king. How dare we not devote ourselves entirely to serve? We are ashamed to have no merit yet have received the highest reward." The grand general stood up and replied, "We, the某某, lack virtue and have wrongly occupied the position of commander. It is entirely due to your merits that the rebels have been beheaded and displayed as a warning. This great achievement and good deed should not be claimed solely by us, the某某." After saying this, they all returned to their original seats.

命次功再拜上功，上功曰：「某乙等無謀無勇，遵師長之命，有進死之榮，無退生之辱，身受殊賞，上光父母，下及妻子，子其勉旃。」退而復坐。命下功再拜次功，次功坐受，曰︰「某乙等少猛寡毅，遵師長之命，決勝負於一時，身受次賞，上光父母，下及妻子，子其勉旃。」下功退而復坐。

Afterwards, the soldiers who had received the second class of merit were ordered to bow again to those who had received the first class. The first class soldiers replied, "We, the aforementioned某某, have no strategy nor bravery. We merely followed the commander's orders, achieving the honor of advancing to death, thus avoiding the disgrace of retreating and preserving our lives. Therefore, we received special rewards, bringing glory to our parents above and benefits to our wives and children below. Please all strive hard." Then they returned to their original seats. Next, the soldiers who had received the third class of merit were ordered to bow again to those who had received the second class. The second class soldiers sat and received the bows, replying, "We, the aforementioned某某, are not brave or resolute. We merely followed the commander's orders, deciding the outcome in a moment, thus receiving the second class of rewards, bringing glory to our parents above and benefits to our wives and children below. Please all strive hard." The third class soldiers then returned to their original seats.

夫如是勵之，一會，則鄕勉黨，裡勉鄰，父勉子，妻勉夫；二會，則縣勉州，師勉友；三會，則行路相勉。聞金革之聲，相踐而出，鄰無敵國，邑無堅城，何患乎不勉哉！

Like this, people are inspired: after one instance, fellow townspeople encourage their own group, neighbors encourage their neighbors, fathers encourage their sons, and wives encourage their husbands; after two instances, the whole county encourages the whole prefecture, teachers encourage their friends; after three instances, even strangers on the road encourage each other. As soon as the sound of gongs, drums, and weapons is heard, everyone rushes forward eagerly to fight. In this way, there is no neighboring state that dares to oppose, and no enemy holds a fortress that can withstand the attack. How could morale not be inspired!

經曰：有虞氏畫衣冠，異章服，以州輔牧，〈文瀾閣本作「以刑輔繆」。以下文攷之，當是。〉而奸不犯，其人醇。湯武鑿五刑，傷四肢，以繆輔刑，而奸不止，其人淫。有虞非仁也，湯武非異也；其道異者，時也。

The classic text says: Yu Shu (Yushun) only marked the clothing of offenders with symbols, making their attire different from that of ordinary people. This was called "xiang xing" (symbolic punishment). Then he used real punishments to complement it, and thus criminals dared not commit crimes, and the people's morals were pure. Shang Tang and King Wu of Zhou established the five punishments, which often caused physical harm, and then used symbolic punishment to complement the real punishments, but crime could not be stopped, and the people's morals became corrupt. It was not that Yu Shu was particularly kind or that Shang Tang and King Wu were especially harsh. The difference in their methods was due to the difference in the times. (Note: The text says "yi zhou fu mu," but the Wenlan Pavilion edition reads "yi xing fu miao." Considering the following text "yi miao fu xing," the Wenlan Pavilion edition is correct.)

古之善治者，不賞仁，賞仁則爭為施而國亂；不賞智，賞智則爭為謀而政亂；不賞忠，賞忠則爭為直而君亂；不賞能，賞能則爭為功而事亂；不賞勇，賞勇則爭為先而陣亂。

Anciently, those skilled in governing the state did not reward benevolence. If they did, everyone would compete to show kindness, causing disorder in the country. They did not reward wisdom. If they did, everyone would compete to offer advice, leading to chaos in governance. They did not reward loyalty. If they did, everyone would compete to speak frankly and advise the ruler, resulting in confusion for the sovereign. They did not reward ability. If they did, everyone would compete for merit, causing disorder in affairs. They did not reward bravery. If they did, everyone would compete to act first, leading to confusion in military formations.

夫蒞眾以仁，權謀以智，事君以忠，制物以能，臨敵以勇。此五者，士之常。賞其常，則致爭；致爭，則政亂；政亂，則非刑不治。故賞者，忠信之薄，而亂之所由生；刑者，忠信之戒，而禁之所由成。刑多而賞少，則無刑；賞多而刑少，則無賞。刑過，則無善；賞過，則多奸。王者以刑禁，以賞勸，求過而不求善，而人自為善。賞，文也；刑，武也。文武者，軍之法，國之柄。

To govern people relies on benevolence, to weigh and plan relies on wisdom, to serve the sovereign relies on loyalty, to handle affairs relies on ability, and to face enemies relies on courage. These five are the normal duties of a gentleman. Rewarding according to these duties will lead to competition; once competition arises, affairs become disorderly; once affairs are disorderly, severe punishment is necessary to restore order. Therefore, rewards are the result of insufficient loyalty and trust, and also the beginning of disorder; punishment serves as a warning for loyalty and trust, and also the foundation for enforcing regulations. If punishment is excessive while rewards are light, eventually punishment may not be needed at all; if rewards are excessive while punishment is light, eventually there may be no rewards to give. Excessive punishment leads to people unwilling to do good; excessive rewards breed many evils. A ruler who uses punishment to forbid wrongdoing and rewards to encourage good deeds, and only investigates faults without deliberately seeking virtue, will naturally have the people act virtuously. Rewards belong to 'civil' (文), and punishment belongs to 'military' (武). Civil and military are the standards for governing the army and the authority for governing the state.

明主首出，庶物順時，以撫四方，執法而操柄，據罪而制刑，按功而設賞。賞一功而千萬人悅，刑一罪而千萬人愼；賞無私功，刑無私罪，是謂軍國之法、生殺之柄。故曰：「能生而能殺，國必強；能生而不能殺，國必亡。」能生死而能赦殺者，上也。

An enlightened sovereign takes the position above all things and leads the world in accordance with the proper order. He governs the four directions, upholds the laws, and holds power. He determines punishments based on guilt and rewards according to merit. Rewarding one person's merit brings joy to millions, while punishing one person's crime instills fear in millions. Rewards are not biased toward any particular merit, and punishments are not biased toward any particular crime. This is called the law of governing the army and the state, and the power to grant life or take it. Therefore, it is said: "A state that can both save and destroy lives will surely be strong; a state that can only save lives but cannot destroy them will surely perish." To control life and death, and to know when to pardon and when to execute, is the highest level of governance.

刑賞之術無私，常公於世以為道。其道也，非自立於堯舜之時，非自逃於桀紂之朝；用得之而天下治，用失之而天下亂。治亂之道，在於刑賞，不在於人君。過此以往，雖彌綸宇宙、纏絡萬品，生殺之外，聖人錯而不言。

The application of punishment and reward should be free from personal bias, enduring for a long time and made public to the world, becoming a principle. This principle did not arise on its own only in the time of Yao and Shun, nor did it disappear on its own only in the reigns of Jie and Zhou. When used properly, the world is at peace; when misused, the world becomes chaotic. The key to peace or chaos lies in the proper use of punishment and reward, not in the individual ruler. Apart from this, although there are countless universal principles that encompass all things, as long as they go beyond the scope of life and death, sages simply set them aside and do not elaborate further.

經曰：善戰者，以地強，以勢勝；如轉圓石於千仞之谿者，地勢然也。千仞者，險之地；圓石者，轉之勢也。地無千仞而有圓石，置之窳塘之中，則不能復轉；地有千仞而無圓石，投之方稜偏匾，則不能復移。地不因險，不能轉圓石；石不因圓，不能赴深谿。故曰：「兵因地而強，地因兵而固。」

The classic text says: A skilled warrior exploits terrain to gain strength and uses momentum to achieve victory; it is like rolling a round stone down a deep ravine from a height of a thousand feet, which is made possible by the terrain and the momentum. A cliff of a thousand feet is a strategic terrain; a round stone represents a rolling momentum. If the terrain is not a thousand feet high, even with a round stone, placing it in a shallow pond will prevent it from rolling; if the terrain is a thousand feet high but there is no round stone, and instead a flat, angular stone is thrown down, it will not move either. Without a steep terrain, the round stone cannot roll; without a round stone, the steep terrain cannot cause it to fall into the ravine. Therefore, it is said: "An army becomes strong through terrain, and terrain becomes secure through the army."

夫善用兵者，高邱勿向，背邱勿迎，負陰抱陽，養生處實，則兵無百病。是故諸侯自戰於地，名曰「散地」。入人之境不深，名曰「輕地」。彼此皆利，名曰「爭地」。彼我可往，名曰「交地」。三屬諸侯之國，名曰「衢地」。深入，背人城邑，名曰「重地」。山林、沮澤、險阻，名曰「圮地」。出入迂隘，彼寡可以擊吾眾，名曰「圍地」。〈「圍」，原作「貪」，下同，依張刻本改，與《孫武子‧九地篇》合。〉疾戰則存，不戰則亡，名曰「死地」。

A skilled general does not attack from a high hill, nor does he confront an enemy retreating from a hill. He camps in a shaded area facing the sun, occupying a place with abundant water and grass and solid ground, so that his troops will not suffer from various diseases. Therefore: when a prince fights on his own territory, it is called "scattered ground"; when entering an enemy's territory without going deep, it is called "light ground"; when both sides have advantages, it is called "contested ground"; when both can move freely, it is called "crossing ground"; when it is a strategic point where three states meet, it is called "broad ground"; when deeply entering enemy territory with the enemy's city behind, it is called "heavy ground"; when it is mountainous, marshy, or difficult terrain, it is called "ruined ground"; when the roads are winding and narrow, and the enemy can defeat a large army with a small force, it is called "encircled ground"; and when one must fight desperately or face certain defeat if not fighting, it is called "ground of death." (Note: The original text says "greedy ground" for "encircled ground," but this has been changed to match the version in "The Nine Grounds" from Sun Wu's writings, following the Zhang edition.)

故散地無戰，輕地無留，爭地無攻，交地無絶，衢地無合，重地則掠，圮地則行，圍地則謀，死地則戰。是故城有所不攻，計不合也；地有所不爭，未見利也；君命有所不聽，不便事也。凡地之勢，三軍之權，良將行之，智將遵之，而旅將非之，欲幸全勝，飛龜舞蛇，未之有也。

Therefore, do not fight in scattered ground, do not linger in light ground, do not strongly attack in contested ground, do not let the troops become separated in intersecting ground, do not be isolated in critical ground, take supplies locally in heavily fortified ground, pass quickly through ruined ground, devise unexpected strategies to escape from surrounded ground, and fight to the death in desperate ground. Therefore, some cities can be left unattacked because attacking them is not advantageous; some ground can be left unchallenged because there is no evident benefit; some orders from the sovereign can be ignored because they are inconvenient. All terrain conditions and the flexible strategies of the army are implemented by capable generals, followed by wise generals, but by mediocre generals they are reversed, yet they still hope to achieve complete victory by relying on the tricks of divination such as flying turtles and dancing snakes, which have never succeeded.

經曰：夫兵之興也，有形有神。旗幟金革，依於形；智謀計事，依於神。戰勝攻取，形之事，而用在神；虛實變化，神之功，而用在形。形粗而神細，形無物而不監，神無物而不察。形誑而惑事其外，神密而圓事其內。觀其形不見其神，見其神不見其事。

The classic text says: When an army is mobilized, there is both "form" and "spirit." Banners, gongs, and armor belong to the "form"; strategy and planning belong to the "spirit." Capturing victories and seizing territories are matters of the "form," but what truly works is the "spirit." The changes of reality and illusion are the domain of the "spirit," but to make them effective, one must rely on the "form." The "form" is coarse, while the "spirit" is subtle. The "form" can reveal everything, while the "spirit" can perceive everything. The "form" depends on deception, creating confusion on the outside; the "spirit" depends on secrecy, ensuring thoroughness on the inside. When you see the "form," you cannot see the "spirit"; when you see the "spirit," you cannot see the actual actions.

以是參之，曳柴揚塵，形其眾也；減灶滅火，形其寡也。勇而無剛，當敵而速去之，形其退也；斥山澤之險，無所不至，形其進也。油幕冠樹，形其強也；偃旗臥鼓，寂若無人，形其弱也。故曰：兵形象陶人之埏土，鳧氏之冶金；為方為圓，或鐘或鼎。金土無常性，因工以立名；戰陣無常勢，因敵以為形。

Apply this principle to verify: dragging branches to raise dust is to make the army appear numerous; reducing the number of cooking fires and extinguishing the flames is to make the army appear few. Appearing brave yet not strong, and retreating quickly when encountering the enemy, is to feign retreat; sending scouts to cover all mountain passes and dangerous areas, everywhere present, is to feign attack. Hanging oil-cloth tents on tree tops is to feign strength; lowering the flags and stopping the drums, quiet as if no one is there, is to feign weakness. Therefore, the "form" of warfare is like a potter shaping clay or Fu Shi casting bronze: it can be made square or round; it can be cast as a bell or a tripod. Metal and clay have no fixed form by nature; they take shape according to the craftsman's skill. Similarly, a military formation has no fixed form; it changes according to the enemy's situation.

故兵之極，至於無形；無形，則間諜不能窺，智略不能謀。因形而措勝於眾，眾不能知；人皆知我所以勝之形，莫知吾所以制勝之形。形不因神不能為變化，神不因敵不能為智謀。故水因地而制形，兵因敵而制勝也。

Therefore, when warfare reaches its ultimate stage, it returns to the state of "formless." Once it becomes formless, spies cannot penetrate it, and wise men cannot calculate it. Following the situation, the victory is presented before all, yet none can perceive it. Everyone knows the form I display when I win, but no one knows the form upon which I base my victory. Form without the divine principle cannot change; the divine principle without responding to the enemy's situation cannot become wisdom. Therefore, water flows according to the terrain, and warfare succeeds according to the enemy's situation.

經曰：昔之善戰者，如轉木石。木石之性，圓則行，方則止。行者，非能行而勢不得不行；止者，非能止而勢不得不止。夫戰人者，自鬬於其地，則散；投之於死地，則戰。散者，非能散，勢不得不散；戰者，非能戰，勢不得不戰。行止不在於木石，而制在於人；散戰不在於人，而制在於勢。此因勢而戰人也。

The classic text says: Formerly, those skilled in warfare were like rolling logs and stones. The nature of logs and stones is that round ones roll and square ones stop. Rolling is not because the log or stone wants to roll, but because the situation forces it to roll; stopping is not because the log or stone wants to stop, but because the situation forces it to stop. Leading soldiers into battle is the same: if soldiers fight at their own gates, they are likely to scatter; if they are thrown into a desperate situation, they will fight to the death. Scattering is not because the soldiers want to scatter, but because the situation forces them to scatter; fighting to the death is not because the soldiers want to fight, but because the situation forces them to fight. Whether a log or stone rolls or not does not depend on the log or stone itself, but on people; whether soldiers scatter or fight does not depend on the soldiers themselves, but on the situation. This is how one leads soldiers into battle by relying on the situation.

夫未見利而戰，雖眾必敗；見利而戰，雖寡必勝。利者，彼之所短，我之所長也。見利而起，無利則止；見利乘時，帝王之資。故曰：「時之至，間不容息。」先之則太過，後之則不及。見利不失，遭時不疑，失利後時，反受其害。疾雷不及掩耳，卒電不及暝目。赴之若驚，用之若狂，此因利之戰人也。

If you fight without seeing an opportunity for advantage, even with many soldiers you will surely lose; if you fight when you have identified an opportunity, even with few soldiers you will surely win. The so-called "advantage" refers to the enemy's weakness and your own strength. When you see an advantage, act immediately; when there is no advantage, stop. Seizing the advantage and taking the opportunity is the key to achieving the success of a sovereign. Therefore, it is said: "When the opportunity comes, there is not even a moment to catch one's breath." If you act too early, you may overdo it; if you act too late, you may miss it. If you do not seize an advantage when you see it and hesitate when the opportunity comes, you will suffer the consequences. It is like thunder that strikes suddenly and deafeningly, or lightning that flashes suddenly and blindingly. When you rush forward, it is as if startled; when you deploy your forces, it is as if in a frenzy. This is how you lead people to fight by taking advantage of favorable conditions.

夫戰者，左川澤，右邱陵，背高向下，處生擊死，此平地之戰人也。逼敵無近於水，彼知不免，致死拒我，困獸猶鬬，蜂蠆有毒，況於人乎！令其半濟而擊之，前者知免，後者慕之，蔑有鬬心。敵逆水而來，迎之於水內，此水上之戰人也。

When fighting in the open, position the left side by the river or marshland and the right side by the hill, with your back to the high ground and your front facing the low ground. Take the position of life and attack the enemy's position of death. This is the method of engaging in battle on flat ground. When forcing the enemy toward the water, do not approach too closely; when he realizes he has no way to retreat, he will fight to the death. A trapped beast still fights, a scorpion still has poison, how much more so a human! Wait until he has half crossed the water before attacking. The ones in front will think they can escape, while those behind will be too busy chasing the front to have any will to fight. If the enemy comes toward you against the current, meet him in the water — this is the method of engaging in battle on water.

左右山陵、谿谷險狹與敵相遇，我則金鼓蔽山，旗幟依林，登高遠斥，出沒人馬，此山谷之戰人也。勢利者，兵之便；山水平陸者，戰之地。夫善用兵者，以便勝，以地強，以謀取，此勢之戰人也。如建瓴水於高宇之上，砉然而無滯霤；又如破竹，數節之後，迎刃自解，無復著手。

When encountering the enemy in a narrow pass between mountains and ravines, our side should make the gongs and drums resound throughout the mountains, arrange the banners according to the trees, ascend high to observe from a distance, and let troops appear and disappear intermittently. This is the method of using the valley to inspire soldiers to fight. Advantageous situations are the convenience for military operations; mountainous areas, water areas, and plains are the fields for warfare. Skilled generals win by taking advantage of convenience, strengthen their position by utilizing terrain, and seize victory through strategy. This is how they inspire soldiers through favorable conditions. It is like pouring a jar of water from a high roof, making it rush down without any obstruction; or like splitting bamboo, once the first few joints are cut, the rest falls apart easily without further effort.

經曰：地所以養人，城所以守地，戰所以守城。內得愛焉，所以攻。〈張刻本「愛」作「人」，葢以意攺也。《司馬法》云：「內得愛焉，所以守也。外得威焉，所以戰也。」此下亦攻守並舉，疑「內得愛焉」之下有脫文。〉守不足，攻有餘；力不足者守，力有餘者攻。

The classic text says: Land is used to sustain people, cities are used to guard the land, and warfare is used to protect the cities. Internal support from the people provides the strength for an attack. Defense is needed when strength is insufficient; attack is taken when strength is abundant. When strength is lacking, one defends; when strength is sufficient, one attacks. (Note: The character 'ai' in 'internal support from the people' is in the Zhang edition as 'ren', possibly altered by the editor's own interpretation. The original text from the 'Military Law' reads 'internal support from the people, thus enabling defense; external authority, thus enabling warfare'. The following text also discusses both attack and defense, suggesting that there may be a missing passage after 'internal support from the people'.)

攻人之法，先絶其援，使無外救，料城中之粟，計人日之費。糧多人少，攻而勿圍；糧少人多，圍而勿攻。力未屈、粟未盡、城尚固，而拔者，攻之至也；力屈、粟殫、城壞，而不拔者，守之至也。

The method of attacking an enemy is first to cut off his external support so that he cannot receive reinforcements, then to estimate the amount of grain stored within the city and calculate the daily consumption per person. If there is a large amount of grain but few people, attack directly without prolonged siege; if there is little grain but many people, besiege instead of attacking directly. If the defending forces have not yet exhausted their strength, the grain has not yet run out, and the city remains intact, yet the attacking side still manages to capture it, this is the ultimate skill in attack. If the defending forces have exhausted their strength, the grain has run out, and the city walls are broken, yet the attacking side still fails to capture it, this is the ultimate skill in defense.

夫守城之法，以城中壯男為一軍，壯女為一軍，男女老弱為一軍。三軍無使相遇，壯男遇壯女，則費力而奸生；壯女遇老弱，則老使壯悲，弱使強憐。悲憐在心，則使勇人更慮，壯夫不戰。故曰：善攻者，敵不知所守；善守者，敵不知所攻。微乎！微乎！至於無形。神乎！神乎！至於無聲，故能為敵之司命。

The method of defending a city is to divide the male youths into one army, the female youths into another army, and the old and the weak into a third army. These three armies should not meet each other. If young men meet young women, they will become distracted and indulge in improper thoughts. If young women meet the old and the weak, the elderly will cause sorrow for the young, and the weak will evoke pity from the strong. Once sorrow and pity take hold, the brave will have other concerns, and the warriors will no longer fight desperately. Therefore, those who are good at attacking make the enemy uncertain where to defend; those who are good at defending make the enemy uncertain where to attack. Subtle indeed, subtle beyond measure, subtle to the point of having no form! Marvelous indeed, marvelous beyond measure, marvelous to the point of having no sound! Thus they can control the destiny of the enemy.

經曰：君擇日登拜大將軍，繕甲兵，具卒乘。出則破人之國、敗人之軍、殺人之將、虜人之俘。贏糧萬里，行於敵人之境，而不知敵人之情，將之過也。敵情不可求之於星辰，不可求之於神鬼，不可求之於卜筮，而可求之於天。〈「天」字似誤。文瀾閣本無此句。〉

The classic states: When the king selects a propitious day, he ascends the altar to confer the rank of Grand General, repairs armor and weapons, and equips infantry and chariots. Once the army moves out, it must break through the enemy's country, defeat their army, kill their generals, and capture their soldiers. However, if the general carries provisions for a journey of ten thousand li, moves through enemy territory, yet does not understand the enemy's true situation, this is the general's fault. The enemy's situation cannot be sought from the stars, nor from spirits and ghosts, nor from divination; according to the following text, it can only be sought from people. (Note: The original text here reads 'and can be sought from heaven,' with the character 'heaven' possibly being a mistake; the Wenlan Pavilion edition does not include this sentence.)

昔商之興也，伊尹為夏之庖人；周之興也，呂望為殷之漁父；秦之帝也，李斯為山東之獵夫；漢之王也，韓信為楚之亡卒；魏之伯也，荀彧為袁紹之棄臣；晉之禪也，賈充任魏；魏之起也，崔浩家晉。故七君用之而帝天下。

When the Shang dynasty rose to power, Yi Yin was originally a cook in the Xia dynasty; when the Zhou dynasty rose to power, Lü Shang was originally a fisherman under the Yin dynasty; when the Qin dynasty became emperor, Li Si was originally a hunter from east of the Xiaoyao Mountains; when the Han dynasty became king, Han Xin was originally a soldier who had fled from the Chu camp; when Cao Wei dominated, Xun Yu was originally a minister discarded by Yuan Shao; when the Jin dynasty succeeded the Wei dynasty, Jia Chong was originally a government official in the Wei dynasty; when the Northern Wei rose to power, Cui Hao was originally from an old aristocratic family of the Jin dynasty. These seven rulers employed them and thus were able to rule the world.

夫賢人出奔，必有佞臣持君之衡。是以失度佐有扈，孤功專驩兜，成均權三苗，推移佞桀，崇侯諂紂，優旃惑晉。故曰：三仁去而殷墟，二老歸而周熾，子胥死而吳亡，范蠡存而越伯，五羖入而秦喜，樂毅出而燕懼。將能收敵國之人而任之，以索其情，戰何患乎不克？故曰：「羅其英，敵國傾；羅其雄，敵國空。」它山之石，可以攻玉。

A virtuous person leaves his country only when there are佞臣 who control the ruler's authority. Therefore, the loss of proper guidance led to the downfall of the Hu氏, the exclusive power of the Huandou, the abuse of power by the Chengjun over the Sanmiao, the flattery of Xia Jie, the flattery of Shang Zhou by Chonghou Hu, and the confusion of Jin's ruler by Youzhan - these are all examples of佞臣 dominating and driving away virtuous people. Therefore, when Wei Zi, Ji Zi, and Bi Gan, these three benevolent men left, the Shang dynasty became a ruin; when Bo Yi and Tai Gong joined, the Zhou dynasty flourished; when Wu Zishu died, Wu was destroyed; while Fan Li was still alive, Yue became dominant; when Bai Li Xi was redeemed for five sheepskins, Qin rose; and when Yue Yi left, Yan became fearful. If a general can recruit talents from the enemy country and use them to gather intelligence, how could he fear losing battles? Therefore, it is said: "By gathering the talents of the enemy, the enemy will be overthrown; by gathering the outstanding men of the enemy, the enemy will be emptied." As the "Small Odes of the Book of Songs · He Ming" says, stones from another mountain can be used to polish one's own jade.

夫行人之用事有二。一曰：因敵國之人來觀釁於我，我高其爵、重其祿、察其辭、覆其事；實則任之，虛則誅之；任之以鄕導。二曰：吾使行人觀敵國之君臣，左右執事，孰賢孰愚？中外近人，孰貪孰廉？舍人謁者，孰君子孰小人？吾得其情，因而隨之，可就吾事。

"The envoy," meaning a person sent to a foreign country as an agent, has two methods of operation. The first method is: if someone from the enemy country comes to spy on our weaknesses, I will elevate his rank and increase his salary, carefully examine his words, and repeatedly verify what he says. If it is confirmed to be true, I will employ him; if it is false, I will kill him. When employing him, I will use him as a guide. The second method is: I send the envoy to observe the king and ministers of the enemy country: among those who handle affairs, who is virtuous and who is foolish? Among the court officials, who is greedy and who is honest? Among the attendants and messengers, who is a gentleman and who is a petty person? Once I have ascertained these facts, I can take advantage of the situation to achieve my objectives.

夫三軍之重者，莫重於行人；三軍之密者，莫密於行人。行人之謀未發，有漏者與告者皆死。謀發之日，削其藳、焚其草、金其口、木其舌，無使內謀之洩。若鷹隼之入重林，無其蹤；若游魚之赴深潭，無其跡。離婁俛首，不見其形；師曠傾耳，不聆其聲。微乎！微乎！與纖塵俱飛，豈飽食醉酒爭力輕合之將，而得見行人之事哉！

In the midst of the three armies, nothing is more crucial than the person in charge of movement; in the midst of the three armies, nothing needs to be kept more secret than the person in charge of movement. Before the plan is put into action, anyone who leaks the information or passes it on is to be executed. On the day the plan is set into motion, the original drafts are destroyed, the rough notes are burned, and the mouths are sealed as tightly as copper, the tongues are pressed down as firmly as wood, so that no internal plans leak out. It should be like a hawk diving into a dense forest, leaving no trace; like a fish gliding into a deep pool, leaving no sign. Even someone with the keen eyesight of Li Lou would have to look closely but still not see its form; even someone with the sharp hearing of Shi Kuang would have to listen intently but still not hear its sound. How subtle it is! How fine it is! So fine that it can mix with dust and rise with the wind! Those generals who are drunk and full, who only know how to fight with brute strength and rashly engage in battle, how could they ever understand the subtlety of the person in charge of movement!

經曰：人稟元氣所生，陰陽所成。淳和平淡，元氣也；聰明俊傑，陰陽也。淳和不知權變，聰明不知至道。夫人柔順安恕，失於斷決，可與循節，難與權宜。強悍剛猛，失於猜忌，可與涉難，難與持守。貞良畏愼，失於狐疑，可與樂成，難與謀始。清介廉潔，失於局執，可與立節，難與通變。韜晦沉靜，失於遲回，可與深慮，難與應㨗。

The classic text says: humans are born by receiving the original qi, formed by the union of yin and yang. Those who are thick and harmonious, tranquil and unassuming, originate from the original qi; those who are intelligent and outstanding, with remarkable talents, originate from yin and yang. Those who are gentle and tolerant lack decisiveness, so they can be guided to follow established rules and procedures, but cannot be relied upon for adaptability. Those who are strong and fierce are prone to suspicion and suspicion, so they can be entrusted with facing dangers together, but cannot be relied upon to maintain achievements. Those who are loyal, good, respectful, and cautious tend to be hesitant, so they can share in success, but cannot be relied upon for planning new ventures. Those who are upright, clean, and self-disciplined tend to be rigid, so they can help establish moral standards, but cannot be relied upon for flexible strategies. Those who are reserved and quiet tend to be hesitant, so they can contribute to long-term planning, but cannot be relied upon for quick responses to emergencies.

夫聰明秀出之謂英，膽力過人之謂雄。英者，智也；雄者，力也。英不能果敢，雄不能智謀，故英得雄而行，雄得英而成。

A person who is intelligent and talented beyond others is called "ying," while one with courage and strength surpassing ordinary people is called "xiong." "Ying" emphasizes wisdom, and "xiong" emphasizes strength. However, "ying" lacks decisiveness, and "xiong" lacks strategic thinking. Therefore, "ying" needs the cooperation of "xiong" to achieve success, and "xiong" requires the assistance of "ying" to accomplish tasks.

夫人有八性不同，仁義、忠信、智勇、貪愚。仁者好施，義者好親，忠者好直，信者好守，智者好謀，勇者好決，貪者好取，愚者好矜。人君合於仁義，則天下親；合於忠信，則四海賓；合於智勇，則諸侯臣；合於貪愚，則制於人。仁義可以謀縱，智勇可以謀橫；縱成者王，橫成者伯。王伯之道，不在兵強士勇之際，而在仁義智勇之間，此亦偏才未足以言大將軍。

Human nature has eight types, each different, paired into four groups: "Benevolence" and "Righteousness," "Loyalty" and "Trustworthiness," "Wisdom" and "Bravery," "Greedy Desire" and "Foolishness." Benevolent people enjoy giving, those who value righteousness enjoy being close to others, loyal people enjoy speaking directly, trustworthy people enjoy keeping promises, wise people enjoy planning, brave people enjoy making quick decisions, greedy people enjoy taking advantage, and foolish people enjoy boasting. If a ruler aligns with benevolent and righteous people, the people will come to him; if he aligns with loyal and trustworthy people, the four seas will submit to him; if he aligns with wise and brave people, the feudal lords will become his subjects; but if he only aligns with greedy and foolish people, he will be controlled by others. Benevolent and righteous people can help him plan alliances, while wise and brave people can help him plan the union of horizontal alliances. Successful alliances lead to the establishment of a kingdom, while successful horizontal alliances lead to the establishment of a hegemony. Therefore, the key to achieving a kingdom or hegemony is not in superior weapons or brave soldiers, but in the combination of benevolence, righteousness, wisdom, and bravery. However, these eight types are all one-sided traits and are not sufficient to be called a great general who commands an army.

若夫能柔能剛，能翕能張，能英而有勇，能雄而有謀，圓而能轉，環而無端，智周乎萬物，而道濟於天下，此曰通才，可以為大將軍矣。故曰：「將者，國之輔。輔周則國強，輔隙則國弱，是謂人之司命、國家安危之主，不可不察也。」

As for those who can be both gentle and strong, both restrained and expansive, possessing the wisdom of outstanding talents and the courage of extraordinary people, with great physical strength and also meticulous strategies, like a round object that can move with the situation, like a circular ring with no beginning or end, whose wisdom extends to all things and whose actions are sufficient to save the world, such a person is called a 'comprehensive talent' and is fit to be a grand general. Therefore, the "Art of War" says: "The general is the supporting timber of the state. When the supporting timber fits tightly with the carriage, the state is strong; when there is a gap between them, the state is weak. Such a person is the master of the people's lives and the controller of the state's security; one must examine him carefully." These sentences are respectively from the chapters "Strategic Attack" and "Campaigns" of the "Art of War."

明主所以擇人者，閱其才通而周鑑，其貌厚而貴；察其心貞而明，居高而遠望，徐視而審聽，神其形，聚其精，若山之高不可極，若泉之深不可測。然後審其賢愚以言辭，擇其智勇以任事，乃可任之也。

An enlightened ruler selects capable generals by examining whether their talents are comprehensive and capable of thorough observation, and whether their appearance is dignified and auspicious. He should investigate their inner virtue and clarity, seeing if they can stand high, look far, observe calmly, and listen carefully. Their demeanor should be steady, their spirit concentrated, like a high mountain whose peak is unseen, or a deep spring whose bottom cannot be measured. Then, through their speech and conduct, he discerns whether they are wise or foolish, and through their actual achievements, identifies their intelligence and courage. Only then can they be entrusted with responsibility.

夫擇聖以道，擇賢以德，擇智以謀，擇勇以力，擇貪以利，擇奸以隙，擇愚以危。事或同而觀其道，或異而觀其德，或權變而觀其謀，或攻取而觀其勇，或貨財而觀其利，或捭闔而觀其間，或恐懼而觀其安危。故曰：欲求其來，先察其往；欲求其古，先察其今。先察而任者昌，先任而察者亡。

Selecting the virtuous, use the Dao to measure; selecting the wise, use strategy; selecting the brave, use strength; selecting the greedy, use wealth; selecting the cunning, use opportunities; selecting the foolish, use hardship. By observing actions: let him work with others, see if he remains upright; let him act differently, see if he has virtue; let him adapt, see if he has strategy; let him attack and conquer, see if he has courage; let him handle goods and money, see if he forgets righteousness for profit; let him travel and negotiate, see if he creates discord; let him be in danger, see if he remains calm. Therefore, to know how a person will be in the future, first examine how he was in the past; to know his character in his youth, first examine his conduct today. Those who are thoroughly examined before being appointed will prosper; those appointed first and then examined will fail.

昔市偷自鬻於晉，晉察而用之，勝楚。伊尹自鬻於湯，湯察而用之，放桀。智能之士，不在遠近。仁人不因困阨，無以廣其德；智士不因時棄，無以舉其功。王者不因絶亡，無以立其義；霸者不因強敵，無以遺其患。

Once there was a thief from the marketplace who recommended himself to the state of Jin. After Jin examined him, they employed him, and with his abilities, he defeated the state of Chu. Yi Yin recommended himself to the Shang King Tang. After Tang examined him, he employed him, and eventually expelled the Xia King Jie. This shows that wise and capable people are not limited by distance or closeness. A person of benevolence cannot expand his virtue without experiencing hardship and obstacles; a strategist cannot establish his achievements without enduring a period of being discarded. A ruler who follows the Way of the King cannot establish his righteousness without encountering a critical crisis; a ruler who follows the Way of the Lord cannot eliminate future troubles without facing a strong opponent.

明主任人，不失其能；直士舉賢，不離於口。無萬人之智者，不可據於萬人之上。故曰：〈○「曰」字原脫，依文瀾閣本補。此下八句乃《孫武子‧謀攻篇》文。〉「不知軍中之事，而同軍中之政者，則軍士惑矣。不知三軍之權，而同三軍之任者，則軍士疑矣。三軍旣惑且疑，則諸侯之難至矣。」夫如是，則君不虛王，臣不虛貴。所謂君道知使臣，臣術知事君者。

An enlightened ruler employs people without burying their talents; a upright minister recommends virtuous men and keeps talking about it without giving up. One who does not possess the wisdom to surpass ten thousand people should not occupy the position above ten thousand. Therefore, the "Art of War" by Sun Tzu says: "If you do not understand the actual situation within the army yet interfere with its military orders, the soldiers will be confused; if you do not understand the flexibility of the entire army yet interfere with its command and control, the soldiers will be doubtful. When the army is both confused and doubtful, the calamity of the feudal lords taking advantage of the situation will arrive." (Note: The character "曰" was originally missing, and it is supplemented according to the Wenlan Pavilion edition; the following eight sentences are the original text from "The Art of War" by Sun Tzu.) If one can do this, the ruler's throne is not just a name, and the minister's high position is not empty. This is what is called the ruler's way lies in knowing how to use his ministers, and the minister's method lies in knowing how to serve the ruler.

經曰：國有疆埸之役，則天子居正殿，命將軍，詔之曰：「朕以不德，謬承大運，致寇敵侵擾，攻掠邊陲，日旰忘食，憂在寤寐，勞將軍之神武，帥師以應之。」

The classic states: When there is warfare on the borders, the Son of Heaven will appear in the main hall, appoint a general, and issue an edict saying, "I have shallow virtue and have mistakenly inherited the great destiny. Thus, the enemy has come to invade, plundering the border regions. For this reason, I have not even had time to eat as evening has already come, and I have been anxious in both sleep and dreams. Now, I rely on the divine power and military strategy of the general to lead the great army to deal with them."

將軍再拜受詔，乃令太史卜，齋三日，於太廟拂龜。太史擇日以授鉞，君入太廟，西面立，親操鉞，以授將軍，曰：「從此以往，上至於天，將軍制之。」復操斧柄，授將軍曰：「從此以往，下至於泉，將軍制之。」

The general bowed twice to accept the imperial decree. Then he ordered the Grand Historian to perform divination, observing a three-day fast and cleansing the turtle shells in the ancestral temple. On a propitious day, the ceremony of granting the axe was held. The sovereign entered the ancestral temple and stood facing west, personally taking hold of the axe and handing it to the general, saying, "From here upwards to the heavens, all matters shall be decided by you." He then took hold of the axe handle and handed it to the general, saying, "From here downwards to the Yellow Spring, all matters shall be decided by you."

將軍旣受命，跪而荅曰：「臣聞國不可從外治，軍不可從內御。二心不可以事君，疑志不可以應敵。臣旣受命，專斧鉞之威，臣不願生還，請君亦埀一言之命於臣。〈○以《六韜‧立將篇》校之，此下脫「君不許臣」句。〉臣不敢將；君許臣，乃辭而行。」

After receiving his appointment, the general knelt and replied, "I have heard that state affairs cannot be managed outside the court, and military operations cannot be controlled from within the palace. Those with divided loyalties cannot serve the sovereign, and those with doubts cannot face strong enemies. Since I have been entrusted with this mission and given the authority of the general's command, I do not expect to return alive. I only request that the sovereign give me a clear word. (Note: According to the 'Six Strategies · Establishing a General,' the sentence 'If the sovereign does not agree' is missing here.) If the sovereign does not agree, I dare not take up the command; if the sovereign agrees, then I will bid farewell and depart for the campaign."

三軍之事，不聞君命，皆由於將出，臨敵決戰無有二心。若此無天於上，無地於下，中無君命，傍無敵人。是故智者為之慮，勇者為之鬬，氣厲青雲，疾若馳騖，兵不接刃而敵降伏，戰勝於外，功立於內。於是將軍乃縞素避舍，請於君，君命舍之。

From this point on, all military affairs within the three armies no longer await the sovereign's orders, but are entirely issued by the general. When facing the enemy in battle, there is no wavering or hesitation. At this stage, the general sees neither heaven above nor earth below, is not constrained by the sovereign's commands, and does not regard the enemy as a threat. Therefore, those with wisdom are willing to plan for him, and those with courage are willing to fight for him. The soldiers' morale is high, rising straight to the clouds; their actions are swift, like a galloping horse. Before the blades even meet, the enemy surrenders. They win victories abroad and establish meritorious deeds at home. After returning from the campaign, the general wears plain clothes, leaves the main hall, and resides in a side chamber, requesting the sovereign's censure. The sovereign then orders the general to be exempt from self-reproach.

經曰：兵有四正四奇，總有八陣，或合為一，或離為八。以正合，以奇勝，餘奇為握奇，聚散之勢，節制之度也。

The classic states: In warfare, there are four branches of regular troops and four branches of irregular troops, making a total of eight formations. These eight formations can be combined into one unified formation or divided into eight separate formations. In battle, the regular troops engage the enemy directly in the front, while the irregular troops attack unexpectedly to achieve victory. The remaining irregular troops are personally controlled by the general, known as "wò qí" (holding the odd). This represents the principle of concentration and dispersion, and also the method of regulating the troops.

一萬二千五百人為一軍。一萬二千象十有二月，五百象閏餘，窮陰極陽，備物成功，徵無義，伐無道。聖人得以興，亂人得以廢。興廢存亡昏明之術，皆由兵也。

Twelve thousand five hundred people are organized into one army. The number twelve thousand represents the twelve months of a year, while the number five hundred symbolizes the excess in the calendar system. The number of soldiers exhausts the principles of yin and yang, with all necessary resources complete and thus the military endeavor can succeed. It is used to attack those who act unjustly and to punish those who rule tyrannically. The wise rise through it, while the foolish fall by it. All the means of rise and fall, survival and extinction, darkness and clarity are realized through military action.

司馬穰苴曰：「五人為伍，十伍為部。」〈○原本誤作「五」。五為伍，伍伍為部，以人數計之，不合。張刻本作「二伍為部」，亦以意改也。以《通典》百四十八引《穰苴兵法》文校正。〉

Sun Wu Rangju said: "Five men are grouped into a unit, and ten units form a division." (Note: The original text mistakenly wrote 'five' here. If we calculate according to 'five men as a unit, five units as a division,' the numbers do not match. The Zhang edition altered it to 'two units as a division,' which is an arbitrary change based on meaning. Now, this has been corrected according to the original text cited in Tongdian, Volume 148, on Rangju's Military Methods.)

部，隊也。一軍凡二百五十隊，每十隊以三為奇。風后曰：「餘奇握奇。」故一軍以三千七百五十人為奇兵，隊七十有五，外餘八千七百五十人，部隊一百七十五分為八陣，陣有一千九十三人七分五銖，隊有二十二火人為一陣之部署。今舉一軍，則千軍可知矣。

"The 'bu' refers to 'dui'. One army consists of two thousand five hundred dui. From every ten dui, three dui are selected as the special forces. Fenghou said: 'The remaining special forces are directly commanded by the general.' Therefore, one army has three thousand seven hundred and fifty people in the special forces, forming seventy-five dui; the remaining eight thousand seven hundred and fifty people, totaling one hundred and seventy-five dui, are divided into eight formations. Each formation consists of one thousand and nine十三 people and seven parts of five fractions (i.e., three quarters of the remainder for those who are less than a full person), with twenty-two dui under each formation, which constitutes the deployment of one formation. Here, only one army is given as an example. Following this pattern, the organization of a thousand armies can be clearly understood."

經曰：三軍之眾，萬人之師，張設輕重，在於一人，不可不察也。一人大將軍，智、信、仁、勇、嚴、謹、賢、明者任。二人副將軍，智、信、仁、勇、嚴、毅、平、直者任，一人主軍糧，一人主徵馬。四人總管，嚴識軍容者任，二人主左右虞候，二人主左右押衙。八人子將，明行陣、辨金革、曉部署者任。

The classic states: The success or failure of a military force of tens of thousands depends entirely on the general. It is essential to examine the general carefully. The main general should be someone who possesses wisdom, integrity, benevolence, courage, strictness, caution, virtue, and discernment. Two deputy generals should be selected from those who have wisdom, integrity, benevolence, courage, strictness, firmness, fairness, and uprightness. One of them should be in charge of military provisions, and the other should be in charge of war horses. Four officers in charge of overall management should be those who maintain strict discipline and are familiar with military ceremonies and regulations. Two of them should be responsible for the left and right yuhou, and the other two should be responsible for the left and right yapya. Eight subordinates should be those who are skilled in military maneuvers and formations, can distinguish the signals of gongs and drums, and understand the methods of deployment.

八人大將軍別奏，十六人大將軍傔，〈侍從官吏。○文瀾閣本此下有「八人副大將別奏」句。〉一十六人總管傔，八人子將別奏，一十六人子將傔，忠勇、驍果、孝義、有藝能者任。一人判官，沉深謹密、計事精敏者任，濡鈍勿用。一人軍正，主軍令斬決罪隸及行軍禮儀、祭祀、賓客進止。四人軍典，謹厚、明書算者任。

The Grand General has eight assistants, and sixteen attendants (note: attendants are officials serving as attendants). The overall commander has sixteen attendants, the sub-commander has eight assistants, and sixteen attendants. These people are all appointed from those who are loyal and brave, vigorous and decisive, filial and valiant, and skilled in various arts. One judge is appointed, who should be someone steady and meticulous, capable of handling affairs with clear and quick calculations; those who are dull and slow should not be appointed. One military inspector is appointed, responsible for executing military punishments on guilty soldiers according to military orders, as well as overseeing military etiquette, worship, and the arrangements for receiving and sending off guests during campaigns. Four military clerks are appointed, who should be careful and sincere, and skilled in writing and arithmetic.

經曰：古者，君立於陽，大夫立於陰，是以臣不得窺君，下不得窺上，則君臣上下之道隔矣。夫智均不能相使，力均不能相勝，權均不能相懸。〈○張刻本作「援」。〉道同則不能相君，勢同則不能相王，情同則不能相順。情異則理，情同則亂。故大將以智，裨將以勇。以智使勇，則何得而不從哉！

The classic states: In ancient times, the sovereign stood in the sunny position on the court, while the ministers stood in the shady position. Thus, the ministers could not窥测 the sovereign, and the subordinates could not窥测 the superiors, thereby establishing a clear distinction between the ruler and the subject. When two people have equal intelligence, neither can command the other; when their strength is equal, neither can overpower the other; when their authority is equal, neither can control the other. If they follow the same principles, they cannot address each other as sovereign and subject; if their power is equal, they cannot pay homage to each other as king; if their nature is the same, they cannot submit to each other. Only when there is a difference in nature can order be maintained; but when nature is entirely the same, disorder arises. Therefore, a general relies on intelligence, while an assistant general relies on bravery; using intelligence to command bravery, what could possibly be unmanageable?

一人偏將軍，勇猛果敢、輕命好戰者任。二人副偏將軍，無謀於敵、有死於力、守成規而不失者任。四人子將，目明旌旗、耳察金鼓、心存號令、宣佈威德者任。二人虞候，擒奸摘伏、深覘非常、伺察動靜、飛符走檄、安忍好殺、事任惟時者任。二人承局，差點均平、更漏無失、糾舉必中者任。

A subordinate general is appointed to a single position, assigned to someone who is brave, resolute, fearless of death, and fond of fighting. Two deputy subordinate generals are appointed, assigned to those who do not need to devise strategies against the enemy, are willing to fight to the death, abide by established rules, and do not make mistakes. Four subordinates are appointed, assigned to those who can recognize banners and flags, listen clearly to the sound of gongs and drums, remember the commands, and can convey the general's authority and kindness to the troops. Two spies are appointed, assigned to those who can capture spies, expose hidden conspirators, conduct thorough reconnaissance, monitor the movements of both sides, transmit signals quickly, run messages, are ruthless enough to execute when necessary, and can adapt their actions according to the situation. Two attendants are appointed, assigned to those who can distribute the morning call evenly, keep watch without error, and report accurately on any violations.

六人偏將軍別奏，一十二人偏將軍傔，六人副偏將軍別奏，十二人副偏將軍傔，八人虞候兼充子虞候，並忠勇、驍果、孝義、藝能者任。一人判官，主倉糧財帛出納，軍器刑書公平者任。二人軍典，明書記、謹厚者任。

The six assistants of the Deputy General are to be selected from loyal and brave, vigorous and decisive, filial and valiant, and skilled individuals. The twelve attendants of the Deputy General are also to be selected from the same kind of people. The eight messengers, who also serve as sub-messengers, are to be chosen from the same category. One official is appointed to manage the storage of grain and supplies, as well as the income and expenditure of money and silk, and this person should be someone who is fair and impartial in handling military equipment, legal matters, and official documents. Two military clerks are appointed, who should be individuals skilled in handling documents and records, and who are cautious and sincere.

經曰：智者之使愚也，聾其耳，瞽其目，迷其心，任其力，然後用其命。如驅群羊，驅而往，驅而來，莫知所之。與之登高去其梯，入諸侯之境廢其梁。役之以事，勿告之以謀；語之以利，勿告之以害。則士可以得其心而主其身。如此，則死生聚散，聽之於我，是謂良將。

The classic says: A wise strategist leads the simple-minded soldiers by blocking their ears and covering their eyes, preventing them from thinking about anything else, and using only their strength. Then he can control their lives and deaths. This is like driving a flock of sheep, driving them forward and then back again, so they never know where they are going. When they reach a high place, remove the ladder; when they enter another country, destroy the bridge. Assign them only specific tasks, without telling them the strategy; explain only the benefits, not the dangers. In this way, the soldiers' hearts are won over, and their bodies are controlled. When this is achieved, the entire army's life and death, gathering and dispersing, are all under my command. This is called a good general.

一人隊將，經軍陣、習戰鬬、識進止者任。一人隊管、一人隊頭、二人副隊頭，主文書、酬功賞、知勞苦、明部分行列疎密，並責成於副隊頭，公直明曉者任。一人秉旗、二人副旗，並勇壯者任。一人枹鼓，主昏明發警、進退節制，氣勇志銳者任。一人吹角，主收軍退陣，謹守節制、懦怯忠謹者任。

A squad is led by one person who has experienced military formations, is skilled in combat, and knows when to advance and when to stop. There is also a squad leader, a squad head, and two deputy squad heads. The deputy squad heads are responsible for managing documents, rewarding meritorious deeds, caring for the hardships of soldiers, and understanding the arrangement and spacing of the squad's formation. These duties are shared by the deputy squad heads, who should be fair, upright, and reasonable. One person is in charge of the flag, and two are deputies, all selected from strong and robust individuals. One person is responsible for holding the drum and beating it, who is in charge of issuing alarm signals in the morning and evening and controlling the rhythm of advancing and retreating. This person should be bold, courageous, and resolute. One person is responsible for blowing the horn, who is in charge of signaling the retreat and withdrawal of the troops. This person should be disciplined, temperate, loyal, and cautious.

一人司兵，主五兵銳利、支分器仗，明解者任。一人司倉，主支分財帛、給付軍糧，清廉者任。一人承局，主雜供差料，無人情、惡口舌者任。五人火長，主廚膳飯食、養病、守火、內衣、資樵採、戰陣不預，仁義者任。

A military officer in charge of weapons is appointed to maintain the sharpness of the "five types of weapons" (go, shu, ji, qiu mo, yi mo, generally referring to all kinds of weapons in the army) and to distribute various military equipment and ceremonial items, and this position is held by someone who is knowledgeable about weapons. A military officer in charge of supplies is appointed to distribute wealth, silk, and grain for the army, and this position is held by someone who is upright and incorruptible. A military officer in charge of miscellaneous affairs is appointed to handle various supplies and tasks, and this position is held by someone who is impartial and dislikes spreading rumors. Five officers in charge of kitchen duties are appointed to manage the kitchen, care for the sick, watch over the fire, attend to personal clothing, provide firewood and fuel, and they do not participate in battle formations, and this position is held by someone who is kind-hearted and righteous.

經曰：夫戎馬，必安其處所，適其水草，節其飢飽；冬則溫廐，夏則涼庌；刻剔鬃毛，謹落蹄甲。狎其耳目，無令驚悚；習其驅馳，閑其進止。人馬相親，然後可使鞍勒。轡銜必先堅完，斷絶必補。凡馬不傷於末，必傷於始；不傷於飢，必傷於飽。日暮道遠，必數上下，寕勞於人，愼無勞馬。常令有餘，備敵覆我。能明此者，可以橫行八表。

The classic says: When keeping war horses, one must ensure they are comfortable in their living quarters, provide them with suitable water and fodder, and regulate their meals. In winter, provide them with warm stables, and in summer, with cool open sheds. Trim their manes regularly and carefully maintain their hooves. One should accustom their ears and eyes to various sounds and sights so they do not get startled. Train them to run as well as to stop. Only when the horse and rider are mutually familiar should one put on the saddle and bit. The reins and bit must be made strong and well in advance; if they break, they should be repaired immediately. If a horse is injured, it is either injured in the later stages or in the beginning; it is either injured by hunger or by overeating. When the sky is dark and the journey is still long, one must frequently dismount and walk, then remount to continue. It is better to make people tired than to make the horse tired. One should always leave some reserve strength in the horse's energy, in case of sudden enemy attacks. Those who understand this principle can move freely in all directions.

凡馬軍，人支兩匹。一軍徵馬二萬五千匹，其無馬者，亦如五支，令以兩匹為率。一人徵馬副大將，軍中擇善牧養者任。二人徵馬總管副偏將，軍中擇善牧養者任。八人徵馬子將軍，軍中擇明閑牧養者任。五十人徵馬押官定見，軍中擇善牧養者任。五百人群頭，善乘騎者任。一雲百人群頭毉，亦群頭中擇取一千人馬子軍外差，又云五百人馬子毉馬在內。

All cavalrymen are provided with two horses each. The total number of warhorses for the entire army is twenty-five thousand. Those who are not assigned horses are also distributed according to the five-part method, with each person receiving two horses as the standard. One general in charge of warhorses is appointed, selected from the army for his skill in herding and breeding horses. Two deputy generals in charge of warhorses are appointed, also selected from the army for their skill in herding and breeding horses. Eight sub-generals in charge of warhorses are appointed, selected from the army for their familiarity with herding and breeding horses. Fifty officials responsible for overseeing the horses are appointed, selected from the army for their skill in herding and breeding horses. Five hundred group leaders are appointed, selected from those skilled in riding. Another account states that one hundred group leaders also serve as veterinarians, selected from among the group leaders. One thousand horse attendants are assigned from outside the army, while another account states that five hundred horse attendants are assigned, with veterinarians included among them.

經曰：凡人，觀其外，足知其內。七竅者，五臟之門戶。九候三停，定一尺之面；智愚勇怯，形一寸之眼。天倉金匱，以別其貴賤貧富。夫欲任將，先觀其貌，後知其心。

This text says: All people, merely by looking at their outward appearance, can be known in terms of their inner qualities. The eyes, ears, nose, and mouth, these seven orifices, are the external openings of the five internal organs. In physiognomy, the "nine checks" and "three stops" are used to assess a square foot of the face. Whether a person is wise or foolish, brave or timid, is evident in the one inch of the eyes. The areas called "Heavenly Granary" and "Golden Chest" are used to determine a person's status, wealth, and poverty. Therefore, when appointing a general, first look at his appearance, then further examine his inner character.

神有餘法：容貌堂堂，精爽清徹，聲色不變，其志榮枯，不易其操，是謂神有餘。

The standard for determining "spirit in excess" is: appearance dignified and grand, spirit clear and bright, voice and expression remain unchanged when encountering matters, regardless of whether the circumstances are prosperous or adverse, the will does not waver and the conduct remains unaltered. This is called "spirit in excess."

形有餘法：頭頂豐停，腹肚濃厚，鼻圓而直，口方而稜，頤額相臨，顴耳高聳，肉多而有餘，〈○文瀾閣本作「不餘」。〉骨粗而不露，眉目明朗，手足紅鮮，望下而就高，比大而獨小，是謂形有餘。

The standard for determining "shape with excess": the head is full and evenly proportioned, the abdomen is thick and solid, the nose bridge is round and straight, the mouth is square and has distinct edges, the chin and forehead are in harmonious proportion, the cheekbones and ears are high and prominent, the muscles are full and abundant, the bones are strong but not exposed, the eyebrows and eyes are bright and clear, the hands and feet are red and lively, and when viewed from below, the figure appears lofty and upright. Although compared to tall people he may seem short, his body is still full and substantial. This is called "shape with excess."

心有餘法：遏惡揚善，後己先人，無疾人以自賢，無危人以自安，好施陰德，常守忠信，〈○文瀾閣本此下有「不疾人之善，不揚己之長」二句。〉豁達大度，不拘小節，是謂心有餘。

The standard for discerning "heart with excess virtue" is to suppress evil deeds, commend good actions, place oneself behind and others in front, not show one's virtue by belittling others, not secure one's own safety by harming others, to prefer secretly accumulating merit and doing good deeds, always maintaining loyalty and righteousness. (Note: The Wenlan Pavilion edition adds below this sentence: "Not hastening others' virtues, not boasting one's own strengths.") Having a broad mind and great capacity, not constrained by petty matters, this is called "heart with excess virtue."

虎頭高視，富貴無比；犀頭崒嵂，富貴鬱鬱；象頭高廣，福祿居長；鹿頭側長，志氣雄強；龜頭郤縮，喉豐酒肉；獺頭橫闊，志氣豁達；駝頭蒙鴻，福祿千鍾；蛇頭平薄，財物寥落；駱頭尖銳，貧厄無計；兔頭蔑頡，志氣下劣；狗頭尖圓，泣淚漣漣。

A person whose head resembles a tiger with upward-looking eyes will be wealthy beyond comparison; a person whose head resembles an ox with a high and abrupt appearance will have great wealth; a person whose head resembles an elephant with a broad and lofty shape will have blessings and honors ahead of others; a person whose head resembles a deer with a side view that is long and straight will have a strong and vigorous spirit; a person whose head resembles a tortoise with a hunched posture will have a thick and prosperous throat, never lacking in wine and meat; a person whose head resembles a mink with a broad and open shape will have a broad-minded spirit; a person whose head resembles a camel with a thick and soft appearance will have blessings reaching a thousand measures of grain; a person whose head resembles a snake with a flat and thin shape will have little wealth; a person whose head resembles a donkey with a sharp top and pointed bottom will be poor and in danger without remedy; a person whose head resembles a rabbit with a narrow and crooked shape will have a low and inferior spirit; a person whose head resembles a dog with a sharp and round shape will cry and weep all his life.

眉直頭昻，富貴吉昌；眉薄而晞，少信多欺；髮欲細宻，鬚欲麄疏。

A person with straight eyebrows and elevated brow ridges is destined for wealth, honor, and prosperity. Someone with sparse and dry eyebrows lacks integrity and is prone to deceit. Fine and dense hair is favorable, while coarse and sparse beard is considered auspicious.

眼目光彩明凈者，貴；眼鼻成就者，魂魄強美；眉目指瓜者，好施；眼鼻口小者，多虛少實；眼鼻口大者，有實無虛；眼中赤脈貫瞳子者，兵死。雞眼捲頭，不淫卽偷；羊目直視，能殺妻子；豬目應瞪，刑禍相仍，亦主小貴；蜂目豺聲，常行安忍；螻蛄目，心難得；魚目，多厄；猴目，窮寒；鷹視狼顧，常懷嫉妬；牛頭虎視，富貴無比。

A person whose eyes are bright and clear is destined for high status. Someone whose eyes and nose are properly shaped and positioned has a strong and handsome spirit. A person with eyebrows and eyes clearly defined, like the joints of a gourd, is inclined to give generously. Those with small eyes, nose, and mouth are characterized by much superficiality and little substance. Those with large eyes, nose, and mouth are substantial and not superficial. If there is a red thread running through the pupil, the person will die by weapon. If the eyes are like a chicken's eye and the corners are curled, the person is either lustful or a thief. If the eyes are like a sheep's eye and stare straight ahead, the person is capable of killing their own wife and children. If the eyes are like a pig's eye and constantly stare at others, they will suffer continuous punishment and misfortune, though they may have a little noble status. If the eyes are like a bee's and the voice sounds like a jackal, the person often commits cruel acts. If the eyes are like a mole's, the mind is hard to read. If the eyes are like a fish's, there are many misfortunes. If the eyes are like a monkey's, the person is poor and humble. If the gaze is like an eagle's and also like a wolf's, looking straight and frequently turning back, the person is often envious. If the head is like a bull's and the eyes are like a tiger's, the person will be wealthy beyond comparison.

鼻圓隆實，富貴終吉；鼻孔小縮，慳貪不足；蜣蜋鼻，少意智。野狐鬚，無信期；羖羊鬚，多狐疑。

A person with a round, prominent, and full nose is wealthy and fortunate throughout their life. Someone with narrow and constricted nostrils is stingy and always greedy. A person whose nose resembles a dung beetle lacks intelligence and cunning. Someone whose beard resembles a wild fox is untrustworthy and fails to keep promises. A person whose beard resembles a black ram is suspicious and indecisive.

口如馬喙，心難信制；口如鳥嘴，窮寒客死；口如河海，富貴自在；唇如點朱，才學代無。

People with mouths that protrude like a horse's have difficult minds that are hard to trust and control; those with sharp, bird-like beaks are poor and die in foreign lands; those with mouths as broad as rivers and seas will be wealthy and comfortable; those with lips as red as cinnabar are outstanding in talent and learning.

舌紅且厚，神識自守；吐舌及鼻，有壽復貴。

A person with a red and thick tongue has clear consciousness and can maintain self-discipline. Someone whose tongue can reach their nose is destined for both longevity and high status.

鋸齒食肉；平齒食菜；疏齒猛毅；密齒淳和；細齒長貧，名曰鬼齒。

People with teeth like saw blades, uneven and jagged, are destined to eat meat; those with flat teeth are destined to eat vegetables. Those with sparse tooth gaps are bold and resolute in character; those with closely packed teeth are gentle and mild-mannered. Those with small teeth will experience long-term poverty, and such teeth are called 'ghost teeth'.

燕頷封侯，腮尖乏肉，意志不足。

Those with a full and round lower jaw like that of a swallow can be granted a marquis title; those with sharp and narrow cheeks lacking flesh have weak willpower.

耳輪厚大鮮明者，貴而且壽；小薄者，賤而且夭。

People with thick and large earlobes that are clearly defined are both prosperous and long-lived; those with thin and small earlobes are both humble and short-lived.

虎項圓粗，富貴有餘；鶴頂了了，財物乏少。頸麄短者，富貴；長細者，貧賤。

A person with a neck as thick and round as a tiger's is wealthy and prosperous. Someone with a neck as thin and distinct as a crane's lacks wealth. A person with a short and thick neck is wealthy, while someone with a long and thin neck is poor and lowly.

胸背如龜，富貴巍巍；胸長而方，智勇無雙。

A person whose chest and back are thick and prominent like a turtle is destined for wealth and high status. Someone with a long and square chest possesses unparalleled wisdom and courage.

手足尖濃，指密而厚者，富貴；手如雞足，智意褊促；手如豬蹄，智意昏迷；手如狙掌，勤勞伎倆。

If the fingertips are pointed and the flesh is thick, and the fingers are closely and thickly clasped, then the person is wealthy and prosperous. If the hands resemble chicken claws, the mind is narrow and impetuous. If the hands resemble pig's feet, the mind is dull and unclear. If the palms resemble those of a monkey, the person will be diligent and hardworking, relying on skills and techniques for a living.

肚如埀壺，富貴有餘。牛腹貪婪；狗腹窮寒；蝦蟆腹懶；蜥蜴腹緩。

A person whose belly hangs down like a hanging gourd is prosperous and wealthy. A person whose belly resembles a cow's is greedy. One whose belly looks like a dog's is poor and humble. One whose belly is like a toad's is lazy. One whose belly is like a lizard's is slow.

凡人聲欲深且實，不欲淺而虛，遠而不散，近而不亡，淺而非壯，深而不藏，大而不濁，小而不彰，細而不亂，幽而能明，餘響澂徹，有若笙簧，宛轉流韻，能圓而長。虎聲將軍，馬聲驍勇。雄聲雌視者，虛偽人也；氣急而聲重者，眞實人也。

A person's voice should be deep and solid, not shallow, hollow, or floating. It should carry far without scattering or becoming confused, and when heard closely, it should not fade away. The tone may be light but not weak, and though deep, it should not be buried. A loud voice should not be muffled, and a soft voice should not be indistinct. It should be fine without being chaotic, and even in subtle tones, it should remain clear. The lingering sound should be pure and clear, like the sound of a reed pipe or a zither, flowing and resonant with a natural rhythm, smooth and long-lasting. A voice like a tiger's roar indicates a person fit to be a general; a voice like a horse's whinny suggests bravery in battle. If a person's voice is strong but their eyes are soft and weak, they are deceitful. If their breathing is rapid but their voice is heavy, they are sincere.

凡黑子欲得大而明，生隱處吉，露處凶。

All black moles are considered good if they are large and have a bright, lustrous color; those located in hidden places are auspicious, while those on exposed areas are ominous.

凡人面欲圓，胸欲方，上欲長，下欲短。

A person's face should be round, the chest square, the upper body long, and the lower body short.

凡人胸欲厚，背欲負五嶽、成四瀆好，頭高足厚，頸短臂長，似虎似龍，所謂行、住、坐、臥，飲食音聲，似非一處也。

A person's chest should be thick and solid, their back should rise and fall like carrying the five mountains and forming the four rivers, their head should be high and prominent, their feet thick and solid, their neck short and their arms long, their appearance resembling both tiger and dragon. Walking, standing, sitting, lying down, as well as the sound of eating and speaking, all differ from ordinary people.

腦頭高聳起，將軍。「□」三關玉枕，萬戶侯近下將軍；「◎」車輪枕，封侯；「□」三星枕，封王；「□」偃月枕，封三公；「□」四方枕，封侯；「□」十字枕，封二千石；「□」酒樽枕，二千石；三公「□」上字枕，封侯；「○」圓枕，封侯。

A person with a high and prominent back of the head can become a general. The symbols before each of the following items represent the shape of the bone at the back of the head, specifically the Jade Pillow Bone, as depicted in the original text. Since the illustrations are missing, they are represented here by square brackets: A shape resembling three gates (三关形) indicates a position as high as a Marquis of a thousand households (万户侯) or a general; a wheel shape (车轮形) indicates being granted a marquisate; a shape resembling three stars (三星形) indicates being enfeoffed as a king; a crescent moon shape (偃月形) indicates reaching the rank of the Three Ducal Ministers (三公); a square shape (方形) indicates being granted a marquisate; a cross shape (十字形) indicates holding an official position equivalent to two thousand stones (二千石); a wine cup shape (酒樽形) also indicates an official position equivalent to two thousand stones; a character resembling the word "上" (上字形) indicates reaching the rank of the Three Ducal Ministers and being granted a marquisate; and a circular shape (圆形) indicates being granted a marquisate.

「□」額上有北字文，將軍；「□」額上有兩立文，二千石；「□」眉間有四立文，封侯；「八」眉間有八字龍文，將軍；「□」眉間有三偃月文，封侯；「□」額上有覆月文，將軍；「八」眉上有文通髮，將軍；「土」眉間有土字文，封侯；「文」眉間有文字文者，兵死。

The following symbols, also included in the original book's pattern illustrations, indicate different destinies: those with the character 「北」 on their forehead can become generals; those with two 「立」 characters on their forehead can attain the rank of two thousand stones; those with four 「立」 characters between their eyebrows will be granted a marquis title; those with an 「八」 shaped dragon pattern between their eyebrows can become generals; those with three crescent-shaped patterns between their eyebrows will be granted a marquis title; those with an inverted crescent moon pattern on their forehead can become generals; those with a straight line of markings from their eyebrows to their hairline can become generals; those with a 「土」 character between their eyebrows will be granted a marquis title; those with a 「文」 character between their eyebrows will die by weapon.

凡人色，欲正不欲邪。白如凝脂，黑如傅漆，紫如爛椹，黃如蒸粟，赤如炎火，青如浴藍，皆三公、將、相也。

The complexion of ordinary people should be pure and upright, not biased or distorted. White should resemble solid grease, black like freshly painted lacquer, purple like ripe mulberries, yellow like steamed millet, red like burning flames, and blue like newly dyed indigo. Those who possess such complexions are said to have the appearance of the Three Dukes, generals, and prime ministers.

經曰：相馬之法，先相頭耳：耳如撇竹，眼如鳥目，麞脊、麟腹、虎胸，尾如垂帚。次相頭骨：稜角成就，前看、後看、側看，但見骨側狹，見皮薄露，鼻衡柱側，高低額欲伏，臺骨分明，分段俱起，視盼欲遠，精神體氣高爽。〈○張刻本無此四句。按：下文云「高舉而遠望，淫視而遠聴」，又云「胸前三臺骨欲起，分段分明」，與此文意複，疑張本得其眞也。今姑存之。〉

This text says: The method of examining a horse involves first looking at its head and ears. The ears should be like sharpened bamboo strips, the eyes like those of a bird, the back like that of a civet cat, the abdomen like that of a qilin, the chest like that of a tiger, and the tail like an inverted broom. Next, examine the skull: the bones should be properly shaped and upright. When viewed from the front, back, or side, the skull should appear thin and compact, with thin skin and slightly visible tendons and bones. The nasal bone should be straight, the forehead should have a gentle curve and slightly incline forward, the bone structure should be distinct, each segment of bone should be prominent, the eyes should be able to look far away, and the spirit, body, and energy should be bright and vigorous. (Note: The Zhang edition does not include these four sentences. According to the text, the following mentions 'looking up and far away, looking lazily and listening far away,' and also says 'the three platforms on the chest should be prominent and distinct in segments,' which repeats the meaning here. It is suspected that the Zhang edition is the original version. For now, it is retained.)

立蹄攢聚，行止循良，走驟輕躁，毛鬣輕潤，喘息均細；擎頭如鷹，龍頭高舉而遠望，淫視而遠聽，前看如雞鳴，後看如蹲虎；立如獅子，闢兵萬里；頷鼻中欲得受人拳；名曰「太倉」。

When standing, the four legs are gathered and aligned, and when moving or stopping, they follow proper form. When running, they are light and agile. The fur and mane are soft and lustrous, and the breathing is even and subtle. When looking up, it resembles an eagle; the head, like a dragon, is raised high and looks toward the distance. The eyes move with a far-reaching gaze, and the ears are keen to distant sounds. From the front, it looks like a rooster stretching its neck at dawn; from the back, it resembles a tiger crouching. When standing, it appears like a lion, capable of warding off military calamities from a distance. The depression between the lower jaw and the nose should be able to hold a fist, a feature known as 「too cang」.

太倉寬易飼。胸臆欲闊。胸前三臺骨欲起，分段分明。鬣欲高，頭欲方，目欲大，而光脊欲強壯有力，腹脇欲張，四下欲長。耳欲緊小，小卽耐勞。目大膽，大膽則不驚。鼻欲大，鼻大則肺大，肺大則能走。膁欲小，小則易飼。肋欲得密。

"The Tai Cang" refers to a horse with a broad chest, which is easy to feed. The chest should be wide and open. The three-star bones in front should be prominent and clearly segmented. The mane should be high, the head square, and the eyes large and bright. The back should be strong and powerful, the abdomen wide with well-spread ribs, and the legs long. The ears should be compact and short; small ears indicate endurance. Large eyes suggest boldness, and boldness means less fear. The nostrils should be large; large nostrils mean a large lung capacity, which allows for greater speed. The soft ribs around the waist should be small, as small ribs make the horse easier to feed. The ribs should be closely spaced.

口欲上尖下方，舌欲薄長赤色如朱，齒欲顎瓣分明，牙欲去齒二寸，腹下欲廣且平方。牙欲白，則長壽。望之大，就之小，筋馬也。前視見目，傍視見腹，後視見肉，駿馬也。

The mouth should be pointed at the top and square at the bottom, the tongue thin and long, red like cinnabar. The teeth and the gums should be clearly separated, with the molars two inches away from the front teeth. The abdomen should be wide and flat. The teeth should be white, and white teeth indicate longevity. From a distance, the horse appears tall and large, but when approached, it seems thin and small, indicating strong bones and sinews. When viewed from the front, the eyes are visible; from the side, the abdomen is visible; and from the back, the buttocks are visible. This is a fine and noble horse.

齒欲齊密，上下相當，上唇欲急而方，下唇欲緩而厚，口欲紅而有光，如穴中看火，千里馬也。臆間欲廣一尺以上，能久走，頭欲高，如剝兔龍顱，穴目平脊，大腹䏶肉多者，行千里；眼中紫縷貫瞳子者，五百里；上下徹者，千里。〈○此二句原脫，依文瀾閣本補。〉

The teeth should be neat and closely packed, with the upper and lower jaws fitting together properly. The upper lip should be tight and square, while the lower lip should be loose and thick. The mouth should be red and lustrous, like seeing fire from a cave, which is a sign of a thousand-mile horse. The chest should be more than a foot wide to allow for long-distance running. The head should be high and upright, resembling the head of a rabbit without its skin or the head of a dragon. The eye sockets should be deep, the back straight, the abdomen large, and the hind legs muscular and strong, which indicates a horse capable of traveling a thousand miles. If there are purple fine lines running through the pupil, the horse can travel five hundred miles. If the purple lines are clear throughout, the horse can travel a thousand miles. (Note: These two sentences were originally missing and have been supplemented based on the Wenlan Pavilion edition.)

凡馬不問大小肥瘦，數肋有十二、十三，四百里；十四、十五，五百里。旋毛起腕膝上者，六百里；腹脊上者，五百里；項轅大者，三百里；目中有童人如並立並坐者，千里。羊鬚中生距如雞者，五百里。耳本下角長一二寸者，千里。頭如渴鳥者，千里。馬初生無毛，七日方得行者，千里。

All horses, regardless of their size or thinness, should first be counted for the number of their ribs: those with twelve or thirteen ribs can travel four hundred miles a day; those with fourteen or fifteen ribs can travel five hundred miles a day. If the hair grows above the wrist and knee, they can travel six hundred miles a day; if it grows above the abdomen and back, they can travel five hundred miles a day. If the neck and the bone of the harness are thick and strong, they can travel three hundred miles a day. If the reflection in the horse's eyes shows people standing side by side or sitting in a row, they can travel a thousand miles a day. If the horse's whiskers have hard spines like those of a chicken's comb, they can travel five hundred miles a day. If the bone shaped like an horn grows one or two inches below the ear, they can travel a thousand miles a day. If the head resembles the curved tube used for drawing water called 'ke wu', they can travel a thousand miles a day. If a horse is born without hair and can only walk after seven days, it can travel a thousand miles a day.

尿過前蹄一寸已上者，五百里；尿舉如一足大者，千里。腹下有逆毛者，千里。蘭孔中有筋皮及毛者，五百里，眼上孔是也。蹄青黑赤紅白，硬如蚌，有隴道成者，軟口叉吻頭厚者，硬口叉淺者，不能食眼下無伏蟲及骨者，咬人。目小多白，驚。後足欲曲，腕耳中欲促。凡馬後兩足白者，老馬駒；前兩足白者，小馬駒。

A horse whose urine can spray over its front hoof by more than an inch can travel five hundred miles a day; a horse that lifts its leg high when urinating can travel a thousand miles a day. A horse with reverse-grown hair beneath its belly can travel a thousand miles a day. If there is flesh, skin, and hair growing from the 'lan kong,' which is the concave pit above the eyes, it can travel five hundred miles a day. A horse's hoof that is blue, black, red, red, or white, hard like a clam shell, and has raised ridges forming a pattern, is a good hoof. A horse with soft mouth and thick lips and nose is a soft-mouthed horse; a horse with shallow nose and horn is a hard-mouthed horse. A horse without flesh and bone protrusions beneath its eyes, and unable to eat properly, tends to bite. A horse with small eyes and lots of white in the eyes is easily startled. The hind legs should be slightly bent, and the wrist and inner ear should be compact. Any foal with white on both hind hooves is the offspring of an old horse; any foal with white on both front hooves is the offspring of a young horse.

馬有五勞：卸鞍不𩥇者，骨勞；𩥇而不起者，筋勞；起而不振者，皮勞；振而不噴者，氣勞；噴而不尿者，血勞。骨勞，絆之𨚫行三十步，差。皮勞，以手摩兩鞍下，汗出，差。氣勞，長韁牽之行得尿者，差。血勞，高繫，勿令頭低而食，差。馬口，春青色、夏赤色、秋白色、冬黑色，皆死，此名入口病也。

A horse may suffer from five types of exhaustion: if it is taken off the saddle but does not roll, it is bone exhaustion; if it rolls but cannot rise, it is tendon exhaustion; if it rises but does not shake its body, it is skin exhaustion; if it shakes its body but does not make a snorting sound, it is breath exhaustion; if it makes a snorting sound but does not urinate, it is blood exhaustion. For bone exhaustion, tie it with a halter and make it walk backward thirty steps, and it will recover. For skin exhaustion, rub the areas under both saddle pads with your hands until they sweat, and it will recover. For breath exhaustion, lead it with a long reins until it can urinate, and it will recover. For blood exhaustion, tie it high so it cannot lower its head to eat, and it will recover. The color of a horse's mouth, if it turns blue in spring, red in summer, white in autumn, or black in winter, it will die. This condition is called "mouth entrance disease."

經曰：陶唐氏以人戒於國中，欲人強其命也。有虞氏以農教戰，漁獵簡習，故人體之。夏后氏誓眾於軍中，欲人先其慮也。殷人誓眾於軍門之外，欲人先意以待事也。周人將交白刃而誓之，以致人意也。夏賞於朝，賞善也；殷戮於市，戮不善也。周賞於朝，戮於市，兼質文心也。夫人，以心定言，以言出令，故須振雄略，出勁辭，銳鐵石之心，凜風霜之氣，發揮號令，申明軍法。

The Classic says: Tao Tang's Emperor Yao admonished the people in the capital, urging them to abide by the commands they had received. Yu the Great, of the Yu dynasty, trained the people in military matters during the season of farming, using fishing and hunting to practice military formations, so the people personally experienced military affairs. The Xia dynasty held oaths within the military camp, to make the people think beforehand. The Shang dynasty held oaths outside the military gate, to make the people prepare their minds in anticipation of battle. The Zhou dynasty waited until the moment when the weapons of both sides were about to meet before holding oaths, to fully inspire the soldiers' morale. The Xia dynasty rewarded people in the court, to commend good deeds; the Shang dynasty executed criminals in the market, to punish wrongdoing; the Zhou dynasty both rewarded in the court and executed in the market, combining simplicity with refinement. People always first determine what they want to say in their hearts, then express it through words and issue commands. Therefore, when holding oaths, one must stir up bold strategies, speak with strong and resolute words, temper a heart as hard as iron and stone, and display a cold and sharp spirit like wind and frost, so that the commands can be fully expressed and the military laws clearly proclaimed.

誓眾文：某將軍某乙告爾六軍將吏士伍等。聖人弦木為弧，剡木為矢，弧矢之利，以威不庭。兼弱攻昧，取亂侮亡。今戎夷不庭，式干王命，皇帝授我斧鉞，肅將天威，有進死之榮，無退生之辱，用命賞於祖，不用命戮於社。軍無二令，將無二言，勉爾乃誠，以從王事，無干典刑。

The proclamation for the military campaign: General So-and-so declares to you, the generals, officials, and soldiers of the six armies. In ancient times, the sage bent wood into bows and carved wood into arrows, using the sharpness of bows and arrows to intimidate the states that did not pay homage. He conquered the weak, attacked the dark, seized the disorderly states, and looked down upon the dying nations. Now the Rong and Di tribes have not paid homage, thus violating the emperor's command. The emperor has entrusted me with the axes and halberds, ordering me to carry out the heavenly punishment with reverence. To advance and die is glorious; to retreat and live is a disgrace. Those who obey the orders will be rewarded before the ancestral temple; those who disobey will be executed before the earth altar. There shall be no two commands in the army, and the general shall not speak in two ways. I urge you all to exert your loyalty and carry out the king's affairs, without violating the country's established punishments.

軍令：經曰：師眾以順為武，有死無犯為恭，故穰苴斬莊賈，魏絳戮楊干，而名聞諸侯，威震鄰國。令之不行，不可以稱兵。三令而不如法者，吏士之罪也；申明而不如法者，將之過也。先甲三日，懸令於軍門，付之軍正，使執本宣於六軍之眾。有犯命者，命軍正準令按理而後行刑，使六軍知禁而不敢違也。

Military orders. The classic text says: A military force relies on obedience to demonstrate courage, and to prefer death over violating military orders is called respectfulness. Therefore, Sima Rangju executed the late arriving military supervisor Zhang Jia, and Wei Jiang executed the charioteer of Duke Jin's younger brother Yang Gan, thereby gaining a reputation that spread among the feudal lords and causing fear in neighboring states. If orders are not carried out, one cannot lead an army into battle. If orders are given three times but not executed according to law, it is the fault of the officers and soldiers; if orders are not clearly explained and thus not followed, it is the fault of the general. Before issuing the orders, they should be posted on the military gate three days in advance, and handed over to the military judge, who will read the original copy aloud to all six divisions of the army. Anyone who violates the orders shall be investigated by the military judge according to the text of the orders, and then punished, so that all six divisions know the prohibitions and dare not violate them.

一、漏軍事者，斬；漏洩軍中陰謀及告事者，皆死。一、背軍走者，斬；在道及營臨陣同。一、不戰而降敵者，斬；背順歸逆同。一、不當日時後期者，斬；詐事會戰同。阻雨雪水火不坐。一、與敵人私交通者，斬，籍沒其家；言語書疏同。

One, those who leak military secrets shall be beheaded; those who reveal military plots or report military information to outsiders shall all be executed. One, those who desert from their units shall be beheaded; those who flee during marching, in the camp, or at the moment of battle shall be treated the same. One, those who surrender to the enemy without fighting shall be beheaded; those who abandon the righteous and join the rebels shall be treated the same. One, those who fail to arrive on time and miss the appointed date and hour shall be beheaded; those who pretend to have business and avoid battle shall be treated the same; those whose delay is caused by heavy rain, snow, floods, or fires shall not be punished. One, those who secretly communicate with the enemy shall be beheaded and their property shall be confiscated; those who communicate verbally or by letter shall be treated the same.

一、失主將者，斬；隨從則不坐。一、失旌旗節鉞者，連隊斬；與敵人所取同。一、臨難不相救者，斬；為敵所急不相救者同。一、誑惑訛言，妄說陰陽卜筮者，斬；妄說鬼神災祥以動眾者同。一、無故驚軍者，斬；呼呌奔走，妄言煙塵者同。

One, those who lose the commander are to be executed; those who remain constantly by the commander's side are not to be punished. One, those who lose the banners, symbols, and weapons are to be executed along with their entire unit; those whose weapons are taken by the enemy are to be treated the same way. One, those who do not assist each other in times of danger are to be executed; those who see a fellow soldier being forced by the enemy but remain idle are to be treated the same way. One, those who use lies to deceive the people and recklessly discuss yin and yang divination are to be executed; those who recklessly talk about ghosts, gods, disasters, omens, and auspicious signs to incite the crowd are to be treated the same way. One, those who unnecessarily alarm the entire army are to be executed; those who shout loudly, run around wildly, and falsely report that enemy cavalry are coming are to be treated the same way.

一、遺棄五兵軍裝者，斬；不謹固檢察者同。一、自相竊盜者，斬，不計多少。一、將吏守職不平，藏情相容者，斬；理事曲法者同。一、以強凌弱，樗蒲忿爭，酗酒喧競，惡罵無禮，於理不順者，斬；因公宴集醉者，不坐。一、軍中奔走軍馬者，斬；將軍已下，並步入營乘騎者同。

One, those who discard the five weapons:戈, 殳, 戟, 首矛, and 夷矛, and their military uniforms, shall be beheaded; those who fail to properly guard and inspect military equipment and uniforms shall be treated the same. One, those who steal from each other within the army shall be beheaded, regardless of the amount stolen. One, officers and officials who act unjustly in their posts, conceal the truth, and protect each other shall be beheaded; those who commit legal wrongdoings in their duties shall be treated the same. One, those who use strength to oppress the weak, gamble, quarrel, get drunk and make noise, speak disrespectfully and behave improperly shall be beheaded; those who become drunk during official banquets shall not be punished. One, those who ride horses freely within the military camp shall be beheaded; those who are required to walk into the camp as per regulations but ride horses into the camp shall be treated the same.

一、破敵先擄掠者，斬；入敵境亦同。一、更鋪失候，犯夜失號，擅宿他火者，斬；恐奸得計。一、守圍不固者，斬；罪一火主吏。一、不伏差遣，及主吏役使不平者，斬；有私及強梁者同。一、侵欺百姓，姦居人子女，及將婦人入營者，斬；恐傷人軍中，愼子女氣。一、違將軍一時一命，皆斬。

One, after defeating the enemy, those who seize plunder first are executed; those who plunder擅自 in enemy territory are also executed. One, those who fail to keep watch and change shifts on time, walk about at night and cannot answer the password, or stay in another 'fire' unit without permission are executed; this is to prevent spies from succeeding. One, those who guard the fence inadequately and loosely are executed; only the head officer of that fire unit is punished. One, those who disobey orders or have the officers mistreat soldiers unfairly are executed; those who act with private interests or behave tyrannically are also executed. One, those who oppress the people, commit rape on civilian women, or bring women into the camp are executed; this is to prevent discord within the army and to handle matters concerning men and women with care. One, those who disobey the general's orders, even in a single instance, are all executed.

經曰：關塞者，地之要害也。設險守固，所以乖蠻隔夷，內諸夏而外夷狄，尊衣冠禮樂之國，卑氊裘毳服之長，是以荒要侯甸從此別矣。

The Classic states: strategic passes and strongholds are critical points in the terrain. By establishing natural barriers and holding them firmly, one can keep the barbarians outside, treating the Central States as the interior and the夷狄 as the exterior. It esteems the civilized states with their clothing and rituals, and looks down upon the tribal chieftains who wear felt and animal hair. Therefore, the territorial divisions mentioned in the Book of Documents, the Yu Gong, such as the remote lands, the distant lands, the vassal lands, and the nearest lands, are distinguished from here.

關內道：自京西出塞門鎭，經朔方節度，去西京一千三百五十里，去東京二千里，關五原塞表。匈奴之故地，以渾邪部落為臯蘭都督府，斛律部落為高關州，渾卜焦部落為浚稽州，魯麗塞下置六胡州，黨項十四拓拔、舍利、僕固、野剎、桑乾、節子等部落牧其原野。

The Inner Pass Route: Starting from the western capital Chang'an, it goes west through the塞门 town, passing through the territory of the Shuofang Circuit Governor, covering a distance of 1,350 li from the western capital and 2,000 li from the eastern capital Luoyang. The pass is located outside the Wuyuan Pass. This area was the former territory of the Xiongnu. The court established the Gaolan Military Governor's Office using the Hunye tribe, the Gao Guan State using the Huli tribe, and the Xunjiji State using the Hunbu Jiao tribe. Six Hu States were set up below the Lüli Pass. The fourteen tribes of the Dangxiang, as well as the Tuoba, Shelì, Pugǔ, Yeshā, Sanggan, and Jiezǐ tribes, graze on the plains in this region.

黃河北道：安北舊去西京五千二百里，西京六千六百里；今移在永清，去西京二千七百里，東京三千四百里，關大漠以北。回紇部落為瀚海都督府，多覽部落為燕然都督府，思結部落為盧山都督府，同羅、拔拽古部落為幽陵都督府，同羅部落為龜林都督府，匐利羽為稽田州，奚結部落為雞鹿州，道歷陰山、羊那山、龍門山、牛頭山、鐵勒山、北庭山、眞檀山、木刺山、諾眞山，涉黑沙道，入十姓部故居地。

The Yellow River Northern Route: The former site of the Anbei Commandery was 5,200 li west of the Western Capital and 6,600 li west of the Eastern Capital (the latter part of the original text still reads 'Western Capital,' which should be 'Eastern Capital'). Now the capital has been moved to Yongqing, which is 2,700 li west of the Western Capital and 3,400 li west of the Eastern Capital, with the pass located north of the Great Desert. The court established the Hanhai Commandery under the Huige tribe, the Yanyan Commandery under the Duolán tribe, the Lushan Commandery under the Sijie tribe, the Youling Commandery under the Tongluo and Bajiegu tribes, and the Guilin Commandery under the Tongluo tribe. It also set up the Jitian State under the Fuliyu tribe and the Jilu State under the Xijie tribe. This route passes through Yinsi Mountain, Yangna Mountain, Longmen Mountain, Niutou Mountain, Tieluo Mountain, Beiting Mountain, ZhenTan Mountain, Mucasi Mountain, and Nuozhen Mountain, crosses the Heisha Desert, and enters the former territory of the Ten Tribes of the Tujue.

河東道：自京西東出蒲律關，經太原，抵河東節度，去西京二千七十五里，去東京一千六百四十五里，關榆林塞北。以頡利左渠故地置定襄都督府，管等六州。以右渠地置雲中都督府，管阿史那等五州。道歷三川口，入三山母谷，道通室韋大落泊，東入奚，西入默啜故地。

The He Dong Dao: Starting from the Western Capital and heading east through the Pu Li Gate, passing through Tai Yuan, reaching the territory of the He Dong Circuit, it is two thousand and seventy-five li from the Western Capital and one thousand six hundred and forty-five li from the Eastern Capital. The pass is located north of the Yu Lin Pass. The court established the Ding Xiang Military Governor's Office in the former territory of the left wing of the Tujue Jie Li Khan, governing six states; and the Yun Zhong Military Governor's Office in the former territory of the right wing, governing five states including A Shina. This route passes through San Chuan Kou, enters San Shan Mu Valley, connects to Da Luo Bo in the Da Wei region, heading east into the territory of the Xi people, and heading west into the former territory of the Mo Chuo Khan.

隴右道：自西京出大鎭關，經隴西節度，去西京一千四百里，去東京一千二百七十五里，南出，關黨項雜羌，置據叢鱗可等四十州，分隸緣邊等諸州，西距吐番，去西京一萬二千里，北去鳳林關，度黃河西南，入鬱標、柳谷、彰豪、清海、大非海、鳥海、小非海、星海、泊悅海、萬海、白海、魚海，入吐番。

The Lóngyòu Dao: Starting from the Western Capital, passing through the major town of Guan, and going through the territory of the Lóngxī Circuit Governor, it is 1,400 li away from the Western Capital and 1,275 li away from the Eastern Capital. Going south out of the pass, outside the pass lies the Dàngxiàng people and various mixed-dwelling Qiang tribes. The court established forty states here named Jù, Cóng, Lín, Kě, etc., each belonging to the border states. Going west directly reaches the Tubo, which is 12,000 li away from the Western Capital; going north through the Fènglín Pass, crossing the Yellow River and heading southwest, passing through Yùbiāo, Liǔgǔ, Zhāngháo, Qīnghǎi, Dàfēi Hǎi, Niǎo Hǎi, Xiǎofēi Hǎi, Xīng Hǎi, Pōyuè Hǎi, Wànhǎi, Bái Hǎi, Yú Hǎi, and entering the Tubo.

河西道：自京西西北出蕭關、金城關，自河西節度，去西京二千一十里，去東京二千八百十一里，〈○此句原脫，依文瀾閣本補。〉北海、抵日亭海、彌娥山、獨洛河道，入九姓十箭三屈故居地。

The Hexi Road: From the Western Capital, heading northwest through Xiao Pass and Jincheng Pass, proceeding northward through the territory of the Hexi Circuit Governor, a distance of two thousand and eleven li from the Western Capital and two thousand eight hundred and eleven li from the Eastern Capital (note: the phrase 'to the Eastern Capital' was originally missing and has been supplemented according to the Wenlan Pavilion edition). Heading north, it passes through the Northern Sea, reaching the area along the Riting Sea, Mie Mountain, and Duluo River, entering the former territories of the nine tribes, ten arrows, and three bends of the Turkic people.

北庭道：自北京西出，經河西節度，出玉門關，涉河關、菖蒲海東出，高昌故地置西州，以突厥處密部落為瑤池都督府，以雜種故胡地部落為庭州、為北庭都護，去西京一千七百五十六里，去東京六千八百七十六里，北抵播塞厥海、長海、關海、曲地。以突結骨部落置堅昆都督府，管拘勃都督府，為燭龍州，北抵瀚海，去西京二萬餘里。

The Northern Circuit: Starting from Beijing's Taiyuan Prefecture, heading west through the territory of the Western Circuit Governor, exiting the Yumen Pass, crossing the He Gate, and emerging from the east side of Changpu Sea. In the old territory of Gaochang, the Western State was established. The Jiemu tribe of the Turkic people was set up as the Yaochi Governorate, and the various tribes in the old lands of the mixed races were established as the Tingzhou and the Northern Circuit Governorate. It was 1,756 li away from the Western Capital and 6,876 li away from the Eastern Capital. To the north, it reached Boseju Sea, Chang Sea, Guan Sea, and Qudi. Additionally, the Jiegǔ tribe of the Turkic people was established as the Jiankun Governorate, governing the Jubu Governorate, known as Zhulong Prefecture. To the north, it extended directly to the瀚海, being 20,000 li away from the Western Capital.

安西道：自西京出涉交河，出鐵門關，至安西節度，去西京八千五十里，去東京八千八百五十里，路入疏勒、鄢耆、碎葉、於闐、黑海、雪海、大宛、月支、康居、大夏、奄蔡、黎軒、條支、烏孫等國。

The Anxi Circuit: Starting from the Western Capital, crossing the Jiaohe River, passing through the Iron Gate Pass, reaching the territory of the Anxi Circuit Governor, it is 8,050 li from the Western Capital and 8,850 li from the Eastern Capital. Along the way, one can enter the countries of Shule, Yanqi, Shuifan, Yutian, Black Sea, Snow Sea, Dawan, Yuezhi, Kangju, Daxia, Yancai, Lixuan, Tiaozhi, Wusun, and others.

劒南道：自東京西南出大散關，經甘亭關、百牢關，越劒門關、松嶺關，至劒南節度，去西京二千三百七十里，去東京三千二四十六里。出蠶涯關，過筰道雜羌六十四州，分列山谷路，入吐蕃。南出邛僰，〈○「分列」下九字原脫，依文瀾閣本補。〉開通越巂，度瀘河、雲南關，西南徼外雜蠻置冉蒙、弄覽六十州，路入甘河、夜郎、滇池、身毒、五天竺國，去西京三萬五千里。

The Jiannan Circuit: From the eastern capital, heading southwest through the Da San Pass, passing the Gan Ting Pass and Bai Lao Pass, crossing the Jianmen Pass and Song Ling Pass, to reach the territory of the Jiannan Circuit Governor, which is 2,370 li away from the western capital and 3,246 li away from the eastern capital. Leaving the Can Ya Pass, passing through the Zuo Dao region where there are sixty-four states of the miscellaneous Qiang people, these states are scattered along the valleys and roads, from which one can enter Tubo. Heading south through Qiong and Bo regions (note: the text originally lacked nine characters after 'arranged', which has been supplemented according to the Wenlan Pavilion edition), opening the Yue Xi route, crossing the Lu Water, passing through Yunnan Pass; beyond the southwest frontier, the miscellaneous Miao regions have sixty states named Ranhong and Nonglan, along the way one can enter Ganhe, Yelang, Dianchi, Shendu, and the five Buddhist countries, which are 35,000 li away from the western capital.

范陽道：自西京出潼關，至范陽節度，去西京二千五百二十里，去東京一千六百八十六里，北去居庸關、盧龍關塞外東胡故地。以契丹蕃長置饒察都督府，回紇五部落分為五州，以白霫部落為居延州，黑霫部落為寘顏州，北至烏羅渾，去西京一萬五千里。

Fan Yang said: From the western capital, passing through Tong Pass, arriving at the territory of the Fan Yang military governor, it is 2,520 li from the western capital and 1,686 li from the eastern capital. Going north through Ju Yong Pass and Lu Long Pass, one reaches the old land of the eastern Hu tribes beyond the frontier. The court established the Rao Cha Military Governor's Office with the chieftain of the Khitan tribes, divided the five tribes of the Huihe into five states, established the Juyan State with the Bai Xie tribe, and the Zhiyan State with the Hei Xie tribe. To the north, it reaches the Wuhu region, which is 15,000 li from the western capital.

平盧道：自西京經范陽節度東，至榆林關，至平盧〈○此下舊抄本並脫，以文瀾閣本、參張刻本補。〉節度，去西京二千七百里，去東京三千里，抵安東，渡遼水路，接奚、契丹、室韋、勃海、靺鞨、高麗、黑水。

Pinglu Dao: From the Western Capital, passing through the Fanyang Circuit's territory to the east, reaching Yulin Pass, then arriving at the Pinglu Circuit's territory (note: from here downwards, the old copy is missing, now supplemented according to the Wenlan Pavilion edition and referring to the Zhang edition), a distance of 2,700 li from the Western Capital, 3,000 li from the Eastern Capital, arriving at the Andong Protectorate; this route crosses the Liao River, connecting the Xie, Qidan, Shiwéi, Beihai, Mòhé, GaoLi, and Heishui tribes.

嶺南道：自西京南出藍田關，涉漢江，越大庾嶺，經南海節度，去西京五千六百里，去東京四千二百七十里，路入銅柱、林邑、九眞、日南、高眞臘、銅勒、交趾等國。

The Lingnan Circuit: Starting from the Western Capital, heading south through Lantian Pass, crossing the Han River, traversing the Deyu Ridge, passing through the territory of the Nanhai Circuit Governor, it is 5,600 li from the Western Capital and 4,270 li from the Eastern Capital. Along the way, one can enter countries such as Tungzhu, Linyi, Jiuzhen, Rinnan, Gaozhenla, Tongle, and Jiaozhi.

河南道：自西京出潼關，經東萊節度，去西京二千七百六十里，去東京一千八百五十三里。東涉滄海，距熊律都督府北濟國，又東抵雞林都督府新羅國，又東南經利磨國屬羅，涉海達倭國，一名日本。其海行不計裡數。

The He Nan Dao: Starting from the Western Capital, passing through the Tong Pass, and going through the territory of the Eastern Laie Circuit, it is 2,760 li from the Western Capital and 1,853 li from the Eastern Capital. Going east across the Bohai Sea, one can reach the Bear Law Governor's Office located in the Northern Ji Guo, then proceeding further east to reach the Ji Lin Governor's Office in the new state of Silla. Continuing southeast through the Li Mo state and the Su Luo, one crosses the sea to reach the倭 state, also known as Japan. The distance of this sea route cannot be measured.

經曰：善守者，藏於九地之下；善攻者，動於九天之上。人所不見謂之九地，見所不及謂之九天。是故墨翟縈帶為垣，公輸造飛雲之梯，無所施其巧。所謂善守者，敵不知其所攻；善攻者，敵不知其所守。守而必固者，守其所不攻；攻而必取者，攻其所不守。孫武子曰：「具器械，三月而後成；拒城闉，三月而後已。」其攻守之具，古今不同。今約便事而用之。

The classic text says: Those skilled in defense conceal their forces beneath the Jiudi; those skilled in attack deploy their forces above the Jiu Tian. What others cannot see is called the Jiudi, and what is visible but unattainable is called the Jiu Tian. Therefore, in the past, Mo Di was able to surround a city with a wall made of a belt, while Gong Shu Pan's invention of the Fei Yun Ti (cloud ladder) could not be effectively used. What is meant by good defense is making the enemy unsure where to attack; what is meant by good attack is making the enemy unsure where to defend. Defense is sure because it guards against the places the enemy does not attack; attack is certain because it strikes at the places the enemy has no defense. The Sun Tzu Bing Fa says: "Preparation of siege equipment takes three months; building up earth into a hill and approaching the city walls also takes three months to complete." The tools used for attack and defense have varied through the ages, but today we select those that are most practical to use.

轒轀車，四輪，車上以繩為脊，犀皮蒙之，下藏十人，塡隍推之，直抵城下，可以攻掘，金木火石所不能及。

The "Hunwen chariot" has four wheels, with a framework made of ropes on top, covered with rhinoceros hide. Ten people can hide underneath. It can be used to fill in moats and advance towards the city walls, allowing the people underneath to dig into the walls. Enemies' weapons, wooden and stone projectiles, and fire attacks cannot harm those inside the chariot.

飛雲梯，以大木為床，下置六輪，上立雙牙。有栝梯，長一丈二尺；有四梲，相去三尺。勢微曲遞，互相栝飛於雲間，以窺城中。其上城首冠雙轆轤，〈○原本誤重「雙」字，依《通典》百六十引此文刪。〉枕城而上。

The Flying Cloud Ladder: It is made with a large wooden base, with six wheels underneath, and two upright wooden posts on top. The ladder body has grooves for interlocking sections, each section being twelve chi long. There are also four short crossbars, spaced three chi apart. The ladder is slightly curved, with each section connected in sequence, interlocking and rising high into the clouds, used for spying into the city. The end of the ladder that is placed on top of the city wall has two winches (note: the original text mistakenly repeated the character 'double'; this has been corrected based on the reference in the "Comprehensive典" volume 160), which can be mounted on the city wall to allow climbing up.

砲車，以大木為床，下安四輪，上建雙陛，陛間橫栝，中立獨竿，首如桔橰狀，其竿高下長短大小，〈○原本「竿」上誤衍「高」字，依《通典》刪。〉以城為準。竿首以窠盛石小大多少，隨竿力所制，人挽其端而投之。其車推轉逐便而用之，亦可埋腳著地而用。其旋風四腳，亦隨事用之。

The "Pao Che" (Bombard Cart): It is made with a large wooden base, with four wheels underneath. Two vertical pillars are erected on top, with a horizontal wooden beam spanning between them. In the center, a single pole is erected, and at the top of the pole is a structure resembling a water-lifting lever. The height, length, and size of the pole are determined according to the height of the city wall it is intended to attack. At the top of the pole, a wooden basket is attached to hold the stone projectiles. The size and quantity of the stones depend on the throwing power of the pole, which is operated by pulling on the other end to launch the stones. This vehicle can be pushed around for mobility and can be used flexibly, or its wheels can be buried into the ground for fixed use. There is also a "Xuanfeng Pao" (Whirlwind Bombard) with a four-legged frame, which can be used as an alternative depending on the situation.

車弩，為軸轉車，車上定十二石弩弓，以鐵鈎連軸，車行軸轉，引弩持滿，弦掛牙上。弩為七衢：中衢大箭一簇，長七寸，圍五寸；箭笴長三尺，圍五寸；以鐵葉為羽。左右各三箭，次差小於中箭，其牙一發，諸箭皆起，及七百步所中，城壘無不崩潰，樓櫓亦顚墜。〈○張刻本無此句，今依文瀾閣本。〉

The vehicle弩 is constructed with a rotating axle, and a弩 bow of twelve stone strength is fixed on the vehicle. The弩 string is connected to the axle with an iron hook. As the vehicle moves, the axle rotates, drawing the string taut. The string is hung on the弩 tooth. The body of the弩 is divided into seven arrow slots: the central slot is larger for a heavy arrow, with the arrowhead seven inches long and five inches in circumference; the arrow shaft is three feet long and five inches in circumference, with iron plates serving as arrow fletchings. On either side, three arrows are placed, each slightly smaller than the central one. When the弩 tooth is triggered, all arrows are shot out simultaneously. The range can reach up to seven hundred paces. Any city walls or fortifications struck by the arrows will collapse, and enemy watchtowers and platforms will also fall. (Note: This sentence is not present in the Zhang edition, and is retained according to the Wenlan Pavilion edition.)

尖頭轤，以木為脊，長一丈，徑一尺五寸，下安六腳，下闊而上尖，高七尺，可容六人。以濕牛皮蒙之，人蔽其下，〈○「人蔽」二字原倒，依《通典》乙轉。〉共昇直抵城下，木石金火不能及，用攻其城。〈○張刻本無此句，今依文瀾閣本。〉

Pointed wooden beam: made of wood, one chi and five cun in diameter, one zhang in length, with six legs at the bottom. The lower part is wide and the upper part is pointed and sharp, seven chi in height, capable of accommodating six people. The outside is covered with wet cowhide, and people hide underneath it. They carry it straight to the city wall, and it is not harmed by wooden projectiles, stones, metal weapons, or fire attacks. It is used for attacking the city. (Note: The words 'person hide' in the original text are reversed, corrected according to the 'Tongdian'.) (Note: This sentence is missing in the Zhang edition, and is retained according to the Wenlan Pavilion edition.)

土山，於城外堆土為山，乘城而上。

Earth Mountain: Building a hill of earth outside the city to ascend the city wall by its height.

地道，鑿地為道，行於城下，因攻其城。每一丈建柱，以防崩陷，復積薪於柱間而燒之，柱折城崩。

The earth method involves digging a tunnel to reach beneath the city walls to attack the city. For every ten feet dug, a pillar is erected to prevent collapse. Once the tunnel reaches the foundation of the city wall,柴薪 is piled between the pillars and set on fire. As the pillars burn through, the city wall collapses.

板屋，以八輪車，車上樹高竿，上安轆轤，以繩挽板屋上竿首，以窺城中。板屋〈○此九字文瀾閣本脫去，今依張刻。〉高五尺，方四尺，有十二孔，四面列布，車可進退圍城而行於營中，遠望謂之巢車，狀若鳥巢。

Board house: using an eight-wheeled cart, a tall pole is erected on top of the cart, with a winch at the top of the pole. A rope is used to pull the board house to the top of the pole, allowing observation of the city from above. The board house (note: these nine characters are missing in the Wenlan Pavilion edition, and are taken from the Zhang edition) is five feet high, with each side four feet wide, and has twelve holes arranged on each side. The cart can move forward and backward, circling the city within the camp. From a distance, people call it the "nest cart," as its shape resembles a bird's nest.

木幔，以板為幔，立結橰於四輪車，上懸逼城堞，使趫卒蔽之，蟻附而上，大石所不能及。

Wooden curtain: Use wooden boards to make a curtain barrier, set up a pulley system resembling a桔槔 on the four-wheeled cart, and suspend the curtain barrier high up near the city wall. Agile soldiers can hide behind the curtain, climbing the wall like ants, and large stones cannot reach them.

火箭，以小瓢盛油貫矢端，射城樓櫓板上。瓢敗油散後，以火箭射油散處，火立焚。復以油瓢續之，則樓櫓盡焚。

Rocket: Use a small ladle to hold oil, attach it to the arrowhead, and shoot it onto the wooden planks of the enemy's watchtower on the city wall. Once the ladle breaks and the oil spreads, shoot another arrow with fire towards the oil stains, which will immediately ignite a big fire. Then continue shooting oil ladles to keep the fire burning, and the entire watchtower will be burned down.

雀杏，磨杏核中空，以艾內火實之，繫雀足，薄暮群放之，飛入城中，棲宿積聚廬舍，須臾火發。

The method of "Què Xìng" involves hollowing out an apricot kernel, filling it with fine mugwort that has been dried and stored to retain heat, and then attaching it to the foot of a sparrow. In the evening, they are released in groups. The sparrows fly into the city, perching on stored goods and buildings, and soon fires break out.

蜀钁、鐵鏨，蜀钁，短柄钁也。〈○此「钁」字依《御覽》三百七十七補。〉鐵鏨，鑿井鏨城也。〈此句原脫「鑿」字、「城」字，並依《御覽》補正。〉

Sù jué, tiě zàn: Sù jué is a short-handled hoe (note: the character 'jué' is supplemented from Volume 377 of the Taiping Yulian). Tiě zàn is a tool used for凿ing wells and凿ing city walls (note: the characters 'záo' and 'chéng' were originally missing and are supplemented from the Taiping Yulian).

經曰：善守者，藏於九地之下；善攻者，動於九天之上。人所不見謂之九地，見所不及謂之九天。禽滑釐問墨翟守城之具，墨翟荅以六十六事，〈○文瀾閣本作「五十六」事。〉皆繁冗不便於用。其後韋孝寬守晉州、王偘守臺城，皆約封鬍子技巧之術。古法非不妙，然非今之用也。〈○張刻本作「然不宜於今也」。〉今述便於用者如左方。

The classic says: Those skilled in defense conceal their forces beneath the Nine Earths; those skilled in attack deploy their forces above the Nine Heavens. What others cannot see is called the Nine Earths, and what is visible yet unattainable is called the Nine Heavens. Qin Hualu asked Mo Di about the tools for defending a city, and Mo Di listed sixty-six items (note: the Wenlan Pavilion edition says fifty-six). However, these were considered cumbersome and impractical. Later, Wei Xiaokuan defending Jinzhou and Wang Cheng defending Taicheng both simplified Fu Ziru's techniques. The methods of ancient times were not without skill, but they were not suitable for today's needs (note: this sentence in the Zhang edition reads 'but they are not suitable for today'). Now I will list the practical methods below.

浚隍。深開濠塹也。增城，增修樓櫓也。懸門，懸木板以為重門。

Junn huang: This refers to digging the moat around the city deeper. Zeng cheng: This refers to building watchtowers and platforms on top of the city walls. Xuan men: This refers to hanging wooden boards as a second set of city gates.

突門，於城中，對敵營，自鑿城內為暗門，多少臨時，令厚五六寸勿穿，或於中夜，或於敵初來、營列未定，精騎從突門躍出，擊其無備，襲其不意。

A sudden gate is a position within the city directly facing the enemy's camp. It is a hidden door dug from the inner side of the city wall, opened at a few places as decided on the spot. When digging, stop when only five or six inches of thickness remain, without boring through. The attack may take place either at midnight or when the enemy has just arrived and their camp is not yet properly set up. Then, elite cavalry charge through the sudden gate to strike at the enemy's unguarded areas and attack where they are unprepared.

塗門，以泥塗門扇，厚五寸，備火。又云塗棧，以泥門上木棧棚也。積石、積砲石，大小隨事。

Tumen: Apply mud to the door panels of the city gate until they are five inches thick, to prevent fires. It is also called "tuzhan," which refers to applying mud to the wooden scaffolding above the city gate. Jishi, Jipangshi: Preemptively stockpile stones, with the size of the stones determined by the need.

轉關橋，一梁為橋，梁端著橫栝，拔去栝，橋轉關，人馬不得渡，皆傾水中。秦用此橋，以殺燕丹。

The Zhuanguan Bridge: It uses a single beam as the bridge, with a crossbar at each end. By pulling the crossbar, the bridge rotates around its axis, making it impossible for people and horses to pass through, causing them all to fall into the water. This was the method used by the State of Qin to assassinate Prince Dan of Yan.

鑿門，為敵所逼，先自鑿門為數十孔，出強弩射之，長矛刺之。積木，備壘木長五尺、徑一尺，小或六七寸，拋下打賊。

Digging holes in the gate: when enemies approach the city gate, first drill dozens of holes in the gate and shoot strong crossbows from the holes to attack the enemies, using long spears to stab the enemies. Accumulating wooden logs: prepare rolling logs, five feet long and one foot in diameter, with smaller ones being six or seven inches, and throw them down from the city walls to hit the enemy soldiers.

積石，備壘於城上，不計大小，以多為妙，充拋石。樓櫓，城上建堠樓，以板為之，跳出為樓櫓。

Accumulated stones: Stacking stones on the city walls, regardless of their size, with more being better, to serve as projectiles. Watchtowers: Building observation towers on the city walls, constructed with wooden planks, and the part extending outward is called 'watchtower'.

笓籬戰格，於女墻上挑出，去墻三尺，內著橫括，前端安轄，以荊柳編之，長一丈、闊五尺，懸於椽端，用遮矢石。

The bamboo fence defense: it is erected outside the female wall, extending three feet outward. On the inner side, a horizontal beam is installed, with a hook at the front end. It is woven with bast and willow branches, measuring ten feet in length and five feet in width. It is suspended from the ends of the rafters, used to block arrows and flying stones.

布幔，以複布為幔，以弱竿橫掛於女墻外，去墻七八尺，折拋石之勢，則矢不復及墻。

A curtain is made of double layers of cloth, supported by flexible thin poles stretched horizontally and hung outside the female wall, about seven or eight feet away from the wall. This is used to deflect the force of thrown stones, so that arrows cannot reach the wall.

木弩，以楊柘桑為弩，可長一丈二尺，中徑七寸，兩稍三寸，以絞車張之，發如雷吼，〈○張刻本作「巨矢一發，聲如雷吼。〉以敗隊卒。

Crossbow: The crossbow arm is made from mulberry wood, Chinese yellowwood, or mulberry wood, with a length of up to twelve feet, a diameter of seven inches in the middle section, and three inches at the ends. The crossbow string is drawn open using a winch. When fired, it produces a sound like thunder, capable of breaking through groups of enemy soldiers.

燕尾炬，縛葦草為炬，尾分為兩岐，如燕尾狀，以油蠟灌之，加火從城上墮下，使騎木驢而燒之。

The swallow-tail torch:捆 together reed and dry grass into a torch, split the tail into two forks, shaping it like a swallow's tail, then pour oil and wax onto it, light it on fire, and throw it down from the city walls. This is specifically used to burn enemies who are approaching the city's base and hiding under the wooden cart.

松明炬，以松木燒之，鐵索墜下，巡城點照，恐敵人乘城而上。脂油燭炬，然燈秉燭於城中四衝、要路、門戶，晨夜不得絶明，以備非常。

The pine wood torch: burn pine wood and suspend it with an iron chain, letting it drop down to the city walls to circulate around and provide illumination, preventing enemies from climbing the walls at night. The oil lamp: light lamps and hold candles at key intersections, main roads, and entrances throughout the city, keeping the lights burning from morning until night to guard against unexpected incidents.

行爐，常鎔鐵汁鑪，昇於城上，以灑敵人，土瓶盛汁，拋之，敵攻城不覺。遊火，鐵筐盛火，加脂蠟，鐵索懸墜城下，燒孔穴掘城之人。

The "Rowing Furnace": Keep a furnace ready for melting iron, carry it up to the city wall, and pour the molten iron onto the enemy; alternatively, use clay pots to carry the molten iron and throw it down, so that the enemy attacking the city remains unaware. "Wandering Fire": Put fire in an iron basket along with oil and wax, suspend it with an iron rope and drop it down to the city below, to burn those who are digging under the city walls in hidden tunnels.

灰雜糠粃，因風於城上擲之，以眯敵人之目，因以鐵汁灑之。又云：眯目，〈○張刻本作「名曰眯目」，無下文十二字。〉因風以粃糠灰擲之，使不得視。

Lime mixed with husks: throw it from the city walls with the wind to blind the enemy's eyes, then pour molten iron on top. Another account is called "miming" (note: the Zhang edition reads "named 'miming'"), which refers to using the wind to scatter husks and lime so that the enemy cannot open their eyes.

連挺，如打禾枷狀，打女墻上城敵人。叉竿，如鎗刃，布兩歧，用叉飛雲梯上人。鈎竿有槍，兩邊有曲鈎，〈○《通典》百六十引作「曲刃」。〉可以鈎物。

Lianting: Its shape resembles a flail used for threshing grain, and it is used to strike enemies who climb onto the parapet. Chagan: The top of the pole is shaped like a spear tip, divided into two prongs, and it is used to hook people climbing on a cloud ladder to scale the city walls. Gougan: The tip of the pole is fitted with a spear point, and it has two curved hooks on either side (note: "curved hook" as cited in "Tongdian" volume 160 is "curved blade"), and it can be used to hook up objects.

天井，敵攻城為地道來，反自於地道上直下穿井邀之，積薪井中，加火熏之，自然焦灼。油囊，盛水於城上，擲出火車中，囊敗火滅。

Heavenly Well: When the enemy digs tunnels to attack the city, our side should dig wells directly above the tunnels and pile firewood inside, then set it on fire to burn the enemy inside the tunnels. Oil Sack: On the city walls, use leather bags to carry water and throw them into the enemy's fire chariots; when the bags break, water pours out and extinguishes the fire.

地聽，於城中八方，穿井各深二丈，令人頭覆戴新甕於井中坐聽，則城外五百步之內有掘城道者，並聞於甕中，辯方所遠近。

Earth Listening: In each of the eight directions within the city, dig a well two zhang deep and have people sit in the wells with new jars held upside down on their heads, listening quietly. In this way, any sound of digging for a tunnel by enemies within five hundred steps outside the city will be heard in the jars, and the direction and distance can be determined.

鐵菱，狀如蒺藜，要路水中著之，以刺人馬之足。

Iron thorn: A shape resembling a burr, scattered on roads and in water, used to prick the feet of people and horses.

陷馬坑，坑長五尺、闊一尺、深三尺，坑中埋鹿角、竹籤。其坑十字相連，狀如鈎鎖。復以蒭草葦木加土種草實，令生苗蒙覆其上，軍城營壘要路設之。

The trap called "Horse Pit" is five feet long, one foot wide, and three feet deep. Inside the pit, deer antlers and sharpened bamboo stakes are placed. The pits are arranged in a cross pattern, forming a series of interlocked hooks. On top of the pits, dry grass, reeds, and wood are spread, then covered with soil and seeds are sown so that grass grows to cover the pit openings. These traps are set along the main routes of military camps and fortifications.

拒馬鎗，以木徑二尺，長短隨事，十字鑿孔，縱橫安括，長一丈，銳其端，可以塞城門要道，人馬不得奔前。

The拒马 gun is made from a round log with a diameter of two feet, with length determined by need. Cross-shaped holes are drilled into the wood, and poles called栝 wood are inserted vertically and horizontally. The栝 wood is one zhang long, with both ends sharpened. It can be used to block city gates and important passes, preventing horses and soldiers from passing through.

木柵，為敵所逼，不及築城壘，或山河險隘多石少土，不任版築，且建木為柵，方圓高下，隨事深淺，埋木根〈○《通典》無「淺」字。〉重複，彌縫其闕，內量長短，為閣道立外柱，外重長出四尺為女墻，皆泥塗之內七寸，〈○《通典》作「七尺」。〉又立閣道內柱，上布板為棧立闌干竹於柵上，懸門擁墻，濠塹拒馬，一如城壘法。

Wooden palisades: when enemies approach closely and there is not enough time to build fortifications, or in mountainous and riverous areas where there are many stones and little soil, making earth walls with wooden boards and ramming earth is not possible, then wooden palisades are temporarily erected. The size, height, and depth of the palisades are determined according to the terrain. When planting the wooden posts, they should be layered and overlapped to fill the gaps tightly. On the inner side, the length is measured and outer pillars for the elevated walkway are erected. The part of the outer pillars projecting four feet is made into a parapet, which is coated with mud. The inner side is coated with mud to a thickness of seven inches. Then inner pillars for the elevated walkway are erected, and planks are laid on top to form a bridge. Bamboo railings are also erected on the palisades. The suspended gate, protective walls, ditches, and horse barriers are all set up according to the methods used in fortifications.

經曰：以水佐攻者，強。水因地而成勢，為源高於城，本大於末，可以遏而止，可以決而流。故晉水可以灌安邑，汾水可以浸平陽。先設水平，測其高下，可以漂城、灌軍、浸營、敗將也。〈○《御覽》三百二十二引作「沉營殺將」。〉

The classic text says: Using water to assist in an attack, the force is strong. Water follows the terrain to form a situation. If the water source is higher than the city and the upstream flow is greater than the downstream, it can be blocked to store the water or released to discharge it. Therefore, the Jin water could flood the city of Anyi, and the Fen water could submerge Pingyang. By setting up the 'level' instrument in advance to measure the elevation, one can flood the city walls, drown the enemy's troops, submerge their camps, and defeat their generals. (Note: The phrase 'immersion of camps and defeat of generals' is cited in the 'Taiping Yulian' as 'submerging camps and killing generals'.)

水平，槽長二尺四寸，兩頭中間鑿為三池。池橫闊一寸八分，縱闊一寸，深一寸三分。池間相去一尺四寸，〈○文瀾閣本「五寸」，《通典》百六十引作「五分」。〉中間有通水渠，闊三分，〈○《通典》、《御覽》並引作「二分」。〉深一寸三分。池各置浮木，木闊狹微小。於池空三分，〈○張刻本「匡厚三分」。〉上建立齒，高八分，闊一寸七分，厚一分。槽下為轉關腳，高下與眼等，以水注之，三池浮木齊起，眇目視之，三齒齊平，以為天下準。或十步，或一里，乃至十數裡，目力所及，隨置照板度竿，亦以白繩計其尺寸，則高下丈尺分寸可知也。

The level is a wooden trough two chi and four cun long, with three water basins carved out at both ends and in the middle. Each basin is one inch eight fen wide, one cun long, and one cun three fen deep. The distance between each basin is one chi four cun (note: the text in the Wenlan Pavilion edition says 'five cun', and the Tongdian volume 160 cites 'five fen'). There are channels connecting the basins, each channel is three fen wide (note: the Tongdian and Taiping Yulian both cite 'two fen'), and one cun three fen deep. In each basin, a floating piece of wood is placed, which is slightly smaller than the basin, leaving a space of three fen between the wood and the basin walls (note: this sentence in the Zhang edition says 'the thickness is three fen'). On top of the floating wood, a toothed marker is placed, which is eight fen high, one cun seven fen wide, and one fen thick. The trough is supported by rotating legs at the bottom, adjusted to be level with the eyes. Water is poured into the trough, and the floating woods in the three basins rise together. By closing one eye and looking, if the three toothed markers are level, this is taken as the standard for measuring elevation. Whether it is ten steps, one li, or even dozens of li, as long as it is within sight, a sighting board and measuring rod are placed there, and then a white rope is used to measure the dimensions. Thus, the elevation, measurements, and even the smallest fractions can be determined.

照板，形如方扇，長四尺，下二尺，黑上二尺，白闊三尺，柄長一尺，大可握。度竿長二丈，刻作二百寸二千分，每寸內刻小分，其分隨向遠近高下立竿，以照版映之，眇目視之，三浮木齒及照板黑映齊平，則召主板人，以度竿上分寸為高下，遞相往來，尺寸相乘，則水源高下〈○《御覽》「則」字下有「山岡溝澗」四字。〉可以分寸度也。

The measuring board is shaped like a square fan, four feet long, with the lower two feet painted black and the upper two feet painted white, three feet wide, and a handle one foot long, with a thickness just right for one hand to hold. The measuring pole is two chi long, marked with two hundred inches and two thousand parts, with each inch further divided into smaller parts. When measuring, the pole is erected according to the distance and height of the target, and the measuring board is aligned to reflect the target. By closing one eye and looking through the board, one waits until the teeth on the three floating woods align with the boundary between the black and white parts of the board. Then, the person holding the board is called, and the height is read according to the divisions on the pole. This process is repeated, and the measurements are multiplied successively. Thus, the elevation of the water source can be determined according to the divisions.

經曰：以火佐攻者，明。因天時燥旱，營舍茅竹積芻穗軍糧於枯草宿莽之中，月在箕、壁、翼、軫之夕，設五火之具，因南風而焚之。

The classic states: When using fire to assist in an attack, the effect is clear. Taking advantage of dry weather with little rain, when the enemy's camps are made of reeds and bamboo, and their fodder, grain, and military supplies are stored among dry grass and scattered shrubs, and when the moon is in the mansion of the Winnowing Basket, the Wall, the Wings, or the Chariot, then set up five types of fire weapons and set fire with the help of the south wind.

推月宿法：周天三百六十五度四分度之一，二十八宿四方分之，月二十八日夜，一周天行二十八宿，一日一夜行一十三度少強，皆以月中氣，日月合為宿首。

The method of calculating the moon's position among the star mansions: the celestial sphere is 365 and 1/4 degrees in total, and the 28 star mansions are distributed among the four cardinal directions: southeast, northwest, and the other two. The moon completes one full circuit around the celestial sphere in 28 days and nights, passing through all 28 star mansions. In one day and night, it moves through more than 13 degrees. When calculating, the starting mansion is determined by the lunar mansion on the day of the middle solar term in the current month, and the mansion where the sun and moon meet.

角十二度，亢九度，氐十五度，房五度，心五度，尾十八度，箕十一度：東方七宿，共七十五度。斗二十六度，牛八度，女十二度，虛十度，危十七度，營室十六度，東壁九度：北方七宿，共九十八度。奎十六度，婁十二度，胃十四度，昴十一度，畢十六度，觜二度，參九度：西方七宿，共八十度。東井三十三度，輿鬼四度，柳十五度，星七度，張十八度，翼十八度，軫十七度：南方七宿，共一百一十二度。

The Horn mansion has twelve degrees, the Neck mansion nine degrees, the Root mansion fifteen degrees, the Room mansion five degrees, the Heart mansion five degrees, the Tail mansion eighteen degrees, and the Winnowing Basket mansion eleven degrees: these are the seven mansions of the East, totaling seventy-five degrees. The Dipper mansion has twenty-six degrees, the Ox mansion eight degrees, the Girl mansion twelve degrees, the Emptiness mansion ten degrees, the Rooftop mansion seventeen degrees, the Camp Room mansion sixteen degrees, and the Wall mansion nine degrees: these are the seven mansions of the North, totaling ninety-eight degrees. The Legs mansion has sixteen degrees, the Bond mansion twelve degrees, the Stomach mansion fourteen degrees, the Hairy Head mansion eleven degrees, the Net mansion sixteen degrees, the Turtle Beak mansion two degrees, and the Three Stars mansion nine degrees: these are the seven mansions of the West, totaling eighty degrees. The Well mansion has thirty-three degrees, the Ghost mansion four degrees, the Willow mansion fifteen degrees, the Star mansion seven degrees, the Extended Net mansion eighteen degrees, the Wings mansion eighteen degrees, and the Chariot mansion seventeen degrees: these are the seven mansions of the South, totaling one hundred and twelve degrees.

雨水，正月中，日月合宿營室八度，於辰在亥，為娵訾，於野衛，分幷州，於將登明。春分，二月中，日月合宿奎十四度，於辰在戌，為降婁，於野魯，分徐州，於將河魁。穀雨，三月中，日月合宿昴三度，於辰在酉，為大梁，於野趙，分冀州，於將為從魁。小滿，四月中，日月合宿參四度，於辰在申，為實沈，於野魏，分益州，於將為傳送。

Rainwater, the middle qi of the first month, at this time the sun and moon meet at the eighth degree of the mansion of Encampment, which corresponds to the亥 position in the twelve earthly branches. The star sequence is called "Juzi," the territory corresponds to the state of Wei, and the region corresponds to Bingzhou. In the twelve month generals of the Six Rats system, it is called "Dengming." The spring equinox, the middle qi of the second month, the sun and moon meet at the fourteenth degree of the mansion of Legs, which corresponds to the戌 position in the twelve earthly branches. The star sequence is called "Jianglou," the territory corresponds to the state of Lu, and the region corresponds to Xuzhou. The month general is called "Heqiu." Grain rain, the middle qi of the third month, the sun and moon meet at the third degree of the mansion of Hairy Head, which corresponds to the酉 position in the twelve earthly branches. The star sequence is called "Daliang," the territory corresponds to the state of Zhao, and the region corresponds to Jizhou. The month general is called "Conggui." Minor fullness, the middle qi of the fourth month, the sun and moon meet at the fourth degree of the mansion of Three Stars, which corresponds to the申 position in the twelve earthly branches. The star sequence is called "Shichen," the territory corresponds to the state of Wei, and the region corresponds to Yizhou. The month general is called "Chuansong."

夏至，五月中，日月合宿東井二十五度，於辰在未，為鶉首，於野秦，分雍州，於將為小吉。大暑，六月中，日月合宿星四度，於辰在午，為鶉火，於野周，分三河，於將為勝光。處暑，七月中，日月合宿翼九度，於辰在巳，為鶉尾，於野楚，分荊州，於將為太乙。秋分，八月中，日月合宿角四度，〈○原作「亢八度」，依張刻本改。〉於辰在辰，為壽星，於野鄭，分兗州，於將為天罡。

Summer Solstice is the middle term of May, when the sun and moon meet at 25 degrees of the Well mansion, corresponding to the position of Wei in the twelve earthly branches, with the star sequence named "Chunshou," its territory belonging to the State of Qin, corresponding to Yongzhou, and the month general called "Xiaoji." Great Heat is the middle term of June, when the sun and moon meet at four degrees of the Star mansion, corresponding to the position of Wu in the twelve earthly branches, with the star sequence named "Chunhuo," its territory belonging to the Zhou dynasty, corresponding to the area of the three rivers, and the month general called "Shengguang." Limit of Heat is the middle term of July, when the sun and moon meet at nine degrees of the Wings mansion, corresponding to the position of Si in the twelve earthly branches, with the star sequence named "Chunwei," its territory belonging to the State of Chu, corresponding to Jingzhou, and the month general called "Taiyi." Autumn Equinox is the middle term of August, when the sun and moon meet at four degrees of the Horn mansion (note: the original text said "eight degrees of the Neck mansion," but this has been changed according to the Zhang edition), corresponding to the position of Chen in the twelve earthly branches, with the star sequence named "Shouxing," its territory belonging to the State of Zheng, corresponding to Yanzhou, and the month general called "Tian Gang."

霜降，九月中，日月合宿氐十四度，於辰在卯，為大火，於野宋，分豫州，於將為太沖。小雪，十月中，日月合宿箕二度，〈○原作「十二度」，今以算改正。〉於辰在寅，為析木，於野燕，分幽州，於將為功曹。冬至，十一月中，日月合宿斗二十一度，於辰在丑，為星紀，於野吳越，分揚州，於將為大吉。大寒，十二月中，日月合宿虛五度，於辰在子，為玄枵，於野齊，分青州，於將為神后。

Frost Descent is the middle solar term of the ninth month, when the sun and moon meet at the 14th degree of the Root mansion. In the twelve earthly branches, it corresponds to the卯 position, and the star sequence is called 'Great Fire', with its territory belonging to the State of Song and corresponding to the Yu region. The month general is called 'Too Chong'. Light Snow is the middle solar term of the tenth month, when the sun and moon meet at the second degree of the Winnowing Basket mansion (note: the original text said 'twelfth degree', but this has been corrected based on calculation). In the twelve earthly branches, it corresponds to the寅 position, and the star sequence is called 'Analysis Wood', with its territory belonging to the State of Yan and corresponding to the You region. The month general is called 'Gong Cao'. Winter Solstice is the middle solar term of the eleventh month, when the sun and moon meet at the 21st degree of the Dipper mansion. In the twelve earthly branches, it corresponds to the丑 position, and the star sequence is called 'Star Record', with its territory belonging to Wu-Yue and corresponding to the Yangzhou region. The month general is called 'Da Ji'. Great Cold is the middle solar term of the twelfth month, when the sun and moon meet at the fifth degree of the Emptiness mansion. In the twelve earthly branches, it corresponds to the子 position, and the star sequence is called 'Xuan Xiao', with its territory belonging to the State of Qi and corresponding to the Qingzhou region. The month general is called 'Shen Hou'.

假如正月雨水一日夜半，月在營室八度，至後二日夜半行十三度少強，卽至東壁五度，至後三日夜半行十三度少強，卽至奎九度。順行二十八宿，每日夜行十三度少強，二十八日一周天，其晦朔二日月不見，他皆倣此。〈○張刻本此下別為一篇，題《元女式》，誤也。今依文瀾閣本改正。〉

For example, on the night of the second day of the first month, the moon was at the eighth degree of the Encampment mansion; by the next night, it had moved thirteen degrees more, reaching the fifth degree of the Wall mansion; by the third night, it had moved thirteen degrees more again, reaching the ninth degree of the Legs mansion. Thus, following the twenty-eight mansions in order, the moon moves thirteen degrees more each night and day, completing a full circle around the sky in twenty-eight days. On the days of the new moon and the dark moon, the moon is not visible. The other months are calculated in the same way. (Note: The Zhang edition separates this section from here, titling it "Yuan Nu Shi," which is incorrect. This has been corrected according to the Wenlan Pavilion edition.)

《玉門經》曰：倍月加日，從營室順數，卽知月宿所在。假令正月五日，倍月成二加五成七，從營室順數七宿至畢，他皆倣此。〈○自「《玉門經》」至此，舊抄本並脫去。以文瀾閣本參張本補。〉然東井三十三度，觜二度，恐將不定，故為通算以決之，而用五火之具。

The *Yu Men Jing* says: Double the month number, add the day number, and count sequentially from the Encampment mansion to determine the star mansion where the moon is located. For example, on the fifth day of the first lunar month, doubling the month number gives two, adding five gives seven. Counting seven mansions sequentially from the Encampment mansion, one arrives exactly at the Net mansion. Other days are calculated in the same way. (Note: From *Yu Men Jing* to here, the old copy is missing, and this is supplemented based on the Wenlan Pavilion edition and referring to the Zhang edition.) However, the Well mansion spans thirty-three degrees, while the Turtle Beak mansion only spans two degrees, with a significant difference in their widths. This simple calculation may not be accurate, so a comprehensive calculation is needed to determine the position, and then the five fire attack tools should be used.

火兵，以驍騎夜銜枚，縛馬口，人負束薪藁草藏火，直抵賊營，一時舉火，營中驚亂，急而乘之，彼靜不亂，棄而勿攻。

Fire soldiers: Send fierce cavalry at night, with bits in their mouths to prevent making noise, each carrying a bundle of firewood and straw, secretly carrying fire-starting materials, directly approaching the enemy camp. At the same time, set fire to the enemy camp. If the enemy is panic-stricken and in chaos, immediately attack them in the confusion. If the enemy remains calm and orderly, withdraw and do not attempt a forced attack.

火獸，以艾蘊火，置瓢中，開四孔，繫野豬、麞鹿項下，爇其尾端，望敵營而縱之，使奔彼草中，器敗火發。

Fire beast: Use mugwort to wrap the fire seed, put it into a bowl, and make four air holes on the bowl. Tie the bowl around the neck of a wild boar, a musk deer, or a deer. Light the tail of the animal and release it towards the enemy's camp, letting it run into the enemy's fodder pile. When the bowl breaks, the fire will start.

火禽，以胡桃剖令空，開兩孔實艾，以火繫野雞足，針其尾而縱之，飛入草中，器敗火發。

Fire bird: Split a walnut, hollow it out, and make two holes. Fill it with mugwort and attach it to a wild chicken's foot with a burning ember. Use a needle to prick its tail to make it fly. When it flies into the enemy's grass pile, the walnut shell breaks and the fire starts.

火盜，選一人勇捷，語言服飾與敵同者，竊號逐便，懷火偷入營中，焚其積聚，火發，乘亂而出。

Fire theft: Choose a person who is brave and agile, with speech and attire similar to the enemy, to steal the enemy's password. Act according to circumstances, carry a fire source and infiltrate the enemy camp, burning their stored supplies. When the fire starts, escape in the confusion.

火矢，以臂張射及三百步者，以瓢盛火冠矢端，以數百端候中夜，齊射入敵營中，焚其積聚，火發，揮亂乘便急攻。

Fire arrows: use a bow and crossbow powered by arm strength, with a range of up to three hundred paces. Attach a container filled with fire to the arrowhead, prepare hundreds of them, and at midnight shoot them all into the enemy's camp to burn their stored supplies. Once the fire starts, the enemy will be confused and in disorder, then attack them urgently.

經曰：軍行遇大水、河渠、溝澗，無津樑、舟楫，難以濟渡。太公以天艎大船，皆質樸而不便於用。〈○原脫「質」字，「用」作「事」，並依《御覽》三百六改。〉今隨事應變，以濟百川。〈○《御覽》作「隨事逐物，變化而用之，以濟巨州」。〉

The classic states: When an army is marching and encounters a large body of water, a river, a ditch, or a stream, and there are no ferries, bridges, boats, oars, or paddles, it will find it difficult to cross. The large ship called Tianhuang used by Jiang Taigong was heavy and crude, making it inconvenient to use (note: the original text was missing the character '质' and the character '用' was written as '事', both corrections are made according to the "Taiping Yulian" volume 363). Now, one should adapt to the situation and use light and convenient tools to cross various rivers (note: this sentence is quoted in the "Taiping Yulian" as "follow the situation and the object, change and use them accordingly, to cross great rivers").

浮甖，以木縛甕為栰，甕受二石，力勝一人，甕闊五尺，以繩鈎聯，編槍於其上，令長而方，前置板頭，後置稍，左右置棹。

Floating jars: Use wood to tie together earthenware jars to form a raft. Each jar has a capacity of two stones, and the buoyancy can support one person. The jars are five feet wide, connected by ropes in a row. Long spears are arranged on top as a framework, forming a long and square shape. A board is installed at the front, a rudder at the back, and oars are placed on both sides.

槍栰，槍十根為一束，力勝一人，四千一百六十六根四分槍為一栰，皆去鋒刃，束為魚麟，以橫栝而縛之，〈○原脫「栝」字，依《御覽》補。〉可渡四百一十六人。半為三栰，計用槍一萬二千五百根，率渡一千二百五十人，十渡則一軍畢濟。

Gun raft: Ten long spears bound together can provide enough buoyancy to support one person. Using four thousand one hundred sixty-six and a quarter spears tied together forms one raft, with the spears having their sharp edges removed and layered like fish scales, then bound tightly with crosspieces (note: the character '栝' was originally missing but has been supplemented from the "Taiping Yulian"). One raft can carry four hundred sixteen people. Another half of the spears are used to make three rafts, totaling twelve thousand five hundred spears. One trip can carry about one thousand two hundred fifty people. With ten round trips, the entire army can cross.

蒲栰，以蒲九尺圍，顚倒為束，以十道縛之，似束槍為栰，量長短多少，隨蒲之豐儉載人。無蒲用蘆草，法亦如蒲栰。

Pufa: Make a bundle of reed grass with a circumference of nine feet, tie the head and tail together in reverse, and bind it tightly with ten ropes. The method is similar to making a bundle of spears into a raft. The length and size of the raft depend on the amount of reed grass used, and the number of people it can carry varies accordingly. If there is no reed grass, use dry reeds or straw instead, following the same method as for pufa.

挾絙，〈○《御覽》此下有「善水者」三字。〉以木繫小繩，先挾浮渡水，次引大絙於兩岸，立一大橛，急張定絙，使人挾絙浮渡大軍。可為數十道，豫多備。〈○此三字，張刻本作「渡之」二字。〉

Crossing the river with a rope: (Note: The "Xie Sheng" entry in the "Taiping Yu Lian" adds the words "Shan Shui Zhe" three characters.) Have people tie a small rope to a piece of wood, first carrying the wood across the river while floating; then take a longer rope and stretch it between the two banks, each bank setting up a large wooden post, pulling the rope tight and fixing it, allowing soldiers to hold the rope and cross the river by floating. This rope path can be set up dozens of times, so it is necessary to prepare plenty in advance. (Note: The words "Yu Duo Bei" in the Zhang edition are written as "Du Zhi" two characters.)

浮囊，以渾脫羊皮，吹氣令滿，𦃂縛其孔，縛於脇下，可以渡也。

A floating bladder is made by using a whole sheepskin peeled off, blowing it up until it is full, sealing the opening tightly and securing it to the armpit area. This allows one to swim across.

經曰：水戰之具，始自伍員，以舟為車，以楫為馬。漢武帝平百粵，鑿昆明之池，置樓船將軍。其後馬援、王濬各造戰船，以習江海之利。其船闊狹長短隨用大小，皆以米為率，一人重米二石，〈○張刻本作「一石」。〉則人數率可知。其楫棹、篙櫓、樓席、〈○《通典》百六十「樓」作「帆」。〉絙索、沉石調度，與常船不殊。

The classic text says: The equipment for naval warfare began with Wu Zisuxu, who used boats as war chariots and oars as war horses. Emperor Wu of the Han dynasty subdued the Baiyue, dug the Kunming Pool to train his naval forces, and appointed a general in charge of warships. Later, Ma Yuan and Wang Jun each built warships for training in naval battles on rivers and seas. The width and length of warships varied according to their purpose, and all were measured by the weight of rice they could carry: one person equaled two shi of rice (note: the Zhang edition reads 'one shi'). Thus, the number of people a ship could carry could be calculated. The oars, poles, upper decks, awnings, ropes, and anchors on warships were the same as on ordinary boats.

樓船，船上建樓三重，〈○「船」字原本不重，依《通典》補。〉列女墻戰格，樹旗幟，開弩牕矛穴，置拋車壘石鐵汁，狀如城壘。晉龍驤將軍王濬伐吳，造大船，長二百步，上置飛簷閣道，可奔車馳馬，忽遇暴風，人力不能制，不便於事。然為水軍，不可不設，以張形勢。

The ship was built with three stories on top of it, with parapets and fighting platforms arranged, flags raised, openings for launching crossbows and holes for spears, and ballistae installed along with stones and molten iron stored on board. Its shape resembled a fortress. During the Jin dynasty, the Dragon-Soaring General Wang Jun constructed large ships to attack the Eastern Wu, each ship being two hundred paces long, with flying eaves and elevated walkways allowing for the movement of carriages and horses. However, when encountering strong winds, these ships were uncontrollable by human effort and thus not very practical. Nevertheless, it was necessary to have such ships in the naval forces to create a formidable display of strength.

蒙衝，以犀革蒙覆其背，兩相開掣棹孔，前後左右開弩牕矛穴，敵不得近，矢石不能敗。此不用大船，務於速進，〈○張刻本此下有「速退」二字。〉以乘人之不備，非戰船也。

Mengchong: This type of ship is covered with rhinoceros hide on its back, with holes cut out on both sides for oars, and windows and openings on front, back, left and right for launching arrows and spears. Enemies cannot approach it, and arrows and stones cannot damage it. This ship does not rely on large size but emphasizes speed for sudden advances (note: the Zhang edition here also mentions 'quick retreat' below), to catch enemies off guard, and it is not a ship used for direct combat.

戰艦，船舷上設中墻，半身墻下開掣棹孔，舷五尺，又建棚與女墻齊，棚上又建女墻，〈○已上七字原缺，依文瀾閣本補。〉重列戰格，人無覆背，前後左右樹牙旗、幡幟、金鼓，戰船也。

Warship: A wall half the height of a person is built along the ship's side, with holes cut out for oars below; the height of the side wall is five feet. A platform is then erected level with the parapet, and another parapet is built on top of the platform, with two layers of fighting grids arranged in sequence. The ship has no roof, and the soldiers are not sheltered behind anything; flags, banners, and gongs and drums are set up in front, behind, and on both sides. This is the proper warship used for actual combat.

走舸，亦如戰船，舷上安重墻。棹夫多，戰卒少，皆選勇士、精銳者充，往返如飛，乘人之不及，兼備非常救急之用。

A war boat: its structure is the same as that of a warship, with double walls on the sides. There are many rowers on board, but few soldiers engaged in combat; these soldiers are all selected from brave and elite warriors. The boat moves swiftly, capable of acting before the enemy can respond, and it also serves as a reserve for emergencies.

遊艇，小艇，以備探候，無女墻，舷上槳床左右隨艇大小長短，四尺一床，計會進止，囘軍轉陣，其疾如飛，虞候居之，非戰舶也。

A yacht is a small fast boat used for scouting and reconnaissance, without a bulwark. The oar seats on either side of the hull are arranged according to the size and length of the boat, with one seat every four feet. It is responsible for conveying orders for advancing or retreating, recalling the formation, and changing the array. It moves as swiftly as flying, and is occupied by the military attendant. It is not a war vessel used for direct combat.

海鶻，頭低尾高，前大後小，如鶻之狀。舷下左右置浮板，形如鶻翅。其船雖風浪漲天，無有傾側。背上左右張生牛皮為城，牙旗、金鼓如戰船之制。

The Hai Hu is a type of ship with a low bow and high stern, its front part large and the rear part small, resembling a hawk. Floating boards are installed on both sides below the ship's sides, shaped like the wings of a hawk. This ship remains stable even in turbulent seas. On both sides of the ship's back, living bullhide is stretched as if forming walls. The arrangement of banners, flags, and drums is the same as on warships.

經曰：工欲善其事，必先利其器。器之於事，如影之隨形，響之應聲。其相須如左右手，故曰：「器械不精，不可言兵；五兵不利，不可舉事。」

The Classic says: A craftsman must do his work well, first sharpening his tools. Weapons are to warfare as shadows follow the form and echoes respond to sound; they rely on each other, like a person's left and right hands. Therefore it says: "Without well-made weapons, there can be no military action; if the five kinds of weapons—戈, 殳, 戟, 首矛, and 夷矛—are not sharp, then there can be no raising of an army."

上古庖犧氏之時，剡木為兵；〈○《御覽》三百三十九引此句作「弦木為弓，剡木為矢」。〉神農氏之時，以石為兵；《尚書》砮石中矢鏃；〈○此偽孔氏《禹貢傳》文也。《御覽》引作「兵書」，蓋誤。〉黃帝之時，以玉為兵；蚩尤之時，鑠金為兵，割革為甲，始制五兵，建旗幟，樹夔鼓，以佐軍威。

In ancient times, during the reign of Fuxi, they sharpened sticks to use as weapons; during the time of Shen Nong, they used stones as weapons; the "Book of Documents: Yu Gong" records that the Liang state presented nu stones as tribute, which were suitable for use as arrowheads (note: this is actually text from the false commentary by Kong An Guo on "Yu Gong," and the "Taiping Yulian" cites it as "military book," which may be incorrect); during the time of the Yellow Emperor, they used jade as weapons; during the time of Chi You, they smelted metal to make weapons, cut leather to make armor, began to manufacture five types of weapons, raised banners, and set up Kui drums to enhance military prestige.

纛六面，大將軍中營建，出引六軍。古者天子六軍，諸侯三軍。今天子一十二衛，諸侯六軍，故有六纛以主之。

A large banner with six faces is set up in the general's central camp, used to guide the six armies when going to war. In ancient times, the Son of Heaven commanded six armies, and the feudal lords commanded three armies; nowadays, the Son of Heaven has twelve military units, and the feudal lords have six armies, so six banners are set up to command them.

門旗二面，色紅，八幅，大將軍牙門之旗，出引將軍前列。門槍二根，以豹尾為刃榼，出居紅旗之後，止居帳前左右建。

The gate flag has two sides, red in color, and is eight feet wide. It is the banner of the Grand General's gate, leading the general's troops at the front when going to war. The gate spear has two poles, with the spearhead decorated with a leopard's tail. When going to war, they are placed behind the red gate flag, and when encamped, they are positioned on either side in front of the tent.

五方旗五面，各具方色，大將軍中營建，〈○「中」字依《御覽》補。〉出隨六纛後，在營亦於六纛後建。嚴警鼓〈○舊抄本「警」作「誓」，張刻本又誤作「禁」。今依《御覽》改。〉一十二面，大將軍營前左右行列各六面，在六纛後。

Five banners representing the five cardinal directions are made in the colors corresponding to each direction and are set up within the general's main camp. When going on a military campaign, they follow the six great banners, and when encamped, they are also placed behind the six great banners. Twelve drums for military alert are positioned on either side of the general's camp, each side having six drums, placed behind the six great banners.

角一十二枚，於鼓左右列各六枚，以代金。隊旗二百五十面，尚色圖禽，與本陣同，五幅。

Twelve horns are used, with six arranged on each side of the drum to replace the sound of metal bells to signal the retreat. Two hundred and fifty banners are used, with colors and bird patterns matching the army's own formation, each banner being five feet wide.

認旗二百五十面，尚色圖禽，與諸隊不同，各自為識認，出居隊後，恐士卒交雜。

Recognize 250 banners, each using different colors and painted bird patterns, with each unit having its own unique identifier. These banners are placed behind their respective units when going to battle to prevent soldiers from mixing up and confusing the formations.

陣將門旗，各任所色，不得以紅，恐紛亂大將軍。〈○「以」字依《御覽》補。張刻本作「不得與大將同用紅色」。〉陣將鼓一百二十面，臨時驚敵所用。

The banners of the array commanders may be of any color, but red is forbidden to avoid confusion with the banner of the supreme general. (Note: The word '以' is added according to the 'Taiping Yu Lian'; this sentence in Zhang's edition reads 'red shall not be used together with the supreme general.') The array commanders have 120 war drums, which are used in battle to intimidate and disconcert the enemy.

甲，六分七千五百領。戰袍，四分五千領。槍，十分一萬二千五百條，恐揚兵縛栰。

Armored coats are provided at a ratio of six tenths, totaling seven thousand five hundred sets. Battle robes are provided at a ratio of four tenths, totaling five thousand sets. Long spears are provided at a full ratio, totaling twelve thousand five hundred pieces. This is to take into account the need for both military combat and the use of spears to bind rafts when crossing water.

牛皮牌二分〈○二字原在「二千五百面」之下，依《御覽》移置此。〉二千五百面，馬軍以團牌代四分支。

Cowhide shields are provided at a ratio of two tenths, totaling two thousand five hundred; cavalry are to use round shields, which are issued at a ratio of four tenths.

弩二分，弦三分，〈○按下文，當作「六分」，然《御覽》已如此。〉副箭一百分。二千五百張弩，〈○舊抄本作「弓」，文瀾閣本作「弦」。今依《御覽》改正，與上文合。〉七千五百條弦，二十五萬隻箭。

Crossbows are equipped with two-tenths of their number, their bowstrings with three-tenths, and arrows in a ratio of one hundred to one. In total, there are two thousand five hundred crossbows, seven thousand five hundred bowstrings, and twenty-five thousand arrows.

弓十分，弦三，〈○按下文，當作「三十分」，然《御覽》已如此。〉副箭一百五十分。〈○原本誤作「三十六隻」，依《御覽》改。〉弓〈○《御覽》此字在句末，下二句同，與上條一例。〉一萬二千五百張，弦三萬七千五百條，箭三十七萬五千隻。

The bow is equipped with a full measure of ten parts, the string is measured at three parts, and the accompanying arrows are calculated at one hundred and fifty parts. In total, the bows amount to twelve thousand five hundred, the strings to thirty-seven thousand five hundred, and the arrows to three hundred seventy-five thousand.

射甲箭，五萬隻。生𨤽箭，〈○原本「𨤽」誤作「缺」，依《御覽》改。〉二萬五千隻。

Shoot arrows marked with Jia, five ten-thousand arrows. Produce arrows marked with Jia (corrected from 'deficient' according to the "Complete Imperial Viewer"), two and a half ten-thousand arrows.

長垜箭，弓袋，胡鹿長弓袋，〈○原本誤作「張弓袋」，依《御覽》改。〉並十分一萬二千五百副。

Long arrows, bows, and Hu deer arrow cases along with long bow cases were all fully equipped, totaling 12,500 sets.

佩刀，八分一萬口。陌刀，二分二千五百口。棓，二分二千五百張。

The佩刀 are equipped at eight tenths, totaling ten thousand. The陌刀 are equipped at two tenths, totaling two thousand five hundred. The大棒 are equipped at two tenths, totaling two thousand five hundred.

馬軍及陌刀，並以啄鎚、斧鉞代，各四分支。搭索，二分二千五百條，馬軍用。

Cavalry and soldiers wielding halberds can both be replaced with啄锤 and axes, each receiving four tenths of the allocation. Rope ladders are provided at two tenths, totaling two thousand five hundred, for use by cavalry.

經曰：軍無輜重，則舉動皆闕。士卒以軍中為家，至於錐刀，不可有缺。

The classic states: If an army lacks supplies, every action will be lacking. Soldiers regard the camp as their home, and even small items such as a cone or a knife must not be missing.

驢，六分七千五百頭，鞍絡自副。幕，一萬二千五百口，竿、梁、釘、橛、鎚自副。

The pack animals were allocated according to the standard of six parts, totaling seven thousand five hundred animals. The saddles and harnesses were considered accessories of the donkeys and were provided together with the donkeys, without the need for separate requests. (In the Tang dynasty, a fully manned army consisted of twelve thousand five hundred men. "Ten parts" meant one item per person, fully equipped. "One part" was one-tenth of the full quota, that is, one thousand two hundred and fifty items. Therefore, "six parts" corresponded exactly to seven thousand five hundred animals.) The total number of military tents was twelve thousand five hundred. The tent poles, crossbars, iron nails, wooden stakes for fixing the tents, and hammers for driving the stakes were all provided together with the tents.

鍋，一分一千二百五十口。乾糧，十分一人一斗二升，一軍一千五百石。

The military cauldrons are allocated at one-tenth of the full quota, meaning each soldier receives one-tenth of a cauldron. The entire army has a total of one thousand two hundred and fifty cauldrons, resulting in one cauldron being shared by every ten soldiers. The dry rations are allocated at ten-tenths of the full quota, with each soldier receiving one dou and two sheng. For the entire army of twelve thousand five hundred soldiers, the total amount is one thousand five hundred shi.

麩袋，十分一萬二千五百口，韋皮縫，可繞腰，受一斗五升。馬盂，十分一萬二千五百口，皆堅木為之，或熟銅，受三升；〈文瀾閣本「二斗」。〉冬月可以暖食。

The grain bags for holding bran are issued to full capacity, one per person, totaling twelve thousand five hundred portions; the bags are sewn from cured cowhide and can be wrapped around the waist for easy carrying, with a capacity of one and a half dou. Drinking vessels for horses and for food are also issued to full capacity, one per person, totaling twelve thousand five hundred portions; they are all made by turning hard wood or by casting refined copper, with a capacity of three sheng (the Wenlan Pavilion edition says "two dou"). In winter, they can be placed over a fire to warm the food.

刀子、銼子、鉗子、鑽子、藥袋、火石袋、鹽袋、解結錐、礪石，各十分一十一萬二千五百事。

Small knives, files, pliers, drills, medicine bags, bags for flint, salt bags, cone-shaped tools for untying ropes, and whetstones for sharpening tools—these nine items are each provided in full measure of ten parts, one for each person, totaling eleven thousand two hundred and fifty pieces. "Shi" is a unit of quantity used for objects in the Tang dynasty, equivalent to the modern term "piece."

麻鞋，三十分三萬七千五百緉，攤子、�𩍬𤁧子，各十分三萬七千五百事。桍帑、抹額、六帶帽子、氊帽子，各十分六萬二千五百事。

The leather shoes were distributed according to "thirty pieces," equivalent to three pairs per person. The entire army received a total of thirty-seven thousand five hundred pairs, with one pair being one "liang." For the padding materials, such as mats and other items (with one character missing in the original text, but calculated to be three types in total), each item was distributed at full ration per person, totaling thirty-seven thousand five hundred items. For the trousers, headbands (headscarves worn on the forehead), caps with six straps, and felt caps, each item was distributed at full ration per person, totaling sixty-two thousand five hundred items.

諬床，十分一萬二千五百領。皮裘、皮褲，各三分七千五百領，或詐為蕃兵，用柳鑵栲栳各三分〈○依下數，當作「二分」。〉五千口。

The various beds used by soldiers for sitting and lying down were provided at a rate of one per person, totaling 12,500. Leather coats and leather trousers were each provided at a rate of three parts, amounting to 3,750 each, for a total of 7,500. When soldiers needed to pretend to be enemy troops and infiltrate enemy territory, they would wear these two items. Willow baskets and willow buckets were each provided at a rate of three parts (according to the total number mentioned later, this should be two parts), totaling 5,000.

皮囊袋，亦得鍬鎚斧鋸鑿，各二分〈○已上張刻本但有「皮囊十分」四字。按︰「皮囊袋亦得」句，當屬上條。〉一萬二千五百事。鎌，四分五千張。切草刀，二分二千五百張。

A bag, together with shovels, hammers, axes, saws, and chisels, are each allocated two parts, with each item amounting to 2,500 pieces, totaling 12,500 pieces. (In the Zhang edition, only the phrase "a bag of ten parts" is present; also note: the phrase "the bag also receives" should be placed under the previous item.) Scythes are allocated four parts, totaling 5,000 pieces. Shears are allocated two parts, totaling 2,500 pieces.

布行槽，一分一千二百五十具。大小胡瓢，二分二千五百枚。

The cloth horse troughs for military use are allocated at a rate of one per "fen," totaling 1,250 units, resulting in one per ten soldiers, which can be spread out to hold feed when feeding horses. Small gourds and ladles are allocated at a rate of two per "fen," totaling 2,500 units, used for fetching water and carrying rice.

馬軍鞍轡革帶，十分〈○張刻本「三十分」。按︰當云「各十分」。〉三萬七千五百具。人藥，一分三黃丸、水解散、瘧痢藥、金刀箭藥等五十貼。〈○此條張刻本但云「人藥一分，金瘡藥一分」；又另提行，云「馬藥二分」。〉

The saddles, bridles, and leather belts used by cavalry are each provided at a rate of one per person (the Zhang edition reads 'thirty,' but it should be 'ten'), totaling thirty-seven thousand five hundred sets altogether. Medicines provided to soldiers are given at a rate of one part per person, including the Three Yellow Pills, water dispersing pills, medicines for malaria and dysentery, and golden wound remedies for cuts and arrows, amounting to fifty doses. (The Zhang edition notes only 'one part of medicine and one part of wound medicine' for soldiers, and separately writes 'two parts of horse medicine' on another line.)

披氊、披馬氊、引馬索，各十分計三萬七千五百事。馬軍無幕，故以披氊代。插鍵，十分一萬二千五百具。

Soldiers' body coverings, horse coverings, and lead ropes for guiding horses were each distributed in full strength, totaling 37,500 items. Cavalry did not carry tents, so they used the horse coverings to replace tents for protection against wind and rain. The stakes used for tethering horses, which were driven into the ground, were also distributed in full strength, one per soldier, totaling 12,500 stakes.

絆索，二十分二萬五千條。皮毛及連枝中半中皮條，〈○張刻本但有「皮毛皮條」四字。〉三十分三萬七千五百條，備收賊雜使用。

The "Bàn Mǎ Suǒ" (rein) is allocated according to a "twenty" measure, providing two per person, totaling twenty-five thousand for the entire army. It consists of whole skins with hair and medium-length leather straps, each making up half of the supply (the original text here only mentions "pí máo pí tiáo" or "hair skin and leather straps"). According to a "thirty" measure, three are provided per person, totaling thirty-seven thousand five hundred for the entire army, intended for binding captives and various miscellaneous uses.

右各隊備辦公廨，軍裝並須賫行，貯備使用，勿令臨時有缺。

The above items are to be procured and obtained by each unit from their respective official offices; all military uniforms must be carried by the soldiers at all times, stored for future use in peacetime, and not allowed to be discovered lacking only when they are needed in battle.

經曰：不備不虞，不可以帥師。愚者有備，與智者同功。故天子有道，守在四境；諸侯有道，守在四鄰。國所以立疆埸、關塞、亭障者，將欲別內外、乖夷狄；置烽燧刁斗者，所以警邊徼、厲士卒也。

The *Bing Jing* says: Those who do not prepare for unexpected changes have no qualification to command an army. A foolish person, if he prepares in advance, can achieve the same results as a wise person. Therefore, the Son of Heaven governs the state with virtue, setting his defensive line at the borders of the four directions; a prince governs the state with virtue, setting his defensive line at the borders of the four neighboring states. The reason a country establishes borders, fortresses, and outposts is to distinguish between inside and outside, and to keep the barbarians outside. The reason it sets up beacon fires and provides the *diao dou* (a bronze bell used for cooking by day and striking for night signals) is to alert the border areas and urge the soldiers not to be lazy.

經曰：先王之制，大都不過三國之一，中五之一，小九之一，故曰：「都城過百雉，國之害也。」今諸侯之城，方兩京之城，闊狹合五之一，其高為邊隅之守，不可為節制。古今度城之法者，下闊與高倍，上闊與下倍，城高五丈，下闊二丈五尺，上闊一丈二尺五寸，高下闊狹，以此為準。

The Book of Military Classics states that the system established by previous kings set the maximum size of a city to no more than one-third of the capital, medium-sized cities no more than one-fifth, and small ones no more than one-ninth. Therefore, the Zuo Zhuan records Ji Zhong's words in the first year of Yin Gong: "If the city walls exceed one hundred chi in length, they become a calamity to the state." (One chi refers to a section of wall three zhang long and one zhang high.) Now, the cities of various prefectures and states are built in accordance with the standards of the two capitals, Chang'an and Luoyang, with their widths roughly equivalent to one-fifth of the two capitals, and their heights sufficient only for defense in a single corner, not suitable as a general standard. The general method of measuring city walls throughout history is that the width of the city base is in proportion to its height, and the width of the city top is in proportion to the width of the base—when the height is five zhang, the base width is two and a half zhang, and the top width is one and a quarter zhang; the proportions of height and width are all based on this standard.

料功，以下闊加上闊，得三丈七尺五寸，半之，得一丈八尺七寸五分，〈○原本「半」下誤衍「乘」字，依《通典》百六十刪。〉以高五丈乘之，一丈之城積數得九十三丈七尺五寸。每一工日築二丈，計工四十六人，日築城一丈，餘七尺五寸。一步，計役二百七十八人，土餘五丈。一百步，計工二萬七千八百二十人，餘一丈土。一里，計工一十萬一百九十人，餘一丈土。率一里，則十里可知。其出土負簣，並計二丈土。其羊馬城於濠內，築高八尺，上至女墻，計工準上。

To calculate the labor required for building a city wall, first add the width of the base, which is two zhang five chi, to the width of the top, which is one zhang two chi five cun, resulting in three zhang seven chi five cun. Take half of this total, which gives one zhang eight chi seven cun five fen (the original text mistakenly included an extra character '乘', which has been removed according to the "Tong Dian" volume 160). Then multiply this half by the height of the wall, which is five zhang. For every zhang of wall length, the total amount of earth is ninety-three zhang seven chi five cun. Each worker can move two zhang of earth per day, so building one zhang of wall requires forty-six workers, with seven chi five cun of earth remaining. For one bu of wall length, two hundred seventy-eight workers are needed, leaving five zhang of earth; for one hundred bu, twenty-seven thousand eight hundred twenty workers are required, leaving one zhang of earth; for one li, ten thousand one hundred ninety workers are needed, leaving one zhang of earth. Using one li as the standard, the labor required for ten li and a hundred li can be calculated accordingly. The earth excavated must be carried by baskets, and the labor for transporting the earth is calculated as if moving two zhang of earth. Additionally, a short wall for sheep and horses should be built on the inner side of the moat, eight chi high, connected to the top of the city wall's parapet. The labor required for this is calculated using the same method as above.

經曰：濠面闊二丈、深一丈、底闊一丈，以面闊積數三丈半之，得數一丈五尺；以深一丈乘之，鑿濠一尺，得數一十五丈。每一工日出土三丈一尺，計工五人。一步，計工三十人；一里，計工一萬八千人。一里為率，則百里可知。

The *Bing Jing* states: The width of the city moat at the top is two zhang, its depth is one zhang, and the width at the bottom is one zhang. Adding the top width of two zhang to the bottom width of one zhang gives a total of three zhang. Taking half of this gives one and a half zhang. Then multiply this by the depth of one zhang, resulting in fifteen zhang of earth volume for every one zhang of length dug. Each worker can excavate three zhang and one chi per day, so five workers are needed. Digging one bu of length requires thirty workers; digging one li of length requires eighteen thousand workers. Using one li as a standard, the labor required for one hundred li can be calculated accordingly.

經曰：臺高下與城等，敵去我城百步，臺相去亦如之。下闊四丈、高五丈，上闊二丈，上建女墻。臺內通暗道，安屈膝軟梯，人上便卷收之。中設氊幙，置弩手五人，備乾糧水火等，候敵近城壘，則攢弩射其首將。

The book "Bing Jing" states: The height of the crossbow platform should be level with the city wall; when the enemy approaches to within one hundred paces of the city, the distance between crossbow platforms should also be set at one hundred paces. The base of the platform should be four zhang wide, the total height five zhang, and the top two zhang wide, with a parapet built on top. Inside the platform, there should be a concealed passage leading to a tunnel, with a flexible, foldable ladder set up. When people climb up, the ladder should be quickly retracted. In the center of the platform's top, a felt tent should be erected, with five crossbowmen stationed there, fully supplied with dry food, water, and means to start a fire. When the enemy approaches the city walls and camps, the crossbowmen should concentrate their arrows to attack the enemy's commander.

經曰：明烽燧，於高山四望險絶處置；無山，亦於平地高逈處置。下築羊馬城，高下任便，常以三五為準。臺高五丈，下闊三丈，上闊一丈，形圓，上葢圓屋覆之。屋徑闊一丈六尺，一面跳出三尺，以板為之，上覆下棧。

The "Book of Military Classics" says: To make beacon fires conspicuous and effective, they should be built on high mountains where they can be seen from all directions and the terrain is perilous. If there are no mountains, they should be built on elevated and open flat ground. First, build a low wall of sheep and horse height around the base, with its height determined by the terrain, usually between three to five feet. The beacon tower should be five zhang high, with a base width of three zhang and a top width of one zhang, shaped circularly. A round building should be constructed on top to cover it. The diameter of the round building should be sixteen chi, with eaves extending three chi on each side, made of wooden boards. The top should be covered with a waterproof layer, and the bottom should be supported by wooden planks.

屋上置突灶三所，臺下亦置三所，並以石灰飾其表裡。復置柴籠三所，流火繩三條在臺側，上下用軟梯，上收下垂，四壁開孔望賊，及安置火筒，置旗一面、鼓一面、弩兩張，砲石、壘木、停水甕，乾糧、生糧，麻縕火鑽、火箭、蒿艾、狼糞、牛糞。每夜，平安舉一火，聞警舉二火，見煙塵舉三火，見賊燒柴籠。如早夜平安，火不舉，卽烽子為賊提。一烽六人︰五人烽子，遞知更刻，觀望動靜；一人烽卒，知文書、符牒傳遞。

A round roof has three smoke-emitting chimneys built on it, and another three built below the platform. Both inside and outside are coated with lime plaster. On the side of the platform, three bamboo baskets for carrying firewood are placed, along with three fire-starting flax ropes. A soft ladder connects the upper and lower platforms; when people climb up, they take the ladder away, and when they need to descend, they lower it again. There are openings on all four walls for observation and to detect enemy movements, and fire tubes for launching fire are installed. On the platform, there is one flag, one drum, two crossbows, and also supplies of stone balls, wooden barriers, water containers, dried and fresh food, hemp wadding, fire drills, fire arrows, mugwort and wormwood, wolf dung, and cow dung. Every night, if there is no incident, one torch is lit; if an alarm is heard, two torches are lit; if smoke is seen, three torches are lit; and if enemies are spotted, the firewood baskets are directly ignited. If no torch is lit during the whole day and night when it should be, then the people guarding the beacon have been captured by the enemy. Each beacon tower is staffed by six people: five are called 'beacon attendants' and take turns keeping watch and observing enemy movements; one is called 'beacon soldier' and is responsible for receiving, transmitting, and passing on official documents and symbols.

經曰：每鋪相去四十里，如驛近遠於要路山谷間，牧馬兩匹與游奕計會，有事警急，煙塵入境，則奔馳相報。

The *Bing Jing* states: Between each horse station, there are forty li, and they are arranged along important roads and valleys like relay stations. Each station keeps two horses, which communicate with the patrolling units. When there is an urgent military situation, upon seeing smoke or dust entering the territory, the riders will gallop to report the news.

置土河於山口，賊路橫截，道鑿之，橫闊二丈、深二丈，〈○　文瀾閣本「二尺」。〉以細沙散土塡平，早夜行檢，掃令平凈，有狐兔入境，亦知足跡多少，況於人馬乎！

At the mountain pass, set up a "soil river" to block the enemy's approach, and dig along the road: the width is two zhang and the depth is two zhang (the Wenlan Pavilion edition says "two chi"), and fill the ditch with fine sand and loose topsoil, then level it. Send people to patrol and inspect in the morning and evening, sweeping the sand surface to keep it flat and clean. In this way, even if only foxes and rabbits enter the territory, their tracks can be seen to determine how many pass through, let alone horses and soldiers!

經曰：於奇兵中，選驍果、諳山川井泉者，與烽子馬鋪土河，計會交牌，日夕邏候於庭障之外，捉生事，問敵營虛實。我之密謀，勿令游奕人知。其副使子將並久諳軍旅、好身手者任。

The *Bing Jing* says: Select brave and resolute soldiers who are familiar with mountains, rivers, wells, and springs from the mobile and ready forces to serve as the *youyi* (patrolling units). Let them communicate and verify credentials with the *fengzi*, *mashu*, and *tuhuo* at various locations, and patrol and scout outside the watchtowers day and night, specializing in capturing live prisoners. They should then interrogate the captives to learn the enemy's true situation. As for our own secret plans, we must not let the *youyi* units know. The deputy commanders and subordinates of the *youyi* should all be chosen from those who have long experience in military affairs and are physically capable.

地聽，選少睡者，令枕空胡䍡臥，有人馬行三十里外，東西南北皆有響見於胡䍡中，名曰「地聽」，可預防奸。野豬皮為胡䍡尤妙。

The method of "ground listening" involves selecting a person who is light asleep and has a light sleep, and having him lie on the ground with a hollow leather bag, made of animal skin, under his head. As long as there are movements of people or horses within thirty li, the sounds from all four directions—southeast, northwest, and the other directions—will echo within the leather bag. This method is called "ground listening," allowing one to detect enemy ambushes in advance. A leather bag made from wild boar skin is particularly effective.

經曰：報平安者，諸營鋪百司主掌皆入五更，有動靜報虞候知，左右虞候早出，大將軍牙前帶刀磬折，大聲通曰：「左右廂兵馬及倉庫營並平安。」諾，復退本班。如有盜賊動靜緊急，卽具言其事。若在野行軍，卽言行營兵馬及更鋪並平安。

The "Book of Military Classics" states: The term "reporting peace and safety" refers to the officers in charge of each camp, each post, and each official office who must enter the duty station at the fifth watch of the night. If there are any unusual occurrences, they should first report to the Yuhou. At dawn, the Left and Right Yuhou step forward, walk to the general's tent, and bow with their swords drawn, then loudly announce: "The troops of both wings, the granaries, and the camps are all safe and sound." The general responds with "Yes," and the Yuhou then return to their respective ranks. If there are urgent incidents such as bandits appearing, the details should be reported truthfully. If the army is on the march in the open field, the report should be changed to state that the troops of the encampment and all the posts on duty are safe and sound.

經曰：夫城軍野營，行軍在外，五更初、日沒時，搥鼓一通，三百三十搥為一通。鼓音止，則角音動。吹一十二聲，角為一疊。角音止，鼓音動。如此三鼓、三角而昏明畢。〈○張刻本無「明」字。〉行軍，第一角聲動，兵士起；第二角聲動，戎裝了；第三角聲動，內外辦；角音絶，兵馬齊動而發。

The *Bing Jing* states: Whenever there are garrisons in a city, camps in the open field, or troops on the march, at the beginning of the fifth watch and at sunset, a drum should be beaten once, with three hundred and thirty beats constituting one beat. When the drum stops, the horn sounds, with twelve blasts making one set. When the horn stops, the drum sounds again. In this way, three drum beats and three sets of horn blasts complete the morning and evening alarms of the day (the Zhang edition omits the character "ming"). When marching, the first set of horn blasts signals the soldiers to rise; the second set signals that armor and equipment are ready; the third set signals that all within and outside the camp are prepared; when the horn stops, the entire army starts moving out together.

經曰：每日戌時，嚴警，鼓角初動，虞候領甲士十二隊，建旗幟、立號頭，廵軍營及城上，如在野廵營，外定更鋪疏密。坐者喝曰：「是甚麼人？」廵者荅曰：「虞候總管某乙廵。」坐喝曰：「作甚行？」荅曰：「定鋪。」坐喝曰：「是不是行？」荅曰：「是。」如此者三喝三荅，坐曰：「虞候總管過。」號頭及坐喝用聲雄者充。

The "Military Classic" states: Every day, starting at the hour of Xu, "strict vigilance" begins. As soon as the drum and horn sounds are heard, the Yuhou leads twelve armed squads, raising flags and setting up "callers" (those specifically responsible for giving and answering questions), to inspect the military camps and city walls. If in the open field, they inspect around the camp, checking the distribution and density of the watch posts along the way. The on-duty sentry asks: "Who is it?" The inspector replies: "Yuhou General So-and-so is inspecting." The sentry then asks again: "What are you doing here?" The inspector answers: "Checking the watch posts." The sentry asks once more: "Is that true?" The inspector replies: "Yes." After these three questions and answers, the sentry says: "Yuhou General has passed." Those serving as callers and sentries must be people with loud, clear voices.

經曰：夜取號於大將軍處，粘藤紙二十四張，十五行界印縫安標軸，題首云「某軍某年某月某日號簿」。每日戌時，虞候、判官持簿於大將軍幕前取號，大將軍取意於一行中書兩字，上一字是坐喝，下一字是行荅。於將軍前封鎖，函付諸號，各到彼廵檢所，主首以本鑰匙開函，告報不得令有漏洩。一夜書一行，二十四張三百六十行，盡一載，別更其簿。

The "Book of Military Classics" states that during the night, the commands are to be obtained from the Grand General. The method involves pasting twenty-four sheets of mulberry paper together into a book, with fifteen rows of boundary lines drawn on each sheet. A seal is placed on the binding edge, and the book is labeled with a tag and rolled up. At the beginning of the scroll, it is written "Order Book of a Certain Army on a Certain Year, Month, and Day." At dusk every day, the military officer in charge and the assistant officer carry the order book to the Grand General's tent to request the command. The Grand General then randomly writes two characters in one of the rows. The first character is the secret signal for the sentry to ask questions, and the second character is the secret response for the patrol to give. After writing, the book is sealed in front of the Grand General and then sent to various locations. After reaching the respective patrol posts, the responsible person uses the key they personally keep to open the box and informs each one individually, ensuring no leaks. One row is written each night, and with twenty-four sheets of paper, there are a total of three hundred sixty rows, exactly matching the number of days in a year. After one year, a new book is started.

更漏牌，一日一夜，凡一百刻，以竹馬為一百。牌長三寸、闊一寸，逐月題云「某月更牌」。一日一夜計行二百里，探更人每刻徐疾行二里，常取月中氣為正。

The system of more and less (geng and lou) signs involves dividing a day and night into one hundred periods called geng. One hundred bamboo牌子 are made, each corresponding to a geng. Each sign is three inches long and one inch wide, and is inscribed with the month's name, such as "the sign for the month of..." The person passing the signs walks a total of two hundred miles in a day and night, meaning that the person on duty walks two miles per geng at a steady pace. Calculations are always based on the day of the "middle qi" (zhong qi) of the current month.

雨水，正月中，夜傳牌四十九分，一更傳牌九，餘一里一百七十三步三尺二寸。春分，二月中，夜傳牌五十一分，一更傳牌十。穀雨，三月中，夜傳牌三十七分，一更傳牌七，餘一里十四步二尺。

Rain Water is the middle solar term of the first month, with a total of forty-nine parts of signal flags transmitted throughout the night, nine parts transmitted each watch, and an additional distance of one li, one hundred seventy-three bu, three chi, and two cun. The Spring Equinox is the middle solar term of the second month, with a total of fifty-one parts of signal flags transmitted throughout the night, ten parts transmitted each watch. Grain Rain is the middle solar term of the third month, with a total of thirty-seven parts of signal flags transmitted throughout the night, seven parts transmitted each watch, and an additional distance of one li, fourteen bu, and two chi.

小滿，四月中，夜傳牌三十六三分，一更傳牌七，餘一百七十步四尺八寸。夏至，五月中，夜傳牌三十五分，一更傳牌七。大暑，六月中，夜傳牌三十六三分，一更傳牌七，餘一百七十五步一尺二寸。

Xiaoman is the middle solar term of April, with a total of thirty-six and one-third pieces of cards passed during the whole night, seven pieces passed each watch, and an additional distance of one hundred seventy steps four chi eight cun remaining. Summer Solstice is the middle solar term of May, when the night is the shortest of the year, with a total of thirty-five pieces of cards passed during the whole night, seven pieces passed each watch. Dashu is the middle solar term of June, with a total of thirty-six and one-third pieces of cards passed during the whole night, seven pieces passed each watch, and an additional distance of one hundred seventy-five steps one chi two cun remaining.

處暑，七月中，夜傳牌三十六三分，一更傳牌七，餘一百七十五步一尺二寸。秋分，八月中，夜傳牌四十四五分，一更傳牌八，餘一里二百八十六步一尺二寸。霜降，九月中，夜傳牌四十九五分，一更傳牌九，餘一百一十八步五尺六寸。

The summer solstice is the middle solar term of July, with a total of thirty-six and three parts of cards passed during the night, seven cards passed each watch, and an additional distance of one hundred seventy-five steps and one foot two inches. The autumn equinox is the middle solar term of August, with a total of forty-four and five parts of cards passed during the night, eight cards passed each watch, and an additional distance of one li, two hundred eighty-six steps, and one foot two inches. The frost descent is the middle solar term of September, with a total of forty-nine and five parts of cards passed during the night, nine cards passed each watch, and an additional distance of one hundred eighteen steps, five feet, and six inches.

小雪，十月中，夜傳牌五十三三分，一更傳牌十，餘一里一百一十五步一尺二寸。冬至，十一月中，夜傳牌五十五，一更傳牌十一。大寒，十二月中，夜傳牌五十三二分，一更傳牌十，餘一里一百二十五步一尺二寸。

Xiaoxue is the solar term in the tenth month, with a total of fifty-three and a third banners passed during the night, ten banners passed each watch, and an additional distance of one li, one hundred fifteen bu, one chi, and two cun. Winter Solstice is the solar term in the eleventh month, the longest night of the year, with a total of fifty-five banners passed during the night, eleven banners passed each watch. Dahan is the solar term in the twelfth month, with a total of fifty-three and two thirds banners passed during the night, ten banners passed each watch, and an additional distance of one li, one hundred twenty-five bu, one chi, and two cun.

右件古法多不合今。〈○本篇諸數，以算術求之，多不合。各本盡同，無從是正，姑仍之。〉

All these are methods passed down by ancient people, most of which do not match the actual calculations of today. When checked with arithmetic, most of the numbers in this text do not agree; also, all the different versions are the same, making it impossible to correct them. Therefore, they are kept as they originally were.

經曰：卽鹿無虞，從入于林中。不用鄕導，難得地利。夫用鄕導者，不必土人，但諳彼山川之險易、敵之虛實，卽可任也。賞之使厚，收其心也；備之使嚴，防其詐也。是故錫之以官爵，富之以財帛，使有所戀；匹之以妻子，使有所懷。然後察其辭，鑑其色，覆其言，始終如一，可以用之也。

The Book of Military Classics states: The line statement of the sixth line in the third position of the Zhun hexagram in The Zhou Changes says, "Chasing a wild deer without a forest keeper to guide the way will only lead one into the woods and cause confusion." When leading an army without a guide, one cannot take advantage of the terrain. By using a guide, one does not necessarily have to employ a local native; anyone who is familiar with the mountains and rivers of the area and the enemy's strengths and weaknesses can be used. The reward given to him should be generous, in order to win his loyalty; at the same time, one must be vigilant against his possible deceit. Therefore, one should grant him official rank and wealth to make him content, and provide him with a wife and children to create attachments. Then one should carefully examine his words, observe his expressions, and repeatedly verify his statements, ensuring consistency in his words and actions. Only then can he be trusted and used.

經曰：沙磧鹵莽之中有水。野馬黃牛之蹤，〈○　文瀾閣本「牛」作「羊」。張刻本作「野羊之聚」。〉尋之有水。烏鳥所集處有水。地生葭葦菰蒲之處有伏泉。地有蟻壤之處，下有伏泉。

The *Bing Jing* says: Water can be found in sandy and saline wastelands. Seeing the tracks of wild horses or yellow cattle (the Wenlan Pavilion edition says "sheep," the Zhang edition says "a gathering of wild sheep"), and following them leads to water. Where crows and birds gather, there is water. Where reeds,菰 (a type of aquatic plant), and bulrushes grow on the ground, there is an underground spring. Where there are mounds of loose soil made by ants, there is also an underground spring.

經曰：遠征迷途，南北不分，當以北辰為正。

The Book of Military Classics states that when on a distant campaign and lost in the wilderness, unable to distinguish north from south, one should use the position of the North Star to correct the direction.

正月，昏參中、朝尾中。二月，昏弧中、朝建星中。三月，昏七星中、朝牽牛中。四月，昏翼中、朝婺女中。

In the first lunar month, at dusk, the Three Stars mansion reaches the southern sky's center, and at dawn, the Tail mansion reaches the center. In the second lunar month, at dusk, the arc and arrow star reaches the center, and at dawn, the construction star reaches the center. In the third lunar month, at dusk, the Star mansion (Seven Stars) reaches the center, and at dawn, the Bull mansion reaches the center. In the fourth lunar month, at dusk, the Wings mansion reaches the center, and at dawn, the Girl mansion reaches the center.

五月，昏亢中、朝危中。六月，昏心中、朝奎中。七月，昏建中、朝畢中。八月，昏牽牛中、朝觜中。

In May, at dusk, the mansion of the Neck (Kang Xu) reaches the center of the southern sky, and at dawn, the mansion of the Rooftop (Wei Xu) reaches the center. In June, at dusk, the mansion of the Heart (Xin Xu) reaches the center, and at dawn, the mansion of the Legs (Kui Xu) reaches the center. In July, at dusk, the star of the Construction reaches the center, and at dawn, the mansion of the Net (Bi Xu) reaches the center. In August, at dusk, the star of the Ox (Qian Niu) reaches the center, and at dawn, the mansion of the Turtle Beak (Zi Xu) reaches the center.

九月，昏虛中、朝柳中。十月，昏危中、朝七星中。十一月，昏東壁中、朝軫中。十二月，昏婁中、朝氐中。

In September, at dusk, the Emptiness mansion reaches the center of the southern sky, and at dawn, the Willow mansion reaches the center. In October, at dusk, the Rooftop mansion reaches the center, and at dawn, the Star mansion reaches the center. In November, at dusk, the Wall mansion reaches the center, and at dawn, the Chariot mansion reaches the center. In December, at dusk, the Bond mansion reaches the center, and at dawn, the Root mansion reaches the center. Remember these twelve monthly central celestial phenomena; when marching at night, you can use them to determine the directions of north and south.

其陰雪，則用老馬引前。昔齊桓公伐孤竹，值雪迷道，驅老馬尋途，不迷。

When it is cloudy and snowing, and the stars cannot be seen, they would let the old horse lead the way at the front of the group. When Duke Huan of Qi marched north to attack the state of Guzhu, he encountered heavy snow and became lost. Guan Zhong had people drive the old horse ahead to find the way, and the group no longer got lost.

經曰：軍至險阻、溝澗、林薄、翳薈、葭蘆、草莽之處，鸛翔鳥舞不下，伏獸驚起，草木無風而動，必謹察之，恐伏奸也。

The Book of Military Classics states: When an army moves through narrow passes, ditches, thickets of low shrubs, areas covered with dense vegetation, reed thickets, or stretches of wild grass, if they see storks circling, flocks of birds flying around restlessly without landing, wild animals hidden in the undergrowth startle and run out, and the grass moves even though there is no wind, they must carefully examine the area, for there is likely an ambush hidden there.

邊城十月一日燒草及惡山、深谷、大川、連水左近草樹，虜騎若來，無所伏藏。

In the towns of the border regions, they set fires to clear the land on the first day of the tenth lunar month. They burn all the wild grass and trees near dangerous mountains, deep valleys, large rivers, and contiguous marshes. This way, even if enemy cavalry comes to attack, they will have no place to hide or ambush.

經曰：《周禮》：挈壺，以令軍井；挈轡，以令軍舍；挈畚，以令軍糧。前茅慮無建旗幟以表之，皆古法也。今以先鋒令先探井泉、水草、宿止、賊路，與鄕導計會，乃進軍。戰則有喝，後皆拔白刃以臨之，使進；如退𨚫，便斬。敵來追我，則後殿與戰，無驚擾大軍也。

The *Bing Jing* says: The *Zhou Li · Xia Guan* records the duties of the Qi Hu Shi, who hoists a flag shaped like a jar to indicate the location of the water well to the entire army; hoists a flag shaped like a bridle to indicate the place for encampment; and hoists a flag shaped like a basket to indicate the location of provisions. The phrase "Qian Mao Lu Wu" from the *Zuo Zhuan · Xuan Gong Shier Nian* refers to the vanguard raising flags as markers to warn the rear troops of possible situations in advance. These were established practices of ancient times. Nowadays, the vanguard is ordered to scout for water sources, grasslands, encampment sites, and enemy approaches. After consulting with guides, the main army then advances. During battle, those behind shout orders to urge the front, and all draw their swords to force the people in front to move forward; anyone who retreats is immediately beheaded. When the enemy pursues the army, the rearguard units engage in battle to prevent disturbing the main force.

經曰：軍臨敵境，使游奕捉敵一人，立於六纛之前而祝曰：「胡虜不道，敢干天常，皇帝授我旗鼓，翦滅凶渠。見吾旗纛者，目眩；聞吾鼓鼙者，魄散。」令散人跪纛前，乃腰斬之，首橫路之左，足橫路之右，取血以釁鼓鼙。大纛從首足間過，兵馬六軍從之，而往出勝敵。亦名祭敵。

The *Bing Jing* says: When the army advances into enemy territory, they first send out a patrol unit to capture one enemy. They bring him to stand before the six great banners. The commander then prays, saying: "The barbarians have no morality, daring to violate the heavenly order. The emperor has entrusted me with the banner and drums, commanding me to eliminate their main criminals. Anyone who sees our great banner will become dizzy; anyone who hears our war drums will lose their soul." After the prayer, he orders the attendants to make the captured enemy kneel before the banner and be beheaded. The head is placed across the left side of the road, and the feet across the right side. His blood is then smeared on the war drum. This is called "Xin Gu." Then the great banner is passed through between the head and feet, and the entire army of six thousand follows through. Afterward, the army goes out and achieves victory. This ritual is also called "Ji Di."

經曰：《洪範》八政，以食為先。是以商鞅入秦，行墾草之令；夷吾霸齊，富農功之術。夫地所以養人，城所以守地，戰所以守城。務耕者，其人不衰；務守者，其地不危；務戰者，其城不圍。

The *Book of Military Classics* states: The *Book of Documents·Hongfan* discusses eight state affairs for governing the country, placing "food" first. Therefore, Shang Yang entered the state of Qin and enacted laws to cultivate wasteland; Guan Yiwu (Guan Zhong) assisted the state of Qi to become hegemon, promoting methods to enrich agriculture. Land is used to sustain people, cities are used to guard the land, and warfare is used to protect the cities. Focusing on farming leads to an increasing population; focusing on defense ensures the land remains secure; focusing on military preparedness prevents cities from being besieged.

四海之內、六合之中有奚貴？曰：貴於土。奚貴於土？曰：人之本。奚貴於人？曰：國之本。是以興兵伐叛，而武爵任；武爵任，則兵勝。按民務農，則粟富；粟富，則國強。人主恃農戰而尊，三時務農，一時講武，使士卒出無餘力，入有餘糧，所謂興兵而勝敵，按兵而國富也。

Within the four seas and within the six harmonies, what is most precious? The answer is: land is most precious. Why is land precious? Because land is the fundamental basis for people's survival. Why are people precious? Because people are the foundation of the state. Therefore, when sending troops to suppress rebellion, it is important to promote those who have earned titles through military merit. Those who have earned titles through military merit are promoted, and then the army can achieve victory. Let the people be secure in their farming, and grain will be abundant; with abundant grain, the state will be strong. The ruler becomes noble precisely through agriculture and warfare—three seasons of farming and one season of military training, so that soldiers have no extra strength to waste when going to war and have surplus grain to eat when returning home. This is what is meant by: raising an army can defeat the enemy, and withdrawing the army can make the state prosperous.

合屯田六十頃：四十頃種子，五頃大荳種子，五頃麥種子，五頃麻種子，五頃蕎種子。屯外五十畝菜不入，至秋，納宴設廚，四十畝蔓菁種子，十畝蘿蔔種子。已上種子，各依鄕原種。

A village unit cultivated a total of sixty qing of farmland: forty qing were planted with grain seeds, five qing with soybean seeds, five qing with wheat seeds, five qing with hemp seeds, and five qin with buckwheat seeds. In addition to this farmland, fifty mu were set aside for growing vegetables, not included in the sixty qing. These fifty mu were planted with turnip seeds on forty mu and radish seeds on ten mu. All these seeds were sown according to the local varieties of the village.

一屯六十丁，一丁日給米二升，一日一石二斗，一月三十六石，一年四百三十二石。

A unit of屯 is equipped with sixty able-bodied men, each provided with two sheng of rice per day. Sixty men consume one stone and two dou per day, thirty-six stones per month, and four hundred and thirty-two stones per year.

牛料一屯六十頭牛，日給荳五升，十月一日起料，四月一日停，一日三石，一月九十石，六月五百四十石。

For feeding the oxen, a group of sixty oxen is kept. Each ox is given five sheng of beans per day, starting from the first day of the tenth lunar month and stopping on the first day of the fourth lunar month. Sixty oxen consume three stones per day, ninety stones per month, and five hundred and forty stones in total for six months.

一屯丁糧牛料種子耒屯，堅耒束以長三百七十八尺五寸三分三毫繩之四分之一，長九十三尺六寸三分四毫。四月磔橛繩內有田一畝，對屯田官分三等，田內上中下耒之，以三尺五寸圈成束，則耒數三等可知。

The method for measuring the grain yield, cattle feed, seeds, and estimating the harvest of a屯 is as follows: first take a rope of three hundred seventy-eight feet five inches three parts of a foot and three hair-widths, cut off one fourth of it, which is ninety-three feet six inches three parts of a foot and four hair-widths. In April, use wooden stakes to stretch this piece of rope around the field on all four sides, forming a circle that exactly measures one mu. In front of the屯田 official, divide the field into three grades: upper, middle, and lower. Within the circle, take samples from each of the three grades separately by cutting the grass. The cut grass is tied into bundles each with a circumference of three feet five inches. Thus, the number of bundles that can be produced by the upper, middle, and lower grade fields can all be calculated.

耒屯苗子，橫耒取三等，束。對屯田官打下苗子，斗升合數，為兩絹袋，各乘苗子一椀與屯田官者耒，使對一椀與耒，使掌者屯官封其後，恐有耗損者，耒米取子一斗，平量對屯田官擣，耒得幾米為率，則一屯斛斗可知。

The harvested rice stalks are cut and selected, with three bundles taken, each representing the upper, middle, and lower grades. In front of the garrison-farming officer, the stalks are threshed to separate the grain, and the amount measured in dou, sheng, and he. Then two silk bags are prepared, each filled with a bowl of stalks: one bowl is given to the garrison-farming officer to keep, and the other is given to the person responsible for sampling. The the garrison officer seals the bags at the mouth to prevent any future disputes over loss. Then one dou of grain is taken, measured evenly, and in front of the garrison-farming officer it is pounded into rice. The amount of rice obtained from one dou of grain is used as the rate of conversion. Thus, the total amount of rice the entire garrison-farming can harvest can be calculated.

等級，殊等九千石，第一等七千石，第二等六千石，第三等五千石。歲無水旱、災蝗，滿四千石者，屯官有殿。

The yield of the屯田 is divided into grades. The top grade is 9,000 dan, the first grade is 7,000 dan, the second grade is 6,000 dan, and the third grade is 5,000 dan. If in a year there is neither flood nor drought, nor locust disaster, but the harvest is only 4,000 dan, the屯 official in charge will be rated as the lowest in performance and punished (「殿」means being ranked at the bottom in the assessment).

一軍載粟一十二萬八千石六分，支米九萬石，以殊等屯一十四餘萬二千石，方支一歲糧。《神農書》曰：「雖金城十仞，湯池百步，帶甲十萬，而無粟者，不能守也。」故充國伐西戎，杜茂守北鄙，創置屯田，以為耕植也。

A military force for one year requires the transportation of 128,000 and six tenths stones of millet, which is equivalent to 90,000 stones of rice. It is necessary to have a harvest of 142,000 stones or more from specially designated farmland to support the military grain supply for one year. The "Shen Nong Book" states: "Even if the city walls are ten chi high and as solid as cast metal, and the moat is a hundred steps wide and as hot as boiling water, and there are ten thousand armored soldiers, if there is no grain, the city cannot be defended." Therefore, during the Han dynasty, Zhao Chongguo led an expedition against the Qiang people in the west, and Du Mao defended the northern frontier, both innovatively established屯田 systems to solve the military grain supply by cultivating locally.

經曰：一軍一萬二千五百人，人日支米二升，一月六斗，一年七石二斗。一軍一日支米二百五十石，一月七千五百石，一年九萬石。

The "Military Classic" states: A military unit consists of 12,500 soldiers. Each soldier is given two sheng of rice per day, six dou per month, and seven stones and two dou per year. The entire unit receives 250 stones of rice per day, 7,500 stones per month, and 90,000 stones per year.

以六分支粟，一人日支粟三升三合三勺三抄三圭三粒，一月一石，一年一十二石。一軍一年二十萬八千石，每小月人支粟九斗六升六合六勺六抄六圭六粒。其大麥八分、小麥六分、蕎麥四分、大荳八分、小荳七分、宛荳七分、麻七分、黍七分，並依分折米。

If millet is used instead of grain at a rate of six tenths, each person receives three sheng three he three shao three cao three gui three li of millet per day. Over a month, this totals one stone, and over a year, twelve stones. For the entire army, the total for a year is twenty-eight thousand stones. In months with only twenty-nine days, each person receives nine dou six sheng six he six shao six cao six gui six li of millet. As for the conversion rates of various miscellaneous grains to rice: barley at eight tenths, wheat at six tenths, buckwheat at four tenths, soybeans at eight tenths, red beans at seven tenths, peas at seven tenths, flax at seven tenths, and millet at seven tenths, all are converted to rice according to their respective rates and distributed accordingly.

鹽，一人日支半合，一月一升五合，一年一斗八升。一軍一日六石二斗五升，一月一百八十七石五斗，一年二千二百五十石。

In terms of salt, each person is given half a he for daily consumption. For a month, it is one dou and five he, and for a year, it is two dou and eight sheng. The entire army receives six stones and two dou and five he of salt per day, which amounts to one hundred and eighty-seven stones and five dou per month, and two thousand two hundred and fifty stones per year.

馬料，一人二匹，一軍二萬五千匹。朔方、河西，一人二匹。范陽、河東、隴右、安西、北庭，則二人三匹。平盧、劍南，則一人一匹。計馬二萬五千匹為一軍，計二百五十匹為一隊，分為十坊，一坊秣馬五十隊。十月一日起料，四月一日停料。

Regarding horse fodder, with two horses assigned per person, the entire army has twenty-five thousand horses. The two commands of Shuofang and Hexi provide two horses per person; the five commands of Fanyang, Hedong, Longyou, Anxi, and Beinting provide three horses for every two persons; and the two commands of Pinglu and Jiannan provide one horse per person. With twenty-five thousand horses considered as one army, each squad consists of two hundred and fifty horses, and the entire army is divided into ten barracks, each barracks managing fifty squads of horses. Fodder distribution begins on the first day of the tenth lunar month and stops on the first day of the fourth lunar month.

一馬日支粟一斗，一月三石，六箇月一十八石。計一軍馬一日支粟一千二百五十石，一月三萬七千五百石，六箇月二十二萬五千石。

Each horse is allocated one dou of millet per day, three shi per month, and eighteen shi every six months. The entire army's horses consume a total of one thousand two hundred and fifty shi of millet per day, thirty thousand seven hundred and fifty shi per month, and twenty-two thousand five hundred shi every six months.

馬鹽，一馬日支鹽三合，一月九升，六箇月五斗四升。一軍馬支鹽三十七石五斗，一月一千一百二十五石，六箇月六千七百五十石。

Horses also need salt: each horse is given three he (合) of salt per day, nine sheng (升) per month, and fifty-four sheng (升) in six months. For the entire army's horses, the daily salt allowance is thirty-seven stones and five dou (石), one thousand one hundred and twenty-five stones per month, and six thousand seven hundred and fifty stones in six months.

茭草，一馬一日支茭草二圍，一月六十圍，六箇月三百六十圍。計一軍馬六箇月九十圍。

For hay, each horse is given two bundles per day (one bundle is a bundle held in two hands), totaling sixty bundles per month and three hundred and sixty bundles every six months. The total for all the horses in the army over six months is ninety bundles.

油藥，其油藥取逃亡兵士殘糧衣賜獸醫，人於馬押官都頭中差取。

The expenses for oil and medicine were drawn from the remaining grain and clothing left by the fleeing soldiers and allocated for the use of the veterinary officers. The people responsible for handling these matters were selected from among the horse supervisors and the headmen.

經曰：軍無財，士不來；軍無賞，士不往。香餌之下，必有懸魚；重賞之下，必有死夫。夫興師不有財帛，何以結人之心哉！

The Book of Military Classics states: Without wealth, soldiers will not be willing to come and join the army; without rewards, soldiers will not be willing to advance bravely. If bait is hung out, fish will certainly come; if heavy rewards are offered, brave warriors will certainly come. If a military campaign is launched without wealth as a backing, by what means can one win the hearts of the people?

軍士一年一人支絹布一十二疋、絹七萬五千疋、布七萬五千疋。　賞賜馬鞍轡、金銀銜轡二十具、　錦一百疋、　緋紫襖子衫具帶魚袋五十副、　色羅三百疋、　婦人錦繡夾襭衣帔袍二十副、　緋紫紬綾二百疋、　彩色綾一百疋、　銀器二百事、　銀壺瓶五十事、　帳設錦褥一十領、　紫綾褥二十領、　食卓四十張、　食器一千事、　酒樽杓一十副、　長幕二十條、　錦帳十所、　白氊一百事、　床�二十條、　鴟袋綉塾一百口。

Each soldier is given twelve bolts of silk and cloth per year. In total, the entire army receives seventy-five thousand bolts of silk and seventy-five thousand bolts of cloth. Additionally, there are provisions for rewards, including horses equipped with saddles and harnesses, twenty sets of gold and silver decorated bridles, one hundred bolts of brocade, fifty sets of red and purple robes, shirts, waistbands, and fish bags, three hundred bolts of silk of various colors, twenty sets of embroidered and patterned silk garments, wraps, and long robes for women, two hundred bolts of red and purple silk and satin, one hundred bolts of colored satin, two hundred pieces of silverware, fifty pieces of silver pots and vases, ten sets of silk褥 for the tent, twenty sets of purple satin褥, forty dining tables, one thousand pieces of dining utensils, ten sets of wine jugs and ladles, twenty long tents, ten pavilions of brocade, one hundred pieces of white felt, twenty pieces of beds, twenty pieces of bird cages and embroidered cushions.

經曰：雲上於天，需君子以飲食宴樂，用宣主君之惠、暢吏士之心。古人出師，必犒以牛酒，頒賞有序，殽席有差，以激勵於眾。酒酣，拔劒起舞，鳴笳角抵伐鼓呌呼，以增其氣。弦竹哀怨悽愴，征夫感而泣下，銳氣沮䘮，復安得而用哉！

The Book of Military Classics says: The image text of the Need hexagram in The Zhou Changes says, "Clouds rising to the sky represent the Need hexagram. A gentleman takes inspiration from it, calmly eating and drinking and enjoying leisure to wait for the right opportunity." In the army, holding banquets and playing music is used to proclaim the grace of the sovereign, and to comfort the hearts of officers and soldiers. In ancient times, when armies went out to campaign, they always used beef and fine wine to reward the troops, and distributed rewards in a certain order, with different levels of seating arrangements for the banquets, thus encouraging the people. When the wine was drunk to a point of exhilaration, they would draw swords and dance, sound the Hu qin, compete in wrestling, and beat drums and shout, to boost morale. But if the music played by strings and bamboo were melancholic and sorrowful, the soldiers who went to war would feel sad and weep, and their fighting spirit would be completely lost. How could we then expect them to go to war?

酒，一人二升，二百五十石。羊一口，分為二十節，六百二十五口。

Wine is allocated at two sheng per person. For an army of 12,500 men, the total amount required is 250 stones. Each sheep is divided into twenty portions, with twenty men sharing one sheep. Therefore, the total number of sheep needed for the entire army is 625.

牛肉代羊肉，一人二斤，二萬五千斤。白米，一人五合，六十二石五斗。

When beef is used instead of mutton, each person receives two jin, totaling twenty-five thousand jin for the entire army. White rice is given at five wu per person, amounting to sixty-two shi and five dou for the entire army.

薄餅，一人兩箇，二萬五千箇。每一斗麫作二十箇，計麫一百二十五石。〈○原作「一百五十石」，今校改。〉饅頭，一人一枚，一萬二千五百枚。一斗麫作三十枚，〈○此句舊抄本脫去，依　文瀾閣本補。〉用麫四十一石六斗七升。

Thin pancakes, two per person, totaling 25,000; each dou of flour makes twenty, requiring 125 shi of flour (originally '150 shi', now corrected based on calculation). Steamed buns, one per person, totaling 12,500; each dou of flour makes thirty (this sentence was missing in the old copy, added according to the Wenyang Pavilion edition), requiring 41 shi, 6 dou, and 7 sheng of flour.

蒸餅，一人一枚，一萬二千五百枚。一斗麫作一百枚。散子，一人一枚，一萬二千五百枚。一斗麫作三十枚，麫二十五石。每麫一斗，使油二十二斤。〈○原本「每麫一斗，使油一斤，二十斤碩二斤」，今依　文瀾閣本。〉

Steamed buns: one per person, totaling 12,500; one dou of flour makes 100 buns. Fried dough twists: one per person, totaling 12,500; one dou of flour makes 30 twists. In total, 25 dou of flour are needed, and each dou of flour requires 22 jin of oil (originally it said 'for each dou of flour, use one jin of oil, twenty jin of flour requires two jin of oil,' but this is corrected according to the Wenlan Pavilion edition).

饆饠，一人一枚，一萬二千五百枚。一斗麫作八十箇，麫一十五石六斗二升五合。餻�，一人三合，糯米三十七石五斗。

Each person is given one饆饠, totaling 12,500 for the entire army; one dou of flour can make 80饆饠, requiring 15 stone 6 dou 2 sheng 5 he of flour. Each person is given 3 he of cake, requiring 37 stone 5 dou of glutinous rice.

菜，一人五兩，二千九百五十斤零四兩。〈○此數不符，當云「三千九百斤零一兩」。〉羊頭蹄六百二十五具，充羹。醬羊䐗肝六百二十五具，並四等充羹。

Vegetables are allocated at five liang per person, totaling two thousand nine hundred and fifty jin and four liang (this figure does not match the number of people and should be 'three thousand nine hundred jin and one liang'). Six hundred and twenty-five sets of sheep heads including sheep hooves are used to make soup. Six hundred and twenty-five sets of pickled sheep liver and pig liver are also prepared, making up four types in total, which are all used to make soup.

鹽，三人一合，四石一斗六升。醬，一人半合，六石二斗五升。醋，一人一合，一十二石五斗。

Salt is consumed by three people per he, totaling four stones and one dou and six sheng. Soy sauce is consumed by each person half a he, totaling six stones and two dou and five sheng. Vinegar is consumed by each person one he, totaling twelve stones and five dou.

椒，五人一合，二石五斗。薑，一人一兩，七十八斤零二兩。蔥，三人一兩，二百九十六斤零六兩。〈○此數不符，當云「二百六十斤」。〉

Cassia seeds are measured at one he for every five people, totaling two shi and five dou. Ginger is one jin per person, totaling seventy-eight jin and two liang. Green onions are one jin for every three people, totaling two hundred ninety-six jin and six liang (this number does not match the number of people, it should be 'two hundred sixty jin').

隨莚樂例：大鼓、杖鼓、腰鼓、舞劍、渾脫、角抵、笛、拍板、破陣樂、投石、拔拒、蹙鞠。

The entertainment and music performances to enliven the banquet, following the usual customs, include the following items: large drum, staff drum, waist drum, sword dance, Huntu (a kind of dance and song from the Western Regions), Jidǐ (wrestling), flute, clappers, the "Pozhen Yue" (a musical piece), throwing stones (a contest of strength),拔拒 (a tug-of-war), and Cùjū (a game of kicking a ball).

經曰：黃帝設八陣之形：車廂洞當，金也；車工中黃，土也；烏雲鳥翔，火也；折衝，木也；龍騰𨚫月，水也；雁行鵝鸛，天也；車輪，地也；飛翼浮沮，巽也。

The Book of Military Classics states: The Yellow Emperor established eight formations — "Cartriage Cave" belongs to metal, "Cart Workshop Center Yellow" belongs to earth, "Black Cloud Bird Flying" belongs to fire, "Defensive Formation" belongs to wood, "Dragon Ascending Concave Moon" belongs to water, "Geese Formation Goose Swan" belongs to heaven, "Cart Wheel" belongs to earth, and "Flying Wing Floating Drought" belongs to wind.

風后亦演《握奇圖》云：「以正合，以奇勝。或合而為一，或離而為八。聚散之勢，節制之度，復置虛實二壘。」

The Yellow Emperor's minister Fenghou further developed the "Wòqí Tú" (The Diagram of the Unusual). It states: "Use regular troops to fight the enemy directly, and use irregular troops to achieve victory. Sometimes the eight formations combine into one formation, and sometimes one formation disperses into eight. The dynamics of gathering and dispersing, as well as the methods of command and control, are all contained within this. In addition, there are also two encampments designated as empty and real."

力牧以剙營圖，其後秦由余、蜀將諸葛亮並有陣圖，以教人戰。

The Yellow Emperor's other minister, Li Mu, used this to create the Camp Diagram. Later, Yu Yu of the Qin state and Zhuge Liang of the Shu Han dynasty each created their own array diagrams to train soldiers for battle.

夫營壘教戰有圖，使士卒知進止、識金鼓。其應敵戰陣不可預形，故其「戰勝不復，而應形無窮。兵形象水，水因地而制形，兵因敵而制勝，能與敵變化而取勝者，謂之神。」則其戰陣無圖，明矣。而庸將以教習之陣為戰敵之陣，不亦謬乎！

Setting up camps and training soldiers in combat indeed requires diagrams, so that the soldiers can understand the rules of advancing and retreating and clearly distinguish the signals of gongs and drums. However, the formations used in actual combat cannot be predetermined in advance. Therefore, the "Chapter on Virtual and Real" from Sun Tzu says: "The methods of achieving victory are never repeated, and responding to changes in enemy situations is endless. The forms of military action are like water; water flows according to the terrain, and military action follows the enemy's situation to find the way to victory. Those who can win by adapting to changes in the enemy's situation are called masterful in warfare." From this, it is clear that actual combat formations cannot be drawn. Yet, mediocre generals mistakenly take the formations used in regular training as the formations to be used in actual combat, which is clearly absurd.

經曰：自風后至於太公，俱用此法。古之握奇，文不滿尺，理隱難明。其范蠡、樂毅、張良、項籍、韓信、黥布，皆用此法，得其糟粕。而霍光、公孫宏、崔浩，亦採其華，未盡其實。今以八陣握奇，人數為壘，班布守地，闊狹頃畝，列之如後。〈○此四句，張刻本雲︰「惟諸葛孔明則深明其法，以入陣握奇壘畫為圖本，守地闊狹分寸丈尺毫髮不爽，具圖以列於後焉。」〉

The "Book of Military Classics" says: From Fenghou up to Jiang Taigong, they all used this system of formations. The ancient version of "Wuji" is less than a foot in length, its meaning obscure and difficult to understand. Fan Li, Yue Yi, Zhang Liang, Xiang Ji, Han Xin, Jing Bu, and others all used it, but they only obtained the superficial aspects; Huo Guang, Gongsun Hong, and Cui Hao only captured its ornamental exterior, without grasping its essential principles. Now, according to the eight formation "Wuji" method, the size of the camp is determined by the number of troops, the areas each unit is responsible for are arranged, along with the width and length in units of land measurement, all of which are listed below. (These four sentences, in the Zhang edition, read: "Only Zhuge Kongming thoroughly understood this method, drawing the camp layout of the 'Wuji' formation, accurately depicting the width and length of each area, with precision down to the smallest detail, all of which are illustrated and listed below.")

一軍一萬二千五百人，以十人為一火，一千二百五十火，幕亦如之。幕長一丈六尺，舍十人，人守地一尺六寸。十以三為奇，以三千七百五十人為奇兵，餘八千七百五十人分為八陣；陣有一千九十三人，七分五銖，守地一千七百五十尺。八陣積率，為地一萬四千尺，率成二千三百三十三步〈○原作「三百三十步」，今以算校正。〉餘二尺，積率成六里，餘一百七十三步二尺，以壘四面乘之，一面得地一里餘二百二十三步二尺，壘內得地一十四頃，一十七畝餘一百九十七步四尺六寸六分，以為外壘。

A military unit of 12,500 men is organized into 1,250 groups of ten men each, known as "fires." There are also 1,250 tents, each accommodating ten men. Each tent is 16 chi long, and on average, each person occupies 1.6 chi of space. According to a ratio of three out of ten, 3,750 men are left as mobile reserve forces, while the remaining 8,750 men are divided into eight formations. Each formation consists of 1,093 men and 7.5 liang (a unit of weight), and occupies an area of 1,750 chi. The total area occupied by the eight formations is 14,000 chi, which is equivalent to 2,333 steps and 2 chi (originally recorded as 330 steps, but corrected by arithmetic calculation), plus 2 chi. This is further converted into 6 li and 173 steps and 2 chi. Dividing this area equally among the four sides of the camp, each side has an area of 1 li, 223 steps, and 2 chi. The total area within the camp is 14 qing (a unit of land area), 17 mu, 197 steps, 4 chi, 6 cun, and 6 fen—this is the scale of the outer camp.

天陣居乾為天門。地陣居坤為地門。風陣居巽為風門。雲陣居坎為雲門。〈○「坎」疑「艮」，圖亦誤。〉飛龍居震為飛龍門。虎翼居兌為虎翼門。鳥翔居離為鳥翔門。蛇蟠居艮為蛇蟠門。〈○「艮」疑「坎」。〉

The heavenly array is stationed at the Qian position, and the gate on this side is called the heavenly gate; the earthly array is stationed at the Kun position, and the gate on this side is called the earthly gate. The wind array is stationed at the Xun position, and the gate is called the wind gate; the cloud array is stationed at the Kan position, and the gate is called the cloud gate (the character "Kan" is suspected to be incorrect and should be "Gen," and the original diagram also incorrectly labels it). The flying dragon array is stationed at the Zhen position, and the gate is called the flying dragon gate; the tiger wing array is stationed at the Dui position, and the gate is called the tiger wing gate. The bird soaring array is stationed at the Li position, and the gate is called the bird soaring gate; the snake coiling array is stationed at the Gen position, and the gate is called the snake coiling gate ("Gen" is suspected to be incorrect and should be "Kan").

天地風雲為四正。龍虎鳥蛇為四奇。乾坤巽坎為闔門。〈○「巽坎」疑當從　文瀾閣本作「艮巽」。〉震兌離艮為開門。〈○「艮」疑當從　文瀾閣本作「坎」。〉

Heaven, Earth, Wind, and Cloud are considered the Four Directions, while Dragon, Tiger, Bird, and Snake are considered the Four Wonders. The directions of Qian, Kun, Xun, and Kan are designated as "He Men," meaning closed doors that are not passable (the term "Xun Kan" may be a variant from the Wenlan Pavilion edition, which should be "Gen Xun"). The directions of Zhen, Dui, Li, and Gen are designated as "Kai Men," meaning open doors that allow passage (the term "Gen" may be a variant from the Wenlan Pavilion edition, which should be "Kan").

有牙旗遊隊列其左右，偏將軍居門內，禁出入，察姦詐。壘外有遊軍，定兩端，前有衝，後有軸，四隅有鋪，以備非常。中壘，以三千七百五十人為中壘，守地六千尺，積尺得二里，餘二百八十步；以中壘四面乘之，一面得地二百五十步。壘內有地兩頃，餘一百步。　正門為握奇，大將軍居之，六纛、五麾、金鼓、庫藏、輜重，皆居中壘。

Each gate has on either side banners and mobile patrols. The deputy general is stationed inside the gate to control the personnel and prevent them from entering or leaving at will, checking for spies and impostors. Outside the camp there are also mobile troops, stationed at both ends to guard fixed positions. In front there is a position called "Chong" which is for the vanguard to attack, and behind there is a position called "Zhou" which is for the central supply and transport. At the four corners there are "Pu" positions, which are watchtowers to guard against unexpected incidents. The layout of the central camp is as follows: the central camp is composed of 3,750 soldiers, occupying an area of 6,000 feet, which is equivalent to two li and 280 bu. Dividing this area equally among the four sides, each side occupies 250 bu. The total area within the camp is two qing and 100 bu. The main gate is where the "Wuqi" is located, and the grand general is stationed there. The six large banners, five command flags, gongs and drums, government stores, and supplies are all set up within the central camp.

經曰：參七星，伐三星，連體十星，為十將軍，西方白虎宿也，主殺伐。此星出而天下秋，草木搖落，有若軍威，故兵出而法焉。

The *Bing Jing* says: The mansion of the Three Stars has seven stars, and the star of the Axe has three stars. When these two groups are connected, they form a total of ten stars, symbolizing ten generals. They belong to the White Tiger group of the seven western mansions, governing the affairs of strict punishment and military campaigns. When this group of stars appears, the world enters the season of autumn, with plants withering and falling, creating a scene very similar to the effect of military strength. Therefore, when an army sets out on a campaign and establishes its camp, it should take its model from this.

一將一千人，十將一萬人。幕千人，守地一萬六千尺，積尺得二千六百六十六步，餘四尺；積步得七里，餘一百四十六步四尺；以營四面乘之，一面得地一里，餘三百六步四尺，營內有地一十八頃七十畝，餘一百四十三步五尺三寸三分。

A general commands one thousand soldiers, and ten generals together command ten thousand soldiers. The tents are arranged in sections of one thousand soldiers each, occupying an area of sixteen thousand feet, which is equivalent to two thousand six hundred sixty-six steps and four feet, or seven li and one hundred forty-six steps and four feet. This area is evenly distributed among the four sides of the camp, so each side has an area of one li, three hundred six steps, and four feet. The total area within the camp is eighteen qing, seventy mu, one hundred forty-three steps, five chi, three cun, and three fen.

地主居坎為地主門。和德居艮為和德門。高叢居震為高叢門。大炅居巽為大炅門。天威居離為天威門。大武居坤為大武門。太簇居兌為太簇門。陰德居乾為陰德門。

The Earth Lord formation is stationed at the Kan position, and the gate facing this direction is called the Earth Lord gate; the Harmonious Virtue formation is stationed at the Gen position, and the gate is called the Harmonious Virtue gate. The High Thicket formation is stationed at the Zhen position, and the gate is called the High Thicket gate; the Great Splendor formation is stationed at the Xun position, and the gate is called the Great Splendor gate. The Heavenly Authority formation is stationed at the Li position, and the gate is called the Heavenly Authority gate; the Great Martial formation is stationed at the Kun position, and the gate is called the Great Martial gate. The Tai Zu formation is stationed at the Dui position, and the gate is called the Tai Zu gate; the Yin Virtue formation is stationed at the Qian position, and the gate is called the Yin Virtue gate.

四仲為開門。四維為闔門。外置牙旗遊隊，四維門置鋪，偏將軍居壘內，以禁出入、察奸邪。十將幡旗圖禽，以五色五行列之。

The four cardinal directions, Zi, Wu, Mao, and You, are set as Open Doors, allowing entry and exit. The four corner directions, Qian, Kun, Gen, and Xun, are set as Closed Doors, which are sealed and not open. Outside the camp, banners and mobile patrols are arranged. The four corner gates have sentries stationed there. The deputy general is stationed inside the camp, responsible for controlling entry and exit and checking for any wrongdoing. The banners of the ten generals all depict animal figures, arranged in order according to the five colors corresponding to the Five Phases.

右一將，行得水，黑幡幟旗，圖熊額白腳青。右二將，行得火，赤幡幟旗，圖鶚額白腳黃。右三將，行得木，青幡幟旗，圖熊額白腳赤。〈○原作「青」，依左三將例改。〉右四將，行得金，白幡幟旗，圖狼額白腳黑。右五將，行得土，黃幡幟旗，圖虎額白腳白。

On the right side, the first general is associated with water, using a black banner and flag. The flag is painted with a bear. The bear has a white forehead and blue feet. The second general is associated with fire, using a red banner and flag. The flag is painted with an osprey. The osprey has a white forehead and yellow feet. The third general is associated with wood, using a green banner and flag. The flag is painted with a bear. The bear has a white forehead and red feet (the original text says 'blue', but it has been changed to follow the pattern of the left three generals). The fourth general is associated with metal, using a white banner and flag. The flag is painted with a wolf. The wolf has a white forehead and black feet. The fifth general is associated with earth, using a yellow banner and flag. The flag is painted with a tiger. The tiger has a white forehead and white feet.

左一將，行得水，黑幡幟旗，圖熊額白腳青。左二將，行得火，赤幡幟旗，圖鶚額白腳黃。左三將，行得木，青幡幟旗，圖熊額白腳赤。左四將，行得金，白幡幟旗，圖狼額白腳黑。左五將，行得土，黃幡幟旗，圖虎額白腳白。

The left wing's first general is associated with water, using a black banner with a bear painted on it, the bear's forehead white and feet blue. The left wing's second general is associated with fire, using a red banner with an osprey painted on it, the osprey's forehead white and feet yellow. The left wing's third general is associated with wood, using a green banner with a bear painted on it, the bear's forehead white and feet red. The left wing's fourth general is associated with metal, using a white banner with a wolf painted on it, the wolf's forehead white and feet black. The left wing's fifth general is associated with earth, using a yellow banner with a tiger painted on it, the tiger's forehead white and feet white. The banners of the ten generals on both wings correspond in pairs, and at a glance one can tell which general's unit they belong to.

中營二千人為左右決勝軍，大將衛五百為幕，二百五十人守地四千尺，積尺得六百六十六步，餘四尺；積步得一里，餘三百六步四尺；以營四面乘之，一面得地一百六十六步，餘四尺。其中營小，每面加四十三步一尺三寸三分，通成二百二十二步一尺三寸三分。每幕相去四尺五寸四分，營內有地二頃四畝，餘一百五十七步一尺五寸九分。

The central camp is organized with two thousand soldiers forming the left and right decisive units. The general's personal guards, numbering five hundred, are stationed separately in their own tents. Calculating by units of two hundred and fifty people per area, they occupy a ground area of four thousand feet, which converts to six hundred and sixty-six steps and four feet, further converting to one li, three hundred and six steps, and four feet. Dividing this area equally among the four sides of the camp, each side occupies one hundred and sixty-six steps and four feet. Because the central camp is relatively small, an additional forty-three steps, one foot, three inches, and three thirds of an inch is added to each side, resulting in a total of two hundred and twenty-two steps, one foot, three inches, and three thirds of an inch. The distance between two tents is four feet, five inches, and four thirds of an inch. The total area within the camp is two qing, four mu, one hundred and fifty-seven steps, one foot, five inches, and nine thirds of an inch.

休門主一居子。生門主八居艮。傷門主三居卯。杜門主四居巽。景門主九居午。死門主二居坤。驚門主七居酉。開門主六居乾。

The Xiu Men is paired with the number one and is located in the position of Zi; the Life Gate is paired with the number eight and is located in the position of Gen. The Shang Men is paired with the number three and is located in the position of Mao. The Du Men is paired with the number four and is located in the position of Xun. The Jing Gate is paired with the number nine and is located in the position of Wu. The Death Door is paired with the number two and is located in the position of Kun. The Jing Door is paired with the number seven and is located in the position of You. The Open Door is paired with the number six and is located in the position of Qian. The term "主" here means to govern or be associated with, indicating that each gate is associated with one number and occupies one direction.

右八門，四維，四仲。唯開景門，闔致大將，將軍旗纛、金鼓如握奇法。

The above eight gates are respectively located on the four cardinal directions and the four intermediate directions, making eight directions in total. Among them, only the Open Door and the Jing Gate are opened, while the rest are all closed. Soldiers and horses are gathered where the general is stationed. The setup of the general's flag and drums should be carried out according to the method of the Wuqi formation.

經曰：偃月營，形象偃月，背山岡，面陂澤，輪逐山勢，弦隨面直。〈○「弦」字依《御覽》三百三十五補。〉地窄山狹之所下營也。〈○原本「直下有「形」字，「山」作「小」，並依《御覽》刪。〉

The *Bing Jing* says: The shape of the Yanyue camp is like a crescent moon lying on its back, with its back against a hill ridge and its front facing a slope with water and marshland; the curved back follows the direction of the mountain, while the straight edge runs in a straight line along the front (the character "string" is added according to *Tai Ping Yu Lian* volume 335). This is a method of setting up camp in narrow areas where the mountain terrain is constricted (originally, there was a "shape" character below "straight," and "mountain" was written as "small," both of which are revised according to *Tai Ping Yu Lian*).

褗月外營，常以四六分幕一萬人，以六千人守地，九千六百尺，積尺得一千六百步；積步得四里，餘一百六十步為營輪。四千人守地六千四百尺，積尺得一千六十六步餘四尺；積步得二里，餘三百四十六步四尺為弦，弦置三門，每門相去三百五十五步一尺五寸五分。營內有地一十八頃八十畝，餘五十八步四尺，右置上弦門，中置偃月門，左置下弦門。

The "Yanyue Waiying" usually arranges ten thousand soldiers into four parts and six parts, setting up tents. Six thousand soldiers are stationed on an area of nine thousand six hundred feet, which is equivalent to one thousand six hundred steps, or four li and one hundred sixty steps. This section forms the arc of a crescent shape, called "ying lun." The remaining four thousand soldiers are stationed on an area of six thousand four hundred feet, which is equivalent to one thousand and six steps and four feet, or two li and three hundred forty-six steps and four feet. This section forms the straight side of the crescent. Three gates are opened on the straight side, with each gate separated by three hundred fifty-five steps, five inches, and five parts. The total area within the camp is eighteen qing, eighty mu, five十八 steps, and four feet. The upper crescent gate is opened on the right, the "Yanyue" gate is opened in the center, and the lower crescent gate is opened on the left.

偃月中營，以二千五百人守地四千尺，積尺得六百六十六步，餘四尺；積步得一里三百六步，餘四尺。每幕加地四尺五寸四分，每幕中兩廂置土馬一十二疋，大小如常馬，備直鞍，令士卒擐甲冑、櫜弓矢、佩刀劒、持矛盾，左右上下，以習騎射。

In the middle of the moon's decline, an army of 2,500 men is deployed to guard an area of 4,000 feet, which is equivalent to 666 steps and 4 feet, further converted to 1 li, 306 steps, and 4 feet. Additionally, each tent requires an extra area of 4 feet 5 inches and 4 parts. On both sides of each tent, twelve wooden "earth horses" are placed, each the same size as a real horse, properly equipped with saddles. Soldiers are instructed to wear armor, carry bow quivers, wear swords and daggers, and hold spears and shields, performing movements such as turning left and right and rising and falling on the horses, to practice the skills of mounted archery.

經曰：陽隊起一至九，陰隊起九至一。隊有五十人，五人為火長，一隊九人，〈○《御覽》二百九十九引此下有「五九」二字。〉不失四十五人之數。卒間容卒，相去二步；隊間容隊，相去一十八步。前後一十步，其隊相去，前後亦如之。黃帝曰：「陣門容陣，隊間容隊，曲間容曲。」是也。

The *Bing Jing* states: The Yang units are numbered from one to nine in sequence, while the Yin units are numbered from nine down to one. Each unit consists of fifty soldiers, with five serving as fire leaders. Each fire consists of nine soldiers (the text below this sentence in *Tai Ping Yu Lian* also mentions the words "five nines"). Five multiplied by nine equals forty-five, which is exactly the number required. Soldiers should be spaced so that one soldier's space is left between each, with a distance of two steps between them. Between units, there should be a space equivalent to one unit, with a distance of eighteen steps between them. The distance between the front and back of each unit should be ten steps, and the same distance should be maintained between the front and back of each unit. The Yellow Emperor said: "Between formations there should be space for another formation; between units, space for another unit; between bends, space for another bend." This explains precisely the same principle.

一隊布地三十六步，一陣二十二隊，布地七百九十二步。方、圓、斜、曲、長、短皆如之。火長不預教習，其支器仗亦在分數之內。甲三十領六分，戰袍二十領四分，槍五十根十分，牌十面二分，弩十張二分，陌刀十張二分，箭四十副八分，佩刀四十口八分，棓十具六分。

A unit occupies an area of thirty-six steps. A formation consists of twenty-two units, occupying an area of seven hundred ninety-two steps. Whether arranged in a square formation, circular formation, slanted formation, or curved formation, and whether stretched out or shortened, the calculation is based on this number. The fire leader does not participate in training or drills, but the weapons they use are still counted within the unit's quota. Based on a unit of fifty men, the ratio of equipment is as follows: thirty sets of armor, accounting for six tenths; twenty sets of battle robes, accounting for four tenths; fifty spears, accounting for ten tenths, meaning one per person; ten shields, accounting for two tenths; ten crossbows, accounting for two tenths; ten halberds, accounting for two tenths; forty sets of arrows, accounting for eight tenths; forty swords, accounting for eight tenths; and ten clubs, accounting for six tenths. Here, the term "分" refers to the proportion of the total number of men in the unit.

右守用陰隊，左攻用陽隊。矛、盾、弓，佈置各有行列，前後陰陽不同。

The right side is for defense, using the Yin team; the left side is for attack, using the Yang team. The placement of spear, shield, and bow has fixed formations. The front and back positions differ in arrangement due to their differing yin and yang attributes.

經曰：春秋末，並為戰國，增講武之禮，以為戲樂，用相誇競，而秦更名為角抵。故國雖大，好戰必亡；天下雖安，忘戰必危。天下旣平，〈○此句原本脫去，又衍一「故」字，依《御覽》二百九十七改。此用《司馬法‧仁本篇》文。〉春蒐、夏苗、秋獼、冬狩，振旅理兵，所以不忘戰也。宣尼曰：「以不教民戰，是謂棄之。」今邊軍更名曰教旗。使士卒識金鼓、別旗幟、知行列、諳部分，乃一軍之節制也。

The *Bing Jing* says: In the late Spring and Autumn period, when the states were merging into the Warring States era, the countries expanded the rituals for military training into games and entertainment, competing with each other to show off and test their skills. By the Qin dynasty, this was renamed "jue di." Therefore, even if a country is large, loving war will surely lead to its downfall; even if the world is peaceful, forgetting military preparedness will bring danger. Even when the world is already at peace (this sentence was originally missing and had an extra "gu" character; it has been corrected according to *Tai Ping Yu Lian* volume 297; here we use the words from *Si Ma Fa · Ren Ben*), one should still conduct the "sou" ritual in spring, the "miao" ritual in summer, the "xian" ritual in autumn, and the "shou" ritual in winter. Through these seasonal hunting exercises, the army is organized and soldiers are trained, to ensure that military preparedness is never forgotten. Confucius said: "To send untrained civilians to fight is like abandoning them." Now, the border troops have renamed such drills as "jiao qi." Its purpose is to enable soldiers to recognize the signals of gongs and drums, distinguish the types of banners, understand the formations, and be familiar with their units. This is the way to discipline an army.

凡教旗於平原高山，大將軍居其上，南向；左右各置鼓一十二面、角一十二具，各樹五色旗，六纛居前，旌節次之，監軍、御史、裨副、左右、衙官、騎隊如偃月形為候騎，下臨平野，使士卒目見旌旗、耳聞鼓角、心存號令。乃命十將左右決勝，將總一十二將一萬二千人，兵刃精新，甲馬旗幟分為左右廂，各以兵馬，使為長班布其次。

Whenever a military standard is raised, it is always done on a high plain. The general sits on the high ground facing south; on both sides, twelve war drums and twelve horns are set up. Five-colored flags are erected. Six large banners are placed in front, followed by banners and standards. The military inspector, the censor, the deputy generals, the left and right officers, the officials, and the cavalry are arranged in a crescent formation to act as scouts, looking down from above to oversee the flat terrain, so that the soldiers can see the banners, hear the drums and horns, and remember the commands. Then ten generals are assigned to command the left and right decisive forces, making a total of twelve generals and 12,000 soldiers. The weapons must be well-made and new. Armor, horses, and banners are divided into left and right sections, each section organized according to the troops they command, with the military commander leading the line, arranged in order.

陣間容陣，隊間容隊，曲間容曲。以長參短，以短參長。回軍轉陣，以前為後，以後為前。進無速奔，退無趨走。紛紛紜紜，鬬亂而不可亂；渾渾沌沌，形員而不可敗者，奇正是也。〈○《通典》百四十九以此五句為註文，首有「孫子所謂」四字。〉進止有度，徐疾有節，以正合，以奇勝，聽音、望麾，乍合乍離，於是三令五申。

Between formations there is space for another formation, between squadrons space for another squadron, and between units space for another unit. Long weapons and short weapons are arranged alternately, and short weapons and long weapons support each other. When turning back and changing formations, the original front squadron becomes the rear, and the original rear becomes the front. Advancing should not be reckless, and retreating should not be hasty. Though the troops are numerous and confused, the formations remain orderly; though the situation is chaotic, the formation remains complete and unbroken. This is due to the mutual coordination between the regular and the irregular forces (The "Tong Dian" Volume 149 treats these five sentences as annotations, with the words "Sun Wu said" at the beginning). Advancing and retreating follow a set order, speed and slowness have a rhythm; regular forces are used for direct combat, and irregular forces for achieving victory. Soldiers listen to the drums and horns, and watch the banners of command, suddenly gathering and suddenly dispersing. All these must be repeatedly explained and clearly instructed.

白旗點、鼓音動，則左右廂齊合；朱旗點、角音動，則左右廂齊離。離之與合，皆不離子午之地。〈○《通典》「子午」作「中央」。〉左廂陽向而旋，〈○《通典》有「右」字。〉右廂陰向而旋，〈○《通典》有「左」字。〉左右各復本位。白旗掉、鼓音動，左右雲蒸鳥散，彌川絡野，然而不失隊伍之疏密；朱旗掉、角音動，左右各復本位。前後左右無差尺寸。

A white flag is raised and a drum is sounded, and the left and right flanks immediately close in together; a red flag is raised and a horn is sounded, and the left and right flanks immediately disperse. Whether dispersing or closing in, they never deviate from the central north-south axis known as "zi-wu" (in the "Tong Dian" it is written as "central"). The left flank rotates on its side facing the sun, while the right flank rotates on its side facing the shade (in the "Tong Dian" an extra "right" is added here for the left flank and an extra "left" is added here for the right flank). After completing the rotation, each returns to its original position. When the white flag is raised and the drum is sounded, the left and right troops spread out like clouds rising or birds scattering, covering the entire landscape, yet the density of the ranks remains orderly. When the red flag is raised and the horn is sounded, the left and right flanks each return to their original positions, with the front, back, left, and right positions perfectly accurate.

經曰：〈○張刻本無此二字，《通典》引同。〉散則法天，聚則法地。如此三合而三離，三聚而三散。不如法者，吏士之罪，可從軍令。〈○張刻本云「可以軍法從事」。〉於是大將軍出五彩旗一十二面，各樹於左右陣前，每旗選壯勇士五十人守旗，選壯勇士五十人奪旗；右廂奪左廂旗，左廂奪右廂旗。鼓音動而奪，角音動而止。得旗者勝，失旗者負，勝賞、負罰。離合之勢，聚散之形，勝負之理，賞罸之信，因是以教之。

The Book of Military Classics states (the Zhang edition does not include the words "Jing Yu," and the citation from the Tongdian is the same): when dispersing, take the pattern of Heaven's widespread distribution; when gathering, take the pattern of Earth's firm consolidation. Thus, repeatedly practicing three harmonies and three separations, three gatherings and three dispersals. Those who do not follow the proper procedures are considered to have committed offenses by officers and soldiers, and can be dealt with according to military law (the Zhang edition says "can be dealt with by military law"). Then the grand general took out twelve flags of five colors and set them up on both sides of the array. For each flag, fifty strong and brave soldiers were assigned to guard it, and another fifty were selected to seize the flag: the right wing would seize the flag of the left wing, and the left wing would seize the flag of the right wing. When the drum sounded, the seizing began; when the horn sounded, they stopped. Those who seized the flag were considered victorious, and those who lost the flag were considered defeated. The victorious were rewarded, and the defeated were punished. The patterns of division and union, the formations of gathering and dispersing, the principles of victory and defeat, and the reliability of rewards and punishments were all taught to the soldiers through this exercise.

經曰：古之諸侯畋獵者，為田除害，上以供祭祀，下以習武事。〈○《御覽》二百九十七引此二句，云「上所以共承宗廟，下所以閑習武事」。〉太古之時，人食鳥獸之肉，衣鳥獸之皮；後代人民眾多，鳥獸寡少，衣食不足。於是神農教其種植，導其紡績，以代鳥獸之命。

The Book of Military Classics says: In ancient times, the feudal lords held hunting expeditions to eliminate wild animals that harmed farmland. This was beneficial both for providing sacrifices for ancestral worship and for practicing military skills (These two sentences, as quoted in the Complete Mirror to Aid in Government, Volume 297, read: "Above, it was to supply the needs of ancestral worship; below, it was to practice military exercises"). In the distant past, people ate the flesh of birds and beasts and wore their skins. However, as the population grew and the number of birds and beasts decreased, clothing and food became insufficient. Therefore, Shen Nong taught people to cultivate five grains and to spin and weave cloth, using agriculture and sericulture to replace the killing of birds and beasts for clothing and food.

自是以後，禽獸復盈山林，下平土〈○此句依《御覽》補。〉害禾稼，人民苦之。於是王公秋冬無事，教習畋獵，簡練兵革，奮揚威武，以戒非常。季冬之月，臘日太陰用事，萬物畢成，蟄蟲以伏，乃具卒乘，從禽於山澤以教之，令知部分進退之儀也。

From then on, wild animals multiplied and filled the mountains and forests, and descended to the plains to destroy crops (this sentence is added according to the "Taiping Yulian"). The people suffered greatly. Therefore, the princes took advantage of the autumn and winter when agricultural work was completed, to practice hunting, inspect and train weapons and armor, display their strength, in order to guard against unexpected events. By the last month of winter, the day of the Laba Festival, when the yin energy was at its peak, and all things had matured and been stored away, and the hibernating creatures had retreated, they gathered infantry and chariots, and went into the mountains and waters to pursue wild animals, using this opportunity to train their troops, making them familiar with the formations, the division of units, and the rules of advancing and retreating.

一人守圍地三尺，一十二將守地三萬六千尺，積尺得六千步，〈○原作「得步六千」，依《御覽》乙轉。〉積步得一十五里，餘六十步。圍中徑闊得地五里，餘二十步，以左右決勝將為校頭，其次左右將各主士伍為行列，皆以金鼓、旌旗為節制。其初，起圍張翼，隨山林地勢，無遠近部分。其合圍地，虞候先擇，定訖，以善弧矢者為圍中騎。其步卒槍幡守圍，有漏禽獸者，坐守圍吏。大獸公之，小獸私之，以觀進止。

When the encirclement is formed, each person is assigned to guard a three-foot section of the encircling line. The twelve generals and their troops together guard a total of thirty-six thousand feet of the encircling line, which equals six thousand steps (the original text says "get six thousand steps," corrected according to the order in the "Taiping Yulian"), and further converted to fifteen li and sixty steps. The diameter of the encircling area is five li and twenty steps. The commanders of the left and right decisive forces serve as the heads of the units. Below them, the left and right generals respectively lead their own troops to form lines, all controlled by gongs and drums as well as banners. Initially, the two wings are spread out and then gradually close in to form the encirclement, advancing along the mountainous terrain without strictly dividing the area by distance. The location for the encirclement is previously surveyed and selected by the Yuhou. Once decided, archers skilled in shooting are chosen to serve as mounted riders within the encirclement. Foot soldiers hold long spears and banners to guard the encircling line. If any wild animals escape, the officers responsible for guarding the line will be held accountable. Large animals caught in the hunt are assigned to the state, while smaller ones belong to the hunters themselves. The commander uses this hunting exercise to observe whether the entire army moves and retreats in a coordinated manner.

經曰：弩者，怒也。言其聲勢威響如怒，故以名其弓也。〈○《御覽》三百四十八，「弓」作「弩」。〉穿剛洞堅，自近及遠。古有黃連、百竹、八擔、雙弩之名。〈○《通典》百四十九引作「雙弓之號」。〉今有絞車弩，射七百步，攻城拔壘用之；臂張弩，射三百步，步戰用之；馬弩，射二百步，馬戰用之。

The "Bing Jing" says: "The 'nu' (crossbow) takes its meaning from 'nu' (anger), indicating its powerful and fierce discharge, like a furious roar, hence the name 'nu' for this type of bow (The "Tai Ping Yu Lian" volume 348, section "Bow," also writes 'nu'). It can pierce through strong armor and shields, and can shoot both near and far. In ancient times, there were names such as Huang Lian Nu, Bai Zhu Nu, Ba Dan Nu, and Shuang Nu (The "Tong Dian" volume 149 cites it as 'Shuang Gong' [double bow]). Now there are Jiao Che Nu, which can shoot seven hundred steps, used for attacking fortifications; Bi Zhang Nu, which can shoot three hundred steps, used in foot combat; and Ma Nu, which can shoot two hundred steps, used in mounted combat.

弩張遲，臨敵不過三發，所以戰陣不便於弩，非弩不利於戰，而將不明於用弩也。夫弩不離於短兵，〈○《通典》「離」作「雜」。〉當別為隊，攢箭注射，則前無立兵，對無橫陣；復以陣中張陣外射，番次輪回，張而復出，射而復入，則弩無絶聲，敵無薄我。置弩必處於高，爭山奪水，守隘塞口，破驍陷陣，果非弩不利也。〈○此四句，張刻本云「爭山奪川隘塞之日，摧堅破銳，果非弩不克也」。〉

The bowstring on a crossbow is slow to draw, and in battle it can only be fired three times at most, so people think it is inconvenient to use crossbows in formation. In reality, it is not the crossbow that is unsuitable for warfare, but rather that generals do not know how to use it properly. Crossbows must be supported by short weapons (In the "Tong Dian," "Li" is written as "za"), and the crossbowmen should be organized into separate units, firing arrows all at once. In this way, there will be no enemy soldiers standing firm on the front line, and the enemy will not be able to form a proper line of battle. Then, the crossbowmen should draw their bows inside the formation and fire from outside, rotating in groups. When they have drawn their bows, they go out to fire, and after firing, they retreat back. Thus, the sound of the crossbows continues without interruption, and the enemy cannot approach our troops. The position for placing crossbows must be chosen on high ground. When fighting for mountain passes, controlling rivers and water sources, blocking narrow passes, breaking through the enemy's elite forces, and breaking the enemy's formation, it is indeed only with crossbows that these can be achieved (these four lines, in the Zhang edition, read "When fighting for mountains, rivers, narrow passes, and fortifications, breaking through the enemy's elite forces and breaking their formation, it is indeed only with crossbows that these can be achieved").

張弩後，左廂丁字立，當弩八字立，高揎手垂衫襟，左手承撞，右手迎上，當心開張。張有闊狹，左䏶右轉，〈○《通典》「轉」作「膊」。〉還復當心，安箭高舉。射賊若遠，高擡弩頭；賊若近，平身放；左右有賊，回身放；賊在高處，挈腳放。放箭訖，喝殺，𨚫掣拗蠍尾，覆弩還著地。

The posture for drawing the bow is: when standing to the left of the crossbow, the feet are in a T-shape; when facing the crossbow, the feet are in an eight-character shape. Raise the sleeves high so that the robe hangs naturally. The left hand supports the crossbow, while the right hand raises upward to catch the bowstring, pulling it open toward the center of the chest. The amount of draw varies, with the left hip rotating to the right (the "turn" in the "Comprehensive典" is actually "shoulder"), then returning to face the center of the chest again. Insert the arrow, lift the crossbow high. When shooting at distant enemies, raise the crossbow higher; when enemies are nearby, shoot while keeping the body level; when enemies are on the left or right, turn the body to shoot; when enemies are above, lift the foot to shoot. After the arrow is used up, shout "kill" loudly, then quickly pull back the scorpion-tail trigger at the back of the crossbow and flip it over to place it back on the ground.

經曰：從一陣之中，離為八陣，從八陣復合而為一；〈○此句張刻本補。〉聽音望麾，以出四奇，飛龍、虎翼、鳥翔、蛇蟠為四奇陣，天、地、風、雲為四正陣。夫善戰者，以正合，以奇勝，奇正相生，〈○「奇正」二字，依張刻本補。此用《孫子‧兵勢篇》文。〉如循環之無端，孰能窮之？奇為陽，正為陰，陰陽相薄，而四時行焉；奇為剛，正為柔，剛柔相得，而萬物成焉。奇正之用，萬物無所不勝焉。所謂合者，即合奇正八陣而為一也。〈○此二句，依張刻本補。〉

The *Bing Jing* says: From one great formation, eight formations can be separated, and these eight formations can again be combined into one great formation (this sentence is added according to the Zhang edition). Soldiers listen to the sound of drums and horns and watch the banners of command, sending out four strange formations—Flying Dragon, Tiger Wings, Bird Soaring, and Snake Coiling—are four strange formations, while Heaven, Earth, Wind, and Cloud are four regular formations. A skilled general uses regular troops to fight the enemy and uses strange troops to achieve victory. Strange and regular formations mutually generate each other (the words "strange and regular" are added according to the Zhang edition; this is a quote from the *Sunzi Bingshi* chapter). Like a rotating circle with no beginning or end, who can exhaust its changes? Strange belongs to yang, regular belongs to yin, and the interaction of yin and yang causes the four seasons to never cease. Strange is strong, regular is gentle, and the combination of strength and gentleness leads to the continuous generation of all things. By combining strange and regular formations, one can achieve victory against any opponent.the so-called "he" means combining the eight strange and regular formations back into one great formation (these two sentences are added according to the Zhang edition).

經曰：風后演《握奇圖》，自一陣之中，分為八陣。

The "Book of Military Classics" says: Fenghou devised the "Diagram of the Unparalleled Strategy," which involves dividing one large formation into eight smaller formations.

天有衝，或圓布。黃帝曰：天陣圓，〈○《御覽》三百一引作「少則為圓」，張刻本無「為」字。〉利為主，色尚元，為乾。

The heavenly array has a "Chong" position for sudden attack, sometimes arranged in a circular shape. The Yellow Emperor said: "The heavenly array takes a circular form" (as cited in "Taiping Yu Lian" volume 31, and in Zhang's edition, the word "wei" is omitted). This is advantageous for the defending side to wait and confront the enemy. The color of the flag should be dark black, and it should be paired with the Qian trigram of the Eight Trigrams. Here, "Zhu" refers to the side occupying the ground and waiting for the enemy, while "Ke" refers to the side coming from afar to attack.

地陣方，〈○《御覽》「壯則為方」上有「黃帝雲」三字。〉利為客，色尚黃，為坤。風附於天，〈○《御覽》此下有「峰」字。〉風象，其形銳首，利為客，色尚赤，為㢲。

The earth formation takes a square shape (The Taiping Yulian mentions "Yellow Emperor said" above "zhuang ze wei fang"). It is advantageous for the attacking party, with yellow as the preferred color of the flag, and paired with the position of Kun. The wind formation is subordinate to the heavenly formation (The Taiping Yulian has the character "feng" below this), taking the form of wind, with a sharp front, advantageous for the attacking party, with red as the preferred color of the flag, and paired with the position of Xun.

雲附於地。太公曰：左右相向是也，其形銳首，利為客，色尚白，為坎。飛龍，其形屈曲，似龍，〈○張刻本云「龍形屈曲，變化莫測，其陣象之，敵亦莫得而測」也。〉利為主，色上元下赤，為震。

Cloud formation array is subordinate to the earth formation. Jiang Taigong said: the two wings of the array facing each other form the cloud formation array, its head is pointed, suitable for the attacking side, the flag color is white, and it is paired with the Kan position. The flying dragon formation has a winding shape, like a dragon (the Zhang edition says "dragon shape winding and twisting, unpredictable changes, this formation takes the image of a dragon, so the enemy cannot measure it"), it is suitable for the defending side, the flag color is upper blue and lower red, and it is paired with the Zhen position.

虎翼，居中，法翼而進，其形空，〈○《御覽》「法」作「張」，「空」作「踞」。〉利為主，色上黃下青，為兌。鳥翔。太公曰：鳥翔者，突擊之義也，其形迅急，利為客，色上元下白，為離。〈○此下二圖，舊抄本傳寫錯亂，姑從張刻本。〉

The Tiger Wings formation is located in the center, imitating the way a tiger spreads its wings to advance forward, with the center of the formation left open (In the "Methods" section of the Taiping Yulian, "spread" is written as "zhang" and "open" as "ju"). It is favorable for the main force to engage in a defensive battle. The flag color is upper yellow and lower green, paired with the Dui position. The Bird Flying formation, as mentioned by Jiang Taigong, refers to a sudden attack, with the formation moving swiftly and urgently, suitable for the attacking force. The flag color is upper black and lower white, paired with the Li position. (The following two diagrams, due to errors in the old copied manuscript, are taken from Zhang's edition.)

蛇蟠。太公曰：蛇蟠者，圍繞之義也，〈○「繞」字依《御覽》補。〉其形宛轉，利為主，色上黃下赤，為艮。

The Snake Coiled Array, as explained by Jiang Taigong, refers to an array formation that involves winding and enclosing. The term 'around' is added according to the "Taiping Yulian." The formation is circular and winding, advantageous for the main force to engage in battle. The flag color is upper yellow and lower red, matching the position of Gen.

經曰：古者，天子望于山川，徧於群神；諸侯祭其封內興雲出雨之山川神祗。出師皆祭，〈○「出師」二字，依張刻本補。〉並所過名山大川，福及生人神祗。《爾雅》云：「是類是禡，〈○兩「是」字，　閣本並作「旣」，依張刻本改，與《爾雅》合。〉師祭也；旣伯旣禱，馬祭也。」師初出，則禡軍之牙門，禱馬群廐。蚩尤氏造五兵，制旗鼓，師出亦祭之。其名山大川風伯雨師並所過則祭，不過則否。

The Book of Military Classics states: In ancient times, the Son of Heaven would remotely worship the mountains and rivers throughout the land and offer sacrifices to all the spirits of the various regions. The feudal lords would only worship the mountains and rivers within their own fiefs that could summon clouds and bring rain. When going to war, sacrifices were always held (the words "出师" are added according to the Zhang edition). All famous mountains and rivers along the route, as well as deities who bring blessings to the people, were also worshipped. The Er Ya · Interpretation of Heaven says: "『Is class is cǎ』 refers to the sacrifice before going to war; "『Ji bo ji dao』 refers to the horse sacrifice." When the army first set out, a cǎ sacrifice was performed at the military gate, and then prayers were offered for the horses at the stable. Chi You invented five types of weapons and established the methods of flags and drums, and also sacrificed to him when going to war. As for famous mountains and rivers, the wind deity and the rain deity, if the army passed through them, they were worshipped; if not, they were not.

毘沙門神，本西胡法，佛說四天王，則北方天王也，於闐城有廟。身被金甲，右手持㦸，左手擎塔，祗從群神，殊形異狀，胡人事之。

The Vaisravana deity originally comes from the beliefs of the Western Regions' Hu people. In Buddhist scriptures, he is referred to as one of the Four Heavenly Kings, specifically the Northern Heavenly King. There is a temple dedicated to him in the city of Khotan. The deity is depicted wearing golden armor, holding a spear in his right hand and a pagoda in his left. The attendant deities around him have various forms and unusual postures. The Hu people have worshipped him generation after generation.

往年吐蕃圍於闐，〈○此下原有「吐蕃人」三字，今依張本。〉夜見金人被髮持㦸行於城上，吐蕃眾數十萬悉患瘡疾，莫能勝，兵又化黑鼠，咬弓弦，無不斷絶，吐蕃扶病而遁。國家知其神，乃詔於邊方立廟，元帥亦圖其形於旗上，號曰神旗。出居旗節之前。故軍出而祭之，至今府州縣多立天王廟焉。

In his early years, the Tibetan forces surrounded Yutian. One night, someone saw a golden-armored deity with disheveled hair and a long spear walking on the city wall. The Tibetan army of hundreds of thousands suddenly all contracted sores and could no longer continue fighting. The divine soldiers then transformed into black mice, which gnawed on the bowstrings. Any bowstring bitten by them would break, so the Tibetans had to carry the sick and retreat. The court learned of this deity's effectiveness and issued an edict to build a temple in the border regions. The commanding general also painted the deity's image on his flag, calling it the "Divine Flag," placing it at the front of the military standards. Therefore, whenever the army went to war, they would worship this deity. Until today, most prefectures, states, and counties have built temples dedicated to the Heavenly King.

一本云：昔吐蕃圍安西，北庭表奏求救，唐元宗曰：「安西去京師一萬二千里，須八月方到，到則無及矣。」左右請召不空三藏，令請毘沙門天王。師至，請帝執香爐，師誦眞言，帝忽見甲士立前。帝問不空，不空曰：「天王遣二子獨揵將兵〈○張刻本作「獨領徤兵」。〉救安西，來辭陛下。」後安西奏云：「城東北三十里雲霧中，見兵人各長一丈，約五六里，至酉時鳴鼓角，震三百里，停二日。康居等五國抽兵彼營中，有金鼠咬弓弩絃器械並損。須臾，北樓天王現身。」

Another version records that in the past, when the Tibetan forces besieged Anxi, the governor of Beiting submitted a memorial requesting military assistance. Emperor Xuanzong said, "Anxi is twelve thousand li away from the capital, and it would take eight months for the relief troops to arrive. Even if they did arrive, it would be too late." Advisors on the emperor's side suggested summoning the monk Fakyou to perform a ritual invocation of the Bodhisattva Vaisravana. After Fakyou arrived, he asked the emperor to personally hold the incense burner, and then recited the true words. Suddenly, the emperor saw a group of soldiers standing before him. The emperor asked Fakyou what had happened, and Fakyou replied, "The Bodhisattva Vaisravana has sent his second son, Dukhan, to rescue Anxi, and he has come to bid the emperor farewell." Later, Anxi reported that thirty li to the northeast of the city, many soldiers appeared in the clouds and mists, each over ten chi tall, stretching for about five or six li. At dusk, they sounded drums and horns, their sound shaking the area for three hundred li, continuing for two days. The five states of Kangju withdrew their troops from the siege camp, where golden rats had bitten through the bows and arrows, and the weapons were also damaged. Soon after, the Bodhisattva Vaisravana appeared on the city's northern tower.

維某年，歲次某甲，某月朔，某日，某將軍某，敢以牲牢之奠，告於牙軍之神。〈○此「軍」字，張刻本作「旗」。〉曰：在昔三皇無師，五帝有師，所以伐姦凶、禦桀驁。封豕逞兇，〈○張刻本作「薦食」。〉長蛇流毒，寇掠我生聚，殘害我邊陲。我君恥不祥之器，以伐謀為兵，愛不戰而屈人，借前箸為籌策，〈○「籌」字依張刻本補。〉遂得東夷貢矢，西旅獻獒，川明海澄，〈○張刻本作「宴」。〉歷有年矣。

In a certain year, with the stem and branch of the year being something, on the first day of a certain month, on a certain day, General Someone respectfully offered cattle and sheep as sacrifices to the god of the banner troops (the character 'military' in the Zhang edition is 'banner'), and recited the following prayer: In the time of the Three Emperors, there were no armies, but in the time of the Five Emperors, armies were established to suppress villains and resist the strong. Now, fierce bandits, like wild boars, display their brutality, and evil enemies, like long snakes, spread their poison everywhere, plundering the people who live in our communities and harming our border areas. Our sovereign considers the use of weapons an ill omen, and values victory through strategy as the true way of warfare. He values subduing the enemy without battle, as Zhang Liang did when he planned strategies for Han Gaozu, using a chopstick as a symbol. Thus, the Eastern夷 have presented fine arrows, the Western tribes have offered fierce dogs, the rivers are clear, and the sea is calm, and such peace has lasted for many years.

今戎狄遺噍，虺蠍遠出，〈○原作「起蜥遠山」，今依張刻本。〉紂犬吠堯，獍集狼顧。〈○「集」字依張刻本補。〉天子授我斧鉞，錫我彤弓，鑿門分閫，使專征伐。惟爾乃神，翼茲威武，左霹靂，右雷公，天乙在前，太乙在後，風雹雨霰，克勝群醜，枹鼓未揮，元兇授首。惟爾英靈，來歆旨酒。

Now the Rong and Di still have surviving captives, and venomous snakes and scorpions have emerged from afar, like the evil dogs kept by Jie and Zhou, barking at Tang Yao, and like the vicious beast Jingtou gathered together, looking back with wolves eyeing their prey. The Son of Heaven has handed me his axe and钺, given me a red bow, opened the city gate to see me off, and set the boundaries for my military command, allowing me full authority over military campaigns. May the gods protect this mighty expedition: on my left, thunder; on my right, Lei Gong; the Tian Yi star leading the way, the Tai Yi star following behind, with fierce winds, hail, rain, and snow all descending together, to defeat these villains in one fell swoop. Before the drum is even struck, the chief villain will be captured. May the spirits of the gods come to partake in this cup of fine wine.

維某年，歲次某甲，某月朔，某日，某將軍某，謹以清酌少牢之奠，祭爾群牧馬之神。曰：古者，庖犧氏作服牛乘馬，引重致遠，以代人勞。爾能節齊和鸞，舉應鼙鼓，〈○「應」字依張刻本補。〉陷矢石殪，奔禽聲嘶而涼風立至，影滅而浮雲猶見。

In a certain year, with the stem-branch cycle of a certain year, on the first day of a certain month, on a certain day, General So-and-so, respectfully offering clear wine and a small sacrifice of animals, paid homage to you, the deities of the stables and horses. His prayer was as follows: In ancient times, Fu Xi devised the method of driving oxen and riding horses, using animals to carry heavy loads and travel long distances, thus relieving human labor. You respond to the rhythm of the chariot bells, moving in unison; upon hearing the war drum, you rush forward, willingly facing arrows and falling stones. When you gallop, you can catch up with birds; with a long neigh, a cool wind follows, and your shadow disappears, while the clouds you have raised remain behind.

穆滿八駿，足跡接於瑤池；王良駟馬，人事標於天漢，國家恩覃八埏，光宅九土，〈○原本「八」作「無」，「九」作「有」，並依張刻本改。〉王化潛謐，〈○張刻本「皇仁四隘」。〉白旗來庭，浮鐵沈毛，貢金納帛。〈○張刻本作「罽」。〉而豺狼難厭，反首逆鱗，學三苗之不恭，慕九黎之亂德。叛而不討，何以示威？

King Zhoushu's son Muwang rode eight swift horses, his journey reaching the jade pool of the Queen Mother of the West. The skilled charioteer Wangliang, driving his four horses, had his deeds recorded among the star mansions in the Milky Way. The state's grace extended to the eight remote regions, its radiance covering the nine provinces. The king's virtue quietly brought peace to all corners. Distant tribes came to pay homage with white flags, even those strange lands where iron floats on water and hair sinks, submitting and offering gold and silver, paying silk and cloth. Yet the wolves-like enemies, greedy and insatiable, turned against the king, offending the Son of Heaven, imitating the disrespect of Sanmiao and the corruption of Jiuli. If they rebelled and we did not punish them, by what could we show the state's might?

天子齋壇場，拜飛將。將軍身衛琱戈，〈○原作「彫城」，依張刻本改。〉手提金鼓，揮陣雲〈○張刻本作「清風」。〉以出塞，乘明月而渡河，誓將揮種埋落，擒魑摘魅，火烈具舉，我武維揚。〈○張刻本「疾如飄風」。〉惟爾馬神，使我馬肥，風馳電轉，龍驤虎奔，〈○原作「龍驟魚奔」，今依張刻本。〉晶甲霜明，草木皆偃，飛矢星落，江河斡旋，一舉成功，投戈脫甲，示不復用，休爾於華山之陽而已矣。〈○張刻本無此三字。〉

The heavenly sovereign performed a ritual on the sacred altar, appointing the general. The general was escorted by ornate spears, holding golden drums, and dispelling the battlefield clouds to cross the frontier. Seizing the bright moon, they crossed the river, vowing to exterminate the enemy's race, bury their tribes, and capture all ghosts and spirits. The flames rose together, spreading the military might. May the horse gods make our horses strong and swift, galloping like dragons and tigers, their armor shining like frost, causing grass and trees to bow before them, arrows falling like meteors, making rivers whirl. After a single successful campaign, they would lay down their weapons and armor, signifying an end to warfare, and rest peacefully south of Mount Hua.

維某年，歲次某甲，某月朔，某日，某將軍某，謹以牲牢之奠，祭爾炎帝之後蚩尤之神。曰：〈○此字依前兩篇例補，後並同。〉太古之初，風尚敦素，拓石為弩，〈○張刻本「摭石為刃」。〉弦木為弧。今乃爍金為兵，割革為甲，樹旗幟，建鼓鼙，為戈矛，為㦸盾。聖人御宇，奄有寰海，〈○此二句，張刻本作「至人奄有寰宇」。〉四徵不庭，服強畏威，伐叛誅暴，制五兵之利，為萬國之資。

In a certain year, with the stem-branch cycle of a certain year, on the first day of a certain month, on a certain day, General Someone, with his name, respectfully offered cattle and sheep as sacrifices, to worship the deity Chiyou, descendant of the god Yan Di. The incantation said (the word "曰" is added according to the format of the previous two chapters, and the same applies to the following chapters): In the distant past, the customs were simple and sincere, people carved stones into parts of the crossbow, and bent wood into bows. Now, however, metal is melted to make weapons, leather is cut to make armor, flags are raised, war drums are set up, spears and halberds are made, and shields are crafted. The sage rules over the world, possessing all within the four seas (these two sentences, in the Zhang edition, read "the perfect person rules over the universe"), and campaigns against the feudal lords who do not pay homage, subduing the strong, instilling fear, punishing rebels, and eliminating the wicked. This is achieved through the sharpness of the five weapons, which have become the foundation for the governance of the world's myriad states.

皇帝子育群生，義徵不德。〈○張刻本作「惠」。〉戎狄兇狡，蟻聚要荒。今六師戒嚴，恭行天罰。神之不昧，〈○原作「人之不誅」，今依張刻本。〉景福來臻，使鼉鼓增氣，熊旌佐威，邑無堅城，野無橫陣，如飛霜而捲木，如拔山而壓卵，火烈風掃，戎夏大同。允我一人之德，由爾五兵之功。〈○原衍「而已」二字，依張刻本刪。〉

The emperor nurtures all beings beneath heaven as a father nurtures his children, and with righteousness he campaigns against those who lack virtue. The Rong and Di are fierce and cunning, gathering like ants in the remote and uncultivated regions. Now the six armies are on high alert, acting respectfully in the place of heaven to punish wrongdoing. If the spirits are not dull (the original text says "people who are not punished," but this is corrected according to the Zhang edition), great fortune will descend: the war drums made of crocodile skin will boost morale, the banners depicting bears will enhance military prestige, and the enemy's cities will have no strongholds to rely on, while the open fields will not be able to form a line of battle. Our army will be like frost sweeping away leaves, like moving a great mountain to crush an egg, like fire burning and strong winds sweeping away everything. In the end, the Rong and Di will unite with the Huaxia as one family. This is indeed a fulfillment of the ruler's virtue, but it also results from the effectiveness of the five weapons you created (the original text had an extra "and so on," which is removed according to the Zhang edition).

維某年，歲次某甲，某月朔，某日，某將軍某，謹以清酌少牢之奠，敬祭於某山之神。曰：惟神聰明正直，禍盈福謙，亭育黎庶，作鎭一方。〈○原本「黎庶」作「黎氓」，「一方」作「方土」，今並依張刻本。〉國家天覆地載，罔不宅心，航海梯山，來賓咸服。〈○張刻本「囘首內向」。〉獨彼凶醜，千百成群，滔天虐人，窺邊猾夏。

In a certain year, when the stem and branch were a certain combination, on the first day of a certain month, on a certain day, General So-and-so, with clear wine and a small sacrifice of animals, respectfully offered a prayer to the god of a certain mountain. He said: The divine being is wise, upright, and just, punishing the arrogant and rewarding the humble, nurturing the people of the region, and guarding this area. The state is like heaven covering all things and earth supporting all things, caring for everyone. People from afar, crossing seas and mountains, all submit. Yet, some wicked and evil people gather in hundreds and thousands, committing great crimes, harming the people, spying on the borders, and disturbing the Han dynasty.

天階其禍，養成其凶。皇帝取亂侮亡，兼弱攻昧，赫斯怒，奮雷霆，濁濩轟宏，風捲電掣。今則萬騎雲會，八陣戎裝，頓軍峰巒，樵蘇林麓。天道助順，人情好謙，天人共憤，神鑑孔明，何不雲蒸霧鬱，〈○張刻本「蒸雲鬱霧」。〉轉石飛沙，助我軍威？金師克獲，牲牢匪馨，明德惟馨。

Heaven has provided a path for this calamity, thus nurturing their present fierce flames. The emperor follows the principles explained in the "Book of Documents · Zhonghui's Mandate," attacking corrupt states and lightly treating those about to perish, annexing the weak and punishing the ignorant. He is suddenly enraged, rising with the thunderous might of thunder, his force mighty and roaring, like a fierce wind sweeping through and lightning flashing swiftly. Now, ten thousand cavalry gather, eight formations clad in armor are ready to move, and the great army is stationed among the mountain peaks, while woodcutters and gatherers of grass work in the forested areas at the mountain foot. Heaven supports the righteous side, and human sentiment favors the humble. Both heaven's anger and human resentment are directed at the enemy, and the divine observation is extremely clear. Why not raise clouds and dense mists, roll stones and scatter flying sand, to assist our army's prestige? If this single advance can defeat the enemy, then the true fragrance does not lie in the sacrificial animals and offerings, but in the bright virtue.

維某年，歲次某甲，某月朔某日，某將軍某，謹以少牢，敬祭於某川之神。曰：惟神植德靈長，善利萬物。其柔也，沈鴻毛，沒纖芥；其剛也，轉巨石，截橫山。塹南限北，決東奔西，〈○張刻本「漂吳蕩越，限華隔夷」。〉避高就下，兵法形焉。

In a certain year, with the stem-branch cycle being a certain one, on the first day of a certain month, a general named someone respectfully offered a sacrifice of a small offering, and solemnly prayed to a certain river god. The prayer said: The divine being's virtue and grace are profound and enduring, capable of nourishing all things. When water is gentle, it can even sink a single feather and submerge a single blade of grass; when water is fierce, it can move huge rocks and cut through mountains. It can form a trench to the south and a barrier to the north; if it breaks through to the east, it flows westward (the Zhang edition reads 'sweeping Wu and subduing Yue, separating Hua from Yi'). It avoids high places and flows to low places; the principle of warfare is precisely reflected in this.

我君奄有萬國，德洽四方，伐叛懷遠，同文齊武。是以扶餘、肅愼，左衽來庭；夜郎、滇池，辮髮從事。惟彼凶虜，敢干天常，負固憑山，搖蜂萬之毒；乘危走險，奮螳螂之臂。〈○張刻本作「威」。〉天子授我廟算，不戰而屈人之兵，士卒與我一心，聞敵有死難之志。神居五行之長，為百瀆之源，藏蛟躍龍，興雲致雨。今大軍利涉，全師旣行，〈○張刻本作「濟川」。〉何不竭海若，吐天吳，驅風伯，逐鯨魚，使波無漣漪，厲有淺深，成將軍之功，〈○張刻本作「事」。〉贊天子之威。

Our sovereign rules over all the states, his virtue spreads throughout the four directions, he punishes rebels and pacifies distant peoples, unifying cultural teachings and standardizing military preparations. Therefore, the tribes of Fuyu and Sushen, who wear their robes with the left side exposed, come to pay homage, and the tribes of Yelang and Dianchi, who have braided hair, come to obey. Yet those wicked enemies dare to violate the natural order, relying on mountainous terrain to resist stubbornly, like venomous scorpions; they move about in dangerous places, using their thin arms like those of a mantis to block a chariot (the printed edition reads 'power' instead of 'arm'). The Son of Heaven has entrusted me with the strategy fixed in the hall, to subdue the enemy without battle; soldiers share my resolve, and upon hearing of the enemy's approach, they are ready to fight to the death. The divine spirits rank first among the Five Phases, being the source of all rivers and streams, capable of hiding dragons, leaping dragons, summoning clouds and rain. Now the army needs to cross the river smoothly, so the entire force must set out. Why not let the sea god Hai Rao restrain the waters, let the water god Tian Wu hold his breath and cease his breathing, drive away Feng Bo, and chase away the whale-like creatures, so that the surface of the water is completely still, and the depth of the crossing is clearly visible, thus achieving the general's military success (the printed edition reads 'affair' instead of 'success') and demonstrating the Son of Heaven's majesty.

維某年，歲次某甲，某月朔，某日，某將軍某，謹以磔牢清酌，祭於風伯之神。曰：惟神道出地戶，跡遍天涯。東溫而層冰澌散，西烈則百卉摧殘。鼓怒而走石飛沙，翻江倒海；安靜則雲屯浪息，綻柳開花。暢百物以敷蘇，使八方而寗謐。達庶人之理，暢大王之雄。

In a certain year, with the stem-branch cycle of a certain year, on the first day of a certain month, on a certain day, General So-and-so respectfully offered sacrificial meat cut into pieces and clear wine to pay homage to the Wind God. His prayer said: The divine spirit departs from the gate of the earth, traveling to the farthest corners. The east wind is warm, causing layers of thick ice to melt and flow away; the west wind is cold, causing all kinds of flowers and grass to wither and wither. When it becomes angry, it causes stones to move and sand to fly, and the rivers and seas to overturn; when it is calm, it gathers clouds and calms the waves, with willows sprouting leaves and flowers blooming. It brings about the expansion and revival of all things, and brings peace and quiet to all directions; it both understands the common sense of the people's life and displays the heroic spirit of the great king.

國家至德深仁，豚魚服信，杜絶奸慝，〈○張刻本「左衽被髮」。〉混一車書，海晏河清，遠安邇肅。惟彼凶孽，尚肆憑陵，恃烏合之眾，〈○以下文例之，此下當脫一句。〉將蜂屯之徒，險憑螘壤，蜉蝣朝菌，菅我天誅，〈○張刻本「菅」作「速」。〉曉露晨霜，延彼性命。〈○原作「廷爾特命」，今依張刻本。〉皇帝子育群生，〈○原作「道惡殺人」，今依張刻本。〉鞠養萬品，乃威以斧鉞，懷以惠和，先茅屆途，後殿臨境，兩軍相見，八陣將施。惟爾神明，號吼��，拔木偃草，使旌旗指敵，飛沙走石，〈○此下當脫一句。〉飛泰山之形，晝不見於虜目；震雷霆之響，近不聞於虜耳。蒙袂僵仆，款我轅門，兵不血刃，而華戎寗謐矣。〈○原作「而中外同風而已」，今依張刻本。〉

The state's virtue is supreme, its benevolence profound. Even the smallest creatures like pigs and fish respond to sincerity. The wicked have nowhere to hide. The chariots are all on the same track, the scripts are unified, and the empire is united. The sea is calm, the Yellow River clear, distant lands are at peace, and nearby areas are orderly. Yet those wicked remnants still act recklessly, relying on a mob of followers. They gather their followers like swarms of bees, defending themselves with small strongholds like ant hills. They are nothing more than the mayfly and the morning mushroom, which live only a day and die in the evening, bringing only divine punishment. They are like the morning dew and the early frost, barely clinging to their lives. The emperor nurtures all beings as a parent nurtures children, fostering all creatures. Thus, he establishes authority with the axe and the sword, and brings harmony with kindness. The vanguard has already set out, and the rearguard has reached the enemy's territory. The two armies face each other, and the eight formations are about to be deployed. May you, O divine being, roar loudly, uproot trees, and subdue wild grass, so that our banners point directly at the enemy. Then, let sand and stones fly, raising dust as high as Mount Tai, so that the enemy cannot see anything in the daylight. Let thunderous sounds shake the heavens, so that even when they are close, they cannot hear. Let them cover their faces and fall down, humbly coming to our camp to surrender. The sword need not spill blood, and both Huaxia and the Rong and Di will be at peace.

維某年，歲次某甲，某月朔，某日，〈○此二字依前後文例補。〉某將軍某，謹以牲牢之奠，致祭於雨師之神。曰：惟神薄陰陽而成氣，馭風雲而施德。威合風雷，則禾木盡偃；恩覃霧露，則卉物敷榮。昆陽惡盈，蕩新室之眾；龜茲助順，濟全涼之師。其賞善也如此，其罰惡也如彼。

In a certain year, with the stem and branch of the year being a certain one, on the first day of a certain month, on a certain day (the words "certain day" are added according to the style of previous chapters), General Someone offered sacrifices of cattle and sheep to the rain god. The incantation said: The divine spirit harmonizes the yin and yang energies to produce clouds, controls the winds and clouds to bestow blessings. Its power combines with wind and thunder, causing crops and trees to bow down; its grace transforms into mist and dew, causing grasses, woods, flowers, and plants to flourish. In the battle of Kunyang that year, heaven detested Wang Mang's arrogance, and a heavy rainstorm destroyed the army of the Xin Dynasty. In the area of Kucha, heaven aided the righteous side, and timely rain saved the entire army of Liangzhou. It rewards goodness in this way and punishes evil in that way.

國家大業，醇被休德，洽如懷生之倫，盡荷明德。而戎胡倔強，草竊遐荒，使謀臣不得高枕，武士不遑脫甲。天子瞋目按劒，發驍勇，誅不道。天下士眾焱集星馳，氣騰青雲，精貫白日，熏兔穴，覆梟巢。惟神何不傾湫倒海，以助天威；蕩寇清讎，以張軍勢。按劒則日中見斗，揮戈而曜靈再晡。〈○張刻本作「不晡」。〉壯戎軍之氣，乃爾神之功。

The state's great cause is universally blessed by virtue, and all living beings receive this bright grace. Yet the barbarians are stubborn and rebellious, raiding in distant and remote places, causing the strategists to be unable to rest and the warriors to not have time to remove their armor. The Son of Heaven frowns and holds his sword, summoning brave soldiers to punish these wicked villains. The soldiers of the world gather like sparks from a fire and swift meteors, their spirit reaching the clouds and their sincerity shining through the day, determined to eliminate the foxes' dens and overturn the evil crows' nests. May the gods not pour deep pools and flood the sea to support the heavenly authority; may they eliminate the bandits and clear the enemies to enhance our army's prestige. Let the general hold his sword, and during the day, the Big Dipper be visible; let him wield his halberd, like Lu Yang Gong who turned the sun back with his halberd, making the sun return to the hour of Shen. Strengthening our army's morale is precisely your divine contribution.

維某年，歲次某甲，某月朔，某日，某將軍某，謹稽首，以明香凈水，楊枝油燈，乳粥酥蜜粽�，供養北方大聖毘沙天王之神。曰：伏惟作鎭北方，護念萬物，眾生悖逆，肆以誅夷，如來涅槃，委之佛法。

In a certain year, when the heavenly stem was a certain one, on the first day of a certain month, a certain day, a general named someone respectfully knelt and paid homage, offering incense, clean water, willow branches, oil lamps, and offerings such as milk porridge, butter tea, honey candies, and zongzi to the great saint "Vishramadhatu" who guards the northern direction. The invocation said: The heavenly king guards the northern direction and protects all beings under heaven; if any beings dare to rebel and cause chaos, the heavenly king will punish and destroy them. When the Buddha Shakyamuni entered nirvana, it was precisely then that he entrusted the responsibility of upholding the Dharma to the heavenly king.

是以寶塔在手，金甲被身，威凜商秋，德融湛露。五部神鬼，八方妖精，殊形異狀，襟帶羽毛；或三面而六手，或一面而四目，瞋顔如藍，磔髮似火，牙崒嵂而出口，爪鈎兜而露骨，視雷電，喘雲雨，吸風飇，噴霜雹。其叱吒也，豁大海，拔須彌，〈○原本誤作「鬚眉」，依張刻本改。〉摧風輪，粉鐵圍，並隨指呼，咸賴驅策。

Therefore, the heavenly king holds a jewel tower in his hands, wears golden armor, and appears stern and severe, like the severe autumn season, yet his grace and virtue are gentle and nourishing, like sweet dew. Under his command are five divisions of spirits and eight directions of demons, each with different appearances, their collars and belts adorned with feathers. Some have three faces and six arms, others have one face and four eyes. Their eyes blaze blue like indigo, their hair stands upright like fire, their teeth protrude prominently outside their mouths, their fingers and claws curl like hooks, and their flesh and skin hang loose to reveal bones. A single glare brings thunder and lightning, a single breath produces clouds and rain, a single inhalation summons fierce winds, and a single exhalation spews frost and hail. With a single command, they can split the great ocean, uproot Mount Meru, destroy the wind wheel, and crush the iron encircling mountain. All these spirits obey the heavenly king's commands and are at his disposal.

國家欽若釋教，護法降魔，萬國歸心，十方向化。惟彼胡虜，尚敢昏迷，肉食邊氓，漁獵亭障。天子出師，問罪要荒。天王宜發大悲之心，軫護念之力，殲彼凶惡，助我甲兵，〈○原作「助我甲兵，戮彼兇頑」，今依張刻本。〉使刁斗不驚，太白無芒。雖事集於邊將，而功歸於天王。〈○原衍「哉」字，依張刻本刪。〉

Our dynasty reveres and upholds Buddhism, safeguarding the correct teachings and subduing all demons. All nations are united in heart, and people from all directions come to be converted. Only those barbarians still stubbornly refuse to understand, treating border people as food to be eaten and border outposts as hunting grounds. The emperor therefore sends troops to punish them in distant lands. We earnestly request the heavenly king to manifest great compassion, to exert the power of protecting all beings, to destroy those wicked people, and to assist our soldiers. Thus, the alarm bells on night watch in the army will no longer sound, and the bright star Tai Bai in the sky will no longer shine fiercely. Though this campaign is carried out by border generals, the merit belongs to the heavenly king. (The original text has an extra character 'zai,' which is removed according to the Zhang edition.)

某道節度使某，牒上中書省門下，破逆賊某乙，下兵馬使告㨗事，得都知兵馬，使某牒稱：今月某日某時，於某山川，探見賊兵，與戰，俘斬略盡。今乘勝逐北，末暇點拔殺獲生級、器械牛馬，續卽申上者。〈○張刻本「大逆斬戮」。〉天威遠播，狂寇敗亡，將靖煙塵，同增歡忭。謹差某乙，馳驛告㨗，具狀牒上中書門下，謹牒。某年某月某日，某官牒。

The term "lu bu" refers to a type of unsealed official document, publicly displayed along the way to announce military victories. The format of such a document is as follows: a certain governor of a circuit, in a report submitted to the Zhongshu and Menxia provinces, informs of a victory over a rebel named Yi, reported by his subordinate military commander. According to the document submitted by a certain commander of the imperial guards, on a certain day and time of this month, the rebels were encountered at a certain mountain and river, and battle ensued, resulting in the capture and killing of almost all the enemy. Now, they are pursuing the retreating enemy, and have not yet had time to count the captured heads, weapons, and cattle and horses, and will subsequently submit the report. (This sentence in Zhang's edition reads "great rebellion was cut down.") The emperor's divine power is widely spread, the rebellious bandits have been defeated, the border fires will soon be extinguished, and both court and country will rejoice. Therefore, a certain person is sent by horse to report the victory quickly, and the document is submitted to the Zhongshu and Menxia provinces. This is the report. On a certain day of a certain month of a certain year, a certain official submitted this report.

判官某官、某行軍司馬、某使、某官、某道節度使，奏破某賊露布事，拔賊某城若干，所生擒首領某人若干，斬大將若干級，斬首若干級，獲賊馬若干匹，甲若干領，旗若干面，弓弩若干張，箭若干隻，鎗牌若干面，衣裝若干事件。應得者，具言之。〈　此條原連上文，今依張刻本析之。下條同。〉

By the joint report of a certain official, a certain military commander, and a certain envoy, together with a certain circuit commander, they reported the matter of defeating a certain bandit group. They must list each item: the number of enemy strongholds captured, the number of enemy leaders captured alive, the number of enemy generals killed, the number of enemy heads taken, the number of enemy horses seized, the number of sets of armor seized, the number of banners seized, the number of bows and arrows seized, the number of arrows seized, the number of spears and shields seized, and the number of uniforms seized. All actual items seized must be clearly listed. (This clause was originally connected with the previous one, but is now separated according to the Zhang edition; the next clause is similarly treated.)

中書門下尚書兵部，某道節度使某官臣某言︰臣聞黃帝興涿鹿之師，堯舜有阪泉〈○原有「丹水」二字，依張刻本刪。〉之役，雖道高於千古，猶不免於四徵。〈○兩「於」字，依張刻本補。〉我國家德過唐虞，功格區夏。〈○張刻本作「宇宙」。〉蠢茲狂狄，昏迷不恭，犬羊成群，犯我亭障。臣今令都知兵馬使某官某都統，馬步若干人，為前鋒左右；再任虞候某官某，領弩若干人，為奇兵，於某處設伏。虞候總管某，領陌刀若干人，為後勁。節度副使某官某，領蕃漢子弟若干人，為中軍遊騎。

To the Central Secretariat, the Door-Down Secretariat and the Ministry of War of the Shangshu Province: A certain commander of a circuit, a certain official, respectfully reports. I have heard that the Yellow Emperor once raised an army at ZhuLu, and Yao and Shun also had the battle at Banquan (the original text here mentions 'Dan Shui', but according to Zhang's edition, it is deleted). Although their virtue was unparalleled in history, they still had to campaign in all directions (the two 'yu' characters are added according to Zhang's edition). Our dynasty's virtue surpasses that of Yao and Shun, and our achievements cover the entire world (Zhang's edition says 'the universe'). Yet those rebellious and wild barbarians, who are ignorant and disrespectful, gather like dogs and sheep, invading our outposts and border posts. Now I have ordered a certain official, the commander of the mounted and infantry forces, to lead a certain number of cavalry and infantry as the vanguard on both wings. I have also appointed a certain official, the Yuhou, to lead a certain number of crossbowmen as a surprise force, setting an ambush at a certain location. I have ordered another Yuhou commander to lead a certain number of halberdmen as the rear guard, and I have appointed a certain official, the deputy commander of the circuit, to lead a certain number of Han and non-Han soldiers as the mobile cavalry in the center.

以某月日時，於某山川，與賊大軍相遇，塵埃漲空，旌旗蔽野。臣令都知兵馬使某官某大將軍當其衝，左右虞候張兩翼，勢欲酣戰，伏兵竊發，賊眾驚駭，虞候某強弩、陌刀相繼而至。鋒刃所加，流血漂杵；弩矢所及，轍亂旗靡。〈○此四句，張刻本作「白刃霜飛，紅血星灑」。〉賊人棄甲曳兵而走，我軍逐北者五十里。自寅至酉，經若干陣，所有殺獲，具件如前。人功何能，天功是賴。臣謹差先鋒將某官某奉露布以聞，特望宣佈中外，用光史冊。臣某頓首謹言。某年某月某日，掌書記某官臣某上。

On a certain day and hour at a certain place, in the mountains and rivers, the forces encountered the main army of the rebels. Dust filled the sky, and banners obscured the fields. The commander ordered the chief military officer, a general of a certain rank, to attack directly, while the left and right guards spread out on both wings to encircle the enemy. Just as both sides were about to engage in fierce combat, the hidden troops suddenly launched an attack, causing the rebels to panic and scatter. The strong archers and halberdiers of the guards then arrived successively. Where the blades struck, blood flowed so much that it could float the wooden pestle used for pounding rice; where the arrows reached, the enemy's chariot tracks were scattered and their banners fell over (these four lines are in the Zhang Ke edition as "white blades flew like frost, red blood scattered like stars"). The rebels abandoned their armor and dragged their weapons in retreat, while our forces pursued them fifty li. The battle lasted from the hour of the Tiger to the hour of the Rooster, through several engagements. All the slain and captured were listed in detail as above. How could this be achieved by human effort alone? It was entirely due to the blessings of heaven. The commander respectfully sent the vanguard general, a certain official of a certain rank, to present the report with the banner of announcement, and specially requested the court to announce it throughout the country, to shine in history. The commander, a certain official, bowed deeply and spoke. On a certain year, month, and day, the official in charge of the records, a certain official, presented this.

經曰：藥者，和草木之性，治人寒熱燥濕之病；道達經脈，通理三關九候五藏六府，扶衰補虛。夫稠人多厲疫，屯久人氣鬱蒸，〈○「人」字依張刻本補。〉或病瘟㾮瘧痢，金瘡墮馬。隨軍備用藥與方，所必須也，茲錄於左。

The "Book of Military Classics" says: The so-called medicine refers to the preparation of herbs to harmonize their properties, used to treat diseases such as cold, heat, dryness, and dampness in the human body. It can unblock meridians, regulate the "three gates and nine pulses" and the five zang and six fu organs, support the weak and replenish deficiencies. In military camps where people are densely gathered, epidemics are easily spread; when troops remain stationed for a long time, human energy accumulates and rises, leading to people suffering from plague, malarial fever, dysentery, as well as injuries from weapons, arrows, and falling from horses. Therefore, it is essential to prepare medicines and prescriptions for the army. The following records are made here.

療時行熱病方：梔子、〈二十枚。〉乾薑、〈五兩。〉茵蔯、〈三兩。〉升麻、〈三兩。〉大黃、〈五兩。〉芒硝。〈五兩。〉右六味為末，米汁調服，空心三錢匕，須臾利。不利，則暖粥投之。利多，服漿水止之。陰陽毒不可服。

A formula for treating epidemic fever: twenty rhubarb fruits, five liang of dried ginger, three liang of茵陈, three liang of升麻, five liang of rhubarb, and five liang of mirabilite. Take all six ingredients and grind them into a fine powder. Mix with rice water and take on an empty stomach, three chi of the powder. Within a short time, one will have a bowel movement and the passage will be unobstructed. If there is no bowel movement, take some warm thin rice porridge to induce it; if the bowel movement is too strong, take some rice water to stop it. Those suffering from 'yin and yang poison' (a severe type of cold damage with skin rash all over the body) should not take this formula.

療赤班子瘡：梔子、〈二十枚。〉茈胡、〈三兩。〉黃芩、〈三兩。〉芒硝。〈五兩。○張刻本多「茵蔯」。〉右為細末，飯飲調下，三錢七，以利為度。

A formula for treating red spot sores (skin with red spots and ulcers): twenty rhubarb fruits, three liang of Chinese angelica, three liang of scutellaria, and five liang of mirabilite (the Zhang edition adds the herb wormwood). Crush all the herbs into a fine powder and take with rice soup, three chi of the powder each time, until bowel movements are achieved.

療天行病方：瓜蔞、〈四十九粒。○張刻本作「瓜蒂」。〉丁香、〈四十九粒。〉赤小豆。〈四十九粒。〉右為末，井花水調服，空心方寸七次，兩鼻中各搐此散，一大豆許，須臾鼻出黃水，吐利良久，乃愈。〈○據此文，則作「瓜蒂」者為是。〉

A formula for treating epidemic febrile diseases: 49 melon seeds (the Zhang edition reads 'gua ti'), 49 cloves, and 49 red mung beans. Take all these herbs and grind them into a fine powder. Use the water from the well drawn in the early morning to mix and take the powder on an empty stomach, one teaspoonful. Then, inhale the powder through both nostrils, with about the amount of one soybean in each nostril. After a while, yellow fluid will flow from the nose, followed by vomiting and diarrhea, and the illness will be cured. (According to this method, the formula should use 'gua ti' rather than 'melon seeds'.)

療虐疾方：鼈甲、〈三兩。〉常山、〈二兩。〉甘草、〈二兩。〉松羅。〈二兩。○張刻本無甘草。〉右為末，用烏梅煎湯調服，方寸七日二服，少加之，以吐為度。如不差，服後方。

A formula for treating malaria: 3 liang of softshell turtle shell, 2 liang of常山, 2 liang of licorice, and 2 liang of pine moss (the Zhang edition omits licorice). Crush all the herbs into a fine powder and take with a decoction made from Chinese date. Take one portion each time, twice a day. The dose can be slightly increased until vomiting occurs. If the condition does not improve, then take the following formula instead.

當歸六味散：當歸、　白朮、　細辛、〈以上各五兩。〉桂心、〈三兩。〉大黃、〈五兩。〉朴硝。〈八兩。熬。〉右為末，平旦，空心，服方寸匕，加之，以利為度。

When taking the formula Danggui Liuwei San, use five liang each of Danggui, Baizhu, and Xixn; three liang of Gui Xin; and five liang of Da Huang. Eight liang of Puxiao must be prepared first by decoction. All the herbs should be ground into a fine powder. Take one chi-bi (a small measure) in the morning on an empty stomach when it is still dark. The dose can be gradually increased until bowel movement is achieved.

療溫虐者，可服鬼箭十味九方：甘草、　丁香、　細辛、　蜀椒、　烏梅肉、〈各三兩。〉地骨皮、、橘皮、〈各四兩。〉白朮、　當歸、〈各五兩。〉鬼箭。〈二兩。〉右為細末，煉蜜為丸，如梧桐子大。每服十五丸，烏梅湯送下，再服加至三十九，三、五日後覺腹中熱，以粥飲壓之。

A person suffering from warm malaria may take the formula "Ghost Arrow Ten-Ingredient Pill": licorice, clove, fine ginger, Sichuan pepper, and dried Chinese date flesh, each three liang; ground mulberry root bark and orange peel, each four liang; white atractylodes and angelica root, each five liang; and ghost arrow feather two liang. All these herbs should be ground into a fine powder and made into pills with refined honey, the size of Chinese toon seeds. Take fifteen pills each time, with Chinese date soup to take them down. If taking again, increase to thirty pills. After taking, if after three or five days the person feels heat in the abdomen, drink some thin porridge to relieve it.

療痢病方：黃連、　黃芩、〈各五兩。〉黃耆、　黃柏、〈各四兩。〉龍骨。〈八兩。〉右五味為散，空心，米飲下方寸匕，日再加至三寸匕止。

A formula for treating dysentery: Huang Lian and Huang Qin each five liang, Huang Qi and Huang Bai each four liang, Long Gu eight liang. Take these five herbs and grind them into a powder. Take one chi bi (a measure) with rice soup on an empty stomach, twice a day, gradually increasing to three chi bi.

療穀痢方：白朮、〈六兩。〉附子、〈四枚，炮去皮。〉乾薑、〈四兩，炮。〉細辛、〈五兩。〉油麵末。〈一升。熬變色。○張刻本作「神麯」。〉右為末，以粥飲，如前法。

A formula for treating grain diarrhea (diarrhea with undigested food particles): six liang of white atractylodes; four pieces of processed aconite with the skin removed; four liang of dried ginger that has been processed; five liang of fine ginger; and one sheng of fried wheat flour (the Zhang edition reads 'malt'). All these herbs are ground into a fine powder and taken with thin porridge, following the same method of administration as the previous formula.

療血痢方：阿膠、〈炒。〉黃柏、〈灸各四兩。〉乾薑、　艾葉、〈各三兩。〉犀角末。〈五兩。〉右為末，如前法服。

A formula for treating bloody dysentery (diarrhea with blood): donkey-hide gelatin (Ajiao), roasted; Phellodendron bark (Huangbai), honey-fried, each amounting to four liang; dried ginger (Ganjiang) and mugwort leaves (Aiyè), each three liang; rhinoceros horn powder (Xijiao) five liang. All these herbs are ground into a fine powder. The method of administration is the same as in the previous formula.

療濃血痢方：黃耆、〈六兩。〉赤石脂、〈八兩。〉艾葉、〈三兩。〉厚朴、〈灸三兩。〉乾薑。〈煨三兩〉右為末，服法如前。

A formula for treating bloody dysentery: six liang of Huangqi, eight liang of Hongshizhi, three liang of Aiye, three liang of Houpu (roasted), and three liang of Ganniang (steamed). All these herbs should be ground into a fine powder, and the method of administration is the same as in the previous formula.

治霍亂方：巴豆、〈一兩，去殼。〉乾薑、〈三兩，炮。〉大黃。〈五兩。〉右為末，煉蜜為丸，如梧桐子大。米飲服三丸，以利為度。不利，以粥湯投之。

A formula for treating cholera (a severe condition with vomiting and diarrhea): Take one liang of rhino horn (Ba Dou), remove its shell; three liang of dried ginger (Gan Jiang), processed; and five liang of rhubarb (Da Huang). Crush all the herbs into a fine powder and mix with refined honey to form pills the size of Chinese toon seeds. Take three pills with rice soup, until diarrhea occurs; if there is no bowel movement, give some thin rice porridge to induce it.

治腳轉筋方：生薑一兩，〈○此四字依張刻本補。〉拍碎，水煎五合，服之卽愈。本方云：生薑一斤，煎二升，半服之。

A formula for treating leg cramps: one liang of ginger (this phrase is added according to Zhang's edition), crushed and boiled with water to make five he, take it and it will be effective. The original formula also mentions another method: one jin of ginger, boiled to make two sheng, take half of it.

入戰闢五兵不傷人方：雄黃、〈一兩。〉白礬、〈二兩。〉鬼箭、〈一柄。〉羚羊角、〈燒二分半。〉灶中土。〈三分。○張刻本無此味。〉右為末，以雞子黃並雞冠血為丸，如杏子大。置一丸於小囊中，繫腰間及膊上，勿令離身。亦闢一切毒。

A formula to repel the five types of weapons (spear, halberd, axe, shield, bow and arrow) and prevent injury from blades: one liang of realgar, two liang of white alum, one piece of ghost arrow feather, two and a half fen of burned and preserved rhinoceros horn, and three fen of stove heart soil (the Zhang edition does not include stove heart soil). Crush all the herbs into a fine powder, mix with egg yolk and chicken comb blood to form pills the size of apricots. Place one pill in a small cloth bag and tie it around the waist or arm, ensuring it does not leave the body. This medicine can also repel various poisons.

療馬齒毒方：灰汁數斗，暖者洗瘡處，愈。又以馬糞汁亦可。

A remedy for poisoning from a horse's molar tooth bite: take several measures of alkali water extracted from plant ash, and use it to wash the wound while it is still warm, and it will heal. Alternatively, the juice filtered from horse dung can be used for washing.

療馬膿垢著人作瘡方：馬鞭稍二寸，燒灰；飛鼠七枚，各燒灰。敷之。

A remedy for sores caused by the pus and dirt from a horse's body coming into contact with human skin: take two inches of a horse's tail, burn it into ash, then take seven flying squirrels (bats), burn each of them into ash as well, and apply the ash to the sore.

療金瘡方因發者，及傷裂突出腸方：〈○「方因發者」四字，似有誤。張刻本云「治金瘡傷困乏及腸出者方」。〉黃耆、　當歸、　芎藭、　白芷、　續斷、　黃芩、　細辛、　乾薑、　附子、　芍藥。〈各三兩。○張刻本無細辛，有鹿茸。〉右為末，先飲酒醉，次服五錢匕，日三服。又云：服半錢匕，日三服，加至方寸匕效。

A formula for treating recurring wounds from cuts or arrows, as well as wounds that split open and prolapsed intestines (the phrase "fang yin fa zhe" seems possibly incorrect; the Zhang edition reads "formula for treating wounds from cuts and exhaustion as well as prolapsed intestines"): Huang Qi, Dang Gui, Chuan Xiong, Bai Zhi, Xu Duan, Huang Qin, Xi Xin, Gan Jiang, Fu Zi, and Shaoyao, each three liang (the Zhang edition omits Xi Xin and includes Lu Rong instead). Crush all the herbs into a fine powder. First drink wine until drunk, then take five chi of the powder three times a day. Another account says: take half a chi each time, three times a day, gradually increasing to one chi to see effectiveness.

療金刀中骨脈中不出方：白歛、　半夏。〈各等分。〉右為末，酒服方寸匕，日三服，至二十日，自出立愈。

A formula for treating a broken blade fragment lodged in the bone channels and blood vessels, which cannot be removed: Take equal parts of Bai Lian and Ban Xia. Pound them into a fine powder and take one teaspoonful with wine, three times a day. By the twentieth day, the remaining fragment will expel itself naturally, and the condition will be cured.

療金瘡傷中破驚方：〈○「驚」字誤。張刻本云「治金瘡破腹方」。〉火燒蔥，取汁塗之，立愈。亦用女人中衣舊者，以襠炙熨之，為愈。

A remedy for golden wounds and internal or abdominal ruptures (the character 「惊」 is incorrect; the Zhang edition reads 「治金疮破腹方」): take some green onions, burn them, and apply their juice to the wound, which will immediately take effect. Alternatively, take an old woman's undergarment, heat the part used for the crotch, and apply it to the wound as a poultice, which will also cure it.

療馬墜損，有瘀血在腹內方：生地黃五升，研爛，以酒捎汁一盞，日三服，愈。又方︰地黃二升，搗令爛，以無灰酒半升煑二三沸，重戶地暖飲之，常令醺醺。

A formula for treating injuries from falling from a horse and internal blood stasis: take five sheng of raw rehmannia root, grind it into a paste, and use wine to extract one bowl of juice. Take it three times a day, and it will heal. Another formula: take two sheng of rehmannia root, crush it, and cook it with half a sheng of clear wine without lime for two or three boils. Drink it while warm in a secluded and warm room, keeping the person slightly intoxicated.

療馬墜折，傷手腳骨痛方：搗大麻子根〈○張刻本作「天麻根」，下同。〉並葉，取汁服之，氣下乃蘇。若無大麻根、葉，研子，溫酒服，亦可。

A remedy for falling from a horse and breaking bones, as well as pain in the hands and feet: take the roots of the hemp plant (in Zhang's edition it is written as 'Tian Ma root', same below) along with the leaves, crush them together, extract the juice, and take it by mouth. When the energy flows downward, the person will regain consciousness. If there is no root and leaf of hemp available, then grind the hemp seeds into a powder and take them with warm wine instead.

經曰：馬有四百八病，〈○張刻本作「百四十入病」。〉葢在調冷熱之宜，適牧放之性，〈○此句依張刻本補。〉常加休息，不可忽視之也。馬之繫於軍也，至矣！重矣！〈○「自不可忽視」以下，並依張刻本補。〉

The *Bing Jing Shuo* states: Horses have four hundred and eight kinds of ailments (the Zhang edition reads "one hundred and forty kinds of ailments"), and the key lies in properly regulating their cold and heat, grazing them in accordance with their nature, and allowing them frequent rest; one must not be careless. The relationship between war horses and the army is extremely close and important! (The sentences following "self-reliance is not something to be neglected" are all added according to the Zhang edition.)

春夏常灌馬方：鬱金、　芎藭、　當歸、　大黃、　升麻、　黃連、　細辛。今方不用當歸、芎藭、細辛，𨚫入黃柏、吳藍、青黛、梔子。秋冬加官桂、乾薑，共為末。〈○已上張刻本但云「各等分為末」。〉

A formula commonly used for horses in spring and summer consists of Yu Jin, Chuan Xiong, Dang Gui, Da Huang, Sheng Ma, Huang Lian, and Xi Xin. However, the current practice omits Dang Gui, Chuan Xiong, and Xi Xin, instead including Huang Bai, Wu Lan, Qing Dai, and Zhi Zi. In autumn and winter, the formula is further supplemented with Gao Wu and Gan Jiang, all ground into a fine powder. (The Zhang edition merely states 'each ingredient is divided equally and ground into powder'.)

每灌七錢，蜜油各一，合湯半升，攪勻灌之。其冷氣，則加乾薑、官桂各一兩。今多以〈○張刻本無此三字。〉糯米煑粥半升，油五合，豬脂四兩，蜜三兩，〈○張刻本無此味。〉早飲了啖之，俟日色溫，來日復啖之。

Administer seven qian of the medicine each time, combined with one he (合) of honey and one he of oil, mixed with half a sheng of warm soup, and then given to the horse. If the horse has caught a cold, add one jin each of dried ginger and officinal cinnamon. Now, more often, half a sheng of porridge made from glutinous rice, five he of oil, four jin of pork fat, and three jin of honey (the term honey is not present in the Zhang edition) are given to the horse after it has drunk water in the morning; when the sun becomes warm, feed it the same amount again the next day.

馬熱不食水草方：芒硝、　鬱金。〈○張刻本注︰「等分。」〉右每灌七錢，入酥半兩，水一升，攪勻灌之。又云：刺帶脈出血，良。

A remedy for a horse with a fever and unwillingness to drink water or eat grass:芒硝 and 郁金 (in the Zhang edition, it is noted 'equal parts'). Take seven qian of the medicine each time, add half a liang of clarified butter and one sheng of water, mix well and administer. Another method suggests needling the horse's belt meridian to draw blood, which is also effective.

治馬漏蹄方：先以刀削，令穩。便之以髮灰、羊脂塡了，以黃蠟封固之。

A remedy for a horse's hoof hole (a perforation and ulceration in the hoof): first use a knife to carefully and evenly trim the bottom of the hoof, then mix the ash made from burned hair with sheep's fat to fill the hole, and finally seal it tightly with yellow wax.

療馬內黃、不食水草、顫喘臥數起、口張喘急、頸微垂利方：青黛、〈三兩。〉大黃、〈二兩。〉白鹽。〈五合。〉右為末，每灌三匕，〈○張刻本作「三錢」。〉油蜜各一合，溫水一升，灌之，立愈。

A formula for treating a horse suffering from internal heat, refusing to eat or drink, trembling, panting, lying down repeatedly, opening its mouth and gasping, with the neck slightly hanging down and diarrhea: three liang of Qing Dai, two liang of Da Huang, and five he of white salt. All these herbs should be ground into a fine powder. Each dose should be three bi (the Zhang edition reads 'three qian'), mixed with one he of oil and one he of honey, and one sheng of warm water, then administered all at once. It will take effect immediately.

馬有黑汗出，臥不起，汗流如珠，顫喘氣急。嘗汗，淡卽死，醎卽不死。取人汙襪，燒湯，挼濃汁，灌三升，差。又方︰刀子割馬尾小頭，作十字，使出血，以人糞塗之，良。或燒人糞以亂髮附之，差。

If a horse sweats black sweat, lies down and does not get up, with sweat dripping in strings, shivering and rapid breathing, one can taste the sweat: if it is bland, the horse cannot be saved; if it is salty, there is still a chance of recovery. Take a pair of dirty socks worn by a person, burn them to make water, rub out a thick juice, and give the horse three sheng to drink, and it will recover. Another method: cut a cross-shaped incision on the horse's tail with a knife to let blood flow out, then apply human excrement on it, which is effective; or burn human excrement and mix it with hair to apply on the wound, which can also lead to recovery.

療馬轉胞不大小便方：以人糞並大蒜橘湯成膏，納尿孔內，則立尿。又纏馬腹於後蹄間，挽之，令跳自止。〈○張刻本「跳」下有「胞」字，「止」作「轉」。〉

A remedy for treating a horse's bladder torsion and obstruction of urination: mix human excrement with garlic and orange soup to make a paste, then insert it into the horse's urethral opening, and the horse will be able to urinate immediately. Another method: use a rope around the horse's abdomen and tie it between the hind legs, then pull the rope to make the horse jump, and the twisted bladder will return to its original position (in the Zhang Ke edition, the character 'jump' has 'bladder' below it, and the character 'stop' is written as 'turn').

療馬結草方：以熱手捻，令結消；不消，以火炙之，掃帚柄築之。

A remedy for a horse having a mass of grass lodged in its abdomen (grass feed forming a blockage): use a warm hand to rub and press on the mass to make it disperse; if it does not disperse, then apply heat to the affected area with fire, and then gently press and break up the mass with a broomstick handle.

療馬蟲顙方：桑根皮、　大棗肉、　葶藶子。〈各一兩，熬，令黃，另研作膏。〉右和勻水三升，灌之，一時辰，令低頭滴鼻中惡物，愈。次以大黃、油雞子清，灌之。

A remedy for a horse suffering from nasal worms (insects growing on the nose and forehead, with discharge): mulberry root bark, large dates, and苈 seed, each one liang. Cook them until they turn yellow, then grind them into a paste. Mix the medicine with three sheng of water and give it to the horse to drink. After an hour, make the horse lower its head so that the foul discharge from the nose can be expelled; the illness will be cured. Then give the horse rhubarb, oil, and egg white to drink.

又曰：桑白皮一握舊乾煑，棗五十枚煑取穰，葶藶子六兩熬令黃，以水六升、桑根、大棗並煑，取一大升汁，去渣，內葶藶子膏攪勻，相得更煎，取強半，停令冷暖，得所分為兩度，灌所患之鼻，如人行八九里一灌，乾地著草繫頭底，卽出鼻中惡物，令甚走，又以大黃、油雞子清，灌之，愈。〈○「又曰」以下，似後人從他書錄入。張刻本無此文。〉

Another account says: Take a handful of dried mulberry bark, fifty large red dates, and six liang of苈 seeds that have been fried until yellow. Use six sheng of water to cook the mulberry root bark and the red dates together, then take one sheng of the decoction, strain out the residue, and add the fried苈 seed paste, mix well until they are combined, and continue to cook until half remains. Let it cool to a moderate temperature, divide it into two portions, and administer it through the nostril of the sick horse. Administer it again after a person has walked about eight or nine li. After administration, lead the horse to a dry area, spread some fodder on the ground, tie the reins low so that the horse lowers its head, and the foul matter in the nose will be expelled. Then let the horse run quickly for a while, and then give it a decoction made of rhubarb, oil, and egg white, and it will recover. (The following, 'Another account says,' seems to be added by a later writer from another text, and is not present in the Zhang edition.)

經曰：天文者，懸六合之休咎；兵書者，著六軍之成敗。今約一戰之事，編為篇目，其餘災變，略而不書。

The "Book of Military Classics" says: The study of astronomy reveals the auspicious and inauspicious, as well as the fortune and misfortune of the four directions and the heavens and earth, displayed above people's heads; the study of military books records the success and failure, gains and losses of the six armies. Here, only the content related to a single battle is selected and compiled into sections; other calamities, anomalies, and strange occurrences are all omitted and not recorded.

夫天道遠而人道邇，人道謀而陰，〈○「而」字依下句例，當作「於」。〉故曰神成於陽，故曰明。人有神明，謂之聖人。夫聖人者，與天地合其德，與日月合其明，與四時合其序，與鬼神合其吉凶，故曰：「先天而天弗違，後天而奉天時。」天且弗違，而況於人乎？況於鬼神乎？

Heavenly ways are remote and mysterious, while human ways are near and practical. Human ways are planned in the hidden, so they are called "spirit"; they are realized in the manifest, so they are called "bright." If a person possesses both spirit and brightness, he is called a "sage." A sage's virtue harmonizes with heaven and earth, his brightness harmonizes with sun and moon, his seasons harmonize with the four seasons, and his fortune and misfortune harmonize with ghosts and spirits. Therefore, the Zhou Changes, the Qian hexagram's Wenyan says: "Before heaven, heaven does not violate; after heaven, he follows the heavenly timing." Even heaven does not contradict him, how much less a human being or a ghost and spirit?

人若謀成策員，〈○張刻本作「完」。〉則天地、日月、四時、鬼神皆合之；人若謀缺策敗，則雖使大撓步歷、黃帝拔元、〈○「拔」字疑。〉甘德占星、巫咸望氣、務成災變、風后孤虛，欲幸其勝，未之有也。葢天道助順，所以存而不亡。若將賢士銳，誅暴救弱，以義徵不義，以有道伐無道，以直取曲，以智攻愚，何患乎天文哉！可博而解，不可執而拘也。

If a person's strategies are thorough and his plans are complete, then heaven, earth, sun, moon, the four seasons, and ghosts and spirits will all align with him. But if a person's strategies are incomplete and his plans are improper, then even if he consults Da Nao to calculate the calendar, the Yellow Emperor to explore the fundamental numbers, Gan De to observe celestial phenomena, Wu Xian to observe the qi of the atmosphere, Wuci to predict calamities, Feng Lei to calculate the void and the solid, he would still never succeed. The heavenly way always supports those who follow the principles of nature. Therefore, those who follow the principles of nature will remain and not perish. If the commander is wise and the soldiers are strong, and they punish the cruel, rescue the weak, wage just wars against the unjust, and use righteousness to attack the unrighteous, use virtue to attack the evil, use integrity to overcome crookedness, and use wisdom to conquer the ignorant, then why should they worry about the heavenly phenomena? Regarding the doctrines of celestial phenomena and divination, one may widely understand and comprehend their principles, but should not be rigid and stubborn.

經曰︰日者，實也。光明盛實，布照四方，神靈御之，葵藿向之。太陽之精，積而成象，光明外發，體魄內含。故人君法之，吉凶禍變，則必照臨下土。

The "Bing Jing Shuo" says: the term "day" refers to the concept of "reality." It is bright and full, illuminating all directions, and is guided by a divine force in its movement. Sunflowers and soy leaves all incline toward it. The essence of the sun accumulates to form the image of the sun, its light radiates outward, while its form, spirit, and soul are contained within. Therefore, human rulers take the sun as a model. When auspicious or ominous changes are about to occur, the sun's body will surely reveal signs to the lower world.

日珥者，拜大將軍。一曰：〈○二字依張刻本補。〉有軍在野，珥南則南勝，珥北則北勝，東西準此。日兩珥相對，〈○原本「珥」作「軍」，又脫「日」字，依張刻本補正。〉將欲解和。日暈而珥外，軍凶。日抱暈隨抱，軍勝。

A light resembling an ear, called "er," appearing beside the sun indicates that the court will appoint a general of great rank. Another interpretation (the words "yi yue" are added according to the Zhang edition): if there are armies facing each other in the field, and the "er" appears on the south side, the army on the south will win; if it appears on the north side, the army on the north will win; similarly, if it appears on the east or west sides, the corresponding army will win. If "er" appears on both sides of the sun, facing each other (originally the character "er" was mistakenly written as "jun," and one "sun" character was missing; this has been corrected according to the Zhang edition), it indicates that both sides will make peace and cease hostilities. If there is an "er" outside the sun's halo, it is unfavorable for the army. If there is a surrounding aura around the sun, and the halo follows this aura, it indicates that the army will achieve victory.

日有白足，破軍殺將。日有背氣，色青赤，曲向外，為背叛之象，其下有叛臣，將軍守邊有二心。日有玦氣，似背有枝直向外，如山字，兩軍相當，所臨者敗。

When a white light appears beneath the sun, it indicates that the army will be defeated and the general will be killed. If the sun is accompanied by a 'backing off' aura, which is a bluish-red color, curved and facing away from the sun, it signifies betrayal. The place corresponding to this aura will have a traitorous minister, and the generals defending the borders will have divided loyalties. If the sun is accompanied by a 'bracelet' aura, which resembles the 'backing off' aura but has straight branches extending outward, shaped like the character 'mountain', then when two armies face each other, the side indicated by the bracelet aura will suffer defeat.

日有暈氣，傍日周員，中赤外青，〈○「外」原作「內」，依張刻本改。〉軍營之象，對敵之士，色濃厚者，隨方軍勝。日月皆暈，兵陣不合，七日暈不解，不可起兵，暈而珥外，兵凶。日暈而珥者，易上將。

A halo appears around the sun, forming a ring around it. The inner part turns red and the outer part turns blue (the original text says "inner," but it is corrected according to the Zhang edition to "outer"). This is a symbol of a military camp. When two armies are facing each other, the side with a thicker halo is predicted to win, according to the direction it appears. If both the sun and moon have halos, it indicates that the two armies are arrayed but not engaging in battle. If the sun's halo persists for seven days without dispersing, it is not advisable to send troops. If a solar prominence appears outside the halo, it is unfavorable for warfare. If a solar prominence appears above the halo, it mainly indicates a change in the commanding general.

日暈而玦者，〈○張刻本「玦」作「缺」，下同。〉兩軍相當，隨玦兵敗。日暈而直氣在旁，所臨軍勝。日暈而背虹，珥反直而貫之者，順虹擊之，大勝。兩軍相當，日有冠纓者，和解，抱戴大喜。日暈而有兩珥在內外者，並有雲聚，不出三日，下有圍城。

A gap appears in the solar halo (in Zhang's edition, "jué" is written as "quē", same below), and when two armies face each other, the side opposite the gap will suffer defeat. If there is a straight column of vapor extending from the solar halo, the side indicated by the column will win. If a rainbow-like vapor appears outside the solar halo facing away, and the solar珥 penetrates it straight through, then attacking in the direction indicated by the rainbow will result in a great victory. When two armies face each other, if a light resembling a cap and ribbon appears above the sun, it indicates reconciliation between both sides; if there is a embracing light or a wearing light, it signifies great joy. If there are two solar珥 appearing both inside and outside the solar halo, and at the same time clouds gather, then within three days, a city below will be besieged.

經曰：〈○二字依前後篇例補。〉月者，闕也，盈極必缺。太陰之精，積而成象，光以照夜。女主之義，比德刑罰，吉凶休咎，以警戒於下土。

The "Classic says": The term "month" refers to the concept of deficiency. When something is perfectly full, it inevitably becomes deficient. It is a celestial phenomenon formed by the accumulation of the vital energy of the Taiyin, which illuminates the night with its brightness. The moon symbolizes female rulers such as concubines and empresses, whose nature is associated with matters involving punishment. It serves as a warning to the people below through various omens of good fortune, misfortune, and calamity.

月有暈，先起兵者勝。月暈抱戴，有赤色在外，外人勝；在內，內人勝。月暈，歲星〈○二字原作「抱戴」，今依張刻本。〉赤色明，客勝。火入月守，色惡客敗，色明客勝。

When the moon has a halo, the side that takes the initiative first will win. If the halo appears with a surrounding and embracing aura, and the red color is outside the halo, the outer side will win; if the red color is inside the halo, the inner side will win. If the moon has a halo and the planet Jupiter appears red and bright, the attacking army will win. If the planet Mars enters the moon and stays there, and the star appears dark, the attacking army will lose; if the star appears bright, the attacking army will win.

月暈，鎭星不明，主人勝；色明，客勝。月暈，太白色不明，主人勝；色明，客勝。月暈，辰星不明，主人勝；明，客勝。

When the moon has a halo and Saturn appears dim, the defending side wins; if Saturn is bright, the attacking side wins. When the moon has a halo and Venus appears dim, the defending side wins; if Venus is bright, the attacking side wins. When the moon has a halo and Mercury appears dim, the defending side wins; if Mercury is bright, the attacking side wins.

月暈亢，先起兵，有喜且勝。軍出月蝕，凶。月暈房糠，大風起。月暈參伐，兵起，有軍不勝。

A lunar halo covering the Neck mansion indicates that the side which initiates the military action will experience good fortune and victory. When an army marches out and encounters a lunar eclipse, it portends misfortune. A lunar halo covering the Room mansion and the star named 'Kang' indicates a strong wind. A lunar halo covering the Three Stars mansion and the star named 'Fa' indicates the outbreak of warfare, and armies already in motion will not achieve victory.

經曰：五星者，昊天上帝之使也。稟受帝命，各司其職，雖幽潛深遠，罔不悉及之。故福德佑助，禍淫威刑，或順軌而守常，或錯亂而表異，光芒角變，色動衰盛，居留干犯，勾沖掩滅，所以告示下土。

The Book of Military Classics says: The five planets are the envoys of the Supreme Heaven Emperor. They carry out the commands of the heavenly emperor, each fulfilling its own duty; even the most hidden and profound matters on earth are within their scope of observation. Therefore, they bestow blessings and protection upon those who are virtuous and fortunate, and impose punishment and severity upon those who cause chaos and disorder. The five planets either move along their regular paths as usual, or become disordered and display strange phenomena; their light may become angular and change, their colors may vary with their waxing and waning, or they may remain stationary, or interfere with other star mansions, or entwine, or collide, or cover, or disappear. All these are used to proclaim omens to the lower world.

凡五星各有常色，本體吉。歲星青，熒惑赤，〈如參左角狀。〉鎭星黃，太白白，〈如五車大星。〉辰星黑。〈○原本此下有「凡五星，青為飢憂，赤圜為旱交爭，黃熟女主吉，白兵䘮，黑水疾」二十四字，與末條大同小異，似後人從他書錄入。張刻本無此文。〉

Each of the five planets has a fixed color, and maintaining its original color is considered auspicious: the planet Jupiter (the Star of Wood) is green, the planet Mars (the Malefic of Violence) is red (like the red color of the left angle of the Three Stars mansion), the planet Saturn (the Star of Earth) is yellow, the planet Venus (the Star of Metal) is white (like the white color of the large star in the constellation of the Five Carriages), and the planet Mercury (the Star of Water) is black. (Originally, there was a passage below here stating 'Generally, the five planets: green indicates famine and worry, red and round indicates drought and conflict, yellow indicates a prosperous female ruler and good fortune, white indicates warfare and loss, and black indicates water-related illness' which is twenty-four characters long and very similar to the last entry in this text, likely copied from another text by a later author. The Zhang edition does not include this passage.)

凡五星黃角，兵交爭；赤角，犯我城；白角，有邊兵；青角，憂愁生；黑角，死䘮行。凡五星色變常者，青憂，白兵，赤旱，黑䘮，黃則天下大熟。〈○此句原本惟有「黃熟」二字，今依張刻本。〉

Five stars emitting yellow rays indicate military conflict; red rays indicate enemies attacking our cities; white rays indicate warfare on the borders; blue rays indicate the emergence of worries; and black rays indicate the spread of death and mourning. If the colors of the five stars deviate from their normal hues, blue signifies troubles, white signifies warfare, red signifies drought, black signifies funerals, and yellow signifies abundant harvests across the land. (The last sentence originally had only 'yellow harvest' and is now completed according to the Zhang edition.)

木乘金，偏將軍死。木金合，鬬將死。木守七星，天下起兵。木乘昴，國有憂，番主死。木入畢中邊，起兵。木犯畢附耳，起兵。木守參伐，有兵。

Jupiter is above Venus, indicating the death of a deputy general. When Jupiter and Venus combine, it indicates the death of a fighting general in battle. When Jupiter stays at the Seven Stars, it indicates military action throughout the country. When Jupiter is above the Hairy Head mansion, it indicates internal troubles in the country and the death of a foreign king. When Jupiter enters the Net mansion or its vicinity, it indicates military action. When Jupiter invades the ear star near the Net mansion, it indicates military action. When Jupiter stays at the Three Stars mansion and the Axe star, it indicates warfare.

木犯井，起兵。木經柳，有兵。木守軫，罷兵。木入軫，大將軍興兵，吉。木入五車，兵起。木守羽林，兵起。木犯參旗，大將軍出征，凶。

Jupiter invading the Well mansion indicates military action. Jupiter passing through the Willow mansion indicates warfare. Jupiter staying in the Chariot mansion indicates ceasing military operations. Jupiter entering the Chariot mansion indicates a general leading military action, which is favorable. Jupiter entering the Five Carriage stars indicates the outbreak of war. Jupiter staying in the Feather Forest stars indicates the outbreak of war. Jupiter invading the参旗 stars indicates an unfavorable campaign by a general, which is ominous.

火用宜背，火在鶉火之次，宜背午地，他皆倣此。火犯木土，為大戰，傳云：亡偏將軍。熒惑環太白，偏將軍死。火與太白相連而鬬，破軍殺將，客勝。火入太白中上出，破軍殺將，客勝。火所不利，先火起，〈○此七字費解，張刻本無之。〉犯左右角，有兵。

When employing troops, one should face away from the position of the Mars (Flame Star) when it is in the star division of "Chun Huo." In such cases, the army should be arranged with their backs to the position of the午 (Wu) Earthly Branch. The same principle applies to other situations. If Mars invades Jupiter or Saturn, it indicates a major battle; according to old legends, this may result in the death of the deputy general. If Mars circles around the White Star (Jupiter), it signifies the death of the deputy general. When Mars and the White Star are connected and fight against each other, it indicates the defeat of the army and the death of the general, with the enemy army winning. If Mars enters the White Star from above, it also indicates the defeat of the army and the death of the general, with the enemy army winning. In all cases where Mars is unfavorable, there will first be a fire-related incident (these seven characters are obscure in meaning and are omitted in the Zhang edition). If Mars invades the Left Angle Star or the Right Angle Star, it indicates an impending battle.

火守亢，有兵。火入亢，有兵，水災。水入房，馬貴；火出房，馬賤。火入糠，兵起。火犯南斗，破軍殺將，一年吳主死，中國飢。火入牛，破軍殺將，越主死。

The Malefic of violence stays in the Neck mansion, indicating warfare. When the Malefic of violence enters the Neck mansion, there will be warfare and flooding. When the Water star enters the Room mansion, the price of horses rises; when the Malefic of violence leaves the Room mansion, the price of horses falls. When the Malefic of violence enters the Ox mansion, warfare will arise. When the Malefic of violence invades the Southern Dipper, the army will be defeated, generals will be killed, and the ruler of Wu will die within a year, while famine will occur in the Central Plains. When the Malefic of violence enters the Ox mansion, the army will be defeated, generals will be killed, and the ruler of Yue will die.

火入須，女入危，兵起。火犯東壁，伏兵起。火守昴，胡人不安；入昴，匈奴破，期三年。火犯畢，左角大戰，右角小戰；五星犯畢，邊兵起。火犯附耳，兵起。火犯觜，趙凶，兵起；犯參，兵起。

The Malefic of violence enters Xu mansion, then enters Girl mansion and Rooftop mansion, indicating the outbreak of warfare. If the Malefic of violence invades the East Wall mansion, there will be ambushes and uprisings. If the Malefic of violence stays in Hairy Head mansion, the Hu people will not rest in peace; if it enters Hairy Head mansion, the Xiongnu will be defeated, and this will happen within three years. If the Malefic of violence invades Net mansion, invading its left horn indicates a great war, invading its right horn indicates a small war; if the five stars invade Net mansion, warfare will arise at the borders. If the Malefic of violence invades the Appendage Star, warfare will arise. If the Malefic of violence invades Turtle Beak mansion, there will be calamity in Zhao territory and warfare will arise; if it invades Three Stars mansion, warfare will also arise.

火入東井一星，將軍野戰死。火犯輿鬼，兵起。火守七星，外有兵起。火乘張，有兵；火與張合，兵起；火守張，大將軍驚。火犯翼，邊兵起。火入軫，有兵。

The Malefic of violence entering a star in the Well mansion indicates that the general will die in the open field. If the Malefic of violence invades the Ghost mansion, there will be military conflicts. If the Malefic of violence stays at the Seven Stars, warfare will arise in the outer regions. If the Malefic of violence is above the Extended Net mansion, there will be warfare; if the Malefic of violence combines with the Extended Net mansion, warfare will arise; if the Malefic of violence stays at the Extended Net mansion, the supreme general will be startled. If the Malefic of violence invades the Wings mansion, warfare will arise at the borders. If the Malefic of violence enters the Chariot mansion, there will be warfare.

火行南河界，有邊兵。火犯太微上將，上將亡；次相，次相亡。〈○張刻本雲︰「火犯太微宮門左，左大將亡；犯右，右大將亡。」〉火犯角，大臣亂而有憂。火入亢，有白衣，會主將死，人多疾疫。火入氐，主兵起，失國，天子惡，赦吉。

The Malefic of violence reaches the domain of the Southern River star, indicating warfare at the borders. If the Malefic of violence invades the Upper General star within the Taiwei Enclosure, the Upper General will die; if it invades the Secondary Minister star, the Secondary Minister will die (the Zhang edition states: "If fire invades the left gate of the Taiwei Palace, the Left Grand General will die; if it invades the right, the Right Grand General will die"). If the Malefic of violence invades the Horn mansion, it indicates rebellion by ministers and calamity. If it enters the Neck mansion, there will be mourning, coinciding with the death of the commander, and many people will suffer from plague. If it enters the Root mansion, it foretells the outbreak of war, the loss of territory, and misfortune befalling the emperor. At this time, issuing an amnesty decree is auspicious.

火犯心，戰不勝，大將亡，絶嗣，大臣亂，主出營，有哭泣。火入尾，臣下妖淫，年多妖祥，大亂。火入箕，穀大貴，妃后惡之，燕主死。火入虛，齊王死，相出走，兵罷。火犯畢，人疫，臣反，主崩，大水，兵起。火入壁，魏主死，天下兵起；留壁二十日，有土功，米貴，女主惡之。

The Malefic of violence invading the Heart mansion indicates warfare without success, the death of the general, the monarch losing his heir, ministers causing chaos, the monarch leaving the palace and going out, and there being mourning in the country. The Malefic of violence entering the Tail mansion indicates treachery and disorder among the ministers, with many strange omens in the year, and great chaos throughout the land. The Malefic of violence entering the Winnowing Basket mansion indicates a sharp rise in grain prices, misfortune for the queen consort, and the death of the king of Yan. The Malefic of violence entering the Emptiness mansion indicates the death of the King of Qi, the departure of the prime minister, and the cessation of warfare. The Malefic of violence invading the Net mansion indicates the spread of plague among the people, rebellion by the ministers, the death of the monarch, a great flood, and the outbreak of warfare. The Malefic of violence entering the Wall mansion indicates the death of the king of Wei, and warfare erupting throughout the land; if it stays for twenty days, it indicates construction projects, rising rice prices, and misfortune for female rulers.

火犯奎，魯王凶，大水，大疫，大臣謀主。火犯婁，有暴兵，死主，大飢，盜賊起。火犯胃，趙有大兵，主大勝。火犯鬼，執法有誅，天下大疫，有女䘮，大赦吉。火犯柳，有土功。火犯星，大臣亂，易服色。

The Malefic of violence invades the Legs mansion, indicating a calamity in Lu territory, with great floods, widespread plague, and ministers plotting against the sovereign. The Malefic of violence invades the Bond mansion, indicating sudden warfare, the death of the sovereign, severe famine, and bandits rising up. The Malefic of violence invades the Stomach mansion, indicating a great battle in Zhao territory, with the defending side achieving a great victory. The Malefic of violence invades the Ghost mansion, indicating officials in charge of laws being executed, a great plague across the land, mourning for a woman, and a favorable outcome if there is a general pardon. The Malefic of violence invades the Willow mansion, indicating construction projects involving earth and wood. The Malefic of violence invades the Star mansion, indicating ministers causing disorder, and changes in clothing and ceremonial systems.

土犯左角，大將戰死，水災；土守右角，兵路不通。土守亢，有兵，臣下反。土守糠，大兵起。土入天廟，有兵起。土守虛出入，有客兵至，不過五日，自去。土入奎，兵起。

The planet Saturn (earth star) invading the left angle star indicates the death of a general and water disasters; Saturn staying at the right angle star indicates blocked military routes. Saturn staying at the Neck mansion indicates warfare and rebellion by subordinates. Saturn staying at the Legs mansion indicates large-scale warfare. Saturn entering the Heaven Temple star indicates warfare arising. Saturn moving in and out around the Emptiness mansion indicates the arrival of guest troops, but they will leave on their own within five days. Saturn entering the Legs mansion indicates warfare arising.

土入婁，邊兵起，天下凶。土入胃，客軍敗，主軍勝。土入昴，番人為亂，番主死。土入觜，兵起。土逆行守參，有胡兵。土守井，〈○原作「牛」，今依張刻本。〉越兵起。

Saturn entering the Bond mansion indicates war breaking out at the borders and calamity occurring throughout the land. Saturn entering the Stomach mansion indicates the guest army suffering defeat and the main army achieving victory. Saturn entering the Hairy Head mansion indicates rebellion by foreign tribes and the death of the foreign king. Saturn entering the Turtle Beak mansion indicates war breaking out. Saturn retrograding and remaining in the Three Stars mansion indicates military disaster from the Hu people. Saturn remaining in the Well mansion (the original text says 'Cow', but this is based on the Zhang edition) indicates war arising in the region of Yue.

土出入胃舍七星，兵起，負海大濱。土守張，多盜賊，兵起，興土功。土入軫，兵發而自敗。土入天庫，有兵。土守南河，蠻夷兵起，邊界有憂。土出東掖門，為將軍事，東出德門；出西掖門，為將守事，西出刑事。〈○按︰此有脫誤。《開元占經》引石氏曰︰「塡星出東掖門，為受將命東南出，德事也。出西掖門，為將受命西南出，刑事也。」〉

Saturn entering the Stomach mansion and stopping at the Seven Stars indicates the outbreak of warfare, with great harm to coastal areas. Saturn remaining in the Extended Net mansion indicates many bandits and the outbreak of warfare, along with large-scale construction projects. Saturn entering the Chariot mansion indicates the dispatch of troops leading to self-destruction. Saturn entering the Heavenly Storehouse star indicates warfare. Saturn remaining at the Southern River star indicates the rise of barbarian forces and troubles at the borders. Saturn emerging from the eastern gate of the Taimei Enclosure indicates matters concerning generals, with eastern emergence indicating 'matters of virtue'; emerging from the western gate indicates matters concerning generals and military governors, with western emergence indicating 'matters of punishment'. (Note: The text here is incomplete. According to The Kaiyuan Treatise on Astrology, the Shi school says: 'Saturn emerging from the eastern gate of Taimei Enclosure signifies receiving a military command and moving towards the southeast, which is a matter of virtue. Saturn emerging from the western gate signifies receiving a military command and moving towards the southwest, which is a matter of punishment.')

土犯氐星，皇后憂，宮人死，天下大疫。土犯房，天下相伐，皇妃亡，胡兵起。土犯心，天子絶嗣，將相死放，大赦、修德，吉。土犯尾，天下不安，后妃惡之。土犯箕，大亂，女主憂，民流亡，大兵起。土犯斗，其國失地，先水後旱，〈○「水」字依張刻本補。〉大臣逆亂。

Saturn invading the Root mansion indicates the queen will have worries, people in the palace will die, and there will be a great plague throughout the country. Saturn invading the Room mansion indicates mutual attacks throughout the country, the imperial concubine will die, and the Hu people will raise an army. Saturn invading the Heart mansion indicates the emperor will have no heir, generals and ministers will either die or be exiled; at this time, issuing a great amnesty and improving moral governance will be auspicious. Saturn invading the Tail mansion indicates instability throughout the country, and the imperial concubines will face difficulties. Saturn invading the Winnowing Basket mansion indicates great chaos throughout the country, women in power will have worries, common people will be displaced and flee, and large-scale warfare will arise. Saturn invading the Dipper mansion indicates the country corresponding to this asterism will lose its territory, first there will be floods, then drought, and ministers will rebel and cause disorder.

土犯牛，有奸賊，牛馬棄於道，天下急，宜赦。土犯女，更法令，天子喜，有女䘮。土犯虛，有刑令，大憂，〈○此二字，張刻本作「一曰」。〉有客兵，鈇鉞用。土入危，天下亂，國亡，將死，人哭泣。土入室，關梁不通，貴人死，女子恣橫。土犯壁，遠方入貢，〈○張刻本有「一曰」二字。〉國大水，天下立主。

Saturn invading the Ox mansion indicates there are wicked thieves, cattle and horses are abandoned on the roads, and the world's situation is urgent; it is advisable to issue an amnesty. Saturn invading the Girl mansion indicates changes in laws and decrees, the emperor is joyful, and at the same time there is the death of a woman. Saturn invading the Emptiness mansion indicates the issuance of punishments, there is great worry, and foreign troops invade, followed by the use of weapons and executions. Saturn entering the Rooftop mansion indicates great chaos throughout the world, the country's destruction, the death of generals, and the people weeping. Saturn entering the Encampment mansion indicates that passes and bridges are blocked, the death of a nobleman, and women being rebellious and domineering. Saturn invading the Wall mansion indicates that tribute comes from distant lands, there is a great flood in the country, and a new ruler is established in the world.

土犯畢，令不行，將相亡。土入觜，相死，兵大起，侵死，有反者。土犯參，多水旱，邊兵起。土入井，水旱，大臣死。土犯鬼，多戮死，秦地有反。

Saturn invading the Net mansion indicates that government orders cannot be implemented, and ministers and generals will die. Saturn entering the Turtle Beak mansion indicates the death of the prime minister, large-scale warfare will arise, some people will die due to disturbances, and some will rebel. Saturn invading the Three Stars mansion indicates frequent droughts and floods, and warfare will arise at the borders. Saturn entering the Well mansion indicates droughts and floods, and ministers will die. Saturn invading the Ghost mansion indicates many people will be killed, and there will be rebellion in the Qin region.

太白，一名長庚，西方金德，白虎之精，招搖之使，其性剛，其義斷，〈○原脫「剛」字，依張刻本補。〉其事收，其時秋，其日庚辛，其辰申酉，其帝少昊，其神蓐收。太白主兵馬，為大將軍，為威勢，為割斷，為殺伐，故用占之。是以重述其德，異於常星也。

The star Tai Bai (the planet Venus) is also called Chang Geng. It belongs to the Western metal virtue and is the essence of the White Tiger, and it is the messenger of the star mansion Zhao Yao. Its nature is strong and resolute. Its meaning relates to decisiveness. It governs matters of gathering in, corresponds to the season of autumn, and is associated with the heavenly stems Geng and Xin, and the earthly branches Shen and You. It is paired with the ancient emperor Xiao Hao and the deity Ru Shou. Tai Bai governs military and military affairs, symbolizes a great general, symbolizes authority and power, symbolizes cutting off, and symbolizes warfare and killing. Therefore, military campaigns depend on it for divination. For this reason, its virtue is specially elaborated upon here, and its description differs from that of ordinary star mansions.

金體大而色白，光明而潤澤，所在之地，兵強國昌。兵出則出，兵入則入；順之吉，逆之凶。出高深入吉，淺入凶，先起勝；出下淺入吉，深入凶，後起勝。金晝見，有軍，軍罷；無軍，軍起。

The star Tai Bai is large and white in color, bright and moist. Where it shines, the military strength is strong and the country flourishes. When Tai Bai appears, it signifies the time to mobilize troops; when it disappears, it signifies the time to withdraw. Acting in accordance with Tai Bai brings good fortune, while acting against it brings misfortune. If Tai Bai rises high and enters deeply, it is auspicious; if it enters shallowly, it is inauspicious, and the party that acts first will win. If Tai Bai rises low and enters shallowly, it is auspicious; if it enters deeply, it is inauspicious, and the party that acts later will win. If Tai Bai is visible during the day, it indicates that if there are already troops outside, they will return; if there are no troops outside, war is about to break out.

金出東方，始出為德，月未盡三日，在月南，得行；在月北，失行，是謂反生，不有破軍，必有屠城，北國當之。金出東方，月未盡三日，〈○張刻本「盡」作「望」。〉在月北，負海之國不勝；在月南，中國勝。〈○原作「中邦不勝」，下又有「在月北，敗，為失行。金入火，必敗兵」二句。按︰金在月北之占，已見上文，故依張刻本刪正。〉

The planet Tai Bai appears in the east, and when it first appears, it is called the "De" omen. When the moon is nearly waning, with only three days left, if Tai Bai is to the south of the moon, it is called "De Xing"; if it is to the north of the moon, it is called "Shi Xing," also known as "Fan Sheng." At this time, either an army will be defeated or a city will be destroyed, and this omen is verified in the northern countries. When Tai Bai appears in the east and the moon is nearly waning with only three days left (the character "Jin" in Zhang's edition is "Wang"), if Tai Bai is to the north of the moon, the coastal countries cannot win; if it is to the south, the central states will prevail. (The original text said "Zhongbang Bu Sheng," and below it had the lines "If Tai Bai is to the north, it is a defeat, called Shi Xing. Metal entering fire, the army will surely be defeated." According to the note: the divination for Tai Bai being to the north of the moon has already been mentioned above, so the text is revised according to Zhang's edition.)

金出西方，為德，月三日，金在月北，負海之國大勝；在月南，中國不勝。〈○原作「負海之國敗」，今依張刻本，與上條一例。〉金與月相夾，有兵，拔城，偏將大戰；金與月共出，守者屠城。金與列宿相犯，小戰；與五星相犯，大戰。金在南，南軍勝；在北，北軍勝。金出東方，舉事用兵，順之吉，逆之凶，西、南、北皆倣此。

The appearance of Tai Bai in the west signifies the 'virtue' omen. When the new moon appears and is in its first three days, if Tai Bai is to the north of the moon, a country bordering the sea will achieve a great victory; if it is to the south, the central plains country will not be able to win. (The original text reads 'a country bordering the sea will lose,' but this has been changed according to the Zhang edition to maintain consistency with the previous entry.) When Tai Bai is between the moon and another star, it indicates warfare, with the ability to capture cities, and a subordinate general will engage in a major battle. When Tai Bai and the moon appear together, the side defending a city will suffer its destruction. When Tai Bai conflicts with the Twenty-Eight Mansions, it indicates minor battles; when it conflicts with the other four stars, it indicates major battles. If Tai Bai appears in the south, the army facing south will win; if it appears in the north, the army facing north will win. When Tai Bai appears in the east, initiating military action in accordance with its direction is auspicious, while going against it is inauspicious; when it appears in the west, south, or north, the same principle applies.

金守南斗，三十日，夷狄來侵。金入羽林，兵起。金蝕昴畢，胡王死。金光暗，戰不勝，將軍死。金變色，戰勝，〈○張刻本作「戰不勝」。〉隨方色而占之，色青主東方，他皆倣此。金入月，客軍大敗，野有死將。

The planet Tai Bai stays in the Southern Dipper for thirty days, indicating that barbarians will invade. When Tai Bai enters the Yu Lin star, it signifies the outbreak of warfare. If Tai Bai obscures the Hairy Head mansion and Net mansion, it indicates the death of a chieftain of the Hu people. If the light of Tai Bai becomes dim, it indicates that the army will not achieve victory and the general will die. If Tai Bai changes its color, it indicates a victorious battle (the Zhang edition reads 'battle not won'). The color should be matched with the corresponding direction: green corresponds to the east, and other colors follow the same pattern. If Tai Bai enters the moon, it indicates a great defeat for both the guest and host armies, with a general dying in the field.

金白而角文，可戰；赤而角武，不可與戰。金與木合，無怒必戰。金應出而不出，應入而不入，此為失舍，不有破軍，必有死將；所受之邦，不可與戰。未當出而出，未當入而入，必有敗軍於野。金受十日後，將軍死。

The white star appears white with a soft and gentlepointed rays, and it is suitable for going to war; if it appears red with a fierce and strongpointed rays, it is not suitable to fight the enemy. When the white star joins with the year star, even if both sides have no intention of anger, they will definitely fight. If the white star should appear but does not, or should disappear but does not, this is called "losing its dwelling," which means either an army will be defeated or a general will die in battle; the country that is under the influence of this star should not engage in warfare. If the white star appears when it should not or disappears when it should not, there will certainly be an army defeated in the open field. Ten days after the white star encounters such an unusual phenomenon, the general will die.

金初大後小，兵弱；初小後大，兵強。金有角，兵敢戰，吉；不戰，凶。順角指處，擊之吉，逆凶。金行遲，兵遲；金行速，兵速。金大行，用兵疾，吉；遲，凶。金入則兵入，出則兵出，兵行法此。金、木一東一西，害侯王；一南一北，兵乃伏。金犯畢左角，左將死。〈○此下原有「金入月，客將死」二句。按︰金入月之占已見前，故依張刻本刪正。〉

The planet Tai Bai (Venus) appearing first large then small indicates weak military strength; appearing first small then large indicates strong military strength. If Tai Bai develops apointed rays (bright tip), soldiers will be brave in battle, which is auspicious; however, if they refrain from battle at this time, it becomes inauspicious. Attacking in the direction indicated by thepointed rays is auspicious, while attacking against it is inauspicious. If Tai Bai moves slowly, military actions should also be slow; if Tai Bai moves quickly, military actions should also be quick. When Tai Bai moves swiftly, quick military action is auspicious, while slow action is inauspicious. When Tai Bai disappears, troops should withdraw; when Tai Bai appears, troops should advance. Military movements should follow this principle. If Tai Bai and the star of the year (Jupiter) are positioned east and west opposite each other, it harms the feudal princes and kings; if they are positioned south and north opposite each other, it indicates hidden warfare. If Tai Bai invades the Net mansion (Bi Su) on its left angle, the general on the left side of the army will die. (Originally followed by the phrase 'Gold enters the moon, the guest general dies.' According to the Zhang edition, this has been corrected based on previous text.)

金出而水沒，金、水俱出東方，東軍勝；俱出西方，西軍勝。若水居金前，前軍罷；水居金南，大戰；在金北，小戰。金進則兵進，退則兵退。金出未高而敵深者，勿與戰，去而勿追。

When the bright star (Jingwei) appears and the water star (Chenxing) disappears: if both the bright star and the water star appear in the east, the army on the east will win; if both appear in the west, the army on the west will win. If the water star is ahead of the bright star, the front army will retreat; if the water star is south of the bright star, there will be a major battle; if it is north of the bright star, there will be a minor battle. If the bright star advances, advance the army; if it retreats, retreat the army. If the bright star appears but is not yet high in the sky, and the enemy army has already advanced deeply, do not engage in battle; if the enemy retreats, do not pursue.

金赤角，兵戰；白角，軍起；黑角，軍罷；青角，軍憂；白角又主國䘮軍亡，隨角所指處應。金晝見，是謂經天。犯五星，有大兵起；犯火，大戰；在南，南勝，他皆倣此。金犯角，大戰不勝，將軍死。金干亢，大戰不勝，將軍死。〈○原在下條後，今移正。〉金臨房，赤色，有兵戰。

The planet Tai Bai appears with a redpointed rays, indicating warfare; with a whitepointed rays, indicating the mobilization of troops; with a blackpointed rays, indicating the cessation of warfare; with a bluepointed rays, indicating troubles within the army; and a whitepointed rays also signifies national mourning and military defeat. The verification of these omens depends on the direction pointed by thepointed rays. When Tai Bai is visible during the day, it is called "Jing Tian." If it invades other stars, it indicates a great war; if it invades the planet of violence (Huo Xing), it also indicates a great war. If it is in the south, the southern side will prevail, and the same applies to other directions. If Tai Bai invades the Horn mansion (Jiao Xu), it indicates a great war that cannot be won and the death of a general. If Tai Bai invades the Neck mansion (Kang Xu), it also indicates a great war that cannot be won and the death of a general. (This entry was originally placed after the next one, but has now been moved to its correct position.) If Tai Bai shines upon the Room mansion (Fang Xu) with a redpointed rays, it indicates warfare.

金入留守尾，兵起於野，將士滿道。金入南斗，將軍死；金犯南斗，必破軍。〈○此下原衍「將」字，今刪正。〉金犯牽牛，將軍失其眾；守牽牛，兵起。金入危犯守，有兵起。金入營室，暴兵滿野，將軍死。金犯東壁，大兵起。

When the bright star enters the Tail mansion and stays there, it indicates warfare arising in the wild, with soldiers filling the roads. When the bright star enters the Southern Dipper, it signifies the death of a general; when it invades the Southern Dipper, there will certainly be a defeat of troops. When the bright star invades the Ox mansion, it indicates the loss of troops by the general; when it stays in the Ox mansion, it signifies the outbreak of warfare. When the bright star enters the Rooftop mansion and invades and stays there, it indicates the outbreak of warfare. When the bright star enters the Encampment mansion, it indicates widespread military calamities spreading across the outskirts, with the death of generals. When the bright star invades the East Wall mansion, it indicates the outbreak of large-scale warfare.

金入奎，兵起。一曰：外國兵入。〈○此字原作「國兵來入外」，不可解。今依張刻本。〉金犯婁，將軍功。金犯胃，兵起。金守昴，胡王死，四夷憂。金犯畢，邊兵起；金犯畢左角，番兵大戰；金入畢，馬貴，兵有傷。金犯觜，兵起，鈇鉞用。

The bright star enters the Legs mansion, indicating the outbreak of warfare. Another interpretation says: foreign troops invade (these characters originally read 'national troops enter outside,' which is unclear, so it is changed according to the Zhang edition). The bright star invades the Bond mansion, indicating the general achieves military merit. The bright star invades the Stomach mansion, indicating warfare arises. The bright star stays in the Hairy Head mansion, indicating the death of the ruler of the Hu people and worries among the four surrounding tribes. The bright star invades the Net mansion, indicating warfare arises at the borders; invading the left angle of the Net mansion, indicating a great battle among foreign troops; entering the Net mansion, indicating a rise in horse prices and casualties among soldiers. The bright star invades the Turtle Beak mansion, indicating warfare arises, followed by the use of axes and halberds and punishments.

金守參，邊兵起；左右肩，大將憂；金犯參伐，兵起。金守東井，將軍惡之；金入東井，大兵起。金犯輿鬼，大兵起。〈○原在下條後，今移正。〉金入柳，大兵起，益地。金犯七星，將軍出塞。〈○原在下條後，今移正。〉金入翼，大將死，天下兵起。金犯軫，其國出軍得地。

The planet Tai Bai staying in the Three Stars mansion indicates war breaking out at the borders; if it invades the left and right stars of the Three Stars mansion, it indicates the general will have worries; if Tai Bai invades the Three Stars mansion and the star of the Axe, it indicates war will break out. If Tai Bai stays in the Well mansion, it is unfavorable for the general; if Tai Bai enters the Well mansion, it indicates large-scale warfare will arise. If Tai Bai invades the Ghost mansion, it indicates large-scale warfare will arise. (This entry was originally placed after the next one, but has now been corrected.) If Tai Bai enters the Willow mansion, it indicates large-scale warfare will arise and the territory will be expanded. If Tai Bai invades the Seven Stars, it indicates the general will lead an expedition far away. (This entry was originally placed after the next one, but has now been corrected.) If Tai Bai enters the Wings mansion, it indicates the general will die and warfare will break out across the land. If Tai Bai invades the Chariot mansion, it indicates the country corresponding to that mansion will send troops and gain land.

水土合，為覆軍。水出東方，大而白，有兵在外解。金、水俱在東方，負海國勝。水入月，主人敗兵亡地。水、金合，旗出，〈○張刻本無此二字。〉破軍殺將，客勝。視其所指，以命破軍。

The conjunction of the planet Chén Xīng (Water Star) and Zhèn Xīng (Earth Star) indicates the complete destruction of the entire army. If Chén Xīng appears in the east, large in size and white in color, it indicates that the army outside will lift the siege and disband. If Taibai (Bright Star) and Chén Xīng are both in the east, the country by the sea will win. If Chén Xīng enters the moon, it indicates the defending army will suffer defeat and lose territory. If Chén Xīng combines with Taibai and a flag-like appearance appears (the words "flag out" are not present in the Zhang Ke edition), it indicates the army will be defeated and the general will be killed, with the guest army winning. The direction it points to should be considered to determine which army will be defeated.

水環繞太白，興兵大戰，客勝，主人敗。水遇金，其間可容劍，小戰，則客勝。水出太白左，小戰；磨太白，又去三尺，大戰；水在金北，利主人；在金南，利客。水守房，番兵敗；水守婁，番兵起。水乾昴，夷狄兵起。

The planet Chén Xīng moves around Tài Bái, indicating the outbreak of war with a major battle, where the attacking army wins and the defending side suffers defeat. When Chén Xīng and Tài Bái meet, and the distance between the two stars is sufficient to fit a sword, it indicates a minor battle, with the attacking army winning. If Chén Xīng appears to the left of Tài Bái, it indicates a minor battle; if it passes closely by, rubbing against Tài Bái, and then separates by three feet, it indicates a major battle. If Chén Xīng is located to the north of Tài Bái, it benefits the defending side; if it is to the south, it benefits the attacking army. If Chén Xīng remains in Fáng Sù, it indicates defeat for foreign troops; if it remains in Lóu Sù, it indicates the rise of warfare by foreign tribes. If Chén Xīng interferes with Mǎo Sù, it indicates the outbreak of warfare by the夷狄.

水守心，大臣相殺，大水，異姓立王。水犯尾，大水。水犯箕，有赦；若守左角，動色，貴臣戮死。水犯斗，大臣誅。一曰：兵守赤色，天下敗兵；犯斗，〈○張刻本無此十二字。〉五穀不成。水守女，有婚娶事，萬物不成；犯虛，天下亂，多水。

The planet Chén Xīng (Morning Star) lingering in the Heart Mansion indicates that ministers will kill each other, there will be great floods, and a person of different surname will become king. When Chén Xīng invades the Tail Mansion, there will be great floods. When Chén Xīng invades the Winnowing Basket Mansion, there will be the issuance of pardons; if it remains at the left angle star with changing color, it indicates that a prominent minister will be killed. When Chén Xīng invades the Dipper Mansion, ministers will be executed. Another interpretation says: if the military symbol is in position with a red color, there will be military defeats; invading the Dipper Mansion (the following twelve characters are missing in the Zhang edition), indicates that the five grains will not mature. When Chén Xīng lingers in the Girl Mansion, there will be matters of marriage and wedding, and all things will not mature; when it invades the Emptiness Mansion, there will be great chaos throughout the world and frequent water disasters.

水犯危，大水，有後䘮，〈○張刻本作「女主䘮」。〉臣謀君主。水犯室，有兵，大水。水犯壁，刑法苛，朝廷有憂；犯奎，有火，為害。水乘昴，出其北，胡王死，中國大水。水入畢，有兵；出北，胡王憂；出南，中國憂。

When the planet Chén Xīng (Morning Star) invades Wēi Sù (Rooftop Mansion), there will be a great flood and the queen mother will have mourning affairs (the Zhang edition reads 'the female ruler will have mourning'), and ministers will plot against the sovereign. When Chén Xīng invades Shì Sù (Encampment Mansion), there will be warfare and a great flood. When Chén Xīng invades Bì Sù (Wall Mansion), there will be severe legal punishments and the court will have troubles; when it invades Kuí Sù (Legs Mansion), there will be fire disasters. When Chén Xīng is above Mǎo Sù (Hairy Head Mansion) and exits from its north, the ruler of the Hu people will die and the Central Plains will have a great flood. When Chén Xīng enters Bì Sù (Net Mansion), there will be warfare; if it exits from the north of Bì Sù, the ruler of the Hu people will have worries; if it exits from the south, the Central Plains will have troubles.

水犯觜，發兵。水守參伐，星移南，南蠻下；移北，北胡侵。水入東井，星進兵進，星退兵退。水犯輿鬼，兵起；水入庫，〈○張刻本有「樓」字。〉兵起。水入柳，牛貴。水犯星，臣下亂。

The planet Chen Star invading the Zi Host mansion indicates military action. If the Chen Star remains in the Cen Host mansion and the Fa Star, and the star moves southward, the southern barbarians will surrender; if it moves northward, the northern Hu people will invade. If the Chen Star enters the Well mansion, then if the star advances, the army advances; if the star retreats, the army retreats. If the Chen Star invades the Ghost mansion, it indicates the outbreak of warfare. If the Chen Star enters the Heavenly Store Star (the Zhang edition says 'Store Tower'), it also indicates the outbreak of warfare. If the Chen Star enters the Willow mansion, it indicates a rise in cattle prices. If the Chen Star invades the Star mansion, it indicates rebellion by ministers.

水守張，兵起，大火。水入翼中，刑及賢相，大凶。〈○張刻本云「兵大作，大臣殺僇」。〉水犯軫，大兵起，〈○張刻本云「有大臣䘮」。〉萬物不成。水犯角，大水，舟航相望。水犯亢，大水。〈○張刻本作「大疫」。〉水乾犯五車星，兵起；水留心南河，兵起西方。

When the planet Chén Xīng stays in Zhang Xu, it indicates the outbreak of warfare and a great fire. When Chén Xīng enters Yi Xu, it signifies severe punishment inflicted upon virtuous ministers, which is a great misfortune (the Zhang edition says "great warfare occurs, and high officials are executed"). When Chén Xīng invades Zhen Xu, it indicates the outbreak of large-scale warfare (the Zhang edition says "loss of high officials"), and all things fail to mature. When Chén Xīng invades Jiao Xu, it indicates a great flood, with ships on rivers and streams facing each other. When Chén Xīng invades Kang Xu, it indicates a great flood (the Zhang edition says "a great epidemic"). When Chén Xīng interferes with the Five Carriage Stars, it indicates the outbreak of warfare; when Chén Xīng stays near the Southern River Star, it indicates warfare arising in the west.

經曰：夫流星者，天之使也。自上而降下曰流，自下而升上曰飛。大者曰奔星，小者曰流星。星大，則使大；〈○此句「星」字原在下句末，依張刻本移置此。〉星小，則使小。此謂紫微宮、太微宮，出入而徐行，漸經於列宿之次也。或於列星之坐，〈○此下原有「為使也，聲大，怒之象。行疾則兵疾，行遲則兵遲」十七字，與上下文不相屬。今依張刻本。〉非二宮所出者，並為妖星。

The *Bing Jing Shuo* says: meteors are messengers from heaven. Those that fall downward from above are called "flowing stars," and those that rise upward from below are called "flying stars." Large celestial bodies are called "running stars," and small ones are called "meteors." A large star conveys a great mission; a small star conveys a small mission. Here, the reference is to those that slowly move from the Purple Micro Palace and the Tai Wei Palace, passing in order through the twenty-eight constellations. As for those appearing between other constellations, they are considered "devil stars," not originating from the Purple Micro and Tai Wei Palaces.

流星赤色有角者，四夷有兵；前赤後黑，兵敗將亡。流星入參，不出，先起者勝，後起者敗。流星干七星者，兵起。流星入建星者，色青，兵起。流星入河鼓者，大將軍亡；出河鼓，兵出；入河鼓，兵入。〈○張刻本無此十字。〉

A red shooting star with a bright tail indicates warfare among the four surrounding tribes. If the front part is red and the back part is black, it signifies the defeat of the army and the death of the general. If a shooting star enters the Three Stars mansion and does not leave, the party that acts first will win and the one that acts later will lose. If a shooting star interferes with the Seven Stars, warfare will arise. If a shooting star enters the Jian Star and the stars turn green, warfare will arise. If a shooting star enters the He Gu star, the supreme general will die; if a shooting star comes out of He Gu, the army will be mobilized, and if it enters He Gu, the army will withdraw (these last ten characters are missing in the Zhang Ke edition).

流星入王良，馬盡驚。流星入天將，軍中驚；流星入，將入；星出，將出。流星入紫微宮，匈奴兵起。流星入三臺，大將出。流星入騎官，騎官死。

A falling star entering the Wangliang star indicates that all horses will be startled. A falling star entering the Heavenly General star indicates alarm within the army; when the falling star enters, the general will enter the camp; when the falling star leaves, the general will go out to campaign. A falling star entering the Purple Micro palace indicates the rise of the Xiongnu in warfare. A falling star entering the Star of Ranks indicates that a major general will go to war. A falling star entering the Rider Official star indicates the death of the Rider Official.

流星入羽林，兵大起。流星抵北落，兵大起。流星出天宮，匈奴兵起。流星抵天市垣，大將出。流星抵天狗，犯弧矢，將有千里之行。流星出天廐，兵馬出。

A meteor entering the Yu Lin star indicates the outbreak of large-scale warfare. A meteor reaching the Bei Luo Shen Men star also indicates the outbreak of large-scale warfare. A meteor emerging from the Tian Gong star signifies the rise of the Xiongnu in warfare. A meteor reaching the Tian Shi Yuan indicates the departure of a general on a campaign. A meteor reaching the Tian Gou star and invading the Hu Shi star indicates that a general will have a journey of thousands of miles. A meteor emerging from the Tian Jiu star signifies the movement of troops and horses.

經曰：客星者，非本位之星，故曰「客星」也。色白如氣，勃勃然，似粉絮。故所過之宿分野，必有災害。

The *Bing Jing Shuo* says: The guest star is not fixed in its position, hence it is called the "guest star." It appears white, like a mass of mist, spreading out and resembling scattered powder. Therefore, wherever it passes through a constellation, the region corresponding to that constellation will surely experience calamity.

客星出營室，無兵則兵起，有兵則兵敗。客星入奎，破軍殺將。客星犯婁，〈○張刻本作「奎」。〉胡人亂。客星入昴，胡人犯塞。客星入畢，邊有急兵。

A guest star appearing in the Encampment mansion indicates that war will arise where there was none before, and armies that were already engaged will suffer defeat. If a guest star enters the Legs mansion, the army will be defeated and generals will be killed. If a guest star invades the Bond mansion (a variant text reads 'Legs mansion'), it indicates rebellion by the Hu people. If a guest star enters the Hairy Head mansion, it signifies the Hu people invading the borders. If a guest star enters the Net mansion, it indicates urgent military affairs at the borders.

客星干觜，城堡虛，軍儲少，軍民餓死。客星守張，〈○張刻本有「主大風」三字。〉將軍有陰謀，兵起。客星入招搖，番兵大起。客星入天槍中，兵起。客星入天棓，兵起。

A guest star invading the Turtle Beak mansion indicates that fortresses are empty and military supplies are insufficient, leading to the death of soldiers and civilians from starvation. If the guest star remains in the Extended Net mansion, it suggests that the general harbors secret schemes and warfare will arise. If the guest star enters the招摇 star, it indicates that foreign tribes will launch a large-scale invasion. If the guest star enters the天枪 star, warfare will arise. If the guest star enters the天棓 star, warfare will arise.

客星犯文昌，將星色蒼，將有憂；色赤，將驚；色黃，將有喜；色黑，將死。客星守傳舍，胡人入中國。客星守天雞，天下兵馬盡驚。客星守天街，胡王死。客星入庫樓，與守南門，〈○張刻本作「南河」。〉守軍市，守老人，皆主兵起。

A guest star invading the Star of Examinations and Documents: if the General Star appears bluish-green, the general will be troubled; if it appears red, the general will be startled; if it appears yellow, the general will be joyful; if it appears black, the general will die. If the guest star stays at the Star of the Guest Inn, it indicates that the Hu people will enter the Central Plains. If the guest star stays at the Star of the Heavenly Rooster, it indicates that all military forces throughout the land will be startled. If the guest star stays at the Star of the Heavenly Street, it indicates that the ruler of the Hu people will die. If the guest star enters the Star of the Granary Tower, or stays at the Southern Gate Star (the Zhang edition reads 'Southern River'), or stays at the Military Market Star, or stays at the Elder Star, it indicates that warfare will arise.

客星守騎官，將憂，士卒散。客星入北落師門，虜人入塞，兵起。客星入天倉，粟大貴。客星入天廐，兵起，馬死。客星入天弓，天下弓弩皆張。

The guest star remaining at the Qiguan star indicates that the commander will have worries and the soldiers will scatter. If the guest star enters the Beiluoshimen star, it signifies that enemies will invade the border and warfare will arise. If the guest star enters the Heavenly Granary star, it indicates that grain prices will rise sharply. If the guest star enters the Tianjiu star, it suggests warfare will start and horses will die. If the guest star enters the Tian Gong star, it means that all bows and crossbows across the land will be drawn and ready.

客星出天弓，〈○張刻本作「天宮」。〉匈奴兵起。客星守狼，夷狄來降。客星守弧，南夷降。客星守車騎，西羌來降。客星守九州，殊▢，負海國不安。客星入天節，番王死。

A guest star emerging from the Heavenly Bow (the Zhang edition reads 'Heavenly Palace') indicates the rise of the Xiongnu and military conflicts. A guest star remaining at the Wolf Star indicates the approach of the northern barbarians to submit. A guest star remaining at the Bow and Arrow Star indicates the submission of the southern barbarians. A guest star remaining at the Carriage and Horse Star indicates the submission of the western Qiang people. A guest star remaining at the 'Nine Regions Different Mouths' star (the original text lacks one character here) indicates that the country by the sea will not be at peace. A guest star entering the Celestial Regulation Star indicates the death of the king of the outer tribes.

經曰：妖星者，五星之餘氣也，結而為妖，殊形異狀，凶多吉少，所見之分，必有災害。

The "Bing Jing Shuo" says: The demon star is formed from the leftover energy of the five planets, and it is an unusual star with various strange shapes. Most of them indicate misfortune, while few indicate good fortune. If it appears in a particular region, there will certainly be calamity in that area.

奔星所墜之下，有大兵來。流星前赤後黑，客兵敗散。流星從敵營上來我軍，上銳者，有間諜來說吾兵。流星尾長三四尺者，輝輝然，軍使也；色赤者，將軍使也。

Below where the falling star lands, there will be a large army coming. If the meteor has a red front and a black rear, it indicates that both the guest and host armies will be defeated and scattered. If the meteor flies from the enemy camp over our army, and its head is sharp, it indicates that there will be spies coming to persuade our soldiers. If the meteor's tail is three or four feet long and its light shines brightly, it signifies the image of messengers conveying military orders; if it appears red, it indicates the general sending out messengers.

流星色青赤，有光，尾長三四尺者，名曰「天雁」，將軍之精華也。兵從星所指者，勝。流星蒼白，為使；色赤，有兵；色黑，將死。飛星如大甕，後大，曉然白，〈○張刻本無此五字。〉前卑後高，所謂頓頑，大將死邑削。

A meteor with a blueish-red color, bright light, and a tail of three or four feet long is called "Tian Yan" (Heavenly Goose), formed from the vital energy of a general; if an army advances in the direction indicated by this star, it will achieve victory. A meteor of a pale white color signifies the presence of envoys; a red meteor indicates warfare; a black meteor signifies the death of a general. A flying star shaped like a large jar, with a thick and wide rear part, bright and white, and a low front and high back, is called "Dun Wen" (Stubborn Object), indicating the death of a general and the loss of his territory.

飛星後化雲者，名曰「大滑」，流血積骨之象。枉矢類流星，色青，蛇形，如矢而枉，道所指，將軍死。天狗如奔星，有聲，墜如火光，炎炎燭天，其下有積尺流血，狗來食之。

After a flying star passes and turns into clouds, it is called "Da Hua," indicating a sign of blood flowing everywhere and bones piled up. A type of meteor called "Wang Shi" appears as a long snake with a blue color, resembling a curved arrow; the direction it points to signifies the death of a general. The "Tian Gou" resembles a rushing star, falls with a sound, and descends like a flame lighting up the sky; where it falls, blood accumulates to a depth of one foot, and dogs come to lick it.

經曰：天地相感，陰陽相薄，謂之氣。久積而成雲，皆物形於下而氣應於上。是以荊軻入秦，白虹貫日；高祖在沛，肜雲上覆。積蜃之氣而成宮闕，精之積必形於雲之氣，故曰：「占氣而知其事，望雲而知其人也。」

The *Bingjing Shuo* says: Heaven and Earth mutually respond to each other, and yin and yang approach each other closely, and this is called "qi." When qi accumulates over a long period, it condenses into clouds. All these are results of forms taking shape below and corresponding phenomena appearing above. Therefore, when Jingke entered the State of Qin to carry out an assassination, a white rainbow pierced the sun in the sky; when Han Gaozu was still in Peixian, there was often a cloud covering his head. Sea mirages are palaces formed by accumulated mirage qi, showing that once refined qi accumulates, it must manifest as clouds. Therefore, it is said: "Observing qi can reveal what is about to happen, and looking at clouds can know who is there."

猛將之氣，如龍如虎，在殺氣中。猛將欲行，先發此氣；如無，將行，當有暴兵起。吉凶以日神占之。〈○張刻本「神」作「辰」。〉

The aura of a fierce general resembles a dragon or a tiger, appearing amidst a severe and killing atmosphere. When a fierce general is about to move out, this kind of aura will appear first. If such an aura is absent yet the general still moves out, sudden military calamity will arise. As for fortune or misfortune, it is determined by the day's heavenly stem. (In the Zhang edition, the character '神' is written as '辰'.)

猛將之氣，如煙如霧，沸如火光照夜。猛將之處，有赤白氣相遶。猛將之氣，如山林，如竹木，色如紫葢；如門樓，上黑下赤；如旌旗、如張弩、如塵埃，頭尖本大而高。〈○張刻本「多」下有「伏兵」句。〉兩軍相當，敵軍器上，氣如囷倉正白，見日愈明。此皆猛將之氣，不可擊也。

The aura of a fierce general is like smoke and mist, swirling like firelight illuminating the night sky. Where a fierce general is present, there is a red and white aura intertwining around him. The aura of a fierce general may resemble mountains and forests, or bamboo and trees, with a purple color like a canopy; or it may resemble a gatehouse, black on top and red at the bottom; or it may resemble banners, drawn bows, or rising dust, with a sharp top and a thick, tall base. When two armies face each other, the aura above the enemy's weapons appears like round granaries, pure white in color, and becomes even brighter under sunlight. All of these are the auras of fierce generals, and one must not attack recklessly.

敵人營上，氣黃白潤澤，將有威德，不可擊也。氣青白而高，將勇，大戰；前白如卑，後青如高，將怯士勇；前大後尖小，將怯不明。

The enemy's camp is marked by a yellow and white, moist color, indicating that the enemy commander is respected and virtuous, and thus should not be attacked. If the color is blue and white, and appears high and prominent, it suggests the commander is brave and there will be a major battle. If the front part is white and low, while the back part is blue and high, it indicates the commander is timid but the soldiers are brave. If the front part is thick and coarse, while the back part is sharp and thin, it suggests the commander is both timid and confused.

敵上氣黑中赤，在前者，將精悍不可當。敵上氣青而疏散者，將怯然；軍上氣發，漸漸如雲裡山形，將有陰謀，不可擊。若在吾軍之上，速戰大勝。敵上氣如蛟蛇向人，此猛將之氣，不可當。若在吾軍之上，速戰大勝。

The qi above the enemy's army is black with a reddish tinge, and the red color is prominent, indicating that the enemy general is shrewd and strong, unstoppable in attack. If the qi above the enemy's army appears green and sparse and scattered, it indicates that the enemy general is timid. If there is rising qi above the army, gradually forming the shape of clouds and mountain ranges, it suggests that the general has hidden intentions and is not to be attacked; if this qi appears above our army, we should fight quickly and achieve a great victory. If the qi above the enemy's army resembles a dragon or a long snake moving toward people, it is the qi of a fierce general, unstoppable in attack; if this qi appears above our army, we should also fight quickly and achieve a great victory.

氣如火光、如山隄、如塵埃粉沸、如黃白，旗旌無風而飄，揮揮指敵，此勝軍之氣，所在不可擊。雲氣如三匹帛，前橫後大，如樓椽、如赤色者，所在兵銳，不可擊。

The military aura resembles firelight, a mountain embankment, or dust and powder swirling, appearing yellowish-white. Banners wave vigorously without wind, pointing toward the enemy. This is the aura of an invincible army; the side where this aura is present should not be attacked. The cloud aura resembles three pieces of silk, with the front part spreading out horizontally and the rear part thick and heavy, or like the rafters of a building, or appears red. This indicates that the army on that side is sharp and powerful, and should not be attacked.

軍上有氣，如人持斧，如蛇舉首而向敵者，皆勝軍。氣如匹帛者，此助勝之氣，所在不可擊。軍上氣如覆舟、如牽牛、如鬬雞，所在不可擊。軍上有五色氣連天，不可擊。〈○此條依張刻本補。〉

The army is under the influence of a qi that appears like a person holding an axe, or like a snake raising its head toward the enemy; these are all symbols of an army that will surely win. If the qi appears like a piece of silk or cloth, it is an auspicious qi that aids victory, and the side where this qi is located should not be attacked. If the qi above the army resembles an overturned boat, or a pair of oxen, or fighting roosters, the side where this qi is located should also not be attacked. If there is a qi of five colors connecting to the sky above the army, the same rule applies; the side where this qi is located should not be attacked. (This passage is added according to the Zhang edition.)

軍上有雲氣，如華葢、如飛鳥、如伏虎，所在不可擊。軍上氣如五馬，頸低尾高，如杵、如赤馬；在黑氣中，如黑人；在赤氣中，如杵；在黑雲中，如人十十五五；旌旗在黑氣中，赤色在前者︰皆精悍，不可擊。

The military force above has clouds resembling Huagai, flying birds, or a crouching tiger; the area where these appear should not be attacked. The military force's aura resembles five horses with low necks and high tails, or resembles a wooden mallet or a red horse; within black clouds, the form of a man in black clothes appears; within red clouds, the form of a wooden mallet appears; within black clouds, the shapes of groups of people appear; the banners' aura is within black clouds with red in front: all these indicate the military force is strong and fierce, and should not be attacked.

敗軍之氣，如馬肝、如死灰、如偃葢、如臥魚，乍見乍隱，如霧之朦朧，此衰氣也。若居敵上，宜急擊之。雲氣如壞山，從軍營而墜，軍必敗。

The aura of a defeated army appears as a color resembling horse's liver or dead ashes, with a shape like an overturned umbrella or a lying fish. It flickers and fades, like mist that is indistinct. This is the aura of decline. If this aura appears over the enemy's army, one should attack swiftly. If clouds resemble a collapsing mountain falling from the army's camp, the army is certain to suffer defeat.

雲氣自黃昏發，〈○原本但有「氣昏發」三字，依張刻本補正。〉連夜照人，則軍士散亂。軍上有氣一斷一續者，軍必敗。軍上黑雲，如牛狀、如豬脂、如群羊，〈○張刻本云「軍上有黑雲氣，狀若半豬群羊」。〉名曰「瓦解之氣」，軍必敗。

Clouds arose from the evening hour (originally only the three characters "qi hun fa," corrected according to the Zhang edition), illuminating all night without dispersing, indicating that the soldiers in the army are scattered and disordered. The clouds above the army were intermittent, and this army will certainly suffer defeat. The black clouds above the army appeared like a half of a pig herd and sheep, named "Wajie qi" (dissolving clouds), and this army will certainly suffer defeat.

軍上有雲氣如雙蛇，急擊勿失。軍上氣，如塵灰、如粉、如煙雲霧，勃勃撩亂者，軍必敗。

The army above has clouds resembling two snakes; it should attack quickly and not miss the opportunity. The atmosphere above the army resembles dust, powder, and mist, swirling and chaotic; this army will surely suffer defeat.

軍上有五色雜氣，東西南北不定者，或如群鳥亂飛，或紛紛如轉蓬，或如敗船，或如臥人無手足，或如覆車，散亂不起者，皆敗軍之氣，擊之必克。〈○此下悉依　文瀾閣本。其張刻本與　閣本文全異，今不具列。〉

There is a chaotic mixture of five colors in the sky above the army, drifting aimlessly in all directions; some resemble a flock of birds flying in disorder, some look like swirling hemp fluff carried by the wind, some like a broken boat, some like a supine person without hands or feet, and some like an overturned cart, scattered and rising without order: these are all signs of a defeated army, and attacking them will surely result in victory. (The following entries are all based on the Wenlan Pavilion edition. The Zhang edition differs greatly from the Wenlan Pavilion edition, and these differences are not listed here.)

軍上氣上大下小者，士卒日減。軍上十日無氣者，其軍必敗。軍上十日無氣，忽有赤白氣，乍出卽滅者，外聲欲戰，實欲退散，宜擊之。

The qi above the army is wide at the top and narrow at the bottom, indicating that the soldiers are decreasing day by day. If there is no qi above the army for ten consecutive days, this army is certain to fail. If there is no qi above the army for ten consecutive days, and then suddenly red and white qi appear but quickly disappear, this indicates that the enemy claims to be ready for battle but actually intends to retreat and scatter; in this case, one should attack.

軍上氣出而半絶者，欲散；漸盡去走，一絶一敗，再絶再敗，三絶三敗；在東發白氣，災深；赤氣如火光，從天而降，入軍中，兵亂將死。

When the qi rises above the army but is cut off halfway, it indicates the army will disperse. As the qi gradually diminishes, people gradually flee. Each time the qi is cut off, the army suffers a defeat. If the qi is cut off three times, the army suffers three defeats. If white qi rises in the east, the calamity becomes more severe. If red qi, like firelight, falls from the sky and lands among the troops, it signifies great disorder within the army and the death of the generals.

軍上氣蒼，須臾散盡，或前高後卑，或黑氣如牛馬形，從雲氣中漸入軍中，名曰「天狗食血」，其軍散敗。兩軍相當，十里之內，三里之外，望彼軍上氣高而前白後青者，敗氣也。

The qi above the army appears blue-green and dissipates completely within a short time; or it is high in front and low in the back; or there is black qi forming the shape of cattle or horses, gradually entering the army from the clouds: this is called "Heavenly Dog Eating Blood," and this army will disintegrate and be defeated. When two armies face each other, observing the qi above the opposing army from a distance of ten li but beyond three li, if the qi is tall and the front part is white while the back part is blue, it indicates a sign of defeat.

雲氣如人頭，雞兔臨軍上雲葢，蔽濛晝晦者，宜急走，不然必敗。軍上氣，先青而後黑者，其將必死。散軍之氣，如燃生草之煙，前雖銳而後必退。

Clouds resembling a human head, or like a chicken or a rabbit, forming a cloud cover over an army and obscuring the sky, making daylight seem like night, should prompt a swift retreat, for failure is certain. If the cloud above the army first appears green and then turns black, the general of that army is doomed to die. The aura of a disintegrating army resembles the smoke from burning green grass; although this army may be strong at first, it will eventually retreat.

軍上氣如丹蛇者，如尾在雲霧中，臨軍上者，中人與外人通。軍行有白氣，如豬來臨者，大驚，宜備。日暈有氣，如死蛇，屬暈者，不利先鋒。

The qi above the army resembles a red snake, with its tail hidden in the mist, pressing down upon the army, indicating that someone within the military is secretly communicating with outsiders. During the march, if white qi approaches like a pig, it signifies great disturbance within the army and a need for prior vigilance. If there is a shape resembling a dead snake on the solar halo, connected to it, it is unfavorable for the vanguard troops.

日暈旁有赤雲，如懸鐘，其下有死將。日月暈有背，所臨者敗。白虹及蜺，入營者敗。

A red cloud resembling a hanging bell appears beside the solar halo, indicating that a general will die in battle. If a reverse cloud appears above the solar or lunar halo, the direction the cloud points to will suffer defeat. If a white rainbow or a secondary rainbow enters a military camp, that army will be defeated.

日暈有四玦在外，軍悉敗散；日暈薄及後至，先去其下，敗軍來降。氣如人十十五五，皆低頭叉手相向；或氣如黑山，以為緣者；白氣如鳥，趣入屯營，連絡不絶，須臾下者︰當有來降。

Outside the halo around the sun, if there are four gaps, the army will all disperse. If the halo is thin, formed later, and first dissipates from below, it indicates that defeated troops will surrender. If the appearance resembles groups of people, all bowing and clasping hands facing each other; or if it resembles a black mountain with a certain object as its edge; or if white vapor resembles birds flying quickly into the camp, continuously and without pause, and then falls down all at once: these all indicate that someone will come to surrender.

正白如旌旗；或白氣如旗，而赤界其邊；或氣出於外，如火煙；或有雲分為兩截狀，如城壘︰皆堅而不可攻。白氣如城中南北出者，城中黑氣如星，名曰「軍精」，急宜解去。

The qi is pure white like a banner; or the white qi resembles a banner with red edges; or the qi rises beyond the city walls like smoke from a fire; or clouds divide into upper and lower parts, forming the shape of city walls: all these indicate that the city is strong and cannot be attacked by force. If white qi extends from the city to the north and south, and there is black qi in the shape of stars within the city, this is called 'military spirit.' The attacking force should quickly lift the siege and withdraw.

赤雲或黃雲臨城，城中喜；青雲從軍，城南北出者，不可攻。城中有雲，青色如牛頭，觸人外向者，城中有氣出東，其光黃大，堅城也。

Red clouds or yellow clouds appearing over the city indicate there will be good news within the city. If blue clouds come with the army and extend from both the north and south of the city, one should not attack the city. If within the city there are clouds of a blue color, shaped like a bull's head, showing a posture of pushing against people outwardly, and at the same time there is a strong yellow light coming from the east, this indicates a strong and difficult-to-take city; it should not be attacked.

白氣中出，青氣入北，反覆囘還，不可攻。凡攻城圍邑，過旬，不雷不雨者，為城輔，勿攻。

White mist comes out from the city, and blue mist enters from the north, swirling repeatedly and returning, so do not attack the city. Whenever attacking a city or surrounding a town, if more than ten days pass without thunder or rain, this is called 'City Support,' which means heaven is supporting the defenders of the city; do not attack.

城壘氣出於外，如煙火者，或如雙蛇，舉首向敵，或赤氣如杵，自城中出向外，內兵突出，客敗。凡攻城，有諸氣自城出，兵不得入。

The military aura of the city extends beyond its walls, resembling smoke and fire; or like two snakes raising their heads toward the enemy; or like red gas resembling a wooden mallet extending from the city outward: these all indicate that the defending forces will suddenly attack, leading to the defeat of the attacking army. Whenever an attack on a city occurs and various auras emerge from within the city, the attacking forces will be unable to penetrate.

濛氣繞城而不入城，外兵不得入。日暈有青氣，從中出四起者，圍中勝。

A mist surrounds the city but does not enter it, and the army outside cannot breach the city walls. If a green aura rises from the solar halo and spreads out in all directions, the party besieged within the city will prevail.

凡攻城，有黑氣臨城上者，積土固險之狀。黑者，水之氣，城池之象也。我據城，敵不可攻；敵據城，我不可攻。凡圍城，平旦視圍上，氣鬱鬱如火光芒，其勢翕翕然者，其方救至；無者，救不至。受圍者，望外救，亦以此占。

Whenever attacking a city, if there is a black cloud pressing over the city, it indicates a situation where the defenders are holding fast to the earth and defending from a strong position. Black is the color associated with water, and also symbolizes the city. In such a case, if our side occupies the city, the enemy cannot take it; if the enemy occupies the city, we also cannot take it. When a city is surrounded, observing the area above the encirclement in the morning, if the qi is thick and vigorous, like the glow of fire, and gathers together, then reinforcements are coming from that direction. If there is no such qi, reinforcements will not arrive. The besieged side, hoping for outside help, uses this method to predict the outcome.

氣如赤杵幢節在烏雲中，或如烏人在赤氣中，或黑氣渾渾圓而赤氣在其中，或白氣紛沸起如樓狀，其下皆有伏兵。若軍行近山谷之間林坑，甚防之。

The appearance of the qi resembles a red wooden mallet, banners, and standards located within dark clouds; or like a person in black clothing within red qi; or like black qi forming a solid circle with red qi in the middle; or like white qi rising in abundance, forming the shape of pagodas: in all these cases, there are hidden enemy troops below. If the army is moving through forests and depressions between mountains, special vigilance is required.

雲紛紛綿綿相絞，及似蒿草長數尺者，以車騎為伏兵；如布席，似蒿草長尺許者，以步卒為伏兵。黑雲出營南，賊逃，我後有伏兵，謹候察之。

Clouds are dense and continuous, twisting and entangled, and some are as tall as several feet, indicating the enemy is ambushing with chariots and cavalry. If the clouds are like spread-out mats or like grass but only about a foot tall, it indicates the enemy is ambushing with infantry. Black clouds rising from the south of the camp indicate the enemy is retreating in large numbers, but there are enemy ambushes behind our own forces; we must be cautious and conduct thorough reconnaissance.

兩軍相當，赤氣，伏兵氣。若前有赤氣，則前有伏兵；後有赤氣，則後有伏兵；左右亦如之。黑雲變赤及白形如山者，有伏兵；雲如山林，或前黑氣，後有白氣者，有伏兵。

When two armies face each other, red clouds indicate the presence of hidden troops. If red clouds appear in front, there are hidden troops in front; if red clouds appear behind, there are hidden troops behind; the same applies to the left and right sides. If black clouds turn red or white and form the shape of a mountain, it indicates hidden troops. If the clouds resemble a forest, or if black clouds are in front and white clouds behind, it also indicates hidden troops.

白氣如瓜蔓連結，部隊相逐，須臾罷而復出，或如八九而來不絶者，有急賊至。白氣如仙人衣，千萬連結，部隊相逐，罷而復興，當有千里兵至。

White gas resembling gourds' tendrils connects and accumulates, with groups following one after another continuously coming, pausing briefly and then reappearing; or like eight or nine streams continuously rushing forward: this indicates an urgent bandit attack. White gas resembling the robe of immortals, with countless threads connected together, groups following one after another continuously coming, stopping and then rising again: this indicates an army arriving from a thousand miles away.

黑氣從彼來我軍者，欲襲我也，急宜備，不宜戰；敵還，從而擊之，必得小勝。

Black smoke coming from the enemy's side towards our army indicates the enemy's intention to attack us. We should be on high alert and avoid engaging in battle. Once the enemy retreats, we should follow closely to attack, ensuring a small victory.

天色蒼茫而有此氣，依支干數，內無風雨，所發之方，必有暴兵。日克時則凶，時剋日則自消散。此氣所發之方，當有事告急。一人來則氣一條，依數計之；若散漫一方，必有眾至。依日支干數，內有風雨，則不應。

The sky is dim and a certain kind of energy appears. According to the day branch and the stem, calculate the number of days. If there is no rain or wind during this period, the direction from which the energy arises will certainly have sudden military disaster. If the day branch overcomes the hour, it indicates misfortune; if the hour overcomes the day branch, the military disaster will dissipate on its own. The direction from which this energy arises will certainly have urgent military news. One person corresponds to one such energy, and the number of energies can be used to estimate the number of people. If the energy spreads widely, a large force is sure to arrive. If rain or wind occurs during the period calculated by the stem and branch, this divination will not come true.

伏兵氣，如人持刀盾，或有雲如坐人，赤色，所臨城邑，有猝兵至。赤氣如人持節，雲如方虹，或如赤虹，其下暴兵至。或如旌旗、如虎躍、如人行，或白氣如道帶竟天，或白虹所出，或赤雲如火，或雲如匹布，著天經丑未者，天下多兵，赤者尤甚。

The appearance of hidden troops resembles a person holding a knife and shield; or there is a cloud resembling a person sitting upright, appearing red: such an appearance indicates sudden military disaster in the city it affects. A red appearance resembling a person holding a symbol of authority, or a cloud resembling a square rainbow or a red rainbow, with its lower part indicates sudden military disaster. Or if the appearance resembles banners, a tiger leaping, or a person walking; or if white clouds resemble roads or bands stretching across the sky; or if a white rainbow appears; or if red clouds resemble fire; or if clouds resemble a piece of cloth, lying close to the sky and stretching across the direction of Chou and Wei: all these indicate widespread warfare in the world, with red appearances being especially severe.

有雲如番人列陣；或白氣廣五六丈，東西竟天；有雲如豹五六枚相聚；或如狗四五枚相聚；四方清明，獨有赤雲赫然者︰所見之地，兵起。四望無雲，獨有黑雲極天，名曰「天溝」，主兵起。

There are omens such as clouds resembling foreign troops arrayed; or white clouds spanning five or six zhang in width, stretching from east to west across the sky; or clouds resembling five or six leopards gathered together; or clouds resembling four or five dogs gathered together; or clear skies in all directions except for a single bright red cloud appearing prominently: these phenomena indicate the outbreak of warfare in the area where they appear. If there are no clouds in all directions but a black cloud stretches straight across the sky, this is called "heavenly channel," which signifies the rise of warfare.

壬子日候，四方無雲，獨有雲如旌旗，其下兵起；徧四方，天下兵起。雲氣一道，上白下黃，白色如布匹，長數丈；或上黃下白，如旗狀，長二三丈；或長氣純如赤而委曲，一道如布匹︰皆謂之「蚩尤旗」，見，兵大起。

On the day of Renzi, if there is no cloud in all directions but only a single cloud resembling a banner, warfare will arise in the area below it; if such clouds appear in all directions, warfare will break out across the land. If there is a cloud with a white upper part and a yellow lower part, the white part resembling a piece of cloth several zhang long; or if it is yellow on top and white below, shaped like a banner, two or three zhang long; or a long red cloud that twists and coils, resembling a piece of cloth: these are all called "Chiyu Flag." Once they appear, they indicate the outbreak of large-scale warfare.

氣如人無頭、如死人、如丹蛇，赤氣隨之，必有大戰，殺將。四望無雲，獨有赤雲如狗，入營，其下必有流血；或獨見赤雲如立蛇，或赤雲如覆舟，其下大戰。

The atmosphere resembles that of a headless person, a dead person, or a red snake, with red clouds following closely behind, indicating a certain great battle and the death of a general. Looking in all directions, there are no clouds, but only a single red cloud resembling a dog floating toward the military camp, which will surely result in bloodshed below. Alternatively, if only a red cloud resembling a vertical snake or an overturned boat is seen, there will certainly be a great battle below.

白虹或赤屈虹見城營上，其下大戰流血。白氣如車，入北斗中轉移者，大戰。雲如耕隴，大戰。

White rainbow or curved red rainbow appearing over cities or camps indicates there will be a great battle with bloodshed below. White vapor resembling a chariot entering the middle of the Big Dipper and moving around indicates a great battle. Clouds shaped like plowed furrows also indicate a great battle.

日旁黑氣如虹，或白氣如虹，交見，兩軍相當，必交戰；無軍，兵起。四、五、六虹見，大戰。

The Star of brightness and prestige accompanied by black clouds resembling a rainbow, or white clouds resembling a rainbow, appearing alternately: if two armies are facing each other in battle formation, a fight is certain; even if there are no armies outside, warfare will arise. When four, five, or six rainbows appear simultaneously, it indicates a major battle.

日月有赤雲，截之如大杵，軍在外，萬人戰死；兩軍相當，不利先舉。月初滿而蝕，有軍必戰。

When the sun or moon has a red cloud across its upper part, forming the shape of a large wooden mallet: if there are troops outside, the ruler will have ten thousand soldiers die in battle; if two armies are facing each other, the side that attacks first will suffer disadvantage. If a lunar eclipse occurs when the moon is nearly full, there will certainly be a battle involving troops outside.

蒼白雲氣經天，其下有拔城大戰。赤氣漫漫如血色，有大戰流血。

Pale clouds stretch across the sky, indicating a great battle involving the capture of cities below. Red clouds spread widely like blood, signifying a fierce battle with heavy casualties.

氣白而群行徘徊，結陣而來者，他國人來相圖謀也，不可忽；應視其所往，隨而伐之，得利。黑氣如幢，出於營中，上黑下黃，敵欲來求戰，而無誠實，言信相反，七日內必覺，備之，吉。

The appearance of white qi gathering in groups, moving around and not dispersing, forming an array, indicates people from another country coming to plot against us; we must not neglect it. We should observe where it is heading and then send troops to attack, which will bring us benefit. Black qi resembling banners rising from the camp, with the upper part black and the lower part yellow, shows that the enemy although wanting to fight, has no genuine intention, their words contradict their true intentions; within seven days we will certainly become aware of this, and prior preparation will be auspicious.

黑氣臨我軍上，如車輪行，敵人謀亂，國有小臣勾引，宜察之。黑氣如引，牽來如陣前銳者，有陰謀。

Black clouds are pressing down over our army, rolling forward like a chariot, indicating that the enemy is plotting rebellion, and there are disloyal ministers within our country secretly colluding and guiding them. We should investigate thoroughly. If the black clouds are dragged along as if being pulled and become sharp upon reaching the battlefield, this signifies that the enemy has secret schemes.

天沉陰不雨，晝不見日，夜不見星、月，三日以上者，陰謀也，將軍宜愼防左右。連陰十日，亂風四起，欲雨不雨，其名曰「濛」，為臣謀君。

The sky is overcast but no rain falls, the sun is not visible during the day, and the stars and moon are not visible at night, continuing for more than three days. This indicates there is a plot, and the general should be cautious and beware of those around him. If the continuous overcast weather lasts for ten days, with strong winds blowing from all directions and rain that does not fall, this celestial phenomenon is called "Meng," indicating that ministers and subordinates are plotting against the sovereign.

天陰沉，日月無光，有雲障之，不雨，此君臣俱有陰謀。兩敵相當，則陰謀也。若晝晴夜陰，臣謀君；晝陰夜晴，君謀臣。

The sky is dark and overcast, with the sun and moon not visible, and clouds blocking the light without rain. This indicates that both the sovereign and the ministers have secret plots. If two armies are facing each other, it means that both sides have their own schemes. If it is sunny during the day and overcast at night, it suggests that the ministers are plotting against the sovereign. If it is overcast during the day and clear at night, it indicates that the sovereign is plotting against the ministers.

東夷之氣如𣗳。西夷之氣如屋。南夷之氣如樓臺，或如舟航。北狄之氣如牛羊，或如穹廬。

The qi of the eastern夷people appears in the shape of trees; the qi of the western夷people appears in the shape of houses; the qi of the southern夷people appears in the shape of pavilions and towers, and sometimes like boats; the qi of the northern狄people appears in the shape of herds of cattle and sheep, and sometimes like the dome-shaped tents used by nomads.

氣初出桑榆一千五百里，平觀一千里，仰視中天一百里，平望桑榆二千里，登高下屬三千里。〈○此條依張刻本補。〉凡候氣之法：氣初出時，若雲非雲，似霧非霧，彷彿若可見，初出森森然，若高五六尺者，是千五百里以外氣也。

When the qi rises from the place where the sun sets, one can see circumstances as far as fifteen hundred li away; when looking straight ahead, one can see up to a thousand li; when looking upward toward the zenith, one can see only up to a hundred li; when looking horizontally toward the direction of the sun's setting, one can see up to two thousand li; and when standing on a high place and looking downward, one can see up to three thousand li. This passage is added according to the Zhang edition. In general, when observing qi: when qi first appears, it is neither cloud nor mist, but appears faintly visible, standing solemnly at first. If it rises about five or six feet high, then it is qi from fifteen hundred li away.

凡候敵上氣，敵在東，日出候之；敵在西，日入候之；敵在南，日中候之；敵在北，夜半候之。欲知我軍氣，常以甲己日及庚子戊午日、未日、亥日及八月十八日，去軍十里，登高望之，但百人以上，則皆有氣。

Whenever observing the aura above the enemy's army: if the enemy is to the east, observe at sunrise; if to the west, at sunset; if to the south, at noon; if to the north, at midnight. To observe one's own army's aura, usually go ten li away from the camp on the days of Jia, Ji, Gengzi, Wuwu, Wei, Hai, and the eighteenth day of the eighth month, climb to a high place and look far away. As long as the number is over one hundred, there will be an aura above the army.

凡氣欲似甑出炊氣，勃勃而上升，外積結成形，而後可占。氣不結積，散漫不定，不能為災祥，亦必和雜殺氣森森然，乃可論也。

All qi that can be used for divination should rise vigorously like the steam from a steamer, accumulating and condensing on the surface to form shapes, only then can it be used for prediction. If the qi does not condense and accumulate, but instead disperses and drifts aimlessly, it cannot indicate omens of good or ill. Moreover, it must be mixed with a solemn and sharp cutting qi before it is worth discussing.

凡軍城上，氣安，則人安；氣不安，則人不安；氣盛，則兵盛；氣衰，則中衰；氣散，則眾散。凡氣得旺相色，吉；休囚色，凶。軍上氣，高勝下，厚勝薄，實勝虛，長勝短，澤勝枯。

In a military camp or fortress, if the qi is stable, the people's minds are stable; if the qi is unstable, the people's minds are restless. If the qi is strong, the military strength is strong; if the qi is weak, the army is weak; if the qi is scattered, the troops are divided. If the qi shows the colors of "prosperity" and "reinforcement," it is auspicious; if it shows the colors of "decline" and "captivity," it is inauspicious. When comparing the qi of two armies, the one with higher qi overcomes the one with lower qi, the one with thicker qi overcomes the one with thinner qi, the one with solid qi overcomes the one with hollow qi, the one with longer qi overcomes the one with shorter qi, and the one with moist and nourishing qi overcomes the one with dry and withered qi.

凡占災祥，先推九宮分野，六壬日月，不應陰霧風雨，其占乃準。凡候氣，多假日月之光，照耀而形，故暈珥抱背，皆出日月之旁；虹蜺相象，莫不因日而見。是故晝候日旁，夜候月旁，輝光所燭，無得而隱矣。

When divining omens of calamity or auspicious signs, one must first calculate the nine palaces and their corresponding regions, as well as the day and month governed by the Six壬 system. The divination will be accurate only if there are no clouds, fog, rain, or wind. Most phenomena related to qi are usually visible only when illuminated by the light of the sun or moon. Therefore, phenomena such as halos,珥, embracing, and back-lighting appear around the sun and moon. Similarly, images like the primary rainbow and secondary rainbow are only visible due to sunlight. Hence, during the day, one should observe the area around the sun, and at night, the area around the moon. As long as the light reaches, the qi cannot be hidden.

凡氣見，近三日，遠七日，內有大風雨，則不應災祥。故曰：「風以散之，雨以解之。」凡軍行，先觀其氣。兵有勝負氣，有盛衰氣。銳兵強氣，伏兵弱氣。兵行氣行，兵止氣止，兵急氣急，兵散氣沒。故曰：「氣是兵主，風是兵苗。」為將者，不可不知也。

Whenever the qi appears, it will manifest within three days if it is near, or within seven days if it is far. During this period, if there is a strong wind or heavy rain, then the divination regarding calamity or auspiciousness will not come true. Therefore, it is said: "The wind disperses it, and the rain dissipates it." Whenever an army moves, one should first observe its qi. The army has a qi that determines victory or defeat, and a qi that determines prosperity or decline. A sharp and powerful army has strong qi; an ambushed army has weak qi. When the army advances, its qi also advances; when the army stops, its qi also stops; when the army moves quickly, its qi also moves quickly; when the army disperses, its qi also disappears. Therefore, it is said: "Qi is the master of the army, and wind is the sign of warfare." A general should not fail to understand this principle.

經曰：天有二十八宿，為十二次；在地為十二辰，配十二月。至於九州分野，各有攸繫，上下相應，故可得而占識之。

The *Bing Jing Shuo* says: There are twenty-eight star mansions in the sky, divided into twelve star periods; on the ground, these correspond to the twelve earthly branches, which are also matched with the twelve months. As for the regions of the nine provinces, each has its corresponding star mansion, so that heaven and earth correspond with each other. Therefore, one can use this to predict and discern auspicious and inauspicious events.

角、亢：鄭之分，於辰在辰，為壽星；於野，在潁川、父城、定陵、襄城、潁陽、陽翟、汝南、宏農、城父、新安、宜陽、河南、新鄭，屬兗州。氐、房、心：宋之分，於辰在卯，為大火；於野，在楚州、山陽、清平、濟陽、東郡、須昌、壽陽、睢陽、定陶等郡，屬豫州。

The constellations Guo Xu and Kang Xu correspond to the territory of the State of Zheng, belonging to the twelfth earthly branch Chen, with the star division called "Shou Xing" (Longevity Star); on earth, their territory includes places such as Yingchuan, Fu Cheng, Dingling, Xiangcheng, Yingyang, Yangzhi, Nanan, Hongnong, Chengfu, Xin'an, Yiyang, Henan, and Xinzheng, under the jurisdiction of Yanzhou. The constellations Di Xu, Fang Xu, and Xin Xu correspond to the territory of the State of Song, belonging to the twelfth earthly branch Mao, with the star division called "Da Huo" (Great Fire); on earth, their territory includes places such as Chuzhou, Shanyang, Qingping, Jiyang, Dongjun, Xuchang, Shouyang, Suyang, and Dingtang, under the jurisdiction of Yuzhou.

尾、箕：燕之分，於辰在寅，為析木；於野，在漁陽、北平、遼東、遼西、上谷、代郡、雁門、涿郡、范陽、新城、固安、良鄕、涿州、昌黎、渤海、安定、朝那、樂浪、元菟、易、定，屬幽州。南斗牽牛：吳之分，木辰在丑，為星紀；於野，在會稽、九江、丹陽、豫章、廣陵、廬江、安陸、臨淮、蒼梧、鬱林、桂陽、合浦、交趾、九眞、日南、南海，屬揚州。

The Tail Mansion and Winnowing Basket Mansion correspond to the territory of Yan State, belonging to the寅 (Yin) in the twelve earthly branches, with the star sequence called "Xí Mù" (Split Wood). On earth, their territory includes Yuyang, Beiping, Liao Dong, Liao Xi, Shanggu, Dajun, Yamen, Zhuo Jun, Fan Yang, Xin Cheng, Gu'an, Liangxiang, Zhuozhou, Changli, Bohai, An Ding, Chaonuo, LeLang, Xuantu, Yizhou, and Dingzhou, all under the jurisdiction of Youzhou. The Southern Dipper and the Ox Star correspond to the territory of Wu State, belonging to the丑 (Chou) in the twelve earthly branches, with the star sequence called "Xing Ji" (Star Record). On earth, their territory includes Huaiji, Jiuxiu, Danyang, Yuzhang, Guangling, Lujiang, Anlu, Linhuai, Cangwu, Yulin, Guiyang, HePu, Jiaozhi, Jiu Zhen, Rizhan, Nanhai, all under the jurisdiction of Yangzhou.

須、女、虛：齊之分，於辰在子，為元枵；於野，在高密、城陽、泰山、濟南、平原，屬青州。危、室、壁：衛之分，於辰在亥，為娵訾；於野，在魏郡、黎陽、河內、朝歌、濮陽，屬幷州。

The constellations Xu, Nu, and Xu correspond to the territory of the state of Qi, belonging to the zodiac sign Zi in the twelve earthly branches, with the star position called "Xuanxiao" (written as "Yuanxiao" during the Tang dynasty to avoid taboo). On earth, their corresponding regions include GaoMi, ChengYang, Taishan, Jinan, and Pingyuan, which are under the jurisdiction of Qingzhou. The constellations Wei, Shi, and Bi correspond to the territory of the state of Wei, belonging to the zodiac sign Hai in the twelve earthly branches, with the star position called "Juzi". On earth, their corresponding regions include Wei Jun, Liyang, He Nei, Chaoguo, and Puyang, which are under the jurisdiction of Bingzhou.

奎、婁：魯之分，於辰在戌，為降婁；於野，在東海、泗州、陰陵、曲阜，屬徐州。胃、昴：趙之分，於辰在酉，為大梁；於野，在信都、眞定、常山、中山、鉅鹿、高陽、廣平、河間、武昌、文安、清河、內黃、斥邱、太原、定襄、雲中、五原、朔方、上黨、邯鄲，屬冀州。

The constellations Kuīxiù and Lóuxiù correspond to the territory of Lu State, belonging to the earthly branch Xu in the twelve divisions, with the star sequence called "Jiànglóu". On earth, their territory includes the Eastern Sea, Sizhou, Yingle, and Qufu, under the jurisdiction of Xuzhou. The constellations Wèixiù and Mǎoxiù correspond to the territory of Zhao State, belonging to the earthly branch You in the twelve divisions, with the star sequence called "Dàliáng". On earth, their territory includes Xindu, Zhen ding, Changshan, Zhongshan, Jilu, Gaoyang, Guangping, Hejian, Wuchang, Wenan, Qinghe, Neihuang, Chiqu, Taiyuan, Dingxiang, Yunzhong, Wuyuan, Shuofang, Shangtang, and Handan, under the jurisdiction of Jizhou.

畢、觜、參：魏之分，於辰在申，為實沈；於野，在高陵、河東、河內、陳留、汝南、新野、舞陽、河南、開封、陽武，屬益州。井、鬼：秦之分，於辰在未，為鶉首；於野，在弘農、京兆、扶風、馮翊、北地、上郡、西河、安定、天水、隴西、蜀郡、廣漢、武威、張掖、酒泉、燉煌，屬雍州。

Bixiu, Zui Xiu, and Cen Xiu correspond to the territory of the State of Wei, belonging to the branch of Shen in the twelve earthly branches, with the star sequence called "Shi Shen"; on earth, their territory includes Gao Ling, He Dong, He Nei, Chen Liu, Ru Nan, Xin Ye, Wu Yang, He Nan, Kaifeng, Yang Wu, and belongs to Yizhou. Jing Xiu and Gui Xiu correspond to the territory of the State of Qin, belonging to the branch of Wei in the twelve earthly branches, with the star sequence called "Chun Shou"; on earth, their territory includes Hongnong, Jingzhao, Fufeng, Fengyi, Beidi, Shangjun, Xihex, An Ding, Tian Shui, Longxi, Shujun, Guanghan, Wudi, Zhangye, Jiuyuan, and Dunhuang, belonging to Yuzhou.

柳、星、張：周之分，於辰在午，為鶉火；於野，在河南、洛陽、平陰、偃師、鞏縣、三河，屬豫州。翼、軫：楚之分，於辰在巳，為鶉尾；於野，在南郡、江陵、零陵、桂陽、武陵、長沙、漢中、汝南、南中，屬荊州。

Willow Mansion, Star Mansion, and Extended Net Mansion correspond to the territory of the Zhou dynasty, belonging to the hour of午 in the twelve earthly branches, with the stellar position called 「Chun Fire」. Their terrestrial territory includes Henan, Luoyang, Pingyin, Yanshi, Gongxian, and Sanhe, under the jurisdiction of Yu State. Wings Mansion and Chariot Mansion correspond to the territory of the State of Chu, belonging to the hour of巳 in the twelve earthly branches, with the stellar position called 「Chun Tail」. Their terrestrial territory includes Nanjun, Jiangling, Lingling, Guiyang, Wuling, Changsha, Hanzhong, Ruzhong, and Nanzhong, under the jurisdiction of Jingzhou.

㢲為風，申明號令，陰陽之使也，發示休咎，動彰神教。《春官》，保章氏以十二風察天地之妖祥。故金縢未啟，表拔木之徵；玉帛方交，起偃禾之異。宋襄失德，六鷁退飛；仰武將焚，異鳥先唱。此皆一時之事。

The trigram Xun represents wind. Wind can proclaim commands and is the messenger of yin and yang; it issues warnings of good or ill fortune, and once it moves, it reveals the divine commands. The "Rites of Zhou · Spring Officials" records that the keeper of astronomical records used the winds of the twelve directions to observe strange occurrences and auspicious signs in the heavens and earth. Therefore, before the golden sealed book of Duke Zhou was opened, heaven first showed the omen of a great wind uprooting trees; and during the time when the feudal lords presented jade and silk as offerings, there appeared the strange phenomenon of all the millet lying down. When Duke Song Xiang was lacking virtue, six herons flew backwards over the capital of Song; before the "Yangwu" temple was to be burned, strange birds had already cried out as a warning. These were all immediate fulfillments of omens.

且興師十萬，相持數年，日費千金，而爭一旦之勝負。鄕導之說、間諜之詞，取之於人，尚猶不信，豈一風動葉、獨鳥鳴空，而舉六軍投不測之國，欲幸全勝，未或可知。謀既在人，風鳥參驗，亦存而不棄。

Now, sending an army of ten thousand, holding out for several years, spending thousands every day, just to fight for a temporary victory. The accounts from guides and spies come from living people, yet they are not entirely reliable; how can we rely on a gust of wind moving leaves or a lone bird calling in the air to commit the entire army to an unpredictable foreign land, hoping for a complete victory by chance? That is unpredictable. Since the fundamental planning lies in people, then methods like wind divination and bird omens should only be used as references for verification, temporarily retained but not completely discarded.

夫占風角，取雞羽八兩，懸於五丈竿上，置營中，以候八風之雲。凡風起，初遲後疾，則遠來；風初疾後遲，則近來。風動葉十里，搖枝百里，鳴枝二百里，墜葉三百里，折小枝四百里，折大枝五百里，飛石千里，拔木五千里。三日三夜，遍天下；二日二夜，半天下；一日一夜，及千里；半日半夜，五百里。

The method of divining by wind direction and cloud movement involves taking eight taels of chicken feathers and hanging them on a pole five zhang high, placed in the camp to observe the wind coming from the eight directions and the corresponding clouds. Whenever the wind arises, if it starts slowly and then becomes stronger, it indicates the wind is coming from afar; if it starts strong and then weakens, it indicates the wind is coming from nearby. If the wind only moves the leaves, it comes from within ten li; if it shakes the branches, it comes from within a hundred li; if it makes the branches make a sound, it comes from within two hundred li; if it blows off the leaves, it comes from within three hundred li; if it breaks small branches, it comes from within four hundred li; if it breaks large branches, it comes from within five hundred li; if it blows stones into the air, it comes from a thousand li away; if it uproots a big tree, it comes from five thousand li away. If the wind blows continuously for three days and three nights, its influence reaches the whole world; if it blows for two days and two nights, it reaches half the world; if it blows for one day and one night, it reaches a thousand li; if it blows for half a day and half a night, it reaches five hundred li.

宮風聲如牛吼空中。　　　徵風聲如奔馬。商風聲如離群之鳥。　　　羽風聲如擊濕鼓之音。角風聲如千人之語。

The wind belonging to the 'Gong' tone sounds like an ox roaring in the air; the wind belonging to the 'Zheng' tone sounds like a galloping horse. The wind belonging to the 'Shang' tone sounds like a lonely bird separated from its flock; the wind belonging to the 'Yu' tone sounds like a drum that has become damp being struck. The wind belonging to the 'Jue' tone sounds like thousands of people speaking at the same time.

子、午為宮。　　　丑、未、寅、申為徵。　　　卯、酉為羽。

The twelve Earthly Branches correspond to the five tones: the branches Zi and Wu belong to 'Gong'; the branches Chou, Wei, Yin, and Shen belong to 'Zhi'; and the branches Mao and You belong to 'Yu'.

辰、戌為商。巳、亥為角。宮風發屋折木，未年兵作。徵風發屋折木，四方告急。商風發屋折木，有急兵。羽風發屋折木，米價貴。角風發屋折木，有急盜賊、戰鬬。

The Earthly Branches Chen and Xu correspond to the musical tone "Shang," and Si and Hai correspond to "Jue." Together with the previous entries, Zi and Wu correspond to "Gong," Chou and Wei, as well as Yin and Shen, correspond to "Zhi," Mao and You correspond to "Yu." Thus, the twelve Earthly Branches are divided among the five tones. When predicting wind, if a wind of the "Gong" tone arises and causes great damage, such as overturning roofs and breaking trees, war will break out in the year of Wei. If a wind of the "Zhi" tone arises and causes such damage, alarms will come from all four borders. If a wind of the "Shang" tone arises and causes such damage, there will be urgent military news. If a wind of the "Yu" tone arises and causes such damage, grain prices will surely rise. If a wind of the "Jue" tone arises and causes such damage, there will be sudden bandit disturbances and fighting.

歲月日時，陰德陽德自處，陰德在十二干，陽德在天。歲月日時，子刑卯、卯刑子、丑刑戌、戌刑未、未刑丑、寅刑巳、巳刑申、申刑寅、辰午酉亥各自相刑。子、丑、寅、巳、申為刑上，卯、戌、未為刑下。風從刑下來，禍淺；刑上來，禍深。三刑：為刑上、刑下、自刑。

After arranging the four pillars of year, month, day, and hour, "Yin Virtue" and "Yang Virtue" each occupy fixed positions. Yin Virtue is calculated based on the ten heavenly stems, while Yang Virtue corresponds to the sky. Among the twelve earthly branches in the year, month, day, and hour, there is a relationship called "Three Punishments." Specifically, Zi (rat) punishes Mao (rabbit), and Mao punishes Zi; Chou (ox) punishes Xu (dog), Xu punishes Wei (sheep), and Wei punishes Chou; Yin (tiger) punishes Si (snake), Si punishes Shen (monkey), and Shen punishes Yin. The branches Chen (dragon), Wu (horse), You (rooster), and Hai (pig) each punish themselves, a situation called "Self-Punishment." Among these, Zi, Chou, Yin, Si, and Shen are called "Punishing Above," while Mao, Xu, and Wei are called "Punishing Below." Wind coming from the direction of "Punishing Below" brings light calamity, while wind coming from the direction of "Punishing Above" brings severe calamity. The term "Three Punishments" refers to these three categories: Punishing Above, Punishing Below, and Self-Punishment.

凡災風之來，多挾殺氣，尅日，濁塵飛埃。凡祥風之來，多興德氣，並日色晴朗，天氣溫涼，風氣索索不動，塵平行而過。

Whenever a wind bringing calamity blows, it is usually accompanied by a bleak and severe atmosphere, and its five phases attribute exactly controls the day's stem. The sky appears dim and murky, with dust swirling in the air. Whenever a wind bringing auspiciousness blows, it is usually accompanied by a harmonious and virtuous atmosphere, and the sun shines brightly, the weather is clear, cool and mild. The wind rustles softly, yet the grass and trees remain still, and the dust moves along the ground smoothly.

凡申、子為貪狼，主欺紿、不信、亡財、遇盜賊，主攻劫人。巳、酉為寛大，主福祿，主貴人、君子。亥、卯為陰賊，主戰鬬殺傷、謀反大逆。寅、午為廉貞，主賔客、禮儀、嫁娶。丑、戌為公正，主報仇怨，主兵。辰、未為奸邪，主驚恐。

The positions occupied by the branches Shen and Zi are called "Tanlang," which indicate deceit, fraud, broken finances, loss of property, and encounters with thieves or bandits. They also signify attacks and plunder. The branches Si and You are called "Kuanda," which indicate good fortune, official rank, meeting noblemen and gentlemen. The branches Hai and Mao are called "Yinzei," which indicate fighting and casualties, as well as rebellion and treason. The branches Yin and Wu are called "Lianzhen," which indicate guests, ceremonies, and marriage affairs for men and women. The branches Chou and Xu are called "Gongzheng," which indicate revenge and retribution, as well as military campaigns. The branches Chen and Wei are called "Jianxie," which indicate fear and alarm.

貪狼之日，風從寛大上來，〈○此下原衍「及寛大上來」五字，參《虎鈐經》刪。〉所主之言，〈○「言」疑「占」。〉仍以貪狼參說吉凶，他倣此。

On days belonging to the 'Star of Romance and Desire,' if the wind comes from the direction of 'Generosity,' the judgment should still take into account the nature of 'Star of Romance and Desire,' combining both to determine fortune or misfortune; other combinations are to be interpreted in the same way. (Note: Originally, the text below the phrase 'wind comes from the direction of Generosity' had an additional five characters 'and comes from the direction of Generosity,' which have been deleted following reference to the 'Tiger Bell Classic'; the character 'speech' in 'the subject of speech' is suspected to be a miswriting of 'divination.')

有旋風入幕，折干戈，壞帳幙，必有盜賊入營，將軍必死。旋風從三刑上來，其兵不可當。有風從王氣上來，官軍勝，大寒大勝，小寒小勝。凡風蓬勃四方起，或有觸地，皆為逆風，則有暴兵作。寅時作，主人逆；辰時作，主兵逆；午時發，左右逆；戌時發，外賊逆。

If a whirlwind enters the military camp, breaking weapons and damaging tents, there will certainly be thieves mixed among the troops, and the commander-in-chief may also be killed. If the whirlwind comes from the direction of the "Three Punishments," the invading enemy forces will be unstoppable. If the wind comes from the direction of the current prosperous position, the official army will win; if the wind is extremely cold, it indicates a great victory; if it brings just a little cold, it indicates a minor victory. Whenever a strong wind rises vigorously from all four sides at the same time, or rolls along the ground, it is considered "reverse wind," indicating a sudden outbreak of military disorder: if it starts at寅 (3 a.m.), it means internal changes within the main side; if it starts at辰 (5 a.m.), it means the soldiers of the own army may mutiny; if it starts at午 (1 p.m.), it means close associates may rebel; if it starts at戌 (7 p.m.), it means foreign bandits may invade.

宮日大風從角上來，有急兵來圍，至日中折木者，城陷。羽日大風，暝日無光，有圍城，客軍勝。陰賊日風，從陰賊上來，大寒有自相殺者。商日大風，從四季上來，有賊攻城，關梁不通。

On days belonging to the 'Gong' tone, if a strong wind blows from the direction associated with the 'Jiao' tone, enemy troops will swiftly arrive to besiege the city; if the wind continues until noon and breaks trees, the city will fall. On days belonging to the 'Yu' tone, if a strong wind blows and the sky is dark without light, there will be a siege battle, and the attacking forces will prevail. On days marked by 'Yin Zei', if a wind blows from the direction associated with 'Yin Zei', the wind will be bitterly cold, and there will be internal conflicts within the camp. On days belonging to the 'Shang' tone, if a strong wind blows from the directions of Chen, Xu, Chou, or Wei, there will be attacks by bandits on the city, and the passes, bridges, and roads will be cut off.

經曰：巳、酉為寛大之日，時加巳、酉，鳥鳴其上，有酒食；時加寅、午，有酒食辭讓；時加丑、戌，有酒食口舌；時加亥、卯，有酒食相害；寺加辰、未，有酒食婦人口舌；時加申、子，有酒食爭財。

The classics say: Si and You are days of "broadness." If the time of divination falls on Si or You, and there is a bird calling above the tent, there will be matters of wine and food. If the time falls on Yin or Wu, there will be wine and food but with mutual hesitation. If the time falls on Chou or Xu, there will be wine and food but with quarrels. If the time falls on Hai or Mao, there will be wine and food but with mutual harm. If the time falls on Chen or Wei, there will be wine and food but disputes caused by women (the original text "Si jia Chen, Wei" is a mistake for "Shi jia Chen, Wei"). If the time falls on Shen or Zi, there will be wine and food but disputes over money.

寅、午為廉貞之日，時加寅、午，鳥鳴其上，有諫諍責讓；時加巳、酉，有賔客；時加申、子、辰、未，有口舌事；時加丑、戌、亥、卯，有酒食，又主相殺。丑、戌為公正之日，時加丑、戌，鳥鳴其上，有長吏來慰問；時加巳、酉，有公正酒食相遺；時加寅、午，有吏言陰私賊事；時加申、子，有吏來言公正之事；時加亥、卯，有吏來說陰賊相殺。

The days of Yín and Wǔ are associated with 「Lianzhen」. If the hour falls on Yín or Wǔ, there will be a bird calling overhead, and someone will openly advise or reprimand. If the hour falls on Sì or You, there will be visitors arriving. If the hour falls on Shen or Zi, or Chen or Wei, there will be disputes over words. If the hour falls on Chou or Xu, or Hai or Mao, there will be drinking and food, but also signs of mutual conflict. The days of Chou and Xu are associated with 「Gongzheng」. If the hour falls on Chou or Xu, there will be a bird calling overhead, and a superior official will come to visit. If the hour falls on Sì or You, there will be official banquets and gifts. If the hour falls on Yín or Wǔ, officials will come to discuss private matters or theft. If the hour falls on Shen or Zi, officials will come to discuss official business. If the hour falls on Hai or Mao, officials will come to speak about secret plots and killings.

辰、未為奸邪之日，時加辰、未，鳥鳴其上，有長吏來捕奸邪事；時加巳、酉，有酒食陰事；時加丑、戌，有吏捕陰私奸謀事；時加亥、卯，有陰謀劫害之事。申、子為貪狼之日，時加申、子，鳥鳴其上，有賊攻劫盜賊事；時加寅、午，有善人言攻劫事；時加巳、酉，有酒食；時加辰、未，有婦人爭訟事；時加丑、戌、亥、卯，有群賊攻奪事。

Chen and Wei are days of "evil and deceit." If the hour falls on Chen or Wei, there will be birds calling from above, and officials will come to investigate cases of evil and deceit. If the hour falls on Si or You, there will be drinking and eating along with hidden affairs. If the hour falls on Chou or Xu, officials will come to investigate private matters and schemes. If the hour falls on Hai or Mao, there will be plots of robbery and harm. Shen and Zi are days of "Star of romance and desire." If the hour falls on Shen or Zi, there will be birds calling from above, and thieves will attack and rob. If the hour falls on Yin or Wu, good people will come to report about attacks and robberies. If the hour falls on Si or You, there will be drinking and eating. If the hour falls on Chen or Wei, women will bring lawsuits and disputes. If the hour falls on Chou or Xu, or Hai or Mao, there will be groups of thieves coming to attack and seize.

亥、卯為陰賊之日，時加亥、卯，鳥鳴其上，有群賊大議休廢、囚死、鬬傷；時加巳、酉，有婦人奸私相傷；時加丑、戌，有吏逐賊；時加寅、午，有婦人姦淫相傷；時加辰、未、申、子，有賊攻討。右諸陰日，有鳥群飛，飄飄從鬼門四季上來，更時加四季，主有搜索，皆為鬬傷事。

The days of亥 and 卯 are considered days of "hidden villains." If the hour falls on亥 or 卯, and there are birds calling overhead, there will be a gathering of thieves plotting secretly, leading to events such as dismissal, imprisonment resulting in death, or fights causing injuries. If the hour falls on巳 or 酉, there will be harm between women due to infidelity. If the hour falls on丑 or 戌, there will be officials pursuing thieves. If the hour falls on寅 or 午, there will be harm between women due to adultery. If the hour falls on辰 or 未, or on申 or 子, there will be thieves coming to attack and make war. These are all days of hidden villains. If during these days there are groups of birds flying wildly, drifting from the Ghost Gate (Gen direction) and from the directions of辰, 戌, 丑, and 未, and the time also falls on the directions of the four seasons, it indicates searches and investigations, and all these situations involve fights resulting in injuries.

經曰：黃帝征蚩尤，七十二戰而不克，晝夢金人引領，長頭，衣元狐之裘，而言曰：「某天帝之使授符於帝。」帝驚悟，求其符不得，乃問風后、力牧，力牧曰：「此天帝也。」乃於盛水之陽築壇祭之，俄有元龜、巨鼇從水中出，含符致於壇而去。似皮非皮，似綈非綈，以血為文，曰：「天乙在前，太乙在後。」黃帝受符再拜。於是設九宮，置八門，布三奇、六儀，為陰陽二遁。凡一千八百局，名曰《天乙遁甲式》。

The classic text says: The Yellow Emperor waged war against Chiyou and fought seventy-two battles without success. One day, during the day, he had a dream in which a golden figure stretched its neck, had a long head, and was wearing black fox fur. It told him, "I am an envoy of the Heavenly Emperor, sent to give you a symbol." The Yellow Emperor awoke and searched everywhere for the symbol but could not find it. He then consulted Fenghou and Limu. Limu said, "This is the Heavenly Emperor appearing." The Yellow Emperor then built a platform on the north bank of a river for worship. Soon after, a black tortoise and a giant turtle emerged from the water, each carrying a symbol and placing it on the platform before leaving. The symbol resembled leather but was not leather, and resembled thick silk but was not thick silk. It was written in blood, and it read, "Tianyi is in front, Taiyi is behind." The Yellow Emperor bowed twice and received the symbol. From then on, he established nine palaces, set up eight gates, arranged the Three Marvels and Six Instruments, dividing them into two systems, Yang Dun and Yin Dun, totaling 1,800 formations, and named it the "Tianyi Dunjia Method."

三門發，五將具，而征蚩尤，以斬之蚩尤者。炎帝之後與少昊治西方，主金，兄弟十八人，日尋干戈，恃甲兵之利，殘暴不仁，聞黃帝獨王於中央，將欲勝四帝，恃甲兵於涿鹿。

The Yellow Emperor used this method to open three gates, align the five generals, and march his troops to attack Chiyou, eventually killing him. Chiyou was a descendant of the Flame Emperor, who together with the Xiaohao governed the western region, overseeing the metal virtue. He had eighteen brothers who fought constantly, relying on their superior weapons and armor, and were cruel and unrighteous. Upon hearing that the Yellow Emperor ruled alone in the center, wanting to surpass the emperors of the four directions, Chiyou relied on his advantage in weapons and armor, and set up his battlefield at ZhuLu.

黃帝至道之精，其神無所倚，其心無所適，淡然與萬物合其一。天道虧盈而益謙，乃授黃帝神符而勝之。使黃帝行蚩尤之暴，蚩尤行黃帝之道，則蚩尤得符而勝黃帝矣。黃帝因蚩尤之暴，則黃帝得符而勝蚩尤矣。天道助順，所以授黃帝符者，欲啟聖人之心，贊聖人之事也。吉凶成敗在乎道，不在乎符。今取其一家之書，以備參攷耳。〈○篇前原題「課式」二字。案︰誤。課式在後，此乃《總序》也，今刪正。〉

The Yellow Emperor deeply understood the essence of the Great Dao, his spirit unattached to anything, his mind free from bias, tranquil and natural, merging with all things. The principle of the Heavenly Dao is that it diminishes when full and increases when humble, so it bestowed the divine symbol upon the Yellow Emperor, enabling him to prevail. If the Yellow Emperor had acted like Chiyou, who was tyrannical, and Chiyou had acted like the Yellow Emperor, who followed the right path, then the one who would have received the symbol and defeated the other would have been Chiyou. Precisely because Chiyou was tyrannical and the Yellow Emperor followed the Dao, it was the Yellow Emperor who received the symbol and won. The Heavenly Dao supports the side that follows reason. The reason the symbol was given to the Yellow Emperor was to awaken the minds of the sages and accomplish their great deeds. Thus, success or failure, fortune or misfortune depend on whether one follows the Dao, not on whether one possesses a symbol. Now we merely take this passage for reference. (Note: Originally, this section was preceded by the title 'Keshi,' which was incorrect—'Keshi' appears later, and this is actually the 'Zong Xu,' which has been corrected.)

甲乙仲。甲乙季。甲乙孟。〈○三「乙」字，疑當作「巳」。〉

The days with the Heavenly Stem Jia are paired with the middle period, the days with Jia are paired with the end period, and the days with Jia are paired with the beginning period. (Original book note: The character 'Yi' in these three instances is suspected to be a mistake and should be 'Si', i.e., 'Ji'. In Dun Jia, the five groups of day stems start with Jia and Ji, Yi and Geng, Bing and Xin, Ding and Ren, Wu and Gui. Here it refers to the use of structure numbers for the days with Jia and Ji in the three categories of solar terms: middle, end, and beginning.)

甲子、乙丑至癸亥，中間甲戌、甲申、甲午、甲辰、甲寅，並甲子，為六甲也。

Starting from Jiazi and proceeding through Yichou up to Guihai, this completes one full cycle of the sixty Jiazi; among these, there are five instances where the character "Jia" appears as the beginning of a ten-day period, namely Jiaxu, Jiashen, Jiawu, Jiachen, and Jiayin. Adding the initial Jiazi at the beginning, these six are collectively known as "Liu Jia." The method of Dun Jia is based on these six starting points.

甲巳之日，夜半生甲子。乙庚之日，夜半生丙子。丙辛之日，夜半生戊子。丁壬之日，夜半生庚子。戊癸之日，夜半生壬子。

Whenever the day stem is Jia or Ji (note: the original text writes 'Ji' as 'Si'), the time of midnight (zi hour) begins with Jiazi; if the day stem is Yi or Geng, the zi hour begins with Bingzi; if the day stem is Bing or Xin, the zi hour begins with Wuzi; if the day stem is Ding or Ren, the zi hour begins with Gengzi; if the day stem is Wu or Gui, the zi hour begins with Renzi. This is the 'Wu Zi Dun Yuan' mnemonic for determining the stem of the zi hour based on the day stem. The remaining hours follow the sequence of the sixty jiazi in order.

陽遁　遁元　仲　孟　季　陰遁　遁元　仲　孟　季 坎　冬至一七四　小寒二八五　大寒三九六 艮　立春八五二　雨水九六三　驚螫一七四 震　春分三九六　清明四一七　穀雨五二八 巽　立夏四一七　小滿五二八　芒種六三九 離　夏至九三六　小暑八二五　大暑七一四 坤　立秋二五八　處暑一四七　白露九三六 兌　秋分七一四　寒露六九三　霜隆五八二 乾　立冬六九三　小雪五八二　大雪四七一

This is a summary table for the starting structures of Yang Dun and Yin Dun. The horizontal headings are marked as 「Dun Yuan」, divided into three categories: Zhong, Meng, and Ji. Each trigram oversees three solar terms, and the three numbers following each solar term are in order the structure numbers used for the upper, middle, and lower periods. For Yang Dun, the four trigrams are: Kan trigram governs the Winter Solstice using structure numbers one, seven, and four; Minor Cold using two, eight, and five; and Major Cold using three, nine, and six. Gen trigram governs the Beginning of Spring using eight, five, and two; Rain Water using nine, six, and three; and Awakening Insects (written as "Jing She") using one, seven, and four. Zhen trigram governs the Vernal Equinox using three, nine, and six; Clear and Bright using four, one, and seven; and Grain Rain using five, two, and eight. Xun trigram governs the Beginning of Summer using four, one, and seven; Minor Heat using five, two, and eight; and Grain in Ear (written as "Mang Zhong") using six, three, and nine. For Yin Dun, the four trigrams are: Li trigram governs the Summer Solstice using nine, three, and six; Minor Heat using eight, two, and five; and Major Heat using seven, one, and four. Kun trigram governs the Beginning of Autumn using two, five, and eight; Limit of Heat using one, four, and seven; and White Dew using nine, three, and six. Dui trigram governs the Autumnal Equinox using seven, one, and four; Cold Dew using six, nine, and three; and Frost's Descent (written as "Shuang Long") using five, eight, and two. Qian trigram governs the Beginning of Winter using six, nine, and three; Minor Snow using five, eight, and two; and Major Snow using four, seven, and one.

陽遁，冬至後，第一甲子為上元，第二甲子為中元，第三甲子為下元。逆布三奇，順布六儀。陰遁，夏至後，第一甲子為上元，第二甲子為中元，第三甲子為下元。順布三奇，逆布六儀。陽遁元用《坎》、《艮》、《震》、《巽》四卦，四卦各四十五日，十二氣，合一百八十日。陰遁元用《離》、《坤》、《兌》、《乾》四卦，四卦各四十五日，十二氣，合一百八十日。

Yang Dun: After the Winter Solstice, the first Jiazi day is considered the upper beginning, the second Jiazi day is the middle beginning, and the third Jiazi day is the lower beginning. When arranging the layout, the Three Marvels are arranged in reverse order, and the Six Instruments are arranged in forward order. Yin Dun: After the Summer Solstice, the first Jiazi day is considered the upper beginning, the second Jiazi day is the middle beginning, and the third Jiazi day is the lower beginning. When arranging the layout, the Three Marvels are arranged in forward order, and the Six Instruments are arranged in reverse order. Yang Dun starts with the trigrams Kan, Gen, Zhen, and Xun, each trigram governing forty-five days, totaling twelve solar terms and one hundred eighty days. Yin Dun starts with the trigrams Li, Kun, Dui, and Qian, each trigram also governing forty-five days, totaling twelve solar terms and one hundred eighty days.

五日六十時為一元，五日竟一氣，一氣用一元。上、中、下，陰、陽二遁，三百六十日，當一歲之用。其五日，四分之一，各用中元，以通餘閏，始終用之。然則冬至閏餘二五八。經曰：以通閏餘，始終用之。各用二五八，是已五日之內與日合者。凡用遁之法，當知九星，明九官，定八門，審直符、直事。

Five days consist of sixty hours, making up one yuan. Five days complete one section, and each solar term is paired with one yuan. The upper, middle, and lower yuan are each combined with the two sets of Yang Dun and Yin Dun, totaling three hundred and sixty days, which is exactly enough for one year. The remaining five days and a quarter day are all assigned to the middle yuan, used to absorb the excess fractions and leap months in the calendar. This method is followed consistently from beginning to end. Therefore, the leap remainder at the winter solstice is taken from the second, fifth, and eighth sections. The classic texts say: to accommodate the leap remainder, this method is used from start to finish, taking the second, fifth, and eighth sections, which means properly arranging the part of these five days that corresponds to the day branch. Whenever the method of Dun Jia is applied, one should first clearly identify the nine stars, understand the nine palaces (the original text says 'nine officials,' which refers to 'nine palaces'), determine the eight gates, and examine the straight symbol and straight affairs.

天蓬水常主一，天芮土常主二，天沖木常主三，天輔木常主四，天禽土常主五，天心金常主六，天柱土常主七，天任土常主八，天英火常主九。

The nine stars each have their own Five Phases attributes and are responsible for a specific palace: Tianpeng belongs to water and governs the first palace; Tianrui belongs to earth and governs the second palace; Tianchong belongs to wood and governs the third palace; Tianfu belongs to wood and governs the fourth palace; Tianqin belongs to earth and governs the fifth palace; Tianxin belongs to metal and governs the sixth palace; Tianzhu belongs to earth and governs the seventh palace; Tianren belongs to earth and governs the eighth palace; Tianying belongs to fire and governs the ninth palace.

坎為一宮，坤為二宮，震為三宮，巽為四宮，中五宮，乾為六宮，兌為七宮，艮為八宮，離為九宮。

The nine palaces are arranged according to the eight trigrams and the central position: the Kan trigram is the first palace (due north), the Kun trigram is the second palace (southwest), the Zhen trigram is the third palace (due east), the Xun trigram is the fourth palace (southeast), the center is the fifth palace, the Qian trigram is the sixth palace (northwest), the Dui trigram is the seventh palace (due west), the Gen trigram is the eighth palace (northeast), and the Li trigram is the ninth palace (due south).

休門常主一，死門常主二，傷門常主三，杜門常主四，開門常主六，驚門常主七，生門常主八，景門常主九。

The eight gates are each fixed in a specific palace: Xiu Men is always in the first palace, Death Door is always in the second palace, Shang Men is always in the third palace, Du Men is always in the fourth palace, Open Door is always in the sixth palace, Jing Door is always in the seventh palace, Life Gate is always in the eighth palace, and Jing Gate is always in the ninth palace. The central fifth palace is the Lodging Palace and does not have a gate, so there are only eight gates in total.

直符者，六甲、六儀是也。甲子常為六戊，甲戌常為六己，甲申常為六庚，甲午常為六辛，甲辰常為六壬，甲寅常為六癸。

The term "straight symbol" refers to the combination of the first day of each ten-day cycle (six jia) with the six instruments. The cycle starting with Jiazi is represented by Wu, called the six wu; the cycle starting with Jiaxu is represented by Ji, called the six ji; the cycle starting with Jiashen is represented by Geng, called the six geng; the cycle starting with Jiawu is represented by Xin, called the six xin; the cycle starting with Jiachen is represented by Ren, called the six ren; and the cycle starting with Jiayin is represented by Gui, called the six gui. When arranging the chart, Jia does not appear by itself, but is represented by these six instruments instead.

乙為日奇。丙為月奇。丁為星奇。

The Three Marvels are three auspicious heavenly stems: Yi is called the "Day Marvel," Bing is called the "Month Marvel," and Ding is called the "Star Marvel."

直事者，直八門事也。常以直符加直事，上門加直事授出入之語，〈○句似有誤。〉故以其門名之。直事五日一易局，十時一易符，十時一易事。

the so-called "straight matter" refers to the gate that is in charge of the eight gates during its turn. When pushing the disk, the straight symbol is often added to the straight matter, using the upper gate added to the straight matter to determine the direction of travel. Therefore, it is referred to by the name of that gate. (Original book note: This sentence seems to have an error.) The straight matter changes every five days, and both the straight symbol and the straight matter change every ten hours.

凡課式之法，常以直符加時干。直符者，六甲也。時干者，時下所用之干也。假令陽用天元、上元一局，甲巳之日，夜半生甲子，卽子在甲時也。授以直符，天蓬加北方六戊，所以加六戊者，以甲子常為六戊故也。雞鳴乙丑，授以天蓬，直符加南方六乙，盡癸酉，十時皆以天蓬加干，至寅戊、〈○此二字有誤。〉甲戌，則轉直符用天芮，他皆倣此，此其陽遁可知。〈○此下當有脫誤。〉

All methods of setting up a divination layout begin by placing the straight symbol on the heavenly stem of the current hour. The straight symbol refers to the first heavenly stem of each ten-day cycle, known as the six Jia cycles. The heavenly stem of the current hour refers to the heavenly stem used for that particular hour. For example, in the first section of the upper part of the Yang Dun (Yang遁) system, when the day is Jia or Ji, the hour of Zi (midnight) starts with Jiazi. This means that the Zi hour falls exactly on the Jia stem. When adding the straight symbol, the Tianpeng star is placed on the northern position of the sixth Wu (戊). This is because the Jiazi cycle usually takes Wu as its representative. At the time of the cock's crow, which is Yichou, the straight symbol remains Tianpeng, but it is placed on the southern position of the sixth Yi (乙). This pattern continues through all ten hours, with Tianpeng added to each of the heavenly stems of the hours. When reaching the next cycle, Jiaxu, the straight symbol changes to Tianrui star, and the same pattern applies to all other cycles. Thus, the method of calculating Yang Dun is clear. (Note from the editorial: The characters '寅戊' are incorrect; there may be missing or erroneous text following this sentence.)

陰遁逆行。以直符、直事加宮。直事者，直事上之門也；時干者，時下所得之宮也。然則直符十時一易，其門十時一易也。〈○此條標目似誤。「然則」上當有脫文。「其門」下疑脫「亦」字。〉假令陽遁用天元、中元七局，甲巳之日，夜半生甲子，卽以驚門加第七宮。雞鳴為乙丑，卽以驚門加八宮，盡癸酉，十時皆以驚門加宮，至寅戊、〈○二字亦誤。〉甲戌，則移生門加宮，而⬛奇門所在及為吉凶成敗，按而詳之，他倣此。陰遁，則逆數。

Yin Dun is arranged in reverse order. The straight symbol and the straight matter are added to the palace positions: the straight matter is the gate of the palace that is currently in charge, and the time stem refers to the palace that the current hour falls into. In this way, the straight symbol changes every ten hours, and the gate also changes every ten hours. For example, using the Yang Dun Tian Yuan Zhong Yuan seven layouts, when encountering Jia or Ji days, at midnight Zi hour, the Jing Door is placed on the seventh palace. At the time of the cock's crowing, which is Yi Chou, the Jing Door is placed on the eighth palace; this continues until Gui You, during which the Jing Door is added to the next palace every ten hours. When reaching Jia Xu, the Sheng Door is used instead. As for where the odd and the gate fall in each palace and the resulting fortune, success or failure, these are determined by examining the board in detail. The other layouts follow the same pattern. Yin Dun is arranged in reverse order.

凡子加子，直符、直事各伏其位，名曰「伏吟」。子加午，直符、直事各易其位，名曰「反吟」。雖致奇門，吉宿皆凶，惟可以納財。凡三奇之日，宜以出行奇者，乙、丙、丁皆為吉，干與善神並，故無凶耳。若開休生三吉門，有天上三奇合之，臨一方，卽其方之門為吉，道路清虛，可以出行修舉，百事皆吉。

Whenever the Zi (子) is placed over Zi (子), the straight symbol and straight matter remain in their original positions without moving, which is called "Hidden Chant" (伏吟). When Zi is placed over Wu (午), the straight symbol and straight matter move to the opposite positions, which is called "Reverse Chant" (反吟). These two patterns, even if they are combined with the Three Marvels (三奇), will still be considered凶 (unfavorable) regardless of the presence of auspicious stars. Only the matter of receiving money can be done. On days when the Three Marvels appear, it is suitable to travel. The three Marvels, which are Yi (乙), Bing (丙), and Ding (丁), are all auspicious. The heavenly stem is accompanied by benevolent deities, so there will be no misfortune. If the three auspicious gates, namely Kai (开), Xiu (休), and Sheng (生), are present, and the Three Marvels from the Heaven Plate are combined with them and appear together in a certain direction, then that direction is considered a favorable gate. The path is clear and smooth, suitable for going out to handle affairs and starting construction projects, and all matters will be favorable.

假令用陽遁天元一局，甲巳之日，日出為丁卯。天乙直符在四宮，開門臨震三宮，下有六乙與日奇合，東方出行，吉。生門臨離。九宮有六丁與星奇，南方可以出行，其陰遁可知。凡三奇直使者為三奇，得六甲所使奇也。卽乙為甲戌、甲子，使丙為甲寅、甲申，使丁為甲辰、甲寅，使三奇為吉門，合得此時者，為尤良。

For example, using the Yang Dun (Yang遁) Tian Yuan (天元) layout, if it is on a Jia or Ji day and the time of day when the sun rises is Ding Mao, then the Tian Yi (天乙) straight symbol falls in the fourth palace, the Open Door (开门) is in the Zhen palace (third palace), and under the door there is a Liuyi (六乙) combining with the day's Jiqi (日奇). Thus, traveling east is auspicious. The Life Gate (生门) is in the Li palace (seventh palace), and in the ninth palace there is a Liuding (六丁) combining with the star's Jiqi. Thus, traveling south is also favorable. The method for Yin Dun (阴遁) is similar. All that is called 'Sanqi Zishi' (三奇直使) means that the three marvels are controlled by the first day of the six Jia (甲) ten-day cycle: Yi is controlled by Jia Xu and Jia Zi, Bing is controlled by Jia Yin and Jia Shen, and Ding is controlled by Jia Chen and Jia Yin. If the three marvels are exactly in a favorable gate and also meet such a time, it is especially favorable.

假令陽遁用天元、上元一局，用甲巳之日，日入癸酉，天乙直使在一宮，以直符天蓬加六癸，休門直事加一宮，北方休門下有六丙，日奇而臨甲子，⬛六丙所使者是也。他皆倣此。凡三奇與生門合，太陰合，得人；遁奇與休門合，為天遁奇，與開門合，得地；遁奇與太陰所合皆吉，常以六丁所合為太陰，天乙後二宮亦名太陰。

For example, using the first section of the Yang Dun (Yang遁) Tian Yuan (Heavenly Principle) upper period, if it is on a Jia or Ji day, and at sunset it is Guiyou, then the Tianyi (Heavenly Ethical) direct command falls in the first palace. The direct symbol Tianpeng (Heavenly Greedy Wolf Star) is added to the sixth Gui, and the Xiu Men (Rest Gate) as the direct matter is added to the first palace. Below the northern Xiu Men there is the sixth Bing, which is a marvel star and is present in the Jiazi (Jia Zi) decade. This is referred to as the situation where the sixth Bing is controlled. The rest are all similar. Whenever the Three Marvels combine with the Shengmen (Life Gate) and also combine with Taiyin (Wealth Star and Mother Star), it is called 'Ren Dun' (Human Concealment); when the marvel combines with Xiu Men, it is called 'Tian Dun' (Heavenly Concealment); when it combines with Kaimen (Open Door), it is called 'Di Dun' (Earthly Concealment). All cases where the marvel combines with Taiyin are auspicious. Usually, the place where the sixth Ding combines is Taiyin, and the second palace counted backward from Tianyi direct symbol is also called Taiyin.

假令陽遁用天元、上元一局，甲戌在坤宮為直事，前二宮乾六甲在二宮，天乙在後二宮，皆合於六宮，故曰：「巽遁用陽。」他倣此。〈○此條有脫誤。〉又生門與六乙合，得人；遁奇、休門與六丁合，得地；遁奇、開門與六丙合，得天。遁奇所合之宮，所向皆吉。

For example, using the first section of the Yang Dun (Yang遁) with the Heavenly Stem Jiaxu (甲戌) in the Kun (坤) palace as the main event, counting forward two palaces leads to the Qian (乾) palace. The Six Jia (六甲) is in the second palace, and the Heavenly Ethical Person (天乙) is in the palace two places behind. All these converge in the sixth palace, hence it is said, "The Wind Trigram uses Yang." The rest follows the same pattern. (Note from the editorial: This passage has omissions and errors.) In addition, the Life Gate (生门) combines with the Six Yi (六乙), which is called "Human遁." The odd (奇) combines with the Rest Gate (休门) and the Six Ding (六丁), which is called "Earth遁." The odd combines with the Open Door (开门) and the Six Bing (六丙), which is called "Heaven遁." The palace where the odd combines will be auspicious if one acts towards it.

又生門與六乙合，得天；遁奇、開門與六丙合，得地；遁奇、休門與六丁合，而在直符前三宮，為得人。遁奇：天遁奇者，為日精華所蔽；地遁奇者，為月精華所蔽；人遁奇者，為太陰之氣所蔽。此時可以隱匿逃亡蔽葢，此宮有事，出行吉。凡三奇合太陰而無吉門，名曰「有陰無門」。有門合太陰而無奇，名曰「有門無奇」。有吉門而無奇陰，名曰「有奇無陰」。皆可從之，吉。但避五刑，舉事但從三吉，而去若不得三奇並吉門者，但三奇所加，百事從之，吉。

Another account says that the Life Gate combined with the Six Yi forms the "Heavenly Concealment"; the Three Marvels combined with the Open Door and the Six Bing forms the "Earthly Concealment"; the Three Marvels combined with the Xiu Men and the Six Ding, and located in the third palace counted forward from the Straight Symbol, forms the "Human Concealment." The principles of these three types of concealment are: Heavenly Concealment gains protection from the essence of the sun, Earthly Concealment gains protection from the essence of the moon, and Human Concealment gains protection from the energy of the Wealth star and mother star. When such an hour occurs, one can hide, flee, or conceal one's trail; if there is an affair in this palace, departing from here is auspicious. Whenever the Three Marvels combine with the Wealth star and mother star without a favorable gate, it is called "having the shadow without the gate"; when there is a favorable gate combining with the Wealth star and mother star but no Three Marvels, it is called "having the gate without the marvels"; when there is a favorable gate but neither the Three Marvels nor the Wealth star and mother star, it is called "having the marvels without the shadow." These situations are still considered auspicious as long as the Five Punishments are avoided. When undertaking affairs, one should follow the three favorable gates, Open Door, Xiu Men, and Life Gate. If the Three Marvels and favorable gates cannot be combined, then one should simply follow the direction indicated by the Three Marvels, and all affairs will be auspicious.

又三奇在陽，宜為客；在陰，宜為主。若欲見貴人，求財舉事，出自奇門，合生門吉。若力勝，舉百事，出自奇門，合開門吉。若欲求陰私，舉百事，出自奇門，合休門吉。凡三奇游於六儀，利為公私和會之事。謂乙丙丁遊於六甲之上，若甲寅有乙卯，甲子有庚午，此為玉女，守門戶之時也。天乙合會利，為其事，要在三奇。⬛在六儀者，三奇吉門合太陰，⬛⬛以勝光，小吉，從魁加地四戶，是謂福倉。遠行出入，移徙皆吉。

Furthermore, when the Three Marvels are in the Yang Dun, it is suitable for the attacking party; when they are in the Yin Dun, it is suitable for the defending party. If one wishes to meet a nobleman, seek wealth, or start a venture, departing from the gate where the Marvel is located and combining it with the Life Gate will bring good fortune. If one wishes to win by strength or initiate various affairs, departing from the gate where the Marvel is located and combining it with the Open Door will bring good fortune. If one wishes to seek private matters or initiate various affairs, departing from the gate where the Marvel is located and combining it with the Rest Gate will bring good fortune. Whenever the Three Marvels move to the Six Instruments, it is favorable for handling public and private gatherings. The phrase 'Three Marvels move among the Six Instruments' refers to the presence of 乙, 丙, and 丁 on the first day of each ten-day cycle, such as Yimao in the Jiayin cycle or Gengwu in the Jiazi cycle. This is called 'Jade Maiden,' which refers to the time when the Jade Maiden guards the gates. When the Heavenly Stem is combined with this, it is beneficial for affairs. If the Marvel is on the Six Instruments and also combines with the Marvel, the favorable gate, and the Wealth Star, and if the Shengguang, Xiaojí, and Conggui deities are added to the fourth gate, it is called 'Fu Cang,' and at this time, traveling, going out, moving house, and relocating are all favorable.

凡欲遠行出入，舉百事，逃亡，當令天三門加地四戶，出其下，吉。天三門者，太沖從魁，小吉是也；地四戶者，除定危開是也。假令正月建寅，卽卯為除，午為定，酉為危，子為開，他倣此。太沖從魁，小吉。天之私門，六合；太陰、太常，地之私戶。此⬛臨、開、休、生三奇，吉門從之，出入遠行，舉百事，皆大吉。又以月將加時上，視之，勿忘太沖。太沖者，天門也。卒有急難，天門出吉，凡三奇入墓凶，不用。

Whenever one needs to travel far, enter or exit, or undertake any important affairs, or flee to avoid misfortune, one should have the 'Three Heavenly Doors' overlying the 'Four Earthly Gates' and depart from the direction where they overlap, which will be auspicious. The 'Three Heavenly Doors' refer to Tai Chong, Cong Kuai, and Xiao Ji; the 'Four Earthly Gates' refer to the four positions among the twelve divination gods: Chü, Ding, Wei, and Kai. For example, in the first lunar month, the month builder is in Yin, so Mao is Chü, Wu is Ding, You is Wei, and Zi is Kai, and this pattern continues for other months. Tai Chong, Cong Kuai, and Xiao Ji are the private doors of heaven; Liu He, Tai Yin, and Tai Chang are the private gates of earth. If these deities' positions are combined with the three auspicious gates, Kai, Xiu, Sheng, and the Three Marvels, and one follows them for travel, entry, exit, or any important affairs, it will be very auspicious. Additionally, one should add the month general to the time of the divination for consideration, and one must not forget Tai Chong, which is the heavenly gate. In times of urgency and hardship, departing from the heavenly gate will be auspicious. If the Three Marvels fall into the storage positions, it will be inauspicious and should not be used.

假令六乙日奇，雖得日奇，未時不可出。謂乙屬木，木墓在未也。丙丁火，火墓在戌，戌時不可出。一雲六乙臨二宮，六丙、六丁臨六宮，入墓出三奇，吉門。勿令五刑魁星，螣蛇、白虎在其⬛。凡九天之上，可以力勝；九地之下，可以伏藏。太陰之中，可以潛形；六合之中，可以逃亡。卽直符，後一所臨之宮為九天，後二所臨之宮為九地，前二所臨之宮為太陰，前三所臨之宮為六合。

For example, the Six Yi is considered a day marvel, but even though one has obtained the day marvel, one cannot travel at the hour of Wei, because Yi belongs to wood, and the storage of wood is in Wei. Bing and Ding belong to fire, and the storage of fire is in Xu, so one cannot travel at the hour of Xu. Another view is that Six Yi is in the second palace, and Six Bing and Six Ding in the sixth palace are also considered to be in storage; therefore, if one wishes to travel, one should look for another marvel and auspicious gate, and avoid having the five punishments, the leader star, and the snake and white tiger stars placed on that palace. Those who are in the 'Nine Heavens' can win by strength; those in the 'Nine Earths' can hide and wait; those in the 'Too Yin' can conceal their traces; and those in the 'Six Harmony' can escape and hide. The positions of these four are as follows: the first palace counted from the straight symbol is the Nine Heavens, the second palace counted from the straight symbol is the Nine Earths, the second palace counted forward is the Too Yin, and the third palace counted forward is the Six Harmony.

假令陽遁直符臨九宮，則九天在四宮、九地在三宮、太陰在七宮、六合在六宮，他皆放此。陰陽皆用，天遁為奇，其九天臨甲，九地臨癸，太陰臨丁，六合臨巳，為大吉。凡六儀擊刑，皆不可用。假令陽遁甲子，天蓬為直符，加卯時為擊刑，謂子卯刑，故也。雖得奇門吉宿，不可用三刑者，子刑卯，卯刑子，丑刑戌，戌刑未，未刑丑，寅刑巳，巳刑申，申刑寅，辰午酉亥四位自刑。

For example, in Yang Dun, if the straight symbol is located in the ninth palace, then Jiu Tian is in the fourth palace, Jiu Di in the third, Tai Yin in the seventh, and Liu He in the sixth. The rest follow the same pattern. Both Yang Dun and Yin Dun are used in this way. Taking Tian Dun as the odd, if Jiu Tian is on Jia, Jiu Di on Gui, Tai Yin on Ding, and Liu He on Ji, it forms a great auspicious situation. Whenever there is 'six instruments hitting the punishment,' it is entirely unacceptable. For example, in the Jiazi decade of Yang Dun, if Tianpeng is the straight symbol and is added to the卯 hour, it forms a punishment because Zi and Mao are mutually punishing. At such times, even if all the favorable stars of the Qimen are present, they cannot be used. The three punishments refer to Zi punishing Mao, Mao punishing Zi, Chou punishing Xu, Xu punishing Wei, Wei punishing Chou, Yin punishing Si, Si punishing Shen, Shen punishing Yin, and Chen, Wu, You, and Hai each punishing themselves.

凡六庚加直符，名「天乙伏宮格」，亦名「天乙留符格」。直符加六庚，名「天乙飛宮格」，亦名「天乙行符與太白格」。六庚加天乙，名「太白與天乙格」，戰于野。若天乙與六庚同宮，名「天乙與太白格」，戰於國。六庚加天乙宮者，謂臨太乙所在地宮也。天乙與六庚同宮者，謂此同地宮也，凶時也。

Whenever the six Gengs are placed above the straight symbol, it is called the "Heavenly Ethereal Palace Pattern," also known as the "Heavenly Ethereal Remaining Symbol Pattern"; when the straight symbol is placed above the six Gengs, it is called the "Heavenly Ethereal Flying Palace Pattern," also known as the "Heavenly Ethereal Moving Symbol and Tai Bai Pattern"; when the six Gengs are placed above the Heavenly Ethereal, it is called the "Tai Bai and Heavenly Ethereal Pattern," indicating warfare in the outskirts; if the Heavenly Ethereal and the six Gengs are in the same palace, it is called the "Heavenly Ethereal and Tai Bai Pattern," indicating warfare within the country's borders. The phrase "six Gengs added to the Heavenly Ethereal's palace" refers to the six Gengs being placed on the same Earth Plate palace as the Heavenly Ethereal; the phrase "Heavenly Ethereal and six Gengs in the same palace" refers to both being in the same Earth Plate palace. These are all ominous times.

凡六庚加金日，亦名「伏干格」，亦名「本宮干格之日」，干格加六庚，名「飛干格」，此凶時，不可為百事。干格之時凶，外取之，占賊見之。占人在占格，則不在；占人來占格，則不來。凡六庚加歲干，為歲格；月干，為月格；日干，為日格。一曰：六庚加三奇，為時格；不加三奇，非時格。六庚加六巳，名刑格。易地千里，車破馬驚，不利舉百事，凶。

Whenever the six Geng stems are added to a day stem belonging to the metal element, it is called "Fu Gan Ge" or "the day of the native stem pattern." Conversely, when the day stem is added to the six Geng stems, it is called "Fei Gan Ge." These are all ominous times, and nothing should be done. Whenever such a stem pattern occurs, it indicates misfortune. If used for external affairs or predicting enemy movements, it can reveal information: if someone's presence is questioned and "Fu Gan Ge" occurs, it means they are not present; if someone's arrival is questioned and "Fu Gan Ge" occurs, it means they will not arrive. When the six Geng stems are added to the year stem, it is called "Sui Ge"; when added to the month stem, it is called "Yue Ge"; when added to the day stem, it is called "Ri Ge." Another interpretation says that when the six Geng stems are added to the three marvels, it is called "Shi Ge," and if they are not added to the three marvels, it is not considered "Shi Ge." When the six Geng stems are added to the six Ji stems, it is called "Xing Ge." Encountering these patterns often indicates changes in human affairs, separation over a thousand miles, accidents involving vehicles and horses, and overall misfortune, indicating danger.

凡六庚加六丙，名曰太白入熒惑。六丙加六庚，名熒惑入太白。二逢相入，皆凶時，得奇門，吉宿亦不可舉百事，凶。凡六丙加直符，為勃，謂天上六丙加庚直符也。及天乙宮加六丙，亦名為勃，同六庚所加之義。凡時下及天乙直使所在，得吉宿者吉，得凶宿者凶；時下得吉宿，謂直符所勝。〈○疑「加」。〉時下所得三星，此謂吉宿也。

Whenever the sixth stem Geng is placed above the sixth stem Bing, it is called "Tai Bai enters Ying Huo"; whenever the sixth stem Bing is placed above the sixth stem Geng, it is called "Ying Huo enters Tai Bai". These two situations of mutual entry are both ominous. Even if the odd stems and the gate are complete, and auspicious stars are present, nothing can be initiated, and the outcome is still considered ominous. Whenever the sixth stem Bing is placed above the straight symbol, it is called "Bo", referring to the sixth stem Bing being placed above the straight symbol corresponding to Geng; when the heavenly stem Tian Yi's palace is overlaid upon the sixth stem Bing, it is also called "Bo", and the reasoning is the same as when the sixth stem Geng is overlaid. Whenever the current hour and the position where the straight command of Tian Yi falls encounters auspicious stars, it is auspicious; if it encounters inauspicious stars, it is ominous.所谓 "the current hour obtaining auspicious stars" means that the current hour receives the three auspicious stars when the straight symbol is overlaid (the original book's note: the character "sheng" is likely a mistake for "jia"), and this is called auspicious stars.

假令陽遁天元、上元一局，甲巳之日，平旦為丙寅，卽以直符加六丙，六丙在八宮，八宮為天任，是謂時下得天任星也。他倣此。天乙所在吉宿者，假令陽遁天元、上元一局，甲巳之日，夜半生甲子，甲子為天蓬，卽以天乙直使在天蓬宿；雞鳴為乙丑，乙丑為天芮，卽以天乙直使為天芮宿。

For example, using the first section of Yang Dun in the first period of the Heavenly Stem, if it is a Jia day or a Ji day, and at dawn the time is Bingyin, then the straight symbol is placed on the sixth Bing. The sixth Bing falls in the eighth palace, which is the Tian Ren star, so this is called 'the current hour receives the Tian Ren star.' The rest follows the same pattern. As for how to determine the auspicious stars of Tian Yi, here is an example: using the first section of Yang Dun in the first period of the Heavenly Stem, if it is a Jia day or a Ji day, and at midnight the time is Jiazi, Jiazi is paired with Tian Peng, so the Tian Yi straight command is on the Tian Peng star; at the time of the cock's crow, which is Yichou, Yichou is paired with Tian Rui, so the Tian Yi straight command changes to the Tian Rui star.

凡吉者，天輔、天禽、天心為大吉，天沖、天任為小吉。凶宿者，天蓬、天芮為大凶，天英、天柱為小凶。大凶者，有旺相氣，變為小凶；小凶者，有旺相氣，變為平。其吉宿，有旺相氣，大吉。凡六甲加六丙為青龍返首，六丙加六甲為朱雀跌穴，此二時可以造舉百事。又會三奇八門者，為大吉。《太乙經》曰：「六丙加六庚為孛，六辛加六乙為白虎猖狂，六乙加六庚名青龍逃走，六癸加六丁名螣蛇夭矯，六丁加六癸名朱雀入江，不可舉百事，皆凶時也。」

Among the nine stars, the auspicious ones are Tian Fu, Tian Qin, and Tian Xin, which are great blessings, and Tian Chong and Tian Ren, which are minor blessings. The inauspicious ones are Tian Peng and Tian Rui, which are great evils, and Tian Ying and Tian Zhu, which are minor evils. If a great evil star is accompanied by the energy of prosperity and strength, it becomes a minor evil; if a minor evil star is accompanied by the energy of prosperity and strength, it becomes ordinary; if a blessing star is accompanied by the energy of prosperity and strength, it becomes a great blessing. When the six Jia (Heavenly Stems) are added to the six Bing (Earthly Branches), it is called "Qing Long Fan Shou"; when the six Bing are added to the six Jia, it is called "Zhu Que Die Xue." These two times are suitable for starting new projects and holding various activities. If they coincide with the Three Marvels and the Eight Doors, it is a great blessing. The "Tai Yi Jing" says: "When the six Bing are added to the six Geng, it is called 'Bo'; when the six Xin are added to the six Yi, it is called 'Bai Hu Chang Wang'; when the six Yi are added to the six Geng, it is called 'Qing Long Tao Zou'; when the six Gui are added to the six Ding, it is called 'Teng She Yao Jiao'; when the six Ding are added to the six Gui, it is called 'Zhu Que Ru Jiang.' These times are all inauspicious and nothing should be done."

凡時下得乙未丙戌辛丑甲辰戊辰，名入墓，時不得出入、舉百事。凡天道不遠，三五復反，假令陽遁用天元、上元一局，甲巳之日，平旦為丙寅三，卽三在寅也；戊辰五，卽五在辰也。他倣此。

Whenever the current hour falls on the heavenly stems Yiwei, Bingxu, Xinchou, Jiachen, or Wuchen, it is called "entering the tomb" (入墓). At such times, one cannot go out or undertake any activities. The operation of heaven is not distant; it always moves back and forth between the numbers three and five. For example, using the Yang Dun (阳遁) Tian Yuan Shang Yuan (天元上元) chart, if it is an 甲 day or 己 day, at dawn the stem is Bingyin, and the number assigned is three, meaning three falls on 寅. Then below that, Wuchen is assigned the number five, meaning five falls on 辰. The rest follows the same pattern.

其陽遁可出入、舉百事，當趨三避五，可以名天道。凡出行者，亦可參用「元女式」。三宮法所出之門有螣蛇、白虎，皆須避之，不可犯，大凶。〈○此下原衍「亭亭咎，謂六乙之時，時下得乙吉也」十四字，下十一字「見時加六乙」條與上不屬，今刪。〉時逢六庚，抱木而行，強有出者，必有鬬爭，謂六庚之時，時下得庚凶也。〈○此下四條，當在「時加六己」條後，疑錯簡。〉

In Yang Dun, when going out, acting, or initiating affairs, one should follow the number three and avoid the number five, which is called following the heavenly way. Those who are going out can also refer to the "Yuan Nu Style" for calculation. The gate determined by the three palace rule, if it is overlapped by the Teng Sha or Bai Hu, must be avoided and not offended, as offending will bring great misfortune. (Original note: The following text originally had more, including fourteen characters, among which the last eleven characters appear in the "Shi Jia Liuyi" section and are not relevant to the previous text, so they are deleted.) If the hour is at the Six at the Top of Geng, it is like carrying a piece of wood while walking, and those who insist on going out will certainly encounter disputes; this refers to the hour when Geng is in charge, and if the hour is Geng, it is considered凶 (unfavorable). (Original note: The following four sections should originally be placed after the "Shi Jia Liuyi" section, and it is suspected that they are misplaced.)

時逢六辛，行逢死人，強有出者，罪罰纏身，謂六辛之時，時下得辛凶也。時逢六壬，為吏所擒，強有出者，非禍所勝，謂六壬之時，時下得壬凶也。時逢六癸，眾人所視，不知六癸，出門則死，謂六癸之時，時下得癸凶也。

When the hour is at the top with the heavenly stem Xin, one may meet a dead person on the way, and those who go out reluctantly will be burdened with punishment and legal troubles; this means that during the hour when Xin is in charge, having Xin at the hour is ominous. When the hour is at the top with the heavenly stem Ren, one may be arrested by officials, and those who go out reluctantly will face disasters too great to bear; this means that during the hour when Ren is in charge, having Ren at the hour is ominous. When the hour is at the top with the heavenly stem Gui, one may be watched by many people, and if one does not understand the taboos of Gui, going out may lead to danger to one's life; this means that during the hour when Gui is in charge, having Gui at the hour is ominous.

凡時下得天蓬，宜安居保國、修築營壘，主不利客，凶神也。時下得天芮，宜崇道修德，統接朋儕，凶神也。時下得天沖，不利舉事，凶神也。時下得天輔，宜守道調理，凶神也。時下得天禽，宜祭祀求福，以滅群惡，吉神也。時下得天心，宜避疾求仙，君子吉，小人凶，凶神也。時下得天柱，宜居守自固，藏形隱跡，凶神也。時下得天任，宜請謁賞賀，通達財利，吉神也。時下得天英，宜道行出入，進酒作樂，嫁娶筵宴，吉神也。

Whenever the current hour is governed by the Tianpeng Star, it is suitable for staying put, guarding the land, building fortifications, and is favorable for the defending side rather than the attacking side. It is itself an Inauspicious Spirit. When the Tianrui Star is present, it is suitable for upholding righteousness, cultivating virtue, and associating with peers, and it is an Inauspicious Spirit. When the Tianchong Star is present, it is unfavorable for initiating affairs, and it is an Inauspicious Spirit. When the Tianfu Star is present, it is suitable for maintaining righteousness and managing internal affairs, and it is an Inauspicious Spirit. When the Tianqin Star is present, it is suitable for worship, praying for fortune, and eliminating evils, and it is a吉神. When the Tianxin Star is present, it is suitable for avoiding illness and seeking immortality. For the virtuous, it brings good fortune; for the wicked, it brings misfortune. Overall, it is still considered an Inauspicious Spirit. When the Tianzhu Star is present, it is suitable for holding ground and securing oneself, and hiding one's presence, and it is an Inauspicious Spirit. When the Tianren Star is present, it is suitable for visiting, making requests, receiving rewards and celebrations, and facilitating wealth, and it is a吉神. When the Tianying Star is present, it is suitable for traveling, entering and exiting, drinking alcohol and enjoying oneself, and holding weddings and banquets, and it is a吉神.

太乙貴神，可向、不可背。白姦者，天大姦神，不可向、可背也。又曰：六丁為六甲陰，能知此道，日月可陸沉，可呼六丁神名，凡六合之中六巳，謂六巳之位皆在六合之中也。行陰密隱秘潛伏之術，〈○疑上。〉皆從天公六巳所臨用之。凡天輔之時，有罪勿殺，斧鉞在前，天乙救之，謂甲巳之日，時加巳；乙庚之日，時加申；丙辛之日，時加午；丁壬之日，時加辰；戊癸之日，時加寅。此時有罪，自然光輝，亦宜此時，拔人之繫縛。一曰：甲巳之日，時下謂巳；丁壬之日，時下謂辰；戊癸之日，時下謂申。為天輔之時也。

The position where Taiyi Guishen resides can be faced, but not backed. Baijian is a great evil deity in the heavens, and it cannot be faced, but can be backed. It is also said that Liuding are the yin spirits of Liujia, and those who understand this principle can even conceal the sun and moon, and can call upon the names of Liudings and other deities. All the six Ji within the Liuhe are said to be located within the Liuhe. Whenever performing secret and hidden techniques such as concealing one's form and hiding one's body, one should follow the direction where Tian Gong's six Ji are present. When the time of Tianfu is in effect, criminals should not be executed, even if the axe and halberd are already before them, Tianyi will come to save them. The time of Tianfu refers to when on the day of Jia and Ji, the hour is in the hour of Si; on the day of Yi and Geng, the hour is in the hour of Shen; on the day of Bing and Xin, the hour is in the hour of Wu; on the day of Ding and Ren, the hour is in the hour of Chen; and on the day of Wu and Gui, the hour is in the hour of Yin. At such times, even if one has committed wrongdoing, there will naturally be a bright turning point; it is also most appropriate to rescue those who are bound and imprisoned. Another account says that on the days of Jia and Ji, the hour is taken as Si; on the days of Ding and Ren, the hour is taken as Chen; and on the days of Wu and Gui, the hour is taken as Shen, and this is the time of Tianfu.

凡天網四張，萬物盡傷，謂時得六癸也。此時不可造作百事。又神有高下，必須避也。假令天網在一宮，神高一尺；在二宮，神高二尺。踰越避之。凡天罡加四孟，天乙在內，宜處百事；天罡加四仲，天乙在門，出處百事皆敗；天罡加四季，天乙在外，宜出行，百事皆吉。他倣此。凡要事在三宮，在天乙大吉，加四仲，名玉堂。時天乙理事於玉堂之中，欲出行，當此之時，百事可利，逃亡者得。

Whenever the "Heavenly Net" spreads out in four directions, all things will be harmed, which refers to when the hour is aligned with the Six癸. At such times, nothing should be started. The Heavenly Net also has different levels; one must find a way to avoid it: if the Heavenly Net falls in one palace, the net is one foot high; if it falls in two palaces, the net is two feet high, and one must cross over to avoid it. If the Heavenly Gang (辰) is over the four "young" (孟) palaces of寅,申,巳,亥, the Heaven Ethereal (天乙) is inside, and it is suitable to handle affairs at home; if the Heavenly Gang is over the four "middle" (仲) palaces of子,午,卯,酉, the Heaven Ethereal is at the gate, and going out to handle affairs will result in failure; if the Heavenly Gang is over the four "seasonal" (季) palaces of辰,戌,丑,未, the Heaven Ethereal is outside, and it is suitable to travel, and all things will be auspicious. The rest should be judged in the same way. For important matters, one should look at the three palaces governed by the Heaven Ethereal. If the Heaven Ethereal falls in "Great Auspicious" (丑) and is over the four middle palaces, it is called "Jade Hall." At this time, the Heaven Ethereal is handling affairs within the Jade Hall, and if one wishes to travel, everything will go smoothly, and those who have fled can be found.

神后加四仲，名明堂。時天乙出遊門垣之外，遊行四野。當此之時，舉造百事皆吉，逃亡者得。微明加四季，名曰絳宮。天乙伏藏於深宮之中，行於私宴。當此之時，不可出行，逃亡者皆得用。凡天乙之理於三宮，四時疊用，要在於天乙大神，背之必敗，當從向克。

The divine official Shennhou (Zi) added to the four central directions is called "Bright Hall." At this time, the heavenly sovereign travels beyond the gate and patrols the surrounding areas. At this moment, all undertakings are auspicious, and those who have fled can be found. The official Zhengming (Hai) added to the four seasons is called "Crimson Palace." At this time, the heavenly sovereign is hidden within the inner palace, only moving around during private banquets. At this time, it is not advisable to travel, but it is still suitable for pursuing those who have fled. Whenever the heavenly sovereign is handling affairs in the three palaces of Jade Hall, Bright Hall, and Crimson Palace, the four seasons take turns. The key lies entirely in the heavenly sovereign, this great deity: facing away from it will surely lead to failure, one should face it and follow its direction to overcome the opponent.

春三月，天乙大神，理於玉堂宮，大吉是也。大吉為生氣，其沖小吉，為百鬼死。夏三月，天乙大神，理於明堂宮，神后是也。神后為王坐，其沖勝光，為負。秋、冬三月，天乙大神，理於絳宮，徵明是也。徵明為常生，其沖太乙，為積刑。凡出入往來，青龍上明堂，出天門，入地戶，四入太華中，卽華葢，若天藏、天獄、天牢，愼不可犯。

In the spring months, the Heavenly Emperor resides in the Jade Hall, which corresponds to the auspicious position of 'Great Favor' (Chou). 'Great Favor' signifies Life Qi, while its opposing position 'Minor Favor' (Wei) is where ghosts are eliminated. In the summer months, the Heavenly Emperor resides in the Bright Hall, corresponding to the position of 'Divine Queen' (Zi). 'Divine Queen' is the seat where the Heavenly Emperor ascends, while its opposing position 'Victorious Light' (Wu) signifies failure. In the autumn and winter months, the Heavenly Emperor resides in the Crimson Palace, corresponding to the position of 'Clarifying Brightness' (Hai). 'Clarifying Brightness' signifies Growth, while its opposing position 'Supreme Emperor' (Si) is a place of accumulated punishments. When going out or coming in, one should allow the Azure Dragon to ascend to the Bright Hall, exit through the Heaven Gate, enter through the Earth Gate, and then proceed into the Taihua region, which is where Huagai is located. As for the places of Tian Cang, Tian Yu, and Tian Liu, one must be cautious and avoid transgressing them.

凡六甲為青龍，可以建福；六乙為蓬星，可以建德；六丙為明堂，可以出入；六戊為天門，可以往來；六巳為地戶，可以伏藏。天乙至三凶神之宮，六庚為天獄，六辛為天庭，六壬為天牢，天藏之中為六癸，可以隱藏也。凡九天之神在六甲，朱雀之神在六丙，太陰之神在六丁，勾陳之神在六乙，六合之神在六巳，白虎之神在六庚，元武之神在六辛，入地之神在六癸。凡欲逃亡隱匿，必須從天門入地戶，又參之以太沖從魁，小吉。六合太陰加地戶，將出入往來，無能見者。欲去者，出天門而去；欲藏者，入地戶而藏太陰之中。凡欲逃避百鬼，當出天門，入地戶，中吉。

All the Six Jia are Azure Dragon, and can be used to establish merit; the Six Yi are the蓬 star, and can be used to establish virtue and reputation; the Six Bing are Bright Hall, and can be used for entering and exiting; the Six Wu are Heaven's Gate, and can be used for coming and going; the Six Ji are Earth's Gate, and can be used for hiding. When the Heavenly Ethereal (Tianyi) moves to the palace of the three evil spirits, the Six Geng are Heavenly Prison, the Six Xin are Heavenly Court, the Six Ren are Heavenly Prison, and within the Heavenly Vault is the Six Gui, which can be used to conceal oneself. The Nine Heavens' spirits reside in the Six Jia, the Vermilion Bird's spirit resides in the Six Bing, the Wealth Star and Mother Star reside in the Six Ding, the Gou Chen spirit resides in the Six Yi, the Liu He spirit resides in the Six Ji, the White Tiger's spirit resides in the Six Geng, the Black Tortoise's spirit resides in the Six Xin, and the Earth Entering spirit resides in the Six Gui. If one wishes to flee or hide, one must exit through Heaven's Gate and enter through Earth's Gate, and then combine with the directions determined by the three spirits: Tai Chong, Cong Gui, and Xiao Ji. Let Liu He and Tai Yin be placed over Earth's Gate, and when troops move in and out, no one will notice. Those who wish to leave should exit through Heaven's Gate; those who wish to hide should enter Earth's Gate and conceal themselves within Tai Yin. If one wishes to avoid various ghosts and spirits, one should exit through Heaven's Gate and enter through Earth's Gate, which brings medium good fortune.

凡欲行山中宿，令虎狼鬼賊不敢近者，出天門，入地戶，中吉。夫開門遁伏，休門生聚，生門利息，景門上書，杜門閉絶，死門射獵，驚門恐迫，傷門傷害。避惡伏匿，背杜門，向開門，吉。出行移徙，遷官受職，入官視事，背景門，向休門，吉。有所掩襲，欲塞奸邪，背開門，向杜門，吉。三奇吉門，合天輔、天心、天禽出入，大吉。出入開門，宜見大將軍；出休門，宜見長吏；出生門，宜見帝王公卿；出傷門，宜捕獵征伐；出杜門，宜邀遮隱匿、誅伐亡逆；出景門，宜上壽；出死門，宜喪葬弔唁；出驚門，宜掩捕鬬訟。

Whenever one needs to travel through the mountains and camp overnight, hoping that tigers, wolves, ghosts, monsters, and thieves will not approach, one should exit from the Heaven Gate and enter through the Earth Gate, which brings moderate good fortune. Each of the eight gates has its own master: the Open Gate governs concealment and hiding, the Rest Gate governs birth and gathering, the Life Gate governs life and profit, the Bright Gate governs submitting petitions, the Du Gate governs blockage and cutoff, the Death Gate governs hunting, the Startle Gate governs intimidation and coercion, and the Wound Gate governs injury. To avoid evil and hide, one should face the Open Gate and back to the Du Gate. To go out, move to a new place, be promoted, or take up a post, one should face the Rest Gate and back to the Bright Gate. To attack secretly or intercept wickedness, one should face the Du Gate and back to the Open Gate. When the Three Marvels are combined with the auspicious gates and paired with the stars Tian Fu, Tian Xin, and Tian Qin, it is very auspicious. Exiting from the Open Gate is suitable for meeting a general; exiting from the Rest Gate is suitable for meeting local officials; exiting from the Life Gate is suitable for meeting the emperor and ministers; exiting from the Wound Gate is suitable for hunting and military campaigns; exiting from the Du Gate is suitable for interception and ambush, and punishing rebels; exiting from the Bright Gate is suitable for submitting a memorial for a birthday; exiting from the Death Gate is suitable for funerals and condolences; exiting from the Startle Gate is suitable for sudden raids and legal cases.

凡時加六甲，一開一闔，上下交接，謂六甲之時，時下得伏吟時也。時加六乙，一往一來，恍惚俱出，謂六乙之時，時下得乙吉也。時加六丙，道逢清甯，求之大勝，謂六丙之時，時下得丙吉也。時加六丁，出幽入冥，永無禍侵，謂六丁之時，時下得丁吉也。時加六戊，乘龍萬里，當從天上六戊出，挾天武而行，吉也。時加六己，如神所使，不知六己，欲行且止，謂六己之時，時下得己，凶也。

When the hour coincides with the Six Jia, it opens and closes, with upper and lower parts connected—this refers to the hour when the Six Jia is in charge, and at that time, the situation is in a state of hidden chant. When the hour coincides with the Six Yi, it comes and goes, with a vague and indistinct feeling of being able to escape—this refers to the hour when the Six Yi is in charge, and at that time, getting Yi is auspicious. When the hour coincides with the Six Bing, one encounters a peaceful and safe scene on the way, and the matters sought are greatly successful—this refers to the hour when the Six Bing is in charge, and at that time, getting Bing is auspicious. When the hour coincides with the Six Ding, entering and exiting dark and obscure places, one is never troubled by misfortune—this refers to the hour when the Six Ding is in charge, and at that time, getting Ding is auspicious. When the hour coincides with the Six Wu, it is like riding a dragon for ten thousand miles, one should travel from the direction of the Six Wu on the Heaven Plate, advancing with the momentum of the Heavenly Martial, which is auspicious. When the hour coincides with the Six Ji, everywhere seems to be driven by ghosts and spirits, if one does not understand the taboos of the Six Ji, one cannot move forward even if one wants to—this refers to the hour when the Six Ji is in charge, and at that time, getting Ji is inauspicious.

經曰：征伐皆有向背，知之者勝，不知者敗。其太歲、太陰，將軍月建日時，大時小時，亭亭白姦，游都太乙，黃旛豹尾，五帝六符，生神死神，大雄死地，睢日德孤虛，歲月日時，刑殺大小，審而用之，可以知其勝負，易其成敗。其臨〈○疑有脫誤。〉神者，惟死神地睢，虛星可向，白姦亦可向。

The classics say: When sending out troops for warfare, they all pay attention to which direction they face and which direction they back to. Those who understand this will win, while those who do not will lose. Such as the Tai Su, Tai Yin, Da Jiang Jun, Yue Jian, the Great Hour and the Minor Hour, Ting Ting and Bai Jian, You Du and Tai Yi, Huang Pan and Bao Wei, the Five Emperors and the Six Symbols, the Life God and the Death Deity, Da Xiong and Si Di, Su Ri, De, Gu, Xu, as well as the major and minor punishments and killings of years, months, days, and hours, if carefully examined and applied, one can foresee victory or defeat and change success or failure. (Note from the editorial: There may be an omission or error at the place marked 'qilin'.) Among these divine influences, only the Death Deity, Di Su, and Xu Star can be faced, and Bai Jian can also be faced.

常以天罡加太歲，視亥上神為歲星，午上神為鎭星，酉上神為太白，子上神為辰星，五星所在之次國，不可伐，大畧如此。為星有遲速跳伏，以七曜算之，方定太歲，月日時下之辰，不可向。〈○「午上神」疑當為「熒惑」，「鎭星上」似有脫文。〉

The method of calculation is: place the Heavenly Gang (Chen) on the current year's Tai Sui, then the deity at the亥 position is the Shui Xing (Jupiter), the deity at the午 position is the Zhen Xing (Saturn), the deity at the酉 position is the Tai Bai (Venus), and the deity at the子 position is the Chen Xing (Saturn). The country corresponding to the area where these five stars are located should not be attacked. This is roughly the method. Since the movement of the stars varies in speed and includes phenomena of staying and disappearing, one must use the actual positions of the sun, moon, and seven luminaries to calculate accurately the Tai Sui. The directions of the earthly branches in the year, month, day, and hour columns must not be faced. (Note from the editorial: The term 'midday deity' may be incorrect, and the sentence about 'Zhen Xing' seems to be missing some text.)

凡小時月，逢大時月，正月卯，二月子，三月酉，四月午，左行四仲，周而復始。凡游都，正月丙，二月丁，三月⬛，四月庚。

When determining the month corresponding to the Minor Hour and the Great Hour, January corresponds to Mao, February to Zi, March to You, and April to Wu. The sequence follows Zi, Wu, Mao, You in order, moving leftward cyclically. For determining the "Yóu Dū" (Wandering Capital), January corresponds to Bing, February to Ding, March's heavenly stem is missing in the original text, and April corresponds to Geng, following the same sequential pattern.

新⬛月遊者，一名刑法。己酉月理艮宮六日，乙卯月理震宮五日，庚申月理巽宮六日，丙寅月理離宮五日，辛未月理坤宮六日，丁丑月理兌宮五日，壬午月理乾宮六日，戊子月理坎宮五日。陽歲，以大吉；陰歲，以小吉。〈○依《龍首經‧天乙日遊法》，「月」營作「日」。〉

This method is referred to as "month travel" (the original text has missing characters here), also called "legal punishment." The period of Jiyou falls under the Gen palace for six days, Yimao under the Zhen palace for five days, Gengshen under the Xun palace for six days, Bingyin under the Li palace for five days, Xinwei under the Kun palace for six days, Dingchou under the Dui palace for five days, Renwu under the Qian palace for six days, and Wuzi under the Kan palace for five days. In a yang year, the calculation starts with "Great Favor" (Chou), while in a yin year, it starts with "Minor Favor" (Wei). (Note from the editorial: According to the "Dragon Head Classic · Heaven's Favor Day Travel Method," the character "month" in the text should be read as "day.")

常以正七月加子二，八月加寅三，九月加辰四，十月加午五月，十一月加申六月，十二月加戌。凡天罡下為建，建為青龍，黃道次神。太乙卽為除，除為明堂，黃道次神。勝光卽為滿，滿為天刑，黑道次神。小吉卽為平，平為朱雀，黑道次神。傳送為定，定為金匱，黃道次神。從魁為執，執為天德，黃道次神。河魁為破，破為白虎，黑道次神。徵明為危，危為玉堂，黃道次神。神后為成，成為天牢，黑道次神。大吉為收，收為元武，黑道次神。公正為開，開為司命，黃道次神。太沖為閉，閉為勾陳，黑道次神。

The method of calculation is as follows: in January and July, add on Zi; in February and August, add on Yin; in March and September, add on Chen; in April and October, add on Wu; in May and November, add on Shen; in June and December, add on Xu. After arranging, the day marked by Heavenly Gang (Chen) is called "Jian," which pairs with Azure Dragon and belongs to the Yellow Path; the day marked by Taiyi (Si) is called "Chu," which pairs with Bright Hall and belongs to the Yellow Path; the day marked by Shengguang (Wu) is called "Man," which pairs with Heavenly Punishment and belongs to the Black Path; the day marked by Xiaojí (Wei) is called "Ping," which pairs with Vermilion Bird and belongs to the Black Path; the day marked by Chuan Song (Shen) is called "Ding," which pairs with Golden Chest and belongs to the Yellow Path; the day marked by Congkui (You) is called "Zhi," which pairs with Star of Virtue and Resolution and belongs to the Yellow Path; the day marked by Heqiu (Xu) is called "Po," which pairs with White Tiger and belongs to the Black Path; the day marked by Zhengming (Hai) is called "Wei," which pairs with Jade Hall and belongs to the Yellow Path; the day marked by Shenhou (Zi) is called "Cheng," which pairs with Heavenly Prison and belongs to the Black Path; the day marked by Daji (Chou) is called "Shou," which pairs with Black Tortoise and belongs to the Black Path; the day marked by Gongzheng (Yin) is called "Kai," which pairs with Director of Destiny and belongs to the Yellow Path; the day marked by Taichong (Mao) is called "Bi," which pairs with Gou Chen and belongs to the Black Path.

凡避死難從開星，不吉。春三月房為開，夏三月張為開，秋三月婁為開，冬三月壁為開。

In order to avoid death and danger, one must follow the "Opening" star, and failing to follow it brings bad luck. Among the twenty-eight mansions, during the three months of spring, the Room Mansion is considered the "Opening"; during the three months of summer, the Extended Net Mansion is the "Opening"; during the three months of autumn, the Bond Mansion is the "Opening"; and during the three months of winter, the Wall Mansion is the "Opening".

常以月將加時辰，神后下為亭亭所在，次析十二月時，其寅申巳亥，神后白姦所在，神后時，白姦在寅，常行四孟，亭亭常以白姦囚於己亥，格於寅申。〈○此條有脫誤。〉

The method of calculation is: take the Month General of the current month and add it to the time of the question, then turn out the Heaven Plate. The position where the God of the Child (Zi) presses down is called 'Tingting'. Then analyze the twelve hours of the months in order. The four positions of Yin, Shen, Si, and Hai are where the God of the Child and the White Criminal are located. When the God of the Child is in charge, the White Criminal is at Yin. The White Criminal moves among the four positions of Yin, Shen, Si, and Hai, which are the first positions of the months. Tingting always follows the White Criminal, being confined to Si and Hai, and restricted to Yin and Shen. (Note from the editorial: This passage has missing or incorrect text.)

經曰：諸有正宿安營，四直頓兵，深入敵境，恐有掩襲，乃作眞人閉六戊法。逃難隱死，作玉女反閉局法。千凶萬惡，莫之敢干，故人精微；去道不遠，故能洞幽闡神。非眞人逢時，必不能行也。

This passage is also known as "The True Person and Jade Maiden Reverse Closure Formation." The classic texts say: whenever one selects a location according to the proper stars and sets up camp, with troops stationed on all four sides, or when advancing deep into enemy territory to establish a military presence, fearing being ambushed, one should employ the method of "The True Person Closing the Six Wu." If one wishes to avoid danger and hide from peril, one should use the "Jade Maiden Reverse Closure Formation." By employing these two methods, all kinds of dangers and evils will not dare to approach, because these are the refined insights of ancient sages, not far from the great way, thus enabling them to perceive hidden things and reveal profound mysteries. However, these methods will not work unless one is truly knowledgeable in this art and the timing is appropriate.

先置營訖，於某旬，上以刀從鬼門行起，左旋畫地一周，次取其中央之土一斗，置六戊上。六戊者，天罡神也。刀卽置取土之處埋之，咒曰：「太山之陽，恆山之陰，盜賊不起，虎狼不傷，城郭不完，閉以金關，千凶萬惡，莫之敢犯。」便於營中宿。若令出入，〈○句有誤。〉驗之法，取犢母在營，子安營外，犢子終不敢入營中，甲子旬戊在辰，餘倣此。

First, set up the camp properly. Then, according to the day's ten-day period, use a knife to start from the ghost gate (Gen direction) and draw a circle counterclockwise on the ground. Take a bucket of soil from the center of the circle and place it at the position of the six Wus—these are the Heavenly Gang deities. Then bury the knife at the spot where the soil was taken, and recite the incantation: "On the sunny side of Mount Tai, on the shady side of Mount Heng, thieves will not arise, tigers and wolves will not harm. Although the city walls are not perfectly secure, they can be sealed with the golden gate. A thousand misfortunes and evils will not dare to intrude." After reciting this, one can safely stay in the camp. (Note from the editorial: The phrase "if allowing entry and exit" is incorrect.) To verify if this method is effective, leave a mother cow inside the camp and tie a calf outside. If the calf does not dare to enter the camp, it indicates that the method has taken effect. As for the position of the six Wus, in the Jiazi ten-day period, the Wu falls on Chen; for the other ten-day periods, follow the same pattern.

以刀畫地，常以六為數，室中六尺，庭中六步，野外六十步，手持六算，算長一尺二寸。假令甲日從甲上入，乙日從乙上入，戊日從東西南北入，入局竟從今日日辰起。

Using a knife to mark boundaries, the number six is always used as the standard: in the room, a square of six chi by six chi is marked; in the courtyard, a square of six steps by six steps; in the open field, a square of sixty steps by sixty steps. Hold six counting rods, each one being one chi two cun long. For example, on a Jia day, the process starts from the Jia position; on a Yi day, it starts from the Yi position; on a Wu day, it starts from the four cardinal directions, east, west, south, and north. After entering the layout, everything is calculated from the day's Day Branch.

假令子日，卽以第一算置子上，第二算加丑上，第三算加寅上，第四算加卯上，第五算加辰上，第六算加巳上。下六時亦依次去，便呼云：「鼠行失窟，入市〈○此有脫誤。《景祐遁甲符應經》作「鼠行出穴入狗市」。〉便逐。」〈○疑「移」。〉子上算置戌上，度算訖，大呼云：「青龍。」下次移。

For example, on a day starting with the Zi hour, the first counting stick is placed on the Zi position, the second on the Chou position, the third on the Yin position, the fourth on the Mao position, the fifth on the Chen position, and the sixth on the Si position; the remaining six hours are arranged in the same order. Once arranged, one loudly recites: "The rat leaves its hole, entering the market to follow." (Note: The original text has an error; according to the "Jingyou Dun Jia Fuying Jing," it reads "The rat leaves its hole and enters the dog market"; the character "follow" is suspected to be "move" instead.) Then, the counting stick on the Zi position is moved to the Xu position, and after moving it, one loudly shouts: "Azure Dragon!" and then moves the next stick.

丑上算置卯上，云：「牛入兔塗食時草。」〈○《符應經》作「牛入菟園食甘草」。〉度訖，就便呼云：「朱雀。」下次移寅上算置巳上，云：「猛虎跳鳶來到。」〈○《符應經》云：「猛虎昫昫來入巳。」〉度算，〈○此脫「訖」字。〉呼云：「勾陳。」下次移卯上算置丑上，云：「兔入牛欄伏不起。」便大呼云：「白虎。」下次移辰上算置午上，云：「龍入馬廐因留止。」度訖，便呼云：「元武。」下次移巳上算置申上，呼云：「螣蛇宛轉來。」〈○似脫二字。《符應經》云：「螣蛇宛轉來申裡。」〉度訖，便呼云：「六合。」

Move the counting rods from the Chou position to the Mao position, reciting: "The ox enters the rabbit's path to eat grass." (The "Fu Ying Jing" says: "The ox enters the菟 garden to eat sweet grass.") After moving them, immediately shout: "Vermilion Bird!" Then move the counting rods from the Yin position to the Si position, reciting: "The tiger leaps to the kite's place." (The "Fu Ying Jing" says: "The tiger jumps and jumps to enter Si.") After moving them, shout: "Gou Chen!" Then move the counting rods from the Mao position to the Chou position, reciting: "The rabbit enters the ox's stable and lies still." Immediately shout: "White Tiger!" Then move the counting rods from the Chen position to the Wu position, reciting: "The dragon enters the horse's stable and stays." After moving them, shout: "Black Tortoise!" Then move the counting rods from the Si position to the Shen position, reciting: "The qilin winds its way." (The original text seems to be missing two characters; the "Fu Ying Jing" says: "The qilin winds its way to Shen.") After moving them, shout: "Liu He!"

下兩算夾一算，先成為天門，後成為地戶，避難，出天門，入地戶，乘玉女上去，吉。仍呼玉女所在之庚上，「玉女來護我，〈○「之」疑「雲」。《符應經》作「若庚上，便庚上，玉女來護我」。〉無令百鬼中傷我，敵人不見我」，以為束薪，〈○《符應經》句上有「見我者」三字。「束」原譌「米」，據《符應經》改。〉獨開天門〈○原本獨譌「狗」，據《符應經》改。〉而閉地戶，呪會交乎，〈○句有誤。「會」疑「單」。〉以算閉門，而去勿反顧，以刀畫地，卽地脈不復得見。〈○句不可解，似有譌脫。〉

The remaining two counting rods are sandwiched with one counting rod: the one first arranged is called "Heaven's Gate," and the one later arranged is called "Earth's Gate." When fleeing from danger, one should exit through Heaven's Gate and enter through Earth's Gate, escaping while riding the momentum of Yu Nu, which is auspicious. At the same time, one should call out toward the position of Yu Nu, which is in the direction of Geng: "Yu Nu comes to protect me, do not let a hundred ghosts harm me, let my enemies not see me." (Note from the annotated text: The character "之" in "所在之庚上" may be a miswriting for "云"; the "Fuying Jing" says "If it is on Geng, then it is on Geng, Yu Nu comes to protect me.") Even if someone sees me, they should see me as a bundle of firewood. (Note from the annotated text: The "Fuying Jing" has the words "見我者" above this sentence; the original character "束" was mistakenly written as "米," which is corrected according to the "Fuying Jing.") Only open Heaven's Gate ("獨" was originally mistakenly written as "狗," which is corrected according to the "Fuying Jing") and close Earth's Gate. After reciting the incantation (Note from the annotated text: This sentence is incorrect; "會" may be a miswriting for "單"), use the counting rods to close the gate, then leave immediately without looking back. Then use a knife to draw a line on the ground, and the trace of the earth's pulse will no longer be visible. (Note from the annotated text: This sentence is not easily understandable, and there may be errors or omissions.)

元女式者，一名六壬式，元女所造。主北方萬物之始，因六甲之壬，故曰六壬。六甲之上運斗柄，設十二月之合神，為十二將間置十干，次列二十八宿、三十六禽，以月將加正時，課日辰用為天乙，所理十二神，將以斷吉凶成敗。

The so-called "Yuan Nu Style," also known as the "Liu Ren Style," is said to have been created by Xuan Nu. It governs the north, which is the origin of all things; because it takes the壬 (Ren) from the six Jia stems as its basis, it is called Liu Ren. Its structure involves rotating the handle of the celestial compass over the six Jia stems, arranging the twelve monthly deities, known as the twelve Heavenly Generals, and then placing the ten heavenly stems in sequence, followed by the twenty-eight constellations and thirty-six animals. When making a divination, the month general of the current month is added to the time of the inquiry, and the course is established based on the day branch. Using Tianyi Nobleman as the starting point, one observes where the twelve deities under its command fall, and thus determines fortune, misfortune, success, or failure.

〈以十二月合神為月將。〉登明正月將加在亥水神，河魁二月將加在戌土神，從魁三月將加在酉金神，傳送四月將加在申金神，小吉五月將加在未土神，勝光六月將加在午火神，天乙七月將加在巳火神，天罡八月將加在辰土神，太沖九月將加在卯木神，功曹十月將加在寅木神，大吉十一將加在丑土神，神后十將加在子水神。

The original commentary says: The month general is determined by the divine spirit corresponding to each of the twelve months. Specifically, in the first month, the month general is called Dengming, placed on the亥 position, belonging to the water deity; in the second month, the month general is called Heqiu, placed on the戌 position, belonging to the earth deity; in the third month, the month general is called Congkuai, placed on the酉 position, belonging to the metal deity; in the fourth month, the month general is called Chuan Song, placed on the申 position, belonging to the metal deity; in the fifth month, the month general is called Xiaojí, placed on the未 position, belonging to the earth deity; in the sixth month, the month general is called Shengguang, placed on the午 position, belonging to the fire deity; in the seventh month, the month general is called Tianyi (also known as Taiyi), placed on the巳 position, belonging to the fire deity; in the eighth month, the month general is called Tian Gang, placed on the辰 position, belonging to the earth deity; in the ninth month, the month general is called Taichong, placed on the卯 position, belonging to the wood deity; in the tenth month, the month general is called Gongcao, placed on the寅 position, belonging to the wood deity; in the eleventh month, the month general is called Dají, placed on the丑 position, belonging to the earth deity; in the twelfth month, the month general is called Shenhou, placed on the子 position, belonging to the water deity.

乾天門，坤人門，巽地戶，艮鬼路。

The four cardinal directions each have their own names: the Northwest Qian position is called 'Heaven Gate,' the Southwest Kun position is called 'Human Gate,' the Southeast Xun position is called 'Earth Gate,' and the Northeast Gen position is called 'Ghost Path' (which is also commonly referred to as the Ghost Gate).

〈○諸禽頗有譌訣，《五行大義》所述諸說紛紛，無從是正，又無別本可考，姑仍原本。〉東方：貍、虎、豹、兔、貉、蛟、龍、魚、蝦。南方：蚓、蛇、狙、鹿、獐、雁、羊、鶩、⬛。西方：猿、犺、猴、烏、雞、犬、豕、豺、狼。北方：熊、豬、羆、燕、鼠、蝠、蟹、牛、鼈。

The original book's note states: these bird names contain many errors, and the various interpretations in The Great Meaning of the Five Phases are inconsistent, making it impossible to correct them. There are no other versions to refer to, so they are retained as in the original. The thirty-six birds are divided according to the four directions: the eastern nine birds are cat, tiger, leopard, rabbit, marten, water dragon, dragon, fish, and shrimp; the southern nine birds are earthworm, snake, monkey, deer, musk deer, goose, sheep, duck, and one bird is missing in the original text; the western nine birds are ape, wild dog, monkey, crow, chicken, dog, pig, jackal, and wolf; the northern nine birds are bear, pig, brown bear, swallow, rat, bat, crab, ox, and turtle. Each earthly branch is paired with three birds, making up the thirty-six birds. When divining, the birds corresponding to the day branch are used.

常以月將加正時，視干日、支辰、陰陽，以為四課。干日上神為日之陽支，日上神本位所得之神為日之陰支；支辰上神為辰之陽支，辰上神本位所得之神為辰之陰支：謂之四課。四課之中，察其五行，取相剋者，為用四課。陰陽先以下賊上為用，若無下賊上，以上克下為用；若三上克下一下，賊上還；以下賊上為用，若四上克下四下，賊上與。

The general method of casting a divination lesson is: take the Month General of the current month and add it to the time of the question, turning out the Heaven Plate. Then look at the Day Stem and Day Branch to see the heavenly spirits obtained by their yin and yang, forming the Four Lessons. The heavenly spirit obtained on the Day Stem is the yang lesson of the day; this spirit further obtained on the Heaven Plate is the yin lesson of the day. The heavenly spirit obtained on the Day Branch is the yang lesson of the hour; this spirit further obtained on the Heaven Plate is the yin lesson of the hour—collectively called the Four Lessons. Within the Four Lessons, examine each one's Five Phases, and select the lesson that has a mutual control relationship as the "used hexagram" (Initiating Transmission). The order of selecting the used hexagram is: first take the lesson where the lower controls the upper (lower stealing upper); if there is no lower stealing upper, then take the lesson where the upper controls the lower; if there are three lessons where the upper controls the lower and one where the lower steals the upper, still take the one where the lower steals the upper as the used hexagram; if all four lessons are cases of upper controlling lower, or all four are cases of lower stealing upper, then determine according to the following rules.

今日比者為用；俱比、俱不比；涉害深者為用，涉害俱深，以先干後支為用。四課陰陽皆不相剋，以遙相剋為用。若有干克神、神克干，先以克干為用；若干克兩神、兩神克干，以比者為用。俱比、俱不比，剛用干比、柔用支比為用。四課陰陽無上下相剋，又無遙相剋，以昴星為用。剛干，視酉上所得神為用；柔干，伏視從魁所臨神為用。剛日，先傳支後傳干；柔日，先傳干後傳支。若天地返吟，伏吟，先以相剋為用，若無相剋伏吟，剛干，以乾上神為用；柔干，以支上神為用。

First, select the lesson that has the same yin and yang as the day stem. If several lessons match or none do, choose the one that causes the most harm. If the harm is equal, determine the use based on the order of the day stem first and then the day branch. If none of the four lessons have mutual control in terms of yin and yang, then use the "remote control" method. If there is both the day stem controlling the god and the god controlling the day stem, choose the one that controls the day stem. If the day stem controls two gods or two gods control the day stem, choose the one that matches the day stem. If both match or neither does, on a yang day (strong stem), choose the one that matches the day stem; on a yin day (weak stem), choose the one that matches the day branch. If there is neither mutual control nor remote control, use the "昴星" method: on a yang day, use the god at the酉 position; on a yin day, look at the god under the position of 从魁 (酉) and use that. On a yang day, the transmission starts with the day branch and then the day stem; on a yin day, it starts with the day stem and then the day branch. If there is a situation of heavenly and earthly reversal or hidden chant, still first choose the one that has mutual control. If there is no mutual control in a hidden chant, on a yang day, use the god at the day stem position; on a yin day, use the god at the day branch position.

反吟，剛干，以干沖；柔日，以辰沖為用。以刑及沖用為傳，終八，專日，四課不相見。剛干，從乾上陽神順數；柔干，從支上陰神逆數。皆及，三神為用，足以定吉凶。當知所受用三傳，以考終始善惡所致，何先何後？變化何從？將安所極？三傳之要訣在天宮，各以神將言其禍福，將以併合所加日辰，又以五行論其憂喜，欲取諸將，以天乙為首。〈○原本錯亂，參《景祐六壬神定經》改。〉

When encountering a reverse chant situation, on a yang day, the stem that conflicts with the day stem is used; on a yin day, the branch that conflicts with the day branch is used. Then, using the relationships of mutual punishment and conflict, the middle transmission and final transmission are determined. If it is an "eight exclusive" day, the four lessons overlap and are not visible to each other. On a yang day, the yang spirit above the day stem is counted in order; on a yin day, the yin spirit above the day branch is counted in reverse order. The spirit reached by counting is taken as the use. Thus, three spirits are gathered to form the three transmissions, which are sufficient to determine fortune and misfortune. The person making the divination should understand that the three transmissions are used to examine the good and evil development of the matter from beginning to end: which step comes first, which comes later? From where does the change come? What is the final outcome? The key to the three transmissions lies in the heaven plate's various palaces. The spirits governing each palace are used to explain misfortune and fortune. The heavenly generals and the added day branch are combined for consideration, and the joy and sorrow are determined by the five phases' generation and overcoming. All the heavenly generals should be taken into use, with the tianyi nobleman as the first. (Note: The original text's order was disordered, and this has been corrected by referring to the "Jingyou Six REN Divine Determined Classic.")

天乙者，貴人也。家在丑，甲戊之日，旦理大吉，暮理小吉。乙己之日，旦理神后，暮理傳送。丙丁之日，旦理登明，暮理從魁。庚辛之日，旦理勝光，暮理功曹。壬癸之日，旦理太乙，暮理太沖。天乙在東方、西方，則南方為前，北方為後；在南方、北方，則東方為前，西方為後；常以星沒為旦，星出為暮。

Heavenly Stem Tianyi is equivalent to the Nobleman. The Nobleman's position is in the Chou position. On Jia day and Wu day, during the day the Nobleman handles affairs in Da Ji (Chou), and at night in Xiao Ji (Wei). On Yi day and Ji day, during the day the Nobleman handles affairs in Shenhou (Zi), and at night in Chengsong (Shen). On Bing day and Ding day, during the day the Nobleman handles affairs in Dengming (Hai), and at night in Congkui (You). On Geng day and Xin day, during the day the Nobleman handles affairs in Shengguang (Wu), and at night in Gongcao (Yin). On Ren day and Gui day, during the day the Nobleman handles affairs in Taiyi (Si), and at night in Taichong (Mao). If Tianyi is located in the East or West, then the South is considered the front and the North the back. If Tianyi is located in the South or North, then the East is considered the front and the West the back. The division between day and night is determined by the disappearance of stars as 'Dàn' (day) and their appearance as 'Mu' (night).

用起天乙，以將兵，大勝，闢地千里；用起螣蛇，以將兵，兵數驚駭，上下相剋。天乙前一神也。用起朱雀，以將兵，士卒驚恐，妄作口舌。天乙前二神也。用起六合，以將兵，戰勝，得子女玉帛。天乙前三神也。用起勾陳，以將兵，士卒戰亡。天乙前四神也。用起青龍，以將兵，大勝。天乙前五神也。

The initiating transmission originates from Tianyi. When leading an army into battle, there will be great victory and expansion of territory by thousands of li. The initiating transmission originating from Tengshe indicates that the army will frequently encounter disturbances, with conflicts arising between superiors and subordinates; Tengshe is the first god counted forward from Tianyi. The initiating transmission originating from Zhuque indicates that soldiers will be frightened and confused, with disputes arising from words; Zhuque is the second god counted forward from Tianyi. The initiating transmission originating from Liuhe indicates that leading an army into battle will result in victory, and also the capture of people and wealth; Liuhe is the third god counted forward from Tianyi. The initiating transmission originating from Gouchen indicates that soldiers will suffer casualties in battle; Gouchen is the fourth god counted forward from Tianyi. The initiating transmission originating from Qinglong indicates a great victory in battle; Qinglong is the fifth god counted forward from Tianyi.

用起天后，以將兵，不勝自敗。天乙後一神也。用起太陰，以將兵，士卒怯弱。天乙後二神也。用起太常，以將兵，平平。天乙後四神也。用起白虎，以將兵，師亡。天乙後五神也。用起天空，以將兵，士卒死亡，為敵欺詐。天乙後六神也。天乙理十一將，前盡於五，後盡於六。

The Initiating Transmission starts from the Heavenly Empress, and when leading troops into battle, they retreat without fighting; the Heavenly Empress is the first god counted after the Heavenly Ethereal. The Initiating Transmission starts from the Wealth star and mother star, and when leading troops into battle, the soldiers are timid and weak; the Wealth star and mother star is the second god counted after the Heavenly Ethereal. The Initiating Transmission starts from the Temple of the Divine, and when leading troops into battle, the outcome is evenly balanced; the Temple of the Divine is the fourth god counted after the Heavenly Ethereal. The Initiating Transmission starts from the White Tiger, and when leading troops into battle, the entire army is destroyed; the White Tiger is the fifth god counted after the Heavenly Ethereal. The Initiating Transmission starts from the Star of Emptiness, and when leading troops into battle, the soldiers suffer casualties and are deceived and tricked by the enemy; the Star of Emptiness is the sixth god counted after the Heavenly Ethereal. The Heavenly Ethereal commands eleven Heavenly Generals, counting forward to the fifth and backward to the sixth.

凡興師動眾，勿取伏吟之時，必見固守。行者不坐，坐者不起。返吟時，前勝後負，諸神自臨其沖，曰反吟；諸神自臨，曰伏吟。

Whenever there is a need to mobilize troops or take major actions, one should not choose the time of Hidden Chant (Hidden Chant), because at that time one will certainly encounter the enemy's firm defense and solid position: those who were originally moving will be unable to proceed, and those who were originally stationary will be unable to take action. In the case of Reverse Chant (Reverse Chant), there will first be a victory followed by a defeat. What is meant by Reverse Chant is that all deities are present at positions conflicting with their own. What is meant by Hidden Chant is that all deities remain in their original positions without moving.

天罡加太歲，是陽覆陰也。天罡加月建，是陰覆陽也。陰陽相覆之時，兵必有奸，計重陽時，執於火為驚；重陰時，執於水為恐。陽覆陰，君欲害臣；陰覆陽，內姦生，不利舉百事，凶。

Adding the Heavenly Gang (Chen) to the current year's Tai Sui results in 'Yang covering Yin'; adding the Heavenly Gang to the current month's Month Builder results in 'Yin covering Yang'. Whenever Yin and Yang cover each other, there must be spies in the army. If it coincides with a time of heavy Yang, the matter involves fire and indicates alarm; if it coincides with a time of heavy Yin, the matter involves water and indicates fear. Yang covering Yin signifies the sovereign's intent to harm a minister; Yin covering Yang signifies the emergence of internal treachery. At such times, it is unfavorable to initiate any affairs, and it portends misfortune.

斗加孟，神在內，道路壅塞，出軍凶；斗加季，神在外，出師吉；斗加仲，神在門，或戰勝密謀。

When the handle of the dipper (Heavenly Gang) points to the four beginning months (寅, 申, 巳, 亥), the spirit is within, roads are blocked, and it is inauspicious to go to war. When the handle of the dipper points to the four middle months (辰, 戌, 丑, 未), the spirit is outside, and it is auspicious to go to war. When the handle of the dipper points to the four central months (子, 午, 卯, 酉), the spirit is at the gate, either leading to victory in battle or being suitable for secret planning.

乙戊己辛壬之日為子午卯酉之神，〈○疑「辰」。〉合五得四，交合為九醜。主敗軍殺將，醜惡之日，故曰九醜。己卯、辛卯、戊午、戊子、壬子、壬午、乙酉、辛酉、己酉是也。

On the days of the heavenly stems 乙, 戊, 己, 辛, and 壬, combined with the earthly branches 子, 午, 卯, and 酉 (the original text notes that "shen" may be a mistake for "chen"), the five stems are paired with the four branches, resulting in "nine chous." These days are associated with the defeat of armies and the death of generals, and are considered evil days, hence called "nine chous." Specifically, these days are: Jimao, Xinmao, Wuwu, Wuzi, Renzi, Renwu, Yiyou, Xinyou, and Jiyou.

仰見其兵，暮見其辰，俯見其讐，下賊上比時，軍兵僇，將死亡。

Looking up, one can see the enemy's troops; at night, one can discern the correct hour; looking down, one can detect the enemy who has formed a grudge. If at this time the lesson pattern is lower贼上 (lower thief above) and compares with the time of divination, then soldiers in the army will be killed, and the commander-in-chief will also die.

軍出日時，天罡不欲臨將軍本命，及行年大凶，螣蛇、白虎，小凶；天乙、青龍、六合、太常臨，小吉；歲月殺所臨之方，不可往。

The day and hour for military campaigns should avoid the Heavenly Gang (Chen) pressing on the main general's birth year branch or his current age branch, both of which are major凶; if pressed by the螣snake or White Tiger, it is minor凶; if pressed by the Heavenly Ethical General (Tianyi), Azure Dragon, Liu He, or Tai Chang, it is minor吉. Additionally, directions where the annual killing star and monthly killing star are present should not be approached.

以天二門太沖、從魁，覆地四戶，除定危開，從下而出，萬夫莫當。〈○「二」疑當作「三」，「從魁」下疑脫「小吉」二字。〉

Cover the heavenly gate (the two deities Tai Chong and Cong Kuai) over the four earth gates (the four positions of Chü, Ding, Wei, and Kai among the twelve divinities of Jian Chu), and launch an attack from the direction where the two overlap; thus, the army will be invincible. (Note from the editorial: The character 'er' in 'er men' is likely a mistake and should be 'san', and the character 'Xiao Ji' is possibly missing below 'Cong Kuai'. The three heavenly gates should be Tai Chong, Cong Kuai, and Xiao Ji.)

春三月，五帝任東，出軍，先鋒出城，西門立營，牙門向東，常以青旗居前，赤旗次之，次引白旗，次引黑旗，四時倣此，不向旺方也。

In the spring season, the ruling deity is the Eastern Emperor among the Five Emperors. When going to war, the vanguard should depart from the city and encamp outside the western gate, with the headquarters facing east. During military movements, a green flag should be in front, followed by a red flag, then a white flag, and finally a black flag. The same principle applies to the other three seasons. The general rule is not to face directly the direction that is most prosperous for the current season.

置營訖，國君居北斗四星之下，徵明是也。前將軍居太微下，勝光是也。後將軍居華葢下，神后是也。左將軍居天府下，太沖是也。右將軍居文昌下，從魁是也。旗鼓居蓬星下，六乙是也。偃眾居明堂下，六丙是也。軍門居天門下，六戊是也。小將居地戶下，六己是也。斬殺居天獄下，六庚是也。判事居天庭下，六辛是也。囚禁居天牢下，六壬是也。軍器居天藏下，六癸是也。順旬依法，不可妄舉，起甲盡癸，則復旋攺。

When the king leads his army personally, after the camp is properly set up, the positions are arranged as follows: the king is stationed under the fourth star of the Big Dipper, which is the position of Wei Ming (亥); the front general is stationed under Taiwei, which is the position of Shengguang (午); the rear general is stationed under Huagai, which is the position of Shenhou (子); the left general is stationed under Tianfu, which is the position of Taichong (卯); the right general is stationed under Wen Chang, which is the position of Congkui (酉); the banners and drums are set up under Peng Star, which is the position of Liuyi; the troops resting are stationed under Mingtang, which is the position of Liujing; the camp gate is opened under Tianmen, which is the position of Liupu; the subordinate officers are stationed under Di Hu, which is the position of Liujǐ; the place for execution is set up under Tianyu, which is the position of Liugeng; the place for judging cases is set up under Tian Ting, which is the position of Lisin; the place for imprisoning prisoners is set up under Tianlao, which is the position of Lunin; and the military storehouse is set up under Tiancang, which is the position of Lukui. The positions should be arranged according to the order of the ten heavenly stems and not be set arbitrarily; starting from Jia and proceeding through Gui, the cycle is completed, and then the positions are changed again.

假令甲子旬，子為青龍，丑為蓬星，寅為明堂，卯為太陽，辰為天門，巳為地戶，午為天獄，未為天庭，申為天牢，酉為天藏，終十辰，至甲戌為青龍，餘倣此。

For example, in the Jiazi (甲子) decade: the position of Zi is the Azure Dragon, Chou is Peng Star, Yin is the Bright Hall, Mao is the Star of brightness and prestige, Chen is the Heavenly Gate, Si is the Earthly Gate, Wu is the Heavenly Prison, Wei is the Heavenly Court, Shen is the Heavenly Prison, You is the Heavenly Vault, and the ten earthly branches are fully arranged. In the next decade, Jiaxu (甲戌), the sequence starts again with Xu as the Azure Dragon, and the rest of the decades follow the same pattern.

出軍行陣，深入敵國，止宿營壘，休舍憩息，大將軍居太乙玉帳下，吉。攻之不得，以功曹加月建，前五辰是也。

When deploying troops and advancing into enemy territory, during the time of setting up camps and resting, it is auspicious for the grand general to reside under the Jade Tent. In such a case, the enemy will be unable to attack successfully. The position of the Jade Tent is determined as follows: add the official (Yin) to the current month's Month Builder, then count forward five earthly branches to find the location of the Jade Tent.

武侯曰：田螺占兵之法，其來甚遠，龜易卦占雖有正爻，學者不精，吉凶難準。〈○二字據《陽經》補。〉昔越范蠡曾用田螺占之中間試之，頗有靈驗，見兵書。此乃古法也。取田螺時，須自凈身，勿令女人見之，卽有靈驗。

Zhu Geliang said: The method of using snails to predict military affairs has been in use for a long time. Divination by tortoise shells and the hexagrams of the Yi Jing may have correct lines to rely on, but those who study them do not put in enough effort, so their predictions of good or bad fortune are difficult to be accurate. (The note in the original text: "難准" two characters are added according to the Yang Jing.) In the past, Fan Li of the Yue state once used snails for divination, and he tested it many times, which was quite effective. This is recorded in military books and belongs to an ancient method. When taking snails, one must first bathe and purify oneself, and women should not see it, so that the divination will be effective.

其法，以甲乙日用溫湯向東灌之，向夜取一大盤，盤中畫一直墨界，一邊為己，一邊為敵。注水一二升於盤內，取二螺，咒曰：「田螺索索，風雨不作；敵若不來，各守城郭。」又咒曰：「田螺舞舞，知風知雨；敵若來迫，入我城土。」咒訖，明旦視之，若己入敵，則己勝；敵入己，則敵勝。

The specific method is: on a Jia or Yi day, use warm water to pour eastward over snails. At dusk, take a large plate, draw a straight line with ink to divide it, one side representing oneself and the other representing the enemy. Pour one or two liters of water into the plate, place two snails inside, and recite the incantation: "Snails move slowly, wind and rain do not arise; if the enemy does not come, both sides defend their cities." Then recite the incantation again: "Snails move gracefully, knowing wind and rain; if the enemy approaches, they will enter my city." After reciting, leave it aside. The next morning, observe: if the snails on the self side move to the enemy side, it signifies victory for oneself; if the snails on the enemy side move to the self side, it signifies victory for the enemy.

右凖前法，置田螺於盤內，明旦視其頭之所向，定其緩急。凡甲乙日，頭向南，三日至；向西，七日至；向北，不來；向東，不戰。丙丁日，頭向南，九日至；向西，七日至；向北，卽至交戰，主勝；向東，不來。戊己日，頭向南、西、北，皆不來；向東，三日至。庚辛日，頭向西，與敵和；向北，無事；向東，敵來自敗；向南，九日至。壬癸日，頭向北，吉；向東，三日至；向南，敵來自敗；向西，不來。

By following the previous method, place the snail in a dish. On the next morning, observe which direction the snail's head is facing, and use this to determine the urgency of enemy movements. On Jia and Yi days: if the snail's head faces south, the enemy will arrive within three days; if it faces west, within seven days; if it faces north, the enemy will not come; if it faces east, the enemy will come but not fight. On Bing and Ding days: if the snail's head faces south, the enemy will arrive within nine days; if it faces west, within seven days; if it faces north, the enemy will arrive immediately and fight, and our side will win; if it faces east, the enemy will not come. On Wu and Ji days: if the snail's head faces south, west, or north, the enemy will not come; if it faces east, the enemy will arrive within three days. On Geng and Xin days: if the snail's head faces west, there will be peace talks with the enemy; if it faces north, there will be no incidents; if it faces east, the enemy will come but will retreat on their own; if it faces south, the enemy will arrive within nine days. On Ren and Gui days: if the snail's head faces north, it is auspicious; if it faces east, the enemy will arrive within three days; if it faces south, the enemy will come but will retreat on their own; if it faces west, the enemy will not come.

若春，向東大勝，向南小勝，向西大敗，向北平安。夏，向南大勝，向西小勝，向北大敗，向東小勝。秋，向西大勝，向北小勝，向東大勝，向南大敗。冬，向北大勝，向東自敗，向東大勝，向西自敗。

When considering the four seasons, if it is spring, a snail facing east indicates a great victory, facing south indicates a small victory, facing west indicates a great defeat, and facing north indicates safety. In summer, facing south indicates a great victory, facing west indicates a small victory, facing north indicates a great defeat, and facing east indicates a small victory. In autumn, facing west indicates a great victory, facing north indicates a small victory, facing east indicates a great victory, and facing south indicates a great defeat. In winter, facing north indicates a great victory, facing east indicates a self-inflicted defeat, facing east indicates a great victory, and facing west indicates a self-inflicted defeat. (The original text has conflicting statements in the sections on autumn and winter, and these are retained as they appear in the original.)

常以月將加聞賊時，天罡加四孟，言虛加四仲，來在道，天罡加四季，卽至。欲知賊來否，以月將加聞賊時，游都加日辰，賊卽至，臨前一辰一日至，二辰二日至，四辰以上，過去不來，游都旺相剋日辰，凶。

The method of calculation is: take the Month General of the current month and add it to the time when the thief's information was heard. If the Heavenly Gang (Chen) falls on the four Young Branches (Yin, Shen, Si, Hai), it indicates the information is false. If it falls on the four Middle Branches (Zi, Wu, Mao, You), it means the enemy is already on the way. If it falls on the four Old Branches (Chen, Xu, Chou, Wei), it means the thief will arrive immediately. To determine whether the thief will actually come, again add the Month General to the time when the thief's information was heard, and check where the "You Du" falls on the Day Branch. If You Du falls on the Day Branch, the thief will arrive immediately. If You Du falls on the previous Branch, the thief will arrive within a day. If it falls on the Branch before that, the thief will arrive within two days. If it is more than four Branches away, it means the thief has already passed and will not come again. If You Du is in a旺气 (strong) or 相气 (supporting) position and also controls the Day Branch, it indicates a凶 (dangerous) outcome.

欲知賊消息，往天耳聽之，大吉、小吉是也；欲聽人之密謀隱事，往地耳聽之，太沖、從魁是也。

If you want to find out about a thief, go to the direction of "Heavenly Ear" and listen; Heavenly Ear refers to Da Ji (Chou) and Xiao Ji (Wei). If you want to discover someone's secret plot or private matters, go to the direction of "Earthly Ear" and listen; Earthly Ear refers to Tai Chong (Mao) and Cong Kuai (You).

以月將加正時，日上辰見天罡、河魁，五百、五千、五萬人見徵明、太乙，四百、四千、四萬人見神后、勝光，六百、六千、六萬人見大吉、小吉，八百、八千、八萬人見功曹、傳送，九百、九千、九萬人見太沖、從魁，十百、十千、十萬人見其神，旺氣十倍，相氣五倍，死氣減半。

The method of calculation is: take the Month General of the current month and add it to the asked time of day. Then look at the god associated with the Day Stem. If the god is Heavenly Gang (辰) or River Chief (戌), the enemy's forces are 500, 5,000, or 50,000 men; if it is徵明 (亥) or 太乙 (巳), the forces are 400, 4,000, or 40,000 men; if it is 神后 (子) or 胜光 (午), the forces are 600, 6,000, or 60,000 men; if it is 大吉 (丑) or 小吉 (未), the forces are 800, 8,000, or 80,000 men; if it is 功曹 (寅) or 传送 (申), the forces are 900, 9,000, or 90,000 men; if it is 太冲 (卯) or 从魁 (酉), the forces are 1,000, 10,000, or 100,000 men. If the god is accompanied by a prosperous qi, the number is multiplied by ten; if accompanied by a harmonious qi, it is multiplied by five; if in a state of death qi, the number is halved.

道路三叉，不知何路可通，以月將加時，天罡加孟，左道通；天罡加仲，中道通；天罡加季，右道通。

At a crossroads, when unsure which path to take, one adds the Month General of the current month to the current hour to cast a chart: if the Heavenly Gang (Chen) falls on the first quarter, take the left path; if it falls on the second quarter, take the middle path; if it falls on the third quarter, take the right path.

逃亡隱匿，以月將加正時。望奸，下可藏萬人，神后是也。河龍，下可隱千人，太沖是也。陰精，下可藏百人，從魁是也。

To escape or hide, add the Month General of the current month to the questioned hour and set up the chart. Under "Wang Jian" (Observing the Unlawful), one can hide ten thousand people; Wang Jian refers to Shen Hou (the Ghost General, Zi). Under "He Long" (River Dragon), one can hide one thousand people; He Long refers to Tai Chong (the Auspicious Convergence, Mao). Under "Yin Jing" (Essence of Yin), one can hide one hundred people; Yin Jing refers to Cong Kuai (the First Assistant, You).

三河九江，天道獨通。太沖為三河，從魁為九江。欲行間諜，為不可知事，視江河，除定危開之道，又前三、後三並者可獨通，出入其下，人無知者。

The areas of "San He" (Three Rivers) and "Jiu Jiang" (Nine Rivers) are paths where the heavenly way flows unimpeded. Tai Chong (Mao) corresponds to San He, and from Kui (You) corresponds to Jiu Jiang. If one wishes to send spies or carry out secret actions, one should observe these river and river pathways, and combine them with the four gates of Chu, Ding, Wei, and Kai. Additionally, the areas where the first three and the last three positions overlap can also be used for secret passage. Moving from these directions will remain unnoticed by others.

甲子旬，陣形象畢幟曰：孔琳臨前，左將青衣，赤頭；右將白衣，赤頭，從酉入，以臨子。甲戎旬，軍形象井幟曰：陵城降前，左將黑衣，赤頭；右將黃衣，赤頭，從未入，以臨戌。甲申旬，兵形象翼幟曰：梁邱叔前，左將黃衣，赤頭；右將朱衣，赤頭，從巳入，以臨申。

In the Jiazi decade, the formation takes the shape of the Net mansion. The banners bear the name "Kong Lin," with the general in front. The left wing commander wears blue clothes and a red headscarf, while the right wing commander wears white clothes and a red headscarf. The troops enter from the You direction and finally stop at the Zi position. In the Jiaxu decade (the original text writes "Xu" as "Rong"), the military formation takes the shape of the Well mansion. The banners bear the name "Ling Cheng Xiang," with the general in front. The left wing commander wears black clothes and a red headscarf, while the right wing commander wears yellow clothes and a red headscarf. The troops enter from the Wei direction and finally stop at the Xu position. In the Jiashen decade, the military formation takes the shape of the Wings mansion. The banners bear the name "Liang Qiu Shu," with the general in front. The left wing commander wears yellow clothes and a red headscarf, while the right wing commander wears red clothes and a red headscarf. The troops enter from the Si direction and finally stop at the Shen position.

甲午旬，兵形象尾幟曰：費陽多前，左將白衣，赤頭；右將青衣，赤頭，從卯入，以臨午。甲辰旬，兵形象斗幟曰：許咸池前，左將青衣，赤頭；右將黃衣，赤頭，從丑上入，以臨辰。甲寅旬，兵形象虛幟曰：王屈奇前，左將赤衣，赤頭；右將黑衣，赤頭；從亥入，以臨辰。

In the Jiawu decade, the military formation takes the image of the Tail mansion. The banner reads "Fee Yang Duo," with the general in front, the left wing commander wearing white clothes and a red headscarf, and the right wing commander wearing blue clothes and a red headscarf. The troops enter from the Mao direction and finally stop at the Wu position. In the Jiachen decade, the military formation takes the image of the Dipper mansion. The banner reads "Xu Xianchi," with the general in front, the left wing commander wearing blue clothes and a red headscarf, and the right wing commander wearing yellow clothes and a red headscarf. The troops enter from the Chou direction and finally stop at the Chen position. In the Jiayin decade, the military formation takes the image of the Emptiness mansion. The banner reads "Wang Qu Qi," with the general in front, the left wing commander wearing red clothes and a red headscarf, and the right wing commander wearing black clothes and a red headscarf. The troops enter from the Hai direction, and according to the previous example, they should stop at the Yin position (the original text says "to be at Chen").

陽兵者，以陽時出天門，入地戶，過太陰，短行出九地，六癸順；入九地，上升九天、六甲，百戰百勝。陰兵者，以陰時從九天，踐明堂，出天門，入地戶，左行右囘，歴太陰，分兵為奇，逆入太陰中，楊⬛以採戰。〈○疑作「揚兵以出戰」。〉

the so-called "Yang Bing" refers to forces that move during the Yang time: they depart from the Heaven Gate, enter through the Earth Gate, pass through the Tai Yin, take a short route to emerge from Jiudi, then follow the Six Gui to proceed. They then re-enter Jiudi, ascend to the Jiutian and the Six Jia positions, thereby achieving victory in every battle.the so-called "Yin Bing" refers to forces that move during the Yin time: they start from Jiutian, step over the Bright Hall, exit through the Heaven Gate, enter through the Earth Gate, move left and return right, pass through the Tai Yin area, branch out a portion of the troops as a surprise force, move against the direction to penetrate into the Tai Yin, and then raise their troops to engage in battle. (Original book note: "Yang Bing yi caizhan" is likely a mistake for "Yang Bing yi chu zhan.")

用起戰雄，吉。春寅、夏巳、秋申、冬亥。用起戰雌，凶。春申、夏亥、秋寅、冬巳。今日之辰起，其後二攻其前四，子日後二戌，前四辰是也。復以大吉、徵明、神后、天罡，四神為雄。小吉、天罡、勝光，三神為雌。

The initiating transmission starts from "Zhan Xiong," which indicates good fortune; the position of Zhan Xiong is in寅 in spring, in巳 in summer, in申 in autumn, and in亥 in winter. The initiating transmission starts from "Zhan Ci," which indicates bad fortune; the position of Zhan Ci is in申 in spring, in亥 in summer, in寅 in autumn, and in巳 in winter. When calculating, start from the day's branch and count two positions ahead to attack the position four positions before. For example, on a Zi day, the second position ahead is Xu, and the fourth position before is Chen, so Xu attacks Chen. Additionally, the four deities considered as Xiong are Da Ji (Chou), Zheng Ming (Hai), Shen Hou (Zi), and Tian Gang (Chen). The three deities considered as Ci are Xiao Ji (Wei), Tian Gang, and Sheng Guang (Wu).

戰陣，背雌向雄，百戰百勝。不得令青抵白，黑抵黃，金迎火，陰就陽，子攻母，迷天道，戰必敗，不欲向勝，日辰也。攻其類，眾還受其屈；攻其所，勝，大吉。勿使衰對相死當旺，故曰通三天，勝可全：順斗行，一也；攻其勝，二也；後二攻前四，三也。

When engaging in battle, facing the male position and back to the female position will ensure victory in every battle. One must never allow wood to confront metal (wood meets metal), water to confront earth (water meets earth), metal to meet fire, yin to approach yang, or the son to attack the mother. These are all violations of the natural order and will surely lead to defeat. Also, one must not face the day branch that can overcome oneself. When attacking those of the same type, having more troops will lead to disadvantage; when attacking those that can be controlled, it is highly auspicious. Do not let the declining side face the flourishing side, or the death qi side face the strong qi side. Therefore, understanding the three heavenly principles ensures victory: moving in the direction of the handle of the Big Dipper, which is the first principle; attacking those that can be controlled, which is the second principle; and using the second position behind to attack the fourth position ahead, which is the third principle.

左八八月攻左，右二二月攻右，是戰法也。

The left side is paired with the number eight, so in the eighth month the attack should come from the left; the right side is paired with the number two, so in the second month the attack should come from the right—this is the method of determining the direction of attack based on the position of the Big Dipper.

太沖、神后、傳送、太乙，臨日辰，必有伏兵。此神旺與殺併，伏兵發，大凶；不與煞併，伏兵不敢發。又曰：以聞事時斗加季，有伏兵；干傷支，有伏兵在前；支傷干，無伏兵；干支俱傷，為用神，有伏兵，戰凶。

The four deities 太冲 (Mao), 神后 (Zi), 传送 (Shen), and 太乙 (Si) if they appear on the day branch, indicate that there must be hidden troops ahead. If these deities are in their strong position and appear together with Inauspicious Sha (malevolent killing), the hidden troops will attack, resulting in great misfortune. If they do not appear together with Inauspicious Sha, the hidden troops will not dare to attack. Another interpretation says: place the handle of the dipper on the hour when military intelligence is received. If it aligns with the position of the four seasons, there will be hidden troops. If the day stem injures the day branch, hidden troops are ahead. If the day branch injures the day stem, there will be no hidden troops. If both the day stem and day branch are injured, and this is exactly the initiating transmission deity, then there will be hidden troops, and the battle will be disastrous.

傷不傷，視陰陽，日辰上賊為傷，又惡得將為重傷，則凶，不傷無咎，又用起陰，傳出陽者，可出必免難。又曰：被圍時，神在內，可守；神在門，相傷；神在外，可出。又曰：或在家，或在野，被圍四匝者，當從青龍下去加旺時，天罡是也。所謂八極俱張刺，如鋒鋩，乘龍而出，兵不敢當。

To determine if there will be injury, one must examine the yin and yang lesson pattern: if there is an image of something that restrains or attacks the day branch, then injury is indicated. If this is combined with a malevolent heavenly general, it indicates serious injury and a凶 outcome. If there is no image of injury, then there will be no disaster. Additionally, if the initiating transmission originates from the yin spirit and proceeds to the yang spirit, it indicates the ability to break through and escape, thus definitely avoiding danger. Another saying states: when surrounded, if the spirit is inside, one can only defend; if the spirit is at the door, both sides will be injured; if the spirit is outside, one can break through. Another saying states: regardless of whether one is in the city or in the wild, if surrounded on all sides with no escape, one should pass through beneath the azure dragon and choose a time when the azure dragon is in its flourishing phase, that is, when the heavenly gang (hour) is in charge. This is called when all eight directions are sharp and prominent, with the dragon leading the way out, and the enemy forces unable to block.

兵眾，行船，將涉江海，必有傾覆之患。丙子、癸未、癸丑，法為江河龍，〈○疑當有脫誤。〉此日濟，必溺。又曰：天河臨地井，舟必覆。壬癸，小吉下得路，為天河，〈○疑當云「壬、癸、子為天河」。〉卯、酉、辰為地井。

A large force is traveling by boat and is about to cross a river or sea, inevitably facing the danger of capsizing. On the days of Bingzi, Guiwei, and Guichou, according to the method, these days are all governed by the "River Dragon" (Jianghe Long). Crossing water on these days will certainly result in drowning. It is also said that when the "Heavenly River" (Tianhe) is above the "Earthly Well" (Diji), the boat will definitely capsize. On the days of Ren and Gui, the path obtained below the small auspicious day (Wu) is considered the Heavenly River (the original text notes: possibly a mistake, should be "Ren, Gui, and Zi are the Heavenly River"). The positions of Mao, You, and Chen are the Earthly Well.

月將加正時，若天罡，若小吉，下得路，山林野澤，煙霧昏蒙，忽迷四方，以式投地，出傳送下，自然開悟；出天罡下，百步得道，若三百步，得及路；出小吉下，八十步得道，以天罡加地戶，頭戴式行則不迷，加正時，出小吉下，三百步得天井，太沖下得水；出大吉下，得糧。凡支吉，利涉陸路，在前不知通者，正時加孟，左道通；加仲，中道通；加季，右道通。

To determine the direction, add the Month General to the asked hour and arrange the divination board. Observe the path under Heavenly Gang (Chen) or Xiao Ji (Wei). If one is in mountains, forests, or marshes with misty surroundings and cannot distinguish directions, place the divination board on the ground. Walk out from under Chuan Song (Shen), and the direction will become clear. Walk out from under Heavenly Gang (Chen), and one will find the path within 100 steps, at most 300 steps to reach a main road. Walk out from under Xiao Ji (Wei), and one will find the path within 80 steps. Add Heavenly Gang to the Earth Gate, and carry the divination board on one's head while walking, and one will not get lost. If the Month General is added to the exact hour, walk out from under Xiao Ji (Wei), and one will encounter a well within 300 steps. Walk out from under Tai Chong (Mao), and one will find water. Walk out from under Da Ji (Chou), and one will find food. If the Day Branch is favorable, it is beneficial to travel on land. If there are branches and one cannot tell which path leads forward, add the exact hour to the four Clans. Take the left path if added to the four Clans. Take the middle path if added to the four Zhong. Take the right path if added to the four Seasons.

經曰：眾兵大同，則先舉者為主，後舉者為客。陳兵原野，則先舉者為客，後舉者為主。

The classic texts say: When the numbers and situations of two armies are roughly equal, the one who initiates the attack is considered the "host" and the one who follows is considered the "guest." However, if both armies are already deployed in the open field, then the one who initiates the attack is considered the "guest" and the one who follows is considered the "host."

又曰：天五音為客，地五音為主。五音：宮、商、角、徵、羽也。又曰：辰為客，時下為主；辰行為客，位止為主；先動先聲為客，後動後聲為主；高旗為客，卑旗為主；兩人相見，外來為客，內坐為主；兩人相見，立為客，坐為主；兩人等，先舉事為客，後舉事為主。人有氣者勝，無氣者敗。客利四季月日時，欲得制日，干克支，主人利；四孟月日時，欲得伐日，支克干，客利。

It is also said that the five tones of the Heaven Plate belong to the guest, and the five tones of the Earth Plate belong to the host. The five tones refer to Gong, Shang, Jue, Zhi, and Yu. It is also said that the day branch belongs to the guest, while the current hour belongs to the host; movement belongs to the guest, stillness belongs to the host; the one who acts first and speaks first belongs to the guest, the one who acts later and speaks later belongs to the host; a flag raised high belongs to the guest, a flag lowered low belongs to the host; when two people meet, the one coming from outside belongs to the guest, and the one sitting inside belongs to the host; when two people meet, the one standing belongs to the guest, and the one sitting belongs to the host; when two people are of equal status, the one who initiates the matter belongs to the guest, and the one who responds later belongs to the host. A person with strong energy will prevail, while one without strong energy will be defeated. The guest side benefits when the day, month, or hour falls in the seasons of Chen, Xu, Chou, or Wei. At such times, it is best to align with the 'day that controls the day stem,' meaning the day stem overcomes the day branch, which benefits the host side. In the months of Yin, Shen, Si, or Hai, it is best to align with the 'day that attacks the day stem,' meaning the day branch overcomes the day stem, which benefits the guest side.

旌旗五色者，軍之五德也。輝映眾心，宣威兵目。青旗舉一鼓，則行；二鼓，則趍；三鼓，則集受制也。舉黃旗一擊令，則止；二擊令，則列；三擊，則聽受命也。陽時舉赤旗，揚威儀而始之，甲乙丙丁戊也。陰時舉黑旗，伏威儀而終之，己庚辛壬癸也。

The military banners come in five colors, representing the five virtues within the army. Their brilliance illuminates the hearts of all soldiers and announces the military authority to the eyes of the troops. When the green banner is raised and one drum is beaten, the troops begin to march. When two drums are beaten, they move quickly. When three drums are beaten, they gather and await orders. When the yellow banner is raised and one gong is struck, the troops stop. When two gongs are struck, they form ranks. When three gongs are struck, they remain still and await commands. During the yang period, a red banner is raised to display authority and initiate actions; the yang period corresponds to the heavenly stems Jia, Yi, Bing, Ding, and Wu. During the yin period, a black banner is raised to conceal authority and conclude actions; the yin period corresponds to the heavenly stems Ji, Geng, Xin, Ren, and Gui.

旛旗各隨方色而行：甲子、甲申、甲辰三旬，弧矢在前；甲寅、甲午、甲戌三旬，刀盾在前。春以長矛在前，夏以戈戟在前，秋以弓弩在前，冬以刀盾在前。

Each colored banner and flag should be used according to the proper color of its respective direction. The arrangement of weapons is as follows: during the three decades of Jiazi, Jiashen, and Jiachen, bows and arrows are placed in front; during the three decades of Jiayin, Jiawu, and Jiaxu, spears and shields are placed in front. According to the seasons, spears are placed in front in spring, halberds and spears in summer, bows and crossbows in autumn, and spears and shields in winter.

以二十八人象二十八宿，為先鋒軍，壓敵。角人，赤旗，青衣，青馬，東方七人。羽人，青旗，黑衣，黑馬，北方七人。宮人，白旗，黃衣，黃馬，中央七人。徵人，黃旗，赤衣，南馬，南方七人。商人，黑旗，白衣，白馬，西方七人。

Using twenty-eight knights to symbolize the twenty-eight constellations, they are organized into a vanguard force to suppress the enemy. Knights belonging to the 'Jue' tone carry red flags, wear blue clothes, ride blue horses, representing the East, with seven knights. Knights belonging to the 'Yu' tone carry blue flags, wear black clothes, ride black horses, representing the North, with seven knights. Knights belonging to the 'Gong' tone carry white flags, wear yellow clothes, ride yellow horses, representing the Center, with seven knights. Knights belonging to the 'Zhi' tone carry yellow flags, wear red clothes, ride red horses (the original text 'nan ma' should be 'chi ma'), representing the South, with seven knights. Knights belonging to the 'Shang' tone carry black flags, wear white clothes, ride white horses, representing the West, with seven knights.

右以二十八人早近敵陣大呼。若聞桴鼓擊柝之音，我以商人為前，將兵象白虎也。陣見火光，以羽人為前，將兵象元武也。陣聞金石兵刃之聲，以徵人為前，將兵象朱雀也。陣聞士人呼號者，以宮人為前，將兵象勾陳也。陣內寂無聲者，以角人為前，將兵象青龍也。是為五行厭勝之法。

The twenty-eight knights should advance quickly towards the enemy formation, shouting loudly while listening carefully to detect any movements within the enemy ranks to decide who should lead the charge. If the sound of drums and gongs is heard, the knight associated with the 'Shang' tone should lead, commanding the troops in accordance with the image of the White Tiger. If fire is seen in the enemy formation, the knight associated with the 'Yu' tone should lead, commanding the troops in accordance with the image of the Black Tortoise. If the sound of metal weapons clashing is heard, the knight associated with the 'Zheng' tone should lead, commanding the troops in accordance with the image of the Vermilion Bird. If shouts and cries of men and horses are heard, the knight associated with the 'Gong' tone should lead, commanding the troops in accordance with the image of Gou Chen. If the enemy formation is completely silent, the knight associated with the 'Jue' tone should lead, commanding the troops in accordance with the image of the Azure Dragon. This is the method of using the Five Phases and mutual control to suppress the enemy.

木直陣，以金方陣應之；金方陣，以火銳陣應之；火銳陣，以水曲陣應之；水曲陣，以土圓陣應之；土圓陣，以木直陣應之。

An enemy who arranges a straight formation belonging to the Wood element is countered by a square formation belonging to the Metal element; an enemy who arranges a square formation belonging to the Metal element is countered by a sharp formation belonging to the Fire element; an enemy who arranges a sharp formation belonging to the Fire element is countered by a curved formation belonging to the Water element; an enemy who arranges a curved formation belonging to the Water element is countered by a round formation belonging to the Earth element; an enemy who arranges a round formation belonging to the Earth element is countered by a straight formation belonging to the Wood element. In all cases, the principle of mutual control among the Five Phases is applied.

背太歲，當萬人；大將軍，當五千人。太陰、月建、天魁三元五符，各當五千人；天乙、游都，五百人；歲德、月德、日德，壬方，旬之內生氣；歲星、豹尾、歲建，並可背，不可向也。

Facing away from the Tai Su, the array can be as strong as ten thousand soldiers; facing away from the general's position, it can be as strong as five thousand. The Tai Yin, Yue Jian, Tian Kui, and the three yuan and five symbols deities each can be as strong as five thousand. The Tian Yi and You Du can be as strong as five hundred. As for the positions of Su De, Yue De, and Ri De, as well as the Ren direction, the life qi position within the current ten-day period, and the positions of Su Xing, Bao Wei, and Su Jian, these should all be faced away from, not towards.

凡戰陣之法，須避神煞，兼明天門地戶，克勝制敵，實在於此也。

All methods of arranging formations for battle must avoid various Inauspicious Spirit恶煞 and also determine the locations of the heavenly gate and earthly gate. The key to whether one can defeat and subdue the enemy lies here.

孟歲，以〈○原衍「螣蛇」二字，今刪。〉勝光；仲歲，以小吉；〈未。〉季歲，以傳送；〈申。〉加歲支，天罡〈辰。〉下是也。

To determine the direction of the Grand General: in the years of the first quarters (寅, 申, 巳, 亥), use the Bright Light (午); in the years of the middle quarters (子, 午, 卯, 酉), use the Small Auspicious (未); in the years of the last quarters (辰, 戌, 丑, 未), use the Transmission (申). Add the selected deity to the branch of the year on the rotating plate, then see which position the Heavenly Gang (辰) is pressing on; that position is where the Grand General is located.

天罡加太歲支，功曹、〈寅。〉勝光、〈午。〉河魁，〈戌。〉有臨季者，其下卽是豹尾，其沖是為黃旛。

The steps to determine the "Bao Wei" are: first, add the Heavenly Gang (Chen) to the earthly branch of the current year's Tai Su, to generate the Heaven Plate; then check which of the three deities, Gong Cao (Yin), Sheng Guang (Wu), and He Kuí (Xu), falls exactly on the positions of Chen, Xu, Chou, or Wei, which are the four seasonal positions; the earthly branch position under that deity is where "Bao Wei" is located; and the position opposite to Bao Wei is where "Huang Fan" is located. When arranging troops in battle, these two positions should only be faced away from, not towards.

常以功曹〈寅。〉加歲支，神后〈子。〉下是已。

The method of determining the position of the Wealth star and mother star is: add the official (寅) to the current year's branch to generate the Heaven Plate, then observe which Earth Plate position is covered by the Queen (子), and that position is where the Wealth star and mother star are located.

陽歲，以大吉；陰歲，以小吉；加太歲，支魁下為建，天罡下為破，陰陽殺用。

When encountering a yang year, take the great auspicious (Chou) and when encountering a yin year, take the small auspicious (Wei). Add these to the current year's sovereign to determine the Heaven Plate. The position where the River Chief (He Kuai) presses is called "Sui Jian," and the position where the Heavenly Gang (Tian Gang) presses is called "Sui Po." Both yin and yang years follow this method to determine the positions of punishments and killings.

天罡加歲支，亥上所見本位辰是也。

The method to determine the position of the year star (Jupiter) is: add the Heavenly Gang (Chen) to the current year's earthly branch to generate the Heaven Plate, then check which deity appears at the亥 position. The original position of this deity on the Earth Plate is where the year star is located.

從魁加歲辰，功曹是已。支德甲戌、戊寅、壬德自處，乙丁、己辛、癸任魁鄕也。〈○此文有誤，當云：「甲、丙、戊、庚、壬德自處，乙、丁、己、辛、癸在所合也。」〉

The method of determining the virtue of the year's earthly branch is: take the character from the Qiu (酉) and add it to the current year's earthly branch to generate the Heaven Plate. The place where Gongcao (寅) is pressed upon is the virtue. As for the virtue of the heavenly stems: the five yang stems, Jia, Bing, Wu, Geng, and Ren, have their virtue at their own positions; the five yin stems, Yi, Ding, Ji, Xin, and Gui, have their virtue at the position that is in harmony with them. (Note from the editorial revision: the original text has an error and should read 'Jia, Bing, Wu, Geng, and Ren have their virtue at their own positions, Yi, Ding, Ji, Xin, and Gui have their virtue at the harmonious position.')

天罡加歲支，太乙、〈巳。〉從魁、〈卯。〉大吉，〈丑。〉有臨季者，其下卽是歲殺。申子辰，刼煞在巳，災殺在午，天殺在未，他倣此。

The steps to determine the annual killer are: first, add the Heavenly Gang (Chen) to the branch of the current year to form the Heaven Plate. Then check the three deities, Taiyi (Si), Congui (originally Mao), and Dajiji (Chou), to see which one falls on the positions of Chen, Xu, Chou, or Wei, which are the four seasonal positions. The Earth Plate position under this deity is the "annual killer." According to the Triple Harmony Formation, in the years of Shen-Zi-Chen, Jiesha is in Si, Zaisha is in Wu, and Tiansha is in Wei; other formations follow the same pattern.

登明加歲支，天魁下，為孤；太沖、天罡下，為虛；旬下日，同大煞。春午、夏未、秋酉、冬子，一名天地轉，殺天狗。孟歲巳，仲歲酉，季歲丑。天時、天罡加月建也。〈○此文有脫誤。〉

The method of calculation is: place Dengming (Hai) on the branch of the current year and move it to form the Heaven Plate. The place where Tiankui (Xu) is located is called 'gu'; the place where Taichong (Mao) and Tian Gang (Chen) are located is called 'xu'; the two missing earthly branches in the current ten-day period are treated as 'da sha'. The position of 'da sha' is: in spring it is at Wu, in summer at Wei, in autumn at You, and in winter at Zi, which is also called 'tian di zhuan', indicating killing and cutting, i.e., the position of Tian gou. Additionally, according to the year: the years of Yin, Shen, Si, and Hai (the first of the four seasons) are at Si; the years of Zi, Wu, Mao, and You (the middle of the four seasons) are at You; and the years of Chen, Xu, Chou, and Wei (the last of the four seasons) are at Chou. As for 'tian shi', it is obtained by placing Tian Gang on the month's branch and moving it. (Note from the editorial: this passage has missing and incorrect text.)

天道：寅午戌月，寅戌，南方行；午，西北方行。亥卯未月，亥未，東方行；卯，西南方行；申子辰月，申辰，北方行；子，東南方行。巳酉丑月，巳丑，西方行；酉，東北方行。

The direction of military movement according to the heavenly path is: during the months of寅, 午, and 戌, move south on寅 days and 戌 days, and move northwest on午 days; during the months of亥, 卯, and 未, move east on亥 days and 未 days, and move southwest on卯 days; during the months of申, 子, and 辰, move north on申 days and 辰 days, and move southeast on子 days; during the months of巳, 酉, and 丑, move west on巳 days and 丑 days, and move northeast on酉 days.

春氐星，乙下；夏柳星，丁下；秋胃星，辛下；冬女星，癸下。是為天目也。春箕星，寅；夏軫星，巳；秋參星，申；冬壁星，亥。是為天耳也。

In spring, take the Root mansion and place it under the Yi position; in summer, take the Willow mansion and place it under the Ding position; in autumn, take the Stomach mansion and place it under the Xin position; in winter, take the Girl mansion and place it under the Gui position—these are the 'Heavenly Eyes,' the directions for observing enemy movements. In spring, take the Winnowing Basket mansion and place it under the寅 position; in summer, take the Chariot mansion and place it under the巳 position; in autumn, take the Three Stars mansion and place it under the申 position; in winter, take the Wall mansion and place it under the亥 position—these are the 'Heavenly Ears,' the directions for listening to secret messages.

游都為都將，甲己日大吉，乙庚日神后，丙辛日功曹，丁壬日太乙，戊癸日傳送。虜都為天賊，甲己日天罡，乙庚日勝光，丙辛日登明，丁壬日傳送，戊癸日功曹。月合常以月合，神上為月朔之始、順數之盡，末日也。

"Youdu" represents the enemy's main general: on Jia day and Ji day, take the Big Auspicious (Chou); on Yi day and Geng day, take Shenhou (Zi); on Bing day and Xin day, take Gongcao (Yin); on Ding day and Ren day, take Taiyi (Si); on Wu day and Gui day, take Chuan Song (Shen). "Ludu" represents the Heavenly Thief: on Jia day and Ji day, take the Heavenly Gang (Chen); on Yi day and Geng day, take Shengguang (Wu); on Bing day and Xin day, take Dengming (Hai); on Ding day and Ren day, take Chuan Song (Shen); on Wu day and Gui day, take Gongcao (Yin). As for "yuehe," it always takes the deity of the month's conjunction. Starting from the position of the conjunction as the beginning of the month, count sequentially until the end, which marks the last day of the month.

上元甲子日，起五宮；中元甲子日，起二宮；下元甲子日，起八宮。各以順日求之，周而復始，時同日法，夏至後行，反此。

The Jiazi day of the Upper Yuan starts from the fifth palace; the Jiazi day of the Middle Yuan starts from the second palace; and the Jiazi day of the Lower Yuan starts from the eighth palace. Then, each subsequent day is counted in order, cycling repeatedly. The method for calculating the hour is the same as for the days. After the Summer Solstice, the rule is reversed, and counting is done in the opposite direction.

常以月將加正時，神后下為亭亭。寅午戌上見孟春，五本位上是白姦。〈○「春五」二字有誤。〉

The method is: take the Month General of the current month and add it to the time of the question to generate the Heaven Plate. The place where the God of the Son (Zi) presses is where the 'Tingting' is located. Then look at the positions of Yin, Wu, and Xu. Whenever the Four Young Gods are seen, the place corresponding to their position is where the 'Baijian' is located. (Note from the editorial: there are errors in the characters 'Chun' (spring) and 'Wu' (five) in the original text.)

常以功曹加月建，神后下為生神，勝光下為死神。

The method is: place Gongcao (寅) on the Month Builder of the current month and turn out the Heaven Plate. The position pressed by Shenhou (子) is called 'Sheng Shen', and the position pressed by Shengguang (午) is called 'Si Shen'.

辰卯相害，寅巳相害，丑午相害，子未相害，申亥相害，酉戌相害。

The twelve Earthly Branches form six pairs of mutual harm: Chen and Mao are harmful to each other, Yin and Si are harmful to each other, Chou and Wu are harmful to each other, Zi and Wei are harmful to each other, Shen and Hai are harmful to each other, and You and Xu are harmful to each other. Whenever the Day Branch encounters these combinations, one should be cautious of potential harm.

子丑日，天門在丙，地戶在丁。寅卯日，天門在庚，地戶在丁。辰巳日，天門在庚，地戶在壬。午未日，天門在壬，地戶在辛。申酉戌亥日，天門在甲，地戶在癸。

Determine the directions of Tianmen and Dihu based on the Day Branch: On Zi and Chou days, Tianmen is in the Bing direction and Dihu is in the Ding direction; on Yin and Mao days, Tianmen is in the Geng direction and Dihu is in the Ding direction; on Chen and Si days, Tianmen is in the Geng direction and Dihu is in the Ren direction; on Wu and Wei days, Tianmen is in the Ren direction and Dihu is in the Xin direction; on Shen, You, Xu, and Hai days, Tianmen is in the Jia direction and Dihu is in the Gui direction. When moving out or entering for military operations, one should exit through Tianmen and enter through Dihu.

河出圖，洛出書。聖人則之，則靈龜負圖，自河而出也。是龜龍麟鳳四靈，龜居其一。託夢於元王，何其賢也！不避豫且之網，何其愚也！生旣不能全身避害，死亦安能灼骨而知吉凶？古人所以設此法者，謂「兵為凶器，戰為危事」，聖人得之以興，凡夫得之以廢，不可輕舉矣。愚人不自謂其愚，皆自謂其智，故立卜法，假於陰陽，亦惑愚人之心，非為智也。

The Yellow River produced a diagram and the Luo River produced a book, and sages took inspiration from them. The so-called Yellow River Chart refers to a divine turtle carrying the diagram emerging from the Yellow River. Turtle, dragon, qilin, and phoenix are known as the four divine creatures, and the turtle is one of them. That divine turtle could dream to the Duke of Song and Yuan, how clever it was! Yet it could not escape the net of the fisherman Yu Ju, how foolish it was! Even while alive, it could not protect itself or avoid misfortune, and after death, how could burning bones and tortoise shells predict good or bad fortune? The ancients established this method of divination because "war is a dangerous weapon, and warfare is a perilous matter." The same thing, in the hands of a sage, can bring the country to prosperity, but in the hands of an ordinary person, can lead to disaster. Therefore, war should not be taken lightly. The foolish do not realize their own foolishness; they all believe themselves to be wise. Hence, the method of divination was established, using the doctrine of yin and yang to confuse the minds of the foolish. This is not true wisdom.

太公曰：「蓍，朽草也；龜，枯骨也。安知聖人之智慮哉！」是知神亦不能自智，聖亦不能自智。贊聖人之事者，其猶砥礪乎！凡龜有五色，隨其旺相而用之，一龜之內有六廚左右翼，君王用上尺有二寸，大夫用中，庶人用下；後左足為春，前左足為夏，前右足為秋，後右足為冬，四季用中廚。

Tao Gong said, "Divining tortoise shells are merely dry bones, and the yarrow stalks are just withered grass; how could they understand the wisdom of the sage's considerations?" From this we can see that divine objects themselves do not possess wisdom, and sages are not wise because of divination. Divination is to the sage's endeavors as a whetstone is to a knife. All tortoise shells have five colors: green, red, yellow, white, and black. One should select those that match the current season's prosperous and strong color. Within a single tortoise shell, there are six "chu" sections, along with left and right wings. The king uses the upper part, which is one foot two inches long; the minister uses the middle part; and the common people use the lower part. The four feet correspond to the four seasons: the hind left foot belongs to spring, the front left foot to summer, the front right foot to autumn, and the hind right foot to winter. In the months of Chen, Xu, Chou, and Wei, the middle "chu" is used.

經曰：何知我神，骨白如銀；何知我聖，千里路正。又曰：其骨須白，其色須鮮，其皮如蠟，其界如法。

The classics say: How do we know this turtle is divine? Look at its bones, white as silver. How do we know this turtle can connect with the sage? Look at how it points the right way even from a thousand miles away. It also says: A turtle used for divination should have white bones, bright color, a shell as smooth and glossy as wax, and the markings on its shell should conform to the proper pattern.

龜有五兆，以定吉凶。一兆之中為五段，可以彰往察來：內高為金，外高為火，五曲為木，正直為土，頭垂為水。水無正形，因金為名。常以晴霧為水。一兆之中，從頭分為五鄕，頭為甲乙，次為丙丁，次為戊己，次為庚辛，次為壬癸。常以頭微高為上兆，正橫為中兆。春夏以內為頭，秋冬以外為頭。

There are five types of markings on the turtle shell used to determine fortune and misfortune. Each marking is divided into five parts, allowing one to understand the past and foresee the future. The inner side of the marking is associated with metal, the outer side with fire, multiple bends with wood, straight and upright with earth, and a downward hanging marking with water. Water does not have a fixed form and is named after metal, so usually the appearance of mist on a clear day is considered as water. Within a single marking, starting from the beginning, it is divided into five sections called "xiang": the beginning is Jia and Yi, the second section is Bing and Ding, the third is Wu and Ji, the fourth is Geng and Xin, and the fifth is Ren and Gui. Usually, a slightly raised beginning is called "shang zhao," and a straight and level beginning is called "zhong zhao." In spring and summer, the inner side is considered the beginning, while in autumn and winter, the outer side is considered the beginning.

假令木兆，甲乙鄕為本宮，丙丁鄕為子孫，戊己鄕為妻財，庚辛鄕為官鬼，壬癸鄕為父母，但以此鄕斷吉凶，及支入兆。假令木兆，金支是官鬼，木支是兄弟，土支是妻財，火支是子孫，水支是父母，看支入鄕，以斷吉凶成敗。

For example, if the pattern is of the wood element: Jia and Yi are the native palace, Bing and Ding are the children, Wu and Ji are the wife and wealth, Geng and Xin are the officials and ghosts, and Ren and Gui are the parents. Determine the fortune based on which palace the pattern falls into. Then check how the day branch fits into the pattern for compatibility. Still taking the wood pattern as an example: if the day branch is of the metal element, it is the official and ghost; if it is of the wood element, it is the brother; if it is of the earth element, it is the wife and wealth; if it is of the fire element, it is the child; if it is of the water element, it is the parent. Determine the fortune based on which palace the day branch falls into.

我徃攻彼，則彼為主。兆欲頭伏足落，及格橫，身內摧折、暗霧、昏驚、震動、猖狂、文不食墨、火天穿者，破軍殺將。彼來攻我，兆欲頭仰足舉。彼支援助，身內有力、食墨鮮明、肥濃安穩，兆吉言吉，兆凶言凶。萬端吉凶，一看兆身，往往有驗，無假日辰。

When our side attacks the other side, the other side is considered the "main" party. At this time, we hope the divination pattern shows the head sinking and the feet falling, with a horizontal blockage, the body of the pattern broken and fractured, dark and misty, chaotic and trembling, confused and unstable, with no ink in the lines, and a fire burning through the top — all of these indicate the enemy's Breaker General star and Vanguard General star. If the enemy attacks us, we hope the pattern shows the head raised and the feet lifted; the enemy's side instead receives support, the body of the pattern is strong and powerful, the ink is bright and clear, thick and smooth, stable and secure, which would be unfavorable for us. In short, if the divination pattern is auspicious, it indicates auspiciousness; if it is inauspicious, it indicates inauspiciousness. Among countless auspicious and inauspicious signs, looking at the body of the pattern alone is often very effective, without needing to refer to the day branch for confirmation.

夫有動不如無動，有支不如無支。有支則被支吉、格支凶，故兆連新，起動由人；新兆連故，起動無路。捉頭足，所作不成；頭足銜芒，所求無累。君子動頭，天下同憂；小人動足，天下馳逐。兆身過度，日向衰微；兆不出臼，勢將微滅。

In general, auspicious signs are better when they remain still rather than moving, and better when they are not connected to the day branch rather than being connected. Once connected to the branch, if the branch generates it, it is auspicious; if the branch blocks it, it is inauspicious. Therefore, if an old sign connects to a new one, whether it moves or not depends on the person; if a new sign connects to an old one, trying to move it will have no way forward. If the head and feet of the sign are entangled, the matter will not succeed; if the head and feet are spread out with sharpness, the desired matter will have no hindrance. When the sign of a superior person moves, the whole world will worry; when the sign of an inferior person moves, the whole world will rush to follow. If the body of the sign stretches too far, the fortune will gradually decline; if the sign does not emerge from the臼窝, its momentum will fade away.

凡占賊：被支有外救，格支有外敵。若吾擊敵，兆旺相、洪潤、軒昻、有力、重偃仰吉；枯槁、伏落、霧悴、驚摧、分伏、足落、兆細而暗，凶。凡卜：以支及動鄕，賊數日月，遠近裡數，生數三，成數八，旺相依數，休廢減半。

When divining about the enemy's situation, if the divination pattern is generated by the Day Branch, it indicates that the enemy has external support. If the divination pattern is obstructed by the Day Branch, it suggests there are still enemies outside. If we are attacking the enemy, and the divination pattern is prosperous and strong, broad and nourishing, lofty and powerful, with layers rising up, it is auspicious. However, if the pattern is dry and shriveled, hidden and lifeless, with a dull and weary appearance, or if it shows signs of panic, brokenness, dispersion, or a falling pattern, or if the pattern is weak and dim, it is inauspicious. When questioning about the number of enemies, the days and months they arrive, and the distance of their journey, one should look at the Day Branch and the direction from which the action originates. The number derived from the Day Branch is taken as three for generation and eight for completion. If the energy is strong or in its prime, use these numbers. If it is in a resting or exhausted state, reduce the number by half.

凡卜兆：為我為客，支旺克兆，客勝；支囚為兆所克，客敗。支洪潤，賊強；支枯槁，賊弱。

When divining by observing omens, the omen represents our side, and the day branch represents the opposing side. If the day branch is strong and restrains the omen, the opposing side wins. If the day branch is in a state of captivity or death and is instead restrained by the omen, the opposing side loses. If the image of the day branch is grand and moist, it indicates the enemy is strong. If the image of the day branch is dry, withered, and weak, it indicates the enemy is weak.

「ㄟ」，飛鳥出林兆。出軍行師，吉；安營入師，凶。 「ㄏ」，飛鳥入林兆。安營築城，吉；行師，凶。 「工」，驚獐兆。有賊奄至，防閑城堡，吉。 「爪」，走鹿兆。有賊至，主奔走之事。 「一」，土兆大橫。安城堡社，吉。 「八」，棲鳳兆。自守，吉。 「�」，需兆。安城壘，吉。 「川」，天兆。城壘襲人，吉。

The eight forms of omens and their interpretations are as follows. The form 「ㄟ」 is called the "Flying Bird Out of the Forest" omen: it is auspicious for military campaigns and marching, but inauspicious for setting up camps. The form 「ㄏ」 is called the "Flying Bird Into the Forest" omen: it is auspicious for establishing camps and fortifications, but inauspicious for military movements. The form 「工」 is called the "Startled Deer" omen: there will be sudden arrivals of bandits, and strengthening the defense of the fortress will be auspicious. The form 「爪」 is called the "Running Deer" omen: there will be bandits coming, indicating the need for fleeing and evasion. The form 「一」 is called the "Earth Omen of a Great Horizontal Line": it is auspicious for establishing fortresses and ancestral temples. The form 「八」 is called the "Perching Phoenix" omen: it is auspicious for holding one's ground and self-preservation. The missing form from the original text is called the "Need" omen: it is auspicious for building fortifications. The form 「川」 is called the "Heaven" omen: it is auspicious for attacking the enemy from the fortress.

山有岡巒，地有形勢。斷其形，則氣勢滅。故秦築長城，鑿其山岡之氣，而咸陽邱墟；隋䟽汴河，斷乎土地之脈，而江都荊棘。成周卜遷伊洛，得瀍澗之利，而王年八百；吳、晉奄宅建業，得江山之勢，而延期數葉。

Mountains have ridges and undulations, and the land has its shape and direction. Once the mountain shape is cut off, its momentum will also dissipate. Therefore, when the Qin dynasty built the Great Wall, it cut through the mountain ridges and disrupted the land's vital energy, resulting in the decline of Xianyang. Similarly, when the Sui dynasty opened the Bian River, it severed the land's network, leading to the overgrowth of thorns in Jiangdu. In contrast, when the Zhou dynasty chose to settle in the area around the Yi and Luo rivers, it took advantage of the favorable terrain of the Chanyu and Lian rivers, thus maintaining its rule for eight hundred years. The Eastern Wu and Eastern Jin dynasties established their capitals in Jianye, seizing the momentum of the land, and thus their dynasties lasted for several generations.

夫建都邑、築城壘，必擇形勢。雖成敗在人，不在於城地，然地形山勢，足以為人之助也。故曰：趙之地坦然平，吳楚之地東南傾，秦韓之地龍虎形，幽魏之地無邱陵。夫趙無陂險、山岡、溝澗，故曰坦然平。吳楚之有江海、波潮，故曰東南傾。秦韓被山帶河、岡巒重複，故曰龍虎形。秦得龍虎之形，而東吞趙魏，南併荊楚。

Whenever building a capital or constructing fortifications, one must choose a favorable terrain. Although success or failure depends on people rather than the land itself, the terrain and mountainous features can provide assistance. Therefore, there is such a saying: The terrain of Zhao is flat and open, that of Wu and Chu slopes toward the southeast, that of Qin and Han forms the shape of a dragon and a tiger, while the areas of Youzhou and Wei have no hills. Zhao has no undulating land, hills, or ravines, hence it is flat and open; Wu and Chu have rivers and seas with waves and tides, hence their terrain slopes toward the southeast; Qin and Han are backed by high mountains and surrounded by great rivers, with layered hills, hence their terrain forms the shape of a dragon and a tiger. Qin was able to conquer Zhao and Wei to the east and take over Jing and Chu to the south precisely because of this dragon and tiger terrain.

夫建都邑、列營壘，非地勢不王，非山岡不固。營壘之法：欲北據連山，南憑高岡，左右襟帶，地水東流，乾上伏下，過子艮、寅卯，重岡入巽。

Building a capital city or setting up camps requires a good terrain to achieve great success; without a hill to rely on, the defense will be insecure. The principle of establishing camps is: the back should be supported by continuous mountains, the front should be backed by high hills, and the left and right should be like the sleeves of a robe embracing and protecting, with water flowing eastward. The underground energy rises from the northwest direction of Qian, passes through the north direction of Zi, the northeast direction of Gen, and the Yin and Mao directions, then extends to the southeast direction of Xun, with successive hills leading the way.

又曰：戌連申酉，坤未高；前有迎山，抱且朝；或驚或躍，或蟠龍；藏車隱馬，若飛鴻；支條散脈，如蛇走；氣車森聳，似雞籠；四維皆起，四仲平；㢲水迤邐，出自庚；天門倚伏，歴壬癸；直出地戶，東南傾；南有汙池，為朱雀；北有堆阜，為元武；東有叢林，為青龍；西有大道，為白虎。

It is also said that the western-north position,戌, connects with the positions of 申 and 酉; the southern-west position,坤, and the position of 未 are elevated. In front there are mountains facing directly, surrounding and embracing, with mountain shapes either startled, leaping, or coiled like a dragon. These mountains can conceal a carriage and shelter a horse, and from afar they resemble flying geese. The branches spread out like a long snake moving. The energy lines stand tall and solemn, like layers of a chicken coop. The four corners are raised, while the four main directions are flat. The water in the southeast direction, 巽, winds and twists, flowing from the western position of 庚. The area around the heavenly gate in the northwest is undulating and hidden, passing through the positions of 壬 and 癸, and directly reaching the southern-eastern position of 地户, with the whole area sloping towards the southeast. To the south there is a low-lying pond, forming the Vermilion Bird; to the north there is a raised mound, forming the Black Tortoise; to the east there is dense forest, forming the Azure Dragon; and to the west there is a broad road, forming the White Tiger.

四獸旣具，八卦乃列，乃立表測影，以定子午之位。興土工，先本戊上；起版築，從中步至門。夫草木不生，不可居；鳥獸不集，不可居；燋石沙礫，不可居；河水逆流，不可居。朱雀無頭，元武折足，白虎銜尸，青龍悲哭，強居之者，兵敗將死。

The four animals are all complete, and only then can the eight trigrams be properly arranged. Therefore, they set up a measuring pole to observe the shadow of the sun, thus determining the directions of due south and due north. When breaking ground for construction, they should start from the position of Wu earth; when beginning to build walls, they should measure from the center to the gate. There are several places where one should not dwell: places where grass and trees do not grow, places where birds and beasts do not gather, places covered with dry stones and gravel, and places where the river flows backward. In addition, if there is no hill in the position of the Vermilion Bird to the south, if the hill at the position of the Black Tortoise to the north is broken, if the White Tiger's position to the west resembles it holding a corpse, and if the Azure Dragon's position to the east looks like it is weeping—those who insist on encamping in such places will surely suffer defeat and loss of soldiers and generals.

山若蟠龍，玉案數重，宛轉邪曲，首尾相從；山若鳳皇，翅翼開張，群隊千萬，帶隴扶岡，前有印綬，後有囘翔；山若飛龍，首尾遠同，或驚或躍，乍橫乍縱，臺傾池潤，舞鶴翔鴻；山若臥狗，頭拳尾就，腹內乳見，項連山首；山若麒麟，乍立乍蹲，群從千萬，朝者數人；山若長蛇，或曲或邪，後岡前谷，隱馬藏車：凡此，皆營壘之形勢也。

The mountain shape resembles a coiled dragon, with a platform-like terrace in front, layered and repeated, the mountain trend winding and curving, its head and tail following each other; the mountain shape resembles a phoenix, with wings spread wide, and thousands of small mountains accompanying it, proceeding along with ridges and supporting hills, with a square and upright small hill in front and a swirling and flying trend behind; the mountain shape resembles a flying dragon, with its head and tail far apart yet corresponding, suddenly rising up, then leaping, sometimes lying horizontally, sometimes stretching vertically, with sloping terraces and moist pools, like dancing cranes and swans; the mountain shape resembles a lying dog, with its head curled, tail gathered, a breast-like hill appearing on its abdomen, and the neck connected to the mountain peak; the mountain shape resembles a qilin, suddenly standing or crouching, with thousands of attendant mountains, but only a few hills facing forward to support it; the mountain shape resembles a long snake, either curved or slanting, with a hill behind and a valley in front, capable of hiding horses and sheltering carriages. All these are the forms to be identified when setting up camps and establishing fortifications.