Hu Qian Jing (虎鈐經)

天道變化，消長萬匯，契地之力，乃有成爾。天貴而地賤，天動而地靜，貴者運機而賤者效力。上有其動，而下行其地矣。是以知天之施地匪專也，知地之應天有常也。生機動則應之以生，氣機動則應之以氣。機正則泰，機亂則否。萬物列形而否泰交著，見之於地焉，豈止地之為乎？蓋天道內而地道外者也。

The operation and transformation of heaven cause all things to either decline or grow, and they must harmonize with the carrying capacity of the earth, so that all things can truly come into being. Heaven is exalted and earth is humble; heaven moves and earth remains still. The exalted side holds the key, while the humble side provides support. When there is movement above, it is implemented on the earth below. Therefore, what heaven applies to the earth is not confined to a single path, yet the earth's response to heaven follows a constant pattern: when the key of growth is activated, the earth responds with growth; when the key of transformation is activated, the earth responds with climate. When the key is properly aligned, it is called "Prosperity," with heaven and earth communicating smoothly; when the key is disordered, it is called "Obstruction," with heaven and earth separated. All things take on their forms, and the flow and blockage alternate, all of which are manifested on the earth. Is this solely due to the earth? Actually, it is heaven's principle that governs internally, and the earth's principle that receives externally.

王者，天也；將，地也。將者，天也；士卒，地也。我，天也；敵，地也。由此觀其所動，故負勝可知矣。王之於將也，閫外之寄，擇賢授柄，舉無所疑。將必內應其正，外務其順。應以正則師律嚴，務以順則臣節貞。舉而禦敵，詎有輿尸之患乎？君恃智以自用，倨禮而傲下，授柄匪人，任人不信，將不正應，內包猶豫之惑，外喪馭眾之威矣。舉而禦敵，寧免失律之凶乎？師之成敗見之於將焉，豈將之為乎？

The king is like heaven, and the commander is like earth; the commander, in relation to the entire army, is like heaven, and the soldiers are like earth; our side is like heaven, and the enemy is like earth. By observing the movements of both sides through these layered correspondences, the outcome of victory or defeat can be foretold. The king entrusts the military authority beyond the country's borders to the commander, selecting capable individuals to hold the military power, and once appointed, he does not doubt or suspect them. The commander must respond with integrity within and act in accordance with reason outside. Responding with integrity ensures strict discipline within the army; acting in accordance with reason maintains the steadfast virtue of the officials. With such an army, how could there be the calamity mentioned in the "Book of Changes, the Army Hexagram" of "carrying corpses on carts"—a great defeat? Conversely, if the sovereign relies on his own wisdom and acts arbitrarily, disregards propriety, and looks down upon his ministers, entrusting military power to an unsuitable person, and then fails to trust him once appointed; the commander cannot respond with integrity, his mind clouded by hesitation and confusion, and he loses the authority to command his troops. With such an army, how could one avoid the danger of "losing the law"—the peril caused by the breakdown of military discipline? The success or failure of an army is reflected in the commander, but is it solely the commander's doing?

將之為任也，智敵萬人，茍無萬人之用，與愚者同矣；勇冠三軍，茍無三軍之用，與懦者同矣。善為將者正而能變，剛而能恤，仁而能斷，勇而能詳，以策馭吏士，未有不振拔勛業，以戡禍亂者也。反是，則吏士外無攻，內多離散之勢。勇怯見之吏士焉，豈吏士之為乎？

The position of a commander-in-chief requires wisdom sufficient to match that of ten thousand men, but if this wisdom is not effectively utilized, it is no better than that of a fool. Similarly, even if one's bravery surpasses that of the entire army, if it is not effectively applied, it is no different from cowardice. A truly skilled commander is upright yet adaptable, strong yet compassionate towards subordinates, benevolent yet decisive in action, and courageous yet thoughtful. By employing strategies to manage officers and soldiers, such a commander will surely achieve great accomplishments and stabilize chaos. Conversely, officers and soldiers will lack the ability to attack externally and will be prone to internal discord. The bravery or cowardice of the soldiers is not solely due to the soldiers themselves.

我之於敵也，夫功拔戰勝，使敵不敢抗衡者，豈敵怯乎？由我威令整，進退肅，賞罰明也。覆兵殺將，弱國削地者，豈敵強威乎？由我不嚴師律故也。夫如是，亦自上而及下，自內而迨外，其猶天地之用乎。故天必藉地力，然後運四氣，正生殺也；貴必藉賤力，然後能立元功而建王業也。

Now regarding the relationship between our side and the enemy: being able to attack and capture the enemy's city, achieve victory in battle, and make the enemy dare not stand against us, is it because the enemy is naturally timid? It is because our side maintains strict discipline, clear orders for advance and retreat, and open rewards and punishments. Conversely, if the entire army is destroyed and the general is killed, leading to weakened state and lost territory, is it because the enemy is particularly strong and formidable? It is because our side fails to maintain strict military discipline. In this way, the effect still originates from above and spreads downward, from within to outside, which is precisely akin to the mutual assistance between heaven and earth. Therefore, heaven must rely on the earth's power in order to circulate the four seasons' energies and regulate the growth and withering of all things; the noble must rely on the efforts of the humble in order to establish meritorious deeds and accomplish the imperial cause.

地之形，險易殊也；地之氣，寒熱異也。用形與氣，在知逆順焉。昧此道者，不能得地利必矣。善用地者則不然，險而易之，易而險之也。夫居險用險必內潰，居易用易必內蹶。當有形之用，逆之者善矣。何謂險而易之？曰：簡以夷其政，要以節其動，用以緩其約，不以疏慢為失也。何謂易而險之？曰：進止戒嚴，內外無怠，用其謹慎，不以暴急為務也。如是者，乃險易之用也。

The terrain has differences between rugged and level areas; the climate has variations between cold and hot. Using the terrain and the earth's energy depends on understanding what is contrary and what is harmonious. Those who do not understand this principle will certainly not gain the advantage of the land. However, those who are skilled in using the land do not act this way: when in a rugged area, they use the method of level ground; when in a level area, they use the method of rugged terrain. Because if one is in a rugged area but still uses a hasty method, the internal forces will surely disintegrate; if one is in a level area but still uses a relaxed method, the internal forces will surely collapse. When dealing with tangible terrain, using the contrary method is the superior approach. What does "rugged and level" mean? It means having clear and simple orders to achieve harmony, seizing the essentials to regulate actions, handling affairs calmly to loosen restrictions, but never becoming careless or negligent and making mistakes. What does "level and rugged" mean? It means being vigilant in both movement and stillness, neither inside nor outside daring to be slack, and striving for caution in all actions, but not treating impatience and violence as the norm. Achieving these two principles is the correct way to deal with rugged and level terrain respectively.

以方位觀之，則寒熱之氣異也。當有氣之用，順之者善矣。南方之氣熱，北方之氣寒也。其氣異則水土之性必相戾，逆諸人而使之飲其地脈，食其土毛，蒙其風氣，瘴癘之疾、凍澀之戾加焉。以我之不便，犯順方之人，不有患乎？天不能以氣順人，君能以人順氣，可也。

From the perspective of direction, the cold and heat of different regions vary. To deal with invisible earthly energies, the method of "following" is the wise approach. The air in the south is hot, while that in the north is cold. Since climates differ, the nature of soil and water must inevitably clash. If one goes against this principle and forces soldiers to drink water from foreign lands, eat grains and plants grown in foreign soil, and endure foreign winds and terrain, they will soon suffer from diseases such as miasma, plague, frostbite, and stiffness. Using conditions that are unsuitable for our people to attack those who are naturally adapted to local soil and water, how can there be no calamity? Heaven does not adjust its climate to accommodate people, but a ruler can make people adapt to the climate. This is the practical approach.

是故利不可以專一。北人之馬，南人之航也，各有便焉。反是，不可措手足矣。行師者不能擇而用之，斯亦更北南之所便也。冀其成功，遠矣。是知地之所利者，可兼而有乎。善用兵者，擇利而從之，善矣。

Therefore, the advantages of geography should not be rigidly confined to one aspect. Northerners are good at using horses, while southerners are good at using boats, each having their own conveniences. If reversed, they would be at a loss. A general who cannot adapt his methods according to the terrain is like swapping the strengths of the south and the north, expecting success through such a reversal. This is far from effective. From this, we can see that the various advantages provided by the terrain can be combined and utilized together. A skilled general knows how to choose favorable conditions and adapt to them, which is truly wise.

今之世取人也，每務其多學而舍其偏技，非良術也。兵家所利，隨其長短而用之也。是以善撫恤者勿頻鬥，慮其勞疲而無勇也；善保守者勿使進攻，慮其遲緩而不猛也；多方者勿使與於決事，慮其猶豫也；多勇者勿與謀敵，慮其過輕也。

In the present world, when selecting people for employment, people always value those who are learned and versatile, and discard those who have only one particular skill. This is not a good approach. The military school values the use of people according to their strengths and weaknesses. Therefore, those who are good at caring for their subordinates should not be made to fight continuously, for fear that they may be too considerate, causing the soldiers to become exhausted and lose their courage. Those who are good at holding positions should not be assigned to attack, for fear that they may be too cautious and not sufficiently brave. Those who have many strategies should not be involved in making major decisions, for fear that they may be indecisive and hesitate. Those who are overly courageous should not be involved in planning against the enemy, for fear that they may act too hastily.

精悍者使鬥；果敢者使攻也；沉毅而性執者，使其據阻險；見小而貪財者，不可使守儲蓄；智而善斷者，可擇其言；輕健者使誘敵；剛愎者使當鋒；利口喋喋者使行問；善鼠竊狗偷者使盜號探敵；惡言多罵者使之揚毀訾詈；奇材異識者使預談論；深識大度者使安眾；崛強多力者使斬闢榛莽；善隨地形結構者使度樹營柵；怯懦者使輦運器用；老弱者使備炊汲；諳山川、擇高下水泉之利者，使察地形；妖言詐辭、善張皇鬼神之心、推引天命者，使揚聲惑眾以動敵心；善擇地勢平易險阻，知往來細大之蹊路者，使通糧儲；奇辭偉辯、能架虛矜大者，使奮振威德；耳目聰明、探察敵人情者，使伺候奸偽；敏才健筆者，使主箋檄。

Skilled and strong individuals should be assigned to engage in combat; decisive and brave ones should be sent for attack; those who are calm, resolute, and stubborn should be placed in strategic strongholds; those with short-sightedness and greed should not be entrusted with managing military supplies; those with wisdom and good judgment should be consulted for advice; agile and quick individuals should be sent to lure the enemy; stubborn and inflexible ones should be placed in the vanguard; those who are eloquent and talkative should be sent on diplomatic missions; those skilled in petty theft should be assigned to steal enemy orders and spy; those who are quick to speak ill and like to scold should be sent to shout insults on the battlefield; those with unique talents should be involved in decision-making; those with far-sightedness and broad-mindedness should be assigned to pacify the troops; those who are stubborn and strong should be sent to cut down and clear forests; those skilled in setting up camps according to terrain should be assigned to survey and establish fortifications; timid and cowardly individuals should be assigned to transport equipment by cart; elderly and weak individuals should be assigned to cook and carry water; those familiar with mountains and rivers and able to select favorable water sources should be assigned to survey the terrain; those skilled in fabricating false words and promoting superstitions and divine omens should be assigned to spread rumors and confuse the enemy's morale; those who can distinguish between flat and rugged terrain and are familiar with roads should be assigned to secure the supply lines; those with unusual speech, eloquent and capable of exaggerating should be assigned to publicize the army's virtue and strength; those with keen hearing and ability to detect enemy secrets should be assigned to monitor enemy spies and infiltrators; those with quick thinking and fast writing should be assigned to handle official documents and proclamations.

明七曜休咎者，為曆數之士；善占風雲吉凶者，為候氣之士；曉六壬遁甲者，為選日時之士；諳蓍龜者，為卜筮之士。是四人者，雖推驗體測陰陽，各不可使相亂，貴其專一也。醫藥之人，二十人已上，以兵數增之。獸醫亦如醫人之數。大將軍權通材者，與之參議可否。故我大眾之內有善有惡，無棄人焉。人無所棄，斯不怨則動有功矣。

Those who understand the auspicious and inauspicious signs of the sun, moon, and five stars (collectively known as the seven luminaries) serve as astronomers calculating the calendar; those skilled in predicting the auspicious or inauspicious signs of clouds and winds serve as diviners observing atmospheric phenomena; those who know the two divination systems of "Lùn Jiā" and "Liù Rén" serve as experts in selecting favorable days and times; and those familiar with the methods of divination using yarrow stalks and turtle shells serve as diviners using these methods. Although these four types of people all engage in divination and observation, examining yin and yang, their respective roles should not be mixed. It is important for each to specialize in one particular discipline. In the military, there should be at least twenty medical personnel, and the number should be increased according to the size of the troops. The number of veterinary staff should also be determined in the same way as medical staff. The commander should consult with those in the army who are versatile and capable of adapting to circumstances regarding the feasibility of various actions. Therefore, within our large army, there are both capable and less capable individuals, but none should be discarded. Everyone has a use, so there will be no resentment, and when action is taken, it will be effective.

《易》曰：見機而作，不俟終日。故用兵之術，知變為大。軍雖氣銳時勝〈一作遇天時〉，而行列散潰，旌旗紊亂，金鼓不節，擊之可也。或曰：彼得天時，詎可破乎？許洞曰：天之所祐，正也。怙天時而戾軍政，與天違也。天人相違，不凶何俟？故兵利以順應順也。順而逆應之，必凶之兆也。

The *Zhou Yi* *Xi Ci Xia* says: "Acting on the signs and taking action immediately, without waiting for a whole day." This means that when one perceives the right opportunity, one should act promptly without delay. Therefore, the key to military strategy lies in adaptability. Even if the enemy has high morale and has favorable weather conditions (this sentence is also found as "meeting the weather conditions"), if their ranks are disordered, their banners are confused, and their gongs and drums are not in harmony, then an attack can be launched. Someone asks: if the enemy has favorable weather conditions, can they still be defeated? Xu Dong answers: What the heavens protect is "correctness." Relying on favorable weather conditions but disrupting military discipline is to go against the will of heaven. When the will of heaven conflicts with human affairs, how can misfortune be avoided? Therefore, the advantage in warfare lies in following the right course. If one should follow but instead uses the opposite approach, this is a sign of impending danger.

或曰：軍乘天時，跨有地利，將吏驕怠，謀劃不精，軍陣散亂，如之何？洞曰：可擊也。彼獲天地之利，如何擊之？曰：人者，天地之心也，茍心不正，雖有其表，將焉用乎？或曰：軍違天時、逆地利，大將深謀沉毅，部伍清肅，進退有節，如之何？許洞曰：未可擊也。曰：不獲天地之利，奚謂未可乎？曰：正則可以率天地之用，草寇可為王矣。

Someone asked: The enemy has both favorable weather conditions and advantageous terrain, but their officers are arrogant and lazy, their strategies are not well planned, and their military formation is disorganized. What should be done? Xu Dong answered: We can attack. Another question was asked: Since they have already gained the advantages of heaven and earth, how can we attack them? He answered: Humans are the heart of heaven and earth. If the people's hearts are not upright, even if their external conditions are fully favorable, what use is it? Then another question was asked: The enemy has violated the favorable weather conditions and does not have advantageous terrain, but their general is deeply strategic and far-sighted, calm and resolute, their troops are well-disciplined and orderly, and their movements are measured and regulated. What should be done? Xu Dong answered: We still cannot attack. Another question was asked: Since they have not obtained the advantages of heaven and earth, why do you say we cannot attack? He answered: As long as one's conduct is upright, one can harness the power of heaven and earth for one's own use. Even a band of rebels can achieve a kingdom, let alone such a disciplined and orderly army.

或曰：彼如是也，我之動將之如何？許洞曰：先以人，次以地，次以天，然後攻之，必克敵也。曰：先後如之何？曰：利為主。何謂主？曰：動為客，靜為主。觀敵之動何如，乃應之〈夫書言動者，不必戰陣時，敵人先動為客也。但密構敵人所為之事謂之動，則我以機應之必勝焉〉。先勝而後舉，神明之道也。

Someone asked: Since the enemy is in this situation, how should our side act? Xu Dong answered: First focus on 'people', then 'land', and then 'heaven', and then launch an attack, and surely defeat the enemy. Another question: How does this order work? The answer: It is based on whether it is advantageous. What is 'main'? The one who moves first is the guest, and the one who remains still is the main. Observe how the enemy moves, then respond accordingly. (Original note: The 'movement' mentioned in the book does not necessarily mean that the enemy moving first in battle makes them the guest; if we secretly design to entice the enemy into some action, that is called 'movement', and then respond appropriately, we will surely win.) First create an inevitable victory situation before sending troops, this is the divine and subtle way of warfare.

天著吉凶，以陰陽辯也；地布險易，以山川章也；人包勇怯，以戰陣見也。茍〈一作有〉欲陰陽之順，險易之利，勇怯之用，在於閑暇可得而擇也。當彼我相逢，各出不意，忽然交合，曷能擇所利而用哉？

Heaven shows good or bad omens through the changes of yin and yang; the earth arranges dangers and ease through the forms of mountains and rivers; people conceal bravery and timidity, which only become evident on the battlefield. If one wishes to follow yin and yang, seize advantages of danger and ease, and make use of bravery and timidity appropriately, then only in times of ease and leisure can one select and arrange these properly. But when enemies meet, each surprised by the other, and suddenly encounter combat, where is there time to choose favorable conditions for use?

或曰：兩師不期逼於險地，天地震晦，雨雪交積，山川不辯，當此之際，何以禦之？許洞曰：大將止眾堅陣，嚴肅號令，雖敵來攻，勿與交戰。俟天變少罷，觀弱強之勢，而後進退之。曰：我既安矣，彼自驚撓，則如之何？曰：以積兵乘之。

Someone asked: If two armies meet by chance and are forced into a dangerous place, with thunder shaking, strong winds, dark skies, and snow and rain accumulating, making mountains and rivers unrecognizable, what should be used to defend against this? Xu Dong answered: The commander should control his troops, maintain the formation, and strictly enforce orders. Even if the enemy attacks, do not engage in battle. Wait until the weather conditions calm down slightly, and clearly assess the strengths and weaknesses of both sides before deciding to advance or retreat. Another question: If our side is already secure, but the enemy becomes panicked and disordered, what should be done? The answer is: Use the well-fed and ready troops to attack the enemy with the momentum.

又曰：倉卒之際，大將以何術即能堅行陣、嚴號令，使士卒不自驚亂？許洞曰：善用兵者，有動必備。預擇輕勇者二十四人，八方各三騎，相去一里，晝以旗，夜以鼓〈過山川委曲，叢林茂密，晝亦鳴鼓，恐不見旗〉。第一騎見賊晝舉旗，第二騎亦如之，第三騎馳告。夜用鼓，如晝法〈恐敵聞鼓聲急馳告〉。

Another question: In a hurry, what methods can a commander use to quickly stabilize the formation and enforce orders strictly, so that soldiers do not panic and disorder themselves? Xu Dong answered: A skilled general, when taking action, must always be prepared beforehand. He should select twenty-four agile and brave soldiers in advance, assigning three riders to each of the eight directions, keeping them at a distance of one li from each other. During the day, they communicate by flag signals, and at night by drum beats (note: in mountainous or winding areas, or dense forests, drums are also used during the day to ensure visibility). The first rider who spots the enemy raises a flag during the day, the second rider does the same, and the third rider gallops back to report. At night, drums are used instead, following the same procedure (note: to prevent enemies from hearing the drum sounds, the message is sent back quickly by horse).

煙霧蓊塞，風雷震驚，旗之不見，鼓之不聞，亟馳告。斯謂八卦探騎者也。是以值賊而能備焉。茍天地有變，則引輕兵突之。大陣不可妄動〈凡大兵出，常以輕騎數千人別分部隊為遊兵，其將擇驍勇〉，觀彼動靜而後舉焉，故我常用其整也。此皆隨天之變也。

If there is heavy smoke blocking the view, and if there is a sudden storm or thunder that shakes the ground, and if the flags cannot be seen and the drums cannot be heard, then one should quickly send horsemen to report. This is called "Eight Trigrams Scouts"—a system of scouts deployed in the eight directions. Therefore, when encountering the enemy, one can be prepared in advance. Once there is a change in weather or terrain, one should lead a light cavalry force to attack the enemy, while the main army should not act rashly. (Note: When a large army moves out, it is common to detach several thousand light cavalry units to serve as mobile forces. The commander should select brave and capable soldiers for this task.) First observe the enemy's movements before taking action, so our army can always remain disciplined. All of this follows the changes of heaven.

或曰：與敵卒然相遇，或平原廣澤，或山谷深峭，或坡嶝穹隆，或坳汙沮洳，或草木蒙密，俱是危地，當其用之如何？許洞曰：回渠迂澗，可以沖車突馳也；深峽隘口，可以少擊眾也；長林豐草，可以為伏也；原野漫衍，可以騎兵相屬也；草木隱障，可以步士接戰；長郊往來，可進可退，可以長戟當敵；逾水跨遠，高下相乘，不可得親近，可以長弩當敵；崖壁相隱，狹徑斗回，可以劍盾當敵；葦蕭蘆荻，枝葉朦朧，可以戈梃當敵。此皆隨地之性也。

Someone asked: When encountering enemies suddenly, whether on plains and marshes, deep and steep valleys, undulating hills, muddy lowlands, or dense thickets, these are all dangerous terrains. How should troops be deployed? Xu Dong answered: For winding ditches and narrow ravines, use chariots to charge and attack; for deep gorges and narrow passes, use a small force to attack a larger one; in thick forests and lush grasslands, set up ambushes; on open plains, use cavalry to charge and maneuver; in areas where vegetation obscures visibility, use infantry for close combat; on vast open fields where movement is free and retreat is possible, use long spears; when facing enemies across water, at varying heights, and unable to get close, use long bows; on cliffs where visibility is blocked and paths are narrow and winding, use swords and shields; in areas with dense reeds and tangled branches, use spears and wooden poles. All these are methods that adapt to the nature of the terrain.

或曰：寨柵之間，三軍已憩，寇敵乘間沖突攻擊，當此之時如之何？許洞曰：使勇者據其前，怯者匿其後。忽遽之時，怯者強驅而前進焉，必挫鋒折銳，不若隱之也。曰：當此之時，何暇別勇怯之用乎？曰：不然。善用兵者，防亂於未亂，備急於未急。結營既定，預擇強勇者衛外，怯弱者附之，所以慮晦夜之急也。此皆隨人之性也。如是，順天、地、人預備之道者也。故易之卦以豫者預也，取預備之象為難之用也。故曰：重門擊柝，以待暴客，蓋取諸豫。用兵者可不審於此乎？

Someone asked: When the enemy takes advantage of the gap to attack while the army is resting inside the camp, what should be done? Xu Dong answered: Assign the brave to the front and the timid to the rear. In a moment of panic, if you force the timid to the front, it will certainly weaken the whole army's fighting spirit. It is better to hide them. Another question: At that time, how can you have the time to distinguish who is brave and who is timid, and assign them their roles? The answer is: Not so. A skilled general prepares for disorder before it occurs and for emergencies before they become urgent. Once the camp is set up, he should first select the strong and brave to guard the outer perimeter, and let the weak ones stay inside, in order to prevent sudden incidents at night. All these are in accordance with people's nature. Thus, it is in line with the principle of preparing for heaven, earth, and humanity. Therefore, the "Yu" hexagram in the "Zhou Yi" means preparation. "Yu" signifies preparation, and the hexagram represents the idea of being prepared in advance to deal with difficulties. The "Xici Xia" says: "Setting up many gates and beating the drum to guard against robbers, this is taken from the Yu hexagram." - Setting up multiple gates and beating the drum at night to guard against robbers is a system derived from the Yu hexagram. How can a military commander not carefully examine this?

國家行師授律，生殺之柄，大將所主。將者，國之腹心，三軍之司命也。可不慎於選乎？茍欲命將，預以精誠辯其可否者有四：一曰貌，二曰言語，三曰舉動，四曰行事。其一曰貌。凡眉上雙骨橫起而隆巘者，語言而不純者，目反仰視者，方坐內多虛驚者，行而瞠乎必照後者，目睛多白而有赤焰、瞻視不端者，此六者人有其一，斯人常蘊不臣之心，不可使之也。

When the state sends troops to war and establishes military regulations, the power of life and death is entrusted to the commander. The commander is the heart of the state and the master of the entire army's lives. How could we not be cautious in selecting him? If we are to appoint a commander, we should first carefully and sincerely discern whether he is qualified. There are four methods: first, observe his appearance; second, listen to his speech; third, examine his actions; and fourth, investigate his deeds. The first method is to observe his appearance. Those who have two bones rising horizontally above their eyebrows, who speak in a muddled and unclear manner, who look upward with their eyes, who feel startled without cause while sitting still, who walk with their eyes wide open and must constantly look back, and who have red, fiery whites in their eyes and look sideways — these are six characteristics. If a person possesses any one of these, it indicates that he harbors a constant desire to defy authority and should not be appointed.

豐下銳上，神氣安詳者，重德而善安眾人也；目黑多白少，點睛深而神氣與形相副者，機度沉厚，不可以詐動人也；目睛熒朗，五嶽相照，燕頷虎頤者，心機疾速、勇而有斷人也；龜背虎臆點睛深而朗徹者，為事沉毅而有謀，不可以名利誘人也；眉目瞻視詳諦而神骨聳峭者，雄壯有智慮人也。是五者人有其一，可使之也。至若神氣重濁，骨相不正，頭薄而淺，頸大腹細，目睛昏瞢，點睛近上，視顧不正，此皆志氣淺劣、智識庸鄙人也。

A person with a full lower jaw and a rounded forehead, appearing calm and composed, is one who possesses great virtue and is good at calming and comforting others. Someone with dark eyes and a deep, clear pupil that matches their overall appearance is one who is steady and cautious in mind, not easily swayed by deception. A person with bright, shining eyes, whose forehead, chin, nose, and cheekbones form a harmonious 'Five Mountains' structure, and who has a swallow-like lower jaw and tiger-like cheeks, is one who is quick-witted, brave, and decisive. Someone with a back like a tortoise and a broad chest like a tiger, with deep and clear eyes, is one who is steady, resolute, and strategic, not easily tempted by fame and wealth. A person with eyebrows and eyes that are alert and thoughtful, and a strong, upright bone structure, is one who is strong and intelligent. These five types of facial features: if a person possesses any one of them, they can be appointed to a position. However, those with heavy and dull spirit, improper bone structure, a thin and shallow forehead, a thick neck and narrow abdomen, dark and lifeless eyes, pupils that are high up, and eyes that look askance when looking around—these are signs of shallow ambition and vulgar, shallow insight.

其二曰言語。人有言肆而目駭視者，心懷異圖也；言枝蔓而不徑者，心有隱也；矜大人善唯恐不至者，黨人也；言錯綜而無所歸者，心躁競也；方言而他視者，心不誠也；言卑而色下者，心有所屈也；方言頻四顧者，其辭妄也；言人之短而視不定者，誣罔人也；言多以私事為憂者，顧妻子之人也；言大而理不精者，其學虛也；色悅而徐徐順人意者，佞媚人也；矜己善而斥人不善者，崛強人也；言欲發而卻縮者，含蓄人也；言無公私必及利者，貪人也；色卑而言多諂者，志下劣人也；事曲而言直，氣悖而言順，鄙而言大，事不詳而強能，理矯而強正，此皆奸詐人也。是十有六者人有其一，不可使也。

The second category is listening to speech. One who speaks recklessly but looks around in fear is scheming in his heart; one who speaks in a tangled manner and refuses to speak plainly is concealing something; one who constantly exaggerates others' virtues, fearing he has not praised enough, is a person involved in factionalism; one whose speech is disorderly and lacks focus is impetuous and ambitious; one who speaks while looking elsewhere is insincere; one who speaks humbly and has a subdued expression is suffering委屈; one who speaks while frequently looking around is speaking falsehoods; one who criticizes others' faults but looks around uncertainly is slandering others; one who constantly worries about private matters in conversation is preoccupied with family; one who speaks boastfully but lacks solid reasoning has empty learning; one who smiles broadly and speaks in accordance with others' wishes is flattering; one who boasts of his own merits and criticizes others is stubborn and conceited; one who hesitates before speaking is reserved in thought; one who brings up matters of interest regardless of public or private affairs is greedy for wealth; one who appears humble but speaks with much flattery has low aspirations; one who insists on being right despite being wrong, speaks in a contrary tone yet claims to be respectful, boasts despite being shallow, and tries to act despite not understanding is a deceitful person. These sixteen characteristics, if a person possesses any one of them, should not be trusted or appointed.

言大而意精至者，有識度人也；言希而出必中者，志節人也；言動而必及國家者，忠孝人也；言奮而不迂者，壯直人也；辭寡而意懇者，公正人也；言多及軍吏之私者，善拊恤人也；言及陣敵喜動色者，好勇人也；言及細微而能剖析是非者，有智人也；言迂闊而卒近於理者，識深見遠人也；言少而事詳者，大度人也；語氣和而神色相稱者，善納眾人也；言徐徐而事備者，性緩而有德人也；言速而事當，性急而不暴，有識人也。是十三者人有其一，皆可使之也。

A person who speaks in a grand manner but with precise meaning is one with insight and capacity. A person who speaks little but hits the point directly is one with integrity and principle. A person who always brings up matters concerning state affairs is one loyal and filial. A person whose words are vigorous yet not pedantic is one strong and upright. A person whose words are concise yet sincere in intent is one just and fair. A person who often speaks of the hardships of soldiers and officials in private is one skilled in caring for subordinates. A person who shows excitement when talking about facing enemies in battle is one fond of bravery. A person who can discern right and wrong even in minor matters is one wise. A person whose words seem remote but ultimately fall into reason is one with profound insight. A person who speaks little but handles affairs thoroughly is one with a broad mind. A person whose tone is calm and whose expression matches is one skilled in accommodating others. A person who speaks slowly but handles affairs well, though impetuous in nature, is one with discernment. These thirteen characteristics, if a person possesses any one of them, is worthy of appointment.

其三曰舉動。行有狼顧者，行與坐忽如驚恐者，非時言語而手足紛拿者，方食而不覺棄匙箸者，方坐而首偏口目輒斜動者，行而唯恐有人逐者，欲坐而頻四顧如有所駭者，方言勃氣上騰神色自得者，待下多卑恭而不實者，觀事覺已如不知而目它視者，是十者有其一，此皆心不誠實，多蓄異圖人也，不可使之也。行欲如大輅，足動而身不搖也；坐欲如山嶽，形神俱定也；臥欲如覆舟，神氣安詳也。此皆智度深沉、大節崇德人也。是三者人有其一，可使之也。

The third point is to observe behavior. A person who walks like a wolf, frequently looking back; someone who suddenly acts as if startled while walking or sitting; someone who speaks inappropriately, talking at the same time as fumbling with their hands and feet; someone who is eating but unconsciously drops their chopsticks and spoon; someone who sits upright but their head tilts sideways, and their mouth and eyes move unpredictably; someone who walks always fearing someone is behind them; someone who is about to sit down but keeps looking around as if startled; someone who is speaking but suddenly becomes angry, with a flushed face and a self-satisfied expression; someone who is overly humble and submissive to subordinates but not sincere; and someone who clearly understands something but pretends not to know, looking elsewhere with their eyes—these ten behaviors indicate that if a person exhibits any of them, they are dishonest in heart and have hidden intentions, and should not be trusted. Walking should be like a large cart moving forward, with the feet moving but the body steady; sitting should be like a mountain, with both body and spirit calm and stable; sleeping should be like a boat overturned and resting, with a peaceful and composed spirit. These are people with deep wisdom, noble character, and a strong emphasis on virtue. If a person exhibits any of these three behaviors, they can be trusted and appointed.

其四曰行事。有人行事先己後人者，好私人也；事繁多而用事不當者，無智人也；作事不急於用者，無益人也；作事有首無尾者，偽人也；先急而後慢者，卒眾庸人也；事不求詳而輒為者，粗疏人也；巧妙而無裨急用者，浮艷人也；所措舍魯鈍而不適用者，愚人也；利害章章而不能析之者，無識人也；臨事而懼者，懦弱人也；進退不決者，無斷人也；記一而忘二者，神昧人也；事虛而構架廣大，以善為惡、以惡為善者，奸人也；善候人之顏色，隨所欲而言者，佞人也。是十四者人有其一，不可使之也。

The fourth category is about examining conduct. A person who first considers himself and then others is biased. A person who handles complex matters improperly is lacking in strategy. A person whose actions are not urgent is of no help. A person who starts something but does not finish is insincere. A person who is eager at first but then becomes lazy is mediocre. A person who acts without understanding the matter thoroughly is careless. A person who does things skillfully but without addressing urgent needs is superficial. A person who is clumsy in both taking and letting go and not practical is foolish. A person who cannot clearly distinguish between advantage and disadvantage is lacking in insight. A person who is afraid when faced with difficulties is cowardly. A person who cannot decide on action or retreat is indecisive. A person who remembers one thing but forgets another is confused. A person who fabricates grandeur from nothing, and twists good into bad and bad into good is deceitful. A person who flatters others and speaks according to their mood is sycophantic. If a person exhibits any of these fourteen traits, they should not be entrusted with responsibilities.

有事簡而用當者，有喜怒之事不露於色者，臨大事而神氣自若者，此謂神有餘人也。有微而不棄，大而不煩者；凶事不懼，美事不喜者；事有眾惑而獨斷之者；事有眾危而獨安之者；事有難動而獨動之者；事有難安而能安之者，此謂志有餘人也。是十者人有其一，皆可使之也。是以知貌也者，神之聚也；言語也者，神之發也；舉動也者，神之用也；行事也者，神之本也。察其神，則盡其為人之道也大矣。況國之命將，可不審於此乎？

A person who handles affairs clearly and appropriately, who remains calm and does not show emotion when encountering pleasant or angry matters, and who remains composed when facing major events is called a person with "excess spirit." A person who does not easily give up on minor matters and does not feel troubled by major ones; who does not fear dangerous situations and does not become overly elated by favorable ones; who can make independent decisions when others are confused; who can stabilize a situation when others perceive it as dangerous; who can push forward when others cannot; and who can establish order when others fail to do so—is called a person with "excess will." These ten characteristics: if a person possesses even one of them, he can be appointed to a position. From this we can understand: appearance is the concentration of spirit, speech is the manifestation of spirit, actions are the application of spirit, and conduct is the foundation of spirit. To examine a person's spirit is to thoroughly understand the principles of discerning people. How could the state not carefully examine this when appointing a general?

《萬機論》曰：雖有百萬之師，恃吞敵在將者，恃將也。夫舉國之利器以授之，茍非其人，是輕天下。將何以為？謂小大者各有四焉。八者皆無，何足以謂之將乎？其大者：一曰天將，二曰地將，三曰人將，四曰神將；其小者：一曰威將，二曰強將，三曰猛將，四曰良將。

The Three Kingdoms period Wei scholar Jiang Ji in his work "Wanji Lun" said: Even if there are a million troops, the key to defeating the enemy lies in the commander. Therefore, the reliance is on the commander. If the sharpest weapons of the country are entrusted to one person, and if the person is not suitable, it is to despise the world. What qualifications does a commander need? One can say there are four major qualities and four minor qualities. Without any of these eight, how can one be called a commander? The four major qualities are: first, Heavenly General; second, Earthly General; third, Human General; fourth, Divine General. The four minor qualities are: first,威将 (commander of authority); second,强将 (commander of strength); third,猛将 (commander of ferocity); fourth,良将 (commander of virtue).

凡興師舉眾列營結陣，視旌旗之動，審金鼓之聲，揆日度時，以決吉凶；隨五行運轉，應神位出人，以變用兵，敵人不測其所來，以神用兵，我師不知其所為；動有度，靜有方，勝負在乎先見，持天地鬼神之心以安士眾：此之謂天將者也。

Whenever mobilizing troops and setting up camps and formations, if one can observe the direction of the banners' movement, discern the rhythm of the gongs and drums, calculate the day and hour, and thus determine auspicious or inauspicious conditions; if one can deploy troops according to the movement of the Five Phases and the appearances of divine and ominous forces, employing flexible tactics to surprise the enemy by making them uncertain of the direction from which an attack will come; if one can use military strategies in a mysterious way so that even one's own troops cannot predict the intended actions; if one can act in accordance with established rules when in motion and employ strategic plans when at rest, with victory or defeat depending entirely on prior clear understanding; if one can uphold the will of heaven, earth, spirits, and ghosts to stabilize the soldiers—this is called the Heavenly General.

所至之境，詳察地理〈一作利〉，山澤遠近、廣狹險易、林藪之厚薄、溪澗之深淺，若視諸掌；戰陣之時，前後無阻，左右無滯，步騎使其往來，戈戟葉其所用，指揮進退皆順其情，人馬無逼塞之困，攻守獲儲蓄之利，振野得水草之饒，使人馬無饑渴之色，陷死地而能生，攻亡地而能存，逆地而順用之，順地而逆用之，不擇險易皆能安而後動，動而決勝者：此之謂地將者也。

Whenever he goes, he thoroughly examines the terrain: the distance of mountains and marshes, the width and difficulty of the ground, the density of forests and grass, and the depth of streams and gullies are all as clear to him as the palm of his hand. In battle, there are no obstacles ahead or behind, no blockages on the left or right; infantry and cavalry move freely, and long weapons like spears and halberds are used appropriately. Orders for advancing or retreating are in accordance with reality, so horses and soldiers are not crowded or blocked. Both attack and defense can take advantage of abundant supplies; even when camping in the open, they can secure areas rich in water and grass, so neither men nor horses show signs of hunger or thirst. When trapped in a desperate situation, he can find a way to survive; when attacking a seemingly hopeless position, he can preserve his forces. When encountering unfavorable terrain, he can turn it to his advantage; when facing favorable terrain, he can use it to achieve unexpected victories. Whether the terrain is difficult or easy, he first stabilizes his position before taking action, and once he moves, he can decide the outcome of the battle. This is called a skilled commander in terms of terrain.

又若廉於財，節於色，疏於酒，持身以禮〈一作公〉，奉上以忠，憂樂與士卒同，獲敵之貨賂而不蓄，得敵之婦女而不留，納謀而能容，疑而能斷，勇而不陵物，仁而不喪法，匿〈一作原〉其小罪，決其大過；犯令者不諱其親，有功者不忌其仇，老者扶之，弱者撫〈一作恤〉之，懼〈一作驚〉者寧之，憂者樂之，訟者決之，濫者詳之，賊者平之，強者抑之，懦者隱之，勇者使之，橫者殺之，服者原之，失者扶之，亡者逐之，來者爵之，暴者挫之，智者暱〈一作眙〉之，讒者遠之；得我城不攻，得地不專；敵淺以待變，敵詭以順會，逆勢則觀，順勢則攻，此之謂人將者也。

Further, those who are廉洁 in handling wealth,节制 in regard to women, and distant from drinking, who restrain themselves by rites and laws, and serve their sovereign with loyalty, sharing the joys and sorrows of the soldiers; who do not appropriate enemy property or retain enemy women; who are open to counsel and have a broad mind, and can make decisions when faced with difficulties; who are brave but do not oppress others, kind but do not abandon laws; who conceal minor faults of their subordinates, but deal strictly with major offenses; who do not protect even close relatives who violate orders, and do not resent even enemies who have merited rewards; who assist the elderly, care for the weak, calm those who are frightened, comfort those who are distressed, judge those in disputes, investigate those who act improperly, suppress rebels, subdue the arrogant, hide the timid, assign the brave to battle, execute the brutal, pardon those who surrender, support those who have made mistakes, pursue those who flee, grant rank to those who come to surrender, subdue the violent, and favor the wise while distancing those who spread slander; who do not attack again after recapturing a city, and do not claim captured land as their own; who wait for internal disturbances when the enemy is weak, adapt to the enemy's cunning, hold back when the situation is unfavorable, and attack when the situation is favorable—this is called a person of virtue.

又若以天為表，以地為裡，以人為用，舉三將而兼之，此之謂神將者也。行師之時，無失天時，無失地利，無失其人，無有勇怯，聞敵而即行，心無疑慮；犯令者罪無大小，必繩以刑，敵聞之即畏〈一作降〉，當之即破，此之謂強將者也。

Then there is the type of general who uses heaven as his outer form, earth as his inner substance, and people as his means of operation, combining the three types of capable generals into one person. This is called a divine general. When leading an army, he never loses the advantage of heaven's timing, the benefit of earth's terrain, or the harmony of people's unity. Whether his subordinates are brave or timid, he treats them all equally and moves them into action immediately upon hearing of enemy movements, without any doubt in his mind. Any soldier who violates military orders, regardless of the severity of the offense, is punished without exception. The enemy, upon hearing of him, feels fear (the character '畏' in some editions is written as '降'), and upon engaging in battle, is swiftly defeated. This is called a strong general.

師無多少，敵無強弱，三軍順令，若臂使指；往復萬變，出其敵不意，舉動如神，匹馬單劍，摧鋒先人，使敵人失措懼而遠盾，此之謂猛將者也。夫能以威為表，以猛為裡，以強居中，兼三將而有之，此之謂良將者也。

No matter how many troops one has, or how strong the enemy may be, all the army obeys orders, as flexible as a hand controlling a finger; moving in countless variations, surprising the enemy, acting like a divine being; charging forward alone with a single sword to break the enemy's momentum, causing the enemy to be confused and fearful, retreating far away. This is called a fierce general. One who can display authority on the outside, bravery within, and strength in the center, combining authority, bravery, and strength, is called an excellent general.

國之任將也，得天將，可以當違天之敵；得地將，可以當逆地之敵；得人將，可以當悖人之敵；得神將，可以當天下之敵，舉無遺算矣。威將可附天將〈上能順天，下壯威武，所宜附也〉，強將可附地將〈上明地利，下知進退，所宜附也〉，猛將可附人將〈上明人心利害，下以精敢禦敵，所宜附也〉，良將可保四方。曰：雖有敏捷之用，然皆不可以獨用焉。如是者，將之體也。

The state employs generals: obtaining a Heavenly General can deal with enemies who defy the heavens; obtaining an Earthly General can deal with enemies who defy the earth's advantages; obtaining a Human General can deal with enemies who defy the people's will; obtaining a Divine General can deal with any enemy in the world, and military actions will have no miscalculations. A威将 (威严 General) can be paired with a Heavenly General (original note: it can conform to the heavens' timing above and strengthen military might below, thus suitable for pairing), a strong General can be paired with an Earthly General (original note: it can clearly discern the earth's advantages above and understand advancement and retreat below, thus suitable for pairing), a fierce General can be paired with a Human General (original note: it can understand the people's interests and dangers above and use elite and resolute forces to resist enemies below, thus suitable for pairing), and a good General can defend all four directions. It can be said that these kinds of generals, although each has their own agile and useful aspects, should not be used alone. Only by combining them in this way can the overall structure of a general be formed.

王者既審定大臣之可否以將之，於是居正殿召之，曰：“今某地不臣，願煩將軍應之，社稷安危，亦在將軍。”乃使大史氏擇吉日，授之斧鉞。王入大廟，西面而立，王操鉞持其首，授之柄，曰：“從是以上至天者，將軍制之。”復操其柄，授之以刃，曰：“從是以下至地者，將軍制之。”

The king has already decided whether a certain minister is fit to serve as the general. He then summoned him in the main hall and said, "Now a certain region is disobedient to the court. Please go there to deal with the situation. The safety of the state and the nation depends on you." Immediately, the historian was ordered to select a propitious day, and the axe and halberd were given to the general. The king entered the ancestral temple, facing west, held the upper part of the halberd, and handed the handle to the general, saying, "From here up to heaven, all matters shall be decided by you." Then he reversed his grip, took hold of the handle, and gave the blade end to the general, saying, "From here down to the earth, all matters shall be decided by you."

將既受命，拜而報曰：“臣聞國不可以從外理，軍不可以從中禦，二心不可以共濟，疑心不可以應敵。臣既受命，專斧鉞之威，臣不敢生還。”乃辭而行，鑿凶門而出。是以將之行也，不問妻子，示其忠於國；君之命將，不敢輕其禮，示其崇於用。將之於外也，君命有所不受，唯逐便利國家是務。其於己也潔，其於人也至。

The commander, after receiving his appointment, performed the ceremony and replied, "I have heard that state affairs cannot be managed from outside, and military operations cannot be controlled from the central court. Those with divided loyalties cannot face difficulties together, and those with doubts cannot deal with enemies. Since I have already received my appointment and now hold sole authority over life and death, I dare not return alive." Thus he bid farewell and set out, opening the northern gate symbolizing misfortune to depart for war. Therefore, when the commander goes out, he does not concern himself with his wife and children, showing his loyalty to the country. The monarch, in appointing the commander, does not show disrespect, showing his high regard for this appointment. When the commander is abroad, he may not accept the monarch's orders if they are not in the country's interest. He demands strict self-discipline for himself, but dedicates himself wholeheartedly to others.

是故將拒諫則英雄散，策不從則謀者去；善惡等則賢愚混，賞罰亂則綱紀散；多喜則不威，多怒則人心離，多言則機洩，多好則智惑；寬則眾懈，暴則眾怨；將專權則下歸咎，將自善則下無功，將納讒則正人離，將好賂則士卒盜，將內顧則士卒淫。

Therefore, the general will refuse to listen to advice, and heroes and virtuous men will disperse; if strategies are not adopted, those who devise them will leave; if good and bad are treated the same, the virtuous and the foolish will become confused; if rewards and punishments are mixed up, the rules will be broken; if joy is excessive, there will be no authority; if anger is excessive, people will scatter; if words are too many, secrets will be revealed; if desires are too numerous, the mind will be confused; if leniency is always shown, people will become lazy; if cruelty is always practiced, people will bear resentment; if the general monopolizes power, subordinates will blame him for all mistakes; if the general is only concerned with his own image, subordinates will have no merit to claim; if the general believes in flattery, the upright will leave; if the general is greedy for bribes, soldiers will steal and plunder; if the general thinks of his family, soldiers will indulge in licentiousness.

貶聲揮色，所以自潔；避嫌遠疑，所以自持；沉機遠慮，所以不失；委時順變，所以逮功；恕物篤行，所以歸愛；暱善斥讒，所以來遠；先度後作，所以應卒；先信後言，所以伏下；信賞必罰，所以正人；明今鑒古，所以照眾；卑色貴人，所以保終；去私循公，所以存國。其神欲正，其形欲端，動欲如風〈取其順健也〉，止欲如山，鬥欲如雷電，機欲如鬼神，思欲如照影，令欲如雪霜〈取其必殺也〉。茍有此者，可以當國之大命矣。

Concealing one's voice and appearance is used to maintain personal purity; avoiding suspicion is used to maintain self-control; keeping strategies hidden and planning far ahead is used to avoid mistakes; adapting to the times and following changes is used to achieve effectiveness; being broad-minded and acting with sincerity is used to gain the affection of the people; drawing close to the virtuous and repelling slanderers is used to attract people from afar; planning first and then acting is used to deal with sudden situations; establishing trust first and then giving orders is used to make subordinates obey; rewarding as promised and punishing as required is used to correct the people's hearts; observing current affairs and learning from past events is used to understand the feelings of the people; being humble and respectful to others is used to ensure a good ending; eliminating private desires and following justice is used to preserve the state. The general's spirit should be upright, his appearance dignified, his actions swift like the wind (original note: taking its meaning of smoothness and strength), his stillness firm like a mountain, his combat fierce like thunder and lightning, his strategies mysterious like ghosts and gods, his thoughts clear like reflections, and his commands severe like frost and snow (original note: taking its meaning of certainty and severity). One who possesses these qualities is capable of shouldering the state's great responsibilities.

大將既受命，總專征之柄，犒師於野，畢而下令焉，不從令者必殺之。夫聞鼓不進，聞金不止，旗舉不起，旗低不伏，此謂悖軍。如是者斬之。呼名不應，召之〈一作引〉不到，往復愆期，動乖師律，此謂慢軍。如是者斬之。夜傳刁斗，怠而不振，更籌乖度，聲號不明，此謂懈軍。如是者斬之。多出怒言，怨其不賞，主將所用，崛強難治，此謂橫軍。如是者斬之。

The general, having received orders, takes full command of the military operations. He then rewards the troops in the field. After the ceremony, he issues military orders. Anyone who disobeys the orders shall be executed. If the soldiers do not advance upon hearing the drum, do not stop upon hearing the gong, do not rise when the flag is raised, or do not kneel when the flag is lowered, this is called "disobedient army," and the offenders shall be beheaded. If they do not respond when called, fail to arrive when summoned, delay repeatedly, or act against military discipline, this is called "slow army," and the offenders shall be beheaded. If during the night they fail to pass on the signal drum — the military uses cooking during the day and striking the gong for night patrols — and show laziness and lack of spirit, if the shifts of the drum are disorderly and out of measure, or if the commands and signals are unclear, this is called "slack army," and the offenders shall be beheaded. If they frequently express anger, complain about not receiving rewards, and refuse to be controlled when the general gives orders, this is called "rebellious army," and the offenders shall be beheaded.

揚聲笑語，若無其上，禁約不止，此謂輕軍。如是者斬之。所學器械，弓弩絕弦，箭無羽鏇，劍戟澀鈍，旗纛雕敝，此謂欺軍。如是者斬之。妖言詭辭，撰造鬼神，托憑夢寐，以流言邪說恐惑吏士，此謂妖軍。如是者斬之。奸舌利嘴，鬥是攢非，攢怨吏士，令其不協，此謂謗軍。如是者斬之。所到之地，陵侮其民，逼其婦女，此謂奸軍。如是者斬之。竊人財貨，以為己利；奪人首級，以為己功，此謂盜軍。如是者斬之。

Shouting loudly and laughing, looking down on superiors, not stopping even when forbidden, this is called 'light military conduct,' and the offender is executed. If the weapons used are broken bows and crossbows without strings, arrows without feathers or arrowheads, swords and spears that are dull and unresponsive, and banners that are tattered and in disrepair, this is called 'deceitful military conduct,' and the offender is executed. Spreading false words and strange talk, fabricating stories about ghosts and gods, pretending to have seen things in dreams, using slanderous and evil words to frighten and confuse military officers and soldiers, this is called 'evil military conduct,' and the offender is executed. A cunning tongue and sharp mouth, spreading rumors, gathering the grievances of military officers and soldiers, causing them to be at odds with each other, this is called 'defaming military conduct,' and the offender is executed. When they arrive at a place, they bully and insult the local people, forcing women from the civilian population, this is called 'immoral military conduct,' and the offender is executed. Stealing others' property for personal gain, seizing others' captured heads and claiming them as one's own military achievements, this is called 'theft in military conduct,' and the offender is executed.

將軍聚謀，逼帳屬垣，竊聽其事，此謂探軍。如是者斬之。或聞所謀及軍中號令，揚聲於外，使敵聞知，此謂背軍。如是者斬之。使用之時，結舌不應，低眉俯首而有難色，此謂狠〈一作恨〉軍。如是者斬之。出越行伍，爭先亂後，言語喧嘩，不馴禁令，此謂亂軍。如是者斬之。托傷詭病，以避艱難，扶傷舁死，因而遁遠，此謂詐軍。如是者斬之。

When a general gathers his troops for a meeting, if someone listens secretly by the tent and against the wall, it is called "tàn jūn" (spying on the military), and the offender is to be executed. If someone hears the military plans or orders and spreads them outside, letting the enemy know, it is called "bèi jūn" (betraying the military), and the offender is to be executed. When it comes to assigning duties, if someone remains silent, lowers his eyes, and shows reluctance, it is called "hěn jūn" (a term sometimes written as "hèn jūn"), and the offender is to be executed. If someone擅自 leaves his unit, rushes ahead, disturbs the rear ranks, talks loudly, and disobeys orders, it is called "luàn jūn" (disorder in the military), and the offender is to be executed. If someone falsely claims to be injured or sick to avoid danger, and uses the opportunity of helping carry the wounded or the dead to escape, it is called "zhà jūn" (deceit in the military), and the offender is to be executed.

主掌財帛給賞之際，阿私所親，使吏士結怨，此謂黨軍。如是者斬之。觀寇不審，探寇不詳，到而言不到，不到而言到，多言而少，少言而多，此謂誤軍。如是者斬之。營壘之間，既非犒設，無故飲酒，此謂狂軍。如是者斬之。

When in charge of managing finances and distributing rewards, favoring close associates and causing resentment among soldiers, this is called "party favoritism in the army," and the offender is to be executed. Failing to observe the enemy's situation carefully and not thoroughly investigating enemy movements, reporting the enemy's arrival as not arrived or vice versa, or misreporting the number of enemy troops, this is called "misleading the army," and the offender is to be executed. Within the camp, if there is no occasion for celebration or reward, yet drinking together without cause, this is called "reckless behavior in the army," and the offender is to be executed.

此令既立，吏士有犯之者，當斬斷之時，大將以問，諸將曰罪當斬，遂令吏士扶於外斬之。斬斷之後，使傳令告諸吏士曰：“某人犯某罪，適與諸將議當斬。已處斷訖，公等宜觀此以自戒。”是大將以禮行罰，使士卒無冤死，眾有畏心矣。故軍法者，將之大柄也，可不重乎！是以呂蒙涕泣而斬鄉人，穰苴立表而誅莊賈。此皆先尊法令，後收功名者也。

Once this military decree was established, any officer or soldier who violated it would be brought before the general for judgment. When the time came to execute the offender, the general would publicly ask the officers if the punishment should be death. The officers would reply that according to the law, the punishment should be execution. The general would then order the officer or soldier to be taken outside the camp and executed. After the execution, a messenger was sent to inform all officers and soldiers: "So-and-so violated a particular regulation. Just now, we discussed with the officers and decided that he should be executed. The execution has now been carried out. All of you should watch this incident and take it as a warning." This was how the general carried out punishment according to propriety, ensuring that soldiers did not die unjustly. Naturally, the soldiers would then feel fear. Therefore, military law is the greatest authority of the general. How could it not be treated with seriousness? Therefore, the Wu general Lu Meng shed tears but still executed a fellow townsman who violated the military order. The Qi general Sun Wu set up a wooden post as a marker and set a time limit, and executed the military supervisor Zhang Jia who was late. These were all people who first respected the law and then achieved success.

夫水戰之時，擂一通鼓，吏士皆嚴肅。再擂一通鼓，士伍皆就船，整待〈一作治〉櫓棹；戰士各〈一作為〉持兵器就船，各一〈一作為〉當其所。幢幡鼓角，各〈一作為〉隨所戰船。鼓三通，大小船以次發，左不得右，右不得左，前後不得擅越。違令斬之。

When engaging in naval battle, the first drumbeat is sounded, and all officers and soldiers are to be quiet and on alert. The second drumbeat is sounded, and the soldiers are to board their ships, preparing their oars and paddles (the term '整待' in some editions is '整治'). Warriors are to carry their weapons and board the ships, each taking their proper position (in some editions, it is '各为当其所'). The banners, flags, and drums and horns are also to be assigned according to the ships they are attached to (in some editions, it is '为随所战船'). When the drums have been sounded three times, the large and small ships proceed in order, with those on the left not crossing to the right and those on the right not crossing to the left, and no one is to move out of their proper position. Those who violate the orders are to be executed.

夫步戰之法，擂鼓一通，步騎皆裝。再通，上馬，步皆屯。三通，以次出之。隨幡住〈一作生〉者，結屯住〈一作往〉幡後，聞鼓音整陣，斥候者視之地形廣狹，從四角面立表，制戰陣之宜，諸部曲各〈一作為〉安部陣。兵曹舉曰：不如令者斬之。

The method of marching in battle is as follows: On the first drumbeat, all infantry and cavalry are fully equipped and prepared. On the second drumbeat, the cavalry mount their horses, and the infantry form their camps. On the third drumbeat, they proceed in order. Those who follow the banners and flags (the character '住' in some editions is '生') form their squadrons behind the banners and flags. Upon hearing the drumbeats, they adjust their formations. Scouts are sent out to examine the terrain, and markers are set up at the four corners to plan the battlefield layout. Each unit is assigned its position. The military officer in charge loudly announces that anyone who disobeys the orders will be executed.

若欲結陣，對敵營先立表，乃引兵就表而臨，皆無喧嘩，明聽鼓、看旗幡，麾前則前，麾後則後，左則左麾，右則右麾。不應令而擅前後左右者，斬。伍中有不進者，伍長殺之。伍長不進，什長殺之。什長不進，督兵者殺之。

If you want to form a formation, first set up a marker facing the enemy camp, then lead the troops to line up opposite the marker. No one is allowed to make noise; everyone must listen carefully to the drum and watch the flags. If the flag is waved forward, advance; if it is waved backward, retreat; if it is waved left, move left; if it is waved right, move right. Anyone who disobeys the orders and moves forward, backward, left, or right on their own will be executed. Within a unit of five, if any soldier refuses to advance, the unit leader will kill him. If the unit leader does not advance, the leader of ten will kill him. If the leader of ten does not advance, the officer in charge of supervision will kill him.

督戰之法，將則拔刃在後，察違令不進者即斬之。一步受敵，餘步不進敵者，斬。臨陣兵器弓弩不可離陣，離陣，伍長、什長不舉發者，與同罪。無將軍令而妄行陣間者，斬。臨戰陣，騎兵皆在軍兩頭，前陣叉騎次之，遊騎在後。若步、騎與賊對陣，臨時見地勢便，欲使騎獨進討賊者，聞三鼓音，馳騎從兩翼進戰，視麾所指；聞三金音，即還。此謂獨進戰之時也。步、騎大戰，進退自如法焉。

The method of supervising the battle is: the general draws his sword and places it behind the ranks, observing those who disobey orders and do not advance, and immediately executes them. Some infantry have already engaged the enemy, while others who do not advance to meet the enemy are executed. During the battle, weapons and bows and arrows must not be taken away from the formation; if someone leaves the formation without the officer of the unit or the officer of the ten being reported, they are punished with the same crime. If someone moves around in the formation without the general's order, they are executed. During the battle, cavalry are stationed at both ends of the entire army, with the 'cross cavalry' who move in a cross formation next, and the light cavalry are placed at the end. If infantry and cavalry face the enemy, and they see that the terrain is favorable and want the cavalry to attack alone, they should wait until after three drum beats, then charge from both wings, moving according to the direction of the flag; upon hearing three gongs, they immediately withdraw. This is the time for the cavalry to attack alone. When infantry and cavalry fight together in a major battle, their advance and retreat still follow the above regulations.

臣聞兵者，陰也。陰之德，以虛為用而應於體也。月者，太陰之精氣也。朔望不常，何也？蓋由以虛為變也。兵者既為陰類，則其機宜常虛含變以法月也。能以虛含變應敵，動必利矣。

I have heard that warfare belongs to the category of "Yin." The nature of Yin is to operate through emptiness and spirit, and to manifest in form. The moon is the essence of Taiyin, and its waxing and waning are not fixed, which is why it is so. It is because it changes through emptiness. Since warfare belongs to Yin, the key to military strategy should always maintain emptiness and spirit, and contain change, imitating the moon. If one can respond to enemies with emptiness and change, then any movement will surely be beneficial.

觀乎天文之風雲星辰有吉凶者，天將也。得其吉象不可恃之，恃之者凶；得其凶象不可懼之，懼之者銳。茍不知天象之吉凶者，是虛其機而應天者也。觀乎地理山川險易，有生死存亡之途者，地之利於人也。善用兵者，於地也無生死存亡，觀彼我之勢，察去就之情何如爾，然後乃順其事而用之也。茍不知地理之險易者，是虛其機以應地者也。

Observing the auspicious and inauspicious signs shown by the heavens, winds, clouds, and stars is something that belongs to those with heavenly talent. Obtaining an auspicious sign should not be relied upon, for relying on it may lead to misfortune. Obtaining an inauspicious sign does not necessarily mean fear, for fear only allows the enemy to grow more confident. If one does not rigidly adhere to the auspicious or inauspicious signs of the heavens, this is allowing one's pivot to remain empty and responsive to the heavenly conditions. Observing the terrain's strategic points and ease or difficulty, there are paths of life and death, and paths of survival and destruction, which are the advantages and disadvantages given by the earth. A skilled general does not rigidly determine where life is certain or death is certain in the terrain, but rather considers the situation of both sides, clarifies the actual circumstances of what to abandon and what to take, and then applies it according to the actual situation. If one does not rigidly adhere to the ease or difficulty of the terrain, this is allowing one's pivot to remain empty and responsive to the advantages of the land.

觀乎人事強弱利害有勝敗之勢者，事皆繫於人也。茍以變合於事，強弱利害有勝敗之勢者，事皆繫於人也。茍以變合於事，事合於時，時合於理者，無強弱，無利害，則敗勢可以為勝，勝勢可以為敗也。茍不知人事之勝敗者，是虛其機以應人者也。

Observing the strengths and weaknesses, advantages and disadvantages in human affairs to form a situation of victory or defeat, all of this depends on people. If one can use change to align with circumstances—since the formation of victory or defeat from strengths and weaknesses depends on people; if one can use change to align with circumstances, making things conform to the right timing, and timing conform to reason, then strengths and weaknesses are no longer fixed, advantages and disadvantages are no longer fixed, a losing situation can turn into a winning one, and a winning situation may turn into a losing one. If one does not rigidly cling to temporary victories or defeats in human affairs, this is allowing one's pivot to remain open and responsive to human affairs.

是故善戰者雜於凶而難可釋，雜於吉而難可壯。吉凶交雜而能不惑於用者，此可以上不畏天矣。雜於險而事利，雜於易而事難。險易交雜而能常處其變者，此可以下不畏地矣。雜於〈一作其〉利而敵見其害，雜於害而我敗〈一作馭〉其利。利害雜交而不能屈於敵者，此可以中不畏人也。知此三者而用兵，其盡三才之變乎。自古兵法及臣所著之書，其間申明利害者，蓋以直指其形貌者爾。以臣所謂能審一時之機者，其在天也，無吉凶；其在地也，無險易；其在人也，無利害。

Therefore, the skilled warrior, when facing an ominous situation, does not slacken and cease fighting; when encountering a favorable situation, does not recklessly expand his forces. When good and bad intermingle, he remains undisturbed and continues to wage war as usual, thus not fearing heaven above. When in a perilous situation yet things proceed smoothly, when in a safe situation yet things become difficult; when peril and safety alternate, he remains secure amidst the changes, thus not fearing the earth below. A seemingly advantageous situation may appear beneficial to the enemy but harmful to us; a seemingly disadvantageous situation may be advantageous for us if we can seize the opportunity. When advantage and disadvantage alternate, he does not yield to the enemy, thus not fearing people in the middle. Understanding these three principles and applying them in warfare, one can fully grasp the changes of heaven, earth, and humanity. Since ancient times, military strategies and the writings of this author have discussed advantage and disadvantage, merely pointing out their superficial appearances. The person who can discern the appropriate timing as I have described, finds no good or bad in heaven, no peril or safety in earth, and no advantage or disadvantage in humanity.

用兵之道，先正其禮，次淵其謀，次擇其人。然後詳天地之利害，審人心之去就，行賞罰之公，慎喜怒之理，擇進退之地，張攻伐之權，明成敗之圖，度主客之用。能愛人之生者，可使人舍生而赴死；能親人之身者，可使人捐身而犯難。是故先親於人，俾人然後親之；先勝於敵，就敵然後勝之。

The principles of warfare first require upholding propriety and law, then employing deep and subtle strategies, and then selecting the right people. Then carefully examine the advantages and disadvantages of heaven and earth, investigate the people's support or opposition, implement fair rewards and punishments, be cautious in controlling anger and joy, choose appropriate terrain for advancing and retreating, apply flexible tactics in attack and defense, clearly discern the plans leading to success or failure, and weigh the strategies of both sides. One who values others' lives can make others fight to the death for him; one who cares for others' bodies can make others face danger for him. Therefore, one must first be close to others, and then others will be close to you; first overcome the enemy in calculation, and then truly defeat them in battle.

故用兵必以糧儲為本，謀略為器，強勇為用，鋒刃為備，祿位為誘，斬殺為威；強弱相援，勇怯相間，前後相趨，左右相赴，遠近相取，利鈍相蔽，步騎相承，長短相用〈長兵短兵之用也〉。敵欲堅陣，我則突其不意；敵欲直沖，我則備其所從。攻必先攻其所寡，擊必先擊其所動。薄者可突，長者可截，亂者可惑，疑者可協。

Therefore, in warfare, grain reserves must be the foundation, strategy the tool, strength and courage the combat power, sharp weapons the equipment, official ranks and titles the incentive, and execution of斩杀 as the deterrent. The strong support the weak, the brave complement the timid, the front and rear support each other, the left and right assist each other, the distant and near support each other, the sharp and the blunt protect each other, infantry and cavalry connect with each other, and long and short weapons complement each other. If the enemy intends to hold a position, I attack where he does not expect; if he intends to charge directly, I guard the path he will take. In an attack, I first strike where his forces are weak; in an advance, I first strike where he has just moved. A weak formation can be broken through, a stretched formation can be cut off, a disordered formation can be further confused, and a formation full of doubt can be controlled.

夫軍之為政也，勞在乎役無度，怨在乎賞不均，弱在乎逼迫，窮在乎絕地，離在乎將失道，懼在乎將無勇，饑在乎遠輸，渴在乎窮井。軍之為逸也，樂在乎安靜，利在乎賞罰，當其死在乎軍檢正，成其功在乎戰陣詳。如此者，戰陣之術也。軍之即於戰陣也，從生擊死，從實擊虛，從整擊亂，從利擊害，從逸擊勞，從有餘擊困窮。山陵之戰，不仰高，不速深，不沖隘，不遠追；水上之戰，不違風，不逆流；林中之戰，不連翼，不相馳；草上之戰，不涉深；平陸之戰，不遠離。此戰法之利也。

When governing and leading an army, labor and hardship arise from the lack of restraint in exertion, resentment comes from unfair rewards, weakening of forces results from being forced, being at a loss comes from being trapped in a desperate situation, disunity comes from the commander losing the right path, fear comes from the commander lacking courage, hunger comes from distant supply lines, and thirst comes from dry wells. To ensure the army is at ease, happiness comes from a quiet environment, gain comes from clear rewards and punishments; willingness to die comes from fair inspection within the army, and success comes from well-organized battle formations. These are the techniques of warfare. Once the army is in battle, it should attack from a live position against a dead one, strike at weak points rather than strong ones, attack in order rather than chaos, strike where advantageous rather than disadvantageous, attack when rested rather than fatigued, and attack when strong rather than when weak. In mountain warfare, do not attack from above, do not rashly advance into deep terrain, do not force through narrow passes, and do not pursue defeated troops too far. In water warfare, do not fight against the wind or against the current. In forest warfare, the formation should not be side by side, and horses should not be allowed to run wildly. In grassland warfare, do not enter deep grass. In plain warfare, do not stray too far from the main force. These are the advantages in warfare.

軍之禁也，不節語，言必洩；不峻令，行必亂；不行賞，士必怠。行伍紊亂，由於昧暗〈一作旺〉，在明察以正之。晦夜驚怖，在鎮靜以嚴之。是以知陣之嚴整，軍之表也；軍吏畏愛，將之裡也。軍之所親，將之所在。非智賢，孰能與此乎？

Military taboos include: speaking without restraint leads to the leakage of secrets; lenient commands result in disorder; unfulfilled rewards cause soldiers to become lazy. Disarray in ranks arises from confusion and lack of clarity, which can be corrected by careful observation; panic in the dark must be calmed by calmness and strict order. Therefore, a well-ordered formation is the external aspect of the army; the soldiers' respect and fear towards the general constitute the internal aspect. The place where the soldiers' loyalty lies is where the general is. Only a wise and capable person can achieve this.

諸教戰陣，每五十為隊，從營繕緝搶蟠，教場左右廂各依隊次解幡立隊。伍相去各十步，分佈使均。其駐隊塞空，去前隊二十步。列布訖，諸營士卒一時即向大將麾下聽令。每隔一隊，定〈一作一〉戰隊，即出向前各進五十步。

Whenever a commander trains the troops, each group consists of fifty soldiers. They begin by repairing weapons, preparing supplies, and rolling up banners within the camp. In the left and right sections of the training ground, each group is arranged in order, unfolding their banners and forming ranks. The distance between each group is ten steps, ensuring even distribution. The groups assigned to guard duty fill in the gaps, maintaining a distance of twenty steps from the preceding group. Once the formation is complete, all soldiers from each camp face the general's banner and await orders. Every alternate group is designated as the attacking unit (「定」is also interpreted as 「一」), which then steps forward fifty steps.

聽角聲第一聲絕，諸隊即一時散立；第二聲絕，諸隊一時捺槍、張弓、卷幡、拔刀；第三聲絕，諸隊一時舉槍；第四聲絕，諸隊一時跪膝籠槍坐，目看大將黃旗，耳聽鼓聲。黃旗向前亞，鼓聲動，齊喝“嗚乎”〈並去聲〉，齊向前到中間〈一作界〉，一時齊喝，聲殺齊入。賊退敗訖，可趁行三十步。審知賊徒喪敗，馬軍從背逐北。聞金鉦動，即須聽去行。膊上架槍，側行回身，本處散立。

Listen for the horn signals: When the first horn is blown, each unit immediately disperses and stands in line. When the second horn is blown, each unit simultaneously holds their spears, draw their bows, raise their banners, and draw their swords. When the third horn is blown, each unit raises their spears together. When the fourth horn is blown, each unit kneels, lowers their spears, and sits down, looking at the yellow flag of the general and listening for the drumbeat. When the yellow flag moves forward and the drum sounds, all units shout together "Wuhu" (both syllables are pronounced in the falling tone) and advance forward to the middle between the two armies (in some editions, "middle" is written as "middle boundary"), shouting together at the same time. When the shouting stops, they all charge into battle. After the enemy retreats, they may pursue for thirty paces. Once it is certain that the enemy has been defeated, cavalry will pursue from behind. When the gong is sounded, they must immediately follow orders to retreat and return. They should carry their spears on their shoulders, turn sideways, and return to their original positions to disperse and stand in line.

第一聲絕，一時捺槍便解幡旗；第二聲絕，一時舉槍；第三聲絕，一時旗隊。一看大將處兩旗交，即五隊合為一隊，即是二百五十人為一隊。其隊法及卷幡、舉槍、旗隊、鬥戰法並依前。一看大將處五旗交，即十隊為一隊，即是五百人合為一隊。其隊法及卷幡、舉槍、旗隊、鬥戰法如前。聽第一聲角絕，即散二百五十人為一隊。如此凡三度，即教畢，諸士卒一時聽大將賞罰進止。第三聲角絕，即從頭引隊伍還軍。

After the first horn blast, all the soldiers simultaneously lower their spears and unfold the banners; after the second horn blast, they all raise their spears; after the third horn blast, they all lower the banners and form into a unit. When they see the two banners crossing at the general's position, they combine five units into one, forming a unit of 250 soldiers. The formation method of this unit, as well as the procedures for rolling up the banners, raising the spears, arranging the banners into formation, and engaging in combat, are all carried out as previously explained. When they see five banners crossing at the general's position, they combine ten units into one, forming a unit of 500 soldiers. The formation method and procedures for this unit are the same as before. Upon hearing the first horn blast, they disperse and return to their original formation of 250 soldiers per unit. This drill is repeated three times, after which the drill instructor concludes, and all soldiers wait for the general's orders regarding rewards and punishments and their movements. Upon the third horn blast, they lead the formation back to the camp.

用兵之法，先謀為本。是以欲謀行師，先謀安民；欲謀攻敵，先謀通糧；欲謀疏陣，先謀地利；欲謀勝敵，先謀人和；欲謀守據，先謀儲蓄；欲謀強兵，先謀正其賞罰；欲謀取遠，先謀不失其邇。茍有反是而用兵者，未有不為損利而趨害者也。是故聖王之兵，先務其本，本壯則末亦從而茂矣。茍能知利害之本，謀以禦敵，雖有百萬之眾，可不勞而克矣。

The principle of warfare is based on prior planning. Therefore, if one wishes to plan for military campaigns, one must first plan for the stability of the people; if one wishes to plan for attacking enemies, one must first plan for securing the supply lines; if one wishes to plan for dispersing and arranging troops, one must first plan for occupying favorable terrain; if one wishes to plan for defeating enemies, one must first plan for gaining the people's support; if one wishes to plan for holding strategic positions, one must first plan for accumulating resources; if one wishes to plan for strengthening military forces, one must first plan for establishing proper rewards and punishments; if one wishes to plan for seizing distant lands, one must first plan for not losing nearby areas. Those who act contrary to these principles will inevitably harm themselves and invite disaster. Therefore, wise kings focus first on the fundamentals. When the fundamentals are strong, the rest will naturally flourish. If one can clearly understand the fundamental aspects of advantage and disadvantage and use them to plan for defending against enemies, then even if the enemy has a million troops, one can defeat them without great effort.

孫子曰：勝兵先勝。謂先定必勝之術而後舉也。何謂必勝？許洞曰：先務三和，次務三有餘，次務三必行。何謂三和？曰：和於國，然後可以出軍；和於軍，然後可以出陣；和於陣，然後可以出戰。國不和，則人心離；軍不和，則教令亂；陣不和，則行列不整。不先務此三和之道，何其可戰耶？

The *Art of War* by Sun Tzu, in the chapter *Form*, says: "Victorious armies first achieve victory." This means that armies that are able to win battles always first create conditions that ensure victory before engaging in battle. It means first establishing a certain method of certain victory, and then proceeding to fight. What is certain victory? Xu Dong answered: First, one must achieve the "three harmonies," then the "three surpluses," and finally the "three necessary actions." What are the three harmonies? They are: harmony within the country, then one can go to war; harmony within the army, then one can go into battle; harmony within the formation, then one can engage in combat. If the country is not harmonious, the people's hearts will be scattered; if the army is not harmonious, commands will be confused; if the formation is not harmonious, the ranks will be disordered. Without first achieving these three harmonies, on what basis can one go to war?

何謂三有餘？曰：力有餘，食有餘，義有餘也。力無餘，則困於鬥；食無餘，則怠於時；義無餘，則吏士怨。不務三有餘之術，師其可動耶？何謂三必行？曰：必行其謀，則奸機不成；必行其賞，則好功者不愛死；必行其罰，則有過者不歸咎。不務三必行之道，人其可用耶？

What is meant by the three excesses? It refers to having an excess of military strength, an excess of food supplies, and an excess of righteousness. If military strength is insufficient, the army will be trapped in difficulties during battle; if food supplies are insufficient, it will cause delays and lead to slackness; if righteousness is insufficient, the soldiers and officers will hold grudges. Without the method of the three excesses, how can the army be mobilized? What is meant by the three necessary actions? It refers to ensuring that plans are definitely carried out, so the enemy's schemes cannot succeed; ensuring that rewards are definitely given, so those who seek military merit will not hesitate to risk their lives; ensuring that punishments are definitely enforced, so those who commit mistakes will not shift blame onto others. Without the way of the three necessary actions, how can people be entrusted with responsibilities?

是以知善務和者，公無私，舍小惠務大惠；善務有餘者，力諸事而不自怠；善務必行者，興勇斷，去猶豫之謂也。舉是九者，務令預定之於前，則萬變千機然後動乎其中矣。率此以禦敵，未有不勝者也。故曰：勝兵先勝者，勝在我也。其在《易》曰先天不違之義也。

From this we can see: those who seek harmony are fair and impartial, abandoning small favors in favor of great ones; those who seek abundance strive hard in all matters without being lazy; those who seek to act decisively rise up with courage and resolve, eliminating hesitation. These nine points must be predetermined beforehand, so that in the midst of countless changes and circumstances, one can respond appropriately. By following this approach to resist enemies, there is no failure. Therefore, it is said that an army that wins battles first creates a situation that ensures victory, because the key to victory lies within oneself. This is exactly what the Zhou Changes, the Qian hexagram's Wenyan says: "To act before the heavens do, and the heavens will not contradict."

用兵之術，戰勝不可專，專勝有必敗之理；戰敗不可專，專敗有反勝之道。戰勝而敗者有五：急難定謀狐疑不決，一敗也；機巧萬端失於遲後，二敗也；機事不密，三敗也；似勇非勇，似怯非怯，四敗也；主將不一，五敗也。此五者，皆戰勝而反敗也。戰勝而欲必勝者，定謀貴決，機巧貴速，機事貴密，進退貴審，兵權貴一也。

The art of warfare: after winning a battle, one must not blindly assume victory is certain; within the assumption of certain victory lies the seed of certain defeat. After suffering a defeat, one must not blindly assume defeat is certain; within the assumption of certain defeat lies the path to turning defeat into victory. There are five situations where one could have won but instead ends up losing: first, when in a critical situation one is indecisive and doubtful; second, when there are many opportunities but one hesitates and misses the chance; third, when secrets are not kept confidential; fourth, when one appears brave but is not truly brave, or appears timid but is not truly timid, and thus wavers in advance and retreat; fifth, when the general's orders are not unified. These five points are all cases where one could have won but instead lost. To ensure victory in a favorable situation, one must: make decisions with decisiveness, act with speed in changes of circumstances, keep secrets with strict confidentiality, advance and retreat with caution, and unify military command.

勢敗而反勝者有四：吏士饑渴，割所愛啖之〈割所愛者，謂在急難之中，殺所乘駿馬、愛妾以啖吏士也〉，眾有飽之用矣；吏士恐懼，奮身先之，眾有勇之用矣；期應不到，殺其所暱〈所暱者，謂所嬖倖或子弟諸姻同在軍中，若有主守者犯命則先殺之也〉，眾有懼之用矣；人有疑惑，陰為鬼詐〈鬼詐者，謂詐為狐鳴叢祠中之類也，或假託卜筮，百端不一〉，眾有天之用也〈天謂天所授也〉。如是者，以敗為勝也。勝敗之術，非勇決神智，安能行之耶？

There are four methods to turn a deteriorating situation into a victory: when the soldiers and officers are hungry and thirsty, the general should sacrifice his most cherished possessions to feed them (note: sacrificing cherished things refers to killing his favorite horse or beloved concubine in times of crisis to provide food for the soldiers, thereby giving them the strength of being well-fed); when the soldiers and officers are fearful, the general should lead the charge himself, thus giving them the strength of bravery; if the troops fail to arrive on time as agreed, the general should kill his closest relatives (note: close relatives refer to those he favors or his family members who are in the army. If someone in a defensive position violates military orders, he should be killed first), thus giving them the strength of fear; if the people's hearts are filled with doubts, the general should secretly use deceptive means involving spirits or ghosts (note: deceptive means refer to pretending to make noises like foxes in the forest or sham divination, with many different methods), thus giving them the strength of "heavenly will" (note: heavenly will refers to the will granted by heaven). In this way, a losing situation can be turned into a winning one. Such methods to reverse victory and defeat are not something that ordinary people with mere courage and wisdom can carry out.

敵使來，目數動，色數異而言肆者，刺客也。敵未困而請和者，謀也。敵卑辭厚幣者，驕我也。使雖頻來，為寇不止者，侮我也。厚貨啖我左右者，欲構我密謀也。使來言語辯利，欲兩國休解者，將掩我不備也。使言崛強者，欺我也。敵使有此七者，宜細詳之，將為挾之〈謂謁見之時，以操兵者挾輔而見〉。

An enemy envoy who comes with his eyes constantly moving and his face frequently changing, speaking recklessly, is a assassin. An enemy who has not yet fallen intopredicament but comes to request peace, has another hidden plan. An envoy who speaks humbly and offers rich gifts is trying to make us arrogant. If the envoy keeps coming frequently but does not stop raiding and plundering, it is a show of contempt towards us. If the envoy offers lavish gifts to bribe our close attendants, he is trying to obtain our secret strategies. If the envoy speaks eloquently and claims to desire peace between the two countries, he is preparing to attack us when we are unprepared. If the envoy speaks stubbornly and arrogantly, he is insulting us. If an enemy envoy exhibits these seven behaviors, we should examine them carefully and, when receiving them, have armed guards hold them during the audience.

謀者反其謀〈謂偽許之卻，掩其不備也〉，驕者反其驕〈拒其辭幣使敵人信我為驕也〉，侮者淩之〈舉兵其無禮〉，構者示之〈佯不知，而反示之以虛事也〉，將掩不備復之〈佯聽其說，反掩其不備也〉，欺者誅之〈誅無禮以威敵〉。留使者不可久，久則知我微，不若殺之。是以知奸之道，兵之本也，不可不審。

For those who plot against us, counter their schemes by turning their own plans against them (original note: pretending agreement and then retreating, attacking them when they are unprepared); for those who intend to make us arrogant, let them themselves become arrogant (original note: rejecting their words and gifts, making the enemy believe we are indeed arrogant); for those who insult us, attack them with military force (original note: using their impoliteness as a pretext for military action); for those who attempt to extract secrets, show them false information (original note: pretending ignorance and showing them false matters); for those preparing to attack us when we are unprepared, attack them first (original note: pretending to believe their words, then striking them when they are unprepared); for those who insult us verbally, execute their envoys (original note: executing the disrespectful person to intimidate the enemy). It is not advisable to keep enemy envoys for too long, as they will eventually learn our weaknesses; it is better to kill them. Therefore, the method of uncovering treachery is the fundamental aspect of military strategy, and it must be carefully examined.

敵無恃不可以為寇，欲審者豫審而奪之。敵之為梗，或以強，或以隘，或以勇，或以緩之謂也。奪強以氣，奪隘以動，奪勇以威，奪緩以誘。夫敵以力有餘而加於人，我則以緩伺其力衰而乘之，此奪氣者也。敵以險地壁守，或盈隘而陣，我雖士民豐逸，不可以強取。守者以利暢其心，否則以動則攻之；陣者以勢逼其敵，否則俟動隨而沖之，此奪隘者也。

If an enemy has nothing to rely on, they cannot become a threat, so those who wish to understand the situation should first examine and remove what they rely on. An enemy becomes a problem, either by relying on strong forces, or on difficult terrain, or on brave soldiers, or on being unhurried. To remove their strength, use methods that weaken their morale; to remove their advantage in terrain, use tactics that provoke them into movement; to remove their bravery, use intimidation; and to remove their composure, use enticement. If an enemy uses their superior strength to press against others, I will use a strategy of delaying them until their strength is exhausted, then attack them, which is taking away their spirit. If an enemy fortifies strong positions or blocks narrow passes and sets up defenses, even if our forces are numerous and our people are at ease, we must not attack directly. For an enemy that is holding fast, use rewards to move their hearts, otherwise provoke them into action and then attack; for an enemy that is set in array, use pressure to force them to move, otherwise wait for their movement and then strike suddenly — this is taking away their advantage in terrain.

關塞營壘，糗糧所扼，預於要路伏兵絕之，必力奪其輜重，敵可使饑，此奪緩者也。人逸馬良，恃強輕戰，可據隘設伏，示弱以誘，此奪勇者也。不知四奪，不足以語奇也。兵術萬途，不可專一，先能奪其恃，則彼力衰半矣。

Fortified passes and strongholds are the vital routes for the enemy's supplies and provisions. If you secretly deploy troops along the main roads to cut off these supplies, you must strive to capture the enemy's supplies, thereby starving them. This is called seizing their ease. When the enemy's troops are comfortable and their horses are well-trained, relying on their strength to fight recklessly, you can hold the pass and set an ambush, pretending to be weak to lure them in. This is called seizing their courage. If one does not understand these four methods of 'seizing,' they are not qualified to talk about achieving unexpected victories. The art of warfare has countless strategies; one should not be confined to a single approach. If you can first seize what the enemy relies on, their strength is already reduced by half.

襲虛之術有二焉：一曰因，二曰誘。何謂因？曰：敵兵所向，我亦佯應之；別以精兵潛出虛地，或攻其壘，或斷其後，或焚其積聚也。何謂誘？曰：欲敵之要地則不攻而佯攻其鄰，大其攻具，盛其師旅，以誘敵兵；敵兵到則勿與戰，復於壁守，潛以精銳襲所出兵之城而掩其內。此二者，皆襲虛之道也。

There are two methods for attacking an enemy's weak points: one is called "due" (因), and the other is called "you" (诱). What is "due"? It means that when the enemy's forces are advancing toward a certain direction, our forces pretend to respond to them, while secretly sending elite troops to attack the enemy's weak points, either by attacking their camps, cutting off their retreat, or burning their stored grain and supplies. What is "you"? It means that if we want to attack the enemy's vital area, we do not directly attack it, but instead pretend to attack a nearby city, displaying large siege equipment and a strong military presence to lure the enemy's forces to come to its rescue. Once the enemy arrives, we do not engage in battle, but retreat to our camp and defend ourselves, while secretly sending elite troops to attack the city that sent troops to reinforce, and seize its interior by taking advantage of its weakness. These two methods are both ways of attacking the enemy's weak points.

兵之勝敗，非人之勇怯也。勇者不可必勝，怯者不可必敗，率由勢焉耳。勢之任者有五：一曰乘勢，二曰氣勢，三曰假勢，四曰隨勢，五曰地勢。勢之敗者有三焉：一曰銼勢，二曰支勢，三曰輕勢。

The success or failure in warfare does not depend on the bravery or cowardice of individuals. A brave person does not necessarily win, and a coward does not necessarily lose; it mostly depends on 'the momentum' or 'the situation'. There are five kinds of favorable momentum: first is riding the momentum, second is the momentum of spirit, third is the momentum of deception, fourth is the momentum of following, and fifth is the momentum of terrain. There are three kinds of unfavorable momentum that lead to defeat: first is the momentum of being broken, second is the momentum of being divided, and third is the momentum of being light.

凡新破大敵，將士樂戰，威名隆震，聞者駭懼，回其勢而擊人者，此之謂乘勢者也。將有威德，部伍嚴整，士有餘勇，名譽所加，懾如雷霆，此之謂氣勢者也。士卒寡少，盛其鼓、張其旗為疑兵，使敵人震懼，此之謂假勢者也。因敵疲倦懈怠襲擊之，此之謂隨勢者也。合戰之地，便其干戈，利其步騎，左右前後無有陷隱，此之謂地勢者也。用兵者乘此五勢，未有不能追亡逐敗，以建大功也。

Whenever a strong enemy is just defeated, the soldiers are eager to fight again, the general's reputation is great and his name spreads far and wide, causing fear and awe among those who hear of it. Seizing this momentum to attack others is called taking advantage of the situation. The general has authority and virtue, the troops are well-disciplined, the soldiers still have remaining courage, and the reputation of the army spreads like thunder, causing fear. This is called momentum. When the number of soldiers is small, but drums are beaten loudly and many flags are raised, creating an illusion of a larger force to intimidate the enemy, this is called feigning strength. Attacking the enemy when they are tired and careless is called following the situation. The battlefield is convenient for using weapons, favorable for both infantry and cavalry, and there are no pits or hidden dangers on all sides. This is called terrain advantage. Those who use military force by relying on these five kinds of situations will never fail to pursue and destroy the fleeing enemy and achieve great accomplishments.

又若累戰累敗，吏士畏於戰敵，此之謂挫勢者也〈挫勢者，言曾於敵人控辱，故言勢不利也〉。將無威德，謀慮賞罰不當，吏士之心率多離散，此之謂支勢者也。吏士喧嘩，不循禁令，部伍不肅，此之謂輕勢者也。凡用兵有此三者，未有不敗軍殺將者焉。

If a force keeps losing battles repeatedly and the military officers and soldiers are afraid to fight the enemy, this is called a broken momentum. The main general lacks prestige and virtue, his strategies are incomplete, his rewards and punishments are improper, and the military officers and soldiers are mostly disunited and scattered, this is called a divided momentum. The military officers and soldiers are noisy and disorderly, they do not follow the prohibitions, and the ranks are not properly disciplined, this is called a light momentum. Whenever a military campaign has these three situations, there will surely be losses of soldiers and generals.

是故乘〈一作五〉勢在我，可以指揮進攻矣；任〈一作五〉勢在敵，我當有道，反能擊之。若夫敵有乘勢而到者，未可與戰，堅壁固守，待之曠日持久，敵心必緩於始到矣；俟其攻無所拔，掠無所得，敵之眾心益以慢矣；當於中夜潛令驍勇襲其營壘，攻其無備，乘其亂出精兵兩道擊之〈地勢便則兩道出，不便則一道出〉，壁中鼓譟應之。如此，則可以破其敵者矣。

Therefore, if the momentum is on our side ("cheng" is sometimes written as "wu"), we can freely take the initiative in launching an attack; if the momentum is on the enemy's side ("ren" is sometimes written as "wu"), we should still have a way to counterattack. If the enemy is advancing with strong momentum, we should not engage them directly but instead fortify our defenses and endure the conflict over a long period, wearing down their morale. As time passes, their initial vigor will inevitably wane. When they find themselves unable to attack or plunder, the enemy's troops will become even more careless. At this point, we should secretly send brave and capable soldiers to attack their camp at night, striking at their unguarded points. When they are in confusion, we should send elite troops to attack from two directions (note: if the terrain is favorable, attack from two directions; if not, attack from one direction), with the camp's forces beating drums and shouting to support them. In this way, we can defeat the enemy.

敵有恃氣勢而到者，可以後潛精兵，偽示以老弱；敵進攻則發伏擊之，必勝矣。何謂也？許洞曰：精勢在人者，止用勇敢疾速為務，鮮能精謀慮。彼見老弱，必輕進轢〈一作揲〉陵之，堅陣以俟，一鼓不勝，鋒必挫，反為我乘矣。

If the enemy comes relying on their momentum, we should hide our elite troops behind and deliberately send the elderly and weak soldiers to the front. When the enemy attacks, we launch our ambush to strike them, and we will certainly win. Why is this so? Xu Dong answered: Those who are strong in momentum are always focused on bravery and speed, and rarely plan carefully. When they see our side full of the old and weak, they will certainly rush forward recklessly, wanting to crush and dominate us. If we form a solid formation to wait for them, they will be unable to break through in one attack, and their momentum will be weakened. Then we can take advantage of the situation to strike them.

敵有以假勢而到，旗鼓之盛，埃芇之多矣〈旗鼓或露眾芇或以曳戰〉。預料敵國兵：如國有十萬之眾，侵伐之地不及五萬之師矣，降之不溢三萬矣；國有百萬之眾，侵伐之地不及五十萬之師矣，降之不溢三十萬〈謂其各有屯授之地及死亡之所，或徵兵不能盡到侵伐之地〉。以此料之，百萬之國，其眾來者有百萬、六十、七十、八十、九十萬之旗鼓與號令者，必不溢四十萬矣，餘皆疑兵也；十萬之國，其眾來者有四萬、五萬之旗鼓與號令者，此必不溢三萬矣，餘皆疑兵也〈敵國大小、敵眾多寡，皆以此類數知之也〉。

If the enemy comes with false strength, displaying a great number of banners and drums and raising a lot of dust, one can estimate the enemy's actual forces in advance. If a country has an army of a hundred thousand, the actual number of troops deployed to the front lines of invasion is less than fifty thousand, and after further reduction, will not exceed thirty thousand. If a country has a million troops, the actual number deployed to the front lines is less than fifty thousand, and after further reduction, will not exceed thirty thousand (note: this refers to the fact that they have garrisons and losses in different areas, or that not all troops can be mobilized to the front). According to this estimation, if an army from a country with a million troops arrives, even if it displays banners and drums of a hundred thousand, sixty thousand, seventy thousand, eighty thousand, or ninety thousand, the actual number will certainly not exceed forty thousand, the rest being decoys. Similarly, if an army from a country with ten thousand troops arrives, even if it displays banners and drums of four thousand or five thousand, the actual number will certainly not exceed three thousand, the rest also being decoys (note: the size of the enemy country and the number of enemy troops can be estimated in this way).

是以知旗鼓多者，其兵少矣，不可怖。但以精兵出其不意，必敗矣。或敵探我動靜者，為我所知，即詐示以疲倦懈怠，使知之。敵必隨勢而來，預於諸間道及通衢陰伏銳兵俟之〈先令細人密探敵人舉兵之期，然後設伏以待，亦可〉，過半則邀擊之。敵得地勢以薄我，未可與戰，堅壁觀之，持久則眾心怠。

From this we can see that the more flags and drums are set up, the fewer soldiers there actually are, so there is no need to be afraid. As long as we use a select force to attack unexpectedly, the enemy will certainly be defeated. Sometimes when the enemy comes to spy on our movements, if we become aware of it, we should deliberately appear tired and careless, allowing them to continue their reconnaissance. The enemy will certainly follow this trend and advance toward us. We should then secretly position our elite troops along all the small paths and main roads in advance. When the enemy has advanced halfway, we should attack them from the flank. If the enemy occupies advantageous ground and approaches us, we must not engage them in battle. Instead, we should fortify our position and observe, waiting for the enemy's morale to gradually weaken.

夫得敵有銼勢者，可以自外擊之；敵有支勢者，可以自內擊之〈內攻為用間得其敵心，然後擊之也〉；敵有輕勢者，可以突之〈掩不備也〉。此隨敵三敗勢攻之也。以此言之，是故多勝者非強也，多敗者非弱也，率由勢爾。夫水之柔弱，方圓任性而能蹶〈一作寢〉堤漂石者，水之勢也；火之剛〈一作測〉炎，亙天而起者，火之勢也；薪木既灰而滅影者，木之勢也。故用兵之道，既知水火之旺敗，則盡於勢之用矣。

When an enemy is in a state of decline, you can attack him from outside; when he is in a state of division, you can undermine him from within (original note: undermining from within means first using spies to win over the enemy's people, then attacking); when he is in a state of weakness, you can attack him directly (original note: take advantage of his lack of defense). This is following the enemy's three forms of decline to attack him. Therefore, those who win many battles are not necessarily strong, and those who lose many battles are not necessarily weak; it all depends on "the situation" or "the momentum." Water is originally soft and weak, but it can take the shape of a square or a circle, yet it can break dikes and float away stones ("jue" is sometimes written as "qin"), which is the momentum of water; fire is originally fierce and strong ("gang" is sometimes written as "ce"), but it can rise to the sky, which is the momentum of fire; firewood, once burned to ashes, leaves no trace, which is the momentum of wood. Therefore, the principles of warfare, once you understand the rise and fall of water and fire, you have fully grasped the use of "the situation" or "the momentum."

《周禮》巡國傳謀，反間也。用間之道，聖人以用兵決勝，不可不間。用間決中，不可不密。茍非大智，孰能臻於是乎？故間之行也，觀事而舉，其術有八焉。其一曰：兩國相拒，兵抗其境，詐為疲困畏懼，潛漏其言，厚貨諂敵所愛幸，因以所求中之；次使使者致玉帛子女與駿馬精佩之飾以求和解；覺其驕慢，陰選精兵分道，早夜兼時，以乘不備，此以使者為間者也。

The duties mentioned in the "Rites of Zhou" of touring various states and conveying strategies are referred to as reverse espionage. The principle of using spies is that a sage in warfare must decide victory, and thus cannot do without spies; employing spies requires striking at the vital points, and thus cannot afford to keep secrets. Without extraordinary wisdom, who could reach such a level? Therefore, the implementation of espionage depends on the situation, and there are eight methods. The first method is when two countries are in a stalemate, with armies facing each other at the borders. Our side pretends to be weary and fearful, secretly leaking this information to the enemy. We then offer heavy rewards and gifts to the enemy's favored individuals, using them to please the enemy. Then we send envoys with jade, silk, beautiful women, swift horses, and fine ornaments to request peace. Once we detect the enemy's arrogance and negligence, we secretly select elite troops to launch attacks from different routes, moving day and night to strike when they are unprepared. This method uses the envoy as a spy.

其二曰：獲敵生口，以所謀漏〈一作洩〉之〈謀皆虛者，非實也〉，俾得聞焉，陰緩使遁去，令敵得所謀而信之，我行則不然也，此以敵人為間者也。其三曰：敵來間，我詐為不知也，反事示之，敵將為事，我則出不意而擊之，此反求來言以為間也。其四曰：敵以間來，厚賂之，令反其言以間敵，此反以來人為間也。

The second type: capturing an enemy spy, deliberately leaking false information about our plans to him, letting him hear it, then secretly relaxing his guard to let him escape back, so that the enemy obtains this 'plan' and believes it to be true, while our actual actions are different—this is using the enemy's person as an agent. The third type: when the enemy sends a spy, we pretend not to know, and instead show him false appearances. Based on this, the enemy takes action, and we strike unexpectedly—this is using the spy's message in reverse to carry out espionage. The fourth type: when the enemy sends a spy, we bribe him heavily, and have him return with false information to deceive the enemy—this is turning the incoming person into our own agent.

其五曰：與敵人戰，佯為小敗，亟引兵深壁示以懼色，乃選語言鄙鈍、無智慮者使於敵，令盛張皇我軍之強盛，俾敵知為間者，必以我為懼，以強詞來間也；既行，即舉奇兵隨而襲擊之，此以明間而為間者也。其六曰：敵有內寵，令心腹者以金寶饋其家，使潛構敵情，此以內嬖為間者也。

The fifth method: when fighting against the enemy, pretend to suffer a minor defeat, quickly retreat into a strong defensive position, and deliberately show signs of fear. Then send a person who speaks coarsely and has no cunning to the enemy's camp, letting him spread the word that our army is very powerful. This will make the enemy realize that he is an agent sent by us. The enemy will then believe that we are afraid and are using such exaggerated words to deceive them. Once the messenger leaves, our forces should immediately launch a surprise attack on the enemy — this is using an open spy to carry out espionage. The sixth method: if the enemy's ruler has a favored court official, send a trusted person to deliver gold and jewels to his home, so that he can secretly obtain information about the enemy — this is using the favored court official as a spy.

其七曰：敵有謀臣，則潛行賂敵親信，構讒於內，外以事應讒者言，使君臣相疑，自相殘害，此以讒人為間也。其八曰：求敵所委信者，副其所欲，陰求其動靜言語者，此以鄉人為間者也。是以知間者，兵家之要妙也。茍非賢智，莫能用之。故用間之道，在乎微密潛誠，此良將之所註意也。

The seventh type: if the enemy has a trusted and capable minister, one should secretly bribe the enemy's close confidants to spread slander within, and create incidents outside to confirm the slanderer's words, causing the enemy's king and ministers to suspect each other and turn on one another—this is using the slanderer as an agent. The eighth type: identify the person the enemy trusts and relies on, flatter his desires, and secretly investigate his movements and conversations—this is using a local acquaintance as an agent. From this, we can see that agents are the most crucial and subtle aspect of military strategy. Without a wise and intelligent person, one cannot effectively use agents. Therefore, the principle of using agents lies in being subtle, meticulous, secretive, and sincere. This is something a good general must pay particular attention to.

守備不可不講。善守者如環，使敵不得其間而入焉。夫人之治身者，血脈往來通暢於四肢，則安寧矣。或一脈不來，一氣不通，未有免於病者。是以善用兵者，雖四屯急難，則如首尾相顧而不窮，斯為妙矣。

Defensive strategies must be carefully considered. A skilled defender arranges his defenses like a circular ring, with the beginning and end connected, so that the enemy cannot find any opening to attack. When a person maintains his body properly, the blood flows smoothly to the limbs, and the body remains healthy. If there is a place where the pulse does not reach or the energy flow is blocked, illness is inevitable. Therefore, a skilled general, even when all the surrounding troops are under attack at the same time, can respond effectively like the snake of Changshan, with the head and tail supporting each other, without being overwhelmed. This is considered truly skillful.

敵人信鬼多祈禱者，必懷疑懼，不能任人故也，一可擊也。敵惟務天時，擇其方位，觀其雲氣，不顧地形之險易，不詳人心之逆順，二可擊也。敵止以地利為擇，不能整肅號令，嚴戒行伍，三可擊也。結營分陣，時多動移者，此多疑恐，四可擊也。軍發言無誠實，事多利己，吏士怨怒，五可擊也。

An enemy who is superstitious and frequently prays is surely troubled and fearful, because he does not trust his subordinates. This is the first situation in which we can attack. An enemy who only focuses on auspicious times, selects positions, observes clouds, but ignores the terrain's difficulties and does not carefully examine the people's loyalty or opposition, this is the second situation in which we can attack. An enemy who only knows how to choose favorable terrain but cannot maintain strict commands and discipline within the ranks, this is the third situation in which we can attack. After setting up camps and forming divisions, if an enemy frequently changes positions, it shows he is very doubtful and fearful, this is the fourth situation in which we can attack. If the army's orders are not trustworthy and the commander often acts for his own benefit, causing the officers and soldiers to be resentful and angry, this is the fifth situation in which we can attack.

將吏淫怠，六可擊也。結營之地，四要無防〈四要者，四面間道也〉，七可擊也。將馭人無禮，八可擊也。賞罰顛倒，九可擊也。將士多輕，十可擊也。茍欲擊之，先令細人密構其實而我乘之，然後行擊，必中矣。我師亦宜以此自為戒焉。

When the enemy's officers indulge in pleasures and neglect their military duties, this is the sixth situation in which we may attack. If the enemy's camp is unguarded on all four sides (the original note refers to the four minor roads around the camp), this is the seventh situation in which we may attack. If the commander fails to treat his subordinates with proper courtesy, this is the eighth situation in which we may attack. If rewards and punishments are reversed and confused, this is the ninth situation in which we may attack. If the soldiers are mostly reckless and impetuous, this is the tenth situation in which we may attack. If we wish to attack, we should first send spies to secretly investigate these conditions. Then, based on the information obtained, we should take advantage of the enemy's weakness and strike, ensuring we hit the vital point. Our own army should also use these ten points as a warning for self-discipline.

兩師相去數裡，見敵兵疲弱懈怠，號令不肅，僉謂敵人可擊也；而我未備知敵地之形勢，或汪汙坳沮，或曲道相伏，高下相承，叢林茂草。當慮敵示弱而匿其強，示不肅而藏其整，示無謀而匿其智，示遠而弊在近。如是而敵久不退者，必有奇謀，一不可擊也。

Two armies are several miles apart, and they see the enemy's soldiers are tired and careless, their commands not strict. Everyone says the enemy can be attacked. However, our side has not yet fully understood the terrain where the enemy is. There may be waterlogged lowlands or muddy swamps, or winding paths suitable for ambushes. The ground is uneven with high and low areas, and there are thick forests and deep grass. At this time, we should consider: the enemy may be showing weakness while hiding their strength, appearing disorderly while actually being well-disciplined, seeming to lack strategy while actually possessing cunning plans, and pretending to be far away while the danger is actually nearby. If the enemy remains for a long time without retreating, they must surely have some strange plan. This is the first situation in which an attack should not be made.

合戰未久，敵師未甚傷殘，即棄其鼓旗疾奔者，勿逐之，必有伏兵，二不可擊也。我之生口為敵所獲，一旦遁歸，以敵事語我；或獲敵生口，亦以敵事語我，皆敵謀也，勿信之，三不可擊也。敵師乘勢鼓行進攻於我，則勒兵堅陣待之〈候其氣衰〉。此乘勢之兵，氣威鋒銳，與戰必不利，四不可擊也。敵結陣不顧死絕之地，而鼓旗整肅者，五不可擊也。

After a brief battle, if the enemy has not suffered much loss and then abandons their drums and banners to flee hastily, do not pursue them, for there must be an ambush set, which is the second situation where attack is not advisable. If prisoners captured by the enemy suddenly return and inform us of the enemy's situation, or if enemy prisoners captured by us voluntarily reveal enemy information, these may be traps set by the enemy; do not take them lightly, which is the third situation where attack is not advisable. If the enemy, with the momentum of a victory, drums loudly and advances to attack us, we should restrain our troops and form a solid formation to wait for them (original note: wait until their momentum wanes). Such an army advancing on momentum has great strength and sharp momentum; fighting them will surely be disadvantageous, which is the fourth situation where attack is not advisable. If the enemy forms a formation but does not fear being in a dead-end position, yet still keeps their drums and banners in order, this is the fifth situation where attack is not advisable.

太公曰：智與眾同，非人師也；伎與眾同，非國工也。動莫神於不意，勝莫大於不識。孫子曰：善戰者，其勢險，其節短。率謂異諸常也。是以善用兵者，其異有五：一曰險，二曰輕，三曰危，四曰愚，五曰畏。

The *Six Secret Teachings* records Tai Gong saying: If one's wisdom is the same as that of ordinary people, he is not worthy to be the teacher of the people; if one's skills are the same as those of ordinary people, he is not worthy to be called a master craftsman in the country. Action has no greater mystery than being unexpected, and victory has no greater achievement than being unseen. The *Art of War* by Sun Tzu, in the chapter on *Form*, says: "A good fighter creates a situation that is perilous, and employs a rhythm that is brief." — A skilled fighter creates a dangerous situation and uses a short, abrupt rhythm. These all speak of doing things differently from the usual way. Therefore, a skilled military commander differs from others in five ways: first, danger; second, lightness; third, peril; fourth, foolishness; fifth, fear.

窮途邃谷，死絕之地；敗壘夷壁，馳突之所。眾以險也去焉，我當內軍固陣，外若不整，以誘敵；內嚴部伍，外若有畏，以驕敵。彼既不識，隱之以變，沖之以卒，此用險之道也。彼眾我寡，力殫糧絕，勝勢在彼，敗勢在我，當歃血誓士，嚴令厚賞，進退以必死，提寡少之兵，突強禦之眾。以我為輕也，當有輕之用。由窮地而闢生門，反輕而決焉，此用輕之道也。

A deep valley with no way out is a dead end; a broken camp and flattened walls are places where enemies can charge freely. Everyone avoids such dangerous places, but I should instead consolidate my troops internally, stabilize the formation, and appear disorganized on the outside to lure the enemy. Inside, I must maintain strict discipline, and on the outside, seem fearful to encourage the enemy's arrogance. Since the enemy cannot see through this, I should conceal the truth with changes and strike suddenly to defeat them. This is using the method of "dangerous situations." When the enemy is numerous and I am few, with exhausted forces and cut off supplies, the advantage lies with the enemy and the disadvantage with me. In such a case, I should take an oath with my soldiers, issue clear commands, offer generous rewards, and commit to certain death in both advance and retreat, leading these few troops to attack the strong enemy force. Others may think I am reckless, but I should use this very "lightness" to my advantage. From the desperate situation, I create a path to survival, relying on this lightness and determination to win, which is using the method of "lightness."

敵強攻急，師人大震，眾以為危，我不以忽遽自亂，當有危之用。嚴號謹備，以天命慰撫吏士，外閑其貌，內潛速其機，以奇出兵，此用危之道也。敵人以間來間，我佯不知而受之；敵人以探來探，我佯無備而設伏待之。敵以我愚也，當有愚之用，反而智焉，此用愚之道也。

The enemy is strong and their attack is fierce and urgent, causing the entire army to be greatly shaken. Everyone believes there is danger, but I do not become confused or lose my composure, and instead should make use of this "danger." I maintain strict orders and remain cautious and vigilant, using the idea of heavenly mandate to comfort and stabilize the officers and soldiers. On the outside, I appear calm and composed, but internally I secretly prepare and plan my strategies, launching a surprise attack. This is the method of using "danger." When the enemy sends spies to spread false information, I pretend not to know and accept them; when the enemy sends scouts to spy, I pretend to have no defenses and set up ambushes for them. The enemy believes we are dull and foolish, and at this moment, we should take advantage of this "foolishness" to carry out our clever strategies. This is the method of using "foolishness."

望敵之兵來，退縮守壁；見敵之使來，卑辭下氣，如欲和解。眾以我為畏也，當有畏之用。退縮則設伏而攻之，出奇沖之；欲和解則以利動之，以卑驕之，此用畏之道也。是五者，反眾之法也。眾以我為險者，我用其利也；眾以我為輕者，我用其決也；眾以我為危者，我用其安也；眾以我為愚者，我用其智也；眾以我為畏者，我用其勇也。故太公曰：不能推移，不可語奇。此之謂也。

When enemy troops approach, retreat back to the camp and hold firm; when enemy envoys arrive, speak humbly and with low tone, as if seeking reconciliation. All people think we are afraid, but I should make use of this 'fear'. Retreating to hold the camp is to set up ambushes and attack them later, or to strike them suddenly; showing willingness to reconcile is to use benefits to entice them and use humility to foster their arrogance. This is the method of using 'fear'. These five methods are all ways of acting contrary to the common perception. Everyone thinks I am in danger, but actually I am using the advantage within the danger; everyone thinks I am reckless, but actually I am using the decisive battle; everyone thinks I am in peril, but actually I am using the security within it; everyone thinks I am dull, but actually I am employing strategy; everyone thinks I am fearful, but actually I am gathering courage. Therefore, the Duke of Tai Gong said: One who cannot adapt to circumstances and change is not worthy of discussing surprising victories. This is exactly the meaning.

兵有五機：一曰地機，二曰事機，三曰勢機，四曰利機，五曰神機。列營布陣，先據要害，敵取逆動，我取順息，是謂地機。審探敵事，因而為之，以中敵情，使敵不知為我所覺，得以欺敵，是謂事機。

There are five key essentials in warfare: first is the principle of terrain, second is the principle of affairs, third is the principle of momentum, fourth is the principle of advantage, and fifth is the principle of divine timing. When setting up camps and arranging troops, one should first occupy critical positions, putting the enemy in a disadvantageous position while allowing our forces to rest and recover in a favorable position. This is called the principle of terrain. By carefully investigating the enemy's movements and arranging our own actions in accordance with theirs, we can precisely match their situation while keeping them unaware that we have detected their movements, thereby deceiving them. This is called the principle of affairs.

鼓十人之氣為百人之用，鼓百人之氣為千人之用，威名氣焰，動如雷電，所當者破，是謂勢機。糧芻儲積，士馬習閑，凡敵境糧道通利，是謂利機。敵人料我於前，失之於後；料我於遠，失之於近。動靜出入，敵不能察，是謂神機。用兵以五機應敵，未有不能攻城掠地者也。

Inspiring the morale of ten men to achieve the effectiveness of a hundred, inspiring the morale of a hundred men to achieve the effectiveness of a thousand, with a reputation and momentum that are overwhelming, moving like thunder and lightning, breaking all enemies encountered, this is called momentum. Sufficient supplies, well-trained and rested soldiers and horses, and unimpeded supply lines when advancing into enemy territory, this is called advantageous conditions. The enemy expects me to be ahead, but I appear behind them; they expect me to be far away, but I appear nearby; moving and still, going out and coming in, the enemy cannot detect my movements, this is called divine maneuvering. If a general can use these five key strategies to deal with the enemy, there is no situation he cannot conquer or seize.

我師為敵所圍，可以力守者三：外有援兵，一可守也；人士勁勇，芻粟豐備，二可守也；城池完固，民人富庶，三可守也。可以決戰者三：外無援兵，一可戰也；人勁馬壯，甲兵堅利，儲畜不備，二可戰也；城池不完，士民窮匱，三可戰也。

When our army is surrounded by the enemy, there are three situations in which we can rely on our strength to hold out: first, there are friendly forces outside the city providing support; second, the soldiers are strong and brave, and there is an ample supply of fodder and grain; third, the city walls and moats are intact and strong, and the people within the city are prosperous. Conversely, there are also three situations in which we should sortie out to fight: first, there are no friendly forces outside the city to rely on; second, although the soldiers are strong and the horses are healthy, the armor and weapons are sturdy and sharp, but there is no reserve of supplies; third, the city walls and moats are broken and incomplete, and both the soldiers and civilians are poor and destitute.

守可以必守，戰可以即戰。何謂必守？許洞曰：盡我力焉，援之不到，俟敵困懈，出奇以戰〈如光武昆陽水上鼓譟而出，如田單即墨火牛之類是也〉。何謂即戰？許洞曰：既圍即戰，謀未備也，圍久則困〈一作用〉焉。

If you have decided to defend, you must defend to the end; if you have decided to fight, you must fight immediately. What is called "defending resolutely"? Xu Dong said: use your defensive strength to the utmost, and if the relief forces still do not arrive, wait until the enemy is tired and relaxed, then launch a surprise attack (for example, Emperor Liu Xiu of the Eastern Han Dynasty at Kunyang, led his elite soldiers to charge out from the western side of the city by beating drums and shouting; another example is Tian Dan who defended Jimo during the Warring States period, who broke through the Yan army with the "Fire Ox Formation," both fall into this category). What is called "fighting immediately"? Xu Dong said: when the enemy has just surrounded you, you fight, taking advantage of their incomplete deployment; if the siege continues for too long, your side will first fall intopredicament ("困境" is sometimes written as "用").

破圍之師，不可出者三：敵無故開圍一角者，有伏也；退圍數裡者，謀也；示以老弱者，誘也。可以急備者二：敵攻其西，謹備其東〈一面皆如之〉；敵示以閑暇者，此必緩我而欲求懈，陰將沖突也。夫被圍者，當安其內而後反其外，可也。

The troops preparing to break out of the city must not leave the city under three circumstances: if the enemy suddenly opens a corner of the包围, there must be an ambush there; if the enemy withdraws the encircling camps several miles, it is a trap; if the enemy deliberately places the old and weak soldiers outside, it is a bait. There are two situations that require increased vigilance: if the enemy attacks fiercely on the west, we must be especially cautious on the east (the same applies to other directions); if the enemy appears calm and relaxed, pretending to have nothing to do, this is certainly intended to lull our forces into complacency, while secretly preparing for a sudden attack. Those who are surrounded should first stabilize the morale within the city before planning to deal with the enemy outside, which is the proper course of action.

逐寇於城隍壘堡，逼而圍之者，逾數旬不變，非克敵之術。如圍中士馬精壯，兵器堅利，芻糧豐溢，外有援可俟者，宜樹土山，浚渠池，去圍百里廣途間道築壁備之。人數不可多，隨地大小用之。盛其遊兵，分部往來提舉，遇急則救應之。

Drive the enemy forces into the city, fortifications, and strongholds, then approach and encircle them. If the situation remains unchanged after several weeks of encirclement, this is not an effective way to defeat the enemy. If the besieged enemy has strong troops, well-equipped weapons, ample supplies of fodder and grain, and reinforcements outside that can be relied upon, then one should build earth mounds outside the city to observe and control the enemy within, dig deep ditches to store water, and construct fortifications on major and minor roads within a hundred li of the encirclement to guard against possible attacks. The garrisons at these outposts need not be large, but should be arranged according to the size of the terrain. At the same time, deploy many mobile 'patrol troops' divided into several units to patrol and coordinate, responding quickly to any critical situations.

圍中寇敵窮匱，慮以可守復生他計，則伏精兵於敵路以待〈敵路者，謂敵人要路及歸路也〉。本圍實三面，兵士嚴為備禦，開圍一角，令得生路。敵不奔則戰〈在圍一心死守，出圍則心散各求生路〉，奔則伏兵發，戰則志散，此可以必克矣。是故圍寇之道，不可以堅守為事。《易》曰：窮則變，變則通。此之謂也。

When an enemy is surrounded and in dire straits, if there is concern that he might rely on his ability to hold out and devise other strategies, then elite troops should be secretly stationed at the "enemy's route" to intercept him. The "enemy's route" refers to the key passes and the path by which the enemy must retreat. When surrounding the enemy, three sides should be tightly enclosed with strict military defense, while leaving one side open to allow the enemy to see a path of survival. In this way, if the enemy does not flee, he will have to come out to fight; if he does flee, the hidden troops will attack from all sides. If he fights, his morale will be dispirited. Thus, the key to surrounding an enemy is not merely to tightly enclose him. The "Great Treatise" of the "Zhou Changes" says: when a matter reaches its limit, it must change; only through change can it proceed. This is exactly the principle being explained.

深入敵境，寂然不逢一人，不可輕動，防有伏焉。宜詳審四沖之雲氣，秣馬勵士，坐甲以俟結營之地。夜於營數裡四圍，各以勁勇之士伏強弩利盾，多列鼓鼙。有賊遽發，擊鼓為號。賊擊衛兵，則中營出輕兵援之。賊擊中營，則四面夾攻之。中營堅陣，坐以俟變而已。賊退則隨之，勿逼之。中營亦隨而進焉。

Advance deep into the enemy's territory, where the surroundings are completely quiet and no one is encountered. Do not act rashly; be on guard for possible ambushes. Carefully observe the clouds above the key passageways around the area. Feed the horses well, encourage the soldiers, and have the entire army fully armored and ready. Wait until a suitable place for encampment is chosen before setting up camp. At night, place skilled and brave soldiers in ambush at several points around the camp, a few miles outside, equipped with strong bows and sturdy shields, and set up many drums called "gǔ pí" (large and small war drums). If the enemy suddenly attacks, sound the drums as a signal. If the enemy attacks these outer guard units, send light-armed troops from the main camp to reinforce them. If the enemy attacks the main camp, the soldiers in the surrounding ambushes should attack together. The main camp should maintain a stable formation and remain calm, waiting for the situation to develop. If the enemy retreats, follow them but do not pursue too closely, and the main camp should advance accordingly.

夫頓兵敵境，暇則秣食，不常其時，備不測之寇。所行之地遇平川大澤，分五方之師，左右前後人等差隨時，去中軍不可過遠。大將軍處於中軍，隨軍芻粟處於中軍，賞賜資貨處於中軍。若山川險狹，則{艹乞}左右二軍前後如故焉。與賊相遇，不可忽遽周章，當寅畏戒嚴，俾吏士若臨大祭。鼓則進，金則止。不金不鼓，湛如氵亭淵。雖使之奔沖馳突，不可妄動。

A large army stationed in enemy territory should make full use of any spare time to feed and care for the horses, without fixing the time for feeding in the same hour, to be prepared for unexpected enemies. When marching through plains and marshes, divide the troops into five directions (the central army and the front, back, left, and right armies). The number of troops in the left, right, front, and back divisions should be adjusted according to the situation, but they should not be too far from the central army. The general should be stationed in the central army, and the fodder and grain for the troops should be stored in the central army, as well as the supplies for rewards. If encountering mountainous or narrow terrain, the left and right armies should be gathered together (the original character is a rare one, meaning to converge and combine), while the front and rear armies should remain in their original formations. When encountering the enemy, do not panic or become disordered; instead, maintain a solemn and strict military discipline, making the entire army behave as if facing a major national ritual. When the drum is sounded, advance; when the gong is sounded, stop. When neither the gong nor the drum is sounded, the entire army should remain as still as a deep pond. Even for the units sent out for ambush or combat, they must not act recklessly or independently.

何也？曰：凡深入敵境，與常戰不同，地形我不細究其逆順，叢林我不深曉其厚薄。且堅其大陣於陣中，數出奇兵，左右掩逐，利則進，不利則止，貨則掠，人則殺而已。此皆深入之道也。茍不先備而俟之，必有驚撓卻奪之困。可不慎哉！

Why is it done this way? The answer is: When engaging in battle deep within enemy territory, it is different from regular combat. The local terrain is not yet thoroughly understood, and the density and depth of forests and thickets are unknown. Therefore, the main force should be firmly positioned in the center, with frequent dispatches of surprise troops to attack and pursue on both flanks. Advance when advantageous, halt when disadvantageous, seize resources when encountered, and destroy the enemy when met. This is all that is required. These are the essentials of fighting deep within enemy territory. If no prior preparations are made to deal with such situations, one will certainly face disturbances, retreats, and loss of gains. How can one not be cautious?

兩師未合，先候敵人之情，故其將之偏才皆可見之也。其有猛而輕死者，可伏而挑之；智而遲者，可逼也；機事速疾而不精者，可誘也；機緩而精者，可抗也；自伐者，可間也；信人者，可詐也；不信人者，可離也；剛愎自用者，可擊也；親愛人者，可侮也〈侮一作悔〉；貪者，可賂也；鄙者，可奪也；廉者，可汙也；清者，可辱也；畏鬼神者，可驚也；懦而善用人者，可欺也。將有是十五者，擊之無疑也。

Before the two armies engage in battle, one must first investigate the enemy's situation, so that any flaws in the enemy general's character can be identified. If the enemy general is brave but not afraid of death, one can set a trap to provoke him. If he is intelligent but slow in action, one can press him forward. If he acts quickly but not thoroughly, one can lure him. If he acts slowly but thoroughly, one can only hold him in check. If he boasts excessively, one can use a reverse strategy. If he easily trusts others, one can use deception. If he distrusts everyone, one can sow discord between him and his subordinates. If he is stubborn and self-willed, one can attack him directly. If he indulges his subordinates too much, one can insult and provoke him. If he is greedy for wealth, one can bribe him. If he is shallow and unscrupulous, one can seize his possessions. If he claims to be clean and upright, one can spread rumors to disgrace him. If he considers himself superior and lofty, one can humiliate and anger him. If he fears ghosts and spirits, one can scare him with strange occurrences. If he is weak but good at using people, one can deceive him. If the enemy general has any of these fifteen weaknesses, one should not hesitate to attack him.

士卒使用無時者，可擊也；士馬秣食無時者，可擊也；結營之地無出入之便者，可擊也；臨陣喧嘩，約之不止者，可擊也；營柵無泉源溪澗者，可擊也；動而不能避日耗月刑者，可擊也；諸將爭功者，可擊也；謀臣放逐者，可擊也；吏士怨怒者，可擊也；傳呼不應節者，可擊也。是十者能候而擊之，無疑焉。孫子曰：候之而知動靜之理者，此之謂也。茍不能候敵之情，而浪與戰者，是謂舉眾與敵也。

An enemy army that does not have a regular schedule for employing soldiers can be attacked; an army that does not have a regular schedule for feeding its horses and soldiers can be attacked; an army whose camp is located in an area that is inconvenient for entry and exit can be attacked; an army that is noisy and disorganized on the battlefield can be attacked; an army whose camp is near no springs or streams can be attacked; an army that does not know how to avoid the "day of exhaustion" and "month punishment" which are considered unlucky days by military experts can be attacked; an army where generals are competing for merit can be attacked; an army where strategists are excluded and banished can be attacked; an army where officers and soldiers are harboring resentment can be attacked; an army where orders are not communicated in harmony and coordination can be attacked. These ten situations, if thoroughly investigated, should be attacked without hesitation. The "Art of War" by Sun Tzu, in the chapter on "Virtual and Real," says that by investigating the enemy, one can grasp its patterns of movement and stillness. This is exactly what it refers to. If one cannot investigate the enemy's situation and rashly engages in battle, it is like giving one's own troops away to the enemy for free.

敵戰既敗，可以追之者五，不可以追之者六。何謂也？曰：彼勝氣，可追者，一也；步騎散亂，奔多顛躓，不成部伍，二也；奔其鄉里，赴其城壁，三也〈前有生路可往，士卒無鬥誌矣〉；輜重甲兵散而不收，四也；主將已死，五也。

When the enemy army has already retreated in battle, there are five situations in which it is advisable to pursue them and six situations in which it is not. How is this explained? The answer is: if our forces are superior in morale and overwhelming the enemy, this is the first situation in which pursuit is advisable; if the enemy's infantry and cavalry are scattered and in disarray, fleeing while constantly falling and tripping, with their formations completely broken, this is the second situation; if the enemy is fleeing toward their homeland or rushing into their fortifications, this is the third situation (for if there is an escape route ahead, the soldiers will lose their fighting spirit); if the enemy's supplies, armor, and weapons are scattered everywhere and left uncollected, this is the fourth situation; and if the enemy's commander has already been killed, this is the fifth situation.

又若敵人雖敗，銳氣不減，一不可也；舊溪澗水流忽〈一作急〉絕者，盜已過，二也〈慮其絕水之計耳〉；敗軍遁走，行伍不甚亂，旌旗不甚錯，三也〈慮其詐敗，欲我逐之，然後發其伏兵者也〉；吏士奔走不甚蹶躓，步騎不相參錯，四也〈慮其亦詐也，詐則心安，故走不躓也〉；敵敗失道，左右山谷前亦如之，五也〈無路可走，必還而致死〉；途窮食盡，吏士未甚散，六也。是以可追者，急追；不可追者，堅壁而觀，必有利害之變矣，俟舉兵我則利進而害退也。

There are also situations where it is not advisable to pursue the enemy: although the enemy has suffered a defeat, their fighting spirit has not diminished, this is the first case where pursuit is not advisable; originally flowing streams suddenly dry up (the character '忽' in some editions is '急'), indicating that the enemy has already taken measures upstream, this is the second case (we should be cautious of their plan to cut off the water supply); when the defeated army retreats, their ranks are not too scattered and their banners are not too disordered, this is the third case (we should be cautious of their feigned retreat to lure us into pursuit, then launch an ambush); when the enemy's soldiers and cavalry move without much stumbling and do not mix together, this is the fourth case (we should also be cautious as this is likely a pretense, they are confident and thus move without falling); when the enemy retreats and is lost in the wilderness, with valleys on both sides and in front, this is the fifth case (with no way out, they will surely turn back to fight desperately); when the enemy is cornered, their food supplies are exhausted, but their troops have not yet scattered, this is the sixth case. Therefore, when it is advisable to pursue, we should pursue urgently; when it is not advisable, we should firmly hold our camp and observe quietly, the situation will inevitably change in terms of advantage and disadvantage, and when the time comes to take action, our side will be able to advance when advantageous and retreat when harmful.

兵者，詭道也。卷舒萬變，雖天地鬼神不可使測之〈不可使測之，一作莫能知之〉。是故詭敵之道，其術有二。敵使到，以權臣私之，豐寶貨露試疑，為結使者之術。使其信我不疑，然後以憤〈一作忿〉惑之，復以國家事洩〈皆以國家虛實，似是而非者〉，既密，乃反構敵意，料不以我為疑，即以通情於敵君，示舉兵期與地，以內應之。待期〈一作奇〉則以精兵出不意搗其虛，我外通之，其術一也〈內慮號皆虛號也，亦為我臨兵之害〉。

The art of warfare is a craft of deception, with strategies of restraint and release changing endlessly. Even heaven, earth, ghosts, and spirits cannot fathom it (one edition reads "no one can know it"). Therefore, the general methods of deceiving the enemy are roughly two. The first method is as follows: when envoys from the enemy state arrive, we should have our powerful ministers secretly cultivate relations with them, offering rich treasures and valuables, and deliberately let out a little information to test whether they will become suspicious. This is a method of winning over the envoy. Once they fully trust us and no longer suspect us, we then use angry words to confuse them, and then pretend to leak state secrets to them (these so-called secrets are all about the true and false aspects of the state, appearing real but actually false). Once the relationship is close, we then turn around and slander the enemy. We estimate that the enemy will not suspect us, and then directly communicate with the enemy's monarch, telling him the date and place of our military campaign, and expressing willingness to act as an inside agent. On the appointed day (one edition reads "strange day"), we use elite troops to strike unexpectedly at their vulnerable point, while our forces outside also respond in coordination. This is the first method (it must be known that the secret signals of the inside agent are all fake; if this method is used against us, it will become a disaster for our army at the critical moment).

募勇敢者以為間，一旦佯為怒，笞之見血，即潛使竄敵。復囚其妻子，俾知之而為怨〈一作怒〉。我以密事告〈亦虛事也〉，使傳聞於敵，詐言以某時當加兵於某處。我潛應其言，及期果與言合。乃陰出銳兵，攻其不意，其術二也。此皆以奇為勝者，兵之要道，不可以不詳於此也。

The second approach: recruit bold and fearless individuals to serve as spies. One day, pretend to be angry and beat them severely until their skin is split and flesh is exposed. Then secretly let them flee to the enemy's side. At the same time, imprison their wives and children so that they will feel resentment (the term "resentment" in some editions reads as "anger"). Our side then tells them "secret information" (which is also false), instructing them to pass it on to the enemy, falsely claiming that an attack will take place at a certain time and place. Our side secretly carries out this plan, and at the appointed time, it indeed matches what the spy reported. Thus, taking advantage of the enemy's complete belief, we secretly deploy our elite troops to attack them when they are unprepared. This is the second approach. All these are methods of achieving victory through the unusual, and they are crucial aspects of military strategy, which must be explained thoroughly.

敵有謀臣，以間疏之；敵有積聚，細人焚之；敵有種植，欺而刈之；敵有民人，強而〈一作以〉虜之。陰賂敵之密人，使進敵美女以惑其意，獻良犬駿馬以蕩其心，多方以誤之。迨其外困而內惑，則國事懈矣。然後舉兵伐之，可不勞而功立矣。善用兵者，常謀困敵。敵困則我逸矣，以逸擊困，尚何敵之不克哉！

If the enemy has a wise minister, use a reverse strategy to make him distant from the ruler; if the enemy has stored grain and supplies, send spies to burn them; if the enemy has planted crops, find ways to trick them into cutting them off; if the enemy has people, use force to capture them. Secretly bribe the enemy's trusted officials to present beautiful women to confuse the enemy ruler's mind, and offer fine dogs and horses to indulge his desires, using various methods to lead him astray. When the enemy is troubled externally and confused internally, their government will become weak. At this time, if we launch an attack, we can achieve great success with little effort. A skilled general always seeks to put the enemy in a difficult situation. When the enemy is in trouble, we are at ease; with an easy force fighting a troubled enemy, what enemy can we not conquer?

一方之地，一界之內，一城之間，分兵守之。要地則盛兵防禦，量人數多少，分為步、騎。中營大將所居，外皆環列營陣，所備之地不空虛焉。敵來襲擊，四面皆救援。急則引中營之兵以赴焉，表裡互相救也。慮敵人擊其一處，則立左、右營陣以護防矣。

Within a single area, a single boundary, and a single city, troops should be stationed to guard each section. More soldiers should be stationed at critical points for defense. Depending on the number of available troops, they should be organized into infantry and cavalry. The main camp is where the general resides, and surrounding it are various camps and formations arranged in a circle. All defensive positions should be fully occupied without any gaps. If enemies attack, the forces can support each other from all sides. In case of an urgent situation, troops from the main camp can be quickly dispatched to reinforce other areas, with internal and external forces coordinating with each other. If there is concern that enemies might focus on a particular area, additional camps and formations should be established on both sides of that location for protection.

兵者，詭道也。詭可使虛為實，遠示之近，近示之遠。故遠近之用，其術有六。善攻敵者，警前掩後，聲東擊西，出敵所不趨，趨敵所不意；利而誘之，安而動之，逸而勞之，飽而饑之；覘其無備，卒然乘之。其術一也。

The art of warfare is a craft of deception. Deception can turn the empty into the real: when intending to attack a distant place, appear to attack a nearby one; when intending to attack a nearby place, appear to attack a distant one. Therefore, there are six methods of deceiving distance and nearness. A skilled attacker disturbs the enemy's front while striking his rear, pretends to attack the east while actually attacking the west, attacks where the enemy will not go, and rushes directly to where he does not expect. He lures the enemy with small advantages; when the enemy is at ease, he stirs him up; when the enemy is comfortable, he makes him weary; when the enemy has enough food, he causes him to hunger. He observes when the enemy is unprepared and suddenly strikes through the opening. This is the first method.

所臨之境界於洪淵大壑，不可卒濟，即駐兵築壘，鑿林刳木，廣為舟航，示以必濟也〈如不可卒辦之，則令彼備此行，我則不然也〉。中夜陰令精兵銜枚於他處，舉筏而渡，擊沿流屯守，俟彼眾亂，大兵筏而隨之。其術二也。

The border they reached was separated by a deep ravine and large body of water, which could not be crossed at once. Therefore, they stationed themselves, built fortifications, cut down trees, and prepared timber for building boats, giving the appearance that they intended to cross from this point. If the boats could not be made immediately, they still made the enemy believe that the army would cross here, even though the actual plan was not to take this route. At night, they secretly ordered elite troops to bite down on short pieces of wood to silence their voices, and launched rafts from another location to attack the enemy forces stationed along the riverbank. Once the enemy's formation became disordered, the main force would follow with the rafts. This is the second strategy.

加兵之地，斷敵之路，大軍陰謀以詭敵。敵聞焉，如以為然，所備必緩。即陰令輕捷者從間道以懸梯行索接續以亟渡，出其不意，我即令大軍以應之。其術三也。兩陣相向，敵人鼓譟挑戰，勿即應，久之，則徐徐引退。敵來薄陣，即亟出驍勇沖其心，後軍張翼而從之。其術四也。交戰既酣，陰以奇兵分左、右翼，自陣後兩出擊之，使外潰而內駭焉。其術五也。

At the place where troops are about to be deployed, display an appearance of cutting off the enemy's path, while the main force secretly plots a deception to mislead the enemy. When the enemy hears this, they will believe it true, and their defenses in that area will necessarily relax. At this moment, send swift and agile soldiers through secret paths, using 'suspended ladders' (soft ladders hung on cliff walls) and ropes to connect segment by segment, quickly crossing dangerous terrain unexpectedly; then the main force can follow to support. This is the third strategy. When the two armies face each other, and the enemy drums and shouts to challenge, do not immediately engage, but delay for a while, then slowly retreat. When the enemy approaches closely, suddenly send brave and skilled soldiers to charge directly at their center, while the rear troops spread out like the wings of a bird to encircle them. This is the fourth strategy. During the height of the battle, secretly divide the elite troops into left and right wings, and attack the enemy from both sides behind the main formation, causing their outer forces to scatter and their inner ranks to panic. This is the fifth strategy.

敵戰時，於大戰後以精兵伏之，不施旗鼓，唯以強弩、劍盾、戈藏隱於身，埋伏山林深草之處。伺前陣大戰，令後伏兵先出強弩射之後麾，前陣兩向兵徐逼敵，佯敗誘追，伏動則撲之。其術六也。此六者，皆示以近而取勝在遠也。如是者，奇正之謀也。孫子曰：兵以正合〈一作才〉，以奇勝。此之謂也。

When engaging in battle with the enemy, deploy elite troops behind the main battlefield, without displaying banners or using drums and horns. Only hide strong bows, swords and shields, and long spears close to the body, and conceal them in deep woods and thick grass. When the main force is fighting fiercely in front, first send the hidden troops into action to shoot at the enemy's rear command flags with strong bows. Meanwhile, the units on the left and right of the front line should slowly approach the enemy, pretending to retreat to lure the enemy to chase. As soon as the hidden troops move, they should rush forward. This is the sixth strategy. These six strategies all place the formation in the near area, but the key to victory lies in the distant area. Like this, it is the combination of 'qí' (surprise) and 'zhèng' (main force) strategies. The 'Art of War' by Sun Tzu, in the chapter on 'Shì' (Formation), says: 'Use regular troops to engage in direct combat, and use irregular troops to achieve victory.' This is exactly the meaning conveyed.

用地之法，考地之形勢有六焉：一曰通，二曰掛，三曰支，四曰隘，五曰險，六曰遠。我可以往，彼可以來，曰通。居通地，利乘高待敵，後通糧運，障其間道，絕敵之潛來，用戰則利也。我可以往，彼難以反，曰掛。居掛地，先詳敵無備，伏兵絕其歸路，則利焉；敵有備而出，則自躓焉。

The method of using terrain involves examining the land's form, which is divided into six categories: first is "Tong" (open), second is "Gua" (hanging), third is "Zhi" (branching), fourth is "Ai" (narrow pass), fifth is "Xian" (dangerous), and sixth is "Yuan" (distant). If both our forces and the enemy can pass through, it is called Tong form. When in Tong form, it is advisable to occupy high ground and wait for the enemy, keep the rear supply lines open, block off minor paths, and prevent the enemy from making secret attacks, thus gaining an advantage in battle. If our forces can pass through but the enemy finds it difficult to retreat, it is called Gua form. When in Gua form, first investigate whether the enemy is unprepared, then send hidden troops to cut off their retreat, which will be advantageous; if the enemy is already prepared and attacks, our forces should not rashly advance, as this would lead to defeat.

我出而不利，彼出而不利，曰支。居支地，若敵引兵而去，是誘我也，勿擊之；待其自出薄我則擊之，利焉。守山谷之口，界乎兩向峭絕，曰隘。我先居隘地，整其營陣待敵，絕沖突之患；若敵先居之，盈陣待之（言盈陣者，實陣絕隘口）；如攻不盈，則從其它攻之，利焉。

When both our side and the enemy find it disadvantageous to attack, this is called the "branch formation." If we are in such a formation and the enemy retreats, it is a ruse; do not pursue. Wait until the enemy approaches our formation before attacking, which is advantageous. When the pass is narrow, with steep cliffs on both sides, this is called the "narrow pass formation." If our side occupies the narrow pass first, we should arrange our camp in order and wait for the enemy, preventing them from breaking through. If the enemy occupies the narrow pass first and has fully filled the pass with troops, blocking it completely, then we should wait and not attack forcefully. If the enemy has not fully occupied the pass, we should attack from another direction, which is advantageous.

處高待下，處安待危，曰險。居險地，我先居之，利以戰；若敵先居之，勒兵退，乃見其利焉。與敵相去營壘之遙，曰遠（疑有脫誤）地。敵不先進，但挑戰，戰則不可進，必有伏焉；敵不戰而引退，亦不可逐，逐則不利。故古人云：用兵之道，地利為寶。此之謂也。

A position that is high and overlooking a dangerous area, with oneself in a secure position facing danger, is called a dangerous formation. If our side occupies a dangerous formation first, it is advantageous for battle; if the enemy occupies it first, we should retreat and only then will we see the benefit. When the enemy's camp is far away, it is called a distant formation. In a distant formation, if the enemy does not advance first but only challenges, we should not rashly advance, for there must be hidden troops there. If the enemy does not fight but retreats, we should not chase, for chasing will be disadvantageous. Therefore, ancients said: The principle of warfare values securing geographical advantage above all. This is exactly what they meant.

生地者，謂左右前後非死絕之地，通糧道，進退皆利也。生地雖曰兵家之利，可以用者六焉：若夫懸車深入，一可用也；士馬精壯，陣勢習熟，二可用也；將明令嚴，三可用也；我強敵弱，四可用也；大將夙著恩，使吏士服從，五可用也；吏士樂戰，六可用也。其不可以用者有三焉：士卒顧家者，一不可用也；前無利誘，士卒退心，二不可用也；進則害，退則利，三不可用也。茲生地之利害，可不審乎？

The term "shengdi" refers to a place where neither the left, right, front, nor back is a dead end, the supply lines are unobstructed, and movement is convenient. Although shengdi is advantageous for military operations, there are only six situations in which it is appropriate to use troops here: first, when the army can "suspense the chariots and restrain the horses" to cross dangerous terrain and advance deep into enemy territory; second, when the soldiers are strong and well-trained, and the formations are well-practiced; third, when the general is wise and the commands are strict and orderly; fourth, when our forces are strong and the enemy is weak; fifth, when the general has earned the trust and affection of the soldiers, and the troops are willing to obey; sixth, when the soldiers are eager to fight. There are three situations in which it is inappropriate to use troops in shengdi: first, when the soldiers are homesick; second, when there is no enticing gain ahead, and the soldiers begin to lose heart; third, when advancing is harmful and retreating is beneficial. These are the advantages and disadvantages of shengdi; how can they not be carefully examined?

死地者，謂背山負水，糧道、生路皆絕也。死地雖曰兵家之害，可以用戰者四焉：將之恩威未著，吏士未服，一也；我兵與敵等，我力戰則利，畏戰則害，欲令吏卒死戰者，二也；為敵所逼，糧芻將竭，三也；前軍既破，後軍尚固，四也。其不可以用者三焉：彼眾我寡，一也；利害未審，矯眾強為，二也；將心猶豫，三也。

The term "dead ground" refers to a location where the army is backed by high mountains and faces a great body of water, with both its supply lines and escape routes cut off. Although dead ground is harmful to military operations, there are four situations where a desperate battle can be fought there: first, when the general's virtue and authority have not yet been established and the soldiers are not willing to obey, and the situation can be used to spur on their fighting spirit; second, when the enemy's strength is equal to our own, and a full-scale desperate battle is advantageous while hesitation is harmful, and the soldiers can be forced to fight to the death; third, when the army is being closely pursued by the enemy and its food and fodder are about to be exhausted; fourth, when the vanguard has already been defeated, but the rear ranks are still strong. There are three situations where it is not advisable to fight in a dead ground: first, when the enemy is numerous and our forces are few; second, when the advantages and disadvantages have not been clearly assessed, and the troops are forced to fight against their will; third, when the general himself is uncertain and hesitant.

山勢迫而障於近者勿營，慮伏在側也；山亞而繞林奮者勿營，慮四周有伏也；山回於路者不可妄行，慮伏在前也；山伏於後者速過，急以兵守其後，慮為敵所絕也。左右前後皆山，我頓軍於中者，細究其往來之蹊路，因諸間道以兵守之。凡諸山阪及野地者，有林近我，我利。若得之，戰則為伏，急則為藏，守則為薪也。茍能知山林之利害者，鮮不勝也。

When mountains are close and block the view, forming a barrier, do not set up camp there, as there may be hidden troops on both sides. If the mountain is low and surrounded by dense woods that block the view, do not set up camp there, as there may be hidden troops around. If the mountain turns back and blocks the road, do not advance rashly, as there may be hidden troops ahead. If a hill is across the rear of the army, pass through quickly and send troops to block the rear route, fearing that the enemy may cut off the retreat. If all sides are mountains and the army is stationed in the middle, carefully examine all the small paths and use them to station troops. In any place with hills or open fields, if there are trees near our side, it is advantageous to us. If we can occupy such a place, we can set up ambushes in battle, take shelter in emergencies, and use the wood for firewood when stationed. If one truly understands the advantages and disadvantages of mountains and forests, there will be few battles that cannot be won.

頓軍之地，水流而清澈者，食之上也；水流而黃濁有沙者，食之次也；流之黑者，食之下也（水黃黑，以膠投之，可以得清）。設或水停而不流者，勿食；水流而上源在敵者，勿食。水流而中有黑脈不定毒流者，勿食，食者死。水多糞草者，勿食，食者病。水上有人、狗、彘之尸者，勿食。如無水可食，當於其側穿井以汲。

The best water for drinking is found where the army is stationed and the water is clear. Water that is yellowish and turbid, carrying silt, is of the second best quality. Water that is black is the worst. If the water is yellow or black, adding glue can make the silt settle and clarify it. If the water is stagnant and not flowing, do not drink it. Even if the water is flowing, if the source is in enemy territory, do not drink it. If there are black veins or shifting toxic flows in the water, do not drink it, as it can cause death. If the water contains a lot of feces and weeds, do not drink it, as it can cause illness. If there are floating bodies of humans, dogs, or pigs on the surface, do not drink it. If there is no suitable water available, then dig a well nearby to obtain water.

吏士營必以水，暫憩必以水。若將有所涉也，水流而或盈或減者，勿涉，必有壅囊之機；水止而為陂為沮洳限於路者，勿涉，必有澤淖之陷。水在敵要地而無甲兵防之者，未可即涉。先令輕兵搜驗山谷崎岸，慮有伏焉。欲奪敵之力者，先奪其水。得之上流者，美莫大焉。

Military camps must be located near a water source, and even during brief rest periods, they should be near water. If crossing a river is necessary and the water level fluctuates unpredictably, do not attempt to cross. There must be enemy forces upstream using 'yongnang' (sandbags to build a dam) to block the water, waiting to release it when our troops are halfway across. If the water has stagnated to form a pond or turned into a marsh blocking the way, do not cross. There are surely hidden pits in the swamp. If the water is in an area critical to the enemy's position but no enemy soldiers are seen guarding it, do not cross immediately. Send light troops to search the riverbanks and steep slopes to guard against ambushes. To weaken the enemy's fighting strength, first seize their water source. There is no greater advantage than controlling the upper reaches.

敵之始來，塵有條而散漫者，曳薪也；穗起而驚亂者，塵車來也；塵高濃厚，渾渾而起者，騎兵來也；卑而廣，奮奮而起者，步兵也。

When the enemy first appears, the dust appears as thin lines and is scattered, indicating they are dragging firewood along the ground to create a false impression. If the dust rises in clusters like a bundle of grain and is chaotic, it means war chariots are approaching. If the dust forms a tall and dense column, rolling and swirling, it indicates cavalry is coming. If the dust is low and wide, rising in a蓬蓬 manner, it means infantry are advancing.

兵少而塵散亂者，部伍不肅也；兵多而塵清者，部伍按行，將之令整也；塵埃左右前後起者，使人無常法也。軍動而塵埃條條而起者，不散漫，軍止而塵亦者，此皆大將威德行，部伍整肅故也。列營結陣之時，有塵起飛者，隨所起處防之，必有賊兵潛到。臨賊以塵為候，亦料敵取勝之術者也。

When there are few soldiers and the dust is scattered and disorderly, it indicates that the troops are disorganized. When there are many soldiers but the dust is light and clear, it shows that the troops are advancing in formation and the general's commands are strict and orderly. If the dust rises in scattered patches in all directions, it means that the deployment of troops lacks a fixed method. When marching, if the dust rises in a line and does not scatter, and when the troops stop, the dust also stops, this is due to the general's virtue and authority being widely recognized and the troops being well-disciplined. When setting up camp, if dust is rising, one should guard the direction from which the dust is coming, as there are certainly enemy troops approaching stealthily. Using dust as a means of reconnaissance in battle is also a method to assess the enemy and achieve victory.

敵陣稍長心薄者，我軍當自堅其陣。先以勁兵力沖敵陣之心，力困則益兵進之；俟敵陣稍動而來救於心，則退沖心之兵，復堅我陣；俟敵陣稍動，則麾我兩稍之兵乘之。若敵陣心實而稍圓，不可輕擊，俟變而後動焉。

If the enemy's formation stretches out on both wings but is weak in the center, my forces should first solidify our own formation, then use our elite troops to attack the enemy's center with full strength. When our forces are exhausted, we should reinforce and continue the attack. Wait until the enemy's wings become disordered and withdraw troops to defend the center, then withdraw our attacking forces and re-establish our formation. When the enemy's formation becomes disordered again, command our flanking forces to strike at the opportunity. If the enemy's center is strong and their wings are compact, do not attack rashly; wait until their formation changes before taking action.

若敵陣於死地，部伍齊肅如一者，此將賢而兵精也，不可輕擊焉。陣於死地，部伍不肅，多動多嘩，旗幟撩亂，此皆將軍愚昧，不能擇地利，使士伍心動故也，可迫而擊之，必勝也。

If the enemy is arrayed in a position of death but their ranks are orderly and solemn as one, this indicates that their general is capable and their soldiers are elite, and they should not be attacked lightly. If they are arrayed in a position of death but their ranks are disorderly, their movements are chaotic, their clamor is incessant, and their banners are disarrayed, this is because their general is foolish and has not chosen a favorable terrain, causing the soldiers' morale to be unstable. In such a case, one should press forward to attack and is sure to win.

若陣於生地，人馬利於出入，行列嚴整，旌旗如畫，金鼓應節，人無喧囂，此將有謀而善於得地利者也，不可輕擊。敵陣於生地，令不嚴肅，行列不整，進退不節，此蓋將內不能曉軍政，外不能擇地利故也。吏士之心必不固，可放兵擊之，必勝也。若敵陣左右山峽而不能盈者，可擊也；列陣而不能順其地勢者，可擊也。是知善戰者，莫不能此而能料其勝負也。

If the enemy has set up their army in a favorable position, their troops can move in and out easily, their formations are well-ordered, their banners are clearly visible and vividly arranged, and their gongs and drums are sounded in harmony with the rhythm, with no noise from the soldiers, this indicates that the enemy general is strategic and skilled in utilizing terrain advantages, and should not be attacked lightly. If the enemy is stationed in a favorable position but their commands are not strict, their formations are disorderly, and their movements do not follow proper rhythm, this is likely because the enemy general is not well-versed in military discipline internally and is not adept at choosing advantageous terrain externally. The soldiers' hearts are certainly unstable, so we can launch an attack and surely win. If the enemy's forces are positioned on both sides of a mountain pass but their numbers are insufficient, we can attack. If the enemy's formation does not conform to the terrain, we can attack. Thus, those skilled in warfare always use these factors to predict the outcome of battles.

敵營糧道不通利者，可守之。敵營得高燥之地而不顧泉水之利者，可俟之；俟之久，則人馬多渴也。敵營得泉水之利而地勢下濕者，可逼之。敵營地勢不順出入者，可攻之。敵營寬大而兵少者，可薄之。敵營圍密而兵寬者，不可輕之。敵營四周守備不均者，隨其虛處以攻之。敵營前後左右有出入之便者、水草之利者，不可輕之。此皆料陣法也。

If the enemy's supply lines are not smooth, they can be surrounded and held in a stalemate. If the enemy occupies a high, dry area but neglects the convenience of water supply, we can wait them out; over time, their troops will become thirsty. If the enemy has access to a spring but the terrain is low and damp, we can attack closely. If the enemy's terrain makes it difficult for them to move in and out, we can attack. If the enemy's camp is large but their forces are weak, we can attack closely. If the enemy's defenses are tightly arranged but they still have sufficient strength, we must not look down on them. If the enemy's defenses are uneven around them, we should attack where they are weak. If the enemy has easy access in all directions and also benefits from water and grass, we must not look down on them. These are methods for assessing the enemy's camp.

望氣者以氣勝敗告於大將。觀敵之氣衰則進攻，氣旺則止兵勿與戰，此之謂順天時者。彼之氣旺，他人皆懼怯不敢進兵，我獨勇而進焉，反能必勝者，何也？在乎以智逆於氣，而己順任乎時者也。夫五行之旺，以日、時為用。靜為主，動為客。

Military diviners who practiced "looking at the qi of clouds" would report to the general the signs of victory or defeat shown by the clouds. When the enemy's qi appeared weak, they would attack; when it appeared strong, they would hold back and not engage, which is called following the heavenly timing. However, if the enemy's qi is strong and others are afraid to advance, yet I alone charge forward and can surely win, why is that? The key lies in using strategy to act against the clouds' indications, while still following the generation and overcoming relationships of the day branch and hour. The prosperity and strength of the Five Phases are calculated based on the day branch and hour; the one that remains still is called "the main," and the one that moves is called "the guest."

敵上勝氣有如門上樓如杵如枝，或曰赤為木，我則俟金時，自西擊之，可克矣；水日水時不可也，水能生木故也。敵上勝氣或赤如火光火煙之狀，暈暈而起者，木日木時不可也，為木能生火也；日為火，亦俟水時自北擊之，可克矣。

The enemy's aerial energy is strong, appearing like a pavilion on a door, like a wooden mallet, or like branches. Its color belongs to wood (the original text says 'red,' which should be 'blue'). Our side should wait until the hour of metal and attack from the western metal position, thus controlling it. Do not attack on days or hours of water, because water nourishes wood, which would instead strengthen the enemy's energy. If the enemy's aerial energy appears red like firelight or smoke, rising in waves, it belongs to fire. Do not attack on days or hours of wood, because wood nourishes fire. Since this energy belongs to fire, wait until the hour of water and attack from the northern water position, thus controlling it.

敵上勝氣如白粉者，白為金，水日金時皆不可也；茍金日火時，利自南方攻之，可克矣。敵上勝氣黃如土臺者，土日金時不可也，金日土時不可也，金日金時、土日土時皆不可也；土日木時，利自東擊之。黃者土也，臺者亦土也。不言雲氣如水狀而及色黑者，緣黑氣多為敗氣，此不復用。

The strong energy in the enemy's sky appears white, like powdered chalk. White belongs to metal, so do not use troops on days or hours belonging to metal. If it is a day of metal and an hour of fire, it is advantageous to attack from the southern fire position, as fire can overcome metal. The strong energy in the enemy's sky appears yellow, shaped like a platform. This belongs to earth. On days of earth, pairing with hours of metal is not suitable; on days of metal, pairing with hours of earth is not suitable. Pairing days of metal with hours of metal, or days of earth with hours of earth, is also unsuitable. Instead, on days of earth, pairing with hours of wood is advantageous, and attacking from the eastern wood position is favorable. Yellow is earth, and the platform shape also belongs to earth. We do not discuss clouds that appear like water and are black in color, because black clouds are mostly signs of defeat and are not used.

或敵人先據吉地，我之頓軍稅駕，逼近於凶神死氣之上，不得利門而出者，但觀我軍上雲氣及敵上雲氣形與色，以五行相生相剋用之。敵氣能生我，我則出師進戰；我軍上氣能克敵，亦利出師進戰。不然，則勒兵撫士，戒嚴警備，俟時而動焉，不可妄也。夫天下專勝敗之氣，由人用之而已。兵家萬變，此其一也。

Sometimes the enemy occupies a favorable location first, while our army's encampment and unloading area is close to the position of death qi. If there is no favorable direction to launch an attack, we should observe the shape and color of the clouds above both our troops and the enemy. Using the principles of mutual generation and mutual control among the five phases, we can determine our course of action. If the enemy's qi can generate our qi, we should launch an attack. If the qi above our troops can control the enemy's qi, it is also favorable for an attack. If neither of these conditions is met, we should整顿 our troops, comfort our soldiers, maintain strict vigilance, and wait for the right opportunity before taking action, without acting rashly. The clouds that determine victory and defeat in the world are ultimately just tools to be used by people. The strategies of military affairs have countless variations, and observing the clouds is just one of them.

兵法曰：“散地無戰。”散地者，境內地上也，士卒顧家，其意未專，不可戰也。“輕地則止。”入敵地尚淺，士卒意未堅，不可以進敵，當自堅其心也。“爭地則無攻。”山谷隘險之口，以弱勝強，以少擊眾之地也。“交地則無絕。”俱可進退之地，不可以兵絕之。“衢地則合交。”有路往來，我可結交於諸侯也。

The Art of War by Sun Tzu, in the chapter on Jiudi, says: "Do not fight in a scattered territory." Scattered territory refers to a battlefield within one's own country, where soldiers are preoccupied with their families and lack focused determination, so it is not suitable for a decisive battle. It also says: "Do not advance hastily in a light territory." When entering enemy territory but not deeply, soldiers' resolve is not yet firm, so one should not rush to advance but first stabilize the morale of the army. It further states: "Do not attack in a contested territory." Contested territory refers to narrow mountain passes or valleys, which are places where the weak can overcome the strong and the few can defeat the many; if the enemy has already occupied such a place, do not attempt to attack forcefully. It also says: "Do not cut off in a crossroads territory." Crossroads territory is an area where both sides can move freely, so it is not advisable to send troops to block it. Lastly, it says: "In a thoroughfare territory, form alliances." Thoroughfare territory is a place that is well-connected and accessible, where one's side can establish alliances with other states.

“重地則掠。”深入敵境，士卒意已堅固，可以掠取財物。“圍地則謀。”士卒因於險隘，鬥則兵弱，持久則糧食乏絕，則當用謀以免難。“死地則戰。”前有高山，後有大水，糧食乏絕，進退守備皆無所利，當則曰死戰也。許洞曰：此八者，古人用戰地之法。若地協於用則用之，不協於用則反之。

It is also said: "In a heavily fortified area, one should plunder." When deep within enemy territory and the soldiers' resolve is firm, they can gather supplies and resources locally to support the army. It is also said: "In an encircled area, one should plan." When soldiers are trapped in a narrow pass, fighting directly would mean inferior numbers, while prolonged engagement would lead to the exhaustion of supplies. In such a situation, one should use strategies to escape困境. It is also said: "In a dead area, one must fight." When there is a high mountain ahead and a great river behind, with supplies cut off, there is no advantage in advancing, retreating, or holding ground. In such a case, one can only fight to the death. Xu Dong said: the above eight points are the methods used by ancients to utilize terrain. If the terrain matches the method, it should be used accordingly; if not, it should be used in reverse.

反之之謂何也？曰：若敵眾深入吾境，營壁不完，芻糧寡少，守且不利，詎可以散地而不戰乎？在我當以必戰為約，怯退示以必死，擒獲示以必賞。令立告諸吏士：將戰之際，後顧斬之，臨敵而目不定、目數移者斬之，有憂色者斬之，偃蹇者斬之，相視而動目者斬之，遺弓刀器械者斬之，金鼓不應節者斬之；獲一首級者亦厚賞之。如是，則有散地之用矣。

What does it mean to use the reverse method? The answer is: Suppose the enemy launches a large-scale invasion into our territory, and our defenses are not secure, with insufficient fodder and grain, making it difficult even to hold our ground. Can we refrain from fighting just because it is a "disadvantageous position"? At this time, our side should adopt a resolute stance to fight, and make a clear agreement: anyone who shows cowardice and retreats will be executed, and anyone who captures an enemy will be heavily rewarded. The military orders should be clearly communicated to all soldiers in advance: during battle, anyone who looks back will be beheaded; anyone who faces the enemy with wavering eyes and frequent glances will be beheaded; anyone who shows signs of fear will be beheaded; anyone who is arrogant and does not obey orders will be beheaded; anyone who looks at each other and signals with eye contact will be beheaded; anyone who discards bows, swords, and weapons will be beheaded; anyone who sounds the gongs and drums out of rhythm will be beheaded; and anyone who captures a head will be heavily rewarded. In this way, even a disadvantageous position can be made useful.

入敵地尚淺，險則據而挑，夷則守而應。慮士卒心不固，當擇左右前後背險絕面夷生路，肅部伍，嚴節制，使人人有自戰，是則有輕地之用矣。

When entering an enemy's territory but not deeply, if the terrain is difficult, occupy the dangerous positions and challenge the enemy; if the terrain is flat, hold the position and wait for the enemy to attack. If worried about the soldiers' morale being unstable, select a place where the troops are flanked by dangerous terrain on all sides, with flat ground in front, to set up the army. Organize the troops, enforce strict discipline, and assign each person a specific position and responsibility to fight. In this way, the advantage of a light position also becomes useful.

山谷險隘，敵人先得以控隘我勢，我當屯師為大營廣陣，務攻其懈。其機狀如不密，俾敵見之，則洩謀矣。欲敵人備在前，陰出精銳敢死者循間道，或扼其糧運，或搗絕其後。凡間道必多險阻，或有巖崖峭壁之地，則為懸梯竹索以陟登之；或有深淵澗，則為罌缶渡之。覺敵內撓，則自營陣中出精兵為應，內外夾攻，有爭地之用矣。

In mountainous and dangerous passes where the enemy has already occupied the pass to control our situation, we should station a large army and form a large camp with a wide formation, waiting for the enemy to become careless before attacking. If such strategies are not carried out meticulously, the enemy will discover our plans and our tactics will be exposed. We should make the enemy place all their defenses in the front, while secretly sending elite and fearless soldiers to move along narrow paths, either cutting off their supply lines or directly attacking and cutting off their rear. All narrow paths are sure to have many obstacles: if there are cliffs and steep rocks, we use hanging ladders and bamboo ropes to climb up; if there are deep ravines and streams, we use "yongfou" (large-mouthed clay jars tied together as floating devices) to cross. Once we detect that the enemy's internal order has been disrupted, we should send elite troops from our main camp to support the attack, launching an attack from both inside and outside. In this way, the use of strategic positions becomes evident.

道路相錯，我可以往，彼可以來，利設伏進戰，戰佯敗，俟逐兵過半則舉號發伏沖擊之，反佯敗之師以應，有交地之用矣。

The roads are intersecting and crisscrossing, allowing both our forces and the enemy to pass through; such a place is favorable for first setting an ambush and then engaging in battle. When fighting, pretend to retreat, and when the enemy has pursued half of their forces, raise the signal to launch the ambush troops to attack. At the same time, have the previously pretended retreating troops turn back to encircle and support. In this way, the terrain of intersecting paths can be effectively utilized.

頓泊之地逕達四面，當選腹心勁勇者各將步、騎以扼四沖，人數隨多少使之，雖無交應，有衢地之用矣。

The location where the army is stationed has roads leading in all four directions. In this case, one should select trusted and strong soldiers to command infantry and cavalry, each taking charge of key strategic points in the four directions. The number of troops should be adjusted according to the situation. In this way, even if it is impossible to communicate and coordinate with the feudal lords, the strategic advantage of a crossroads location still remains useful.

致兵敵境，凡屬守備者，順利安之，否則夷之。資食所獲，必副吏士，內以悅師人，外絕敵所恃。豈直深入然後用掠乎？如是，則用掠非止重地之用矣。

When the army advances into enemy territory, all enemy strongholds should be dealt with: those that submit should be pacified, and those that do not should be destroyed. The captured supplies and food must be distributed to the soldiers. Internally, this delights the troops, and externally, it cuts off the enemy's reliance. Why must one wait until deep inside enemy territory to engage in local plundering? Therefore, the principle of 'plunder' is not limited to situations involving important strategic locations.

大兵將動，先料其強弱，觀其云勢，察地勢逆順，審人心向背，而後舉焉。兵法曰：策之而知得失之計，候之而知動靜之理。故得失之道，利在先知。謀勝於未勝，慎於未失者，善也。有死地之危，始謀於軍者，必有後機之困矣。設能反後機而達先知，必無圍地之患矣。

A large army about to move must first assess the strength of both sides, observe the formation of clouds, examine the terrain's advantages and disadvantages, and evaluate the people's support before taking action. The "Art of War" by Sun Tzu says: calculating the enemy's situation allows one to understand the balance of gains and losses, and investigating the enemy's movements allows one to grasp the patterns of activity and inactivity. Therefore, the key to success lies in knowing beforehand. Planning to win before actually winning, and being cautious before any mistake occurs, is called wisdom. If one only begins to plan when already in a desperate situation, they will certainly suffer the consequences of being out of step with the right moment. If one can overcome the disadvantage of being behind the timing and achieve foresight, then they will certainly avoid the disaster of being surrounded.

高山大澤，險阻峭壁，沮洳溪逕，斷絕無以生遁，此乃智士用謀之利也。當宜用奇兵出不意，以沖寇敵而後擊之。出奇奔沖，或利用燧馬、燧牛如田單、陽班之類是也；或候夜昏詐為號，直奔沖敵師，混服飾軍伍，使不辯認之類是也。如止以死戰為期，茍敵兵益壯，我援不利，則李陵有弓折矢盡之困矣。戰極力斃，當自殞陷。能竭智用謀，萬變不極，則無死地之憂矣。孫子曰：戰貴地利。然則地利者，不可一概用也，但臨時觀其用何如爾。兵貴設變，不能以變用兵，雖得地利無益也。

High mountains and great marshes, dangerous obstacles and steep cliffs, muddy swamps and narrow paths, surrounded on all sides with no way to escape, this is precisely the opportunity for a cunning person to employ strategies. At this time, one should use surprise tactics to confuse the enemy and then attack. The surprise attack may involve using "fire horses" and "fire oxen" (binding torches to horses and oxen and sending them charging against the enemy), as used by Tian Dan and Yang Ban; or it may involve taking advantage of the darkness of night, pretending to use the enemy's signals, charging directly into the enemy's ranks, and mixing their uniforms and banners with those of the enemy so that they cannot distinguish them. If one relies solely on a desperate battle as the only hope, and if the enemy grows stronger while our reinforcements are ineffective, we will end up in the same dire situation as General Li Ling of the Han dynasty, whose bows broke and arrows were exhausted. Fighting until exhausted and falling dead is self-inflicted defeat. If one exhausts all wisdom and constantly changes tactics, there will be no fear of being trapped in a desperate situation. The "Art of War" says: warfare values gaining the advantage of terrain. However, so-called terrain advantage cannot be applied in a uniform way; it must be adapted to the situation as it arises. The use of troops is valuable in its ability to change and adapt. If one cannot use troops flexibly, even if one has the advantage of terrain, it is of no use.

舉兵用武，率以古法為用執之，與膠柱鼓瑟無異爾，未見決中者也。兵家之利，利在變通之機，觀其逆順。夫興師之際，當先探敵將才不才。設若敵將不能以兵法使眾，惟以勇敢為己任，我則順用古法待之也。或敵將善用古法，我則逆用古法待之也。夫用兵之奇，莫奇於設伏。設伏之奇，莫奇於新智。新智者，非不師古也，因古而反之爾。

When raising an army and engaging in warfare, if one rigidly follows ancient methods without adaptation, it is no different from the idiom "gluing the tuning pegs of a zither and playing it," which is a metaphor for being inflexible. Such an approach has never been seen to achieve a decisive victory in one strike. The advantage of military strategy lies in adaptability and the ability to assess whether the situation is favorable or unfavorable. Before launching an attack, one should first determine whether the enemy general is capable or not. If the enemy general does not understand how to apply military principles to command his troops, and instead relies solely on bravery as his duty, then we should follow the ancient methods to deal with him. However, if the enemy general is skilled in using ancient methods, we should instead use the opposite of those methods. The most extraordinary aspect of warfare is the use of ambushes; and the most extraordinary aspect of ambushes is the use of novel ideas.the so-called new ideas do not mean abandoning the teachings of ancient masters, but rather applying the ancient methods in reverse.

古人料敵，以其始來、戰陣未合，先以賤而勇者挑之，觀其號令、旗鼓之整與亂，士馬之強弱，營陣之偏正，行伍之齊肅散亂，言語之喧嘩緘黙，以定勝負焉。是以古法曰：若其眾喧旗亂，其卒自行自止，其兵或縱或橫，其追敗恐不及，見利恐不得，如此者將必無謀，雖眾可獲矣。許洞曰：如古人以此取功，茍敵人能料，我當順其所料，伏兵待之，以詐示之；俟彼出師，則發伏攻之。

Ancient generals assessed their enemies when the enemy had just arrived and the two armies had not yet engaged. They first sent low-ranking but brave soldiers to challenge the enemy, thereby observing whether the enemy's commands and banners were orderly or chaotic, whether their troops were strong or weak, whether their camp was crooked or properly arranged, whether their ranks were disciplined or disordered, and whether their voices were noisy or silent. Based on these observations, they could determine the outcome of the battle. Therefore, the ancient method states: if the enemy's voices are noisy, their banners are disordered, their soldiers move and stop independently, their formations fluctuate unpredictably, they pursue defeated troops desperately, and they seize opportunities greedily, then their general is certainly unskilled, and even though their forces are numerous, they can be captured. Xu Dong said: ancient generals achieved success by using this method, but now enemies also use this method to assess us. Therefore, we should follow what they expect, prearrange ambushes, and deliberately display these weaknesses to them. When they launch an attack, we then launch our ambush to attack them.

古法曰：杖而立者饑也，汲而先飲者渴也，見利不進者勞也，軍擾者將不重也，旗動者亂也，吏怨者倦也，懸瓶不反其舍者窮寇也，諄諄翕翕徐與人言者失其眾也，數顧者失其群也，來委謝者欲休息也。

Ancient methods state: soldiers standing with weapons in hand are hungry; those drawing water who drink first are thirsty; those who see an advantage but do not advance are exhausted; unrest in the camp indicates the general is not dignified; flags flapping wildly show the ranks are disordered; complaints from military officers indicate the entire army is weary; those who hang up water pots and cooking utensils and do not return to their barracks are desperate fugitives; a general who speaks in a low, murmuring tone to others has lost the soldiers' support; those who frequently look back are losing their subordinates' reliance; sending envoys to make indirect apologies indicates a desire for a truce.

許洞曰：觀古人以此料敵，今則不然，當令精銳吏士分而伏於要衝，使其勞倦殘傷者如饑渴失群之狀，或數搖動其旗，或數驚擾其眾，使吏士喧嘩，應敵人所料。茍出師襲我，則潛發所伏，出其不意擊之。

Xu Dong said: One can see that ancients used these signs to assess the enemy. Now we should do the opposite: disperse the elite soldiers and hide them in key positions, while leaving the tired and wounded troops exposed, appearing hungry and isolated. We should also constantly wave banners or deliberately disturb the troops, causing them to be noisy and disordered, exactly matching the enemy's expectations. If he attacks us, we should secretly launch the ambush troops to strike him unexpectedly.

古法曰：敵如來到，行陣未定，可擊也；跋涉長道，後行未息，可擊也；行阪涉險，半隱半出，可擊也；涉水半渡，可擊也；險道狹路，可擊也；旌旗亂動，可擊也；陣數動移，可擊也。

Ancient methods state: When the enemy has just arrived and their formation is not yet stable, attack; after a long march and the rear troops have not yet rested, attack; when crossing rugged terrain and half the troops are hidden behind the mountain while the other half are exposed, attack; when crossing water and only half have reached the other side, attack; when trapped in a narrow pass, attack; when banners are in disorder, attack; when the enemy's formation keeps changing and moving, attack.

許洞曰：在我則不然：如以行陣未定，四面可設伏也；長道移行未息，中可設伏也；山阪半隱半出，長林土穀可設伏也；涉水半渡，則崖岸坡阪可設伏也；狹路險道，則前後可設伏也；旗數亂動，陣數動移，前後可設伏也。如或敵人敗走，我師未敢逐之者，防有伏也。

Xu Dun said: When applying this strategy to our own side, we should reverse it: deliberately making the formation appear unstable, while setting ambushes on all four sides; deliberately showing the appearance of a long march with the rear not yet rested, while setting ambushes in the middle of the formation; partially hiding and revealing on a hillside, using the long woods and hills for ambushes; when crossing a river halfway, setting ambushes on the cliffs, slopes, and banks; when passing through narrow and dangerous paths, setting ambushes both in front and behind; and also setting ambushes in front and behind when the banners are chaotic and the formation keeps changing. Therefore, if the enemy retreats, our army dares not chase, precisely to guard against such ambushes.

古法曰：鳥起者伏也，眾樹動者來也。不如此，未必伏與來也，欲為疑兵也。我已奔遁，多令老弱者動其眾樹，及驚鳥起之類也。又曰：無約而請和者，謀也；半進半退者，誘也。此亦大兵已潛遁，恐後人逐者，設此為疑也。

Ancient methods say: if birds suddenly take flight, there may be hidden troops nearby; if a whole grove of trees shakes, the enemy is likely approaching. But when used in reverse, this may not be the case: there may not actually be hidden troops or an enemy coming, but rather a deliberate deception. For instance, if our side has already withdrawn, yet we send old and weak soldiers to shake the trees and startle the birds, this is exactly such a case. Ancient methods also say: if someone comes to seek peace without prior agreement, they have ulterior motives; if they advance half and retreat half, it is a lure. This may also indicate that our main force has already secretly withdrawn, fearing pursuit from behind, and deliberately displaying these appearances to confuse the enemy.

許洞曰：料敵以事者，多慮為反古之法也，多中為期，用之於人也。是以兵法如車之載其物，則車之轉者由輪也，及有車之用，則東西南北者由人也。故兵法不可執而用之也，明矣。

Xu Dong said: Those who predict the enemy based on specific signs should consider one more layer: the enemy might be using the ancient methods in reverse. The goal is to be able to predict accurately repeatedly, but ultimately it depends on who the method is applied to. Therefore, military strategy is like a cart carrying goods: the cart can move because of the wheels, but the direction to go east, west, south, or north is determined by the person driving. Therefore, military strategy should not be rigidly followed, and this principle is very clear.

凡水戰之具，船闊狹長短大小，載人多少，以米為則。一人重米一石，則人數積而可知也。棹、篙、櫓、帆、席、組、繩索、沉石、調度，與常船不殊。船上安樓三重，列女墻戰格，樹幡幟，開弩窗、矛穴、炮車，置壘木、鐵汁，狀如守城。

All equipment used in naval warfare, including the width, length, size, and capacity of the ship, is calculated by converting them into measures of rice: one person is equivalent to one shi of rice. By adding up the amount of rice, one can determine how many people the ship can carry. The oars, poles, paddles, sails, mats, ropes, anchor stones (stone anchors), and other equipment are the same as those on ordinary ships. Here we are talking about the 'lou ship' (a type of warship): it has three stories built on top of it, with 'nü qiang' (low protective walls) and 'zhan ge' (protective wooden fences) surrounding it, flags raised, openings for shooting arrows and thrusting spears, and mounted ballistae for throwing stones. It is also equipped with wooden stakes and molten iron, and its overall structure is similar to that of a fortified city.

王濬伐吳，作大船，長二百四十步，建飛簷閣道，可以奔馬馳車。忽遇大風，則人力不能制，甚不便戰鬥。然為水軍，不可不設，以張形勢。蒙衝，以犀蒙覆船，皆兩廂開制棹孔，前後左右有弩窗、矛穴，敵不得近，矢石不能敗。此不用大船，務於速進退，戰船也。

During the Western Jin dynasty, Wang Jun constructed large ships when he attacked Wu. These ships were 240 steps long, had flying eaves and corridors for running horses and carts. However, once encountering strong winds, human power could not control them, making them inconvenient for combat. Nevertheless, the naval forces had to keep a few of these ships to display strength. "Mengchong" ships were covered with tough rhinoceros hide, had oar holes on both sides of the hull, and openings for shooting bows and spears on all sides. Enemies could not approach them, and arrows and siege stones could not damage them. These ships did not seek large size, but rather quick movement, making them specialized warships.

鬥艦，艦船舷上設墻，可蔽半身，墻下開制孔。舷內五尺建柵為女墻，重列戰格，上無覆背。前後左右樹牙旗、金鼓，戰船也。走舸，舷上重列女墻、棹篙，多戰卒，選驍勇精銳者，奔走往反如飛鷗，乘人不及，旗幟金鼓列之於上，戰船也。

"Duojian" refers to warships with guard walls erected on the sides, high enough to cover half the body, with shooting holes below; another wooden fence is set up five feet inside the side walls, forming a second layer of guard rail, with closely arranged battle grids on top, without a roof; flags, drums, and banners are set up on all sides, making it a standard warship. "Zouge" refers to warships with multiple layers of guard rails on the sides, equipped with many oars and poles, carrying many soldiers, all selected as elite and brave warriors, moving swiftly like flying swans skimming the water, able to attack suddenly before the enemy can prepare, with flags and drums also set up on the ship, making it another type of warship.

遊艇，小艇船，無女墻，船上置木床，左右隨艇大小長短，四尺一床。計會進止，回軍轉陣，其疾如飛，虞候居止之，非戰船也。海鶻，頭低尾高，前小後大，如鶻之狀。左右置浮板，如鶻翅翼。雖風波漲大，無傾倒也。覆背上左右皆張生牛皮為之，建牙旗、金鼓如常法，江海之中戰船也。

A "youtou" is a small boat without a railing, with wooden beds placed on board. The number of beds is arranged according to the length of the boat, one bed for every four feet. It is used for transmitting orders, making arrangements, and signaling movements. When the army retreats or changes formation, it moves quickly like flying. It is the boat used by the "yuhou" (a military officer responsible for reconnaissance and patrols), not a warship. A "haigu" has a low bow and a high stern, with a small front and a large rear, resembling a hawk. It is equipped with floating boards on both sides, like the wings of a hawk, so that it does not capsize even in high waves. The top has protective cowhide covers on both sides, and it has vertical banners and gongs and drums, just like usual. It is a warship used in rivers and seas.

兵法曰：以水佐攻者強。善用水者，其道有四：一曰因，二曰逆，三曰賊，四曰絕。因水之用，其道有二：或敵絕中流而柵，我得上遊，因風之利，可以鼓棹縱火，順流沖之，柵絕而過，風轉則止；又若敵在下，士馬逆流，我得上遊，可以攻之。此二者，所謂因者也。

The *Art of War* by Sun Tzu says: Using water to assist in an attack increases its power. Those skilled in using water have four methods: one is called "following the trend," meaning using the natural flow; two is called "contrary," meaning blocking and diverting water; three is called "stealing," meaning secretly removing the water source; four is called "cutting off," meaning blocking the water flow. The methods of following the trend are two: first, if the enemy has blocked the river center with wooden barriers, and we occupy the upper stream, we can take advantage of the wind direction, row hard, and set fire to the barriers, breaking through them with the current, stopping when the wind changes; second, if the enemy is downstream and has to go against the current, we occupy the upper stream and attack them with the current. These two are called "following the trend."

逆水之用也，則為崇堤以障其下，註溢於內，然後引之以灌，所謂逆者也。賊水之用也，敵所以賴水也，當潛以水攻，審地理，陰為畎澮，導之他處，竭敵所賴，所謂賊也。

The method of "reverse" involves building a high embankment downstream to block the water, allowing it to accumulate and rise within the embankment. Then, breaking the embankment to divert the water and flood the enemy's forces. This is called "reverse." The method of "stealth" involves secretly attacking the water source that the enemy relies on. By investigating the terrain and secretly digging channels to redirect the water, the enemy's vital water supply is cut off. This is called "stealth."

絕水之用也，或以薪木土石，實舟沈之於上，別為長渠洩之；或為沙囊於上流以壅其水，欲水行則以決囊，所謂絕者也。用水之道，有其地非所用而必用，反為所害，順則善矣。

The method of "jué" involves either loading boats with firewood, earth, and stones, then sinking them upstream to block the river and diverting water through a long channel to release it; or using sandbags to block the flow upstream, and digging through the sandbags when water needs to be released. This is called "jué." The principle of using water is that some places are not suitable for water yet water is forced to be used, leading to harm; only by following the terrain and the nature of the water can one achieve true skill.

先量水之高下，水平水槽長二尺四寸，兩頭及中間鑿為三池，橫闊一寸二分。池間相去一尺五分。間有通水渠，闊二分，深一寸三分。三池各置浮木，闊狹微少於池。箱厚二分，上建立齒，高八分，闊一寸七分，厚一分。槽為轉開，腳高下與眼等。以水注之，三池浮木齊起，眇目視之，三齒齊平，則為天下準。

To use the water level method, one must first measure the height and level of the terrain. The instrument used is called "level" (水平). The water trough is two chi and four cun long. Three water basins are carved out at both ends and the middle of the trough. Each basin is one inch and two fen wide, and the distance between each basin is one chi and five fen. Between the basins, there are small channels for water flow, each two fen wide and one inch and three fen deep. In each basin, a floating piece of wood is placed, slightly narrower than the basin. The wood is two fen thick, and on top of it, a tooth-shaped marker is erected. The tooth is eight fen high, one inch and seven fen wide, and one fen thick. The water trough is mounted on a rotating and adjustable frame, with the height of the supports level with the viewer's eyes. Water is poured into the trough, and the floating wooden pieces in the three basins rise together. By squinting one eye, the three tooth markers are aligned in a straight line, forming the level reference for measuring elevation.

或十步，或一里，乃到數十里，因力所及，置照板、度竿，以白繩計其尺寸，則高下丈尺分寸可知。照板形如方扇，長四尺，下二尺，上二尺，面闊三尺，柄長一尺，大可握。

Then, every ten steps or every li, continuing until dozens of li away, they set up the "zhao pan" and "du gan" successively within sight, using white ropes to measure the dimensions. Thus, the height and measurements of the terrain at each location can be calculated. The zhao pan is shaped like a square fan, with a total length of four chi, divided into two sections of two chi each (colored differently for easy identification from a distance), a width of three chi, and a handle of one chi in length, with a thickness just right for one hand to hold.

度竿長二丈，克作二百寸，二千分。每寸內小克。隨所向遠近高下置竿，以照板映之，眇目視之，三浮木齒及照板以度竿上尺寸為高下，遞而往來，尺寸相乘，則山淵水源高下淺深，可以分寸度矣。

The measuring pole is two zhang long, marked with two hundred cun and two thousand parts. Within each cun, further subdivisions are made. Facing the direction to be measured, the pole is erected according to the distance and height. A mirror board is placed facing the pole, and one eye is closed to align the sight. When the teeth marks on the three floating woods align with the mirror board, the corresponding measurement on the pole is read. This process is repeated step by step, accumulating the measurements sequentially. Thus, the height and depth of mountains, valleys, and water sources can be accurately determined down to the finest fraction.

罌筏一，凡縛罌甕為筏，甕間闊五寸，深受三石米，力勝一。底以勾繩連之，編槍於上，形長而方，前置板頭，後置板梢，左右掉之。槍筏：槍十根為一束，力勝一人，四千一百六十根為一筏，去鉆刃束為魚鱗次，橫括而縛之。可渡四百一十六人。為三筏，計用一萬二千五十根，渡人一千二百五十人。十渡則一軍濟矣。

The first type is called "Ying Fa" (Drum Vessel Raft): clay jars and pots are tied together to form a raft. Each jar is spaced five inches apart, and each jar can hold three stones of rice, providing enough buoyancy to carry one person. The bottom of the raft is connected with ropes with hooks, and a long pole is placed across the top as the raft's surface. The raft is long and square in shape, with a bow board at the front and a stern board at the back. It is propelled by rowing on both sides. The second type is called "Qiang Fa" (Pole Raft): ten long poles are tied together to form a bundle, which can carry one person. Four thousand one hundred sixty poles are woven into one raft. First, the sharp points of the poles are removed, and the bundles are layered like fish scales, then tightly bound horizontally. One raft can carry four hundred sixteen people. If three rafts are made, using a total of twelve thousand and fifty poles, one thousand two hundred fifty people can be transported. With ten round trips, an entire army can cross the river.

挾ㄌ，以善水者繫小繩於要處，先浮大木，次引大ㄌ。於兩岸立大橛及繫於樹，急定ㄌ使人挾ㄌ浮渡。大軍可分為十道渡之。浮囊，以渾脫羊皮，吹氣令滿，繫其孔，束於腋下，兩浮而渡。

The third method is called 'xie lan' (the original character is a rare one, referring to a thick rope): having a skilled swimmer tie a thin rope around his waist, first pushing a large log across the river, then pulling the thick rope across. On both banks, large wooden stakes are driven into the ground, or the rope is tied to trees, and the rope is tightened and fixed. The people then hold onto the rope and float across the river. The army can be divided into ten groups to cross the river simultaneously. The fourth method is 'fu nang': taking a whole, unbroken sheepskin, blowing it up fully, sealing the air hole, and tying it under the armpits, with one on each side, floating across the water.

無水之地，擇地有黃羊糞者必有水。砂鹵甘潤者，下有水。細草蒙茸，與無水處不同者，亦如之。

Looking for water in an area where there is no water, one should choose places where there are yellow sheep droppings, as there is certainly water beneath them. In areas of sandy soil, stones, salt-alkali land, if the soil has a sweet and moist taste, there is water beneath. Also, where fine grass grows thick and lush, clearly different from the surrounding areas that have no water, this also indicates that there is water underground.

將有火之用，先知其日〈日者謂春丙丁、夏戊己、秋壬癸、冬甲乙，此日有大風雨故也〉，次順其風〈我得上風則放火燒，下風一作起馬〉。攻城寇寨，風助順，利為飛火〈飛火者，謂火炮火箭之類也〉。相守不動，利於奸火〈奸火者，因其人焚其積聚甲兵也〉。兩陣相合，禦風之便揚〈一作枵〉塵鼓煙，利為燧牛以俟之。若敵於上風放火，我亦縱火為解火法〈敵燒門恐火恐火威，我使積薪以伍外火亦此類也〉。

When using fire, first choose the right day (the term "day" refers to days in the spring with Bing and Ding stems, summer with Wu and Ji stems, autumn with Ren and Gui stems, and winter with Jia and Yi stems, because these days often have strong winds and rain). Second, follow the wind direction (if we are on the upwind side, we can set fire to the enemy; if we are on the downwind side, we need to plan otherwise, "downwind" is sometimes written as "qǐ mǎ"). When attacking a city or camp, if the wind is favorable, use "flying fire" (referring to fire weapons such as fire cannons and fire arrows that can be launched). When both armies are holding positions without moving, use "treacherous fire" (meaning bribing people within the enemy camp to burn their stored grain and military supplies). When two armies are engaged in battle, take advantage of the wind to raise dust and create smoke ("扬" is sometimes written as "xiāo"), and prepare "torch oxen" (oxen tied with torches) to be released at the right moment. If the enemy sets fire on the upwind side, we also set fire to create a firebreak, which is called the "fire relief" method (if the enemy burns our city gate, and we fear the fire will spread rapidly, we can pre-emptively pile firewood outside the gate and set it on fire to burn away all flammable materials, which also falls under this category).

凡入敵境，郡邑窮匱，城隍頹靡，山川非設險之地而非敵所恃者，則存之。茍拔敵所恃之邑，皆火之，以絕其望焉。敵境之林木筏草，皆火之。故火為兵之大利也。

Whenever entering an enemy's territory, those counties and towns that are poor and exhausted, with broken walls and ditches, and mountains and rivers that are not suitable for defense and fortification, should be left untouched and not burned. But once an enemy's stronghold is captured, it should be completely burned down to cut off their hope of regaining strength. The forests and timber suitable for making rafts within the enemy's territory should also be burned entirely. Therefore, fire is one of the great weapons in warfare.

月對〈一作在〉東壁、南箕、軫之夕，則設火候風以焚之〈四時亦其火利偏攻〉。以驍騎夜銜枚縛馬口，人負薪及束，カ火直抵敵營。一時舉火，營中驚亂，急而乘之；靜而不動，勿攻。

When the moon reaches the eastern Wall mansion, southern Winnowing Basket mansion and Chariot mansion, which are opposite to the Chariot mansion, it is the time when wind arises. Be prepared with firewood and wait for the wind to set fire to the enemy's camp. Each season has its own favorable time for fire attacks and ambushes. Send brave cavalry at night with bits in their mouths and their mouths tied, each carrying bundles of firewood and carrying fire starters to reach the enemy's camp. Agree on a signal to set fire at the same time. The enemy's camp will surely be in confusion, so attack quickly when they are disordered. If the enemy's camp remains quiet, do not attack.

火獸，以艾溫置瓢中，開四孔，繫野豬、獐、鹿項下，針其尾端，望敵營而縱之，奔走入草內，則火起。火禽，以胡桃空中實艾，開兩口，復合之，繫野雞項下，針其尾而縱之，飛宿於草上，則火發。

The method of "Fire Beast": place smoldering mugwort in a bowl, make four air holes on top of the bowl, tie it around the neck of a wild boar, mandarin duck, or deer, and prick its tail with a needle, then release it toward the enemy camp; as the beast runs into the grass, the fire will start. The method of "Fire Bird": hollow out a walnut, fill it with smoldering mugwort, make two holes on the shell, close it up, tie it around the neck of a pheasant, and prick its tail with a needle, then release it; when the pheasant flies down to rest on the grass, the fire will start.

城不守者：大而人少；小而人眾；糧寬而柴水不供；壘薄而攻具不足；土疏地下，溉灌可設；人戶疲悴，修緝未就。凡此類者，速徒之。營壘高厚，城堅溝深，糧食眾多，地利險阻，所謂無守無不守也。故曰：善守者，敵不知其所攻。

There are several types of cities that are difficult to defend: large cities with few people, where the military forces cannot be spread out effectively; small cities with many people, where overcrowding occurs and food supplies are quickly consumed; cities where there is enough grain but not enough firewood and water; cities with weak fortifications and insufficient defensive equipment; and cities with loose soil and low-lying terrain, which can be flooded by the enemy. If a city falls into any of these categories, it should be evacuated as soon as possible. In contrast, if the fortifications are high and thick, the city walls are strong, the moats are deep and wide, the food supplies are abundant, and the city occupies a strategic and difficult-to-reach location, then it is said to be "without a specific place to defend, yet able to defend everywhere." Therefore, the "Art of War" by Sun Tzu says: A skilled defender makes it impossible for the enemy to know where to attack.

凡築城，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。料工：上闊下加闊，得三丈七尺五寸；半之，得一丈八尺七寸五分；以高五丈乘之，一尺之城積數〈積數一作利〉得九十三丈七尺五寸。

Whenever a city is built, the bottom width is half the height of the city, and the top width is half the bottom width. If the city is five zhang high, then the bottom width is twenty-five chi, and the top width is twelve chi and five cun. Regardless of the height and width of the city, this proportion is used. The method for calculating the earthwork volume is: add the top width and the bottom width, resulting in thirty-seven chi and five cun; take half of this, resulting in eighteen chi and seven cun and five fen; then multiply this by the height of five zhang. Thus, for each chi of length of the city wall, the volume of earth is ninety-three zhang, seven chi, and five cun (the term 'accumulated number' is sometimes written as 'accumulated profit').

每一工，舊築土二丈，計工約四十七人。一步五尺之城，計役二百三十五人。百步之城，計工二萬三千五百人。三百六〈一作九〉十步，計工八萬四千六百人。率一里，則十里可知也。其出土負簣，並計之於工內矣。城內面，別穿井四所，置水車大甕二十口，灶千所。卻敵臺上建候樓，以跳板出為櫓，與四外烽戍晝夜瞻視，以備警急。

According to the old practice, each laborer could build two zhang of earthwork, so a wall one chi long would require forty-seven laborers. A wall one bu long (five chi) would require two hundred and thirty-five laborers; a wall one hundred bu long would require twenty-three thousand five hundred laborers; a wall three hundred and sixty bu long (the text says 'six' but some versions say 'nine') would require eighty-four thousand six hundred laborers. This is the number of laborers required for one li. The number for ten li can be calculated accordingly. The labor required for digging and carrying earth is already included in the total. Inside the city, four wells were dug, along with twenty water wheels and large jars, and one thousand cooking stoves. On the 'enemy platforms' (protruding towers outside the walls), watchtowers were built, with planks projecting outward to serve as 'lookout towers' (open observation platforms), which communicated with the watchtowers in all directions day and night to guard against sudden emergencies.

鑿壕之法，面闊二丈，深一丈，底闊一丈。以面闊二丈加底闊一丈，積數大半得之，得數一丈五尺。以深一丈乘之，鑿壕一丈，得數一十五丈。每工日出三丈，計工五人。一步五尺，計工二十五人。十步，計工二百五十人。百步，計工二千五百人。三百六十步，計工九千人。率一里，則百里可知也。

The specifications for digging a moat: the width at the top is two zhang, the depth is one zhang, and the width at the bottom is one zhang. Adding the width at the top (two zhang) and the width at the bottom (one zhang), take half of this sum, which is one and a half zhang, as the average width. Multiply this by the depth of one zhang, resulting in fifteen zhang of earth removed for every zhang of moat length. Each worker can remove three zhang of earth per day, so one zhang of moat requires five workers. For one step (equivalent to five chi), it requires twenty-five workers; for ten steps, two hundred and fifty workers; for one hundred steps, two thousand five hundred workers; and for three hundred and sixty steps, nine thousand workers. This is the number of workers required for one li. The number of workers needed for one hundred li can be calculated in the same way.

城上一步〈一作裡〉一甲卒，十步加五人，以備雜供之要。五步有五長，十步有十長，五十步、百步皆有將長。文武相兼，量才授任，而統領精銳驍勇，或十隊，或二十隊，三十隊。大將、副將各〈一作為〉領隊巡城，曉諭激勸赴役。

On the city walls, one armored soldier was assigned for each step (the term "step" in some editions reads "li"), and five additional soldiers were assigned every ten steps to handle various miscellaneous tasks and supplies. At every five steps, a "Five-Commander" was stationed, and at every ten steps, a "Ten-Commander" was stationed. At fifty and one hundred steps, commanders known as "General Commanders" were stationed. Soldiers should be selected with both literary and martial abilities in mind, and assigned positions according to their talents. These commanders led elite and courageous units, either ten, twenty, or thirty squads. The main general and deputy general each led their respective squads to inspect the city defenses, announce orders, and encourage the soldiers to perform their duties bravely.

城上分四隊，別立四表以為攻城之候焉。若敵欲攻之處，去城五六十步，即舉一表；撞梯逼城，舉二表；敵若登梯，舉三表；欲攀女墻，舉四表。夜則舉火如表法。

The city walls were divided into four squads, each establishing four kinds of "tables" (signal markers) to report the progress of the enemy's attack. When the enemy was about to attack, and they were still fifty to sixty paces away from the city, one table was raised. When the ramming towers and ladders approached close to the city walls, two tables were raised. When the enemy began climbing the ladders, three tables were raised. When they were almost reaching the parapet, four tables were raised. At night, fires were used instead of tables, with the same number of fires as the number of tables raised during the day.

城上四隊之間，各〈一作為〉置八旗。若須水摽、枋板，舉蒼旗；須灰炭、銅鐵，舉赤旗；須礧木、樵葦，舉黃旗；須砂石、磚瓦，舉白旗；須水湯不潔之物，舉黑旗；須毛氈、麻䌇、鑠鐵、鍬鑊、斧鑿，舉雙兔旗；須戰士銳卒，舉熊虎旗；須戈戟矢弓刀劍，舉鷙旗。當主之官，隨色而供。城內老少婦女除營食外，皆令應役於城上，分為八隊，使識文字者點檢常旗物與八部也。

Between the four squadrons on the city walls, eight flags were set up for signaling the need for supplies. If water markers and wooden boards were needed, a green flag was raised; if lime and metal were needed, a red flag was raised; if stone balls and straw reeds were needed, a yellow flag was raised; if sand and bricks were needed, a white flag was raised; if boiling water and dirty substances were needed to scald the enemy climbing the walls, a black flag was raised; if woolen felt, hemp rope, molten iron, shovels, hoes, axes, and chisels were needed, a double rabbit flag was raised; if soldiers and reinforcements were needed, a bear and tiger flag was raised; if spears, halberds, arrows, bows, swords, and daggers were needed, a predatory bird flag was raised. Officials in charge of various supplies provided the needed items according to the color of the flag. All the old men, women, and children in the city, except those responsible for cooking and feeding, were required to serve on the walls, organized into eight squads. Literate individuals were assigned to count and verify the items corresponding to each flag, and to supervise these eight squads.

我城若居卑下之地，敵人擁水灌城，速築墻壅諸門及陷處。更於城內促為周匝，視水高下狹闊，築墻，外取土高一丈以上。城立，於墻外取土而薄築之。精兵備守，不得容雜色人。

If our city is located in a low-lying area and the enemy floods the city by blocking the water, we must quickly build walls to block all city gates and low-lying areas. Then, urgently construct a circular wall around the city, determining the scale of the wall based on the water level and the width of the water surface. Take soil from outside the wall to build it higher than one zhang. After the wall is built, continue taking soil from outside to add another thin layer for reinforcement. Assign elite soldiers to guard this area and prohibit any unauthorised persons from entering.

如有洩水之處，則十步為一井，井內潛通引洩漏。城中速造船一二十隻，募解舟楫者，載以弓弩鍬釒瞿，每三十人自暗門穴銜枚而出，決其堤堰。敵覺，即急於城上鼓譟，以精銳急出助之。

If a drainage outlet can be found, dig a well every ten steps, and connect the wells underground to drain away the accumulated water. In the city, quickly build about twenty boats, recruit people skilled in rowing, and equip them with bows and arrows, as well as shovels and picks. Send each group of thirty people through the secret entrance, with a mouth gag, to break through the embankments built by the enemy. Once the enemy becomes aware, immediately beat the drums and shout from the city walls, and dispatch elite troops to reinforce them quickly.

高下與城等，去城百步，每臺相去亦如之。下闊四丈，高五丈，上闊二丈。上建女墻，內通暗道，安屈膝梯，人上便卷收之。中設氈幕，置弩手五人，備糧水火。

The height of the弩台 is equal to that of the city wall, located 100 steps away from the wall. The distance between each弩台 is also 100 steps. The base of each弩台 is 40 feet wide and 50 feet high, with the top 20 feet wide. A parapet is built on top of the platform, and there is an underground passage inside the platform. A "bent-leg ladder" (a collapsible soft ladder) is set up, which can be folded and stored. After people climb up, the ladder is immediately rolled up. A tent is set up on top of the platform, with five archers stationed there, and sufficient food, water, and firewood are provided.

高山四顧險絕處置之，無山亦於孤回平地置之。築羊馬城，高低便常以三十五為堆。臺高五丈，下闊二丈，上闊一丈，形圓。上建圓屋覆之。屋徑有六尺，一面跳出三尺，以板為之上覆下棧屋。上置突灶三所，臺下亦置三所，並以石灰飾其表裡。

The beacon towers should be built on high mountains where they can be seen from all directions and the terrain is extremely dangerous and strategic. If there are no mountains, they should be placed on flat ground where they stand alone and are surrounded by open, circular areas. Outside the base of the tower, a small protective wall called "Yangma City" should be constructed, with its height and thickness determined by practical needs, usually built in layers according to the number thirty-five. The tower itself should be five zhang high, with a base width of two zhang and a top width of one zhang, shaped circularly. On top of the tower, a round building should be constructed to cover the tower's surface, with a diameter of six chi. One side of the building should extend outward by three chi, made of wooden planks, with a roof above and a wooden platform below. Three "tuzao" (smoke-emitting chimneys) should be set up on top of the tower and three more below, with both inner and outer surfaces coated with lime.

復置柴籠三所，流火繩三條，在臺側近。上下用屈膝梯，上訖收之。屋四壁開睹賊孔及安視火筒。置旗二口，鼓一面，弩兩張，礟石，礨木，停水甕，乾糧，麻熅，火鉆，火箭，蒿艾，狼糞。

Near the platform, three "chailong" (bundles of firewood used to signal by lighting and raising them) and three "liuhuoseng" (continuous fire ropes for passing signals) should be set up. A knee-length ladder is used to go up and down the platform, which is then folded away once on top. There are observation holes in the walls of the building, and "shihuo tong" (tubes for viewing fire signals from adjacent platforms) are installed. On the platform, there are two flags, one drum, two crossbows, as well as stone projectiles, wooden logs, water containers, dry food, hemp fiber (for starting fires), fire drills, fire arrows, wormwood, and wolf dung (which produces smoke when burned, known as wolf smoke).

每晨及夜平安，舉一火；聞警覺，舉二火；見煙塵，舉三火。見賊，燒柴籠。如每晨及夜平安，火不來，即烽子為人所捉。一烽六人，五人為烽子，遞知更刻，觀視動靜；一人為烽師，知文書符牒轉遞。

Every morning and at nightfall, a single torch is lit to signal peace. If an alarm is heard, two torches are lit. If smoke is seen, three torches are lit. If enemies are actually sighted, then a bundle of firewood is burned. If at the time of morning or nightfall when a peace signal should be sent, the fire signal from the neighboring beacon tower does not arrive, it means that the 'beacon soldier' there has been captured by the enemy. Each beacon tower is staffed by six people: five are 'beacon soldiers' who take turns keeping watch and observing the situation, and one is the 'beacon officer' who is responsible for transmitting official documents and messages.

牙帳前立百尺竿，上置板屋，四面開門，狀如斗。令人上望賊，賊有所攻，隨其方面以小白旗招之。眾賊往來，聚散遠近，皆審而觀之，以告於下。

At the main general's headquarters, a pole of a hundred feet high was erected in front. At the top of the pole, a small room made of boards was placed, with doors on all four sides, resembling a square bucket. People were sent up to observe the enemy's movements: whenever the enemy attacked from a certain direction, a small white flag was waved in that direction as an alarm. The movements, gathering and dispersing, and the distance of the enemy troops were all carefully observed, and the information was reported to the people below in real time.

每鋪相去三十里，於要路山谷間牧馬兩匹，設游奕計會。有事警急，煙塵入境，即報探。設土河於山谷口，當賊路橫斷，闊二丈，深二尺，以細沙土填平。每日檢行跡，掃令凈平。人馬入境，即知足跡多少。

The horse pastures are thirty li apart, located on the main road and in the valley, where two horses are kept for herding. They work together with the patrol riders called "youyi" to exchange information. Once an alarm is raised, and enemy smoke and dust enter the territory, they immediately report the information they have gathered. At the entrance of the valley, a "tuhuo" is built: a ditch is dug across the enemy's path, two zhang wide and two chi deep, filled with fine sand soil. Every day, the surface is checked for tracks, swept clean and level. In this way, whenever people and horses enter the territory, the number can be determined by looking at the footprints.

軍中選驍勇諳山川泉井者充之，常與土河、烽、鋪計會交牌。日夕邏候於亭障之外，捉生事問。其軍中虛實體用，勿使游奕人知。其副使子將並用久在軍中行人〈一作善〉騎射者充之。

"Yoyi" are selected from the military for their bravery and familiarity with mountain ranges and the locations of springs and wells. They frequently exchange messages and credentials with the Tuhuo, beacon towers, and horse stations. They patrol and scout outside the border outposts day and night, capturing live prisoners to interrogate and learn about enemy situations. As for the military's actual strength and deployments, they should not be made known to the Yoyi personnel, to prevent leaks if they are captured. The deputy and subordinates of the Yoyi should be appointed from those who have long served in the military and are skilled in horseback riding and shooting ("renxun" in one edition reads "shàn").

雜物，守城之時，其什物、五穀、糗糒、魚鹽、布帛、醫藥、工巧戎具、鍛冶、稭稿、茆荻、蘆葦、灰炭、柴薪、松樺、蒿艾、脂臈、麻皮、氈毯、荊棘、篦籬、釜鑊、盆甕、礨木、槌、鑿刀、鋸、長斧、長刀〈一作矛〉、長錐、長梯、短梯、大鉤、連鎖，但人所用之物，一一預備。仍令修緝，不得損壞。

First, we discuss 「miscellaneous items」. When defending the city, all kinds of tools, five grains, dried grain and fried millet, fish and salt, cloth and silk, medicine, the skills of craftsmen, weapons, and tools for forging and smelting, straw, reed grass, rush, reeds, ash and charcoal, firewood, pine and birch wood, wormwood and mugwort, oil and wax candles, hemp skin, felt and rugs, thorny bushes, bamboo and willow hurdles (used to block arrows), pots and cauldrons, basins and jars, siege ladders, hammers, chisels, axes, long axes, long spears (in some versions, it is written as 「矛」, spear), long spears, short ladders, large hooks, and chains, all things that people may need, should be prepared one by one in advance; and they should be constantly repaired and maintained, and no damage is allowed.

雜備，上八隊之間安轉關小炮〈一作仉〉二，機關大炮一。雲梯撞炮等間。先從城身用木跳出為重女墻，高於土女墻五寸以上，以板覆之，隨事緩急而開閉之。敵若以大石擊墻樓，石下之處，出跳空中，懸生牛皮或氈毯等袋，以乘其石。

Now regarding "za bei" (miscellaneous equipment). Between the eight squads on the city walls, two small torsion catapults capable of turning are placed, along with one large torsion catapult equipped with a mechanism, to deal with ladders and ramming vehicles. The necessary tools for countering these are also arranged among them. First, wooden structures are extended outward from the city walls to form a second layer of parapet, which is higher than the original earth parapet by more than five inches. Boards are placed over the top, which can be opened or closed according to the situation. If enemies throw large stones at the parapet, wooden frames are extended upward from the point where the stones fall, with sacks made of raw cowhide or felt hung from them to catch the stones and reduce their impact.

城內人家，咸令置水防火，先約〈先一作但〉失火者斬。火發之處，多恐奸人放火，但令近便主當八部官人領老少婦女救之。火起所部，急白大將，大將親領信人、左右救火。城中有卒警及雜人，城上不得輒離職掌，亂走街巷。違者斬之。敵若推輪排來攻，先以手炮打，手炮既眾，所中傷必多。來者被傷，則力不齊矣。

Within the city, every household must store water for fire prevention and agree in advance that those who start a fire will be executed. When a fire breaks out, it is often suspected to be set by spies, so only the nearby eight officials in charge and the elderly, women, and children are allowed to go out to fight the fire. The department responsible for the fire must quickly report to the commander, who personally leads reliable men and his attendants to put out the fire. If there is any sudden alarm or suspicious people causing unrest within the city, the guards on the city walls must not leave their posts or run around the streets; anyone who does will be executed. If the enemy attacks with a wheeled shield wall, they should first be attacked with hand-fired projectiles (stones or fire weapons). If many hand-fired projectiles are launched and hit, many enemies will be wounded, and their attacking strength will be greatly reduced.

懸門，懸板為門也。鐵甘之如棧板，用之懸鐘，板繞城於敵柵上，上皆懸板。受敵之時，則板起發矢。突門，於城中對敵營自鑿內為暗道，多少臨時，入五六寸，力穿。或於中夜，於敵初來營則未定，精騎從突門躍出，擊其不意。塗扇，以泥泥城門，可厚三尺，備火。鑿門，為敵所逼，先自鑿門扇十數孔，出弩射之，長矛剌之，敵且不得近。門棧塗，以泥塗門上大棧，可厚五寸，備火。

"The 'suspended door' refers to using a suspended wooden board as a door. The board is covered with iron and made like a stack board, and it is lifted using a method similar to that of a hanging bell. These boards are arranged along the city wall facing the enemy's fortifications. When under attack, the boards are raised, allowing arrows to be shot from below. The 'sudden door' is a secret passage dug from inside the city in the direction facing the enemy's camp. Several such passages are dug in advance, each dug about five or six inches deep, and when needed, they are forcefully broken through. Alternatively, during the night, when the enemy has just arrived and their camp is not yet secure, elite cavalry can leap out from the sudden door to attack them by surprise. The 'mud-covered door' involves coating the door of the city wall with mud, up to a thickness of three feet, to resist fire. The 'drilled door' is used when the enemy approaches the city gate. Beforehand, several holes are drilled into the city gate's door, through which arrows are shot or long spears are thrust, preventing the enemy from getting close. The 'mud-coated door frame' involves coating the large wooden boards above the city gate with mud, up to a thickness of five inches, serving the same purpose of fire resistance."

篦籬戰格，於女墻上跳出，椽去墻三尺，橫者檢。椽安轄，以荊柳編之，長二尺，闊五尺，懸椽端，以遮矢石。布幔，以復布為幔，用弱竿懸倒於女墻外，去墻七八尺，柔石之勢，則矢石不復近墻矣。連梃，如打禾連枷狀，打女墻外上城人。叉竿，如槍刃，為兩歧，用叉飛梯及人。鉤竿，如槍刃，偏有曲，可以鉤人。

"The Bili Zhan Ge": On the female wall, the rafters are extended outward, with their heads three feet away from the wall. Horizontal wooden strips are used to fix them in place, and pins are installed on the rafters. The Bili are made of thorn and willow branches, measuring two feet in length and five feet in width, hanging from the rafter heads to block arrows and stones. "Bu Man": Double-layered cloth is used to make a curtain, which is hung outside the female wall with flexible poles, seven or eight feet away from the wall. This can reduce the force of flying stones, so arrows and stones cannot reach the wall. "Lian Ting": It is shaped like a rice-harvesting flail, used to beat people climbing the walls. "Cha Gan": It resembles a spear blade but splits into two parts, used to push away enemy ladders and climbers. "Gou Gan": Also resembling a spear blade, it has a curved hook on one side, used to hook enemies and pull them down.

長柄鉤，城上以木為棚，客兵一隊，作長柄鐵鉤，隨安便以為之備。若敵攀女墻踴身，待其身出，眾鉤齊拾，掣入城中，百刀錐斧助之。若敵以木驢攻城，我用鐵蒺藜而入之。其法：以熟鐵為之，闊徑一尺，四條縱橫如蒺藜形，以生鐵汁灌其中央，重五十斤，上安鼻索鎖直下敦訖，以轆轤拗上。若木驢有牛皮並泥，敦著即速放火炬，灌油燒之。

"The Long-Handled Hook": On the city walls, build a scaffold with timber and deploy a squad of guest troops to form long-handled iron hooks, placing them around for emergency use. When the enemy climbs up the parapet and attempts to jump into the city, wait until their bodies are exposed, then have all the hooks simultaneously grab and lift them into the city. After that, use knives, awls, and axes to attack them. If the enemy uses the 'wooden donkey' (a covered wooden framework cart used for mining the city walls), our side should use large iron thorns to attack it. The method is: forge it from seasoned iron, with a diameter of one foot, and have four iron arms cross each other in a thorn-like shape, pour molten iron into the center, weighing fifty jin. Attach a ring at the top and tie a chain to it, then drop it straight down from the city wall to strike the wooden donkey. After striking, use a capstan to pull it back up. If the wooden donkey is covered with cowhide and coated with mud, after striking it, quickly throw torches and pour oil to set it on fire.

鐵菱，狀似小鐵蒺藜，要路撒之。串環，敵若推撞車攻城，我以粗鐵環，並屋乘子為之，用索相連。遇撞頭適到，我速以環串撞頭，於其次便處，將士牽索則撞車翻倒，弓弩齊射，自然敗走。瞇敵，石炭、糠粃，回風〈一作羅〉於城上以瞇敵人目，因以金汁灑之。轉關橋，一梁為橋梁，端著橫栝。拔去栝〈一作橫〉，橋轉關，人馬不得渡，皆傾水中。

"The Iron Thorns": A weapon shaped like a small horn, made of iron thorns, scattered on the main roads to injure horses and soldiers. "Chain Rings": If the enemy pushes a ramming cart against the city, our side uses thick iron rings attached to wooden beams (supporting timber), connected by ropes. When the ramming head is about to hit, the iron rings are quickly fastened around the ramming head. Soldiers pull the ropes together, causing the cart to overturn. At this moment, bows and crossbows fire simultaneously, forcing the enemy to retreat. "Blinding the Enemy": Stone charcoal powder and husks are scattered on the city walls by taking advantage of the swirling wind, blinding the enemy's eyes ("swirling wind" is also written as "net" in some versions). Then, scalding molten metal is poured down. "Turning Bridge": A bridge is made with a single beam as the bridge surface, with a cross pin at the end. When the pin is removed ("hook" is also written as "cross" in some versions), the bridge flips over, blocking passage for soldiers and horses, causing them all to fall into the water.

轉關墻，凡攻城之兵，禦捍矢石，頭戴蠡帽，傾視而不便；衣甲重厚，進退又難；前既不得上城，退則師逼迫，人眾煩鬧。我作轉關女墻，騰出城外，轆轤墜鐵索，索頭安鴟腳，當聚鬧處擲下。撥大木弩，以黃楊、桑、柘為弓，長一丈二尺，中徑七寸，兩梢三寸，絞車張之，大矢一發，聲如雷吼。積木備礨木，徑一尺小，頭六七寸，長五尺，候敵人上城，則擲下礨之。積石備炮石，大小隨身，下從敵人。

"The Turning Wall": When attacking a city, soldiers wear helmet-shaped protective caps made like a gourd to defend against arrows and stones. However, looking sideways is inconvenient because of the caps, and their thick and heavy armor makes movement difficult. They cannot advance onto the city walls, and retreating is blocked by their own troops, so they crowd together in confusion. Our side then constructs a turning wall, flipping it outward and hanging it over the city wall. A pulley is used to lower an iron chain, with an iron claw shaped like a bird's foot at the end. This claw is thrown onto the crowded group of enemies. "Large wooden crossbow": The bow is made from huangyang, sang, and zhe wood, measuring twelve feet in length, with a diameter of seven inches in the middle and three inches at the ends. The bowstring is drawn using a winch, and when the large arrow is fired, it makes a thunderous sound. "Accumulated wooden logs" are prepared as礌wood: they are one foot in diameter, six to seven inches at the smaller end, and five feet long. When enemies climb the walls, these logs are thrown down to crush them. "Accumulated stones" are prepared as cannon stones: they are of various sizes, easily carried, and thrown from the city walls to strike the enemies.

地探，於城西隅穿井，各深二丈，令覆新甕於井上，坐而聽之，城外賊到，有孔城地道，並聞甕中，辯遠近矣。天井，於城內八方穿井，各深二丈，以新甕薄皮鞔口如鼓，令聰耳者於井中枕甕而聽，則去城五百步悉知之。既審其處，我則隨地鑿穴近之，以乾艾一石，燒令煙出，乃用板於穴下封之，而令煙洩。更以韝鼓之，則敵人焦灼矣。

"The 'Ground Exploration' method: dig wells at the western corners of the city, each two zhang deep. Place a new jar upside down on the well's mouth, and have a person sit close to the jar, listening carefully. If enemies approach the city from outside or if someone is digging a tunnel through the city walls, the sounds will be transmitted into the jar, allowing one to determine the distance. 'Heavenly Well': dig a well in each of the eight directions within the city, each two zhang deep. Cover the well mouth with a thin skin stretched tight like a drumhead, and have a person with keen hearing lie on the jar inside the well. This allows the detection of any movement within five hundred steps of the city walls. Once the location of the enemy's tunnel is identified, dig a pit nearby and connect it to the enemy's tunnel. Burn one stone of dry mugwort to produce smoke, then cover the bottom of the pit with wooden boards so the smoke can only flow into the enemy's tunnel. Then use a 'gou' (a leather bellows) to blow air into the tunnel, forcing the smoke into the enemy's passage, causing them to be suffocated by the smoke."

警火，每城四面，夜間設有警火。油囊，盛水，於城上擲安火上，囊敗火滅。救火，用水筒。敵若縱火焚樓堞，以甕竹長一丈，鎪去節，以生薄皮為袋，令貯水二、三石，將筒納於袋內，急縛如唧筒，令將士三五人撮水口，急註之救火。每門常置兩具。無竹，即以木合筒，漆之而用。井水踐筒二十〈一作百〉具助之，門內常以甕貯。

"Alarm fire": The city should have alarm fires set up on all four sides at night. "Water bag": A bag filled with water, which is thrown from the city walls to the place where the fire starts; when the bag breaks, the water flows out to extinguish the fire. "Fire fighting with a water pump": If enemies set fire to the city towers and ramparts, take a long bamboo pole of one zhang in length, remove the middle joints, and make a water bag from thin leather, which can hold two or three stones of water. Insert the bamboo tube into the bag and tightly seal it, making a "water pump" (a type of pressurized water nozzle). Assign three or five soldiers to press the bag mouth together, and quickly spray water to put out the fire. Each city gate should always have two such pumps. If there is no large bamboo, use wooden strips to make a tube, paint it, and then use it. Additionally, provide twenty "well water pumps" to assist in fire fighting ("twenty" is originally written as "two hundred" in some texts). Inside the city gates, large jars filled with water should be kept ready for use.

火炬，用燕尾炬縛葦草為炬，分為兩歧，如燕尾狀，以油蠟灌之，加火縱墜城下，使騎木驢而燒之。松明炬，以松木為之，燒令明，直墜下隨城照之，恐敵人乘暗上城。脂油燭炬，燃脂秉燭於城四隅、要路門下，晨夜不得絕明，用備非常。行轤，熔鐵汁轤，舁行於城上以灑敵。遊火，鐵箱盛火加脂蠟，鏁錘下，燒穴孔中人。毒井，守城之時，城外有井先沈以毒藥。

"Flying Torch": This refers to a swallow-tail torch, made by bundling reed grass into a torch, with the front split into two branches, resembling a swallow's tail. It is soaked in oil and wax, lit, and then dropped from the city walls to specifically burn enemy soldiers riding on wooden carts. "Pine Torch": Made from pine wood, it burns brightly and is dropped straight down along the city walls to illuminate the area, preventing enemies from climbing the walls at night. "Lard Candle Torch": Oil and wax candles are lit at the four corners of the city and at key gateways, and they must remain lit from morning until night to deal with unexpected situations. "Tumbling Ladle": A winch loaded with molten iron is carried by people along the city walls to pour over enemies. "Drifting Fire": A metal box filled with fire and additional oil and wax is lowered with a chain to burn enemies hiding in tunnels and holes. "Poison Well": When defending the city, existing wells outside the city should be pre-treated with poison.

陷馬坑，孔長五尺，闊一丈，深三尺。坑中埋鹿槍、竹戟，沈〈一作坑〉十字相連，狀如鉤鏁，覆以芻草、茆禾，加土種草，令生苗蒙覆其上。軍城、礨壁、要路皆設之。拒馬槍，以木徑二尺，長短隨時，十字鑿孔，縱橫安栝，長一丈，銳其端，可用塞城門，要路。木柵，為敵所逼，不及築城礨，或因山河險隘，多石少土，不任板築，則建立木為棚，方圓高下隨時。深埋木棍，彌縫其疏闊。內重柱為閣道，外重柱長出女墻，皆入泥七八寸。又立閣道，內柱上布板為棧，立闌干，行於柵上懸門。擁墻、濠塹、拒馬，一如守城法。

"The 'Trap Pit': The pit is five feet long, ten feet wide, and three feet deep. Inside the pit, deer horns and bamboo spears are placed, arranged in a cross pattern so that they connect in a series of interlocking hooks. A layer of dry grass and straw is then placed on top, followed by soil to grow grass, which covers the pit's surface. These pits should be set up near military camps, fortifications, and key roads. 'Obstacle Pikes': Use wooden poles with a diameter of two feet, with length determined as needed. Drill cross-shaped holes and insert one-meter-long wooden stakes, sharpening the ends to block city gates and important roads. 'Wooden Fences': When enemies approach quickly and there is no time to build fortifications, or when in mountainous or riverine areas with many stones and little soil, making rammed earth walls is not possible, then wooden poles are erected to form a fence. The size and height are determined as needed. The wooden posts should be deeply buried, and any gaps should be filled tightly. Inside, a row of poles is set up to form a passageway, while another row of poles is built higher than the parapet, with their bases buried about seven or eight inches into the ground. Then a passageway is constructed on top of these poles, covered with planks and fitted with railings, allowing people to move along the fence. Suspended doors can also be installed. As for other defenses such as walls, ditches, and obstacle pikes, they should all be constructed according to standard fortification methods."

轒轀車，四輪車，上以繩為脊，犀革蒙之，下可藏十人。填隍推之，直抵城下，可以攻掘，金、木、水、火、石所〈一作俱〉不能敗。

"The 'Hunwen chariot' is a four-wheeled vehicle with a roof made of ropes woven into a ridge shape, covered externally with rhinoceros hide, and capable of hiding ten people underneath. First, fill in the moat, then push the chariot forward until it reaches the foot of the city wall, with people working underneath to dig through the wall. Gold, wood, water, fire, and stone cannot damage it."

飛雲梯，一大木為床，床下置六輪，上立雙牙，牙有栝，梯長一丈二尺，有四桄，桄相去三尺，勢微曲遞相栝。飛於雲間，以窺城中。其上城，首冠雙轆轤，枕城而上。

"The Flying Cloud Ladder": Use a large wooden frame as the base, with six wheels attached underneath. Two upright posts are mounted on the frame, with pins fitted on top of them. The ladder is twelve chi long, with four crossbars evenly spaced three chi apart. The ladder itself has a slight curve, and is extended section by section with pins. When raised high, it appears to fly among the clouds, allowing one to look into the city. When used to climb a city wall, a pair of winches are attached to the top of the ladder, which are then leaned against the wall to facilitate climbing.

炮車，以大木為床，床下安四輪，上建雙陛，陛間橫栝，中立獨竿，竿首如桔橰狀。其竿高下、長短、大小，以城為準。竿首以窠盛石，大小多少，隨竿力所制。人挽其端而投之。其車推輪，逐便而用之，亦可埋腳著地而用之。其旋風四腳，亦隨事而用。

"The 'Paoche' [trebuchet], refers to a type of catapult: it is constructed with a large wooden frame, with four wheels underneath. Two vertical pillars are erected on the frame, with a horizontal pin connecting them. In the middle, a single pole is erected, with the top of the pole shaped like a water-lifting lever. The height, length, and thickness 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 leather pouch is attached to hold the stones. The size and number of stones depend on the pole's ability to bear weight. People pull the other end of the pole forcefully to launch the stones. This vehicle can be moved on wheels to any location for easy use; alternatively, the frame can be fixed in place by burying its legs into the ground. As for the 'Xuanfengpao' [spinning wind cannon], which has a four-legged frame, it is also used according to the situation."

車弩，為軸轉車，車上定十四石弩弓，以鐵鉤繩連軸，車行軸轉，引弩弓持滿弦掛牙上。弩為七衢，中衢大箭一，鏃刃長七寸廣五寸，簳長三尺圍五寸，以鐵葉為羽。左、右各三箭，次小於中箭。其牙一發，諸箭皆起，及七百步，所中城壘罔〈一作無〉不崩潰ソ櫓以便顛墜。

"The 'chariot crossbow'": A vehicle is constructed that can rotate its axle, with a crossbow of fourteen stone strength fixed on it. The crossbow is connected to the axle via an iron hook and rope. When the vehicle is pushed forward, it turns the axle, which draws back the crossbow string and hooks it onto the crossbow hook. The crossbow has seven arrow slots: one in the center for a large arrow, with the arrowhead being seven inches long and five inches wide, the shaft three feet long and five inches in circumference, and iron plates used as fletching. On either side, there are three arrows each, each successively smaller than the central arrow. When the crossbow hook is released, all arrows fly out together, with a range of up to seven hundred paces. The walls of the city that are hit will surely collapse (the character '罔' in some editions is '无'), and even the watchtowers on the city walls will also collapse.

尖頭木驢，以木為脊，長一丈，徑一尺五寸，下安六腳。下闊而上尖，頭高七尺，內可容六人，用濕牛皮蒙之。蔽人其下，共舁至敵城下，木、石、鐵、火皆不能敗，用攻其城。

"The sharp-headed wooden donkey": made of wood with a length of ten chi and a diameter of one foot five cun, with six legs at the bottom; it is wide at the bottom and tapers to a point at the top, with the front seven chi high. Inside it can accommodate six people, and the outside is covered with wet cowhide. People hide underneath it for cover and carry it together to the foot of the enemy's city walls. It cannot be damaged by wood, stone, iron, or fire, and it is used to protect those who dig through the city walls.

土山，於城外起土為山，乘城而上。地道，鑿地為道，行於城下，因以攻城。往往建柱，積薪於柱，閑而焚之，柱折而城崩。

"Earth Mountain": Building a hill of earth outside the city to occupy a high position and attack the city from above. "Underground Passage": Digging tunnels underground to reach beneath the city walls, thus attacking the city. When digging to the base of the city wall, they often first set up wooden pillars to support the base, then pile firewood beside the pillars and set fire to it at intervals. When the pillars break, the city wall collapses.

板屋，以八輪車，上樹高竿，竿下安轆轤，以繩挽板屋，上竿首以窺城中。板屋方四尺，高五尺，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，言如鳥巢也。木幔，以板為幔，立桔橰於四輪車上，懸帳逼城其間，使し卒蔽之，蟻附而上，矢石亦不能及。

"Board House": Using an eight-wheeled cart, a tall pole is erected on top, with a winch attached below. A board house is hoisted up to the top of the pole by a rope, and people inside can look into the city. The board house is four feet square and five feet high, with twelve holes opened in the four walls. The cart can move forward or backward, circling the city, or can be used for distant observation within the camp. This is called "Nest Cart," because it is like a bird's nest suspended on a pole. "Wooden Canopy": Made of wooden boards, the canopy is set up on a four-wheeled cart, with a lever system similar to a well-pulley used to lift the canopy close to the city walls. Soldiers hide behind the canopy, climbing up the walls like ants, and are not harmed by arrows or stones.

發火箭，以小瓢盛油灌矢端，射城樓櫓板木上，瓢敗油散，因以火箭射油散處，火立燃，復以油瓢續之，則樓櫓盡焚。

"Launching rockets": Use a small ladle filled with oil tied to the arrowhead, shoot it onto the wooden planks of the city tower or the gallery, and when the ladle breaks, the oil splashes out; then shoot rockets towards the splashed oil, and the fire immediately starts, and then continue shooting oil ladles to keep the oil flowing, and the city tower and gallery will be completely burned down.

雀杏，磨杏子中空，以艾實之，繫雀足上，加火，於薄莫群飛入城壘中棲宿，其積聚廬舍須臾火發。蜀鐵釒瞿鋤，蜀釒瞿短柄，著鋼鐵鏨，以鋤其城。

"The Què Xìng" method involves hollowing out a apricot kernel, filling it with dried mugwort, and attaching it to a sparrow's foot. Then, it is lit on fire and released at dusk. When the sparrows fly into the enemy's camp to roost, the enemy's stored supplies and buildings catch fire instantly. "Shǔ Tī Zhǔ Chú" refers to a type of hoe from Shǔ region, with a short handle and a steel-bladed head, used for digging through city walls.

將軍炮，置四柱，長短為之，其下四面著橫栝，半之則前及左右著栝後，其下著其頂上，左右亦頂轉輪致卒其竿，隨其架所宜為之。其ㄌ索之類，隨其炮大小增減。竿稍懸其繩置窠，中盛炮，其架編全竹為衣，以禦敵矢石。

"The General's Cannon": Set up four pillars, whose lengths are determined by the need. At the base of each pillar, attach horizontal wooden bars on all four sides, half of them facing the front and sides, and the other half facing the back. At the junction between the lower and upper parts, attach rotating wheels at the top ends to support the launching rods. Everything is made according to the actual structure of the frame. The ropes used, along with other equipment, are adjusted according to the size of the cannon. The end of the launching rod is tied with a rope and attached to a "ke" (a leather pouch), which holds stone projectiles. A whole bamboo frame is woven outside the cannon frame to serve as a protective garment, shielding against enemy arrows and stones.

狗蹲炮，前置兩長柱，中著橫竿，如前炮狀，與衣亦然。旋風炮，左右著二方木，亦如之鑿一孔通貫下柱，左右前後皆可運轉，埋之於地，其頂轉輪著竿如前狀。此炮不用衣。

"The Dog Crouching Cannon": It consists of two long pillars placed in front, with a horizontal pole spanning between them, and its structure is the same as the previous type of cannon, using the same protective cover. "Whirlwind Cannon": Two square wooden beams are mounted on both sides, with a hole drilled through the wood to connect to the vertical pillars below, allowing rotation in all directions. The base of the pillars is buried in the ground, and a rotating wheel is mounted on top to support the throwing pole, which is the same as described earlier. This type of cannon does not use a protective cover.

令少睡者枕空葫蘆臥，有人行，四十里外，東西南北皆知之。

Select soldiers who have light sleep and are easily startled, and have them sleep with an empty gourd placed on the ground beneath their heads. The hollow cavity of the gourd can gather and amplify vibrations transmitted from the ground. As long as there are people or horses moving, sounds from as far as forty li away can be heard, and it is also possible to determine from which direction—east, west, south, or north—the sound is coming. This is the method of "earth listening" used by the military to detect enemy movements.

夜失道，以北斗建為正，以四時定之，然後知四方之路矣。如本路，則放老馬以從之。

When marching at night and losing direction, one can use the direction indicated by the handle of the Big Dipper (the "Doubing") to correct the orientation. Then, by referring to the seasonal changes in the direction of the Big Dipper's handle, one can determine the cardinal directions accurately. Thus, the paths of east, west, north, and south can be clearly identified. If the route being taken is the same as the one taken before, then release an experienced old horse in front, allowing the group to follow it.

旗幟者，軍中之標表也。以門旗為首，竿上置金銅珠，大纛深紅八幅，樹大將牙帳前，鼓坐其下，五方旗各按方面。將有事旗戰陣，大將齋戒，潔心凈服，俟天清星皎，中營立壇，率諸將校宣祝文，隨方面祭之。

The flag is used by the entire army to indicate identity and transmit commands. Among all the flags, the "menqi" (gate flag) comes first, with a golden copper jewel at the top of its pole. The "datuo" (great banner) is made of eight deep red silk panels sewn together and is erected in front of the general's tent, with the war drum placed beneath it. The "five directional flags" in the colors of blue, red, yellow, white, and black are arranged according to the directions they represent. Before using the flags to command the formation in battle, the general must first undergo a period of purification, clear his mind, and wear clean clothes. He waits until the sky is clear and the stars are bright, then builds an altar in the central camp, leads the various officers in reciting the incantation, and offers sacrifices separately according to the directions associated with each flag.

大將之行，先以五色旗導引之。沖向方位：甲乙日青旗，丙丁日紅旗，戊己日黃旗，庚辛日白旗，壬癸日黑旗〈五方旗所向在後〉。或前後林藪險隘，下斧釒瞿斫伐開道，舉青旗。前有山峽高峰深溪，無避賊寇處，復風火相逼，即抽兵要逐風燒草以避賊，舉紅旗。前遇敵列陣，即排列輜重，引兵結陣，擇高勝地守隘以拒賊，舉白旗。前值山川地濡卑濕，溪澗不平，舉皂旗。前平原大澤，無他患害，舉黃旗。

The commander is about to go out on a military campaign. First, five-colored flags are used to lead the way. The color of the flag depends on the Five Phases associated with the heavenly stem of the day. On days of Jia and Yi, the green flag is raised; on days of Bing and Ding, the red flag is raised; on days of Wu and Ji, the yellow flag is raised; on days of Geng and Xin, the white flag is raised; and on days of Ren and Gui, the black flag is raised. The specific directions associated with each of the five-colored flags are explained in the following text. While advancing, if both the front and the rear are dense forests and difficult terrain, requiring axes and mattocks to clear the way, the green flag is raised. If the front is mountain passes and high peaks, deep streams and impassable valleys, with no place to hide from enemies, and if the wind helps the fire to spread, then troops must be withdrawn to burn the grass in the direction of the wind to avoid the enemy, and the red flag is raised. If the enemy is already in formation ahead, the commander should gather and arrange the supplies, form the troops into a battle formation, and occupy high and dangerous positions to block the pass and resist the enemy, and the white flag is raised. If the terrain ahead is low and damp, with winding streams, the black flag is raised. If the terrain is a plain or a marshland with no other dangers, the yellow flag is raised.

五色牙帳旗，隨天地〈一作氣〉四時雲色舉之。見青雲舉青旗，他皆同此。厭土以青旗，厭火以皂旗，厭金以紅旗，厭水以黃旗，厭木以白旗。厭旌旗之上，文以熊虎者，象其猛也；文以鵾鷄者，象其鬥也；文以日月星辰者，法天文也；文以鬼神雲氣者，如其變也。

The five-colored flags in front of the camp should be raised according to the colors of the clouds in the four seasons, following the heavens and earth (a variant text reads "qi"). If blue clouds are seen, raise a blue flag; the other colors are handled similarly. When using flag colors to suppress the Five Phases energies, the principle of mutual control is applied: to suppress earth energy, use a blue flag (wood controls earth); to suppress fire energy, use a black flag (water controls fire); to suppress metal energy, use a red flag (fire controls metal); to suppress water energy, use a yellow flag (earth controls water); and to suppress wood energy, use a white flag (metal controls wood). As for the patterns on the banners: drawing bears and tigers signifies bravery; drawing pheasants signifies skill in combat; drawing the sun, moon, and stars signifies following celestial patterns; and drawing ghosts, gods, and clouds signifies the unpredictable and mysterious nature of the supernatural.

坐罪人於白旗之下，殺之於黑纛之下也。初得敵人，刳其心以祭旗，塗其血以釁鼓。為我之號者，隨我所主焉。故《春秋傳》曰：晝施旌旗以威其目，夜施火鼓以威其心。是故旗幟之用，大軍之本也。

When judging criminals, they should be made to kneel and sit under a white flag while receiving their sentence; when executing criminals, the execution should take place under a black banner. When capturing an enemy for the first time, their heart should be cut out and used to sacrifice to the flag, and their blood should be painted on the war drum to perform the ritual of 'sacrificing blood to the drum'. All flags serving as our commands and symbols are used according to the intentions of our commander. Therefore, the Spring and Autumn Annals (i.e., the Zuo Zhuan) says: displaying banners and flags by day is to intimidate the enemy with their colors; using firelight and drumbeats at night is to intimidate the enemy with their sounds and lights. From this we can see that the use of flags is indeed the fundamental aspect of commanding a large army.

纛六口，槍二根，以豹尾為，居門旗後。前五方旗，隨所六纛在，營亦在纛後。嚴敬鼓一十二面，居大將前。左右列六纛，下用一十二具旗鼓，前列代金旗隊二百五十口，尚色圖禽，與諸隊同。每一旗五幡，認旗二百五十口，尚色圖禽，與諸隊不同。各因為認，出居隊後，恐卒伍交錯。

The main general's banner and ceremonial equipment include six large banners, two long spears with leopard tails attached as decoration (the character 'decoration' is likely missing after '为'), placed behind the gate banners. The five directional banners are arranged according to the positions of the six large banners; when setting up camp, the five directional banners are also placed behind the banners. Twelve 'strict and respectful drums' are set up in front of the main general's seat. On the left and right, six large banners are arranged, each with twelve sets of banners and drums beneath them. In front, there are two hundred and fifty 'substitute golden banners', each colored according to the color favored by their respective units and featuring the bird emblem of their unit, with all units having the same design; each banner is accompanied by five banners. There are also two hundred and fifty 'identification banners', similarly paying attention to color and bird emblem, but with different designs for each unit—these serve as the unit's own identifying mark, placed behind their respective units when going into battle, to prevent confusion among soldiers.

門旗不得用紅色，嫌亂。大將鼓一百二十五面，恐疑驚敵人用之。甲五分，七千五百領。戰袍四分，五千領。槍十分，一萬二千五百根，縛〈一作傅〉筏。牛肋脾二分，二千五百面；馬軍以圍伐牌一伐，分支。

The banner at the front of the formation must not be red, as it would be confused with the main general's deep red standard, causing confusion in commands. The main general's war drum is set to 125 pieces, to be used when it is necessary to confuse or scare the enemy. The equipment ratio for the entire formation of 12,500 soldiers is as follows: armor accounts for five tenths, totaling 7,500 sets; battle robes account for four tenths, totaling 5,000 sets; long spears account for ten parts, one per soldier, totaling 12,500 spears, with additional straps for binding. Cow ribs and spleen, which are large shields made of cowhide, account for two tenths, totaling 2,500 shields; cavalry use flexible shields for body protection, distributed in batches by unit.

弩二分〈弦三付〉，兵一分，二千五百張。弩七千五百條，弦二十五萬只。箭弓十分〈弦三付〉，矢二十六萬只，一萬三千五百糧，弓二萬七千五百條，弦三十七萬五千。射甲、箭、弓、袋、胡祿並張弓袋，並十分，一萬三千五百副。佩刀八分，一萬口。陌刀二分，三千五百口。二分，三千五百條。馬軍及陌刀，並付以錘鉞斧〈一作為〉四支。

The弩 account for two tenths, with each bow having three sets of strings, totaling two thousand five hundred bows; the弩 strings amount to seven thousand five hundred, and the弩 arrows amount to twenty-five thousand. The bows account for ten parts, with each bow also having three sets of strings, the arrows amount to twenty-six thousand, plus one thousand three hundred and fifty sets of provisions, two thousand seven hundred and fifty bows, and thirty-seven thousand five hundred bow strings. The arrows, bows, arrow bags, and quivers for the armor used in shooting, along with the bow bags, are all provided in ten parts, totaling one thousand three hundred and fifty sets. The佩刀 account for eight tenths, totaling one thousand; the陌刀, used in foot combat, account for two tenths, totaling three thousand five hundred; there is another item accounting for two tenths, totaling three thousand five hundred, though the name of the item is missing in the original text. Cavalry and soldiers wielding陌刀 are all issued with four weapons: hammers, axes, and axes (the character '斧' in one version is '为').

《周禮》六鼓，樂人掌教六鼓，以節樂和軍旅。一曰銅鼓，二曰鐃鼓。凡在軍中，金之制有四。《司馬法》曰：卒長執鐃，兩司馬長執鐸，進軍鳴鐸，退軍鳴鐃。大戰之時，擊鼓以進，擊金以退〈一作止〉。

The "Zhou Li" records the system of "six drums," which are managed and taught by musicians. These six drum methods are used to regulate music and dance, and to coordinate the advance and retreat of military forces. The first is the bronze drum, and the second is the bell drum. In total, there are four categories of metal instruments used in the military. The "Si Ma Fa" states: the company commander holds a bell, and the commander of the two司马 holds a bell. When advancing, the bell is sounded; when retreating, the bell drum is sounded. In the midst of a great battle, the drum is beaten to indicate advance, and the metal bell is sounded to indicate retreat (the character for "retreat" in some editions is "stop," meaning to halt).

三曰■，《周禮》曰：以金■和鼓。四曰鐲，以節鼓。鄭玄曰：鐲，鉦也，軍行鳴之，以節鼓也。五曰鐸，《周禮》曰：以金鐸通鼓。鐸，鈴也。刁斗，按《黃帝大傳》曰：與■尤戰，擊之以警夜也。六曰鉦，《樂志》曰：鉦形如半鐘，旁有小柄，樂師持之以和樂節制。鉦者，進退用之，有征之義也。

The third type, the character in the original text is missing; according to the "Rites of Zhou · Local Officials · Drum Officer," it should be "chun" (a type of bronze instrument). The "Rites of Zhou" says that the chun is used to respond to the sound of the drum. The fourth type is called "zhuo," used to regulate the drum beats. Zheng Xuan's commentary says that zhuo is the same as zheng, which is struck during military campaigns to regulate the speed of the drum beats. The fifth type is called "duo." The "Rites of Zhou" says that the golden duo is used to convey drum commands. Duo is a large bell with a tongue. As for "diao dou," according to the "Yellow Emperor's Great Transmission," it was used by the Yellow Emperor in his battle against Chiyou (the character "Chi" is missing in the original text) to sound at night for guarding and keeping time. The sixth type is called "zheng." The "Music Annals" says that zheng is shaped like half a bell, with a small handle, and is held by the musician to coordinate the rhythm of the music. In the military, zheng is used specifically for issuing commands to advance or retreat, taking the meaning of "campaigning."

黃帝戰蚩尤，吹角，長六尺，聲甚嗚。後有涿鹿之敗，帝問曰：所吹何物？蚩尤曰：角也，吹之則風霧俱集。後以六尺曰角，五尺曰蠡。

It is said that when the Yellow Emperor fought against Chiyou, he blew a horn, which was six feet long and produced a very deep and mournful sound. Later, when Chiyou was defeated in the Battle of ZhuLu, the Yellow Emperor asked him: "What did you blow before?" Chiyou replied: "It was a horn. As soon as I blew it, the wind and mist would gather together." From then on, the horn that was six feet long was called "Jue," and the one that was five feet long was called "Li."

近世列陣，金鼓之外，餘無他聲號。或陣形長為山谷所掩映，慮不能照，宜於陣兩稍為蠡角〈隨牌大小增之〉。值敵攻稍，則吹之為號，中軍吹而應焉。

In modern times, when arranging troops, besides the sound of gongs and drums, there are no other signals or commands. If the formation is stretched out over a long distance and is blocked by mountains or valleys, there is concern that the commands may not be effectively communicated. In such cases, reed pipes and horns should be placed at the two ends of the formation (the 'sides' or 'ends'), with the number of reed pipes and horns adjusted according to the size of the unit. Once an enemy attacks one end, that end should sound the reed pipe or horn as an alarm signal. Upon hearing this, the central command will also sound the horn to respond, indicating that they are aware and will soon provide support.

鼓角者，大將之威德。十萬兵已上，大角二十四具，大鼓六十四面；五萬兵已上，大角一十六具，大鼓四十二面；三萬兵已上，大角八具，大鼓二十四面；一萬兵已上，大角六具，大鼓一十四面。或深入敵境，欲敵人畏，謂我師旅大盛，但多著之，不用此法也。

Drums and horns are instruments used to display the authority of the commanding general. For forces of over 100,000 soldiers, twenty-four large horns and sixty-four drums are assigned; for forces of over 50,000, sixteen large horns and forty-two drums; for forces of over 30,000, eight large horns and twenty-four drums; and for forces of over 10,000, six large horns and fourteen drums. If the army is deep within enemy territory and wishes to instill fear in the enemy, making them believe the army is extremely powerful, then drums and horns should be used extensively, without strictly adhering to the above quotas.

動鼓角之時，日沒前二刻先吹小角，次吹大角，一會十六聲，三會計四十八聲，為一曲畢。暮擊鼓，三會間，第一會五十六聲六疊一間。三間畢，吹大角一十六聲，引第二會鼓五十六聲六疊一間。三間畢，發鉦一百五十聲畢，軍門掣鎖，諸將各按部靜，吏士無敢喧嘩，傳刁斗，報更漏，謹巡警。

The procedure for sounding the gongs and horns is as follows: two hours before sunset, first blow the small horn, then the large horn. After a while, blow sixteen sounds, and after three such periods, a total of forty-eight sounds, completing one piece. At dusk, beat the drum in three periods: the first period consists of fifty-six sounds, with each six beats as a pause; after three pauses, blow the large horn sixteen times to signal the second drum period, which also consists of fifty-six sounds with six beats as a pause; after three pauses again, sound the gong one hundred and fifty times. When the gong stops, the camp gates are locked, and the officers and soldiers are ordered to quiet down according to their respective units, no soldiers are allowed to make noise. Afterwards, the signal drum is passed on, and the time for the night watch is reported, with strict night patrols and vigilance.

晚起角在四更二點，吹小角畢〈一作吹〉，四更三點過吹大角，引第一會鼓四十五聲六疊一間，三間畢吹〈一作叫〉。四更四點過吹大角，引第二會鼓四十五聲六疊一間，三間畢吹〈一作叫〉。四更五點過吹大角，引第三會鼓四十五聲六疊一間，三間畢叫。五更一點過吹泊，五更四點轉鼓，至天曉一十八轉叫，五更五點過擊鉦一百五十聲。絕聲，擊鼓三百。聲絕，軍門鎖開，大將軍嚴裝坐牙帳之上，引諸將以次朝。

At dawn, the camp signal horn is sounded at the second watch, second hour. First, the small horn is blown completely (「毕」is also interpreted as 「吹」in some editions); after the third watch, third hour, the large horn is blown, initiating the first set of drumbeats, forty-five beats, with six repetitions and one pause between each. After three pauses, the horn is blown again (「吹」is also interpreted as 「叫」, meaning to call out). After the fourth watch, fourth hour, the large horn is blown again, initiating the second set of drumbeats, forty-five beats, with six repetitions and one pause between each. After three pauses, the horn is blown again. After the fifth watch, fifth hour, the large horn is blown again, initiating the third set of drumbeats, forty-five beats, with six repetitions and one pause between each. After three pauses, a call is made. After the first watch, first hour, the signal 「泊」is sounded to conclude. Starting from the fourth watch, fourth hour, the drum is turned, and by the time it is light, it is turned eighteen times with calls. After the fifth watch, fifth hour, a hundred and fifty beats of the gong are sounded. When the gong sound stops, the drum is struck three hundred times. When the drumming stops, the gate is unlocked, and the general-in-chief, fully dressed in military uniform, sits in the headquarters tent, guiding the officers to enter one by one in order.

木櫃一枚，八角，高二尺四寸，闊二尺三寸。雜色，裝畫金銅環紉及蓋水匱三片，共闊二尺四寸，厚一寸五分，布黑漆。貯水生銅釒瞿一口，闊一尺九寸，深一尺五寸，重七十斤。金銅引水龍一條，長二尺六寸。前腳踏虛雲朵一枝，重二十斤。龍腹中熟銅飲水渴烏一條，內空長四尺八寸，圍一寸五分。

The components of the water clock used in the military are as follows: one wooden cabinet shaped like an octagon, two feet four inches high, two feet three inches wide, entirely painted with various colors and decorated with gilded bronze rings; three wooden boards covering the water tank, combined width two feet four inches, thickness one foot five inches, all painted black. One large vessel made of raw copper, shaped like a hoe, used for storing water, with a width of one foot nine inches, depth of one foot five inches, and a weight of seventy jin. One gilded bronze dragon for channeling water, measuring two feet six inches in length; the dragon's front foot is placed on a floating cloud, which weighs twenty jin. Inside the dragon's abdomen is a hollow copper tube called "ke wu" (thirsty crow), four feet eight inches long, with a circumference of one foot five inches—the water flows down from a higher place through this tube by siphon action.

力士柱二枚，各長六尺，圍一尺二寸五分。並腳下卷荷坐水離獅子四個裝褫盡，力士柱頭鍍金寶珠二枚。及鐵涉一鬆〈一作枚〉，闊二寸五分，長三尺六寸。金銅釘鉸水秤一梁，身長五尺六寸，徑一寸五分。金銅環連鎖，長一尺四寸。金銅象錘一枚，連鎖九寸，共重七斤半〈一作平〉。

Two pillars of the forceful warrior shape, each six feet long and with a circumference of one foot two inches and five parts; at the base of each pillar are scroll lotus supports and four water-lion figures, all fully decorated; on top of each pillar is a single gilded golden pearl, making a total of two pearls. There is also one iron footplate, (「松」is in one edition 「枚」), two and a half inches wide and three feet six inches long. A horizontal beam of gilded bronze with a gilded bronze hook, one beam, five feet six inches long and one inch five parts in diameter. A chain connected by gilded bronze rings, one foot four inches long. A gilded bronze cast scale weight in the shape of an elephant, one with the chain, nine inches long, weighing seven and a half jin (「半」is in one edition 「平」).

準桿一條，長六尺，竿身八楞，圍八寸五分。向本上雕一隻腳踏蓮花坐，向下卷雲座。金銅環紉，及曲尺金銅工正一枚，長一尺五寸。熟銅鍍金壺一枚，面闊一尺一寸，深七尺。金銅連鎖三條，各長二尺二寸。及連金銅小蓋一枚，闊三寸五分，共重一十四斤四兩。銅觜一枚，重十八銖。大鼓一面，闊一尺一寸，深七寸。蟠龍繞腔彩畫鉦一面，厚四分。銅水斗一枚，平準竿一條。皆以約漏刻數之。

A calibration rod of six feet in length, with an octagonal cross-section and a circumference of eight inches and five parts; the top of the rod is carved with a seated figure on a lotus pedestal, and the bottom is a cloud-scroll shaped base. It is accompanied by a gilded bronze ring handle, and a gilded bronze caliper of the form of a square ruler, one foot five inches long. A bronze water clock with gilded surface, one foot one inch wide at the mouth and seven feet deep. Three gilded bronze chains, each two feet two inches long; a gilded bronze small cover for the water clock, three inches five parts wide, weighing fourteen jin and four liang. A bronze spout, weighing eighteen zhu. A large drum, with a drum face of one foot one inch wide and a drum body seven inches deep. A bell with a painted dragon winding around its body, four parts thick. A bronze water container and a level rod. All these instruments are used for measuring and verifying the time indicated by the water clock and clepsydra.

每時有八刻十二分，一刻六十分，一日二十時，合一百刻。冬至前三日改第一箭，晝四十刻〈日出辰時一刻〉，夜六十刻〈日入申時八刻〉，每更一十二刻，每點二刻二十四分。後三日改第二箭，晝四十一刻〈日出辰時半刻〉，夜五十九刻〈日入酉時半刻〉，每更一十一刻四十八分，每點二刻二十二分。

The floating arrow in the water clock is changed according to the solar terms, with a total of twenty arrows used throughout the year, which is called "transmitting the arrow." The method of measuring time is as follows: each hour consists of eight parts and twelve minutes, each part is sixty minutes, and a day and night consists of twelve hours (the original text says "twenty hours," which is likely a mistake for "twelve hours"), totaling one hundred parts. Three days before the winter solstice, the first arrow is used: daylight is forty parts (sunrise at the first part of the third hour), and nighttime is sixty parts (sunset at the eighth part of the seventh hour), each watch is twelve parts, and each moment is two parts and twenty-four minutes. Three days after the winter solstice, the second arrow is used: daylight is forty-one parts (sunrise at the half part of the third hour), and nighttime is fifty-nine parts (sunset at the half part of the eighth hour), each watch is eleven parts and forty-eight minutes, and each moment is two parts and twenty-two minutes.

小寒初日改第三箭，晝四十二刻〈日出卯時八刻〉，夜五十八刻〈日入酉時一刻〉，每更一十一刻三十六分，每點二刻一十八〈一作九〉分。後九日改第四箭，晝四十三刻〈日出卯時七刻半〉，夜五十七刻〈日入酉時一刻半〉，每更一十一刻二十四分，每點二刻一十六分。大寒後三日改第五箭，晝四十四刻〈日出卯時七刻〉，夜五十六刻〈日入酉時二刻〉，每更一十一刻一十二分，每點二刻一十四分。

On the day before Xiaohan, the third arrow is used: daylight lasts forty-two parts (sunrise at the eighth part of the卯 hour), and night lasts fifty-eight parts (sunset at the first part of the酉 hour). Each watch lasts eleven parts and thirty-six fractions, and each point lasts two parts and eighteen fractions (the term 'eighteen' in some editions reads 'nineteen'). On the ninth day after that, the fourth arrow is used: daylight lasts forty-three parts (sunrise at the seventh and a half parts of the卯 hour), and night lasts fifty-seven parts (sunset at the first and a half parts of the酉 hour). Each watch lasts eleven parts and twenty-four fractions, and each point lasts two parts and sixteen fractions. On the third day after Dahan, the fifth arrow is used: daylight lasts forty-four parts (sunrise at the seventh part of the卯 hour), and night lasts fifty-six parts (sunset at the second part of the酉 hour). Each watch lasts eleven parts and twelve fractions, and each point lasts two parts and fourteen fractions. From the day of Winter Solstice onwards, each time a new arrow is used, the daylight decreases by one part and the night decreases by one part, while the duration of each watch and each point also shortens accordingly.

立春前三日改第六箭，晝四十五刻〈日出卯時六刻半〉，夜五十五刻〈日入酉時二刻半〉，每更一十一刻，每點二刻一十二分。後六十日改第七箭，晝四十六刻〈日出卯時六刻〉，夜五十四刻〈日入酉時三刻〉，每更一十刻四十八分，每點二刻九發。雨水初日改第八箭，晝四十七刻〈日出卯時五刻半〉，夜五十三刻〈日入酉時三刻半〉，每更一十刻三十六分，每點二刻七分。

Three days before the Beginning of Spring, the sixth arrow is used: daylight is forty-five parts (sunrise occurs at six and a half parts of the卯 hour), and night is fifty-five parts (sunset occurs at two and a half parts of the酉 hour). Each watch is eleven parts, and each point is two parts and twelve fractions. On the sixth day after this, the seventh arrow is used (the original text says 'sixty days,' which does not match the progressive numbers, so it should be 'six days'): daylight is forty-six parts (sunrise occurs at six parts of the卯 hour), and night is fifty-four parts (sunset occurs at three parts of the酉 hour). Each watch is ten parts and forty-eight fractions, and each point is two parts and nine fractions (the original text says 'fraction' but here it is '发'). On the first day of Rain Water, the eighth arrow is used: daylight is forty-seven parts (sunrise occurs at five and a half parts of the卯 hour), and night is fifty-three parts (sunset occurs at three and a half parts of the酉 hour). Each watch is ten parts and thirty-six fractions, and each point is two parts and seven fractions.

後第九日改第九箭，晝四十八刻〈日出卯時五刻〉，夜五十二刻〈日入酉時四刻〉，每更一十刻二十四分，每點二刻四分。驚蟄後三日改第十箭，晝四十九刻〈日出卯時四刻半〉，夜五十一刻〈日入酉時四刻半〉，每更一十刻十分，每點二刻二分。春分前三日改第十一箭，晝五十刻〈日出卯時四刻〉，夜五十刻〈日入酉時五刻〉，每更一十刻，每點二刻。

On the ninth day after this, the ninth arrow is used: daylight is forty-eight parts (sunrise at the fourth and a half moment of the卯 hour), and night is fifty-two parts (sunset at the fourth moment of the酉 hour). Each watch is ten parts and twenty-four fractions, and each moment is two parts and four fractions. Three days after the Awakening of Insects, the tenth arrow is used: daylight is forty-nine parts (sunrise at the fourth moment of the卯 hour), and night is fifty-one parts (sunset at the fourth moment of the酉 hour). Each watch is ten parts and ten fractions (treated as ten parts and twelve fractions), and each moment is two parts and two fractions. Three days before the Vernal Equinox, the eleventh arrow is used: on this day, day and night are equal, with daylight fifty parts (sunrise at the fourth moment of the卯 hour) and night also fifty parts (sunset at the fifth moment of the酉 hour). Each watch is exactly ten parts, and each moment is exactly two parts.

後六日改第十二箭，晝五十一刻〈日出卯時三刻半〉，夜四十九刻〈日入酉時五刻半〉，每更九刻四十八分，每點一刻五十七分。清明初日改第十三箭，晝五十二刻〈日出卯時三刻〉，夜四十八刻〈日入酉時六刻〉，每更九刻三十六分，每點一刻五十五分。後九日改第十四箭，晝五十三刻〈日出卯時二刻半〉，夜四十七刻〈日入酉時六刻半〉，每更九刻二十四分，每點一刻五十二分。

On the sixth day after this, the twelfth arrow is used: daylight is fifty-one parts (sunrise at the third and a half moment of the卯 hour), and night is forty-nine parts (sunset at the fifth and a half moment of the酉 hour). Each watch lasts nine parts and forty-eight fractions, and each moment lasts one part and fifty-seven fractions. On the day before Qingming, the thirteenth arrow is used: daylight is fifty-two parts (sunrise at the third moment of the卯 hour), and night is forty-eight parts (sunset at the sixth moment of the酉 hour). Each watch lasts nine parts and thirty-six fractions, and each moment lasts one part and fifty-five fractions. On the ninth day after this, the fourteenth arrow is used: daylight is fifty-three parts (sunrise at the second and a half moment of the卯 hour), and night is forty-seven parts (sunset at the sixth and a half moment of the酉 hour). Each watch lasts nine parts and twenty-four fractions, and each moment lasts one part and fifty-two fractions. After Chunsan, daylight becomes longer and night shorter, so the duration of each watch and each moment continues to decrease.

穀雨後三日改第十五箭，晝五十四刻〈日出卯時二刻〉，夜四十六刻〈日入酉時七刻〉，每更九刻一十二分，每點一刻五十分。立夏前三日改第十六箭，晝五十五刻〈日出卯時一刻半〉，夜四十五刻〈日入酉時七刻半〉，每更九刻，每點一刻四十八分。後六日改第十七箭，晝五十六刻〈日出卯時一刻〉，夜四十四刻〈日入酉時八刻〉，每更八刻四十八分，每點一刻四十五分。

Three days after Grain Rain, the fifteenth arrow is used: daylight is fifty-four parts (sunrise at the second part of the卯 hour), and night is forty-six parts (sunset at the seventh part of the酉 hour). Each watch is nine parts and twelve fractions, and each point is one part and fifty fractions. Three days before the Beginning of Summer, the sixteenth arrow is used: daylight is fifty-five parts (sunrise at the first and a half part of the卯 hour), and night is forty-five parts (sunset at the seventh and a half part of the酉 hour). Each watch is nine whole parts, and each point is one part and forty-eight fractions. On the sixth day after that, the seventeenth arrow is used: daylight is fifty-six parts (sunrise at the first part of the卯 hour), and night is forty-four parts (sunset at the eighth part of the酉 hour). Each watch is eight parts and forty-eight fractions, and each point is one part and forty-five fractions. A watch is one fifth of the night, and a watch is divided into five points, so as the night becomes shorter, both the watches and the points become shorter.

小滿初日改第十八箭，晝五十七刻〈日出寅時半刻〉，夜四十三刻〈日入戌時半刻〉，每更八刻三十六分，每點一刻四十二分。後九日改第十九箭，晝五十八刻〈日出寅時八刻〉，夜四十二刻〈日入酉時一刻〉，每更八刻二十四分，每點一刻四十分。芒種後三日改第二十箭，晝五十九刻〈日出寅時七刻半〉，夜四十一刻〈日入戌時一刻半〉，每更八刻一十二分，每點一刻三十分。

On the day before Xiaoman, the eighteenth arrow is used: daylight is fifty-seven parts (sunrise occurs at the middle of the寅 hour), and night is forty-three parts (sunset occurs at the middle of the戌 hour). Each watch is eight parts and thirty-six fractions, and each point is one part and forty-two fractions. On the ninth day after that, the nineteenth arrow is used: daylight is fifty-eight parts (sunrise occurs at seven and a half parts of the寅 hour), and night is forty-two parts (sunset occurs at one and a half parts of the戌 hour, the original text says '酉 hour'). Each watch is eight parts and twenty-four fractions, and each point is one part and forty fractions. Three days after Mangzhong, the twentieth arrow is used: daylight is fifty-nine parts (sunrise occurs at seven and a half parts of the寅 hour), and night is forty-one parts (sunset occurs at one and a half parts of the戌 hour). Each watch is eight parts and twelve fractions, and each point is one part and thirty fractions. At this point, the twenty arrows used for increasing daylight since the winter solstice are completed.

夏至前三日改第一箭，晝六十刻〈日出寅時七刻〉，夜四十刻〈日入戌時二刻〉，每更八刻，每點一刻三十六分。後六日改第二箭，晝五十九刻〈日出寅時七刻半〉，夜四十一刻〈日入戌時一刻半〉，每更八刻一十二分，每點一刻三十八分。小暑初日改第三箭，晝五十八刻〈日出寅時八刻〉，夜四十二刻〈日入戌時一刻〉，每更八刻二十四分，每點一刻四十分。

Three days before the Summer Solstice, a new cycle begins, and the first arrow is used: at this time, the day is longest, with sixty units of daylight (sunrise at seven and a half units of the seventh hour of the zodiac), and forty units of darkness (sunset at one and a half units of the eleventh hour of the zodiac). Each watch is exactly eight units, and each point and moment is thirty-six parts. On the sixth day after that, the second arrow is used: daylight is fifty-nine units (sunrise at seven and a half units of the seventh hour of the zodiac), and darkness is forty-one units (sunset at one and a half units of the eleventh hour of the zodiac). Each watch is eight units and twelve parts, and each point and moment is thirty-eight parts. On the day before the Beginning of Heat, the third arrow is used: daylight is fifty-eight units (sunrise at eight units of the seventh hour of the zodiac), and darkness is forty-two units (sunset at one unit of the eleventh hour of the zodiac). Each watch is eight units and twenty-four parts, and each point and moment is forty parts.

後九日改第四箭，晝五十七刻〈日出卯時半刻〉，夜四十三刻〈日入戌時半刻〉，每更八刻三十六分，每點一刻四十三分。大暑後三日改第五箭，晝五十六刻〈日出卯時一刻〉，夜四十四刻〈日入酉時八刻〉，每更八刻四十八分，每點一刻四十五分。立秋前三日改第六箭，晝五十五刻〈日出卯時一刻半〉，夜四十五刻〈日入酉時七刻半〉，每更九刻，每點一刻四十八分。

On the ninth day after this, the fourth arrow is used: daylight is fifty-seven parts (sunrise occurs at the middle of the卯 hour), and night is forty-three parts (sunset occurs at the middle of the戌 hour). Each watch lasts eight parts and thirty-six fractions, and each point lasts one part and forty-three fractions. Three days after the Dog Day (大暑), the fifth arrow is used: daylight is fifty-six parts (sunrise occurs at the first fraction of the卯 hour), and night is forty-four parts (sunset occurs at eight parts of the酉 hour). Each watch lasts eight parts and forty-eight fractions, and each point lasts one part and forty-five fractions. Three days before the Beginning of Autumn (立秋), the sixth arrow is used: daylight is fifty-five parts (sunrise occurs at one and a half fractions of the卯 hour), and night is forty-five parts (sunset occurs at seven and a half parts of the酉 hour). Each watch lasts nine parts exactly, and each point lasts one part and forty-eight fractions. After the Summer Solstice, the daylight decreases by one part per arrow, and the night increases by one part per arrow, with the duration of each watch and point also increasing accordingly.

後六日改第七箭，晝五十四刻〈日出卯時二刻〉，夜四十六刻〈日入酉時七刻〉，每更九刻一十二分，每點一刻五十分。處暑初日改第八箭，晝五十三刻〈日出卯時二刻半〉，夜四十七刻〈日入酉時六刻半〉，每更九刻二十四分，每點一刻五十二分。後三日改第九箭，晝五十二刻〈日出卯時三刻〉，夜四十八刻〈日入酉時六刻〉，每更九刻三十六分，每點一刻五十五分。

On the sixth day after this, the seventh arrow is used: daylight lasts fifty-four parts (sun rises at the second and a half moment of the卯 hour), and night lasts forty-six parts (sun sets at the sixth and a half moment of the酉 hour). Each watch lasts nine parts and twelve fractions, and each moment lasts one and a half parts. On the day before 处暑, the eighth arrow is used: daylight lasts fifty-three parts (sun rises at the second and a quarter moment of the卯 hour), and night lasts forty-seven parts (sun sets at the sixth and a quarter moment of the酉 hour). Each watch lasts nine parts and twenty-four fractions, and each moment lasts one and a twelfth parts. On the third day after this, the ninth arrow is used: daylight lasts fifty-two parts (sun rises at the third moment of the卯 hour), and night lasts forty-eight parts (sun sets at the sixth moment of the酉 hour). Each watch lasts nine parts and thirty-six fractions, and each moment lasts one and a fifth parts. At this time, the heat is gradually retreating, and the night duration has risen to forty-eight parts, nearly equal to the daylight duration.

白露後三日改第十箭，晝五十一刻〈日出卯時三刻半〉，夜四十九刻〈日入酉時五刻半〉，每更九刻四十八分，每點一刻五十七分。秋分前三日改第十一箭，晝五十刻〈日出卯時四刻〉，夜五十刻〈日入酉時五刻〉，每更十刻，每點二刻。後六日改第十二箭，晝四十九刻〈日出卯時四刻半〉，夜五十一刻〈日入酉時四刻半〉，每更十刻十二分，每點二刻二分。

Three days after White Dew, the tenth arrow is used: during the day there are fifty-one parts (sunrise occurs at three and a half parts of the卯 hour), and at night there are forty-nine parts (sunset occurs at five and a half parts of the酉 hour). Each watch is nine parts and forty-eight fractions, and each point is one part and fifty-seven fractions. Three days before Autumn Equinox, the eleventh arrow is used: at this time day and night are once again evenly divided, with fifty parts during the day (sunrise occurs at four parts of the卯 hour) and fifty parts at night (sunset occurs at five parts of the酉 hour). Each watch is exactly ten parts, and each point is exactly two parts. Six days after that, the twelfth arrow is used: during the day there are forty-nine parts (sunrise occurs at four and a half parts of the卯 hour), and at night there are fifty-one parts (sunset occurs at four and a half parts of the酉 hour). Each watch is ten parts and twelve fractions, and each point is two parts and two fractions.

寒露初日改第十三箭，晝四十八刻〈日出卯時五刻〉，夜五十二刻〈日入酉時四刻〉，每更一十刻二十四分，每點二刻四分。後九日改第十四箭，晝四十七刻〈日出卯時五刻半〉，夜五十三刻〈日入酉時三刻半〉，每更一十刻三十六分，每點二刻七分。霜降後三日改第十五箭，晝四十六刻〈日出卯時六刻〉，夜五十四刻〈日入酉時三刻〉，每更一十刻四十八分，每點二刻九分。

On the day before the Cold Dew, the thirteenth arrow is used: daylight is forty-eight parts (sunrise at five and a half moments of the卯 hour), and night is fifty-two parts (sunset at three and a half moments of the酉 hour). Each watch is ten parts and twenty-four fractions, and each point is two parts and four fractions. On the ninth day after that, the fourteenth arrow is used: daylight is forty-seven parts (sunrise at five and a half moments of the卯 hour), and night is fifty-three parts (sunset at three and a half moments of the酉 hour). Each watch is ten parts and thirty-six fractions, and each point is two parts and seven fractions. Three days after the Frost's Descent, the fifteenth arrow is used: daylight is forty-six parts (sunrise at six moments of the卯 hour), and night is fifty-four parts (sunset at three moments of the酉 hour). Each watch is ten parts and forty-eight fractions, and each point is two parts and nine fractions. After the Autumn Equinox, the night is longer than the day, and the duration of each watch and point gradually increases with each arrow.

立冬前三日改第十六箭，晝四十五刻〈日出卯時六刻半〉，夜五十五刻〈日入酉時二刻半〉，每更一十一刻，每點二刻一十二分。後六日改第十七箭，晝四十四刻〈日出卯時七刻〉，夜五十六刻〈日入酉時二刻〉，每更一十一刻一十二分，每點二刻一十四分。小雪初日改第十八箭，晝四十三刻〈日出卯時七刻半〉，夜五十七刻〈日入酉時一刻半〉，每更一十一刻二十四分，每點二刻一十六分。

Three days before the Beginning of Winter, the sixteenth arrow is used: daylight lasts forty-five parts (sunrise occurs at six and a half parts of the卯 hour), and night lasts fifty-five parts (sunset occurs at two and a half parts of the酉 hour). Each watch lasts eleven parts, and each point lasts two parts twelve fractions. On the sixth day after this, the seventeenth arrow is used: daylight lasts forty-four parts (sunrise occurs at seven parts of the卯 hour), and night lasts fifty-six parts (sunset occurs at two parts of the酉 hour). Each watch lasts eleven parts twelve fractions, and each point lasts two parts fourteen fractions. On the day before the First Frost, the eighteenth arrow is used: daylight lasts forty-three parts (sunrise occurs at seven and a half parts of the卯 hour), and night lasts fifty-seven parts (sunset occurs at one and a half parts of the酉 hour). Each watch lasts eleven parts twenty-four fractions, and each point lasts two parts sixteen fractions. After the winter begins, the length of night increases, and the shifts for night watch and patrol also extend.

後九日改第十九箭，晝四十二刻〈日出卯時八刻〉，夜五十八刻〈日入酉時一刻〉，每更一十一刻五十六分，每點二刻一十八分。大雪三日改第二十箭，晝四十一刻〈日出辰時半刻〉，夜五十九刻〈日入酉時半刻〉，每更一十一刻四十八分，每點二刻二十一分。

After nine days, the nineteenth arrow is used: daylight is forty-two parts (sunrise at eight parts of the卯 hour), night is fifty-eight parts (sunset at one part of the酉 hour), each watch is eleven parts and fifty-six parts (treated as thirty-six parts), each point is two parts and eighteen parts. Three days after the heavy snow, the twentieth arrow is used: daylight is forty-one parts (sunrise at half a part of the辰 hour), night is fifty-nine parts (sunset at half a part of the酉 hour), each watch is eleven parts and forty-eight parts, each point is two parts and twenty-one parts. By this time, the twenty arrows used for the gradually lengthening night have been exhausted, and then it returns to the first arrow at the winter solstice, continuing in a cycle.

先定南北使正，樹八尺表竿為勾，臥一丈四尺為股。中節氣，日中視影之尺寸，若與歷合則吉，不合則凶。冬至十一月中氣，律中黃鐘，管長九寸徑三分，影長一丈三尺。小寒十二月節，影長一丈二尺四寸三分。大寒十二月中氣，律中大呂，管長八寸三分，影長一丈一尺二寸。立春正月節，影長九尺八寸。

The method of measuring shadows involves first determining the north-south direction, then setting up a vertical pole eight feet high as the 'gou' and laying out a measuring scale fourteen feet long on the ground as the 'gu'. On the day of the intersection of the solar terms, at noon, observe the length of the shadow cast by the pole. If it matches the calculation from the calendar, it is considered auspicious; if not, it is inauspicious (indicating an error in the calendar or a change in the weather). On the winter solstice, which is the middle solar term of the eleventh month, the pitch pipe corresponds to Huangzhong, the length of the pitch pipe is nine inches and the diameter is three inches. On this day, the shadow length is thirteen feet. On Xiaohan, the solar term of the twelfth month, the shadow length is twelve feet four inches and three parts. On Dahan, the middle solar term of the twelfth month, the pitch pipe corresponds to Daliu, the length of the pitch pipe is eight inches and three parts, and the shadow length is eleven feet two inches. On Lichun, the solar term of the first month, the shadow length is nine feet eight inches.

雨水正月中氣，律中大蔟，管長八寸，影長八尺一寸七分。驚蟄二月節，影長六尺六寸七分。春分二月中氣，律中夾鐘，管長七寸四分，影長五尺三寸七分。清明三月節，影長四尺二寸五分。穀雨三月中氣，律中姑洗，管長七寸一分，影長三尺二寸六分。

Rainwater is the middle solar term of the first lunar month, corresponding to the scale of Ta Zu, with the length of the law tube being eight inches and the shadow length eight feet one inch and seven parts. Awakening of Insects is the solar term of the second lunar month, with the shadow length six feet six inches and seven parts. Spring Equinox is the middle solar term of the second lunar month, corresponding to the scale of Jia Zhong, with the length of the law tube seven inches and four parts, and the shadow length five feet three inches and seven parts. Clear and Bright is the solar term of the third lunar month, with the shadow length four feet two inches and five parts. Grain Rain is the middle solar term of the third lunar month, corresponding to the scale of Gu Xi, with the length of the law tube seven inches and one part, and the shadow length three feet two inches and six parts. The length of the shadow gradually shortens after the winter solstice, which is exactly the verification of the sun's movement north and south.

立夏四月節，影長二尺五寸三分。小滿四月中氣，律中仲呂，管長六寸五分，影長一尺九寸九分。芒種五月節，影長一尺六寸九分。夏至五月中氣，律中蕤賓，管長六寸二分，影長一尺五寸。小暑六月節，影長一尺六寸九分。大暑六月中氣，律中林鐘，管長五寸九分，影長一尺九寸一分〈一作九〉。

The beginning of summer (立夏) is a solar term in the fourth month, with the shadow length being two feet five inches and three parts. The middle term of the fourth month (小满) corresponds to the pitch "Zhonglü," with the bamboo pipe length being six inches and five parts, and the shadow length being one foot nine inches and nine parts. The beginning of the fifth month (芒种) has a shadow length of one foot six inches and nine parts. The middle term of the fifth month (夏至) corresponds to the pitch "Rui Bin," with the bamboo pipe length being six inches and two parts, and the shadow length being one foot five inches—this is the day with the shortest shadow of the year. The beginning of the sixth month (小暑) has a shadow length of one foot six inches and nine parts. The middle term of the sixth month (大暑) corresponds to the pitch "Lin Zhong," with the bamboo pipe length being five inches and nine parts, and the shadow length being one foot nine inches and one part (the last character is sometimes written as "jiu" in some editions). After the summer solstice, the shadow gradually becomes longer again.

立秋七月節，影長二尺五寸三分。處暑七月中氣，律中夷則，管長五寸六分，影長五尺三寸七分。白露八月節，影長五尺七寸。秋分八月中氣，律中南呂，管長五寸三分，影長六尺二寸三分。寒露九月節，影長六尺〈一作八〉六寸七分。霜降九月中氣，律中無射，管長四寸九分，影長八尺一寸七分。立冬十月節，影長八尺九寸。小雪十月中氣，律中應鐘，管長四寸七分，影長一丈二尺二寸。大雪十一月節，影長一丈二尺四寸三分。

The beginning of autumn is the solar term of the seventh month, with a shadow length of two feet five inches and three parts. The middle term of the seventh month is the heat departure, corresponding to the scale of Yizhe, with a bamboo tube length of five inches and six parts, and a shadow length of five feet three inches and seven parts (this number does not conform to the increasing trend before and after, and there may be an error in transmission). The white dew is the solar term of the eighth month, with a shadow length of five feet seven inches. The middle term of the eighth month is the autumn equinox, corresponding to the scale of Nanlü, with a bamboo tube length of five inches and three parts, and a shadow length of six feet two inches and three parts. The cold dew is the solar term of the ninth month, with a shadow length of six feet six inches and seven parts (the character 'six' in one edition is written as 'eight'). The frost descent is the middle term of the ninth month, corresponding to the scale of Wuyi, with a bamboo tube length of four inches and nine parts, and a shadow length of eight feet one inch and seven parts. The beginning of winter is the solar term of the tenth month, with a shadow length of eight feet nine inches. The light snow is the middle term of the tenth month, corresponding to the scale of Yingzhong, with a bamboo tube length of four inches and seven parts, and a shadow length of twelve feet two inches. The heavy snow is the solar term of the eleventh month, with a shadow length of twelve feet four inches and three parts.

夫周天三百六十度四分度之一，為十二次，華夷共同，以至十二國王侯之所度。日一日行一度，月一日行十三度，月節遲疾，平行九道，故二十八日行三百六十度，餘日逐日度入朔。一歲十二月行十三周天，與日同。夏至日在井，去極近。冬至日在斗，去極遠。日陽用事，則進北而影短。月陰用事，則退南而影長。測法極遠近以影，而知以定南北也。

The entire celestial sphere consists of 360 degrees and a quarter degree, divided into twelve 'sections' used by both the Central Plains and the four barbarian regions. As a result, the territories of the twelve feudal states are also determined according to these sections. The Sun moves one degree per day and night, while the Moon moves thirteen degrees per day and night. The Moon's movement is sometimes slow and sometimes fast, but on average it follows nine paths, completing 360 degrees in twenty-eight days. The remaining degrees accumulate day by day and meet again at the new moon. In a year with twelve months, the Moon completes thirteen circuits around the sky, matching the Sun's one circuit. At the summer solstice, the Sun is located in the Well mansion, which is closer to the North Pole; at the winter solstice, the Sun is located in the Dipper mansion, which is farther from the North Pole. When yang energy is dominant, the Sun moves north, and the shadow becomes shorter; when yin energy is dominant, the Sun moves south, and the shadow becomes longer. The method of measuring shadows is to determine the distance of the Sun from the North Pole by the length of the shadow, and to use this to determine the correct direction of north and south.

立營之法，按八宮陰陽數置（一作至）之。營居陽卦之上，以九為法（九十步、九百步、九里、九十里，量人數加之）；陰卦之上，以六為法（如九之法）。營門向陽以受生氣，不飲死水，不處死地（死地，丘墓間也），不居地柱（地柱者，四下中之高也），不居地獄（地獄者，四高中之下也），不居天灶（天灶者，谷口也），不居龍首（龍首者，山之端也）。

The method of setting up a camp is based on the yin and yang numbers of the Eight Trigrams and the Nine Palaces. If the camp is located in the direction of a yang trigram, the measurement should be based on nine as the base number (such as ninety steps, nine hundred steps, nine li, or ninety li, increasing according to the number of people). If the camp is located in the direction of a yin trigram, the measurement should be based on six as the base number (the calculation method is the same as when using nine). The camp gate should face the yang direction to receive the vital energy. Do not drink stagnant water, do not camp in the dead land (the area between tombs and burial mounds), do not occupy the place called the earth pillar (a place where the surrounding area is low and the center is high), do not occupy the place called the hell (a place where the surrounding area is high and the center is low), do not occupy the place called the heavenly stove (the outlet of a valley), and do not occupy the place called the dragon's head (the topmost peak of a mountain range).

大將軍居九天之上，頓泊玉帳（九天，青龍也。玉帳者，進前之三辰也。假令正月，當居巳地是也）。已下類此推之。如隨六甲所居，則將軍居青龍，旗鼓居蓬星，士卒居明堂，伏兵居大陰，軍門居天門，小將居地戶，斬殺居天獄，軍糧居天牢，治罪居天庭，軍器居華蓋。此所謂立營居天地也。

The general should be stationed at the position of "Jiu Tian" (Nine Heavens), setting up the "Jade Tent" (Jiu Tian corresponds to the position of the Azure Dragon; the Jade Tent is three branches ahead from the original position. For example, in the first month, the general should be stationed at the position of Si). The rest of the months follow the same principle. If we follow the positions governed by the Six Jia deities, then: the main general should be stationed at the Azure Dragon position, the flag and drum should be set at the Peng Star position, the soldiers should be stationed at the Bright Hall position, the hidden troops should be concealed at the Wealth Star and Mother Star position, the military gate should be opened at the Heaven Gate position, the deputy general should be stationed at the Earth Gate position, executions and killings should take place at the Heaven Prison position, military provisions should be stored at the Heavenly Prison position, inquiries and judgments should be conducted at the Heaven Court position, and military equipment should be stored at the Huagai position (Huagai refers to the position indicated by the star name, not the meaning of a luxurious umbrella). This is what is called establishing the camp according to the directions of heaven and earth.

甲為青龍大將住，出呼門戶解領行，門神名號徐儀直，戶神孫齊甲子神，乙下蓬星鼓角過，丙下明堂士卒亨，丁下大陰伏兵利，戊下天門師入行，己下神戶小將位，齊眾斬斷天獄庚，治罪判斷天庭卒，囚繫糧儲天牢壬，癸下天倉安庫藏，又為華蓋敵避兵。

This is a mnemonic for remembering the directions associated with the Six Jia (Heavenly Stems). Each line can be interpreted as follows: The direction of Jia belongs to the Azure Dragon, where the general is stationed; by calling upon the door gods and household gods, one can dispel misfortune and ensure smooth military operations. The door god is named Xu Yizhi, and the household god is named Sun Qi, both being the deities presiding over the Jiazi day. The direction of Yi belongs to the Peng star, with banners and drums passing through here; the direction of Bing belongs to the Bright Hall, where soldiers encamp and things go smoothly; the direction of Ding belongs to the Wealth Star and Mother Star, making it most advantageous to hide troops here; the direction of Wu belongs to the Heaven Gate, through which the main army advances; the direction of Ji belongs to the Earth Gate (Household Gate), where the deputy general is stationed; the direction of Geng belongs to the Heavenly Prison, where the troops are disciplined, and executions take place; the direction of Xin belongs to the Heavenly Court, where accusations are heard and judgments are made; the direction of Ren belongs to the Heavenly Prison, where prisoners are detained and grain is stored; the direction of Gui belongs to the Heavenly Granary, where the treasury is stored, and it is also the position of Huagai, enabling enemies to avoid our forces.

（圖缺）

The original text here included a diagram of the Six Starting Points (Liù Jiǎ) directions, but the diagram is now lost.

（圖缺）

(There is another diagram attached here in the original book, but it has also been lost.)

凡立營之地，非生氣不旺，非山不固。營壘之法，欲北據連山，南恁高崗，左右襟帶地水東流。故自乾山伏下，旁連子丑寅卯之地，入於巽宮。未申酉戌地欲高，前欲有迎生平穩，地勢欲支條脈散，氣候欲鬱，茂林叢聳，四維阜隴欲如雞籠映起。巽上欲水順流，地欲順東南。

Whenever choosing a site for encampment, there must be a flow of life qi and a reliance on hills to ensure prosperity and stability. The key principles for selecting a campsite are: having mountains to the north as a backrest, a high hill to the south as a support, and water flowing eastward on both sides like the edges of a robe. Therefore, the mountain range should descend from the northwest乾 position, connecting with the terrain of Zi, Chou, Yin, and Mao (from north to east), and finally converge into the southeast Xun sector. The terrain of Wei, Shen, You, and Xu (from southwest to northwest) should be elevated, with a flat and stable area in front to welcome the life qi. The terrain should branch out like a tree, with clear and spread-out ridges, a warm and humid climate, dense forests, and small hills around the four corners resembling a chicken coop. The water in the Xun sector (southeast) should flow smoothly outward, and the terrain should slope toward the southeast.

凡造壘之時，先從戊己上起板築。若或其地草木不生則去之，鳥獸不集則去之，古城古社則去之，窯灶古墓則去之，焦石砂礫則去之，河水逆流則去之。此六者，營壘之大忌也。

Whenever constructing a camp, one should first begin building from the central direction governed by Wu and Ji. If the area does not support growth of grass and trees, it should be abandoned; if birds and beasts do not gather there, it should be abandoned; if it is an abandoned ancient city or an old earth altar site, it should be abandoned; if there are kiln sites, hearth sites, or ancient tombs, it should be abandoned; if the ground is covered with burnt stones and sand, it should be abandoned; if the river flows backward and is not smooth, it should also be abandoned. These six situations are the greatest taboos for setting up a camp.

山如蟠龍，旺案數重，宛轉斜曲，首尾相從。山如鳳凰，翅翼開張，群隊十萬，帶挾隴崗，前禦印綬，後有迴翔。山如飛龍，支翼遠通，或驚或躍，官橫乍從，臺嶺池間，舞鶴連鴻。

The following lists the mountain shapes suitable for setting up camp. If the mountain shape resembles a coiled dragon: the front case mountain is dense and layered, the mountain range winds and curves, with the head and tail corresponding to each other. If the mountain shape resembles a phoenix: both wings spread wide, capable of accommodating ten thousand troops stationed in divisions, with ridges on both sides, a small mountain like a seal ribbon in front to guard, and the mountain range behind winding and circling. If the mountain shape resembles a flying dragon: the branches and wings stretch far away, suddenly rising as if startled, suddenly leaping as if flying, the mountain ridges lie horizontally and follow the trend, with terraces, ridges, and ponds alternating, forming a shape like dancing cranes and flying geese in succession.

山如母狗，頭拳尾就，腹內乳見，項上連首。山如生蛇，或曲或斜，後崗前合，隱為藏車。山如麒麟，乍立乍蹲，群從數萬，朝者數人。山如臥牛，屈膝拳頭，三光照覆，兩水分流，屬帶林隴，依附土丘。

The mountain shape resembles a mother dog: its head is curled, its tail is drawn in, and on one side of its abdomen there is a small hill like a nipple; the neck and head are connected as one. The mountain shape resembles a living snake: it may be coiled or slanting, with a mountain ridge behind and a gathering formation in front, and the concealed areas are suitable for hiding carriages. The mountain shape resembles a qilin: it suddenly stands or crouches, with thousands of attendant mountains, but only a few mountains face forward to pay homage. The mountain shape resembles a lying ox: its knees are bent, its head is curled, with the light of the sun, moon, and stars shining and protecting it, two streams of water flow down separately, accompanied by forests and ridges, and it is beside hills.

山如伏鱉，四方無缺，清泉東流，亢陽下歇，三門起高，一戶雙闕。山如游龍，倚伏數重，華蓋隱隱，美草茸茸，前如雀躍，後如雞籠，剛柔順俯，八卦皆通。山如舞鶴，翅翼仰搏，開拓胸臆，首尾盤礴。如此者，皆可以居之也。

The mountain shape resembles a lying turtle: the four sides are square and complete without any缺口, clear spring water flows eastward, excessive yang energy is restrained and stops here, three mountain passes are elevated, and one entrance has two sides facing each other like twin gateways. The mountain shape resembles a flying dragon: the mountain peaks rely on and embrace each other in layers, forming a shape like the shadow of "Huagai" (a star name, here referring to a dome-shaped mountain form), with lush grass, the front mountain shape resembles a startled quail, and the rear mountain shape resembles a chicken coop embracing, combining sharpness and softness, and all eight directions of the trigrams are unobstructed. The mountain shape resembles a dancing crane: both wings are raised as if ready to strike, the valley like a chest is broad and open, and the head and tail curl and stretch in a grand manner. Any mountain area with these characteristics is suitable for setting up camps.

南有汙池為朱雀，北有堆阜為玄武，東有叢林為青龍，西有大道為白虎。四獸既具，八卦既列，乃立表測影，以定子午之位（立表法在前）。若夫朱雀無頂，不可居也；玄武折足，不可居也；白虎銜刀，不可居也；青龍悲哭，不可居也。強居之者，軍覆將死。

The camp's southern side has a pond, which is the image of the Vermilion Bird; the northern side has a mound, which is the image of the Black Tortoise; the eastern side has dense woods, which is the image of the Azure Dragon; the western side has a broad road, which is the image of the White Tiger. With the images of the four divine beasts complete and the eight trigrams properly arranged, set up a gnomon to measure the shadow, thus determining the directions of due south and due north (the method of measuring shadows is explained in the previous chapter "Measuring Shadows"). If there is no mountain to rely on in the Vermilion Bird direction, do not set up camp there; if the mountain foot is broken in the Black Tortoise direction, do not set up camp there; if there are sharp stones resembling a sword in the White Tiger direction, do not set up camp there; if the water in the Azure Dragon direction sounds like weeping, do not set up camp there. To camp in such places will result in the entire army being destroyed and the commander dying.

外壘，一軍一萬二千五百人，以十人為火，一千二百五十火。幕數一如是。幕長一丈六尺，舍十人，守地一尺六寸。以三為奇，以三千七百五十人為奇數，餘人八千七百五十人分為八陣。陣有一千九百九十七分五銖，守地一千七百五十尺。八陣積尺，守地一萬四千尺。積步二千三百七十二步，餘二尺。積裡六里，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。壘內得地十四頃十七畝，餘一百九十步四尺五寸六分，以為外壘。

First, the outer rampart. One army consists of 12,500 soldiers, organized into groups of ten called 'fire' units, totaling 1,250 fire units. The number of tents is also 1,250. Each tent is sixteen feet long and accommodates ten soldiers, with each soldier occupying a space of one foot six inches. According to a third of the total, 3,750 soldiers are designated as reserve forces, while the remaining 8,750 are divided into eight formations. Each formation consists of 1,093 soldiers with a remainder (the original text states 'one thousand nine hundred ninety-seven and five parts of a coin', which may have errors), occupying an area of 1,750 feet. In total, the eight formations occupy 14,000 feet, which is equivalent to 2,372 steps and two feet, further converted to six li and 173 steps and two feet. Dividing this area equally among the four sides of the rampart, each side has an area of one li and 223 steps. The total enclosed area within the rampart is fourteen qing and seventeen mu, plus an additional 190 steps and four feet five inches and six parts of a foot. This is the scale of the outer rampart.

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，飛龍陣居震為飛龍門，虎翼陣居兌為虎翼門，鳥翔陣居離為鳥翔門，蛇盤陣居艮為蛇盤門。天地風雲為四正，龍虎鳥蛇為四奇。乾坤艮巽為闔門，離坎兌震為開門。有牙旗遊隊列左右偏，將軍居壘，門禁出入。外有遊軍，兩端前有沖，後有軸，四隅有鋪。

The eight formations are arranged according to the trigrams: the Heaven Formation is located at the Qian position (Northwest), with the gate facing it called the Heaven Gate; the Earth Formation is at the Kun position (Southwest), called the Earth Gate; the Wind Formation is at the Xun position (Southeast), called the Wind Gate; the Cloud Formation is at the Kan position (Due North), called the Cloud Gate; the Flying Dragon Formation is at the Zhen position (Due East), called the Flying Dragon Gate; the Tiger Wing Formation is at the Dui position (Due West), called the Tiger Wing Gate; the Bird Soaring Formation is at the Li position (Due South), called the Bird Soaring Gate; and the Snake Coiling Formation is at the Gen position (Northeast), called the Snake Coiling Gate. The Heaven, Earth, Wind, and Cloud Formations are known as the Four Principal Formations. The Dragon, Tiger, Bird, and Snake Formations are known as the Four Extraordinary Formations. The gates at Qian, Kun, Gen, and Xun are always closed, while the gates at Li, Kan, Dui, and Zhen are always open. There are also mobile units with tree-shaped flags stationed on both sides, with the commander seated in the center of the camp. Strict prohibitions are in place against unauthorized entry or exit from any gate. Outside the camp, there are also mobile forces, with charging formations at the front and axle formations at the back, and sentries stationed at the four corners.

中壘，以奇兵三千七百五十人為中壘，守地六千尺，積步得二里，餘二百八十步。以壘四面乘之，一面得二百五十步。壘內地二頃六十畝，餘一百步。六纛、旗鼓、五麾、金鼓、府藏，皆在中壘。

Now regarding the Middle Encampment. The 3,750 men used as a surprise force formed the Middle Encampment, occupying an area of 6,000 feet, equivalent to two li and 280 bu. The encampment was evenly divided on all four sides, with each side measuring 250 bu. The area enclosed within the encampment was 2 qing and 60 mu, with an additional 100 bu remaining. Six large banners, flags and drums, five-colored command flags, and instruments for sounding signals such as gongs and drums, along with the stored supplies of the treasury, were all set up within the Middle Encampment.

（圖缺）

(The original text here included a diagram of the Wu Qi camp, but the diagram has been lost.)

背山崗，面坡澤，前後險阻，其地狹窄之營也。凡偃月外營，以四六分，幕一萬人，以六千人守地九千六百尺，積得前一千六百步，積得四里，餘一百六十步為營。轉以六千四百尺，得步一千六十六步四尺為弦。弦置三門，相去三里五十步一尺五寸。營內有地一十五頃八十五畝五十八步四尺。右置上弦門，中偃月門，左下弦門。

The Yanyue camp is a military formation used when the terrain is narrow and surrounded by natural obstacles on both front and back, with the camp situated against a hill and facing a slope. The shape resembles a half-moon. The outer Yanyue camp is arranged with troops in a ratio of four to six: the camp can accommodate ten thousand soldiers, of which six thousand are stationed on the ground covering nine thousand six hundred feet. This is converted into a front arc length of one thousand six hundred steps, which equals four li and one hundred and sixty bu. The remaining six thousand four hundred feet amount to one thousand and sixty-six bu and four chi, forming the "chord" of the camp (the straight line connecting the two ends of the arc). Three gates are opened along the chord, each separated by three li, fifty bu, and one chi five cun. The area enclosed within the camp is fifteen qing, eighty-five mu, fifty-eight bu, and four chi. The right side has the upper chord gate, the center has the Yanyue gate, and the left side has the lower chord gate.

偃月中營，營以二千五百人守地四千尺，積得六百六十步餘四尺，積步得一里，餘三百步四尺。每幕加地四尺五寸四分。每幕營中兩廂置土馬一十二匹，大小如常馬，被其鞍。令士卒披甲冑，橐弓矢，佩刀劍，持矛盾，左右上下，以便習事。

The central camp of Yanyue Camp uses two thousand five hundred soldiers to guard an area of four thousand feet, which is equivalent to six hundred and sixty steps and four feet, or one li, three hundred steps, and four feet. Each tent adds an area of four feet five inches and four parts. On both sides of each tent camp, twelve earthen brick models of horses are placed, the size of real horses, equipped with saddles. Soldiers are made to wear armor, carry bows and arrows, wear swords, and hold shields and spears, practicing repeatedly on both sides and above and below the model horses, in order to become familiar with mounting, dismounting, and fighting on horseback.

（圖缺）

The original text here included a diagram of the crescent camp, but the diagram has been lost.

凡弩，古有黃連、百竹、八擔、雙弓之號。今有絞車弩，中七百步，攻城拔壘用之；蹶張弩，中三百步，騎用之。凡臨敵用不過一二發，故戰陣不便於弩用也。

The type of weapon called "弩" (crossbow) in ancient times was known by names such as "Huang Lian," "Bai Zhu," "Ba Dan," and "Shuang Gong." In modern times, there are types such as "Jiao Che Nu" (winch crossbow), which can reach a range of seven hundred steps and is used for attacking fortifications; and "Jue Zhang Nu" (foot-powered crossbow), which is operated by foot tread and has a range of three hundred steps, used by cavalry. However, in actual combat, a single crossbow can only fire once or twice, making it inconvenient to use in close combat situations.

弩不可離於短兵，常別為隊攢箭註射，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。如是則弩無絕聲，敵無薄我矣。夫置弩必處其高，爭奪山川守隘塞之口者，非弩不克焉。

Therefore, archers cannot be separated from the protection of short weapons like swords and spears. They are usually organized into separate arrow teams, concentrating their arrows on a single point to prevent enemies from standing firm in front or forming a solid line on the opposite side. They also adopt a method of stringing the bows inside the formation and firing from outside, taking turns: those who have drawn their bows step out to shoot, and after firing, they return to the formation to restring their bows. This process continues cyclically, ensuring that the sound of the bows never stops, making it impossible for the enemy to approach closely. Archers must be stationed on high ground; whenever there is a contest for mountain passes or key terrain, or when defending strategic points, without using bows, the enemy cannot be driven back.

欲教之時，乃下命曰：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，在腔右膊，還復當心，安箭高舉射敵。

When training bowmen, give the following commands: after the string is drawn, the people on the left side should stand in a 'ding' formation, and the person facing the bow should stand in a 'ba' formation. Roll up the sleeves high and lower the collar. The left hand should support the bow arm, while the right hand approaches to draw the string, aiming at the center of the chest. The draw should be wide or narrow depending on the situation. The bow should be pressed against the right shoulder, then return to the center of the chest. Then fit the arrow, raise the bow, and aim at the enemy to shoot.

敵遠，擡頭放；敵近，平身放；敵左右，回身放；敵在高，掣腳放。箭訖唱殺，卻掣拗蠍尾，覆弩在地焉。此教弩之法也。

When the enemy is at a distance, raise the弩 and shoot; when the enemy is nearby, hold the弩 level and shoot; when the enemy is on either side, turn around and shoot; when the enemy is on high ground, step back, raise the body, and shoot. After all arrows are fired, shout together "kill," then release the弩's trigger mechanism shaped like a scorpion's tail to let the string slacken, and place the弩 on the ground to await further orders. This is the method of training弩 soldiers.

（圖缺）

(The original book here included a diagram teaching the use of the bow, but the diagram has been lost.)

凡射必中席而坐，一膝正當梁，一膝前堅按席，稍吐下，稍向左，微令上傾向右。然後取箭，覆其手微拳第二，令節齊。以三指撚箭三分之一，加弓，手亦三分之一。以左手頭指受，不則轉弓。令弦稍離身，即易見箭之高下，取其平直。

When practicing archery, one should first sit upright in the center of the mat, with one knee directly facing the center seam of the mat and the other knee in front pressing firmly against the mat. The upper body should be slightly leaning forward and slightly leaning to the left, then gently tilt the upper body to the right. Then, take the arrow: keep the back of the hand facing up, slightly bend the second finger into a fist so that all finger joints are aligned. Use three fingers to grip the arrow shaft at one-third of its length, place the arrow on the bowstring, and hold the bow at one-third of its length. Use the index finger of the left hand to support the arrow shaft, otherwise the bow will rotate. Keep the bowstring slightly away from the body so that it is easier to see the height of the arrowhead, allowing the arrow to be adjusted to be straight.

然後擡弓離席，目視其地，按手頤下引之，令滿持其弓。手與控指及右臂肘平如水準，令其肘可措杯水。故曰端身如幹，執臂如枝。直臂者，非初直也。駕弦畢，使引之，比及滿，使臂直是也。引去不得急，急則失威儀而不主皮；不得緩，緩則力難為而箭去遲。惟善者能之。

Then lift the bow away from the seat, first fix your eyes on the ground, place your hand under your chin to draw the bow, and pull it fully while holding it steady. The hand holding the bow, the fingers pulling the string, and the right arm's elbow should be level like a level instrument; the elbow should be high enough to hold a cup of water without spilling. Therefore, the body should be upright like a tree trunk, and the arms extended like branches. What is meant by "straight arm" is not to stretch the arm straight from the beginning, but to start drawing the bow after the string is in place, and when the bow is fully drawn, the arm naturally becomes straight. Pulling the string should not be too quick, for hastiness leads to loss of composure and the arrow will not penetrate the leather target; nor should it be too slow, for slowness causes difficulty in maintaining the draw and the arrow will be released sluggishly. Only a skilled archer can achieve the perfect balance.

箭與弓地齊為滿，地平之中為盈，胄信矣而術準。要令大指知簇到，然後發箭。故曰簇無（一作不）上指必無中理，指不知簇同於無目。試之到也，或以目視簇，馬上與暗中則乖。此為無術矣。

Drawing the arrow nock to the same level as the bow is called "full." When the arrow is exactly level with the bow, it is called "abundant." At this point, the posture becomes reliable and the technique accurate. The key is for the thumb to sense that the arrow has been drawn to the correct position before releasing it. Therefore, if the arrow nock does not reach the thumb, there is no chance of hitting the target; if the fingers cannot sense the position of the arrow nock, it is like being blind. This entirely depends on the fingers to test whether the arrow is drawn properly. If one relies only on sight to judge the arrow's position, it becomes completely ineffective when on horseback or in the dark. This is called having no technique.

故矢在弓右，視在弓左，箭發則靡其肖，厭其肘，仰其腕，目以註之，手以註之，心以趣之，其不中何為其易。矢量其弓，弓量其力。無動容，無作色，和其肢體，調其氣息，一其心志，謂之指式。知此五者為上德。故曰莫患弓軟，復當自遠；莫患力羸，當常引之。

Therefore, the arrow is placed on the right side of the bow, yet the gaze is fixed on the left side of the bow; when the arrow is released, the body follows suit, pressing down the elbow, lifting the wrist, focusing the eyes on it, stabilizing it with the hand, and directing it with the mind. If it still does not hit the target, that would be extraordinary. The length of the arrow should match the bow, and the strength of the bow should match one's arm strength. Maintain a calm expression, remain silent, coordinate the limbs, regulate the breath, and concentrate the mind. This is called "zhishi" (the technique of aiming). To understand these five principles is to attain the highest virtue in archery. Therefore, do not complain about a soft bow; a soft bow can still shoot far. Do not complain about weak strength; as long as one frequently practices drawing the bow, strength will naturally increase.

但力勝其弓則容貌和，發無不中。故始學者先學持滿，雖能制弓定其體，然後射之。初去地一丈，百發百中。寸以加之，漸到於百步，亦百發百中，乃為之術成。或升其的於高，或致其的於下，或以禽獸為的也。

As long as one has sufficient arm strength and can control the bow properly, the posture will be calm and harmonious, and every arrow shot will hit the target. Therefore, beginners should first practice holding the bow steady. Only after being able to control the bow and stabilize the body can they proceed to shoot. Initially, the target should be placed at a distance of one zhang from the body, and practice until achieving a hundred percent accuracy. Then, gradually increase the distance by an inch at a time, extending it up to one hundred steps, still achieving perfect accuracy. This marks the completion of archery training. Additionally, one can practice shooting at targets placed high up, low down, or using live animals as targets.

凡弓惡左（一作右）傾，箭惡直懦（音溥），頤惡旁引，頭惡腳垂（一作既），胸惡前亞，背惡後偃，皆射之骨髓病也。故身前竦為猛虎方騰，額前臨為捧兒欲鬥，出弓如懷中吐月，平箭如弦上懸衡，此皆有容儀之善也。

Shooting arrows is most忌讳 these faults: the bow leaning to the left (「left」is sometimes read as「right」), the arrow shaft being soft and not straight (「懦」is read as「pu」), the chin leaning sideways while drawing the bow, the head hanging low, the chest sagging forward, and the back arching backward—these are deep-rooted ailments in the art of shooting. Conversely, the body should be upright like a tiger about to leap, the forehead bent forward like a strong man lifting a child in preparation for combat, pushing the bow out as if exhaling a full moon from the chest, and leveling the arrow as if a balance scale is suspended on the bowstring—these are the proper and graceful postures.

控弦者二法：無名指壓小指，令中指壓大指，頭指當弦直立，中國法也；屈大指，以頭指壓勾指，此胡法也。胡法力少利馬上，漢法力多利步用。然其特妙在頭指間，世人皆以其指末齪弦，致箭曲又傷羽。但令指面隨弦直堅，則脆而易中，其致遠乃過常數步。古人以為神而秘之。故法不使大指過頭指，亦為妙爾。其執弓於便把箭入厄後，當四節指本節，平其大指成（即承）鏃，卻其頭指使不礙，則和美有聲而後快也。射之道備矣。

There are two methods of drawing the bowstring: one involves pressing the little finger with the ring finger and the thumb with the middle finger, while the index finger stands straight against the bowstring, which is the method used in the Central Plains; the other involves curling the thumb to hook the string and then pressing the thumb with the index finger, which is the method used by the Hu people. The Hu method is easier and more suitable for use on horseback, while the Han method is more laborious but better suited for foot combat. However, the most refined aspect lies in the use of the index finger: people usually use the tip of the finger to bite the bowstring, resulting in a curved arrow and damage to the feather. If instead the palm of the finger is aligned with the string and pressed straight against it, the release is smooth and efficient, making it easier to hit the target and increasing the range by several steps. Ancients regarded this as a divine technique and kept it secret. Therefore, the rule of not allowing the thumb to cross the index finger is precisely due to this advantage. When holding the bow, after placing the arrow in the bow's grip, the fourth finger's base should press against it, the thumb should be flat to support the arrowhead (the term 'cheng' is actually 'cheng' meaning 'support'), and the index finger should be spread out so as not to interfere. In this way, the release is smooth and pleasant, with a clear and crisp bowstring sound, which is considered complete mastery of archery.

凡教旗幟，平原曠野登高遠視處，大將居其上，南向。左右各置鼓一十二面，各樹五色旗，六纛居前，列旗節次之。監軍使禦史裨副次，左右衙官隊如偃月形為後騎。下臨平野，使士卒目見旌旗，耳聞鼓角，心存號令。

All military banners and flags should be set up in open plains and wide fields where one can look far and wide. The general should sit on a high place facing south. On both sides, twelve war drums should be placed, each side having five-colored flags. Six large banners should be arranged in front, followed by other banners and symbols in order. The military inspectors, censors, assistants, and deputy generals should be arranged in sequence. The troops led by the left and right officials should be arranged in a crescent formation, serving as the rear cavalry. Below the platform, the open field should be visible to the soldiers, allowing them to see the banners with their eyes, hear the drums and horns with their ears, and remember the signals in their minds.

乃命十將左右決勝將總一十二將一萬二千人去。兵刃以精新，甲冑幡幟分為左右廂，各以兵馬使為長，班布其次。陣間容陣，隊間容隊，曲間容曲。以長參短，以短參長。回軍轉隊，以後為前，以前為後。進無奔迸，退無遽走（孫子所謂“紛紛紜紜，鬥亂而不可亂；渾渾沌沌，形圓而不可敗”者，此之謂也）。

Thus, he ordered twelve generals, including the ten commanders and the left and right decisive commanders, to lead an army of twelve thousand soldiers for a drill. The weapons must be well-made and new. Armor and banners were arranged on the left and right sides, each under the command of a military officer in charge of troops, arranged in order. The formations should be spaced so that one formation can fit between another, and the units should be spaced so that one unit can fit between another; the 'curves' (a unit larger than a squad) should also be spaced so that one curve can fit between another. Long weapons should be mixed with short ones, and short ones with long ones. When turning back or changing units, the rear unit becomes the front, and the front becomes the rear. When advancing, they must not rush recklessly; when retreating, they must not scatter in panic. This is exactly what the "Art of War by Sun Tzu" refers to when it says, "In confusion, the army remains orderly; in chaos, the formation remains intact."

以正合，以奇勝。聽音視麾，乍合而乍動之便也。每一陣分校（四校皆有立校），五校各立將軍校尉，以準於古。每校亦各自陣數，其分佈隊伍皆準圖之（逐部兵器率以槍戰）。戈鉦居首隊而包於弓弩焉（包於弓弩，一作包弓弩於十）。左校以青龍旗表之，右校以白虎旗表之，中校軒轅大將所處。左鼓右旗，四陣普同。謂之一隊者，三十五人。一部者，二十隊也。每一校不常其部，各列陣數應敵之勢，貴戰鬥之際前後不相交亂也。

Employing regular troops to fight directly with the enemy and using surprise tactics to achieve victory. Soldiers listen to the sound of drums and horns and look at the banners to know when to gather or move, all depending on the commander's swift instructions. Each formation is divided into several units (each of the four units has its own commander), and each of the five units is led by a general and a commander, following ancient customs. Each unit also has its own formation, and the arrangement of troops follows the formation diagrams (the weapons of each unit are generally mainly long spears). Those holding spears and sounding gongs are placed in the front line, with archers and crossbowmen surrounding them (in some editions it is written as 'surrounded by archers and crossbows on the tenth'). The left unit uses the Azure Dragon flag as its identifier, the right unit uses the White Tiger flag, and the central unit is where the Yellow Emperor's great general sits. On the left, drums are beaten; on the right, flags are raised; all four formations are the same. A 'unit' consists of thirty-five men, and a 'division' consists of twenty units. The number of divisions under each unit is not fixed; they are arranged according to the situation of the enemy, ensuring that during battle, the front and rear do not become confused or mixed up.

飛鶚陣，前校出首騎者，所以為重也。前出一部為觜，次四部為面，餘五部包之於首。左右校出騎兵者，內以副身，外以副項及首也。夫鶚以搏擊為俊，故陣欲觜爪之利焉。

Flying Eagle Formation: The vanguard cavalry units are sent out to strengthen the front line. The front part extends out to act as the bird's beak, while the following four parts form the bird's face, and the remaining five parts surround the bird's head. The cavalry units on the left and right support the bird's body internally and the bird's neck and head externally. The eagle is known for its fierce combat, so the key of this formation lies in the sharpness of the beak and claws.

重霞陣，衛其不動，即分兩穗從旁擊焉。敵若驚亂，前校騎兵兩穗進擊。步士則不可輕進，但在本處受戰。若前沖騎退即前校騎兵進，前校騎兵退即前沖騎兵進。夫雲霞以開闔進退不常其法，故前校騎兵往來氤氳以象之也。

The Heavy Mist Formation: The main defending force remains stationary, while two "branches" (two flanking columns) attack from the sides. If the enemy is startled and disorganized by the charge, the two branches of the vanguard cavalry will then attack together. The infantry must not advance rashly; they should remain in place to meet the enemy. If the charging cavalry retreats, the vanguard cavalry will take their place; if the vanguard cavalry retreats, the forward charging cavalry will take over. The formation is named after the ever-changing nature of clouds and mists, which expand, contract, advance, and retreat unpredictably. Therefore, the vanguard cavalry move back and forth, intertwining like the swirling clouds, capturing precisely this imagery.

長虹陣及八卦陣，皆有沖實。外以安敵之不意，內以衛大陣也。夫長虹以為名者，取陣形彎前扼敵之勢。八卦以名之者，取八面受敵之象也。

The Long Rainbow Formation and the Eight Trigrams Formation both have offensive and defensive arrays. They are used externally to surprise and suppress the enemy, and internally to guard the central formation. The Long Rainbow Formation is named so because its formation curves forward like a rainbow, blocking the enemy's advance. The Eight Trigrams Formation is named so because it can engage enemies from all eight directions.

凡四陣逐步結陣之法，橫七隊為首，橫七隊為身，橫六隊為尾。部兵每一部橫七十步，首橫七十步，厚十步，身亦如之，尾橫六十步，厚十步。身去首二步，前後並同。騎兵每一步橫一百四十步，厚六十步八步，首橫一百二十步，厚二步，身亦如之，尾橫一百二十步。身去首四步亦如之。

The four formations follow the general principles of infantry formations: seven ranks arranged horizontally form the front, seven ranks arranged horizontally form the body, and six ranks arranged horizontally form the rear. Each infantry unit is 70 paces wide. The front is 70 paces wide and 10 paces deep, the body is the same, and the rear is 60 paces wide and 10 paces deep. The body is 2 paces behind the front, and each section is the same. Each cavalry unit is 140 paces wide and 60 paces deep (the original text says 'thick sixty steps eight steps', with a numerical error), the front is 120 paces wide and 2 paces deep, the body is the same, and the rear is 120 paces wide. The body is 4 paces behind the front, and the rest of the sections are treated similarly.

受戰之時，大陣不可輒動，敵眾未薄則大敵離。於是三令五申：白旗點，鼓音動，則左右廂齊合；朱旗點，角聲動，則左右廂齊離。合與離皆不離中央之地。左廂陽回而旋，右廂陰回而旋，左右各復本位。

When engaging in battle, the central formation must not be moved carelessly; before the enemy approaches, efforts should be made to separate large groups of enemies. Then, repeated orders are given: when the white flag is moved and the drum sounds, the left and right flanks move together; when the red flag is moved and the horn sounds, the left and right flanks move apart. Whether moving together or apart, they must not deviate from the central position. The left flank follows the yang path and turns left, while the right flank follows the yin path and turns right. After turning, the left and right flanks return to their original positions.

白旗掉，鼓音動，左右各雲蒸鳥散，彌川絡野，然而不失部伍之疏密；朱旗掉，角聲動，左右各復本位。前後左右，無差尺寸。散則法天，聚則法地。如此則三合三離，三聚三散。不如法者，吏士罪之，務從軍令。於是大將出五彩旗十二口，各樹於左右廂陣前。每旗用壯勇士五十人，奪旗者勝，失旗者負，勝賞而負罰。離合之勢，聚散之形，勝負之理，賞罰之信，因是而教之。

White flags are waved and drums are sounded, causing the left and right flanks to spread out like clouds rising and birds scattering, covering the mountains and rivers, entwining the plains, yet the spacing between the ranks remains perfectly orderly. When red flags are waved and horns are sounded, the left and right flanks again retreat to their original positions. The distances in front, behind, left, and right are precisely maintained. When spreading out, the formation follows the boundless nature of Heaven; when gathering, it follows the vast carrying capacity of Earth. This maneuver is practiced three times for spreading out and three times for gathering, three times for assembling and three times for dispersing. Those who violate the regulations are punished according to military law, ensuring that all soldiers obey the commands. Finally, the general takes out twelve colorful flags and sets them up in front of the left and right flanks. Each flag is guarded by fifty strong soldiers. The one who captures a flag is considered victorious, and the one who loses a flag is considered defeated. Winners are rewarded, and losers are punished. The patterns of dispersal and assembly, the forms of gathering and scattering, the principles of victory and defeat, and the reliability of rewards and punishments are thus taught to the entire army through this exercise.

（圖缺）

(The original text here included a diagram of the military formation, but the diagram has been lost.)

校獵，一人守圍地三尺，量其人多少，以左右兩將為校頭，其次左右將，各主士伍為行列，皆以金鼓旗為節制。其初起圍張翼，隨山林地勢遠近部分。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，有漏獸者，坐守圍吏。大獸公之，小獸私之，以觀進止之節。亦教之一端也。

Military exercises through hunting involve using encirclement hunting to practice military formations: each person is assigned a three-foot section of the encircling area, and the size of the encircling field is determined by the number of participants. On both sides, there are two commanders serving as the main officers, each of whom has subordinates who command soldiers arranged in lines, all of whom are controlled by the sound of bells, drumbeats, and flags. Initially, the two wings are spread out to encircle, and the sections of the encircling area are divided according to the distance from the mountains and forests. The location for encirclement is first surveyed and selected by the supervisor. Archers skilled in using bows and arrows are chosen to serve as horsemen within the encircling field, while infantrymen hold spears and banners to guard the encircling area. If any wild animals escape from the encircling area, the officials responsible for that section are held accountable. Large animals caught are turned over to the state, while smaller ones belong to the individuals. This method is used to examine the soldiers' discipline in advancing, retreating, stopping, and moving, and it is also a way to train the soldiers.

夫軍中作樂，所以激揚壯氣，和其心忄舀其憂而已，故其樂但清厲峭拔雄壯之音。至於彈弦鼓簧柔靡之音，使人悲感怨懟者，皆不可取焉。其戲亦取壯猛而可觀者，樂鼓、杖笛、篥、鉦拍多少，隨部伍用戲板橛、角抵、馬騎、飛石、劍鬥、斫刀、搶牌（師子）。

Military music is played to inspire the soldiers' morale, harmonize the troops' hearts, and alleviate the worries of the soldiers. Therefore, the music selected for the military should be clear, bright, vigorous, and heroic. As for soft and靡靡 (indulgent) sounds produced by stringed instruments and wind instruments, which may cause sorrow and resentment, they are all prohibited. Military performances also select only those items that are heroic and bold, and suitable for viewing. The instruments such as drums, staffs, flutes, huqin, bells, and clappers are provided in numbers according to the size of each unit. The performance items include stick fighting (using sticks), wrestling, horseback riding and shooting, throwing stones, sword fighting, chopping with a knife, and抢牌 (which refers to performances like lion dancing).

錦袍、金帶、銀帶、銀壺瓶、金壺瓶、金錢、銀錢，每一文重一兩。所得敵人財帛，所得敵人婦女、酒食、鞍馬、弓箭、玩好等，皆充軍賜之物。

The items used as rewards for the soldiers include silk robes, gold belts, silver belts, silver bottles, gold bottles, and coins of gold and silver, with each coin weighing one liang. In addition, goods captured from the enemy such as treasures, cloth, captured enemy women, captured wine and food, saddles and horses, bows and arrows, and items for entertainment and pleasure can also be used as rewards for the soldiers.

大將軍一人，智信義勇賢明者任。副將二人，一主軍糧，一主支糧，智信仁勇忠義平直者任。總管四人，嚴勇諳識軍容者任，二主虞候，二主押衙。子將八人，明行陣金鼓曉部置者任。

A grand general is appointed, to be held by a person who is wise, strategic, loyal, and brave. Two deputy generals are appointed, one in charge of storing military provisions and the other in charge of distributing them, to be held by persons who are intelligent, trustworthy, benevolent, brave, loyal, and upright. Four senior officers are appointed, to be held by persons who are strict, brave, and familiar with military regulations, among whom two are in charge of reconnaissance and patrol (Yuhou duties) and two are in charge of guarding and ceremonial duties (Yapya duties). Eight subordinates are appointed, to be held by persons who understand military formations and maneuvers, comprehend the signals of gongs and drums, and are familiar with the organization of troops.

大將別奏八人，亻兼十六人，副大將總管別奏並同大將，忠勇有才者任。判官二人，沉厚密謀者任。偏闢腐儒，不堪令禮儀賓客祭祀，與四人兵會騎曹。

The chief general has eight subordinate officials responsible for reporting matters, and sixteen attendants who serve personally. The deputy general and the commander also have the same number of subordinate officials, all appointed from men who are loyal, brave, and capable. Two officials called "pian guan" are appointed, and they are chosen from those who are steady, serious, and skilled in secret strategies. As for remote and迂腐 scholars, they are not fit for military duties and can only be assigned to manage rituals, receive guests, and oversee worship. Another four are assigned to work together with the military office and the cavalry office.

偏將一人，勇猛果敢、揮戈掉劍、力敵百夫、好勇者任。副偏將二人，子將四人，明旌旗金鼓節令者任。虞候二人，多機謀能擒奸摘伏者任。承局二人，點平更漏，無失糾舉。偏將別奏六人，亻兼一十二人。副將奏同亻兼，判官一人，虞候亻兼、充子虞候八人，典二人。

A deputy general is to be appointed, selected from someone who is brave, resolute, and courageous, capable of wielding a halberd and a sword, with strength sufficient to resist a hundred men, and who is skilled in warfare. Two deputy deputy generals and four subordinates are to be appointed, selected from those who understand the signals of banners, drums, and other commands and regulations. Two supervisors are to be appointed, selected from those who are intelligent and resourceful, skilled in capturing spies and uncovering hidden enemies. Two recorders are responsible for checking and recording the time of the night watch, and they must not fail in their duty of supervision and reporting. Under the deputy general, there are six assistants and twelve attendants; the number of assistants and attendants under the deputy general is the same. One official is appointed as the judge. The attendants of the supervisors and those serving as subordinates to the supervisors total eight. Two clerks are appointed.

押官一人，經軍陣習戰鬥。隊頭二人，副隊二人，主文書名目點簿，酬功行賞，知勞苦，明部隊行列。秉旗一人，副旗二人，勇者用。抱鼓一人，主昏明，警進止。吹角一人，主收軍。司兵一人，主五兵利鈍。提轄承局一人，主雜差科惡，口舌無人情者即任。火長五人，主持採等。

A supervisor is required, who must have experienced warfare and be familiar with combat. Two team leaders and two deputy team leaders are needed, responsible for managing documents, registers, and records, rewarding meritorious deeds, implementing rewards and punishments, caring for the hardships of soldiers, and understanding the arrangement of the unit's formation. One flag bearer and two deputy flag bearers are required, who must be brave. One person to beat the drum is needed, responsible for announcing the early and late hours and signaling the movement and halt of the troops. One person to blow the horn is needed, responsible for the signal to retreat and return to camp. One soldier in charge is needed, responsible for the five types of weapons: bow, spear, spear, halberd, and戟, i.e., the sharpness and dullness of the five weapons. One person in charge of miscellaneous duties and difficult tasks is needed, who should be someone who is not afraid of verbal disputes and does not show favoritism. Five fire attendants are required, responsible for purchasing and other affairs related to their group.

徵馬副一人，副大將擇能養者（已下並同）。總管二人，副將子將八人，軍隊子將押官五十人，群頭五百人，善騎馬奔走者任。馬子一千人，軍外差能者禦之。

A deputy in charge of war horses is appointed, selected by the deputy general from those skilled in horse breeding. Two chief officers, eight deputy generals, and fifty sub-officers for each military unit are appointed, all from those skilled in riding and galloping. Five hundred group leaders are appointed, also from those skilled in riding and galloping. One thousand horse attendants are appointed, selected from outside the military to manage and control the horses.

諸營各作異旗一，放馬，每隊作認旗。放驢於外，其馬中央，令四面援馬。放驢馬子並宜於驢群四面，圍達驢群知更。如狂賊偷馬，例須（一作到傾）奔走，驢在外，驅趁稍難。以次防閑亦甚，尤便營別。即令別放，諸群不得相交。非直發引之不難，忽有不虞追喚亦易。

Each camp must make a flag that is unique to itself; when herding horses, each squad should also make a distinguishing flag. The arrangement for herding is as follows: the donkey herds should be placed on the outer perimeter, while the horse herds should be in the center, with the donkeys surrounding the horses from all sides. The herders of the donkeys should be stationed around the donkey herds, taking turns to keep watch in a circular manner. If there are fierce thieves who come to steal horses, they would usually drive the horses to flee. However, the donkey herds are positioned on the outer circle, making it more difficult for the thieves to drive them. This method of successive defense and obstruction is particularly secure, and also facilitates the separate management of each camp. Therefore, an order should be given for each camp to herd their animals separately, ensuring that different groups of livestock do not mix or cross each other. This not only makes it easier to form ranks when setting out, but also facilitates the quick retrieval of individuals in case of any unexpected situation requiring an urgent call.

諸將軍立營，驢馬各於所管地界放牧。如營側草惡，使擇好處放。仍與虞候計會，不使交雜，各執本營認旗。如須追喚，見旗疾知驢馬處。所謂諸軍驢馬牧放不得連繫。每軍營，令定一官專檢校逐水草，合群牧放，仍定一虞候果貂專巡諸營水草。令各分界牧放，不使參雜。

After the generals have set up their camps, the donkeys and horses are kept within the territory under their command for grazing. If the grass near the camp is poor, they may choose another place with better water and grass, but they must still consult with the Yu Hou to ensure that the livestock from different camps do not mix. Each unit should carry the flag of their own camp. When an urgent call is needed, seeing the flag's color will immediately indicate where the donkeys and horses are. This is the reason why the livestock of different units should not be grazed together. Each camp should appoint one official specifically responsible for observing the water and grass conditions and managing the grazing together. Another person, the Yu Hou (the text may have an error in the words "guo diao"), should be assigned to inspect the water and grass conditions of each camp. In summary, each unit should graze within its own territory, preventing the mixing of livestock from different units.

四陣圖者，非古陣也。臣切見李筌纂聚諸家陣圖，但有形勢而已。其部位行列，精微尺寸，則莫能釋然。其名既多，其要則寡。臣因辯古陣之法，創造新意，別為四陣之施，可禦而變。因著論以明之。

These four formations are not ancient inherited ones. I (Xu Dong, referring to himself) have carefully examined the various formations compiled by Li Quan, a Tang dynasty person. Those diagrams only show the general outlines, but they do not clarify the positions of each unit, the order of their ranks, or the precise measurements. Although there are many names, there is little essential content. Therefore, I have studied the ancient methods of forming arrays and created new ideas to establish these four formations, which can be used for defense and also allow for flexible responses. I have thus written this comprehensive explanation to clarify them.

論曰：臣聞兵陣戰場，立功之所，不能規度以固法，何以取功決勝而定天下乎？是故結陣之術不可疏，疏則難應；不可密，密則難用。首欲棲，翼欲輕，腹欲實，尾欲正。棲者不可使過，輕者不可使淩，實者不可使不應機，正者不可使不知便（即變）。

The treatise says: I have heard that the battlefield of confrontation and combat is the place where great achievements are made. If one cannot plan and measure, and establish firm rules, on what basis can one win victories and pacify the world? Therefore, the art of forming an army formation must not be too loose, for if it is too loose, the various units will find it difficult to support each other; nor can it be too dense, for if it is too dense, the troops will find it hard to maneuver. The formation should be like a bird perched on a branch, high and commanding, with light and agile wings, a solid center, and a properly aligned rear. However, being high and commanding should not be excessive, agility should not degenerate into disorderly haste, solidity should not be so rigid as to prevent adaptability, and proper alignment should not be so fixed as to prevent flexibility. (The word "便" means "change" or "adaptation.")

今之所定四陣者，十萬人之正陣也（人數之多少臨時增減，此非執蓋此十萬人為準則焉）。每一陣，步兵七萬，騎兵七萬，以為常準。但四陣更變，各隨所便而用之爾。每步兵一人占地兩步，騎兵一人占地四步，取其出入輕各受敵。

The four formations currently proposed are for a regular large formation of ten thousand soldiers (the actual number can be temporarily adjusted, not strictly fixed, but used as a basis for calculation). In each formation, there are seven thousand infantry and three thousand cavalry (the total of these two numbers does not add up to ten thousand, and "three thousand cavalry" is likely the correct figure). This is the usual standard. The four formations can be transformed into one another, and each can be used according to the convenience of the situation. Each infantryman occupies two steps of space, and each cavalryman occupies four steps of space, to ensure that the formations can move freely and each unit can effectively engage the enemy.

夫四陣我應之法：若敵為彎陣，我以飛鶚陣應之；敵為直陣，我以重覆陣當之；敵為突陣，我以長虹陣當之；敵用兵四面圍我，我以八卦陣當之。此所謂應敵者也。其逐校所動，各因敵之去就焉。

These four formations are used to respond to the enemy's tactics: if the enemy arranges their forces in a crescent shape, I use the Flying Eagle Formation to counter them; if the enemy forms a straight line, I use the Overlapping Formation to resist; if the enemy charges forward with a sudden attack, I use the Long Rainbow Formation to block them; if the enemy surrounds my forces on all sides, I use the Eight Trigrams Formation to resist. This is called adapting to the enemy's changes. As for when each unit should move out, it is decided according to the enemy's advances and retreats.

善結陣者，先結人心。何謂先結人心？賞罰明也。欲士伍應變之精熟，在日月數習之。不能教陣者，是舉其師伍與敵也。夫孔子云：以不教人戰，是謂棄之。此之謂也。雖萬變之機，不能精於陣戰之事，與愚者同也。然善戰者不陣。騎兵也，一部謂之五百；步兵也，部如騎之數。

A skilled commander in forming formations must first gain the hearts of his soldiers. What does it mean to gain the hearts of soldiers first? It means to be clear and fair in rewards and punishments. To enable soldiers to respond flexibly and skillfully in battle, they must be repeatedly trained daily and monthly. A commander who refuses to train his troops is effectively handing his army over to the enemy. Confucius said: "To lead untrained common people into battle is to abandon them." (See The Analects of Confucius, Zilu) This is exactly what this refers to. Even if one has clever strategies, without mastery of battlefield formations, he is no better than an ignorant person. However, truly skilled warriors often do not rely strictly on formations. The cavalry is organized in units of five hundred men; the infantry is organized in units of the same number.

前校首騎三陣一十部，合成五千騎。一陣一部，長一百四十步；第二陣四部（左右各只一隊，大陣中並同），長一里二百步（計五百六十步）；第三陣五部，長一里三百四十步（計七百步）。前校項兵三陣，步兵二十七步，合一萬三千五百人。第一陣九部，長一里二百七十步（計六百三十步）；第二陣並第三陣亦如之。

The deployment of the Flying Eagle Formation is as follows. The vanguard, serving as the bird's head, consists of three formations with a total of ten units, amounting to 5,000 cavalry. The first formation has one unit, with a width of 140 paces. The second formation has four units (with one unit on each side, and this applies to all large formations), with a width of one li and 200 bu (equivalent to 560 bu, with each li being 360 bu in this text). The third formation has five units, with a width of one li and 340 bu (equivalent to 700 bu). The vanguard, serving as the bird's neck, consists of three formations with a total of 27 units, amounting to 13,500 soldiers. The first formation has nine units, with a width of one li and 270 bu (equivalent to 630 bu). The second and third formations are arranged in the same manner.

中校五陣，步兵九十二步，合四萬六千人。第一陣二十一陣（即部），長四里三十步（計一千四百七十步）；第二陣、第三陣、第四陣亦如之；第五陣八部，長一里二百步（計五百七十步）。後校尾兵一直陣，步兵二十一步，合（舀計一千四百七十步）。

The middle commander has five formations, with 92 infantry units totaling 46,000 men. The first formation consists of 21 units, with a width of four li and thirty steps (equivalent to 1,470 steps). The second, third, and fourth formations are also arranged in the same manner. The fifth formation has eight units, with a width of one li and two hundred steps (equivalent to 570 steps). The rear commander's formation is a straight line, consisting of 21 infantry units (the number of men is missing in the original text, only the measurement 'a total of 1,470 steps' remains; the character '舀' is a fragmentary text).

左校爪騎二陣五步，合二千五百騎。第一陣二部，長一里六十步（計四百二十步）；第二陣長一百八十步。右校爪騎亦如之。左校翼騎四陣，二十步，一萬騎。第一陣五部，長一里三百四十步（計七百步）；第二陣、第三陣、第四陣亦如之。右校翼陣亦如之。

The left division's bird claw cavalry consists of two formations and five units, totaling 2,500 riders. The first formation has two units, with a width of one li and sixty steps (equivalent to 420 steps). The second formation has a width of 180 steps. The right division's bird claw cavalry is the same. The left division's bird wing cavalry consists of four formations and twenty units, totaling 10,000 riders. The first formation has five units, with a width of one li and 340 steps (equivalent to 700 steps). The second, third, and fourth formations are also the same. The right division's bird wing formations are the same as well. The bird claw cavalry are positioned on both sides of the bird's body, in the front, while the bird wing cavalry are spread out in a more distant layer, together forming the double claws and two wings of an eagle.

前校首騎三陣之中，兩處各虛六十八步，計一百三十六步，在內虛實都厚三百四十步。前校項兵三陣之中，兩處各虛三、四步，計六十八步（一作一百三十步），虛實都厚三百七十步。中校五陣之中，四處各虛三十四步，計一百三十六步，虛實共厚三百六步。後校一陣，厚三十四步。右校爪騎二陣之中，一處虛六十八步，計二百四步，虛實都厚一里一百一十六步。左校翼騎亦如之。

Between the formations, the gaps are as follows: In the three formations of the front vanguard cavalry, there are two gaps each of 68 steps, totaling 136 steps. Including the gaps, the combined depth of the real and imaginary formations is 340 steps. In the three formations of the front vanguard infantry, there are two gaps each of 34 steps (the original text says 'three, four steps,' but according to the following text which says 'totaling 68 steps,' it should be 34 steps), totaling 68 steps (another version says 130 steps), and the combined depth of the real and imaginary formations is 370 steps. In the five formations of the central vanguard, there are four gaps each of 34 steps, totaling 136 steps, and the combined depth of the real and imaginary formations is 306 steps. In the single formation of the rear vanguard, the depth is 34 steps. In the two formations of the right vanguard cavalry, there is one gap of 68 steps, totaling 204 steps, and the combined depth of the real and imaginary formations is one li and 116 steps. The left vanguard's wing cavalry is also the same.

前校之項前去首騎之末三百四十步，中校之首去前校項兵之末一百七十步。後校之首去中校之末，自前校首共之，到後校之並虛在內，共厚四里二百二十步（計一千六百七十步）。左校爪騎居中校左校相接之地，中校稍前一百三十步。右校爪騎所居之地亦如之。左右校低於中校第二陣一隊，與中校相去各一里四十步，統成一大陣，虛實共長八里二百七十步，計三千一百五十步。

The distance between the schools is as follows: the front line of the first school's neck soldiers is 340 paces behind the end of the leading riders of the first school; the front line of the middle school is 170 paces behind the end of the first school's neck soldiers. The front line of the rear school is 4 li and 220 paces (equivalent to 1,670 paces) behind the end of the middle school, including all gaps. The front line of the left school's leading riders is 130 paces ahead of the middle school where they connect; the right school's leading riders are also positioned in the same way. The left and right schools are one formation lower than the second formation of the middle school, and each is 1 li and 40 paces away from the middle school. All these parts form a large formation, with a total width of 8 li and 270 paces, equivalent to 3,150 paces.

（圖缺）

(The original text here included a diagram of the Flying Eagle Formation, but the diagram has been lost.)

前校三陣，步兵三十七部，合一萬三千五百人。第一陣九步，長一里二百七十步（計六百三十步）；第二、第三陣亦如之。中校五陣，步兵九十二部，合一萬六十（作千）人。第一陣一十九部，長三里二百五十步，計一千三百三十步；第二陣二十一部，長四里三十步（計一千四百七十步）；第三、第四陣亦如之；第五陣一十部，一里三百四十步（計百七步）。

The deployment of the Long Rainbow Formation is as follows. The front division consists of three formations, with 27 infantry units (the original text says "thirty-seven units," but according to the calculation that each of the three formations has nine units, it should be 27 units), totaling 13,500 soldiers. The first formation consists of nine units, with a width of one li and 270 bu (equivalent to 630 bu, with each li being 360 bu in this text); the second and third formations are also arranged in the same manner. The middle division consists of five formations, with 92 infantry units, totaling 46,000 soldiers (the original text says "16,000 soldiers," and the note mentions "a thousand," indicating a possible error or omission in the numbers). The first formation consists of 19 units, with a width of three li and 250 bu (equivalent to 1,330 bu); the second formation consists of 21 units, with a width of four li and 30 bu (equivalent to 1,470 bu); the third and fourth formations are also arranged in the same manner; the fifth formation consists of 10 units, with a width of one li and 340 bu (equivalent to 700 bu, the original text mentions "170 bu" with an omitted character).

後校一陣步兵二十一部，合一萬五百人，長四里三十步（計一千四百七十步）。右校沖騎二陣八部，合四十騎。第一陣五步，左右各抵隊，長一里三百四十步（計一千步）；第二陣亦如之。第三陣六部，長二里一百二十步（計八百四十步）；第四陣亦如之。左校四陣，與左校同法。

After the initial inspection, there were twenty-one infantry units, totaling eleven thousand five hundred men, with a width of four li and thirty steps (equivalent to one thousand four hundred and seventy steps). The right division had two cavalry formations with eight units, totaling four thousand cavalry (the original text says 'forty cavalry,' which probably omits the character 'hundred'). The first formation had five units (the original text says 'step' but should be 'unit'), with each side blocking one unit, covering a width of one li and three hundred forty steps (equivalent to seven hundred steps, the original text mistakenly says 'one thousand steps'). The second formation was the same. The third formation had six units, covering a width of two li and one hundred twenty steps (equivalent to eight hundred forty steps); the fourth formation was the same. The left division had four formations, using the same method as the right division (the original text mentions 'left division' twice, but the first instance should be 'right division').

前校三陣之中，二處各虛三十四步（計六十八步），左內都厚一百七十步。中校五陣之中，四處各虛三十四步，計一百三十六步，虛實都厚二百六步。後校一陣，都厚三十四步。左校沖騎亦如之。中一處虛六十八步，虛實都厚二百四步。右校沖騎亦如之。左校四陣之中，三處各虛五十八步，計二百四十步，虛實都一里一百二十二步（計四百七十二步）。右校亦如之。

Between the formations, the gaps are as follows: In the front formation with three arrays, two gaps each of thirty-four steps (totaling sixty-eight steps), including the gaps, the total depth is one hundred and seventy steps (the original text "left inner" should be "within"). In the middle formation with five arrays, four gaps each of thirty-four steps, totaling one hundred and thirty-six steps, with the gaps included, the total depth is two hundred and six steps. In the rear formation with one array, the total depth is thirty-four steps. The charge cavalry of the left formation is also like this. One gap of sixty-eight steps, with the gaps included, the total depth is two hundred and four steps. The charge cavalry of the right formation is also like this. In the left formation with four arrays, three gaps each of fifty-eight steps, totaling two hundred and forty steps, with the gaps included, the total depth is one li and one hundred and twenty-two steps (equivalent to four hundred and seventy-two steps). The right formation is also like this.

中校之首去前校之末一百五十步，後校之首去中校之末一百二十步。自前校之首到後校之末，虛實共厚二里六十步（計七百八十步）。自後校之首，左右校沖騎之末一百五十步。自左校沖騎之首到右校之末，虛實共厚一里三百一十六步（計六百七十六步）。右校沖騎到左校之末亦如之。

The vanguard of the middle formation is 150 paces behind the rear of the front formation. The vanguard of the rear formation is 120 paces behind the rear of the middle formation. From the vanguard of the front formation to the rear of the rear formation, the combined depth of real and imaginary positions is two li and sixty paces (equivalent to 780 paces). From the vanguard of the rear formation to the ends of the left and right flanking cavalry, the distance is 150 paces. From the vanguard of the left flanking cavalry to the rear of the right formation, the combined depth of real and imaginary positions is one li, three hundred and sixteen paces (equivalent to 676 paces). The distance from the right flanking cavalry to the rear of the left formation is the same. These distances are arranged to allow each formation to have space for advancing and retreating, and to take turns in combat.

左右校角，各去中校角一十步，計二十步在內。左右校第一陣、第二陣，與中校齊頭（以向中校巡各一部為準，外府高於中校六十步），左右校角第三、第四陣，皆掩一百在中之後。統成一大陣，彎長七里二百三十步，計二千七百五十步。

The left and right formations each have their corners ten steps away from the corner of the central formation, with a total of twenty steps on both sides included within the formation. The first and second formations of the left and right formations are aligned parallel to the central formation, extending outward in the direction of the central formation, with the outer edges sixty steps ahead of the central formation. The third and fourth formations of the left and right formations are positioned one hundred steps behind the central formation, concealed behind it. All these parts form a single large formation, with a curved length of seven li and two hundred thirty steps, totaling two thousand seven hundred fifty steps—the formation resembles a long rainbow stretching across the sky, with its ends curving forward to encircle and block the enemy.

（圖缺）

(The original book here included a diagram of the Long Rainbow Formation, but the diagram has been lost.)

前校沖騎三陣，一十二部，合六十騎。第一陣六部，左右各抵一隊，長二里一百二十步（計八百四十步）。第二陣亦如之。前校四陣，步兵三十五步，騎兵八部，兵四十三步，計步、騎各二萬一千五百人。第一陣步兵九部，步騎兵左右各二部，計一十三部，長五里一百一十三步（計一千一百九十八之地各虛步，並步騎二處相接四步在內）；第二陣步兵九步，長一里二百七十步，計六百三十步；第三陣與第四陣同法。第四陣步兵八步，長一里二百步（計五百六十步）。

The deployment of the repeated formation is as follows. The vanguard commander leads three formations of cavalry, totaling twelve units and six thousand horsemen (the original text says 'sixty horsemen,' which is likely missing the character 'hundred'). The first formation consists of six units, with each side facing one unit, spanning two li and 120 bu (equivalent to 840 bu). The second formation is arranged in the same manner. The vanguard commander also has four formations, consisting of 35 units of infantry and 8 units of cavalry, totaling 43 units (the original text's 'step' should be read as 'unit'), with a combined total of 21,500 infantry and cavalry. The first formation has nine units of infantry, with two units of cavalry on each side, totaling thirteen units, spanning five li and 113 bu (equivalent to 1,198 bu; the gaps between units and the four bu where infantry and cavalry meet have been accounted for, the original text has a reversed character). The second formation has nine units of infantry, spanning one li and 270 bu (equivalent to 630 bu). The third and fourth formations are arranged in the same way. The fourth formation has eight units of infantry, spanning one li and 200 bu (equivalent to 560 bu).

中校四陣，步兵八十四部，合一萬二千人。第一陣二十一隊，四里三十步（計一千一百七十步）。第二陣、第三陣、第四陣亦如之。後校一陣二十一步，合一萬五百人，長四里三十步（計一千四百七十步）。右校四陣，騎兵二十部，合一萬騎。第一陣五部，長一里三百四十步（計七百步）。第二陣、第三陣、第四陣亦如之。右校四陣，與左校同法。

The middle division consists of four formations, with 84 infantry units totaling 42,000 men (the original text states '12,000 men'; according to the calculation of 500 men per unit, it should be 42,000). The first formation has 21 units, with a width of four li and thirty steps (equivalent to 1,470 steps, the original text states '1,170 steps' which is incorrect). The second, third, and fourth formations are the same. The rear division has one formation of 21 units, totaling 10,500 men, with a width of four li and thirty steps (equivalent to 1,470 steps). The right division has four formations, with 20 cavalry units totaling 10,000 riders. The first formation has five units, with a width of one li and three hundred forty steps (equivalent to 700 steps). The second, third, and fourth formations are the same. The four formations of the right division are arranged in the same manner as the left division.

前校沖騎二陣之中，一處虛六十八步，虛實都厚二百四步。前校四陣之中，三處各虛三十步，計一百二步，虛實都厚二百三十八步。騎兵即虛六十八步，厚薄同數。中校四陣之中，厚薄之數與前校同法，無騎兵數。後校一陣，後三十四步。

Between the formations, the gaps are as follows: In the two cavalry formations of the front school, there is one gap of sixty-eight steps, with the combined depth of the real and imaginary lines totaling two hundred and four steps. In the four formations of the front school, there are three gaps each of thirty-four steps (the original text is missing the character 'four'), totaling one hundred and two steps, with the combined depth of the real and imaginary lines totaling two hundred and thirty-eight steps. If it is cavalry, then the gap is sixty-eight steps, and the depth remains the same. In the four formations of the middle school, the depth is calculated in the same way as the front school, but without counting the share for cavalry. In the single formation of the rear school, a gap of thirty-four steps is left at the back.

左校四陣之中，三處各虛六十八步（計二百四十步），虛實都厚一里一十六步（計四百七十六步）。右校亦如之。前校之首去中騎之末二百步。自沖之首到後校之末，並虛在內，共厚二里二百三十四步（計一千三百一十四部）。左右校於中校平頭，各相去四步，計八步。在內統成一大陣，長七里三百五十八步，計三千八百七十八步。

Among the four formations of the left wing, three places each left a gap of sixty-eight steps (totaling two hundred and four steps, the original text mistakenly says two hundred and forty steps), with the combined depth of the real and imaginary positions amounting to one li and one hundred and sixteen steps (equivalent to four hundred and seventy-six steps). The right wing is the same. The front line of the front formation is two hundred steps away from the end of the rear cavalry. From the front of the charge cavalry to the end of the rear formation, including all the gaps, the total depth is two li and two hundred and thirty-four steps (equivalent to one thousand three hundred and fourteen steps, the original text mistakenly says 'bu' instead of 'bu'). The left and right formations are arranged side by side with the central formation, each separated by four steps, totaling eight steps on both sides. All these are included within the formation, forming a large formation with a horizontal length of seven li and three hundred and fifty-eight steps, equivalent to three thousand eight hundred and seventy-eight steps. The two formations in front and behind protect each other, hence it is called the heavy overlapping formation.

（圖缺）

(The original book here included a repeated array diagram, but the diagram has been lost.)

沖騎四穗各五部，每穗一部居中，中部則居於左右前各二處，各相去二十步，虛實彎長二里二十步（計七百四十步，每穗各二千五百，計四穗並同）。居大陣角前，披掩左右，去大陣三十步，不繫大陣厚薄之數。四陣並同法。

The deployment of the Eight Trigrams formation is as follows. The cavalry units assigned for the attack are divided into four "sui," each consisting of five parts. Each "sui" has one part in the center, positioned in the space between two points on the left, right, and front, with each part separated by twenty paces. The total curved length of the real and virtual positions combined is two li and twenty paces (equivalent to seven hundred forty paces; each "sui" has two thousand five hundred cavalrymen, and all four "sui" are identical in composition). The four "sui" are placed in front of the four corners of the main formation, spreading out to the left and right to provide cover, at a distance of thirty paces from the main formation, not counted within the depth of the main formation. The same method is applied to all four sides of the formation.

前校四陣，步兵二十部，騎六部，共計六十四步，步、騎合一萬七千人。第一陣步兵七部，騎兵左右各二部，計一十一部，長二里三里五十八步（計一千五百八步，並部騎三處相接之地，各虛四步）；第二陣步兵七部，長一里一百三十步（計四百九十步）；第三陣步兵七部，騎兵左右各一部，計九部，長二里五十八步（計七百七十八步，虛法同前）；第四陣與第二陣同法。右左後校並同前校法。

The front formation consists of four arrays, with twenty infantry units and six cavalry units, totaling twenty-six units (the original text's "a total of sixty-four infantry units" is incorrect), amounting to seventeen thousand soldiers combined of infantry and cavalry. The first array has seven infantry units, with two cavalry units on each side, totaling eleven units, with a width of two li and three hundred fifty-eight steps (equivalent to one thousand five hundred and eight steps; the original text's "two li and three li" has an extra "li" character). There are four steps left between each of the three places where infantry and cavalry meet, which have already been counted in. The second array has seven infantry units, with a width of one li and one hundred thirty steps (equivalent to four hundred ninety steps). The third array has seven infantry units, with one cavalry unit on each side, totaling nine units, with a width of two li and fifty-eight steps (equivalent to seven hundred seventy-eight steps, with the same method of leaving space as before). The fourth array uses the same method as the second array. The right formation, left formation, and rear formation all use the same method as the front formation.

中校七陣，步兵二十八部，騎兵八部，共三十六部（部騎合一萬八千人）。第一陣步兵五部，騎兵右各一部，共七部，長一里二百七十八步（計六百八十六步，並步騎二處相接之地，各處四步）；第二陣步兵五部，長三百五十步；第三陣、第五陣與第一陣同；第四陣與二陣同法；第六陣步兵三部，長二百一十一部；第七陣步兵二部，長二百八十步。

There are seven formations in total, with 28 infantry units and 8 cavalry units, making a total of 36 units (infantry and cavalry combined amount to 18,000 men). The first formation consists of 5 infantry units, with one cavalry unit on each side (the original text says "cavalry on the right each has one unit," missing the word "left"), totaling 7 units, with a horizontal length of 1 li and 278 steps (the original text records it as 686 steps; according to the calculation of 1 li being 360 steps, it should be 638 steps; the areas where infantry and cavalry meet each have 4 steps of space, which has already been included). The second formation consists of 5 infantry units with a horizontal length of 350 steps. The third and fifth formations are the same as the first. The fourth formation follows the same method as the second. The sixth formation consists of 3 infantry units with a horizontal length of 210 steps (the original text says "211 units," where "units" should be "steps"). The seventh formation consists of 2 infantry units with a horizontal length of 280 steps.

前校四陣之中，三處各虛三十四部，計一百二部，虛實都厚二百三十八步。騎兵即虛六十八步，厚薄同數。左右後校並同前校法。中校七陣之中，六處各虛三十四步，虛實都厚一里一百一十六步（計四百七十六步）。

Between the formations, the gaps are as follows: Among the four formations of the front division, three places each leave a gap of thirty-four steps (the original text says "bu" instead of "bu"), totaling one hundred and two steps. The combined depth of real and imaginary formations is two hundred and thirty-eight steps. If cavalry is used, the gap is sixty-eight steps, with the same depth. The left division, right division, and rear division all use the same method as the front division. Among the seven formations of the central division, six places each leave a gap of thirty-four steps, resulting in a combined depth of one li and sixteen bu (equivalent to four hundred and seventy-six steps).

中校不常其地，觀四面敵人力攻之處則應之。別出騎兵八部，居大陣四角之內。每二部，第二陣後一部兩哨，指大陣相去五步，第三陣後一部同前部法（四面並同）。

The position of the middle regiment is not fixed; it should observe the direction from which the enemy is attacking most fiercely and move there promptly to support. Additionally, eight cavalry units are drawn out and positioned within the four corners of the main formation: two units per corner. Among these, part of the second unit is arranged as two outposts facing the main formation, five paces apart. Similarly, part of the third unit is arranged in the same manner, with the same application for all four directions.

統成一大陣，每角前虛一百步，計四百步。在內徑三里一百八十步，計一千三百六十步。四方並同。外環一十二里三百一十三步（計四千六百三十二步）。如敵兵四面俱以沖騎力戰，大陣不可輒動。沖敵之進退，令無反自蹂踐我陣焉。

The above components form a large formation: a hundred steps are left empty before each corner, totaling four hundred steps for all four corners. The diameter of the formation inside is three li and one hundred eighty steps, which equals one thousand three hundred sixty steps, and each side is the same. The circumference outside the formation is twelve li and three hundred thirteen steps (equivalent to four thousand six hundred thirty-two steps). If the enemy attacks simultaneously from all four sides with charging cavalry, the central formation must not move easily; instead, it should adjust precisely according to the enemy's advances and retreats, ensuring that one's own cavalry does not trample upon the formation.

（圖缺）

The original book should have had a diagram of the Eight Trigrams阵 here, but it is now lost.

飛轅陣者，非古陣也。臣切謂戎馬以沖突為利，因此寨以禦之。每一束，竿四條，每四條長六尺五寸，徑方一寸五分。前間一尺為槍頭側立（槍頭以好鐵為之），一尺為幹過竿，方八尺二寸五分。筍中間二尺近鉆，方一寸五分。筍後間八寸為幹，三寸為鉆（鉆亦以鐵為之）。其竿各相去七寸一分，鑿圓竅以扇之。其方兩頭，各露六寸三分。

The "Fei Yuan Formation" is not an ancient formation passed down by our ancestors. Minister Xu Dong believes that the enemy's horses are most skilled in charging and attacking, so this formation with spear-like poles should be used to resist them. Each "shu" (group of components) of Fei Yuan consists of four poles, each pole being six feet five inches long with a square cross-section of one inch and five fen. At the front end of each pole, one foot is left for a side-mounted spear head (the spear head should be made of high-quality tempered iron); another foot is left for the spear shaft, which passes through a horizontal bar. The horizontal bar is square and eight feet two inches and five fen long. The mortise in the middle of the mortise is two feet from the end, near the "zuan" (the iron cone at the end), also square with a cross-section of one inch and five fen. From the end of the mortise, eight inches are left for the pole, and three inches for the zuan (the zuan is also made of iron). The four poles are spaced seven inches and one fen apart. Circular holes are drilled into the horizontal bar, and the poles are inserted like the ribs of a fan. Each end of the horizontal bar protrudes six inches and three fen.

槍頭四條，每條長二尺五寸。內一尺為槍頭，一尺為幹（同前法），二寸五分入槍頭。方筍二寸五分，五分通過後以拴之。腳四度，每隻長四尺，徑方一寸五分。搭腦筍入一寸，上間一尺通竿，方入二寸五分。筍中間一尺一寸，置槍頭，方入二寸五分。筍下間一尺一寸，陷雲頭筍二寸。令透底腳，各居竿高中安置。兩畔間各闊七寸一分，中闊一尺五寸七分。

The spear head has four parts, each two feet five inches long. One foot is the blade, one foot is the shaft, and two and a half inches are inserted into the spear head base. The square tenon is two and a half inches long, with five tenths penetrating and then secured with a wooden pin. There are four legs, each four feet long, with a square cross-section of one inch five tenths. The top part, called the "crossbar," is tenoned in one inch. One foot up from the bottom, it crosses the shaft, with a square tenon of two and a half inches. The spear head is placed at one foot one inch from the middle of the tenon, also tenoned in two and a half inches. At one foot one inch below the middle of the tenon, a "cloud head," a curved wooden piece, is inserted with a tenon of two inches. The tenon should pass completely through the base. Each leg is placed at the center height of the shaft. The space between the sides is seven inches one part, and the middle space is one foot five inches seven parts.

方二條，每條長四尺，徑二寸五分。穿腳兩頭，各露二寸，鑿竅各闊一寸五分，以腳穿之。近鉆，方一條，長四尺二寸五分，闊一寸五分。搭腦，方一條，長四尺，徑方以一尺五寸。雲頭，自四角起伏如車輞而起，闊一寸五分，厚三寸二分，彎長七寸一分。車通竿上用鐵鉤二，左右各一也。一照內而一垂下，以牛車挽之。

Two horizontal bars, each four feet long with a cross-section of two and a half inches, are placed across the legs. Each bar extends two inches beyond each end. Holes are drilled into the horizontal bars, each one and a half inches wide, allowing the legs to pass through. Near the iron drill, another horizontal bar, four feet two and a half inches long and one and a half inches wide, is placed. The "danan" is made of a horizontal bar four feet long and one foot five inches square. The "yuntou" is shaped like the outer rim of a wheel, curving upward from each of the four corners. It is one and a half inches wide, three and a quarter inches thick, and the curved part is seven inches one part. Two iron hooks are attached to the main pole of the entire tool, one on each side: one is turned inward to hook on, and the other is hanging downward. It is pulled forward by a cart.

如有所用，則眾車相鉤聯，周環如城，以拒沖突。欲戰則旋，拆開為門，內鉆強彎為守。行則剖之，止則聯之。每一車用步士一人禦之。其用兵器者，不限其數。或立營或據險，皆可用之也。

When it is needed, connect many chariots together to form a circle like a city wall, to resist the impact of enemy cavalry. If a battle is desired, rotate the chariot bodies and open one as a gate, with iron drills and strong bows defending inside. When marching, disassemble it; when encamping, connect it into a ring. Each chariot is operated by a single infantryman; as for those who use bows, crossbows, spears, and guns to fight while relying on it, the number is not fixed. Whether setting up camp or defending a strategic position, this equipment can be used.

凡欲擢用，先須辯人形神肌骨之貴賤。且人神隱於中，形藏於身，氣發於外，先觀其形。夫山有美玉，草木滋茂；人有貴相，氣色豐潤。人雖處下品，顏色、形神、器度、動止與眾殊也。相有七等也：一曰看骨，二曰看神氣，三曰看肉，四曰看色，五曰看文理、黑子、赤子，六曰看毛髮，七曰看星文。

When appointing or promoting people, one must first discern their appearance, demeanor, muscles, and bones to determine their potential for greatness. The "spirit" of a person is within the heart, the "form" is embodied in the body, and the "energy" radiates outward. Therefore, one should first observe their appearance. Mountains that contain fine jade will have particularly lush vegetation; similarly, a person with a noble destiny will have a radiant and prosperous complexion. Such a person may be in a low position at present, but their facial expression, demeanor, capacity, and manner of behavior will differ from others. The method of judging people's appearances is divided into seven categories: first, examining the bones; second, observing the spirit; third, looking at the muscles; fourth, checking the complexion; fifth, analyzing the skin patterns, black moles, and red moles; sixth, examining the hair; and seventh, observing the "star patterns" (the patterns and points on the forehead and face).

人相有十成：一曰神氣清，二曰五嶽齊，三曰笑語美媚，四曰聲色深沉，五曰鬚髮無間，六曰詞語穩重，七曰接對無偽，八曰不欺信行，九曰為事正直，十曰風骨合度。此謂十成之相也。十成之人，其可信乎。經曰：七成八成，臣中（一作子）尊貴，位極人臣也。

There is a saying about human appearance called "Ten Perfections": first, the spirit is clear and bright; second, the "Five Mountains" (forehead, chin, nose, and the left and right cheekbones) are properly proportioned; third, one's laughter and conversation are gentle and pleasant; fourth, the voice is steady and the complexion is deep; fifth, the beard and hair are evenly distributed without any missing or broken parts; sixth, speech is steady and composed; seventh, one is sincere in dealing with others; eighth, one does not deceive and keeps promises; ninth, one acts uprightly in affairs; tenth, one's demeanor and bone structure conform to proper standards. This is called "Ten Perfections." A person who possesses all ten perfections is entirely trustworthy. The classic on physiognomy says: those who possess seven or eight perfections are already esteemed among officials and can attain the highest position in the court (in some editions, "officials" is written as "sons").

凡欲相人，先視其頭。頭者，五臟之主，四體之父，百體之母。頭面之間有五獄，有四瀆，有四骨。四瀆：鼻江，口河，目淮，耳濟。四骨：龍骨，神龜，驛馬，伏犀。平滿為頰，高成為嶽。入耳曰龍骨，入鬢曰驛馬。耳濟為將軍，左目後骨為日角，右目後骨為月角，圓為龍宮。鼻上天中曰伏犀，次兩邊溝，外神龜。額間後為中子，中子下高為龍角骨，主三公臺輔之骨。腦後為玉枕。此骨一十六般，並應頭面之主。

When looking at someone's face to determine their destiny, the first thing to examine is their head. The head is the master of the five internal organs, the father of the four limbs, and the mother of the entire body. The area between the head and face is divided into 'Five Mountains', 'Four Rivers', and 'Four Bones'. The Four Rivers are: the nose represents the river, the mouth represents the river, the eyes represent the river, and the ears represent the river. The Four Bones are: Dragon Bone, Divine Tortoise, Post-horse, and Hidden Rhino. Flat and full areas are called 'Cheeks', and elevated and prominent areas are called 'Mountains'. Bones that extend into the ear are called 'Dragon Bone', and those that extend into the hairline are called 'Post-horse'. The ears correspond to the 'Ji Du' (River), and they indicate a destiny of military leadership. The bone behind the left eye is called 'Sun Angle', and the bone behind the right eye is called 'Moon Angle'. If their shape is full and round, it is called 'Dragon Palace'. The central part of the nose bridge is called 'Hidden Rhino', and on both sides of it are 'Gou' (gullies), outside of which is 'Divine Tortoise'. The central part of the forehead, slightly behind, is called 'Zhong Zi', and below Zhong Zi, if there is a raised bone, it is called 'Long Jiao Gu', which indicates a destiny of holding the position of the Three Grand Ministers and the Star of Conferment. The bone at the back of the head is called 'Yu Zhen'. The above sixteen bones correspond to the main positions on the head and face.

且玉枕之相，自兩耳上中平為百歲。前頭後腦，前為星堂，後為玉枕也。其一○，卒軸枕。其二，六字枕。其三，連珠枕。其四，仰月枕。其五，覆日枕。其六，兩背日枕。其七，上下相背月枕。其八，如環日枕。其九，十字枕。其十，一字枕。其十一，左稍枕。其十二，右稍枕。其十三，垂露枕。其十四，雞子枕。其十五□，犀口枕。其十六，懸枕。如此者，皆公侯之相也。

Now regarding the appearance of the Yu Zhen (Jade Pillow): The area from the two ears upward to the center of the back of the head, if it is flat and full, indicates a longevity of up to a hundred years. The front part of the head is called "Xing Tang" (Star Hall), and the back part is called "Yu Zhen" (Jade Pillow). The Yu Zhen is divided into sixteen types: the first is Su Zhu Zhen (Sudden Axle Pillow), the second is Liu Zi Zhen (Six-Character Pillow), the third is Lian Zhu Zhen (Linked Pearl Pillow), the fourth is Yang Yue Zhen (Upside-Down Moon Pillow), the fifth is Fu Ri Zhen (Covered Sun Pillow), the sixth is Liang Bei Ri Zhen (Two Back Sun Pillows), the seventh is Shang Xia Xiang Bei Yue Zhen (Up and Down Opposite Moon Pillows), the eighth is Ru Huan Ri Zhen (Ring-like Sun Pillow), the ninth is Shu Zi Zhen (Cross Pillow), the tenth is Yi Zi Zhen (Single Character Pillow), the eleventh is Zuo Shao Zhen (Left Slight Pillow), the twelfth is You Shao Zhen (Right Slight Pillow), the thirteenth is Chui Lu Zhen (Drooping Dew Pillow), the fourteenth is Ji Zi Zhen (Chicken Egg Pillow), the fifteenth is Xi Kou Zhen (Rhino Mouth Pillow) (the original text here is missing one character), and the sixteenth is Xuan Zhen (Hanging Pillow). Those who possess these bone structures are said to have the appearance of a marquis or duke.

又若人之形也，魂居肝，魄居肺，志居脾，精居命，神居心。故心有五輪，則目亦有五輪，五行各以居其位。且（一作低）觀其目，則知其心矣。是以心圓者上也，鈴次之，破地者主奸詐。夫心如月形者為盜，如弓形者主非命，圓者主事不虛妄之情。目多正視，主忠孝慈惠。

As for the human body: the soul resides in the liver, the spirit in the lungs, the will in the spleen, the essence in the lower dantian, and the mind in the heart. The heart has the 'five wheels,' and accordingly, the eyes also have the 'five wheels,' each of the five phases occupying its proper position. Therefore, if one carefully examines the eyes, one can discern the nature of the heart. A heart shape that is round and upright is the best, followed by a bell-shaped heart. A heart shape that is broken like a crack indicates a deceitful person. A heart shape like a crescent moon suggests a thief, while a heart shape like a bow indicates death by misfortune. A heart shape that is round and upright signifies sincerity without pretense, with eyes that look straight ahead, indicating a person who is loyal, filial, and kind.

心鈴形者屬火，能辯明禮義。目視重大回顧有常，聰明智慧。心破梯者，目視瞬息高下，主多作盜，言詞虛妄無信。心月形者，目視百回，高下屬水，水流急不還，少信行不忠孝，貶流在外而死。心如弓形者，目視左右高下方回，兼露白睛，必逐遠方，為子殺父，為臣殺君。

The heart shaped like a bell is of the fire element, capable of distinguishing propriety and righteousness, with steady gaze and consistent looking back, indicating a person who is intelligent and wise. If the heart is broken like a broken ladder, the eyes flicker up and down quickly, indicating a person who often commits theft and speaks falsely without keeping promises. If the heart is shaped like a moon, the eyes move around frequently, flickering up and down, belonging to the water element, like a rapid current that flows away and does not return, indicating a person who lacks trustworthiness, is unfaithful and disrespectful to parents, often gets demoted or exiled, and dies in a foreign land. If the heart is shaped like a bow, the eyes move left, right, up and down randomly, and the whites of the eyes are visible, such a person will surely be banished to a distant place, sons dare to kill their fathers, and ministers dare to assassinate their kings.

至若解後如鬼神，有形而無骨，莽蒼無色，黃色亂翌，口葉舌尖，腸淺語薄，似歡不歡，似顛不顛，面毛半茸若有塵灰，腦髮倒垂，鶴頭露結，忽行後視，神采昏茸，骨法不正如是者，皆極賤人也。

As for those who meet by chance and seem to appear like ghosts or spirits: they have flesh but no bones, their faces are pale and dull, yellowish and disordered, their lips are thin like leaves, their tongues are sharp, their thoughts are shallow and their words are light and flippant. They seem happy but are not truly so, seem mad but are not truly mad. Their faces have half-grown hair, as if covered with a layer of dust. Their hair at the back of their head hangs down, their heads are shaped like cranes, their bones are prominent, and as they walk, they suddenly turn their heads to look around. Their spirit is dim and unclear, and their bone structure is not proper—such people are all extremely lowly and base.

人為兵器所傷出血者，必甚渴。不可即與飲食，恐簇毛在吻，須乾食。食肥膩之物，無所妨害，貴解渴而已。不可多食粥，則血沸出，人必死矣。所忌者有八焉：一曰嗔怒，二曰喜笑，三曰大言，四曰勞力，五曰妄想，六曰熱羹粥，七曰飲酒，八曰咸酸。此八者犯之，未有不死者矣。

When a person is cut or pierced by weapons such as knives, guns, arrows, and spears and bleeds, he will certainly feel extremely thirsty. At this time, he must not be given soup or water immediately, for the feathers attached to the arrowheads may still be stuck in his mouth and be swallowed along with the water. Instead, only dry food should be given. Eating something fatty is not harmful; the main thing is to relieve his thirst. However, he must not drink porridge in large amounts, as this may cause the blood to surge out and result in his death. There are eight things that must be avoided for someone with a wound: first, anger; second, laughter; third, loud talking; fourth, physical exertion; fifth, excessive thinking; sixth, drinking hot soup or porridge; seventh, drinking alcohol; and eighth, eating salty or sour food. If any of these eight things are done, there is no chance of survival.

夫金瘡不可治之者有九焉：一曰傷腦戶，二曰傷天窗，三曰傷臂中跳脈，四曰傷髀中陰股，五曰傷心，六曰傷乳，七曰傷鳩尾，八曰傷小腸，九曰傷五臟。此九者，皆死處也。

There are nine types of injuries that cannot be cured: the first is an injury to the 'brain gate' (below the occipital bone at the back of the head), the second is an injury to the 'heavenly window' (where the carotid artery is located on the neck side), the third is an injury to the large pulsing artery on the arm, the fourth is an injury to the large artery on the inner side of the thigh, the fifth is an injury to the heart, the sixth is an injury to the breast, the seventh is an injury to the 'cuckoo's tail' (at the sternum's lower end), the eighth is an injury to the small intestine, and the ninth is an injury to the five internal organs. These nine areas are all vital and fatal locations.

又曰金瘡不可治之者有四焉：一曰腦髓出；二曰腦破，而咽喉中沸聲啞，目直視；三曰痛不在瘡處者，此謂傷經也矣；四曰出血不止，前赤後黑，或自肌肉腐臭，寒冷堅忍，其瘡難愈。此四者，皆不可療矣。除此之外，復診其脈：脈虛細者生，數實者死，沉小者生，浮大者死。其所傷在陽處，出血過度，而脈微緩者生，急疾者死矣。

There is another saying: there are four types of injuries caused by metal that cannot be healed. The first is when the brain marrow flows out. The second is when the skull breaks, with a boiling sound coming from the throat, a hoarse voice, and the eyes staring straight ahead. The third is when the pain is not at the wound site, which is called injuring the meridians. The fourth is when the bleeding does not stop, with the initial blood being bright red and the later blood turning black, or when the muscles at the injury site rot and smell bad, feeling cold and hard to the touch, making the wound difficult to heal. These four conditions cannot be saved. In addition, one must examine the pulse: if the pulse is weak and fine, the person can survive; if the pulse is rapid and strong, the person will die. If the pulse is deep and small, the person can survive; if the pulse is floating and large, the person will die. If the injury is on the yang part (the outer side of the body) and the person has lost too much blood with a weak and slow pulse, they can survive; but if the pulse comes quickly and urgently, they will die.

金瘡方，右五月五日平旦，使四人出四方，於五里採一方草木莖葉，每種各半把，勿令脫漏一事。日午時，切碓搗，令極爛，仍先揀好石灰一斗同杵之。復選大實樹三兩株，鑿作十竅，令可受藥。然後實於竅中，緊築之畢，即以麻皮繫之。用麻搗石灰，密泥，不令洩氣。更以皮纏定，令牢。到九月九日子時取出，陰乾百日，藥成。搗之，曝，令極乾，更搗，用絹羅之。

The formula for a medicine for wounds: On the fifth day of the fifth lunar month in the early morning, send four people to collect herbs and leaves from each of the four directions, within five li, taking half a handful of each. Do not miss any. By noon on that day, cut the herbs into pieces and put them into a stone mortar to pound until they are very fine. Prepare one dou of lime in advance and pound it together with the herbs. Then select three strong and thick trees, drill ten holes into each tree so that they can hold the medicine. Fill the holes with the medicine, press it tightly and compact it. Then tie the openings with hemp rope. Use a mixture of hemp and lime to make a paste and seal the holes tightly to prevent the medicinal vapor from escaping. Wrap the trees with tree bark to secure them. On the ninth day of the ninth lunar month at the hour of the rat, take the medicine out and place it in a shady area to dry for one hundred days, and the medicine is ready. After taking it out, pound and dry it again until it is completely dry, then pound it once more, and finally sieve it into a fine powder using silk cloth.

凡有金瘡傷所出血，用藥封裹，勿令轉動，十日即瘥矣，不膿不腫不畏風。若傷後數日始得藥，須先用溫水洗，令血出即敷之。此藥大驗如神，預多合之，金瘡之要無出之者。

For any wound caused by a cut or injury that is bleeding, apply this medicine on the wound and cover it properly. Do not let the injured area move, and it will heal within ten days. It will not become pus-filled, swollen, or afraid of wind. If the injury has been several days before getting the medicine, first wash the wound with warm water to remove the blood clots, then apply the medicine. This medicine is as effective as a divine remedy; one should prepare a good amount in advance. There is no better medicine for treating wounds than this.

治金瘡中風痙口不語方：赤箭一兩，桂心三分，防風三分，去蘆頭巴豆二分，去皮及心，然後研之極爛，用紙裹壓。又法：用吳茱萸半兩，湯浸七遍，焙乾微炒；天南星三分，炮令烈；白附子半兩，泡烈；硃砂一兩，水飛過；乾薑一分，泡烈；附子三分，去皮尖臍，泡乾烈；蠍半兩。主用右件搗羅為末，用釅醋三升熬成膏丸，如桐子大。每服三丸，不計時候，熬蔥酒下服後汗出為效。

A formula for treating stroke, convulsions, locked jaw, and speechlessness caused by metal injury: one liang of red arrow (the seed of Gastrodia, also known as Tianma), three fen of cassia twig (Cinnamomum cassia), three fen of防风 (Siler root, with the stem removed), two fen of croton (Croton tiglium, with the skin and seed removed), then grind them into a very fine paste, wrap them in paper and press to remove the oil. Another formula: half liang of evodia fruit (Evodia rutaecarpa), soak in hot water seven times, dry and slightly fry; three fen of pinellia tuber (Pinellia ternata), fry until charred; half liang of white aconite root (Aconitum carmichaelii), fry until charred; one liang of cinnabar (mercury sulfide), processed by water flying method; one fen of dried ginger (Zingiber officinale), fry until charred; three fen of aconite root (Aconitum napellus), remove the skin, tip, and root, and fry until charred; half liang of whole scorpion (Buthus martensii). Crush all these herbs into a fine powder, mix with three sheng of strong vinegar and cook into a paste, then form into pills the size of Chinese toon seeds. Take three pills each time, at any time of day, with a decoction of ginger and wine. If sweating occurs after taking the medicine, it indicates the treatment is effective.

金瘡闢風止痛方：當歸半兩，銼微炒；川椒半兩，去蒂及開口者，微炒出汗；澤瀉半兩；芎一兩，附子一兩，去皮臍。右件搗藥羅為末，若金瘡有出瘀血，以溫酒調下一錢，日三服。止金瘡出血不止方：龍骨一兩，銼微炒；芎一兩；熟乾地黃一兩；鹿茸半兩，塗酥灸，令微黃色，先須去毛；烏樟根三兩；突厥白一兩。右件搗羅為末，敷在瘡上，血即止。如服以溫酒調下二錢，日三服。

A formula for treating wounds and relieving pain from cuts and injuries: Use half a liang of Angelica sinensis, cut into pieces and slightly stir-fried; half a liang of Sichuan prickly ash, remove the stems and any already opened ones, and slightly stir-fry until it sweats; half a liang of Alisma; one liang of Ligusticum; one liang of Aconite root, remove the skin and the root tip. Crush all these herbs and grind them into a fine powder. If there is blood clotting coming out of the wound, take one钱 of the powder mixed with warm wine, three times a day. A formula to stop bleeding from wounds: Use one liang of Dragon Bone, cut into pieces and slightly stir-fried; one liang of Ligusticum; one liang of Prepared Rehmannia; half a liang of Deer Antler, first remove the hairs, then rub with butter and toast until slightly yellow; three liang of the root of the Chinese privet tree; one liang of Tugai White. Crush all these herbs and grind them into a fine powder, then apply it to the wound, and the bleeding will stop immediately. If taken internally, mix two钱 of the powder with warm wine and take it three times a day.

金瘡內漏方：金瘡通內血者為內漏，而脅脹者不能食死。瘀血搏在於腹內，脈牢大者生，沉細者死。其方：以虻蟲三十枚，去翅及足，微炒；桃仁一兩，湯沉去皮尖雙心麩微炒；黃桂心一兩半；川大黃三兩，銼碎微炒；水蛭三十枚，微炒黃。右件為末，每服二錢，用童子小便一鐘煎至五分溫，和滓服。日五服，夜三服。如卒無小便，用水並酒代之。服訖，然後以胡粉散敷上瘡。胡粉方：粉二兩，乾薑二兩，生栗子二枚，陰乾去皮，為末敷瘡上，即痊矣。

The formula for treating internal leakage from a wound: When a wound penetrates into the body and blood flows inward, it is called "internal leakage." If there is distension and fullness in the flanks and the person cannot eat, it can be fatal. This is caused by the accumulation and coagulation of stagnant blood within the abdomen. Those with a pulse that is strong and full can recover, while those with a deep and fine pulse will die. The formula is: 30 silkworms (Mengchong), remove the wings and legs, and slightly stir-fry; 1 liang of peach kernels, soak in hot water, remove the skin, tip, and two kernels, then mix with wheat flour and slightly stir-fry; 1.5 liang of cinnamon bark; 3 liang of Sichuan rhubarb, cut into pieces and slightly stir-fry; 30 leeches, slightly stir-fry until yellow. All these herbs are ground into a fine powder. Take 2 qian each time, and decoct one gong with child's urine until it remains five parts, then take it warm, including the residue. Take it five times during the day and three times at night. If child's urine is not available, use water and wine instead. After taking the medicine, apply the Hu Fen powder on the wound. The formula for Hu Fen powder is: 2 liang of Hu Fen, 2 liang of dried ginger, 2 raw chestnuts (dried in shade and peeled), ground into a fine powder and applied on the wound, which will lead to recovery.

出箭頭方：蜣螂自死者一枚，土狗子三枚，婦人髮灰少許。右將蜣螂去殼，取其白肉，與二味同研如泥，用生油塗中箭處，則如膏藥。俟肉做癢，即以兩手蹙之，其箭自出。出骨中箭頭方：雄黃一分；蜣螂一分，研石灰末一分，牛糞火燒之，令赤色；葳靈仙一分；朝牡鼠一枚，去頭取血。右為末，入鼠血，並煉蜜和丸，如黃米大，內瘡口中，其箭鏃不拘遠年自出。

The formula for removing an arrowhead by applying it externally: one dead dung beetle, three mole crickets, and a little ash made from a woman's hair. First, remove the hard shell of the dung beetle and take the white flesh inside. Mix it with the other two ingredients and grind them into a paste. Use raw oil to mix it and apply it to the wounded area like a poultice. When the flesh at the wound starts to itch, press the area with both hands towards the center, and the arrowhead will come out on its own. The formula for removing an arrowhead embedded in bone: one part realgar, one part dung beetle, one part lime powder, which is burned red with cow dung and then ground into a fine powder; one part Chinese angelica root, and one live male mouse, from which the head is removed and its blood is taken. All these ingredients are ground into a fine powder and mixed with the mouse's blood. Then, use refined honey to make them into pills the size of yellow millet grains. Insert the pills into the wound, and regardless of how many years the arrowhead has been embedded, it will come out on its own.

出肉中箭頭方：巴頭一枚，去皮；膩粉一分；砒霜少許；磁石半兩，細研；蜣螂一枚。右為末，以雞子清和丸，如菜豆大。先以針撥開瘡疥，用生男子乳汁化一丸，撥在破處上，用醋面紙封貼。常癢，癢極不可忍，其鏃自出也。多年者兩上，當年者一上即出。箭鏃出後服食方：牡丹皮半兩，鹽半兩，白斂半兩。右為末，每於食前以溫酒調下二分。

The formula to remove an arrowhead embedded in the muscle is as follows: One piece of croton (with the skin removed), one part of mercurous chloride (also known as light powder), a little bit of arsenic trioxide, half a liang of magnetite (ground into a fine powder), and one beetle. All these ingredients should be ground into a fine powder and then mixed with egg white to form pills the size of broad beans. First, use a needle to lift the scab on the wound. Then take one pill and mix it with the milk of a mother who has given birth to a boy, and apply it on the pierced area. Cover the wound with a paper plaster made of flour and vinegar. The injured area will continuously itch, and when the itching becomes unbearable, the arrowhead will come out on its own. For those who were wounded many years ago, apply the treatment twice; for those wounded recently, apply once and the arrowhead will come out. After the arrowhead is removed, take internally the following formula: Half a liang of peony bark, half a liang of salt, and half a liang of white ligusticum. All these should be ground into a fine powder. Take two parts of this powder with warm wine before each meal.

中毒箭方：蘆根一兩；藍葉一兩；紫檀半兩；石灰末二兩，以牛糞火燒令赤。右為末，不拘時候，以藍葉葉汁調下一錢粥飲下，亦得。中毒前後皮肉瘀腫方：梨母子一斤，爛研去核；鹽麩子五兩，搗之，曝乾更搗，用絹羅之，去粗滓；綠豆三兩，炒熟；石灰末三兩，牛糞火燒令赤；藍子五兩；黃連三兩，去須獨顆；栗子三兩，生用；黑豆三兩，炒熟；大黃五兩；赤芍藥三兩。右為末，煉蜜調為膏。每服以溫酒下一茶匙，日三四服。

A remedy for poisoning by an arrow: one liang of lotus root; one liang of blue leaf; half a liang of purple sandalwood; two liang of slaked lime powder, heated until red with cow dung. All these ingredients are ground into a fine powder and taken without regard to time, mixed with one钱 of blue leaf juice; alternatively, it can be taken with warm rice soup. For a remedy for swelling and bruising on the skin and flesh around the wound from an arrow: one jin of棠梨 fruit (pear fruit), mashed and then the core removed; five liang of salt fruit, crushed, dried in the sun, then crushed again and sifted through a silk cloth to remove coarse particles; three liang of green mung beans, cooked until done; three liang of slaked lime powder, heated until red with cow dung; five liang of blue fruit; three liang of yellow connective tissue, with the roots removed and the whole root taken; three liang of raw chestnuts; three liang of black beans, cooked until done; five liang of rhubarb; three liang of red peony root. All these ingredients are ground into a fine powder and mixed with refined honey to form a paste. Take one teaspoonful with warm wine, three or four times a day.

刀槍破腹腸胃突出方：磁石三兩，燒紅醋，淬七次，搗碎研如粉；滑石三兩；鐵銹三兩。右為末，敷槍腸胃上。後別以磁石末用粥飲調下一錢，一日三四服。腹破縫補方：又若皮肉斷裂，剝取新桑白皮作線縫之，以新桑白皮裹之，又以新桑白皮汁塗之，極妙。小療但以桑白皮裹，便如筋斷後，亦封於上可以續之。

A remedy for wounds where the abdomen is pierced and internal organs protrude: take three taels of magnetite, heat it red and quench it in vinegar, repeating this process seven times, then grind it into a fine powder; three taels of talc; three taels of rust. Combine all these into a fine powder and apply it to the protruding intestines caused by a stab wound. Then take another portion of magnetite powder, mix it with rice soup and take one tael, three to four times a day. For repairing a ruptured abdomen: if the skin and flesh are torn, take fresh mulberry bark, rub it into thread to sew the wound, then wrap the injured area with fresh mulberry bark, and apply the juice of fresh mulberry bark externally, which is very effective. For minor injuries, simply wrap the wound with mulberry bark. Even if the tendons are broken, cover them with mulberry bark so that the broken tendons can reconnect.

傅毒箭及馬汁方：虻蟲大者去翼，於端午日收之，陰乾為末，每服一錢，撥破瘡口，以藥傅之；然後醋麵糊紙靨子貼之，即出毒也。又方：石灰末二兩，以牛糞火燒令赤色；密佗僧一兩，黃柏半兩，銼；膩粉一分。右為末。每用，先以鹽水洗瘡，後用藥敷之，日一換之。

A remedy for treating wounds poisoned by toxic arrows and "horse sweat poison" (poisoning from wounds contaminated with horse sweat or saliva): take a large-headed maggot, remove its wings, collect it on the Dragon Boat Festival, dry it in the shade, and grind it into a fine powder. Each dose is one qian. First, puncture the wound, apply the medicine, then cover it with a paper strip made of flour paste mixed with vinegar, which will draw out the poison. Another remedy: take two liang of lime powder, burn it red with cow dung; one liang of mirabilite; half a liang of phellodendron bark, cut into pieces; and one fen of powdered antimony. Grind all these into a fine powder. Each time, first clean the wound with salt water, then apply the medicine, and change it daily.

結營須避山川卑濕之地。其濕燥毒氣襲人口鼻者，則山瘴之虐癘生焉。又若寒暑之氣不節，夏寒冬燠，或夏傷於大暑，熱氣盛藏於皮腹之間，加以士卒之眾氣相蒸為溫臭，則時疫生焉。抑又所營之地，士卒不便水土之性、溫涼之氣，致陰陽二氣紊亂於腸胃間，則霍亂吐瀉生焉。斯之三者，眾氣生疾之地十有五六焉。故臨戎之際，得不預備之乎？

Setting up camp must avoid low-lying and damp areas near mountains and rivers. The dampness and dry toxins in such places can enter through the mouth and nose, and the miasma in mountainous areas can cause malaria and epidemic diseases. For example, if the cold and hot energies are out of balance, such as when it is cold in summer and warm in winter, or if soldiers catch summer heat in the height of summer, with the heat accumulating between the skin, muscles, and abdomen, and the soldiers being numerous, their body heat and breaths mingle and become warm and foul, then epidemic diseases occur. There is another situation where the water and soil characteristics and the cold or warm climate of the camp are not suitable for the soldiers' constitutions, causing the yin and yang energies to become disordered in the intestines and stomach, leading to cholera and vomiting and diarrhea. These three situations often occur in places where people and horses gather and diseases are easily spread, accounting for five or six out of ten cases. Therefore, when engaging in battle, how can one not prepare in advance?

時氣疫方：用茵陳二兩；大麻仁五兩，研如膏；豉五分，炒乾；常山三兩；梔子二兩；芒硝三兩，細研；鱉甲二兩，塗醋汁，令去裙■；杏仁二兩，湯浸去皮尖雙仁面炒，微黃色；巴豆一兩，去皮心炒，令黃紙裹壓去油，細研。右為末，合勻煉蜜和搗五六百杵，丸如桐子大。每服粥飲下三丸，或吐或痢或汗。或不吐痢或不汗，再餌之。若更不吐痢，以熱粥飲投之。觀其癥候加減。

A formula for treating epidemic diseases: 2 liang of茵陈; 5 liang of large sesame seeds, pounded into a paste; 5 fen of fermented soybeans, dried by heating; 3 liang of常山; 2 liang of栀子; 3 liang of芒硝, ground into a fine powder; 2 liang of鳖甲, rubbed with vinegar and roasted, then the edges removed (the original text here is damaged); 2 liang of杏仁, soaked in hot water, peeled, the tips and twin kernels removed, then stir-fried with flour until slightly yellow; 1 liang of巴豆, peeled and heart removed, stir-fried, wrapped in yellow paper to press out the oil, then ground into a fine powder. All these ingredients are ground into a fine powder, mixed evenly, and then pounded with refined honey for about 500 times to form pills the size of Chinese toon seeds. Take three pills each time with rice soup. After taking, the patient may vomit, have diarrhea, or sweat. If neither vomiting, diarrhea, nor sweating occurs, take another dose. If still no vomiting or diarrhea, take another dose with hot rice soup to induce symptoms. Adjust the dosage according to the patient's condition.

霍亂吐瀉方：桑葉一握，褊（一作篇）竹一握。右細銼末，用水一大盞服。山瘴虐方：常山三兩，烏梅二十七枚，甑帶三寸，獨顆蒜一枚，以酒二大盞作二服。初一服先未發時吃，次一服臨欲發時服。如不發即止。溫虐方：麻黃一兩，去根節；牡蠣粉一合（一作分）；蜀漆、甘草、犀角屑、知母，各半兩。右為末，用水兩大盞，慢火煎一盞半去粗。分為三服，早起午初夜服之。

A formula for treating cholera with vomiting and diarrhea: one handful of mulberry leaves, one handful of萹竹 (which is also called萹蓄, "bian" is sometimes written as "pian"). Cut them into pieces and grind into powder, then take it with one large cup of water. A formula for treating mountain miasma malaria: three liang of常山, twenty-seven pieces of Chinese date, three inches of甑带, and one single clove of garlic. Use two large cups of wine to decoct it, and divide it into two doses. Take the first dose before the malaria attack occurs, and the second dose when the attack is about to occur. If the attack does not happen again, stop the medication. A formula for treating warm malaria: one liang of ephedra, remove its root and nodes; one he (sometimes written as one fen) of oyster powder; half a liang each of蜀漆, licorice, rhinoceros horn powder, and Anemarrhena. Grind all into fine powder, use two large cups of water, and simmer over low heat until it reduces to one and a half cups. Strain out the residue, and divide into three doses to be taken in the morning, before noon, and at night.

士卒涉水蹈冰，蒙犯霜雪寒風，一切淩凍所苦，或失於飲食，肌體虛勞，故頭目手足皸瘃也。冶手足皸瘃血出方：豬胰洗之立止。手足皸瘃方：右取川椒四合，以水煮之，去滓傾出，令燥。須臾復浸乾，即塗羊豬腦髓尤妙。

Soldiers crossing water and walking on ice, enduring frost and cold winds while marching, suffer greatly from severe cold and frostbite. Combined with irregular diet and physical weakness and fatigue, their faces, hands and feet become afflicted with "皲瘃" (skin cracking and frostbite). A remedy for cracked and bleeding hands and feet: wash the affected area with pig pancreas, and the bleeding will stop immediately. A remedy for cracked and frostbitten hands and feet: take four sheng of Sichuan prickly ash, boil it in water, strain out the herbs, and pour the liquid to soak the affected area. After soaking, let it dry; then soak again and let it dry again. Finally, apply sheep brain marrow or pig brain marrow, which is especially effective.

涉水冒霜，手足凍裂方：又取菱葉濃煎汁熱，洗之即愈。手足凍裂成瘡方：右以羊髓熬成膏油，入炒，黃丹攪勻，令搽塗之，三五次即愈。手足指節皸裂欲墜落方：萊州青石作器物者，以刀子細刮取末，欲落指節尚柱文縷微連，便以石灰末厚覆其上，以帛子繫纏之，其痛即止，其指十日即復安矣。

A remedy for hands and feet frozen and cracked after crossing water and facing frost: take lotus leaves, boil them strongly to make a concentrated juice, and wash the affected area with the hot juice to cure it. A remedy for hands and feet cracked and forming sores: take sheep fat, melt it into a thick oil, add cooked red lead, mix them evenly, and apply the mixture to the affected area; after three or five applications, it will be healed. A remedy for cracks in the joints of fingers and toes that are about to fall off: take a green stone from Laizhou that can be used to make tools, carefully scrape the stone powder with a knife; if the joint is still connected by a little tendon, cover it thickly with lime powder and wrap it tightly with cloth; the pain will stop immediately, and the fingers will recover completely within ten days.

厭敵兵法：中夜設於北斗，不致酒脯，焚香為祭，藉用白茅，用五色彩為幣。大將北面再拜禱祝，以所祈之事三奠而止。伐陰木之枝為六甲符，符中書六甲名。祭罷以為六囊，各盛一符。即以本旬符囊繫於旗纛內，勿令人覺之。遂舉而止，敵人當自駭走矣。

The method of defeating the enemy through厌胜 involves setting a sacrifice to the Big Dipper star at midnight without offering wine or meat, but only burning incense and performing the ritual. Use white reed grass to cover the offerings, and present five-colored silk cloth as sacrificial offerings. The commander faces north and bows twice, then states the matters to be prayed for three times in offering wine. Cut branches from trees in the shady side to make「six Jia符」, writing the names of the Six Jia deities on them. After the sacrifice, make six cloth bags, each containing one符. Then tie the bag corresponding to the current ten-day period into the flag's surface in the army, without letting anyone notice. When raising the flag, the enemy will be frightened and flee.

厭疫法：大疫，當取虜獲首級不計多少，於上風焚之。人疫大盛，則有用此法，疫少亦假用之。令其煙氣沖襲（一作疫）者經時撤去，可以闢厲氣矣。

A method to repel epidemic diseases: when a large epidemic occurs in the army, take the heads of captured and beheaded enemies, regardless of the number, and burn them in the upwind direction. This method can be used when the disease among people and horses is severe, and it is also acceptable to use it even when the epidemic is mild. Let the smoke disperse the infected area (「attack」is alternatively written as 「epidemic」), and after some time, remove the remains, which can drive away the epidemic pathogenic qi.

厭王氣法：敵之王氣久而不衰者，觀其氣王於何方，當六甲旬首正子時，於營中月空上環三九步，以朱畫八卦壇位，成三界，其內畫十二辰及月將之名，東西南北相去數步。取蒼狗白雞各一隻，大將披素服，右手仗劍，左手按二畜，北面立，默誦敵將名氏，即斬之，埋於氣旺之方，深三尺，氣衰則去之。

The method to suppress the enemy's strong energy: if the enemy's commanding energy remains strong for a long time, first determine in which direction it is strongest. On the day of the beginning of the sixth jia cycle, at the exact hour of the first earthly branch (Zi), walk around the camp twenty-seven steps in the position of the "Monthly Void." There, draw the Eight Trigrams altar with cinnabar, dividing it into three layers. Inside the altar, write the names of the twelve earthly branches and the twelve month generals. Place them east, west, south, and north, each separated by several steps. Prepare one black dog and one white chicken. The commander wears white plain clothes, holds a sword in his right hand, and presses the two animals with his left hand, facing north. He silently recites the enemy commander's name and then kills the animals, burying them in the direction where the enemy's energy is strongest, three feet deep. Wait until the enemy's energy weakens before digging them up again.

厭敵將法：敵將之命厭於我（命者，謂五行細人密構其敵將之命也，當合生年月日時也），我即以所旺相之色可以克彼者，隨所旺月日及時，密制克之（所旺日時，假令敵將火命王，我則擇火日水時為黑道休省之，勿令他人見）。戰陣當以皂旗為沖（它者仿此。）

The method of defeating an enemy general through厌胜 involves making the enemy general's destiny subject to our control.所谓 "destiny" refers to determining the enemy general's Five Phases (五行) by sending spies to secretly investigate his birth year, month, day, and hour. We then select a color that is currently dominant and capable of controlling his destiny. According to the prosperous and strong month, day, and hour, we secretly perform the ritual to subdue him. For example, if the enemy general is of the fire element and is at its peak, we choose a fire day and water hour, and conduct the ritual on a black path day, keeping it secret from outsiders. When engaging in battle, we should use a black flag to point towards the enemy as a means of clash and control (other Five Phases are handled similarly).

厭鳥伏兵法：夜伏兵於林薄，慮禽鳥驚啼者，當以朱書十干之號，有十二辰之名、十二月之號、十二歲之號，有二十八宿之號，懸於巢上林上，則禽自不驚啼，而兵可伏矣（干謂從甲到癸，辰謂從子到亥，月從陬到塗，歲從攝提格到赤奮若，星從角到軫也）。

The method of using celestial symbols to control birds for setting ambushes involves hiding troops in forests and thickets at night. Concerned that birds might be startled and make noise, revealing the ambush, one should write in vermilion the names of the ten heavenly stems, the twelve earthly branches, the twelve lunar months, the names of the twenty-eight star mansions, and the names of the twelve zodiac animals for the years. These writings should be hung on bird nests and trees. The birds will then not make noise, allowing the hidden troops to remain undetected. The heavenly stems are from Jia to Gui, the earthly branches from Zi to Hai, the lunar months from the first month 'Zou' to the twelfth month 'Tu', the year names from 'She Ti Ge' to 'Chi Fen Ruo', and the star mansions from the Horn mansion to the Chariot mansion.

夫馬之初生無毛者，能行千里；先舉一足者，行五百里。但數其筋得十，即凡馬也；十一、十二者，五百；十三者，千里；過十三者，天馬也（一作枝）。毛起腕上者，六百里。腹脊上下平者，百里。五項圓者，五百里。眼中如童兒並坐者，二百里。腹下有黃筋者，五百里。耳根下生角，長一寸者，三百里；二寸者，五百里；三寸者，一千里。尿射過前腳者，五百里。項如渴烏者，一千里。

A horse born without any hair can travel a thousand li in a day. If it is born with one foot raised, it can travel five hundred li. Count the tendons on its legs; if there are only ten, it is an ordinary horse. If there are eleven or twelve, it can travel five hundred li. If there are thirteen, it can travel a thousand li. If there are more than thirteen, it is a heavenly horse (the character '过' in some editions is '枝'). If there are whorled hairs above the wrist joint, it can travel six hundred li. If its abdomen and back are straight, it can only travel a hundred li. If there are five round and firm parts on its neck, it can travel five hundred li. If the reflection in its eyes shows a child sitting beside it, it can travel two hundred li. If there is a yellow tendon network beneath its abdomen, it can travel five hundred li. If there is a horn-like protrusion below its ear, one inch long can travel three hundred li, two inches can travel five hundred li, and three inches can travel a thousand li. If its urine can splash over its front legs, it can travel five hundred li. If its neck is curved like a crow drinking water, it can travel a thousand li.

如初生而七日不能行，才行便能飲水者，千里之駒也。放尿舉足者亦然（一作前）。腹下毛逆生者同。芝蘭孔中有毛長一寸，此駑馬也。

If a horse is seven days old and still cannot walk, but soon starts walking and can drink water by itself, it is a thousand-mile horse. Those that lift their feet when urinating are also like this (the character '足' in some editions is '前'). Those with hair growing upward on their belly are also good horses. Those with one inch of hair growing in their nostrils (the '芝兰' refers to the horse's nostrils) are inferior horses.

鼻中金字者（金一作人）十八歲，四字者八歲，八字者四歲。鼻上赤者二十歲，鼻上青者三十歲。鼻上如有公王字者，二十五歲。眼圓有旋毛者，三十歲。目下不滿而白精多者，此多驚也。目白不深，唇不覆齒，口小又淺，不健食。齒參差不相當，難馭。齒欲得上鉤者好也。

If the lines on the nose resemble the character 「金」 (which is sometimes written as 「人」), the horse can live for eighteen years. If they resemble the character 「四」, it can live for eight years. If they resemble the character 「八」, it can live for four years. If the nose is red, the horse can live for twenty years. If the nose is blue, the horse can live for thirty years. If the lines on the nose resemble the characters 「公」 or 「王」, the horse can live for twenty-five years. If the eyes are round and have spiral hairs, the horse can live for thirty years. If the area below the eye sockets is not full and the white part of the eye is excessive, the horse is easily startled. If the white part of the eye is shallow and not deep, and the lips do not cover the teeth, with a small and shallow mouth, the horse has poor eating habits. If the teeth are uneven and do not align properly, the horse is difficult to control. If the teeth have a hook-like shape at the top, it is considered good.

凡馬頭欲如側摶，耳欲得厚小。左耳卻，害主；右耳卻，不入陣。眼圓欲得滿睛，弩肉滿身，額前錐毛欲得濃盛，鼻欲得大，唇欲得緩，上唇欲得下中，口欲得紅並方大，舌欲得（一作如）懸鉤，面欲藏，骨隹欲寬，胸欲廣，雙肋欲得分明，蹄欲得厚，膝欲得開，腹欲得垂，陰欲得小，肚欲得方，┩肉垂足，足後欲得無毛，尾欲得毛散，尾核欲得長齊於梁骨，尾林欲得粗，汗溝欲得深，膊際橫文欲得分明，脊欲得平，身欲得短，毛欲得細而突（一作笑）。如是者，馬之要相也。

In general, the head of a horse should be like a side-facing fist, square and steep. The ears should be thick and short. If the left ear hangs backward, it is harmful to the owner; if the right ear hangs backward, the horse cannot fight. The eyes should be round with full and bright pupils. The muscles should be firm and prominent all over the body. The conical hair on the forehead should be thick and luxuriant. The nostrils should be large, the lips loose and flexible, the upper lip should cover the middle of the lower lip, the mouth should be red and square, the tongue should be like a hanging hook, the face should be thin and angular, the skeleton broad, the chest wide open, the ribs clearly defined on both sides, the hooves thick and solid, the knees wide apart, the abdomen hanging down, the external genitalia small, the belly square, the meat on the thighs hanging down to the feet, there should be no hair on the back of the legs, the tail hair should be scattered, the base of the tail should be long and level with the spine, the tail base should be thick, the sweat groove deep, the horizontal lines on the front legs should be clear, the back should be flat, the body short, the coat fine, dense, and lustrous. These are the key points in judging a horse's appearance.

石灰泥槽損馬，不得繫馬於門上。令落駒養獼猴於坊內，闢患並去疥癬。戊寅日及庚寅時，不得作廄，作之者不及一年凶。丙寅日不可出入馬，三年人馬俱死。申日不宜取馬，必死。戊午、庚子之日不取，並忌入廄，大敗。凡養馬作廄之法，當擇時日之良，而知所忌之凶矣。

Using lime to coat a horse stall will harm the horse, and it is also not advisable to tie a horse to a door, as this may cause a pregnant mare to give birth prematurely. Keeping a monkey in the stable can prevent horses from getting sick and also remove scabies. It is not permissible to build a horse stall on a Wuyin day or during a Gengyin hour, as doing so will result in misfortune within a year. On a Bingyin day, one should not lead horses in or out, as this will lead to the death of both people and horses within three years. It is inauspicious to buy a horse on a Shen day, as the horse will surely die. Also avoid buying horses on Wuwu or Gengzi days, and do not bring horses into the stable on those days, as this will result in great defeat. When raising horses or building stables, one should select auspicious days and clearly avoid the inauspicious days.

若馬或白點入口者，名的盧。目下有橫毛者，名死泣旋。毛在吻後者，名禦褐。白馬黑鬃，鞍下有回毛者，名負尸。腋下有回毛者，名挾尸。左脅下有白毛直上者，名曰帶劍。汗溝過尾根者，踏殺人。腮上有旋毛者，名目圍。

A white spot on a horse's forehead extending into its mouth is called "Dilu." A horizontal growth of hair below the eyes is called "Siquxuan." Hair growing behind the mouth is called "Yuhè." A white horse with black mane and hair curling under the saddle is called "Fushī." Hair curling under the armpit is called "Jiashī." A white hair standing upright on the left side of the ribs is called "Daijian." A sweat groove extending past the base of the tail will cause the horse to trample people to death. Hair curling on the cheek is called "Mugui."

或後足左右白者，或馬渾身白而四蹄黑者，或從前膊外從項去到夾腮應有毛旋者，或毛旋在項者，或爪黑面白者，已上馬毛病者，不利主也。或馬前兩甲膊後近低處毛旋者，能行五百里；後膊近前低處毛旋者，行七百里；後前膊到喉中間有旋毛者，名印綬，能行千里，無益主也。

Some horses have their hind legs white on both sides, some are entirely white with black hooves, some have spiral hairs running from the front of the forelegs outward along the neck to the cheeks, some have spiral hairs on the neck, and some have black hooves and white faces. All these color defects are unfavorable for the owner. Some horses have spiral hairs behind the front shoulder blades, allowing them to travel five hundred miles; spiral hairs behind the front of the hind legs allow them to travel seven hundred miles; spiral hairs between the hind and front legs, right at the throat, called 'imperial seal,' allow them to travel a thousand miles, but they are not beneficial to the owner.

馬中金瘡，腸胃突出方：芍藥、黃耆、當歸、芎、白芷、續斷、鹿茸、黃芩、細辛、乾薑、附子。已上各三兩，右為末，先將酒令醉服五分，七日三服，稍加到方寸立愈。

A remedy for a horse wounded by swords, guns, arrows, and with intestines prolapsed: white peony root, huang qi, dang gui, chuan xiong, bai zhi, xu duan, lu rong, huang qin, xi xin, gan jiang, and fu zi, each three liang. Crush all into a fine powder. First, give the horse wine until it is drunk, then administer one fifth of the dose. Give it three times within seven days, gradually increasing the amount to one chi cun bi. The horse will recover quickly.

灌馬方：春夏用白礬，秋冬用鬱金、芎、當歸、大黃、升麻、黃連、細辛、乾薑。已上各一兩，右為末，入湯中，以酒調灌之。啖馬方：鬱金、大黃、甘草、山梔子、貝母、白芍藥、黃芩、秦膠（一作艽）黃柏、黃連、款冬花、知母、桔梗、槁本等，分為末，右用油並蜜和啖之，每足二兩。治馬瘟方：右以獺肝肚肉去糞煮汁灌之。

The formula for giving medicine to a horse: in spring and summer use white alum, and in autumn and winter use yujin, chuanxiong, danggui, dahuang, shengma, huanglian, xinshen, ganjiang, each one liang. Pound them into a fine powder, put them into hot soup, then mix with wine and administer. The formula for feeding medicine to a horse: use yujin, dahuang, gancao, shanzhizǐ, beimother, bai shaoyao, huangqin, qinjiao, huangbai, huanglian, kundonghua, zhimo, jiegeng, gao ben, all in equal parts, pound into a fine powder, mix with oil and honey, and feed it to the horse, with each dose being two liang. The formula for treating horse plague: use the liver and stomach meat of a water otter, remove the internal feces, cook into a decoction and administer.

治馬肚熱結寒顫不食方：黃連末二兩，白蘚皮末一兩，油五合，以臘豬脂四兩、白水一升半調下，牽行拋糞立效。治馬卒熱肚結欲死方：以藍汁二升，並水二升同灌之，立效。治馬迨起方：又取壁上多年石灰細研羅，又用油調二兩灌之，立效。治馬黑方：忽臥不起，汗流如珠，肉顫氣喘者，嘗汗淡不死，汗鹹即死。以人腳下汗襪，以水二升洗，取汁灌之，立瘥。

A remedy for a horse with accumulated heat in the abdomen, constipation, coldness, shivering, and refusal to eat: Take two liang of rhubarb powder, one liang of white fresh bark powder, five gōng of oil, and add four liang of lard cooked in December, mix with one and a half sheng of water, and administer by drenching. Then lead the horse to move around until it passes feces, and the condition will immediately improve. A remedy for a horse that suddenly develops high fever and intestinal blockage near death: Take two sheng of blue juice and add two sheng of water, mix together and administer by drenching, and the condition will immediately improve. A remedy for a horse that falls down and cannot get up: Take old lime from the wall, grind it finely and sieve it, then mix two liang of oil and administer by drenching, and the condition will immediately improve. A remedy for a horse with 'black sweat' disease: The horse suddenly lies down and cannot get up, with sweat rolling in strings, trembling muscles, and rapid breathing. At this time, taste the sweat; if it is bland, the horse will not die, but if it is salty, the horse will die. Take a pair of socks that a person has worn, wash them in two sheng of water to extract the juice, and administer by drenching, and the condition will immediately recover.

治馬不進水草方：芒硝一兩、人駱半升。已上和鬱金散灌之，並刺帶血出一升。治馬傷水方：又以蔥鹽油相和，搓成團子，納鼻中以捉馬鼻，令不通氣，又待眼中淚出，即止。治馬傷食方：右以生蘿蔔三五個，切作片子啖之，立效。治馬喉中腫方：軟物裹刀子，露一刺咽喉，令便瘥。又方：以乾馬糞置瓶中，將頭髮蓋之，以火燒煙出，薰馬鼻中，立瘥。又方：以豬脊邊脂，伴發燒薰鼻中，立效。

A remedy for a horse that refuses to eat or drink: Take one liang of mirabilite, half a sheng of human urine (i.e., human urine, the original text says 'human camel'), mix them with Yujin powder, and administer by enema. At the same time, perform blood-letting by needling. A remedy for a horse suffering from 'water injury' (excessive drinking leading to cold): Mix garlic, salt, and oil together, form into balls, and insert them into the horse's nostrils. Then hold the horse's nose to prevent breathing. Stop when tears flow from the horse's eyes. A remedy for a horse with food stagnation: Take three or five fresh radishes, cut into slices and feed them to the horse, and it will show immediate improvement. A remedy for a horse with swollen throat: Wrap a knife in soft cloth, exposing only the blade tip to puncture the throat and let blood flow, and it will recover quickly. Another remedy: Put dry horse dung into a bottle, cover it with hair, burn it to produce smoke, and inhale the smoke through the horse's nostrils, and it will recover immediately. Yet another remedy: Take the fatty tissue from the pig's back, mix it with hair, burn it to produce smoke, and inhale the smoke through the horse's nostrils, and it will show immediate improvement.

治馬草結方：以白礬末，分為二，兩服。每服和水，飲後即啖之，神效。又方：以手撚令銷，如不銷，火燒掃帚柄築之，效。點馬眼方：青鹽、黃{廠瓦}仁、馬牙硝，已上各等分細研，用蜜煎，以磁瓶盛水，慢點之。治馬疥瘡方：臭黃臘月豬脂，煎令發銷，及熟塗之，立效。治馬瘡方：以齒莧石灰同搗，令習搗作餅子。候曬乾，復搗為末。先以口含水洗凈，用藥貼之。

A remedy for treating a horse with a stomach blockage caused by accumulated grass: divide the powdered white矾 into two portions and administer them in two doses. Each time, mix with water and let the horse drink it, then feed it immediately afterwards; the effect is miraculous. Another remedy: rub and knead the horse's abdomen with your hands to disperse the blockage; if it does not dissolve, use a broom handle that has been burned and push it against the blockage, which is also effective. A remedy for treating a horse's eye: take equal parts of sea salt, a type of sesame seed (the name of this herb is partially damaged and difficult to identify), and horse's tooth nitrate, grind them into a fine powder, then prepare a medicinal decoction with honey. Store the decoction in a ceramic jar and add water, then slowly administer it into the horse's eye. A remedy for treating horse scabies: combine rotten yellow soil with lard from December, cook them together until completely melted, then apply the hot mixture to the affected area immediately for quick results. A remedy for treating sores on a horse's body: mix horse purslane with lime and pound them together repeatedly until they are thoroughly processed into a paste, then dry it in the sun and grind it into a fine powder. First, clean the affected area with water and then apply the medicine.

治駒兒肚瀉方：以槁本為末，將大麻子研汁調三錢灌下，便效，次將黃連末、麻子解之。腸藥方：莨菪子、烏頭、芫花、茱萸、扣眷、蒼術、木鱉子、葶藶子，右等分為末，每咀用半兩，以醋面椒蒜煎為膏治之。

A remedy for treating diarrhea in a young horse: grind the herb Gao Ben into a fine powder, then mix it with the juice extracted from hemp seeds and administer three liang of the mixture; this will take effect. Afterwards, use powdered Huang Lian mixed with hemp seed juice to neutralize the medicine. For treating intestinal diseases: take equal parts of the seeds of Láng Dàn Zǐ, Wū Tóu, Yuān Huā, Wú Zhū Yú, Kòu Juàn, Cāng Zhú, Mù Bié Zǐ, and Tíng Lì Zǐ, grind them into a fine powder. Each dose should be half a liang, chewed and crushed, then cooked into a paste with vinegar, flour, prickly ash, and garlic to apply as a treatment.

天時者，兵家之主也。若夫星辰變見，雲氣聚散，六壬旺相，遁甲休咎，風露雷雨之所動作，陰陽晦明之所啟閉，鼙鼓之震響，禽鳥之示情，通天地鬼神之心，開勝敗休咎之兆者，其道何也？

Heavenly timing is the fundamental reliance of military strategists. As for the appearance of strange stars, the gathering and dispersing of clouds, the prosperity and strength of the six rhinoceros numbers, the auspiciousness and inauspiciousness of Dun Jia techniques, the occurrence of wind, dew, thunder, and rain, the opening and closing of sunny and cloudy days and night and day, thesympathetic response generated by the sound of battle drums, and the messages conveyed by the movements of birds—these things that communicate the intentions of heaven and earth, spirits and ghosts, and reveal omens of victory or defeat, good or bad fortune—what is the underlying principle behind them?

臣切謂天地之道，大正也。夫陽為實，陰為虛，實有常而虛不常也。法其實者，政令之謂也，政令一定之象也；法其虛者，權智之謂也，權智應變之象也。動以虛實為用者，天地之正（一作身）道也。是以知政令權智之所設，能應於天地者，此之謂大順也。或天地示其災變，我以順應之；示其吉祥，亦以順應之。是以順應正也。如能以順應正，行師豈有敗乎？

Chen Xu Dong believed that the principle of the operation of heaven and earth is extremely central and upright. Yang is substantial, while Yin is empty; the substantial side has regularity, while the empty side is ever-changing. Following its substantial aspect refers to decrees and regulations, which are expressions of constancy; following its empty aspect refers to strategies and cunning, which are expressions of adaptability. When acting, using the alternation of substantial and empty aspects is the true way of heaven and earth ("Zheng" is sometimes read as "Shen"). Therefore, one must understand: the establishment of decrees and strategies, as long as they correspond with heaven and earth, is called "Great Harmony." Sometimes heaven and earth show calamities, and I follow them to respond; sometimes they show auspicious signs, and I also follow them to respond. Because following itself conforms to the right path. If one can truly maintain the right path by following, how could there be failure in warfare?

雖然，黑（一作雲）氣出壘，赤氣臨軍，六窮起風，三形生霧，皆為敗象。當其時，茍能觀其凶變，修政謹身，卜地遷營，應天揆日，恭受譴戒（一作恕）而警省焉，此可以易凶為吉矣，斯乃以順道應天者也。

Although this is the case, dark clouds (the character 黑 is sometimes interpreted as 云) rise from the camp, red vapors envelop the army, on the sixth day of the month a great wind arises, and on the three forms of land dense fog appears. These are all omens of defeat. When encountering such situations, if one can clearly perceive these ominous changes, rectify the decrees, restrain oneself, consult divination to choose a suitable place for relocating the camp, follow the heavenly phenomena and calculate the day branches, respectfully accept the heavenly warning (the character 戒 is sometimes interpreted as 恕) and self-reflect, then one can transform misfortune into good fortune. This is responding to heaven by following its ways.

臣今所列時日雲氣歷象之間，其占候既不一，在乎用兵者因其時擇而用之也。若能善服人心，以順天地之情，和陰陽之性，使災咎不見，率由政令、權智之得其道也，又何暇審占天時以為候哉！

The times I have listed, along with the phenomena of clouds and celestial signs, contain various methods of divination, and the choice of which to use depends on the commander's judgment based on the situation at hand. If one can truly win the people's hearts, follow the principles of heaven and earth, harmonize the nature of yin and yang, and prevent calamities from arising in the first place, it is because the policies and strategies are in accordance with the right path. At such a time, why would one need to spend effort examining the weather and relying on divination?

月殺、月虛日，利命將出征。又曰：十二月中各有出軍吉凶日。正月戊辰、丙子、庚午、辛卯、戊子、壬辰、丙辰、丙申，二月丁卯、辛卯，此是九丑日，它月皆不犯。三月甲子、乙丑、戊辰、己巳、丙辰、庚申，四月丁卯、己卯、辛卯、癸卯（一作丑），五月丙申、戊戌、庚戌、庚申、壬戌，六月辛未、己未、癸未、庚寅、丙申、辛卯、壬寅、庚申，七月乙丑、乙酉、己酉、丁巳、癸丑，八月庚午、癸酉、壬午、丙午、戊午，九月癸酉、乙酉、丙申、丁酉、壬寅、己酉、甲寅，十月己酉、甲寅，已上用皆吉。

The days "Month Kill" and "Month Void" are suitable for appointing generals and launching military campaigns. Another view states that each of the twelve months has auspicious and inauspicious days for military action. In the first month, the auspicious days are Wu Chen, Bing Zi, Geng Wu, Xin Mao, Wu Zi, Ren Chen, Bing Chen, and Bing Shen. In the second month, the auspicious days are Ding Mao and Xin Mao, which are considered "Jiu Chou days," and other months do not involve these. In the third month, the auspicious days are Jia Zi, Yi Chou, Wu Chen, Ji Si, Bing Chen, and Geng Shen. In the fourth month, the auspicious days are Ding Mao, Ji Mao, Xin Mao, and Gui Mao (in some versions, "Mao" is written as "Chou"). In the fifth month, the auspicious days are Bing Shen, Wu Xu, Geng Xu, Geng Shen, and Ren Xu. In the sixth month, the auspicious days are Xin Wei, Ji Wei, Gui Wei, Geng Yin, Bing Shen, Xin Mao, Ren Yin, and Geng Shen. In the seventh month, the auspicious days are Yi Chou, Yi You, Ji You, Ding Si, and Gui Chou. In the eighth month, the auspicious days are Geng Wu, Gui You, Ren Wu, Bing Wu, and Wu Wu. In the ninth month, the auspicious days are Gui You, Yi You, Bing Shen, Ding You, Ren Yin, Ji You, and Jia Yin. In the tenth month, the auspicious days are Ji You and Jia Yin. On all these days, military action is considered favorable.

十一月、十二月九丑、八魁、無翹、大禍、反激、天賊、天門、四不出、六絕、血忌、大敗諸日，今悉刪而去之，不在此十二月吉日（一作月）中。唯犯九丑大凶。一說雲，天乙絕氣日，不可出軍攻戰：正月、六月、二月、七月、三月、八月，以次周十二月。一說雲，六窮日不可出軍：初九、十九、二十八。

As for the Jiuchou (Nine at the Beginning) of November and December, as well as the eight Kui (Kui), Wuqiao (No Wings), Dahuo (Great Harm), Fanji (Reverse Current), Tianzhe (Heavenly Thief), Tianmen (Heavenly Gate), Sibushi (Four Not Suitable), Liuju (Six Absolute Defeats), Xueji (Blood Taboo), and Dabai (Great Defeat), these are now all deleted and not recorded, and are not included among the twelve months' favorable days (the character 'day' in the original is sometimes interpreted as 'month'). Among these, violating Jiuchou is the most severe misfortune. Another opinion states that the days when Tianyi (Heavenly Ethical Principle) is cut off from vital energy are not suitable for military campaigns; these occur in pairs: January and June, February and July, March and August, and so on in this sequence through the twelve months. Another opinion states that the days of the six Qiong (Six Poor) are not suitable for military campaigns, which are the first, nineteenth, and twenty-eighth days of each month.

一說雲，天門日亦謂之往亡，不可出軍：正月初七日，二月十四日，三月二十一日，四月八日，五月十六日，六月二十四日，七月九日，八月十八日，九月二十七日，十月十四日，十一月二十一日，十二月三十日。若有急難，擇時吉辰而動，不用此日可也。

There is another saying: the day called "Wangwang Day" is also known as "Heaven's Gate Day," on which it is not advisable to go to war. These days occur on the seventh day of the first lunar month, the fourteenth day of the second lunar month, the twenty-first day of the third lunar month, the eighth day of the fourth lunar month, the sixteenth day of the fifth lunar month, the twenty-fourth day of the sixth lunar month, the ninth day of the seventh lunar month, the eighteenth day of the eighth lunar month, the twenty-seventh day of the ninth lunar month, the fourteenth day of the tenth lunar month, the twenty-first day of the eleventh lunar month, and the thirtieth day of the twelfth lunar month. If there is an urgent danger, one may choose another auspicious time to act, and it is acceptable to proceed without avoiding these days.

（圖缺）

(The original book should have had a diagram of four battles here, but it is now lost.)

一人已上用時孤虛，萬人已上用日（一作月）孤虛。日內如或賊不在虛上，我已得其便地，即用旬孤虛。若復逼迫，不得用孤虛之位，背建向破。假令卯為建，則酉為破是也。

For small-scale operations involving more than one person, use "Shi Gu Xu" (hourly isolation and vacancy). For large armies of more than ten thousand, use "Ri Gu Xu" (daily isolation and vacancy) ("Ri" is sometimes interpreted as "Yue" in ancient texts). If the enemy is not in the "Xu" position on the same day, but our side has already occupied a favorable terrain, then use "Xun Gu Xu" (weekly isolation and vacancy). If the situation is urgent and there is no time to determine the "Gu Xu" direction, then face the "Pò" position with your back to the "Jian" position. For example, if Mao (卯) is the "Jian" position, then You (酉) is the "Pò" position.

用日孤虛：子日亥孤巳虛，丑日子孤午虛，寅日丑孤未虛，卯日寅孤申虛，辰日卯孤酉虛，巳日辰孤戌虛，午日巳孤亥虛，未日午孤子虛，申日未孤丑虛，酉日申孤寅虛，戌日酉孤卯虛，亥日戌孤辰虛。用時孤虛：以時為主，方位並同。

Using the method of daily isolation and emptiness: On a day of Zi,亥 is considered isolated and巳 is considered empty; on a day of Chou,子 is isolated and午 is empty; on a day of Yin,丑 is isolated and未 is empty; on a day of Mao,寅 is isolated and申 is empty; on a day of Chen,卯 is isolated and酉 is empty; on a day of Si,辰 is isolated and戌 is empty; on a day of Wu,巳 is isolated and亥 is empty; on a day of Wei,午 is isolated and子 is empty; on a day of Shen,未 is isolated and丑 is empty; on a day of You,申 is isolated and寅 is empty; on a day of Xu,酉 is isolated and卯 is empty; on a day of Hai,戌 is isolated and辰 is empty. Using the method of hourly isolation and emptiness: the hour is taken as the main factor, and the correspondence with directions remains exactly the same.

用旬孤虛：甲子背戌亥擊辰巳，甲戌背申酉擊寅卯，甲申背午未擊子丑，甲午背辰巳擊戌亥，甲辰背寅卯擊申酉，甲寅背子丑擊午未。背者為孤，擊者為虛也。

Using the method of "Xun Gu Xu Xu": In the Jiazi decade, the back is against the Xu and Hai directions, attacking the Chen and Si directions; in the Jiaxu decade, the back is against the Shen and You directions, attacking the Yin and Mao directions; in the Jiashen decade, the back is against the Wu and Wei directions, attacking the Zi and Chou directions; in the Jiawu decade, the back is against the Chen and Si directions, attacking the Xu and Hai directions; in the Jiachen decade, the back is against the Yin and Mao directions, attacking the Shen and You directions; in the Jiayin decade, the back is against the Zi and Chou directions, attacking the Wu and Wei directions. The direction that is backed against is called "Gu" (the isolated), and the direction that is attacked is called "Xu" (the void).

用孤虛之時，須觀年月所建（一作見），兵刃如山，何可為則。如或敵在虛，久戰而不敗者，切不可引退，但並力擊之，必勝矣。故兵法曰：背孤擊虛，一女子當五丈夫。此之謂也。

When applying the method of "gu xu" (isolation and vacancy), one must also examine the "jian" position of the current year and month ("jian" is sometimes written as "jian"). If the enemy's weapons are like mountains and their formation is strong and solid, the "gu xu" method cannot be treated as a rigid rule. If the enemy's army is in the "xu" position and after a long battle still does not retreat, one must not retreat but instead combine forces to attack fiercely and will surely win. Therefore, the military strategy says: attacking the "xu" position from the "gu" position, a single woman is worth five strong men. This is exactly the meaning of this statement.

黃帝曰：行兵要背天目，向地耳。甲子旬天目在庚午，地耳在戊辰。甲戌旬天目在庚辰，地耳在戊寅。甲申旬天目在庚寅，地耳在戊子。甲午旬天目在庚子，地耳在戊戌。甲辰旬天目在庚戌，地耳在戊申。甲寅旬天目在庚申，地耳在戊午。

The Yellow Emperor said: When marching to war, one should move with the back to the "Heavenly Eye" and the front to the "Earthly Ear." In the Jiazi cycle, the Heavenly Eye is at Gengwu and the Earthly Ear is at Wuchen; in the Jiaxu cycle, the Heavenly Eye is at Gengchen and the Earthly Ear is at Wuyin; in the Jiashen cycle, the Heavenly Eye is at Gengyin and the Earthly Ear is at Wuzi; in the Jiawu cycle, the Heavenly Eye is at Gengzi and the Earthly Ear is at Wuxu; in the Jiachen cycle, the Heavenly Eye is at Gengxu and the Earthly Ear is at Wushen; in the Jiayin cycle, the Heavenly Eye is at Gengshen and the Earthly Ear is at Wuwu.

（愚謂地兵者六丙耳，丙為天氣，故不可觸也）

(Xu Dong's own commentary: I think that所谓 "di bing" (earth soldiers) is nothing but the position of the sixth Bing. Bing belongs to the heavenly fire, so it must not be offended.)

太公曰：凡行兵向陣，勿可犯地兵，將軍忌之。甲子旬地兵在寅，甲戌旬地兵在子，甲申旬地兵在戌，甲午旬地兵在申，甲辰旬地兵在午，甲寅旬地兵在辰。

Crane Master said: In all military maneuvers, one must not violate the direction where the "earth soldiers" are located, which is something for generals to avoid. In the Jiazi decade, the earth soldiers are in the Yin position; in the Jiaxu decade, they are in the Zi position; in the Jiashen decade, they are in the Xu position; in the Jiawu decade, they are in the Shen position; in the Jiachen decade, they are in the Wu position; and in the Jiayin decade, they are in the Chen position.

凡戰背虎尾，向黃幡，吉。午戌歲黃幡在戌，虎尾在辰；子辰歲黃幡在辰，虎尾在戌；卯未歲黃幡在未，虎尾在丑；酉丑歲黃幡在丑，虎尾在未也。

Whenever there is a battle, facing the "Yellow Banner" and having the back to the "Tiger's Tail" is auspicious. In the year of Wu and Xu, the Yellow Banner is at the position of Xu, and the Tiger's Tail is at the position of Chen; in the year of Zi and Chen, the Yellow Banner is at the position of Chen, and the Tiger's Tail is at the position of Xu; in the year of Mao and Wei, the Yellow Banner is at the position of Wei, and the Tiger's Tail is at the position of Chou; in the year of You and Chou, the Yellow Banner is at the position of Chou, and the Tiger's Tail is at the position of Wei.

出兵攻敵，常須遊門。正月天門在申，百死在酉。二月天門在酉，百死在戌。三月天門在戌，百死在亥。四月天門在亥，百死在子。五月天門在子，百死在丑。六月天門在丑，百死在寅。七月天門在寅，百死在卯。八月天門在卯，百死在辰。九月天門在辰，百死在巳。十月天門在巳，百死在午。十一月天門在午，百死在未。十二月天門在未，百死在申。

When launching military campaigns against enemies, it is often necessary to calculate the direction of the "Woyuan" (a term in divination). In the first month, the Heaven Gate is in the position of Shen, and the Hundred Deaths is in You; in the second month, the Heaven Gate is in You, and the Hundred Deaths is in Xu; in the third month, the Heaven Gate is in Xu, and the Hundred Deaths is in Hai; in the fourth month, the Heaven Gate is in Hai, and the Hundred Deaths is in Zi; in the fifth month, the Heaven Gate is in Zi, and the Hundred Deaths is in Chou; in the sixth month, the Heaven Gate is in Chou, and the Hundred Deaths is in Yin; in the seventh month, the Heaven Gate is in Yin, and the Hundred Deaths is in Mao; in the eighth month, the Heaven Gate is in Mao, and the Hundred Deaths is in Chen; in the ninth month, the Heaven Gate is in Chen, and the Hundred Deaths is in Si; in the tenth month, the Heaven Gate is in Si, and the Hundred Deaths is in Wu; in the eleventh month, the Heaven Gate is in Wu, and the Hundred Deaths is in Wei; in the twelfth month, the Heaven Gate is in Wei, and the Hundred Deaths is in Shen.

一日從艮擊坤，二日從震擊兌，三日從巽擊乾，四日從離擊坎，五日從坤擊艮，六日從兌擊震，七日從乾擊巽，八日從坎擊離。一日、十一、二十一日同前例擊之，每到十日、二十、三十日，並軍忌，不可用之。

On the first day, attack from the Gen position (Northeast) towards the Kun position (Southwest). On the second day, attack from the Zhen position (East) towards the Dui position (West). On the third day, attack from the Xun position (Southeast) towards the Qian position (Northwest). On the fourth day, attack from the Li position (South) towards the Kan position (North). On the fifth day, attack from the Kun position towards the Gen position. On the sixth day, attack from the Dui position towards the Zhen position. On the seventh day, attack from the Qian position towards the Xun position. On the eighth day, attack from the Kan position towards the Li position. On the first, eleventh, and twenty-first days, follow the same sequence as above. On the tenth, twentieth, and thirtieth days of each month, these are considered忌日 (days to avoid) for military operations and should not be used for attacking.

角德在巳，陽子陰午，生氣卯，死酉，刑禍申。羽德在申，陽子陰午，生氣子，死午，刑禍丑。徵德在未，陽午陰子，生氣午，死子，刑禍未。商德在亥，陽子陰午，生氣酉，死卯，刑禍午。宮德在巳，陽子陰午，生氣子，死午，刑禍亥。以生氣擊死氣，以陰擊陽。

The method of matching the five tones with surnames: The moral position of the Ju surname is in Si, the yang position is in Zi, the yin position is in Wu, life qi is in Mao, death qi is in You, and calamity and misfortune are in Shen. The Yu surname has its moral position in Shen, yang position in Zi, yin position in Wu, life qi in Zi, death qi in Wu, and calamity and misfortune in Chou. The Zheng surname has its moral position in Wei, yang position in Wu, yin position in Zi, life qi in Wu, death qi in Zi, and calamity and misfortune in Wei. The Shang surname has its moral position in Hai, yang position in Zi, yin position in Wu, life qi in You, death qi in Mao, and calamity and misfortune in Wu. The Gong surname has its moral position in Si, yang position in Zi, yin position in Wu, life qi in Zi, death qi in Wu, and calamity and misfortune in Hai. When using military force, one should attack the enemy's death qi position with one's own life qi position, and attack the enemy's yang position with one's own yin position.

舊說曰：天罡加孟神在內，加仲神在門，加季神在外。凡在所用，以天罡加地戶，可以入山林，設伏兵。以天罡加天門，可以攻敵。以天罡加酉，隨便伏匿，可以探敵事，他人不覺知。

Old interpretations say: When the Heavenly Gang star is placed on the four beginning deities, a person is inside a house; when placed on the four middle deities, a person is at the door; when placed on the four seasonal deities, a person is outside the house. Whenever it is used, placing the Heavenly Gang on the 'earth gate' allows entry into mountains and forests to set up ambushes; placing it on the 'heavenly gate' allows attacking the enemy; placing it on the酉 position allows hiding and moving anywhere to spy on the enemy's military situation, without being noticed.

以天罡加子，天地所通，吉候也。天罡加丑，天地不（一作小）通，以為吉事，不可以私忿、興兵、征伐、遠行，三十里止舍吉（一作凶）。天罡加寅，天地慶悅，舉小事吉。天罡加卯，天地開格，不可舉眾。天罡加辰，天地初呼，不可侵人國界，守己地則敵人不能攻之。天罡加巳，天地神佑，無憂患，但進兵入敵境逢敵則止營勿與即戰。

The Heavenly Gang is placed on the Zi position, called "Heaven and Earth are connected," which is a fortunate time. The Heavenly Gang on the Chou position is called "Heaven and Earth are not connected" (in some versions, it is "small"), suitable only for celebrating auspicious events, but not for starting wars, military campaigns, or long journeys; it is auspicious to halt and set up camp after advancing thirty li. (In some versions, "auspicious" is written as "inauspicious.") The Heavenly Gang on the Yin position is called "Heaven and Earth rejoice," auspicious for handling minor matters. The Heavenly Gang on the Mao position is called "Heaven and Earth open the gate," not suitable for deploying large armies. The Heavenly Gang on the Chen position is called "Heaven and Earth begin to call," not suitable for invading another country's territory, but if one defends its own territory, enemies cannot invade. The Heavenly Gang on the Si position is called "Heaven and Earth are protected by deities," free from worries; however, when advancing deep into enemy territory and encountering enemy forces, one should set up camp immediately and not engage in battle right away.

天罡加午，天地初起而縱橫之時，凶。天罡加未，天地小通，宜小心，行賞賜，撫將校，慎兵馬，如是吉，反是凶。天罡加申，天地不遠揚兵，堅壁設備吉。天罡加酉，天地關無路，若出兵中道奔亡，遇敵即敗，大凶，宜守營自備。天罡加戌，天地返逆，吏士謀殺主將，主將備之。天罡加亥，天地迫無路，行者止。

The Heavenly Gang is placed at the position of Wu, which signifies "the beginning of heaven and earth" when things are crossing and intersecting, indicating danger. When the Heavenly Gang is at Wei, it is called "a small communication between heaven and earth," and one should be cautious and careful, issue rewards, comfort the officers, and cherish the troops; doing so brings good fortune, while doing the opposite brings misfortune. When the Heavenly Gang is at Shen, it is called "heaven and earth are near," and it is not advisable to go far with troops; instead, one should fortify defenses and remain vigilant, which brings good fortune. When the Heavenly Gang is at You, it is called "the gate of heaven and earth is closed with no way out," and if troops are sent out, they will scatter and flee on the way, and if they meet the enemy, they will surely lose, which is extremely dangerous; one should instead remain in camp and take defensive measures. When the Heavenly Gang is at Xu, it is called "heaven and earth reverse," and the subordinates and soldiers may plot to kill the general, so the general should be on guard. When the Heavenly Gang is at Hai, it is called "heaven and earth press with no way out," and those who are marching should stop.

占戰鬥：天罡加孟（孟謂寅申巳亥是也），利力戰；加仲（仲謂子午卯酉是也），主客傷；加季（季謂辰戌丑未是也），利客，勿迎戰，從去之。占卒聞敵出軍：加孟不出，加仲半出，加季全出。占卒聞敵罷軍：加孟不罷，加仲及季俱罷。占聞憂：加孟不足憂，加仲小憂，加季大憂。

Divination on warfare: When Heavenly Gang is added to the four beginning months (the beginning months refer to寅, 申, 巳, and 亥), it is favorable for fighting fiercely; when added to the four middle months (the middle months refer to子, 午, 卯, and 酉), both sides will suffer casualties; when added to the four end months (the end months refer to辰, 戌, 丑, and 未), it is favorable for the attacking side, and the defending side should not fight back, allowing the enemy to pass through. Divination on soldiers hearing of the enemy's military movement: when added to the beginning months, the enemy will not move out; when added to the middle months, half of the enemy will move out; when added to the end months, the entire army will move out. Divination on soldiers hearing of the enemy's retreat: when added to the beginning months, the enemy will not retreat; when added to the middle or end months, the enemy will retreat. Divination on hearing of worries: when added to the beginning months, there is no need to worry; when added to the middle months, it is a minor worry; when added to the end months, it is a major worry.

（雷公者六庚耳，庚為天刑，故不犯。又庚乃百神聚之方）

(Xu Dong's own commentary: The so-called "Leigong" is nothing but the position of the sixth Geng. Geng governs the Star of Punishment, so it must not be violated; furthermore, the position of Geng is also where all the deities gather.)

攝殺六律曰：雷公，將軍在午遊庚，領十二月將及風伯、雨師，其所在之處，群臣響應而到。若出軍布陣立營，則雷之所處，慎不可犯之，主敗軍殺將也。甲子旬六庚在午，甲戌旬六庚在辰，甲申旬六庚在寅，甲午旬六庚在子，甲辰旬六庚在戌，甲寅旬六庚在申。

The "Capturing and Killing Six Laws" states: The general named Leigong resides in the position of Wu and travels to the position of Geng. He commands the twelve Month Generals as well as the wind god and the rain god. Where he is, all the deities respond and come. If you are deploying troops or setting up camps, you must be cautious about the direction where Leigong is located, and must not violate it. Violating it will lead to the defeat of the army and the death of the general. In the Jiazi ten-day cycle, the sixth Geng is located in the position of Wu. In the Jiaxu ten-day cycle, the sixth Geng is located in the position of Chen. In the Jiashen ten-day cycle, the sixth Geng is located in the position of Yin. In the Jiawu ten-day cycle, the sixth Geng is located in the position of Zi. In the Jiachen ten-day cycle, the sixth Geng is located in the position of Xu. In the Jiayin ten-day cycle, the sixth Geng is located in the position of Shen.

用起天一以將兵，大捷（一作樓），闢地千里，敵畏服。用起六合以將兵，主得子女玉帛。用起青龍以將兵，大勝，得敵之邦國府庫。用起大陰以將兵，士卒怯怖。用起天后以將兵，不戰自敗。用起大常以將兵，無功。

Using the "Heavenly One" (天一) as the divine general to start the divination for military campaigns, one can achieve a great victory (the character "捷" in some editions is written as "楼"), expanding territory over a thousand li, with enemies fearing and submitting. Using "Liu He" (六合) to start the divination for military campaigns, the outcome is the acquisition of children and treasures. Using the "Azure Dragon" (青龙) to start the divination for military campaigns, one can achieve a great victory, seizing the enemy's states and treasuries. Using the "Wealth Star and Mother Star" (太阴) to start the divination for military campaigns, the soldiers will be timid and fearful. Using the "Heavenly Empress" (天后) to start the divination for military campaigns, the army will suffer defeat without fighting. Using the "Imperial Sacrifice" (太常) to start the divination for military campaigns, the effort will be in vain without success.

用起騰蛇以將兵，士卒驚駭，上下相剋，多傷。用起朱雀以將兵，士卒驚恐，或妄作口舌。用起勾陳以將兵，士卒敗，車馬折傷。用起玄武以將兵，軍多亡遁，戰不利。用起白虎以將兵，師敗無救援。用起天空以將兵，士卒死亡，為敵所欺詐。

Using the Trigram "Teng She" to cast the lesson for leading an army, soldiers will be startled and frightened, with mutual clashes and controls between superiors and subordinates, resulting in many casualties. Using the Trigram "Zhu Que" to cast the lesson for leading an army, soldiers will be terrified and anxious, possibly encountering baseless accusations and disputes. Using the Trigram "Gou Chen" to cast the lesson for leading an army, soldiers will retreat in defeat, with vehicles and horses damaged. Using the Trigram "Xuan Wu" to cast the lesson for leading an army, there will be many deserters within the army, and the battle will be unfavorable. Using the Trigram "Bai Hu" to cast the lesson for leading an army, the army will collapse and be abandoned without rescue. Using the Trigram "Tian Kong" to cast the lesson for leading an army, soldiers will die, and they will also be deceived and tricked by the enemy.

說曰：天一者，人皇之靈也，上潛精而為星，在紫微宮，下遊十二次，則居己丑，主慶賀事。治大吉、小吉，臨甲乙寅卯。假令天一治大吉、小吉，而臨甲乙寅卯是也。餘皆例此。

It is explained that "Tianyi" is the divine spirit of the human emperor, which resides in the Purple Micro Palace, hidden above and transforming into stars by generating vital energy. Below, it travels through the twelve times, residing at the position of Jichou, governing matters of celebration. It rules over the deities "Daji" (Ursa) and "Xiaoji" (Unicorn), and presides over the stems Jia, Yi, Yin, and Mao. For example, Tianyi governs Daji and Xiaoji and presides over Jia, Yi, Yin, and Mao, which is the meaning of this statement. The rest should be understood in the same way.

凶神將騰蛇者，飄風之精也，居大陽之丁巳。雷公六律曰：天一奉車都尉，凶神也（一作而），大小殺，並主憂驚。朱雀者（一作星），月之精也，居大陰之丙午。雷公六律曰：天一羽林下為霹靂，凶將也，主刑戮口舌。六合者，大陰之精也，居少陽之乙卯，吉將也。雷公六律曰：天乙光祿大夫，主和合吉事。

Among the Inauspicious Spirit, 「Tengshe」is the essence of a squall, residing in the position of the Star of brightness and prestige, which is Dingsi. The 「Léigōng Liùlǜ」says: Tengshe is the carriage attendant of Tianyi, belonging to the Inauspicious Spirit, paired with Da Sha and Xiao Sha, both governing sorrow and fear. 「Zhuque」(「zhe」in some editions is 「xīng」) is the essence of the moon, residing in the position of the Wealth star and mother star, which is Bingwu. The 「Léigōng Liùlǜ」says: Zhuque is the forest guards of Tianyi, falling to the ground as lightning, belonging to the Inauspicious General, governing punishment and disputes. 「Liuhe」is the essence of the Wealth star, residing in the position of the young yang, which is Yimao, belonging to the吉将. The 「Léigōng Liùlǜ」says: Liuhe is the grand counselor of Tianyi, governing harmony and auspicious events.

勾陳者，雷電之精也，居大陽之戊辰。雷公六律曰：天一大將軍也，凶將也，主戰鬥多傷敗。青龍者，大陽之精也，居少陽之甲寅。雷公六律曰：天一左丞相，吉將也，主喜慶事。天后者，水之精也，居大陽之癸亥。雷公六律曰：天一綵女也，吉將也，主蔽匿事。大陰者，金之精也，居少陽之辛酉。雷公六律曰：天一禦史中丞，吉將也，主陰私事也。

"Gou Chen" is the essence of thunder and lightning, residing in the position of the Star of brightness and prestige, Wuchen. The "Ling Gong Liu Lu" states: "Gou Chen is the great general of Tianyi, belonging to a凶将, governing warfare with many casualties and defeats." "Qinglong" is the essence of the Star of brightness and prestige, residing in the position of the Lesser Yang, Jiayin. The "Ling Gong Liu Lu" states: "Qinglong is the left chancellor of Tianyi, belonging to a吉将, governing joyful and auspicious matters." "Tianhou" is the essence of water, residing in the position of the Star of brightness and prestige, Guihai. The "Ling Gong Liu Lu" states: "Tianhou is the beauty of Tianyi, belonging to a吉将, governing hidden and concealed matters." "Taiyin" is the essence of metal, residing in the position of the Lesser Yang, Xinyou. The "Ling Gong Liu Lu" states: "Taiyin is the imperial censor of Tianyi, belonging to a吉将, governing private and secret matters."

玄武者，北方七星之精也，居少陰之壬子。雷公六律曰：天一之後將也，凶將也，主逃亡、離別、盜賊，若與風伯、雨師二神並，必有盜賊。大常者，土之精也，居少陰之己未。雷公六律曰：天一大常卿，吉將也，主財帛。白虎者，西方七星之精也，居少陰之庚申。雷公六律曰：天一逆尉也，凶將也，主囚禁骸骨。天空者，斗魁之精也，居少陰之戊戌。雷公六律曰：天一宜師（一作日直），凶將也，主欺詐事。

The "Xuanwu" represents the vital energy of the seven stars in the northern sector, residing in the position of Jini (Renzǐ). The "Léigōng Liùlǜ" states: Xuanwu is the rear general of Tianyi, belonging to the category of Inauspicious General (malevolent generals), governing escape, separation, and bandits; if it appears together with Fēngbó and Yùshī, two deities of wind and rain, there will certainly be bandits. The "Taichang" represents the vital energy of earth, residing in the position of Jiwéi. The "Léigōng Liùlǜ" states: Taichang is the Taichang official of Tianyi, belonging to the category of吉将 (auspicious generals), governing wealth. The "Baihu" represents the vital energy of the seven stars in the western sector, residing in the position of Gengshen. The "Léigōng Liùlǜ" states: Baihu is the reverse commander of Tianyi, belonging to the category of Inauspicious General (malevolent generals), governing imprisonment and death, decay, and bones. The "Tiankong" represents the vital energy of the Big Dipper's Qiu star, residing in the position of Wuxu. The "Léigōng Liùlǜ" states: Tiankong is the suitable teacher (or "Rizhi" in another version) of Tianyi, belonging to the category of Inauspicious General (malevolent generals), governing deceit and fraud.

一九、榮、衰、安、怨、成、壞（一作敗）、友、親，二九業、榮、衰、安、怨、成、壞（一作敗）、友、親，三九貽、榮、衰、安、怨、成、壞（一作敗）、友、親。

The method of "Sanjiu" (Three Nines) is as follows: the first nine positions are called "Yijiu" (First Nine), starting from the destiny host, sequentially as Glory, Decline, Safety, Grievance, Achievement, Ruin (one edition reads "Failure"), Friend, Kinship; the second nine positions begin with the "Ye" host, sequentially as Glory, Decline, Safety, Grievance, Achievement, Ruin (one edition reads "Failure"), Friend, Kinship; the third nine positions begin with the "Yi" host, sequentially as Glory, Decline, Safety, Grievance, Achievement, Ruin (one edition reads "Failure"), Friend, Kinship.

大將軍將有事，即預揆己所生之日，以月將推之為命宿（一室、二奎、三胃、四壁、五參、六鬼、七張、八角、九亢、十心、十一牛、十二虛）。第一命宿，次榮、衰、安、怨、成、壞、友、親之類。一九之法，次以業宿為準，前三九周二十七宿而推之（假令大將生於五月五日，胃宿為第一命宿，三昴為榮，三畢為衰，四觜為安，五參為怨，六井為成，七鬼為壞，八柳為友，九星為親。次為一九之法，十張為業宿，後起之為首，餘皆以類推之。然於三九，他皆仿此也）。

When a general is about to take military action, he first calculates his birth date to determine his 'destiny mansion' (命宿). The first is the Room Mansion (室宿), the second is the Legs Mansion (奎宿), the third is the Stomach Mansion (胃宿), the fourth is the Wall Mansion (壁宿), the fifth is the Three Stars Mansion (参宿), the sixth is the Ghost Mansion (鬼宿), the seventh is the Extended Net Mansion (张宿), the eighth is the Horn Mansion (角宿), the ninth is the Neck Mansion (亢宿), the tenth is the Heart Mansion (心宿), the eleventh is the Ox Mansion (牛宿), and the twelfth is the Emptiness Mansion (虚宿). The first is the destiny mansion, followed in order by glory, decline, security, resentment, success, ruin, friend, and relative. After completing the first nine mansions, the calculation starts from the 'career mansion' (业宿), and the next three sets of nine mansions, totaling twenty-seven, are arranged in the same way. For example, if the general was born on the fifth day of the fifth month, the Stomach Mansion (胃宿) is the first destiny mansion, the third mansion,Hairy Head mansion, is glory, the fourth mansion,Net mansion, is decline, the fifth mansion,Turtle Beak mansion, is security, the sixth mansion,Three Stars mansion, is resentment, the seventh mansion,Well mansion, is success, the eighth mansion,Ghost mansion, is ruin, the ninth mansion,Willow mansion, is friend, and the tenth mansion,Star mansion, is relative. This is the method of the first nine mansions. Then the tenth mansion,Extended Net mansion, is considered the 'career mansion' (业宿), and the calculation starts again from it, following the same pattern. The method for the third nine mansions is also carried out in the same way.

設或值命、業宿值日，宜舉號命（一作令），數習士馬，建立營寨吉。榮宿值（一作吉）日，攻之取戰吉。衰宿值日，所作凶。安宿值日，移兵遷寨吉，餘凶。怨宿值日，惟利結交於諸侯及延納賓客，餘凶。成宿值日，設權詐及禳厭吉。壞宿值日，宜大舉師旅討伐叛逆，及鎮厭咒咀皆吉。友宿及親宿值日，備藥餌，治軍病，犒勞宴賞。此三九之用也。

If the day is governed by the "Ming Su" or "Ye Su," it is auspicious to issue commands, conduct military exercises, and establish camps. The day governed by "Rong Su" is favorable for attacking and engaging in battle. The day governed by "Shuai Su" is inauspicious for any action. The day governed by "An Su" is favorable for moving troops and relocating camps, but other activities are inauspicious. The day governed by "Yuan Su" is favorable only for making alliances with feudal lords and inviting guests, while other activities are inauspicious. The day governed by "Cheng Su" is favorable for employing cunning strategies and performing rituals to ward off evil. The day governed by "Huai Su" is favorable for launching large-scale military campaigns against rebels and suppressing curses and hexes. The days governed by "You Su" and "Qin Su" are favorable for preparing medicines, treating soldiers' illnesses, and holding feasts and rewards. This is the application of the method of the thirty-nine stars.

茍欲求其值日之法，即以二十八宿本值之日配於大將軍命業胎宿之次，以定吉凶之後，以七元甲子起之。第一虛宿值大陽受日（房、星、昴值示大陽受日，他皆仿此），是謂天元甲子。第二奎宿值木星受日（斗、角、井所值同），是謂地元甲子。第三畢宿值大陰受日（危、心、張所值同），是謂人元甲子。第四鬼宿值金星受日（牛、亢、婁所值同），是謂鬼元甲子。

If one wishes to determine the days each of the twenty-eight mansions is in charge of, one should assign the original days each mansion is associated with to the sequence of the great general's mansion, the karma mansion, and the fetal mansion. After determining the auspicious and inauspicious outcomes, one then calculates from the "seven elements of Jiazi." First, the mansion of Emptiness is associated with the Star of Brightness and Prestige on the day (the mansions of Room and Hairy Head and Star also share this association, and the rest follow the same pattern), which is called "Heavenly Jiazi." Second, the mansion of Legs is associated with the planet Jupiter on the day (the mansions of Dipper and Horn also share this association, and the rest follow the same pattern), which is called "Earthly Jiazi." Third, the mansion of Net is associated with the Wealth Star and Mother Star on the day (the mansions of Rooftop and Heart and Extended Net also share this association, and the rest follow the same pattern), which is called "Human Jiazi." Fourth, the mansion of Ghost is associated with the planet Venus on the day (the mansions of Ox, Neck, and Bond also share this association, and the rest follow the same pattern), which is called "Ghost Jiazi."

第五翼宿值火星受日（尾、觜、室所值同），是謂江元甲子。第六氐宿值土星受日（女宿、柳、胃所值同），是謂河元甲子。第七箕宿值水星受日（軫、參、畢、壁所值同），是謂海元甲子。以二十八宿所值之內，足以見九宿之日。假令三月一日為五元甲子，即翼宿值火星受日，二日乙丑即軫宿值水星受日，三日丙寅即角宿值木星受日。以類次之，凡七元，起於天元，終於海元，周而復始。

Fifth, the Wings mansion takes the Malefic of violence on the day of the Sun (the same as the Tail mansion, Turtle Beak mansion, and Encampment mansion), which is called "Jiang Yuan Jiazi." Sixth, the Root mansion takes the planet Saturn on the day of the Sun (the same as the Girl mansion, Willow mansion, and Stomach mansion), which is called "He Yuan Jiazi." Seventh, the Winnowing Basket mansion takes the planet Mercury on the day of the Sun (the same as the Chariot mansion, Three Stars mansion, Net mansion, and Wall mansion), which is called "Hai Yuan Jiazi." Among the days corresponding to the twenty-eight mansions, it is sufficient to see the days when the nine mansions are in charge. For example, the first day of the third lunar month is "Wu Yuan Jiazi," which means the Wings mansion takes the Malefic of violence on that day. The second day, Yichou, means the Chariot mansion takes the planet Mercury on that day. The third day, Bingyin, means the Horn mansion takes the planet Jupiter on that day. Continuing in this way, there are seven cycles, starting from Tian Yuan and ending with Hai Yuan, and then repeating.

茍欲知其七元甲子之資次，當以長歷推之。凡見所值之宿可以配於三九也，行師者能以三九用日，五行用時，孤虛用地，雲氣星辰用天，沈機用人，未有不建拔世之功者也。

If one wishes to clarify the order of the seven cycles of Jiazi, one should use the long calendar for calculation. Whenever one identifies the star mansion for a particular day, it can be matched with the method of three nines. Those leading armies in battle, who can select days using the method of three nines, select times using the Five Phases, select places using the method of solitude and vacancy, observe celestial phenomena through clouds, stars, and constellations, and employ deep strategies in employing people, will surely achieve accomplishments surpassing those of their contemporaries.

凡用六壬，若占利害之時，先以月將加正時。假令正月占，以正月合神登明為月將，卯時占以登明加卯。他皆例此。

When using the Six壬 method to divinate matters of advantage or disadvantage, first place the "Month General" on the hour of the lesson. For example, if divining in the first month, use the combined deity "Dengming" (the亥 deity) as the Month General, and if the lesson is started at the卯 hour, place Dengming on the position of卯. The same method applies to the other months.

若占今日今時，而行四課之法。何謂四課？假令今甲子，先視甲上所見神為第一課，號曰日之陽。次視神本位上所見之神為第二課，號曰日之陰。次視子上所見之神為第三課，號曰辰之陽。次視此神本位上所見之神為第四課，號曰辰之陰。此謂四課。四課既畢，見有相剋，取以發課。故《金匱經》曰：用兵當知刑剋之忌。

If the divination is for an event happening on the current day and time, the method of "Four Lessons" should be used. What are the Four Lessons? For example, if today is the Jiazi day, first look at the heavenly stem Jia and the deity governing it, which is the first lesson, called "the yang of the day"; then look at the deity governing the position of this deity, which is the second lesson, called "the yin of the day"; next, look at the earthly branch Zi and the deity governing it, which is the third lesson, called "the yang of the hour"; then look at the deity governing the position of this deity, which is the fourth lesson, called "the yin of the hour." This is called the Four Lessons. After arranging the Four Lessons, find a pair that has a mutual control relationship, and use it to issue the lesson and determine the useful god. Therefore, the "Golden Chest Classic" says: Those who use military force should understand the avoidance of mutual control and its prohibitions.

凡四課之內，上克下者，正月甲子日寅時用勝光是也。又有下克上者，二月丁巳日午時用從魁是也。兩俱克者，皆下以克上為用，上以克下為體也。下克上者，用兵之家憂深；上克下者，憂淺。自兩上克下以此為用，三月庚午日河魁是也。自有俱此以淺害深者為用，四月戊辰日丑時勝光是也。自有涉害俱深以先見者為用，五月己酉日戌時用勝光是也。

Within the four lessons, there are instances where the upper god controls the lower god, such as on the first day of the first month at the寅 hour, taking 'Shengguang' (the午 god) as the useful god. There are also instances where the lower god controls the upper god, such as on the fourth day of the second month at the午 hour, taking 'Congkui' (the酉 god) as the useful god. When there are mutual controls between upper and lower, the one that controls from below is taken as the useful god, and the one that is controlled from above is taken as the body. When the lower controls the upper, the person in charge of military affairs faces deep worries; when the upper controls the lower, the worries are less severe. There are also cases where both instances involve the upper controlling the lower, and one is chosen as the useful god, such as on the third day of the third month, taking 'Heqiu' (the戌 god). There are also cases where both instances are the same, and the one with less harm is taken as the useful god, such as on the fifth day of the fourth month at the丑 hour, taking 'Shengguang'. There are also cases where the harm is equally severe, and the one that appears first is taken as the useful god, such as on the fifth day of the fifth month at the戌 hour, taking 'Shengguang'.

自有上下俱不相剋，以遙相剋為用。《金匱經》曰：交俱不入當獨立。此謂遙見相剋也。假令正月甲辰日寅時，即以正月合神登明加甲上，甲日見登明，水木不相剋，辰上見大吉，二土不相剋，登明本位亥上見傳送是金遙見，甲木即以傳送。此謂遙見克。他皆仿此。

There are also cases where neither the upper nor the lower elements are mutually controlling, in which case "remote control" is used to determine the useful god. The *Golden Chest Classic* says: when they are interwoven but do not enter each other, one should select a single god to establish. This refers to remote seeing and controlling. For example, on the day of Jiachen in the first lunar month at the hour of Yin, the combined god "Dengming" is placed on Jia. On the day of Jia, "Dengming" is seen, which is water and wood, and they do not control each other; on the hour of Chen, "Dajiji" (Chou god) is seen, which belongs to earth, and they also do not control each other; however, on the position of "Dengming" (亥), "Chuansong" (Shen god) is seen, which belongs to metal. This is remote seeing and controlling, where metal controls Jia wood, so "Chuansong" is taken as the useful god. This is called "remote seeing and controlling." The rest are handled in the same way.

自有俱遙見克以比者為用，自有俱比以遙先見用。自有日遙相剋神，神剋日兩俱見，以神克時日為用，無神克者，乃用日克神為用。自有兩遙剋日，亦以比為用。自有俱比以此先見者為用。先見為先後辰課。

If there are two instances of remoterestrain, choose the one that is of the same type as the day stem for use. If both are of the same type, choose the one that appears first among the remoterestrain. If there is a situation where the day stem remote克 one god and that god remote克 the day stem, both happening at the same time, choose the one where the god克 the day stem. If there is no god克 the day stem, then choose the one where the day stem克 the god. If two gods simultaneously remote克 the day stem, choose the one that is of the same type as the day stem for use. If both are of the same type, choose the one that appears first. The term 'first appearance' refers to the order of the day lesson coming first and the hour lesson coming later.

四課者自有無遙相剋者，當以仰伏視之，此法為用。何謂仰伏視之？說者曰：西方白虎宿有昴星，主天獄也。剛日當從地下星仰望天上，隨所見神仍以為用；柔日當從天上昴星伏視地下，所見辰以此神本位為用；假令仰見大吉，即以大吉為用；假令伏視地下見午，以天上勝光。他皆仿此。所謂仰伏視為用也。昴星不可全信，以日辰上審之，剛日中傳辰後傳日，柔日中傳日後傳辰，自有八專日。唯有兩課見有相剋，亦涉害深為用。無剋日，剛日從日上陽神順數，柔日從辰上陰神逆數，皆及三神為用。

Among the four lessons, if there is no remote control, one should use the method of "looking up and looking down" to determine the useful god. What does looking up and looking down mean? Explainers say: among the seven stars of the White Tiger in the western direction, there is the star Ao, which governs the heavenly prison. On a strong day (Jia, Bing, Wu, Geng, Ren), one should look up from the position of Ao on the earth plate to the heaven plate, and take the god seen as the useful god. On a weak day (Yi, Ding, Ji, Xin, Gui), one should look down from the position of Ao on the heaven plate to the earth plate, and take the god seen as the useful god. For example, if looking up one sees "Da Ji," take Da Ji as the useful god; if looking down one sees Wu, take "Sheng Guang" on the heaven plate as the useful god. Other cases are similar. This is called determining the useful god by looking up and looking down. However, the method of Ao stars should not be entirely trusted; one must also carefully examine the day and the hour. On a strong day, the middle transmission takes the hour, and the final transmission takes the day. On a weak day, the middle transmission takes the day, and the final transmission takes the hour. In addition, there are "Bazhuan days." On Bazhuan days, if there is mutual control between two lessons, one still takes the one with deeper involvement as the useful god. If there is no mutual control, on a strong day, one should count from the yang god on the day in a forward direction, and on a weak day, one should count from the yin god on the hour in a backward direction, and take the third god encountered as the useful god.

何謂八專？甲寅、庚申、己未、丁未、癸丑辰同也。假令正月甲寅日寅時，以月將加時申上寅上見登明，此謂地上二神也，共見天下一神。假令正月甲寅日卯時，以月將加卯上寅上共見河魁，此謂一神臨二神。河魁本位上見勝光不相剋，即以河魁為用。無相剋，乃用逆之之數焉。

What is called "eight special" refers to days such as Jiayin, Gengshen, Jiwei, Dingwei, and Guichou, where the lodgment palace of the heavenly stem coincides with the earthly branch. For example, on the day of Jiayin in the first lunar month at the hour of寅, placing the month general on the hour, both the position of申 and寅 show Dengming, which is called when two positions on the earth plate both face one god on the heaven plate. Another example is on the day of Jiayin in the first lunar month at the hour of卯, placing the month general on the hour of卯, the position of寅 shows "Heqiu", which is called when one god is over two gods. Heqiu originally has "Shengguang" in its position, and since they do not mutually control, Heqiu is taken as the main. Only when none of them mutually control, should the method of counting backwards be used as mentioned before.

順數法：假令正月庚申日戌時，庚與申共見從克，從河魁本位上見河魁，皆不相剋，庚剛日當從庚申上起從魁順數之，及三神到戌上登明，即以徵明為用也。逆數法：假令正月己未日戌時，以月將加戌巳未共見傳送，傳送本位申上起河魁皆不相剋，柔日當從傳送，傳送本位申上起從魁為始，逆數到午上得小吉為用。

The method of counting in order: For example, on the day of Gengshen in the first month at the hour of Xu, both Geng and Shen are seen as 'From Qiu'. From the position of the River Chief, the River Chief is also seen, and they do not mutually control each other. Since Geng is a strong day, one should start counting from the River Chief at the position of Gengshen and count in order to the third deity, which falls on the position of Xu, called Dengming, and thus Dengming (i.e., Zhengming) is taken as the useful deity. The method of counting in reverse: For example, on the day of Jiwei in the first month at the hour of Xu, place the Month General on Xu. The positions of Si and Wei both see 'Chuansong'. From the position of Chuansong, the River Chief starts at Shen, and they do not mutually control each other. Since Ji is a flexible day, one should start counting from Chuansong, starting at the position of Chuansong with the River Chief, and count backwards to the position of Wu to get 'Xiaoji', and thus Xiaoji is taken as the useful deity.

自有伏吟時，剛日用日上神，柔日用辰上神，皆前刑而後克，前破而後沖，以為三傳。《金匱經》曰：剛以日，柔以辰。不共言無相剋也。剛日起日上神，柔日以辰上神為用。凡伏吟皆前刑後克，前破後沖。何謂刑？用寅刑巳，用子刑卯之屬也。何謂破？午無刑破子就卯，亥無刑破寅刑申之屬也。辰無刑破丑，酉無刑破子是也。

When encountering a "伏吟" (Hidden Chant) lesson where the Heaven Plate and Earth Plate coincide and remain stationary, on a strong day, the god is taken from the day stem; on a weak day, the god is taken from the hour stem. In both cases, first take the one that is mutually controlled, then take the one that is mutually controlling, first take the one that is mutually breaking, then take the one that is mutually conflicting, and based on this, determine the three transmissions. The "Golden Chest Classic" says: on a strong day, take the day stem as the main reference; on a weak day, take the earthly branch as the main reference. These are all methods used when there is no mutual control to take. On a strong day, start the calculation from the god on the day stem; on a weak day, use the god on the hour stem. For all "伏吟" lessons, follow the order of first mutual control, then mutual conflict, first mutual breaking, then mutual conflict. What is "刑" (mutual control)? It refers to cases like using寅 (Mao) to control巳 (Si), or using子 (Zi) to control卯 (Mao). What is "破" (mutual breaking)? It refers to cases like taking the breaking of午 (Wu) when there is no mutual control, taking the breaking of子 (Zi) with卯 (Mao), taking the breaking of亥 (Hai) when there is no mutual control, taking the breaking of寅 (Yin) with申 (Shen); taking the breaking of辰 (Chen) when there is no mutual control, taking the breaking of丑 (Chou), and taking the breaking of酉 (You) when there is no mutual control, taking the breaking of子 (Zi). This is the meaning.

自有反吟時，剛日以日（一作月）沖為用，柔日以辰沖為用，皆載沖而後刑，為三傳。何謂四沖？假令甲子日甲沖辛，辛上見天罡以為用，天罡而又反沖河魁，此為戰沖，然後刑未。何謂辰沖？假令乙丑日丑沖丙，丙上見登明為用，用登明而後破功曹，又辰沖太乙，此謂再沖，然後刑申。一雲反吟猶有諜課，發卦而後前沖後刑，《玉曆》詳之。

When encountering a "reverse chant" lesson (where the Heaven Plate and Earth Plate are in conflict), on a strong day, the conflict is determined by the Day Stem; on a weak day, the conflict is determined by the Earthly Branch. In both cases, the conflict is first considered, then the刑 (刑 is a term for punishment or conflict in divination), and based on this, the three transmissions are determined. What is called "four conflicts"? For example, on a Jiazi day, Jia conflicts with Xin, and if Xin has the "Heavenly Gang," it is taken as the main factor; the Heavenly Gang then conflicts with the "River Chief" (Xu deity), which is called "battle conflict," and then it conflicts with Wei. What is called "Chen conflict"? For example, on a Yichou day, Chou conflicts with Bing, and if Bing has "Dengming," it is taken as the main factor; after using Dengming, it breaks "Gongcao" (Yin deity), then the Chen conflicts with "Taiyi" (Si deity), which is called "another conflict," and then it conflicts with Shen. There is another view: reverse chant lessons also have what is called "diagram lessons," where after the卦 is cast, the conflict is first considered, then the刑. The book "Jade Calendar" explains this in detail.

凡加臨四課式，反、伏二吟皆須知發課之神，即三傳也。何謂三傳？假令小吉臨寅為用，即小吉為第一傳；小吉本位見神后，神后即第二傳；神后本位見太乙，太乙即為第三傳。所以三者象三正，四者象四時。能於傳課以求相剋之神，斯足以見用兵之利害矣。

Whenever arranging the four lessons chart, if encountering reverse chant or hidden chant, one must clearly identify the issuing god of the lesson, which is the three transmissions. What are the three transmissions? For example, if "small auspicious" (the god of the hour of you) is on the position of yin, then "small auspicious" is the first transmission; if on the position of "god after" (the god of the hour of zi), then "god after" is the second transmission; if on the position of "taiyi" (the god of the hour of si), then "taiyi" is the third transmission. The term "three" in three transmissions refers to the three correct principles; the term "four" in four lessons refers to the four seasons. Being able to find the god that mutually controls within the transmissions is sufficient to understand the advantages and disadvantages of military actions.

《集（一作利）靈經》曰：用式之時，朝向南，暮向北，避歲月二建。說曰：甲乙日日入時，丙丁日夜半時，戊己日平旦時，庚申日巳時，壬癸日晡時（已上不可占也）。一云：正月、五月、九月卯，二月、六月、十月子，三月、七月、十一月酉，四月、八月、十二月丑。已上以天罡加之，增減式法。

The *Jingling Jing* ("Collection of Spirits," with one version reading "Li") says: When using the divination disk, face south in the morning and north in the evening, avoiding the directions of the Tai Sui and the Month Builder. The explanation states: On days of Jia and Yi, do not divinate at sunset; on days of Bing and Ding, do not divinate at midnight; on days of Wu and Ji, do not divinate at dawn; on days of Geng and Xin, do not divinate at the fourth hour (Si); on days of Ren and Gui, do not divinate at the seventh hour (Shen) in the evening. Another account says: In January, May, and September, take the direction of Mao; in February, June, and October, take the direction of Zi; in March, July, and November, take the direction of You; in April, August, and December, take the direction of Chou. All these are based on adding the Heavenly Gang to adjust the method of using the divination disk.

《璧玉經》曰：玄女言：寧可與人妻孥，不可示人游都。欲知敵人，必決游都之法。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，皆以月將加時。聞賊時游都加日辰，敵即到臨。一辰一日到臨，二辰後二日到臨，三辰已過矣。游都旺相剋日辰，凶益甚，囚死不克日辰，無以患。

The *Biyu Jing* records that the Mysterious Lady of the Ninth Heaven said: It is better to give away one's wife and children than to reveal the technique of "You Du" to others. To discern enemy movements, one must necessarily use the method of "You Du" for judgment. On Jia day and Ji day, take "Da Ji" (the Ox God); on Yi day and Geng day, take "Shen Hou" (the Rat God); on Bing day and Xin day, take "Gong Cao" (the Tiger God); on Ding day and Ren day, take "Tai Yi" (the Snake God); on Wu day and Gui day, take "Song Song" (the Monkey God). All these are calculated by placing the Month General on the hour. When hearing of enemy movements, if "You Du" is placed on the Day Branch, the enemy will arrive immediately; if it is separated by one branch, the enemy will arrive within a day; if separated by two branches, the enemy will arrive two days later; if separated by three branches, the enemy has already passed. If "You Du" is in a prosperous and strong state and overcomes the Day Branch, the danger is greater; if it is in a state of captivity or death and does not overcome the Day Branch, there is no need to worry.

說者曰：吏神、奸神，一名游都，吏在天一前，奸在天一後。奸在後，加日辰在我家年止謀我身。又說曰：以吏為游都，以賊為虜都。其法同加日，皆不可出軍也。甲己之日，吏神申，賊神寅。乙庚之日，吏神子，賊神午。丙辛之日，吏神寅，賊神申（一作巳），盜神亥。丁壬之日，吏神巳，盜神申，賊神亥。戊癸之日，吏神申，盜神巳，賊神寅。

The person explaining said: "The 'Official God' and the 'Criminal God' together are also called 'You Du'. The Official God is before Tian Yi, and the Criminal God is after Tian Yi. If the Criminal God comes to fall on my position in the year branch, it will only plot against me alone. There is another view: taking the Official God as 'You Du' and the Thief God as 'Lu Du', both are calculated in the same way. If they fall on the day branch, one must not go to war. On Jia day and Ji day, the Official God is in Shen, and the Thief God is in Yin; on Yi day and Geng day, the Official God is in Zi, and the Thief God is in Wu; on Bing day and Xin day, the Official God is in Yin, the Thief God is in Shen (in some versions, 'Shen' is 'Si'), and the Robber God is in Hai; on Ding day and Ren day, the Official God is in Si, the Thief God is in Shen, and the Robber God is in Hai; on Wu day and Gui day, the Official God is in Shen, the Thief God is in Si, and the Robber God is in Zi."

說曰：申子辰功曹為天賊，亥卯未太乙為天賊，巳酉丑登明為天賊，寅午戌傳送為天賊。

The explanation states: On days of申, 子, and 辰, the Heavenly Thief is 「功曹」 (寅神). On days of亥, 卯, and 未, the Heavenly Thief is 「太乙」 (巳神). On days of巳, 酉, and 丑, the Heavenly Thief is 「登明」 (亥神). On days of寅, 午, and 戌, the Heavenly Thief is 「传送」 (申神).

說曰：游都將者，總獲天賊、天殺諸將；若加臨辰則立到；臨好鄉則不戰，有降兵卒；臨所畏，大戰，父子不相親，中外不相信；臨東方，兵凶；西方，兵威不可加；南方，利臨勒兵賜將士；加北方，利禦敵。凡為將皆須知是游都，將不能知是者，與士位同耳。若欲都將之術，甲己之日大吉，乙庚之日神后，丙辛之日功曹，丁壬之日太乙，戊癸之日傳送。

The explanation says: "You Du" is a general deity who oversees the Heavenly Thief, Heavenly Killer, and other deities. If You Du is positioned over the Chen branch, the enemy will arrive immediately; if it is positioned over a favorable direction, there will be no battle, and enemy soldiers will come to surrender; if it is positioned over a direction that I fear, there will be a great battle, leading to father and son not being close and internal and external trust being broken. If You Du is positioned in the East, military operations will be dangerous; if it is positioned in the West, military strength cannot be applied; if it is positioned in the South, it is favorable for organizing troops and rewarding soldiers; if it is positioned in the North, it is favorable for defending against enemies. All generals must understand You Du; if a general does not understand this, he is no different from an ordinary soldier. To apply the methods of the general, on Jia day and Ji day, take Great Favor; on Yi day and Geng day, take Shenhou; on Bing day and Xin day, take Gongcao; on Ding day and Ren day, take Taiyi; on Wu day and Gui day, take Chuan Song.

說曰：都將凡臨日辰而相剋者，賊來疾速；加季，刺史，亦為來（一作求）；四孟神，不來（一作求）。若在天一，在一辰，一日來（一作求）；二辰，二日來（一作求）；三辰，三日來（一作求）；四辰，無賊來；後三辰，為過去。凡三都將所臨，賊在其下。

The explanation states: All cases where a general is positioned on the day branch and it is mutually controlling, indicate that enemies will arrive very quickly. If the general is positioned on the seasons' gods of the fourth quarters, namely the years of the earth branches Chou, Xu, Wei, and Chen, it indicates a high-ranking official, such as a governor, and also suggests that enemies will come (in some editions, it is written as 'seek'). If the general is positioned on the first quarters' gods, namely the years of the earth branches Yin, Shen, Si, and Hai, enemies will not come (in some editions, it is written as 'seek'). If the general is positioned on the position of Tianyi, then if it is separated by one earth branch, enemies will arrive within one day; if separated by two earth branches, within two days; if separated by three earth branches, within three days; if separated by four earth branches, there will be no enemies. If the general is positioned on the three earth branches following it, it indicates that the situation has already passed. In all cases, wherever the three generals are positioned, enemies will be located below that position.

說曰：欲知賊消息，往天耳聽之。天耳者，大吉、小吉是也。說曰：正時占大白入熒惑，賊來；熒惑入大白，賊不來。丙丁為熒惑，庚辛（一作申）為大白。說曰：天一加日，今到；天罡、小吉、太乙、神后加日辰，敵來至急。又曰：天罡加孟，言虛；加仲，賊來至半道；加季，即到。

To find out about the enemy, go to the direction of the 'Heavenly Ear'. The 'Heavenly Ear' refers to the two deities 'Great Auspicious' (Chou) and 'Small Auspicious' (Wei). According to the method of casting a divination chart by the hour, if the Bright Star enters the Malefic of Violence, the enemy will come; if the Malefic of Violence enters the Bright Star, the enemy will not come. Bing and Ding belong to the Malefic of Violence (Fire), while Geng and Xin belong to the Bright Star (Metal, 'Xin' is sometimes written as 'Shen'). It is said that when the Heavenly One is added to the Day Stem, the enemy will arrive today; when the Heavenly Gang, Small Auspicious, Heavenly Emperor, and God of Marriage are added to the Day Branch, the enemy will arrive very quickly. It is also said that when the Heavenly Gang is added to the four first quarters, the message received is false; when added to the four middle quarters, the enemy is halfway; when added to the four last quarters, the enemy will arrive immediately.

說曰：己在前賊不知處者，正時天目所臨，賊在其下矣。天目者，春氐，氐乙下；夏柳，柳午下；秋胃，胃辛下；冬女，女癸下。一說：神后為玄武，加日時，敵急到。說曰：宵聞敵，三刑加日辰，到急。三刑者，天罡、大沖、太乙也。又占敵，以月將加時天罡，或如房屋，或臨日辰，不可出軍，當逢剽掠。

The explanation says: If one is ahead but does not know where the enemy is hidden, look at the direction where the 'Heavenly Eye' is approaching. The enemy is located below that direction. The Heavenly Eye refers to the Root Mansion in spring, which is below the Yi position; the Willow Mansion in summer, which is below the Wu position; the Stomach Mansion in autumn, which is below the Xin position; and the Girl Mansion in winter, which is below the Gui position. Another explanation says: The God of the After is the Black Tortoise. When it is added to the day and hour, the enemy will arrive quickly. The explanation says: If enemy information is heard at night, and the Three Punishments deities are added to the day branch, the enemy will come very quickly. The Three Punishments refer to the Heavenly Gang (Chen), the Great Opposition (Mao), and the Taiyi (Si) deities. Another divination for enemy information: Place the Month General on the hour and look at the Heavenly Gang. If it is in a position like a house or is adjacent to the day branch, do not send out troops, for sending troops will surely result in being plundered.

說曰：白虎、勾陳加到己地，聞應有己即為盜。或甲日，必有敵揚兵見血。騰蛇、朱雀，但驚恐耳。傳送加孟，敵肇發；加仲，半道；加季，即到。

The explanation says: If White Tiger and Gou Chen are added upon the ground of one's own side, and what is heard corresponds to oneself, then there will be thieves. If it is on a Jia day, there will certainly be enemies mobilizing troops and engaging in battle with bloodshed. If Teng She and Vermilion Bird are added upon, it will only be a false alarm. If Transmission is added upon the four Mengs, the enemy has just set out; if added upon the four Zhongs, the enemy is already halfway; if added upon the four Si, the enemy will arrive immediately.

說曰：占聞前後有奸賊，欲知何所在者，以月將加時看大吉：大吉加子午，賊在大沖下；加丑未，在太乙下；加寅申，在傳送下；加卯酉，在從魁下；加辰戌，在登明下；加巳亥，在大吉下。勿避此等，必有傷害。聞有賊，用月將加時，便看大吉前在也。正時大沖、神后、太乙加日，賊在前；加辰，賊在後。

The explanation says: When inquiring about thieves or spies, to determine their location, place the Month General on the hour and look at 'Great Favor'. If 'Great Favor' is on the Zi or Wu position, the thief is under 'Great Opposition' (Mao). If it is on the Chou or Wei position, the thief is under 'Supreme Brightness' (Si). If it is on the Yin or Shen position, the thief is under 'Messenger' (Shen). If it is on the Mao or You position, the thief is under 'Following Leader' (You). If it is on the Chen or Xu position, the thief is under 'Bright Start' (Hai). If it is on the Si or Hai position, the thief is under 'Great Favor' (Chou). If these positions are not avoided, injury is certain. When hearing of a thief, use the Month General on the hour, then look at the position before 'Great Favor'. According to the correct hour, if 'Great Opposition', 'Supreme Brightness', and 'Supreme Brightness' are placed on the Day Stem, the thief is ahead. If they are placed on the Earthly Branch, the thief is behind.

說曰：甲己之日子為吏，亥為賊；乙庚之日亥為吏，酉為賊；丙辛之日寅為吏，巳為賊；丁壬之日巳為吏，申為賊；戊癸之日申為吏，卯為賊。占賊有氣，其賊必來；占死氣，賊不到。又此時言吉凶，以意消息之可也。

The explanation states: On Jia day and Ji day, Zi is the official god and Hai is the thief god; on Yi day and Geng day, Hai is the official god and You is the thief god; on Bing day and Xin day, Yin is the official god and Si is the thief god; on Ding day and Ren day, Si is the official god and Shen is the thief god; on Wu day and Gui day, Shen is the official god and Mao is the thief god. If the thief god is in a state of life qi, the enemy will certainly come; if it is in a state of death qi, the enemy will not arrive. In addition, the good or bad outcomes discussed at this time can be understood and explored through one's own judgment.

五行者，順五行所值之時日，以定主客之利害也。金日金時，無所害也，行師不遇敵，旗色上白；報兵馬事來（一作求），虛聲也。金日水時，若值申子辰日，忌申子辰時，當避之，行師不遇敵，旗色上黑；報兵事，事來則不到，見賊亦無戰，自相休解。

The concept of "five elements victory and defeat" determines which side, the "host" (the one who is on the defensive and acts later) or the "guest" (the one who is on the offensive and acts first), is advantageous or disadvantaged, based on the five elements associated with the day branch and the hour. If the day is of the metal element and the hour is also of the metal element, the five elements are in harmony, there will be no obstacles, and military movements will not encounter enemies; white banners are suitable. If there are reports of military movements, they are just empty talk. If the day is of the metal element and the hour is of the water element, the metal element is weakened by the water. If the day is the seventh day (申), the first day (子), or the third day (辰), one should avoid the seventh hour (申), the first hour (子), or the third hour (辰). At this time, military movements will not encounter enemies; black banners are suitable. If there are reports of warfare, the news will not come true, even if enemy troops are encountered, there will be no battle, and both sides will withdraw without fighting.

金日火時，若寅午戌日，忌寅午戌時，避之，行師宜客，為我利乘敵未動，亟引兵擊之，旗色上赤；若敵先來攻，我不與戰；報兵馬事凶，急備之。金日木時，宜主，我不可往，旗色上白；敵來，堅陣待之，與戰必勝；報兵馬事，大吉。金日土時，不遇敵，亦無戰陣，旗色上黃；報兵馬事來，勿憂；若值子日子時，避之。

When a day of metal meets a time of fire, fire overcomes metal. If this day is the day of寅 (Yin), 午 (Wu), or 戌 (Xu), one should avoid the hours of寅 (Yin), 午 (Wu), and 戌 (Xu). At this time, it is advisable to act as the guest, meaning to take the initiative: seize the opportunity when the enemy has not yet moved, and quickly lead troops to attack, which is advantageous. The banners should be red. If the enemy attacks first, then one should not engage. If there is military intelligence indicating danger, one must be vigilant. When a day of metal meets a time of wood, metal overcomes wood. It is advisable to act as the host, and one should not take the initiative to go out. The banners should be white. If the enemy attacks, one should only form a good formation and be ready, ensuring victory in battle. At this time, if there is military intelligence, it is a great omen. When a day of metal meets a time of earth, earth generates metal, so there will be no encounter with the enemy and no battle. The banners should be yellow. If there is military intelligence, there is no need to worry. However, if it is the hour of子 (Zi) or 子时 (Zi hour), one should still avoid it.

火日火時，無所害也，不遇敵，遇亦不戰，旗色上赤；報兵馬事來，虛聲也。火日水時，宜客；報兵馬事凶，急避之；見敵若未動，則我先引兵赴戰，並力擊之，旗色上黑；若敵先來攻我，我則堅壁固守，不可應之。火日金時，宜主，不利往；敵來攻我，我舉赤旗，反往擊之，必勝矣。

On a fire day encountering a fire hour, the same element is present, causing no harm, and there will be no confrontation. Even if there is a meeting, there will be no battle. Red banners are suitable. If military intelligence comes in, it is just false news. On a fire day encountering a water hour, water overcomes fire, so it is suitable to be the guest. If military intelligence comes in, it indicates danger, and one should hurry to take cover. If enemies have not yet moved, we should take the initiative to attack, strike together strongly, and use black banners. If the enemy attacks first, we should fortify and hold our ground, not going out to fight. On a fire day encountering a metal hour, fire overcomes metal, so it is suitable to be the host. Initiating an attack is not advisable. If the enemy attacks us, we should raise red military banners to counterattack and surely win.

火日土時，亡所害也，見敵亦無害，旗色上黃；報兵馬事來，虛聲也。火日木時，亦相生不相剋也，更觀時之衰旺如何：宜主，敵來攻我，則舉赤旗擊之，報兵馬事（一作來）。木日水時，亡所害也，不宜動作，事多不就，亦無戰陣；報兵馬事，虛聲也。

On a fire day encountering earth, fire generates earth, which causes no harm. Even if an enemy is encountered, there will be no damage. Yellow banners are suitable. If military intelligence comes in, it is likely false. On a fire day encountering wood, wood generates fire, which is also a mutual generation rather than mutual control. It is still necessary to check whether the time's energy is weak or strong. Overall, it is favorable to take the initiative. If the enemy attacks, raise red banners to counterattack. Military intelligence will come in. On a wood day encountering water, water generates wood, which causes no harm. However, it is not advisable to take any action. Affairs are mostly difficult to complete, and there will be no battle. If military intelligence comes in, it is just empty talk.

木日火時，宜客，利速引兵赴敵，旗色上赤（一作黑）；若敵先來，不可應戰；報兵馬事凶，亦觀時之衰旺如何。值巳酉丑日，當忌巳酉丑時，避之。木日金時，宜客，利我速引兵擊之，旗色上白；若敵先來攻，利固守，勿與戰。木日水時，不遇敵，遇亦自退；旗色上黑；報兵馬事來，虛聲也。木日土時，宜主，若敵來攻，舉青旗擊之；報兵馬事凶（一作吉）。

When wood meets fire on a day, wood generates fire but its energy is drained. It is advisable to act as the guest, quickly leading troops to confront the enemy, which is favorable. The banners should be red. If the enemy attacks first, do not engage. If military intelligence indicates danger, it should be determined based on the strength of the hour's energy. On days of Si, You, or Chou, one should avoid the hours of Si, You, and Chou respectively. When wood meets metal, metal overcomes wood. It is advisable to act as the guest, and quickly leading troops to strike first is favorable. The banners should be white. If the enemy attacks first, it is better to hold firm and not engage. When wood meets water, there will be no enemy encounter. Even if an enemy appears, they will retreat on their own. The banners should be black. If military intelligence indicates danger, it is a false report. When wood meets earth, wood overcomes earth. It is advisable to act as the host. If the enemy attacks, raise green banners to confront them. If military intelligence indicates danger, it is ominous.

水日水時，無所害也，不遇亦自散，旗色上黑；報兵馬事來，虛聲也。水日火時，宜主，慎勿先動；若敵先來攻，當舉黑旗，放兵大擊之；報兵馬事，大吉。水日金時，見敵不為害，旗色上白；報兵馬事，虛聲也。水日木時，旗色上青；報兵馬事，虛聲也。

On a day of water, if the time is also water, they share the same energy and there is no harm. There will be no enemy encountered, and even if there is an enemy, it will naturally disperse. Black banners are suitable. If there is military intelligence coming in, it is just a false report. On a day of water, if the time is fire, water overcomes fire. It is favorable to take the initiative as the master. Be careful not to act first. If the enemy attacks first, raise a white banner and launch a large counterattack. At this time, if there is military intelligence coming in, it is a great auspicious sign. On a day of water, if the time is metal, metal generates water. Even if encountering enemies, there will be no harm. A white banner is suitable. If there is military intelligence coming in, it is still a false report. On a day of water, if the time is wood, water generates wood but the energy is drained. A green banner is suitable. If there is military intelligence coming in, it is also a false report.

水日土時，不可動眾，報兵馬事，安靜勿憂。夫土能克水，水又能決土也，更審時之衰旺如何：若敵來乘土，土旺，勿與戰；土衰，則又舉黑旗擊之。土日土時，無所害也，不可動眾，旗色上黃；報兵馬事，虛聲也。

When water days meet earth days, earth controls water, so it is not advisable to mobilize troops. If there is military intelligence reporting enemy movements, just hold back and do not worry. Remember that although earth can control water, when water is strong it can break through earth embankments. Therefore, one must examine the strength and weakness of the time's energy. If the enemy comes with earth energy and the earth energy is strong, do not engage in battle; if the earth energy has weakened, then raise black banners to attack. When earth days meet earth days, they share the same energy and there is no harm, but still do not mobilize troops. The banners should be yellow. If there is military intelligence, it is just false information.

土日木時，宜客，利敵先動而擊之，旗色上青；若敵固守，勿與戰；報兵馬事，凶。土日金時，不遇敵，遇亦無害；報兵馬事，虛聲也。土日火時，主不可動，敵來攻勿與戰，戰者少衰；報兵馬事來，小有焚燒驚恐。土日水時，先觀時之衰旺何如，然後動靜焉：土旺宜主，水旺宜客，敵來氣旺勿與戰，衰則擊之；報兵馬事，凶。

When the day is of Earth and the day is a Sunday, if the Wood element appears, Wood overcomes Earth, so it is advisable to take the role of the guest, and to attack before the enemy takes action, which is advantageous. The banner should be of the green color. If the enemy remains entrenched and does not come out, do not engage in battle. If there is military intelligence coming in, it indicates a凶 (adverse outcome). When the day is of Earth and the day is a Sunday, and the Metal element appears, Earth generates Metal, so there will be no encounter with the enemy, even if there is an encounter, it will not cause harm. If there is military intelligence coming in, it is false information. When the day is of Earth and the day is a Sunday, and the Fire element appears, Fire generates Earth, so the defending side should not move rashly. Even if the enemy attacks, do not engage in battle. If forced to fight, there will be some setback. If there is military intelligence coming in, there will be minor burning and disturbances. When the day is of Earth and the day is a Sunday, and the Water element appears, first observe the strength and weakness of the hour's energy, then decide whether to move or stay still: if the Earth energy is strong, it is advisable to take the role of the host; if the Water energy is strong, it is advisable to take the role of the guest. If the enemy's strength is at its peak, do not engage in battle, wait until their strength wanes before attacking. If there is military intelligence coming in, it indicates an adverse outcome.

甲子、甲午金日，甲子、乙丑金時，丙寅、丁卯火時，戊辰、己巳木時，庚午、辛未土時，壬申、癸酉金時，甲戌、乙亥火時。乙丑、乙未金日，丙子、丁丑水時，戊寅、己卯土時，庚辰、辛巳金時，壬午、癸未木時，甲申、乙酉水時，丙戌、丁亥土時。丙寅、丙申火日，戊子、己丑火時，庚寅、辛卯木時，壬辰、癸巳水時，甲午、乙未金時，丙申、丁酉火時，戊戌、己亥木時。

The following lists the Five Phases (五行) of each day and its corresponding hours according to the Nayin sound element (纳音五行), for use in the previous calculations of the main and guest elements. The day Jiazi and Jiawu belong to the Metal element, making them "Metal days"; on these days, the hours Jiazi and Yichou belong to Metal, Bingyin and Dingmao belong to Fire, Wuchen and Jisi belong to Wood, Gengwu and Xinwei belong to Earth, Renshen and Guiyou belong to Metal, Jiaxu and Yihai belong to Fire. The days Yichou and Yiwei belong to the Metal element, making them "Metal days"; on these days, the hours Bingzi and Dingchou belong to Water, Wuyin and Jimao belong to Earth, Gengchen and Xinsi belong to Metal, Renwu and Guiwei belong to Wood, Jiashen and Yiyou belong to Water, Bingxu and Dinghai belong to Earth. The days Bingyin and Bingshen belong to the Fire element, making them "Fire days"; on these days, the hours Wuzi and Jichou belong to Fire, Gengyin and Xinmao belong to Wood, Renchen and Guisi belong to Water, Jiawu and Yiwei belong to Metal, Bingshen and Dingyou belong to Fire, Wuxu and Jihai belong to Wood.

丁卯、丁酉火日，庚子、辛丑土時，壬寅、癸卯金時，甲辰、乙巳火時，丙午、丁未水時，戊申、己酉土時，庚戌、辛亥金時。戊辰、戊戌木日，壬子、癸丑木時，甲寅、乙卯水時，丙辰、丁巳土時，戊午、己未火時，庚申、辛酉木時，壬戌、癸亥水時。己巳、己亥木日，甲子、乙丑金時，丙寅、丁卯火時，戊辰、己巳木時，庚午、辛未土時，壬申、癸酉金時，甲戌、乙亥火時。

The days of Ding Mao and Ding You belong to the fire Nayin sound element, making them "fire days." Among these days, the hours of Geng Zi and Xin Chou belong to earth, the hours of Ren Yin and Gui Mao belong to metal, the hours of Jia Chen and Yi Si belong to fire, the hours of Bing Wu and Ding Wei belong to water, the hours of Wu Shen and Ji You belong to earth, and the hours of Geng Xu and Xin Hai belong to metal. The days of Wu Chen and Wu Xu belong to the wood Nayin sound element, making them "wood days." Among these days, the hours of Ren Zi and Gui Chou belong to wood, the hours of Jia Yin and Yi Mao belong to water, the hours of Bing Chen and Ding Si belong to earth, the hours of Wu Wu and Ji Wei belong to fire, the hours of Geng Shen and Xin You belong to wood, and the hours of Ren Xu and Gui Hai belong to water. The days of Ji Si and Ji Hai belong to the wood Nayin sound element, making them "wood days." Among these days, the hours of Jia Zi and Yi Chou belong to metal, the hours of Bing Yin and Ding Mao belong to fire, the hours of Wu Chen and Ji Si belong to wood, the hours of Geng Wu and Xin Wei belong to earth, the hours of Ren Shen and Gui You belong to metal, and the hours of Jia Xu and Yi Hai belong to fire.

庚午、庚子土日，丙子、丁丑水時，戊寅、己卯土時，庚辰、辛巳金時，壬午、癸未木時，甲申、乙酉水時，丙戌、丁亥土時。辛丑、辛未土日，戊子、己丑火時，庚寅、辛卯木時，壬辰、癸巳水時，甲午、乙未金時，丙申、丁酉火時，戊戌、己亥木時。壬寅、壬申金日，庚子、辛丑土時，壬寅、癸卯金時，甲辰、乙巳火時，丙午、丁未水時，戊申、己酉土時，庚戌、辛亥金時。

On Gengwu and Gengzi days, the Nayin sound element belongs to earth, making them "earth days." Among these, during Bingzi and Dingchou hours, the element belongs to water; during Wuyin and Jimao hours, it belongs to earth; during Gengchen and Xinsi hours, it belongs to metal; during Renwu and Guiwei hours, it belongs to wood; during Jiashen and Yiyou hours, it belongs to water; during Bingxu and Dinghai hours, it belongs to earth. On Xinchou and Xinwei days, the Nayin sound element belongs to earth, making them "earth days." Among these, during Wuzi and Jichou hours, the element belongs to fire; during Gengyin and Xinmao hours, it belongs to wood; during Renchen and Guisi hours, it belongs to water; during Jiawu and Yiwei hours, it belongs to metal; during Bingshen and Dingyou hours, it belongs to fire; during Wuxu and Jihai hours, it belongs to wood. On Renyin and Renshen days, the Nayin sound element belongs to metal, making them "metal days." Among these, during Gengzi and Xinchou hours, the element belongs to earth; during Renyin and Guimao hours, it belongs to metal; during Jiachen and Yisi hours, it belongs to fire; during Bingwu and Dingwei hours, it belongs to water; during Wushen and Jiyou hours, it belongs to earth; during Gengxu and Xinhai hours, it belongs to metal.

癸酉、癸卯金日，壬子、癸丑木時，甲寅、乙卯水時，丙辰、丁巳土時，戊午、己未火時，庚申、辛酉木時，壬戌、癸亥水時。甲戌、甲辰火日，甲子、乙丑金時，丙寅、丁卯火時，戊辰、己巳木時，庚午、辛未土時，壬申、癸酉金時，甲戌、乙亥火時。乙亥、乙巳火日，丙子、丁丑水時，戊寅、己卯土時，庚辰、辛巳金時，壬午、癸未木時，甲申、乙酉水時，丙戌、丁亥土時。

On the days of Guiyou and Guimao, the Nayin sound element belongs to metal, making them "metal days." Among these days, during the hours of Renzi and Guichou, the element belongs to wood; during Jiayin and Yimao, it belongs to water; during Bingchen and Dingsi, it belongs to earth; during Wuwu and Jiwei, it belongs to fire; during Gengshen and Xinyou, it belongs to wood; and during Renxu and Guihai, it belongs to water. On the days of Jiaxu and Jiachen, the Nayin sound element belongs to fire, making them "fire days." Among these days, during Jiazi and Yichou, the element belongs to metal; during Bingyin and Dingmao, it belongs to fire; during Wuyin and Jimao, it belongs to wood; during Gengwu and Xinwei, it belongs to earth; during Renshen and Guiyou, it belongs to metal; and during Jiaxu and Yihai, it belongs to fire. On the days of Yihai and Yisi, the Nayin sound element belongs to fire, making them "fire days." Among these days, during Bingzi and Dingchou, the element belongs to water; during Wuyin and Jimao, it belongs to earth; during Gengchen and Xinsi, it belongs to metal; during Renwu and Guiwei, it belongs to wood; during Jiashen and Yiyou, it belongs to water; and during Bingxu and Dinghai, it belongs to earth.

丙子、丙午水日，戊子、己丑火時，庚寅、辛卯木時，壬辰、癸巳水時，甲午、乙未金時，丙申、丁酉火時，戊戌、丁亥木時。丁未、丁丑水日，庚子、辛丑土時，壬寅、癸卯金時，甲辰、乙巳火時，丙午、丁未水時，戊申、己酉土時，庚戌、辛亥金時。戊寅、戊申土日，壬子、癸丑木時，甲寅、乙卯水時，丙辰、丁巳土時，戊午、己未火時，庚申、辛酉木時，壬戌、癸亥水時。

The days of Bingzi and Bingwu belong to the water Nayin sound element, making them "water days"; among these, the hours of Wuzi and Jichou belong to fire, the hours of Gengyin and Xinmao belong to wood, the hours of Renchen and Guisi belong to water, the hours of Jiawu and Yiwei belong to metal, the hours of Bingshen and Dingyou belong to fire, and the hours of Wuxu and the next hour belong to wood. The days of Dingwei and Dingchou belong to the water Nayin sound element, making them "water days"; among these, the hours of Gengzi and Xinchou belong to earth, the hours of Renyin and Guimao belong to metal, the hours of Jiachen and Yisi belong to fire, the hours of Bingwu and Dingwei belong to water, the hours of Wushen and Jichou belong to earth, and the hours of Gengxu and Xinhai belong to metal. The days of Wuyin and Wushen belong to the earth Nayin sound element, making them "earth days"; among these, the hours of Renzi and Guichou belong to wood, the hours of Jiayin and Yimao belong to water, the hours of Bingchen and Dingsi belong to earth, the hours of Wuwu and Jiwei belong to fire, the hours of Gengshen and Xinyou belong to wood, and the hours of Renxu and Guihai belong to water.

己卯、己酉土日，甲子、乙丑金時，丙寅、丁卯火時，戊辰、己巳木時，庚午、辛未土時，壬申、癸酉金時，甲戌、乙亥火時。庚辰、庚戌金日，丙子、丁丑水時，戊寅、己卯土時，庚辰、辛巳金時，壬午、癸未木時，甲申、乙酉水時，丙戌、丁亥土時。辛巳、辛亥金日，戊子、己丑火時，庚寅、辛卯木時，壬辰、癸巳水時，甲午、乙未金時，丙申、丁酉火時，戊戌、己亥木時。

The days of Ji Mo and Ji You belong to the earth element, making them "earth days"; during the hours of Jia Zi and Yi Chou, the element is metal, during Bing Yin and Ding Mao, it is fire, during Wu Chen and Ji Si, it is wood, during Geng Wu and Xin Wei, it is earth, during Ren Shen and Gui You, it is metal, and during Jia Xu and Yi Hai, it is fire. The days of Geng Chen and Geng Xu belong to the metal element, making them "metal days"; during the hours of Bing Zi and Ding Chou, the element is water, during Wu Yin and Ji Mo, it is earth, during Geng Chen and Xin Si, it is metal, during Ren Wu and Gui Wei, it is wood, during Jia Shen and Yi You, it is water, and during Bing Xu and Ding Hai, it is earth. The days of Xin Si and Xin Hai belong to the metal element, making them "metal days"; during the hours of Wu Zi and Ji Chou, the element is fire, during Geng Yin and Xin Mao, it is wood, during Ren Chen and Gui Si, it is water, during Jia Wu and Yi Wei, it is metal, during Bing Shen and Ding You, it is fire, and during Wu Xu and Ji Hai, it is wood.

壬午、壬子木日，庚子、辛丑土時，壬寅、癸卯金時，甲辰、乙巳火時，丙午、丁未水時，戊申、己酉土時，庚戌、辛亥金時。癸未、癸丑木日，壬子、癸丑木時，甲寅、乙卯水時，丙辰、丁巳土時，戊午、己未火時，庚申、辛酉木時，壬戌、癸亥水時。甲申、甲寅水日，甲子、乙丑金時，丙寅、丁卯火時，戊辰、己巳木時，庚午、辛未土時，壬申、癸酉金時，甲戌、乙亥火時。

The days of Renwu and Renzi belong to the wood element, making them "wood days"; during the hours of Gengzi and Xinchou, the element is earth; during the hours of RENYIN and GUIMAO, the element is metal; during the hours of JIACHEN and YISI, the element is fire; during the hours of BINGWU and DINGWEI, the element is water; during the hours of WUSHEN and JIYOU, the element is earth; during the hours of GENGXU and XINHAI, the element is metal. The days of GUIWEI and GUICHOU belong to the wood element, making them "wood days"; during the hours of RENZI and GUICHOU, the element is wood; during the hours of JIAYIN and YIMAΟ, the element is water; during the hours of BINGCHEN and DINGSI, the element is earth; during the hours of WUWU and JIWEI, the element is fire; during the hours of GENGSHEN and XINYOU, the element is wood; during the hours of RENXU and GUIHAI, the element is water. The days of JIASHEN and JIAYIN belong to the water element, making them "water days"; during the hours of JIAZI and YICHOU, the element is metal; during the hours of BINGYIN and DINGMAO, the element is fire; during the hours of WUCHEN and YISI, the element is wood; during the hours of GENGWU and XINWEI, the element is earth; during the hours of RENSHEN and GUIYOU, the element is metal; during the hours of JIAXU and YIHAI, the element is fire.

乙酉、乙卯水日，丙子、丁丑水時，戊寅、己卯土時，庚辰、辛巳金時，壬午、癸未木時，甲申、乙酉水時，丙戌、丁亥土時。丙戌、丁亥土日，戊子、己丑火時，庚寅、辛卯木時，壬辰、癸巳水時，甲午、乙未金時，丙申、丁酉火時，戊戌、己亥木時。丁亥、丁巳土日，庚子、辛丑土時，壬寅、癸卯金時，甲辰、乙巳火時，丙午、丁未水時，戊申、己酉土時，庚戌、辛亥金時。

On the days of Yi You and Yi Mao, the Nayin sound element belongs to water, making them "water days." Among these days, during the hours of Bing Zi and Ding Chou, the element is water; during Wu Yin and Ji Mao, it is earth; during Geng Chen and Xin Si, it is metal; during Ren Wu and Gui Wei, it is wood; and during Ji Shen and Yi You, it is water. On the days of Bing Xu and Ding Hai, the Nayin sound element belongs to earth, making them "earth days." Among these days, during the hours of Wu Zi and Ji Chou, the element is fire; during Geng Yin and Xin Mao, it is wood; during Ren Chen and Gui Si, it is water; during Ji Wu and Yi Wei, it is metal; during Bing Shen and Ding You, it is fire; and during Wu Xu and Ji Hai, it is wood. On the days of Ding Hai and Ding Si, the Nayin sound element belongs to earth, making them "earth days." Among these days, during the hours of Geng Zi and Xin Chou, the element is earth; during Ren Yin and Gui Mao, it is metal; during Ji Chen and Yi Si, it is fire; during Bing Wu and Ding Wei, it is water; during Wu Shen and Ji You, it is earth; and during Geng Xu and Xin Hai, it is metal.

戊子、戊午火日，壬子、癸丑木時，甲寅、乙卯水時，丙辰、丁巳土時，戊午、己未火時，庚申、辛酉木時，壬戌、癸亥水時。己丑、己未火日，甲子、乙丑金時，丙寅、丁卯火時，戊辰、己巳木時，庚午、辛未土時，壬申、癸酉金時，甲戌、乙亥火時。庚寅、庚申木日，丙子、丁丑水時，戊寅、己卯土時，庚辰、辛巳金時，壬午、癸未木時，甲申、乙酉水時，丙戌、丁亥土時。

The days of Wu Zi and Wu Wu belong to the fire Nayin sound element, making them "fire days." Among these, the hours of Ren Zi and Gui Chou belong to wood, the hours of Jia Yin and Yi Mao belong to water, the hours of Bing Chen and Ding Si belong to earth, the hours of Wu Wu and Ji Wei belong to fire, the hours of Geng Shen and Xin You belong to wood, and the hours of Ren Xu and Gui Hai belong to water. The days of Ji Chou and Ji Wei belong to the fire Nayin sound element, making them "fire days." Among these, the hours of Jia Zi and Yi Chou belong to metal, the hours of Bing Yin and Ding Mao belong to fire, the hours of Wu Chen and Ji Si belong to wood, the hours of Geng Wu and Xin Wei belong to earth, the hours of Ren Shen and Gui You belong to metal, and the hours of Jia Xu and Yi Hai belong to fire. The days of Geng Yin and Geng Shen belong to the wood Nayin sound element, making them "wood days." Among these, the hours of Bing Zi and Ding Chou belong to water, the hours of Wu Yin and Ji Mao belong to earth, the hours of Geng Chen and Xin Si belong to metal, the hours of Ren Wu and Gui Wei belong to wood, the hours of Jia Shen and Yi You belong to water, and the hours of Bing Xu and Ding Hai belong to earth.

辛卯、辛酉木日，戊子、己丑火時，庚寅、辛卯木時，壬辰、癸巳水時，甲午、乙未金時，丙申、丁酉火時，戊戌、己亥木時。壬辰、壬戌水日，庚子、辛丑土時，壬寅、癸卯金時，甲辰、乙巳火時，丙午、丁未水時，戊申、己酉土時，庚戌、辛亥金時。癸巳、癸亥水日，壬子、癸丑木時，甲寅、乙卯水時，丙辰、丁巳土時，戊午、己未火時，庚申、辛酉木時，壬戌、癸亥水時。

On the days of Xin Mao and Xin You, the Nayin sound element belongs to wood, making them "wood days." Among these days, during the hours of Wu Zi and Ji Chou, the element is fire; during Geng Yin and Xin Mao, it is wood; during Ren Chen and Gui Si, it is water; during Jia Wu and Yi Wei, it is metal; during Bing Shen and Ding You, it is fire; and during Wu Xu and Ji Hai, it is wood. On the days of Ren Chen and Ren Xu, the Nayin sound element belongs to water, making them "water days." Among these days, during the hours of Geng Zi and Xin Chou, the element is earth; during Ren Yin and Gui Mao, it is metal; during Jia Chen and Yi Si, it is fire; during Bing Wu and Ding Wei, it is water; during Wu Shen and Ji You, it is earth; and during Geng Xu and Xin Hai, it is metal. On the days of Gui Si and Gui Hai, the Nayin sound element belongs to water, making them "water days." Among these days, during the hours of Ren Zi and Gui Chou, the element is wood; during Jia Yin and Yi Mao, it is water; during Bing Chen and Ding Si, it is earth; during Wu Wu and Ji Wei, it is fire; during Geng Shen and Xin You, it is wood; and during Ren Xu and Gui Hai, it is water.

《龍首經》曰：將欲出兵，初以木日聞事。謂四方舉兵及仇怨，皆是不利，我欲攻之日，必以火日火時行。火日出，出必火門。此謂父母與子除害，子為父母報仇。故以火日火時出行火門，慎勿出金門，勿合金神加年上（謂大將年也），言金木也。

The Long Head Classic says: When about to send troops into battle, the initial information about military affairs is first heard on a day of wood. Any military actions from all directions, such as invasions or disputes and revenge, heard on a day of wood are considered unfavorable. When our side decides to launch an attack, we must choose a day of fire and a time of fire to travel. When sending troops on a day of fire, the departure must also take place through a gate belonging to fire. This is called the father and son working together to eliminate harm, with the son avenging the father. Wood generates fire, so wood is the father and fire is the son. When the information is heard on a day of wood, we use the day and time of fire to retaliate. Therefore, we must depart on a day and time of fire through a fire gate, avoiding the 'metal gate' and ensuring that no metal-related spirits or omens affect the general's birth year. This refers precisely to the principle that metal overcomes wood.

假令三月甲子從魁加戌，聞警事，甲木日也，到其行時，以丙丁日己午時往，為火時出，勝光太乙火門也，太乙又火時也。假令大將年加木，傳送加之，為（一作如）金神克其年也。西南抵申，又況從魁加之，為出金門也，則運不可金，大凶。太乙勝光加人年上，吉也。

For example, on the Jiazi day in the third month, the month general 'Congkui' (You) is placed on the Xu position, and an alarm is heard on that day. Jia belongs to wood, making it a wood day; when the time to go out for battle comes, it is changed to the Si and Wu hours of the丙 and 丁 days, thus departing at the fire hour. On the divination board, 'Shengguang' (Wu) and 'Taiyi' (Si) are both fire-related gates, and the hour of 'Taiyi' is exactly the fire hour. Another example: if the general's age position falls on a wood position, and the metal 'Chuan Song' (Shen) is placed over it, this indicates that the metal god is attacking the general's age position. If the army moves directly to the southwest towards the Shen position, and there is also the metal 'Congkui' placed over it, this is equivalent to departing from the metal gate. This campaign must not involve anything related to metal, otherwise it will be extremely dangerous. Conversely, if the two fire gods 'Taiyi' and 'Shengguang' are placed over the general's age position, this is a good omen.

《龍首經》曰：諸欲（一作求）陳兵，必伺（一作同）向白虎。六甲為青龍，六丙為朱雀，六戊為勾陳，六庚為白虎，六癸為玄武。假令甲子旬，青龍在子，朱雀在寅，勾陳在辰，白虎在午，玄武在酉。大將處青龍，執法行刑，抵朱雀；將往來，抵勾陳；以白虎加敵人，伏勾陳，抵玄武。他皆仿此。白虎不以克大將軍年上之神。假令大將年立從魁，傳送加之，而甲子旬白虎在勝光，此克年上之神也。

The Long Head Classic says: When arranging an army and deploying troops, one must observe and face the direction of the White Tiger. The position of the Six Jia is the Azure Dragon, the position of the Six Bing is the Vermilion Bird, the position of the Six Wu is Gou Chen, the position of the Six Geng is the White Tiger, and the position of the Six Gui is the Black Tortoise. For example, in the Jiazi decade, the Azure Dragon is at the Zi position, the Vermilion Bird at the Yin position, Gou Chen at the Chen position, the White Tiger at the Wu position, and the Black Tortoise at the You position. The commander himself stands at the position of the Azure Dragon; when enforcing punishment, one should face the Vermilion Bird; when moving troops, one should take the direction of Gou Chen; place the White Tiger position on the enemy, hide oneself at Gou Chen, and take the direction of the Black Tortoise. All other situations follow the same pattern. However, the position of the White Tiger must not be used to harm the commander's personal heavenly spirit. For example, if the commander's personal year is at "Congui" (You), and "Chuan Song" (Shen) is above it, and the White Tiger in the Jiazi decade is at "Sheng Guang" (Wu), then the fire of Wu will overcome the metal of Shen, thus harming the heavenly spirit of the commander's personal year.

奎、婁向左，角、亢向右，北斗向柳，張權衡而從斗魁，陰攻陽。以河魁到大沖，陰也；以天罡到從魁，陽也。大吉攻小吉，是其當日加四仲，以陽攻陰，往攻大吉，是逆兵也。又不令青抵白，甲乙不可西行向攻，喪也。黑不可抵黃，言壬癸不可向四季鄉，可向羅攻。他皆仿此。又言春庚辛不可向南攻戰也，春戊己不可東攻也。

The constellations of Qiu and Lou are oriented to the left, while those of Jiao and Kang are oriented to the right. The handle of the Big Dipper points toward Liu. When the balance of power is opened and follows the direction of the Dipper's handle, this is called attacking Yang with Yin. Using the River Chief (Xu) added to the Great Opposition (Mao) belongs to Yin; using the Heavenly Gang (Chen) added to From Chief (You) belongs to Yang. Attacking Xiao Ji (Wei) with Da Ji (Chou) is when the daily god is placed on the four central positions of Zi, Wu, Mao, and You; if instead Yang attacks Yin by attacking Da Ji's position, it is an army moving against heaven, which is inauspicious. Also, green should not clash with white, meaning that on Ji and Yi days, military campaigns should not be directed westward, which would lead to loss. Black should not clash with yellow, meaning that on Ren and Gui days, attacks should not be directed toward the four seasonal directions of Chen, Xu, Chou, and Wei, but can be directed toward the Luo position. The rest should be inferred in the same way. It is also said that on the days of Geng and Xin in spring, attacking southward is inauspicious, and on the days of Wu and Ji in spring, attacking eastward is inauspicious.

立今日之神，起其後攻其前面，甲寅日後二在子也。又言天乙吉將加所攻之處也。今年上神往制所攻之神，及其上神，即擒敵矣。又不可攻有氣之神，後自為患。子攻父母，大逆天道，威不能強，必主折兵自傷。甲乙日北向攻焉，父母也，逆天之理，兵不成威，將受戮。南攻者，攻其類，眾人莫貴，還受其屈。西南攻者，其不勝，是自窮。東南攻者，此謂自攻也。攻四維，攻其所勝，大吉，有福。他皆仿此。

First determine the guardian deity of the day, then count from the position following it to attack the direction in front. For example, on Jiayin day, counting two positions backward leads to Zi. It is also said that the 'Tianyi' and other auspicious generals should be stationed at the place to be attacked. If the heavenly deity of the year can subdue the deity being attacked and the heavenly deity above it, then the enemy can be captured. One must not attack the deity that is in its prime, as this will lead to future misfortune. Attacking the parents with the son is greatly against the natural order, and the power will not be effective, inevitably causing loss of troops and injury to oneself. On Jia or Yi days, attacking to the north is wrong, as the north is water, which is the parent of wood. This goes against the natural order, and the commander will suffer defeat. Attacking to the south is attacking one's own kind, which is not respected, and will lead to humiliation. Attacking to the southwest will result in defeat, as it is a dead end. Attacking to the southeast is like fighting oneself. Attacking the four directions of Qian, Kun, Gen, and Xun is attacking the direction that one can overcome, which is highly auspicious and brings fortune. The rest should be treated in the same way.

首察於死生之理，謂神之後二通神。又重之以天乙之道，謂六壬癸之吉將也。故曰通於三天者，順斗行，一也；攻所勝，二也；其後二之辰攻其前面，三也。十二月甲子將加壬，從戌攻辰，是後二也。大將年五十立卯，功曹臨之。甲子旬，白虎在勝光，不與將年上神相剋也。東西攻辰地，攻所勝也。又有四將勾陳攻所勝之辰。年上之神，勾陳神，皆制所攻之鄉。若上之辰克下辰，是謂敵降。此又背胃、昴，攻房、心，隨斗擊乃行政，一當百矣。

First, one must examine the principles of life and death, which involve counting two positions from a certain deity to find the connected deity. Next, adding the way of 'Tianyi' refers to the auspicious general associated with the Jia and Gui stems in the Six Rats system. Therefore, those who understand the 'Three Heavens' are able to: first, act in the direction indicated by the Big Dipper; second, attack the direction that they can overcome; third, attack the front position from the second position behind. On the first day of the first month, the month general is placed on the Ren position, and from the Xu position, it attacks the Chen position, which is called the second position behind. The main general is fifty years old, and his personal year is at the Mao position, with 'Gongcao' (Yin) placed upon it. In the Jiazi cycle, the White Tiger is at 'Shengguang' (Wu), and Wu and Mao do not conflict, nor do they clash with the heavenly deity on the main general's personal year. Attacking the Chen position from the east or west is precisely attacking the direction that can be overcome. In addition, the Gou Chen among the four generals attacks the position it can overcome. The heavenly deity on the personal year and the Gou Chen deity can both subdue the attacked position. If the upper position overcomes the lower position, this is called the enemy surrendering. Furthermore, attacking the direction of the Room mansion and Heart mansion by facing away from the Stomach mansion and Hairy Head mansion, following the direction of the Big Dipper, is following the heavenly way, and one person can be as effective as a hundred.

諸欲戰鬥者，必以先為客，後為主人。先起者令下克上，後起者無令上賊下，謂勾陳所臨之辰也。若辰勝將則主人勝，客將勝辰則客勝主人。反此，兵雖強，上將必不勇也。

Whenever there is a battle, the one who attacks first is considered the guest, and the one who attacks later is the host. The one who attacks first should have the lower spirit restrain the upper spirit; the one who attacks later should not allow the upper spirit to harm the lower spirit. Here, the term upper and lower refers to the earthly branch that the Gou Chen is added upon. If the energy of the earthly branch is stronger than the Heavenly General, the host side wins; if the Heavenly General of the guest side is stronger than the earthly branch, the guest side defeats the host. Conversely, even if the forces are strong, the commander of the host side will certainly lack the courage to fight.

八宮之地，結陣立營必居一焉，以順陰陽動靜之用。師之屯，致於東方。東方，震宮也，震之象，一陽在內，二陰在外，以陽為主將之位也。牙帳宜深，軍中利作樂，利先震其威聲，大將不可使敵見其刑爵（一作雀）殺罰，以甲乙日祭青旗，合戰之時大將不可暴露於外。

The eight directions governed by the Eight Trigrams must be occupied when forming an array or setting up a camp, in order to align with the functions of yin and yang and their dynamic and static aspects. When the army is stationed in the east, the east belongs to the "Zhen Palace," and the Zhen hexagram represents a single yang line at the bottom (inner) and two yin lines at the top (outer). Therefore, the yang line is chosen as the position for the commander's tent. The commander's tent should be set deep within, and music should be played within the army, and the army's reputation and strength should be promoted first. The commander must not allow enemies to see him carrying out punishments or rewards. The commander should perform sacrifices to the green military flag on the Jia and Yi days. When two armies engage in battle, the commander must not be exposed.

師之屯，致東南方。東南，巽宮之象，一陰在內，二陽在外也，以陰為主將之位。牙帳宜深，大將宜（一作利）先宣明號令，慎其聲聞，以直以正，自近及遠，主將深隱，令出必行。師之屯，致於南方離宮也。離宮之象，一陰得中，二陽在外，以陰為主將之位。牙帳宜居中，大將利外嚴威號令，不可與人狎，使人望而畏之，內則虛以待賢者，利多禮明視為務，以丙丁日祭赤旗，出戰利處中不宜深隱，亦宜顯揚。

When the army is stationed in the southeast, the southeast belongs to the "Xun Palace." The Xun hexagram consists of one yin line at the bottom (inner) and two yang lines at the top (outer), so the yin line is taken as the position of the commander. The commander's tent should be deeply concealed, and the commander should first clearly announce orders, carefully control the spread of information, act with integrity and fairness, and implement policies from near to far. The commander himself should remain hidden, and once orders are issued, they must be carried out without fail. When the army is stationed in the south, the south belongs to the "Li Palace." The Li hexagram consists of one yin line in the center and two yang lines outside, so the yin line is taken as the position of the commander. The commander's tent should be set in the center of the military formation. The commander should be strict in enforcing discipline externally, avoid being overly familiar with others, and let people feel fear from a distance. Internally, he should humbly accept talented individuals, prioritize showing respect, and be attentive to the sentiments of subordinates. On the days of Bing and Ding, a red military flag should be worshipped. When going into battle, the commander should be stationed in the center of the military formation, not deeply concealed, and should also display his presence appropriately.

師之屯，致西南坤宮也。坤之象，三位皆陰也。牙帳利於西南，戰將宜嚴厚寬順，以色容善馭為務，動不妄，順則吉，以戊己日祭黃旗，出戰及在營不利暴露於外。師之屯，致西方兌宮也。兌之象，一陰在外，二陽在內，以陰為主將之位也。牙帳宜近外，大將宜剛嚴肅政，多所決罰制斷，以順布澤，以庚辛日祭白旗，出戰宜近外，按部伍不宜深隱。

The army is stationed in the southwest, where the southwest is the "Kun Palace." The image of the Kun hexagram is that all three lines are yin. The general's tent should be set in the southwest corner of the camp. The commander should be solemn and upright, kind and gentle, focusing on a pleasant expression and the ability to manage his troops. He should not act rashly, but follow the right course and be fortunate. On the Wu day and Ji day, worship the yellow military flag. Whether going out to fight or staying in the camp, avoid exposure. The army is stationed in the west, where the west is the "Dui Palace." The image of the Dui hexagram is one yin line on top (outer) and two yang lines below (inner), so the yin line is taken as the position of the main commander. The general's tent should be set in an outer position. The commander should be resolute and strict, enforce discipline, make decisions and punishments decisively, while also applying broad benevolence in accordance with the situation. On the Geng day and Xin day, worship the white military flag. When going out to fight, it is suitable to be close to the outer area, inspecting the troops rather than hiding deeply.

師之屯，致西北方乾宮也。乾之象，三位皆陽也。牙帳利不常立其地，大將宜剛正圓轉，任其智慮，應變不窮，出戰之時不可使人知處，麾軍運動左右順用之。師屯，致於北方坎宮也。坎之象，二陰在外，一陽居中，主將之位也。牙帳利得中，大將宜柔容貌以禮接賓客，中多剛斷，運動不惑，以壬癸日祭黑旗，出戰之時利得中，不利暴露於外，亦不利深匿（一作慝）。

The army is stationed in the northwest, where the northwest is the "Qian Palace." The Qian hexagram has all three lines yang. The general's headquarters should not be fixed in one place; the commander should be upright and flexible, fully utilizing his wisdom and adapting to changing circumstances. When going into battle, he should not reveal his position, commanding the entire army to advance and retreat, and using both wings according to the situation. When the army is stationed in the north, the north is the "Kan Palace." The Kan hexagram has two yin lines on the outside and one yang line in the center, and that yang line represents the position of the commander. The general's headquarters should be set in the center of the army; the commander should appear gentle and courteous to guests, but have a firm and decisive mind inside. He should move troops without hesitation. On the days of Ren and Gui, he should worship the black military flag. When going into battle, he should command from the center, neither exposing himself too much nor hiding too deeply.

師之屯，致於東北方艮宮也。艮之象，一陽居外，二陰在內，以陽為主將之位也。牙帳利近外，大將宜慎重敦厚，遊言勿聽，敵言勿驚撓妄動，出戰之時利近外指揮吏士。如是者，居其方而順性者善也。動靜與天地鬼神合，加之以不私於心，斯謂之善矣。

The army is stationed in the Northeast, which is the "Gen Palace." The image of the Gen hexagram is one yang line on top (outer) and two yin lines below (inner), so the yang line is taken as the position of the commander. The headquarters should be set in a place that is more external, and the commander should be cautious and sincere, not believing in baseless rumors or being disturbed by words spread by the enemy. Do not be anxious or act rashly because of this. When going out to fight, the commander should be close to the outer area to direct the troops. In this way, the army stationed in a certain direction follows the nature of the hexagram of that direction, which is considered wise. All movements and actions should be in harmony with heaven, earth, spirits, and ghosts, and also with a mind free from private desires, only then can it be called good.

《金匱經》曰：戰不戰，視勾陳。勾陳剋日則戰，與刑剋必戰。甲子日刑在東方，傳送與從魁為勾陳臨甲，又相剋，必戰鬥。勾陳上下相剋，亦鬥。又曰：軍出時，大吉、小吉臨日辰，兩解不戰。他皆仿此。神皆合，戰。又說曰：斗加孟，神在內，宜止；加仲，神在門，兩相傷；加季，神在外，宜出戰，必大勝。

The Golden Chest Classic says: Whether or not war will break out depends on "Gou Chen." If Gou Chen overcomes the day stem, war will occur. If it also combines with mutual punishment and overcomes, war is certain. On Jiazi day, the punishment falls in the east. "Chuansong" (Shen) and "Congkui" (You) serve as Gou Chen and are added to Jia. Gold overcomes Jia wood, so battle is certain. If the upper and lower deities of Gou Chen mutually overcome each other, it also indicates war. It also says: When the army departs, if "Dajiji" (Chou) and "Xiaojiji" (Wei) are added to the day branch, both sides will ease and not fight. Other situations are to be inferred in the same way. If the deities mutually harmonize, it indicates war. Another saying: When the handle of the Big Dipper points to the four young positions of寅,申,巳,亥, the deity is inside, and it is suitable to hold back. When it points to the four middle positions of子,午,卯,酉, the deity is at the gate, and both sides will suffer mutual defeat. When it points to the four old positions of辰,戌,丑,未, the deity is outside, and it is suitable to go to war, and victory is certain.

《金匱經》曰：敗不敗，視六害。說者曰：酉戌相害，子未相害，午丑相害，巳寅相害，辰卯相害。假令本命在子，而小吉為白虎加之，此為見六害。以此將兵，今日戰將能此者，可校之戰矣。《龍首經》曰：先起為客，後起為主。先起不可下克上，後起不可上克下，謂初辰（一作陣）也。辰勝神將，主人勝；神將勝辰，客勝。

The *Golden Chest Classic* says: Whether or not there will be a defeat in battle depends on the "Six Harmful Relationships." The commentators explain:酉 and 戌 are harmful to each other, 子 and 未 are harmful to each other, 午 and 丑 are harmful to each other, 巳 and 寅 are harmful to each other, 辰 and 卯 are harmful to each other. For example, if one's destiny is on 子, and the "Minor Auspicious" of 未 is accompanied by the White Tiger, then this is encountering the Six Harmful Relationships. If a commander understands these principles, he can confidently engage in battle on the day of the confrontation. The *Dragon Head Classic* says: The party that acts first is called "guest," and the party that acts later is called "host." The one who acts first should not allow the lower deity to overcome the upper deity, and the one who acts later should not allow the upper deity to overcome the lower deity, referring to the initial hour of the divination. The earthly branches' energy surpassing the heavenly deities and heavenly generals indicates victory for the host side; if the heavenly deities and generals surpass the earthly branches, then the guest side will win.

說曰（一作假令）：三傳終始，見前三五後二四（一作之）有氣，天一之神臨主帥行年本命，或用起天一而治（一作值）有氣之鄉，玄武（一作都）立四死之地，則戰勝矣。若玄武臨日辰面遙光時，勿戰，必不利矣。用戰起雄，吉：春寅，夏巳，秋申，冬亥。用戰起雌，凶：春申，夏亥，秋寅，冬巳。一云：都將旺相而臨死，賊勝；都將囚死而臨旺相，討賊者勝。審察之。

It is also said that by examining the beginning and end of the three transmissions, if the first three positions, the first five positions, and the last two positions, the last four positions all have prosperity and strength, and if the "Heavenly One" (Tianyi) noble spirit is added to the general's year or birth year, or if the lesson is cast with Tianyi as the main element and it is at a place with vitality, while the "Black Tortoise" (Xuanwu) is located in a place of four deaths, then victory is certain. If the Xuanwu is added to the day or the stem and is at the time of "remote light," then battle should not be engaged, and it will certainly be unfavorable. When launching an attack, using the "strong hour" (Xiong Chen) is auspicious: in spring use寅 (Yin), in summer use巳 (Si), in autumn use申 (Shen), and in winter use亥 (Hai). When launching an attack, using the "weak hour" (Ci Chen) is inauspicious: in spring use申 (Shen), in summer use亥 (Hai), in autumn use寅 (Yin), and in winter use巳 (Si). Another saying is that if the "commanding general" (Dianjiang), who oversees all the generals, is prosperous and strong but falls into a dead position, the enemy will win; if the Dianjiang is in a state of captivity and death but falls into a prosperous and strong position, the side launching the attack will win. All these matters should be carefully examined.

說曰：決勝敗者，勾陳克都將，官軍勝；都將克勾陳，賊軍勝；都將三相加臨囚死，亦賊勝。說曰：將軍年克勾陳白虎，大勝；不勝者，勾陳克玄武，以攻之必克。說曰：將勾陳所軍神，往攻所制之神，勝。所攻之勝神與勾陳並氣，自下制其所臨之辰，是為敵降，必有大攻。說曰：初起者，欲勾陳下克上；後起者，欲勾陳上克下。辰勝將，將勝神，主人勝；神克將，將克辰，客人勝。干克支，客勝；支克干，主人勝。

It is also said that to determine victory or defeat, if Gou Chen overcomes and injures the Heavenly General, the official army will win; if the Heavenly General overcomes and injures Gou Chen, the enemy army will win; if the Heavenly General and the Three Transmissions combine and fall into a place of captivity or death, this also indicates the enemy's victory. It is also said that if the main general's year stem overcomes and injures Gou Chen and the White Tiger, the main force will achieve a great victory; if they still cannot win, as long as Gou Chen can overcome the Black Tortoise, using it to attack will certainly result in a conquest. It is also said that using the heavenly deity commanded by Gou Chen to attack the deity that it overcomes will result in victory. If the deity being attacked is in equal strength with Gou Chen and can also subdue the earthly branch it is resting upon from below, this is called the enemy surrendering, and a large-scale attack will certainly succeed. It is also said that the party who moves first hopes that Gou Chen is a lower deity overcoming an upper deity; the party who moves later hopes that Gou Chen is an upper deity overcoming a lower deity. If the earthly branch overcomes the Heavenly General, and the Heavenly General overcomes the heavenly deity, the main side will win; if the heavenly deity overcomes the Heavenly General, and the Heavenly General overcomes the earthly branch, the opposing side will win. If the day stem overcomes the day branch, the opposing side wins; if the day branch overcomes the day stem, the main side wins.

卯子申巳臨日辰，必有伏兵。此神旺相，與殺並，大凶，必血戰，伏兵發；必不與殺並，伏兵不敢發也。說曰：以聞事時斗加季，有伏兵。說曰：干傷者有伏兵；支傷者無伏兵；支干俱傷必有伏兵，戰必不勝，大凶。

When the trigrams of卯 (Mao), 子 (Zi), 申 (Shen), and 巳 (Si) are added to the day branch, there must certainly be hidden troops ahead. If these spirits are in their prosperous and strong phase and also appear together with Inauspicious Sha (fierce killing) spirits, it is extremely凶 (dangerous), and a battle with hidden troops will definitely occur. If they do not appear together with Inauspicious Sha spirits, the hidden troops will not dare to act. It is also said that if, at the moment the military news is heard, the handle of the dipper (斗柄) is positioned on the seasons of辰 (Chen), 戌 (Xu), 丑 (Chou), or 未 (Wei), it also indicates the presence of hidden troops. It is also said that if the day stem is injured, it indicates hidden troops; if the day branch is injured, there are no hidden troops; if both the day stem and day branch are injured, there must certainly be hidden troops, and the battle will certainly not be won, which is a great凶 omen.

若疑賊有伏兵在左右近地，欲知所在者，於斗下求之。說曰：大吉過日辰，賊已出界；不過，未出界。

If there is suspicion that the enemy has hidden troops nearby, to determine where the hidden forces are, one should go to the direction indicated by the handle of the Big Dipper for investigation. It is also said that if the branch of Chou ('Ox') is marked as 'Great Good Fortune' and has passed the position of the day branch, it indicates that the enemy has already crossed the boundary; if it has not passed, the enemy has not yet crossed the boundary.

說曰：以月將加時勝光、玄武，不可行襲人城壘、擄掠之事。以玄武所畏為厄會，木神為玄武，則庚申、辛酉勿須行。

It is also said that when the Month General is placed above the time of divination to form the chart, if 'Shengguang' (Wu) and 'Xuanwu' appear, one should not engage in attacking enemy fortifications or plundering people and livestock. One should take the direction that Xuanwu fears as the place of misfortune and convergence. If Xuanwu falls on a god of wood, since wood fears metal, then on days of Gengshen and Xinyou, which belong to metal, one should not travel.

《正時說》曰：日上神為己身，辰上神為他人，日上克辰上神，有怨恨。又言：辰上剋日上神，將見騰蛇、白虎、魁罡，或在辰上見者，事成；非辰上見者，不成，但有意。說曰：欲知他人有所謀，假令七月時加寅，七月甲死於申，今復遇庚二生（一作王）金，逢一死木，是二人慾殺一人。他皆仿此。

The "Timing Theory" states: the heavenly deity above the day stem represents oneself, while the heavenly deity above the day branch represents others; if the deity above the day stem overcomes the deity above the hour, it indicates that the other person harbors resentment towards me. It also says: if the deity above the hour overcomes the deity above the day, and if the Inauspicious Spirit (evil spirits) such as the Teng Snake (Tengsha), White Tiger (Baihu), and 魁罡 (Kui Gang) appear, then if these evil spirits are on the hour, the other person's plot will succeed; if they are not on the hour, the matter will not succeed, and the other person only has the intention but not the action. It also says: to know whether someone has a plot, for example, in the seventh month, if the time is added on the寅 (Yin), the seventh month is the申 (Shen), and the Jia wood reaches its death in the申; now it also meets two strong庚 (Geng) metals, which only confront one weak Jia wood, indicating that two people intend to harm one person. Other situations are to be understood in the same way.

吉辰與良將並臨日辰及行年，勾陳制所欲出之辰之用，起陰傳出陽者，可出，必克，免難。《金匱經》曰：傷不傷，觀陰陽。說曰：今日是乙丑加一為不傷，將得天后為重，不傷。若神后加丑，從（一作可）魁加一，為傷人，為前二重傷，皆凶也。

A favorable Earthly Branch and a benevolent Heavenly General both join the Day Branch and the general's age, while Gou Chen can control the Useful God associated with the day of departure. The course is initiated by the Yin God and transmitted by the Yang God, thus allowing for military action, which will surely result in victory and avoid calamity. The "Golden Chest Classic" says: whether there will be injury depends on yin and yang. It also says: if today is Yichou day, the heavenly spirit is added to the next position, and it does not indicate injury; if the Heavenly General receives "Heavenly Empress," the situation is heavy and solid, and there will be no harm. However, if "Heavenly Empress" (Zi) is added to the Chou position, and "Congkui" (You) is added to the previous position, people will be injured, indicating severe harm from the first two positions, which are all ominous.

《金匱經》曰：怖不怖，視五墓。怖懼，墓加日辰，亦不寧。說曰：聞有敵兵，士卒行疲，日晚欲停此宿，運式占之。遇三刑加日辰，必不可停，敵欲來攻。三刑者，卯辰巳也。說曰：絳宮時宜止，登明勿留也。已止宿未定而心動眼，若吏士虛驚者，以月建此三字住。一云：將加時，魁罡加日辰，急去之，夜必有賊來攻。一云：大吉日急去不可止。

The Jin Gui Jing says: Whether there will be fear in the military depends on the "Five Tombs." Any occurrence of fear is due to the Tomb God approaching the day branch, causing unrest in the camp. It also says: If it is heard that there are enemy troops ahead, the soldiers are already exhausted from marching, and as dusk approaches they wish to camp nearby, one should use the rotating disk to calculate. If the "Three Punishments" approach the day branch, they must not stay there, for the enemy is about to attack. The so-called Three Punishments refer to the hours of卯, 辰, and 巳. It also says: The time of "Jiang Gong" is suitable for stopping, while the time of "Deng Ming" is not suitable for staying. If they have already stopped to camp but have not yet felt secure, with a racing heart, twitching eyelids, or soldiers suddenly panicking, one should use the "Month Builder" to calm them. Another saying is to place the "Month General" on the time of calculation; if "Kui Gang" (戌 and 辰) approach the day branch, they should leave quickly, for there will certainly be an enemy attack that night. Another saying is that on the day of "Da Ji," one should urgently move away and not stay.

一云：辰上見大沖，有風雨；見神后、太乙，有盜賊。說曰：絳宮時宿，利在中；徵明時，利在前；玉堂時，利在後也。一云：大吉干日，急去，不可宿。說曰：辰巳見卯，夜有風雨。子巳加卯，有盜賊。帶旺相氣，即來；帶囚死氣，即不來。說曰：安營止宿，以月將加時，魁罡加日，軍夜驚，騰蛇、白虎臨日辰，軍載驚。一云：魁罡加日，大將死。

Another account says that if the 'Great Opposition' (Mao) appears on the day branch, there will be rain and wind; if 'Shenhou' (Zi) and 'Taiyi' (Si) appear, there will be thieves. It is also said that when camping in the Red Palace, it is advisable to camp in the center of the formation; when in the Zhengming period, it is advisable to camp in front; and when in the Yutang period, it is advisable to camp behind. Another account says that on the day when 'Dajiji' is placed on the day stem, one should leave quickly and not camp. It is also said that if the positions of Chen and Si see Mao, there will be rain and wind at night. If Zi and Si are placed on the Mao position, there will be thieves. If these spirits come with prosperous and strong energy, the thieves will indeed come; if they come with imprisoned and dying energy, they will not come. Another account says that when setting up camp, placing the month general on the time and arranging the chart, if 'Kui Gang' is placed on the day stem, the army will be startled at night; if 'Tengshe' and 'Baihu' are placed on the day branch, the whole army will be startled. Another account says that if 'Kui Gang' is placed on the day stem, it indicates the commander will die.

《金匱經》曰：凶不凶，視破沖。說曰：行年在歲月日時破沖下，皆凶也。日辰上神上相生，宜進。反此，宜止。說曰：命在一處日辰上罡光明，急去勿住也。說曰：聞此賊干傷，或支傷，勿度或吉，度支干俱吉。說曰：欲入賊營，視二門天罡、六合、大常、大沖、勝光臨之，可行。若出入見勾陳、朱雀、騰蛇、白虎，勿行，必為賊所擒。

The *Golden Chest Classic* says: whether it is凶 or not depends on the "breaking" and "clashing." It also says: if the main commander's year pillar falls under the Tai Su, the Month Builder, the Day Branch, or the breaking or clashing position of the time, it indicates danger. When the heavenly spirits above the Day Branch mutually generate each other, it is favorable to advance; otherwise, it is better to stop. It also says: if the birth year and the Day Branch are in the same position, and the Heavenly Gang star above the Day Branch shines brightly, one should leave quickly and not stay. It also says: when one has obtained intelligence about the enemy, if the Day Stem is injured or the Day Branch is injured, one should not cross a pass or bridge; not crossing may still be auspicious; only when both the Day Stem and Day Branch are favorable can one cross. It also says: if one wants to infiltrate the enemy's camp, one should check whether the two gates of the camp are occupied by "Heavenly Gang" (Chen), "Liu He" (Mao), "Tai Chang" (Wei), "Da Chong" (Mao), or "Sheng Guang" (Wu); only then can one proceed. If one encounters Gou Chen, Zhu Que, Teng She, or Bai Hu during entry or exit, one should not act; going there will surely result in being captured by the enemy.

臣謹按星經及諸傳記，凡諸星宿中外羅列周天，蓋隱見變化，下應人事，七曜往來，以為經緯，災變之作，實在於茲。凡為大將，不可不詳察星位，以占休咎焉。或興受命之術，或起敗亡之兆，鮮不由此矣。

Minister Xu Dong respectfully relies on the Star Classic and the accounts of various schools to examine: the numerous star mansions in the sky are arranged inside and outside, filling the celestial sphere. Their concealment and appearance, brightness and dimness, all correspond to events on earth. The sun, moon, and the seven luminaries, gold, wood, water, fire, and earth, move through the sky, forming the meridians and latitudes of celestial phenomena. The occurrence of calamities and anomalies actually originates from here. All those who take charge of military campaigns must not fail to carefully examine the positions of the stars, using them to judge auspiciousness and inauspiciousness. Some arise from them as the art of receiving heavenly mandate, others reveal omens of downfall, and few are not derived from this.

中宮大極，其一明者，大乙常居也，旁三星曰三公，或曰子屬。後四星，末（一作未）大星曰正妃，餘三星後宮之屬也。環之十二星，藩臣也，皆曰紫宮。前列直鬥口三星，隨此{辶丌}銳，微，曰陰陽，或曰天一。紫宮左三星天槍，右三星天，後十七星絕漢抵營室，曰閣（一作闖）道。

The Central Palace's Tianji Star, the brightest among them, is the dwelling place of Taiyi; the three stars beside it are called San Gong, and some say they are the sons of the Heavenly Emperor. Among the following four stars, the largest at the end is called Zhengfei, while the other three are considered the attendants of the harem. The twelve stars surrounding them are the protective ministers, and all these together are called Zigan. The three stars before Zigan, directly facing the mouth of the Dipper, gradually taper towards the end and have faint light, called Yinyang, or also Tianyi. The three stars on the left side of Zigan are called Tianqiang, and the three stars on the right match with them; behind them, seventeen stars stretch across the Milky Way to reach Shuxu, called Ge Dao.

北斗七星，所謂璇璣玉衡以齊七政。構攜龍角（杓，斗柄也。龍角，東方也。攜，連也），衡中南北，魁抗參首。用昏建者杓，杓自華蓋以西北（斗第七星法，太白主杓者，斗之尾為陰。又其用昏，昏陰位在西方，故主西南也）。

The Big Dipper consists of seven stars, which are the same as the "Xuan Ji Yu Heng" mentioned in the Book of Documents, Shun's Classic. The handle of the dipper is connected to the Horn mansion of the Eastern Azure Dragon (the "shao" refers to the handle of the dipper; "long jiao" refers to the Horn mansion of the East; "xie" means to connect). The Yu Heng is positioned at the center of north and south, while the main body of the dipper faces the head of the Three Stars mansion. In the evening, the handle of the dipper is used to determine direction. The area governed by the handle of the dipper extends from the Huagai region toward the northwest (the seventh star of the Big Dipper follows a certain rule; the planet Tai Bai, the golden star, governs the handle of the dipper, and the tail of the dipper belongs to the yin. Since its use is in the evening, and the evening belongs to yin, which is located in the west, it governs the southwest).

夜半建者衡，衡正中州河濟之間（假令杓昏建寅，衡夜半亦建寅也）。平旦建者魁，魁海岱以東北也（斗魁第一星法，為日主齊，魁斗之首，首陽也，其用在明，陽為明，德在東方，故主東北方也）。斗為帝車，運於中央，臨利（一作制）四海（一作極）。分陰分陽，建四時，均五行，移（一作利）節度，定諸紀，皆繫於斗。

At midnight, the position of the Yu Heng star is used to determine direction. The Yu Heng points to the central area between the Yellow River and the Ji River. If the handle of the Big Dipper points toward the寅 (Tiger) direction at dusk, the Yu Heng will also point toward the寅 direction at midnight. At dawn, the Big Dipper's handle is used to determine direction. The Big Dipper's handle governs the area east and north of the Bohai Sea and Mount Tai. The first star of the handle follows the sun and governs the state of Qi. The handle is the head of the Big Dipper, and since the head belongs to yang, its use is at daybreak. Yang represents brightness, and its virtue lies in the east, so it governs the northeast. The Big Dipper is the chariot of the Heavenly Emperor, moving in the center, ruling and controlling all four directions. It distinguishes yin and yang, establishes the four seasons, balances the Five Phases, regulates the changes of seasons and measures, and determines various principles and regulations. All these are connected to the Big Dipper.

斗魁戴筐六星，曰文昌：一曰上將，二曰次將，三曰貴相，四曰司命，五曰司中，六曰司祿。在魁中，貴人之牢（魁中四星曰天理四星，在斗魁中，貴人牢曰天理）。魁下六星兩兩而比者，曰三臺。三臺色齊，君臣和；不齊，為乖戾。輔星明近，主輔臣親強；暗小，主疏弱。

The six stars above the handle of the Big Dipper, resembling a basket, are called the "Wen Chang Palace." The first star is called Shang Jiang, the second Ci Jiang, the third Gui Xiang, the fourth Si Ming, the fifth Si Zhong, and the sixth Si Lu. The stars within the handle of the Big Dipper are the prison for the Nobleman, known as the "Tian Li" stars, located within the handle. The six stars below the handle of the Big Dipper, arranged in pairs, are called the "San Tai." If the light of the San Tai stars is even, it indicates harmony between the ruler and ministers; if uneven, it suggests discord between them. Bright and close auxiliary stars near the Big Dipper indicate that the ministerial officials are close to the ruler and hold great power; if the auxiliary stars are dim and small, it suggests distance between the ruler and ministers, and weak ministers.

杓端有兩星：一內為矛，招搖（近北斗者，天子星也，招搖更河三星，天矛、天鋒、天楯、招搖，一星也）；一外為楯，天鋒（遠北斗也，在招搖第一星也，名曰天鋒）。有勾圓（一作圖）十五星，曰賊人之牢。牢中星實則囚多，虛則開出也。若夫天一、天槍、天矛、天楯動搖，其芒角，則天下之兵戈大起也。

The end of the handle of the Big Dipper has two stars: the inner one is called "Mao" (Spear), named "Zhao Yao" (Recruitment). The one closer to the Big Dipper is the star of the Son of Heaven; Zhao Yao is also connected to the three stars near the Milky Way, and Tian Mao, Tian Feng, Tian Dun, and Zhao Yao are all part of the same group of stars. The outer star is called "Tian Feng" (Heavenly Sword). It is farther from the Big Dipper, being the first star outside Zhao Yao, called Tian Feng. There are also fifteen stars arranged in a curved ring, called "Zei Ren Zhi Lao" (The Prison of the Thief). If the stars within the prison are dense, there will be many prisoners; if they are sparse, prisoners will be released. When the groups of stars Tian Yi, Tian Qiang, Tian Mao, and Tian Dun move restlessly and emit bright beams from their tips, it is a sign that great warfare will break out across the land.

東宮蒼龍，房、心（謂房、心戴角曳尾若龍也）。心為明堂，大星天王，前後星子屬。不欲直，直，王失計。房為天府，曰天駟。其陰，右驂。旁二星（旁一作房）鈐，鈐北星曰牽。東北曲十二星曰旗，旗中四星曰天市。天市中星眾者曰實，虛則耗。房南眾星曰騎官。

The eastern sector is the Azure Dragon, with the Room mansion and Heart mansion as its main stars. This means that the Room and Heart mansions are positioned above the Horn mansion and extend towards the Tail mansion, forming the shape of a dragon. The Heart mansion is the Bright Hall of the Son of Heaven, with the central star representing the Heavenly King, and the two stars before and after representing the princes. These three stars should not be aligned in a straight line; if they are, it indicates the Heavenly King's plans are flawed. The Room mansion is the Treasury star and Command star, also known as the Heavenly Four-Horse. The star to its north is the right骖 horse. The two stars beside it are the horse collar, and the star north of the collar is called "Sha." In the Northeast direction, twelve stars arranged in a curved formation are called "Flag," and among them, four stars are called "Heavenly Market." The Heavenly Market has many and dense stars, indicating abundant resources; sparse and scattered stars indicate scarcity. The group of stars south of the Room mansion is called "Riding Official."

左角，理（一作李）；右角，將；大角，天王帝廷。其兩旁各有三星，鼎足勾之，曰攝提者，直斗柄所指，以建時節，故曰攝提格。亢為宗廟，主疾。其南北兩大星，曰南門。氐為天根，主疫。尾為九子，曰君臣斥絕，不和。箕為傲客，后妃之府，曰口舌。火犯守角，則有陣戰。犯房、心，王者惡之。

The left star of the Horn mansion governs officials in charge of criminal justice, while the right star governs generals and commanders. The Great Horn star represents the court of the heavenly king. On both sides of the Great Horn star, there are three stars each, arranged in a curved formation like the legs of a tripod, called "She Ti." She Ti faces directly towards the direction indicated by the handle of the Big Dipper, and is used to determine the seasons and solar terms, hence the name "She Ti Ge" for the year. The Neck mansion represents ancestral temples and is associated with diseases. The two large stars to the north and south of it are called "Nan Men." The Root mansion represents the foundation of heaven and is associated with epidemics. The Tail mansion represents nine princes; if the stars are scattered, it indicates that the ruler and ministers are at odds and in discord. The Winnowing Basket mansion represents arrogant guests and also the residence of the queen consorts, and is associated with disputes and gossip. If the Malefic of violence invades or lingers in the Horn mansion, there will be battles; if it invades the Room mansion or the Heart mansion, the king will particularly fear this celestial phenomenon.

南宮朱雀，權、衡。軒轅為權，太微為衡。衡、太微，三光之庭。衛十二星，藩臣：西，將；東，相；南四星，曰執法；中，端門；左右，掖門；內六星，諸侯。其內五星，五帝座。後聚一十五星，曰哀烏郎位。旁一大星，將位也。五星順入軌道，司其出所守，天子所誅也。其逆入，若不順軌道，以所犯名之。

The southern sector is governed by the Vermilion Bird, with "authority" and "balance" as its main principles. The Xuan Yuan Star represents authority, and the Taiwei Enclosure represents balance. Balance, that is, the Taiwei Enclosure, is the courtyard where the sun, moon, and five planets move. The twelve stars that guard the Taiwei are like ministers: the western one is the general, the eastern one is the prime minister, the four stars to the south are called "enforcers," the central one is the Duanmen, and the ones on the left and right are the Ye Men. Inside, there are six stars representing the feudal lords. Further in, there are five stars called the "Five Emperors' Seats." Behind them, fifteen stars gather, called the "Liangwei." A large star beside them is the position of the general. If the five planets follow their usual path into the Taiwei, observe the position where they enter; that is the place where the emperor will punish. If they enter in reverse or deviate from their usual path, determine the name and meaning based on the star they invade.

中座，成形。中座者，犯帝坐也；成形者，成禍福之形也，群下之從謀也。金、火尤甚。廷藩西有隋星四，曰少微，士大夫。權、軒轅，黃龍體如騰蛇也。前大星，女主象。旁小星，禦者後宮屬。月、五星守犯者，如衡占。

The terms "middle seat" and "formed shape" refer to when a star invades the position of the imperial throne star, and when the signs of fortune or misfortune have already taken shape, leading to conspiracies among ministers and subordinates. In such celestial phenomena, the effects of the bright white star (Too Bai) and the malefic of violence (Feng Huo) are particularly significant. To the west of the Taimei court and藩 (f藩), there are four stars arranged diagonally called "Shaowei," which govern scholars and officials. The term "quan" refers to the Xuanyuan star, which resembles the body of a yellow dragon, winding like a rising snake. The largest star in front represents the female ruler, while the smaller stars beside it symbolize attendants and concubines in the harem. When the moon or the five planets linger or invade these stars, they are interpreted according to the patterns observed in the Taimei constellation.

東井為水事，火入之，一星居其左右，天子且以火為敗。東井曲星曰戊；北，北河；南，南河；兩河、天闕間為關梁。輿鬼，則鬼祠事；中白者為質（輿鬼五星中白者為質）。火守南、北河者，兵起之象也，谷不登。

The Well mansion governs water and irrigation affairs. When the Malefic of violence enters it, and another star stops near it, the sovereign will suffer setbacks due to fire. The star called "Yue" is arranged in a curved manner beside the Well mansion; the one to the north is called "Beihuo," and the one to the south is called "Nanhuo." Between the northern and southern rivers and the celestial gate, there is a heavenly pass and bridge. The Ghost mansion governs worship of ghosts and spirits; among the five stars of the Ghost mansion, the white one is called "Zhi" (the celestial Zhi star). When the Malefic of violence lingers in the northern and southern rivers, it is a sign of military action, and the harvest will not be abundant.

故德成衡，觀成潢（日月五星不軌道也，衡太微廷也，觀占也，潢五潢五帝車舍也）；傷成戊（敗傷之先占成刑於戊也），誅成質（熒惑入輿鬼天質者，占曰大臣有誅也），禍成井（東方水事，火入一星居其旁，天子且以火敗，故曰禍）。

Therefore, virtue is manifested in the Taimei Yuan, and the image appears in the Wu Huang stars (when the sun and moon and five planets do not follow their usual paths, "Heng" refers to the Taimei court, "Guan" means observation, and "Huang" refers to Wu Huang, which is the dwelling of the five emperors); injury is formed in the Yu star (a premonition of failure, which is interpreted as a criminal judgment in the Yu star); execution is formed in the Tianzhi star (the Mars enters the Tianzhi star of Yu鬼, and the oracle says there will be the execution of a high official); calamity is formed in the Dongjing (Dongjing governs water affairs, when Mars enters and a star is located beside it, the Son of Heaven will suffer a setback due to fire, hence called calamity).

柳為鳥喙，主草木。七星，頸，為圓宮，主急事。張，嗉，為廚，主觴客。翼為羽翮，主遠客。軫為車，主風。其旁有一星，曰長沙星，星不欲明；明與四星等。若五星入軫，兵大起也。軫南眾星曰天庫，庫有五車。車星角，若益眾及不具，亡處車馬。

Willow Mansion is the beak of the Vermilion Bird, governing the growth of grass and trees. The Seven Stars Mansion is the neck of the bird, forming a circular palace, governing urgent matters. Zhang Mansion is the bird's crop, representing the kitchen, governing banquets and receiving guests. Yi Mansion is the bird's wings, governing distant travelers. Zhen Mansion is the chariot, governing wind. Next to Zhen Mansion there is a star called "Changsha Star," which should not be bright. If it becomes as bright as the four stars of Zhen Mansion, it is an omen. If the five stars intrude into Zhen Mansion, great military conflicts will arise. To the south of Zhen Mansion, there is a cluster of stars called "Heavenly Storehouse," which contains the Five Chariots Stars. If the chariot stars emit rays or if the number of stars suddenly increases or becomes incomplete, then carriages and horses throughout the land will be lost.

西宮咸池，天五潢，五帝車舍。火入，旱；金入，兵起；水，滂。水中有二柱，柱不具者，兵起。奎曰封犭希，為溝瀆。婁為聚眾，胃為天倉，其南眾星癐積。昴曰旄頭，胡星也，為白衣會。畢曰罕車，為邊兵，主弋獵。其大星旁曰小星附耳，搖動有讒亂之臣在側。畢、昴間為天街，其陰，陰國；其陽，陽國。陰，胡也；陽，中夏也。

The western first palace is Xianchi, also called Tian Wu Huang, which is the stable for the five emperors. When the Malefic of violence enters, it indicates drought; when the planet of metal enters, it indicates military action; when the planet of water enters, it indicates great flooding. In the water of Xianchi there are two pillars of stars, and if these pillars are broken, war will break out. The mansion of Kuixiu is called "Fengshi," which governs ditches and rivers. The mansion of Loushu governs gathering people. The mansion of Weishu is the heavenly granary, and the area south of Weishu is called "Kuiji," which is where fodder is stored. The mansion of Maoshou is called "Mao Tou," which is the star of the Hu people, indicating gatherings of white-clothed people for mourning. The mansion of Bishu is called "Hanche," which governs border military affairs and hunting. The small star beside the large star of Bishu is called "Fuer," and if Fuer wavers, it indicates there are ministers who slander and cause chaos near the ruler. Between Bishu and Maoshou is "Tianjie," and north of Tianjie belongs to the Yin countries, while south belongs to the Yang countries; the Yin countries refer to the Hu people, and the Yang countries refer to the Central Plains.

參為白虎，三星直者，是為衡石。參三星白虎宿中，東西直有以稱衡也。下有三星銳，曰罰，在參間之星也，上小下大（故曰銳，說曰：罰三星小邪列，無銳形），為斬艾事。其外四星，左右肩股（一作暇）也。小三星隅置，曰觜Δ，為虎首，主葆旅事（葆守也，旅軍眾，言佐忝伐芟除凶匿也）。

The Three Stars of Shen are like the White Tiger. The three stars arranged in a straight line in the middle are called 'Hengshi'. These three stars of Shen are located within the White Tiger mansion, aligned east-west in a straight line, resembling a balance scale. Below them are three sharp stars called 'Fa', situated between the Three Stars of Shen. They are small at the top and larger at the bottom (hence called sharp; another interpretation says the three Fa stars are small and arranged diagonally, without a sharp shape). They presage executions and eliminations. Surrounding them are four stars, representing the left and right shoulders and thighs of the White Tiger. There are also three smaller stars placed diagonally at the corner, called 'Zui Xu', representing the tiger's head, which presage guarding and military campaigns ('Bao' means guarding, 'Lu' means soldiers, referring to assisting in campaigns and eliminating hidden evils).

其南有四星曰天廁，廁下一星曰天矢。矢黃則吉，白及青則凶。其西有勾曲九星，三處羅列：一曰天旗，二曰天苑，三曰九游。其東有一大星曰狼，狼角變色，則多盜賊。下有四星曰弧，直狼。狼比地有大星，曰南極老人：星見，則天下治平；不見，兵起。常以秋分候之南郊。附耳星入畢中，天下兵起。

The Three Stars mansion is to the south of the Three Stars mansion with four stars called "Tian Ce," and beneath Tian Ce there is one star called "Tian Shou." If Tian Shou is yellow, it is auspicious; if it is white or blue, it is ominous. To the west of the Three Stars mansion there are nine stars arranged in a curved line, divided into three groups: one group is called "Tian Qi," another "Tian Yuan," and the third "Jiu You." To the east of the Three Stars mansion there is a bright star called "Lang Xing." If Lang Xing emits rays and its color changes, there will be many bandits. Below it there are four stars called "Hu Shi," facing directly toward Lang Xing. Near Lang Xing, close to the horizon, there is a bright star called "Nan Ji Lao Ren Xing." When this star appears, the world is peaceful; when it does not appear, military conflicts arise. In the past, people observed it at the southern suburbs during the autumn equinox. If the star "Fu Er" moves into the Net mansion, war will break out.

北宮玄武，虛、危。危為蓋屋（危上一星高，傍二下，似蓋屋也），虛為哭位之事。東（一作其）南有眾星，曰羽林天軍（虛危一作營室。陰陽始終之處，際會之間常多奸邪，故設羽林為兵衛）。天軍之西曰壘，或曰鉞。旁一大星，曰北落，若微天（一作亡），軍星動角益稀，及五星犯北落，入天庫（一作軍），兵火起。火、金、水、犯之，尤甚。火犯，多憂兵事；水犯，憂水患；木、土犯之，軍吉。

The first palace in the north is governed by Xuanwu, with Xu Su and Wei Su as its main stars. Wei Su resembles a roof (the star above is high, while the two beside it are low, forming the shape of a roof), and Xu Su is associated with mourning and death. In the southeast direction, a large group of stars is called "Yu Lin Tian Jun" (some refer to Xu and Wei as Ying Shi; this area is where yin and yang meet and change, and often has hidden evils, so the Yu Lin Army is stationed here for protection). The group to the west of Tian Jun is called "Lei," also known as "Yue." A large star nearby is called "Bei Luo Shi Men." If this star's light is weak and it is about to disappear, and if the Yu Lin stars tremble and develop horns, their number decreases, or if the five planets invade Bei Luo Shi Men or enter Tian Ku, there will be military disasters and fires. If Mars, Jupiter, Saturn, or Mercury invade, the consequences are particularly severe: Mars indicates military worries, Mercury indicates water disasters, while Jupiter and Saturn bring military good fortune.

危東六星，兩兩而比，曰司寇（一作空）。營室為宗（一作清）廟，四（一作曰）離宮閣（一作闖）道。漢中四星，曰天駟。旁一星，曰王良，策馬，車騎滿野。旁有八星，絕漢，曰潢星。旁，江星，動，人涉水。杵、臼四星，在危南。瓠瓜，有青黑守之，魚鹽貴。南斗為廟，其北建星。建星者，旗也。牽牛為犧牲，其北河鼓。河鼓大星，為上將；左右者，為左右將。婺女，其北為織女。織女者，天孫也。

To the east of the mansion of Wei there are six stars, arranged in pairs, called "Sikou." The mansion of Yishi is the celestial temple, with a palace and a path beside it. Four stars across the Milky Way are called "Tiansi." Next to Tiansi is "Wangliang," and when Wangliang drives his horse, the earth is filled with chariots and cavalry. Further to the side, there are eight stars across the Milky Way called "Tianhuang." Near Tianhuang is "Jiangxing," and when Jiangxing moves, people will cross rivers. The杵 star and the臼 star are four in number, located to the south of the mansion of Wei. If the瓠瓜 star has a black star lingering on it, the price of fish and salt will rise. The mansion of Nandou is the celestial hall, and north of it is "Jianxing," which is the celestial banner. The star of Qianniu is for sacrifices used in worship, and north of it is "Hehu," with the bright star in the middle being the general, and the two stars on either side being the left and right generals. To the north of the star of Wuxi is "ZhiNu," which is the granddaughter of the heavenly emperor.

是以聖人以春秋二百四十二年之間，日食三十六，彗星三見，夜明常星不見，夜中星殞如雨，皆書之。當時禍亂輒應，上下交怨，諸侯奔走，戰伐並興（一作與），不保其社稷者，不可勝數。是知玄象示變，吉凶之征也。凡為將者，不可不詳之也。

Therefore, Confucius compiled the Spring and Autumn Annals, recording in the span of 242 years thirty-six solar eclipses, three appearances of comets, and other strange phenomena such as bright night skies with no visible stars and meteors falling like rain at midnight. All these were meticulously recorded. At that time, calamities soon followed, with resentment between rulers and ministers,诸侯 fleeing in all directions, and wars breaking out simultaneously. There were too many kings who lost their states to count. From this, it can be seen that changes in celestial phenomena indicate omens of good or bad fortune. Therefore, those who command armies must not fail to examine them carefully.

無雲而日色昏晦者，主將不明也。或日月陰沉無光，不雨，或十晝夜不見日月者，此時不可妄委兵於人，大將不忠之象也。日色青，軍令削弱，吏士多陵正也。或日邊雲氣文成五色者，破軍殺將之象也，其大禍在二年之內。或赤雲截日如杵形者，兵將大戰血氣，先動者敗。或日月旁有物如枯樹，起兵者勝。或雲氣如青衣人垂手在日西立者，所見之軍當有帝王，此勝候也。

When the sky is clear but the sunlight is dim and unclear, it is a sign that the general is confused and lacks clarity. If the sun and moon are dark and lack brightness, yet the heavens do not rain, or if for ten consecutive days and nights the sun and moon are not visible, then it is not advisable to entrust military authority to others at this time; this is a sign that the general has a divided heart. If the sunlight appears bluish, it indicates that military orders are weak and disorganized, and there are many instances of officers and soldiers bullying the upright. If the clouds around the sun form five-colored patterns, it is a sign of the death of the general due to the star of expenditure and vanguard, and great calamity will occur within two years. If there is a red cloud blocking the sun at its middle, shaped like a wooden mallet, it indicates that there will be a bloody battle between the two armies, and the side that attacks first will suffer defeat. If a shape resembling a withered tree appears near the sun or moon, the army that initiates the campaign will win. If clouds appear like a person wearing green clothes standing with hands hanging down to the west of the sun, the army that sees this phenomenon will produce an emperor, which is a sign of victory.

兩軍相當，日暈等者力均，曰殺將。抱且戴者，有喜，圍在於中者內兵勝，圍在於外者外兵勝。日弭（一作珥），拜大將，有兵在野。日有足白者，所臨破軍殺將。有背氣青赤色，曲而向外者，為背叛之象也，其將有二心。日背有缺，氣被直向外如山字者，兩軍相當，所臨者敗。

When two armies face each other, if the sun has a uniform and complete halo, it indicates that both sides are evenly matched. This celestial phenomenon is called "kill the general." If there is both a surrounding aura around the sun and an aura above it, it signifies good news. If the halo surrounds the inner side, the side defending inside will win. If the halo surrounds the outer side, the side attacking outside will win. If a solar prominence appears, it indicates the appointment of a great general and military affairs in the wild. If there is a white, foot-like light below the sun, the direction it faces should be where the "expenditure star and vanguard star" will attack the general. If there is a green and red aura on the back of the sun, curving away from the sun and facing outward, it is a sign of betrayal, indicating that the general on that side has two minds. If the aura on the back of the sun has a break and the light spreads straight outward like the character "mountain," the side facing that direction will suffer defeat in battle.

軍兩相當，日有冠纓者，和解；抱截（一作戴），大喜。日外青內赤，則兩軍以和相去；日外赤內青，則兩軍以惡相去。日之氣暈，先至而後去，居軍勝。若先至先去，前有利後有病；後至後去，前病後利；後至先去，前後皆病，居軍不勝。見而去，其後發病，小勝，必亡功；見半日，上有功。

Two armies facing each other, with the Star of brightness and prestige above having a light resembling a cap and its tassel, indicate that both sides will reconcile. If there is a surrounding aura, it is a sign of great joy. If the halo around the sun has a blue outer ring and a red inner ring, the two armies will end their conflict through reconciliation. If the outer ring is red and the inner ring is blue, the two armies will end up in mutual hostility. If the clouds and halo around the sun appear first and then dissipate, the defending side will win. If they appear and dissipate first, the earlier period is favorable but the later period will bring trouble. If they appear later and then dissipate, the earlier period will bring trouble but the later period will be favorable. If they appear later but dissipate first, both periods will bring trouble, and the defending side will not win. If the halo appears and dissipates immediately, misfortune will follow, even a small victory will ultimately result in no achievement. If the halo lasts for half a day, it indicates there will be achievements.

暈（一作而）缺，兩軍相當，隨缺擊之，缺方敗。抱暈者隨抱暈，克。日背暈而珥外，軍凶。暈有青氣在外者，所臨克。日月背暈，兵陣不合。七日暈不解者，不可起軍。暈而背抱珥，及值而實之者，順從擊之，克。暈而兩珥，一在外，一在內，並有聚雲，不出三日，兩軍和解之，又有他軍圍城。凡有日暈制勝，近期三十日，遠期六十日。

A solar halo with a break indicates that when two armies face each other, they should attack in the direction of the break, and the side where the break occurs will suffer defeat. If there is a surrounding aura, attack in the direction of the aura and you will win. If the solar halo faces away and the珥 (a type of atmospheric phenomenon) is on the outer side, it indicates misfortune for our army. If the solar halo is surrounded by green clouds, the side it faces will be captured. If the halo of the sun or moon faces away and does not merge, it indicates that the two armies will form lines but not fight. If the solar halo remains for seven consecutive days without dispersing, do not launch an attack. If the solar halo is accompanied by both back aura, surrounding aura, and珥, and these luminous phenomena are thick and full, attack in its direction and you will capture the enemy. If the solar halo has two珥, one inside and one outside, along with gathering clouds, the two armies will reconcile within three days, and another army will come to surround the city. Whenever victory is determined by the appearance of the solar halo, the outcome will occur within thirty days for near events and within sixty days for distant ones.

日下有雲氣如龍形蜿蜒者，凶。日鬥，有大戰，天下亂。日失行，凶。日月揚光，重輪，日五色，當之大吉利。日無光而赤暈，主將憂；黑暈，敗；白暈，驚。子日日食，兵起魏分；丑日日食，兵起趙分，忌六月、十二月兵動；寅日日食，兵起燕分，忌正月、七月；卯日日食，兵起魯分，忌二月、八月；辰日日食，兵起楚分，忌三月、九月；巳日日食，兵起宋分，忌四月、十月。

The Star of brightness and prestige is below with clouds winding like a dragon shape, indicating misfortune. When two suns are close together as if fighting, it indicates a great battle and chaos throughout the land. When the Star of brightness and prestige deviates from its normal course, it indicates misfortune. When the light of the sun and moon shines brightly, with layers of light around them, and the sun displays five colors, this is a great auspicious omen. If the sun has no light but a red halo, it indicates worry; if it has a black halo, it indicates defeat; if it has a white halo, it indicates fear. On the day of Zi, if there is an eclipse, warfare will occur in the territory of Wei; on the day of Chou, warfare will occur in the territory of Zhao, and it is inauspicious to wage war in June or December. On the day of Yin, warfare will occur in the territory of Yan, and it is inauspicious to wage war in January or July. On the day of Mao, warfare will occur in the territory of Lu, and it is inauspicious to wage war in February or August. On the day of Chen, warfare will occur in the territory of Chu, and it is inauspicious to wage war in March or September. On the day of Si, warfare will occur in the territory of Song, and it is inauspicious to wage war in April or October.

午日日食，兵起韓分，忌正月、七月。未日日食，兵起齊分，忌六月、十二月；申日日食，兵起魏分，其禍最深，忌五月、十一月；酉日日食，兵起鄭分，忌二月、八月；戌日日食，兵起宋分，忌正月、七月；亥日日食，兵起秦分，忌四月、十月。夫日食之食向上者，不出九十日征伐；日食從下向者，百姓更有侵奪；日從旁食者，兵動鄰國。

On a day marked by the Heavenly Stem Wu (午) with an eclipse, warfare occurs in the territory associated with the former state of Han. It is most inauspicious to engage in military action in the first and seventh months. On a day marked by the Heavenly Stem Wei (未) with an eclipse, warfare occurs in the territory associated with the former state of Qi. It is inauspicious to engage in military action in the sixth and twelfth months. On a day marked by the Heavenly Stem Shen (申) with an eclipse, warfare still occurs in the territory associated with the former state of Wei. The calamity on this day is particularly severe, and it is inauspicious to engage in military action in the fifth and eleventh months. On a day marked by the Heavenly Stems You (酉) with an eclipse, warfare occurs in the territory associated with the former state of Zheng. It is inauspicious to engage in military action in the second and eighth months. On a day marked by the Heavenly Stem Xu (戌) with an eclipse, warfare occurs in the territory associated with the former state of Song. It is inauspicious to engage in military action in the first and seventh months. On a day marked by the Heavenly Stem Hai (亥) with an eclipse, warfare occurs in the territory associated with the former state of Qin. It is inauspicious to engage in military action in the fourth and tenth months. Now consider the direction from which the Sun is eclipsed: if the eclipse begins at the bottom and moves upward, there will be warfare within ninety days. If the eclipse begins from below, the people will suffer from being plundered and oppressed. If the eclipse begins from the side, then the neighboring states will engage in warfare.

黃虹貫月者，兵起。月旁氣漸漸大者，不可攻城叩陣，宜屯兵以自守，敵來勿與戰。月旁氣細細從外侵輪，但攻城小戰，勝。月旁氣遠之，不得攻城，切宜堅自守備。或氣繞月而光明者，主人吉，但守勿憂外賊。或星在月背，城中兵欲敗走；星在月角，軍內有智謀之士，勿輕敵。月之下角有星，敵人潛入我軍，宜精守四門，詳別詐偽。

A rainbow of yellow color crossing the moon indicates the outbreak of military action. If the clouds around the moon gradually increase, it is not advisable to attack the city or strike the enemy's formation; instead, one should station troops for self-defense, and even if the enemy comes, one should not engage in battle. If the clouds around the moon enter the moon's disk gradually from the outside, one may proceed to attack the city and engage in small battles, which can lead to victory. If the clouds around the moon move far away from the moon, one should not attack the city and must strengthen one's defenses. If there are clouds surrounding the moon and the moon is bright, it is favorable for the defending side; one should merely hold the position and not worry about external enemies. If there is a star behind the moon, the defenders within the city will be defeated and flee; if the star is at the tip of the moon, it indicates there are cunning and intelligent officers within the army, and the enemy should not be underestimated. If there is a star at the lower tip of the moon, it suggests the enemy has already infiltrated the defending forces, and one should strictly guard all four gates and carefully distinguish between true and false information.

或三星上下，在月之上下角，及在月背，用兵不利，攻城不拔。或三星俱在月背，攻戰（一作城）皆不利，軍中亦有失叛之事，宜精慎明察，恤撫三軍。或三星俱在月上者，攻戰不利。或三星俱在月形中，敵中兵亂，三日內降（月形中者，謂彎月之虛氣也）。三星俱在月中，敵中當有詐降，大造戰具，欲乘間大戰。

If three stars are arranged vertically and fall on the upper and lower corners of the moon and on the moon's back, military operations will be unfavorable, and attacking a city will not succeed. If the three stars are all on the moon's back, whether attacking or engaging in open battle will be disadvantageous, and there will be incidents of soldiers fleeing or rebelling within the army; one should be especially cautious and attentive, and show kindness and care to all the troops. If the three stars are all above the moon, attacking and fighting will be unfavorable. If the three stars are all in the empty space embraced by the crescent moon, the enemy's army will experience internal rebellion, and within three days they will surrender. The term 'moon shape in the middle' refers to the empty space of clouds within the crescent moon's embrace. If the three stars are all within the moon's circle, the enemy will have a plan of pretended surrender, secretly manufacturing weapons, intending to launch a major battle when an opportunity arises.

月入太微出北座，若犯北座，則下謀上。月出房戶北，為兵亂；出房戶南，為兵敗喪。月暈七重在參、畢之間，兵大戰。辰星在翼，月犯之，大將死。太白入月，胡兵退。月暈，先起兵者勝。抱戴（一作負載）赤色，在外外克，在內內克。月暈之時，歲星、鎮星色暗則主克，若明勝。月暈太白，色暗主勝，色明客勝。

The moon entering the Taimei垣 and exiting from the northern constellation, if it also invades the northern seat, indicates that those in lower positions plot against those in higher positions. If the moon exits from the north of the Fanghu of Fang宿, it indicates military chaos; if it exits from the south of the Fanghu of Fang宿, it indicates military defeat and loss. A seven-layer moon halo appearing between Shen宿 and Bi宿 indicates a great battle. If the water star stops at Yi宿 and the moon invades it, there will be death. If the Tai Bai star enters the moon, the Hu people's army will retreat. When a moon halo appears, the side that initiates the military action will win. If the embracing and wearing of qi appear red, the outer side will win if it is outside, and the inner side will win if it is inside. When a moon halo appears, if the wood and earth stars appear dark, the defending side will defeat the enemy; if they appear bright, the defending side will win. If the moon halo covers the Tai Bai star, and the Tai Bai star is dark, the home side will win; if it is bright, the opposing side will win.

月起房、箕，大風起。暈於參、畢，大兵起。軍出之時，卯食即凶。大星入月，色暗惡客敗，色明客勝。月暈赤色，客勝。月垂四珥，敵來攻。月帶四彗而出，密備奸人謀，主將不忠，兵大起。月在天獄中，吏士多犯禁。星貫月中，主將多淫亂之事，亦防奸人亂軍。兩月相重，吏士爭亂（爭一作大）。日月並見，將弱士強。

The moon rising in the Room Mansion and Winnowing Basket Mansion indicates a great wind is coming. When a halo appears in the Three Stars Mansion and Net Mansion, it signifies the rise of a large army. If a lunar eclipse occurs at the卯 hour when the army departs, it is an ominous sign. If a large star enters the moon and the star's color is dark and ugly, the opposing side will fail; if the star's color is bright, the opposing side will win. A red halo around the moon indicates victory for the opposing side. If four streams of light extend from the moon's sides, it warns of an enemy attack. If the moon rises with four comet-like rays, one should secretly guard against conspiracies, as this is also a sign of the general's disloyalty and a large military campaign. If the moon is in the Heavenly Prison star, it indicates many officers and soldiers will violate orders. If a star passes through the moon, it suggests many instances of disorderly conduct among the officers and soldiers, and one should also be cautious of conspiracies disrupting the army's morale. When two moons appear together, it indicates disputes and rebellion among the officers and soldiers. If the sun and moon appear together during the day, it indicates the general is weak while the soldiers are strong.

月食，謀者不明。入井中者，兵起。月逼近太微者，大臣謀亂。月臨天獄者，從四邊周迴食心者，大亂。食於八月九月者，敵兵勝。茍欲詳日月星辰之變，當以二十八宿之分野驗之，則知在於彼我也。

When an eclipse of the moon occurs, it indicates that the minds of those in planning are unclear. If the moon enters the Well mansion, it signifies the outbreak of military action. If the moon approaches the Taiwei垣, it indicates that ministers may plot rebellion. If the moon is near the Tianyu star and from all four sides encircles and erodes the Heart mansion, it foretells great chaos throughout the land. If a lunar eclipse occurs in August or September, the enemy will achieve victory. If one wishes to accurately determine the verification of changes in the sun and moon stars, one should use the twenty-eight mansions' territories to verify, thus knowing whether the calamity or auspiciousness falls upon the enemy or oneself.

福慶之星，其化者何？積天地淳（一作純）粹之氣也，精氣動而化之也。飛流之星，其化者何？五星之精氣也。五星有變，則精氣散而為妖星。是故《漢書》曰：天睛而景星見（晴者有赤方與青方相連，赤方氣連中有兩黃星，青方氣中有一黃星明也，三星相合而明則為景星者也）。

What celestial stars symbolize blessings and auspiciousness are generated from the accumulation of the pure and refined qi in the universe. When this refined qi moves, it gives rise to such stars. As for the flying and falling stars, they are generated from the refined qi of the five elements: metal, wood, water, fire, and earth. When these five stars undergo changes, their refined qi disperses and transforms into evil stars. Therefore, the Book of Han says: when the weather is clear, the 'Scene Star' appears. (所谓晴, refers to a situation where a red area and a blue area are connected. In the red area, there are two yellow stars, and in the blue area, there is one bright yellow star. When these three stars come together and shine brightly, it is called the Scene Star.)

景星也者，黃而潤澤，其伏無常，常出有道之國。茍或見於君上，此乃應天之兵，大慶之兆也。若在，當速自退軍，不可與抗也。或流星長四五丈，如龍蛇動搖者，大將凶。或白雲如車輪，下有流星旋入北斗者，主人當走。星有勃於招搖者，夷狄將亂。或流交於天心者，敵盛。或流衡、太白而過者，大將凶。

The star known as Jingxing is yellow in color and moist, appearing occasionally without a fixed time, often emerging in countries where politics are clear and just. If it appears over the head of a ruler, it signifies a military force in harmony with heaven's mandate, a great auspicious omen. If Jingxing appears in the enemy's territory, our side should quickly retreat and not engage in battle. If there is a meteor stretching four or five zhang long, moving like a dragon or snake, the general will suffer misfortune. If there is a cloud shaped like a chariot wheel, with a meteor rotating into the Big Dipper beneath it, the defending side will retreat. If a meteor conflicts with the Zhaoyao star, it indicates that夷狄 will cause disturbances. If meteors cross over the Xinxu star and the Tianwang star, the enemy will be strong. If meteors pass through the Taimei region and the Taibai star, the general will face misfortune.

或流星貫日而滅，敵凶。或流星貫於紫宮，備奸賊下謀上。流星前赤後青黑者，客軍敗。流星從敵上來立吾營上者，當有奸謀來說吾軍。流星尾長三尺輝然者，人主使也；赤色者，將軍使也。凡用兵攻其星見之所，則克也。流星色蒼白者為使，赤則有兵，黑則喪。

If a shooting star passes through the Star of Brightness and Prestige and then fades out, it indicates that the enemy will suffer misfortune. If the shooting star enters the Purple Palace, one should be cautious of conspiracies from subordinates attempting to rebel against superiors. If the front part of the shooting star is red and the rear part is dark blue, it signifies that both the guest and host armies will suffer defeat. If the shooting star flies from the enemy's sky and stops over our camp, it means there will be someone with treacherous intentions trying to persuade our army. If the tail of the shooting star is three feet long and its light is brilliant, it signifies the appearance of an envoy sent by the sovereign; if it is red, it signifies an envoy sent by a general. In all military actions, attacking the direction where such a star appears will lead to victory. If the shooting star appears pale and white, it indicates the presence of envoys traveling back and forth; if it is red, it indicates military conflict; if it is black, it indicates mourning or loss.

星有曳光如匹練墜軍中者，星有色如血，及星有光奕奕，細碎墜軍中者，敵兵陰到，多殺傷。或星無尾，形色如橘，或有拖光如劍形墜軍中者，敵兵則猛，我必敗。或大星無尾狀如斗，及火星狀如橘大而色黑，晝墜軍中者，主大殺害。星有五色曳尾，或有圓光大如斗，內赤黃而外青，及有頭如血而尾白墜軍中者，敗兆也。

If a star trails a light like a white silk cloth and falls into the army, or if the star is red like blood, or if the starlight flickers and scatters like fragments falling into the army, these all indicate that the enemy will secretly approach, causing heavy casualties to our side. If a star has no tail and appears like an orange, or if it trails a sword-like light and falls into the army, it signifies that the enemy forces are fierce and our side will surely be defeated. If a large star has no tail and appears like a basin, or if a fire-colored star resembles an orange but is large and black in color, and falls into the army during the day, it indicates a large-scale massacre and casualties. If a star shows five colors and trails a tail, or if there is a round light mass as big as a basin, with a red-yellow center and a blue outer edge, or if the head is red like blood and the tail is white, and such a star falls into the army, these are all omens of defeat and loss.

客星者，非主座之星也，故曰客星。色白如氣勃勃以絮，所過之宿必有災害。出營室，無兵，亦不罷。入奎，破兵，殺將。犯婁，胡亂。入昴，胡入犯塞。入畢，邊有急兵（一作水）。犯觜，堡虛，軍儲少，饑。犯柳，兵起。守張，將有陰計，兵起。入招搖，胡兵起。入天槍，兵起。入天，兵起。

The so-called guest star is not the original star in its position, hence it is called "guest star." It appears white like mist, spreading out and moving vigorously, resembling cotton clouds. Whenever it passes through a mansion of the stars, there will certainly be calamity there. If the guest star appears in the Encampment mansion, although there will not be actual warfare, the matter will not end. If it enters the Legs mansion, it indicates defeat of the army and death of generals. If it invades the Bond mansion, it signifies rebellion by the Hu people. If it enters the Hairy Head mansion, it indicates invasion by the Hu people into the border areas. If it enters the Net mansion, it indicates urgent military affairs on the borders. If it invades the Turtle Beak mansion, it indicates empty fortresses, insufficient military provisions, and famine. If it invades the Willow mansion, it indicates rebellion. If it stays in the Extended Net mansion, it indicates that generals have secret plans and will rebel. If it enters the Zhaoyao star, it indicates the rise of Hu troops. If it enters the Tianqiang star, it indicates rebellion. If it enters the corresponding group of stars, it also indicates rebellion.

犯文昌星，蒼色，將有憂；色多赤，將驚；色黃，將喜；色黑，將死。守傳曰，胡入中國。守天雞，天下兵馬驚。守天街，胡王死。入婁庫，兵起。守南河，兵起。守騎宮，將憂，士卒疫。守北落師門，虜入寨，兵起。守天倉，粟貴。入天苑，兵作馬死。入天宮，天下弓弩皆張。出天宮，匈奴兵起。守庫騎，西羌來降。守九洲殊口，負海丕安。

A guest star invading the Star of Examinations and Documents, if appearing green, indicates that the general will suffer misfortune; if red, the general will be startled; if yellow, the general will be joyful; if black, the general will die. If the star remains in the Star of the Guest Inn, it indicates that the Hu people will invade the Central Plains. If the star remains in the Star of the Heavenly Rooster, it indicates that the military will be disturbed throughout the land. If the star remains in the Star of the Heavenly Street, it indicates that the king of the Hu people will die. If the star enters the granary stars of the House of Bond mansion, it indicates that war will break out. If the star remains in the Southern River Star, it indicates that war will break out. If the star remains in the stars of the Rider Official, it indicates that the general will be anxious and the soldiers will suffer from an epidemic. If the star remains in the Northern Falling Gate, it indicates that the enemy will attack the camp and military affairs will arise. If the star remains in the Heavenly Granary Star, it indicates that grain prices will be high. If the star enters the Heavenly苑Star, it indicates that war will be waged and war horses will die. If the star enters the Heavenly Palace, it indicates that all the bows and crossbows in the land will be drawn and great warfare will occur. If the star exits from the Heavenly Palace, it indicates that the Huns will raise an army. If the star remains in the stars of Kulu and Rider Official, it indicates that the Western Qiang will come to submit. If the star remains in the stars of the Nine Regions' Different Mouths, it indicates that the coastal areas will enjoy great peace.

天雁星，將軍之精華也，色青赤有光，尾長三四丈。天猾星者，飛星忽作為雲者也，所以兆地者流血積骨之象也。頡頏星，如大甕，前卑後高，見則大將死。燭星者，狀如太白，其出也不行，才見而滅，所燭之地城邑拔、兵破亂也。天狗星者，狀如大流星，有聲，其下止地，其形類狗，遠望之如火光炎炎中天而下，圓如數頃田，而上銳，黃色，見則千里破軍死將也（一曰有尾如狗形也）。

The Tianyan Star is formed from the spirit of a general, appearing with a color that is a mix of blue and red and emitting light. Its tail is three or four zhang long. The Tianhua Star is a star that suddenly transforms into clouds while flying; its appearance foretells blood flowing like rivers and piles of white bones on that land. The Jiehang Star resembles a large jar, with the front low and the back high; its appearance signifies the death of a general. The Zhuxing Star resembles the bright star, appears without moving, and immediately fades once it appears; wherever it shines, cities will be attacked and armies will be defeated and in chaos. The Tian gou Star resembles a large meteor, with a sound when it falls, and when it lands, it looks like a dog; from afar, it appears as a bright flame falling from the middle heaven. After it lands, it spreads out in a circular area as large as several hundred mu, with a sharp top and yellow color; its appearance signifies the death of the Expenditure star and the vanguard star within a thousand li radius.

蚩尤旗，類彗而尾曲，象旗，見則王者征伐四方。天蓬者，類十小星綿聯如絮，所見之野當有兵起。虎頭星者，其落如大月著地（一作賊），則光星類黑，大聲如雷，所墜之地兵火起。旬始星，出於北斗旁，狀如雄雞，怒則青黑象伏鱉，見則兵亂。格澤星者，如炎火之狀，黃白色起地，上銳（一作鈍）而下大也，其見也不種而獲，不有土功必有大客。

The Chiyou Flag appears in the shape of a comet with a curved tail, resembling a banner. When it appears, the emperor should prepare for military campaigns in all directions. The Tianpeng Star appears as a cluster of about ten small stars, resembling cotton fluff. When it appears in a certain region, military action will be taken there. The Hu Tou Star, when it falls, looks like a large moon touching the ground, with dark starlight and a sound as loud as thunder. Where it falls, there will be military disasters and fires. The Xunshi Star appears near the Big Dipper, shaped like a rooster. When it becomes angry, it turns dark green-black, resembling a turtle lying down. Its appearance indicates chaos in warfare. The Geze Star appears in the shape of burning flames, yellow-white in color, rising from the ground, with a sharp top and a thick bottom. When it appears, there will be a harvest without sowing. If there is no construction work, there will certainly be a large number of foreign troops arriving.

枉矢星者，類大流星，蛇行，色蒼黑如有毛，目長如一匹布著天，此星見則天下兵起。昭明星者，白而無角，乍上乍下，所見之地兵多變動也。五殘星者，出正東，東方之星也，其狀如辰星，去地可六丈，大而黃。六賊星者，出正南，南方之星也，去地（一作行）六丈，大而數動，有光焰。

The star Wu Shi is like a huge meteor, moving in a winding snake-like path, with a dark bluish color as if it had hair. It appears as a long, thin streak, like a piece of cloth hanging in the sky. When this star appears, wars will break out across the land. The star Zhao Ming has a white color without any sharp rays, and it moves up and down unpredictably. Where this star appears, military affairs are likely to change. The star Wu Can appears in the direction of Due East, being the star of the East, shaped like the planet Mercury, about six zhang high from the ground, large in size and yellow in color. The star Liu Zei appears in the direction of Due South, being the star of the South, about six zhang high from the ground, large in size and constantly jumping, with a flame-like light.

司詭星者，出正西，西方之星也，去地六丈，其狀如太白，大而白。咸漢星者，出正北，北方之星也，去地可六丈，而赤，數動，察之則中青。此四星所出非其方，其下當起兵為亂，沖擊者不利焉。四鎮星者，出四隅之地，去地可四丈。城維藏光星者，亦出四隅，去地可二丈，若月之初出，所見則下有亂兵興動，有德者昌。

The star of the Strange Officer appears in the due west, being the star of the west. It is six zhang high above the ground, appearing large and white in color, like the planet Venus. The star of the Profound River appears in the due north, being the star of the north. It is about six zhang high above the ground, red in color, and flickering frequently. When looking closely, its core appears blue. If these four stars do not appear in their respective directions, there will be rebellion in the area corresponding to their position. The side that initiates the attack will be unfavorable. The Four Pillars stars appear in the four cardinal directions, about four zhang high above the ground. The star of Hidden City Light also appears in the four corners, about two zhang high above the ground, resembling a newly risen moon. When this star appears, there will be unrest and rebellion below, but those with virtue will flourish.

或二赤星有月背者，利宮姓為將。或三赤星從西北向東南者，利徵姓為將。或一赤星從西向東者，利角姓為將。或二赤星共尾一處從東向西者，利商姓為將。或三赤星引尾直上者，利羽姓為將。夫星象所見，兵家禍福之本，不可不詳之。

If two red stars appear on the back of the moon, it is favorable to appoint a general from a surname belonging to the 'Gong' tone. If three red stars move from the northwest to the southeast, it is favorable to appoint a general from a surname belonging to the 'Zheng' tone. If one red star moves from west to east, it is favorable to appoint a general from a surname belonging to the 'Jue' tone. If two red stars have their tails joined together and move from east to west, it is favorable to appoint a general from a surname belonging to the 'Shang' tone. If three red stars trail straight upward, it is favorable to appoint a general from a surname belonging to the 'Yu' tone. In summary, the phenomena of the stars indicate the fundamental principles of fortune and misfortune for military affairs; they must not be neglected.

流星者，天使也。自下而上者曰飛，自上而下者曰流也。飛大曰奔星，小曰流星。大使大星，小使小星，謂紫微大微宮也，徐行漸進，經於列宿之次，或於他星之座為使也。聲大者怒象也，疾出遲出者並為妖星。

A falling star is a messenger sent by Heaven. Those that rise from below to above are called "fei" (flying), and those that fall from above to below are called "liu" (flowing). A "fei" star with a large form is called "ben xing" (galloping star), and a small one is called "liu xing" (falling star). The mission assigned to a large star is significant, and that to a small star is minor; these refer to envoys sent by the Purple Micro Enclosure and the Great Micro Enclosure. They move slowly and progress gradually, passing through the stations of the constellations or going to other constellations to serve as messengers. If a falling star produces a loud sound, it signifies Heaven's anger. If it appears too quickly or too slowly, it is considered an evil star.

入角，四夷兵起。前黑後赤，兵敗將亡。入參不出，先起者勝，後發者敗。犯七星，兵起。色青，兵起。入河鼓，大將亡。一云，河鼓兵起。入王良，兵起。入將軍及羽林，兵大起。抵北落，兵起。使星出入天庫，匈奴兵起。抵天市垣，大將亡。抵天狗，犯弧矢，將有千里之行。使星出廄，兵馬起。

A falling star entering the Horn mansion indicates that the four directions and the barbarians will raise troops. If the falling star has a black front and a red rear, it signifies the defeat of troops and the death of generals. If a falling star enters the Three Stars mansion and does not leave, the party that acts first will win, while the one that acts later will fail. If it invades the Seven Stars mansion, it indicates the outbreak of military action. If the star appears blue, it also indicates military action. If it enters the River Drum star, it signifies the death of a general. Another interpretation says that entering the River Drum star indicates military action. If it enters the Wang Liang star, it indicates military action. If it enters the General star and the Yu Lin stars, it indicates a large-scale military campaign. If it touches the Northern Falling Gate star, it indicates military action. If the star enters and exits the Heavenly Storehouse, it indicates that the Xiongnu will raise troops. If it touches the Heavenly Market Enclosure, it signifies the death of a general. If it touches the Heavenly Dog star or invades the Bow and Arrow star, it indicates that a general will have a journey of thousands of miles. If the star flies out from the Heavenly Stable star, it indicates the movement of troops and horses.

彗星長而亙天，兵大起也。引尾入城，城將拔，近則八日，遠則十二日有應。彗直垂入軍營者凶，宜（一作遠）拔之，否則士卒俱死。若在敵，宜急擊之。彗出於月之左右者，不出三十日有兵起。抵觸月者，暴兵起。若色白者，有大喪也；蒼黃者，臣下謀也；黑者，兵大起也。

A comet with a long tail stretching across the sky is a sign of large-scale military action. If the tail points toward a city and enters it, the city will be captured, with the event occurring within eight days if it is near, or twelve days if it is far. If the tail hangs straight down toward a military camp, it indicates great danger; the camp should be quickly abandoned, otherwise the soldiers within will die violently. If this phenomenon appears in the enemy's camp, it is a sign to seize the opportunity for an attack. If a comet appears on either side of the moon, military action will occur within thirty days. If the comet touches the moon, it indicates sudden warfare. As for the color of the comet: white color signifies a great mourning; a pale yellow color indicates secret rebellion by the ministers; a black color signifies a large-scale military campaign.

從中天出曳尾向西者，奸人害主將；從南曳尾向北者，妄殺害；從天中出身尾向東者，士民多饑；曳尾向東者，民凶；從北出曳尾向南者，士人凶。彗形如寶，寇來疾速。形如幢節者，寇強不可妄動。色如血者，敵兵陰到。光焰燦爛而尾長闊者，敵盛。凡彗所指處，皆凶地也。

A comet appearing from the middle heaven with its tail pointing west indicates there is a wicked person plotting against the general. If it appears from the south with its tail pointing north, it signifies the wrongful killing of the innocent. If it appears from the middle heaven with its body and tail pointing east, it indicates that there will be much famine among the common people. If the tail points east, it means the common people will suffer calamity. If the comet appears from the north with its tail pointing south, it indicates that scholars will face misfortune. A comet shaped like a precious object indicates that enemies will come quickly. If it resembles a flag, banner, or scepter, it means the enemy is strong and one should not act rashly. If it is red like blood, it suggests that the enemy will approach secretly. If it shines brightly with a long and wide tail, it indicates the enemy is powerful. Any place where the comet's tail points is a place of danger.

歲星之行也，大陰在四仲，則歲行三宿；大陰在四孟及四季，則歲行二宿。二八十六，三四十二，行二十八宿，十二歲而周天也。熒惑之行，常十月入大微，受制而出，行列宿，同無道，出於無常也。太白之行，常以正月甲寅見營室，與熒惑俱晨出東方，二百三十日而入，入二十日而復出西方，二百三十日而入，入二十五日而復出東方，出以辰戌，入以丑未也。

The movement pattern of Jupiter (the Year Star): When the Wealth star and mother star is in the four central positions of Zi, Wu, Mao, and You, it passes over three mansions in a year. When it is in the four initial positions of Yin, Shen, Si, Hai, and the four seasonal positions of Chen, Xu, Chou, and Wei, it passes over two mansions in a year. Two multiplied by eight gives sixteen, and three multiplied by four gives twelve, which together exactly covers the twenty-eight mansions. It takes twelve years to complete one full orbit around the sky. The movement pattern of Mars (the Malefic of Violence): It usually enters the Taimei Encampment on the tenth month, receives the mandate of Heaven, and then travels, passing through various mansions, corresponding with the unrighteous states. Its appearances and disappearances are not fixed. The movement pattern of Venus (the Bright Star): It usually appears in the Encampment mansion on the first day of the first month, the Jiayin day, and appears together with Mars in the east in the early morning. After two hundred and thirty days, it disappears. Twenty days after its disappearance, it reappears in the west, and after another two hundred and thirty days, it disappears again. Twenty-five days after its disappearance, it reappears in the east. It tends to appear in the positions of Chen and Xu, and tends to disappear in the positions of Chou and Wei.

辰星之行也，常以二月春分見奎、婁，五月夏至見東井（一作西），八月秋分見角、亢，十一月冬至見牽牛，出以辰戌，入以丑未，二旬而入。辰候之東方也，戌候之西方也。鎮星之行也，常以甲辰元始建斗，歲鎮一宿，二十八宿（一作歲）而周天也。

The movement pattern of the planet Water (Chen Xing) is that it usually appears in the constellation Legs (Kui Xiu) and Bond (Lou Xiu) around the time of the Spring Equinox in the second month, in the Well mansion (Dong Jing) at the Summer Solstice in the fifth month, in the Horn mansion (Jiao Xu) and Neck mansion (Kang Xu) at the Autumn Equinox in the eighth month, and in the Ox mansion (Niu Xu) at the Winter Solstice in the eleventh month. It appears mostly in the positions of Chen and Xu, and disappears mostly in the positions of Chou and Wei. It disappears after about twenty days. When it is in the Chen position, one should observe it in the east; when it is in the Xu position, one should observe it in the west. The movement pattern of the planet Earth (Zhen Xing) is that it usually begins in the year Jiachen, starting from the Dipper mansion (Dou Xu), and guards one mansion each year, completing the twenty-eight mansions and circling the sky.

凡四星與鎮星合，則為內亂。與星辰合，則為變謀，為饑，為旱。與太白會，則為白衣之會，及為水。熒惑、太白合，則為死喪，用兵者凶。與鎮星合，則憂。與辰星合，則軍困，先舉兵者大敗。鎮星與辰星合，則有覆軍亡師。與太白合，則為疾病，為內亂（一作兵）。辰星與太白合，則為變謀，為兵憂矣。

Whenever the other four stars congregate with the Earth Star in the same mansion, it indicates internal turmoil within the country. If they congregate with the Water Star, it signifies plots against the state, famine, and drought. If they congregate with the Metal Star, it indicates mourning gatherings and also major flooding. If the Fire Star and the Metal Star congregate, it indicates death and chaos, and the side that initiates military action will suffer misfortune. If the Fire Star and the Earth Star congregate, it brings about worries and troubles. If the Fire Star and the Water Star congregate, it indicates the military being trapped in difficulties, and the first side to initiate warfare will suffer a great defeat. If the Earth Star and the Water Star congregate, it indicates the complete destruction of the army and the loss of many soldiers. If the Earth Star and the Metal Star congregate, it indicates the spread of disease and internal unrest. If the Water Star and the Metal Star congregate, it signifies plots against the state and concern over military matters.

凡歲星、熒惑、鎮星、太白與辰星鬥，皆大戰之象，兵不在外與（一作興）內，兵構亂。一曰：火與水合為淬，與金合為鑠（一作燦），不可舉事用兵。土與金合國亡，與木合國饑，與水合為壅沮，不可舉事用兵。木與金合鬥，國有內亂（同舍為合，相陵為鬥）。二星相近者其殃大，二星相遠者無傷也（犯者七寸以內光芒相及也，陵者相過也）。

Whenever the planets of Jupiter, Mars, Earth, Metal, and Water clash, it signifies a great war; military affairs either occur within the country or outside, inevitably leading to chaos. Another interpretation says that when Fire and Water meet, it is called 'qu', and when Fire and Metal meet, it is called 'shuo', both of which are not suitable for initiating military actions. When Earth and Metal meet, it indicates the country's downfall; when Earth and Wood meet, it signifies famine within the country; when Earth and Water meet, it is called 'yongju', which also is not suitable for military actions. When Wood and Metal meet and clash, there will be internal turmoil within the country (if they are in the same constellation, it is called 'he'; if they oppose each other, it is called 'dou'). When two stars are close to each other, the calamity is greater; when they are far apart, there is no harm. (The term 'fan' refers to when the stars are within seven inches of each other, their lights touching each other; the term 'ling' refers to when one star surpasses the other.)

凡五宿所聚之宿，其國當亡於下。從歲星以義，從熒惑以禮，從鎮星以重（重者，以威重者也），從太白以兵，從辰星以法。二星若合，是為警立絕行，其國內外皆舉兵，人民饑饉，改立王公。四星若合，是謂大蕩（大蕩者，蕩滌也），其國兵喪並起。五星若合，是謂易行，有德受慶（一作立），王（一作正）者奄有天下，主持泰平。五星大，其事立；五星小，其事不立。

Whenever the five planets gather in the same constellation, the country beneath that constellation will perish. Those following the planet Jupiter will prevail by virtue; those following the planet Mars will prevail by ritual; those following the planet Saturn will prevail by authority; those following the planet Venus will prevail by military strength; and those following the planet Mercury will prevail by legal order. When two planets conjoin, it is called 「警立绝行」, meaning the country will have wars both within and outside its borders, the people will suffer from famine, and a prince will be appointed. When four planets conjoin, it is called 「大荡」, meaning the country will experience great turmoil and disaster. When all five planets conjoin, it is called 「易行」, meaning a virtuous person will receive blessings and rule the world, establishing peace. If the planets are large and bright, the affairs they presage will come to pass; if they are small and dim, the affairs they presage will not come to pass.

凡五星色皆圜白，為喪為兵；赤，為旱；青，為憂，為水；□黑，為多疾；黃，吉。五星皆角而赤，兵大起；黃，有爭地之役；角白，喪；角青，亦興兵；黑，潦。五星同色，天下偃兵，百姓安樂。夫太白主中國，而辰星主胡貉也。凡五星早出為盈，晚為縮。盈為客，縮為主人。五星盈，必有天應。五星入大將軍，興兵吉。五星犯畢，兵起。用兵之道，不能先備五星之休咎，是舉其師（一作兵）與敵也。

All five stars have a round shape and a white color, indicating mourning and military affairs; a red color indicates drought; a green color indicates worries and water disasters; a black color indicates the spread of diseases; and a yellow color indicates good fortune. If all five stars emit bright rays of red, it indicates a large military campaign; if the rays are yellow, it indicates a battle over land; if white, it indicates mourning; if green, it also indicates military action; and if black, it indicates a great flood. If the colors of the five stars are consistent, then the world will cease from warfare and the people will be at peace. The bright star (Jing) governs the Central Plains, and the water star governs the northern tribes such as the Hu and Mo. If the five stars appear early, it is called 'Ying'; if they appear late, it is called 'Suo'. Ying indicates the enemy's side, and Suo indicates the ruler's side. If the five stars move in Ying, there must be a heavenly phenomenon to confirm it. If the five stars enter the general star, military action is auspicious. If the five stars invade the Net mansion, it indicates the outbreak of war. The principle of warfare is that if one cannot foresee the auspicious and inauspicious signs of the five stars in advance, it is as if one is giving one's army freely to the enemy.

木星者，東方之宿也，木之精也。所臨之地，必有（一作施）福祐。天子佈德，人君之象也。其下為太和之神，以逆行為不軌，為賊殃。其木星小則多病，大則喜（一作嘉）。以作之宿為有禮，有福。茍無禮，則無福。所見之分野，不依位而見，其色光芒動搖，謂之怒。此則無禮也，故有殃。其精所居之地，或為婦人或為近臣，揚其殃禍，亂其人民，歌謠異語，興動盛衰。

Jupiter is the star mansion of the East, the essence of the wood qi. Where it shines, blessings will surely descend. It symbolizes the emperor spreading virtue, representing the sovereign. It corresponds to the deity "Taihe." If it movesretrograde, it indicates deviation from the norm, leading to bandits and calamities. If Jupiter's light is small, there will be many diseases; if its light is great, there will be joy and celebration. When it moves smoothly in its proper mansion, it is orderly, and order brings blessings; if it is disorderly, there will be no blessings. If its appearance in the regions does not conform to its proper position, and its color and light fluctuate, this is called "anger," which is disorder, thus causing calamity. The area where Jupiter's vital energy resides may sometimes manifest as a woman or a close minister, spreading its calamities, disturbing the people, and causing strange songs and words, thus influencing the prosperity and decline of a region.

凡木星出，若非常之處，青黃之色勃勃然有光芒三角者，名曰攝提，亦名應星，亦名重華。若角邊見者名重華，久住有災，過則無災，兵喪應之。木星所臨之國不可伐，伐者受禍；可以徵（一作往）伐人。凡木星之行也，進舍為盈，退舍為縮。盈則其國有兵無傷，縮則其國有憂而將死軍敗。

Whenever the planet Jupiter appears in an unusual position, appearing bright and vigorous with a greenish-yellow color and emitting three rays, it is called "Sheshi," also known as "Yingxing" and "Chonghua." If the rays appear on one side, it is called "Chonghua." If it remains for a long time, disaster will follow, but if it passes quickly, there will be no disaster. Military conflicts and funerals will correspond with its appearance. Countries under the influence of Jupiter should not be attacked; attacking them will bring misfortune, while those countries can attack others. Whenever Jupiter moves, advancing one mansion is called "Ying," and retreating one mansion is called "Suo." If it moves forward (Ying), the country will have military affairs but will not suffer damage; if it moves backward (Suo), the country will face troubles, generals will die, and the army will be defeated.

設有所去焉，則失地；所到焉，則得地。亦曰：當居不居國亡，所居（一作到）之國昌。已居之而東西去者凶，不可舉事用兵，以安靜中度吉。凡木星守亢，則天下兵起。乘昴，陰國有憂，胡王死。入畢，邊兵起。犯及附耳，兵亦起。犯參伐，兵起。經柳，兵起。守軫，兵起。入五車，兵起。守羽林，兵起。犯參、旗，兵起。

If the planet Jupiter leaves a certain place, that place will lose its territory; if it comes to a certain place, that place will gain territory. There is also a saying: if it should stay but does not, the country will perish; if it stays, the country will flourish. If it has already stayed and then moves east or west, it indicates misfortune; one should not initiate military actions, but rather maintain peace and stability, and act with moderation for good fortune. Whenever Jupiter lingers in the mansion of Kangle, there will be military uprisings throughout the country. If it invades the mansion of Maomao, there will be troubles in the northern regions with a Yin state, and the king of the Hu people will die. If it enters the mansion of Bibi, there will be military disturbances at the borders. If it invades the star of Fubei, it also indicates military uprisings. If it invades the star of Canshan and the star of Qi, there will be military uprisings. If it passes through the mansion of Liuxu, there will be military uprisings. If it lingers in the mansion of Zhenzhen, there will be military uprisings. If it enters the star of Wuchē, there will be military uprisings. If it lingers among the stars of Yulin, there will be military uprisings. If it invades the mansion of Canshan and the star of Qi, there will be military uprisings.

火星者，南方之宿，火之精也，為執法之星，歲一周天。其形焰，其行速，與諸星遲逆不同。所臨之地，主兵饑喪亂，妖孽。常以十月入紫微宮受制，取無道之國，出入常以勾芒為凶。一云，東西南北無有常定，其位下為風伯神，一名罰。罰者，其形類留彗，勃勃赤焰如火，見於分野有憂，國人饑亂，父不父，子不子，甲兵起，征伐不息。

The star Mars is located in the southern star mansion, representing the essence of fire. It is the star that governs legal punishment and is said to revolve around the sky once a year. Its form and color resemble flames, and it moves swiftly, differing greatly from the slow and retrograde movement of other stars. Where Mars shines, it foretells military calamities, famine, chaos, and strange phenomena. It often enters the palace of the Emperor star, Ziwēi, in the tenth lunar month to receive heavenly orders and to punish unjust states. When it enters or exits, it is often accompanied by the star Gōumáng, which signifies misfortune. Another account states that Mars has no fixed position in the four cardinal directions. It corresponds to the deity Fēngbó, also known as Fá. The term Fá star refers to a star resembling a lingering comet, glowing red like fire. When it appears in a particular region, that region will experience calamity: the people will suffer from hunger and disorder, filial piety will be lost, sons will not respect their fathers, and wars and military campaigns will constantly arise.

其精在無道之國，化為童兒，著赤衣在於釐（一作蘆）裡，教為歌謠，使國人相惑；或為異鳥，飛入軍營。皆有災異。此星者，五星中最為妖惡，災異甚於諸星。或逆行一舍、二舍，為不祥。居之三月，所臨之分國有災。五月受兵，七月國叛亡地，九月大敗亡。

The spirit of the Malefic of violence falls upon an unjust state, transforming into a child wearing red clothes who stays in the alleyways, teaching people to sing songs, causing confusion among the people. Sometimes it takes the form of a strange bird flying into military camps. These are all omens of calamity. This star is the most evil among the five planets, bringing more severe disasters than the other stars. When it retrogrades for one or two mansions, it is an ill omen. If it stays for three months in a certain place, the region under its influence will suffer disaster; if it stays for five months, the area will face military disaster; if it stays for seven months, there will be rebellion and loss of territory; if it stays for nine months, the country will suffer great defeat and destruction.

且夫火星之精氣也，為亂，為賊，為饑，為喪，為兵，所居之國受殃。角而動者繞環之，及乍前乍後，乍左乍右者，災愈甚。若火星臨敵，我利之，可以力攻之；臨我則勿妄動。熒惑出則有大兵，入則兵散。周旋止散，乃為死喪寇盜也。臨其地則亡地，以戰則不勝。東行疾則兵聚於東方，西行疾則兵聚於西方，其南為丈夫喪，其北為女子喪。

The spirit of the Malefic of violence is active, causing chaos, indicating bandits, famine, loss, warfare, and disaster. When it stays in a country, that country will suffer calamity. If it shoots out rays and shakes, or circles around a place, or moves back and forth, left and right, the disaster will be more severe. If the Malefic of violence shines upon the enemy, it is advantageous for us, and we can attack boldly; if it shines upon us, we should not act rashly. The appearance of the荧惑 indicates a great army, while its disappearance means the army disperses. When it circles, stays, or disperses, it signifies death and bandits. Where it shines, that place will lose territory; if we fight at the time it shines, we will not win. If it moves east quickly, the army gathers in the east; if it moves west quickly, the army gathers in the west; if it leans south, there will be loss of male members; if it leans north, there will be loss of female members.

火星，天子理也。故曰雖有明天子，必視火星所在。凡鶉火之時，宜背午地。他皆仿此。火犯土、木，主大戰。金星搏之，亡偏將。火環金星，偏將死。與金星相違而鬥，破軍殺將。入金中土出者，破軍殺將，客勝。火出所在，不利先起。犯左右角及守亢，兵起。入房，馬貴。入糠，兵起。犯南斗星，破軍殺將。

The planet Mars is the star by which the sovereign governs the empire. Therefore, even with a wise sovereign, one must certainly consider where Mars is located. In the season of the鹑火 (Chunhuo) constellation, it is advisable to act facing away from the southern position of the noon (Wu) direction; all other situations should be judged in a similar manner. When Mars invades the planet Saturn or Jupiter, there will be a great battle. When Venus confronts Mars, there will be the death of a subordinate general. When Mars circles around Venus, a subordinate general will die. When Mars confronts Venus in opposition, there will be the defeat of a general. When Mars enters Venus and exits from the side of Saturn, it also indicates the defeat of a general and victory for the opposing side. The position where Mars appears is unfavorable for initiating an attack. When it invades the two stars adjacent to the Horn mansion (Jiaoxu) or lingers in the Neck mansion (Kangxu), there will be military action. When it enters the Room mansion (Fangxu), horses will become expensive. When it enters the Kanglei star, there will be military action. When it invades the stars of the Southern Dipper, there will be the defeat of a general.

火入女及入危，兵起。守昴，胡人不寧，匈奴破在三年。犯畢左角，大戰；右角，小戰。犯附耳及角，兵起。犯參，兵起。犯東井一星，將軍野戰死。犯鬼，兵起。守七星，有外兵起。火乘張及與張合，兵大凶。守張合，大將驚。犯翼，邊兵起。入軫，兵起。火行河南界，邊兵起。犯大微宮門之右，大將亡；左，小將亡。

The planet Mars entering the Girl mansion and the Rooftop mansion indicates the outbreak of military action. If it remains in the Hairy Head mansion, the Hu people will not find peace, and the Xiongnu will be defeated within three years. If it invades the left angle of the Net mansion, it indicates a great battle; if it invades the right angle, it indicates a minor battle. If it invades the Appendage Star and the Horn mansion, it indicates military action. If it invades the Three Stars mansion, it indicates military action. If it invades one star in the Well mansion, it indicates the death of a general in the field. If it invades the Ghost mansion, it indicates military action. If it remains in the Seven Stars mansion, there will be foreign military affairs. If Mars approaches or combines with the Extended Net mansion, it indicates great misfortune in military affairs. If it remains in the Extended Net mansion and combines with it, there will be alarm. If it invades the Wings mansion, military action will arise at the borders. If it enters the Chariot mansion, it indicates military action. If Mars travels through the southern boundary of the Milky Way, military action will arise at the borders. If it invades the right side of the Taiwei palace gate, there will be death; if it invades the left side, the subordinates will die.

金星者，西方之宿，金之精也。歲行分方，主義，主將策，主奸謀，主誅伐，將軍之象也。其精下為風伯、雨師，所在之宿，止其分野。其芒色搖動，可以隨形見災，以出入不時為凶。其星日不依狀，若沒色大（一作木）甚光（一作火）。大者，表帝王之德正也。若合伏不伏，合見不見，不以常道者，此主君之失政臣下用權之兆也。

The planet Venus is the star mansion of the west and represents the essence of the metal element in the Five Phases. It moves through the directions annually, corresponding to the virtue of "righteousness" in human affairs. It oversees the strategies of generals, the schemes of villains, and military campaigns and executions. It symbolizes the general. When its vital energy descends to earth, it becomes the deities Fengbo (god of wind) and Yushī (god of rain). When it stops at a particular mansion, the effects are confined to the territory associated with that mansion. If its light flickers and changes color, it will display corresponding omens according to the shape it shows. If it appears or disappears out of season, it is a sign of calamity. If this planet moves irregularly in its usual course, for example, if it disappears and appears especially bright and grand, the term "great" indicates that the sovereign's virtue is upright. If it should be hidden with the sun but does not hide, or should appear but does not appear, and deviates from its normal path, this is a sign that the sovereign's decrees are improper and ministers are overstepping their authority.

或見非常之處，芒角七鋒，色多似赤者，名曰七公，亦曰殷公，亦名太公（一作心），表帝王革政大喪之兆也。或出東方，不依伏沒，其精名啟明，亦名天相，乃在左右大臣不赴（一作附）君心也，萬姓蒼皇（一作黃），流移異國，兵革伏起。其星凡（一作九）鋒色白暈，其精伏於昴酉四十五日。若依位而見，則災消，名更。見於非常，其名大囂，亦曰大澤，亦曰爽星。

If the planet Venus appears in an inappropriate position and emits seven sharp rays with a predominantly red color, this celestial phenomenon is called 「Seven Publics」, also known as 「Yin Public」 or 「Tai Public」 (「Public」 in some editions reads 「Heart」). It signifies the change of imperial policies and great mourning in the state. If it appears in the east but does not follow the usual setting, its bright light is called 「Qiming」 or 「Tianxiang」, indicating that the ministers close to the ruler do not share the same heart with the ruler (「Fu」 in some editions reads 「Fu」), the people are frightened and confused (「Canghuang」 in some editions reads 「Canghuang」), and people flee and migrate to other countries, with hidden military conflicts arising. This star emits seven sharp rays (「Fan」 in some editions reads 「Jiu」) and appears white with a halo, its bright light will be hidden in the mansion of Hairy Head and the position of You for forty-five days. If it appears in its proper position, the calamity will be resolved, and its name will change accordingly; if it appears in an abnormal position, it is called 「Daxiao」, also known as 「Daze」, or 「Shuang Star」.

芒角所臨之國，其大災有七：一曰大水，二曰大火，三曰亡散，四曰兵聚，五曰大兵，六曰大饑，七曰諸侯死境、蟲獸食人、天下大亂。日南方，金星居其北者曰盈，王侯不寧，用兵進吉退凶；日北方，金星居其南者曰縮，王侯有憂，用兵退吉進凶。當出不出，當入不入為失舍，不有破軍必有死亡之兆。

When the planet Venus shines with a bright angle and illuminates the territory corresponding to the region, there will be seven major calamities: first, floods; second, fires; third, people fleeing and dispersing; fourth, gathering of troops; fifth, large-scale warfare; sixth, great famine; seventh, death of feudal lords within their territories, animals and beasts injuring and eating people, and chaos throughout the land. If the Sun is in the south and Venus is located to the north of the Sun, it is called 'Ying', indicating that princes and dukes will not have peace; when going to war, attacking is auspicious, but retreating is dangerous. If the Sun is in the north and Venus is located to the south of the Sun, it is called 'Suo', indicating that princes and dukes will face troubles; when going to war, retreating is auspicious, but attacking is dangerous. If Venus appears when it should not, or disappears when it should not, it is called 'Shi She', which does not mean the army will be defeated, but there will certainly be ominous signs of death.

一曰：天下偃兵，野有兵者，所當之國大凶。當出不出，未當入而入，天下偃兵，兵在外則入。未當入而入，未當出而出，天下舉兵，所當之國亡。當期（一作斯）而出，其國昌。出青（一作東）為東方，入黑為北方，出白為西方，入赤為南方。所居久，其國利。疾過，其鄉凶。

Another account says: the world has already ceased warfare, yet armies still gather in the fields. The country corresponding to the position of the planet Venus will suffer great misfortune. If Venus should appear but does not, or should disappear but does not, the world should cease warfare and the armies outside should withdraw. If Venus should disappear but does not, or should appear but does not, the world will launch a great campaign, and the country corresponding to Venus will perish. If Venus appears on time (the character '期' is sometimes read as '斯'), that country will flourish. When Venus appears, if it is green, it should be in the east; when it disappears, if it is black, it should be in the north. When it appears, if it is white, it should be in the west; when it disappears, if it is red, it should be in the south. If Venus lingers for a long time in a particular constellation, the country corresponding to that constellation will benefit; if it passes quickly, that region will suffer misfortune.

入七日而後復出，將軍戰死。入十日而後復出，相死。入又復出，王者惡之。已出三日而復微（一作沒沒），入三日而乃復盛出，是謂耎（一作央）伏，其下國有軍將死。已入三日又復微出，三日乃復盛入，其下國有憂師。師雖眾，敵食其糧，用其兵，虜其帥。

Venus disappears for seven days and then reappears, indicating the death of a general. If it disappears for ten days and then reappears, it signifies the death of a prime minister. If it just disappears and then reappears immediately, the king will dislike this celestial phenomenon. If it has appeared for three days and then becomes faint (「微」is sometimes written as 「沒沒」), and remains hidden for three days before becoming bright again, this is called 「耎伏」 (「耎」is sometimes written as 「央」), indicating that there will be the death of a general in that particular region. If it has disappeared for three days and then slightly appears, and after three days it becomes fully hidden again, this indicates that the military in that region will face troubles: although the army is large, the grain and supplies are seized by the enemy, the weapons are taken by the enemy, and the commander is captured by the enemy.

出西方失行，夷狄兵敗；出東方失行，中國兵敗。一曰：出早為月食，出晚為天矢為彗星，將發於無道之國。金星出而留桑榆間，病其下國（行遲而下也，正出舉目，平正出桑榆上，餘二千里焉）。上而疾，未盡期日過參天，病其對國。分天為三，在戌酉過其一也。

When Venus appears in the west and moves irregularly, it indicates the defeat of the barbarian armies; when it appears in the east and moves irregularly, it indicates the defeat of the central plains' armies. Another interpretation: if it appears too early, it will correspond to an eclipse of the moon; if it appears too late, it will transform into a 'celestial arrow' or a comet-like evil star, and calamity will occur in an unjustly ruled country. If Venus rises and remains at a low position, such as at the top of mulberry or elm trees, it indicates that the region corresponding to its position will suffer calamity (this is due to its slow movement and low position; when it rises, looking straight ahead, the star is exactly at the top of mulberry or elm trees, and the distance between the location and the star is about two thousand li). If it rises high and moves quickly, and before completing its expected days it has already crossed one-third of the sky, calamity will occur in the country opposite to it. Dividing the sky into three parts, if the star is at the position of Xu or You, it has crossed one part of the sky.

金星經天，天下革主。日，陽也；金星，陰星也。日出則星亡。晝見於午，上於經天，是謂亂紀。金星晝與日爭明，強國弱，女主昌。金星者，兵象也。出而高，用兵吉；淺，凶。金星庳淺，吉；深，凶。行疾，用兵疾，吉；遲，凶。行遲，用兵遲，吉；疾，凶。有芒角，敢戰，吉；不敢戰，凶。擊角所指，吉；逆，凶。進退左右，用兵進退左右，吉；靜，凶。圜以靜，用兵靜吉；躁，凶。金星出則兵出，入則兵入。順之吉，反之凶。赤角，有戰。

Venus appearing in the sky during the day signifies a change of ruler in the world. The Sun belongs to the Yang, while Venus is a Yin star. When the Sun appears, the stars become hidden. If Venus appears in the middle of the southern sky during the day, high and spanning across the sky, this is called "disorder of the order." When Venus appears in the day to compete with the Sun's brightness, it indicates that a strong country will weaken and that a female ruler will gain power. Venus symbolizes warfare: if it rises high, military operations are favorable; if it is low, they are dangerous. If Venus is low and shallow, it is favorable; if it sinks deeply, it is ominous. If Venus moves quickly, military actions should be swift, which is favorable; if it moves slowly, they should be cautious, which is favorable. If it moves slowly, military actions should be deliberate, which is favorable; if it moves quickly, they should be cautious. If Venus has a sharp edge, it indicates courage to fight, which is favorable; if it lacks courage to fight, it is ominous. Attacking in the direction of the sharp edge is favorable; attacking against it is ominous. If Venus moves forward, backward, or sideways, military actions should follow suit, which is favorable; if they remain still, it is ominous. If Venus appears round and stable, military actions should be to hold still, which is favorable; if they are restless, it is ominous. When Venus appears, it is favorable to launch an attack; when it disappears, it is favorable to withdraw. Following its movement brings good fortune, while opposing it brings misfortune. If the sharp edge of Venus appears red, it indicates warfare.

金星者，猶軍也；而熒惑，憂也。故火星從金星，軍憂；離之，軍舒。出金星之陰，有分軍；出金星之陽，有偏將之戰當其行。金星還之，破軍殺將也。辰星者，殺伐之氣，戰鬥之象也。與金星俱出東方，皆赤而角，夷狄敗，中國勝。與金星俱出西方，皆赤而角，中國敗，夷狄勝。五星分天之中，積於東方，中國大；積於西方，夷狄用兵者利。辰星不出則金星為客，辰星出則金星為主。辰星與金星不相從，雖有軍不戰。若辰星出東方金星出西方，辰星出西方金星出東方為格，野雖有兵不戰。

The planet Venus is like an army, while the planet Mars is associated with calamity. Therefore, when Mars follows Venus, the army faces calamity; when Mars separates from Venus, the army is at ease. If Mars appears on the north side of Venus, it indicates a division of forces; if it appears on the south side, it signifies that a battle will occur at the place where Mars is located. When Venus turns back and approaches Mars, it is an omen of the Expenditure star and vanguard star killing the general. The planet Mercury represents the spirit of severity and warfare, symbolizing battle. If both Mercury and Venus appear in the east with a red color and sharp edges, it indicates the defeat of the northern tribes and victory for the central plains; if they appear in the west with a red color and sharp edges, it indicates the defeat of the central plains and victory for the northern tribes. When the five planets are spread across the sky and gather in the east, the central plains are strong; if they gather in the west, the northern tribes have the advantage in warfare. If Mercury does not appear, Venus is in the position of the guest; if Mercury appears, Venus is in the position of the host. If Mercury and Venus do not follow each other, even if there are armies, there will be no battle. If Mercury rises in the east while Venus rises in the west, or Mercury rises in the west while Venus rises in the east, this is called 'Gratification,' and although there are armies facing each other in the field, there will be no battle.

辰星入金中五日乃出，及入而上出者，破軍殺將，客勝；下出者，客亡地。辰星抵金不去者，將死軍敗。正其上出，破軍殺將，客勝；下出，客亡地。視其所指，以名破軍。水星繞環金星若鬥，大戰，客勝，主人吏士死。水星與金鬥，可咸劍（咸劍者，其間可容一劍也），小戰，客勝。居金星前，三日軍罷。出金星左，小戰。歷金星右，數萬人戰，主人吏士死。出金右去三尺許，軍急約戰。

The planet Chén Xīng enters the light of Jīn Xīng and remains for five days before emerging; if it emerges from above Jīn Xīng, the attacking army will suffer a defeat and the defending army will win; if it emerges from below Jīn Xīng, both armies will lose territory. If Chén Xīng stays close to Jīn Xīng and does not move away, the general will die and the army will be defeated. If it emerges directly from above Jīn Xīng, the attacking army will suffer a defeat and the defending army will win; if it emerges from below Jīn Xīng, the defending army will lose territory. One should observe the direction pointed by the edge of Chén Xīng to determine which army will be defeated. If Wù Xīng circles around Jīn Xīng as if fighting, there will be a great battle, the defending army will win, and the main army's officials and soldiers will suffer casualties. If Wù Xīng and Jīn Xīng fight and are separated by the distance of a sword (a measure of width that can fit a sword), there will be a minor battle, and the defending army will win. If Wù Xīng is ahead of Jīn Xīng, the army will cease fighting within three days. If it appears to the left of Jīn Xīng, there will be a minor battle. If it passes to the right of Jīn Xīng, there will be a major battle involving tens of thousands of soldiers, with casualties among the main army's officials and soldiers. If it appears about three feet to the right of Jīn Xīng, the two armies will urgently prepare for a decisive battle.

凡金星所出、所直之辰，其國為得位，得位者戰勝。所直之辰，順其色而角者勝，其色害者敗，隨地而敗向也（鄭色黃而未蒼小敗，宋色黃而赤黑者小敗，楚色赤黑小敗，燕色黑黃小敗，移卻則勝之）。金星白，比狼；赤，比心；黃，比參；右肩青，左肩黑，比奎。大星色勝位、行勝色（大白行得其度，則勝色也），行其度盡，勝之。

Whenever the planet Venus rises and is directly facing a particular earthly branch, the corresponding region is called "getting the right position," and that region will achieve victory in battle. Regarding the earthly branch that Venus is facing, if the color of the star harmonizes with the region and has a sharp edge, it will result in victory; if the color of the star conflicts with the region, it will lead to defeat, and the extent of defeat depends on the region's direction. For example, if the region of Zheng has a natural yellow color and the star color is pale blue, it is a minor defeat; if the region of Song has a natural yellow color and the star color is dark red, it is a minor defeat; if the region of Chu has a star color of dark red, it is a minor defeat; if the region of Yan has a star color of black and yellow, it is a minor defeat; if the star color shifts, it can reverse defeat into victory. If the color of Venus is white, it can be compared to the star Canopus; if it is red, it can be compared to the Heart mansion; if it is yellow, it can be compared to the Three Stars mansion; if the right shoulder is green and the left shoulder is black, it can be compared to the Legs mansion. When making a divination, the large star's color should overcome the direction, and its movement should overcome its color (if the bright white star moves in accordance with the rules, it will overpower the fortune or misfortune indicated by the star color). Once the required degrees are completed, the movement is taken as the standard.

凡金星與月相夾，有兵，拔城，偏將戰。與月俱出，守城者敗。與列宿相犯，小戰。與五星相犯，大戰。金星在南，南軍勝；在北，北軍勝；出東方，背之吉，逆之凶。西、南亦如之。金星守南斗，三十日夷狄來侵。入羽林，兵起。食昴及食畢，胡王死。金星之光暗，戰敗將死。金星變色，隨方色戰，吉。若青則東克，餘亦如之。入月，客兵敗將死。色白而角，可與戰。

Whenever the planet Venus is in conjunction with the Moon and they are positioned side by side, it indicates warfare, the fall of a city, and the deployment of a subordinate general. If Venus and the Moon rise together, it signifies the failure of the defending side. If Venus invades the Star mansion among the Twenty-Eight Mansions, it indicates minor conflicts; if it invades other mansions, it indicates major conflicts. If Venus is in the south, the army in the south will win; if it is in the north, the army in the north will win; if it appears in the east, fighting against it is favorable, while fighting towards it is ominous. The same applies to its appearance in the west and south. If Venus remains in the Southern Dipper mansion for thirty days, the barbarians will invade. If it enters the Feather Forest Star, it indicates the mobilization of troops. If Venus obscures the Hairy Head mansion or the Net mansion, it signifies the death of a ruler of the Hu people. If Venus appears dark, it indicates defeat in battle and the death of a general. If Venus changes color, it is favorable to fight in the direction corresponding to that color; for example, if it turns green, it is favorable to fight eastward, and other directions follow the same pattern. If Venus enters the Moon, both the guest and host armies will suffer defeat, and generals will die. If the star appears white with sharp edges, it is favorable to engage the enemy.

金星之出也，初大後小，兵弱；初小後大，兵強。金星與木星一東一西，害王侯；一南一北，刀兵伏藏。犯畢左角，左將死；右角，大戰，將死。陵房色赤，兵起。勾己，大戰，不勝，將誅。金星出入而留守於尾，兵起於野，將士滿道。入南斗，將戰死。犯河鼓，敗軍殺將。犯牽牛，將失眾，守兵作。犯房（一作危），亦兵起。入室，暴兵滿道，將死。犯東壁，大兵起。

When Venus rises first large then small, it indicates the weakening of military strength; if it first small then large, it indicates strong military power. When Venus and Jupiter are located east and west respectively, it portends harm to princes; if they are located south and north respectively, it indicates hidden weapons and potential warfare. If Venus invades the left angle of the Net mansion, it indicates the death of the commander on the left route; if it invades the right angle, it indicates a great battle and the death of commanders. If Venus appears in the Room mansion with a red color, it indicates the mobilization of troops. If the star appears bent like the shape of 'gou ji', it indicates a great battle without victory and the execution of commanders. When Venus appears and remains in the Tail mansion, it indicates military campaigns in the open fields with soldiers crowding the roads. When it enters the Dipper mansion, it indicates the death of commanders. If it invades the River Drum star, it indicates the collapse of the army and the death of commanders. If it invades the Ox Star, it indicates commanders losing their troops and soldiers stationed for defense causing rebellion. If it invades the Room mansion (the character 'fang' in some editions is 'wei'), it also indicates military mobilization. When it enters the Encampment mansion, it indicates disorderly troops crowding the roads and the death of commanders. If it invades the East Wall mansion, it indicates a large-scale military campaign.

守奎，外國兵入犯塞。守婁，征無功。守胃，兵起，胡王死，四夷多憂驚。犯畢，邊兵欲毀。入畢口，馬貴，軍傷。犯觜，兵起。犯參，邊兵起，左右廂大將憂。犯參、伐，兵起。犯井，將軍惡之。入井，兵起。犯輿鬼，兵起。入柳，兵起，益地。守柳，大將死。犯星，大將入塞。入翼，天下兵起。犯軫，其國兵大起。

The planet Venus remaining in the constellation of Legs mansion indicates foreign troops invading the border regions. Remaining in the constellation of Bond mansion indicates an expedition without success. Remaining in the constellation of Stomach mansion indicates military action, the death of a ruler of the Hu people, and widespread anxiety and disturbance among the four directions of the barbarian tribes. Invading the constellation of Net mansion indicates the destruction of border garrisons. Entering the mouth of the constellation of Net mansion indicates a rise in the price of horses and damage to the army. Invading the constellation of Turtle Beak mansion indicates military action. Invading the constellation of Three Stars mansion indicates military action in the border regions, and generals on both sides will have worries. Invading the constellation of Three Stars mansion and the star of the Axe indicates military action. Invading the constellation of Well mansion indicates that generals dislike this celestial phenomenon. Entering the constellation of Well mansion indicates military action. Invading the constellation of Ghost mansion indicates military action. Entering the constellation of Willow mansion indicates military action and expansion of territory. Remaining in the constellation of Willow mansion indicates the death of a general. Invading the constellation of Seven Stars indicates that generals retreat to the border regions. Entering the constellation of Wings mansion indicates military action throughout the land. Invading the constellation of Chariot mansion indicates that a distant kingdom will launch a large-scale military campaign.

水星者，北方之宿，水之精也。出於仲月，天下和平。若仲月不見，則災變生，大饑，陰陽錯亂，國家傾危，冬溫夏涼，害人傷物。主制五刑，偏將軍之象也。其精下為先農之神，以不效為凶。一名紐（一作丑）極。

The planet Water Star is the star mansion of the north and represents the essence of the Five Phases' water element. It appears during the middle months (second, fifth, eighth, and eleventh months), and at that time the world is peaceful and harmonious. If it is not visible during the middle months, calamities will arise: great famine, disorder between yin and yang, the state in peril, cold weather in winter and warm weather in summer, causing harm to people, livestock, and all things. In human affairs, it governs the five punishments and symbolizes a deputy general. When its vital energy descends to the human world, it becomes the god of the first plow, and if it does not appear on time, it is considered ominous. It is also known as 'Niu Ji' ('Niu' is sometimes written as 'Chou').

變色出己所見不常之處，其光青白輝輝然者，此帝王之為德及（一作正）也。如此星見，多夜雨晝晴者，臣下用陰謀其上也。至於偏裨地，皆放此。其星若不見四仲見於四孟之月者，其神明名勾星。光芒勃勃然如片雲，大如景星燦爛，九月所見，分野人多流亡，疊相嚙食，白衣聚會，兵起，吞並九州，十年大荒。其變如此，審詳候之。

The planet Water changes color and appears in a position where it should not normally be, with a bright, bluish-white light. This is a sign that the virtue of the sovereign extends throughout the realm. When this planet appears, if there are frequent rains at night and clear skies during the day, it indicates that ministers are secretly plotting against the sovereign. As for the effects on subordinate generals and deputy generals, they follow similar patterns. If this planet appears not during the four central months but during the four first months (January, April, July, October), its spirit is called the 'Hook Star'. Its light is intense, like a floating cloud, and its brilliance is great, like the Star of Auspiciousness. If it appears in September, it indicates a large number of people fleeing from that region, mutual killings among the people, gatherings of people wearing white mourning clothes, the outbreak of military conflicts, the annexation of the nine provinces, and a great famine lasting ten years. When such a celestial change occurs, it must be carefully observed and thoroughly examined.

其久而不沒，光聚兩角，變彗勃勃然者，象海鯨魚死，易王迎新之象。其神又名爨星，芒急輝輝然，其芒角五鋒狀如勵劍，形於萬物者也。早為月食，晚為彗星。一時不出，其時不和；四時不出，天下大饑。失其時而出（一作為），當寒反溫，當溫反寒。當出不出，是謂（一作以）擊，卒兵大起也。與他星遇而鬥，天下大亂。

The planet Water Star remains visible for a long time, its light gathering into two horns, appearing like a comet with a brilliant and spreading glow. This portends the death of a whale in the sea, symbolizing a change of ruler and the enthronement of a new sovereign. Its deity is also known as the "Cuan Star." Its horns are bright and swift, emitting five sharp blades, resembling a sharpened sword. It reveals corresponding forms on all things. If it appears too early, it foretells an eclipse of the moon; if it appears too late, it foretells a comet. If it does not appear in a season, that season will experience disharmony in climate; if it does not appear in all four seasons, the whole country will suffer from great famine. If it appears out of its proper season (the character "出" in some editions is "為"), it will result in warmth when it should be cold, and cold when it should be warm. If it should appear but does not, this is called "Ji," indicating a sudden large-scale military campaign. If it encounters other stars in conflict, it presages great chaos throughout the land.

凡水星入月，主敗兵。與金星合而出，破軍殺將，客勝。視旗所指，以命破軍。環金星，大戰，客勝。守房，胡敗。守婁，兵起。犯畢，夷傷主人，客勝。出昴北，胡主死。守畢、昴，邊兵起。守參、伐南，胡人入塞。入井，則兵進；出井，則兵退。犯鬼，兵起。入婁，兵起。守柳，牛馬貴。守張，兵起。入翼，兵大起。犯五車，兵起。留心，兵起四方。

When the Water Star enters the Moon, it indicates the defeat of the army. If it joins with the Metal Star and appears together, it signifies the defeat of the general and the victory of the guest army; one should look at the direction indicated by the flag star to determine which side's army will be defeated. If it circles around the Metal Star, there will be a great battle, and the guest army will win. If it stays in the Room Mansion, it indicates the defeat of the Hu people. If it stays in the Bond Mansion, it indicates the outbreak of war. If it invades the Net Mansion, it indicates harm to the main army by the barbarians, with the guest army winning. If it appears north of the Hairy Head Mansion, it indicates the death of the ruler of the Hu people. If it stays in the Net Mansion or the Hairy Head Mansion, it indicates war in the border regions. If it stays in the Three Stars Mansion or south of the伐星, it indicates the Hu people invading the border passes. If it enters the Well Mansion, it indicates the need to advance; if it leaves the Well Mansion, it indicates the need to retreat. If it invades the Ghost Mansion, it indicates the outbreak of war. If it enters the Bond Mansion, it indicates the outbreak of war. If it stays in the Willow Mansion, it indicates high prices for cattle and horses. If it stays in the Extended Net Mansion, it indicates the outbreak of war. If it enters the Wings Mansion, it indicates a large-scale military campaign. If it invades the Five Carriage Stars, it indicates the outbreak of war. If it stays in the Heart Mansion, it indicates war in all directions.

土星者，中央之宿，土之精也。若見於四季，表主之盛衰也。其神隱於大微，或下於人間，為妖異，為艷女起亂，亡破國家，為妖言惑亂人心；或為近臣，間鬥忠良。若其星光潤鮮明，見井、鬼之間，伏沒依常道，則正道不失；不依常道，則三綱錯亂。夫此星之色本黃而光明獨鋒在上，如火焚（一作炎）之狀，四面象光細而附上毳然，即土星之本體。

Saturn is the central mansion star, representing the essence of the Earth element in the Five Phases. When it appears in the months of the third, sixth, ninth, and twelfth months, it indicates the prosperity or decline of the sovereign's state. Its spirit is hidden within the Taimei Enclosure, but sometimes descends to earth to cause chaos: transforming into a beautiful woman to incite turmoil, leading to the downfall of the state; spreading false words to confuse and disturb the people's minds; or appearing as a close minister of the sovereign, creating discord and falsely accusing the loyal and virtuous. If this star has a warm and bright light, appearing between the Well Mansion and the Ghost Mansion, and its rising and setting are in accordance with the norm, then the righteous path will not be lost. However, if it deviates from the norm, the three fundamental relationships of ruler and subject, father and son, and husband and wife will become disordered. The natural color of this star is yellow, and its light shines alone with a sharp upward point, resembling a flame burning. The light around it is subtle and rises upward, soft like fine hair. This is the true form of Saturn.

土星所居國，吉。未當居而居之，若已去而復還，居之國得土地。當居不居，既已居之又東西去之，國失土。居其宿久則福（一作禍）厚，居其宿易則福薄。當居不居為失鎮，其下國可伐，得者不可伐。其盈為王不寧，縮有軍不復。一曰：既已居之，又東西去之，其國凶，兵將亂，不可舉事用兵。失次二舍、三舍，有王命不成，不然將有大水。

When Saturn stays in a region, it is auspicious. If it should not stay but does, or if it has already left and returns, the country where it stays will gain territory. If it should stay but does not, or if it has stayed and then moves east or west, the country will lose territory. The longer Saturn stays in a star, the deeper the blessing; the shorter the stay and the faster the movement, the shallower the blessing. If it should stay but does not, it is called 'losing the station,' and the country corresponding to that station may be attacked. Conversely, the country that gains the station should not be attacked. If Saturn moves ahead, it is called 'excess,' indicating the king will not be at peace. If it lags behind, it is called 'deficiency,' meaning the army on campaign will not return. Another view says: if Saturn has stayed and then moves east or west, the country will face danger, the army will rebel, and military action should not be taken. If Saturn is out of order by two or three stars, the imperial decree will not succeed, otherwise there will be a great flood.

凡犯左角，大將戰死。守右角，兵起。守糠，兵大起。入天廟，兵大起。守虛，有客兵至，不過五日自去。守奎，入奎，有邊兵起。入婁亦如之。入胃，客兵敗，主兵不用。入昴，胡主死。入畢，臣下為亂。入觜，兵起逆行。守參，胡兵起。守井，越兵起。

If the Earth Star invades the left star of the Horn Mansion, it indicates the death of a general. If it stays at the right star of the Horn Mansion, it signifies the mobilization of troops. If it stays at the Kefeng Star, it indicates a large-scale military campaign. If it enters the Heaven Temple Star, it also indicates a large-scale military campaign. If it stays at the Emptiness Mansion, it suggests an invading army from the enemy, but it will retreat on its own within five days. If it stays at the Legs Mansion or enters the Legs Mansion, it indicates military action on the border; entering the Bond Mansion is the same. If it enters the Stomach Mansion, it indicates the defeat of the enemy army, and the main army does not need to take action. If it enters the Hairy Head Mansion, it indicates the death of the ruler of the Hu people. If it enters the Net Mansion, it indicates rebellion among the ministers. If it enters the Turtle Beak Mansion, it indicates military action with the army retreating. If it stays at the Three Stars Mansion, it indicates the rise of Hu troops. If it stays at the Well Mansion, it indicates military action in the region of Yue.

入胃，舍七星，兵起，負海大饑。守張，多盜賊，興土工，兵起。入軫，兵發事自敗。入天庫，兵起。守河南界，蠻夷兵起。出東掖門，為將軍寶事。出西掖門，為將軍受事，西出受刑。

Entering the Stomach mansion and residing in the Seven Stars mansion, it indicates the mobilization of troops and a great famine along the coastal areas. Staying in the Extended Net mansion indicates many bandits, large-scale construction projects, and military campaigns. Entering the Chariot mansion indicates the dispatch of troops leading to self-destruction. Entering the Heavenly Storehouse star indicates the mobilization of troops. Staying at the boundary south of the Yellow River indicates military actions by the barbarians. Leaving from the eastern gate of the Taiwei Enclosure indicates that the general will receive rewards; leaving from the western gate indicates that the general will receive an appointment, and leaving from the west indicates that the general will suffer punishment.

《易》曰：天垂象，聖人則之。又曰：仰以觀乎天文，俯以察乎地理。此皆前聖人洞吉凶興亡之道，然而天文、地理、兵象之要略，得不審而用之哉？行師之際，五星伏沒、遲順兩曜、盈虧薄食、飛流示變、孛彗為妖，既知之矣，必審必詳所居躔度焉。

The Great Treatise of the Zhou Changes says: "Heaven sends down celestial phenomena, and the sage takes them as a model." It also says: "Look up to observe the heavenly phenomena, and look down to examine the earthly features." These are the ways of the sages of old to discern auspiciousness and misfortune, rise and fall. If this is so, how could the principles of astronomy, geography, and the star charts used by military strategists not be carefully examined and then applied? When engaging in military campaigns, knowing the concealment or disappearance of the five planets, the slow or regular movement of the sun and moon, the waxing and waning of the moon, the eclipses of the sun and moon, the falling of meteors indicating change, and the appearance of comets and孛stars indicating ominous signs, once these are known, one must carefully examine the "chuan du" or the degrees through which the stars move in the sky.

其躔度既詳之矣，必審所管分野焉。茍如是，方可以精別災異，順其舉動而已矣。今臣輒上據天文，下推地理，以別十二分野。外以觀星辰之變，內以備山川之用，天地之間，燦然在目。其圖其狀，以示於來者焉。

The celestial positions have already been carefully examined, and it is now necessary to clarify the "fields" they govern. These fields refer to the divisions corresponding between the heavenly star mansions and the earthly states and regions. Only after this is understood can disasters and anomalies be accurately identified, and actions can be taken in accordance with celestial phenomena. Now, Minister Xu Dong has based his work on astronomical observations and geographical analysis to divide the twelve fields. Externally, these fields are used to observe changes in the stars, while internally they are used to plan the utilization of mountains and rivers. Thus, the situation between heaven and earth becomes clear at a glance. The relevant diagrams and forms have been recorded and will be left for future generations to refer to.

臣聞百人已上，勝敗之氣必具焉。是以順之者昌，逆之者亡。天地無言，吉凶以象占；雲氣有異，必契災變。占氣之時，觀氣之初出如甑上雲勃鬱上騰，氣積而為霧氣，陰氣結為虹霓、暈珥之屬；不積不結，散漫一方，不能為災。必須知雜殺氣森森然疾起者，乃可占。常以平明、下晡、日出沒時候之。其內有風雨為解者，不成災也。

I have heard that whenever there are more than a hundred people, the atmosphere of victory or defeat is certainly present. Therefore, those who follow it will flourish, while those who defy it will perish. Heaven and Earth do not speak, but good or bad fortune is foretold by celestial phenomena. When strange clouds appear, they must correspond to some calamity. When observing clouds, one should look at their initial appearance: like steam rising from a steaming pot, the vapor gathers to form mist, and dark clouds condense into halos, rainbows, or sun dogs. If the clouds neither gather nor condense, but merely spread out in one area, they will not cause disaster. One must identify those clouds that carry a killing aura, rising swiftly and solemnly, before making a judgment. Usually, observations are made at dawn, in the late afternoon, and at sunrise or sunset. If rain or wind disperses the clouds, there will be no disaster.

若出軍之日，天氣漠漠，雲彩陰沉而寒者，必戰之象也。若晴陽蕩和，風雨不動者，不戰也。如或有青氣見君王相上者，大勝。青屈旋留註者，下流血。大霧五十日不散者，其境當有兵馬。霧色蒼黃者，亦有災變也。白雲如匹練經丑未者，兵之象也。或雲如人行，排列如陣，或壬子日四面無雲，獨見出雲如旌旗，皆兵象也。

If the sky is dark and gloomy with heavy clouds and a cold wind, it is a sign that battle is imminent. If the weather is clear and warm with no rain or wind, there will be no battle. If there is a green cloud appearing over the positions corresponding to the king and his ministers, it indicates a great victory. If the green cloud twists and coils and settles down, it signifies bloodshed in the lower regions. If a thick fog lasts for fifty days without dispersing, there will be military movements in that area. If the fog is a pale yellow, there will be calamities. If white clouds stretch across the positions of Chou and Wei like a white silk cloth, it is a sign of military affairs. If clouds appear as people walking in formation, or if on the Renzi day there is no cloud in all directions but a single cloud rises like a banner, these are all signs of war.

或雲三道，如霧非霧，如塵非塵者，敵人發軍之徵，隨其起處防之。或白雲如匹布起於東方者，大兵起也，色赤者尤甚，青者大喪，黑者亦如之也。或黑雲三道，首尾銳而中裂者，其下將有大戰。或雲氣赤而其緣黃者，大臣專權之兆也，不早除之，將有大變。於軍上往來，則往者敗，來者勝。

Some clouds are divided into three parts; they are not like fog, nor like dust. This is a sign that enemies are about to mobilize troops, and one should be on guard in the direction from which they rise. Some white clouds appear like a piece of cloth rising from the east, indicating a large-scale military campaign. If the color is red, the situation is particularly serious. If the color is blue, it signifies a great mourning. If the color is black, it is also a sign of great mourning. Some black clouds are divided into three parts, with sharp ends and a split in the middle, indicating a major battle will occur beneath them. Some cloud formations have a red color with yellow edges, which is a sign that ministers will seize power. If this is not dealt with promptly, there will be a major upheaval. If such a formation moves around a military camp, the side from which it departs will suffer defeat, and the side from which it comes will prevail.

或雲氣散如錦文者，當有赦書行天下。天下若無慶賀事，必見流血。或雲氣如虎頭者，暴亂之象也（象一作眾）。或雲氣如弩弓之狀者，天子之氣。或雲氣長數十百丈者，猛將之氣也。或雲氣無故如虎行雲中者，當暴兵至也。或雲如人字在空者，所發之處（一作地）必有人來告急，一人則氣一條。雲如方一紅者，暴兵至也。

Some clouds disperse like the patterns of brocade, indicating that an imperial decree of pardon will be issued throughout the land; if there is nothing to celebrate in the world, bloodshed is certain. Some clouds take the shape of a tiger's head, indicating signs of chaos. Some clouds resemble a crossbow, indicating the aura of the Son of Heaven. Some clouds stretch for dozens or even hundreds of feet, indicating the aura of a powerful general. Some clouds appear without cause as if a tiger were walking among them, indicating that troops of disorder will arrive. Clouds shaped like the character '人' hanging in the sky indicate that a place will surely receive urgent reports, with each cloud corresponding to one person. Clouds that are red in color indicate the arrival of troops of disorder.

或望無雲，獨見赤氣如旦暮之霞，或見黑雲極天，或白雲如仙人衣，十萬聯結，部隊相逐，罷而復起，或白雲廣大七丈，東西極天，如此者皆起兵之象。或有黑雲如人持刀盾者，暴兵之氣也。如見之國，當嚴號令，肅士伍以備之。

Sometimes there may be no clouds, but only a red glow resembling the morning or evening haze; or black clouds filling the sky; or white clouds resembling the robes of immortals, woven together in ten thousand pieces, moving in groups, dispersing and reassembling; or white clouds spanning seven zhang in width, stretching east to west across the sky: such phenomena are omens of military action. If black clouds appear like people holding swords and shields, this is the aura of chaos and disorder. Where such clouds appear, that country should enforce strict orders and discipline its troops to guard against it.

凡占氣三四百里，平目望在桑榆上千餘里，登高望之下屬地者居三二千里。雲氣有如獸踞上者，戰。自華而南，氣下黑上赤；嵩高三河之郊，氣正赤；常山已北，氣下黑上青；渤碣海岱之間，氣皆黑；江淮之間，氣皆白。徒氣白，土功氣黃，車氣乍高乍下、往往而聚，騎氣卓而（卓一作卑）布，卒氣搏。

When observing cloud formations for divination, from flat ground one can see clouds up to three or four hundred miles away; when looking horizontally and seeing the clouds at the level of the tops of mulberry trees, they can be seen up to over a thousand miles away; when ascending to a high place and looking down to see the clouds hanging low and touching the ground, the distance can be two or three thousand miles. Clouds that resemble wild animals crouching on top of them indicate warfare. To the south of Mount Hua, the clouds appear dark at the bottom and red at the top; in the high areas of Mount Song and the regions around the Yellow River's eastern and western banks and the middle reaches of the Yellow River, the clouds are purely red; to the north of Mount Changshan, the clouds appear dark at the bottom and blue at the top; in the areas between the Bohai Sea, Jieshi, the East Sea, and Mount Tai, the clouds are all black; in the region between the Yangtze and Huai rivers, the clouds are all white. The clouds of soldiers in service are white; the clouds of earth and wood construction workers are yellow; the clouds of military vehicles fluctuate high and low, often gathering into a mass; the clouds of cavalry are high and spread out (in some editions, 'low' is written instead of 'high'); the clouds of infantry are gathered in solid masses.

前卑而後高疾，前方而後高者銳，後銳而卑者卻。其氣平者徐行，前高後卑者不至而反。氣相遇者，卑勝高，銳勝方。來卑而修速者，不過三四日去之五六里見。氣來高七八尺者，不過五、六日十餘里、二十里見。來高又餘二十丈者，不過三十日去之五、六十里見。

When the aura is low at first and then high, it indicates a rapid military advance; when the front is square and the back is high, it indicates a sharp and decisive attack; when the back is sharp and low, it indicates retreat. If the aura is flat, it indicates a slow military movement; if the front is high and the back is low, it indicates that the army will return before arriving. When two auras meet, the lower one defeats the higher one, and the sharp one defeats the square one. If the aura comes low and long, it will appear within three or four days, and enemies can be seen from five or six miles away. If the aura rises seven or eight feet, it will appear within five or six days, and enemies can be seen from ten to twenty miles away. If the aura rises twenty zhang, it will appear within thirty days, and enemies can be seen from fifty to sixty miles away.

和雲精白者，其將悍，其士怯。其大根而前絕遠者，當戰。精白而前低者，戰勝。其前末兩昴者，戰不勝。陣雲如立垣，杼雲如杼，軸雲搏而端銳，鉤雲如城者亙天其半，雲霓者類闕。

Clouds that are soft and pure white indicate that the opposing general is strong but his soldiers are timid. If the cloud's base is thick and its end stretches very far, there will be battle. If the cloud is pure white and its end hangs low, the battle will be won. If the cloud's end splits into two branches that are high and raised, the battle will not be won. A formation cloud shaped like a standing wall, a shuttle-shaped cloud, a cluster of clouds with pointed ends, or a hook-shaped cloud spanning half the sky all indicate battle. Clouds resembling the double gates before a palace also indicate battle.

其故劍雲鉤曲者，此云見，以五色占而澤搏密，其見動人，乃有占，兵必起，必戰鬥。其旦五朔所候，次於日旁雲氣。人主人象皆如其形，故北狄之氣如群畜穹廬，南夷之氣類舟航幡旆（一作旗）。若冬至之後夜明者，陽氣之動也，不足占。

That kind of cloud, which resembles an old sword and is curved, should be interpreted according to the five colors; only when the color is moist and the cloud is dense and compact, and appears so vivid as to move the heart, can it be used for divination, indicating that war is certainly going to break out and battle is certainly going to occur. On the morning of the first day of each month, the clouds observed should follow the clouds adjacent to the Sun. The images of the sovereign and human affairs appear as they are in reality, so the clouds representing the northern Di people resemble herds of animals and yurts, while those representing the southern Yi people resemble ships and banners. However, the brightening of the night sky after the winter solstice indicates the beginning of the movement of yang energy, which is insufficient for divination.

處營臨陣之時，紫氣出於軍上者，大慶之兆也，即日有喜。或軍上雲氣如覆堤前赤後白者，勝氣，利進兵攻擊，在敵則勝。或軍上氣凝成雲，中天而住（一作往）堅固不變者，名曰剛氣，在敵則勿攻之。或軍上雲氣作盤踞之狀者，此之謂天威也，宜用精兵固以漸進戰。

When setting up camp or facing the enemy in battle, if purple qi rises from above our army, it is a great auspicious omen, and there will be good news that day. If the cloud qi over a military camp resembles a dam covering it, red in front and white in back, this is the qi of victory, favorable for advancing and attacking; if it appears over the enemy's camp, it signifies the enemy's victory. If the cloud qi over a military camp condenses into clouds and remains suspended in the air, firm and unchanging, it is called 'rigid qi'; if it appears over the enemy's camp, one should not attack. If the cloud qi over a military camp forms a coiled and crouching shape, this is called 'heavenly authority'; one should deploy elite troops, maintain a steady formation, and advance gradually in battle.

或軍上雲氣如華蓋先動者，或雲氣上赤下黑臨軍者，此弱彼強，然終破強，小能擊大，大戰大勝，小戰小勝。或雲氣如黑人在赤雲中，謂之捷（一作梅）氣。或雲氣如十十五五童子，氣中赤氣在前者，強兵之氣也。

Some military camps have clouds resembling Huagai moving ahead first; others have red clouds above and black clouds below pressing down upon the camp. This indicates that our forces are weak while the enemy is strong, yet ultimately we will overcome the strong enemy, achieving great victories in great battles and small victories in small battles. Some clouds appear like black figures standing among red clouds, known as 'Jie Qi' ('Jie' is sometimes written as 'Mei'). Other clouds resemble groups of five or ten children, with red clouds preceding them, indicating the presence of a strong military force.

或雲氣如山堤林木；或白氣粉（一作分）澤如樓，繞以赤氣；或雲氣爛如火光或湧如火煙；或雲氣如山蓋分為（一作高）兩穗蓬蓬然，又類草煙之狀，此得天勢也；或雲氣凝日而成五色；或雲氣十十五五如赤鳥蹲黑氣中；或氣如黑煙；或雲氣如馬頭高尾低；或雲氣如人持斧向敵；或雲氣如二匹練：此十者，勁兵之氣也，在敵則宜避之，在我則所向皆克矣。

Some clouds resemble mountain embankments and forests; some white vapor is moist and appears like buildings, surrounded by red vapor; some clouds shine brightly like firelight, or surge like fire smoke; some clouds look like mountain caps split into two tufts, fluffy and loose, or like smoke from burning wild grass. This indicates favorable heavenly and earthly conditions; some clouds gather around the sun and display five colors; some clouds appear in groups of ten or five, like red birds crouching within black vapor; some vapor resembles black smoke; some clouds look like a horse's head high and a horse's tail low; some clouds resemble a person holding an axe facing enemies; some clouds look like two white silk pieces. These ten types are all signs of strong military forces. If they appear in the enemy's territory, one should avoid them; if they appear in one's own territory, all directions will lead to victory.

黃雲氣黃白厚潤而重者；或雲氣動，廣如三匹皂帛，前大後狹，軍行其中，有雲如鬥雞，赤白相隨在氣中；或陣上有五色氣連天；或雲氣連天如烏衣人在赤雲中；或黃氣亙天：此五者，應天之兵也，擊之大凶。

Clouds of yellow color with white intermingled, thick, moist, and heavy; some clouds drift about, wide as three black silk cloths, broad in front and narrow at the back, with armies advancing through them, and some clouds resemble fighting roosters, with red and white colors accompanying the vapor; some armies have five-colored clouds connecting to the sky above; some clouds reach up to the sky, resembling a person in black clothing standing amidst red clouds; some yellow vapor spans across the sky: these five kinds are all armies in accordance with heavenly will, attacking them brings great misfortune.

或軍上氣如蛇舉頭向敵；或赤黃氣干天；或雲氣如日月而赤氣繞之；或雲氣如日暈有光著（一作者）；或氣凝聚而不散；或赤雲如龍，彩色鬱鬱沖天；或雲相繞又如鳳凰之狀；或雲氣光潤如城門隱隱在白雲中；或氣內赤外黃：此九者，強兵之勝氣，一曰王者之氣也。雲氣如是者，在我軍上則出擊敵，若在敵上則慎勿妄動。又若在我軍上，及敵人軍氣如常者，亦勝兆也。

Some military camps have a sky full of air resembling a snake raising its head towards the enemy; some have a red and yellow aura rising straight to the sky; some have clouds resembling the sun and moon with red air surrounding them; some have clouds resembling a solar halo with light accompanying them; some have air gathering without dispersing; some have red clouds like dragons, rich in color and rising straight to the sky; some have clouds intertwining in the shape of a phoenix; some have clouds shining brightly like a city gate faintly appearing among white clouds; some have air that is red inside and yellow outside: these nine types are the auspicious signs of a strong army's victory, and some say they are the aura of a sovereign. When such clouds appear above our army, we should attack the enemy; if they appear above the enemy's camp, we must never act rashly. Additionally, if such an aura appears above our army while the enemy's aura remains normal, it is also a sign of victory.

進兵攻城，及敵來圍我，亦審雲氣之吉凶。或城上或營上有氣如人十十五五，皆叉手低頭者，軍人願降也（此章一緣勝敗之氣雜論之，又多言城中之事，故別立此章。若於營塞及陣上吉凶亦同）。或雲氣上黃下白，名曰善氣，所臨之軍欲相和解。或城中氣如白旗者，不可拔。或黃雲臨城者，城中有大喜慶。

When advancing troops to attack a city or when the enemy comes to surround our forces, we should also examine the auspiciousness or inauspiciousness of the cloud formations. Sometimes, clouds appear above the city or camp, resembling groups of people, five or ten, bowing their heads and clasping their hands, indicating that the defending troops are willing to surrender. (This section was originally mixed with the discussion on the auspiciousness and inauspiciousness of victory and defeat, and it also discussed more about the city itself, so it is separated into a separate chapter. If applied to the auspiciousness or inauspiciousness of camps, fortresses, and positions, the method of judgment is the same.) Some cloud formations have yellow on top and white below, known as 'good clouds,' indicating that the two armies under them wish to make peace. Some cloud formations resemble white banners within the city, indicating that the city cannot be captured. Some yellow clouds cover the city, indicating great joy and celebration within the city.

或青色氣如牛頭觸人者，城中不可屠（一作圖）。或城中氣出東方色黃者，此天鉞，不可伐，伐者大禍。或城上氣如火煙分湧者，主人慾出戰也。其氣無極，不可擊。諸色但出而無極者，不可屠。或赤色或黑氣如杵形從城內向外者，內兵突出，主人大勝。或城上雲氣分為兩穗火之狀者，不可攻。或蒙氣繞城而不入者，外兵不得入。

Some blue clouds resemble a bull's head colliding with people, indicating that this city should not be attacked. Some clouds within a city appear in the east and are yellow, called "Yin Benefactor," and should not be attacked; the attacking side will suffer great calamity. Some clouds above the city resemble fire smoke branching out, indicating that the defending side will soon fight; if these clouds are boundless, then attack should be avoided; any clouds of various colors that surge out without end should not lead to the destruction of the city. Some red or black clouds resemble a pestle shape extending from within the city to outside, indicating that the army inside the city will break through and the defenders will achieve a great victory. Some clouds above the city split into two tufts like flames, indicating that attack should be avoided. Some obscure clouds circle around the city without entering, indicating that the army outside the city cannot penetrate.

凡攻城塞有諸氣從城中出入吾軍者，勝氣也，謹備之。或攻城赤氣在城上，黃氣在四面繞之者，城中大將死，城降。或城上赤氣如飛鳥者，急攻之，立可破矣。或氣出入於城中者，城中居（一作軍）民欲逃散，無鬥志，急攻之。或氣如死灰而覆其城寨者，吏士（一作使）病，城可屠。或城全無雲氣者，士卒心散。

When attacking a city, if various kinds of qi emerge from the city and enter our army, this is the winning qi of the enemy, and we should be cautious and prepared. If during the attack there is red qi on the city walls and yellow qi surrounding the four directions, this indicates the death of the city's general and the city's surrender. If red qi appears on the city walls like flying birds, we should attack quickly and can break through immediately. If qi moves in and out within the city, this indicates the city's inhabitants wish to scatter and lack fighting spirit, so we should attack urgently. If a greyish haze covers the city, this indicates the officials and soldiers are ill, and the city can be captured and destroyed. If there is no cloud qi at all on the city walls, this indicates the defending soldiers are disheartened and lack unity.

或城上赤氣如眾人頭向下者，其下多死喪血流。或白氣繞城而入者，急攻之，可拔。或白氣光如劍形，長百餘丈，自敵上起而橫城上者，攻之者受禍，城不可屠，八十一日內應。或黑雲高起，以黃為緣，長凝於陣前，橫列如跪，其狀如手相牽，三三五五低頭拱手營陣之上者，人必降。

Some instances show red clouds rising above the city like many heads pointing downward, indicating many deaths and bloodshed below the city. Some show white clouds circling around the city and entering it, suggesting a need to attack quickly, as the city can be captured. Some show white clouds glowing like swords, over a hundred feet long, rising from above the enemy and stretching across the city, indicating that the attacking force will suffer misfortune; this city should not be destroyed, and the prophecy will come true within eighty-one days. Some show black clouds rising high with a yellow edge, gathering for a long time in front of the formation, arranged horizontally like kneeling figures, forming groups of three or five, bowing and clasping hands, hanging over the camp formation, indicating that the enemy will surely surrender.

或雲氣如雞雉及走兔者，賊當來攻城，急備之。或雲氣三條五條橫列成陣，文如虎斑者，所臨之軍必拔城殺將，見之急攻之。或雲如龍行於城上者，必有大水。凡城上勝敗之氣如是者，勝在敵，不可攻之；敗在敵，可攻之。勝在我，則利出兵進擊；敗在我，則堅壁清野，嚴以守之。雲氣所見，天地心也，可不慎哉！

Some clouds resemble chickens and pheasants or running rabbits, indicating that enemy troops are about to attack the city; one should be prepared. Some clouds appear in rows of three or five, forming arrays with patterns like tiger skin, indicating that the army under which these clouds appear will certainly capture the city and kill the enemy commander; when seen, they should attack immediately. Some clouds look like dragons moving over the city, indicating a certain large flood. In general, the signs of victory or defeat on the city as described above: if the victorious energy is on the enemy side, one should not attack; if the defeated energy is on the enemy side, one may attack; if the victorious energy is on our side, it is favorable to send out troops for attack; if the defeated energy is on our side, one should fortify the city, clear the fields, and strengthen defenses. The clouds display exactly the will of heaven and earth; how can one not be cautious?

欲知敵將之賢愚，亦以雲氣占之。夫軍上青雲帶赤中黃白，自旦日至夜不散者，其主弱臣強，大將軍驕恣，法令顛倒，可急攻之。或軍上雲氣昏昏暗濁者，主將不明，賢良不附也。或軍上雲氣如蛟龍者，主將軍神魂散亂，可擊之。或出自白日沒之後，有青氣西亙天者，經十日不雨，大將當失位，強在三年之內也。已而變赤者，大敗之兆也。

To determine whether the enemy general is wise or foolish, one can also use cloud formations for divination. If the enemy's army is covered by dark clouds with a red tinge, with yellow and white colors mixed in the middle, and these clouds do not dissipate from morning until night, it indicates that the enemy's ruler is weak while his ministers are strong, the supreme general is arrogant and unrestrained, and the laws are reversed and chaotic. In such a case, one can attack quickly. If the clouds above a military camp are dark and turbid, it suggests that the general is not wise, and virtuous men are unwilling to submit. If the clouds above a military camp resemble a dragon, it indicates that the general's mind is scattered, and an attack is feasible. If after sunset on a certain day, a blue cloud appears spreading from the west across the sky and does not rain for ten days, it foretells that the general will lose his position, at the latest within three years. If afterwards the blue cloud turns red, it is a sign of great defeat.

或軍上青氣漸黑者，大將軍死。或雲氣黃白而潤澤者，將有威德也。或軍上氣漸漸如雲變作山形者，將有深識也。或雲外黑而中赤向前者，或兩軍相當雲氣如倉者，或赤氣如山者，此三者將悍精驍勇也。或雲上與天連者，將有智也。

Some military camps have a greenish mist that gradually turns black, indicating the death of the supreme general. Some clouds appear yellowish-white and moist, indicating the commander has prestige and virtue. Some mist above a military camp gradually transforms into the shape of a mountain, indicating the commander has deep insight. Some clouds have dark exteriors and red interiors, advancing forward; some clouds during a confrontation between two armies resemble granaries; some red mist resembles a mountain: these three situations indicate the enemy commander is strong, capable, and brave. Some clouds connect upward to the sky, indicating the commander is intelligent and strategic.

或雲氣如龍虎在煞氣中，或如火煙奮奮，或如火光變變，或如林木あだ者，或如塵埃頭大而卑者，或色紫黑狀如門上樓者，或如紫粉（一作粉素）霏拂者，或如龍游黑霧中者，或如日月有赤氣起繞者，或狀如門上黑下赤者，或如皂旗者，或如弓形，或蜿蜒如蛟蛇者，此十三者猛將之氣也。

Some clouds resemble dragons and tigers amidst a fierce atmosphere; some appear as rising flames; some look like flickering flames changing shape; some resemble dense forests; some look like dust with a thick head and low position; some are dark purple in color, shaped like the watchtowers on city gates; some appear as purple powder drifting about; some resemble dragons moving through dark mist; some look like the sun and moon with red vapor rising around them; some take the shape of a gate, black on top and red below; some resemble black banners; some look like bows; some wind like dragons and snakes: these thirteen forms are all the signs of fierce generals.

或雲氣青而疏散者，將怯弱也。或前大後小者，將不明也。或內黑緣以白氣者，將懦而無謀也。如此者，可以詐動，可以事惑，可以威，可以強逼決勝矣。

Some clouds are dark blue and sparse, indicating the enemy commander is timid and weak. Some clouds are large in front but small at the back, indicating the enemy commander lacks understanding. Some clouds have a black center and a white edge, indicating the enemy commander is timid and lacks strategy. When encountering such an enemy commander, one can use deception to provoke him, create disturbances to confuse him, use prestige to intimidate him, and force battle to determine victory or defeat.

進兵之時，先於山川四面望其雲氣。渾渾圓長，赤氣在其中者，或如赤杵在黑雲中者，其下有伏兵。或氣青黑色掩北斗者，敵將設伏兵以待我也。或兩軍相當，赤氣在陣前後者，亦有伏兵隨氣所在之方。或雲絞絞綿綿者，此以車騎為伏也。或雲氣聳然類山丘形者，此皆精猛之伏兵也。或雲氣成布席狀者，此以步卒為伏也，所見之地急防之。

When advancing with troops, one should first look around the mountains and rivers to observe the clouds. If the clouds are thick and round with a red color inside, or appear like a red wooden mallet standing in black clouds, there are hidden troops below. If the clouds are dark and black, covering the Big Dipper, this indicates that the enemy general has set up hidden troops waiting for our army. When two armies face each other, if red clouds appear in front or behind the formations, there are hidden troops, and the direction of the hidden troops corresponds to where the red clouds are. If the clouds are twisted and connected together, this indicates that chariots and cavalry are used for ambushes. If the clouds rise high and form the shape of hills, this indicates that the hidden troops are elite and fierce. If the clouds form a spread-out mat shape, this indicates that infantry are used for ambushes; wherever this is seen, one should quickly set up defenses there.

白氣群行，徘徊結陣往來者，他國人來欲圖亂我，不可應之。視其所往，隨而擊之，可得也。或有黑氣臨我軍上，如車輪行，敵人深入，謀襲營柵。或有黑氣遊行，中含五色，臨我軍上，必謀合諸侯而伐我，諸侯必謀反敵軍，敵軍當自敗。或有黑氣如幢節之狀出於營中，上黑下黃，敵人來求戰，無誠實言信相，及九日內必覺，備之吉。凡雲氣如是者，敵之密謀也。

White clouds move in groups, wander back and forth, and form formations, indicating that people from another country are coming to plot disturbances against us; we must not rashly engage in battle. We should observe where they are heading and follow them to attack, thus capturing them. Some black clouds press over our army, rolling like a chariot wheel, indicating that the enemy has already advanced deep into our territory, planning to attack our camps. Some black clouds move about, containing five colors, pressing over our army, indicating that the enemy certainly seeks to unite with the feudal lords to attack us; and the feudal lords will certainly retaliate against the enemy, causing the enemy to perish on their own. Some black clouds appear in the shape of flags, banners, and symbols rising from the camp, with black on top and yellow below, indicating that the enemy is coming to fight, but their words are not trustworthy. They will certainly be uncovered within nine days, and if we guard against them, it will be auspicious. All such cloud formations indicate the secret plots of the enemy.

軍上氣如死灰，或如馬肝，或如偃蓋，或如群羊，或如驚鹿，或如臥人無手，皆敗征也。或黑如壞山（壞一作敗），隨軍，軍敗將死；隨我，亦（一作移）當避之。或雲氣白黃昏發連夜襲敵者，軍士散亂，擊之吉。或軍上氣卑而一絕一敗，在東發白氣者，災深。或雲氣五色而東西南北不定者，軍欲敗。或赤氣炎隆於天者，大將軍死而眾軍潰亂。

The air above the military camp resembles dead ashes, or the liver of a horse, or the overturned hood of a carriage, or a flock of sheep, or a startled deer, or a person lying down without arms; these are all omens of defeat. Some clouds appear black like a collapsed mountain (the character 壞 is sometimes read as 壞), following a particular army, which will surely suffer defeat and the general will die; if they follow our army, we should avoid them (the character 亦 is sometimes read as 移). Some clouds appear white, rising at dusk and attacking the enemy all night, indicating disorder among the soldiers, which is favorable for attack. Some air above the camp is low and intermittent, breaking up in segments and dispersing, with white clouds rising in the east, indicating great calamity. Some clouds display five colors and drift unpredictably in all directions, indicating the army will surely suffer defeat. Some red clouds rise like a raging fire, indicating the death of the supreme general and chaos throughout the entire army.

或黑氣如牛馬從霧中漸漸入軍者，名曰天狗下食血，必營於遠處避之。或雲氣蓋道蒙蔽而晝冥者，立敗之征也，爨不暇熟，急避之。若雲氣或青或碎如瓦礫，所臨之軍即敗也。若雲氣或赤或白，如人無頭，如人臥匐地低頭，所臨之軍敗也，當流血百餘里。在吾而欲禳之者，大將移營他處即吉也，士卒令其歡心上騰，可以解福。

Some black clouds resemble cattle and horses emerging gradually from the mist into the camp, known as "Heavenly Dog Feeding on Blood." In such a case, the camp must be moved to a distant location to avoid danger. If clouds block the roads, obscure the sky, and darken the day, this is a sign of immediate defeat, and there will be no time to cook food; one must hurry to take shelter. If the clouds appear green or fragmented like broken tiles, the army under their influence will immediately suffer defeat. If the clouds are red or white, resembling a headless person or someone lying on the ground with their head low, the army under their influence will suffer defeat, with blood flowing for over a hundred li. If such an omen appears on our side and we wish to avert it, the general should move the camp to another location, which will be auspicious. At the same time, the soldiers should be cheerful and their morale should be high, thus dispelling the disaster and bringing about good fortune.

或雲氣如水破堤，士伍潰之兆也，敵將潛兵襲我之後。或夜雲氣長如引索垂下，所臨之軍敗也。或夜半雲氣濃黑者，多陰謀。色青白及蒼黑者，皆反戾之兆也。或黑雲如車輪轉而入軍者，小人謀逆，急察備之。或雲氣狀如犬者，其下多流血。或雲氣黑色而黃色在上者，士卒怯懦，內亦有反亂之計也。

Some clouds appear like great water breaking through a dike, indicating the disintegration of the ranks and a sign that the enemy general is secretly sending troops to attack our rear. Some night clouds are long and thin, like hanging ropes, and the army under their influence will suffer defeat. Some clouds in the middle of the night are dark and thick, indicating many plots and conspiracies. Clouds of a blue-white or dark grey color are all omens of rebellion and disorder. Some black clouds appear as if a chariot wheel is spinning into the camp, indicating that petty people are plotting rebellion and should be carefully investigated and guarded against. Some clouds resemble dogs, indicating much bloodshed below them. Some clouds are black with a yellowish tinge on top, indicating that soldiers are timid and there are hidden plots of rebellion within.

或黑雲如幡幢在氣中者，或赤氣如血，飛鳥在黑氣中者，皆敗兆也。或黑雜碎如群豕，或如群牛馬，或如群驚鳥者，皆敗兆也。或雲氣如浮塵散漫者，士卒謀反逆。或赤如火之猛焰燭天而起者，大敗流血。或赤雲如人三三兩兩或行或坐者，暴兵將至也。或雲氣如焚生草煙，所臨之軍大敗也。或雲氣如焚生草煙，所臨之軍雖前勇，後當自退。能以歲月候而擊，可勝。

Some black clouds appear like banners and canopies standing in the air; some red clouds resemble blood, with flying birds within the black clouds: these are all omens of defeat. Some black clouds are chaotic and fragmented, resembling a group of pigs, or a group of horses and cattle, or a group of startled birds: these are also omens of defeat. Some clouds appear like floating dust, dispersing widely, indicating that soldiers may plot rebellion. Some red clouds resemble fierce flames lighting up the sky and rising up, indicating a great defeat with bloodshed. Some clouds resemble people appearing in threes and twos, some walking, some sitting, indicating that disorderly troops are about to arrive. Some clouds resemble the smoke from burning green grass; the army under such clouds will suffer a great defeat. Some clouds resemble the smoke from burning green grass; the army under such clouds, although initially brave, will certainly retreat later; if one can calculate the timing according to the year and month and launch an attack, victory can be achieved.

或赤雲氣而漫漫如垂蓋者，軍當自亂。或赤雲兩向狀如八字，各有首尾，銳而復大者，大戰血流，先動者敗。言先動而敗者，謂有兩軍交刃之時之兆也。或雲氣如懸衣，敗兆也。雲氣如轉蓬者，敗兆也。或兩相當，敵上全無雲氣者，擊之可破也。或兩軍相當，敵上雲氣極天如陣者，此之謂橫海氣，力攻之可破也。或兩軍相當，望彼軍上有火照人者，此失將士之心，攻之可敗也。

Some red clouds spread widely like a low-hanging canopy, indicating that the army will disintegrate on its own. Some red clouds spread apart on both sides, forming the shape of the character 「八」, each with a head and tail, starting sharp and then becoming larger, indicating a great battle with heavy bloodshed, and the side that attacks first will suffer defeat. The saying that those who move first will be defeated refers to the omen when the armies are about to engage in close combat. Some clouds resemble hanging clothes, which is a sign of defeat. Clouds resembling floating hemp grass blown by the wind are also a sign of defeat. In some cases, when two armies face each other, if the enemy's sky has no clouds at all, attacking it will result in victory. In other cases, when two armies face each other, if the enemy's sky has high clouds reaching the sky, arranged like a military formation, this is called 「horizontal sea clouds」, and attacking with full strength can lead to victory. In some cases, when two armies face each other, if firelight is seen shining from the enemy's camp, this indicates that the enemy general has lost the hearts of his soldiers, and attacking it will result in victory.

或雲氣如群鳥亂飛者，敗兆也。或雲氣毿毿如虎尾垂於軍上者，軍欲降。不然，將有奸人為敵應。或兩軍相當，去十里內望見彼軍上氣白又高，後有青雲者，立敗之兆也，宜速鼓行而擊。或雲氣蒼黑者，敗兆也。或雲氣如行牛，或如鼓車，或如群蛇亂走，或黑雲如人牽牛，皆敗兆也。或雲如壞屋之狀，兵亂將死。或淡黑雲中有深黑雲，黯黯而如星者，謂之敗軍之氣，兵大災。

Some clouds appear like a flock of birds flying wildly, indicating a bad omen. Some clouds look fluffy, like a tiger's tail hanging over the enemy's camp, suggesting that this army will surrender; otherwise, there will be spies acting as internal agents for the enemy. When two armies face each other, if within ten li they see the enemy's camp with white and towering clouds, followed by dark clouds, this is a sign of immediate defeat, and they should beat the drums and advance quickly to attack. Some clouds appear dark and gloomy, indicating a bad omen. Some clouds look like walking cattle, or like war chariots, or like a group of snakes moving around, or like black clouds being pulled by a person leading a cow; all these are signs of defeat. Some clouds resemble collapsed houses, indicating rebellion and the death of generals. Some pale black clouds contain deep black clouds that look dim and like scattered stars, known as the "clouds of defeated armies," indicating great military disaster.

夫興師動眾，天以勝敗之氣告人者有以也。當勝氣者不可恃之，當修軍政、精智慮、嚴號令、正賞罰，此可以答天地之貺也。茍或恃勝氣而軍政不修，荒怠敗度，此可以反勝為敗也。遇敗氣者詎能必敗也？當以嚴教令、謹智慮，責躬罪己、恭答天譴，此可變敗為勝也。大將得不以勝敗之象，立修德之方乎！

Whenever armies are mobilized, the heavens use the qi of victory and defeat to inform people, and there is a reason for this. Those who divinate victory should not rely on it; instead, they should regulate military affairs, plan carefully, issue clear commands, and enforce fair rewards and punishments. Only then can they be worthy of the gifts from heaven and earth. If they rely on the qi of victory but neglect military discipline, become lazy and corrupt the laws, this is enough to turn a winning situation into a losing one. If one encounters the qi of defeat, does that necessarily mean failure? They should clarify orders, think carefully, take responsibility for their faults, and respond respectfully to the heavens' warnings. In this way, they can turn defeat into victory. How could a great general not use the heavenly signs of victory and defeat to establish a path for cultivating virtue!

天裂（一作制）於敵上者，敵人自亂之兆也。天色如血，兵戰之兆也。天雨甘露，所雨之地兵大勝也。雨雖在敵，敵敗也；在我，當避之。天雨魚鱉，在敵，敵敗也；在我，亦當避之。天雨血，在敵，急擊之，可勝也；在我，避之；或在我彼兩界者，將大血戰，吏士俱傷。

Heaven cracks open above the enemy's army (the character "裂" is sometimes interpreted as "制"), indicating that the enemy will disorder themselves on their own. The sky turns red like blood, indicating a battle will take place. Heavenly rain falls, and the army in the area where it falls will achieve a great victory. This rain, even if it falls on the enemy's side, will cause their defeat; if it falls on our side, we should avoid it. Fish and turtles fall from the sky; if they fall on the enemy's side, the enemy will be defeated; if they fall on our side, we should also avoid it. Blood rain falls from the sky; if it falls on the enemy's side, we should attack quickly and will win; if it falls on our side, we should avoid it; if it falls in the area between our side and the enemy's, the general will face a great battle, with both sides suffering heavy casualties.

天雨絮及粟，在敵，敵凶；在我，避之。天雨海島毛，大亂之兆也。天雨毛，所雨之地大將信任邪謀也。若煙非煙，慶雲也，雲開有德。若星非星，歸邪也，歸邪有人。若霧非霧，泣軍也，泣軍多殺將。若雷非雷，天鼓也，天鼓多敗軍。不雲而雨，天泣也，天泣多覆國。凡天下之事變異於人者，急慎之。

Heavenly snowflakes and grain fall from the sky; if this occurs in the enemy's territory, it signifies the enemy's misfortune; if it occurs in our territory, we should take precautions. If feathers of birds and beasts from an island fall from the sky, it is a sign of great chaos. If down falls from the sky, it indicates that the general in the area where the cloud falls is influenced by evil strategies. If it appears like smoke but is not smoke, it is called "Qingyun" (auspicious cloud), and where the cloud clears, a virtuous person will appear. If it appears like a star but is not a star, it is called "Guixie" (returning evil), and the appearance of Guixie signifies that people will come to submit. If it appears like mist but is not mist, it is called "Qijun" (weeping army), and the appearance of Qijun indicates many generals will be killed. If it appears like thunder but is not thunder, it is called "Tiangu" (heavenly drum), and the appearance of Tiangu indicates many armies will be defeated. If the sky rains without being cloudy, it is called "Tianqi" (heaven weeping), and the appearance of Tianqi indicates the fall of a state. All phenomena in the world that show unusual changes should be taken seriously and dealt with cautiously.

地裂者，兵戈之兆也。營中地生錢者，下謀叛也，急備之。營中地上生毛者，吏士多亡敵，嚴令防之。軍在野，營地震者，有災星到也。營地生五穀者，將士有喜慶，大將有封邑。營中地色忽變黃者，大慶之兆也。營中地忽拆裂，有敗軍將死也，急移營避之。地忽陷者，主將破點之兆也。

The ground cracking indicates a premonition of military conflict. If coins grow on the ground within the camp, it signifies that subordinates may plot rebellion, so precautions should be taken immediately. If the ground within the camp becomes hairy, it suggests that many officers and soldiers will flee to the enemy, so strict measures should be enforced. If the camp trembles while the army is stationed in the wild, it indicates the arrival of a calamitous star. If five grains grow on the camp ground, it signifies that the soldiers will have good fortune and the general will receive a fiefdom. If the color of the ground in the camp suddenly turns yellow, it is a sign of great joy. If the ground in the camp suddenly cracks, it indicates the defeat of the army and the death of the general, so the camp should be moved quickly to avoid danger. If the ground suddenly sinks, it is a sign that the commander will perish.

營中地忽生血者，賊來，急速避之。城中與營內山忽有夜崩者，吏士有分散，移營避之。屯兵之城，山春崩者，敵來伐城；山夏崩者，有大水至；山秋崩者，有暴兵至；山冬崩者，軍民饑。結營之地吼如雷者，敵來，急速備之。流水無故絕者，設伏兵至。水忽赤如血者，軍士欲自亂，急備之。

In the camp, if blood suddenly seeps out of the ground, it indicates that enemy troops are approaching, and one should quickly take shelter. If mountains within the city or the camp suddenly collapse at night, it signifies that officials and soldiers will scatter, and one should move the camp to avoid danger. For a military stronghold, if a mountain collapses in spring, it indicates that enemies will attack the city; if it collapses in summer, it means a great flood is coming; if it collapses in autumn, it means rebels will arrive; if it collapses in winter, it means there will be famine among the military and civilians. If the place where the camp is set up emits a roar like thunder, it indicates enemy attack, and one should be ready to defend quickly. If a stream suddenly dries up without reason, it indicates that troops with ambushes are coming. If the water suddenly turns red like blood, it means the soldiers will be confused and fight among themselves, and one should be ready to prevent this quickly.

攻敵人之城，有虹霓屈曲從外入者，三日內城屠。五色虹霓飲軍井者，大凶，移營避之。虹霓垂營中者，亦敗兆也。五色虹霓繞城，城中將亂，急攻之。白虹見於軍上者，軍敗流血。白霓貫中，師不可出。白虹繞城而不匝者，從不匝處攻之，必拔矣。繞城而匝者，即俟從漸錯處攻之。

When attacking an enemy's city, if a rainbow curves from outside the city into it, the city will be captured and destroyed within three days. A rainbow of five colors appearing to drink the well water in the army's camp is a great凶 omen, and the camp should move to avoid it. If the rainbow falls over the camp, it is a sign of defeat. A rainbow surrounding the city indicates disorder within the city, and the attack should be urgent. A white rainbow appearing over the military camp signifies the army's defeat and bloodshed. If a white rainbow passes through the center, the army must not move out. If a white rainbow circles the city without closing, attack from the unsealed gap and it will surely be captured. If the white rainbow has already encircled the city and closed, wait until it gradually separates and then attack.

赤虹從天直垂地者，所垂之地敵兵至。十一月屈虹出，破軍敗將。天有白虹如霧者，營中防奸，將及兵將反。黑虹所見之地，大水到其處，利於高處置營。赤虹半隱雲上，有火災，亦當敗。黃虹在營上，吏士多驚撓。青虹亦如之，不為災。

A red rainbow hanging straight from the sky to the ground indicates that enemy troops will arrive at the place where it falls. A bent rainbow appearing in the eleventh month signifies the defeat of the army and the death of generals. If a white rainbow appears in the sky like mist, the main camp should be on alert for spies, and there is a risk of rebellion among the generals and soldiers. Where a black rainbow appears, there will be a great flood coming to that place, and it is advisable to camp on high ground. A red rainbow half-hidden in the clouds indicates a fire and also a military defeat. A yellow rainbow appearing over the camp indicates that officials and soldiers will be greatly disturbed. A green rainbow is similar, but it does not bring disaster.

營中雷折木者，大將凶，利修軍政：春三月內甲子、乙丑、戊寅、辛卯、戊午。有雷及霹靂下石殺人者，軍在野營，將有大戰，一月內應之。雷一聲而止者，將軍有重命行。將戰之時，雷聲自我陣後起漸漸入敵者，必勝也。隨其聲而擊之，吉。從敵震迅而來者，凶也，急抽兵避之。

Thunder in the military camp breaking trees indicates danger for the general; it is advisable to use this opportunity to reorganize military affairs. Pay attention to the days of Jiazi, Yichou, Wuyin, Xinmao, and Wuwu within the three months of spring to verify. If thunder and lightning strike, causing stones to fall and kill people, and the army is camping in the wild, the general will face a major battle, which will come to pass within a month. If thunder sounds once and then stops, it indicates the general has a significant mission to carry out. When about to engage in battle, if thunder sounds from behind our army's formation and gradually moves toward the enemy, victory is certain. Attacking in the direction of the thunder is auspicious. If thunder suddenly and violently comes from the enemy's side, it is dangerous; one should quickly retreat and avoid it.

天陰不雨，雷霆在我軍上，隨而擊之者，大勝也。合戰之時，大雷一聲而止，先動者勝。渾渾圓長者，從來處吉。聲四起東西南北不定者，軍有大血戰，兩軍傷。大雷疾速自我入敵者，勝也；自敵來，凶。霹靂當牙帳，急搜檢（一作驗）之，營中有奸人為賊應，亦慮暴兵至。或夜半無雲而雷者，吏士不從軍令也，火急施恩布惠（一作講我）以禳其禍。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Southwest = Xibei When the sky is overcast but no rain falls, and thunder echoes above our army, we should then launch an attack and achieve a great victory. When two armies are engaged in battle, if a loud thunderclap stops the fighting, the side that strikes first will win. Thunder with a deep, round, and long sound indicates that advancing from the direction of the thunder is auspicious. If thunder sounds in all directions, unpredictable and drifting east, west, south, or north, it signifies a major battle within the army, with casualties on both sides. If a great thunderclap rapidly moves from our side to the enemy's, it indicates victory; if it moves from the enemy's side to ours, it indicates misfortune. If lightning strikes directly at the general's headquarters, we should immediately search (「檢」in some editions is 「驗」) for spies within the camp who are acting as agents for the enemy, and also be cautious of sudden attacks by unruly soldiers. Sometimes, thunder occurs in the middle of the night without clouds, indicating that officials and soldiers are disobedient to military orders. We must quickly show mercy and kindness to avert this calamity (「布惠」in some editions is 「講我」).

交戰之時，五色採旗掣拽不動者，大勝候也，敵強力戰，慎不可追之。臨戰之時，鼙鼓之音鳴於常者，勝候也。角聲清激者，勝候也。風不起而旌旗悠揚，前指敵陣者，勝候也。馬驕嘶而喜躍欲進者，勝候也。

At the time of battle, when five-colored banners are pulled by the wind but remain motionless, this is a sign of a great victory; however, the enemy will fight fiercely and stubbornly, so one must be cautious and must not rashly pursue. When about to engage in battle, if the sound of the small drums is louder than usual, this is a sign of victory. If the sound of the horns is clear and vigorous, this is also a sign of victory. If there is no wind but the banners naturally flutter and their heads point toward the enemy's forces, this is a sign of victory. If the war horses neigh proudly and eagerly desire to advance, this is also a sign of victory.

牙帳無故倒折者，敗候也。鼙鼓之音重濁不清徹者，敗候也。角聲洪濁不清潔者，敗候也。焦而四亂者，敗候也。橫而不圓者，內亂將發。旌旗撩亂不整者，敗候也。馬亦多驚嘶退縮者，敗候也。臨陣之際，勝敗之候，能詳慎者善矣。

The general's tent collapsing unexpectedly is a sign of defeat. The sound of the war drums is heavy and muffled, a sign of defeat. The sound of the horns is loud and turbid, not clear, a sign of defeat. The sound of the horns is restless and scattered, a sign of defeat. Sounds that are scattered and not full and harmonious indicate an impending internal disorder. The banners are disordered and not neat, a sign of defeat. The war horses also often show fear, neighing and retreating, a sign of defeat. Various signs of victory or defeat in battle can be carefully observed and discerned, and those who can do so are considered skilled in military affairs.

結營之地，天火焚其林野者，賊兵疾到。火無故自發，焚其帳幕者，有大水到。溪澗中水忽出，主有陰賊到，其地凶，移營避之。或出軍之時，或將戰之際，有兔及麋鹿之類走過者，勿殺之，勝兆也。營中黃龍見者，大勝也。營中山池沼溪澗忽自然自外而入者，士卒陵主將。龍鬥營中及左右者，賊大至，亦防大水。

The site for setting up camp is being burned by Heavenly Fire, indicating that thieves will come quickly. If the fire starts without cause and burns the tents, it signifies a great flood is coming. If the water in streams suddenly rises, it foretells hidden enemies approaching; this place is dangerous, and the camp should be moved to avoid danger. Sometimes, when troops are about to go out or about to fight, if rabbits or deer run by, do not kill them; this is a sign of victory. If a yellow dragon appears in the camp, it indicates a great victory. If the water in ponds, marshes, or streams within the camp suddenly flows in from outside to inside, it suggests that soldiers will defy the general. If dragons fight within the camp or on either side, it indicates a large enemy force is coming, and also beware of a great flood.

群蛇集營前道上者，有急兵至。營中竹樹忽然有血者，大將有重憂。營中不雨而樹濕者，賊兵起。營中忽得五色魚者，勿殺之，殺則大水立至，不然暴兵。或有魚上下於樹者，水亦至，急移營高處避之。雞有重距重翼飛來營內者，勝兆也，殺則大凶。兩軍相當，遙見敵上有龍者，不出一月敵當大敗。

A crowd of snakes gathering on the road before the camp indicates an imminent military threat. The bamboo and trees within the camp suddenly bleed, indicating the general will suffer a major calamity. The camp does not receive rain, yet the trees are moist, indicating the emergence of enemy troops. A sudden capture of fish with five colors should not be killed; if killed, a great flood will arrive immediately, otherwise there will be chaos among the troops. Sometimes the fish move up and down on the trees, and water will also arrive, so the camp should be moved to higher ground quickly to avoid danger. A chicken with two horns and two wings flying into the camp is a sign of victory; killing it will bring great misfortune. When two armies face each other, if a dragon is seen high above the enemy's army, the enemy will suffer a great defeat within a month.

犬尿溺營前大道者，移營避之，有災至。營中馬忽驚嘶者，即起卒兵，立具兵器備之，恐賊潛到。馬前營生角者，多殺傷。馬毛無故而赤，主將災也。將帥之馬夜無故嘶者，其主凶。城忽出水者，賊兵相侵。鼠嚙（一作囓）甲冑及兵器者，損吏士也。鼠群行，即有大水。鼠頻出軍中，防叛逆。虎狼入營者，賊兵至，傷人，大凶。

A dog urinating on the main road in front of the camp indicates the need to move the camp to avoid disaster. The horses in the camp suddenly neigh, so the soldiers should be immediately awakened and armed to be on guard, as there is a fear that enemy soldiers may have infiltrated. A horse in front of the camp growing a horn on its forehead indicates many casualties. If the horse's hair turns red without cause, it indicates the general will suffer misfortune. If the general's horse neighs at night without reason, its master is in danger. If water suddenly appears in the city, it indicates enemy soldiers are coming to attack. If mice gnaw at armor, helmets, and weapons, it indicates injury to officers and soldiers. If mice move in large groups, there will be a great flood. If mice frequently appear in the army, there is a need to guard against internal betrayal. If tigers and wolves enter the camp, it indicates enemy soldiers are coming and causing injuries, which is extremely dangerous.

凡災風之來，多有殺氣剋日，濁塵飛埃蓬勃四起也。凡詳風之來，多與佳氣並，而日色清朗，天氣涼索，令條長去地少高，不動塵而過也。

When a wind bringing calamity arrives, it is usually accompanied by a killing qi, obscuring the sunlight, with murky dust swirling up vigorously from all sides. When a harmonious wind arrives, it is often accompanied by pleasant and beautiful qi, with clear sunlight and a cool, refreshing atmosphere, allowing branches to sway freely at a height above the ground, passing through without stirring up dust.

宮風聲如雷吼空中（一作風），商風聲如驅群羊，徵風聲如奔馬，羽風聲如擊濕鼓，角風聲如千人語。子午為宮，丑未寅申為徵，卯酉為羽，辰戌為商，巳亥為角。

The wind of the Palace tone sounds like thunder roaring in the sky; the wind of the Shang tone sounds like driving a flock of sheep; the wind of the Zheng tone sounds like a galloping horse; the wind of the Yu tone sounds like striking a damp drum; the wind of the Jue tone sounds like a thousand people speaking at once. Among the Earthly Branches, Zi and Wu belong to the Palace tone, Chou, Wei, Yin, and Shen belong to the Zheng tone, Mao and You belong to the Yu tone, Chen and Xu belong to the Shang tone, and Si and Hai belong to the Jue tone.

宮風發屋折木，米貴，來年兵起。徵風發屋折木，四方有急。羽風發屋折木，米貴（一作情勇）。商風發屋折木，主兵。角風發屋折木，急鬥戰。

The wind of the Palace tone uproots houses and breaks trees, indicating high rice prices and military action the following year. The wind of the Shang tone uproots houses and breaks trees, suggesting urgent difficulties in all directions. The wind of the Yu tone uproots houses and breaks trees, indicating high rice prices (a variant text reads 'bravery'). The wind of the Shang tone uproots houses and breaks trees, foretelling military affairs. The wind of the Jue tone uproots houses and breaks trees, indicating sudden combat and fighting.

歲月日時，陽德自處，陰德在天干。歲月日時，子刑卯，卯刑子，丑刑戌，戌刑未，未刑丑，丑刑巳，巳刑寅（一作申），辰午酉亥各自相刑。子丑寅巳申為上刑，卯寅巳為下刑。大風從三刑上來，官軍克，大寒大克，小寒小克。風從刑下來禍，從刑上來福。從三刑為上，從自刑為下。

When discussing the years, months, days, and hours, the Yang Virtue occupies its proper position, while the Yin Virtue resides on the Heavenly Stems. Regarding the mutual punishments among the Earthly Branches in the year, month, day, and hour: Zi (rat) punishes Mao (rabbit), Mao punishes Zi, Chou (ox) punishes Xu (dog), Xu punishes Wei (sheep), Wei punishes Chou, Chou punishes Si (snake), Si punishes Yin (tiger) (the character 'Yin' in some editions is 'Shen' (monkey)). Chen (dragon), Wu (horse), You (goat), and Hai (pig) each punish themselves. Zi, Chou, Yin, Si, and Shen are considered upper punishments, while Mao, Yin, and Si are lower punishments. A strong wind coming from the direction of the Three Punishments indicates victory for the officials; if the wind is cold and heavy, it is a great victory, but if it is cold and light, it is a minor victory. A wind coming from below the punishment position indicates disaster, while a wind coming from above the punishment position indicates fortune. A wind coming from the direction of the Three Punishments is the best, while a wind coming from the direction of self-punishment is the worst.

申子為貪狼，主欺紿不信，強奪橫取，盜賊攻劫。巳酉為寬大，主福祿賞賜，眾宴酒食，貴人君子。亥卯為陰賊，主戰鬥殺傷，謀反大逆，殺人之事。寅午為廉宜（一作貞），主賓客禮樂，娶嫁，國議，誠信。

According to the system of pairing the twelve Earthly Branches into groups for divination purposes, the branches Shen and Zi are called "Tanlang," indicating matters of deceit, broken trust, robbery, and attacks by thieves and bandits. The branches Si and You are called "Kuanda," indicating matters of blessings, rewards, feasts, and the coming and going of noblemen and virtuous persons. The branches Hai and Mao are called "Yinzei," indicating matters of warfare, injury, rebellion, treason, and murder. The branches Yin and Wu are called "Lianzhen" (in some versions "Zhen"), indicating matters of guests and visitors, ceremonies and rituals, weddings, court deliberations, and matters of honesty and integrity.

丑戌為公正，主執仇怨兵誅。辰未為奸邪，主欺慢人。貪狼之日，風從寬大來，仍以貪狼參說吉凶。他皆仿此。有殺氣從三刑上來，或五墓上來，有伏兵，不戰必克。

Chou and Xu are "Gong Zheng", indicating pursuit of grievances and military campaigns to punish. Chen and Wei are "Jian Xie", indicating deceit and disrespect towards others. For example, on the day of Tan Lang, if the wind comes from a broad and generous direction, one should still take Tan Lang into account when determining fortune or misfortune. All other situations should be interpreted in a similar manner. If there is a killing wind coming from the direction of San Xing or Wu Mu, it indicates hidden troops, and victory is certain without the need for battle.

蓬勃四方起，或上來觸地，此逆風也，暴兵至。寅時發，主人逆；辰時發，客逆；午時發，親戚逆；申時發，左右逆；黃昏發，外賊逆。宮日風從角上來，卒急有兵圍。至月中折木者，城陷。羽日風喧喧，日無光深霧，兵圍城，客克。商日風從四季上來，關梁不通路絕。陰賊日風從陰賊上來，大寒日（一作賊）日相殺。

A strong wind rises from all directions or rushes down from above to the ground, which is called "reverse wind," indicating that there will be disorderly soldiers coming. If the wind starts at寅 (Yin) hour, the host will be in disfavor; if at辰 (Chen) hour, the guest army will be in disfavor; if at午 (Wu) hour, relatives will be in disfavor; if at申 (Shen) hour, those nearby will be in disfavor; if at dusk, outsiders will rebel. If the wind comes from the角 (Jiao) direction on a宫 (Gong) day, there will be sudden military encirclement of the city. If the wind cuts through trees by the middle of the month, the city will fall. On a羽 (Yu) day, if the wind is noisy, the sun is dim and thick fog prevails, there will be military encirclement of the city, and the guest army will win. On a商 (Shang) day, if the wind comes from the辰 (Chen), 戌 (Xu), 丑 (Chou), or 未 (Wei) directions, there will be blockage of passes and bridges, and roads will be cut off. On a阴贼 (Yin Ze) day, if the wind comes from the阴贼 (Yin Ze) direction, there will be fierce fighting on a very cold day.

攻城圍邑，經旬不雷雨者，城中有輔，疾去之。徵去之日，細雨沐，兵捷之征也。若大風雷雨不見日，辰午戌亥自刑之日，兵家大忌也。臨戎之際，忽來陰氣旁勃，牙槓折陰不見日，旌旗抑揚，此敗征也。

Attacking a city and surrounding it for ten days without thunder or rain indicates that there are divine beings protecting the city, so one should hurry to retreat. On the day of departure for a military campaign, if there is light rain that dampens the clothes, it is a sign of victory for the army. However, if there is a storm with strong winds and thunder, and the sun is not visible all day, and this coincides with the days of self-punishment (辰, 午, 戌, 亥), it is a great omen for military disaster. When in battle, if suddenly a cold mist spreads around, the flagpole of the general's banner breaks, dark clouds block the sun, and the banners suddenly rise and fall, this is a sign of defeat.

慢風與氣從敵所俱來，我勝，急擊之。反是則凶。旌旗暈暈順風搖曳，舉向賊者，即擊之，勝也。大將牙旗之日，風勢順動，旌旗前指，鼙鼓之音清亮，此勝兆也。持此，可以勝定安三軍之心。

Gentle winds and clouds move from the enemy's side to our side, indicating our army will win; we should attack immediately. If the opposite occurs, it is ominous. When banners and their shadows flutter in the wind, and the banners point toward the enemy, we should attack right away and will be victorious. On the day a general raises his banner, if the wind is favorable and the banners point forward, and the sound of the drums is clear, this is a sign of victory. By grasping these signs, we can ensure a sure victory and stabilize the hearts of the entire army.

風旋塵如穗如蛇形，屈屈來漾者，凶，急備之。風來卑而掃地者，敵兵至，速高則來緩。營中大風折木者，大將失位。風無常而無定者，賊即至。合戰之際，大風晝昏揚塵沖敵，大勝。反是凶。兵初至，所伐之城天色陰翳，又無風而細雨空濛者，軍將敗。若初臨敵而大雷雨隱而至者，大勝之兆也。有旋風入營，折絕旗幟干戈，吹壞帳幕，必有盜賊入營，將死。

A whirlwind picks up dust, appearing like a bundle of grain or a long snake, twisting and swirling towards, indicating an omen of misfortune; one should be on high alert. If the wind comes low and sweeps close to the ground, it indicates that enemy troops are approaching quickly. If the wind is high up, the enemy will arrive more slowly. A strong wind within the camp that breaks trees indicates that the general will lose his position. If the wind changes direction unpredictably and drifts uncertainly, it indicates that enemy troops will arrive soon. When two armies are fighting, if a strong wind causes the day to become dark and raises dust that attacks the enemy, it indicates a great victory; the opposite is ominous. When the army has just arrived and the city to be attacked is cloudy with no wind but has fine drizzle, it indicates that our army will suffer defeat. If there is a distant thunderstorm coming at the beginning of battle, it is a sign of a great victory. If a whirlwind enters the camp, breaking flags and spears, and damaging tents, it indicates that thieves have entered the camp and the generals are in danger of losing their lives.

候風之次（一作發），常於其節寅時候之。立春之日，位應艮宮，本宮綽綽然和風徐徐而至者，此之謂條風也。風自人門起者，軍民不利也。春分之日，位應震宮，本宮風來，抑之非低，之非高，習然得風者，此之謂明庶風也。明庶風應候，軍民寧泰之兆也。風自金門起者，軍民不利也。

Observing the sequence of winds associated with the twenty-four solar terms (the character 「次」 in some editions is 「發」), is usually conducted at the hour of Yin (3-5 AM) on the day of the term. On the day of Start of Spring, the corresponding direction is the Gen (Mountain) palace. If a gentle and warm wind blows from this direction, it is called 「Tiaofeng」 (the wind of growth). If the wind arises from the 「Renmen」 (Human Gate) direction, it is unfavorable for the military and the people. On the day of Spring Equinox, the corresponding direction is the Zhen (Thunder) palace. If the wind comes from this direction, it is neither too low nor too high, but naturally harmonious, and this is called 「Mingshu Feng」 (the clear wind). The timely arrival of Mingshu Feng indicates peace and prosperity for the military and the people. If the wind arises from the 「Jinmen」 (Metal Gate) direction, it is unfavorable for the military and the people.

立夏之日，位應巽宮，本宮風至，陶陶然圓緩而不散亂者，此之謂清明風者也。清明風應候，軍民寧泰之兆也。風自天門起者，軍不利也。夏至之日，位應離宮，本宮風薰然融和而普者，此謂景風者也。景風應候，軍民寧泰之兆也。風自水門起者，軍民不利也。

On the day of Li Xia, the direction corresponds to the Xun palace. If the wind comes from this direction, it is warm and gentle, circulating smoothly without being chaotic, which is called "Qingming Wind." The arrival of the Qingming Wind in accordance with the seasonal timing is a sign of peace and prosperity for the military and people. If the wind comes from the "Tianmen" direction, it is unfavorable for the military. On the day of Xia Zhi, the direction corresponds to the Li palace. If the wind from this direction is warm and harmonious, spreading throughout all directions, it is called "Jing Wind." The timely arrival of the Jing Wind is a sign of peace and prosperity for the military and people. If the wind comes from the "Shuimen" direction, it is unfavorable for the military and people.

立秋之日，位應坤宮，本宮風來宣暢而諭（一作渝）者，此之謂涼風者也。涼風應候，軍民寧泰之兆也。風自鬼門起（一作來）者，軍民不利也。秋分之日，位應兌宮，本宮風來肅然者，此謂閶闔風也。閶闔風應候，軍民寧泰之兆也。風自木門起者，軍民不利也。

On the day of Start of Autumn, the direction corresponds to the Kun palace. If the wind coming from this direction is smooth and unimpeded (「yù」is alternatively written as 「yú」), this is called 「Cooling Wind」. The arrival of the Cooling Wind in accordance with the seasonal timing is a sign of peace and prosperity for the military and people. If the wind arises from the 「Ghost Gate」direction, it is detrimental to the military and people. On the day of Autumn Equinox, the direction corresponds to the Dui palace. If the wind coming from this direction is sharp and clear, this is called 「Changhe Wind」. The arrival of the Changhe Wind in accordance with the seasonal timing is a sign of peace and prosperity for the military and people. If the wind arises from the 「Wood Gate」direction, it is detrimental to the military and people.

立冬之日，位應乾宮，本宮風潔清瑩爽而至者，此謂不周風者也。不周風應候，軍民寧泰之兆也。風自土門起者，軍民不利也。冬至之日，位應坎宮，本宮風來淒涼不怒者，此謂廣漠風者也。廣漠風應候，軍民寧泰之兆也。風自火門起者，軍民不利也。

On the day of Li Dong, the direction corresponds to the Qian palace. If the wind coming from this direction is pure, clear, and brisk, it is called "Bu Zhou Feng." The timely arrival of Bu Zhou Feng is a sign of peace and prosperity for the military and people. If the wind comes from the "Tu Men" direction, it is unfavorable for the military and people. On the day of Dong Zhi, the direction corresponds to the Kan palace. If the wind coming from this direction is melancholy but not fierce, it is called "Guang Mo Feng." The timely arrival of Guang Mo Feng is a sign of peace and prosperity for the military and people. If the wind comes from the "Hu Men" direction, it is unfavorable for the military and people.

風之來也，順者為祥，逆者為妖。皆人志正邪也，然後通天地鬼神之心也。是以節之首日而占之，可以知其吉凶矣。行師者能以順正之道應乎天，欲風之不祥也，其可得乎！

The arrival of wind, when it follows its proper course, signifies auspiciousness, but when it goes against its proper course, it indicates ominous signs. This ultimately depends on the righteousness or wickedness of human hearts. Only when human hearts are upright can they align with the intentions of heaven, earth, and spirits. Therefore, by observing the wind on the first day of each solar term, one can discern the portents of good or ill fortune. If those in command can respond to heaven in accordance with the right path, how could wind ever become an omen of misfortune?

巳酉為寬大之日，時加巳酉，烏鳴其上，有酒食；時加寅午，烏鳴其上，有酒食、禮讓；時加丑戌，烏鳴其上，有酒食、詞訟、口舌；時加卯亥，烏鳴其上，有酒食；時加辰未，烏鳴其上，有酒食，婦人口舌；時加申子，烏鳴其上，有酒食。

On days of巳 or酉, they are considered days of leniency. If the hour is aligned with the position of巳 or酉 and crows call out above, it indicates there will be food and drink. If the hour is aligned with the position of寅 or午 and crows call out above, it indicates there will be food and drink along with matters of courtesy and propriety. If the hour is aligned with the position of丑 or戌 and crows call out above, it indicates there will be food and drink, along with disputes and quarrels. If the hour is aligned with the position of卯 or亥 and crows call out above, it indicates there will be food and drink. If the hour is aligned with the position of辰 or未 and crows call out above, it indicates there will be food and drink, along with disputes from the wife's side. If the hour is aligned with the position of申 or子 and crows call out above, it indicates there will be food and drink.

寅午為廉貞日，時加廉貞，烏鳴其上，有王相長吏休廢，有諫諍責讓（一作釀）；時加巳酉，烏鳴其上，有賓主；時加申子，烏鳴其上，有酒食，相殺；時加丑未，烏鳴其上，有賓主；時加丑戌，烏鳴其上，與上同；時加亥卯，烏鳴其上，有酒食。

On days of寅 and午, it is considered the day of「Lianzhen」. If the hour is added to the position of Lianzhen, and crows call out above, it indicates that an official in a position of authority and power will be dismissed and left idle, and there will be matters of admonition and blame (「rang」in some editions reads「niang」). If the hour is added to the positions of巳 and酉, and crows call out above, it indicates a meeting between host and guest. If the hour is added to the positions of申 and子, and crows call out above, it indicates the presence of wine and food, as well as mutual conflict and killing. If the hour is added to the positions of丑 and未, and crows call out above, it indicates a meeting between host and guest. If the hour is added to the positions of丑 and戌, and crows call out above, it is the same as the previous case. If the hour is added to the positions of亥 and卯, and crows call out above, it indicates the presence of wine and food.

丑戌為公正日，時加公正，烏鳴其上，有王相當其吉，長吏公事休廢，囚死者有來慰問事；時加巳西，烏鳴其上，有公正，酒食相遺；時加寅午，烏鳴其上，有公正慶賀事；時加辰未，烏鳴其上，有使（一作吏）士來說陰私事；時加申子，烏鳴其上有吏（一作人）來作公正事；時加亥卯，烏鳴其上，有士來說賊相殺事。

On the days of Chou and Xu, the days of fairness and justice occur. If the hour is added to the position of fairness, and crows call out above, it indicates that the person in the position of the king and minister is experiencing good fortune, while the official's affairs are suspended, and someone who has been imprisoned or died comes to pay respects. If the hour is added to the positions of Si and You, and crows call out above, it indicates there will be fair matters, with mutual feasting and drinking. If the hour is added to the positions of Yin and Wu, and crows call out above, it indicates there will be celebrations of fairness. If the hour is added to the positions of Chen and Wei, and crows call out above, it indicates that officials or scholars will come to report private matters. If the hour is added to the positions of Shen and Zi, and crows call out above, it indicates that officials will come to handle fair matters. If the hour is added to the positions of Hai and Mao, and crows call out above, it indicates that scholars will come to report about bandits fighting each other.

辰未為奸邪日，時加辰未，烏鳴其上，有王相來，長吏奸詐，休廢囚死口舌事；時加寅午，烏鳴其上，謙讓人說奸訟事；時加巳酉，烏鳴其上，有酒食、陰賊事；時加丑戌，烏鳴其上，有吏捕奸邪私事，陰謀鬥爭劫殺盜事；時加亥卯，烏鳴其上，除賊兵劫。

On days of the Earthly Branches Chen and Wei, they are considered days of "evil and deceit." If the hour is aligned with the positions of Chen or Wei and crows cry above, it indicates the arrival of someone in a position of authority, officials acting deceitfully, and matters involving dismissal, imprisonment, death, and disputes. If the hour is aligned with the positions of Yin or Wu and crows cry above, it indicates someone modest and yielding who will report on deceitful disputes. If the hour is aligned with the positions of Si or You and crows cry above, it indicates the presence of food and drink, as well as schemes to harm others. If the hour is aligned with the positions of Chou or Xu and crows cry above, it indicates officials searching for secret wrongdoing, along with schemes, conflicts, ambushes, and theft. If the hour is aligned with the positions of Hai or Mao and crows cry above, it indicates the removal of bandits and plunderers.

申子為貪狼日，時加申子，烏鳴其上，有言群盜攻劫，休廢囚死，有盜賊事；時加巳酉，烏鳴其上，有酒食、攻戰事；時加寅午，烏鳴其上，有善人說攻劫事；時加丑戌辰未，烏鳴其上，有婦人說群賊事；時加亥卯，烏鳴其上，有群賊攻奪事。

On days of申 or子, the day is considered the day of the Star of Romance and Desire. If the hour is aligned with the position of申 or子 and crows are calling above, it indicates that people will talk about bandits attacking and robbing, and there will be cases of dismissal, imprisonment, death, and banditry. If the hour is aligned with the position of巳 or酉 and crows are calling above, it indicates there will be food and drink, as well as conflicts and warfare. If the hour is aligned with the position of寅 or午 and crows are calling above, it indicates that good people will speak about attacks and robberies. If the hour is aligned with the position of丑,戌, 辰, or 未 and crows are calling above, it indicates that women will talk about groups of bandits. If the hour is aligned with the position of亥 or 卯 and crows are calling above, it indicates that groups of bandits will attack and seize things.

亥卯為陰賊日，時加亥卯，烏鳴其上，有王相說群臣大義，休廢囚死鬥傷事；時加巳酉，烏鳴其上，有酒食相傷；時加丑戌，烏鳴其上，有使逐賊相傷；時加寅午，烏鳴其上，有婦人奸私相傷事；時加辰未，烏鳴其上，亦如之；時加申子，烏鳴其上，賊攻討事。諸陰日有烏鳴，若群飛狩飄風門從四季上，時加四季，有攻奪，皆為開閉之事。

On days of亥 and卯, which are considered days of "yin贼" (hidden malevolence), if the hour is aligned with the positions of亥 or卯 and crows cry above, it indicates that someone in a position of authority will explain great principles to ministers, and there will be events of dismissal, imprisonment, death, and conflicts causing injuries. If the hour is aligned with巳 or酉 and crows cry above, it indicates mutual harm due to drinking and eating. If the hour is aligned with丑 or戌 and crows cry above, it indicates that messengers pursue bandits, leading to mutual harm. If the hour is aligned with寅 or午 and crows cry above, it indicates incidents of women committing adultery and causing mutual harm. If the hour is aligned with辰 or未 and crows cry above, it is similar to the above. If the hour is aligned with申 or子 and crows cry above, it indicates attacks and military campaigns by bandits. On each yin day, if crows cry and a group of birds fly in alarm, with a whirlwind blowing from the directions of辰,戌,丑, or未, and the hour is aligned with the directions of the four seasons, it indicates conflicts and struggles, all belonging to the category of opening and closing, starting and ending matters.

烏從子上來，大將不可震威武，敵來勿與戰，必不利。丑上來者，不宜出戰，兵進戰，內有陰謀將發，細察備之。寅上來者，吉音至。卯上來者，利進戰，大將有祿慶之事。辰上來者，有吉信至，營中忽見牛羊大吉，見死物凶。巳上來者，不利戰陣，兩軍俱傷。午上來，不利出兵。未上來，戰鬥主吉，客凶。申上來，不利出兵。酉上來，利出兵，有喜。戌上來，吏士有異心，潛備之。亥上來，不利戰。此十二辰位占烏之情也。

A crow flying from the Zi direction indicates that the general should not display power or engage in warfare; if enemies come, do not fight, for it will be disadvantageous. A crow flying from the Chou direction is not suitable for battle; if troops advance to fight, there will be internal conspiracies about to occur, so be cautious and vigilant. A crow flying from the Yin direction indicates the arrival of good news. A crow flying from the Mao direction is favorable for advancing and fighting, and the general will have joyous promotions and rewards. A crow flying from the Chen direction indicates the arrival of good news; within the camp, if cattle or sheep are suddenly seen, it is very auspicious, but if dead things are seen, it is ominous. A crow flying from the Si direction is unfavorable for forming an array and fighting, with casualties on both sides. A crow flying from the Wu direction is unfavorable for sending out troops. A crow flying from the Wei direction indicates that fighting is favorable for the main side and unfavorable for the opposing side. A crow flying from the Shen direction is unfavorable for sending out troops. A crow flying from the You direction is favorable for sending out troops and brings good fortune. A crow flying from the Xu direction indicates that officials and soldiers may have divided loyalties, so be secretly cautious. A crow flying from the Hai direction is unfavorable for warfare. This is the method of divining the situation based on the twelve earthly branches directions according to the flight of crows.

常以怪字居甲上占之。假令甲子旬，即在子上是也。又若烏從四散並來到營上居，惡聲而止住之者，賊兵已入境矣。急飛過者，賊勇銳，疾如雷電，速為之備，但疾與戰，我可以勝。

When divining, the position where the heavenly stem Jia falls is used as the reference. For example, if it is the Jiazi decade, Jia falls on the Zi position. Additionally, if crows fly in from all directions in a scattered manner, land on the battlefield, emit ominous sounds, and then stop, it indicates that the enemy troops have already entered our territory. If the crows fly swiftly past, it suggests that the enemy soldiers are brave and strong, advancing quickly like thunder and lightning, and we must be prepared to defend ourselves urgently. However, as long as we fight quickly and decisively, our army can achieve victory.

鷙鳥飛來將軍牙帳上搏擊者，有賊，不可出戰。三足烏飛來營前後，謂之災飲烏也，賊將來至營中者凶，急備之。赤烏入營者，防奸人刺客。群鳥三三五五營上往來，無聲而四散者，吏士有逃潰之心。

A fierce bird flies over the general's tent and fights in the air, indicating there are thieves and bandits; do not go out to fight. Three-legged crows fly in front of and behind the camp, which is called 'Disaster Drinking Crow,' indicating enemy soldiers are about to enter the camp; it is凶, and one should be quick to guard against it. Red crows fly into the camp, one should be cautious of spies and assassins. A group of birds come in threes and fives, flying around the camp without making a sound and then scattering away, indicating officials and soldiers have thoughts of fleeing and dispersing.

鸛雀忽來營上作巢而鳴，速移營避之，大水至。烏至營棲於牙帳者，吏士謀，大將即有禍，速避之。烏鵲忽來炮上作巢者，吏士謀，大將潛驗之。方戰之時，有白鳥狀如鷹，飛赴敵者，並力擊之，大勝兆也；自敵來赴我者凶，急退軍勿戰。

A heron suddenly flies to the camp and builds a nest, crying out; one should quickly move the camp to avoid it, as a great flood is coming. Crows fly into the camp and rest on the general's tent; this indicates that officials and soldiers are plotting secretly, and the general will soon face misfortune; one should quickly avoid it. A magpie suddenly comes and builds a nest on the cannon cart; this indicates that officials and soldiers are plotting secretly, and the general should secretly investigate. While in the midst of battle, if white birds resembling eagles fly toward the enemy, one should unite and attack, which is a sign of a great victory; if they fly from the enemy to our side, it is ominous, and one should quickly retreat and not engage in battle.

（圖缺）

(There was an illustration here, but it is now lost.)

出師之日，烏於軍前逆飛者，征無功；在左則吉；在右則凶。逆軍而作惡聲“查查”者，大凶兆也。或從右發聲和順，自大將後而過左復聲者，大兵有慶之兆也。烏及相呼“於”（一作子）者，吉也。烏於軍前，一足卓立地者，進必（一作不）寇者。在枯卉上鳴者，凶。

On the day of the military campaign, if crows fly against the army, it indicates that the campaign will be unsuccessful. If the crows fly to the left, it is auspicious; if they fly to the right, it is ominous. If the crows emit a harsh sound of "cha cha" facing the army, it is a sign of great misfortune. If the crows call in harmony from the right and fly past the general, then again call from the left, this is a sign of good fortune for the army. If the crows call to each other with the sound "yu" (some versions read "zi"), it is auspicious. If a crow stands on one leg on the ground in front of the army, it indicates that the army will certainly encounter enemies (some versions read "will not"). If the crows call from withered grass and trees, it is ominous.

振迅疾飛，視顧周陣而不止者，前賊也。烏來牙旗上立者，急移營避之，其地不祥。烏立牙帳上作惡聲者，有吏士潛謀逆，速搜驗之，必得奸狀。烏來鼓角上鳴者，將軍、吏士心雄益奮也；器械上鳴者，即有戰陣也；繞營而飛鳴者，所來之處賊兵至也。凡烏之來，大將別令一人候之。此皆能通天地鬼神之情者也。

A crow flaps its wings and flies swiftly, circling the entire camp continuously, indicating there are thieves or enemies ahead. If a crow lands on the flagpole and comes to rest, the camp should be moved quickly as this place is inauspicious. If a crow lands on the general's tent and emits a harsh sound, there may be secret conspiracies among officials and soldiers, so it is necessary to conduct a swift search and verification, which will certainly reveal the treachery. If a crow flies to the war drums and horns and calls out, it indicates that the general and officers will become more determined and resolute; if it calls out on weapons, battle will soon follow; if it circles around the camp and calls, it indicates that enemies will come from the direction it flies. Whenever crows appear, the general should assign someone else to observe them specifically. These are all methods that can understand the conditions of heaven, earth, spirits, and ghosts.

登明方鳴者，凶；神后、大吉、功曹等方者，大沖、天罡太乙方者，勝光、小吉、傳送方者，吉；從魁、河魁方者，凶。更看神與月將相剋。假令登明是凶神，在寅卯申酉即相生為吉也。假令傳送是吉神，在寅卯巳午即相剋為凶也。他皆仿此。宜細認方位，辯其吉凶。

A crow calling at the "Dengming" (Hai) direction is ominous; however, it is auspicious when it calls at the "Shenhou" (Zi), "Daji" (Chou), "Gongcao" (Yin), "Da chong" (Mao), "Tian Gang" (Chen), "Taiyi" (Si), "Shengguang" (Wu), "Xiaoji" (Wei), and "Chuan Song" (Shen) directions. It is ominous when it calls at the "Congkuai" (You) and "Heqiu" (Xu) directions. One should also examine the relationship of the twelve divine generals with the month's general, considering mutual generation and mutual control. For example, Dengming is a malevolent spirit, but if it is located at the positions of Yin, Mao, Shen, or You, it becomes favorable due to mutual generation. Similarly, Chuan Song is a favorable spirit, but if it is located at Yin, Mao, Si, or Wu, it becomes unfavorable due to mutual control. The rest should be judged in the same way. One should carefully discern the directions and determine their auspicious or ominous nature.

（六甲自圖在第八卷，但以圖按其方可也）（圖缺）

The diagrams for each of the six Jia are included in Volume Eight of this book; simply check them against the corresponding directions. (There was an illustration here originally, but it has since been lost.)

烏在上鳴者，賊聞不來，與戰大吉。鳴者，合有吉音，無他戰陣。鳴者，喜信之兆也。鳴者，防慎，在內當有細人潛為賊應，不然有謀叛者，察防之。鳴者，軍無他戰。鳴者，有賊信者，當有戰陣。鳴者，聞賊不來，急備之，不利戰，凶兆也。鳴者，亦慎之，或有小盜，必殺之，不然當有大驚。鳴者，防吏士亡遁。鳴者，將有戰之事，主吉。鳴者，有賊信者。鳴者，防內有奸人潛為賊應，謹備之。

The Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). (Each of the following statements originally had a name of a Heavenly Stem preceding it, but these names, along with the accompanying illustrations, have been lost. Now only the phrase "the bird cries here" remains.) When a crow cries here, it indicates that bandits will not come, and fighting them is favorable. When a crow cries here, there will be good news, and no other military actions. When a crow cries here, it is a sign of good news. When a crow cries here, one should be cautious: there may be spies acting as secret agents for the enemy, or someone may be plotting rebellion, so one should investigate and be vigilant. When a crow cries here, there will be no other military actions in the army. When a crow cries here, there will be news about the bandits, and there will be a battle. When a crow cries here, although it is said that the bandits will not come, one should still be prepared, as it is unfavorable for battle and a bad omen. When a crow cries here, one should be cautious, as there may be a small group of bandits that must be eliminated, otherwise there will be a major disturbance. When a crow cries here, one should be on guard against the escape of officials and soldiers. When a crow cries here, there will be military action, which is favorable. When a crow cries here, there will be news about the bandits. When a crow cries here, one should be cautious of internal spies acting as secret agents for the enemy and be vigilant.

夫占烏之法，立營之地，非烏所巢而有烏來鳴，方可論占。若聚林群烏之所棲泊，而嘲囂無常者，不足占也。

In general, the method of divination using crows involves observing them at a campsite where they are not normally nesting, and only when crows fly in and call out can one use this for divination. If the crows are merely gathering and noisy in a forest area, their clamor is natural and not suitable for divination.

有虞氏戒於國，夏后氏誓於軍，殷人誓於軍門之外，周人將反刃而誓。所誓不同，吾從周誓之誓曰：惟天至仁，亭毒萬物，其有逆於道德者，激霆以震之；惟神至幽，遊息六氣，其有淫於禍亂者，潛靈以殛之；惟王至明，順恤九服，其有悖於教化者，興師以察之。此四者同條而共貫也。

The Xia dynasty had its generals sworn in within the capital city, the Shang dynasty swore their soldiers in the military camp, and the Yin dynasty swore them outside the military gate. The Zhou dynasty swore their soldiers at the moment of turning their weapons in battle. Each dynasty had a different place for swearing, but I follow the Zhou method. The oath says: Heaven is most benevolent, nurturing and cultivating all things. Those who defy morality will provoke thunder to intimidate them. Spirits are most profound, wandering and resting among the six climatic influences. Those who indulge in chaos will be secretly punished by divine beings. The king is most wise, governing and caring for the people within the nine regions. Those who deviate from moral teachings will be sent troops to investigate. These three principles are all part of the same continuous tradition.

是知軍（一作君）天下者，揮長戈以賓不臣，未為不善也；滌穢滓以廣王化，未為不嘉也。今孽虜不庭，亂常反德，吾為天子恭行天討，誓翦大憝，決垂元功。即出（一作即）凶門，已即敵境，諮爾眾士：用命賞於祖，弗用命戮於社。生死榮辱在是，一舉勿使自躓，為邦之羞爾。其勉之，勉之。

From this, we can see that the one who leads the army to govern the world (the term "軍" in the original text is sometimes interpreted as "君"), using a long spear to make those who refuse to submit bow, cannot be considered bad; cleansing filth and promoting the king's moral teachings cannot be considered unbecoming. Now, the rebellious bandits do not come to pay homage, they disrupt the principles of propriety and abandon righteousness. I carry out the king's command and carry out heaven's punishment, vowing to eliminate these principal villains and determined to achieve the first merit. Now we have already passed through the "凶门" (a temporary gate dug by the army for marching out), and have reached the enemy's territory. I warn you all the soldiers: those who obey the military orders will be rewarded before the ancestral temple; those who disobey will be executed before the earth altar. Life and death, honor and disgrace all depend on this battle. In this battle, you must not stumble yourselves and bring disgrace to the country. Strive, strive.

維年月日，某宮謹以香火蔬果祭於毘沙門天王：惟天王神靈通暢，威德奮震，據大陰之正位，降普天之妖魔。左手擎塔，尊神顯於西土；右手仗戈（一作戟），赫天威於北方。一舉而群魔駭，再舉而沙界裂。目激電以日暗，髮聚藍而雲委。卓犖萬古，鬱稱亢神。

On a certain year, month, and day, a certain official respectfully used incense and fruits to worship Vaisravana, the Heavenly King: the Heavenly King's spirit is fully enlightened and unobstructed, his power and virtue are vigorous and shaking, occupying the proper position of Taiyin. He subdues all demons throughout the world. With his left hand he holds a pagoda, and the revered deity manifests his power in the west; with his right hand he holds a halberd (or spear), displaying heavenly authority in the north. A single movement of his hand causes all demons to be terrified, and a second movement causes the worlds as numerous as the sands of the Ganges to crack open. His eyes emit rays like lightning, darkening the daylight; his hair gathers into a deep blue, like clouds hanging down. He is outstanding and surpassing all ages, and the great earth reveres him as the supreme deity.

今妖孽未除，生靈塗地，凶聲逆氣，溢天而浮。皇帝命某領雄師權剿戳群黨，大勛未立，壯心徒奮。天王受佛敕印，廣揚通尚，能卷大地於掌中，納須彌於芥子。今此小醜，豈不能祛？伏惟降慈悲心，救眾生苦，開大神力神兵，右回左旋，翦滅賊眾，脫苦惱於刀兵之劫，發濟投於風火之輪，則某也處心歸依，實在此日。尚饗。

Now the evil spirits have not yet been eradicated, the people are suffering, and the sounds of cruelty and the rebellious energies are rising up to the heavens. The emperor has ordered me to lead the elite troops to temporarily suppress this gang of bandits. However, great achievements have not yet been made, and my aspirations remain unfulfilled. The heavenly king has received the imperial mandate and seal from the Buddha, widely propagating the lofty teachings. He can roll up the earth in his palm and contain Mount Meru within a mustard seed. Now these few villains, can they not be expelled? I earnestly beg the heavenly king to show compassion, relieve the suffering of all beings, display great power, dispatch divine troops, turning left and right, to eliminate the bandits, freeing the people from the suffering of war and weapons. Then I will wholeheartedly take refuge, precisely today. Please accept this offering.

年月日具官某，謹以牲牢（一作羊）香酒之奠祭於風伯、雨師之神：惟神箕、畢之精，陰陽之粹也，動息無間，遊潛大虛。大塊噫氣，鼓天地以發籟；飛龍在天，合雲雷而作解。茫茫禹跡，民其賴之。

On a certain year, month, and day, the official respectfully offered sacrifices (the text says "sacrifice" in one version, but "sheep" in another) and fragrant wine to worship the deities of wind and rain: the two deities are the vital energies of the mansion of the Winnowing Basket (Ji Xu) and the mansion of the Net (Bi Xu). The ancients believed that the star Ji governs wind and the star Bi governs rain. They are the essence of yin and yang energies, continuously moving and resting without interruption, wandering and moving secretly in the vast void. The earth exhales its breath, stirring the heavens and earth to produce myriad sounds; flying dragons soar in the sky, gathering clouds and thunder to transform into sweet rain that relieves drought. Vastly across the nine provinces, wherever the great Yu walked, the people relied upon these two deities.

今某出師有期，惟靈是丘，冀神陰嘉（一作佳），以贊我師旅。或則駕舟楫、濟巨川，神其施九竅之怒號；或則陟岑、厲險阻，神其減十期之滂霈。然後扇腥羶之氣，如塵揚空，抽凶奴（一作妖）之血，為波註海。大事茍濟，敢忘元貺？尚饗。

Now that I have set a definite time for my military campaign, I rely solely on the divine spirits. I hope the gods will secretly bless me and assist my troops. Sometimes I need to travel by boat across great rivers, so I beg the gods to send strong winds like the roaring of a thousand holes; sometimes I need to climb mountains and cross dangerous terrain, so I ask the gods to reduce the continuous heavy rains. Then I will drive away the foul stench of the enemy, making it scatter like dust in the air; I will drain the blood of the wicked and ruthless invaders, turning it into waves flowing into the sea. If great things are accomplished, how could I ever forget the generous gifts of the gods? Please enjoy this offering.

年月日具官某，謹以牲牢香酒之奠祭於山川當境之神：始疏山浚川，所以應天文，裂地紀，限夷夏，宣風雨，惟神者必靈，有祈者必應。蓋山川為之府，人為神之主也。禍淫福善，神其掌之。

On a certain year, month, and day, the official named so respectfully offered sacrifices and fragrant wine to worship the spirits of the mountains and rivers in this region: originally, the mountains were opened and the rivers were dredged in order to correspond with the celestial phenomena and the great principles of the earth, to distinguish between the Huaxia and the Yidi, and to announce the seasons of wind and rain. Any being that can be called a spirit must be efficacious, and any request made must be fulfilled. Because mountains and rivers are the abodes of the spirits, and humans are the subjects under their care. The spirits bestow calamity upon the wicked and blessings upon the virtuous, which is precisely within their domain.

故聖人列於典禮，國家配於群望，所冀發善者之福神，殲不善之尸骨。惟神景天地之命，為山川之靈，監我懇誠，贊我兵力，使收功於須臾，馘元惡於頃刻。尚饗。

Therefore, the sages included the worship of mountains and rivers in the rituals, and the state ranked them among the various offerings of distant worship. What they hoped for was to enable the virtuous to be protected by the deities of fortune, and to ensure that the wicked meet their demise. The spirits, obeying the commands of heaven and earth, serve as the spiritual masters of the mountains and rivers. Please examine my sincere intentions, strengthen my military strength, so that I may achieve military success in an instant and behead the chief villain in a moment. Please accept this offering.

年月日具官某，謹致祭於黃帝之神：惟神天資懿睿，首弄兵戎（一作戌），敷演三才，披攘九極，陶精頤（一作積）粹，嶷立古。雖蹈之不腆，（一作實）伊聖之有作。

On a certain year, month, and day, the official of a certain position respectfully offered a sacrifice to the spirit of the Yellow Emperor: The Yellow Emperor was naturally endowed with beauty and wisdom, and was the first to create and employ military weapons (the character '戎' is sometimes written as '戌'). He spread and elaborated on the principles of heaven, earth, and humanity, eliminating dangers at the nine extreme borders. He refined the vital energies and cultivated purity and integrity, standing majestically in the distant past. Although later people followed his methods but could not fully complete them, this was still the pioneering achievement of a sage (this sentence originally had some errors; the character '不腆' is followed by an additional '实' in some versions).

方今天人合發，夷夏稱忠，隱幽於黃屋之尊，告廟起白旄之命。惟神素章元聖，開闢往世，驅（一作馳）逐凶慝（一作逆），揄揚天功，綿歷千載（一作祀），光靈不泯。陰垂嘉，以贊我師旅，收闢土地，誅鋤鯨鯢，幽明合誠，幸享多福。尚饗。

At present, heaven and human affairs are both flourishing. The Huaxia and the Yidi all praise loyalty and righteousness. The Son of Heaven resides in his exalted position with the yellow canopy, offers sacrifices to his ancestors, and issues the white flag and the sword of command to appoint generals. The Yellow Emperor has long been renowned as the primordial sage king, opening up the ancient world, driving away wicked people, promoting the achievements of heaven, and his virtue has endured for thousands of years. May the divine spirits kindly descend their blessings to assist my military forces, recover and expand the land, eliminate and destroy the evil leaders, and bring sincere harmony between the underworld and the human world, thus enjoying abundant blessings. Please partake of this offering.

年月日具官某，謹致祭於蚩尤之神：惟神雄材（一作才）自任，命世特立，卓絕萬古，鬱為人豪。在昔（一作官）炎靈不禦，土（一作禦）德丕熾，公鄙自天之職，纂即戎之緒，足蹴九土，手掉五兵，而奮臂一呼，四溟飛水，瞑目再顧，兩曜暗色，籲氣而煙霧蒸，吹蠡（一作角）而風雨作，金虎亦病，神龍亦屠。然公之丙靈，實（一作寶）萬萬世不泯。冀垂嘉，贊衛我師，獲虜樹勛，戴答（戴一作以）神貺。尚饗。

On a certain year, month, and day, the official respectfully offered a sacrifice to the spirit of Chiyou: Chiyou took upon himself great talent, emerged in accordance with the times, stood out independently, surpassed all previous generations, and became a hero among men. At that time, the spirit of the Yellow Emperor was no longer able to govern the world, and the earth's virtue was at its height. You despised the duties bestowed by heaven, took up the cause of military campaigns, and walked across the nine provinces. With your hands wielding the five weapons—swords, spears, halberds, and arrows—you raised your arms and called out, causing the waters of the four seas to rise. By closing your eyes and looking back, the sun and moon dimmed. A single breath caused mist to rise, and a blast on the horn brought sudden storms. Even the golden tiger became weak, and the divine dragon was slain. Yet your spirit is truly eternal, never to be extinguished. Please descend and bestow your blessings, protecting and aiding our army, capturing the enemy and establishing great achievements. I will surely offer rich rewards for your favor. Please partake of this offering.

年月日具官某，謹致祭於八方之神：兩儀設象，八卦成文，中含粹氣，結為神靈。聖君則之，以奠萬民。悠悠奸醜，敢有不賓，逆天反道，罹殃道。吾今有告，神順所聞。天門地戶，人門鬼戶，震靈（一作雷）洞洞，火靈郭郭。水澤之神，聚類合鮮，沱沱大極，靈氣詵詵。掃殄凶，廓清妖氛（一作氣）。神靈之，神靈之。尚饗。

On a certain year, month, and day, the official respectfully offers sacrifices to the deities of the four directions: the Heaven and Earth established their forms, the Eight Trigrams formed the principles of culture, containing refined energy, which condensed into the spirits. The wise sovereigns took inspiration from this, using it to pacify the people. Those who do not restrain themselves, the wicked and evil, dare to refuse submission, opposing the will of Heaven and abandoning the righteous path, and thus deserve calamity. Now I have something to report, and I earnestly appeal to the spirits. The four gates, Heaven's gate, Earth's gate, Human's gate, and Ghost's gate, the Thunder deity of the Zhen trigram roars loudly (the character 'ling' is sometimes written as 'le'), the Fire deity of the Li trigram burns brightly. The deities of water and marshes gather their kind, collect bright energy, flowing vast and mighty towards the Taiji, with abundant spiritual energy. They will sweep away and destroy the wicked, clearing away the evil spirits (the character 'fen' is sometimes written as 'qi'). May the spirits grant their will, may the spirits grant their will. Please accept this offering.

年月日具官某，謹備酒牢奠祭於當境山川之神：惟神受天明命，辯位司民。禍淫福善，神之恆德。今奸醜肆暴，聚謀不軌，汙瀆我境土，虜掠我生（一作士）庶，尚未伏鎖授（一作誅報）首。豈神禍淫之道耶？

On a certain year, month, and day, the official respectfully prepared wine and sacrificial offerings, and offered a sacrifice to the spirits of the mountains and rivers in this locality: The divine spirits receive the clear mandate of Heaven, determine directions, and oversee the people. They bring calamity upon the wicked and bestow blessings upon the virtuous; this is the constant virtue of the divine spirits. Now, wicked and evil people have acted with violence, gathering together to plot rebellion, defiling my territory, and plundering my people (the text says "soldiers" in another version), and they have not yet surrendered themselves, been captured, or received their punishment (the text says "execution and report" in another version). How can this be in accordance with the divine spirits' punishment of the wicked?

俾我元戎，肅壇命將，提戈遠征，大憝未誅，元勛未輯。豈神福善之道耶？今某虔統大軍，以涉靈境，固當饗我血薦，潛勃其力，贊應天之兵，誅悖道之虜，則神正直之方是乎在。尚饗。

Therefore, the court has ordered me, as the supreme commander, to purify the altar, appoint generals, raise the spear for a distant campaign, yet the principal villains have not been eliminated and the first merit has not been achieved. How can this be in accordance with the principle of the divine blessing the virtuous? Now, I sincerely lead a great army into the territory under the divine's jurisdiction. The divine should naturally accept my blood and food offerings, secretly exert its power to assist this army that follows the heavenly will in exterminating the rebels who have strayed from the righteous path. Thus, the divine's upright character is demonstrated here. Please accept this offering.

年月日具官某，謹丘於牙旗之神：昊天有命，澤元王，純精播祉，元德勝光。蕞爾醜虜，取（一作敢）謀亂常，麈驚黔首，鼠嚙邊疆。天子命我仗鉞專徵，耀厥威武，討彼不庭。

On a certain year, month, and day, the official of a certain rank respectfully offered worship to the deity of the banner flag (the ceremony of "cǎ" is a ritual for sacrificing to the banner flag when the army goes to war): Heaven has bestowed a clear command, its grace reaching the sovereign king, spreading pure vital energy to bring blessings, and the original virtue surpassing brightness. Those petty villains dared to plot to disrupt the principles of propriety, disturbing the people like a herd of deer, and nibbling at the borders like rats. The Son of Heaven has ordered me to hold the scepter and the halberd, in charge of military campaigns, to display the glory of our army's might, and to attack those who refuse to come to court.

嘗聞天地福謙，鬼神害盈，善終其，惡殄其生。諮爾（一作示）陰，固將效靈。召太乙，呼雷公，馳白虎，走青龍，玄龜鎮後，朱雀沖前，濯蕩蛟日，掃除妖虹，兵不血刃，告厥成功。神其知之，鑒於尚饗。

It is said that heaven bestows blessings upon the humble and the gods bring calamity upon the arrogant. The virtuous may attain a peaceful end, while the wicked will meet their demise. I implore you, divine spirit, in the unseen realm, to surely manifest your power: summon Taiyi, call upon Leigong, drive away Baihu, summon Qinglong, have Xuanwu guard the rear, and have Zhuque lead the charge. Purge the harm of the dragon spirits, eliminate the strange phenomenon of the demon rainbow, and achieve victory without shedding blood. May the divine spirit be aware of all this, and with clear insight, accept this offering.

年月日具官某，謹丘於門旗之神：惟神奠兵作元，揚靈戎首，闢向方之正位，立凶器之寵規。指顧師徒，予實賴汝。今醜黨尚肆，長氛未清，是致伐鼓建牙，聲唬秉律，藉神陰，俾建殊功。誠宜磨五兵之虛，比三軍之氣，納羊犬之地，載扇華風，鎖鯨鯢之尸，盡為京觀。神其聽之，尚饗。

In the year, month, and day, the official respectfully offered a sacrifice to the gate flag deity: The deity establishes military affairs and lays the foundation, leading the army with divine power, establishing the correct direction, and setting the law for the "dangerous weapon." The command and control of all soldiers entirely depend on you. Now, evil bandits still run rampant, and long-standing evil influences have not been cleared away. Therefore, we beat the drums and raise the banner, with great prestige and strict military discipline, relying on the divine protection to achieve special merits. It is appropriate to sharpen the five weapons: sword, spear, halberd, dagger, and arrow, to unify the morale of the three armies, to subdue the foreign lands like sheep and dogs, and to spread the teachings of the Huaxia civilization; to capture the corpses of the great bandits and pile them up as a memorial mound. May the deity hear these words, and please enjoy this offering.

年月日具官某，謹丘於五方旗之神：惟神稟命昊穹，實同所識。體國經野，正位辯方。前指則摧撲兇頑，當位則表列師旅。伊靈有用，由古賴諸。我國家自奠丕基，遐宣惠正，鯨霄鰲柱，總八極以天臨；木口金鈐，震九疆而雷動。方資廣被，孰敢不賓？

On a certain year, month, and day, the official respectfully offered a sacrifice to the spirits of the five banners: The spirits receive the command of the heavens and are in harmony with the will of heaven. They plan the capital city, manage the outskirts, correct the directions, and distinguish the four directions. When the banner points forward, it can break the wicked and turbulent; when each banner is in its proper place, it marks the formation of the army. This spiritual power has great use, and since ancient times, it has relied upon it. Since our dynasty established a great foundation, spreading its grace and decrees far and wide, like a whale rising into the clouds and an eel supporting the heavenly pillar, it encompasses the farthest corners of the world as if the heavens were covering it. Holding the wooden seal and the golden key, such military credentials, it shakes the entire realm like thunder. At this time, when we widely extend our benevolent protection, who dares not submit and obey?

何羊犬之游魂，釁腥羶而背惠。鈐宗既興於嘯聚，在予載掌於車徒。戎有徵事，馘元無爽。冀神垂，陰贊六師。奮朱雀以前驅，命玄龜以後殿，青旆鼓蒼龍之氣，素旌宣白虎之威，黃龍鎮中，為我軍主。誠宜內順指顧，外威奸雄，一揮而龍塞生塵、窮虜罄覆，載鼓而狼居破膽、敗虜磨驚，掃大憝於陬隅，耀殊勛於簡牘，廓清萬里。藉神之靈，尚饗。

Why are there such creatures like sheep and dogs, emitting a foul smell and abandoning kindness? Since the leader of the bandits has gathered his followers to rise in rebellion, I shall command the chariots, horses, and infantry to march forth for the campaign. In military operations, cutting off the ears of the principal villain will never be in vain. I humbly beg the gods to bless and assist the six armies: let the Vermilion Bird lead the way, command the Black Tortoise to guard the rear, let the blue banners stir the energy of the Azure Dragon, and let the white banners proclaim the might of the White Tiger. The Yellow Dragon shall guard the center, serving as the emblem of my entire army's commander. Within, we must obey orders and coordinate our movements; outside, we must intimidate the villains. With one flag raised, the dust will rise from the Dragon City fortress, and the desperate enemies will be utterly defeated. With one drumbeat, the enemies on Wolf Mountain will be terrified and flee in panic, and the villains will be scattered to the remote corners. The great merit will be recorded in history. All of this depends on the power of the divine. Please accept this offering.

年月日，某謹丘於六纛之神：夫行殺氣者北方，表戎事者大纛。是故以黑於飾，順其位也；為君之表，嚴其令也。師徒撙節，右在於誠。宣我大用，威彼元兇。所當者皆摧，所指者皆靡。則神順成之功，斯亦至矣。尚饗。

In the year, month, and day, I, respectfully offer this sacrifice to the Six Great Standards. The north is where the solemn and destructive power is exerted, and the great standard is the symbol of military affairs. Therefore, it is adorned with black, in accordance with the position of the north; it serves as the emblem of the commander in chief, to clearly establish orders. The entire army's discipline and obedience depend crucially on the character of 'sincerity'. To proclaim the great use of our forces and to intimidate the enemy's chief villain: whatever is opposed is crushed, whatever is directed to is cleared away. Thus, the divine accomplishment of success reaches its peak. Please accept this offering.

年月日具官某，謹丘於五兵之神：天道不訁舀，助厥元王。我作五兵，以徵四方。靈星為眾，刃名大房。角星示本，弓名曲張。二宿主弩，曰遠望。熒惑主矢，曰傍徨。彼長戟名大將，賴參星而抑揚。

On a certain year, month, and day, the official named Su respectfully offered a sacrifice to the spirits of the five weapons: The heavenly way is not uncertain, it certainly supports the sovereign king. I made the five weapons to conquer the four directions. The spirit star commands the army, and the blade is called "Da Fang." The angle star indicates the foundation, and the arrow is called "Qu Zhang." The constellations Jiao and Kang oversee the crossbow, and the crossbow is called "Yuan Wang." The planet Mars oversees the arrows, and the arrow is called "Pang Wang." The long spear is called "Da Jiang," and it rises or falls according to the constellation Shen.

今則羶腥聚臭，孛彗騰光，流血如水，傷骨成岡。茍不翦滅，孰為忠良？諮爾五兵，為天大刑，大玄之垂象，方子之淳精，順我動使，以撲不庭。神靈之，尚饗。

Nowadays, foul and odorous people have gathered into a single foul mass, with wandering stars and comets rising with妖 light, blood flowing like water, and broken white bones piling up into hills. If we do not eliminate them, what are we but loyal and virtuous? Tell you of five weapons: you are the great punishment enacted by heaven, the celestial signs revealed by the great mystery, and the concentrated vital energy gathered from the four directions; obey my command and drive away those who refuse to pay homage. May the spirits grant success, and please partake of this sacrifice.

年月日具官某，謹丘於馬神：東方蒼龍，實曰天駟。考星史而立象垂休，觀大易則乾文取譬。懿伊馬之用功，為邦家之大利。何倥傯之邊陬，聚羶腥之黨類？列旗幟而星蕃，掉戈矛而蝟起，將耀武於三軍，當載揚於六轡。所賴者，穹昊儲禎，明神效祉。茍芻飲之葉宜，庶陰口之不昧。尚饗。

On a certain year, month, and day, the official respectfully offered a sacrifice to the Horse God: Among the seven stars of the Eastern Azure Dragon, there is a star named "Tian Si" (Heavenly Courser), which belongs to the House of Room. By examining historical star charts, we know that it symbolizes auspicious signs; by observing the Zhou Changes, the Qian hexagram uses the horse as a metaphor. The function of the horse is indeed admirable, being of great benefit to the state. Why do distant regions remain turbulent, gathering those foul-smelling factions? They raise their banners as numerous as the stars, and wield spears and halberds as dense as bristling hares. I intend to display my might among the three armies, relying on the warhorses controlled by the six reins to demonstrate my prowess. What I rely upon is the auspiciousness stored by Heaven and the blessings bestowed by the enlightened deities. As long as the fodder and water are properly provided, I hope that the unseen protection will not be obscured. Please partake of this offering.

年月日，某謹釁於鼓之神：三軍之威，職在鼓旗之用。靈為鬼神，塗血致誠。古之常典，以聲為度。兵之令儀，進退周旋，實在於爾。今則五兵暴露，群醜維橫（缺）。

On a certain year, month, and day, I solemnly offered animal blood on the drum and paid homage to the Drum God (the ritual of 'xìn' involves sacrificing an animal, taking its blood, and applying it to an object as part of a sacrifice): the power of the army depends entirely on the use of drums and banners. The drum relies upon spirits and deities, and the application of animal blood expresses sincerity, which has been a traditional practice since ancient times. The drum's sound serves as the standard for commands. The military orders and movements, advancing and retreating, all depend upon you. Now the five weapons have been arranged outside, and numerous villains are acting unlawfully. (The original text is incomplete from here.)

回兵，建五方旗，依色配方位。中央土位不動，故大將軍以黃旗為四旗之主，常使諸軍準望，知大將軍所在處回兵。

When the army is withdrawing, five flags should be erected, each assigned to a corresponding direction according to their colors. The center belongs to earth and remains fixed, so the general uses a yellow flag as the main flag, which serves as a reference for the other four flags. The troops should use it to determine the general's position, so they can gather accordingly.

南方有賊，大將軍舉赤旗以應之；東方有賊，舉青旗應之；西方有賊，舉白旗應之；北方有賊，則舉黑旗應之。無賊常偃之。舉旗者令諸軍知賊所來也，旗卻偃即回。

In the south, if there are bandits, the general raises a red flag to respond; in the east, a blue flag; in the west, a white flag; and in the north, a black flag. When there are no bandits, these flags are often laid down. Raising the flags is to inform the troops of the direction from which the enemy comes; when the flags are laid down, the troops immediately retreat to their camps.