The Imperially Approved Siku Quanshu: Military Divination

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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